Chinese
从种子中，如果说苗芽是未来的果实，那么就会陷入已经产生和生长的谬论，因为它们并不存在。虽然可以显现，但因为不是所缘境。如果存在超越色法的事物，那么它要么是色法，要么不是色法。如果是色法，则应能被看见；如果不是，则不可能存在。因此，总相和粗大、常恒等，以及名与义的关系和二时，都只是被观察的对象。显现的清晰程度即是心，因为它与梦等相同。并且，仅仅与意识一同作为所缘境，也证明了心只是显现，除此之外并不存在。此外，圣者也曾说过：地狱众生、畜生、人类以及天神，各自以其类别，对于同一事物，心识却是不同的。因此，他们认为事物并非真实存在。如果事物是真实存在的，那么就不会没有知识和觉悟。在这其中，谁是有智慧的，并且获得了寂静和成就呢？对于所有在心中产生的法，事物才会如此显现。并且，在无分别智慧的运行中，事物不会显现。因此，应当理解事物是空性的。因此，不存在唯识。论师曾说：当六者同时结合时，极微尘会变成六个部分。如果这六个部分也是同一个位置，那么聚合体也会变成极微尘。它即使是单一的，也不是所缘境；也不是多个极微尘。它们也不是聚集在一起的，因为这样极微尘就无法成立。如果认为存在与相的数量相同的意识，那么就像粗大事物一样，通过分析就会被摧毁。如果多个意识在一个本体上是真实的，那么对于显现为多种本质的单一事物，如果单一事物是真实的，那么多种相就是虚假的；如果多种相是真实的，那么单一事物就会消失。圣者龙树也说过：就像刹那有尽头一样，也需要观察起始和中间。因此，由于观察了三个刹那，世界不是存在于一个刹那。起始、中间和结尾，也应当像刹那一样去思考。起始、中间和结尾，也不是来自自身或他者。如果意识知道无分的部分与境相接触，那么接触之后，根据理证，无分是相违的。如果不接触，则与意识相违，并且进入到一体之中。因为进入和已经进入，所以是有分的。我无我的主要理由被视为两种。事物不是以自性成立的，因此，这是法，因为它不是以一或多成立的。因此，
English
From the seed, if it is said that the sprout is the future fruit, then it would fall into the fallacy of having already arisen and grown, because they do not exist. Although it can appear, it is not an object of perception. If there is something beyond form, then it is either form or not form. If it is form, then it should be visible; if it is not, then it cannot exist. Therefore, universals and grossness, permanence, and the relationship between name and meaning, and the two times, are only objects of observation. The clarity of appearance is mind, because it is the same as dreams and so on. And, merely being an object of perception together with consciousness also proves that mind is only an appearance, and does not exist otherwise. Furthermore, the noble one has also said: Hell beings, animals, humans, and gods, each according to their kind, have different minds for the same thing. Therefore, they believe that things are not truly existent. If things were truly existent, then there would be no lack of knowledge and understanding. Among these, who is wise and has attained peace and accomplishment? For all the dharmas that arise in the mind, things appear in this way. And, in the operation of non-conceptual wisdom, things do not appear. Therefore, it should be understood that things are empty. Therefore, there is no mere consciousness. The teacher said: When six are combined simultaneously, the extremely minute particle will become six parts. If these six parts are also in the same location, then the aggregate will also become an extremely minute particle. Even if it is singular, it is not an object of perception; nor is it multiple extremely minute particles. They are also not gathered together, because in this way the extremely minute particle cannot be established. If it is thought that there is consciousness equal to the number of aspects, then like gross things, it will be destroyed by analysis. If multiple consciousnesses are true in one entity, then for a single thing that appears as various essences, if the single thing is true, then the multiple aspects are false; if the multiple aspects are true, then the single thing will disappear. The noble Nagarjuna also said: Just as a moment has an end, it is also necessary to examine the beginning and the middle. Therefore, because the three moments are examined, the world does not exist in one moment. The beginning, middle, and end should also be thought of like moments. The beginning, middle, and end are also not from oneself or others. If consciousness knows the indivisible part in contact with the object, then after contact, according to reasoning, the indivisible is contradictory. If it does not contact, then it contradicts consciousness and enters into oneness. Because of entering and having already entered, it is divisible. The main reason for selflessness is seen as two. Things are not established by their own nature, therefore, this is a dharma, because it is not established as one or many. Therefore,
