Chinese
如果缺少特殊方法的因，就一定不会产生特殊的证悟。在因圆满的地方，会产生初地智慧等特殊证悟。当它产生时，要知道也不存在其对应部分的所断。如果远离所断，那么其对应部分的功德也会圆满。这三者在任何情况下，都是随行和返回相同的。如果不是这样，那么其中任何一个存在而任何一个不存在等情况，就会产生无数的谬误。如果那样，对于声称断除一切所断而未证悟一切所证等谬误各自可能存在的论敌，就无法通过现势理的途径进行正确的驳斥，因此那样承认是困难的。总之，如果声闻和独觉对法无我的证悟是圆满的，那么所有佛语和释论的教证，以及成百上千的理证都难以驳倒。大小乘的见道等道和果的功德，就像太阳和萤火虫一样，存在着明与不明的差别。要知道，这些所依赖的证悟智慧之光，存在着差别。像这样仅仅揭示了理性的要点，对于有智慧的人来说就足够了。而对于持有偏见的人来说，是难以洗涤的。一般来说，这类内容是三乘道次第中比较大的方面。如果必须将这种方式视为与两位大车等的观点相违背，那么就像心中扎了一根刺一样。无论如何，两位大车的观点要点，就像在水果沙拉中加入了糖、酥油和蜂蜜一样，能够一起轻松愉快地消化。既没有想说别人坏话的口水，也不需要羡慕别人的见解。如果能在自己的位置上感到自在，那么对于闻思者来说，就是获得了最好的东西。就像“即使其他人不满意，自己的内心也很平静”一样。喂！追随贤者、导师和法三者的后译派们。既然有如此纯正的佛语，以及包括六庄严在内的优良前译派论典，那么仅仅进行闻思就足够了。仅仅喜欢重复别人的话有什么用呢？要始终与上师、本尊和神圣的论典的光芒相伴！第二，承认世俗具有作用。
English
If the cause of a special method is incomplete, then it is certain that a special realization will not arise. Where the cause is complete, special realizations such as the wisdom of the first ground arise. When it arises, it should be known that there is also no abandonment of its corresponding part. If one is separated from abandonment, then the qualities of its corresponding part are also perfected. These three are certainly the same in following and returning in all ways. If it is not like that, then there will be many possibilities that any one of them exists and any one of them does not exist. If that is the case, then it will be impossible to show a correct refutation from the path of the power of reality to the opponent who claims that the faults such as abandoning all that should be abandoned and not realizing all that should be realized are possible separately, so it is difficult to accept that way. In short, if the Hearers and Solitary Realizers have a complete realization of the selflessness of phenomena, then it is difficult to overcome the harm of all the Agamas and commentaries, and hundreds of reasonings. The qualities of the path and fruit, such as the path of seeing of the Great and Small Vehicles, are like the difference between clarity and obscurity in the sun and the firefly. It should be known that the light of wisdom of realization, which depends on these, has differences. In this way, it is enough for the wise to show only the key points of reasoning. It is difficult to wash away those who are biased. In general, this kind of content is a large aspect of the path of the three vehicles. If it is necessary to regard this method as contradicting the views of the two great chariots, it is like a thorn in the heart. In any case, the key points of the views of the two great chariots, like adding sugar, ghee, and honey to a fruit salad, can be easily and pleasantly digested together. There is no saliva to say bad things about others, and there is no need to envy the views of others. If one can be comfortable in one's own place, then for those who listen and think, it is the best thing to obtain. It is like saying, "Even if others are not satisfied, one's own heart is at peace." Hey! Followers of the three, Abbot, Master, and Dharma, of the Early Translation School. Since there are so many pure words of the Buddha and excellent Early Translation School treatises including the Six Ornaments, it is enough to just listen and think about them. What is the use of just liking to repeat what others say? Always be accompanied by the light of the Guru, the Yidam deity, and the sacred treatises! Second, acknowledging that conventional reality has the ability to function.
