Chinese
“唯一的止灭谛”之际，《宝鬘请问经》中说：“世尊，这四圣谛中，三个谛是无常。一个谛是常。世尊，这其中一个谛是超越有为法之自性的境界。世尊，哪个是超越有为法之自性的境界，那个是常。哪个是常，那个是不欺骗的法性。世尊，哪个是不欺骗的法性，那个是真谛、是常、是皈依。”还说了断除二边的方法：“世尊，如果观察诸行是无常，那不是断见，那是正确的见解。世尊，如果观察涅槃是常，那不是常见，那是正确的见解。”如是说。经中说空性有七种之际，《楞伽经》中说：“大慧，总而言之，空性有七种，即：自性空性、事物自性空性、有之空性、无有之空性、一切法不可言说之空性、胜义圣智大空性、一与一空性这七种。”以及后面两种的广说之际说：“大慧，何为胜义圣智大空性？即：我之各自的圣智通达是空于一切见和罪业的习气，因此称为胜义圣智大空性。大慧，何为一与一空性？即：一切法的自相和共相，一者不存于另一者，因此称为一与一空性。大慧，这一与一空性是一切中最差的，那是你应当舍弃的。”如是说。《五百般若经》中也说空性有三种，也说了三种自性，因此应当信
English
In the context of "the truth of cessation is the only truth," the Sutra Requested by Garland says: "World-Honored One, among these four noble truths, three truths are impermanent. One truth is permanent." And, "World-Honored One, one of these truths is beyond the realm of the characteristics of conditioned phenomena. World-Honored One, that which is beyond the realm of the characteristics of conditioned phenomena is permanent. That which is permanent is of the nature of non-deception. World-Honored One, that which is of the nature of non-deception is truth, permanence, and refuge." It also explains how to eliminate the two extremes: "World-Honored One, if one sees impermanence in conditioned phenomena, that is not a view of annihilation, but a correct view. World-Honored One, if one sees permanence in Nirvana, that is not a view of eternalism, but a correct view." Thus it is said. In the context of the Sutra saying that emptiness is taught in seven ways, the Lankavatara Sutra says: "Great Wisdom, in short, there are seven kinds of emptiness: namely, characteristic emptiness, the nature of things emptiness, existence emptiness, non-existence emptiness, the emptiness of all dharmas being inexpressible, the great emptiness of ultimate noble wisdom, and one-by-one emptiness, these seven." And in the context of the detailed explanation of the latter two, it says: "Great Wisdom, what is the great emptiness of ultimate noble wisdom? It is like this: the individual realization of one's own noble wisdom is empty of all views and habitual tendencies of faults, therefore it is called the great emptiness of ultimate noble wisdom. Great Wisdom, what is one-by-one emptiness? It is like this: the self-characteristics and general characteristics of all dharmas do not exist in each other, therefore it is called one-by-one emptiness. Great Wisdom, this one-by-one emptiness is the worst of all, and you should abandon it." Thus it is said. The Five Hundred Prajna Sutra also speaks of three emptinesses and also speaks of three characteristics, therefore one should believe.
Chinese
此后，如果问饶益，什么是色之空性三摩地？饶益，凡是色上无实物即是空性，如是实物存在即是空性，缘于自性空性，心专注一境，此乃空性三摩地。菩萨应如是通达色之空性三摩地。饶益，菩萨应通达受、想、行、识之空性三摩地。饶益，什么是识之空性三摩地？饶益，凡是识上无实物即是空性，如是实物存在即是空性，缘于自性空性，心专注一境，此乃空性三摩地。饶益，菩萨应如是通达识之空性三摩地。如是宣说了三种空性，以及饶益，色是无实物、实物恶劣、实物存在等等，直至意之识，广为宣说。如是，由于凡夫俗子不能如实通达这三个方面的色，因此对色执著，遮蔽，并造作遮蔽。由于他们对色执著、遮蔽并造作遮蔽，因此即使是声闻乘或独觉乘也不能从中解脱，更何况是大乘呢？如是清晰地揭示了三种体性。如果有人问，既然《楞伽经》中说：“世俗中一切皆有，胜义中则无。”那么，二谛是否会变成有无相等呢？答：这表明，虽然一切世俗法在错觉中存在，但在胜义中则不存在。如该经中说：“诸法无自性，若于胜义中，认为有自性，则彼所缘境，亦如是世俗。”如是阐释了仅无自性并非胜义谛，并且说：“真实智慧即是圆成实性。”如是，智慧即是真如
English
Furthermore, if asked, "Rabjor, what is the Samadhi of emptiness in form?" Rabjor, whatever is without substance in form is emptiness, and likewise, the existence of substance is emptiness, and focusing on the emptiness of self-nature, making the mind single-pointed, this is the Samadhi of emptiness. Bodhisattvas should thus fully understand the Samadhi of emptiness in form. Rabjor, Bodhisattvas should fully understand the Samadhi of emptiness in feeling, perception, formations, and consciousness. Rabjor, what is the Samadhi of emptiness in consciousness? Rabjor, whatever is without substance in consciousness is emptiness, and likewise, the existence