English
Because of this. You say that Prasangika Madhyamaka has two systems of self-emptiness and other-emptiness. Until then, there has not been a single proponent of tenets in both China and Tibet who said that Prasangika Madhyamaka has these two systems. If you say Madhyamaka, it is impossible to say that the Dharma of ultimate truth is truly established, and that conventional truth is unreal and empty by self-emptiness, because if you say that, you will become a proponent of reality, and saying reality and saying non-conceptual Madhyamaka are contradictory, because there is no valid cognition that does not confuse. Other dharmas are empty by self-emptiness, so other supreme dharmas will not become self-empty, so such (351a) Self-words without meaning and confusion will not occur in wise Madhyamaka gentlemen. Also, Zilongpa said: The mind-only, completely false, is Madhyamaka other-empty. To say that the completely false is the Madhyamaka school divided into four categories of tenet proponents, except for Zilongpa himself, has not appeared in China and Tibet before. The completely false also does not admit self-emptiness in its own system, thinking that it only admits other-emptiness, that is not the case, because the completely false also considers both self-emptiness and other-emptiness of its own system to be the nature of emptiness when explaining the meaning of the Mother Sutra. Also, like Zilongpa, the emptiness of self-emptiness is an ordinary emptiness, so emptiness is not useful, and the main emptiness is the wisdom of non-duality, so emptiness is useful in that way, that is also unreasonable, if conventional self-empty emptiness is not useful and is ordinary, then the apprehended and apprehender, the completely imputed, the perfectly established that exists on the other-dependent, is also not a useful emptiness, because you cannot think that way there either. Therefore, in the classification of Madhyamaka, there are two types of Madhyamaka: those who accept self-emptiness and those who accept other-emptiness. Some of those two say that the view of Madhyamaka that speaks of self-emptiness is higher, and some say that the view of Madhyamaka that speaks of other-emptiness is higher, those who praise each other loudly and say those words are the signs of distinguishing the tenets of Madhyamaka, Mind-Only, etc. (351b) without even turning their minds to even a little bit of the internal and external tenets, is the victory banner of true words.
Chinese
无有能胜故。第三者是，从般若波罗蜜多行相中说，彼等如是善为宣说。般若波罗蜜多行相经，从胜者之母中广说十六及四彼等，才说毕，便如是善为宣说。第三，以证悟二谛之智慧而入于止息，以悲心不舍弃有情之相，于高地胜伏其他圣者，以证悟二谛而令二义究竟之相，共有四者。初者是，如是智慧光芒照亮显现，如在自己手中之余甘子一般，三有此等无余本来无生，了悟而以世俗谛之力而趋入止息。 विशेषतः 宣说安住于般若波罗蜜多之菩萨不共功德殊胜，而显示智慧之次第圆满者是，如前所说之理，如是從由观察所生之智慧光芒，摧破见彼之障碍黑暗，而照亮彼之显现之菩萨，如在自己手中之余甘子一般，内外无碍而见，是故三有此等无余本来无生而了悟，虽于胜义中无有入于止息定，然于趋入世间世俗谛之时，以彼之力而入于离戏止息定。入于心及心所之止息定者，断除心及心所之增益而安住于彼定，或未断除增益而安住？如初者，由修所生之智慧量，于决断时，断除心及心所（352a）之增益。于遣除时，境心心所无生显现于彼智，由各各自证智而领会，故法性空性止息之等持，亦成为境与智二者皆有。如是则入于止息定亦仅成唯名。如第二者，若由修所生之智慧量未断除增益，则于彼性止息而入定之等持亦不成为无谬误。若疑修所生之智慧量与止息定不合。
English
It is invincible. The third is, from the way of the Perfection of Wisdom, they are well proclaimed in this way. The Sutra of the Perfection of Wisdom, from the Mother of the Victorious Ones, extensively explains the sixteen and four of them, and as soon as they are spoken, they are well proclaimed in this way. Third, entering cessation with the wisdom of realizing the two truths, the aspect of not abandoning sentient beings with compassion, subduing other noble ones on higher ground, and the aspect of perfecting the two meanings by realizing the two truths, there are four in