English
The yogi will prevent me. (The yogi will prevent ego-grasping.) Fifth is: I, etc. 3 The so-called I or self is not inherently existent. Although one is deluded by these five aggregates and clings to them as self, it is merely a designation and has no substance. For example, seeing an earthen figure made of piled stones, one is mistaken for a person due to internal and external causes. Second, there are four reasons for selflessness. Question: The explanation of selflessness in name, selflessness in body, and selflessness in mind. First is: I, etc. 1 If you ask what reason proves that I or self does not exist? Second is: Name, etc. 1 The name "person" is not the self, because it is just a designation. A mere name cannot accomplish the function of a person, and no one would think that the name is me. Third is: Body also, etc. The body is also not the self, because flesh, blood, bones, etc. are aggregates of great elements such as earth, which are like external walls. Fourth is: Mind also, etc. Moreover, the mind is also not the self, because the mind has no substance, is impermanent, and has six consciousnesses, so it will become many selves. Therefore, relying on the aggregation of the four elements, space, and the six consciousness realms, it is merely designated as a person. Similarly, all dharmas are merely nominal designations, and if one seeks the meaning of the designation, one cannot find it. But when establishing the categories of karma and its effects, etc., one does not need to examine in detail, but relies only on what is commonly known in the world. Therefore, the permanent self that goes from this world to the next does not exist, nor does it completely cease like a fire extinguished. But in the momentary continuum of the aggregates, going to the next life is dependent arising, like a rotating fire wheel and a lamp. In the Extensive Play Sutra, it says: 'From the net appears the bulge of the net, but the transfer of the net cannot be observed either. It is not here in this, not other in that, thus assembled is impermanent and without cessation.' It also says: 'Although one cannot observe beings going to the other world after death being born by force, karma will not be without a doer, black and white will ripen into fruit as they are. This rational method is good, subtle and difficult to see, it is the realm of the victors.' Therefore, clinging to I
Chinese
应当通过多种理证来驳斥对“我”的执着，认识到它只是在五蕴上的假立，而没有自性。如理自在说：“若未驳斥此境，则不能舍弃它。”此外，《指鬘经》中说：“唉！世间有两种人会毁灭正法：一种是极度执着于空性的人，另一种是在世间宣说有‘我’的人。这两种人是正法的毁灭者和正法的承担者。”第二，关于法无我，分为两种：以理证证明无我，以及关于此的教导和论证。第一部分有十点：立宗、本体、定义、自性空性、不可思议、轮回无自性、显现是心、以对水的不同看法来证明显现是心、以修习死亡和白骨观来证明、心性显现为境。第一点：法等。1 第二点：法是等。法是指包含在色等五蕴中的一切事物。第三点：无作者等。3 也就是说，没有像自在天等主要的造作者，或者没有其他的造作原因。因为各自持有自己的特征，例如色具有可变的特征，热具有火的特征等等，各自持有不共的特征。dhara 持有者，或者从dharma 的声音而来，是法。这些特征也是一个事物不具备另一个事物的特征，所以称为自相，但这也是相对的，不是本体上成立的。观察法的特征后，执着于事物和自性，以及由于对清净、快乐、常、我等颠倒观念的各种执着，导致争论和辩论。外道认为，世界和众生是由自在天、主宰、微尘等创造的，认为原因和常恒是同一基础，原因和结果是相互独立的。有些人认为微尘是不稳定的，所以会造作。有些人认为是从无因中产生的，等等，有各种不同的观点。而在这里，由于不承认事物在缘起性空的自性中是真实存在的，所以这些邪见的立足之地是没有的。《三摩地王经》中说：“如乾闼婆城、阳焰，如幻术。
English
