Chinese
没有很大的努力，也是因为慈悲心不足的缘故。大乘圣者们，就法来说，为了其他众生的利益，总是安住于一切时，因为具有为了他人的利益而不间断安住的原因——大慈悲心。第二，破斥在圣道初地也没有轮回。如果坏聚见是轮回的原因，那么，就法来说，在圣道初地见道时，应当没有轮回，因为已经脱离了坏聚见。如果这样说，那么须陀洹，就法来说，不是因为没有坏聚见就不再生于轮回，因为虽然断除了遍计的坏聚见，但没有断除俱生的坏聚见。如果断除了俱生的坏聚见，那么须陀洹，就法来说，哪里还有轮回，应当没有轮回，因为断除了俱生的坏聚见。为什么没有断除俱生的坏聚见呢？须陀洹，就法来说，没有断除俱生的坏聚见，因为有希望自己快乐或者不要痛苦的愿望。这是周遍的，因为那时凡是认为“我”的心，都是俱生的有情见。还有，须陀洹，就法来说，不应当因为想要快乐而为此奔波，因为断除了俱生的坏聚见。这是周遍的，因为没有见到“我”，谁也不会执着于我。没有对我的贪恋，也不会因为想要快乐而奔波。第四，破斥解脱和束缚由我所作，分为两种：破斥常我的作用，破斥不可言说的作用。第一种，有情众生，就法来说，有束缚者和解脱者的我，因为我被轮回的痛苦束缚，并且从中解脱。就像乐施被铁链束缚，然后从中解脱一样。如果这样说，那么常我，就法来说，束缚从何而来，不应当存在，因为它不是痛苦的原因。这是周遍的，因为痛苦的束缚是产生痛苦的原因。还有，常我，就法来说，从痛苦中解脱又从何而来，不应当存在，因为它不是痛苦止息的原因。这是周遍的，因为从痛苦中解脱是不产生痛苦，也就是止息的原因。为什么那
English
There is not much effort, and it is also because of the lack of compassion. Those Mahayana noble ones, in terms of Dharma, always abide in all times for the benefit of other sentient beings, because they possess the cause of constantly abiding for the benefit of others—great compassion. Second, refuting that there is no samsara even in the first stage of the noble path. If the view of the perishable aggregate is the cause of samsara, then, in terms of Dharma, at the stage of the noble path of the path of seeing, there should be no samsara, because it has been separated from the view of the perishable aggregate. If you say so, then the Stream-enterer, in terms of Dharma, it is not that he is not reborn in samsara because he does not have the view of the perishable aggregate, because although he has abandoned the imputed view of the perishable aggregate, he has not abandoned the co-emergent view of the perishable aggregate. If the co-emergent view of the perishable aggregate is abandoned, then the Stream-enterer, in terms of Dharma, where is there samsara, it should not exist, because the co-emergent view of the perishable aggregate has been abandoned. Why has the co-emergent view of the perishable aggregate not been abandoned? The Stream-enterer, in terms of Dharma, has not abandoned it, because there is a desire to be happy or not to be in pain. This is pervasive, because at that time, whatever mind thinks "I", is the co-emergent view of sentient beings. Also, the Stream-enterer, in terms of Dharma, should not run for it because he wants happiness, because he has abandoned the co-emergent view of the perishable aggregate. This is pervasive, because without seeing "I", no one will be attached to me. Without craving for me, one will not run for happiness. Fourth, refuting that liberation and bondage are done by the self, divided into two types: refuting the action of the permanent self, refuting the action of the inexpressible. The first type, sentient beings, in terms of Dharma, have the self of the bound and the liberated, because I am bound by the suffering of samsara and liberated from it. Just as Le Shi is bound by iron chains and then liberated from them. If you say so, then the permanent self, in terms of Dharma, from where does bondage come, it should not exist, because it is not the cause of suffering. This is pervasive, because the bondage of suffering is the cause of the arising of suffering. Also, the permanent self, in terms of Dharma, from where does liberation from suffering come, it should not exist, because it is not the cause of the cessation of suffering. This is pervasive, because liberation from suffering is not the cause of the arising of suffering, that is, the cause of cessation. Why that