Chinese
也并不依赖于净饭王的财物，因为在没有那些财物之前，（悉达多）就已经存在了。因此，有些人说，缘起的理路是遣除有边和无边二者的论证，他们这样写道：这些内外之事物，是所立宗，不是自性成立的，因为是缘起的，这样就遣除了有边。又，这些内外之事物，是所立宗，不是完全没有的，因为是缘起的，这样写就遣除了无边。对于这种说法，后者是想要成立已经成立的。其理由是，在成立为缘起时，就已经成立了不是完全没有，所以再次用缘起的理由来成立不是完全没有。对于有无、生灭四句的观察等等，也只是细微的补充意义，要知道它们不是论证的主要部分。论证的主要部分是能够确定内外之事物和内在的意识二者皆无自性，这就是破除本体的离一多因，以及破除差别的四边生灭。而这些的根本是，圣者龙树在《中观根本慧论》的礼赞中所说的：“以是缘起故，无灭亦无生，不断亦不常，不来亦不去，异义亦非一，能寂诸戏论，我稽首礼敬。”正如所说，有四种根本的论证方式：这些内外之事物，是所立宗，没有最终的止息和中间的停留，因为最初没有产生。又，这些内外之事物，是所立宗，不是成立为他体的，因为没有一体。又，这些内外之事物，是所立宗，没有到来，因为没有离去。又，这些内外之事物，是所立宗，不是断灭的，因为不是常恒的。这四种论证方式是无上的根本论证，因为中观宗的无量论证方式都是这四种的追随者。第三，讲述与人无我和法无我二者相关的意义的类别。人无我和法无我二者是一体还是他
English
It also does not depend on the wealth of Śuddhodana, because (Siddhartha) already existed before those possessions were there. Therefore, some say that the reasoning of dependent origination is the argument that eliminates both the extreme of existence and the extreme of non-existence. They write: These internal and external things are the subject, not established by their own nature, because they are dependently originated, thus eliminating the extreme of existence. Also, these internal and external things are the subject, not completely non-existent, because they are dependently originated, thus eliminating the extreme of non-existence. To this, the latter is wanting to prove what has already been proven. The reason is that when it is established as dependently originated, it is already established as not completely non-existent, so again, using the reason of dependent origination to prove that it is not completely non-existent. The examination of the four possibilities of existence and non-existence, arising and ceasing, etc., are only subtle supplementary meanings, and it should be understood that they are not the main part of the argument. The main part of the argument is the ability to ascertain that both external things and internal consciousness are without true existence, which is the refutation of inherent existence through the reasoning of neither one nor many, and the refutation of distinctions through the four extremes of arising and ceasing. And the root of these is what the venerable Nāgārjuna said in the homage of the Root Verses on the Middle Way: "Because of dependent arising, there is no cessation, no arising, no annihilation, no permanence, no coming, no going, no difference, no oneness, the pacification of all elaborations, I prostrate." As it is said, there are four fundamental ways of reasoning: These internal and external things are the subject, without ultimate cessation and intermediate abiding, because there is no arising in the beginning. Also, these internal and external things are the subject, not established as other, because there is no one. Also, these internal and external things are the subject, without coming, because there is no going. Also, these internal and external things are the subject, not annihilated, because they are not permanent. These four ways of reasoning are the supreme fundamental arguments, because the countless ways of reasoning in the Madhyamaka school are all followers of these four. Third, explaining the categories of meaning related to both the selflessness of persons and the selflessness of phenomena. Are the two selflessnesses one or other?
