Chinese
因此，像这种视业果等为虚无的恶见，已被最初的教诲《律藏》和《阿毗达磨》等所破斥。如是说。此处，以任何道理，连存在本身，也要破斥，请谛听。意思是说，中间要破除我执，最终要破除一切见解。现在正值阐述这两者的时机，因此分为二：破除实执戏论之引导，破除无实戏论之引导。第一，一般来说，要舍弃轮回，必须首先认识轮回之因的主要因素。流转轮回的主要因素是：将成为常断恶见之处的自相续五蕴，执着为真实的实执。从这个恶劣的实执中，产生了从自宗实事论者以下，直至外道，深入其心的常断恶见。从那之中，产生了将蕴执着为我的我见。从那之中，产生了贪等烦恼。由此造作恶业，从而流转轮回。如《宝鬘论》云：只要 对蕴的执着存在，对我的执着就存在。如果我执存在，就由此，也由此而有生。《六十正理论》云：如果承认事物存在，就会产生贪嗔。会产生不悦意、不吉祥的见解，由此会引发争论。如是说。如是，如果能够认识轮回之因，那么舍弃它的方式是：《六十正理论》云：那是所有见解之因，无彼则烦恼不生，因此若能完全了解它，见解和烦恼就能完全止息。如果有人想知道如何才能了解它，那就是通过见到缘起。证悟缘起所生之法是不生的，这是最胜智者所说。如是，为了摧毁自相续的蕴的实执，如果找不到理由，就认为蕴不是真实成立的，这样是不行的。必须要有见到它不是真实成立的清净的论证。而那论证，如经部所说：凡是因缘所生，即非生。彼无有生的自性。凡是依赖因缘的，就见到它是空性的。如是说。如果自己的蕴等是真实成立的，那么对任何因缘都不依赖，从一开始就应该...
English
Therefore, such evil views that regard karma and its effects as non-existent have already been refuted by the first teachings of the Vinaya Pitaka and the Abhidharma, etc. As it is said. Here, even existence itself, by whatever reasoning, is to be refuted, please listen. The meaning is that in the middle, self-grasping is to be refuted, and ultimately all views are to be refuted. Now is the time to explain these two, so there are two: the guidance to cut off the proliferation of true grasping, and the guidance to cut off the proliferation of untrue grasping. First, in general, to abandon samsara, it is necessary to recognize the main cause of samsara. The main cause of wandering in samsara is: this very grasping of truth, which grasps the five aggregates of one's own continuum, which have become the abode of the evil views of permanence and annihilation, as true. From this evil grasping of truth, the evil views of permanence and annihilation, which have penetrated the hearts of those from the Realists of one's own school down to the outsiders, arose. From that, the view of self, which views the aggregates as self, arose. From that, afflictions such as attachment arose. By that, negative karma is accumulated, and thus one wanders in samsara. As the Precious Garland says: As long as the grasping of aggregates exists, the grasping of self exists. If the grasping of self exists, then from that, and also from that, there is birth. And the Sixty Stanzas on Reasoning says: If one admits that things exist, then attachment and hatred will arise. Unpleasant and inauspicious views will arise, and from that, disputes will arise. As it is said. Thus, if one can recognize the cause of samsara, then the way to abandon it is: The Sixty Stanzas on Reasoning says: That is the cause of all views, without that, afflictions do not arise, therefore if one fully understands it, views and afflictions will be completely pacified. If one wonders how one can understand it, it is by seeing dependent arising. The Supreme Knower has said that the phenomena that arise from dependent arising are unborn. Thus, in order to destroy the grasping of truth of the aggregates of one's own continuum, if one cannot find a reason, it is not enough to think that the aggregates are not truly established. One must have a clear proof that they are not truly established. And that proof, as the Sutra says: Whatever is born from conditions is unborn. It does not have the nature of being born. Whatever depends on conditions, see that it is empty. As it is said. If one's own aggregates, etc., are truly established, then without depending on any causes and conditions, from the very beginning, they should...