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如果寻找我，那么随之成立是永远无法指定的，因此应当知晓仅仅是假立存在。第二方面也有四点。其中，所破的基础是：非名言的胜义谛，是光明自性的法性，具有非为造作的自性之相。如《入行论释》中说：“自性即非造作，不观待于他者。”如果有人问，论师是否认可论著中所特别提出的这种自性？那么，以何种方式，世尊说：“如来出现也好，不出现也好，诸法的法性是安住的。”因此，法性是存在的。如果问，法性是什么？答：是眼等这些的自性。如果问，自性又是什么？答：这些不是孩童所能观察的，而是圣者们各自以自己的智慧所能证知的自性。如果说，胜义谛是存在还是不存在呢？如果不存在，那么菩萨们将修持波罗蜜多的道，因为菩萨们为了证悟那个法性而精进百千苦行。如是等等，月官论师以诸多教理反复成立，并作了无诤的庄严。所要破斥的是：执着于以蕴、界、处所摄的世俗为有自性，以及执着于法性胜义深奥，自性光明的有边和无边等四句的对境。遮止的理路是：伟大的缘起，这有二者，即安住于世俗显现的缘起和胜义实性的缘起。其中，第一者是：一般而言，所谓的自性，实事论者认为是各个法各自的体相。如《释量论》中说：“何故诸事物，以自性，安住于各自体性，相似异物由事物，依于遣除而存在。”所诠是事物，体相是自性，基础是各自的体性。这三者各自也与自己相同相似的第二事物，以及不相同不相似的其他事物相违背而存在。
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虽然说了三种分类，但中观派不认为凡是相都是自性。如《入行论》中说：“如果有人认为火等的自性是热等，那么在任何情况下都是不合理的，因为它们是依赖于因缘而产生的，是人为的，并且依赖于其他。”因此，自性的相是未经因缘造作且不依赖于缘的，而造作和依赖则不能被认为是自性、本体或法性，这些都是同义词。如《皈依七十颂》中说：“本体不是从因缘中产生的，这不合理。”等等，这些已经在《月鬘》中引用过了。这样一来，所有世俗的法，如蕴等，都没有自性，因为它们依赖于作为同义词的俱生因或共同作用的缘，并且被作为同义词的联系因或近取因所造作，是缘起法。缘起法是远离八边的。如《中观根本慧论》中说：“以是缘起故，无生亦无灭，不断亦不常，不来亦不去，异义亦非一，能寂诸戏论，佛为众中尊，我稽首礼彼。”意思是说，例如，大麦以其自身产生的特殊性作为近取因，其他相似的元素，如水、肥料、温度、湿度等，能够帮助其产生结果，作为共同作用的缘。因此，当看到具有大麦产生特殊性的近取因的果实在世间显现时，因为需要依赖于缘，所以不能仅仅是近取因成为果实，从而排除了常边。近取因与近取因相互关联，获得相似的性质，因此种子和幼芽这两个不是他者的因已经断绝，或者说排除了由果实断绝而产生的常边。正如薄伽梵所说：“若有种子则如是，种子为何芽非彼，非异非一亦复然，是故不断亦非常。”等等，应该以此类推进行分析。因此，世俗
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Although three categories are mentioned, the Madhyamikas do not accept that everything that is a characteristic is self-nature. As it is said in the Commentary to the Entering Path, "According to those who believe that the self-nature of things like fire is heat, it is not reasonable in any way, because it is conditioned by dependent arising, is artificial, and depends on others." Therefore, the characteristic of self-nature is that it is not fabricated by causes and does not depend on conditions, while fabrication and dependence cannot be considered as self-nature, essence, or dharma-nature, which are synonymous terms. As it is said in the Seventy Verses on Refuge, "It is not reasonable for essence to arise from causes and conditions." and so on, which has already been quoted in the Garland of Moons. Thus, all conventional dharmas, such as the aggregates, do not have self-nature, because they depend on the co-arising cause or the cooperating condition, which are synonymous terms, and are conditioned by the connecting cause or the proximate cause, which are synonymous terms, and are dependent arising. Dependent arising is free from the eight extremes. As it is said in the Root Verses on the Middle Way, "Because of dependent arising, there is no cessation, no birth, no annihilation, no permanence, no coming, no going, no difference, no oneness, the pacification of all elaborations. I prostrate to the supreme one among speakers, the Buddhas." This means that, for example, barley takes its own arising peculiarity as the proximate cause. Other similar elements, such as water, fertilizer, temperature, and humidity, which can help it produce results, act as cooperating conditions. Therefore, when the result of the proximate cause with the peculiarity of barley arising is seen to appear manifestly in the world, since it is necessary to depend on conditions, the proximate cause alone cannot become the result, thus eliminating the extreme of permanence. The proximate cause and the proximate cause are related to each other and acquire a similar nature, so the two, seed and sprout, are not other, and the cause is cut off, or the extreme of permanence arising from the cessation of the result is eliminated. As the Bhagavan said, "If there is a seed, then there is a sprout. Whatever the seed is, the sprout is not that same. It is neither different from it nor the same as it. Therefore, it is neither annihilation nor permanence, it is the nature of dharma." and so on, one should analyze by analogy. Therefore, conventional