Chinese
現在是怎樣的情況呢？ 說明宣說二種無我的必要，以及確定二種無我的破斥對象，以及確定二種無我的本質，以及說明二種無我的名稱的種類，以及確定二種無我的空性基礎的本質，以及真實義的辨別正理和似是而非的考察，共有七個方面。 第一個方面是：人我和法我二者本質相同，只是反體不同。 其理由是：顯現和聲音的一切法都是二種無我。 從本質的角度來說，沒有絲毫的差別。 例如，像瓶子這樣的差別基礎的法，雖然沒有可以認定的東西，但暫且在假立的權限下，如果認定為差別基礎，那麼像瓶子這樣的東西，無論何時都不會有我和我所，這是人無我；瓶子沒有絲毫真實成立，這是法無我。 因此，我和我所不成立，以及真實不成立，二者在本質上沒有差別。 因此，一切法既是人無我，也是法無我。 然而，從破斥對象我和我所的反體的角度來說，是人無我；從破斥對象真實成立的反體的角度來說，是法無我。 這是因為從破斥對象的還滅方式的角度來區分的。 第二個方面是：一切法都是二種無我，既然本質沒有差別，那麼，區分二種無我的必要是什麼呢？ 其理由是：為了攝受小乘聲聞緣覺種姓的眾生，宣說人無我；為了攝受大乘菩薩種姓的眾生，宣說法無我，因此勝者宣說了這二者。 也就是說，對於小乘種姓的眾生，必須確定地宣說人無我，因為不宣說人無我就無法從輪迴中解脫，而且他們不具備宣說超越人無我的法無我的能力，因此對他們宣說法無我也沒有必要，所以只是宣說人無我。 而對於大乘種姓的眾生來說，為了獲得一切智智，所以宣說法無我。 第三個方面是：二種無
English
Now, what is the situation? Explaining the necessity of teaching the two types of selflessness, identifying the objects to be refuted by the two types of selflessness, identifying the essence of the two types of selflessness, explaining the categories of names for the two types of selflessness, identifying the essence of the basis of emptiness for the two types of selflessness, and examining the valid reasoning that discerns the ultimate truth and that which appears to be but is not, there are seven aspects. The first aspect is: the selflessness of persons and the selflessness of phenomena are of the same essence but differ in their negating aspects. The reason for this is that all phenomena of appearance and sound are both types of selflessness. There is not the slightest difference in terms of essence. For example, although there is nothing to identify as a differentiating basis of a phenomenon like a vase, if we temporarily consider it under the power of mere imputation and identify it as a differentiating basis, then something like a vase never has an "I" or "mine," which is the selflessness of persons. And since a vase does not truly exist in the slightest, it is the selflessness of phenomena. Therefore, there is no difference in essence between the non-existence of "I" and "mine" and the non-existence of truth. Therefore, all phenomena are both the selflessness of persons and the selflessness of phenomena. However, from the aspect of negating the object to be refuted, "I" and "mine," it is the selflessness of persons. From the aspect of negating the object to be refuted, true existence, it is the selflessness of phenomena. The distinction is made from the way the object to be refuted is negated. The second aspect is: since all phenomena are both types of selflessness, and since there is no difference in essence, what is the necessity of distinguishing between the two types of selflessness? The reason for this is: to guide those of the Lesser Vehicle, the Hearers and Solitary Realizers, the selflessness of persons is taught. To guide those of the Great Vehicle, the Bodhisattvas, the selflessness of phenomena is taught. Therefore, the Victorious Ones taught these two. That is, for those of the Lesser Vehicle, it is necessary to definitively teach the selflessness of persons, because without teaching it, there is no liberation from samsara. Moreover, they do not have the capacity to be taught the selflessness of phenomena, which is superior to the selflessness of persons, so there is no need to teach it to them. Therefore, only the selflessness of persons is taught. But for those of the Great Vehicle, it is necessary to attain omniscience, and therefore the selflessness of phenomena is taught. The third aspect is: the two types of self
Chinese
