Chinese
因为空性就像梦一样。如是认为。《入中论》中说：我和他以及二者，从无因中，生是不可能的，所以事物没有自性。这是第二点：各种各样的现象，本体与有无和生是分离的。因此，如果本体存在，那么生是不合理的。如果想要那样，因为没有生，所以存在是不合理的。《七十空性论》中说：因为有存在，所以没有生；因为没有存在，所以不是生。这是第三点：从一中生多，从多中生一，从一中生一，从多中生多，都是空性的。《二谛论》中说： 多不造一物，一不造多物，多不造多物，一亦不造一。这是第四点：实际上，显现的任何事物，都不是实有和非实有，因为与一和多分离，就像水中的月亮一样。《中观庄严论》中说：我和他所说的这些事物，真实地，在何处与一和多的自性分离，没有自性，就像影像一样。这是第五点：所有显现的法都是缘起，因此，普遍是空性，就像幻觉一样。就像那样，《根本论》中说：凡是缘起，即是空性。这里，那些理由仅仅承认对真实和虚假的否定。也就是说，这些显现的事物，仅仅从显现上，就与各自的本体空性，因此，在究竟意义上，只承认分别的否定性空性。第二点是：第二佛陀，吉祥的龙树，对《中观根本论》的意义的无误解释，是所有特征乘的最高目标。然而，前者并不被认为是最终的中观，因为认为在胜义中不存在，所以堕入断灭边；因为承认世俗存在，所以没有超越常边；并且，通过思维分析所阻止的戏论也不是无戏论，文殊菩萨说：蕴的分析和空性，就像水中的树一样，没有心要。
English
Because of emptiness, it is like a dream. Thus it is believed. In the Madhyamakavatara, it says: "Self and other, and both, from no cause, birth is impossible, therefore things are devoid of inherent existence." This is the second point: These various phenomena are separate from essence, existence, non-existence, and birth. Therefore, if essence exists, then birth is unreasonable. If one desires that, since there is no birth, existence is unreasonable. In the Seventy Stanzas on Emptiness, it says: "Because there is existence, there is no birth; because there is no non-existence, there is no birth." This is the third point: From one, many; from many, one; from one, one; and from many, many, are empty. In the Two Truths, it says: "Many do not make one thing, one does not make many things, many do not make many things, and one does not make one either." This is the fourth point: In reality, whatever appears is not established as either real or unreal, because it is separate from one and many, like the moon in water. In the Ornament of Madhyamaka, it says: "These things spoken of as self and other, truly, where are they separate from the nature of one and many, they are without inherent existence, like reflections." This is the fifth point: All phenomena that merely appear are interdependent arising, therefore, they are universally empty, like illusions. As it is said, in the Root Text: "Whatever is interdependent arising, that is considered emptiness." Here, those reasons only acknowledge the negation of reality and falsehood. That is, these appearing things, merely from appearance, are empty of their own distinct essences, therefore, in the ultimate sense, only the emptiness of analytical negation is acknowledged. The second point is: The second Buddha, glorious Nagarjuna, the unerring explanation of the meaning of the Root Verses on the Middle Way, is the supreme goal of all characteristic vehicles. However, the former is not considered the ultimate Middle Way, because it is believed to be non-existent in the ultimate sense, therefore falling into the extreme of annihilation; because it acknowledges conventional existence, it has not transcended the extreme of permanence; and the elaboration prevented by the discriminating wisdom of the mind is also not without elaboration, as Manjushri said: "The analysis of the aggregates and emptiness, like a tree in water, have no essence."