English
In order to refute those who, from the very beginning, deny all appearances, clinging to the extreme of nihilism that everything does not exist, and in order to refute those who recognize that existence and non-existence are no different, who are weary because samsara is merely an appearance, and who ultimately take refuge in the nirvana of the Lesser Vehicle, therefore, existence, non-existence, and the lack of difference between existence and non-existence are established in order. Second, regarding considering what is clung to as illusory, there are three points: revealing the cause and nature of the illusion that arises from clinging; the opponent to be abandoned is similar to illusion; the way of abandoning is similar to illusion. The first point is: the cause of the illusion that appears as form and the illusion, namely eye consciousness and so on, are considered to be, in order, the consciousness that appears as the reality of form, such as blue, and the consciousness that is not form. If it is thought that although the cause of the illusion is not real, is the nature of the illusion, namely eye consciousness and so on, established as real? It is not so, because the consciousness of form as the cause is not real, so the consciousness of non-form as the result, namely eye consciousness and so on, is also not real there. Second, the opponent to be abandoned is similar to illusion, divided into two points: example and meaning. First is the example, divided into two points, the first is the example of defilement: the consciousness that clings to the image of an illusory elephant, because it is an illusion, therefore it is said that the grasper, the elephant, and the grasped, the consciousness, are dualistic grasping, that is to say, the fault is dualistic grasping. Its meaning is that although the appearance is not as it is, the grasper and the grasped are not real, but they cling to the grasper and the grasped. Second is the example of purification: the yogi who cultivates ugliness clings to all places as the image of skeletons, which is also because it is an illusion, so it is said that the object and consciousness are dualistic grasping. Its meaning is that although the appearance is not as it is, the grasper and the grasped are not real, but they cling to the grasper and the grasped. Second is the meaning, divided into two points, the first is the dissimilar aspect: similarly, as the dharma of the nature of illusion, whatever is the dissimilar aspect, such as desire, is just like the illusory elephant that is merely an appearance, it is also merely unreal conceptual thought, just like the illusory elephant is not real, the grasper and the grasped are also not real, and there is no difference between existence and non-existence.
Chinese
向外存在和不存在以及差别等等，都和幻术相似。第二，对治是：同样，对治之法，如四念住等等，也是孩童所执著的那样不存在，而佛陀所执著的那样存在。同样，薄伽梵所作的十二行相的教示，对于孩童来说，显现为不存在。因此，不像孩童所执著的那样具有真实的体性。因此，虽然不存在却显现为存在，所以也显示为和幻术相似。第三，显示断除的方式和幻术相似是：如果一个幻术国王被另一个幻术国王击败，但他却没有我慢，同样，那些将断除和对治之法视为幻术一般的王子们，即使断除了所断之物，也没有我慢。断除和对治二者，因为对一切烦恼和清净之法拥有自在，所以用国王来比喻二者。第三，解释和幻术的八个比喻相似的意义是：佛陀在一切法平等性中现证菩提，那些胜过声闻和独觉的圣者们，从这个和那个经部中说：“有为法都如幻术一般。”所说的就是指内在的六处，如幻术之人虽然没有真实性，却显现为享受对境一般，眼等也是如此，虽然没有我等，却显现为享受，因此。如梦境一般是指外在的六处，虽然不真实，却显现为可以享受。如阳焰一般是指心和心所二者，如阳焰中产生误以为是水一般，同样，二者也是误以为是能取和所取的根源。如影像一般是指内在的六处，如影像的美与不美由形体的美与不美决定一般，它们的善与不善由先前的善业和恶业所造。如眼翳一般是指外在的六处，如因伞的遮蔽而产生阴影一般，因内在的六处的力量而产生它们。所说的法如同回声，虽然不真实，却能发出声音。依靠禅定的功德之法是
English
Outward existence and non-existence, as well as differences and so on, are similar to illusion. Second, the antidote is: Similarly, the antidotal dharmas, such as the four mindfulnesses, are non-existent in the way that children grasp them, but existent in the way that Buddhas grasp them. Similarly, the twelve acts taught by the Blessed One are non-existent as they appear to children. Therefore, they do not have the characteristic of being true as grasped by children. Therefore, although non-existent, they appear to exist, thus showing that they are also similar to illusion. Third, showing that the way of abandonment is similar to illusion is: Just as if one illusion king is defeated by another illusion king, he has no pride, similarly, those princes who see the dharmas of abandonment and antidote as being like illusion, even if they abandon what is to be abandoned, they have no pride. The two, abandonment and antidote, are likened to kings because they have power over all afflictions and pure dharmas. Third, explaining the