Chinese
哦！ 那么怎样呢？ 就像这样说： 如同幻术和梦境， 如同乾闼婆城一样， 如此生，如此住， 如此说毁灭。 烦恼、业和有业之身， 作者和果之自体， 如同海市蜃楼和梦境， 与乾闼婆城相同。 又说： 身体和受用以及住处， 土地和波罗蜜多， 佛陀的神变和奇迹等， 眷属和涅槃等， 这一切都如幻术和化现， 犹如乱发一般显现。 又说： 最初的八和九是烦恼， 第二个和第十个是业， 剩余的七个也是痛苦。 十二缘起之法归纳为三， 从三生二，从二 也生七，轮回之轮， 将会一次又一次地进入。 一切行者都是因和果， 此处没有其他的众生。 从空性本身的诸法中， 将会生出空性本身。 诵经、镜子、酥油灯、墙壁， 阳燧、酸味和种子、声音， 蕴的自性连接， 不变异也应由智者了知。 对于极其微小的事物， 谁以断灭而分别观察， 不善巧者， 不能见到从缘起生的意义。 如是说。 此外，关于缘起之理，也应参阅导师所著的《圣稻秆经》的注释。 其中，胜义谛是导师所说的： 谁以缘起， 无灭无生， 无断无常， 非异义非一义， 无来无去， 寂灭戏论，示寂静， 对圆满佛陀语者， 顶礼彼之殊胜者。 又是导师所说： 识也是光明， 涅槃和一切空， 也说是法身。 如是说。 又： 此乃胜义谛， 无显现且无相， 所谓胜义谛， 乃是如来一切之所住。 如是说。 又从其他经典中说： 不能用肉眼去看， 不能用天眼去看， 不能用有分别和无分别的 智慧去看。 如是说。
English
O! How is it? It is said like this: Like illusion and dream, Like the city of Gandharvas, Thus it arises and thus it abides, Thus it is said to be destroyed. Afflictions, karma, and the body with karma, The agent and the fruit itself, Like mirage and dream, Are similar to the city of Gandharvas. Again it is said: Body and enjoyment, places and so on, Earth and the perfections, Buddha's miracles and wonders, Retinue and Nirvana, All of these are like illusion and emanation, Appearing like tangled hair. Again it is said: The first eight and nine are afflictions, The second and tenth are karma, The remaining seven are also suffering. The twelve dharmas are condensed into three, From three arise two, and from two Also arise seven, the wheel of existence, Will enter again and again. All beings are cause and effect, Here there are no other sentient beings. From the dharmas of emptiness itself, Emptiness itself will arise. Recitation, mirror, butter lamp, wall, Burning glass, sourness and seed, sound, The nature of the aggregates connecting, The wise should understand that it does not change. Even for extremely subtle things, Whoever speculates by severing, That unskilled one, Does not see the meaning arising from conditions. Thus it is said. Furthermore, the way of dependent arising should also be seen in the commentary on the Noble Rice Seedling Sutra composed by the teacher himself. Therein, the ultimate truth is what the teacher said: Whoever arises dependently, Without cessation, without arising, Without cutting off, without permanence, Not different meaning, not one meaning, Without coming, without going, Pacifying proliferation, showing peace, To the supreme one of the speakers of the perfect Buddha, I prostrate. Again, the teacher said: Consciousness is also clear light, Nirvana and all emptiness, It is also said to be the Dharmakaya. Thus it is said. Again: This is the ultimate truth, Without appearance and without characteristics, What is called the ultimate truth, Is the abode of all the Tathagatas. Thus it is said. Again, from other sources: It cannot be seen with the eye of flesh, It cannot be seen with the eye of the gods, It cannot be seen with knowledge with or without conceptuality. Thus it is said.
