首须了知对于去者和所去处，及去的动作等，如果认为不是唯由名言安立为有，而是有自性者，即是实执之行相。
若欲如此通达，须将此中所说“于去来等一切名言执为有自性”之心而换成为“自性空故彼等作用皆能成立”之意。于此正理须生定解。如云：“由作者及作，当知其余法”，《明句》释曰：“由破有自性之去及去者已，当知唯是互相观待而有”。亦可作为“依去有去者，依去者有去，唯此能成事，未见有余因”。
F2 观去来作用已破补特伽罗实有自性
G1 广释
H1 别破所作及作者中有作用
I1观所作已而破
J1 总破三时中有作用
问曰：由破生已固能成立无灭等义，今请别说于缘起中破去来之不共正理。
J2 别破正去时中有作用
K1 牒诤
问曰：正去时有去，因为欲往何处时有举足住足的动作，即是有去，彼动作只是正去时有，已去非有，未去亦非有故。
分二：一、去时与去二语一有去义一即无去义；二、若两语都有去的意义即有太泛的过失。
云何于去时 而当有去法 若离于去法 去时不可得
若言去时去 是人则有咎 离去有去时 去时独去故④
L2 若两语都有去的意义即成太泛的过失
若去时、去前后两句义中去的作用都有自性，则有两足的天授（有法），右脚应同时有安立与去两个异体的作用，因为既由有去的作用，安立为去时；又由谁补特伽罗往彼道去，故有两个有自性的去的作用。若许有两个作用，那么彼天授（有法），亦应成两个去者，因为有两足的补特伽罗的右脚有两个异体的去的作用故。此又何故？若无去者即不应有去故。
若离于去者 去法不可得 以无去法故 何得有去者
去者则不去 不去者不去 离去不去者 无第三去者⑥
答曰：去之所依的去者不能有自性，因为与去者异体的去法本来没有故。若谓有，则去的作用应不待去者而有，而实不然，因为若无去者则去法不能成立故。
若言去者去 云何有此义 若离于去法 去者不可得
若去者有去 则有二种去 一谓去者去 二谓去法去
问曰：余二⑧不去，去者是有自性地去。
I3 观有作用之能立已而破
J1 破初去的发足
问曰：有去，由舍住已将欲发足而去故。
J2 破去的时间
问曰：三时中虽无去的发足，但三时是有。
J3 破不去的住
问曰：有去，去的反面有住故。
去者若当住 云何有此义 若当离于去 去者不可得[12]
答曰：皆非正理，因为无去则不成去者，去与住二种作用于一事中不同时有故。
问曰：有去，有从去返回故。
J5 破有住之能立
问曰：住有自性，因为住的反面有去故；有将要住故；有从住返回故。
I4 观作用已而破
J1 观去者与去一异己而破
若谓于去法 有异于去者 离去者有去 离去有去者[14]
答曰：不应说彼去与去者是有自性地体一，亦不应说去与去者有自性地体异。何以不应说呢？若说体一，则作者与所作应成一体，由于彼去即成去者故；若是体异，应成无去者的去，与无去的去者，于是可许去与去者是有自性地体异故。去、去者（有法），应无自性，彼等有自性体一和有自性体异皆非有故。
去去者是二 若一异法成 二门俱不成 云何当有成
因去知去者 不能用是去 先无有去法 故无去者去
问曰：无有前过，既由安立去者的作用，而安立去故。
H2 总破所作及所作者中有作用
去者（有法），非有自性地去，三时中不能有自性的去故。不去者（有法），亦不去，何以故？三时中不能去故。亦是去者亦是不去者亦不于三时中去，无有是事故。
是故去去者 所去处皆无[16]
[①] 摘自宗喀巴大师：《中论略义》，观空法师译，收于《龙树六论》，北京：民族出版社，2000年，254-274页。
【藏】/re zhig song la mi 'gro ste//ma song ba la'ang 'gro ba min//song dang ma song ma gtogs par//bgom pa shes par mi 'gyur ro/
[③]【梵】ceṣṭā yatra gatis tatra gamyamāne ca sā yataḥ| na gate nâgate ceṣṭā gamyamāne gatis tataḥ||2||
【英】Where there is moving, there there is going. Furthermore, because moving is within motion -- and is neither gone nor not [yet] gone, therefore, there is going within motion.
gamyamānasya gamanaṁ yasya tasya prasajyate| ṛte gater gamyamānaṁ gamyamānaṁ hi gamyate||4||
/gang gi bgom pa la 'gro ba//de yi bgom la 'gro med par//thal bar 'gyur te gang gi phyir//bgom la 'gro ba yin phyir ro/
For whomever there is going within motion, for him it will follow that there [could be] no going within motion, because there is going within motion.
