English
Because of not wearing clothes. Thus, if one understands the explanation of the single nature of reality, the Madhyamaka of what is to be realized and what realizes, and the concise establishment of the two truths that arise from it, etc., then one will understand all the profound teachings of the Mahayana. If one does not understand these meanings as explained above, even if one practices the Mahayana teachings, one will fall into the abyss of clinging to permanence and clinging to annihilation. Moreover, the Victorious One himself prophesied that by grasping the literal meaning of the words of the profound Mahayana sutras, twenty-eight inverted philosophical tenets, etc., would arise. If one does not understand this meaning, one will fall into the abyss of permanence and annihilation. However, such a meaning cannot be realized merely by great wisdom and sharp intelligence, but by accumulating immeasurable merit and possessing abundant roots of virtue with strong faith, one will thoroughly and correctly understand this meaning. Therefore, those who possess supreme wisdom, that is, the perfect wisdom that discerns the ultimate truth, will gain a unique certainty about the meaning of this Great Madhyamaka of Other-Emptiness. Second, explaining other names of Madhyamaka, there are about fourteen names, the first of which is: abandoning the extreme of indulging in pleasure, and also abandoning the extreme of toil and fatigue, upright living is the Middle Way; in terms of conduct, taking what should be taken and abandoning what should be abandoned, acting with non-inverted taking and abandoning is the Middle Way; in terms of the mind abiding, it is neither merely abiding in calm, nor merely moving, but cultivating the union of calm abiding and insight, is the Middle Way; the so-called stage of view is: it is the view of abiding in reality, and in the stages of view that will be explained below, the word "Madhyamaka" should be added. The Madhyamaka that relies solely on the selflessness of persons is: taking the five aggregates of grasping as objects, clinging to self and what belongs to self, and those who are deluded by evil philosophical tenets, believing that this world is created by the creator Ishvara, Vishnu, etc., etc., being empty of a creator, this is the abandonment of the extreme of existence or <permanence> among the two extremes, and
Chinese
仅仅在名言上，从各种各样的因产生各种各样的果等，在世俗谛的缘起上不欺骗，这是从有无二边中远离了无或者断灭的边。这样，远离二边的补特伽罗无我，虽然仅仅是安住方式的中观，但并不是究竟的安住方式的中观。对此，也有远离二边的补特伽罗无我，这是所缘的中观，以及无有它的证悟智慧，这是能缘道的中观。所谓“唯是心相续，无我及他者”，心相续是指阿赖耶识。因此，阿赖耶识仅仅是刹那，存在于相续的常法中，除此之外，没有所谓我与自性。因为这个原因，阿赖耶识的前一个刹那灭去，后一个刹那产生。不是安住于自性的常法中。在没有获得佛果之前，它不会中断，成佛之后，它会转变为智慧，不是先前产生后来中断。对于观待法无我的中观，首先是观待周遍计度的自性的中观：周遍计度的所有法，如<外境色声等>，在二谛的体性中都不存在，因此从常边中解脱。然而，由于显现为错乱的自性，因此从断边中解脱。这样，远离二边，因为在世俗谛中也不存在，所以是仅仅观待世俗谛的中观。<所取心>观待依他起的自性的中观是：舍弃外境的色声等，即不存在，这远离了常边。在心中显现为色声等各种显现，这远离了无有的边。这样，远离二边，被认为是瑜伽行者的世俗中观。因为在心中，所有能取所取的显现都清晰地显现，所以从断边中解脱。因为所有这些的自性在任何地方都不成立，所以从常边中解脱。这样，远离常断，这仅仅是名言上的胜义谛，不是真实的胜义谛，而是进入胜义谛的门。
English
Merely nominally, various results arise from various causes, etc. In the relative origination of conventional truth, it is not deceptive, and it is free from the extreme of non-existence or annihilation among the two extremes. Thus, the selflessness of a person who is free from the two extremes is merely the Madhyamaka of the mode of abiding, but it is not the ultimate Madhyamaka of the mode of abiding. In this regard, there is also the selflessness of a person who is free from the two extremes, which is the Madhyamaka of the object of cognition, and the wisdom that realizes its absence is the Madhyamaka of the path of the subject of cognition. The saying "Only the mind stream, without self or others" means that the mind stream is the alaya-vijnana. Therefore, the alaya-vijnana is merely a moment existing in the continuous permanence, and there is no such thing as self or self-nature other than that. For this reason, the previous moment of the alaya-vijnana ceases, and the next moment arises. It does not abide in the permanence of its own nature. It does not cease until Buddhahood is attained, and when Buddhahood is attained, it is transformed into wisdom, and it is not that what arose earlier ceases later. Regarding the Madhyamaka that looks to the selflessness of phenomena, first, the Madhyamaka that looks to the nature of the completely imputed is: all phenomena that are completely imputed, such as <external objects, forms, sounds, etc.>, do not exist in the nature of the two truths, and therefore are liberated from the extreme of permanence. However, because they appear as the nature of delusion, they are liberated from the extreme of annihilation. Thus, being free from the two extremes, because it does not exist even in conventional truth, it is the Madhyamaka that merely looks to conventional truth. <The apprehended mind> The Madhyamaka that looks to the nature of other-powered is: abandoning external objects such as forms and sounds, that is, non-existence, is free from the extreme of permanence. The appearance of various appearances such as forms and sounds in the mind is free from the extreme of non-existence. Thus, being free from the two extremes is considered to be the conventional Madhyamaka of the yogis. Because all the appearances of the apprehended and the apprehender appear clearly in the mind, it is liberated from the extreme of annihilation. Because the nature of all these is not established anywhere, it is liberated from the extreme of permanence. Thus, being free from permanence and annihilation, this is merely the nominal ultimate truth, not the real ultimate truth, but merely the door to enter the ultimate truth.