Chinese
尊者阿雅德瓦也说： “非有非无亦非有非无， 并非二者皆无， 从四句中解脱， 唯有中观者才能理解。 非常非断亦非亦常亦断， 从四边中解脱， 唯有中观者才能理解。” 导师月称的尊颜也说： “远离损减与增益，寂灭涅槃， 止息与空性， 是如是性之诸法的， 自性。” 如此宣说。 有分别与无分别的， 两种识不能领悟此。 声与量之名言， 对于修习此义无有必要。 为了遣除他方论敌， 以及在撰著大论之时， 如昔日智者所安立， 声与量也应宣说。 盲人随意攀登高山， 不会获得安乐。 执着于比量者， 难以不堕入歧途。 如同在黑暗中的事物， 以模糊的方式去寻找一样， 同样，以比量也， 无法了解如是之义。 如同盲人以脚的触感， 在险峻的道路上奔跑一样， 执着于比量者， 难以不堕入歧途。 怙主大乐也说： “自己的觉性， 不能由他人指示而领悟， 唯有恭敬修习才能领悟， 此义不能在其他地方领悟。” 如此宣说。 吉祥堪巴也说： “此乃自证之细微， 是细微者之行境， 如我等一般， 粗糙的智慧无法了知。” 如此宣说。 导师陈那也说： “于此涅槃之道城市中， 如来语之日光照耀下， 无我智之圣者千百入， 非是粗糙智慧者之境。” 如此宣说。 精通理路者中的佼佼者，成为论理学家之顶饰的法称也说： “欲求彼义者， 不应依赖比量之理， 唯有善加修习方能体验， 然彼不能证悟自证。 彼义之精髓， 非比量识所能体验， 依止善妙上师后， 修习方能体验。”
English
Venerable Aryadeva also said: "Neither existent nor non-existent, nor both existent and non-existent, Not even the absence of both, Liberated from the four extremes, This is understood by the Madhyamika. Neither permanent nor impermanent, nor both permanent and impermanent, Liberated from the four extremes, This meaning is understood by the Madhyamika." Thus he spoke. The venerable face of the teacher Chandrakirti also said: "Nirvana, free from depletion and accretion, Cessation and emptiness, Are the self-nature Of all phenomena of Suchness." Thus he spoke. This is not understood by The two kinds of consciousness, with and without conceptualization. The terms of sound and valid cognition, Are not necessary for meditating on this meaning. In order to refute opposing adversaries, And at the time of writing great treatises, As established by the wise ones of the past, Sound and valid cognition should also be spoken. A blind person climbing a mountain at will, Will not attain happiness. Those who primarily hold to inference, It is not difficult to fall into error. Just as objects in the darkness, Are sought in a vague manner, Likewise, even with inference, Suchness will not be known. Just as a blind person runs on a perilous path, By gauging the measure of his feet, Those who primarily hold to inference, It is not difficult to fall into error. The Protector Great Bliss also said: "One's own awareness, Is not understood by being shown by others, But is understood by meditating with reverence, That meaning is not understood elsewhere." Thus he spoke. Glorious Kampala also said: "This is subtle self-awareness, It is the domain of the subtle ones, Like us, It is not known by coarse intelligence." Thus he spoke. The teacher Dignaga also said: "Here, in the city of the path of Nirvana, Under the sunlight of the Tathagata's speech, A thousand noble ones of selflessness enter, It is not the domain of coarse intelligence." Thus he spoke. Dharmakirti, the best of those who know reasoning, the jewel in the crown of logicians, also said: "Desiring to seek that very meaning, One should not rely on the reasons of inference, One will experience it by meditating well, But that does not realize self-awareness. The essence of that very meaning, Is not experienced by inferential consciousness, Having relied on a good lama, One will experience it by meditating."
