Chinese
从无明到老死，依循连绵不断的因果关系而产生。像这样的事物，各自的因缘，无论是单独的每一个，还是全部聚合的因缘，果都不会存在于其中。因为单独的每一个都不能产生果，聚合在一起，也没有任何与因不同的东西。例如，火石、火绒等，单独的每一个都不能生火，聚合在一起，也没有任何与它们不同的东西，所以不能生火。就像那里没有从其他地方来的东西，也没有一开始就存在的东西一样。当果显现时，果本身也不是从那些因缘之外的其他地方来的，也不是与因本质不同的果依赖于因而成立并存在于此。当灭亡时，也不是从这里到其他地方去。因此，一切法都是自性空的。这样说。这里用“单独”来遮止自生和他生，用“聚合”来遮止从两者产生，也就是说，也遮止了四种极端。第二，观察本体，大缘起的理证是，被愚昧认为是真实的内外事物，虽然显现，却没有真实性，与幻术有什么区别呢？没有任何区别。幻术所变现的马、象等，以及因所变现的事物，最初从哪里来，中间在哪里存在，最终到哪里去，仔细观察，一定会清楚地看到这两者是相同的。即使如此，当任何果的自生之因接近或聚集时，果就会凭借那个因的力量而显现和被看见。如果没有那个因，就不会显现和被看见。因此，被因缘所造作，像人造物或影像一样的事物，怎么会有以自性成立的真实性呢？没有的。这样，就应当了知缘起是远离常断、来去、有无等边见的自性，如同幻术八喻等。如经中所说：凡由因缘所生者，彼实未生，于彼无有生之自性。因
English
From ignorance to old age and death, they arise in dependence on a continuous chain of cause and effect. Such things, their respective causes and conditions, whether each one individually or all the assembled conditions, the result does not reside within them. Because each one alone cannot produce the result, and in the assembly, there is nothing that is different from the causes. For example, fire drill, flint, tinder, etc., each one alone cannot produce fire, and in the assembly, there is nothing that is different from them, so it cannot produce fire. Just as there is nothing that comes from elsewhere, and nothing that exists there from the beginning. When the result appears, the result itself does not come from somewhere other than those causes and conditions, nor does a result that is different in essence from the cause rely on the cause and exist here. When it ceases, it does not go from here to somewhere else. Therefore, all phenomena are empty of inherent existence. So it is said. Here, "individually" refutes self-origination and other-origination, and "assembly" refutes arising from both, that is, it also refutes the four extremes. Secondly, examining the essence, the reasoning of the great dependent origination is that all these internal and external things that are falsely taken to be true due to delusion, although they appear, have no truth, what difference is there from illusion? There is no difference. Whatever is conjured up by illusion, such as horses and elephants, and whatever is conjured up by causes, where does it come from in the beginning, where does it abide in the middle, and where does it go in the end? Examine it carefully, and you will surely see that the two are the same. Even so, when whatever result's self-producing causes are near or assembled, the result appears and is seen by the power of that cause alone. If that cause is not present, it is not seen or visible. Therefore, how can there be any truth of inherent existence in that which is fabricated by causes and conditions, like a man-made object or an image? There is none. Thus, one should understand that dependent origination is the nature that is free from the extremes of permanence and annihilation, coming and going, existence and non-existence, in the manner of the eight similes of illusion, etc. As it is said in the sutra: "Whatever arises from conditions is unborn; it has no nature of arising. Because
Chinese
依赖于缘起即是空性。谁知晓空性，那便是谨慎之人。正如月官所说：除了依赖缘起之外，没有其他的法。因此，没有不是空性的法。第三，对于果的考察，有无生灭的遮止是：如果考察果，那么所要产生的果是有还是没有呢？如果果已经是事物或者自性存在的，那么还需要原因做什么呢？这两者不能互为因果。如果说，没有的果由原因产生，那么果的自性仅仅是没有，那么对于它来说，还需要原因做什么呢？因为没有本来就没有原因，并且已经安住于自己没有的自性之中了。如果说，虽然不是原因产生了这个没有，但是这个原因使没有的果变成存在的物体，那是不可能的。即使聚集百千万的原因，努力也无法将任何没有事物或者没有自性的法转变成事物本身。无论聚集什么原因，都无法将兔子的角变成存在，因为没有不依赖于任何事物。事物不能转变成没有的原因也是因为，在没有舍弃事物的情况下转变，以及舍弃后转变，两者都不合理。像这样，在没有的状态下，怎么会有事物呢？因为互相排斥而存在，所以不是事物。舍弃没有而新转变成事物也是其他的，是什么其他的呢？那是不可能的。像这样，安住于自己没有的自性之中，在没有的时候不可能存在有，那么它什么时候会变成有呢？因为事物存在的时机从来没有，并且在没有产生事物之前，它始终不会变成没有和果。如果没有脱离自己的特征，也就是没有舍弃的情况下，事物存在的时机也永远不会存在，那么没有怎么会变成事物呢？不可能转变的。正如没有不会变成事物一样，事物也不会变成没有，因为这两者互相
English
