English
Because non-affirming emptiness does not appear in the mind, for example, if the general meaning of the object to be negated, a pot, does not appear in the mind beforehand, then the measure that ascertains the place where the pot does not exist, which is empty of it, cannot be determined, just like that. Because these things are merely appearances, their own nature is emptiness. By preventing ordinary beings from seeing objects as true and the two minds that grasp at truth as such from ever existing, and because the dependent arising object is merely an illusion and the mind that grasps at mere appearances is not cut off, both negations are complete. Therefore, there is no need to establish the conventional, because there is no object to be negated there. Glorious Chandrakirti said: Having prevented attachment to things, there is nothing whatsoever to be established for oneself. So it is said. After attachment to the nature of things, along with the object, has been prevented, although there is nothing to be established, the appearance has not ceased. This non-affirming view is the intention of the noble ones. A pillar appears as it is, empty of the nature of a pillar. It is said in the scriptures that form arising from the womb is empty of form, and so on. Therefore, when the Hearers break down and destroy form, they merely posit emptiness as impermanence, which is empty of permanence, and as particles, which are empty of grossness. Whether analyzed or not, it is emptiness without inherent existence. Fifth: Appearance itself, etc. 4 Appearance itself is diverse, but there is no entity in anything. For example, a mirage that is assembled from conditions has no entity at all from the initial appearance to the middle and the end, and is merely an appearance of an empty form. No matter how things appear, they are non-existent by their very nature, so they cannot be reduced to existence or non-existence, nor can they be expressed in words. The noble Nagarjuna said: "Thinking 'this is water' in a mirage, and going there, if one thinks that there is no water there, that is foolish. Likewise, thinking that the world, which is like a mirage, exists or does not exist, that is ignorant." This example is to prevent holding the statement that there is no non-existence as true. Sixth: Although appearing, etc. 11 Why is it shown that these present appearing things have no inherent existence? Because these things are not merely existent or non-existent in name only. If existence is inherently existent, then it will not become non-existent. If non-existence is inherently established, then it will never become existent. Existence and non-existence
Chinese
如果不是二，就不能成立为中。如果像这样分析为三，除了空性之外什么也观察不到，因为理智无法忍受分析。而且，被称为存在的，是轮回和涅槃寂静的二法。名言轮回的自性是境、心、能取、所取二种。首先，为了确定境的自性为空性，应当这样观察。《四百论》中说：“有之种子是识，境是彼之行境，若见境无实，有之种子灭。”如是所说，内外器情所摄的这个世界的自性，甚至连老牧童所见到的这样，本来就不是存在的。如果对于现见来说，像这样本来就存在并且真实成立，那样一来，轮回之因烦恼就无法断除，寂静菩提的果位也无法成就。一切有情都已经见到了真谛，因此获得了菩提果，生老病死等轮回的痛苦也应该不存在，但事实并非如此。如果小孩的意识所缘是真实的，小孩就会变成圣者，圣者所见就会变成虚假的，并且会变成小孩，等等过失。因此，诸法在有情的时候变成恶劣，佛陀出世后变成善良，这种情况是不存在的，仅仅是暂时的错乱消失而已。经中说：“如来出世也好，不出世也好，诸法的法性是安住的。”等等很多。第七，如同这样等。如上所说，事物如何显现为本来就不存在呢？像这样，外在显现为粗大的事物分解为微尘。微尘也分解为部分，如果继续分解，最终什么也不存在。因此，显现为境的事物是内在的心，就像在梦中，意识本身由于睡眠的因缘而显现为境一样。第八，此物等。这些事物如何证明是心性呢？如果存在一个不是心的其他事物，那么在同一个水基上，天和饿鬼等有情，会看到宝物或甘露和脓血以及鱼等。
English
If it is not two, it cannot be established as the middle. If analyzed into three like this, nothing can be observed except emptiness, because reason cannot bear analysis. Moreover, what is called existence is the two dharmas of samsara and nirvana's peace. The nature of nominal samsara is the two aspects of object, mind, grasper, and grasped. First, in order to determine the nature of the object as emptiness, it should be examined in this way. In the Four Hundred Verses it says: "The seed of existence is consciousness, the objects are its field of activity, if one sees the objects as unreal, the seed of existence will cease." As it is said, the nature of this world, encompassed by outer and inner vessels and contents, is not originally existent in the way that even old cowherds see it. If, for direct perception, it originally existed in this way and was truly established, then the cause of samsara, the afflictions, could not be abandoned, and the state of peaceful enlightenment could not be achieved. All sentient beings would have already seen the truth, and therefore would have attained the fruit of enlightenment, and the suffering of samsara such as birth, old age, sickness, and death should not exist, but that is not the case. If the object of a child's mind is real, the child would become a noble one, and the vision of the noble one would become false, and there would be the fault of becoming a child, and so on. Therefore, there is no such thing as dharmas becoming bad when sentient beings exist and becoming good after the Buddha appears; it is merely the exhaustion of temporary confusion. The sutra says: "Whether the Tathagatas appear in the world or not, the dharma nature of dharmas remains." And so on, there are many. Seventh, like this, etc. How do things appear to be non-existent from the beginning, as mentioned above? In this way, the external things that appear to be coarse are broken down into particles. If the particles are also divided into parts, and if they continue to be divided, in the end there is nothing. Therefore, the things that appear as objects are the inner mind, just as in a dream, consciousness itself appears as an object due to the cause of sleep. Eighth, this thing, etc. How is it proven that these things are mind-nature? If there is something other than the mind, then on the same water base, sentient beings such as gods and hungry ghosts will see jewels or nectar and pus and blood and fish, etc.
