Chinese
对于感受来说，与境相遇是不合理的。如果无身也有相遇，那么天空和手会相遇，还有寡妇的儿子也会相遇。如果认为因为有心识所以这个例子不恰当，那么为了考察无身的相遇，没有不恰当的。如果认为即使相遇且没有触碰，也有境、根、识三者聚合，那么所谓的聚合也是因为没有实物。如同手指的集合一样。像这样等等，应该像之前那样详细地了解。这样，如果因（触）不存在，那么果（感受）从何而来呢？因为胜义中不存在。如果感受不存在，那么对于苦乐的取舍的各种辛劳是为了什么呢？因为没有需要追求和成就的安乐，痛苦又会损害哪个补特伽罗呢？这仅仅是如幻的心识错乱的显现而已。第三，像这样，因为贪爱不可避免地在一切有情心中生起，那么为什么作为其因的感受不存在呢？这也是愚昧而已，不是真实的。当感受者（我）和自性成立的识都不存在时，感受的对象（感受）也不存在。那时，见到感受的对象和感受者在实义中不存在的这种状态，为什么从感受之因产生的果（贪爱）不会止息呢？因为没有因。第四，如果认为感受和感受者不存在，那么见闻等就不合理。眼睛看见色法，或者身体接触，这样以首尾二者来表示中间的一切，见闻嗅等这些在实义中不存在，但显现如同梦境和幻术，是幻术般的自性，仅仅是未经观察的假立而已。因此，在不真实的情况下仅仅是显现，实际上是无法看见的。像这样，当考察感受和体验它的心识是同时还是不同时，如果它们是同时的，那么体验者（心识）和体验的对象（感受）二者没有先后地同时产生，因此，感受不是被那个心识看见或体验的。因为不同的事物同时存在，没有任何一个在前，所以互不依赖。
English
For feeling, encountering an object is unreasonable. If there is encounter even without a body, then the sky and the hand would encounter, and the son of a widow would also encounter. If it is thought that this example is inappropriate because there is consciousness, then there is nothing inappropriate for examining the encounter of the bodiless. If it is thought that even if there is encounter and no touch, there is a gathering of object, faculty, and consciousness, then the so-called gathering is also because there is no real entity. Just like the collection of fingers. Like this and so on, it should be understood as it was previously analyzed in detail. Thus, if the cause (contact) does not exist, from where does the result (feeling) arise? Because it does not exist in ultimate reality. If feeling does not exist, then what is the purpose of all the various labors of accepting and rejecting pleasure and pain? Because there is no happiness to be sought and achieved, and what person will suffering harm? This is merely an illusory appearance of confused consciousness. Third, like this, since craving inevitably arises in the minds of all sentient beings, why does feeling, which is its cause, not exist? This is also just ignorance, not reality. When the feeler (self) and the inherently established consciousness do not exist, the object of feeling (feeling) also does not exist. At that time, seeing this state where the object of feeling and the feeler do not exist in reality, why would the result (craving) arising from the cause of feeling not cease? Because there is no cause. Fourth, if it is thought that if feeling and the feeler do not exist, then seeing, hearing, etc., are unreasonable. Seeing forms with the eye, or touching with the body, thus representing everything in between with the beginning and the end, these seeing, hearing, smelling, etc., do not exist in reality, but the appearance is like dreams and illusions, it is the nature of illusion, merely an imputation without investigation. Therefore, in the state of being unreal, it is merely an appearance, but in reality, it cannot be seen. Like this, when examining whether feeling and the consciousness that experiences it are simultaneous or not, if they are simultaneous, then the experiencer (consciousness) and the object of experience (feeling) arise simultaneously without any precedence. Therefore, feeling is not seen or experienced by that consciousness. Because different things exist simultaneously, and none is before the other, they do not depend on each other.
