English
It is the path of the great sage, inconceivable, not an object of thought, difficult to see. Its nature is peaceful, without cessation, without arising. The wise understand it through clear knowledge. Its essence is emptiness, peaceful, and suffering ceases. Liberation from the continuum, together they pass into nirvana. Without beginning or middle, it cannot be expressed in words. Liberation in the three times, like the sky, is the same. Furthermore, as stated in the Ratnakuta Sutra: In terms of ultimate truth, in the presence of the wisdom and knowledge of the noble ones, there is no dharma whatsoever that needs to be fully known, abandoned, cultivated, or realized. Furthermore, as stated in the Sutra Requested by the Naga King Ocean: The prior end is empty, and the latter end is also empty. Empty of things that arise, cease, and abide. This is neither a thing that exists nor a thing that does not exist. Why? Because all dharmas are empty of inherent existence. Furthermore, as stated in the Sutra Taught by Ocean of Intelligence: Brahma, one should not assert that any dharma that is not fully established is existent or nonexistent. Furthermore, as stated in the Sutra, The Ornament of the Light of Wisdom: Those who seek meaning do not speak of existence, nor do they speak of non-existence. Without reply, without a path of words, not relying on you, I prostrate to you. Furthermore, as stated in the Collection of Precious Qualities: If, while not understanding, one apprehends form, engages in the aggregates of feeling, thought, and consciousness, even if one thinks these aggregates are empty, the bodhisattva does not engage in signs, nor does he believe in the state of no-birth. Thus, it is shown that clinging to either existence or non-existence is not permissible, and: That which is not existent is called non-existent. Children measure it, distinguishing between existent and non-existent. Existence and non-existence, these two are dharmas of non-existence. Any bodhisattva who knows this will surely be liberated. Thus, it is shown that the prajnaparamita that abandons the two extremes leads to liberation from all views, and it is said: Not thinking of birth or no-birth, this is the supreme practice of prajnaparamita. Furthermore, as stated in the Dense Array Ornament Sutra: Whatever views there may be, which beings possess, in order to completely abandon those views, the nature of emptiness is taught. Even hearing the view of emptiness, if the views of some are not destroyed, they are incurable holders of wrong views, like a patient abandoned by a doctor.
Chinese
如燃烧之火，因无物可烧而无法存在。同样，若燃烧所观之境，空性之火亦将熄灭。当止息见解之时，清净智慧之火便会生起，焚烧一切烦恼，烦恼焚烧殆尽，则得清净庄严。如是说。 圣者无尽慧所说：何为世俗谛？即世间所有名言、文字、语言及表达方式。何为胜义谛？若无心之所缘，又何须文字言说？如是说。 此处应完全理解能作的建立。如此，器情世界，所体验或所知之色等，以及体验的自性或知，即乐等，总而言之，无论是世间的还是出自经论的，这即是知，这即是所知，此有，此无等等，凡是可以施设名言，可以用语言文字表达的一切，皆是世俗谛。胜义谛则远离内在意识的言说和外在语言的言说。 那么，如何是意识的言说呢？譬如意识为帝释天宣说阿毗达磨，以及意识回答偈颂，如经中所说。 又，大涅槃经中说：善男子，弥勒，凡是存在和不存在，以及非存在非不存在，这些都不是声闻和独觉所能测度的。如是说。 圣三摩地经中说：往昔，一位博闻的导师与文殊菩萨辩论，文殊菩萨说存在，导师说不存在，他们争论存在与不存在的真谛，始终没有定论。最终，导师去世后，在无数劫中堕入吞食铁丸的地狱。从地狱解脱后，他遇到了佛陀迦叶波，迦叶波佛陀这样阐述了存在与不存在的真谛：一切法的自性是唯一确定的，没有断灭。你说存在与不存在，并非如此。为什么呢？因为一切法因空性而寂灭，这两种真谛既非存在
English
Just as a burning fire cannot exist without fuel to burn, similarly, if the object to be burned, the view, is consumed, the fire of emptiness will also be extinguished. When views are ceased, the pure wisdom fire arises, burning all afflictions. When afflictions are burned away, one becomes perfectly adorned. Thus it is said. The Noble Teaching of Inexhaustible Intelligence states: What is conventional truth? It is all the worldly terms, letters, languages, and expressions. What is ultimate truth? If there is no object for the mind, what need is there to even mention letters? Thus it is said. Here, the establishment of the agent should be fully understood. Thus, the world of containers and contents, the objects of experience