English
The truth of arising. Complete separation from those afflictions is the truth of cessation. There, the characteristic of the path to liberation is that, after realizing the meaning of dependent origination, one engages in meditation, which is the truth of the path. In another way, each of the twelve links of dependent origination possesses the four truths. Those links obtaining their own nature is the truth of suffering. Those links, the action of one manifesting and establishing another through its cause, is the truth of origination. Those links, the cessation of one causing the cessation of another, is the truth of cessation. In order to cease those links, truly meditating on those links themselves is the truth of the path. Like that, the sixteen moments of wisdom focused on the four truths also arise in each link. Therefore, one hundred and ninety-two moments of wisdom, arising on a single seat, are said to attain the fruit of self-arisen enlightenment. If it is established in this way, then the afflictions to be abandoned by those wisdoms will also become that many. Therefore, as explained earlier in the section on the Hearers, the enumeration of wisdom and afflictions is merely a distinction differentiated by the object of focus. Therefore, the door of wisdom that realizes the selflessness of both person and phenomena, the wisdom and samadhi that realize the meaning of dependent origination itself, will naturally pacify the illusions of afflictions arising from the view of self. Among these, the way to dispel perverse views is: the meaning of dependence dispels views such as being made by a maker, ordained by Ishvara, or arising from nature. The meaning of relation dispels views such as being transformed by time, arising from no cause, and views that cause and effect are not similar. The meaning of arising dispels the places of slander. In short, the meaning of dependence dispels the view of permanence, speaking of self, having autonomy. The meaning of dependent arising dispels the view of annihilation, the view of no afterlife. Like that, being skilled in the characteristics of dependent origination, because phenomena, the fruit also depends on the cause, and the cause also depends on the fruit, therefore, understanding that there is no self-nature dispels the eternalism and nihilism of outsiders.
Chinese
不仅是排除了边见，由于没有见到一切法中能被执取的自性，因此了悟外境无我，并且也舍弃了能取的分别念。应当这样理解。如果了悟甚深的缘起之理，为何不能由此了悟所执取的事物无我，并且不舍弃能取的分别念呢？对此应当这样说：甚深缘起之理，声闻也了悟，缘觉也了悟，瑜伽行者也了悟，中观行者也了悟，然而这些道理并非完全相同，达到究竟的了悟。例如，声闻虽然了悟缘起，但通过它了悟蕴的生灭，仅仅是排除了两种边见而已，对于因果的事物总相和自相的执着并没有舍弃。缘觉了悟缘起之理，在此基础上，认识到因果的事物没有自性，了悟到没有能被执取的事物，但并没有舍弃认为“没有意义”的能取之心，也没有生起“没有意义”的想法。瑜伽行者了悟缘起之理，在此基础上，也了悟到能取和所取的自性是空性的，因此了悟到一切法都空于能取和所取。像这样，心和心所，不是被任何事物所取，也不是执取任何事物，仅仅是自证，从因缘缘起而生，却说这是自性成立的，没有了悟无我。中观行者了悟缘起之理，了悟到这个自证本身也没有因果事物的自性，从而了悟到完全超越了一切戏论。因此，缘起之理是精通因果的自性，通过它消除对因果的错误认识，这是所有宗派共同的特点。但是，声闻由于对法的因果相执着，所以对外
English
It is not only to eliminate extremes, but because one does not see any self-nature of the object to be grasped in all dharmas, therefore one realizes the selflessness of external objects, and also abandons the concept of grasping. It should be understood in this way. If one understands the profound principle of dependent origination, why does it not lead to the realization that what is grasped is without self, and why does it not abandon the concept of grasping? To this, it should be said: The profound dharma of dependent origination is understood by the Shravakas, also understood by the Pratyekabuddhas, also understood by the Yogacharas, and also understood by the Madhyamikas. However, these principles are not all the same, reaching the ultimate understanding. For example, although the Shravakas understand dependent origination, through it they understand the arising and ceasing of the skandhas, merely eliminating the