English
Therefore, the bodhisattvas' labor for the sake of sentient beings is also meaningless, because sentient beings do not exist. It is not that the object does not exist, because the giver, the gift, and the receiver are all seen by the Tathagata. Furthermore, if the giver, such as a son, and the minds and mental factors of the receiver and the giver themselves can be cognized by oneself, then those who argue that how is this not an object have no meaning. If it is not denying the dependent origination of cause and effect in the conventional, then all three are seen by the Victorious One, and self-cognition is also in the conventional. In the ultimate truth, because it is free from the nature of one and many, how can these exist? Second, it is divided into: generally showing examples of cause and effect following and reversing, and separately explaining the cause and effect that are grasped and not grasped by pure view. First, from a pure cause, a pure effect arises. Like the limbs of discipline arising from right view, etc., are pure. Similarly, from an impure cause, an impure effect arises. Like adultery, etc., arising from the power of wrong view. It is said that all effects follow the cause, reverse the cause, and are in accordance with the cause. Therefore, the effects of pure and impure causes also become pure and impure. That is, from a pure cause, a pure effect arises. For example, believing that the results of good and bad deeds exist, the limbs of discipline such as not killing, etc., arising from the right view of worldly people, and likewise the limbs of mindfulness, etc., also become pure. Just like the cause, the effect, the limbs of discipline, etc., also follow and become pure. If the cause is impure, then the result arising from that is also impure. For example, believing that there is no karmic result, like the non-virtuous actions such as adultery, etc., arising from the power of wrong view. Second, because there is harm from valid cognition, therefore, taking things as existing, like the knowledge of mirages, etc., is completely inverted. Therefore, all the practices of the perfections that arise from that power.
Chinese
从执著于我和我所而产生的，力量就很小。从不执著于事物而产生的，果实就很大，因为是从增长之因产生的缘故，就像健全的种子生出苗芽等一样。如是说。上面已经总体上说明了果实清净不清净依赖于因的道理，现在要说明的是，与此相关的是，执著于事物的布施等积聚是不清净的，而不执著于事物的布施等是清净的。那么，为什么执著于事物，积聚就不清净呢？像这样，如果用正确的理智来观察，因为有量士夫的妨害，所以事物不是真实存在的。事物不存在，却执著于事物，这是被颠倒的分别念所迷惑。例如，像把阳焰当作水，把火把当作轮子等一样，完全颠倒地认识对象的实况。因此，执著于事物是邪见，由于这种执著的势力所产生的布施等波罗蜜多，都会被执著于事物自性的颠倒分别念所迷惑。例如，外道们把无我执著为我和我所，安住在邪见之中，由此产生的苦行等，就像不能成为圆满菩提的支分和正确的道路一样，执著于事物的人修持的道路，也是被错误的智慧所支配，力量很小。与此相反，不执著于事物而产生的布施等，最终会带来伟大的果实——佛陀本身，因为是被不错误的事物实相的智慧所支配，所以能够成熟果实，或者说，因为是从增长的清净之因产生的缘故，就像健全的种子，没有受到损害的苗芽和穗子等一样。如是说。因此，即使执著于我，追求圆满菩提的善根，也可能成为遍知的因，但只是间接的，而不是直接的。因为实际上，如果不离开我见，就不会产生真正的解脱道，而不产生的原因是
English
From clinging to self and what belongs to self, the power is small. From not clinging to things, the fruit is great, because it arises from the cause of increase, like healthy seeds sprouting shoots and so on. It is said. Above, it has been generally shown that whether the fruit is pure or impure depends on the cause. Now, what is relevant here is that accumulations such as giving that cling to things are impure, while engaging in giving and so on without clinging to things is shown to be pure. Then, why is it that clinging to things makes the accumulation impure? Like this, if examined with correct reasoning, things are not truly existent because there is the harm of valid cognition. Although things do not exist, clinging to things is something that is deluded by inverted thoughts. For example, like knowing mirages as water and grasping firebrands as wheels, the actual situation of the object is completely misunderstood. Therefore, since clinging to things is a wrong view, all the perfections such as giving that arise from the power of that clinging