Chinese
一切都会产生。因此，空性是生起的损害者，生起是不存在的。如是说。灭谛也是，因为前两者被遮破，所以此者也被遮破。如果所破的基础不存在，那还需要遮破什么呢？就像没有疾病就不需要吃药一样。在那里面说：痛苦以自性存在，灭谛才是合理的。如是说。遮破道谛是：不要同时修习烦恼和对治，也不要分开修习。如果同时，那么在一个相续中，断除和对治是相违的。如果分开，那么所断和能断怎么可能呢？就像去年的疾病用今年的药一样。在前面说：当蜡烛正在产生的时候，不会和黑暗相遇。既然蜡烛正在产生，就不会驱散黑暗。即使没有和蜡烛相遇，如果驱散黑暗，那么世间一切存在的黑暗，都会被这里存在的黑暗驱散。如是说。道和它的所断以及刹那的前后没有相遇，所以是不成立的。证得灭谛是不合理的，因为灭谛本身被遮破，所以证得是空洞的。如果遮破已经过去，就没有灭谛的因。如果没有遮破，就不会被遮破。如果两者同时，那么本体不能是不同的。如果不等时，那么就不能成为所破和能破，因此它是不成立的。第二，遮破作者胜义有二：有色法和有时间。第一，对于那些微尘进行五种观察。如果相触和不相触构成粗大，那么外道胜论派认为微尘是相触的，声闻分别部认为是有间隔的，经部认为是不相连且没有间隔的。如果是相触，那么当中心的微尘和六方的微尘相触时，是认为用六个面的部分相触呢？还是认为用东方等任何一个方向相触呢？如果按照第一种，那么微尘就会变成六个部分，因为有六个面。如果按照后一种，那么一切方向都会变成东方等任何一个方向的过失。如果说不相连，那么中间是被光明和黑暗的微尘隔开还是没有隔开？如果按照第一种，那么光明和黑暗的微尘是相连还是不相连？如果相连，也和前面一样，过失无法避免。如果不相连，也有即将要说的过失。（275）如果没有隔开，那怎么合理呢？有色法的中间是灰蒙蒙的还是黑乎乎的
English
Everything will arise. Therefore, emptiness is the harm to arising, and arising does not exist. Thus it is said. Cessation is also negated because the first two are negated. If the basis of negation does not exist, then what needs to be negated? It is like not taking medicine when there is no illness. In that itself, it says: Suffering exists by its own nature, and cessation is reasonable. Thus it is said. Negating the path is: Do not meditate on afflictions and antidotes simultaneously, nor meditate on them separately. If simultaneous, then in one continuum, abandonment and antidote are contradictory substances. If separate, then how can the object to be abandoned and the agent of abandonment be possible? It is like using this year's medicine for last year's illness. In the former, it says: When a candle is being born, it does not meet with darkness. Since the candle is being born, it does not dispel darkness. Even if it does not meet with the candle, if it dispels darkness, then all the darkness that exists in the world will be dispelled by the darkness that exists here. Thus it is said. The path and its object to be abandoned, and the moments before and after, do not meet, so it is not established. It is not proper to realize cessation, because cessation itself is negated, so realization is empty. If negation has passed, there is no cause for cessation. If it has not ceased, it will not be negated. If the two are simultaneous, then the essence cannot be different. If they are not simultaneous, then they cannot be the object to be negated and the agent of negation, therefore it is definitely not established. Secondly, negating the truly existent agent has two aspects: that which has form and that which has time. The first is: Regarding those particles, there are five investigations. If contact and non-contact constitute grossness, then the non-Buddhist Vaisheshika school asserts that particles are in contact, the Shravaka Vaibhashika school asserts that there is an interval, and the Sautrantika school asserts that they are not connected and there is no interval. If they are in contact, then when the central particle is in contact with the particles of the six directions, is it asserted that they are in contact with the six faces, or is it asserted that they are in contact with any one of the directions such as east? According to the first, the particle would be divided into six parts, because it has six faces. According to the latter, there is the fault that all directions would become any one of the directions such as east. If it is said that they are not connected, then is the space between them separated by particles of light and darkness or not? According to the first, are the particles of light and darkness connected or not connected? If connected, the faults cannot be avoided as before. If not connected, there are also the faults that will be explained. (275) If not separated, how can it be reasonable? Is the space between form a faint gray or a dense black?