English
English version Inequality. Why is that? Because establishing permanence based on impermanent phenomena is called inequality. For example, the Samkhya (an ancient Indian philosophical school that believes the world is composed of Prakriti and Purusha) and other non-Buddhist schools establish an ignorant 'self' as the cause; similarly, Uluka (an ancient Indian atomistic school) establishes a permanent 'self' as the cause; and those who cling to Ishvara (a supreme god in Hinduism) as permanent, yet believe he can create karma, are also establishing permanence as the cause, while producing impermanent effects. The cause and effect are dissimilar, so it is said that establishing the cause is unreasonable, yet they discuss impermanent effects. They themselves believe that ignorance (Avidya, ignorance in Buddhism) is the cause, while others believe there is a permanent cause, which is to augment the cause. Diminishing the cause, for example, the Niganthas (another name for Jainas) and other non-Buddhist schools, believe that all phenomena arise naturally, without causes and conditions, actually existing but claiming they do not, so it is called diminishing the cause. Augmenting the effect, for example, the doctrines established by the Samkhya and others, believe that the effect is already present in the cause, and although the effect is originally present, it is manifested by the cause. Since it is originally present, it should not arise from the cause. But in reality, this effect arises only from the aggregation of causes and conditions, yet they cling to the idea that it is originally present, so it is called augmenting the effect. Diminishing the effect, for example, the annihilationist (Ucchedavada, the heretical view that everything ceases to exist after death) and other non-Buddhist schools establish the doctrine that all actions produce effects, but there is no future rebirth. Actually, there is the experience of effects and there is arising, but they wrongly cling to the idea that there is not, so it is called diminishing the effect. Augmenting the event, for example, what Ishvara clings to, believing that all events arise from my intention. For example, the nature of ignorance, there is another volition that can produce formations (Samskara, the aggregate of formations in Buddhism), but the nature of ignorance actually does not have another volition that produces formations. Also, as Uluka clings to, in the nature of phenomena, there are other activities such as movement, and there are five kinds of activities, which are up, down, bending, stretching, etc., clinging to movement as the nature. Apart from the nature, there are actually no other activities, but they wrongly cling to the idea that there are, so it is called augmenting the event. Diminishing the event, what non-Buddhists cling to, believing that ignorance has no power to produce formations, and whether ignorance is present or not, formations naturally arise, so it is known that ignorance has no power to produce formations. If one understands the twelve links of dependent origination (twelve nidanas) arising in succession, one can escape the six kinds of wrong clinging to augmentation and diminution of causes, effects, and events. Briefly explaining the meaning of