English
Similarly, you should also consider that all things will inevitably decay without any possibility of return. Furthermore, what could be more obvious? If manifestation is not different from happiness, then just as manifestation is impermanent, so too will happiness be impermanent. If everything is completely destroyed, then happiness will not arise again, because it no longer exists. Therefore, regarding the notion that things do not exist by their own power, and thus they arise, the response is: If even visible manifestations do not exist, then how can one not accept that non-existent things arise? Furthermore, if you say that the result exists within the cause, then since the result exists within the cause, food should be eaten from impure things, such as feces, etc. The price of cloth, that is, the money to buy cloth, should be used for wearing, that is, to wrap the body. If worldly people are ignorant and do not see linen, etc., in the causal seed, then it is said: Even those Samkhyas who claim to be wise, this ignorance also exists in them, so how can they not see it? Or, this ignorance exists in them. Or, even in the Samkhyas, linen exists in the seed, so why not wear the seed directly? Furthermore, if worldly people generally believe that cause and effect exist, then why don't they look? If it is said that the perception of worldly people is not valid cognition, then the sound, etc., that worldly people clearly see through valid cognition is also not true, and it is not valid cognition. If you want to admit that it is valid cognition, then it should be said: Whatever is clearly seen is true. If you think that our Samkhya's valid cognition is that at the time of liberation, all manifestations merge into nature, then the response is: Then, whatever is measured and completely determined by this valid cognition, the non-existent nature of all manifested things will be false. Therefore, the emptiness of manifestations is not reasonable for the Samkhyas. If we Buddhists look at it, it is clinging to imagined fabrications, and for things that have not been touched or sought,
Chinese
不存在，即所考察的事物本身是虚假的。因此，不存在的事物是非常虚假的。不存在的事物依赖于存在的事物，因此，如果存在的事物不成立，那么不存在的事物也不成立。 或者，反驳数论者的论点，即量是执着于蓝色等事物。如果说这是量，那么，用非量来衡量的一切法，如“一切皆空”等，也将变成虚假的。因此，怀疑佛教徒认为一切事物皆空是不可取的，用“所考察的事物”等来回答。因此等是总结，即“那”是指认为不存在的分别念。不存在是指考察。它做什么呢？它使人认识到存在着这样的事物。阻止它的产生就是让它停止。为了排除无因论者，为了总结，所以说了“如是”。“个别”是指个别的差别。“如是存在”是指以真实的方式存在。为了阻止说三时的观点，所以说了“从他”。“从他”是指从过去时，如果不是从那而来，那么有为法就会变成常恒的。因此，它不是存在于与它自身相同，也不是它自身走向未来。这些与幻术没有任何区别的现象，因为愚昧无知，所以被认为是真实的并被接受。为了说明这一点，说了“幻术”。幻术是幻术师，因为在因上考察果。诸因是指业和烦恼。如果有人认为从缘起生的事物理应是真实的，那么就说了“何者”等。如是说：何者从诸因生，彼无有故即无，如其所显现，应知如影像。如是说。为了显示诸因也没有能力，事物
English
does not exist, that is, the very object of investigation is false. Therefore, that which does not exist is very false. That which does not exist depends on that which exists, therefore, if that which exists does not hold, then that which does not exist also does not hold. Or, refuting the arguments of the Samkhyas, that is, valid cognition is the apprehension of blue and so on. If it is said that it is valid cognition, then at that time, all the dharmas measured by that which is not valid cognition, such as "all is emptiness," etc., will also become false. Therefore, doubting that Buddhists consider all things to be empty is undesirable, and the answer is given by "the object of investigation" and so on. Therefore, etc., is a summary, that is, "that" refers to the discriminating thought that it does not exist. "Non-existent" refers to investigation. What does it do? It makes one realize that such a thing exists. To prevent its arising is to make it cease. In order to eliminate those who speak of causelessness, in order to summarize, therefore, it is said "thus." "Individual" refers to individual differences. "Existing in such a way" refers to existing in a true manner. In order to prevent the view of speaking of the three times, therefore, it is said "from another." "From another" refers to from the past time, and if it does not come from that, then conditioned phenomena will become permanent. Therefore, it does not exist in being the same as itself, nor does it itself go to the future. These phenomena, which have no difference from illusion, are mistaken for being true and accepted because of ignorance. In order to explain this, it is said "illusion." Illusion is an illusionist, because the effect is investigated on the cause. The causes refer to karma and afflictions. If someone thinks that things born from conditions should be true, then "who" etc. is said. It is said thus: Whatever is born from causes, that is non-existent because it is non-existent, as it appears, it should be known as like an image. It is said thus. In order to show that the causes also have no power, things
Chinese
