English
This view, having transcended sin and merit, will attain the supreme peace. As it is said in the Secret Words of the Leaf-Clad One: It dwells alone in all the minute birth-places. It has truly accumulated these vast things. It is the supreme lord, god, and object of praise. Seized by that self, one will go to utter peace. Just like that. Nowadays, those who are famous for the splendor of excellent meditators and are exceedingly adorned with merit hold this view: Sentient beings appear in this way, although they appear in various kinds of forms, the stream of consciousness is one, because all who see each other are one in that one's mind. Because there is nothing in its nature, one does nothing on the path, for doing itself is samsara. These conditioned virtues, such as the ten virtues, are the illusory appearances of unenlightened sentient beings. Doing good is a good cycle of rebirth, and doing evil is a bad cycle of rebirth, like in a dream. The yogi, like one who has awakened from sleep, does nothing in the uninterrupted state of emptiness through the guru's instructions, and thus attains liberation. Now, being a Buddha, there is no production or emission. Even if the illusory body is abandoned, since mind and emptiness are inseparable, consciousness dissolves into the sky, and abides in the state of the clear light of the Dharmakaya. He himself also practices this in his heart, and also teaches it to others, so the assembly of disciples increases like stars. This is the result of the secret master cultivating the profound instructions in his heart and making them widespread. Alas! Nowadays, the teachings, like the sun, are also setting on the western mountain peak. The appearance of the rays of the sutras and tantras is rare anywhere except among a few wise and accomplished ones. Those who rely on the scriptures are also led by evil friends who lead them astray. Sentient beings with eyes have also become dull, and it is a time when the birds of demons rejoice. Look at the flourishing of non-Dharma! This is called the concluding verse. Therefore, if I pervade everything, but wander in samsara because I have not realized it, now I should know and meditate on the meaning of doing nothing. The secret master thus vowed to practice the profound scriptures. There are three refutations to this: there is no reason to establish it, there is a reason to harm it, and knowledge does not liberate. The first point is: if one establishes a self merely because there is pleasure and pain, then it is not pervasive. If one posits the pleasure and pain of the qualities of the self as evidence, then
Chinese
方面法不成，因为我（梵文：ātman，梵文天城体：आत्मन्，梵文罗马音：ātman，汉语字面意思：我）不成立的缘故，我的功德不成立。因为是常有的缘故，所以在一切处有，这也不遍及，虽然常时没有是真实的，但是方面法不成，因为我（梵文：ātman，梵文天城体：आत्मन्，梵文罗马音：ātman，汉语字面意思：我）的基础不成立的缘故。有损害的有三种，即意义不合理，比喻不成立，没有习惯。第一个也有和显现容有相同，形色是有是无不容有，不容有支分，不容有生灭之所依，不容有被过失功德所染污，不容有离于思议言说，成为不做事情的太过等七种。第一个是，成为多个我（梵文：ātman，梵文天城体：आत्मन्，梵文罗马音：ātman，汉语字面意思：我），因为在显现容有的所知中显现为多个的缘故。第二个是，那个我（梵文：ātman，梵文天城体：आत्मन्，梵文罗马音：ātman，汉语字面意思：我）不容有形色，如果只是这些器情，我（梵文：ātman，梵文天城体：आत्मन्，梵文罗马音：ātman，汉语字面意思：我）就没有意义，如果是其他的，就不容有成为器情的处所的缘故，并且也成为直接可见的太过。周遍是有，如果不可见，那么器情也不可见，如果可见，那么和可见的本体相同之故。如果这样，那么在显现确定为幻化上也相同吗？那是因为显现本身没有分，并且显现的法本身认为是幻化，对于那个，不认为有周遍的幻化另外存在，所以不相同。因此，形色是有是无，可见不可见，如同鬼一样存在是不容有的。通过分析微尘等，也是没有的。第三个是，四方形等的形状，只是通过周围的形状来安立，三角形和四方形等的中间没有差别，那个边也分析就没有，所以不可能有手脚和形状。对于世间没有边际，因此，头和手脚的次第不住立，如果上面是头下面是脚，那么前面的这个瓶子就成为既是头又是脚的太过，因为是天人的下面地狱的上面的缘故。如果是男人和女人是左右，那么那些行走时，就成为我（梵文：ātman，梵文天城体：आत्मन्，梵文罗马音：ātman，汉语字面意思：我）行走的太过，因为我（梵文：ātman，梵文天城体：आत्मन्，梵文罗马音：ātman，汉语字面意思：我）的腰部男人女人行走的缘故。如果承认，那么不变的常有就消失了。如果山是胸膛，那么山崩塌时，就成为胸膛崩塌的太过。第四个是，有身体者等和山等没有时，就成为我（梵文：ātman，梵文天城体：आत्मन्，梵文罗马音：ātman，汉语字面意思：我）也没有的太过，并且也成为如同时间变化一样变化的太过。第五个是，即使天授在地狱中煎熬，我（梵文：ātman，梵文天城体：आत्मन्，梵文罗马音：ātman，汉语字面意思：我）也不会
English
The aspectual property is not established, because the self (Sanskrit: ātman, Devanagari: आत्मन्, Romanization: ātman, literal meaning: self) is not established, therefore the qualities of the self are not established. Also, the statement that because it is permanent, it exists everywhere, is not pervasive; although it is true that it is not permanent at all times, the aspectual property is not established because the basis of the self is not established. There are three things that cause harm: the meaning is not appropriate, the example is not established, and there is no familiarity. The first also includes being similar to what can appear, not being able to have form, not being able to be a limb, not being able to be a basis for arising and ceasing, not being able to be stained by faults and virtues, not being able to be separated from thought and speech, and being too inactive, among seven. The first is: it becomes too many selves (Sanskrit: ātman, Devanagari: आत्मन्, Romanization: ātman, literal meaning: self), because it appears as many knowable things that can appear. The second is: that self (Sanskrit: ātman, Devanagari: आत्मन्, Romanization: ātman, literal meaning: self) cannot have form, because if it is only these containers and contents, the self is meaningless, and if it is something else, it cannot be the place of the containers and contents, and