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仅仅显现也是缘起，缘起虽然是离边的，但若不经过分析研究，就无法现量确定。一旦确定，它就是摧毁一切执着于边的对治法。因此，显现不是所破，如圣天论师所说：“如何显现非所破，以是缘起生之故，于此痛苦因所生，真实执着应遮遣。”这就是说，研究佛教的根本——伟大的缘起，是必须努力的。第二，胜义自性的缘起。《中观根本慧论》中说：“常与无常等四事，寂灭此中皆悉无。边与无边等四事，寂灭此中皆悉无。”如是所说，超越了八边、离八边、二者、非二者的一切四句的法界，没有前后部分，因此，虽然没有前者的近取因产生后者，也没有无明产生心，但从不舍弃自身体性的角度来说，可以称为近取因。《楞伽经》中说：“众生诸近取，舍弃有边与无边。”如是说。无明的自性是世俗法的所依之因或增上缘。《宝性论》中说：“如是蕴界及诸处，依于业及烦恼住，业及烦恼不如理，作意恒时而安住，不如理之作意者，安住于心之清净。”这些可以被认为是自性的缘起。也就是说，通过施设名言和依赖于观待，也能成立非异体的胜义谛自性。入行论注疏中说：“也就是说，我依赖于世俗谛而安立为非造作和无所依赖。”如是说。仅仅是无自性，有为的智慧和圣者都能见到，因此是二者都能成立的共同胜义。仅仅是圣者才能见到非共同的伟大见解，是无见的所见，因此也是离戏论的胜义自性。而这本身是实有和非实有二者都不能安立的，因为二者都是无自性的缘故。
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Even mere appearance is dependent origination, and although dependent origination is free from extremes, it cannot be manifestly ascertained without analysis and investigation. Once ascertained, it is the antidote that destroys all attachments to extremes. Therefore, appearance is not something to be refuted, as the noble Deva said: "How can appearance be not refuted, since it arises dependently? Here, what is the cause of suffering, the clinging to reality, should be rejected." This means that it is necessary to strive to investigate the root of the Buddha's teachings—the great dependent origination. Second, the dependent origination of the ultimate nature. As it is said in the Root Wisdom: "The four things, such as permanence and impermanence, are all absent in this peace. The four things, such as end and endlessness, are all absent in this peace." As it is said, the realm of phenomena that transcends all four possibilities of the eight extremes, being free from the eight extremes, both, and neither, has no prior or subsequent parts. Therefore, although the former does not produce the latter as its immediate cause, and ignorance does not produce the mind, it can be called the immediate cause from the aspect of not abandoning its own nature. As it is said in the Lankavatara Sutra: "The immediate cause of beings is the abandonment of the finite and the infinite." The nature of ignorance is the dependent cause or the dominant condition of conventional phenomena. As it is said in the Uttaratantra: "Thus, aggregates, elements, and sense fields, abide in karma and afflictions. Karma and afflictions are not in accordance with reason. Always abide in inappropriate attention. Inappropriate attention is well established in the purity of mind." These can be considered as the dependent origination of nature. That is to say, by applying terms and relying on dependence, the ultimate reality, which is not a category, can also be established as its own nature. As it is said in the commentary on the Entrance to the Middle Way: "That is to say, I establish it as uncreated and independent by relying on the conventional truth." As it is said. Merely being without inherent existence is seen by both the wisdom of action and the noble ones, so it is the common ultimate truth that can be established for both. Only the noble ones see the uncommon great view, which is the object of seeing without seeing, so it is also the ultimate nature of freedom from elaboration. And this itself cannot be established as either existent or nonexistent, because both are without inherent existence.
