Chinese
那就像白色的布搭成的帐篷，污垢逐渐积聚一样。 具有染污的三种行为所产生的强大风力，由于其强大的力量，导致执着于六道轮回，因业力的力量而反复旋转，所以称为轮回。 外在和内在的十二缘起，在器情世界中，以微细和粗大、数量多少的方式循环，就像水车的运转一样，永不停息，这些是难以分开的。 由于导师和教法的因缘，轮回的轮转有三种颠倒和八种努力的法乘。 三种颠倒使轮回从其本来的状态向外颠倒地旋转，所以称为轮回。 背离了实相的自成、任运、无为的三种意义，这是指什么呢？ 今生的苦乐，不经思考地认为是过去善恶业力的结果，对业果愚昧无知，为了今生的利益，努力追求权势、力量、统治和财富，依赖于世俗的秘密。 以苦行者的严厉行为来修行，被认为是邪道。 对于有信仰的人，通过融合方便的教言来引导，如果他不相信，就置之不理。 由于前后没有关联而断灭，有些人认为没有前世后世，只存在今生。 并且认为身体是精血和地水火风四大元素聚合的力量所显现，众生或明或暗，以及器情世界的有情众生是突然产生的，不认为是业果。 再次，当四大元素的力量耗尽并融入其中时，身心相续断绝，不再有来世的连接，就像火熄灭后灰烬被风吹散，不再产生新的火焰一样。 这些即使在过去也无法被佛陀的教言所阻止。 对于那些从内心深处烧毁了菩提种子，心怀偏见的人，以及那些持有邪见和巨大烦恼的人，对于他们的威胁和责骂，就置之不理吧（1）。 对于有信仰的人，像对待亲近的人一样，融合方便的教言（1），就像使用向导一样，最终将他引入正道。 对于那些将智慧或理性置于普遍地位的人，首先通过经论讲述前世后世和业果，从而使他相信。
English
That is like a white cloth tent, where dirt gradually accumulates. The powerful wind generated by the three contaminated actions, due to its great power, causes attachment to the six realms of samsara, repeatedly revolving due to the force of karma, hence it is called samsara. The twelve links of dependent origination, both external and internal, in the vessel and sentient realms, circulate in subtle and gross ways, in large and small numbers, like the rotation of a water wheel, never ceasing, and these are said to be difficult to separate. Due to the causes of the teacher and the teachings, the wheel of samsara has three inversions and eight efforts of the vehicle. The three inversions cause the wheel to spin backwards from its true nature, hence it is called samsara. Turning one's back on the three meanings of spontaneous accomplishment, effortless, and unconditioned reality, what are these? The happiness and suffering of this life, without considering that they arise from the power of past virtuous and non-virtuous actions, being ignorant of the law of karma, striving for power, strength, dominion, and wealth for the sake of this life, relying on worldly secrets. Practicing severe asceticism is considered a wrong path. For those who have faith, guide them by blending expedient teachings, and if they do not believe, leave them alone. Due to the lack of connection between past and future, there is annihilationism, where some believe that there is no past or future life, only this life exists. And they believe that the body is manifested from the power of the aggregation of semen, blood, and the four elements of earth, water, fire, and wind, and that sentient beings, whether clear or obscure, and the sentient beings of the vessel and sentient realms arise suddenly, and they do not believe in karma and its results. Again, when the power of the four elements is exhausted and merges back into them, the continuum of body and mind is severed, and there is no connection to future existence, just as when a fire is extinguished, the ashes are scattered by the wind, and no new flame arises. These could not be prevented even by the Buddha's teachings in the past. For those who have burned the seeds of enlightenment from the depths of their hearts, who are biased, and who hold wrong views and great afflictions, ignore their threats and rebukes (1). For those who have faith, blend expedient teachings like treating close relatives (1), like using a guide, and eventually lead them onto the right path. For those who place intelligence or reason in a universal position, first explain the past and future lives and the law of karma through scriptures, thereby making them believe.