dvau gantārau prasajyete prasakte gamanadvaye| gantāraṁ hi tiraskṛtya gamanaṁ nôpapadyate||6||
/'gro ba gnyis su thal 'gyur na//'gro ba po yang gnyis su 'gyur//gang phyir 'gro po med par ni//'gro ba 'thad par mi 'gyur phyir/
If going were twofold, the goer also would be twofold, because going is impossible without a goer.
gantā na gacchati tāvad agantā naỿva gacchati| anyo gantur agantuś ca kas tṛtīyo hi gacchati||8||
/re zhig 'gro po mi 'gro ste/ /'gro ba po min 'gro ba min/ /'gro po 'gro po min las gzhan/ /gsum pa gang zhig 'gro bar 'gyur/
When a goer does not go, a non-goer cannot go; what third one other than a goer and a non-goer could go?
pakṣo gantā gacchatīti yasya tasya prasajyate| gamanena vinā gantā ganturgamanamicchataḥ||10||
【藏】/gang tshe 'gro ba med par ni//'gro ba 'thad par mi 'gyur na//re zhig 'gro po 'gro'o zhes//ji ltar 'thad pa nyid du 'gyur/
/gal te 'gro po 'gro ‘gyur na//'gro ba gnyis su thal 'gyur te//gang gis 'gro por mngon pa dang//'gro por gyur nas gang 'gro ba'o/
To claim that a goer goes implies that there could be a goer who does not go, because it is asserted that a goer goes.
* ’gro ba: Ts. 102 glosses this as ‘gro ba po = ‘goer’ which makes more sense and agrees with K. 123. Could this be a textual corruption? l.2 would read better as: ’gro po thad par mi ’gyur na.
[⑧] 余二：非去者与第三者。
【藏】/song la 'gro ba'i rtsom med de//ma song ba la'ang 'gro rtsom med//bgom la rtsom pa yod min na//gang du 'gro ba rtsom par byed/
[⑩]【梵】na pūrvaṁ gamanārambhādgamyamānaṁ na vā gatam| yatrārabhyeta gamanamagate gamanaṁ kutaḥ||13||
【藏】/'gro ba rtsom pa'i snga rol na//gang du 'gro ba rtsom 'gyur ba’i//bgom pa med cing song ba med/ /ma song 'gro ba ga la yod/
【英】Before a beginning of going, there is not any motion or anything which has gone wherein going could begin. How can going exist in what has not [yet] gone?
[11]【梵】gantā na tiṣṭhati tāvad agantā naiva tiṣṭhati| anyo gantur agantuś ca kastṛtīyo 'tha tiṣṭhati||15||
【英】When a goer does not stay, a non-goer cannot stay; what third one other than a goer and a non-goer could stay? [cf. v. 8]
【藏】gang tshe 'gro ba med par ni//'gro po 'thad par mi 'gyur na//re zhig 'gro po sdod do zhes//ji ltar 'thad pa nyid du 'gyur/
[13]【梵】na tiṣṭhati gamyamānān na gatān nâgatād api| gamanaṁ saṁpravṛttiś ca nivṛttiś ca gateḥ samā||17||
【英】There is no reversal of motion*, nor also of what has gone [and] what has not [yet] gone. [Reversal of] going, engagement [to stay] and reversal [of staying] are similar to going.
[14]【梵】yad eva gamanaṁ gantā sa eveti na yujyate| anya eva punar gantā gater iti na yujyate||18||
anya eva punar gantā gater yadi vikalpyate| gamanaṁ syādṛte gantur gantā syād gamanād ṛte||20||
/gal te 'gro ba gang yin pa/ /de nyid 'gro po yin gyur na/ /byed pa po dang las nyid kyang/ /gcig pa nyid du thal bar 'gyur/
【英】It is inappropriate to say: “going and a goer are the same.” It is inappropriate to say: “going and a goer are different.”
If going and a goer were conceived as different, there could be going without a goer and a goer without going.
gatyā yayôcyate gantā gatiṁ tāṁ sa na gacchati| yasmān na gatipūrvo 'sti kaś cit kiṁ cid dhi gacchati||22||
【藏】/gang dag dngos po gcig pa dang//dngos po gzhan pa nyid du ni//grub par gyur pa yod min na/ /de gnyis grub pa ji ltar yod/
/'gro ba gang gis 'gro por mngon//de las gzhan pa de 'gro min//gang phyir 'gro po gcig pu la//'gro ba gnyis su mi 'thad do/
That very going by which a goer is made evident does not [enable a goer to] go. Because there is no [goer] before going, who would be going where?
[16]【梵】sadbhūto gamanaṁ gantā triprakāraṁ na gacchati| nâsadbhūto 'pi gamanaṁ triprakāraṁ sa gacchati||24||
【藏】/'gro po yin par gyur pa ni//'gro rnam gsum du 'gro mi byed//ma yin par ni gyur de yang//'gro rnam gsum du 'gro mi byed/
【英】One who is a goer does not go in the three aspects of going. Also one who is not [a goer] does not go in the three aspects of going.
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