Chinese
如果果已经存在，那么产生就相违。如果按照后一种说法，因存在时果不存在，那么从两者产生都会失败。无因而生就像外道所说的那样。周遍是：因为没有成立产生的自性或者作为事物存在，所以远离四边的产生，成立了无自性。这样一来，即使在世俗中也没有成立产生，所以会变成断见吗？答：在世俗中也没有事物自体的产生，但并不妨碍如幻的缘起产生。第三是：显现的法，是无自性的，因为远离有无产生。如是说：事物没有产生，就不会与非事物分离。如果与非事物不分离，事物存在的机会就不存在。这也是分为三部分。法和所立与之前一样。因中的同品遍和周遍两种。第一是：从有无二者中确定产生，以及破斥它。前者是：数论等认为果在因中存在，只是不明显，显现出来就叫做产生。自己的宗派也认为因的时候果不存在，是从因通过缘而产生果。对这些进行观察和破斥如前所述。这里也破斥这些：第一，如果从有而生，是从本体成立而生，还是从显现而生？如果从本体而生，那么本体成立就不需要产生。如果从显现而生，那么使不显现的显现出来的承诺就失败了。又如是说，不是那样，而是使本体不显现的显现出来，所以叫做产生。那么，显现和不显现是本体相同还是不同？如果相同，那么与产生相违。如果不同，那么从有而生就失败了。如果本体相同而反体不同呢？那么不需要从本体的反体产生，而从显现的反体产生就失败了。第二，如果果从因中先前不存在，后来在产生的时候，是先前不存在的本体吗？如果先前不存在的本体，那么不应该产生，因为是先前的本体。如果不是先前不存在的本体，那么从先前不存在的本体产生的承诺也就消失了。又如果从先前不存在的，后来通过缘而产生，那么它本身就是有为法，所以会是无常和坏灭。周遍是：有无二者的产生
English
If the fruit already exists, then production is contradictory. If according to the latter, when the cause exists, the fruit does not exist, then production from both fails. Production from no cause is like what is said in the case of the heretics. The pervasion is: because the nature of production or existence as a thing is not established, it is separated from the four extremes of production, and thus non-self-nature is established. If that is the case, then even in conventional truth, production is not established, so will it become a nihilistic view? Answer: The production of a thing's own entity does not exist even in conventional truth, but it does not prevent the illusory dependent origination. The third is: How things appear, the subject, is without self-nature, because it is separated from existence, non-existence, and production. As it is said: Because things have not come into being, they will not be separated from non-things. If they are not separated from non-things, then there is no possibility of things existing. This is also divided into three parts. The subject and the probandum are the same as before. Of the two, the property of the subject and the pervasion in the reason. The first is: identifying production from existence and non-existence, and refuting it. The former is: the Samkhyas and others believe that the fruit exists in the cause, but it is not clear, and making it manifest is called production. Their own school also believes that the fruit does not exist at the time of the cause, but the fruit is produced from the cause through conditions. Examining and refuting these is as mentioned above. Here also, these are refuted: First, if it is produced from existence, is it produced from the established entity or from manifestation? If it is produced from the entity, then the established entity does not need production. If it is produced from manifestation, then the commitment to make the unmanifest manifest fails. Again, it is said in that way, it is not like that, but making the unmanifest entity manifest is called production. Then, are manifestation and non-manifestation the same entity or different? If they are the same, then it contradicts production. If they are different, then production from existence fails. If the entity is the same but the aspects are different? Then there is no need to produce from the aspect of the entity, and production from the aspect of manifestation fails. Second, if the fruit did not exist earlier in the cause, then later at the time of production, is it the entity of what did not exist earlier? If it is the entity of what did not exist earlier, then it should not be produced, because it is the earlier entity. If it is not the entity of what did not exist earlier, then the commitment to produce from the entity of what did not exist earlier also disappears. Also, if it is produced from what did not exist earlier, later through conditions, then it itself is a conditioned phenomenon, so it will be impermanent and destroyed. The pervasion is: the production of both existence and non-existence
Chinese
脱离，则成立无自性。第四，如所显现之法，有法，无自性，因为一者生一者，多者生多者，一者生多者，多者生一者，不存在之故，如影像。结合之理，有法和所立如前。理由有，周遍和法相二者，前者，如上，真实的，一和多不存在，则四句生也不存在成立。周遍也如前。第五，名言中成立相违，缘起的因是，仅仅如所显现，有法，无自性，因为是缘起故，如幻术。如是说：非是缘起性，有法有少许，故无空性法，有少许亦无。如是说。有法和所立如前。因有，周遍和法相二者，法相是，缘起显现任何，故成立。周遍是，缘起显现任何，故无有任何自性，则成立无自性。如是遣除他宗邪分别，通达诸法无自性，则脱离二边。拉善说：他显离因和数量，自他二因不生故，任何自之体性空。如是等等说。以彼等因，遣除他宗邪分别后，显示脱离二边，中观之义，如实不颠倒。于此，于二边之体相，遮止错谬之处，和显示义，脱离一切边。第一，楞伽经中，大慧问：魔有几种？答：身披袈裟衣，说有果和无果，未来时中生。说无有是谤无之邪见，和于实物增益二者。彼二者，外道之意，如上已遮止和显示。 ༈ 此处顺便说一下，外道二边中，谤无说断灭而错谬是，于地，如来藏，不尽之大心续彼上诽谤。道，空性，观待时，于二无二结合上诽谤。果
English
