Chinese
既然已经成熟了所作之果，我等也应当效仿、随学如是之殊胜圣者们。如是，在自释的结尾处写道：我亦因享受世间受用而昏厥，驱散了黑暗，与真正殊胜的智慧相应，一心专注于利他，文殊菩萨之足，愿依止于清净莲花，并极稳固地恭敬。如是所说。于此，略微分析一下现量通达无我的瑜伽。从体性、分类、词义、诤论四个方面分析。首先，此处的瑜伽现量的体性是：境无我清晰显现。一般而言，依赖于修习而生起的，离分别、无错乱之识，称为瑜伽现量的特征。其次，如果仅从总类上划分，则有声闻、独觉、大乘圣者三者的三种现量，或者分为声闻和大乘的学与非学二者，则变为五种。如自宗所说：禅定边际，一切唯一。如是所说，因此不单独计算学，某些宗派认为存在，但也不会超出声闻和大乘的范畴，因此，此处自宗将非学算作一种。这五种又可以分为后得有相的瑜伽现量和入定无相的瑜伽现量，从而变为十种。虽然佛陀没有入定和后得的差别，但从如所有和尽所有智的角度来区分。其中，有相是指通过神通所见，如阿罗汉贝若扎纳等：见二三千及无数。等等。无相是指：声闻补特伽罗的唯一人无我，独觉证悟色法无自性的半个人无我，大乘圆满二无我，以及佛陀断除一切习气的智慧。第三，从词义的角度来说，按照藏语的说法，是指心安住或趋入于真实义，现量仅仅是清晰显现。按照印度的说法，现量的梵语是prati和aksha结合的pratyaksha，其中prati是靠近、各个等意思。
English
Since the fruit of actions has also ripened, we should also aspire to and follow such supreme noble ones. As it is said in the concluding remarks of the self-commentary: 'I too, having dispelled the darkness of fainting from experiencing the enjoyments of the world, associating with the truly noble wisdom and with true wisdom, being solely devoted to the benefit of others, may the feet of Manjushri, relying on the pure lotus, be revered with extreme steadfastness.' As it is said. Here, if we analyze a little the yoga direct perception that clearly realizes selflessness, from the four aspects of nature, division, meaning, and refutation of disputes. First, the nature of the yoga direct perception in this context is: the object, selflessness, appears clearly. In general, the non-conceptual, unmistaken consciousness that arises from relying on meditation is called the characteristic of yoga direct perception. Second, if we divide it only into general types, there are the three direct perceptions of the three noble ones of Hearers, Solitary Realizers, and Great Vehicle, or it can also become five by dividing Hearers and Great Vehicle into two: learners and non-learners. As the self-school says: 'Meditation's limit, all in one.' As it is said, therefore, learning is not counted separately, and although some tenets believe it exists, it does not go beyond Hearers and Great Vehicle. Therefore, here the self-school counts non-learning as one. These five can also become ten by the division of subsequent attainment with appearance and yoga direct perception, and meditative equipoise without appearance. Although there is no difference between meditative equipoise and subsequent attainment for the Buddha, it is divided from the perspective of seeing as it is and as much as there is. Among these, 'with appearance' is seeing with clairvoyance, such as the Arhats Bairotsana and others: 'Seeing two, three thousand, and countless.' And so on. 'Without appearance' is: the one personal selflessness of the Hearer individual, the half of personal selflessness of the Solitary Realizer who realizes that form has no self-nature, the complete two selflessnesses of the Great Vehicle, and the wisdom of the Buddha who has abandoned all habitual tendencies. Third, from the perspective of the meaning of the definitive word, according to the Tibetan language, it refers to the mind abiding in or attaining the true meaning, and direct perception is merely clear appearance. According to the Indian language, the Sanskrit word for direct perception is pratyaksha, which is a combination of prati and aksha, where prati means near, individual, etc.
