Chinese
如果先前已成立的聚合或补特伽罗依赖于束缚，那么束缚也不存在，因为没有所依，所以先前贪欲等没有成立。先前成立的束缚，后来不需要与所束缚者同时产生关联。对于已成立的、与束缚不同的被束缚者，也不需要束缚。其余的，通过已逝和未逝的遮止来显示。这里，剩余的驳斥是引用偈颂时颠倒了顺序，应当理解为通过已逝和未逝的遮止来显示，即： “暂时被束缚者不束缚， 未被束缚者亦不束缚。 除了已束缚和未束缚， 不应知有束缚者。” 等等应当结合起来理解。 第二，如果你们遮止了束缚，即使如此，如来们为了众生，为了什么而宣说了戒、定、慧三蕴的解脱呢？对于未被束缚者，也没有解脱。因此，束缚也是存在的。如果这样认为，那么在这里，如果思择解脱，是思择已束缚者还是未束缚者呢？ “暂时被束缚者不解脱， 未被束缚者亦不解脱。 若已束缚者正解脱， 束缚解脱应同时。” 暂时被束缚者不解脱，因为已被束缚。未被束缚者也不解脱，因为如果是解脱本身，那么对于它来说，也不需要与解脱相关联。 如果认为，因为未被束缚者不可能有解脱，所以正在被束缚者就是正在被解脱者，那么，因为是已被束缚者，并且是正在被解脱者，那么束缚和解脱就应该同时存在。这也不合理，因为它们相互矛盾，就像光明和黑暗一样。这样，对于已束缚者和未束缚者来说，都没有解脱。因为没有解脱，所以也没有束缚。 第三，显示了希求解脱是应当舍弃的：在这里，你们遮止了轮回和涅槃，也遮止了束缚和解脱，因此，超越了轮回的广大旷野，那些希求解脱者，以对善法的极大渴望，不会执取“我”而证得涅槃。认为“涅槃何时会成为我的”这种想法是毫无意义的。
English
If the previously established aggregates or individuals depend on bondage, then bondage also does not exist, because there is no basis, so previously, desire and so on were not established. For a previously established bondage, there is no need for a later connection with the one being bound. For a bound one that is established as distinct from bondage, there is also no need for bondage. The remainder is shown by obstructing what has passed and what has not passed. Here, the remaining refutation is to reverse the order when quoting the verses, and it should be understood that it is shown by obstructing what has passed and what has not passed, that is: "Temporarily, the bound do not bind, Nor do the unbound bind. Apart from the bound and unbound, Bondage should not be known." And so on should be combined and understood. Second, if you have obstructed bondage, even so, for what purpose did the Thus-Gone Ones teach beings the three aggregates of discipline, concentration, and wisdom, which is liberation? For the unbound, there is also no liberation. Therefore, bondage also exists. If you think this way, then here, if you contemplate liberation, are you contemplating the bound or the unbound? "Temporarily, the bound are not liberated, Nor are the unbound liberated. If the bound are being liberated, Bondage and liberation should be simultaneous." Temporarily, the bound are not liberated, because they are bound. The unbound are also not liberated, because if it is liberation itself, then for it, there is no need to be associated with liberation. If it is thought that because there is no possibility of liberation for the unbound, therefore the one being bound is the one being liberated, then, because it is the one being bound and the one being liberated, bondage and liberation should be simultaneous. This is also unreasonable, because they are mutually contradictory, like light and darkness. Thus, for the bound and the unbound, there is no liberation. Because there is no liberation, there is also no bondage. Third, showing that desiring liberation is to be abandoned: Here, you have obstructed samsara and nirvana, and you have also obstructed bondage and liberation, therefore, having crossed the great wilderness of samsara, those who desire liberation, with great longing for virtuous Dharma, will attain nirvana without ever grasping at "I". The thought of "When will nirvana become mine?" is meaningless.
Chinese
因此，那些对善法产生渴望的人们说，亲近善知识、布施、持戒等等以涅槃为目的的行为也会变得毫无意义。因此，对于那些没有自性的、如幻的事物，如果总是执着于“我”和“我的”，从而产生对坏聚见的执着，这本身就是获得涅槃的障碍。例如： “我将获得无取的涅槃，涅槃将成为我的。” 像这样，那些执着的人，他们的近取就是巨大的执着。我将获得无取且远离取着的涅槃，进入涅槃后，涅槃将成为我的。像这样，那些渴望解脱的人，如果执着和自负，那么对于那些具有我与我所之见的人来说，近取坏聚见本身就是巨大的执着。对于这种巨大的执着，只要还执着，就不会有寂止。因为只有舍弃一切执着才能获得解脱。只要还执着于我与我所，以及执着于“有涅槃”等等，那么，由于方法不正确，那些寻求涅槃的人的一切努力必定会变得毫无意义。因此，渴望解脱的人应该舍弃这一切。 第四，宣说轮回与涅槃无有取舍。 此外，经中说：“种姓之子，如来既不消除轮回，也不成就涅槃。为什么呢？因为对于平等性而言，既没有变成轮回，也没有变成涅槃，既没有完全烦恼，也没有完全清净。”这些说法是成立的。 哪里没有涅槃的生起， 也没有轮回的消除， 那里什么才是轮回？ 又要寻求什么才是涅槃？ 在胜义谛中，由于没有执着任何法，因此没有涅槃的生起，也就是没有增益；也没有轮回的消除，也就是没有完全的灭尽。那么，对于那个应该断尽的事物来说，轮回是什么呢？对于那个应该获得的事物来说，又要寻求什么涅
English
Therefore, those who cultivate desire for virtuous Dharma say that even the actions of relying on virtuous friends, giving, and observing morality, etc., which are aimed at Nirvana, will become meaningless. Thus, if one constantly clings to "I" and "mine" with respect to things that are without inherent existence and are like illusions, thereby generating the view of the aggregates as a real self, that itself is an obstacle to attaining Nirvana. For example: "I shall attain Nirvana without grasping, and Nirvana will become mine." Like that, those who cling, their close clinging is a great clinging. I shall attain Nirvana without grasping and free from grasping, and having entered into Nirvana, Nirvana will become mine. Like that, for those who desire liberation, if they cling and are conceited, then for those who have the characteristic of viewing self and what belongs to self, the close clinging to the view of the aggregates as a real self is itself a great clinging. As long as one is attached to such a great clinging, there will be no peace. For only by abandoning all clinging can liberation be attained. As long as one is attached to clinging to self and what belongs to self, and attached to "there is Nirvana," etc., then, because the method is not correct, all the efforts of those who seek Nirvana will definitely become meaningless. Therefore, those who desire liberation should abandon all of these. Fourth, the teaching that there is no acceptance or rejection of samsara and nirvana. Furthermore, the sutra says: "Son of good family, the Thus-gone One does not eliminate samsara, nor does he accomplish nirvana. Why is that? Because for equality, there is neither becoming samsara, nor becoming nirvana, neither becoming completely afflicted, nor becoming completely purified." Those statements are established. Where there is no arising of Nirvana, Nor is there an elimination of samsara, What then is samsara there? And what Nirvana is to be sought? In the ultimate truth, since no dharma is apprehended, there is no arising of Nirvana, that is, no superimposition; nor is there an elimination of samsara, that is, no complete extinction. So, for that which should be exhausted, what is samsara? For that which should be attained, what Nirvana is to be sought?