因此，对于所知的对境的破斥是不可能的，因为不可能存在常、一、自在的补特伽罗的我，同样，在任何显现和声称的法中，也不可能存在自性成立或真实成立的法。然而，有境的迷乱心执着于此彼，这是两种无我的破斥对象，因为这是将不存在的事物执着为存在的颠倒分别念。这是为了遣除它。因此，由于对境的破斥对象实际上是不存在的，所以没有需要断除的，而断除有境的破斥对象，即像那样的颠倒分别念，被称为断除我。如果破斥对象在对境的实有上成立为一，那么无论付出多少努力，也无法断除它。因此，实有的事物是谁也无法破斥的，而实无的事物是谁也无法成立的。第四，法性如是性，世俗显现声称的法，从未被我所染污，并且是不存在的，这是法无我的特征。此外，除了胜义界之外，所有世俗的法，各自的自性从一开始就没有成立，这也只是法无我的一个名称而已。由于在有境的识上显现，并且在声音分别念中声称，所以是显现声称。对于任何世俗的法，无论是显现的还是隐蔽的，我或自我的事物永远不可能存在，因此才安立了人无我的名称。因此，由于这两种无我遍及一切法，所以是一切法的共同特征。第五，对于这个法无我的名称的异名，如无自性、无生、无灭、本来寂静、自性涅槃等等，为了阐述无量名称的意义，至尊慈氏菩萨在《经庄严论》中说，无自性的意义是，任何法，无论是未来的，都未成立为自己的自性，并且过去的法也不存在于自己的自性中，并且现在的法也不安住于自己的体性中，并且不像心所执着的那样存在，因此被认为是无自性。这里，无自性以三种方式应用，如前面第五品中所述。
English
Therefore, it is impossible to refute the object of knowledge, because it is impossible for a self of a person who is permanent, singular, and independent to exist, and likewise, in any phenomena of appearance and assertion, it is impossible for a phenomena that is established by its own nature or established as true to exist. However, the deluded mind of the subject clings to this and that, which is the object of refutation of the two selflessnesses, because it is a reversed conceptualization that clings to what does not exist as existing. This is to counteract it. Therefore, since the object of refutation of the object is actually non-existent, there is nothing to be abandoned, and abandoning the object of refutation of the subject, that is, such reversed conceptualizations, is said to be counteracting the self. If the object of refutation were established as one on the real existence of the object, then no matter how much effort is made, it would not be possible to abandon it. Therefore, what is truly existent cannot be refuted by anyone, and what is truly non-existent cannot be established by anyone. Fourth, the nature of phenomena, suchness, is that the phenomena of conventional appearance and assertion have never been tainted by the self, and are non-existent, which is the characteristic of the selflessness of phenomena. Furthermore, other than the ultimate realm, all conventional phenomena, their respective natures have not been established from the beginning, which is also just a name for the selflessness of phenomena. Because it appears to the subject's consciousness and is asserted in sound conceptualizations, it is appearance and assertion. For any conventional phenomena, whether manifest or hidden, the thing of I or self can never exist, therefore the name of the selflessness of person is established. Therefore, since these two selflessnesses pervade all phenomena, it is the common characteristic of all phenomena. Fifth, for the synonyms of this selflessness of phenomena, such as non-self-nature, non-arising, non-ceasing, primordially peaceful, and naturally completely beyond sorrow, etc., in order to explain the meaning of the countless names, the venerable Maitreya in the Ornament of the Sutras says that the meaning of non-self-nature is that any phenomena, whether future, has not been established as its own self-nature, and the past phenomena do not exist in their own self-nature, and the present phenomena do not abide in their own essence, and do not exist as the mind clings to them, therefore it is considered to be non-self-nature. Here, non-self-nature is applied in three ways, as explained in the fifth chapter above.
Chinese
应当如是知晓。无自性与无生等，此等是以前者为基础，后者才能被理解的缘故。因为说是后者是前者的所依。也就是说，了知一切法无自性，就能了知无生；了知无生，对于未生者，就没有阻碍的缘故，了知无碍；了知无有止息，就能了知从本以来寂静；了知从本以来寂静，就能成立自性涅槃。关于宣说一切法无生，也有两种无生：一是完全没有生的无生，二是无有真实生的无生。第一种是，对于任何法，<例如种子坏灭而生出苗芽，从各自的>同类相续中产生，<执着>最初如同水中涌出水泡般产生，认为是最初的生，像这样的所知，是<完全>不可能的；已经产生的法，再次<以自体>产生是不可能的；以前心识的相续之外，全新产生也是完全不可能的；遍计所执唯是假立，并非实有，因此不可能有以自相的产生；依他起是依赖因缘和各种缘起而产生，因此没有以自性的产生；圆成实法性真如是不变的缘故，从第一刹那到第二刹那等，转变为其他的产生是完全没有的；不颠倒的圆成实，也不会转变为不同自性的其他，例如，新证得佛果的解脱，从第一刹那到无边刹那之间，不会转变为不同自性的其他。圣者们现量照见尽无生智的相续中，一切烦恼不可能产生。阿罗汉了知已尽，不了知不生等，虽然在声闻部派的观点中存在，但阿罗汉是具相者，因此<一切烦恼>已尽，<并且不会>再