Chinese
又，因为即使在现在的痛苦之时，也希望成为其他暂时安乐的成就者。痛苦生起等同于矛盾，如何在相续中寻求其他暂时之境？如果认为贪欲生起，那么嗔恨的因，即生起之处，就是痛苦的本体，也就是嗔恨。仅仅是那样，就仅仅是存在痛苦。安住就是普遍安住，就像黑色的那样，如果它消失了，就没有矛盾，所以仅仅是生起贪欲的意思。因为贪欲本身，所以“因为”这个词是理由的意思。“具有嗔恨”中的“也”是“又”的意思。愿此解脱寂静。这样连接。因为这不是解脱，因为痛苦随之而来。因为那是非常的痛苦止息的自性，所以显示为“具有痛苦”。如果痛苦的生者不是无贪的，也不是它的成就者，那么那是什么呢？显示为“应取和应舍”。因为以无我见，它没有利益，所以不是应取，因为不损害，所以不是应舍，痛苦的因，如粪土，和安乐的因，如旃檀等，对同等的事物的舍弃就是无贪。这个暂时之境被认为是习惯自在的解脱。如果连这个也看不到利益，那么如何习惯呢？这个的未习惯是什么？执着于能利益和所利益。如何未习惯？或者那是没有的，如果是那样，又如何未习惯？因此，那是“的”啊。如是说，希望成为安乐或者不是痛苦的时候，那个认为是“我”的智慧啊。这样见到就不是颠倒，如果不见到，那就是安住在解脱之中。法性、无我以及平等性，对于自和他者，应舍和应取等，也不是为了无贪的意思，如果嗔恨的
English
Also, because even in this time of suffering, one hopes to become the accomplisher of other temporary happiness. The arising of suffering is equivalent to contradiction, how to seek other temporary states in the continuum? If one thinks that desire arises, then the cause of hatred, that is, the place of arising, is the entity of suffering, which is hatred. Just that much, it is just the existence of suffering. Abiding is universal abiding, like that of black, if it disappears, there is no contradiction, so it just means the arising of desire. Because of desire itself, the word "because" is the meaning of reason. The "also" in "having hatred" is the meaning of "again". May this liberation be peaceful. Connect like this. Because this is not liberation, because suffering follows. Because that is the nature of the cessation of extreme suffering, it is shown as "having suffering". If the arising of suffering is not without desire, nor is it its accomplisher, then what is that? It is shown as "to be taken and to be abandoned". Because by seeing selflessness, it does not benefit, so it is not to be taken, because it does not harm, so it is not to be abandoned, the cause of suffering, such as dung, and the cause of happiness, such as sandalwood, the equanimity towards equal things is without desire. This temporary state is considered to be the liberation of habit becoming independent. If even this does not see benefit, then how to habituate? What is the unhabituated of this? Attachment to the one who can benefit and the one who is benefited. How is it unhabituated? Or that is non-existent, if that is the case, then how is it unhabituated? Therefore, that is "of" ah. As it is said, when one hopes to become happy or not suffering, that wisdom that thinks "I" ah. Seeing like this is not inverted, if one does not see, then that is abiding in liberation. Dharmata, selflessness, and equality, for self and others, to be abandoned and to be taken, etc., it is not for the meaning of being without desire, if hatred
Chinese
如果这样，那么如何理解经部中所说的苦苦、行苦、变苦呢？我认为这是指行苦。之所以说苦和变也是苦，那完全是指行苦，而不是指其他的。如果那样，那么它就是嗔恨的原因吗？是的，行苦本身是因缘所生，是十二缘起支。它是因缘所生，也是观无我的所依，即所缘。行苦本身，即缘起和无我，见到这二者无别，就是见到行苦在前。如果无我没有意义，那么它就被证明是解脱的 సాధన (sādhana，音：萨达那，意：成就法) 。就像《空性见解脱》中所说：以空性见解脱。也就是说，无我本身就是解脱的组成部分，因为它是贪执的对治。见到行苦等等，因为它本身是生起的原因，所以被证明是所依。就像所说：其余的禅修是有意义的。行苦本身就是苦，认识到这一点就是从无常开始。见到无我是解脱的组成部分，对于这一点，提到了苦，因为最终说的是无我，所以它就是那个组成部分的意思。注释的作者说，考虑到苦本身而说的，意思是思考或者种类。进行分别思辨的总结，就是要观察是否与注释相违背。如果不见无我本身，那么即使见到无常本身和痛苦本身也不是解脱，这是从反面显示了力量。没有离贪，也就是说，执着于我的人，因为以果说因，所以有贪欲，即具有贪执。对于我和我所，具有舍弃和取受的努力，这只是轮回，而不是解脱。这些人就是这样。
English
If that is the case, then how should we understand the sutra's statement of the suffering of suffering, the suffering of formations, and the suffering of change? I think this refers to the suffering of formations. The reason why suffering and change are also said to be suffering is entirely because it refers to the suffering of formations, and not to anything else. If that is the case, then is that itself the cause of hatred? Yes, the suffering of formations itself arises from conditions, and is the twelve links of dependent origination. It arises from conditions, and is also the support for seeing selflessness, that is, the object of focus. The suffering of formations itself, that is, dependent arising and selflessness, seeing these two as inseparable, is seeing the suffering of formations in advance. If selflessness has no meaning, then it is proven to be a sādhana (成就法) for liberation. As it says in 'Liberation Through the View of Emptiness': 'Through the view of emptiness, one becomes liberated.' That is to say, selflessness itself is a component of liberation, because it is the antidote to attachment. Seeing the suffering of formations, etc., because it itself is the cause of arising, it is proven to be the support. As it says: 'The remaining meditation is meaningful.' The suffering of formations itself is suffering, and knowing this begins with impermanence. Seeing selflessness is a component of liberation, and for this, suffering is mentioned, because ultimately selflessness is spoken of, so it is the meaning of that component. The author of the commentary says that speaking with consideration for suffering itself means thinking or kind. To make a summary of discriminating thought is to observe whether it contradicts the commentary. If one does not see selflessness itself, then even seeing impermanence itself and suffering itself is not liberation, and this shows the power from the negative side. Not without detachment, that is, one who clings to self, because the cause is stated by the result, is greedy, that is, has attachment. For self and what belongs to self, having the effort of abandoning and taking, this is only samsara, not liberation. These people are like this.