English
English version The ‘trace’ (referring to the permanent, singular, and independent self) should also be permanent. If ‘I’ combine with ‘thought’ (思), transforming into a thinking mind, then ‘thought’ should also not be ‘thought’ itself. Therefore, ‘I’ am not permanent. ‘I’ combine with feelings like pleasure, producing various feelings like pleasure. ‘I’ am like these feelings, neither singular nor permanent. If it is believed that the ‘thought’ of ‘I’ is permanent, requiring external conditions to arise, this is a false view. It's like saying fire is permanent and doesn't need fuel like firewood. Just as beings who have attained Nirodha-samāpatti (灭尽定, cessation of consciousness) have ceased their functions, so the idea of ‘I’ existing without ‘thought’ is untenable. If ‘thought’ arises elsewhere, and ‘thought’ is seen in a different place, like a molten iron ingot, the essence of ‘I’ should be corrupted. ‘Thought’ is as small as an intention, while ‘I’ is as vast as space. If one can only observe the self-nature of ‘I’, one cannot see the existence of ‘thought’. If the virtues of ‘I’ are all-pervasive, why can't other beings feel them? If something can obstruct this pervasiveness, since it is said to be unobstructed, it should not only obstruct a part. If virtues coexist with compassion and thought, how can they create all things? That should be like madness, foolish and unproductive. If virtues can skillfully understand and create things like houses, but do not know how to enjoy these things, what could be more unreasonable than this? Things with actions are impermanent, space is pervasive and without action. Being useless is the same as having no self-nature, why not gladly accept the principle of no-self (Anatta)? Some observe ‘I’ as pervasive, some think the measure of ‘I’ is the same as the body, some cling to ‘I’ as being like atoms. The wise understand that these are non-existent. Permanent Dharma (法, law/teachings) cannot be harmed, why abandon the permanent Dharma that cannot be harmed to pursue liberation from harm? Therefore, believing that ‘I’ is permanent to attain liberation is unreasonable. If ‘I’ truly has self-nature, one should not praise the state of being without ‘I’. If the existence of ‘I’ is certain, then the pursuit of liberation should be false. If there is no ‘I’ in liberation, then the previously believed ‘I’ should also not exist. What is seen when there is no confusion, that should be the true self-nature. If all impermanent things are annihilated, why aren't plants like grass annihilated? If this principle holds true, then ignorance (Avidyā, 无明) should also not exist. It can be clearly seen that phenomena like Rūpa (色, form) arise, exist, and cease from conditions, so know that the ‘I’ you cling to, although it seems to exist, actually does not exist. Just as sprouts and other things arise depending on conditions, seeds and other things arise depending on conditions, so all impermanent Dharmas arise from impermanent conditions. Because Dharma arises from conditions, the essence is continuous and unbroken.
Chinese
以法从缘灭 故体亦非常 破时品第三 瓶等在未来 即非有过现 未来过现有 便是未来无 未来若已谢 而有未来体 此则恒未来 云何成过现 法若在未来 现有未来相 应即为现在 如何名未来 去来如现有 取果用何无 若体恒非无 何为不常住 过去若过去 如何成过去 过去不过去 如何成过去 未来若有生 如何非现在 未来若无生 如何非常住 若未来无生 坏故非常者 过去既无坏 何不谓为常 现在世无常 非由过去等 除斯二所趣 更无有第三 若后生诸行 先已有定体 说有定性人 应非是邪执 若法因缘生 即非先有体 先有而生者 生已复应生 若见去来有 如何不见无 既见有去来 应不说为远 未作法若有 修戒等唐捐 若少有所为 果则非先有 诸行既无常 果则非恒有 若有初有后 世共许非常 应非勤解脱 解脱无去来 或许有去来 贪应离贪者 若执果先有 造宫舍严具 柱等则唐捐 果先无亦尔 诸法有转变 慧者未曾有 唯除无智人 妄分别为有 无常何有住 住无有何体 初若有住者 后应无变衰 现代汉语译本 以法依循因缘而生灭，所以它的本体也不是永恒不变的。 破时品第三 如果瓶子等事物存在于未来，那么它们就不应该与过去和现在有关联。 如果未来包含了过去和现在，那么未来就等同于不存在。 如果未来已经消逝，却仍然具有未来的本体，那么它就永远是未来，又怎么能成为过去和现在呢？ 如果法存在于未来，并且现在就具有未来的相状，那么它就应该已经是现在，又怎么能称之为未来呢？ 