Tibetan
ང་བར་འགྱུར། །བདག་གཞན་སྡེ་པ་མ་ལུས་པ། །ལོག་པའི་ལམ་དུ་ཞུགས་མཐོང་དང༌། །དེ་དག་བདག་ལའང་སྡང་བས་ན། །རྗེས་སུ་དཔག་པའང་སྨྲ་བར་བྱ། །ཐོག་མ་མེད་ནས་རྨོངས་གྱུར་པས། དང་པོ་རིག་པས་བློ་སྦྱང་བྱ། །དེ་རྗེས་བསྒོམ་པར་འདོད་པ་ཡིས། །རྗེས་སུ་དཔག་པ་ཡིད་རྟོན་མིན། །ཞེས་དེ་ཁོ་ན་ཉིད་གསལ་བ་ལས་གསུངས་སོ། །འདི་ལྟ་བུའི་བདེན་པ་གཉིས་ཁོང་དུ་ཆུད་པ་ནི་གཞན་གྱི་སྡེ་པ་དང༌། རང་གི་སྡེ་པའི་རྒོལ་བ་དག་ལ་འཇིགས་པ་དང༌། བག་ཚ་བ་ནི་ཅི་ཡང་མེད་དེ། ཚུལ་གཉིས་ཤིང་རྟ་ཞོན་བྱས་ཏེ། །རིགས་པའི་སྲབ་ཀྱིས་བསྲབས་བྱས་ནས། །ལུང་གི་ལམ་དུ་ལེགས་པར་ཞུགས། །བླ་མའི་མན་ངག་ལྕག་གིས་གཞུ། །སྐྱེ་བ་མེད་པ་ཇི་ལྟ་བ་བཞིན་དུ་ཁོང་དུ་ཆུད་པའི་མཁས་པ་རྣམས་ཀྱི་ཀུན་རྫོབ་པའི་དངོས་པོ་གང་ལ་ཡང་ཆགས་པ་དང་སྡང་བ་དང་རྨོངས་པ་མེད་དེ། ཆོས་རྣམས་ཀྱི་ཆོས་ཉིད་དངོས་པོའི་དེ་ཁོ་ན་ཉིད་ཤེས་པའི་ཕྱིར་རོ། །དེ་ཅིའི་ཕྱིར་ཞེ་ན། འཇིག་རྟེན་པའི་རྣལ་འབྱོར་ནམ་མཁའ་མཐའ་ཡས་སྐྱེ་མཆེད་དང༌། རྣམ་ཤེས་མཐའ་ཡས་སྐྱེ་མཆེད་དང༌། ཅི་ཡང་མེད་པའི་སྐྱེ་མཆེད་དང༌། ཡོད་མིན་མེད་མིན་སྐྱེ་མཆེད་བསྒོམས་པ་དག་ཀྱང་རེ་ཞིག་གཟུགས་ཀྱི་འདུ་ཤེས་དང༌། ཐོགས་པའི་འདུ་ཤེས་རྣམས་ཐམས་ཅད་དུ་ནུབ་ཅིང༌། དེ་བཞིན་དུ་རྣམ་པར་ཐར་པ་བརྒྱད་དང༌། ཟིལ་གྱིས་གནོན་པའི་སྐྱེ་མཆེད་དང༌། ཟད་པར་གྱི་སྐྱེ་མཆེད་བསྒོམ་པ་གོམས་པའི་མཇུག་ཏུ་གཟུགས་ཀྱི་འདུ་ཤེས་སྤོང་བར་འགྱུར་ན་ཐེག་པ་ཆེན་པོ་བླ་ན་མེད་པའི་རྣལ་འབྱོར་པ་བསྐལ་པ་དཔག་ཏུ་མེད་པའི་དངོས་པོའི་ངོ་བོ་ཉིད་མེད་པར་ཤིན་ཏུ་གོམས་པ་བསྒོམས་པ་སྟོང་པ་ཉིད་བཅོ་བརྒྱད་དང༌། རྣམ་པར་ཐར་པའི་སྒོ་གསུམ་མཐར་ཕྱིན་པ་ལ་གནས་པ་རྣམས་གཟུགས་སུ་འཛིན་པར་འགྱུར་བ་ལྟ་སྨོས་ཀྱང་ཅི་དགོས་ཏེ། ནམ་མཁའི་དབུས་སུ་བདག་མེད་ཅིང༌། །ཆོས་ཀྱི་དབྱིངས་ལ་ཐིམ་པ་ནི། །ཤེས་རབ་ཕ་རོལ་ཕྱིན་པ་སྟེ། །མཐོང་བྱ་མཐོང་བྱེད་མཐོང་བ་མེད། །འདིར་རང་གི་སྡེ་པ་དངོས་པོར་འཛིན་པ་ཤས་ཆེ་བ་དག་མ་བཟོད་ནས་ཤིན་ཏུ་རྔམས་ནས་རྒོལ་བར་བྱེད་དེ། ཁྱེད་དབུ་མ་པ་དག་ནི་རང་གི་འདོད་པ་ཁས་མི་ལེན་ཅིང་གཞན་སུན་འབྱིན་པས། ཅོ་འདྲི་བར་བྱེད་པས་གཡོ་སྒྱུ་ཅན་ཡིན་པ་དང༌། སྐྱེ་བ་མེད་པ་ནི་མེད་པ་ཉིད་ཡིན་ནོ་སྙམ་ནས། མེད་པ་ཉིད་ཁོ་ནར་ལྟ་བ་དང༌། རྒྱུ་དང༌། འབྲས་བུ་དང༌། བདེན་པ་དང༌། དཀོན་མཆོག་ལ་སོགས་པའི་ཆོས་ཐམས་ཅད་ལ་སྐུར་བ་བཏབ་པས་ཆད་ པར་སྨྲ་བ་ཡིན་པ་དང༌། དེ་
Chinese
我将成为。 我及他者所有宗派， 见入于邪道， 且彼等亦憎恨我， 故亦当说随念。 从无始以来即愚昧故， 首先以理智修习心， 其后欲修习者， 随念不可信。 如是出自《彼性显明》。如是通达二谛，则于他宗及自宗之论敌，无有恐惧与顾虑。以二谛为车乘，以理智之缰绳调御，善入于经论之道，以上师口诀之鞭策。如实通达无生之智者，于任何世俗事物皆无贪嗔痴，因其知晓诸法之法性，事物之实相故。何以故？世间瑜伽士修习虚空无边处、识无边处、无所有处、非想非非想处，亦暂且令色想及有碍之想皆灭尽。如是，修习八解脱、胜处、遍处，于其习练之终，亦将舍弃色想。若大乘无上瑜伽士，于无数劫来极度串习事物之自性空性，修习十八空性，圆满安住于三解脱门者，何须言说彼等将执着于色？虚空之中无我，融入法界之中，是为般若波罗蜜多，无有能见、所见与见者。于此，自宗执着实有者多不能忍受，甚为凶猛而起争论，汝等中观派不承认自己之主张，却驳斥他人，以诘难为事，是为狡诈者，且认为无生即是无有，仅视为空无，并诽谤因、果、谛、三宝等一切法，是为断见论者，且