Chinese
现在开始撰写词句的根本结合。驳斥单一宗派主张的方法，之前已经阐述完毕。因为众多是从一个个积累而产生的缘故。因为没有一个，所以众多就被驳倒了。这两个的体性是互相矛盾的。显现为众多，因为众多所以是虚假的。如果是一个，或许存在真实，但一个是不存在的。对于成为行境的事物来说，没有三蕴。不是一个也不是众多，因此成立为虚假。普遍成立的例子是镜中的影像。自性存在与否，取决于镜子。记载说，不是他者，也不是成立为一个。因为特征不相同，所以不是一个。因为一个的位置上没有二，所以没有他者。此时的无真实义，是显而易见的成立。因此，想要用名称的标志来成立。如果不存在于一个和众多之中，就不是实物。因为在那里，无法找到任何不同于存在之物的东西。因为这两个互相排斥而存在。这样就想要成立相违。远离一个和众多，普遍来说没有自性。如同影像一般，这个内外之物也是。因为远离它，所以记载说没有它。因此，想要生起理智的后知。然而，这个宗派是为了阐述意义。如果意义成立，那么词句上就没有差别。可以随意组合二支或五支。驳斥本体，这是理性的根本。驳斥差别，就是驳斥四边生。万物不生，因为我和其他不生。眼睛等不从我而生，因为存在，并且看到生是依赖于其他因缘的。如果自我造作，那么造作者没有产生。因为不存在，所以怎么可能由它来造作呢？如果自身已经成立，就没有必要产生。因为没有成立，又如何产生呢？不是从他者产生，因为依赖于种子。如果不依赖于它，那么原因和非原因。变得相同，因此不需要利益种子。如果已经坏灭，从他者产生，就会变成无因。如果从没有坏灭的产生，时间相同，互相作用。因为不存在已灭和未灭之外的其他正在坏灭的事物。因此，从它产生也是不合理的。即使从其他因缘产生，也不是造作者。他者产生的现象，那是在分别的表面上。因为在苗芽的时候不存在，所以是种子。因为不是自己，属于同一血统，所以也不是他者。种子和苗芽，存在与不存在之间。进行辨别
English
Now, let's begin to write down the fundamental combinations of phrases. The methods of refuting a single sectarian claim have already been explained. Because the many arise from the accumulation of single units. Since there is no single unit, the many are refuted. The nature of these two is mutually contradictory. Appearing as many, it is false because of the many. If it were one, truth might exist, but one does not exist. For things that become objects of experience, there are no three aggregates. It is neither one nor many, therefore it is established as false. The example for establishing pervasion is the reflection in a mirror. Whether or not self-nature exists depends on the mirror. It is stated that it is not other, nor is it established as one. Because the characteristics are not the same, it is not one. Because there is no duality in the place of one, there is no other. The meaning of non-truth in this context is manifestly established. Therefore, it is desired to establish it with a nominal sign. If it does not exist in one and many, it is not a real substance. Because there, nothing other than what exists can be found. Because these two exist mutually exclusively. Thus, it is desired to establish the opposite. Being separate from one and many, it is pervaded by the absence of self-nature. Like a reflection, this inner and outer thing is also. Because it is separate from it, it is stated that it does not exist. Therefore, it is desired to generate intellectual inference. However, this system is for explaining the meaning. If the meaning is established, then there is no difference in the words. One can combine two or five limbs as desired. Refuting the essence, this is the root of reasoning. Refuting the particular is refuting the four extremes of arising. All things are unborn, because self and others do not arise. Eyes and so on do not arise from self, because they exist, and it is seen that arising depends on other conditions. If self creates, then the creator is unborn. Since it does not exist, how could it possibly create? If it is already established, there is no need to create. Since it is not established, how does it create? It does not arise from others, because it depends on the seed. If it does not depend on it, then cause and non-cause. Become the same, therefore there is no need to benefit the seed. If it is already destroyed and arises from others, it will become causeless. If it arises from what is not destroyed, the time is the same, mutually acting. Because there is nothing else that is being destroyed other than what is destroyed and not destroyed. Therefore, arising from it is also unreasonable. Even if it arises from other conditions, it is not the creator. The appearance of arising from others is only on the surface of discrimination. Because it does not exist at the time of the sprout, it is the seed. Because it is not itself, belonging to the same lineage, it is also not other. Seed and sprout, between existence and non-existence. Discriminate.
