English
is dependent. If samsara is not established as mind being real, it would be like space, nothing at all, and the appearance of samsara could not arise, because there is no basis, like a vase without clay and cloth without yarn. If it is thought that samsara is real, is it one with mind or different? If it is one, it cannot be separated; if it is different, the Mind-Only tenet will collapse, so it is accepted as unreal. However, such an unreal samsara has no function, so it relies on the mind that is established as real. Then, how can it have the function of liberation? Just as a rabbit's horn cannot dig the ground even if it relies on a hand, the unreal does not rely on anything. If it relies, it will become the real of cause and effect. The so-called unreal has two meanings: one refers to complete non-existence that does not even exist in name, and the other refers to illusion without true reality. Therefore, not realizing that even without true reality, appearance is very reasonable, the realists regard it as complete non-existence, and this is how to answer them. Thus, the unreal and the real mind are never related, so your mind, the Mind-Only follower, will become without companion, self-knowing, self-illuminating, and unique. When the mind is separated from the object, the subject is also empty, and when the two emptinesses manifest, then the suchness manifests, so all sentient beings become Tathagatas from the beginning, without needing the effort of the path. If that is the case, then what is the merit of considering all dharmas as Mind-Only, analyzing only on the basis of consciousness and establishing a tenet? Like this, the sound of Mind-Only, although wanting to prevent things other than mind and establish the suchness of two emptinesses, but because there is no need to prevent two appearances and no need to establish two emptinesses, then what is the use of this path? Therefore, if one admits no appearance, the appearance of samsara will become rootless, and all experiences will be interrupted. Second, refuting the debate on emptiness: Like this, even if one knows that inner and outer things are like illusions, how can this stop afflictions such as greed? It cannot be stopped.
Chinese
譬如，当魔术师自己知道所变幻的美丽女子是幻象时，他自己也会对她生起贪恋。这是因为，变幻出幻女的魔术师，对于女子等一切所知境，尚未断除贪恋等烦恼的习气。因此，当他见到作为对境的幻女时，由于见到者，也就是魔术师的相续中，对治贪恋等烦恼的空性习气极其微弱，所以根本无法彻底断除贪恋等烦恼。因为他的相续中，没有与执著真实和执著实有相违的空性。即使见到外面的真实女子是空性的，也不会像对幻女那样，生起追求和交往的期望等。因此，欲望的根本是分别念，它从戏论中产生。而这些分别念的戏论，通过空性，逐渐断除俱生和遍计的一切，最终心识转变为对治的状态，连微细的种子也不再产生，就像黑暗无法在太阳的照耀下存在一样。如果对实有显现的执著和对空性显现的执著，二者都没有超出分别念的戏论，就像大象洗澡一样，最终还是会陷入分别念的网中，你如何才能阻止分别念呢？是无法阻止的。无论何时，通过串习了悟一切事物皆无自性的空性，就能舍弃与此执著方式相违的实有，也就是执著实有的习气。那时，执著无有也仅仅是遣除他法的分别念而已，通过缘起的智慧确定了事物并非以真实的实有方式存在。因此，通过串习有和无都不真实存在，就能从根本上舍弃对空性或无有的执著。正如经中所说：有和无，这二者都是无有的法，任何菩萨如果了知这一点，必定能够解脱。龙树菩萨在《赞叹超胜世间》中说：为了舍弃一切分别念，您宣说了空性甘露，如果有人执著于它。
English
For example, when a magician himself knows that the beautiful woman he conjures is an illusion, he himself will still develop attachment to her. This is because the magician who conjures the illusory woman has not abandoned the habits of attachment and other afflictions towards women and all other knowable objects. Therefore, when he sees the illusory woman as an object, because the antidote to attachment and other afflictions, the habit of emptiness, is extremely weak in the mindstream of the seer, the magician, he is utterly unable to completely reverse attachment and other afflictions. Because in his mindstream, there is no emptiness that contradicts the grasping of truth and the grasping of reality. Even seeing that external real women are empty does not give rise to the desire to pursue and associate with the illusory woman. Therefore, the root of desire is conceptual thought, which arises from elaboration, and these elaborations of conceptual thought are gradually abandoned through emptiness, along with all that is co-emergent and imputed, until finally the mind is transformed into an antidote state, and even the subtle seeds do not arise again, just as darkness cannot remain in the presence of the sun. If both attachment to appearance as real and attachment to appearance as emptiness do not transcend the elaboration of conceptual thought, then, like an elephant bathing, one will fall back into the net of conceptual thought. How can you prevent conceptual thought from arising? It will not be prevented. When the habit of realizing that all things are empty of inherent existence is cultivated, then the habit of grasping at reality, which is contrary to this way of grasping, will be abandoned. At that time, the grasping of non-existence is merely a conceptual thought that eliminates other phenomena, and it is determined by the wisdom of dependent arising that things do not exist in a truly real way. Therefore, by becoming accustomed to the non-existence of both existence and non-existence, the attachment to emptiness or non-existence will also be abandoned later. As it is said in the scriptures: 'Existence and non-existence, these two are dharmas of non-existence; any bodhisattva who knows this will surely be liberated.' Nagarjuna says in 'Praise Beyond the World': 'In order to abandon all conceptual thoughts, you taught the nectar of emptiness; whoever clings to it.'
