Chinese
由于知晓了作为显现之基础的真谛并不存在，显现才不会止息而生起，因此认为一切法皆是空性而自显现。如同影像虽空却成为感官的对象等等一样进行阐述。然而，对于孩童或初学者来说，空性和显现，或者有和无这两者，以相互排斥的方式，似乎一个否定另一个，因此很难同时理解。但实际上，如果用分离的理智来观察面前放置的瓶子，会发现其自性成立的微尘也不存在。空性并非在现在观察时才出现，而是之前就存在的。因此，瓶子在生、住、灭三个阶段显现时，也丝毫没有偏离无自性的状态。因此，在空性的同时，它如此显现，必须确信这就是实相，即显空双运。一般来说，通过无自性的道理容易理解空性，但很难相信空性会显现为缘起。一旦对此产生信心，就奠定了所有经部和密宗见地的基础。因此，从直接确信显现之基础是无自性、空性，到看见显现以不欺的缘起方式显现，这真是太奇妙了，真是奇妙极了。而理解它的方式，也由这些偈颂完整地阐述了。第二，关于驳斥辩论，简要地阐述了没有争论的方式，以及详细地解释其意义。第一部分包括能够摧毁他方辩论，以及任何事物都无法反驳我方。第一，万事万物的自性，遵循理性的道路，遣除他人的观点，因此邪恶的辩论无立足之地。如是，对于所知万事万物毫不颠倒的自性，通过遵循实力的理性之路，遣除其他数论派等颠倒认识事物自性，认为有果或无果等观点。因此，他方辩论者的邪恶言论没有立足之地，能够摧毁他们。如同无云晴空中升起的太阳一般。
English
Since it is known that there is no truth that is the basis of appearance, appearance arises without ceasing, therefore it is considered that all dharmas are empty and self-appearing. It is explained as, for example, an image, though empty, becomes an object of the senses. However, for children or beginners, emptiness and appearance, or existence and non-existence, seem to be mutually exclusive, as if one negates the other, so it is difficult to understand them simultaneously. But in reality, if one examines a vase placed in front of them with the intellect of separation, one will see that there is not even a particle of self-established nature. Emptiness does not appear only when we examine it now, but it has existed before. Therefore, when the vase appears in the three stages of arising, dwelling, and ceasing, it does not deviate even slightly from the state of no self-nature. Therefore, while being empty, it appears as such, and one must be convinced that this is the reality, the union of appearance and emptiness. In general, it is easy to understand emptiness through the reasoning of no self-nature, but it is difficult to believe that emptiness will appear as dependent origination. Once this is believed, the foundation of the views of all Sutras and Tantras is laid. Therefore, from directly ascertaining that the basis of appearance is without self-nature and empty, to seeing appearance arise in an unfailing manner of dependent origination, this is truly wonderful, truly wonderful. And the way to understand it is also fully explained by these verses. Second, regarding refuting arguments, it briefly explains the way of having no disputes, and explains its meaning in detail. The first part includes being able to destroy the arguments of others, and that nothing can refute our side. First, the nature of all things follows the path of reason, dispels the opinions of others, therefore evil debates have no place. Thus, for the unerring nature of all knowable things, by following the path of the reason of reality, it dispels the views of other Samkhyas and others who have a reversed understanding of the nature of things, believing in the existence or non-existence of results, etc. Therefore, the evil words of the debaters of the other side have no place and can destroy them. Like the sun rising in a cloudless sky.
