English
Returning to the point, what is the basis for entering (this tradition)? If it is said that one enters arbitrarily without relying on the Buddha's teachings and treatises, it is not so. In general, it relies on all the Buddha's teachings, and among all the teachings, it is the Great Madhyamaka of Other-Emptiness that is taught. Because the first teachings are taught in an unclear way, the intermediate teachings are taught in a slightly clearer way, and the last are taught in an unhidden and clear way. Therefore, it is acknowledged that the three turnings of the wheel are not contradictory and are consistent. The meaning of saying that form exists at first refers to the dependent origination of conventional truth, and saying that it is free from elaboration in the middle refers to being free from all elaborations of signs. Therefore, the first and middle also speak of Other-Emptiness, but only speak of it unclearly, and the last is spoken of extensively in a spread-out manner. Therefore, in general, it relies on all the Buddha's teachings, especially the definitive meaning sutras such as the ten Heart Sutras that are the main ones, and the treatises that are most excellent, such as the five treatises by Maitreya, including the Ornament of Clear Realization, and Manjushri's Concise Explanation of the Essential Points of View, and other special commentaries such as the three treatises including the Distinguishing the Middle from the Extremes, and the Buddha's prophecy of distinguishing the definitive and provisional meanings, as stated in the Root Tantra of Manjushri: "The Bhikshu named Asanga, is skilled in the meaning of that treatise, the Sutras of definitive and provisional meaning, he will distinguish in various ways, the master of worldly knowledge, he will become a wise one who writes treatises." As it is said, the scriptures composed by the noble Asanga, who abides on the third ground, the Radiant Ground, and the treatises of the master Vasubandhu, who is the crown ornament of all the wise. Not only that, but also relying on the words of the noble Nagarjuna and others, who were prophesied by the Buddha to realize the wisdom of freedom from elaboration, as well as Chandrakirti, Shantideva, Dignaga, Dharmakirti, and many other holy beings, one enters (this tradition). It is not by relying on others in India and Tibet who boast of being great charioteers and write many treatises, and others who say, "This person has started a chariot tradition," and are famous everywhere, but only engage in analysis at times.
Chinese
如今的智慧不能如实地了解真实义的密意，一方面，即使具有智慧，但不具备福德，因此不能如实理解，从而对真实义感到迷惑；或者，即使了解真实义的密意，但心怀狡诈，不是正直之士，行为虚伪之人所著的论典之语，不是可以信赖之处，应当舍弃。第四，进入其中的利益有五种：将能很好地领悟诸佛经论的所有意义。其理由是，依靠这自空大中观，将能生起辨别了义不了义的智慧。有了这样的智慧，所有经论的词句意义，与二谛的建立皆不相违背且能和谐一致。超越魔的道路是：对于佛所说的任何法类，通过听闻、思维、禅修等，都有可能超越魔的道路。更何况是修习中观的殊胜之法——空性的意义呢？仅仅是听闻、思维等，也能使魔的道路无法构成障碍，并能从中超越。业障的止息是：即使是五无间罪等极重的业障，如果修习和思维这空性自空中观的意义，也能轻易地止息。例如，国王阿阇世杀害了自己的父亲频婆娑罗王，以及调伏大象等极重的罪业，后来生起后悔之心，前往佛陀处，修习空性，从而获得了无生法忍。佛说，他所获得的无生法忍，也只是小小的无生法忍。此外，在《业障清净经》等经典中也有类似的记载。因此，修习空性的意义是特别的净障之法。如《宝性论》中说： “无论何人因屡屡亲近罪恶之友而对佛陀怀有恶意，或者杀害父母、阿罗汉，做出离间僧众等不可饶恕之事，若能如实思维法性，亦能迅速从中解脱。”获得无量殊胜的福德是：依靠这中观的殊胜之法，将能获得无尽的福德。
English
Now, wisdom cannot truly understand the meaning of the definitive meaning. On the one hand, even if one has wisdom, but does not have merit, one cannot understand it properly, and thus is confused about the definitive meaning; or, even if one understands the meaning of the definitive meaning, but is cunning and not an upright person, the words of the treatises written by those who act hypocritically are not to be trusted and should be abandoned. Fourth, the benefits of entering into it are fivefold: one will be able to understand well all the meanings of the Buddha's scriptures. The reason for this is that by relying on this Great Madhyamaka of Other-Emptiness, the wisdom to distinguish between the definitive and provisional meanings will arise. With such wisdom, all the words and meanings of the scriptures will not contradict each other and will be in harmony with the establishment of the two truths. Transcending the path of the demons is: for any category of Dharma spoken by the Buddha, by listening, thinking, meditating, etc., it is possible to transcend the path of the demons. What's more, what about meditating on the supreme Dharma of Madhyamaka—the meaning of emptiness? Even just listening, thinking, etc., can prevent the path of the demons from forming obstacles and