如果过去和未来如同现在一样真实存在，那么为何在获取结果时却说它们不存在呢？ 如果本体一直都不是不存在的，那又为何不是常住不变的呢？ 如果过去已经过去，又如何能成为过去呢？ 如果过去没有过去，又如何能成为过去呢？ 如果未来有生起，又怎么能不是现在呢？ 如果未来没有生起，又怎么能不是常住不变的呢？ 如果未来没有生起，因为会坏灭所以不是常住， 那么过去既然没有坏灭，为何不能被认为是常住的呢？ 现在的世间是无常的，这并非由过去等因素造成的。 除了这两种观点之外，没有第三种观点存在。 如果后生的诸行（saṃskāra，有为法）在先前已经有了确定的本体， 那么说有确定自性的人，应该就不是邪见的执着了。 如果法是因缘和合而生，那么它就不是先前就存在的本体。 如果先前已经存在，然后又生起，那么生起之后应该再次生起。 如果能看到过去和未来是存在的，为何看不到不存在呢？ 既然能看到过去和未来，就不应该说它们遥远。 如果未造作的法已经存在，那么修行戒律等等就是徒劳的。 如果稍微有所作为，那么结果就不是先前就存在的。 诸行既然是无常的，那么结果就不是恒常存在的。 如果事物有开始有结束，世间公认它不是永恒的。 那么就不应该努力寻求解脱，因为解脱没有过去和未来。 或者说解脱有过去和未来，那么贪爱者就应该能远离贪爱。 如果执着于结果是先前就存在的，那么建造宫殿房屋和装饰用具， 柱子等等就是徒劳的，如果结果先前不存在也是一样。 诸法有转变，有智慧的人从未认为这是有的。 只有无知的人，才会妄加分别认为它们是存在的。 无常的事物怎么会有住留呢？住留的事物又怎么会有本体呢？ 如果一开始就有住留，那么后来就不应该有变化和衰败。
English
English version Since phenomena arise and cease according to conditions, their essence is also impermanent. Chapter 3: Analysis of Time If pots and other things exist in the future, then they should not be related to the past and present. If the future contains the past and present, then the future is equivalent to non-existence. If the future has already passed, yet still possesses the essence of the future, then it is always the future; how can it become the past and present? If a dharma (phenomenon) exists in the future and already has the characteristics of the future, then it should already be the present; how can it be called the future? If the past and future are as real as the present, then why is it said that they do not exist when obtaining results? If the essence is never non-existent, then why is it not permanent? If the past has already passed, how can it become the past? If the past has not passed, how can it become the past? If the future has arising, how can it not be the present? If the future has no arising, how can it not be permanent? If the future has no arising, and is not permanent because it decays, then since the past has no decay, why can it not be considered permanent? The impermanence of the present world is not caused by the past and other factors. Apart from these two views, there is no third view. If the later-arising saṃskāras (conditioned phenomena) already have a definite essence beforehand, then those who say there is a definite self-nature should not be considered to have wrong views. If a dharma (phenomenon) arises from conditions, then it is not an essence that existed beforehand. If it already existed beforehand and then arises, then after arising, it should arise again. If one can see that the past and future exist, why can't one see non-existence? Since one can see the past and future, one should not say that they are distant. If uncreated dharmas (phenomena) already exist, then practicing precepts and so on is in vain. If there is even a little bit of action, then the result is not something that existed beforehand. Since all saṃskāras (conditioned phenomena) are impermanent, then the result is not eternally existent. If things have a beginning and an end, the world universally acknowledges that they are not eternal. Then one should not strive for liberation, because liberation has no past and future. Or if liberation has a past and future, then those who are attached should be able to detach from attachment. If one clings to the idea that the result existed beforehand, then building palaces, houses, and decorative items, pillars and so on are in vain; it is the same if the result did not exist beforehand. All dharmas (phenomena) have transformation; wise people have never considered this to exist. Only ignorant people falsely discriminate and think that they exist. How can impermanent things have abiding? How can abiding things have essence? If there is abiding from the beginning, then there should be no change and decay later.
