Chinese
仅仅存在于意识的层面，怎么能因此就认为涅槃是自性存在的呢？第二，像这样显示涅槃并非自性成立，也由甚深之教证所成立。并且，为了说明这部论著将要阐述所有关于涅槃非真实，如同幻象的观点，仅仅展示了与究竟意义的教证相结合的一个方面。如《大乘经》的结尾所说：“无涅槃为涅槃，世间怙主所宣说，虚空结缚之解脱，乃由虚空自身成。”就像用长线进行缝纫工作，当这根线在虚空中打结时，它会从虚空自身解脱一样。同样，圆满正等觉的薄伽梵也宣示涅槃等并非真实成立，而是在世俗的名称中存在，并且也宣示其无自性。在《梵天请问经》中也说：“薄伽梵，那些认为某些法生起或灭亡的人，对他们来说，佛陀的出现是不存在的。薄伽梵，那些寻求轮回为实有的人，他们不能从轮回中解脱。那是什么原因呢？薄伽梵，所谓的涅槃，就是所有相状完全寂灭，所有分别念止息。薄伽梵，愚笨的人出家于善说之律中，却堕入外道的见解，就像从芝麻中寻求芝麻油，从牛奶中寻求酥油一样，他们从实有中寻求涅槃。薄伽梵，那些在所有法完全涅槃中寻求涅槃的，具有增上慢的人，他们就是外道。”我这样说到。薄伽梵，正确进入瑜伽行的人，不认为任何法生起或灭亡，也不寻求获得或证悟任何法。如是说。第三，对于诸法自性成立的观点来说，断除所断和获得涅槃等是不合理的，并且对于自性成立空性的方面来说，所有这些都是合理的，必须确定其道理。名为《涅槃观察》的论著，是二十四个偈颂的自性。
English
It only exists on the level of consciousness, so how can one therefore think that Nirvana is self-existent? Second, like this, showing that Nirvana is not established by its own nature is also established by the profound teachings. Moreover, in order to explain that this treatise will expound all the views about Nirvana being unreal, like an illusion, it only shows one aspect of combining with the teachings of ultimate meaning. As the end of the Mahayana Sutra says: "No Nirvana as Nirvana, is what the Protector of the World proclaimed, the release of the knot in the sky, is achieved by the sky itself." Just like using a long thread for sewing work, when this thread is knotted in the sky, it will be released from the sky itself. Similarly, the Bhagavan, the fully enlightened one, also declares that Nirvana and so on are not truly established, but exist in conventional terms, and also declares their lack of self-nature. In the Brahma's Inquiry Sutra it also says: "Bhagavan, those who think that some dharmas arise or cease, for them, the appearance of the Buddha does not exist. Bhagavan, those who seek samsara as real, they cannot be liberated from samsara. What is the reason for that? Bhagavan, the so-called Nirvana, is when all characteristics are completely pacified, and all discriminations cease. Bhagavan, foolish people renounce in the well-spoken Vinaya, but fall into the views of the heretics, just like seeking sesame oil from sesame seeds, and seeking butter from milk, they seek Nirvana from the real. Bhagavan, those who seek Nirvana in all dharmas that are completely Nirvana, those with excessive pride, they are the heretics." I said this. Bhagavan, those who correctly enter the practice of yoga, do not think that any dharma arises or ceases, nor do they seek to obtain or realize any dharma. Thus it was said. Third, for the view that dharmas are established by their own nature, abandoning what is to be abandoned and attaining Nirvana, etc., are unreasonable, and for the aspect of emptiness of self-nature, all these are reasonable, and the reason must be determined. The treatise called "Examination of Nirvana" is the nature of twenty-four verses.
