Chinese
本体虽空性，然种种显现，不欺惑迷乱心，故有种种名言施设。因此，二谛之体性，是不超出心之境，不可言说之思辨。于迷乱显现为真，称之为世俗谛，依此，随顺世间名言，所安立之外境显现色等等，六聚根之行境种种，以及彼之法性，寂灭诸目标，是超离心与相之胜义谛。然二者于实义上，皆无个别可成立，故离戏论之法与法性皆平等。双运离八边之中观道，此岸轮回彼岸涅槃，以及有学之三道，于何处皆不可得，故深寂离戏光明自性，等持无分别智慧之境，不可言说亦不可示，是超离言语分别之境，无可观看，于无二之状态中证悟。彼之本体无生灭去来，如是安住亦无，极寂静，不坏金刚，不可言说之法界，自性清净，本初恒常周遍，虽于如虚空般之界中味一，然未离我执戏论之相，此不可思议之要点，无法证悟。因此，道之中观六度，以善巧方便之门如理修持，并修持光明智慧双运，便能从根拔除垢染。其中，垢染之类别虽无边，然烦恼障与所知障之，我执之二障，不可能有未包含之蕴三，故流转轮回之主要因，是贪嗔等烦恼诸，若无彼等，则不生之根本是，俱生之有身见，故人我执障蔽解脱，如所有尽所有诸法如实，不了解是于诸法自性上，愚昧之无明，粗细一切，皆是法我执为根本，故障蔽遍知一切智。其中，由我执所生之，悭吝毁戒等六度之，相违品若存在，则彼岸
English
Although the essence is emptiness due to being established as true, various appearances do not deceive the deluded mind, hence various nominal designations arise. Therefore, the characteristics of the two truths are: not exceeding the realm of the mind, and unspeakable by analysis. What appears as true in delusion is called the conventional truth, and accordingly, following worldly conventions, the objects of appearance that are established, such as forms, the various objects of the six aggregates of sense powers, and their nature, the pacification of all objects, are the ultimate truth that transcends mind and characteristics. However, neither of the two has any separate establishment in reality, therefore the phenomena and the nature of phenomena, free from elaboration, are all equal. The union, the Middle Way free from the eight extremes, neither the near shore of samsara nor the far shore of nirvana, nor any of the three paths of learning are found, therefore the profound, peaceful, free from elaboration, self-luminous nature, the realm of non-conceptual wisdom in equipoise, is inexpressible and cannot be shown. It transcends the realm of sound and thought, and is invisible, realized in a state of non-duality. Its essence has no birth, cessation, going, or coming. Likewise, there is no abiding, and it is utterly peaceful. The indestructible vajra, the inexpressible realm of phenomena, is naturally pure, primordially constant, and pervasive. Although it is of one taste in the expanse like space, without separation from the characteristics of self-grasping elaboration, this inconceivable key point cannot be realized. Therefore, the Middle Way of the path, the six perfections, should be practiced properly through the door of skillful means, and by meditating on the union of luminous wisdom, the stains of obscurations are removed from their roots. Among them, although the types of obscurations are endless, the three aggregates that are not included in the two obscurations of afflictive emotions and cognitive obscurations, the obscuration of self-grasping, are impossible. Therefore, the main cause of wandering in samsara is the afflictive emotions such as attachment and aversion. If those do not exist, the root that does not arise is the innate view of the transitory collection, therefore the grasping of a self of a person obscures liberation, and not knowing all phenomena as they are, as many as there are, is the ignorance that is deluded about the nature of phenomena, all subtle and gross, is rooted in the grasping of a self of phenomena, therefore it obscures omniscience and all-knowing. Among them, if the opposing factors of the six perfections, such as stinginess and moral transgression, arise from grasping at a self, then the other shore
Chinese
不会进入到彼岸的道路。 即使进入，也是对三轮的分别念。 完全愚昧且被执着束缚， 习气障碍极其微细， 也会障碍对意义的了知和显现。 如果这两种我执灭尽，就能从一切障碍中， 解脱，因此胜者赞叹修习无我。 因此，如果证悟了补特伽罗无我， 贪嗔慢等就不会产生， 如果存在我执，这些就必定存在， 由此产生业，业又产生轮回。 这样的执着，也要通过智慧， 断除的方式是，在获得见道之时， 为了现量见到法性真谛， 断除一切遍计所执。 在修道中，断除俱生我执。 法我执从见道开始断除， 菩萨们次第断除， 在第八地时，法性显现， 不费力地进入，我执的细微习气也， 灭尽，从而断除一切烦恼。 在此期间，二障一同断除。 之后，在三清净地，为了断除所知障， 二取习气， 摧毁对法的微细执着。 然而，除了佛陀之外， 即使对法界的微细障碍， 没有隔断是不可能的，因此， 依靠金刚喻定， 断除微细习气后，平等性， 显现离障一切智智。 因此，远离四边戏论的， 无分别智慧，超越思议言说的， 此般若波罗蜜多是胜者的道， 是究竟见解的顶峰，平等性。 为了如实解释它的密意， 圣者龙树的甚深中观论， 如旭日东升， 在雪域之中，让荣、隆二派， 远离了新云般的黑暗。 有些人认为，仅仅是空性， 就是奇妙中观的究竟， 以宗派论典的各种篡改， 使公正的智慧远离。 如是龙树父子说， 胜者所说的一切空性， 都是为了彻底舍弃一切见解， 那些对空性持有邪见的人， 是无可救药的，佛是这样说的。
English