or knowledge such as forms, and the nature of experience or knowledge, such as happiness, in short, whether worldly or arising from scripture, this is knowledge, this is the object of knowledge, this exists, this does not exist, and so forth, all that can be designated with terms, that can be expressed with language and letters, is conventional truth. Ultimate truth is free from both internal mental expression and external verbal expression. How is it mental expression, one might ask? For example, the mind explaining Abhidharma to Indra, and the mind answering in verses, as it appears in the sutras. Furthermore, the Great Nirvana Sutra states: Son of good family, Maitreya, whatever exists and does not exist, and neither exists nor does not exist, all of that cannot be fathomed by the Shravakas and Pratyekabuddhas. Thus it is said. The Noble Samadhi Sutra states: In the past, when a teacher who had heard much became a being, he debated with Manjushri. Manjushri said it exists, and the teacher said it does not exist, and they argued about the truth of existence and non-existence, and they did not come to a conclusion. Finally, after he died, he was born in a hell where he ate iron balls for countless eons. After being liberated from that, he met the Buddha Kashyapa, and Kashyapa Buddha explained the two truths of existence and non-existence in this way: The nature of all dharmas is definitely one and without cessation. Your saying that it exists and does not exist is not the way it is. Why is that? Because all dharmas are pacified by emptiness, these two truths are neither existent.
Chinese
也不是没有，您所知道的只是文字的意义，因为不了解深刻的意义，对于这样的意义，您就像是瞎子或聋子一样，对于这样深刻的意义，怎么能够了解和领悟呢？听到这样的话后，就像在寂静处做了七天的禅定，从而领悟了空性一样。如果安住在显空无别的中观离边见上，那就好了。对于法界空性，远离一切边见，却执着于有无的戏论，像仇敌一样互相争论的人在西藏有很多，但能够不偏不倚地端正善逝的道路的人，真是太幸运了！如是，经部所阐述的意义，贤善慧的圣者龙树也曾说过：如果事物没有成立，那么事物的无也不会成立。事物变成其他的，人们说事物不存在。如是，事物变成其他的，世间上被称为不存在的，如先前所说的先前没有等。又，那位论师自己说：小心眼的那些人，对于诸事物，执着于有和无，那样看是应该看的，不能见到寂灭。以及，所谓有，执着于常，所谓无，看作断灭。因此，对于有和无，智者不应安住。以及，一切是真实，一切非真实。真实非真实，非真实非非真实。那是佛陀所教导的。以及，谁看到我、事物、他事物，事物和无事物，那些人对于佛陀的教导，不是如实见。以及，谁依赖于诸事物，如同水中的月亮一样，不认为是真实也不认为是虚假的，那些人不会被邪见所夺。以及，一切不是常也不是无常，什么也没有，如果那是常，实有变成常和无常，那它在哪里？所有说的一切，都要明白自性是空性的。所谓空性，那也是空性的。这样，不空的实有是不存在的。以及，谁生起这个空性，对于他来说，一切意义都会生起。谁不生起空性，对于他来说，什么也不会生起。以及，一切胜者都确定空性，一切见
English
It is not that there is nothing either. What you know is merely understanding the meaning of the words. Because you do not understand the profound meaning, you are like a blind or deaf person to such a meaning. How could you know and realize such a profound meaning? Having heard this, it is like having meditated in solitude for seven days, thereby realizing emptiness. It would be good to abide in the Middle Way free from extremes, where appearance and emptiness are inseparable. Regarding the emptiness of the Dharmadhatu, which is free from all extremes, many in Tibet hold onto the sides of elaboration of existence and non-existence, and argue with each other like enemies, but those who straighten the path of the Sugata without bias, how fortunate! Thus, the meaning taught by the Sutras is also spoken by the wise and noble Nāgārjuna: If things are not established, then the non-existence of things will not be established. When a thing has become something else, people say that the thing does not exist. Thus, when a thing becomes something else, it is known in the world as non-existent, such as 'previously non-existent,' as mentioned above. Also, that same teacher said: Those of small mind who, regarding things, view them as either existent or non-existent, that is what should be seen, but they do not see the peace that is close at hand. And: What is called 'existent' is grasped as permanent; what is called 'non-existent' is seen as annihilation. Therefore, the wise should not abide in existence and non-existence. And: Everything is truly true, and not truly true. Truly true is not truly true. Not truly true is not not