two extremes. The attachment to the general and specific characteristics of cause and effect is not abandoned. The Pratyekabuddhas understand the principle of dependent origination, and on this basis, they recognize that the objects of cause and effect have no self-nature, realizing that there is nothing to be grasped. However, they do not abandon the mind that thinks "it is meaningless" to grasp, nor do they generate the thought that "it is meaningless." The Yogacharas also understand the principle of dependent origination, and on this basis, they also realize that the self-nature of the grasped and the grasper is empty, therefore they realize that all dharmas are empty of the grasper and the grasped. Like this, the mind and mental factors are not grasped by anything, nor do they grasp anything. It is merely self-awareness, arising from causes and conditions of dependent origination, yet they say that this is established by its own nature, and they do not realize selflessness. The Madhyamikas understand the principle of dependent origination, realizing that this self-awareness itself also does not have the self-nature of cause and effect, thereby realizing that it completely transcends all conceptual elaborations. Therefore, the principle of dependent origination is to be proficient in the self-nature of cause and effect, and through it, to eliminate the wrong understanding of cause and effect, which is the common characteristic of all schools. However, the Shravakas, due to their attachment to the characteristics of cause and effect of dharmas, are external
Chinese
断除了具有宗见者对于因果的颠倒认知。独觉佛通过更深刻地理解缘起，认识到因和果的实体在可执取的意义上也是不存在的。瑜伽行者通过更深刻地理解缘起，认识到因和果的实体在可执取的自性上也是不存在的。中观行者通过更深刻地理解缘起，认识到因和果的实体在自证的自性上也是不存在的，因此称之为一切戏论完全寂灭。因此，依赖于对因果关系的粗略和深刻的理解，才能消除对因果的颠倒认知。如是说，如果缘起是所有宗派共有的，那么为何将其作为独觉佛的特殊道路来教导呢？这是因为独觉佛不依赖于善知识的言语，仅仅是见到轮回的过患和痛苦，就成为了菩提的助缘。被此所激励，并且不依赖于他人，而是依靠自己智慧的力量进入，除了考察痛苦的特征、痛苦的原因、对痛苦的断除以及断除痛苦的方法之外，没有其他途径。因此，必须将这些作为主要内容来教导。适可而止地进行广泛阐述即可。应当进入正文。如是，在通过缘起之门展示了修习道路之后，所展示的果是获得独觉菩提之果。如是说，就像犀牛角一样，以及在僧团中修行这两种情况，由于进入因和获得果的差别，出现了四种补特伽罗。其中，像犀牛角一样的人，是根器敏锐，不依赖于处所和时间，通过百劫积累资粮，具有殊胜的善缘，到达了业的尽头，因此不依赖于任何事物，独自居住，所以称为像犀牛角一样的人。在僧团中修行的人，是根器迟钝，依赖于处所和时间，不具备殊胜的善缘，因此依赖于他人，居住在团体和僧团中，所以称为在僧团中修行的人。那么，难道不能互相成为老师吗？我们主要
English
It eliminates the distorted understanding of cause and effect for those with tenets. The Pratyekabuddha, by understanding dependent origination even more deeply, realizes that the entities of cause and effect are also non-existent in the sense of being graspable. The Yogacara practitioner, by understanding dependent origination even more deeply, realizes that the entities of cause and effect are also non-existent in the nature of being apprehended. The Madhyamika practitioner, by understanding dependent origination even more deeply, realizes that the entities of cause and effect are also non-existent in the nature of self-awareness, therefore it is called the complete pacification of all elaborations. Therefore, depending on the coarse and profound understanding of the nature of cause and effect, one eliminates the distorted understanding of cause and effect. It is said, if dependent origination is common to all schools, then why is it taught as the special path of the Pratyekabuddhas? This is because the Pratyekabuddhas do not rely on the words of a virtuous friend, but merely seeing the faults and suffering of samsara becomes a condition for enlightenment. Being motivated by this, and not relying on others, but entering through the power of their own wisdom, there is no other way than to examine the characteristics of suffering, the cause of suffering, the cessation of suffering, and the means of ceasing suffering. Therefore, it is necessary to teach these as the main points. It is sufficient to elaborate extensively. One should enter into the main text. Thus, after