Chinese
因为不相关是各自的，所以不会体验。如果时间不同步，感觉先产生，心识后产生，那么心识会具有感觉的相吗？如果这样，即使感觉先产生，心识后产生，因为感觉在心识的自有时不存在，所以会变成忆念，一切过去都变成忆念，因为过去现在不存在，所以不是真实清晰地体验，不可能体验。因此，对于过去，如果考察忆念也是虚假的，因为过去本身现在不住于境中。这样，作为感觉之作用者的心识过去已经止灭，所以它不可能体验，现在和未来不可能体验，这是通过理证成立的。同样，境，感觉，过去不是从忆念中体验，现在是无法体验，未来是不存在的，所以现在的意识不可能体验。像这样，感觉以自身或自己来体验是不合理的，因为自己对自己作用是相违的，就像遮止自证一样，其他的从感觉转变而来的意识也不是体验，因为刚刚已经说过。感觉本身不是体验者，或者任何体验者都不真实存在，因为这个原因，这个感觉不是真实存在的。这样，在没有体验者的自性的情况下，对于如梦如幻的蕴的集合，这个被称为感觉痛苦的，自性不成立的，它能造成什么损害呢？实际上没有任何利益或损害。第三，心识，忆念，近住的修习方法，心识被显示为无自性，以及心识被显示为无生。首先是：无论在哪里寻找意或心识，都找不到。像这样，不住于眼等内部的六根，不住于外面的色等六境，也不住于两者之间，在内部身体的中央也找不到心识，在外部身体的肢体上找不到心识，也不是在那些之外找到。任何身体本身不是心识，也不是身体之外的外部事物，也不是与身体混合或进入身体，也不是与身体分离而成立的任何事物，那是一点也不成立的。
English
Because unrelated are separate, they are not experienced. If the times are not synchronous, and feeling arises first and mind arises later, then will the mind possess the aspect of feeling? If so, even if feeling arises first and mind arises later, because that feeling does not exist at the mind's own time, it becomes remembrance, all the past becomes remembrance, because the past does not exist now, it is not truly and clearly experienced, it is impossible to experience. Therefore, regarding the past, if that remembrance is examined, it is also false, because the past itself does not abide in the object now. Thus, the mind that is the agent of feeling, the past has ceased, so it cannot experience, and the present and future cannot experience, this is established by reasoning. Similarly, the object, feeling, the past is not experienced from remembrance, the present cannot be experienced, the future does not exist, so the present consciousness cannot experience. Like this, it is not reasonable for feeling to experience itself or its own self, because it is contradictory for oneself to act on oneself, just like negating self-awareness, and other consciousnesses that have transformed from feeling are also not experiencing, because it has just been said. Feeling itself is not the experiencer, or any experiencer does not truly exist, because of this reason, this feeling is not truly existent. Thus, in the absence of the self of the experiencer, for the aggregates of the skandhas, which are like dreams and illusions, what harm is caused by this feeling called suffering, which is unestablished in nature? In reality, there is neither benefit nor harm. Third, the method of cultivating mindfulness, the abiding near of mind, mind is shown to be without self-nature, and mind is shown to be without arising. First is: wherever one searches for mind or consciousness, it cannot be found. Like this, it does not abide in the six internal sense faculties such as the eye, it does not abide in the six external objects such as forms, nor does it abide between the two, mind is not found in the center of the internal body, mind is not found on the limbs of the external body, nor is it found other than those. Any body itself is not mind, nor is it an external object other than the body, nor is it mixed with or entered into the body, nor is it anything that is established separately from the body, that is not established even a little.