Chinese
是第五十五的解释。 第二，从是否证悟缘起而产生的轮回的进入和返回的方式有两种：解释论著的宗义，以及总结要义并标明名称。 第一是： “何为缘起？ 即是说空性。” 其中的缘起是什么呢？ 或者，以何为缘起？ “见此则见苦。” 意思是说，见到缘起就能见到四谛的真相，那么缘起是什么呢？ 为了阐释这一点，分为两种：顺生的缘起和逆生的缘起。 第一种又分为两种：投生之因果和成就之因果。 第一种是：无明并非仅仅是遮蔽了真如的智慧，也并非仅仅是与智慧无关，而是指与智慧相违背、不一致的一方，执着于人或法，认为其以自性而成立。 由此，遮蔽了真实意义之人，会造作能显现来世的行，即造作福德、非福德和不动行，也就是身、语、意三种业。 这些都会显现造作，即产生。 这是为了来世的投生，即为了产生下一世的蕴而造作，虽然那个人不一定是为了获得它而造作，但业会为了那个果而运作。 如此产生的业，会使得众生流转于轮回之中。 之后，积累了行的那个人，其识以行为缘，成为轮回的种子，会进入与行相应的众生道，如天道等，即会产生。 也就是，在死有灭尽时，仅在一刹那间，如同秤杆的高低一样，来世之蕴会随着业的牵引而产生。 因此，如果识进入母胎并陷入昏迷，那么以其为缘，会形成名四蕴和色蕴。 名是指剩余的四蕴，之所以称之为名，是因为被业和烦恼所染污，被牵引到那个又一个的生处，或者因为以意识的力量而奔向诸法，所以是名。 色是指当时的
English
This is the explanation of the fifty-fifth. Secondly, there are two ways in which cyclic existence is entered into and reversed based on whether or not dependent origination is realized: explaining the tenets of the treatise, and summarizing the meaning and stating the name. The first is: "What is dependent origination? It is explained as emptiness." What is that dependent origination? Or, by what is dependent origination? "Seeing this, one sees suffering." It is said that seeing dependent origination, one sees the truth of the four noble truths, so what is that dependent origination? To explain this, there are two types: dependent origination in the forward order and dependent origination in the reverse order. The first is divided into two: the cause and effect of projecting, and the cause and effect of accomplishing. The first is: Ignorance is not merely the obscuration of the knowledge of suchness, nor is it merely something other than knowledge, but it is the opposite of knowledge, the inconsistent side, focusing on a person or a phenomenon and grasping it as established by its own characteristic. By this, a person who has obscured the true meaning performs actions that manifest rebirth, that is, performs meritorious, non-meritorious, and unwavering actions, or the three types of actions of body, speech, and mind. These are manifested and performed, that is, produced. This is for the sake of rebirth, that is, for the sake of the aggregates of the next life to arise, although that person does not necessarily act with the intention of obtaining it, the action proceeds for the sake of that result. The actions that are produced in this way cause beings to go to rebirth. Then, the consciousness of the person who has accumulated actions, conditioned by actions, becomes the seed of cyclic existence, and enters into beings such as gods who are in accordance with actions, that is, they are born. That is, when the dying consciousness ceases, in a single instant, like the rise and fall of a balance, the aggregates of the next life arise according to how