Chinese
他空宗的狮子吼。 他空宗的狮子吼。 他空宗的狮子吼安住于此。顶礼 गुरु मञ्जुश्री（藏文，梵文：गुरु मञ्जुश्री，梵文罗马拟音：guru mañjuśrī，汉语字面意思： गुरु文殊师利）。 胜者人狮，日之亲友， 大慈慈氏，无著传承， 雪域无畏狮子吼。 于彼等一切，恭敬顶礼。 无边圣子，胜者的秘密宝藏， 了义经续，窍诀精华之精髓， 藏印智者成就者，诸多之胜妙证悟， 略述甚深中观之宗。 于此，他空论者们， 胜者之教言，了义法轮，最后不退转，开示无畏常恒之道者们，以及， 胜者之补处，十地自在之语，大乘《宝性论》，以及， 圣者无著昆仲所说之甚深义，以及， 怙主龙树之赞颂集等，经部了义之教证，以及， 吉祥时轮等密续，以及， 彼之释论，《明释》、《心释》三篇等，于见解之要点一致， 建立甚深了义大中观之论典，此虽是甚深且广大的见解要点， 现今，执持论典之重担者，无论知与不知，皆随意评判，实乃大错特错。 略述其理如下： 若欲确立他空之宗义， 首先，需如怙主龙树之论典般，确立一切法无自性。 若不了解此，则无法确立世俗自相空性之理，以及，胜义由他而空之理。 故首先，应确立离戏，各自以自智所应证悟之义。 于彼之后，如是胜义离戏之义，乃由有境无分别智慧所证悟，于住现一致之境与有境二者，称之为胜义，以及， 住现不一致之境与有境，称之为世俗。以名言量衡量之，有欺惑与不欺惑，迷乱与不迷乱之差别。 故凡不欺惑且不迷乱者，即是胜义，另一者则安立为世俗。二谛之安立，即在于空性与显现之上。
English
The Lion's Roar of Other-Emptiness. The Lion's Roar of Other-Emptiness. The Lion's Roar of Other-Emptiness Resides Here. Namo Guru Manjushriye. (藏文，梵文：गुरु मञ्जुश्री，梵文罗马拟音：guru mañjuśrī，汉语字面意思： गुरु文殊师利) Victorious human lion, relative of the sun, Great loving Maitreya, Asanga's lineage, Snowland's fearless lion's roar. To all of them, I respectfully prostrate. The boundless heirs, the victorious ones' secret treasury, The essence of definitive sutras, tantras, and pith instructions, The excellent insights and experiences of numerous Indian and Tibetan scholars and accomplished ones, I will briefly explain the profound Madhyamaka's tenets. Here, the proponents of Other-Emptiness, Regarding the Buddha's definitive teachings, the final, irreversible turning of the wheel, those who teach the fearless, permanent path, and The regent, the lord of the ten bhumis' words, the Great Vehicle's Uttaratantra, and The profound meanings spoken by the venerable Asanga and his brother, and The collections of praises by the protector Nagarjuna, and other definitive sutra scriptures, and The Kalachakra and other tantras, and Their commentaries, the "Illuminating Commentary," the three "Mind Commentaries," and others, with the same essential point of view, Establishing the profound, definitive Great Madhyamaka treatises, although this is a very profound and vast essential point of view, Nowadays, those who bear the burden of treatises, whether they know or do not know, make whatever pronouncements come to their mouths, which is a great mistake. To briefly state the reason: If one wishes to definitively establish the Other-Emptiness doctrine, First, one must, like the treatises of the protector Nagarjuna, definitively establish that all phenomena are without inherent existence. If one does not understand this, one cannot definitively establish how conventional reality is empty in its own right, and how ultimate reality is empty of others. Therefore, first, one must establish the meaning that is free from elaboration, to be individually realized by oneself. After that, such a meaning of ultimate reality that is free from elaboration is realized by the non-conceptual wisdom of the subject, and both the object and the subject, where abiding and appearance are in harmony, are called ultimate reality, and The object and subject where abiding and appearance are not in harmony are called conventional reality. When examined by the valid cognition of terminology, there are differences between deceiving and not deceiving, being mistaken and not being mistaken. Therefore, whatever does not deceive and is not mistaken is ultimate reality, and the other is established as conventional reality. The establishment of the two truths is based on emptiness and appearance.
