English
It is by relying on this that the thought or arising of "I" occurs. Therefore, the noble teacher said: As long as there is clinging to the aggregates, there is clinging to self in them. If there is clinging to self, there is also action; from that (action) there is also birth. The meaning of what was said is this: Like this, as long as one has not seen the emptiness of the self, which is established by its own nature, even if one has abandoned the permanent self, the aggregates of one's own continuum, which are the basis of imputation, still exist. As long as there is a mind that clings to and is attached to them, the co-emergent clinging to self becomes the object of clinging, and the causes and conditions for imputing a self are complete and without obstruction. Therefore, the co-emergent clinging to self or the co-emergent self-love is irreversible, so it is said that one must abandon clinging to the aggregates. As it is said in the Ratnavali: Thus, by relying on a mirror, although the image of one's own nature appears, in reality, it does not exist at all. Similarly, by relying on the aggregates, clinging to self will be fixated. Like the image of one's own face, in reality, there is nothing there. For this reason. Because even if one knows that the permanent self does not exist and abandons it, the reason why one cannot abandon the co-emergent clinging to self is this: on the aggregates, which are the basis of imputation, without distinguishing the parts of place and time, clinging to them as a whole, the imputed "I" or "mine" is the object of clinging of the co-emergent clinging to self. Because it is not prevented, it becomes an obstacle to the arising of clinging to self, because one has not realized the selflessness or emptiness imputed on the basis of this, so it can also be established by correct reasoning. Therefore, it is said in the Ratnavali: The three paths have no beginning, end, or middle; the wheel of samsara is like a wheel of opposing fire, mutually, this which has causes becomes samsara. That is because one has not seen both natures, and the three times, clinging to self will be exhausted, and from then on, action and birth as well. Therefore, in order to abandon the afflictions and their seeds that are merely obstacles to liberation, one must truly and definitely realize that all phenomena, including the aggregates, are emptiness. Those who explain in this way have not explained the meaning of the teacher's quote as it is, the quote
Chinese
正如所说的那样，圣天以清晰而完美的方式解释了它。正如《入行论》中所说：因为佛陀宣说了地、水、火、风、识和空这六界，以及眼等六种感觉的六种所依，并执持心和心所法，因此，它既不是它们，也不是仅仅的集合。因此，执我的心不应执着于它们。当证悟无我时，就舍弃了常我，并且不希望这个成为执我的所依。因此，说通过了解无我，也能彻底消除我见，这真是太奇妙了。就像看到自己家墙上的洞穴里有蛇居住，然后消除疑虑说这里没有大象，从而也消除了对蛇的恐惧一样，唉，这真是成了别人的向导啊！因此，为了舍弃烦恼过患的根本，即轮回的根本——俱生我或我执，（经中）也说：通过智慧看到所有烦恼过患都源于对坏聚见的执着，瑜伽士认识到我是它的对境，从而断除我。基于这样的理由，通过了解并如理修习，由蕴所假立的俱生我执的执着境，即仅仅的“我”或“我”在事物上并不存在，或者说是空性，从而清晰地达到极致，现量见到无我的实相。那么，由我执和烦恼过患的来源所形成的轮回之根，俱生的我执连同其习气，都将被证悟无我的智慧金刚所摧毁并彻底断除，从而次第断除烦恼连同其种子，并获得从入流果到阿罗汉果的果位。正如《金刚经》中所说：‘善现，你怎么认为？入流者会这样想吗？我会获得入流果吗？’善现回答说：‘世尊，不是的。’‘为什么呢？世尊，因为他并没有进入任何事物，所以才被称为入流。’以及，‘世尊，如果’
English
As it is said, the glorious Chandrakirti explained it clearly and perfectly. As it says in the *Entering the Middle Way*: Because the Buddha taught that the self is earth, water, fire, wind, consciousness, and space, the six elements, and the six supports of contact, such as the eye, and by holding onto the mind and mental factors, therefore, it is neither them nor merely an aggregate. Therefore, the mind that grasps at self should not grasp at them. When one realizes no-self, one abandons the permanent self, and one does not want this to be a support for grasping at self. Therefore, it is very wonderful to say that by knowing no-self, one can also completely eliminate the view of self. Just as seeing a snake living in a hole in the wall of one's own house, and then dispelling doubts by saying that there is no elephant here, thereby also eliminating the fear of snakes, alas, this has become a guide for others! Therefore, in order to abandon the root of the faults of afflictions, the root of cyclic existence—the coemergent self or self-grasping—it is also said: Through wisdom, seeing that all the faults of afflictions arise from the view of the