they are propelled by karma. Therefore, if consciousness enters the mother's womb and becomes unconscious, then conditioned by that, the four mental aggregates and the form aggregate are formed. Name refers to the remaining four aggregates, and it is called name because it is defiled by karma and afflictions, and is led to this or that place of birth, or because it runs towards phenomena by the power of consciousness, so it is name. Form refers to the current
Tibetan
མེར་པོ་ལ་སོགས་པའོ། །དེ་ལྟར་མིང་བཞི་དང་མེར་མེར་པོ་ལ་སོགས་པའི་གཟུགས་ནི་ཆགས་པར་གྱུར་ན་སྡུག་བསྔལ་འབྱུང་བའི་སྐྱེ་སྒོར་གྱུར་བས་སྐྱེ་མཆེད་དེ། མིག་དང་རྣ་བ་དང་སྣ་དང་ལྕེ་དང་ལུས་དང་ཡིད་ཀྱི་སྐྱེ་མཆེད་དྲུག་མིང་དང་གཟུགས་ཀྱི་རྐྱེན་ལས་འབྱུང་བར་འགྱུར་རོ། །ལུས་དང་ཡིད་ཀྱི་དབང་པོ་དེའི་སྔོན་ནས་ཡོད་ཀྱང་དྲུག་ཚོགས་པ་ འདི་ནས་བྱུང་བའི་དབང་དུ་མཛད་དོ། །དེ་ནས་སྐྱེ་མཆེད་དྲུག་ལ་བརྟེན་ནས་ནི་རེག་པ་ཡང་དག་པར་འབྱུང་བར་འགྱུར་རོ། །རེག་པ་དེ་ཇི་ལྟར་སྐྱེ་བ་དང་ངོ་བོ་གང་ཡིན་སྙམ་ན། བདག་རྐྱེན་མིག་དང་དམིགས་རྐྱེན་གཟུགས་དང་དེ་མ་ཐག་རྐྱེན་དྲན་བྱེད་དེ་ཡིད་ལ་བྱེད་པ་ལ་བརྟེན་ནས་མིག་གི་རྣམ་པར་ཤེས་པ་སྐྱེ་བ་ཁོ་ནའོ། །དེ་ལྟར་དྲན་བྱེད་ཀྱིས་མཚོན་པའི་དེ་མ་ཐག་རྐྱེན་གྱིས་ནི་ཚོར་བ་ལ་སོགས་པ་ཕུང་པོ་བཞིའི་མིང་དང་རྐྱེན་དང་པོ་གཉིས་ཀྱི་གཟུགས་ལ་བརྟེན་ནས་ནི། མིག་གི་རྣམ་པར་ཤེས་པ་སྐྱེ་བར་འགྱུར་བའི་མིག་དང་གཟུགས་དང་རྣམ་པར་ཤེས་པ་གསུམ་པོ་འདུས་པ་གང་ཡིན་པ་དེ་ནི་རེག་པའི་མཚན་ཉིད་ཡིན་ལ་སྐྱེ་ཚུལ་ཡང་རྣམ་ཤེས་ལྟར་རོ། །ཡུལ་དབང་རྣམ་ཤེས་གསུམ་འདུས་པའི་མིག་གི་འདུས་ཏེ་རེག་པས་ནི་རེག་པ་གཞན་ལྔ་ཡང་ཤེས་པར་བྱའོ། །དེ་ཡང་གསུམ་པོ་འདུས་པའི་སྐབས་སུ་ཡུལ་ཡིད་དུ་འོང་མི་འོང་བར་མ་གསུམ་ཡོངས་སུ་གཅོད་པའོ། །དེ་ནས་རེག་པ་དེ་ལས་ཡིད་དུ་འོང་མི་འོང་སོགས་བཅད་པ་དང་མཐུན་པར་ཚོར་བ་བདེ་སྡུག་བཏང་སྙོམས་གསུམ་ཀུན་ཏུ་འབྱུང་བར་འགྱུར་ལ། མིག་གི་འདུས་ཏེ་རེག་པའི་རྐྱེན་གྱི་ཚོར་བས་ནི་ཚོར་བ་ལྷག་མ་ལྔ་ཡང་ཤེས་པར་བྱའོ། །དེ་ལྟར་ན་གང་འཕངས་པ་ནི་མིང་གཟུགས་དང་སྐྱེ་མཆེད་དྲུག་དང་རེག་པ་དང་ཚོར་བ་སྟེ་བཞིར་ཀུན་ལས་བཏུས་ལས་གསུངས་ཏེ་འབྲས་དུས་ཀྱི་རྣམ་ཤེས་ཀྱང་ངོ་། །གང་གིས་འཕངས་ན་མ་རིག་བ་ལ་བརྟེན་པའི་འདུ་བྱེད་ཀྱིས་སོ། །ཇི་ལྟར་འཕངས་ན་རྒྱུ་དུས་ཀྱི་རྣམ་ཤེས་ལ་ལས་ཀྱི་བག་ཆགས་བསྒོས་པའི་ཚུལ་གྱིས་སོ། ། འཕངས་པའི་དོན་ནི་སྲེད་པ་སོགས་ཀྱི་འགྲུབ་བྱེད་ཡོད་ན་འབྲས་བུ་དེ་དག་འགྲུབ་རུང་དུ་བྱས་པའོ། །གཉིས་པ་ནི། དེ་ནས་ཚོར་བའི་རྐྱེན་གྱིས་སྲེད་པ་སྐྱེ་བར་འགྱུར་ཏེ་སྲེད་པ་ནི་ཚོར་བའི་ཡུལ་ཅན་ནོ། །ཅིའི་ཕྱིར་སྲེད་ན་སྲེད་པ་ཅན་དེ་ཚོར་བའི་དོན་དུ་སྲེད་པར་འགྱུར་ཏེ་མངོན་པར་འདོད་པ་སྐྱེད་དོ། །དེ་ཡང་ཚོར་བ་བདེ་བ་ལ་ནི་མི་འབྲལ་བའི་ཕྱིར་དང་སྡུག་བསྔལ་ལ་ནི་འབྲལ་བའི་ཕྱིར་དང་བ
Chinese
如梅若等。如是，名四者与梅若梅若等之色，若已形成，则成为痛苦生起之生门，即是生处。眼、耳、鼻、舌、身、意之六生处，由名与色之因缘而生。身与意之根，虽于彼前已存在，然作此六者集合后生起之主宰。彼后，依于六生处，则触亦将如实生起。若思彼触如何生起，及为何种体性？则以自主因眼与所缘因色，及彼无间缘忆念，即依作意，唯有眼之识生起。如是，以忆念所表征之无间缘，则依于受等四蕴之名，及最初二因之色。眼之识将生起，眼与色与识三者聚合为何，彼即是触之相，生起之方式亦如识。由境、根、识三者聚合之眼之集聚而触，亦应知其他五触。又，于三者聚合之时，是完全断除境为悦意、不悦意、非二者之三者。彼后，由彼触，与断除悦意、不悦意等相应，受乐、苦、舍三种将普遍生起。由眼之集聚而触之因缘之受，亦应知剩余五受。如是，所抛者，即是名色与六生处与触与受，此四者于《集论》中所说，亦是果时之识。由何所抛？由依于无明之行所抛。如何抛？以于因时之识，熏染业之习气之方式所抛。 抛之义，谓若有贪等之成办者，则使彼等果能成办。第二者，彼后，由受之因缘，贪将生起，贪乃受之境。为何贪？谓有贪者为受之义而贪，即生起显现之欲求。又，于受乐，为不离之故，于受苦，为离之故，及于