can transcend it. The cessation of karmic obscurations is: even the heaviest karmic obscurations, such as the five heinous crimes, can be easily ceased if one meditates and contemplates on the meaning of this emptiness, Other-Emptiness Madhyamaka. For example, King Ajatasatru killed his own father, King Bimbisara, and tamed fierce elephants, etc., which were extremely heavy sins. Later, he felt remorse and went to the Buddha, practiced emptiness, and thus obtained the forbearance of non-arising Dharma. The Buddha said that the forbearance of non-arising Dharma that he obtained was only a small forbearance of non-arising Dharma. Furthermore, similar accounts can be found in the Sutra on the Purification of Karmic Obscurations and other scriptures. Therefore, meditating on the meaning of emptiness is a special method for purifying obscurations. As it is said in the Uttaratantra: "Whoever harbors malice towards the Buddha due to repeatedly associating with evil friends, or kills parents, arhats, and commits unforgivable acts such as causing discord among the Sangha, if they truly contemplate the nature of reality, they will quickly be liberated from it." Obtaining immeasurable and excellent merit is: by relying on this supreme Dharma of Madhyamaka, one will be able to obtain inexhaustible merit.
Chinese
将获得极其广大的无上殊胜的福德。这四者将在现世体验到果报，究竟的果报也将从这清净的中观见中获得无上圆满正等觉的佛果。如是，暂时的四种利益和究竟的一种利益，这五者是进入他空大中观的利益。与此殊胜中观相离的声闻，以及大乘唯识宗和自空宗等见解相关的圣法，即使修行 বহু 劫，也不如修持他空大中观的短暂片刻，因为他空大中观圆满了福德和智慧的资粮，极其殊胜，并且接近成佛。第五，如何进入的方式是什么呢？依靠圣言和理证进入。其中，量士夫的圣言与现量、现证不相违背，与隐蔽的推论不相违背，与极隐蔽的信赖推论不相违背，具备这三种考察。在此之上，追随显示解脱之道的佛陀所说的经部，以及《心释》等十地菩萨所造的论典，以及无著等大车轨师所造的论典等量士夫的圣言，并通过现量和推论等理证的完整支分而进入。如果认为圣言的成立不需要理证来证实，理证的成立也不需要圣言来证实，那么，首先是不确定的，一般来说，圣言已经成立的，不需要理证再次证实，但是，使圣言已经成立的与理路相符，从而产生更强的定解是需要的。第二也是不确定的，即使现量和推论的理证成立，圣言的证实也不相违背。例如，有为法是无常的，即使通过理证成立，再次通过经部的圣言等显示有为法是无常的圣言，也会产生更强的定解，并且有为法会变得与理证的根源相符。因此，追随量士夫的圣言，并通过理证的完整展现而双运。
English
One will obtain exceedingly vast, unsurpassed, and excellent merit. These four will experience the results in this very life, and the ultimate result will also be obtained from this pure Madhyamaka view, the unsurpassed, perfectly complete, and fully enlightened Buddhahood. Thus, these five—the four temporary benefits and the one ultimate benefit—are the benefits of entering the Great Other-Empty Madhyamaka. Even practicing the sacred Dharma associated with the views of the Hearers, the Great Vehicle Mind-Only school, the Self-Empty school, and so on, for many eons, is not as excellent as practicing the Great Other-Empty Madhyamaka for even a brief moment, because the Great Other-Empty Madhyamaka perfects the accumulation of merit and wisdom, is extremely excellent, and is close to Buddhahood. Fifth, what is the way to enter? One enters by relying on scripture and reasoning. That is, the valid scripture of a reliable person does not contradict direct perception, does not contradict hidden inference, and does not contradict very hidden inference based on trust. It possesses these three examinations. On top of that, one follows the Sutras, the words of the Buddha who shows the path of liberation, and the treatises composed by the Bodhisattvas of the ten bhumis, such as the Heart Sutra commentary, and the treatises composed by the great chariot masters such as Asanga, and so on, which are valid scriptures of a reliable person. One enters through the complete branches of reasoning, such as direct perception and inference. If one thinks that the establishment of scripture does not require proof by reasoning, and the establishment of reasoning does not require proof by scripture, then the first is uncertain. In general, although what has already been established by scripture does not need to be re-established by reasoning, it is necessary to make what has already been established by scripture consistent with the path of reasoning, so that a stronger certainty arises. The second is also uncertain. Even if the reasoning of direct perception and inference is established, the proof by scripture is not contradictory. For example, although conditioned phenomena are impermanent is established by reasoning, again, through the scripture of the Sutras, etc., which shows that conditioned phenomena are impermanent, an even stronger certainty arises, and conditioned phenomena become consistent with the source of reasoning. Therefore, one follows the valid scripture of a reliable person and unites it with the complete manifestation of reasoning.