of substance is emptiness, and focusing on the emptiness of self-nature, making the mind single-pointed, this is the Samadhi of emptiness. Rabjor, Bodhisattvas should thus fully understand the Samadhi of emptiness in consciousness. Thus, the three emptinesses were explained, and Rabjor, form is without substance, substance is bad, and substance exists, and so on, up to the consciousness of mind, were extensively explained. Thus, because ordinary people do not fully understand these three aspects of form as they truly are, they cling to form, obscure it, and create obscurations. Because they cling to form, obscure it, and create obscurations, they cannot even be liberated by the Hearer Vehicle or the Solitary Realizer Vehicle, let alone the Great Vehicle. Thus, the three characteristics are clearly revealed. If someone asks, "Since the Lankavatara Sutra says, 'In conventional truth, everything exists, but in ultimate truth, nothing exists,' will the two truths become equal in existence and non-existence?" The answer is: This shows that although all conventional dharmas exist in illusion, they do not exist in ultimate truth. As the sutra says, "If one believes that dharmas, which are without self-nature, have self-nature in ultimate truth, then that object of focus is also conventional." Thus, it is explained that merely being without self-nature is not the ultimate truth, and it is said, "True wisdom is the nature of perfect accomplishment." Thus, wisdom is suchness.
Chinese
如是宣说的缘故。另外，真实性在彼时也不成立，因为如果彼时是真实，则错误也会变成真实。如是所说也是，在圣者的等持智慧的面前，说是远离执著为真实，而不是说没有真实。如是，他空宗中观的此殊胜之理，虽然成为三转法轮的一切究竟密意，但主要宣说的经典是：《般若二万五千颂》中的《慈氏请问品》，《般若五百颂》，《解深密经》，《楞伽经》，《宝积经》，以及《华严经》中共同与不共同的部分。以及《如来藏经》，《功德鬘狮子吼请问经》等等《圣宝积经》中的一部分，以及《入无分别陀罗尼》，《金光明经》，《持咒自在王请问经》，《入功德与智慧不可思议经》，《能饶益指鬘经》，《圣大云经》，《圣宝云经》，《圣大鼓品经》，《大涅槃经》，《寂静决定三摩地经》等等，以及大多数密宗续部中极其不共之义，都依靠极为明显宣说之理。第二法轮的真实教义大多数，在等持甚深之界中平等安住之时，主要是不缘任何对境而安住，以通达所知的方式宣说者，如《慈氏请问品》和《般若五百颂》中，如来所诠释的那样，解释为他空。虽然也有人误认为《宝积陀罗尼》等一些经典宣说自空，但主要宣说菩萨行、道与果之建立的无量经典，则与二者都有关联。而《圣佛地经》和《正法集论》等其余大多数，都与此中观宗义相符。那么，是否会认为唯识宗的经典和论典就不存在了呢？经典
English
That is why it is said. Furthermore, even reality is not established at that time, because if it were real at that time, then error would also become reality. As it is said, in the presence of the wisdom of the Samadhi of the Noble Ones, it is said to be free from clinging to reality, but it is not said that there is no reality. Thus, this supreme principle of Other-Empty Madhyamaka, although it becomes the ultimate intention of all three turnings of the wheel of Dharma, the sutras that mainly teach it are: the chapter of Maitreya's Questions in the Twenty-Five Thousand Verse Perfection of Wisdom Sutra, the Five Hundred Verse Perfection of Wisdom Sutra, the Samdhinirmocana Sutra, the Lankavatara Sutra, the Ratnagotravibhāga, and the common and uncommon parts of the Avatamsaka Sutra. As well as the Tathagatagarbha Sutra, the Sutra Requested by Sri Mala Simhanada, and some of the sections within the Noble Ratnakuta Sutra, such as the Sutra on Entering Non-Conceptualization, the Suvarnaprabhasa Sutra, the Sutra Requested by the King of Dharani Empowerment, the Sutra on Entering Inconceivable Qualities and Wisdom, the Sutra Benefiting Angulimala, the Noble Mahamegha Sutra, the Noble Ratnamegha Sutra, the Noble Mahabheri Sutra, the Mahaparinirvana Sutra, the Sutra of Samadhi of Perfect Tranquility, and so on. And from most of the Tantric scriptures, the most uncommon meanings are based on what is very clearly stated. Most of the direct teachings of the intermediate wheel of Dharma, when dwelling equally in the realm of profound Samadhi, mainly focus on dwelling without focusing on any object, and those who teach through the gateway of establishing