Chinese
如果不是这样，那么，虽然胜义中没有获得，但从显现的层面来说是存在的，因此，为了平息有寂的痛苦，暂时将法性显现，在未成佛之前，将果的愚痴，即果不住涅槃，作为世俗谛的获得处，对之生起希求的愚痴是不可逆转的，因为必须依靠它来平息痛苦。最终，当远离一切能取所取的戏论时，对有寂的显现执着的细微所知障也会被逆转，那是佛的境界。现在无法断除，因为没有分别理解二谛，所处的状态和显现的各个方面都不一致。因此，在显现的层面，为什么不学习果呢？虽然必须断除这种不一致的状态和显现，但现在无法断除，一旦断除，就显现了既无获得也无断除的实相，在此之前，无法穷尽对果的希求。如果说，那么，驳斥对我的愚痴有什么用呢？这二者并不相同，因为希求果的智慧能够穷尽痛苦，并且自身也会止息，就像木柴生的火燃烧木柴一样。轮回的一切痛苦之因，即作为因的执着于我，或者认为“我”的傲慢，是由执着于我存在的愚痴所增长的。因此，必须逆转对无我执为有的愚痴，如果没有这种愚痴，就不会执着于我，如果没有我执，就不会在轮回中流转和受生。有人说：正如你所安立的我的智慧无法逆转一样，从自性成立的我，有境的智慧也永远无法逆转，因为从无始以来就已深入习性。这二者并不相同，因为仅仅是假立，依靠缘起，在显现上，凡夫面前不显现，没有成立的理证，即使逆转也不需要。而执着于自性成立，是由于通达事物实相的智慧，修习无我是最殊胜的，因此能够断除，就像光明驱散黑暗一样，因为具有真实的正量，所以具有力量。因此，执着于我是事物实相之外的
English
If it is not so, then, although there is no attainment in the ultimate sense, it exists on the level of appearance. Therefore, in order to pacify the suffering of existence and peace, temporarily manifesting the nature of reality, until one becomes a Buddha, the delusion of the result, that is, the non-abiding nirvana of the result, as something to be attained in the conventional truth, the delusion of hoping for it is not to be reversed, because one must rely on it to pacify suffering. Ultimately, when all the elaborations of grasping and being grasped are gone, this subtle obscuration of knowledge, which clings to the appearance of existence and peace, will also be reversed, which is the state of a Buddha. It cannot be abandoned now, because the two truths have not been separately understood, and the state and appearance are inconsistent in every way. Therefore, why not study the result by taking the appearance into account? Although this inconsistent state and appearance must be abandoned, it cannot be abandoned now, and when it is abandoned, the reality of neither attainment nor abandonment will be manifested, and until then, the desire for the result cannot be exhausted. If you say, then what is the use of refuting the delusion of self? These two are not the same, because the wisdom that seeks the result can exhaust suffering and also cease itself, just as the fire that comes from wood burns the wood. The cause of all the suffering of samsara, that is, the clinging to self as the cause, or the arrogance of thinking "I", is increased by the delusion of clinging to the existence of self. Therefore, the delusion of clinging to the non-self as existent must be reversed, and if there is no such delusion, there will be no clinging to self, and if there is no self-clinging, there will be no wandering and rebirth in samsara. Someone says: Just as the wisdom of the self that you have established cannot be reversed, so too, from the self-established self, the wisdom of the object cannot be reversed forever, because it has been deeply ingrained since beginningless time. These two are not the same, because it is merely imputed, and due to dependent arising, it does not appear to ordinary beings on the level of appearance, and there is no reasoning to establish it, and even if it is reversed, it is not necessary. But clinging to self-establishment is because the wisdom that understands the reality of things, the meditation on non-self is the most supreme, so it can be abandoned, just as light dispels darkness, because it possesses the authentic valid cognition, so it has power. Therefore, clinging to self is outside the reality of things.
