English
The sutra says this: The Mahayana is of two kinds: distinguished by conditioned phenomena and distinguished by unconditioned phenomena. Among them, that which is distinguished by conditioned phenomena is the nature of action. The Mahayana itself, which is distinguished by unconditioned phenomena, is the Mahayana. Son of lineage, furthermore, conditioned phenomena are produced by causes and conditions, and are the nature of dependent origination. Son of lineage, unconditioned phenomena are the nature of non-arising, the self-nature of emptiness. Son of lineage, furthermore, what is the Mahayana of the nature of action? Having realized emptiness, the Tathagatas, Arhats, perfectly enlightened Buddhas, by the power of place and time, in order to tame sentient beings, take hold of power, and establish it in a way that is universally encouraged by actions and deeds. Son of lineage, this is the Mahayana of the nature of action. Son of lineage, then, what is the Mahayana itself, the Mahayana, of unconditioned phenomena? It is the supreme expression of the nature of reality as it is. Son of lineage, this so-called nature of reality as it is, is the supreme expression of inconceivability. What is the nature of inconceivability? That is the unconditioned. What is the unconditioned? That is not dependent on the two extremes, and for it, there is no nature of establishment, nor is there a nature of non-establishment. For that which has no nature of establishment, nor a nature of non-establishment, there is no action. Where there is no action, that is unspeakable. Whatever is unspeakable is separate from all things. Whatever is separate from all things is unconfused. Whatever is unconfused is Dharma. Whatever is Dharma is what the Tathagata has manifestly, perfectly, and completely awakened to. Whatever the Tathagata has manifestly, perfectly, and completely awakened to is truth. Son of lineage, whatever is truth is existence. Whatever is existence is not false. Whatever is not false is genuine. Whatever is genuine is the nature of reality. Whatever is the nature of reality is non-conceptual, non-discriminating. Whatever is non-conceptual, non-discriminating is wisdom. Thus, and so on, it is extensively taught, the nature of reality.
Chinese
那是从事物中解脱出来的，也是事物如何存在的状态。不扰乱，即不毁灭，是证悟者所要获得的真正的佛、真实成就、存在和智慧。所谓“假立的自性不存在”，是超越了声音和思维的范畴；所谓“不可假立的自性不存在”，是指并非声音和意义混淆执着，而是指在显现于心识的自性中也不存在。这是对遍计所执和依他起的定义的否定。其中，遍计所执的定义是：虽然一切颠倒的世俗都是，但显现为能取所取遥远的显现部分，或者显现为境与心识各异的显现部分，以及显现为名与义相关的显现部分，还有对人、畜生、山、房屋等粗大之物的执着，以及分别念的假立部分，即一切总相。总之，一切分别念的执着方式所执取的对境，虽然实际上显现于心识，但由于二取执着的习气而显现的差别，实际上并非由具有声音和意义的分别念所安立，却显现为外境一般，这便是应假立的真正的遍计所执。而安立者是执着分别念，虽然分别念本身的自性是依他起，但以假立部分的形态使知识改变的部分也是遍计所执。依他起的定义是：与遍计所执的显现部分完全相关联，能够生起如此显现的自性的基础，仅仅是具有能知形象的识。其中，显现各种各样的显现，是因为从习气的依他起中产生，并且识本身也是由无始以来的习气所形成的缘故。因为由其他习气的力量而无自主地显现，所以称为依他起。那也像遍计所执的影像一样，而总是相关联的，就像显现影像的基础镜子一样。圆成实的定义是，虽然像与依他起无差别地混合而显现于有情，但自性特征却极其相违，是法性的心。例如，就像在金矿石的状态下，金和石头一样。又如，毒药具有使有情死亡的能力，以及使寿命与日月同辉的能力
English
That is liberation from things, and it is also the state of how things exist. Non-disturbance, that is, non-destruction, is the true Buddha, true accomplishment, existence, and wisdom to be attained by those who attain enlightenment. The so-called "non-existence of the imputed nature" is beyond the realm of sound and thought; the so-called "non-existence of the non-imputed nature" refers not to the confusion of sound and meaning, but to the fact that it does not exist even in the nature that appears to consciousness. This is the negation of the definitions of the completely imputed and the other-dependent. Among them, the definition of the completely imputed is: although all inverted conventionalities are, the appearing part that appears as the object and subject being far apart, or the appearing part that appears as the object and mind being different, and the appearing part that appears as the name and meaning being related, as well as the attachment to coarse things such as