Chinese
犹如黑暗一般。对此，说果实自性存在的数论派，说不存在的胜论派，说二者皆有的裸体派等等。那些宗派的观点与事物的实相不符，因此没有 प्रमाण。中观派的宗义具有事物力量加入的理证，因此消除那些宗派的观点毫不费力，并且极其有力。第二，对于存在、不存在、存在与不存在，凡是不承认的，即使以精勤努力，也无法进行任何责难。如是说，从孩童时期开始，直到遍知智慧之间，体验到的仅仅是显现，无欺骗的缘起是不可否认的。因为那些事物没有任何自性成立，所以，对于断然主张存在，主张不存在，既存在又不存在，以及存在一个既非存在又非不存在的基础，凡是不承认这四边中的任何一方的观点，即使以强烈的寻衅思想所驱使，并付出极大的努力，也无法进行任何责难，如同想要穿透虚空一般。这样，在彻底驳斥了具有执著的观点之后，安住于自身完全远离一切观点的中观之道，对于此，如果一切法都没有实体，如同虚空中的花朵一般，那么区分所见所闻，区分圣者与非圣者等等的名称，以及建立宗派的观点，似乎存在矛盾，进行这样的责难，将变得毫无意义。如是，圣天也说：对于任何一方，存在、不存在、存在与不存在、非存在，都无法长久地进行责难。如是说。第二，广说，分为胜义谛的辩论破斥和世俗谛的辩论破斥两种。第一种分为对远离四边的戏论的胜义谛不承认的方式，以及对此进行辩论破斥。第一种分为宣说具有承认的名相胜义谛，以及宣说完全远离承认的非名相胜义谛两种。第一种分为以理证和教证成立的方式，以及它的词义两种。第一，因此，在真实中，没有任何事物成立。因此，如来们说一切法皆无生。
English
It acts like darkness. Regarding this, the Samkhya school asserts that fruits inherently exist, the Vaisheshika school asserts that they do not exist, and the naked ones assert that both exist, and so on. Since the views of those schools do not accord with the reality of things, they lack validity. The Madhyamika system possesses reasoning that incorporates the power of things, so refuting the views of those schools is effortless and extremely powerful. Second: "Whatever does not accept existence, non-existence, or both, even with diligent effort, no one can find fault with it." It is said that from the state of childhood up to the wisdom of omniscience, the experience of mere appearance, the infallible dependent origination, is undeniable. Since none of those things are established by their own nature, asserting existence, asserting non-existence, asserting both existence and non-existence, or asserting that there is a basis that is neither, whatever does not accept any of these four extremes, even if driven by a strong desire to find fault and exerting great effort, cannot find any fault, just like trying to pierce the sky. Thus, having completely refuted views that have attachment, and abiding in the Middle Way that is completely free from all views, if all phenomena have no substance, like flowers in the sky, then distinguishing between what is seen and heard, distinguishing between noble and non-noble beings, and establishing the tenets of schools, it seems contradictory to make such accusations, which would become mere words without any essence. As Aryadeva said: "For whatever side there is existence, non-existence, existence and non-existence, or neither, one cannot speak to find fault with it for a long time." So it is said. Second, the extensive explanation is divided into refuting debate on ultimate truth and refuting debate on conventional truth. The first is divided into how the ultimate truth, which is free from the four extremes of elaboration, is not accepted, and refuting debate on it. The first is divided into explaining the ultimate truth of nominal entities with acceptance, and explaining the ultimate truth of non-nominal entities that are completely free from acceptance. The first is divided into how it is established by reasoning and scripture, and its meaning of words. First: Therefore, in reality, no thing is established. Therefore, the Tathagatas said that all dharmas are unborn.
Chinese
如是说。如前所说之理，以一异皆无之故，就真实义而言，任何事物皆不成立。是故，如来圆满正觉诸佛所说一切法皆不生，乃如实宣说事物之实相。如《慧海所说经》云：“何者为缘起，彼等无实性，何者无自性，彼等无所生。”又如《象力经》云：“若有将生之法，彼法皆不可得，于无生之诸法，愚童希求生。”又如《宝源经》云：“何者无自性，无自性者，他缘如何变？无自性者，他如何生？此理乃善逝所宣。”又如《父子相见经》云：“以入缘起故，显示入法界，世尊，于彼无明非以无明而有。”等等广为宣说。又，此等一切法，以三时平等性而平等，过去时中，一切法亦离自性。等等。又，一切法自性空，何法无自性，彼非过去，非未来等等，如是宣说。如是，缘起于三时中无真实生，如是，转法轮时，“从初寂灭且不生，自性涅槃”如是，怙主您宣说诸法。此偈将成为善说，以离自性之故，从初于未来时寂灭，于现在时未生，以离自性之故。于过去时亦自性涅槃，以无自性之故。此乃显示一切法于三时中平等性。
English
Thus it is said. As explained above, because of the reasoning that there is neither one nor many, in terms of the true meaning, nothing whatsoever is established. Therefore, the Tathāgatas, the fully enlightened Buddhas, declared that all dharmas are unborn, thus truly explaining the reality of things as they are. As stated in the Teaching of Ocean of Intelligence: "Those that are dependently originated, those have no reality whatsoever. Those that have no essence, those do not arise anywhere." And as stated in the Elephant's Strength Sutra: "If a dharma that is about to arise, that dharma is not perceived at all, to dharmas that are unborn, children desire to arise." And as stated in the Jewel Source Sutra: "That which does not have inherent existence, how can other conditions change it since it has no inherent existence? How can others generate it since it has no inherent existence? This reason was taught by the Sugata." And as stated in the Meeting