Chinese
如普遍公认的那样，以及如前所述的安立处所显现相同与不相同，这两者从最初就在经和论典中开示了。并非是他空宗论者新设立的，如《法与法性分别》中所说，以及在《宝性论》中也说：“具分别之相，是客尘空性之界，不具分别之相，非空无上法。”并且，在其注释中说：“如来藏是，具有分别，可分离，空一切烦恼之壳。不具有分别，不可分离，不可思议的佛法，超越恒河沙数是不空的。”并且，大车轨圣者龙树说：“如火所净之衣，为种种垢染所染污，如若放入火中，垢染焚毁衣不变。如是光明之心，为贪欲等垢染所染污，以智慧之火焚烧垢染，彼即非光明。空性乃是宣说之经，诸佛所说之所有，彼等皆能止息烦恼，然彼界不令衰损。”并且，法王列登名称妙吉祥说：“蕴聚分析为空性，如水树般无有实义，具足一切种胜妙之，空性与彼不相同。”如是，说胜义自性不空，这完全是按照二谛后出的安立方式，必须理解为承认二谛是互相遮破的异体。如果理解为显空二谛本体一而反体异的安立方式，那是绝对不行的。如此，处所显现不相同，是说错乱的显现，虽然在错乱的显现中存在，但实际上并不成立，所以称为世俗。另一种是不错乱的所见中显现的那样成立，因为没有量士夫的妨害，所以称为胜义中存在和真实成立。这并非是从空性中分离出来的显现必须是真实成立的，因为从一开始法界就是显空双运，具足一切种胜妙的空性而成立。
English
As is commonly known, and as just explained regarding the establishment of places and appearances as similar and dissimilar, both of these have been taught from the beginning in the sutras and great treatises. They are not newly established by proponents of other-emptiness. As stated in the "Distinction Between Dharma and Dharmata," and also in the "Uttaratantra": "The characteristic of having distinctions is the realm empty of adventitious defilements. The characteristic of not having distinctions is not empty of the unsurpassed Dharma." Furthermore, in its commentary, it says: "The essence of the Tathagata is that which has distinctions, is separable, and is empty of all sheaths of afflictions. That which does not have distinctions, is inseparable, and the inconceivable Buddha-dharmas that transcend the sands of the Ganges are not empty." And the great chariot Nagarjuna said: "Just as a cloth purified by fire, is stained by various stains, if it is put into the fire, the stains are burned and the cloth does not change. Likewise, the mind that is luminous, is stained by desire and other stains, the stains are burned by the fire of wisdom, and it is not that very luminosity. Emptiness is the sutra that teaches, whatever the Victorious Ones have said, all of those stop afflictions, but that realm does not cause decay." And the Dharma King Rigden Jampal Drakpa said: "The aggregates analyzed are emptiness, like a water tree without essence, the emptiness that possesses all supreme aspects, is not the same as that." Thus, saying that ultimate reality is not empty from its own side, this is entirely done according to the later establishment of the two truths, and it must be understood as acknowledging that the two truths are different entities that mutually negate each other. If it is understood as the establishment of appearance and emptiness as two truths that are one in essence but different in aspect, that is absolutely not the case. Thus, the dissimilar appearance of places is said to be the appearance of delusion, although it exists in the appearance of delusion, it is not established as such in reality, therefore it is called conventional. The other is established as it appears in the view of non-delusion, because there is no harm from valid cognition, therefore it is called existing in the ultimate and established as true. This does not necessarily mean that the appearance that is different from emptiness must be truly established, because from the beginning, the Dharmadhatu is established as the union of appearance and emptiness, the emptiness that possesses all supreme aspects.