Chinese
有很多种用法。阿奢（अ）是“权”的同义词，所以意思是依赖于各个权，或者说是“权所依赖”。这也是从词源解释的角度来说的。例如，“海生”这个词，对于从海里生出的莲花来说，既有解释也有用法。对于从旱地里生出的莲花来说，只有用法。对于从海里生出的生物来说，只有解释而没有用法。同样，在这里，“普拉底亚”（प्रत्यक्ष，pratyakṣa，现量）这个词，如果解释为依赖于权，那么用法上可以指称所有执持自相的意识。也就是说，对于根识和意识的现量来说，既有解释也有用法。对于自证和瑜伽现量来说，只有用法而没有词源解释。对于错误的根识来说，有解释但没有用法。第四，关于辩论的驳斥，有共同和不共同两种。第一种，有对因的辩论和对果的辩论两种。第一种，有对本体和作用的辩论两种。第一种，一些外道说，即使串习，也不可能达到明亮显现的极致。答：以证悟空性的智慧不离串习之方便而修习，是有可能在某个时候产生明亮极致的。因为这是自己的所依稳固且串习自然转为殊胜的修习。例如，就像串习欲望和恐惧的心一样。这里，“所依依赖”指的是将前者的能力分给后者，使后者比前者更殊胜，从而使相续不中断的意思。也就是说，不是像前者对后者没有帮助那样。对于这一点，胜论外道等的宗派，他们的理由不成立。因为他们认为没有前后世，所以所依依赖不成立。这种观点将在后面驳斥。所依稳固之后，串习会越来越明亮，这就像串习欲望和恐惧的心一样，通过体验可以证明。第二，即使承认有串习，但认为无我不能损害业力，答：能损害。因为如果没有因，那么果在任何情况下都不可能产生。那么，轮回的因是什么呢？其他大多数外道说，业、身、心三者聚集是轮回的因，所以如果损害其中任何一个，就不会产生果，就像没有水和肥料的种子一样。因此，业和身两
English
There are many usages. The term Aṣa (अ) is synonymous with "power," so it means relying on each power, or "power-dependent." This is also from the perspective of etymological explanation. For example, the word "sea-born," for a lotus born from the sea, has both explanation and usage. For a lotus born from dry land, there is only usage. For a creature born from the sea, there is only explanation and no usage. Similarly, here, the word "Pratyakṣa" (प्रत्यक्ष, pratyakṣa, Direct Perception), if explained as relying on power, then in usage it can refer to all consciousnesses that hold self-characteristics. That is, for the direct perception of sense consciousness and mental consciousness, there is both explanation and usage. For self-awareness and yogic direct perception, there is only usage and no etymological explanation. For erroneous sense consciousness, there is explanation but no usage. Fourth, regarding the refutation of debate, there are two types: common and uncommon. The first has two types: debate on the cause and debate on the result. The first has two types: debate on the essence and debate on the function. First, some non-Buddhists say that even with habituation, it is impossible to reach the ultimate limit of clear appearance. Answer: Meditating with the wisdom of realizing emptiness inseparable from the means of habituation, it is possible that at some point the ultimate limit of clarity will arise. Because this is a meditation where one's own basis is stable and habituation naturally transforms into excellence. For example, like the mind habituated to desire and fear. Here, "basis-dependent" means dividing the power of the former to the latter, making the latter more excellent than the former, so that the continuum is not interrupted. That is, it is not like the former does not help the latter. For this, the tenets of the Lokayata and others, their reasons are not established. Because they believe that there are no past and future lives, so basis-dependence is not established. This view will be refuted later. After the basis is stable, habituation will become clearer and clearer, which can be proven by experience, just like the mind habituated to desire and fear. Second, even if it is admitted that there is habituation, but it is thought that selflessness cannot harm karma, answer: it can harm. Because if there is no cause, then the result cannot arise in any case. So, what is the cause of samsara? Other most non-Buddhists say that the accumulation of karma, body, and mind is the cause of samsara, so if any one of them is harmed, the result will not arise, just like a seed without water and fertilizer. Therefore, karma and body both
Chinese
