Chinese
那些说没有儿子等等的，也没有自相，这些说法也不成立，因为事物有自相。经中说：不希望有自性。不仅如此，如果自续派承认以自相成立，那么自续派就会出现内在矛盾，所以不那样承认。那里说：因此不成其为理由，也变成了意义相违。之所以这样说，是因为之前已经说明了事物没有自性（100n）。因此，对方的理由，即具有自相，对于中观派来说是不成立的，因为一切法都没有自相。那个理由也变成了意义相违，因为对于没有自性的地等进行成立时，不会认为有自相。因此，如果事物以自相成立，那么土的自相，即坚硬的处所，必须认为是以自己的存在方式由自续派成立的。然而，这似乎也被遮止了。那里说：土不能以土的自相，来表示坚硬。因为是身体的识的因，就像不能以火自身来表示一样。这是对一性的遮止，即土的自相不能以土自身的坚硬来表示，因为是身体的识产生的因。例如，就像不能以火的自相，用火自身的自相来表示坚硬一样。并且，虽然认为自相与所相异体，但那里并不成立。那里说：不能以牛的自相，来表示牛的肉垂和垂胡等。因为是具有差别的分别假立，例如像驴的自相一样。这样遮止之后，为了简要地说明遮止了不迷惑于事物是自相，而是由量获得的获得义，那里说：如果是一体，怎么会是自相？因为它不能表示它自身。如果是异体，怎么会是自相？因为异体不能表示异体自身。与之相符，《智慧之灯》（100b）中也说：事物的自性，没有缘等等。等等，事物的是指眼等。自性是指自己的体性。缘等是指
English
Those who say that there are no characteristics for those who do not have sons, etc., are also not established, because things have characteristics. It is said in the sutra: "One does not wish to have self-nature." Moreover, if the Svātantrika school admits that it is established by its own characteristics, then there will be internal contradictions in the Svātantrika school, so it does not admit it that way. There it says: "Therefore, it is not established as a reason, and it also becomes contradictory in meaning." The reason for saying this is that it has already been explained that things do not have self-nature (100n). Therefore, the opponent's reason, which is to have characteristics, is not established for the Madhyamaka school, because all dharmas do not have characteristics. That reason also becomes contradictory in meaning, because when establishing things like earth that do not have self-nature, one does not see that they have characteristics. Therefore, if things are established by their own characteristics, then the self-characteristic of earth, that is, the place of hardness, must be considered to be established by the Svātantrika school in its own way of existence. However, this also seems to be prohibited. There it says: "Earth cannot be represented as hardness by the self-characteristic of earth. Because it is the cause of the consciousness of the body, just as it cannot be represented by fire itself." This is the prohibition of oneness, that is, the self-characteristic of earth cannot be represented by the hardness of earth itself, because it is the cause of the arising of the consciousness of the body. For example, just as the self-characteristic of fire cannot be represented by the self-characteristic of fire itself as hardness. And, although it is thought that the self-characteristic is different from the characterized, it is not established there. There it says: "One cannot use the self-characteristic of an ox to represent the dewlap and wattle, etc. Because it is nominally established by a distinguishing mind, just like the self-characteristic of a donkey." After prohibiting this, in order to briefly explain the prohibition of not being confused about things being self-characteristic, but rather the meaning of attainment obtained by valid cognition, it says there: "If it is one, how can it be a self-characteristic? Because it cannot represent itself. If it is different, how can it be a self-characteristic? Because the other cannot represent the other itself." In accordance with this, it is also said in the Lamp of Wisdom (100b): "The self-nature of things does not have conditions, etc." Etc., things refer to eyes, etc. Self-nature refers to one's own nature. Conditions, etc., refer to
Chinese
以及精液、血液等等。等等这个词，是说包括了集合、自在等等其他。说“不存在”是指否定。因为不存在，那些因缘会成为谁的因缘呢？对于世俗的眼睛的实物来说，它的自性，即自己的体性或者自己的特征和自己的本体也无法成立，并且凭借其他的因缘力量等等也无法成立，像这样清楚易懂，听了容易理解的殊胜教言，舍弃了这样的教言，而在自续派的观点中，无论如何寻找也找不到的，在世俗中实物从自相境的住法成立的观点，却还要费力地去追求，那又能期望得到什么结果呢？特别是自续派的大论师寂护，在研究胜义谛的时候，遮止了仅仅是具有作用能力的实物成为周遍，认为由此所周遍的自相和共相的实物也随之被遮止。如《庄严经论》的根本颂和注释中所说：“如我所说的一切都只是自以为是而已，对于远离一切作用能力的一切，有智慧的人们进行观察时，没有任何意义，因为作用能力不是被观察的对象。否则，如果不是作用能力，那么探求意义又有什么用呢？就像太监，无论人们如何评论他的外貌是美是丑，对于有欲望的人们来说又有什么用呢？因此，智者们说作用能力是实物的特征。对于这样的实物的形态，会显示人法二无我等等，并且会遮止与此相反的增益。说“为了人的目的”，是因为产生结果依赖于此。其他的既没有成立，也没有遮止，因为处于中舍的状态。因此，不要认为没有显示一切实物的境都是无我等等。说“一切”这个词，是为了表达想要表达的所有意义，想要表达的就是所有具有作用能力的实物。因此，作用能力一定是刹那性的。另外
English
as well as semen, blood, and so on. The word "and so on" means including collections, independence, and others. Saying "does not exist" means negation. Because it does not exist, whose causes will those conditions become? For the object of the conventional eye, its own nature, that is, its own essence or its own characteristics and its own entity, cannot be established, and it cannot be established by other causal forces, etc. Like this, it is clear and easy to understand. If you abandon such a precious and easy-to-understand teaching, and in the view of the Svatantrika school, no matter how you search, you cannot find it. In the conventional truth, the view that objects are established from the way of abiding of their own characteristics, but you still have to work hard to pursue it, what results can you expect? In particular, the great Svatantrika master Shantarakshita, when studying the ultimate truth, prevented merely the object with the ability to function from becoming pervasive, and believed that the objects of self-characteristics and general characteristics that were pervaded by it were also implicitly prevented. As it is said in the root verses and commentaries of the Ornament of Realization: "As I have said, all these are just self-righteous words. For everything that is devoid of all functional abilities, when wise people observe, there is no meaning, because the ability to function is not the object of observation. Otherwise, if it is not the ability to function, then what is the use of exploring meaning? Just like a eunuch, no matter how people comment on his appearance as beautiful or ugly, what is the use for people with desires? Therefore, wise people say that the ability to function is the characteristic of an object. For such a form of object, it will show the selflessness of persons and phenomena, etc., and it will prevent the opposite superimposition. Saying "for the purpose of people" is because the production of results depends on this. Others are neither established nor prevented, because they are in a state of equanimity. Therefore, do not think that it has not shown that all objects are selfless, etc. The word "all" is to express all the meanings that one wants to express, and what one wants to express is all the objects with the ability to function. Therefore, the ability to function must be momentary. In addition