cause and effect in the twelve links of dependent origination, there are three aspects: first, explaining impermanence; second, explaining the absence of the idea of movement; and third, distinguishing the nature of cause and effect. If the mind is permanent, there is no cause and effect, because the mind is impermanent, so the principle of cause and effect can be established. If it is said that there is another idea of movement --------------------------------------------------------------------------------
Chinese
者。则因应作意生果。果应作意方从因生。便是自在。非谓依他。则生依他义。因依果果藉因成。互相须待。并皆依他。所以是假无有实性。若不相似则失因果之义。如豆不生麦。以非因故不互相生。若令果不似因。因不类果者。作恶便应生天。为善则堕地狱。乃至有流应感解脱。无流更增生死。是故无常生无常。此任自然之理。不劳执有作意。因果相似名十二有分。此义为破三种烦恼。谓贪爱皮我见肉无明心。此十二缘体中。若是果报分者。实若厌离以破贪爱显无愿解脱门。若是因分者。以破我见显果由因生。非我常作明空解脱门。以无明还显无明。若能解了诸业行从无明生者。无明显闇之心。即灭无明即是四谤执相之故。破此无明以显无相解脱门也。若体十二有分无增无减。则除我见离作者执故。以十二有分。正破此执也。三本所摄者。无明有三义。一者分别所显。即分别假。二有因果道理。即依他假。此两皆无所有。即真实假。无明一支既尔所余行等十一。其例皆然。不复具释。五破自在者执故。说处非处胜智。外道计自在天。如意能作善得恶道果报。生恶能招善道。作有流得解脱。作无流感生死。何以故。以得自在故。为破此执。说处非处。皆是依他。并无自在。无自在有三义。一依业处非处。二依烦恼处非 现代汉语译本：如果这样，那么因应作意而产生结果，结果应作意才从因产生，这就是自在，而不是依赖他物，这样就产生了依赖他物的意义。因依赖果，果凭借因成就，互相需要等待，都是依赖他物，所以是虚假的，没有真实自性。如果不相似，就失去了因果的意义，比如豆子不会生出麦子，因为它不是麦子的因，所以不会互相产生。如果让结果不像因，因不像果，那么作恶就应该升天，为善就应该堕入地狱，甚至有漏之业应该感得解脱，无漏之业反而增加生死。所以说无常产生无常，这是自然而然的道理，不需要执着于有作意。因果相似叫做十二有分（十二因缘的组成部分）。这个意义是为了破除三种烦恼：贪爱（Tanha）如皮，我见（Atma-drishti）如肉，无明（Avidya）如心。这十二缘的本体中，如果是果报的部分，确实应该厌离，以此来破除贪爱，显现无愿解脱门（Animitta-vimoksha）。如果是因的部分，用来破除我见，显现果是由因产生的，不是我常能作主的，从而明白空解脱门（Shunyata-vimoksha）。用无明来显现无明，如果能够了解诸业行是从无明产生的，那么无明就没有显现黑暗之心，灭除无明就是破除四种诽谤执相，以此来显现无相解脱门（Apranihita-vimoksha）。如果十二有分的本体没有增减，那么就除去了我见，远离了作者的执着，所以用十二有分，正是为了破除这种执着。三本所摄的意思是，无明有三种含义：一是分别所显现的，即分别假；二是有因果道理的，即依他假；这两种都是没有所有的，即真实假。无明这一支既然如此，其余的行等十一个也是这样，不再一一解释。为了破除自在者的执着，所以说处非处胜智。外道认为自在天（Ishvara），能够随意地使作善者得到恶道果报，生恶者招致善道，作有漏之业得到解脱，作无漏之业反而感得生死。为什么呢？因为得到了自在的缘故。为了破除这种执着，说处非处，都是依赖他物，并没有自在。没有自在有三种含义：一是依赖业的处非处，二是依赖烦恼的处非处
English
English version: Thus, in accordance with intentional action, a result arises; only when a result accords with intentional action does it originate from a cause. This is self-mastery (Svatantra), not dependence on others, which would imply the meaning of dependence on others (Paratantra). Cause depends on result, and result relies on cause for its completion; they mutually require and await each other, all being dependent on others. Therefore, it is illusory, lacking true essence. If they were dissimilar, the meaning of cause and effect would be lost. For example, a bean cannot produce wheat because it is not the cause of wheat; they do not arise from each other. If the result were unlike the cause, and the cause unlike the result, then doing evil should lead to heaven, and doing good should lead to hell. Furthermore, actions with outflows (Srava) should result in liberation, and actions without outflows should increase samsara. Therefore, impermanence arises from impermanence; this is the natural order, requiring no deliberate intention. Similarity between cause and effect is called the twelve links of dependent origination (Dvadasanga-pratityasamutpada). This meaning is to break down three afflictions: craving (Tanha) like skin, self-view (Atma-drishti) like flesh, and ignorance (Avidya) like the heart. Within the essence of these twelve links, if it is the part of resultant retribution, one should truly renounce it to