are obscured by inverted thoughts that cling to the nature of things. For example, just as the austerities and so on that arise from the heretics who cling to the aggregates of existence, grasping what is without self as self and what belongs to self, and abiding in wrong views, cannot become limbs of perfect enlightenment and the correct path, so too, the path practiced by those who cling to things is dominated by mistaken wisdom and has little power. Conversely, giving and so on that arise from not clinging to things ultimately bring about the great fruit of Buddhahood itself, because it is dominated by the wisdom of the non-erroneous reality of things, so it is able to ripen the fruit, or rather, because it arises from the pure cause of increase, like healthy seeds, shoots and ears of grain that have not been damaged. It is said. Therefore, even the virtues of seeking perfect enlightenment while clinging to self may become the cause of omniscience, but only indirectly, not directly. For in reality, as long as one does not abandon the view of self, the true path of liberation will not arise, and the reason why it does not arise is that
Chinese
疾病也是由于颠倒的见解所迷惑的缘故。因此，在自释中说：‘不会立即成为圆满菩提的支分’，意思是说，不是立即，而是需要通过其他的途径。因此，想要供养和利益他人的人，如果能以三轮体空的方式布施，那么这就会成为有智慧的人们随喜之处，因为如实知晓且如理行持是不愚痴的善根。对此，《正法集经》中说：‘世尊，不见一切法，即是如实见。’以及《圣母三百颂》中说：‘善现，你怎么想？东方虚空容易测量吗？’善现回答说：‘世尊，不是的。’从这里开始，‘善现，同样，菩萨不住于任何事物而行布施，其功德之聚也难以测量。’这样说到。又在同一部经中说：‘善现，例如，有眼睛的人进入黑暗中，什么也看不见，同样，对于执着于实物的布施的菩萨也应如此看待。善现，例如，天亮后太阳升起，有眼睛的人能看见各种各样的形状，同样，对于不执着于实物而行布施的菩萨也应如此看待。’这样说到。第二，总结赞叹两种真谛如此这般的道理的意义。分为两种方式：安立二谛车轨之宗，以及对此的赞叹。第一种又分为两种：安立世俗谛，以及安立二谛双运之道。第一，经中说：‘因和果也是，唯是识而已，凡是自成的，那即是安住于识。’那么，如此这般，作为因和果的缘起现象，仅仅是心和心所的自性吗？还是外境的自性呢？对此，导师善护等人认为是外境的自性，因为经中说‘唯心’是指作者和食
English
Diseases also arise because of being misled by inverted views. Therefore, the autocommentary says, 'It will not immediately become a limb of perfect enlightenment,' meaning that it is not immediate, but requires going through other means. Therefore, if someone who wishes to make offerings and benefit others gives with the purity of the three spheres, it will become a place of rejoicing for those who are wise, because knowing things as they are and engaging properly is a root of virtue free from delusion. Furthermore, the *Collection of True Dharmas* says, 'Bhagavan, not seeing all dharmas is truly seeing.' And the *Three Hundred Stanzas to the Mother of the Buddhas* says, 'Subhuti, what do you think? Is it easy to measure the eastern sky?' Subhuti replied, 'Bhagavan, it is not.' From there, 'Subhuti, likewise, the bodhisattva who gives without abiding anywhere, the heap of merit of that is also not easy to measure.' Thus it is said. Again, in the same text, it says, 'Subhuti, it is like this: for example, if a person with eyes enters darkness, he sees nothing; likewise, one should look at the bodhisattva who gives alms while clinging to things. Subhuti, it is like this: for example, when dawn breaks and the sun rises, a person with eyes sees various forms; likewise, one should look at the bodhisattva who gives alms without clinging to things.' Thus it is said. Second, summarizing the meaning of praising the way the two truths are. There are two aspects: establishing the tradition of the two truths as a chariot, and praising it. The first is divided into two: establishing the conventional reality, and establishing the path of the union of the two truths. First: 'Cause and effect are also, only consciousness; whatever is self-established, that abides in consciousness.' It is said. So, are the phenomena of dependent arising that are causes and effects only the nature of mind and mental factors? Or are they the nature of external objects? To this, teachers such as Surakshita consider it to be the nature of external objects, because the sutra says 'mind-only' refers to the agent and the one who eats.