meaning of being similar to the eight examples of illusion is: The Buddhas who have awakened to complete enlightenment in the equality of all dharmas, those who are superior to the Shravakas and Pratyekabuddhas, say in this and that Sutra, "Conditioned dharmas are like illusion." What is said refers to the six internal sense bases, such as an illusionary person who, although without truth, appears to enjoy objects, similarly, the eyes and so on also appear to enjoy, although there is no self, etc., therefore. Like a dream refers to the six external sense bases, although not true, they appear to be enjoyable. Like a mirage refers to the mind and mental factors, just as a mirage causes the illusion of water, similarly, the two are also the basis for mistaking them as grasper and grasped. Like a reflection refers to the six internal sense bases, just as the beauty or ugliness of a reflection is determined by the beauty or ugliness of the form, their good and bad are caused by previous good and bad actions. Like an optical illusion refers to the six external sense bases, just as a shadow arises due to the covering of an umbrella, they arise due to the power of the internal sense bases. The spoken dharmas are like an echo, although not true, they can produce sound. The dharmas of qualities that rely on Samadhi are
Chinese
就像水中的月亮一样，因为禅定使心清净，所以在地上会显现出耗尽等等的现象。菩萨随自己的意愿在轮回中受生，应当知道这如同化身一般，因为一切行为都毫无烦恼地进行。希望以上三个比喻各自表达其含义。第二，胜义谛的自性或特征是，法界空性，由于遍计所执和依他起二者皆空，因此并非存在于其自身本质中。而圆成实性，即法性真如，也不是不存在等等，远离了十种戏论的边际，这在之前的第三个分别中已经阐述过了，因此在此不再赘述。第二，论师龙树与我互相交流而讲解的方式是：法性胜义谛具有自证等五种特征，以及具备三种特征的方式，论师龙树也在《中观根本慧论》中进行了阐述。其中，五种特征是：法性真如的智慧是各自自证智慧的行境，因此不是从他人教导中得知；其自性没有被遮蔽所染污，因此本来寂静；一切戏论世俗谛没有沾染其自性，因此不戏论；其本质是无分别智慧，因此没有分别念；法性具足一切相，但一切相并非意义各异，而是与真如无别，同一体性。这五种特征是法性真如的特征。三种特征是：如果任何法是从因和缘产生的物质，那么就不是自性任运成就，而是会变成由他者所造作。然而，法性真如的智慧不需要通过因缘新产生，而是自性任运成就，恒常存在。自性任运成就存在，不是被其他因缘所改造，那是自生的，因此不依赖于他者，没有依赖性，这就是具备三种特征。此外，法性真如远离言语所能表达，并且是相违的，因此也必须从世俗谛的心识行境中返回。
English
It is like the moon in the water, because meditation purifies the mind, and thus exhaustion and so on appear on the ground. The bodhisattva's taking birth in samsara according to their own wish should be understood as being like an emanation, because all actions are carried out without any affliction. It is hoped that each of the latter three examples expresses its meaning. Secondly, the nature or characteristic of the ultimate truth is that the Dharmadhatu is emptiness, because it is empty of both the imputed and the dependent, and therefore it does not exist in its own essence. And the perfectly established nature, the suchness of Dharmata, is also not non-existent, etc., being free from the ten extremes of elaboration, which has already been explained in the context of the third distinction, so it is not elaborated here. Secondly, the way in which the teacher Nagarjuna and I explain by exchanging words is: how Dharmata, the ultimate truth, possesses five characteristics such as self-awareness, and how it possesses three characteristics, is also explained by the teacher Nagarjuna in the Root Wisdom of the Middle Way. Among them, the five characteristics are: the wisdom of the suchness of Dharmata is the object of the wisdom of individual self-awareness, so it is not known from the teachings of others; its nature is not defiled by obscurations, so it is originally peaceful; all elaborations, conventional truths, have not tainted its nature, so it is non-elaborate; its essence is non-conceptual wisdom, so it is without conceptualization; Dharmata is endowed with all aspects, but all aspects are not different in meaning, but are inseparable from suchness, being of one taste. These five characteristics are the characteristics of the suchness of Dharmata. The three characteristics are: if any dharma is a substance that arises from causes and conditions, then it is not spontaneously accomplished, but will become something made by others. However, the wisdom of the suchness of Dharmata does not need to be newly created by causes and conditions, but is spontaneously accomplished and always exists. Being spontaneously accomplished, it is not modified by other causes and conditions, it is self-born, so it does not depend on others and is independent, which is to say it possesses three characteristics. Furthermore, the suchness of Dharmata is beyond what can be expressed by words and is contradictory, so it must also return from the object of the mind consciousness of conventional truth.