English
I shall become. I and all other sects, Seeing them enter the wrong path, And they also hate me, Therefore, I shall also speak of recollection. Since being ignorant from beginningless time, First, train the mind with reason, Then, those who wish to meditate, Recollection is not reliable. As it is said in "Clarifying the Suchness." Having understood these two truths, there is no fear or hesitation towards the opponents of other sects and one's own sect. Riding the chariot of the two truths, and taming it with the reins of reason, one enters well into the path of scripture, and whips it with the whip of the guru's instructions. Those scholars who understand unbornness as it is, have no attachment, hatred, or delusion towards any conventional phenomena, because they know the dharma nature of all dharmas, the suchness of things. Why is that? Worldly yogis meditate on the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, but also temporarily cause the perception of form and the perception of obstruction to completely subside. Likewise, practicing the eight liberations, the spheres of overcoming, and the spheres of exhaustion, at the end of their practice, they will also abandon the perception of form. If the supreme yogis of the Great Vehicle, who have become extremely accustomed to the emptiness of the nature of things for countless eons, meditate on the eighteen emptinesses, and perfectly abide in the three doors of liberation, what need is there to say that they will cling to form? In the center of the sky, there is no self, merging into the realm of dharma, is the Prajnaparamita, there is no seer, seen, or seeing. Here, those of one's own sect who cling to substantiality the most cannot bear it, and become very fierce and argue, you Madhyamikas do not admit your own assertions, but refute others, making a business of questioning, and are therefore deceitful, and think that unbornness is nothingness, and only see it as emptiness, and slander all dharmas such as cause, effect, truth, and the Three Jewels, and are therefore annihilationists, and