it also becomes too visible. The pervasiveness exists, but if it is invisible, then the containers and contents are also invisible; if it is visible, then it is the same in nature as what is visible. If so, is it also the same in determining appearance as illusion? That is because appearance itself has no parts, and the dharma of appearance itself is considered illusion, but for that, a pervasive illusion is not considered separately, so it is not the same. Therefore, it is not possible for form to exist or not exist, to be visible or invisible, like a ghost. By examining particles and so on, it is also non-existent. The third is that the shapes of squares and so on are determined only by the shapes of the surroundings, and there is no difference in the middle of triangles and squares and so on, and if that edge is examined, it does not exist, so it is impossible to have limbs and shapes. Because there is no end to the worlds, the order of head and limbs does not remain, because if the top is the head and the bottom is the feet, then this pot in front becomes both the head and the feet, because it is below the gods and above hell. If men and women are left and right, then when they walk, it becomes too much for the self (Sanskrit: ātman, Devanagari: आत्मन्, Romanization: ātman, literal meaning: self) to walk, because the waist of the self is walking men and women. If you admit it, then the unchanging permanence is lost. If the mountain is the chest, then when the mountain collapses, it becomes too much for the chest to collapse. The fourth is that when embodied beings and mountains and so on do not exist, it becomes too much for the self (Sanskrit: ātman, Devanagari: आत्मन्, Romanization: ātman, literal meaning: self) to not exist, and it also becomes too much to change like the change of time. The fifth is that even if Devadatta is tormented in hell, the self (Sanskrit: ātman, Devanagari: आत्मन्, Romanization: ātman, literal meaning: self) will not be.
Chinese
如果那样，拉辛（人名）和他的自体、物质或本体就会变得不相同。第六，如果总的或仅仅是形象都不能思考言说，那就不能听闻思考；如果道理不能思考，那么获得解脱是不可能的。如果任何人任何时候都不能言说和思考，那么就会变成在所知中不存在。第七，那个自我就一点作用也不起，因为它是普遍且恒常的。而且，如果做事要有来去等等，那么那个自我就不会做这些。自己没有遍及，所以没有向外发送，也没有从其他地方回来，因为它本来就在自我的内部，就像幻觉一样。因此，自我没有遍及一切。像自我一样，无我也就没有所遍及和能遍及，因为在任何地方都没有成立，所以是远离戏论的，而且也远离了遍及与不遍及的虚构。即使说无我，如果不承认遍及与不遍及，那就是中观之道。《入行论》中说：“恒常存在无作用，有作用者非恒常，无作用与无同等，何故汝不喜无我？”。如果说就像山不移动，但树和草却能生长一样，那是不一样的，因为即使在山没有遍及的地方，树也能生长，而且树根砍断后，山的土地也会被掀开。这样一来，有些外道认为，人的身体就是自我，因为身体能容纳和不能容纳，自我就能容纳。有些人说，那是不行的，因为大象死后变成蚂蚁，从大变小，所以自我会变成无常。自我的实体就像芥子那么大，或者像微尘那么小，出生时进入心脏的中央，住在身体里，死的时候出来，转移到其他地方。《益生的枝条》中说：“自我恒常而心识变，如罐破鸟飞般离去。”有些人说那也是不行的，从东到西，从中央到边缘，从这里到那里移动，如果移动就会变成无常，所以自我遍及一切，它没有大小和转移，像虚空一样存在。例如，虚空遍及一切，所以
English
If that were the case, Lhasin (a proper name) and his self, substance, or essence would become different. Sixth, if the general or merely the image cannot be thought or spoken, then it cannot be heard or contemplated; if the meaning cannot be contemplated, then it is impossible to attain liberation. If no one can ever speak or think about it, then it would become non-existent in the knowable. Seventh, that self would not do anything at all, because it is universal and constant. Moreover, if doing something requires going and coming, etc., then that self would not do these things. Since it does not pervade itself, there is no sending outwards, and no coming back from elsewhere, because it is originally within the self, like an illusion. Therefore, the self does not pervade everything. Like the self, non-self also has no pervaded and pervader, because it is not established anywhere, so it is beyond elaboration, and it is also far from the fabrication of pervading and non-pervading. Even if we say non-self, not accepting pervading and non-pervading is the Middle Way. The Bodhicaryāvatāra says: 'That which is always gone has no action, that which has action is not constant, that which has no action is equal to non-existence, why do you not like non-self?'. If you say that it is like a mountain does not move, but trees and grass can grow, it is not the same, because even in a place where the mountain does not pervade, trees can grow, and when the roots of the tree are cut, the land of the mountain will be lifted up. In this way, some non-Buddhists think that the body of a person is the self, because the body can accommodate and not accommodate, and the self can accommodate. Some say that it is not possible, because when an elephant dies and becomes an ant, it changes from big to small, so the self will become impermanent. The substance of the self is as big as a mustard seed, or as small as a tiny dust particle, when it is born, it enters the center of the heart, lives in the body, and when it dies, it comes out and moves to another place. The Beneficial Branch says: 'The self is constant and the mind changes, like a broken pot, the bird flies away.' Some say that it is also not possible, moving from east to west, from the center to the edge, moving from here to there, if it moves it will become impermanent, so the self pervades everything, it has no size and no transfer, it exists like space. For example, space pervades everything, so