Chinese
因此，言说是必须由分别念引发的。如此一来，真如落入言语概念的范畴是合理的，因为法性真如是超越言说、思虑、表达的范畴的。自空派中观师们的阐述方式与这些不同，因此不应与此混淆。第三，从《中边论》中阐述的胜义谛的体性，有五点：体性，名相，阐述这些名相的含义，广述空性的分类，以及阐述成立的方式。第一，所取和能取二者的事物，在实相中完全不存在的基之法性真如，就是事物不存在的基的事物或自性，是胜义空性的体性。简而言之，事物不存在的自性就是空性。此外，遍计所执和依他起的体性不是存在，而胜义圆成实的体性也不是不存在。因此，这两者本体不是他体，因为法性圆成实仅仅通过遍计所执和依他起的无有来区分；本体也不是一体，因为法性是存在的，而法相依他起和遍计所执二者是不存在的。因此，不是有无本体一体的体性。第二，名称的名相是：空性的名称的名相简而言之是这些：真如，真实的边际，无相，胜义，法界，这些是意义相同名称不同的名相。第三，按照顺序阐述这些名相的含义是：能取所取二者皆空的智慧，是真如，因为是不变为异的自性。此法性称为真实的边际，因为是不颠倒的实相。此法性称为无相，因为是息灭戏论之相的自性。此法性称为胜义，因为是圣者各自自证智慧的行境。此法性称为法界，因为是大乘圣者诸法的因。理由成立，因为你所缘
English
Therefore, expression must be initiated by conceptualization. In this way, it is reasonable for suchness to fall into the category of verbal concepts, because the nature of reality, suchness, is beyond the realm of speech, thought, and expression. The Svātantrika Madhyamikas explain it differently from these explanations, so it should not be confused with this. Third, there are five points regarding the nature of ultimate truth as explained in the Madhyāntavibhāga: the nature, the synonyms, the explanation of the meaning of those synonyms, the extensive explanation of the divisions of emptiness, and the explanation of the way of establishing it. First, the suchness of the basis of reality, in which the objects of the apprehended and the apprehender are completely non-existent in reality, is the nature of the object or essence of the basis of non-existence, which is the nature of ultimate emptiness. In short, the nature of non-existence of things is emptiness. Furthermore, the nature of the parikalpita and paratantra are not existent, and the nature of the pariniṣpanna is not non-existent either. Therefore, these two are not different entities, because the nature of reality, the pariniṣpanna, is distinguished only by the absence of the parikalpita and paratantra; nor is the entity one, because the nature of reality exists, while the characteristics of the paratantra and parikalpita do not exist. Therefore, it is not the nature of having one entity of existence and non-existence. Second, the synonyms of the names are: the synonyms of the name of emptiness are briefly these: suchness, the true limit, signlessness, the ultimate, the element of reality, these are synonyms with the same meaning but different names. Third, explaining the meaning of these names in order is: the wisdom that is empty of both the apprehended and the apprehender is suchness, because it is the nature of not changing into something else. This dharma is called the true limit, because it is the non-inverted reality. This dharma is called signless, because it is the nature of the cessation of the signs of elaboration. This dharma is called the ultimate, because it is the object of the wisdom of the self-awareness of each noble being. This dharma is called the element of reality, because it is the cause of the dharmas of the Mahāyāna noble beings. The reason is established, because you are the object