Chinese
另外，因为过失而暂时心生迷乱，如果将它从经文和理性的道路上扭转过来，而将心投入到事物的实情上，那么这就是心的本性，因此不能与心分离。如《释量论》中所说：“心的自性是光明，污垢都是暂时的。”因此，我执是轮回的根本，如果不断除它，无论进行怎样的苦行和禅修，无论修持怎样的修行，都无法从轮回中解脱，因此具善缘、希求解脱的人们，应当经常将一切修行都作为对治我执的对治法。第二，修习法无我的方法。身念住的修习方法，受念住的修习方法，心念住的修习方法，法念住的修习方法，共有四种。第一种，又分为：对身体总体进行观察，对肢体各个部分进行观察，因此，显示了必须舍弃对身体的贪执，共有三种。第一种是：身体也只是假立的，并非自性成立。其理由是，如果将生处圆满的身体视为一个整体，那么手等也必须存在，但是，各个肢体并非身体，例如脚踝等足部和小腿，也就是胫骨并非身体，大腿和腰部也不是身体，腹部和背部也不是身体，胸部和手臂也不是身体，肋骨和手也不是身体，腋窝和肩膀也不是身体，肺和心脏等内脏也不是身体，头和颈部也不是身体，因为与身体的特征不符。就像在尸陀林中散落的身体碎片一样，即使现在看起来有关联，但实际上彼此没有混合，各自存在于自己的位置上，那么它们怎么会变成身体呢？因为即使砍断手等，人们也认为身体仍然存在。因此，这个由手等众多部分组成的集合体，所谓的身体到底是什么呢？什么也没有。对此，有人认为，虽然这些部分各自不是身体，但是身体遍布于它们之中。那么，是一个身体的部分遍布于所有这些部分之中吗？还是多个具有部分的身体各自遍布于每个部分之中？如果所谓的身体，是由手等所有肢体的部分或部分地存在于其中
English
Furthermore, due to faults, the mind is temporarily confused. If one turns it away from the path of scripture and reason and instead engages the mind with the reality of things, then that is the nature of the mind, and therefore it cannot be separated from the mind. As it says in the Pramāṇavārttika: "The nature of the mind is clear light, all stains are adventitious." Therefore, self-grasping is the root of existence. Unless this is abandoned, no matter what kind of asceticism and meditation one practices, no matter what kind of practice one engages in, one will not be able to transcend samsara. Therefore, those fortunate ones who desire liberation should always make all practices go against this self-grasping. Second, the method of meditating on the selflessness of phenomena. The method of meditating on mindfulness of the body. The method of meditating on mindfulness of feelings. The method of meditating on mindfulness of mind. The method of meditating on mindfulness of dharmas, there are four. The first is: Examining the body in general. Examining the limbs in particular. Therefore, it is shown that attachment to the body must be abandoned, there are three. The first is: The body is merely imputed, it is not established by its own nature. The reason for this is that if the body, which is complete with sense bases, is regarded as a single whole, then it must exist in the hands, etc. However, the individual limbs are not the body, such as the ankles, etc., the feet and the calves, that is, the shins are not the body, and the thighs and waist are not the body, and the abdomen and back are not the body, and the chest and arms are not the body, and the ribs and hands are not the body, and the armpits and shoulders are not the body, and the internal organs such as the lungs and heart are not the body, and the head and neck are not the body, because they do not conform to the characteristics of the body. Like pieces of a body scattered in a charnel ground, even if they appear to be connected now, they are not mixed with each other and exist in their own places, how could each of them become a body? Because even if the hands, etc., are cut off, it is believed that the body remains. Therefore, what is this collection of many parts such as hands, etc., called the body? There is nothing. To this, one might think that although each of these parts is not the body, the body pervades them. Then, does a part of one body pervade all of these, or do many bodies with parts pervade each part individually? If the so-called body exists in all the limbs such as hands, etc., by a part or a portion
Chinese
