Chinese
将自在天等所生也归纳于彼处，月亮从彼等所生不应理，因为包含于前三者之中，如是遮止。第二，彼等无有生，此被证实，因彼不存在，以无有缘起生等加以区分，即成立，如是《明句论》所说，虽作责难之过，然是成立无自性生。成立彼，则于赞颂中所说的八种差别加以区分也成立，成立之理，若不生则不灭，故能遮止灭之自性，为此《百论》中说：“生者有来，如是灭者无去。”如是说，成立无有去来之自性。遮止果与因及自性一异，如第十八品所说，亦能断除常断。此处《明句论》中说，若诸事物不从自他与二者及无因生，则不应理以无明为缘而生起行，于此辩驳之答复为：此是世俗谛，非胜义谛。如是说，若以无明为缘而生是胜义谛，则二者相违，然安立为世俗谛故不相违，是此之义，故以遮止四边生之理，不遮止世俗谛之生，为此名言中无有四边生与有生不相违。其后，当说世俗之安立否？答复为：仅以此缘起即可承认成立世俗，然不以承认四边之方式，如是于承认与不承认之间，清楚地说明分界。彼二之理由是，若承认后者，则必须承认事物有自性，若承认前者，则因果二者互相观待，故无有自性成立，故不会说事物有自性，如是说不容许承认自性成立，而容许承认无自性。作为彼之所知，于赞叹超越世间中说：“痛苦自作，他作及二者作，臆想无因。您依缘起
English
The births from Ishvara and others are also included there. It is not reasonable for the moon to be born from them, because it is included in the first three, thus it is prevented. Secondly, it is proven that they do not have birth, and because it does not exist, it is distinguished by the absence of dependent arising and birth, which is established, as stated in the Clear Words. Although a fault of refutation is made, it is established that there is no self-existent birth. By establishing that, it is also established that the eight distinctions mentioned in the praise are distinguished, and the way to establish it is that if it is not born, it will not cease, so it can prevent the nature of cessation, therefore it is said in the Hundred Treatises: "For the born there is coming, and likewise for the ceased there is no going." As it is said, it is established that there is no nature of going and coming. By preventing the cause and nature of the fruit from being one or different, as explained in the eighteenth chapter, it can also abandon permanence and annihilation. Here, in the Clear Words, it is said that if things do not arise from self, other, both, or without cause, then it is unreasonable to say that actions arise from the condition of ignorance. In response to this dispute, it is said: This is conventional truth, not ultimate truth. It is said that if birth from the condition of ignorance is ultimately true, then the two are contradictory, but since it is established as conventional truth, it is not contradictory, which is the meaning of this. Therefore, the reasoning that prevents the four extremes of birth does not prevent the birth of conventional truth, and therefore, in name, the absence of the four extremes of birth and the existence of birth are not contradictory. Then, should the establishment of conventional truth be stated? The answer is: By this condition alone, it is admitted that conventional truth is established, but not by admitting the four sides. Thus, the boundary between admitting and not admitting is clearly stated. The reason for these two is that if the latter is admitted, then it must be admitted that things have self-nature, and if the former is admitted, then the two causes and effects are mutually dependent, so there is no self-established nature, so it will not be said that things have self-nature. Thus, it is said that it is not permissible to admit self-establishment, but it is permissible to admit no self-nature. As a knowable of that, in the praise of transcendence of the world, it is said: "Suffering is self-made, other-made, and both-made, and imagination desires no cause. You depend on dependent arising.