Chinese
即使看到各处人们的房屋和一些饮品等不同，各自的业所分配的心识也是那样显现的，只是基础的水分看起来相同，但变成干净与不干净两种，是各自的业的分配。如果那些在外是真实成立的，那么对一个显现的，就应该对所有都显现的过失。同样，人和大多数牲畜接触火时，显现为燃烧，但在牲畜种类中，有一种叫做“具有火净的野兽”，它们用火洗澡，用水做事，却不燃烧，而且颜色更加鲜艳。同样，还有叫做“火鼠”和“水鼠”的动物，据说还有许多与火一同生灭的生物。这否定了如果不是实物就不能起作用，以及认为烦恼有应断除的实物的人。即使不是实物，仅仅是假立也能起作用，就像那样。第九是，事物等。同样，对于这些地等事物，以前没有修习过的瑜伽士们，依靠禅定和无色界的任何一种心，以地等四大元素和所生之物青黄白红四种颜色作为所缘，通过三摩地将外面的地等全部变成耗尽耗尽而普遍，修习后如果成就，那么八者的作用，地有水的作用，水有地的作用，没有地的地方变出地，没有水的地方变出水等，是无边无际的。以前修习过的，比如具善比丘仅仅看到蓝色莲花，就成就了耗尽蓝色的三摩地。当修习贪欲的对治——骨骼时，从额头的拇指大小的骨头开始，到整个身体，然后逐渐到大海，清楚地观想灰白色的骨骼，这样就成就了能触及和看见的相，从而能清楚地看到遍计所执的色。如果显现不是心，那么即使修习那些三摩地，也不应该那样看到，但却看到了。第十是，心性等。心自身是如何显现于此处的呢？如法称所说：心的自性是光明，客尘是暂时的。正如所说，心的自性或本体是离戏如虚空，以各种识的乘骑的业之风。
English
Even though one might see differences in people's homes and some drinks in various places, the mind allocated by each person's karma appears as such. Only the basic water seems similar, but it becomes either clean or unclean, which is the allocation of each person's karma. If those things were truly established externally, then what appears to one should appear to all, which would be a fault. Similarly, when humans and most animals touch fire, it appears to burn. However, among the animal species, there is one called "the beast with fire purity" that bathes in fire and uses water for its activities, yet it does not burn, and its color becomes even more vibrant. Likewise, there are creatures called "fire mice" and "water mice," and it is said that there are many creatures that are born and die with fire. This refutes those who believe that something cannot function if it is not a substance, and those who believe that afflictions have a substance to be abandoned. Even if it is not a substance, it can function merely by imputation, as in the examples above. The ninth is: things, etc. Similarly, for these things such as earth, etc., yogis who have not trained before rely on either meditative concentration or formless minds, taking the four elements such as earth, etc., and the four colors of what arises—blue, yellow, white, and red—as their objects of focus. Through samadhi, they transform all external earth, etc., into exhaustion, exhaustion, pervading everywhere. When they have accomplished this through meditation, the functions of the eight—earth having the function of water, water having the function of earth, earth appearing where there is no earth, water appearing where there is no water, etc.—are limitless. For those who have trained before, like the monk Lekong, merely seeing a blue lotus is enough to accomplish the samadhi of exhausting blueness. When meditating on the antidote to desire—skeletons—one begins with a thumb-sized bone from the forehead, then the entire body, and gradually to the ocean, clearly visualizing grayish-white skeletons. In this way, the signs of touch and sight are accomplished, and the imagined forms are clearly seen. If appearances were not mind, then even if one meditated on those samadhis, one should not see them in that way, but one does see them. The tenth is: mind itself, etc. How does the mind itself appear in this place? As Dharmakirti said: "The nature of mind is luminosity; stains are adventitious." As it is said, the nature or essence of mind is free from elaboration, like the sky, with the wind of karma as the vehicle for the various consciousnesses.
Chinese
由于“无明”的缘故，心性本身的征相，突如其来的垢染——分别念，就像云一样在境上蔓延而显现。经中说：“一切法皆是空性，空性之自性即是心；一切法皆是寂静，寂静之自性亦是心。”因此，一切法的本体虽远离戏论，但突如其来的征相，显现为能取和所取二者，实则都包含在一个分别念的范畴之内。第二，关于此（心性）的窍诀，从理证方面来说有三：遍计所执的错乱显现种种；依他起是依于错乱而显现；以及圆成实的自性。第一，自性等。如此，心的自性——圆成实，虽然像大海一样不会改变，但由于习气的力量，会显现为遍计所执和依他起的征相，因此被扰动。这就像自己遮蔽自己，海浪使大海自身浑浊一样。在不存在的事物上显现种种，是由于心的分别念串习的习气力量增大的缘故。心和习气二者并非一体，也不是本体各异，因为按照次第，既不能舍弃，也不需要舍弃。因此，从分别念的习气串习中，在实际上无二的状态下，显现为器情二者，这就像眼睛的疾病——眼翳，将不存在的事物清晰地显现为发丝和两个月亮一样。智慧自在（文殊菩萨）说：“贪欲恐惧与忧伤，盗贼梦魇等所染，眼前之物如实者，亦将见为非真实。”正如（此颂）所说。对于应成派的观点来说，瓶子由于因缘而产生的依他起，在那上面显现为真实的遍计所执。瓶子自性空性，即是法性圆成实。对于内在的识，也同样可以这样理解。对于唯识宗来说，瓶子等从识显现为外境，是遍计所执。瓶子等粗大的显现是依他起。粗大的显现被认为是物质性的事物。依他起上，以人我和法我空性是圆成实。并且，遍计所执是假立存在，实物不存在。依他起是实有存在，能够起作用。圆成实是胜义谛存在，因为是无分别的对境。对此