what is to be known, such as the chapter of Maitreya's Questions and the Five Hundred Verse Perfection of Wisdom Sutra, are interpreted as Other-Empty, as explained by the Tathagata himself. Although some sutras, such as the Ratnakuta Dharani, are mistakenly thought to teach self-emptiness, the countless sutras that mainly teach the conduct of Bodhisattvas and the establishment of the path and the fruit are related to both. And most of the remaining ones, such as the Noble Buddha-bhumi Sutra and the Dharma Samgraha Sutra, are in accordance with this Madhyamaka system. So, would it be thought that the sutras and treatises of the Mind-Only school do not exist separately? Sutras
Chinese
也不是单独存在的，例如，就像《毗奈耶经》和《经部》二者也没有不同的律藏一样。虽然有些唯识宗的零散论著是存在的，但它们并不是追随慈氏五论和无著兄弟的论著，因为《菩提心释》等无著之前的论著中有所遮止，所以它们是在圣者龙树之前出现的。因此，似乎像大德阿毗达磨和智吉祥等五百位瑜伽行派的论师出现一样。那些论著没有被翻译成藏文，就像十八部派的论著一样。因此，《楞伽经》中说：“以无因说故，了知为无因见，以外境不解故，将成坏中观。”意思是说，如果认为胜义中观是断灭空，并且认为会变成断见，所以执着实有，不空，那么，认为世俗是量成立的那些人，同样地，“以诽谤与增益故，将成说中观。”这样说，他们不是伟大的中观。在唯识中证悟，并且外境清晰显现，能遮止种种分别念，那条道路就是中观。又说：“舍弃有与无，有成立之事物，事物解脱有无，自性如何成二？”意思是说，存在着超越了能取所取的圆成实性，是自空的中观。因此，“是唯识，然无显现，无显现故不生，此中观之道，我与他人亦说。”意思是说，因为没有错乱的显现，所以超越了四宗的唯识，也认为不是心之外的其他事物，所以与唯识也相符的中观之道，是所有佛陀所说的。甚深且难以理解的殊胜大乘正法，愿无边众生皆能迅速证悟，为了行持诸佛菩萨的伟大行境，将此等善根回向。这段话是与他空见中观的庄严相关的必要经文引证。
English
It is not separate either. For example, just as the Vinaya and Sutra Pitakas do not have different Vinaya texts. Although some scattered treatises of the Mind-Only school are clearly present, they do not follow the treatises of Maitreya's teachings and the brothers Asanga, because they are refuted in treatises such as the Bodhicitta-vyākaraṇa that appeared before Asanga, so they appeared before the noble Nāgārjuna. Therefore, it seems that there were five hundred Yoga practitioners, such as the great monk Abhitarka and Jñānatala. Those treatises were not translated into Tibetan, like the treatises of the eighteen schools. Therefore, the Laṅkāvatāra Sūtra says: "Because of speaking of no cause, one understands as seeing no cause, because one does not understand external objects, one will destroy the Middle Way." This means that if one thinks that the ultimate Middle Way is annihilation emptiness and thinks that it will become a nihilistic view, so one clings to reality and is not empty, then those who think that conventional truth is established by valid cognition, similarly, "Because of slander and exaggeration, one will become a speaker of the Middle Way." Thus, they are said not to be the great Middle Way. Realizing in Mind-Only, and external objects clearly appearing, being able to prevent various conceptualizations, that path is the Middle Way. Furthermore, it says: "Abandoning existence and non-existence, there is a thing that is established, how can the nature of a thing liberated from existence and non-existence become two?" This means that there exists the perfectly established nature that transcends the grasped and the grasper, which is the other-empty Middle Way. Therefore, "It is Mind-Only, but there is no appearance, because there is no appearance, it does not arise, this Middle Way path, I and others also speak." This means that because there is no deluded appearance, it transcends the Mind-Only of the four schools, and it is also thought that there is nothing other than the mind, so the Middle Way path that is also in accordance with Mind-Only is said to be spoken by all Buddhas. May all beings quickly realize this profound and difficult to understand supreme Mahāyāna Dharma, and may these virtues be dedicated for the purpose of practicing the great conduct of the Buddhas and Bodhisattvas. This passage is a necessary scriptural quotation related to the ornament of the Other-Empty Middle Way.