being separate, it is established that there is no self-nature. Fourth, the phenomenon of how things appear, the subject of debate, is without self-nature because one does not arise from one, many from many, one from many, and many from one; therefore, it is like a reflection. In establishing the method of connection, the subject of debate and what is to be proven are as before. Regarding the reason, there are two aspects: the property of the subject and pervasion. The former is that, as mentioned above, since there is no truly existent one or many, the four possibilities of arising are also established as non-existent. The pervasion is also as before. Fifth, in conventional terms, the reason for establishing contradiction, the reason of dependent origination, is that whatever merely appears, the subject of debate, is without self-nature because it is dependently originated, like an illusion. As it is said, 'There is no phenomenon that is not dependently originated; therefore, there is no phenomenon that is not empty.' Thus it is said. The subject of debate and what is to be proven are as before. Regarding the reason, there are two aspects: the property of the subject and pervasion. The property of the subject is established because dependent origination appears in every way. The pervasion is that because dependent origination appears in every way, there is nothing that is self-existent; therefore, it is established that there is no self-nature. Thus, dispelling the wrong conceptions of others and realizing that all phenomena are without self-nature, one is free from the two extremes. Lashen said, 'Other appearances are devoid of cause and number, and because self and other do not arise from two causes, whatever is empty of its own essence.' Thus, and so on, it is said. By these reasons, having dispelled the wrong conceptions of others, it shows the meaning of the Middle Way, which is free from the two extremes and not inverted. Here, regarding the identification of the two extremes, it cuts off the places of error and shows the meaning as being free from all extremes. First, in the Lankavatara Sutra, Mahamati asked, 'How many kinds of demons are there?' The answer is, 'Wearing the robes of a renunciate, speaking of having fruit and not having fruit, arising in the future.' Saying there is nothing is the wrong view of denying existence, and the two are the imputation of existence to things. These two, the tenets of the non-Buddhists, have already been refuted and shown above. ༈ Here, incidentally, among the two extremes of the non-Buddhists, the mistake of denying existence and asserting annihilation is to slander the essence of the Sugata, the great, inexhaustible mind-stream. The path, emptiness, in relation to time, is slandered as the union of non-duality. The result
Chinese
这是对具有三身、智慧和事业的（上师）的诽谤。首先，所有显现的事物都是世俗的幻觉，他们说这是不真实的。他们认为暂时的业果、善趣和恶趣是真实的，但最终或究竟来说，什么都不显现，他们认为断灭的空性显现是完全不存在的。此外，上述自性清净、光明、具有如来藏的自性，以及无为的智慧等等，这些也只是世俗幻觉的显现而已，在胜义谛中，这些也是不真实的、空性的，但他们却说空性本身也不成立，就是空性。因此，就像这个底稿一样，仔细审查一下，看看它的含义是否不确定。注释：如果有人问，僧侣等等会怎么样呢？《宝积经》中说：‘庆喜，像这样舍弃佛法的众生，大多会出家。’正如《楞伽经》和《八千颂般若经》中所说：‘善现，他们认为这部甚深的般若波罗蜜多会被摧毁，会被击败的愚痴之人，会在这部善说之法和律中出家。’《摄颂》中说：‘即使认为蕴是空的，菩萨也不会执着于相，也不会相信无生之境。’《大涅槃经》的后部也说：‘空性，空性，无论谁去寻找，什么也找不到，这是裸体外道也认可的，但解脱不是这样的。’《宝积经·胜鬘夫人会》中说：‘胜鬘，认为有一个像须弥山一样大的自我是容易的，但具有傲慢心的人认为空性不是这样的。’《中论》中也说：‘认为人是空性的，那是无法治愈的。’《中观根本慧论》中说：‘断见者会堕入恶趣，常见者会趣向善趣。’《中观小真实论》中说：‘如果错误地看待空性，智慧浅薄的人会毁灭。’如是说。这是对显空不二之道，方便与智慧不二之道，如实之道的诽谤，说一切都是虚假的。
English
This is slander against the (Guru) who possesses the three kayas, wisdom, and activity. Firstly, all that appears is a mundane illusion; they say it is untrue. They believe that temporary karmic results, good and bad realms, are true, but ultimately or truly, nothing appears, and they believe that the nihilistic emptiness appearance is completely non-existent. Furthermore, the above-mentioned self-nature purity, luminosity, possessing the essence of the Tathagatagarbha, and unconditioned wisdom, etc., these are also only true as appearances of mundane illusion. In the ultimate truth, these are also untrue and empty, but they say that emptiness itself is not established, it is emptiness. Therefore, just like this manuscript, examine carefully to see if its meaning is uncertain. Commentary: If someone asks, what will happen to monks, etc.? The Ratnakuta Sutra says: 'Ananda, those sentient beings who abandon the Dharma in this way will mostly become ordained.' As stated in the Lankavatara Sutra and the Ashtasahasrika Prajnaparamita Sutra: 'Subhuti, those foolish individuals who think that this profound Prajnaparamita will be destroyed, will be defeated, will become ordained in this well-spoken Dharma and Vinaya.' The Compendium says: 'Even if one thinks that the skandhas are empty, the Bodhisattva will not cling to signs, nor will he believe in the unborn state.' The latter part of the Mahaparinirvana Sutra also says: 'Emptiness, emptiness, whoever seeks it will find nothing, this is also accepted by the naked heretics, but liberation is not like that.' The Ratnakuta Sutra, the Chapter Requested by Kashyapa, says: 'Kashyapa, it is easy to think that there is a self as large as Mount Meru, but those with arrogant minds do not think that emptiness is like that.' The Madhyamaka also says: 'To view a person as empty, that is incurable.' The Fundamental Wisdom of the Middle Way says: 'A nihilist will go to the lower realms, a eternalist will go to the higher realms.' The Small Truth of the Middle Way says: 'If one views emptiness incorrectly, those with little wisdom will be destroyed.' Thus it is said. This is slander against the path of non-duality of appearance and emptiness, the path of non-duality of skillful means and wisdom, the path of suchness, saying that everything is false.