Chinese
因此，对于它也没有生。如果想要二生，则有二者的过失，就像阻止了蓝色等，花色就不会成就一样。二生不是自主的，而是依赖而成立的。没有因，则永远不会生，也永远不会不生。有时见到生，也会受到名声的损害。如果生存在周遍成立的事物中，则必定是四种。因为事物被自己和他者二者所周遍。从四者之外不生，自性无生周遍。就像乌龟毛一样，这些事物也因为没有它，所以被称为无生。当标志成立时，意义就已经成立了，因此，真实地主要成立它它的名称。虽然以依赖成立的道理可以遮破一切分别，但在事物本体上进行观察时，则没有力量。有些人说不是完全没有，因为是缘起。这种说法想要成立已经成立的。对有无、生灭四句进行观察等，要知道是细微的附加意义。灭尽不存在，因为没有生；不是他异，因为没有一；没有来，因为没有去；没有断灭，因为没有常。这些是根本的无上正理。中观宗的所有的正理，也都是这些的追随者。因为一切法都是二种无我的缘故，从本体的角度来说，没有差别，从所破的遣除方式的角度来说，通过遮返来区分。为了分别随顺小乘和大乘的各自宗派，所以佛陀宣说了这二者。此二者的境的所破不存在，有境的所破是颠倒分别，因此遮止。如果是实有，谁能破立有无？如是真如中，世俗法的我，永远不存在，是法无我，从胜义谛之外，诸法在自性上，本来没有成立，这也是名言。名言、显现、隐蔽的一切法中，实有的我永远不会存在，仅仅在此，安立为补特伽罗无我。因为这二者周遍一切法，所以是一切法的共同体相。至尊者也说：因为没有自己和自己的体性，所以在自己的本体上，不住留，并且执持，因为没有，所以认为是自性无。因为后者是后者的所依，所以以自性无，无生无灭，本来寂静。
English
Therefore, there is no birth for it either. If one desires two births, there are faults in both, just as if one prevents blue and so on, a variegated color will not be accomplished. Two births are not autonomous, but are established through dependence. Without a cause, there will never be birth, nor will there ever be non-birth. Sometimes seeing birth is also harmful due to fame. If birth occurs in a pervasive and established entity, then it must be one of four. Because an entity is pervaded by both itself and others. Non-birth from beyond the four pervades self-nature as non-birth. Like turtle hair, these entities are also called non-birth because they lack it. When the sign is established, the meaning is already established, therefore, one primarily establishes its name in reality. Although all discriminations can be refuted by the reasoning of dependent establishment, it is not powerful when examining the essence of things. Some say it is not completely non-existent, because it is dependent origination. This statement intends to establish what has already been established. Examining the four possibilities of existence and non-existence, birth and cessation, etc., should be understood as subtle additional meanings. There is no cessation, because there is no birth; it is not different, because there is no one; there is no coming, because there is no going; there is no annihilation, because there is no permanence. These are the fundamental, supreme reasons. All the reasons of the Madhyamaka school are also followers of these. Because all phenomena are both of the two selflessnesses, from the perspective of essence, there is no difference, from the perspective of the way of eliminating what is to be negated, it is distinguished by turning back. In order to separately follow the respective schools of the Small Vehicle and the Great Vehicle, the Buddha spoke of these two. The object to be negated of this is impossible, the object to be negated of the subject is inverted discrimination, therefore it is stopped. If it were real, who could establish or refute existence and non-existence? Thus, in suchness, the self of conventional phenomena never exists, it is the selflessness of phenomena, from other than the ultimate truth, phenomena are not originally established in their own nature, this is also nominal. In all nominal, manifest, and hidden phenomena, a real self will never exist, only in this, establish it as the selflessness of the person. Because these two pervade all phenomena, it is the common characteristic of all phenomena. The venerable one also said: Because there is no self and one's own nature, therefore in one's own essence, it does not abide, and yet it holds, because there is not, therefore it is considered as selflessness. Because the latter is the basis of the latter, therefore with selflessness, there is no birth, no cessation, and it is originally peaceful.