That which depends on conditions is emptiness. Whoever knows emptiness is a mindful person. As stated by the master 月官: There is no dharma other than dependent arising. Therefore, there is no dharma that is not emptiness. Third, examining the fruit, the prevention of existence or non-existence of arising and ceasing: If the fruit is examined, is what is to be produced existent or non-existent? If the fruit already exists as a thing or by its own nature, then what need is there for a cause? The two cannot be cause and effect to each other. But if the fruit is non-existent and is produced by a cause, then if the nature of the fruit is merely non-existence, what need is there for a cause? Because non-existence generally has no cause, and it has already abided in its own nature of non-existence. If it is said that even though the cause does not produce this mere non-existence, this cause makes the non-existent fruit become an existent thing, that is not possible. Even if hundreds of millions of causes are gathered and effort is made, no dharma that is non-existent or without its own nature can be transformed into a thing itself. No matter what causes are gathered, the horns of a rabbit cannot be transformed into existence, because non-existence does not depend on anything. The reason why non-existence cannot be transformed into a thing is also because transformation without abandoning the thing of non-existence, and transformation after abandoning it, are both unreasonable. Like this, how can there be a thing in the state of non-existence? Because they exist mutually exclusively, it is not a thing. Transforming from abandoning non-existence into a new thing is also something else, what is that something else? That is impossible. Like this, abiding in its own non-existent nature, if existence is not possible at the time of non-existence, then when will it become existent? Because there is never a time when the thing exists, and until it has not arisen as a thing, it will never become non-existence and fruit. If non-existence does not depart from its own characteristics, that is, without abandoning it, the time when the thing exists will never exist, so how can non-existence become a thing? It is impossible to transform. Just as non-existence does not become a thing, a thing also does not become non-existence, because the two are mutually
Chinese
因此，在理证无实有的时候所说的话，在这里也可以转换过来理解。如果事物变成非事物，那么它就变成了事物和非事物两种自性，因为这个缘故。这样一来，它本身就不是断灭，事物也不是真实存在的，因为这个缘故，所有这些有情众生，在三时中也恒常是不生不灭的。即使如此，显现的各种各样的轮回众生，这种显现虽然显现，但却是不真实的，就像梦一样。如果用理智来分析，它没有可以依靠的实质，就像水中的树木一样。因此，涅槃和非涅槃本身也没有差别，因为没有束缚，就没有解脱，恒常安住于平等性之中。如是说：在《根本慧论》中说：这二者之间，即使极其微小的差别也没有。这样一来，虽然中观的理证的分类不同，但在这里，一切法在因果体性的显现上，对因的方面进行分析，就没有原因；对体性的方面进行分析，体性就是空性；对果的方面进行分析，果就是无愿，从而确定了三解脱门。第四，证悟空性的作用有两个：为自己而使八法平等，为他人而使慈悲大爱自然生起。第一，这样一来，对于自性空的事物来说，获得食物、衣服等有什么意义，失去又有什么意义，什么也没有。哪个众生赞叹和恭敬，或者诽谤和完全轻蔑又有什么意义，什么也没有。感受快乐或者感受痛苦，如果分析是什么原因，那就是没有自性。对于不悦耳的名声没有什么不高兴的，对于悦耳的名声没有什么高兴的，什么也没有，因此要舍弃世间八法的取舍，安住在甚深空性之中。在《亲友书》中说：世间智者，得与不得，乐与苦，名声
English
Therefore, what was said in the context of reasoning about non-existence can also be transformed and understood here. If a thing becomes a non-thing, then it becomes established as having two natures, both thing and non-thing, because of that. Thus, it is not annihilated in itself, and things are not truly existent, because of that, all these sentient beings are always unborn and unceasing in the three times. Even so, the appearance of various kinds of samsaric beings, this appearance, although it appears, is not true, like a dream. If analyzed with reason, it has no substantial essence to rely on, like a tree in water. Therefore, there is no difference in itself between nirvana and non-nirvana, because there is no binding, there is no liberation, and it always abides in equality alone. As it is said: In the Root Wisdom, it says: There is not even the slightest difference between these two. Thus, although there are different divisions of Madhyamaka reasoning, here, in the appearance of all phenomena as cause and effect, by analyzing all aspects of the cause, there is no cause; by analyzing all aspects of the essence, the essence is emptiness; by analyzing all aspects