Chinese
遮破之理。如顺世外道般，以说相违之理遮破他宗。以理由相同而平等的遮破。以所立与能立相同之未成等，以种种似是而非的理由遮破他宗，自己没有立宗，什么也不承认，这是狡诈，应当遮止，应当舍弃。这与自己前后之语也相违，我什么也不承认。这本身就是不承认的立宗。因此，没有立宗和什么也不承认，这二者与自己前后之语相违。入于论典之五种方式，以上所说之那些，归纳其义是：入于何处等，以一个偈颂来表示，心领神会即可。第二、真实论典。分为经和释，首先是：胜义之界，实相之法性，从名相的角度来说，以如来藏、我、真我等名称来表示，其意义也是如法性那样安住，不是除此之外的其他，因此是如来藏。法界本身在事物之实相上成立，并且为圣者们各自所证知，因此是“我”。法界本身不是人我、法我等，因此是“真”，即殊胜或最卓越之自体。胜义之界本身是无分、周遍和遍布者。其意义是，恒常、一切种类的那个，被安立为法界的体性。而且，将法界安立为恒常，也仅仅是常有的恒常吗？不是的。因为常有是刹那前后生灭的，而法界是远离生灭的，因此仅仅是自性的恒常。它显现为一切种类的所知，显现为自性的色之相，同样也显现为声音之相等等。如此确定法界的体性之后，也成为无分、周遍、遍布者。因为是恒常的，因为超越了时间和处所，没有各个部分，因此成为无分。凡是不恒常的，就不能成为无分，因为具有处所和时间的各个部分。而且，东方的那个对西方……
English
The way to refute. Like the Lokayata, refuting other tenets by stating contradictory reasons. Refuting with equal reasons. Refuting with unestablished proofs where the thesis and proof are the same, etc., using various seemingly valid reasons to refute the tenets of others. Since one has no commitment of one's own and does not accept anything, this is deceitful and should be stopped and abandoned. This also contradicts one's own previous and subsequent words. "I do not accept anything." This itself is a commitment not to accept. Therefore, "no commitment" and "not accepting anything" contradict one's own previous and subsequent words. The five ways to enter the treatise, as mentioned above, are summarized as: "Entering where," etc., indicated by a single verse, which should be understood implicitly. Second, the actual treatise. Divided into sutra and commentary, first: The Dharmadhatu of ultimate reality, the nature of reality, from the perspective of names, is indicated by names such as Tathagatagarbha, Atman, and Paramatman, and its meaning also abides as the nature of reality itself, and is not other than that, therefore it is Tathagatagarbha. The Dharmadhatu itself is established in the reality of things and is known by each of the noble ones, therefore it is "Atman." The Dharmadhatu itself is not the self of person or the self of phenomena, etc., therefore it is "Parama," that is, the supreme or most excellent self. The Dharmadhatu of ultimate reality itself is indivisible, all-pervading, and pervasive. Its meaning is that the eternal, all-encompassing, is established as the nature of the Dharmadhatu. Moreover, is the Dharmadhatu established as eternal merely the eternity of continuity? No. Because continuity is the arising and ceasing of moments before and after, while the Dharmadhatu is free from arising and ceasing, therefore it is only the eternity of self-nature. It appears as all kinds of knowable objects, appearing as the form of self-nature, and similarly, it also appears as the form of sound, etc. Having thus ascertained the nature of the Dharmadhatu, it also becomes indivisible, all-pervading, and pervasive. Because it is eternal, because it transcends time and place, without separate parts, therefore it becomes indivisible. Whatever is impermanent cannot be indivisible, because it has parts of place and time. Moreover, that of the east to the west...