Chinese
了知的利益。 原因是，果的实物是： 在世俗中是不可逆转的。 从普遍的烦恼到完全的清净等等， 安立不会混乱。 如是说。 对此，有实事论者说： 如果没有自性， 那么从普遍的烦恼到完全的清净的差别， 以及善与非善， 业因果， 缘起顺逆， 可比量和比量， 以及从相到有相的智慧生起等， 如同生起者和生起因等， 知识、因果各自的体性不能不混杂地安立。为了消除诸如此类的恶劣的意念和言语，宣说了这个偈颂，以显示因果的合理性。 也就是说，生起因的因和生起果的果的实物，具有作用能力的显现不可阻挡，这仅仅存在于世俗中是不可逆转的，因为以名言的量度衡量并安立，所以从普遍的烦恼到完全的清净等的因果，随顺和违逆的规律，安立一切各自的体性不丧失而存在，因为显示了没有自性，所以世俗的体性那些混乱和混杂的情况一点也没有。 那么，如果能够安立事物各自的体性不丧失，那么会和我们成为一样的意愿吗？ 你们认为这样显现的事物在胜义中成立。 如果那样，从极微尘到识为止，请成立是一或多的自性。 并且得到先前所说那些的回答，那时如果能够以理证无害地成立，那么我们会和你们一致，这些事物在胜义中也不是虚假的，是不欺骗的法性。 我们也这样承认。 或者，请跟随我们所说的理证，并且承认这个显现也是虚假的，那么我们就会一致。 否则，怎么能说是一样的意义呢？ 这样，如果对自性空性生起真实的定解，那么一定会对因果生起不可逆转的信心。 如果不是那样，而是以因果不合理的方式理解，那么这是中观所说的
English
The benefits of knowing. The entities of cause and effect are: In the conventional, it is irreversible. From universal defilements to complete purification, etc., The establishment is not confused. Thus it is said. To this, the realists say: If there is no self-nature, then the difference from universal defilements to complete purification, as well as good and non-good, karma, cause and effect, dependent origination, forward and reverse, inferable and inference, and the arising of wisdom from sign to signifier, like the arising of the producer and the produced, etc., the characteristics of knowledge, cause and effect cannot be established without being mixed up. In order to eliminate all such evil thoughts and words, this verse was spoken to show the reasonableness of cause and effect. That is, the entity of the cause that produces and the effect that is produced, the appearance of the ability to function is unstoppable, this only exists in the conventional and is irreversible, because it is measured and established by the measure of terms, so the cause and effect from universal defilements to complete purification, etc., the way of following and reversing, establishing all the individual characteristics without losing their own characteristics, because it shows that there is no self-nature, so the conventional characteristics those confused and mixed situations are not at all. Then, if it is possible to establish the characteristics of things without losing them, will it become the same wish as us? You think that things that appear like this are established in the ultimate. If so, from the smallest particle to consciousness, please establish the nature of one or many. And get the answers to those previously said, then if it can be established harmlessly by reasoning, then we will agree with you, these things are not false in the ultimate, they are the nature of non-deception. We also admit this. Or, please follow the reasoning we have shown and admit that this appearance is also false, then we will agree. Otherwise, how can you say that it is the same meaning? In this way, if a true certainty arises about emptiness of self-nature, then an irreversible faith will surely arise in cause and effect. If it is not like that, but understood in a way that cause and effect are unreasonable, then this is what the Middle Way says
Chinese