One should refute the clinging to "I" through various reasonings, realizing that it is merely imputed on the aggregates and has no inherent existence. As the Lord of Reasoning said, "If this object is not refuted, then abandoning it is not possible." Furthermore, the *Aṅgulimālīya Sūtra* states, "Alas! In the world, there are two kinds of people who destroy the sacred Dharma: one who views emptiness as extreme, and one who speaks of 'I' in the world. These two are the destroyers of the sacred Dharma and the bearers of the sacred Dharma." Second, regarding the selflessness of phenomena, there are two aspects: proving selflessness through reasoning, and the instructions and arguments regarding it. The first part has ten points: establishing the proposition, the essence, the definition, the emptiness of inherent nature, being beyond thought and expression, the lack of inherent nature of samsara, appearances being mind, proving appearances are mind through different perceptions of water, proving through the practice of death and skeletal meditation, and the nature of mind appearing as objects. First point: phenomena, etc.1 Second point: phenomena are, etc. Phenomena are all things included in the five aggregates such as form. Third point: no maker, etc.3 That is, there is no principal creator such as Īśvara, or no other cause of creation. Because each holds its own characteristics, such as form having the characteristic of being changeable, heat having the characteristic of fire, etc., each holds its own unique characteristics. dhara, the holder, or from the sound of dharma, is phenomena. These characteristics also mean that one thing does not possess the characteristics of another, so it is called self-characteristic, but this is also relative and not established in essence. After examining the characteristics of phenomena, clinging to things and self-nature, and due to various attachments to distorted concepts such as purity, happiness, permanence, self, etc., lead to disputes and debates. Outsiders believe that the world and beings are created by Īśvara, the ruler, atoms, etc., and believe that cause and permanence are the same basis, and cause and effect are independent of each other. Some believe that atoms are unstable, so they create. Some believe that they arise from no cause, etc., there are various different views. But here, since we do not admit that things are truly existent in the nature of dependent origination and emptiness, there is no basis for these wrong views. The *Samādhirāja Sūtra* says, "Like a city of gandharvas, a mirage, like an illusion."
Chinese
如梦境一般，一切法都应如是了知。观想相状，其自性为空。如是说。有为法与无为法皆空寂，正直之士对此无有分别念。于一切行中获得无为法，完全远离各种见解。如是等等宣说。 法无自性的譬喻见于《宝积经·树问品》中： 犹如明镜极清净，其中自性不可得，影像显现亦如是，树啊，诸法当知晓。 如是说。以五蕴无实之比喻，即使根器迟钝者也能轻易了知法无自性。于作为人所依之五蕴等之上，微细之法无我甚为困难，故为根器敏锐之菩萨开示： 若细致分析，则五蕴如绳索，而将其视为我与法，犹如将绳索误认为蛇，乃是颠倒错乱之识。若知我与法皆非实有，则如知绳索上无蛇一般。因此，仅专注于绳索与五蕴，乃是正确的认知。 若再次分析，将五蕴与绳索视为整体，则是错误的认知。见到五蕴与绳索由众多部分组成，则破除了整体之念。仅知是聚合，则见此聚合之识并非错乱。 若更进一步分析，将五蕴与绳索的每一部分都分解至微尘，则对聚合及其执着的认知也是错乱的。即使是微尘，也能以遮破微尘之理或以智慧将其分解至如虚空般，因此微尘也不存在。如是，连同对境的颠倒分别念都将寂灭于空性之中。 此空性也是观待有无而安立的，因此必须了知其远离一切边。若如是分析，则不遮止名言，如《梵天 বিশেষ请问经》所说： 知晓诸法之自性，亦不损毁此世间。五蕴之中无自性，此乃世间之法性。 如是说。 第四，为何等。4 为何法无自性？因为内外之法皆可作为分析的基础，并以理智进行分析。并非舍弃柱子、瓶子等事物，而在他处寻求空性。首先，若未于心中生起以自性成立之所破，则无法遮破所破之
English