English
Such as Merpo and so on. Thus, when the four names and the forms such as Mermerpo are formed, they become the gateway to the arising of suffering, which is the sense base. The six sense bases of eye, ear, nose, tongue, body, and mind arise from the causes and conditions of name and form. Although the faculties of body and mind existed before that, they are considered to be the masters that arise from the collection of these six. After that, relying on the six sense bases, contact will also arise correctly. If you wonder how that contact arises and what its nature is, then relying on the self-cause eye and the object-cause form, and the immediately preceding cause, which is memory, that is, attention, only the consciousness of the eye arises. Thus, with the immediately preceding cause characterized by memory, relying on the name of the four aggregates such as feeling, and the form of the first two causes, the consciousness of the eye will arise, and whatever is the combination of the eye, form, and consciousness is the characteristic of contact, and the way it arises is also like consciousness. By the contact of the eye, which is the combination of object, faculty, and consciousness, the other five contacts should also be known. Moreover, at the time of the combination of the three, it is the complete cutting off of the three: the object being pleasant, unpleasant, or neither. After that, from that contact, in accordance with the cutting off of pleasant, unpleasant, and so on, the three feelings of pleasure, pain, and equanimity will universally arise. By the feeling that is the cause of the contact of the combination of the eye, the remaining five feelings should also be known. Thus, what is thrown is name and form, the six sense bases, contact, and feeling, these four are said in the Compendium of Topics, and it is also the consciousness of the time of the result. By what is it thrown? It is thrown by the action that relies on ignorance. How is it thrown? It is thrown in the way that the karmic imprints are imprinted on the consciousness of the time of the cause. The meaning of thrown is that if there is an accomplisher of craving and so on, then it makes those results able to be accomplished. The second is that after that, from the cause of feeling, craving will arise, and craving is the object of feeling. Why crave? It is said that the one who craves craves for the sake of feeling, that is, generates manifest desire. Moreover, for pleasure, it is for the sake of not being separated, for suffering, it is for the sake of being separated, and for