people, animals, mountains, and houses, and the imputed part of discrimination, that is, all general characteristics. In short, all objects taken by the grasping mode of discrimination, although actually appearing to consciousness, are the differences that appear due to the habits of dualistic grasping. Although they are not actually established by discriminations with sound and meaning, they appear as external objects, which is the real completely imputed that should be imputed. And the establisher is the grasping discrimination, although the nature of the discrimination itself is other-dependent, the part that changes knowledge in the form of the imputed part is also completely imputed. The definition of other-dependent is: it is completely related to the appearing part of the completely imputed, and the basis of the nature that can arise such appearances is only the consciousness that has the ability to know images. Among them, the appearance of various appearances arises from the other-dependent of habits, and the consciousness itself is also formed from beginningless habits. Because it appears without autonomy due to the power of other habits, it is called other-dependent. That is also like the image of the completely imputed, and it is always related, like the mirror that is the basis of the appearance of the image. The definition of the perfectly established is that, although it appears to sentient beings as if it were mixed with the other-dependent without difference, its nature and characteristics are extremely contradictory, it is the mind of the Dharma nature. For example, like gold and stone in the state of gold ore. Also, poison has the ability to cause sentient beings to die, and the ability to make life as bright as the sun and moon.
Chinese
就像那样，虽然能力的事物和性质非常矛盾，但普通人的眼睛无法区分，如果出现从事物和药物等因缘中不会死亡的情况，那么致死的事物能力就会彻底消除。因此，所应断除的障碍和断除障碍的道之智慧，一切自性都是他性，因此他性取舍之处是真实世俗，圆成实性是脱离取舍的胜义谛。断除他性，遍计所执自然清净，然而也必须了解遍计所执的自性。此外，如经中所说：“分别和知识，以及言说是粗糙的，殊胜的意义是唯一的。”这样区分二谛，以及“意义、获得和成就，认为是胜义的三种。”等等，必须了解各自的区别，以及实有和假立的差别，因为这里会变得非常繁多，所以不再赘述。这样，蕴、界、处等法，只是由分别假立，只是显现于颠倒错乱的意识，真实而言，丝毫也不存在。这些世俗的法，原本就不存在，胜义的法不变地存在，这是实相。也就是说，世俗的法原本就不成立，是进入法界不变，作为法界彼者的特性之方式。现在，在此处，将结合圣者龙树所说的《超世赞》，也就是中观的精髓来讲解。即使如此，从那部论典中说：“有智慧者，您的蕴身，如幻术、阳焰、乾闼婆城、梦境一般，对有智慧者充分开示。凡是从因产生的，没有它就不会产生，为何不认为如同影像一般显现？地界不是眼睛所能见的，那它如何能成为眼睛的实物？色法被完全遮止，您这样说色法。没有所触就没有它，感觉本身是无我的，您认为感觉也不是自性存在的。名称和
English
Just like that, although the power of things and their characteristics are highly contradictory, ordinary people's eyes cannot distinguish them. If a situation arises where one does not die from causes such as things and medicines, then the lethal power of things will be completely eliminated. Therefore, the obscurations to be abandoned and the wisdom of the path that abandons them are all other-powered in nature. Thus, the place of acceptance and rejection of other-poweredness is the true conventional truth, and the perfectly established nature is the ultimate truth that is free from acceptance and rejection. By abandoning other-poweredness, the imputed nature becomes naturally pure, but it is also necessary to understand the nature of the imputed. Furthermore, as it is said in the scriptures: "Discrimination and knowledge, as well as expression, are coarse. The supreme meaning is unique." Thus distinguishing the two truths, and "Meaning, attainment, and accomplishment are considered the three aspects of the ultimate." etc. It is necessary to understand the respective differences, as well as the differences between the real and the imputed, but I will not elaborate further here as it would become too extensive. Thus, the aggregates, elements, and sense bases, the characteristics of phenomena, are merely imputed by conceptualization and only appear to the inverted mind, but in reality, they do not exist at all. These conventional phenomena are originally non-existent, and the ultimate phenomena remain unchanged, which is the reality. That is to say, the conventional