Chinese
是为了驳斥外道而说的。虽然这样说，但除此之外，这部论典中，无论是作为因还是作为果，都认为除了识之外，没有外境存在。因为识自己清晰地体验到的东西，就存在于识中，否则是不合理的。因此，所显现和所知的一切，都与识自己的体验无二无别。舍弃了自己清晰体验到的自性，去分别其他外境是不可能的。如果可能，就必须在脱离明觉的情况下进行分别，如果脱离了明觉，就不能成为识。因此，识不存在而外境显现是不可能的。所以，一切所体验到的都是识，就像梦境和幻术等显现一样。即使色等外境存在于识之外，也像眼等一样，无论同时还是不同时，都没有联系的因，因此不可能通过现量成立。因此，体验蓝色等，就是体验与识无二无别的自性，就像体验梦境等显现一样。如果说，体验显现一定是识，但必须有创造显现的外境存在，才能进行推测。那么，即使没有外境微尘等，也可以进行推测，因此外境的存在是不合理的。即使按照存在进行推测，也只是对隐蔽事物进行推测，而不能通过现量成立。没有外境的推测和现量体验，仅仅是自心成立，这是非常强大的，其他任何方面都无法夺走。这样做，就与《庄严经论》、《解深密经》、《楞伽经》等经典相一致。因此，在后得分别时，对于中观派来说，在名言上，承认或不承认外境，是为了排除其他边见。第二，依靠唯识，了知外境无实有，依靠此理，于彼亦能，了知极无我。这样说，所有这些显现，都是依靠唯识，而不是外境。
English
It is said to refute the heretics. Although it is said like that, other than that, in this treatise, whether it is as a cause or as a result, it is considered that there is no external object other than consciousness. Because whatever is established by the clear experience of consciousness itself exists in consciousness, otherwise it is unreasonable. Therefore, whatever appears and is known is inseparable from the experience of consciousness itself. Abandoning the nature established by one's own clear experience, it is never possible to discriminate other external objects. If it is possible, one must discriminate while being separated from clarity and awareness, and if one is separated from clarity and awareness, it cannot be consciousness itself. Therefore, it is impossible for consciousness to be non-existent while the external object is clear. Therefore, it is established that everything experienced is consciousness itself, just like the appearances of dreams and illusions. Even if external objects such as form exist separately from consciousness, like the eye and so on, there is no cause for connection whether they are simultaneous or not, so they cannot be established by direct perception. Therefore, experiencing blue and so on is experiencing the nature that is non-different from consciousness, just like experiencing the appearances of dreams and so on. If it is said that experiencing appearances must be consciousness, but there must be an external object that creates the appearance in order to infer it, then even if there are no external objects such as subtle particles, it can still be inferred, so the existence of external objects is unreasonable. Even according to the way of inferring existence, it is only an inference for hidden things that cannot be established by direct perception. The inference and direct experience of the absence of external objects, which is merely established by one's own mind, is very powerful, and cannot be taken away by any other side. By doing so, it is also in accordance with the sutras such as the Ornament of Clear Realization, the Samdhinirmocana Sutra, and the Lankavatara Sutra. Therefore, in the post-meditation discrimination, for the Madhyamikas, in terms of conventional truth, accepting or not accepting external objects is to eliminate other extreme views. Second, relying on Mind-Only, one knows that external objects are unreal, and relying on this reasoning, one can also know the extreme selflessness in that. It is said that all these appearances rely on Mind-Only, and not on external objects.