Like a dream, all phenomena should be understood as such. Meditating on characteristics, their essence is emptiness. Thus it is said. Conditioned and unconditioned phenomena are all empty. Those who are upright have no conceptual thoughts about this. By attaining the unconditioned in all activities, one is completely separated from all views. Thus and so forth it is said. An example of the absence of inherent existence of phenomena is found in the "Request of the Tree" chapter of the Ratnakuta Sutra: Like a mirror, perfectly pure, in which there is no inherent existence, the appearance of reflections is just like that. Tree, know all phenomena in the same way. Thus it is said. The analogy of the aggregates being without truth makes it easier for even those with dull faculties to ascertain the absence of inherent existence of phenomena. Because it is difficult to understand the subtle absence of self of phenomena on top of the aggregates, etc., which are the basis of designation for a person, it is shown to bodhisattvas with sharp faculties. If analyzed in detail, the aggregates are like a rope, and the appearance of it as self and phenomena is like mistaking a rope for a snake, which is a mistaken and inverted consciousness. The non-establishment as self and phenomena is like knowing that there is no snake on the rope. Therefore, focusing only on the rope and the aggregates is a correct mind. Again, if analyzed, holding the aggregates and the rope as a whole is a wrong consciousness. Seeing the aggregates and the rope as composed of many parts eliminates the thought of wholeness. The mind that sees only the aggregation is not mistaken. Furthermore, by analyzing each part of the aggregates and the rope down to atoms, the mind that holds the aggregation and its parts is also mistaken. Even those atoms, if destroyed by the logic of obstructing atoms or by the mind, are like space, so there are no atoms. Thus, deluded thoughts, together with their objects, will be pacified into emptiness. That emptiness is also merely posited in dependence on existence and non-existence, so it is necessary to know that it is free from all extremes. If analyzed in that way, terminology is not obstructed, as it is said in the Brahma-visesa-cinta Sutra: Having known the self-nature of phenomena, one does not destroy the world either. There is no self-nature in the aggregates; this is the nature of the world. Thus it is said. Fourth, why, etc.4 Why is it that phenomena have no inherent existence? Because these external and internal phenomena can be taken as a basis for analysis and analyzed with reason. One should not abandon things like pillars and pots and seek emptiness elsewhere. First, without the general meaning of inherent existence arising in the mind, the object to be refuted cannot be refuted.
Chinese
因为无遮空性不会在心中显现，例如，如果否定对象瓶子的总义没有事先在心中显现，那么衡量瓶子不存在的处所的量就无法确定，就像那样。因为这些事物仅仅是显现，其自性即是空性。阻止凡夫俗子认为境是真实的，以及执著真实的二种心识，像这样完全不存在。因为缘起的境仅仅是幻象，以及执持仅仅显现的心识没有断绝，所以二种遮止都齐全。因此，不需要建立世俗，因为那里没有遮止的对象。吉祥月称说：遮止对事物的执著后，对自己来说没有丝毫需要建立的。这样说。在对境和种姓的执著都遮止后，虽然没有需要建立的，但显现没有断绝，这种非否定之见是圣者的意趣。柱子在柱子的自性空的同时，显现自然而然地产生。经中说，从母体中产生的色，其自性是空的等等。因此，声闻乘的人们在分解和摧毁色时，仅仅是把常恒所空的无常，以及粗大所空的分解为微尘，才安立为空性。无论是否分析，都是无自性的空性。第五，显现本身等。4 显现本身是多种多样的，但在任何事物中都没有实体。例如，由因缘聚合而成的海市蜃楼，从最初的显现开始，中间和最后都没有任何实体，仅仅是空像的显现。事物无论如何显现，其自性都是不存在的，因此，不能将它归结为存在或不存在，也无法用语言表达。圣者龙树说：对于海市蜃楼，认为这是水，并前去取水，如果认为那里没有水，那就是愚蠢。同样，对于像海市蜃楼一样的世界，认为存在或不存在，那就是愚昧。这个例子是为了阻止认为没有不存在的说法是真实的。第六，虽然显现等。11 为什么说现在的这些显现的事物没有自性呢？因为这些事物不仅仅是名言上的存在或不存在。如果说存在是自性存在，那么就不会变成不存在。如果说不存在是自性成立，那么就永远不会变成存在。存在和不存在