空性并非断见，应当知晓，以空之名命名的道路是断见，故应远离。如论师龙树所说： 不知完全寂静之义， 仅随听闻而行， 那些不积福德者， 那些下劣之人会毁灭。 业果存在， 众生也真实宣说。 完全了知其自性， 也宣说了无生。 世间自在的胜者们， 如同说“我”和“我的”， 蕴、界和处， 同样是随顺意乐而说。 如是。 此外，空性极深难以观察，智慧浅薄者若理解颠倒，则会毁灭，如是宣说了许多道理。 第三， 简要宣说清净的积聚生起， 详细阐述其方式，分为两部分。 第一部分： 如此，以因和果的， 安立此法， 诸积聚无垢， 也适合此论。 如是说，如此，以无自性的方式安立因和果的此法，布施等福德的积聚，也与无有愚昧垢染的智慧积聚相结合的清净道，唯有适合如此的论典，而非适合其他执着实有者等。 实际上，虽然胜义中无自性，但了知世俗显现的缘起无欺的道理后，修学此道，由于没有以颠倒的方式错乱实有的体性，因此会成为完全清净。 对此，有耽著对境者说： 何种布施能利益， 或为供养而行布施， 那是极其信奉的， 不是因无见而安住。 因无而无所缘吗？ 或者因非对境之故？ 若无则福德会坏灭， 勤劳的意义也会消失。 三者皆为胜者所见， 因此非对境并非如此。 自己的心和心所， 那些自己能觉知。 如是，布施是以利益或供养之心缘取对境而行布施，能生起极大的清净，若不缘取对境则不然。 对此，若无对境则不缘取。
English
Emptiness is not nihilism; it should be known that the path named emptiness is a path of nihilistic views, so it should be abandoned from afar. As the teacher Nāgārjuna said: Those who do not understand the meaning of complete solitude, And only engage in mere hearing, Those who do not accumulate merit, Those inferior beings are destroyed. The existence of the fruits of karma, And beings are also truly spoken of. Completely knowing its own nature, And also taught the unborn. The victorious ones who are lords of the world, Just as they said "I" and "mine," Aggregates, elements, and sense bases, Similarly, they spoke according to their intention. So it is. Furthermore, emptiness is very profound and difficult to observe, and if those with little wisdom understand it perversely, they will be destroyed, as many reasons have been taught. Third, Briefly explain the arising of pure accumulations, Explain its method in detail, in two parts. First part: Thus, with cause and effect, Establishing this Dharma, All accumulations are immaculate, It is also suitable for this treatise. As it is said, thus, by establishing this Dharma of cause and effect in the manner of no self-nature, the accumulation of merit such as generosity is also the pure path combined with the accumulation of wisdom without the defilement of ignorance, which is only suitable for such a treatise, and not for others who cling to reality, etc. In reality, although there is no self-nature in the ultimate sense, knowing that the dependent arising of deceptive conventional appearances is infallible, studying the path is pure because there is no perversion of the nature of reality in a perverse way. To this, those who are attached to objects say: What kind of generosity can benefit, Or giving for the sake of offering, That is extremely faithful, It is not because of dwelling without seeing. Is it not perceived because it does not exist? Or is it because it is not an object? If there is nothing, merit will be destroyed, The meaning of labor will also disappear. All three are seen by the Victorious Ones, Therefore, not being an object is not so. One's own mind and mental events, Those are known by oneself. Thus, generosity is giving with the mind of benefiting or offering, focusing on the object, which can generate great purity, but not if the object is not focused on. To this, if there is no object, it is not focused on.
Chinese
因此，菩萨们为了众生的利益而辛劳也是没有意义的，因为众生并不存在。也不是说境不存在，因为布施者、布施物和接受者三者都被如来所见。此外，布施物如儿子等，以及接受者和施舍者的自己的心和心所，如果自己能够认知，那么那些争论说这怎么不是境的人，他们没有任何意义。如果不是否定世俗中因果的缘起，那么三者都被胜者所见，以及自证也都是在世俗中说的，在胜义谛中，由于远离一和多的自性，这些怎么会存在呢？第二，分为：一般展示因果随顺和违逆的例子，以及分别解说被清净见所摄持和未摄持的因果。第一，从清净的因产生清净的果。如从正确见解产生的戒律的支分等清净一样。同样，从不清净的因产生不清净的果。如从邪见的力量产生的邪淫等一样。如是说，一切果都随顺因，违逆因，与因相符，因此，清净和不清净的因的果也会变成清净和不清净。也就是说，从清净的因产生清净的果，例如，认为善行和恶行的果报是存在的，从世间人的正确见解产生的，不杀生等戒律的支分，以及如是谨慎的支分等也都会变成清净。就像因一样的，果，戒律的支分等也跟随，变成清净一样。如果因是不清净的，那么从那产生的结果也是不清净的，例如，认为没有业果，从邪见的力量产生的邪淫等不善行一样。第二，因为存在量士夫的妨害，所以缘取事物存在的，就像海市蜃楼等知识一样，完全是颠倒的。因此，以那个力量所产生的，所有修持波罗蜜多。