break down craving, revealing the signless liberation gate (Animitta-vimoksha). If it is the part of the cause, it is used to break down self-view, revealing that the result arises from the cause, not from a constant self, thus clarifying the emptiness liberation gate (Shunyata-vimoksha). Using ignorance to reveal ignorance, if one can understand that all actions arise from ignorance, then ignorance has no heart to manifest darkness. Eliminating ignorance means breaking down the four slanders and attachments to characteristics, thereby revealing the wishless liberation gate (Apranihita-vimoksha). If the essence of the twelve links has neither increase nor decrease, then self-view is removed, and attachment to the agent is abandoned. Therefore, the twelve links are precisely for breaking down this attachment. The meaning encompassed by the three fundamental aspects is that ignorance has three meanings: first, what is manifested by discrimination, which is the discriminated illusion (Parikalpita); second, having the principle of cause and effect, which is the dependent illusion (Paratantra); both of these are without any essence, which is the true illusion (Parinishpanna). Since the link of ignorance is like this, the remaining eleven links, such as action, are the same; I will not explain them individually. To break down the attachment of those who cling to self-mastery, the wisdom of what is possible and impossible is taught. Externalists believe that the Lord (Ishvara) can arbitrarily cause those who do good to receive the results of evil paths, and those who do evil to receive the results of good paths; those who perform actions with outflows attain liberation, and those who perform actions without outflows experience samsara. Why? Because they have attained self-mastery. To break down this attachment, it is said that what is possible and impossible are all dependent on others, and there is no self-mastery. There are three meanings of no self-mastery: first, dependence on the possibility and impossibility of karma; second, dependence on the possibility and impossibility of afflictions. --------------------------------------------------------------------------------
Chinese
处。三依果报处非处。如寿量义中。广明七种是处非处义。依业处非处者。依恶业名恶道。名为是处。无自在力入也。若依恶业不入恶道。名为非处。无有是处。善业亦然。依烦恼者。若人未舍五盖。未修习七觉。终不能得尽于苦际。依烦恼不得至解脱。故知无自在业也。凡夫依烦恼能作杀等业无烦恼为依处故并无自在力也。依果报者。土无二王。世无两佛。若令二王两佛同时俱兴。无有是处。如女人为转轮王。亦无是处。小乘声闻及辟支佛。得作佛者。亦无是处。转轮王及佛。同有不共之业。此业最胜一切依因缘果报等力。虽复作意欲同一处终不得从心也。女人有两业。一心善故感得人身。二由恶业所以为女。恒隶属于人。不得自在。皆是依他果报也。二乘之人小欲知足。依因此业故得今果。已得此果。欲求菩萨。无自在力。终不能得。如此义有两。一依业。二依果。若得此七种处非处胜智。则离我见。后得自在。如意能为也。属三性根本义。已如前释。例难可得。不复重记。 十八空论一卷 现代汉语译本： 处。三种依果报的处非处。（处，指可能性；非处，指不可能）如《寿量义》中，详细阐明了七种是处非处的意义。依业的处非处来说，依据恶业进入恶道，这叫做是处，因为没有自主的力量。如果依据恶业却不进入恶道，这叫做非处，没有这种可能性。善业也是一样。依据烦恼来说，如果人没有舍弃五盖（五种障碍），没有修习七觉支（七种觉悟的因素），最终不能达到脱离痛苦的边际。依据烦恼而不能达到解脱，所以知道没有自主的业力。凡夫依据烦恼能造作杀生等恶业，没有烦恼作为依据，因此也没有自主的力量。依据果报来说，一个国家没有两个国王，一个世界没有两尊佛。如果让两个国王或两尊佛同时出现，没有这种可能性。如同女人成为转轮王，也没有这种可能性。小乘的声闻（Śrāvaka）和辟支佛（Pratyekabuddha）能够成佛，也没有这种可能性。转轮王（Cakravartin）和佛，都有不共之业（独特的业力）。这种业力最殊胜，超越一切依因缘果报等的力量，即使刻意想要在同一处，最终也不能如愿。女人有两种业，一是心善而感得人身，二是由于恶业而成为女人，总是隶属于他人，不得自在，都是依他果报。二乘（Śrāvakayāna and Pratyekabuddhayāna）之人少欲知足，依据这种业力而得到现在的果报。已经得到这种果报，想要追求菩萨（Bodhisattva）的境界，没有自主的力量，最终不能得到。这样的意义有两种，一是依业，二是依果。如果得到这七种处非处的殊胜智慧，就能脱离我见，之后得到自在，如意地行事。属于三性的根本意义，已经在前面解释过，难以举例，不再重复记录。 《十八空论》一卷