Chinese
在何处（1）？从经藏中引用《百业经》和《本生经》。 当梦境消失，处于无意识的睡眠和昏厥状态时，虽然意识中断，但之后又从之前的延续中产生，因此证明了后世的存在。 作为理由的事物，其自身的同类是从先前的因中产生的，这是承诺。偶尔出现的事物，是为了指出像幼苗一样。通过将结果的标志与之联系，证明了先前因的存在。 对于那些不依赖于先前之因，而是突然产生且偶尔出现的事物，即那些暂时认为恒常的事物，为了驳斥这些观点，可以提出这样的归谬：如果事物总是存在或不存在，这两种情况都会有问题。如果总是存在，那么相续就会中断和消失；如果不存在，那么这个事物也不会存在。 有些人认为仅仅存在前世和后世。他们诽谤说，一切圆满的果实——遍知——是不存在的。这是怎么回事呢？他们似乎认为从烦恼三毒中解脱是可能的。但我的观点是，三毒就像心本身的自性一样。如果舍弃三毒，那么也会与心分离。因为没有心，那么从三毒中解脱的是什么？谁解脱了？例如，如果舍弃黑色，煤炭就不存在了，那么谁会变成白色呢？因此，解脱是不可能的，没有需要解脱的东西。三毒是恒常的，无法舍弃，没有舍弃的方法，也没有知道如何舍弃的人，也没有能够舍弃的人。他们认为三毒的自性是不会改变的。 关于这一点，断绝传承、保持中舍等三种情况与之前所说的（1）（1）（1）一致。 用理智驳斥也是如此。第一，ka，是不确定的，就像浑浊的水一样，可以澄清。第二，kha，是不成立的，因为三毒的因是执着自我，缘是外境显现，所以不是恒常的。第三，ga，可以通过智慧来舍弃，所以有方法。第四，nga，因为有上师传承的教诲，所以知道如何舍弃。第五，ca，因为智慧本身就是三毒的自性，所以可以舍弃。最后，cha，三毒的变化可以通过自证现量来证明，所以不是自性存在的。 学诚论师说：对于向他人解释的事物，如果与意义相符且没有矛盾，那么就能现量见到所要衡量的事物。
English
Where (1)? Quoting the Hundred Deeds Sutra and the Jataka tales from the Sutra Pitaka. When dreams vanish, and in a state of unconscious sleep and fainting, although consciousness ceases, it later arises from the previous continuity, thus proving the existence of future lives. The subject of reasoning is that its own similar kind arises from a previous cause, this is the commitment. Occasional things are like sprouts for the sake of pointing out. By applying the sign of the result to it, it is proven that there was a previous cause. For those who believe that things arise suddenly and occasionally without relying on a previous cause, and who temporarily believe in permanence, to refute those, a reductio ad absurdum can be posed: it would follow that things are always existent or non-existent. If always existent, then the continuum would be cut off and cease; if non-existent, then this too would not exist. Some believe that there are only past and future lives. They slander that the all-knowing, the perfect fruit, does not exist. How is that? They seem to believe that it is possible to be liberated from the three poisons of affliction. But my view is that the three poisons are like the very nature of the mind. If the three poisons are abandoned, then one will also be separated from the mind. Because there is no mind, who is liberated from the three poisons? Who is liberated? For example, if black is abandoned, coal will not exist, so who will turn white? Therefore, liberation is impossible, there is nothing to be liberated from. The three poisons are permanent and cannot be abandoned, there is no way to abandon them, there is no one who knows how to abandon them, and there is no one who can abandon them. They believe that the nature of the three poisons is unchanging. Regarding that, the three things—cutting off the lineage, remaining neutral, etc.—are in accordance with what was said before (1)(1)(1). The refutation by reasoning is also like this: First, ka, is uncertain, like muddy water, it can be clarified. Second, kha, is not established, because the cause of the three poisons is the clinging to self, and the condition is the appearance of other objects, so it is not permanent. Third, ga, can be abandoned by wisdom, so there is a method. Fourth, nga, because there is the instruction of the lineage of gurus, one knows how to abandon. Fifth, ca, because wisdom itself is the nature of the three poisons, it can be abandoned. Finally, cha, the change of the three poisons can be proven by self-awareness and direct perception, so it is not inherently existent. Master Śes rab ’byung gnas said: Whatever is explained to others, if it is in accordance with the meaning and without contradiction, then one directly sees the object to be measured.