aggregates, the yogi, recognizing that the self is its object, eliminates the self. For such reasons, by understanding and properly meditating on the object of attachment of the coemergent self-grasping imputed on the aggregates, that is, the mere "I" or "self," that it does not exist as a thing, or that it is emptiness, thereby clearly reaching the ultimate, directly seeing the reality of no-self. Then, the root of cyclic existence formed by the source of self-grasping and the faults of afflictions, the coemergent self-grasping together with its habits, will be destroyed and completely reversed by the vajra of the wisdom of realizing no-self, thereby gradually abandoning afflictions together with their seeds, and attaining the fruits from stream-enterer to arhat. As it says in the *Diamond Cutter Sutra*: 'Subhuti, what do you think? Does a stream-enterer think, "I have attained the fruit of stream-entering"?' Subhuti replied, 'Bhagavan, no.' 'Why not? Bhagavan, because he has not entered into anything, therefore he is called a stream-enterer.' And, 'Bhagavan, if'
Chinese
如果入流者心想：我已获得入流果。那么，他就会执着于此，执着于有情、执着于命、执着于补特伽罗。从这里开始，对于其余三个果位也同样宣说了。同样，我们这些人在临终之际，由于坟地的骨骸等因缘，如实地领悟了十二缘起的意义，从而在一个座垫上现证了四道，由于对缘起的证悟清晰而深刻，因此也成就了舍弃执着于名言之义。因此，这些声闻缘觉仅仅凭借对自果的证悟就足够了。吉祥龙树说：知生者知灭，知灭者知无常，知入无常者，亦能证得圣法。何者知晓缘起法，断除生灭之相，彼等已渡轮回海。入行论中也说：何者恒常于众生，生起我执之念，以及于彼之任何处，生起我之执念者，此乃未经观察，由愚痴所致。因无作者及无所作，故我之无我亦非有。是故观我及我所空，瑜伽士彼得解脱。因此，如果将大乘所说的法无我圆满证悟解释为圣者父子的意趣，那是极其不合理的，因为这与理聚和入行论等直接相违。因此，为了获得仅仅是寂静安乐的解脱，仅仅通过见到五蕴众多且刹那的体性是不真实的，并通过七相马车的推理如实地证悟人无我就足够了，因此不需要像大乘所说的那样证悟其他蕴等一切法为空性。例如，依靠见到绳索，由于因缘的作用而误认为蛇，即使不了解作为安立处的绳索本身如实地是空性或不存在，也能通过清晰地显现绳索的黑白等相状而误认为蛇。
English
If a stream-enterer thinks, 'I have attained the fruit of stream-entry,' then he will be attached to that, attached to sentient beings, attached to life, and attached to a person. From here on, it is similarly stated for the remaining three fruitions. Similarly, we ourselves, at the time of death, due to causes such as the bones in the charnel ground, truly realize the meaning of the twelve links of dependent origination, and thus manifest the four paths on a single seat, and because the realization of dependent origination is clear and profound, we also succeed in abandoning the grasping of the meaning of terms. Therefore, for those Hearers and Solitary Realizers, that kind of realization alone is sufficient to attain their own fruit. Glorious Nagarjuna said: 'By knowing birth, one knows destruction; by knowing destruction, one knows impermanence; by knowing how to engage with impermanence, one will also realize the holy Dharma.' And: 'Those who know dependent arising, abandoning the aspects of arising and ceasing, those have crossed the ocean of existence.' Also, in the Entering [the Bodhisattva Path]: 'For whom there is always the thought of self-grasping towards beings, and wherever there arises the thought of 'I' in relation to that, that is due to ignorance, without investigation. Because there is no agent and nothing to be done, therefore the non-self of self is also not existent. Therefore, seeing that self and what belongs to self are empty, that yogi will become completely liberated.' Therefore, it is extremely inappropriate to explain the complete realization of the non-self of phenomena as taught in the Great Vehicle as the intention of the noble fathers and sons, because it directly contradicts the collections of reasoning and the Entering [the Bodhisattva Path], etc. Therefore, in order to attain liberation that is merely peaceful happiness for one's own sake, it is sufficient to see that the five aggregates are numerous and momentary in nature and are not true, and to realize the non-self of the person as it is through the reasoning of the sevenfold chariot. Therefore, it is not necessary to realize that all other aggregates and all phenomena are empty as taught in the Great Vehicle. For example, relying on seeing a rope, due to the influence of conditions, one mistakenly perceives it as a snake. Even if one does not understand that the rope itself, as the basis of imputation, is truly empty or non-existent, the grasping of the snake arises through the clear appearance of the black and white aspects of the object, the rope, and one mistakenly perceives it as a snake.