Chinese
也是你舍弃的。如是说。于此，事物虽被遮止为无，然则彼遮止之无又当如何遮止耶？若遮止彼，则复返为有，以遮止无即是成立之故，且事物之无乃是能对治等等之故。若如是思，则暂且应于无始以来串习之事物有之立足点上，成立并串习为无。若不了解事物自性本空，则断无生起对离边之实相之定解之时机。然仅是无，并非究竟实相。考察与分析之时，若问色等何物为无，则所考察之事物，于名言中，以自性生等皆不可得，如是之时，依于彼之无实亦与所依事物相离，或因事物之无，于心识之前，又如何能安住为可执持之境耶？定不能安住。如石女之子未生，则彼之死亦不可得也。是故，无乃是依于有而安立之假立，无待于他而以自性成立则无有。如是，于遮止之事物与彼所遮止之无二者，皆不住于心识之前或行境之时，则彼之外，亦无有成立为真实之二者与二非等相，是故，空与非空等等所缘之执持，无余而寂灭一切戏论，乃由各别自证之智慧所辨别，不可言说、不可思议、不可表达，犹如虚空之平等性也。亦如：不可言思议，是为般若波罗蜜，不生亦不灭，其性同虚空，各别自证智，乃其行境处，三世诸佛母，我向您顶礼！如是说。于《中观根本慧论》中说：非从他处知，寂灭且不以戏论所戏论，无有分别念，无异义，彼即是真如之体性。如是宣说。以是如是究竟实相之故。菩萨虽作是念：此蕴是空。然亦不住于相，不信无生。
English
Also, you have abandoned it. As it is said. Here, although things are negated as non-existent, how should the non-existence that negates them be negated? If that is negated, it reverts to being existent again, because negating non-existence is establishing existence, and because the non-existence of things is an antidote, and so on. If you think like that, then for a while, you need to establish and familiarize yourself with non-existence from the perspective of clinging to the existence of things, which has been habitual since beginningless time. If you do not understand that things are without inherent existence, there will never be an opportunity to give rise to certainty about the ultimate reality that is free from extremes. However, that mere non-existence is not the ultimate reality. When examining and analyzing, if you ask what thing, such as form, is non-existent, then when that thing being examined is not found to arise in its own nature in conventional terms, then at that time, the non-existence that depends on it is also separated from the dependent thing, or because of the non-existence of the thing, how can it remain as an object of focus in the mind? It cannot remain, just as if a barren woman's son is not born, his death is also not found. Therefore, non-existence is merely established in dependence on existence, and it does not exist as being established by its own nature independently. Thus, when neither the thing to be negated nor the non-existence that negates it remains in the mind or in the field of experience, then apart from that, there is no other aspect of being truly established as both, neither, or other, so all the objects of focus, such as emptiness and non-emptiness, are without exception, and all elaboration is completely pacified, being distinguished only by the wisdom of individual self-awareness, which is inexpressible, inconceivable, and unutterable, the equality like the center of the sky. Also: Inexpressible, inconceivable, the Perfection of Wisdom, unborn and unceasing, the very nature of space, the realm of individual self-aware wisdom, to the Mother of the Buddhas of the three times, I prostrate! As it is said. In the Root Wisdom it says: Not known from others, peaceful and not elaborated by elaborations, without conceptualization, without different meanings, that is the characteristic of Suchness. As it is said. Because the ultimate reality is like that. Though a Bodhisattva thinks, 'This aggregate is empty,' he does not dwell on signs, and does not trust in the unborn.