Chinese
因此，正如各自对地方进行考察一样，讲解《大疏》等论典的人也应该这样做，要符合意义且没有矛盾。这样才能成立。如是说，如果掌握了语言的精髓，就不会有矛盾，就能成立。有些人的观点是，仅仅依靠与佛陀教言相违背的片面之词，就认为一切法什么都不是，并且认为什么都不是的本身也不是什么，从而放弃了承认。这个宗派很难转变，有产生错误的危险，对于获得佛果来说，它会产生欺骗，仅仅是道路的影像，而不是真正的道路。与那种观点完全相反的是，应该承认一切都是存在的。一些外道认为常恒不变的事物存在，它们以四种不同的类别存在，那是什么呢？觉性从能取和所取中解脱出来，是常、一、乐、自在的。由于我没有形体，所以事物存在，我因为存在而从不存在中解脱出来。安住于此，因此他们认为远离了取舍。与此相反，具有无知和颠倒的觉性，执着于我和我所，如果说从取舍二者中解脱出来的事物并非解脱，那么普通人也能获得菩提。一些常恒论者认为，一切器情世界都是由极微聚合而成。两个微尘之间无间隔地粘连在一起称为“物”，两个物粘连在一起称为“其他物”。微尘是常恒的，粗大有支分的事物不是常恒的。在心的中央，对于一切有情，称之为“我”的作者，获得自在的那些，也认为是由微尘组成的，类似于知识和修行等等。此外，还要加上六句义的观点。如果分析微尘是否相合、是否可见、长短等各个方面，就无法成立无分之物。因此，放弃了功德等一般和特殊的集合的名称，实际上也没有成立为物。有些人认为，功德、微尘、黑暗、勇气这三种自性平等的就是自性，他们认为那是常恒的，并且圆满地认为在因位时果位就已经存在或已经成立。对于此，并没有成立的量。三种毒的自性是无常的，有因的说法在之前关于断见的章节中已经讲过。如果承认是因
English
Therefore, just as each person examines the local conditions, so too should those who explain texts such as the Great Commentary. It should be in accordance with the meaning and without contradiction. This can be established by saying, "If the essence of language is grasped, there will be no contradiction, and it will be established." Some people's view is that, relying solely on aspects that contradict the Buddha's teachings, they believe that all phenomena are nothing, and they also believe that the state of being nothing is itself not something, thereby abandoning acceptance. This philosophical view is difficult to transform and carries a high risk of error. In terms of attaining Buddhahood, it is deceptive, merely an image of the path, not the true path. In complete contrast to that view, one should accept that everything exists. Some non-Buddhists believe that permanent and unchanging things exist, and they exist in four different categories. What are they? Awareness is liberated from the apprehended and the apprehender, it is permanent, one, blissful, and independent. Because I have no form, things exist; because I exist, I am liberated from non-existence. Abiding in this, they believe they are free from acceptance and rejection. Conversely, awareness that possesses ignorance and inversion, clinging to "I" and "mine," if it is said that something liberated from both acceptance and rejection is not liberation, then ordinary beings could also attain enlightenment. Some proponents of permanence believe that all containers and contents are formed from the aggregation of subtle particles. When two particles adhere together without any space in between, it is called a "substance." When two substances adhere together, it is called "another substance." Particles are permanent, while coarse, composite things are not permanent. In the center of the heart, for all sentient beings, those who are called "I," the agents, those who have attained independence, also believe they are composed of particles, similar to knowledge and practice, and so on. Furthermore, they add the view of the six categories. If one analyzes whether subtle particles are combined or not, whether they are visible or not, and aspects of length, etc., then an indivisible substance cannot be established. Therefore, they abandon the names of general and specific collections of qualities, etc., and in reality, it is not established as a substance either. Some believe that the three qualities of goodness, passion, and ignorance are equally balanced, and that is the primary thing. They believe that it is permanent and completely believe that the result exists or is established at the time of the cause. For this, there is no valid means of proof. The nature of the three poisons is impermanent, and the statement that there is a cause has already been explained in the previous section on nihilistic views. If it is accepted as a cause