total. The first is, thus, the light of wisdom illuminates the appearance, like a myrobalan in one's own hand, these three realms are all unborn from the beginning, realizing that, one goes to cessation by the power of conventional truth. विशेषतः Explaining the extraordinary qualities of the bodhisattva who dwells especially in the Perfection of Wisdom, and showing the perfection of the stage of wisdom, is that, as mentioned above, the light of wisdom arising from such examination destroys the darkness of the obstacles to seeing it, and the bodhisattva who illuminates its appearance is like a myrobalan in one's own hand, seeing without inner or outer obstructions, therefore, realizing that these three realms are all unborn from the beginning, although there is no entering into cessation samadhi in the ultimate sense, when entering into the worldly conventional truth, by that power, one enters into the cessation samadhi free from elaboration. Entering into the cessation samadhi of mind and mental factors, having cut off the imputation of mind and mental factors, one abides in that samadhi, or does one abide without cutting off the imputation? As for the first, with the measure of wisdom arising from meditation, at the time of determination, one cuts off the imputation of mind and mental factors (352a). At the time of elimination, the object, mind, and mental factors appear unarisen to that wisdom, and are comprehended by the wisdom of individual self-awareness, so the equipoise of the cessation of the emptiness of dharmata also becomes having both object and wisdom. Thus, entering cessation samadhi also becomes merely nominal. As for the second, if the measure of wisdom arising from meditation does not cut off imputation, then the equipoise of entering samadhi on that very nature of cessation will also not become unerring. If one doubts that the measure of wisdom arising from meditation does not agree with cessation samadhi.
Chinese
断除臆造的增益而入定时，如此断除之际，对于断灭，心和心所等无生等任何也不成立之法，并不使之显现于彼心识，因为如是修所生之智慧量，断除心和心所之戏论的一切边际之后，以对于彼之断灭，心与心所无生之体性，于有无、是与非、显现与不显现任何也不平等安住之方式而平等安住之故。如是不平等安住之方式，于遮止彼真实而入于平等安住之等持之时，于灭尽定，境之显现与有境之识是一还是异而存在，也不是会转变的，要知道啊！第二：虽然是恒常属于灭尽的禅定，但也会对无依无靠的众生生起慈悲。如果有人问：现证灭尽定后，会舍弃利他吗？不是的，因为他恒常获得灭尽（352b） 等持的能力，所以在正行之时，虽然具有属于寂灭之意乐，但在加行和后得之时，因为是具有属于轮回之慈爱意乐者，所以也会对无依无靠的众生生起大悲心。第三：其前方的善逝语生中等佛陀等，全部都能以智慧战胜。菩萨六地者，在其前方的七地等，善逝语生声闻和中等佛陀等，即是独觉，全部都能以智慧的力量战胜。第四：世俗本身翅膀宽广洁白而增长，天鹅之王被众多有情天鹅，在前方磨砺后，以善妙之风的力量，到达胜利者功德大海的彼岸。彼菩萨世俗的布施等比以前更加炽盛，并且证悟彼真实胜义谛的翅膀宽广，由于没有自利之垢染而洁白增长的天鹅之王，六地菩萨，被自己的所化有情天鹅等众多具功德者在前方磨砺后，以二资粮的善妙之风的力量，到达胜利者
English
When entering into samadhi by cutting off the imputed additions of fabrication, at the time of such cutting off, one does not make it appear manifestly to that mind that, in terms of cessation, things like mind and mental factors, unborn, etc., do not establish anything at all. This is because the wisdom arisen from meditation, having completely cut off all the extremes of the elaborations of mind and mental factors, abides equally in the way of not equally placing anything in terms of existence or non-existence, being or non-being, appearance or non-appearance, with respect to the nature of the cessation of that, the unborn nature of mind and mental factors. In this way, when one goes into the samadhi of equal abiding by obstructing that very reality in the way of not equally abiding, at the time of that cessation samadhi, one should know that it is not the case that the appearance of the object and the mind that possesses the object exist as one or different in the cessation samadhi. Second: Although it is a meditation that always belongs to cessation, it also