说了“存在”等等。如果认为事物不存在，为什么不需要原因呢？说了“区别”，意思是：从不存在且无形的事物转变是无法做到的，也就是无法变成其他事物。如果无法转变，但却依赖于事物本身的性质而存在，说了“状态”，意思是：如果不舍弃那种状态，不存在的事物的性质怎么会变成事物呢？如果认为不存在的事物的性质改变了就会变成事物，说了“事物转变”，意思是：如果不存在的事物本身没有转变，又怎么会变成其他事物而被自己所认知呢？因此，不存在的事物不是事物，不存在的时候也不是存在，那么什么时候事物才会产生呢？如果认为不产生的事物会产生，那就是彻底的毁灭，说了“事物”等等，意思是：不产生是因为有对立面的缘故。如果认为这样事物产生了，事物就会被阻止，说了“不存在”，意思是：如果不分离，也就是不舍弃不存在的事物，事物就是产生的那个事物。因此，所有这些众生都应该理解为不生不灭。为了进一步说明差别，说了“行”，行就是六道轮回。那些像梦一样，就是和梦一样。因此，涅槃就是从贪欲等束缚中解脱。真实胜义中没有差别，就是没有分别。但在世俗中，确实是各不相同的。就像所说的：诸佛与有情界，因此在意义上没有差别。您认为在自性和他性中是平等的。说了。夺取就是拿走。如果认为暂时贪恋是存在的，说了“就在那里”，意思是：永远不会发生。活着的世间就是有情。空性是指通过分析来显示，所以像虚空一样。像我一样是指像我一样真实地看见。像这样，无论争斗还是快乐
English
It is said, "being," and so on. If one thinks that there is no need for a cause because there is no entity, it is said, "difference," meaning that it is impossible to transform from something that is non-existent and formless, that is, it cannot be made into another entity. If it cannot be transformed, but depends on the nature of the entity itself, it is said, "state," meaning: if that state is not abandoned, how can the nature of non-existence become an entity? If one thinks that the nature of non-existence changes and becomes an entity, it is said, "transformation of entity," meaning: if non-existence itself has not changed, how can it become another entity and be recognized by oneself? Therefore, non-existence is not an entity, and when there is non-existence, there is no existence, so when will an entity arise there? If one thinks that an unborn entity will arise, that is complete destruction, it is said, "entity," and so on, meaning: non-arising is because there is an opposite. If one thinks that in this way an entity arises, the entity will be prevented, it is said, "non-existence," meaning: if it does not separate, that is, if it does not abandon the non-existent entity, the entity is the entity that arises. Therefore, all these beings should be understood as neither arising nor ceasing. Again, in order to further explain the difference, it is said, "going," going is the six realms of existence. Those that are like dreams are the same as dreams. Therefore, nirvana is liberation from the bonds of desire and so on. In the true ultimate, there is no difference, that is, there is no distinction. But in the conventional, it is indeed different. As it is said: Buddhas and the realm of sentient beings, therefore there is no difference in meaning. You consider it equal in self and other. It is said. Taking away is taking back. If one thinks that temporary craving exists, it is said, "right there," meaning: it will never happen. The living world is sentient beings. Emptiness means to show through analysis, so it is like space. Like myself means to see the truth like myself. Like this, whether fighting or rejoicing
Chinese
以诸根的非真实遍计所扰乱的孩童们，向外散乱并制造扰乱的扰乱啊。欢喜即是制造欢喜者。烦恼即是忧虑，如捶胸等。损害，即是不悦意。不自售者，即是为了售卖而衰败者。罪恶，即是不善之法。之后死后堕入恶趣，即是堕入地狱等处。长久，即是长时间发生。不可忍受，即是被难以忍受的痛苦所折磨。又，为了显示有情众生的痛苦从一个传递到另一个，所以说了“有”等。悬崖是可怕的地方。那即是有。非彼，即是被迷惑所扰乱的本身。如此，即是互相违背的体性，即非真实，因为究竟存在的实物是唯一的自性。事业，即是为生存而作的事业，如沐浴和涂油等，以及为了无病而粗糙的食物，如吃东西等。饥饿即是饥渴。疾病即是生病。疲劳即是道路等的烦恼。睡眠即是入睡。损害即是互相伤害等。执持寿命即是成办寿命。迅速即是快速。真实即是脱离有的执着。于彼亦然，即是真实。散乱即是掉举。何处，即是随顺。如今也变得无意义。大恶趣即是无间地狱等。使堕落者，即是堕落的原因。 邪道即是婆罗门等所说的那些。医治，即是即使以正确的道路也很难克服。闲暇圆满，即是难以获得从八无暇中解脱的境况。唉玛喔，即是厌恶。获得痛苦，即是获得从一个传递到另一个的困难。嗟呼，即是从厌恶转为惊奇。极度悲痛，即是被压迫。不看见，即是不看。谁，即是有情。如理
English
The disturbances that disturb children whose minds are disturbed by unreal pervasive thoughts of the senses, scattering outwards and creating disturbances. Joy is that which creates joy. Affliction is worry, such as beating the chest. Harm is displeasure. Not selling oneself is to decline for the sake of selling. Sin is non-virtuous dharma. Then, after death, falling into the lower realms is falling into hell and so on. Long is occurring for a long time. Unbearable is being tormented by unbearable suffering. Again, in order to show that the suffering of sentient beings is transmitted from one to another, "existence" and so on are mentioned. A cliff is a terrible place. That is existence. Not that is the very thing disturbed by confusion. Such is the nature of contradicting each other, that is, not reality, because the ultimately existing entity is of one nature. Activities are activities for the sake of survival, such as bathing and anointing, and rough food for the sake of being free from illness, such as eating. Hunger is thirst. Disease is sickness. Fatigue is the affliction of roads and so on. Sleep is falling asleep. Harm is harming each other and so on. Holding life is accomplishing life. Quick is fast. Truth is being free from attachment to existence. Also in that is truth. Distraction is excitement. Where is following. Now it also becomes meaningless. The great lower realms are the uninterrupted hells and so on. That which causes to fall is the cause of falling. The wrong path is what the Brahmins and others have said. Healing is difficult to overcome even by the correct path. Leisure and endowment is difficult to obtain the state of being liberated from the eight unfree states. Alas, is disgust. Obtaining suffering is obtaining the difficulty of passing from one to another. Alas, is turning from disgust to wonder. Utterly afflicted is being oppressed. Not seeing is not seeing. Who is sentient being. Appropriately.