phenomena are originally unestablished, which is entering the unchanging Dharmadhatu as the characteristic of that Dharmadhatu. Now, in this context, I will explain in conjunction with the "Praise Beyond the World" spoken by the noble Nagarjuna, which is the essence of Madhyamaka. Even so, from that treatise it says: "Wise one, your aggregates, like illusions, mirages, Gandharva cities, and dreams, are fully shown to the wise. Whatever arises from causes, it cannot arise without them, why not consider it to appear like an image? The elements are not perceived by the eye, so how can they be the object of the eye? Form is completely obstructed, you say that form is like that. Without the touchable, there is no sensation, sensation itself is selfless, you consider that sensation is also not self-existent. Name and
Chinese
意义各不相同。 人们的口语会变成文字。 此外，还会变得没有领悟， 您展示了说真话。 作者的自主性， 您也用在了术语中。 您认为它是相互依赖的。 作者存在与否，行为也不存在， 不是功德，而是缘起产生。 依靠而生，什么没有生，要知道， 您说了词语的主人。 没有知识就没有所知， 没有它，就没有了分别识。 因此，知识和所知， 您说没有自性。 如是说。对此，这是两种无我中的，仅仅是法无我的范畴。也就是，无论显现声响的法是什么，在那各自之上，如果存在着与他者不共的，具有自主性的自性之差别基础，那么，那个法本身就是自主的，不被他者所支配，因此称为我。总之，对于显现声响的诸法，如果存在着并非仅仅是错觉，并非仅仅是分别假立，而是在实相上成立或者能够站得住脚的东西，那么就会变成法的我，但是，那样的东西根本不可能存在。因此，无论在所知总相还是别相之上，都不存在这样的成立，所以，一切法都是法无我的。进入法无我的状态是：如果显现声响的诸法在各自的自性上不存在，那么，怎么可能有在他者的自性上存在呢？在那自性什么也不成立的状态中，在等持中，分别念的对境消失，以什么也不执着，什么也不分别的方式进入。在后得中，也必须以与实相相符的定解来观察，为了遣除怀疑和邪分别。如果这样，那么法性之智慧因为是法无我的缘故，如果认为会损坏主张以自性存在的誓言，那么，那些变得聪慧的人们，会产生那样的智慧显现，虽然这是事实，但是，那些极度洁白，智慧极其明亮的人们，能够清楚地看到这两者的差别。如果问那是什么，那么，这些显现声响的法，如果以自己的自性存在，与显现相符
English
The meanings are different. People's spoken language will become written words. Furthermore, it will become without realization, You have shown the saying of truth. The autonomy of the author, You also used in the term. You consider it to be interdependent. Whether the author exists or not, the action does not exist either, Not merit, but dependent origination arises. Depending on what is born, what is not born, know, You spoke the master of words. Without knowledge, there is no knowable, Without it, there is no consciousness. Therefore, knowledge and knowable, You said there is no self-nature. It is said so. To this, this is one of the two selflessnesses, only the category of Dharma selflessness. That is, whatever the Dharma of appearance and sound is, on each of those, if there is a difference base of self-nature with autonomy that is not common with others, then that Dharma itself is autonomous, not controlled by others, so it is called self. In short, for the Dharmas of appearance and sound, if there is something that is not just an illusion, not just a conceptual establishment, but is established in reality or can stand, then it will become the self of Dharma, but such a thing is impossible to exist. Therefore, whether on the general or specific aspects of the knowable, there is no such establishment, so all Dharmas are Dharma selflessness. Entering the state of Dharma selflessness is: if the Dharmas of appearance and sound do not exist in their respective self-natures, then how can there be existence in the self-nature of others? In that state where nothing is established in nature, in equanimity, the object of conceptualization disappears, entering in a way that does not cling to anything and does not distinguish anything. In the post-attainment, it must also be observed with a definite understanding that is in accordance with reality, in order to dispel doubt and wrong discrimination. If so, then the wisdom of Dharma-nature, because it is Dharma selflessness, if it is thought that it will damage the vow to claim existence by self-nature, then those who have become intelligent will produce such a manifestation of wisdom, although this is true, but those who are extremely white and whose wisdom is extremely bright can clearly see the difference between the two. If asked what that is, then these Dharmas of appearance and sound, if they exist by their own self-nature, in accordance with appearance