Chinese
正如没有产生蛇的因素，并且清楚地看到没有蛇而转变一样，经文中说：“认识到轮回的五种要素，动与不动。”等等。此外，如果声闻缘觉没有证悟法无我空性，就不能通过自己的道路获得果位，那么中观就变成了三乘共同的道路等等，会有很多过失。第二，以“最终是确定”等三句偈颂和一个偈颂的半句来表示：所有法无我的实相，法界如来藏，显空双运，离戏论，大平等，如其所是，最终声闻缘觉也必须确定证悟。经中说：“光护，如果证悟一切法平等性，就是涅槃，那也是一，不是二和三。”因此，轮回和涅槃所包含的一切法的法界如来藏没有差别，是一，并且没有被细微的障碍所染污，对于极其清晰地看到之境的见解也没有差别，是一，因此最终成就一乘的道理，这是殊胜的要点，是圣者龙树父子的无上之语。论师说：“法界没有差别，主要没有乘的差别，您所说的三乘，是为了安住众生。”以及，圣天说：“因为在此处，仅从了知它就能消除一切垢染，没有其他能成办者，诸法不依赖于它的变异差别，具有此境的智慧也不是不同的变异，因此您为众生宣说了不平等无差别的乘。”如果按照您的观点，已经远离差别的法界，声闻缘觉阿罗汉们早就已经见过了，那么以前没有见过，现在才见到，以这种道理，最终成就一乘什么呢？只是没有理由的承诺而已。如果没有理由也能成就所要证明的，那么什么都能成就了。以量成立的自宗……
English
Just as there is a transformation when the factors for producing a snake are not present and it is clearly seen that there is no snake, the scriptures say, "Recognize the five elements of cyclic existence, moving and unmoving," and so on. Furthermore, if the Shravakas and Pratyekabuddhas do not realize the emptiness of selflessness of phenomena, they will not attain the result through their own path. Then the Madhyamaka becomes a common path for the three vehicles, and so on, there would be many faults. Secondly, it is indicated by "Ultimately, it is certain," etc., three verses and one line: The reality of all phenomena being without self, the Dharmadhatu Tathagatagarbha, the union of appearance and emptiness, free from elaboration, the great equanimity, as it is, ultimately those Shravakas and Pratyekabuddhas must also certainly realize. The sutra says, "Light Protector, if you realize all phenomena as equality, it is Nirvana, and that is one, not two or three." Therefore, the Dharmadhatu Tathagatagarbha of all phenomena included in samsara and nirvana is without difference, it is one, and it is not stained even by subtle obscurations, and there is no difference in the view of the object of seeing that is extremely clear, it is one, therefore the ultimate point of reasoning that accomplishes the one vehicle is the supreme speech of the noble Nagarjuna and his son. The teacher said, "There is no difference in the Dharmadhatu, mainly there is no difference in the vehicles, the three vehicles you taught are for the sake of the beings to abide." And, glorious Chandrakirti said, "Because here, just from knowing it, one can eliminate all stains, there is no other that can accomplish it, phenomena do not rely on its variations and differences, and the wisdom that possesses this object is also not a different variation, therefore you have taught the unequal and undifferentiated vehicle to beings." If according to your view, the Dharmadhatu that is free from differences, the Shravaka Pratyekabuddha Arhats have already seen it before, then what does it accomplish to ultimately achieve the one vehicle with the reasoning that they have not seen it before and now see it? It is just a promise without proof. If the object to be proven is accomplished even without proof, then anything can be accomplished. The established self-view by valid cognition...