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《入行论释》中说：如果有些事物不是凡夫俗子所能见到的，那么从自性上来说，仅仅因为如此，它就不是胜义谛的实有，也不是实无，因为它是自性寂静的缘故。如是说。
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In the commentary on the "Entering the Path of the Bodhisattva," it is said: That which is not to be seen by childish beings is, by its very nature, not truly substantial in terms of its essence, nor is it non-substantial, for it is inherently peaceful. Thus it is said.
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由于无生，故而将无上者开显为殊胜之极，安住于遍布轮回寂灭一切处。如《皈依七十颂》云：“二取无别之智慧，能灭无明；所知因无生而殊胜。”又如《圣尊身仪轨》云：“外境诸法非有无，心亦全然不可取，一切见解皆当舍，此乃无生之体性。”应当善加领会。第三，结尾之善，阐述结尾之义，共有五点：讲述作者上师之伟大；讲述所著法之伟大；讲述将具伟大之法翻译成藏文之译师；以将善根回向他利而作印持；讲述造论者上师班智达之名号。第一点，以“རྒྱུད་ལ་ཞེས་པས་”等句，将证悟智慧之化身观世音菩萨的心续与作者无二无别的伟大之处加以阐述。上师毗玛拉米扎降生之时，其母，国王达玛阿шок嘎之女，天女达玛菩提于梦中见到一位极其美妙的白人，放射出白色光芒，以甘露宝瓶之水流灌顶，身体充满安乐。以此为缘，生下一子。因被视为无夫之子而感到羞耻，将其遗弃于沙砾之中，然其安然无恙，双目炯炯有神。后将其抱回养育，五岁时学习佛法，毫不费力地通达一切佛法，拥有无上智慧。此人即是观世音菩萨之化身。以“ཤེས་བྱ་ཞེས་པས་”等句，阐述其精通五明之伟大。通常，五明分为五大明处和五小明处。五大明处分为受他支配之四明处和自主之一明处。四种受他支配之明处是：为以言词降伏不信佛教者，故有声明；为以理证降伏不信佛教者，故有因明。此二者为降伏之明。为使信奉佛教者以外境五欲之享受生起欢喜而随顺之，故有工巧明；为消除内在五根之身体痛苦而随顺之，故有医方明。此二者为随顺之明。
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Since it is unborn, the unsurpassed is revealed as the supreme of the excellent, abiding to pervade all of samsara and nirvana. As the "Seventy Verses on Refuge" states: "The non-dual wisdom exhausts ignorance; objects of knowledge are excellent because they are unborn." Also, as the "Supreme Noble Embodiment Sadhana" states: "External objects are neither existent nor nonexistent; the mind is also not entirely grasped; all views are completely abandoned; that is the characteristic of the unborn." It is important to understand this well. Thirdly, the virtue of the conclusion, explaining the meaning of the ending, has five points: stating the greatness of the author, the teacher; stating the greatness of the authored Dharma; stating the translator who wrote the great Dharma into Tibetan; sealing with dedicating the accumulation of merit for the benefit of others; stating the name of the treatise-making teacher, the great Pandit. The first point, with "རྒྱུད་ལ་ཞེས་པས་," etc., it will become a statement of the greatness of the mind-stream of the emanation of wisdom, the knowledge of the one inseparable from the heart-stream of Avalokiteśvara. When the teacher Vimalamitra himself was born, his mother, the daughter of King Dharma Ashoka, the goddess Dharma Bodhi, dreamed of a very beautiful white man radiating a mass of white light, and when the stream of water from an nectar vase was poured on her crown, her body was filled with bliss. Based on this, when she gave birth to a son, she was ashamed because he was considered a son without a husband, and even though she abandoned him in the sand, he remained unharmed, his eyes wide open. When he was taken back and raised, he studied the Dharma at the age of five, and effortlessly mastered all the Dharma, possessing unsurpassed wisdom. That very one is an emanation of Avalokiteśvara himself. With "ཤེས་བྱ་ཞེས་པས་," etc., it will become a statement of the greatness of having thoroughly studied the five sciences to be known. In general, the five sciences are divided into the five great sciences and the five minor sciences within them. Among the five great sciences, four are dependent on others and one is independent, so the four that are dependent are: grammar, to refute those who do not believe in the teachings with words, and logic, to refute them with meaning. These two are the sciences of refutation. For those who believe in the teachings, craftsmanship is to create joy by enjoying the five external objects and then to follow them, and medicine is to eliminate the suffering of the body of the five internal senses and then to follow them. These two are the sciences of following.