truly true. That is what the Buddha taught. And: Those who see self, things, other things, and things and non-things, those do not truly see the Buddha's teaching. And: Those who, relying on things, like a moon in water, desire them to be neither truly nor falsely, those are not robbed by wrong views. And: Everything is neither permanent nor impermanent. There is nothing; if that is permanent, how can an existent thing become permanent and impermanent? Whatever is said, know that all is empty of inherent nature. What is called emptiness is also empty. Thus, non-empty existence does not exist. And: For whom this emptiness arises, for them all meanings arise. For whom emptiness does not arise, for them nothing arises. And: All the victorious ones have determined emptiness, all views
Chinese
说应如是宣说。凡是观空性者，说彼等无可成办。如是说。从业及烦恼分别念，彼等戏论之戏论，以空性而止息。如是说。所说当止息，以心之行境止息故。不生与不灭，法性与寂灭等同。如是说。非从他知乃寂静，非诸戏论所戏论，无分别念义各异，彼即彼性之体性。如是说。第二，显示声念是世俗之行境。虽依于分别念，然成世俗非真实。如是说。若谓胜义谛自性虽超离声念之境，然由无始串习力，显现不欺之诸法，执为能破立之境，于分别念而信赖，思维有无等性，为于心中生起彼义故，有生灭等之言说，如是虽有，然仅是分别念，非是境之自性，以是分别之影像故，不异于识且识亦非真实，岂未曾观察耶？又未见境之实相之心乃是世俗之体性，彼之行境增益之体性是世俗故，不生等乃成世俗，非是真实，如木等之声义一般。此等诸法皆是依缘而生，无有自性，彼二双运，虽是离戏，然仅缘彼等之声义而生起执着，不能领悟实相，需于领受彼名所诠之真实义或随顺义后，生起止息戏论之无分别智故。是故说，胜义非心之行境，心乃世俗如是许。如是说。其中，显示事物无自性，乃是否定之遮遣，非是之遮遣乃是成立他法之体性，故彼等无有双运之义，且安立显现无自性亦然，若离显现则有空性之因
English
It is said that it should be declared as such. Those who view emptiness, it is said that they cannot be accomplished. Thus it is said. From karma and afflictions, conceptual thoughts, those elaborations of elaborations, will be ceased by emptiness. Thus it is said. What is to be said should cease, because the object of mind ceases. Unborn and unceasing, the nature of reality is equal to nirvana. Thus it is said. Not known from others, it is peaceful, not elaborated by all elaborations, without conceptual thought, meanings are not different, that is the very nature of its characteristic. Thus it is said. Secondly, showing that sound and thought are the objects of conventional truth. Even if relying on conceptual thought, it becomes conventional, not truly real. Thus it is said. If it is said that although the ultimate truth itself transcends the realm of sound and thought, these appearances that arise unerringly due to the power of beginningless habituation are held as objects of refutation and establishment, and relying on conceptual thought, thinking of existence and non-existence, etc., in order to generate that meaning in the mind, there are words such as arising and ceasing, even if it exists in that way, mere conceptual thought is not the nature of the object, because it is merely an image of thought, it is not different from consciousness, and consciousness itself is not truly real, has it not been examined? Furthermore, the mind that has not seen the reality of the object is the nature of conventional truth, and its object, the nature of imputation, is conventional, so unborn and so on become conventional, not truly real, like the sound and meaning of wood and so on. All these phenomena arise dependently, are without inherent existence, those two are union, although they are free from elaboration, merely focusing on the sound and meaning of those things creates attachment, and there is no opportunity to realize the reality, because after experiencing the actual meaning or the corresponding meaning of what is expressed by that name, one must generate non-conceptual wisdom that ceases elaboration. Therefore, it is said, ultimate truth is not the object of the mind, the mind is considered to be conventional. Thus it is said. Among them, showing that things are without inherent existence is a negation of negation, a negation that is not is the establishment of the nature of other phenomena, so there is no meaning of union in those, and also establishing that appearance is without inherent existence, if it is separate from appearance, there is a cause for emptiness.