showing the path to be cultivated through the door of dependent origination, the fruit shown is the attainment of the fruit of Pratyekabuddha enlightenment. It is said that, like the rhinoceros horn, and practicing in a sangha, due to the difference between entering the cause and attaining the fruit, there are four types of individuals. Among them, the one like a rhinoceros horn is sharp in faculties, does not depend on place and time, accumulates merit for a hundred kalpas, possesses excellent fortune, has reached the end of karma, therefore does not depend on anything, and lives alone, so it is called like a rhinoceros horn. The one who practices in a sangha is dull in faculties, depends on place and time, does not possess excellent fortune, therefore depends on others, and lives in a group and sangha, so it is called one who practices in a sangha. Then, can they not become teachers to each other? We mainly
Chinese
因此没有老师。然而，如来加持显现为其他因缘是可能发生的。但这不属于依赖佛陀的范畴，因为它不显现为佛陀。像这样的人，在过去佛陀出现在世间之前，在瓦拉纳西等地，据说出现了自生佛，他们智慧敏捷，显示巨大的神通等。所谓菩萨乘等，菩萨是从因的角度来说的，果与密咒没有差别。因此，为了通过道来区分，所以这样说。其中，所有染污和清净的法，胜义谛中是没有自性的，但在世俗谛中，如幻象般，不混淆各自的特征而存在，这是在阐述见地。其中，染污是指轮回及其因果。因为此或此使之完全染污，所以这样说。清净也是如此。所谓胜义谛中没有自性，胜义谛的自性是指离戏论的法性。因为“义”的词义是指境，所以它是圣智的境，因此这样说。另一方面，“义”的词义是指需要，所以在所有需要获得的之中，它是最殊胜的，因此这样说。按照这些，虽然总的来说在法性上是一致的，但前者是指普遍的真如，后者是指清净的法性，即涅槃。由于它本身没有颠倒，所以也称为胜义谛，因为对于见到圣谛的人们来说，它是如此真实地成立的。这也被认为是无分别智慧的境。如果区分，则有两种：名相的胜义谛和离戏论的胜义谛。其中，名相的胜义谛是指部分断除戏论，部分未断除的心的境。例如，十八空性等，是用胜义谛的名相之词来表示的词义。离戏论的胜义谛是指所有
English
Therefore, there is no teacher. However, it is possible for the blessings of the Tathagata to appear as other conditions. However, this does not fall into the category of relying on the Buddha, because it does not appear as the Buddha. Such individuals, before the Buddha appeared in the world in the past, in places like Varanasi, were said to have appeared as self-enlightened Buddhas, who were quick in wisdom and displayed great miracles, and so on. The so-called Bodhisattva Vehicle, etc., the Bodhisattva is spoken of from the perspective of the cause, and the result is no different from mantra. Therefore, it is said in this way in order to distinguish through the path. Among them, all defiled and purified dharmas are without self-nature in the ultimate truth, but in the conventional truth, they exist like illusions, without confusing their respective characteristics, which is to explain the view. Among them, defilement refers to samsara and its cause and effect. Because this or this completely defiles it, it is said in this way. Purification is also the same. The so-called absence of self-nature in the ultimate truth, the self-nature of the ultimate truth refers to the dharmata that is free from elaboration. Because the meaning of "artha" refers to the object, it is the object of noble wisdom, therefore it is said in this way. On the other hand, the meaning of "artha" refers to need, so among all the needs to be obtained, it is the most supreme, therefore it is said in this way. According to these, although they are generally consistent in dharmata, the former refers to the general suchness, and the latter refers to the pure dharmata, that is, nirvana. Because it itself is not inverted, it is also called the ultimate truth, because for those who see the noble truth, it is established as so true. This is also considered to be the object of non-conceptual wisdom. If divided, there are two types: the ultimate truth of names and the ultimate truth free from elaboration. Among them, the ultimate truth of names refers to the object of the mind that has partially cut off elaboration and partially not cut off elaboration. For example, the eighteen emptinesses, etc., are the meanings of the words to be expressed by the words of the ultimate truth of names. The ultimate truth free from elaboration refers to all