of the result, the result is wishlessness, thus establishing the three doors of liberation. Fourth, the function of realizing emptiness is twofold: for oneself, to equalize the eight worldly concerns, and for others, to effortlessly generate great loving-kindness and compassion. First, thus, for things that are empty of inherent existence, what is the point of obtaining food, clothing, etc., and what is the point of losing them? There is nothing. What is the point of being praised and honored by any sentient being, or being slandered and completely despised? There is nothing. And if one analyzes what the cause is for experiencing happiness or experiencing suffering, it is without inherent existence. There is nothing to dislike in unpleasant fame, and nothing to like in pleasant fame, so one should abandon the acceptance and rejection of the eight worldly concerns and abide in profound emptiness. In the Letter to a Friend, it says: Worldly wise ones, gain and no gain, happiness and suffering, fame
Chinese
以及未闻之事。赞扬和贬低，这些世间八法，请您平等对待，不要成为我心中的目标。如是说。如果以理智去探寻，那么众生贪恋什么，又贪恋什么境，因为它们都是无自性的缘故。如果善加观察，这个活着的世间尚未成立，那么谁又会在这存在中死去呢？来世将会发生什么，又有什么是前世已经发生的呢？亲戚、朋友、知己又是什么呢？一切法都远离了有无等戏论，像虚空一样。具有以智慧观察实相之心的寂天菩萨等所摄持，请平等对待世间八法吧！如是说。第二，如尊贵的阿底峡尊者所说，如果证悟了空性，就不会造作罪恶和不善，并且会生起大悲心。因为空性具有大悲的本质，所以证悟空性自然会生起大悲心。由于没有证悟一切法皆是空性、远离戏论，所以将非真实执为真实，将不存在执为存在，将无我执为有我，像这样迷惑的众生，仅仅希望自己快乐，却因为不明白方法，而赞同敌方，对亲友产生贪恋和喜悦，这些原因依次使身心极度混乱。以欢快喜悦的歌舞等使身心散乱，遭遇亲人去世、牲畜走失等不悦之事，以及愿望无法实现的悲伤。所有的高低、强弱、贫富，都为了亲友和财富受用而努力奋斗，与他人争执，自己和他人互相用刀剑等砍杀，用短矛等刺穿，以身语意的诸多罪恶来成办，这种享用导致今生来世都充满痛苦的重担，却被微不足道的今生圆满所迷惑，虚度光阴。这些众生依靠佛、菩萨、上师们的恩德，偶尔也会守护八斋戒。
English
And also unheard things. Praise and blame, these eight worldly dharmas, please treat them equally and do not let them become the object of my mind. As it is said. If one searches with reason, then what do beings crave, and what realms do they crave, since they are without inherent existence. If one examines well, this living world is not established, so how will one die in this existence? What will happen in the next life, and what has happened in the previous one? What are relatives, friends, and close companions? All dharmas are free from elaborations such as existence and non-existence, like the sky. Possessed by those with minds that contemplate reality, such as the peaceful deity Lha, please treat the eight worldly dharmas equally! So it is said. Secondly, as the glorious Lord Atisha said, if one realizes emptiness, one will not commit sins or non-virtue, and great compassion will arise. Because emptiness has the essence of great compassion, it is natural that great compassion arises when emptiness is realized. Because they have not realized that all dharmas are emptiness, free from elaboration, they grasp what is untrue as true, what is non-existent as existent, and what is without self as having a self. Like this, these deluded beings, who only wish for their own happiness, are ignorant of the means to achieve it, and therefore agree with the side of the enemy, and become attached to and delighted by their relatives. These causes gradually cause their bodies and minds to become extremely confused. They distract their bodies and minds with joyful and happy songs and dances, and encounter unpleasant things such as the death of relatives and the loss of livestock, as well as the sorrow of unfulfilled wishes. All the high and low, strong and weak, rich and poor, strive and contend with others for the sake of relatives, friends, wealth, and enjoyment. They cut each other's bodies with swords and pierce them with short spears. They accomplish many sins of body, speech, and mind, and this enjoyment leads to a life burdened with great suffering in both this life and the next, but they are deceived by the insignificant perfections of this life and spend their time in vain. These beings, relying on the kindness of the Buddhas, Bodhisattvas, and Lamas, occasionally keep the eight precepts of Uposatha.