Chinese
既然已经承诺了。因此，像那样的事物，其胜义谛是真实的。因此，那样的胜义谛本身并非空性。在名言中，例如花绳是胜义谛的真理，蛇是世俗谛的真理，必须这样安立。必须区分一个在名言中成立，一个不成立的差别，就像两者都是错觉，两者都是真理是不可能的一样。因此，胜义谛并非以自性而空，因为胜义谛有不欺惑的境和有境两者。对于存在的事物，不可能有非如是的量妨害。并且，由于预先提出了成立空性的理路，所以是已成立之义。对于所有观察名言真理的正确事物，有天神的世界中，谁也不能如法反驳。因此，胜义谛本身是真实的和不欺骗的。因为是如此的事物，所以永远不会是空性。如果是空性，就必须有成立不真实和错觉的量，但那是不可能的。如果存在，那么寂灭涅槃就必须成为不可信赖之处，如果承诺那样，就不是对教法具有恭敬心的人所说，而是恶魔和不具正量外道们的言论。虽然胜义谛的实相本来就是如此，但是，对于没有如是证悟的错觉，有成立不真实和错觉的量，在此处称为世俗谛，与具有遮蔽之义的名称的意义相符。因此，胜义谛为空性，以世俗谛而空。以世俗谛为名的错觉所包括的境和有境，那些以自性而空，例如绳子为空蛇一样。必须非常承诺那样。如同按照声称驳斥他空的其他宗派的观点，无真实是胜义谛观察所要成立的，不能承诺为所破一样。如同无戏论是究竟观察的理路所要成立的，不是所破一样。如果没有无真实和无戏论的承诺，就如同无法稍微成立这是自宗的宗派一样。如果胜义谛也和世俗谛一样是自空，那么胜义谛不欺惑
English
Since it has already been promised. Therefore, such a thing, its ultimate truth is true. Therefore, such an ultimate truth is not empty in itself. In terms of convention, for example, a variegated rope is the truth of ultimate truth, and a snake is the truth of conventional truth, it must be established in this way. The difference between one that is established in convention and one that is not established must be distinguished, just as it is impossible for both to be illusions and both to be true. Therefore, the ultimate truth is not empty by its own nature, because the ultimate truth has both the object and the subject that are not deceptive. For things that exist, it is impossible for a valid cognition that is not like that to harm it. And, since the reasoning for establishing emptiness has been put forward in advance, it is the meaning that has been established. For all correct things that examine conventional truth, in the world with gods, no one can refute it according to the Dharma. Therefore, the ultimate truth itself is true and not deceptive. Because it is such a thing, it will never be empty. If it is empty, there must be a valid cognition that establishes untruth and illusion, but that is impossible. If it exists, then peaceful Nirvana must become an unreliable place, and if one promises that, it is not what those who have reverence for this teaching say, but the words of demons and non-Buddhist heretics who do not have valid cognition. Although the reality of the ultimate truth is originally like that, for the illusion that has not been realized in that way, there is a valid cognition that establishes untruth and illusion, which is called conventional truth here, which is in accordance with the meaning of the name that has the meaning of obscuration. Therefore, the ultimate truth is empty, empty by conventional truth. The objects and subjects included in the illusion named conventional truth, those are empty by their own nature, just like a rope is empty of a snake. It must be promised very much like that. Just as, according to the view of other schools that claim to refute other-emptiness, the absence of truth is what is to be established by the ultimate truth examination, and it cannot be promised as what is to be refuted. Just as non-proliferation is what is to be established by the reasoning of ultimate examination, not what is to be refuted. If there is no promise of absence of truth and non-proliferation, it is as if it is impossible to establish even slightly that this is one's own school. If the ultimate truth is also self-empty like the conventional truth, then the ultimate truth is not deceptive
Chinese
并且在实相中成立，如果不能安立世俗是错乱的并且在其自性中不成立，那是不可能的。因为这里所说的空，是指在什么空基上以什么法空进行观察的时候。如果胜义谛自性空，那么在错乱显现和非错乱显现上，用衡量真假的量来衡量，就没有成立不成立的差别。就像绳子和蛇一样，变成有也相同，没有也相同。以世俗谛空，一定能确定是空，因为真实成立不成立，所以执着真实是错乱识，因此被欺骗并且在轮回中流转。像这样的错乱的境和有境二者，都是此时的世俗谛，因此如果以它空了却不能确定是空，那么因为没有真实成立，也不能确定是空。并且因为遮破了真实执着，修习空性也没有意义。同样，因为遮破了戏论的境和有境，所以在此宗中，无所取无所执的空性也完全圆满了。因为能取所取二取显现的一切戏论，都包含在错乱的境和有境中，所以安立为此时的世俗谛。如果胜义谛空了却不能确定是空，那么以离戏也不能确定是空。并且修习离戏的智慧，修习空性也没有意义。那么，胜义谛不是无实和离戏吗？如果不是无实和离戏，又怎么会是胜义谛呢？就像此时的世俗谛一样。那么，胜义谛是无实和空吗？如果这样，你们会说真实成立和自性不空吗？此时的真实成立和不空，是指在名言观察的量前成立和存在而说的意义，你们完全不理解就只是反驳而已。那么，是真实成立也是不真实成立，是空性也是不空性，这样承认吗？怎么会这样呢？你将显现安立为世俗谛，将空性安立为胜义谛的差别。就像在观察胜义谛时，认为不能遮破无实和离戏一样。我们认为错乱是世俗谛，不错乱是胜义谛的宗派中，也不能遮破不错乱的胜义谛，以及那不错乱的在真谛中成立。