Chinese
譬如无一识 能了于二义 如是无一义 二识所能知 时若有余住 住则不成时 时若余住无 后灭应非有 法与无常异 法则非无常 法与无常一 法应非有住 无常初既劣 住力定应强 此二复何缘 后见成颠倒 若遍诸法体 无常力初劣 应都无有住 或一切皆常 无常若恒有 住相应常无 或彼法先常 后乃非常住 若法无常俱 而言有住者 无常相应妄 或住相应虚 无所见见无 回心缘妄境 是故唯虚假 有忆念名生 破见品第四 禀和希胜慧 是法器应知 异此有师资 无因获胜利 说有及有因 净与净方便 世间自不了 过岂在牟尼 舍诸有涅槃 邪宗所共许 真空破一切 如何彼不欣 不知舍证因 无由能舍证 是故牟尼说 清凉余定无 若于佛所说 深事以生疑 可依无相空 而生决定信 观现尚有妄 知后定为虚 诸依彼法行 被诳终无已 智者自涅槃 是能作难作 愚夫逢善导 而无随趣心 不知无怖畏 遍知亦复然 定由少分知 而生于怖畏 生死顺流法 愚夫常习行 未曾修逆流 是故生怖畏 诸有愚痴人 障他真实见 现代汉语译本 譬如没有一个意识，能够同时了解两种不同的意义。 同样地，也没有一个意义，能被两个意识同时认知。 如果时间还有剩余的停留，那么停留就不成其为时间。 如果时间没有剩余的停留，那么后来的灭亡就不应该存在。 法（dharma）与无常是不同的，因此法（dharma）不是无常的。 如果法（dharma）与无常是相同的，那么法（dharma）就不应该有停留。 无常最初是微弱的，停留的力量必定是强大的。 这二者又是什么缘故，导致后来的见解成为颠倒的呢？ 如果无常遍及所有法的本体，无常的力量最初是微弱的， 那么应该完全没有停留，或者一切都是常。 如果无常恒常存在，那么停留相应地就应该恒常不存在。 或者那个法（dharma）先前是常，后来才变成非常住的。 如果法（dharma）与无常同时存在，却说有停留， 那么与无常相应是虚妄的，或者与停留相应是虚假的。 没有所见而见到无，回转心念缘于虚妄的境界。 所以只有虚假的忆念之名产生。 破见品第四 禀性和谐且希求殊胜智慧的人，是堪为法器的人，应该知道。 与此不同，即使有师资，也无法无因而获得胜利。 说有和有因，清净和清净的方便， 世间自己不了解，过错难道在于牟尼（释迦牟尼佛的称号）吗？ 舍弃诸有而入涅槃（nirvana），是邪宗共同认可的。 真空破除一切，为什么他们不欢喜呢？ 不知道舍弃证悟的原因，就无法舍弃证悟。 所以牟尼（释迦牟尼佛的称号）说，清凉的涅槃（nirvana）之外，其他地方一定没有。 如果在佛所说的甚深道理上产生怀疑， 可以依靠无相空性，而生起决定的信心。 观察现在尚且有虚妄，就知道未来必定是虚假的。 那些依靠虚妄之法而行的人，被欺骗终究没有停止的时候。 智者自己证得涅槃（nirvana），是能够做到难做到的事。 愚夫遇到善知识的引导，却没有随顺趣向的心。 不知道没有怖畏，遍知也是这样。 必定由于少分知，而产生怖畏。 生死顺流之法，愚夫常常习惯修行。 未曾修习逆流之法，所以产生怖畏。 那些愚痴的人，障碍他人真实的见解。
English
English version For example, no single consciousness can comprehend two different meanings. Similarly, no single meaning can be known by two consciousnesses. If time has remaining duration, then duration cannot be time. If time has no remaining duration, then subsequent cessation should not exist. Dharma (law, teaching) and impermanence are different; therefore, dharma (law, teaching) is not impermanent. If dharma (law, teaching) and impermanence are the same, then dharma (law, teaching) should not have duration. If impermanence is initially weak, then the power of duration must be strong. What is the reason that these two lead to later views becoming inverted? If impermanence pervades the essence of all dharmas, and the power of impermanence is initially weak, Then there should be no duration at all, or everything should be permanent. If impermanence is always present, then duration should always be absent accordingly. Or that dharma (law, teaching) was initially permanent, and only later became impermanent. If dharma (law, teaching) and impermanence exist simultaneously, yet it is said that there is duration, Then the correspondence with impermanence is false, or the correspondence with duration is illusory. Seeing non-existence where there is nothing to be seen, turning the mind to cling to illusory realms. Therefore, only the name of false recollection arises. Chapter Four: Refuting Views One who possesses a harmonious nature and seeks supreme wisdom should be known as a vessel for the Dharma. Different from this, even with teachers and resources, victory cannot be obtained without cause. Speaking of existence and the cause of existence, purity and the means to purity, The world itself does not understand; is the fault with Muni (epithet of Shakyamuni Buddha)? Abandoning all existence and entering nirvana (liberation) is commonly accepted by heretical sects. Emptiness refutes everything; why are they not pleased? Not knowing the cause of abandoning realization, one cannot abandon realization. Therefore, Muni (epithet of Shakyamuni Buddha) said that apart from the coolness of nirvana (liberation), there is certainly nothing else. If doubt arises regarding the profound teachings of the Buddha, One can rely on signless emptiness and generate resolute faith. Observing that there is delusion even in the present, one knows that the future is certainly false. Those who rely on false dharmas and practice will ultimately never cease being deceived. A wise person attaining nirvana (liberation) for themselves is capable of doing what is difficult to do. A foolish person encounters the guidance of a virtuous friend but has no mind to follow and approach. Not knowing fearlessness, and likewise, not knowing complete knowledge. Fear arises from knowing only a small part. The dharma of flowing with birth and death is what foolish people constantly practice. Having never practiced against the current, they therefore generate fear. Those foolish people obstruct others' true views.