Chinese
因此，众生自身即是自性寂灭。如《宝积经》所说：心不在内，亦不在外，二者皆无，不可得见。如是说后，光增！心乃诸佛亦未见，不见，不见亦不变。等等。又如《母经》所说：心乃无心，心之自性乃光明。如是等等。第二，若在所知色等之前，眼识等心已存在，则此识以何为境而生？彼时无境，故无有境之生。识与所知若同时生，则此识以何为境而生？识未生时，缘起不生，故不能生；缘起生时，识亦已生，故不应为生者，故成无关联。然若所知在后，则彼时识从何而生？以其所缘已灭故。对此，先前已灭之事物，现在是有还是没有？若有，则非灭，而成同时；若无而生，则如种子已坏而生芽，兔角亦应能生眼识等。第四，法念住的修习方式，分为正文和对此的辩驳之消除两部分。第一部分是：如前所说，如此一来，并非所有有为法和无为法的生起都能被理解，因为无论从先后、同时、自和他、二者或非二者，都不会产生，因此没有生起。凡是没有生起的，就没有住和灭等等。实际上：无灭即无生，无断即无常，无来即无去，非异非一。如是等等。第二部分分为：对二谛不合理的辩驳之消除、对无理由的辩驳之消除、以及对智慧变成无止境的辩驳之消除。第一部分是：如果像这样，所有所知之法在任何情况下都没有丝毫的生灭等，那么生灭和来去等自性的世俗谛就会不存在。如果有人不承认世俗谛，那么胜义谛也不存在，又怎么会有二谛呢？
English
Therefore, sentient beings themselves are naturally liberated from suffering. As stated in the Ratnakuta Sutra: "The mind is not inside, nor is it outside, nor is it in both, and it is not perceived." Having said that, "O Kashyapa! The mind is not seen by all the Buddhas. It is not seen, and it will not become seen." And so on. Also, as stated in the Mother Sutra: "The mind is no-mind; the nature of the mind is luminosity." And so on. Secondly, if the mind, such as eye consciousness, exists before the knowable forms, etc., then what object does that consciousness rely on to arise? At that time, there is no object, so there is no arising of the object-possessor. Even if consciousness and the knowable arise simultaneously, what does that consciousness rely on to arise? If consciousness has not arisen, the condition for reliance does not arise, so it cannot cause arising. If the condition for reliance has arisen, then consciousness has already arisen, so it is not appropriate to be the cause of arising, and therefore it becomes unrelated. However, if the knowable exists later, then from what does consciousness arise at that time? Because its object of focus has ceased. Regarding this, does the previously ceased object exist now or not? If it exists, then it is not ceased, but becomes simultaneous. If it does not exist but still arises, then just as a sprout arises from a burnt seed, eye consciousness, etc., should also arise from a rabbit's horn. Fourth, the method of meditating on the four mindfulnesses is divided into two parts: the main text and the refutation of objections to it. The first part is: As previously explained, it is not the case that the arising of all conditioned and unconditioned dharmas can be understood in this way, because they do not arise from before and after, simultaneously, self and other, both, or neither. Therefore, there is no arising. Whatever does not arise does not have abiding, cessation, etc. In reality: No cessation, no arising; no cutting off, no permanence; no coming, no going; not different, not one. And so on. The second part is divided into: refuting objections to the unreasonableness of the two truths, refuting objections to the lack of reasoning, and refuting objections to the wisdom becoming endless. The first part is: If, in this way, all knowable phenomena, in every way, do not have even a slight arising, cessation, etc., then the conventional truth, which is the nature of arising, cessation, coming, and going, etc., would not exist. If someone does not accept the conventional truth, then the ultimate truth also does not exist, so how could there be two truths?
Chinese
如果认为真理会变成一个，那么安立二谛只是引导所化众生进入正道的方便之门。究竟而言，二谛并非截然分开，而是不可思议的法界，仅仅是如是之性，是终极的实相。如经中所说：‘无生是真谛，有人说四谛，安住菩提心，一谛亦不见，何况见四谛？’正如这样。虽然究竟上没有安立二谛，但在名言中是存在的，因为显现的方式和存在的方式是确定的。如前所说：‘过去认为这是二谛。’也是这样。又有人说：即使如此，在安立的二谛中，作为其中之一的世俗谛，如果没有自相，那么世俗谛就必须由他者，也就是由他人的心来安立。如果由他者安立就能成立，那么众生怎么能从痛苦中解脱呢？因为众生没有穷尽，心识也不会穷尽。心识不穷尽，由心识安立的世俗谛也不会穷尽，因此，一切能取所取的戏论都止息的涅槃，是永远不会存在的。’如果这样认为，那么这种永不改变的世俗显现，就像毛发之幻、梦境等等，是其他众生各自的分别念戏论所导致的显现。这不是涅槃者自己面前显现的世俗谛。因此，并非因为他者的二取显现存在，一个人就不能从痛苦中解脱。也不是因为一个人的能取所取融入法界，所有人的能取所取都会消失。即使在睡眠中，没有由分别念安立的野兽、河流等具有自相的境，但当睡眠者醒来时，各自的睡眠显现就会消失。即使其他人有睡眠的显现，也不会妨碍醒来的人。如《入行论》所说：‘于此如醒时，未醒时三有，既已醒觉已，三皆不存在，如是痴睡醒，彼亦如是。’正如这样。因此，即使在从能取所取的二取显现的细微习气中解脱，并在涅槃的法界中成佛之后，如果仍然确定存在着生等等的世俗戏论，那么对于自己来说