generates compassion for beings who are without protection. If someone asks: Having directly realized cessation samadhi, will one abandon benefiting others? No, because he always obtains the cessation (352b) the power of samadhi, so although he has the intention of belonging to nirvana at the time of the main practice, at the time of the preparatory practice and the subsequent attainment, because he is one who has the intention of love belonging to samsara, he also generates great compassion for beings who are without protection. Third: Those before him, the Sugatas, the speech-born, the middle Buddhas, etc., all can be defeated by wisdom. The bodhisattva of the sixth ground, before him, on the seventh ground, etc., the Sugatas, the speech-born, the Hearers, and the middle Buddhas, etc., that is, the solitary realizers, all can be defeated by the power of wisdom. Fourth: The conventional itself has wings that are wide, white, and growing, the king of swans is polished in front by the swans of sentient beings, and by the strength of the wind of virtue, he goes supremely to the far shore of the ocean of the qualities of the victorious ones. That bodhisattva's conventional generosity, etc., blazes even more than before, and the wings of the king of swans, the bodhisattva of the sixth ground, who has realized that very reality, the ultimate truth, are wide and white because they are free from the defilement of self-interest, are polished in front by his disciples, the swans of sentient beings, etc., many with qualities, and by the strength of the wind of virtue of the two accumulations, he goes to the victorious ones.
Chinese
能使功德无尽且深不可测的彼岸大海达到极致。此处说：于观察与万物之真如，任何可见与可证皆不可得，心识亦如是，以知与觉之自性，完全远离时，以平等安住能使般若波罗蜜多圆满。若从彼平等安住起身后，仅于待立之因缘，执持彼之识，虽于彼显现，然以分别与无分别识，于显现之有无、轮回涅槃等作用上，彼于彼成立之能取所取，虽离戏论，然于以能取所取之戏论迷惑之有情，仅显现之此法，于轮回涅槃戏论之聚，如何能取所取一切分皆非真实之，善说理由后，仅显现亦，以待立而立故，自性空性外，仅显现不可断绝，于一切种，认为存在之此亦是戏论法之，执着少许残余，怎能圆满中观之殊胜理？如是说。入中论中，第六发心竟。入中论中，名为现前之第六发心之解说竟。 以十六空性之门而说。
English
It enables one to reach the ultimate shore of the ocean of merit, which is inexhaustible and unfathomable. Here it is said: In the suchness of investigation and all things, nothing is found to be seen or realized, and the mind is also like that, when it is completely separated by the nature of knowing and perceiving, by dwelling in equality, the perfection of wisdom is perfected. If, after rising from that equal dwelling, only the conditions of dependence are relied upon, and the consciousness that grasps it appears, even though it appears to that consciousness, then with the discriminating and non-discriminating consciousness, on the functions of existence and non-existence, samsara and nirvana, etc., the grasper and the grasped that are established there, although free from elaboration, yet to sentient beings deluded by the elaboration of the grasper and the grasped, this dharma that merely appears, in the collection of elaborations of samsara and nirvana, how can all parts of the grasper and the grasped be untrue? After explaining the reason well, even the mere appearance is, because it is established by dependence, apart from its own nature of emptiness, the mere appearance cannot be cut off, and in all ways, this belief that it exists is also of the elaborated dharma, clinging to a slight remainder, how can the supreme principle of Madhyamaka be completely perfected? Thus it is said. The sixth generation of mind in Entering the Middle Way is complete. In Entering the Middle Way, the explanation of the sixth generation of mind called Manifestation is complete. Explained through the gateway of the sixteen emptinesses.