Chinese
由于法性圆成实唯有存在于实相中，因此舍弃了无边。由于它远离了所取遍计和能取依他起二者，因此也远离了有边。如此这般，诸佛认为，远离二边的法性是胜义中观。这是因为，在遣除之基圆成实之上，是空性遣除对象遍计和依他起二者的中观。并非仅仅依赖于圆成实，也稍微依赖于其他二种自性的一面。完全依赖于圆成实法性的中观的究竟特点是：真实的法性<法界与智慧无二无别>本身显现为一切形象，因此超越了断灭边。它恒常不变，并且远离戏论，因此超越了常边。如此这般，远离二边的真实的法性，如《入楞伽经》中说：“色不至有，不变不入灭，互相拥抱寂静，非男是胜位。”这如同是与密咒乘相联系的究竟中观特点。在印度和西藏这片土地上，大多数自诩为智者和成就者的人，也对这最后的甚深意义极度迷惑且未证悟。依赖于二谛的中观是：在世俗中，各种显现由因缘的缘起产生，并不矛盾，因此舍弃了无边，在胜义究竟中，那些世俗的显现什么也没有，这是舍弃了常边。如此这般，宣说远离二边的中观，是依赖于世俗谛和胜义谛二者的中观特点，这是与其他宗派共同的中观安立界限。依赖于果的中观是二种利益、二种身、二种功德和二种事业。其中第一种是自利和他利二者。其中，自利以远离戏论的大智慧舍弃了有边，他利以事业的显现如幻化般显现，因此舍弃了无边。对于二身而言，法身以远离戏论的寂静舍弃了有边，色身以无碍地显现舍弃了无边。功
English
Since the nature of reality, the perfectly established, exists solely in the true state, it abandons the extreme of non-existence. Because it is free from both the apprehended imputed and the apprehending dependent, it is also free from the extreme of existence. Thus, the Buddhas consider the nature of reality that is free from both extremes to be the ultimate Madhyamaka. This is because, upon the basis of negation, the perfectly established, it is the Madhyamaka that is empty of the objects to be negated, the imputed and the dependent. It does not rely solely on the perfectly established, but also relies slightly on the side of the other two characteristics. The ultimate characteristic of the Madhyamaka that relies solely on the perfectly established nature of reality is: the true nature of reality <the indivisibility of space and wisdom> itself appears in all forms, thus transcending the extreme of annihilation. It is eternally unchanging and free from elaboration, thus transcending the extreme of permanence. Thus, this true nature of reality, which is free from both extremes, as stated in the *Descent into Lanka Sutra*: "Form does not come into existence, it does not go to extinction without change, mutual embrace is peace, the state of a eunuch is supreme." This is like the ultimate characteristic of the Madhyamaka that is related to the Mantrayana. In this land of India and Tibet, most of those who claim to be wise and accomplished are also extremely confused and have not realized this last profound meaning. The Madhyamaka that relies on both truths is: in the relative, the various appearances arise from the interdependence of causes and conditions, which is not contradictory, thus abandoning the extreme of non-existence, and in the definitive ultimate, none of those relative appearances exist, which is abandoning the extreme of permanence. Thus, the Madhyamaka that teaches the abandonment of both extremes is the characteristic of the Madhyamaka that relies on both the relative truth and the ultimate truth, and this is the common boundary of the establishment of Madhyamaka. The Madhyamaka that relies on the result is two benefits, two bodies, two qualities, and two activities. The first of these is two benefits, self-benefit and other-benefit. Among these, self-benefit abandons the extreme of existence with great wisdom that is free from elaboration, and other-benefit abandons the extreme of non-existence because the appearance of activity appears like an illusion. For the two bodies, the Dharmakaya abandons the extreme of existence with the solitude of freedom from elaboration, and the Rupakaya abandons the extreme of non-existence with unobstructed appearance. Qualities
Chinese
而且在证悟时，力量等所有无漏的功德都是一体的，所以舍弃了有边。因为所有变化都显现出来，所以舍弃了无边。在事业方面，行者法身远离勤作的戏论，所以舍弃了有边。所作之事以如幻的方式在所化众生的境界中显现，所以舍弃了无边。像这样，在所有果位的阶段，都是周遍和常恒之义的中观。第三，驳斥其他中观的错误观点：如果有人说，一切法都因为各自的自性空性而无有，这就会堕入断见。如果在此之上又说，各自自性空性的空性也无有，那更不用说会堕入断见，而是大断边。以上是关于确定中观自性的第一个论述的解释。第二，从基础、道路、结果三个方面详细阐述，分为三个部分。首先，在基础方面，又分为从所知的事物的一般方面进行确定，以及分别详细阐述。第一部分又分为四个方面，首先是从三种法进行分析：一般来说，胜者导师佛陀不仅宣说了五蕴、十八界和十二处，还宣说了无量福德蕴和解脱蕴的差别。在《显扬诸界经》中，宣说了六十种界的差别等等。对于处，不仅有十二处，还有无色处四种等等，宣说了无量处的差别。蕴、界、处的这些分类，在此处是可以显现于识，并且被称为声音和概念的，因此是显现和声音。世俗法的分类有三种：实物、假立物和非物。其中，实物是指地、水、火、风的微尘等，是物质的实体。境的相貌在识中显现，对于识来说，是识的实体。假立物是指，一般在没有用理智进行观察和分析的情况下，瓶子等被称为实物，但是瓶子的产生和灭亡等，因为是用心假立的，所以是假立存在。非物