如果想要这样，身体的各个部分，比如手等各个部分，可以安住于各自的位置。如果考察具有各个部分的身体本身安住于何处，从手等一一排除之后，遍布的身体就无法确定。如果具有自性的完整身体安住于手等肢体上，那么手等肢体的数量有多少，就会有多少个身体，虽然执着于一个完整的身体，但那是不可能的。因此，如果在六处内外以理智寻觅，因为没有身体或者无法确定，那么手等怎么会有身体呢？没有的。如果从手等之外没有身体的假立之处，那么身体怎么会存在呢？不存在的。对此，用脚不是身体等显示了与肢体并非一体，如果用身体这个等显示了与肢体有联系但并非他体。因此，即使没有身体，也依赖于手等肢体的集合，由于愚昧，身体会变成心识，所以只是假名为身体，实际上并没有成立。比如，以被安置成与人相似的形状的特殊性，从特殊性的证据来看，就像对木偶产生误认为是人的心识一样。在这里，只要形状的特殊性的因缘聚合或者完整，身体就会像男人一样显现。如果因缘不具足，就不会被认为是男人的身体，比如名称改变或者烧焦，以及被烧成灰烬的时候一样。女人也是如此。同样，只要将手等肢体假立为身体的因缘，比如相互关联等存在，手等就会显现为身体，但并非以自己的自性存在，就像肉和骨头的碎片一样。第二种情况是：即使没有身体，但因为亲眼见到手等肢体，所以是存在的。如果身体没有真实成立，那么就像仅仅是各个手指的集合一样。对于那个集合，被称为具有肢体的手的假立，实际上又有什么成立的呢？没有成立。而且，手指也是关节的集合，所以关节也没有成立。而且，那些关节也是各自的部分。
English
If one wishes for it to be so, the parts of the body, such as the hands and other individual parts, may remain in their respective places. However, if one examines where the body itself, which possesses these parts, resides, then after excluding each of the hands and so on, the pervasive body cannot be ascertained. If the complete body, possessing all qualities, were to reside in the limbs such as the hands, then there would be as many bodies as there are limbs such as the hands. Although one clings to the idea of a single, complete body, such a thing is impossible. Therefore, if one searches with reason both inside and outside the six sense bases, since there is no body or it cannot be ascertained, how could there be a body in the hands and so on? There is not. If there is no other basis for imputation of a body apart from the hands and so on, then how could that body exist? It does not. In this regard, by stating that the foot is not the body, it is shown that it is not one with the limb. And by stating 'this body' and so on, it is shown that it is related to the limb but not separate from it. Therefore, even though there is no body, due to reliance on the collection of limbs such as the hands, the mind mistakenly perceives a body. Thus, it is merely labeled as a body, but it is something that is not established in reality. For example, due to the peculiarity of being arranged in a shape similar to a person, from the evidence of that peculiarity, just as a mind arises that mistakes a scarecrow for a person. Here, as long as the causes and conditions of the peculiarity of the shape are gathered or complete, this body will appear like a man. If the conditions are deficient, it is not regarded as the body of a man, as in the case of a change of name, or when it is charred, or when it has been burned and turned to ashes. It is the same for a woman. Similarly, as long as the conditions for imputing the limbs such as the hands as a body, such as being interconnected, exist, the hands and so on will appear as a body, but they do not exist as a body by their own nature, just like pieces of flesh and bone. The second point is: even though there is no body, the limbs such as the hands are seen directly and therefore exist. Just as the body is not established as truly existent, it is merely a collection of separate fingers. For that collection, what is established in reality by the imputation of a hand possessing limbs? Nothing is established. Moreover, since the finger is a collection of joints, the joint is not established. And those joints are each their own parts.
Chinese
因为将各部分分开就会变成很多，所以不是单独存在的。而且，这些部分又可以从粗到细微粒子进行分割，甚至可以将最细微的粒子也分成上下和四个方向的部分，这样就变成了六个部分。如果追究到最后，在任何方向的划分中都找不到一个真实存在的单独部分，因为它变得没有了组成部分。因此，手等肢体和所有现象，粗的是细微的，细微的是粒子和极微粒子，如果用方向部分的划分来衡量它，就会像天空一样变成空性，而不会形成实体。因此，即使在极微粒子中也没有实体存在。第三，像这样没有真实存在的，显现却无自性的，对于如梦境般的色，具有真实性智慧的人怎么会执着呢？不应该执着。当身体没有自性时，那么其中的男性和女性又是什么呢？也是没有真实存在的。像这样，对自己的身体进行观察，同样地，也要确定其他众生的身体和外面的器世界山川等也是没有自性的，如同虚空一般。像这样了解之后，放弃相互的贪恋等执着，在后得如幻象般显现却无自性的状态中，以及在如虚空般无戏论的等持中安住。如经中所说：文殊，谁能见到身体与虚空平等，那就是对身体安住于观身如身的念住。第二，感受念住的修习方法：观察感受的自性，观察感受的因，观察感受的果，观察感受者，共有四种。第一，如果痛苦的感受真实地以自己的体性存在于内心的相续中，为什么不会妨碍自己产生极大的快乐呢？它应该妨碍，并且不会产生快乐，但事实并非如此。同样，如果快乐存在于痛苦之中，也能知道它会妨碍痛苦，所以没有另外说明。因此，已经显示了在内心中没有真实存在的感受。现在，从外境的角度来说，外境上的快乐感受也没有真实存在，比如美好的形象和甜美的味道。