English
English version: Because they can be described by themselves, and different characteristics can be obtained, and they do not abandon other things. However, these seemingly external objects actually arise from consciousness (vijñāna). If separated from consciousness, one cannot know the nature of all the characteristics of these objects, and these characteristics are merely assumptions, so there is no fault. As the verse says: ‘Ghosts, sentient beings, humans, and gods, each according to their respective circumstances, dwell in the same place but with different minds, therefore, it is admitted that the external world is not truly existent.’ Furthermore, aggregates (samūha) and the like are not truly existing entities because they do not possess the nature of conditioned (saṃskṛta) and unconditioned (asaṃskṛta). All dharmas are included in the nature of conditioned and unconditioned. And aggregates do not have the characteristics of the conditioned. The verse says: ‘Characteristics that are not corresponding are not conditioned; if it is said that they are, it is a hidden meaning; it is also said of individuals (pudgala); if it were unconditioned, it should not decay.’ The treatise says: If it were conditioned, it should, like consciousness and the like, have the characteristics of arising, abiding, and so on. But aggregates are not like this. When two atoms gather, the characteristics are boundless, and there are infinite faults. Nor is it a false thing that has such characteristics. Because one thing has boundless characteristics. However, in existing falsely designated things, such as gatherings, there is arising and ceasing, which can be understood. If someone says that aggregates have the characteristics of the conditioned, there is indeed such a saying, but it is a hidden meaning. As the verse says: ‘Accumulations all dissipate, the lofty must fall, unions eventually separate, all lives return to death.’ This refers to the three delusions (tri-moha), which say there is the characteristic of cessation; for monasteries (vihara) and the like, it is said there is the characteristic of arising. Although there are such sayings, they are all hidden meanings, and there are no such characteristics in the ultimate truth (paramārtha-satya). These characteristics of arising and the like are known to the world, and they are spoken of as they are in the place of false establishment. This is because it accords with detachment, and although it is not the ultimate truth, it accords with purity, and it is said in this way for the benefit of all sentient beings. The Buddha told the monks (bhikṣu): If you see a woman who resembles your mother, you should think of her as your mother. Such words are all false. How do you know that arising and the like are hidden meanings and not the ultimate truth? Because it is also said that there is birth for the individual (pudgala). --------------------------------------------------------------------------------
Chinese
等故。如有一人出现世间能多利益等。又说一切有情皆依食住。又说吾今衰老。须供侍人。一切有情皆归死等。然非于人有生等事。如是且辨。于总聚等。非有为性。若尔应许是无为性。若是无为。应不灭坏。由无为法无灭坏故。诸总聚等。应是常住。如虚空等。非总聚等。可成实事。有为无为。皆不应理。岂复世间于现事处一异性等有不可说耶。有如是说。现见世人。于衣等处。于丝缕等。不曾思量一异性等。而皆共为卖买等事。世尊为欲利益世间。方便宣说。亦不言其一性异性。颂曰。 世尊欲令断烦恼 同彼世间可思事 不言一性及异性 方便说法化众生 论曰。诸佛世尊。不坏世间。如其所有。离难思事。于诸众生。随其意乐差别之性。于被缠迫随眠位中。为欲断彼诸烦恼故。宣说法要。佛告诸苾刍。汝等勿同世人作无益思虑。我说能知能见尽诸有漏。非不知见。乃至如理作意。非不如理。如是应知。如理作意是断烦恼之正因也。不如理思。能生众苦。当遣邪思。宜顺正念。颂曰。 一切义成由此本 易为方便极难遇 色命须臾不暂停 智者宜应速修习 取因假设论一卷 现代汉语译本：因为这样的缘故。例如，如果有一个人出现在世间，能够带来许多利益等等。又说一切有情众生都依靠食物才能生存。又说我现在已经衰老，需要有人来侍奉。一切有情众生最终都将归于死亡等等。然而，并非在人身上存在着生等等这样的事情。像这样姑且辨析，对于总聚等等，并非是有为的性质。如果这样，就应该承认它是无为的性质。如果是无为的，就应该不会灭坏，因为无为法没有灭坏的缘故。那么，诸总聚等等，就应该是常住的，如同虚空等等。总聚等等，不能成为真实存在的事物。有为和无为，都不合乎道理。难道世间对于眼前的事物，其一异性等等，有什么不可说的吗？有人这样说，现今见到世人，对于衣服等等，对于丝线等等，不曾思量其一异性等等，却都一起进行买卖等等的事情。世尊为了利益世间，方便宣说，也不说它们的一性或异性。偈颂说： ‘世尊为了断烦恼，如同世间可思之事，不说一性及异性，方便说法化众生。’ 论述说：诸佛世尊，不破坏世间，如其所有，远离难以思议的事情，对于诸有情众生，随其意乐差别的性质，在被缠缚、处于随眠状态中，为了断除他们的诸烦恼的缘故，宣说法的要义。佛告诉诸位比丘：你们不要像世人一样，作无益的思虑。我说能够知、能够见，能够断尽诸有漏，并非不能知见。乃至如理作意，并非不如理。应当这样知道，如理作意是断烦恼的正因。不如理的思虑，能够产生诸多的痛苦，应当去除邪思，适宜顺从正念。偈颂说： ‘一切义理成就由此根本，容易作为方便却极难遇到，色身和寿命须臾不停留，智者应当迅速修习。’ 《取因假设论》一卷
English
English version: For such reasons. For example, if a person appears in the world and can bring many benefits, and so on. It is also said that all sentient beings depend on food to live. It is also said that I am now old and need someone to serve me. All sentient beings eventually return to death, and so on. However, it is not the case that there is birth, and so on, in humans. Thus, let us provisionally discern that, for aggregates and so on, there is no conditioned nature. If so, it should be admitted that it is unconditioned. If it is unconditioned, it should not be destroyed, because unconditioned dharmas do not have destruction. Therefore, aggregates and so on should be permanent, like space and so on. Aggregates and so on cannot become real things. Conditioned and unconditioned are both unreasonable. Is it that the world has something unspeakable about the oneness or otherness of things in the present? Some say that people today, when dealing with clothes and so on, with silk threads and so on, never consider their oneness or otherness, but all engage in buying and selling and so on together. The World-Honored One (Śākyamuni Buddha) spoke conveniently to benefit the world, and did not speak of their oneness or otherness. The verse says: ‘The World-Honored One wants to cut off afflictions, like things that can be thought of in the world, does not speak of oneness or otherness, and conveniently teaches the Dharma to transform sentient beings.’ The treatise says: The Buddhas, the World-Honored Ones, do not destroy the world, as it is, away from difficult-to-think-about things, for all sentient beings, according to the nature of their different inclinations, in the state of being bound and in the state of latent tendencies, in order to cut off their afflictions, they proclaim the essentials of the Dharma. The Buddha told the Bhikshus (monks): Do not be like worldly people and engage in useless thoughts. I say that I can know and see, and can exhaust all outflows, not that I cannot know and see. Even to the point of appropriate attention, not inappropriate. It should be known that appropriate attention is the right cause for cutting off afflictions. Inappropriate thoughts can produce many sufferings, and evil thoughts should be removed, and one should follow right mindfulness. The verse says: ‘The accomplishment of all meanings comes from this root, easy to use as a means but extremely difficult to encounter, the body and life do not stop for a moment, the wise should quickly cultivate.’ 《Taking Cause Hypothetical Theory》, one volume --------------------------------------------------------------------------------