of Father and Son Sutra: "By entering into dependent origination, it shows entering into the realm of dharma, Blessed One, ignorance in that is not by ignorance itself." And so forth, it is extensively taught. Furthermore, all these dharmas are equal by the equality of the three times, in the past time also all dharmas are devoid of inherent existence. And so forth. Furthermore, all dharmas are empty of essence, that dharma which has no inherent existence is not past, not future, and so forth, as it is said. Thus, since dependent origination has no true birth in the three times, thus, when turning the wheel of dharma, "From the beginning, peaceful and unborn, naturally in nirvāṇa," thus, Protector, you taught the dharmas. This verse will become well-spoken, because it is devoid of inherent existence, from the beginning it is peaceful in the future time, and unborn in the present time, because it is devoid of essence. In the past time also, it is naturally in nirvāṇa, because it is without essence. This shows that all dharmas are equal in the three times. Thus, whatever is established by reasoning, that is what the Buddhas have spoken, showing the truth as it is. Whatever the Buddhas
Chinese
那些地方所说的是以如此正确的理智成立的。第二，词义。因为与胜义相符。这被称为胜义。如是说，像这样以有无区分的所破，破除真实成立的仅仅是无，这在究竟意义上属于名言或世俗。虽然不是究竟的实相，但因为与胜义或究竟实相的胜义自性相符。以果名施于因的方式，将真实存在的反面，仅仅是真实不存在的这个也称为胜义，但这是名相上的胜义或假立的。其中，胜义自性不是仅仅的无，虽然是离四边戏论，但在遣除他法的分别念的境界面前存在的实法的仅仅是真实不存在的这个名相上的胜义，如果没有它，就没有证悟大胜义的方法。它是证悟它的方法或因，并且属于它，因此称为胜义。如《中观心要》中说：真实的世俗诸阶梯，若无真实大厦之，上行之事智者前，非是适宜。如是所说。因此，仅仅断除所破的真实空性的无遮部分和，缘起的部分各自在自己的位置上不混合存在一样，因此执持那个宗派也承认有。其中的真实不存在的部分是究竟的实相。如果缘于它的心也是随顺究竟胜义，那么基或实相不是显空双运，而是仅仅堕入空性的方面，并且它的对境也是执着或，不可能超越分别念。以理智仅仅破除真实成立的真实空性的遗迹中，对于不可遮止的法性，不能安立自相不存在。如果不遮止以自相成立的法性，那么世俗谛就会成为理智可以分析的，胜义谛的生就不会被遮止，圣者的等持就会成为事物毁灭的原因，这三者相违，因此以自相成立和，安立为真实空性也仅仅是名言，在实相上成立为显空无别。因此，等持智慧的中观
English
What is said in those places is established by such correct reasoning. Second, the meaning of the words. Because it accords with the ultimate meaning. This is called the ultimate meaning. As it is said, like this, the object to be refuted, distinguished by existence and non-existence, the mere absence that refutes true establishment, belongs to the conventional or mundane in the definitive sense. Although it is not the ultimate reality, because it accords with the ultimate meaning or the ultimate reality of the ultimate meaning. In the manner of applying the name of the result to the cause, this mere absence of true existence, the opposite of true existence, is also called the ultimate meaning, but this is the nominal ultimate meaning or the imputed one. Among them, the ultimate nature is not merely absence, although it is free from the four extremes of elaboration, this nominal ultimate, which is merely the non-existence of things that exist in the object of discriminating mind that eliminates others, if it does not exist, there is no method to realize the great ultimate meaning. It is the method or cause of realizing it, and because it belongs to it, it is called the ultimate meaning. As it is said in the Madhyamaka-hrdaya: The stairs of the true conventional, without the true great mansion, to go up is not suitable for the wise. As it is said. Therefore, the part of the non-affirming negation of the true emptiness that merely cuts off the object to be refuted, and the part of dependent arising, each exists in its own place without mixing, so holding that system also admits existence. The part of true non-existence within it is the ultimate reality. If the mind that focuses on it also follows the ultimate ultimate meaning, then the basis or reality is not the union of appearance and emptiness, but merely falls to the side of emptiness, and its object is also clinging or, it is impossible to transcend conceptualization. In the trace of true emptiness that merely refutes true establishment by reason, it is not permissible to posit the absence of self-character for the phenomena that cannot be prevented. If the phenomena established by self-character are not prevented, then the conventional truth will become analyzable by reason, the arising of the ultimate truth will not be prevented, and the samadhi of the noble ones will become the cause of the destruction of things, these three are contradictory, therefore, being established by self-character and, being established as true emptiness is also merely nominal, and in reality it is established as the inseparability of appearance and emptiness. Therefore, the Madhyamaka of the samadhi wisdom