他们抱怨说，为了耗尽土地而行苦行。对此，业是无法断除的，因为它是无边无际的。如果我执没有断除，即使断除了，也会再次产生，就像砍断没有切断根部的树枝一样，没有任何用处。如果我执断除了，就像木柴烧尽的火焰一样，因为它和它一起熄灭，所以不需要另外断除，因此这样的道路不是轮回止息的道路。因此，轮回的因是由于不了解诸法自性的无明。而且，特别是俱生我见。只要它存在，依赖于它，烦恼、业和痛苦就会产生。如果它止息，那么所有这些都不会产生，这可以通过事物力量的推理来证明。因此，业和痛苦的根源是烦恼。如云：在此，烦恼如种子，如龙，如草，如树木。并且，一切烦恼的根源是我见。如云：一切过患皆以它为根。因此，如果有人认为这个根是否可以断除，答案是可以的，因为它仅仅是虚构的。因此，断除它的对治法，如慈爱和厌恶等，可以与我执同时存在，因此并不矛盾。然而，证悟无我的智慧与它在所有方面都相违背，就像光明与黑暗一样。因此，真理可以消除虚假，因此，以事物力量的推理证明了断除轮回之根的道路是可行的，就像种子没有开始，但如果被火烧毁，就可以看到它的终结一样。轮回没有开始，但是，如果证悟了阻碍轮回产生的无我，那么它的终结是可以实现的。第二，关于对果的断除和对证悟的辩论，分为两部分。第一，一些外道说，染污是心的自性，因此无法断除。即使可以断除，凡夫也不知道断除的方法。即使知道并断除了，也会像身体的污垢一样再次产生，因此是不稳定的。因此，断除染污的解脱是不可能永久存在的。染污不是心的自性，因为它们都是暂时的妄念，而心的自性是光明。并且，知道有证悟无我的方法可以断除染污。并且，从根源上
English
They complain that they practice asceticism in order to exhaust the land. To that, karma cannot be abandoned because it is limitless. If self-grasping is not abandoned, even if it is abandoned, it will arise again, like cutting off a branch without cutting off the root, it is of no benefit. If self-grasping is abandoned, like a fire that goes out when the wood is exhausted, it is not necessary to abandon it separately because it ceases with it, therefore such a path is not the path of reversing samsara. Therefore, the cause of samsara is ignorance, which is not knowing the nature of phenomena. And especially, the innate view of self. As long as it exists, relying on it, afflictions, karma, and suffering arise. If it ceases, then all of that will not arise, which is proven by the reasoning of the power of things. Therefore, the root of karma and suffering is affliction. As it is said: Here, afflictions are like seeds, like dragons, like grass, like trees. And, the root of all afflictions is the view of self. As it is said: All faults have it as their root. Therefore, if one thinks whether that root can be abandoned, the answer is yes, because it is merely fabricated. Therefore, the antidotes to abandoning it, such as love and aversion, can coexist with self-grasping, so they are not contradictory. However, the wisdom that realizes selflessness is completely opposed to it in every way, like light and darkness. Therefore, truth can eliminate falsehood, so the path of cutting the root of samsara is proven by the reasoning of the power of things, just as seeds have no beginning, but if they are burned by fire, their end can be seen. Samsara has no beginning, but, if one realizes selflessness, which hinders the arising of samsara, then its end can be achieved. Second, regarding the abandonment of the result and the debate about realization, there are two parts. First, some non-Buddhists say that defilements are the nature of the mind, so they cannot be abandoned. Even if they could be abandoned, ordinary beings do not know the method of abandoning them. Even if they knew and abandoned them, they would arise again like bodily dirt, so they are unstable. Therefore, liberation from abandoning defilements is impossible to be permanent. Defilements are not the nature of the mind, because they are all temporary delusions, and the nature of the mind is luminosity. And, knowing that there is a method of realizing selflessness to abandon defilements. And, from the root
Chinese
我已经没有返回，就像燃料耗尽的火焰一样，因此解脱是合理的。第二，关于证悟智慧的辩论是：一些外道说，无论对空性和慈悲等如何熟悉，也不可能变得无限并处于那种状态。就像无论如何练习跳跃，也无法无限地跳跃；无论如何煮水，也不可能变成火的本性；就像无论如何熔炼黄金，一旦离开火的条件，就会再次凝固一样。他们这样说。这些例子并不相同，因为跳跃的练习依赖于直接的努力，因此无法持续不断地增长，并且身体的力量是有限制的。而心则因对慈爱等的本质持续不断地熟悉而增长，就像种子生种子一样，并且心的本性是无限的。煮水虽然不是先前的干涸后才依赖，但先前的心识的力量使后来的心识特别增长，并处于那种状态，就像木柴变成火的本性一样。黄金重新凝固的原因是黄金本身具有重新凝固的因素，但是心识没有重新返回污垢的原因，因此不会返回，因为已经被对治所舍弃，就像烧过的木头一样。第二，具体而言，关于瑜伽现观一切之王究竟的遍知智慧的辩论分为对因的辩论和对果的辩论两种。第一，一些外道说，除了常恒自生的遍知者之外，不可能新近成就一切相遍知的智慧，因为没有它的因。回答是，禅定和慈悲等方便与智慧无所缘这二者互相成为因缘，因此成就二种智慧，即方便大悲光明智慧作为近取因，智慧空性作为俱生缘，从而成就尽所有智；智慧空性之境作为近取因，方便大悲作为俱生缘，从而成就如所有智。不能如实知晓所知事物的本性，就是所知障，而它的本质是愚痴。