Chinese
自身。（经中）说，所有见解都必定会产生。（经中）说，那些持有空性见解的人，是无法被成就的。这是（经文）所说的。第三，驳斥关于果位利他的争论：既然如此，所有分别念都融入法界的佛陀，为了调伏众生，没有努力的造作，那么他是如何利益众生的呢？例如，如意宝珠和如意树，对于那些在受用处安住并祈祷的人们，它们不会想“我要为他们做事”，但却能如其所愿地满足他们的愿望。同样，由于往昔的愿力，调伏者——对调伏的众生显现为佛陀的身相。因此，以随应所化而显现身相、说法等方式，恒时不断地行持利益安乐的事业。在此，当修道之道的努力全部止息，证得从不从法界动摇的究竟涅槃时，虽然没有努力的分别念，但为了利益他人而行持事业，就像宝珠等譬喻所显示的那样，还有帝释天的影像等八个譬喻也是如此。又有人想：现在以这种种调伏的奇迹，能对这个和这个所调伏者施加这种和这种利益吗？如果没有努力，那么往昔的愿力怎么能成就那样的事呢？那为什么不能呢？例如，以前成就了鹏鸟本尊咒语的婆罗门名叫祥库，他用泥土和石头等造了鹏鸟的形象或佛塔等圣物，然后用咒语和三摩地加持，使其具有平息龙等毒害的能力。当作者自己去世后，即使他去世很久，那个佛塔也能真实地平息毒害和邪魔等。同样，即使现在没有努力，为什么不能以过去的习气来成办利他之事呢？因此，为了无上菩提，菩萨行持菩提之道的行为，即与积累二资粮的伟大行为相一致，从而成就胜者的佛塔——佛陀的果位。
English
Itself. It is said that all views will necessarily arise. It is said that those who hold the view of emptiness cannot be accomplished. This is what is said. Third, refuting the argument about benefiting others in the result: Since all the conceptualizations of the Buddhas who have dissolved into the realm of reality do not have the effort of elaboration for the sake of those to be tamed, how do they benefit sentient beings? For example, wish-fulfilling jewels and wish-fulfilling trees do not think, "I will do things for those who dwell in the place of enjoyment and pray," but they fulfill their wishes as they desire. Similarly, due to the power of previous aspirations, the tamers appear to the beings to be tamed as the body of the Buddha. Therefore, by appearing in whatever form is suitable for taming, teaching the Dharma, and so on, they constantly perform the activities of benefiting and bringing happiness. Here, when all the efforts of the path of learning are pacified and the ultimate nirvana that never wavers from the realm of Dharma is attained, although there is no conceptualization of effort, the activity of benefiting others is shown by the example of jewels and so on, and also the eight examples such as the image of Indra. Furthermore, one might think: Now, with these kinds of taming miracles, can this and this benefit be bestowed on this and this being to be tamed? If there is no effort, how can the previous aspiration accomplish that? Why can't it? For example, in the past, a Brahmin named Shangku, who had accomplished the mantra of the Garuda deity, made images of Garuda or stupas and other sacred objects from earth and stone, and then blessed them with the power of mantra and samadhi, so that they had the power to pacify the poison of nagas and so on. After the author himself had passed away, even after a long time had passed since his death, that stupa could actually pacify poison and demons and so on. Similarly, even if there is no effort now, why can't the past karma accomplish the benefit of others? Therefore, for the sake of unsurpassed Bodhi, the actions of a Bodhisattva who practices the path of Bodhi, that is, in accordance with the great actions of accumulating the two accumulations, accomplish the stupa of the Victorious One—the state of Buddhahood itself.