One will not enter the path of the Gone Beyond. Even if one enters, it is with the conceptual thoughts of the three spheres. Completely ignorant and bound by attachment, Even the subtlest habitual obscurations Obstruct the realization and manifestation of meaning. If these two self-grasps are exhausted, from all obscurations, Liberation will occur, therefore the Victorious Ones praise the meditation on selflessness. Therefore, if one realizes the selflessness of the individual, Attachment, hatred, pride, and so forth will not arise, If self-grasp exists, these will certainly exist, From that, karma arises, and from karma, rebirth occurs. Such grasping, too, through wisdom, The way to abandon it is when one attains the path of seeing, In order to directly see the truth of suchness, To abandon all that is imputed, On the path of meditation, one separates from the innate. The grasping of self of phenomena is severed from the path of seeing, Even though the Sons of the Victorious Ones gradually abandon it, At the stage of the eighth ground, the nature of phenomena appears, Effortlessly entering, the subtle habitual tendencies of self-grasping also, Are exhausted, thereby abandoning all afflictions. In the meantime, the two obscurations are abandoned together. Then, in the three pure grounds, the obscuration of knowledge, For the sake of abandoning only the habitual tendencies of dualistic appearance, Destroys the subtle conceptualization of self of phenomena. However, other than the Buddhas alone, Even a subtle obscuration on the sphere of phenomena, Without interruption is impossible, therefore, Relying on the vajra-like samadhi, Having destroyed the subtle habitual tendencies, equality, The unobstructed, all-knowing wisdom is manifested. Therefore, free from all elaborations of the four extremes, The non-conceptual wisdom, beyond thought and expression, This Prajnaparamita is the path of the Victorious Ones, The ultimate peak of view, equality. In order to explain its intention as it is, The profound Madhyamaka treatises of the noble Nagarjuna, Like the rising orb of the sun, In the land of snows, the two systems of Rong and Long, Are freed from the darkness of youthful clouds. Some here think that mere emptiness, Is the ultimate of the wondrous Middle Way, With various fabrications and corruptions of sectarian treatises, They distance impartial minds. Thus, Nagarjuna and his spiritual sons said, All that the Victorious Ones spoke of emptiness, Is in order to thoroughly abandon all views, Those who hold wrong views about emptiness, Are incurable, thus it was said.
Chinese
同样，为了舍弃一切分别念，开示了空性之甘露，如果有人对它执着，就会被导师世间怙主所呵责。因此，任何 желающий 解脱的智者，都应完全舍弃将空性视为实相的观点。如果有人对它执着，愚蠢且具有智者傲慢的人们，据说会普遍堕入无间地狱。因此，既非有，也非无，也非亦有亦无，因为不是二元自性，所以从有实和无实等戏论中，必定解脱，证悟那唯一的真谛，智者们认为这才是中观。善说窍诀教典甚深总集藏中，宣说诸法皆空且无我的章节，即第四品。如此，以证悟无我的智慧，平息执着于我的戏论，无有遮障，不住于轮回和寂灭的边际，涅槃寂静最为殊胜。胜者通达法性无身极寂静，无二自性无有之后，以妙好色身的相好光明，充满并教导一切众生。因此，佛陀具有无漏之身，本初清净，远离戏论之边，具足一切殊胜的空性法界，色身清净安乐我常究竟。与平等性智和智慧自性，不分离的功德显现，即是法身，断证圆满。智慧的体性无漏，二十一种分类的自性，圆满了菩提道的诸法之后，果位的智慧安住于殊胜之处。四念住等，有三十七种分类。
English
Similarly, in order to abandon all conceptualizations, the nectar of emptiness was taught, and whoever clings to it will be reproached by the Teacher, the Protector of the World. Therefore, any wise person desiring liberation should completely abandon the view of regarding emptiness as a real entity. If someone clings to it, foolish people with the pride of the wise, it is said that they will universally fall into the Avici hell. Therefore, it is neither existent, nor non-existent, nor both existent and non-existent, because it is not a dualistic nature, so from the elaborations of real and unreal, etc., one will surely be liberated, realizing that one and only truth, which the wise consider to be the Middle Way. From the well-spoken instruction manual, the profound treasury of summaries, the chapter that explains that all phenomena are empty and without self, is the fourth chapter. Thus, with the wisdom that realizes selflessness, pacifying the elaborations of clinging to self, without obscurations, not abiding in the extremes of samsara and nirvana, nirvana is peaceful and most supreme. The Victorious Ones, having understood the nature of reality as formless and utterly peaceful, the non-dual nature as non-existent, fill and teach all beings with the light of the signs of the excellent form body. Therefore, the Buddha has a body without outflows, primordially pure, free from the extremes of elaboration, possessing all supreme qualities, the emptiness of the Dharma realm, the form body is pure, blissful, self, permanent, and ultimate. The qualities that are inseparable from the equality body and the nature of wisdom are manifested as the Dharma body, the perfection of abandonment and realization. The essence of wisdom is without outflows, the nature of twenty-one categories, having perfected all the dharmas of the path to enlightenment, the wisdom of the fruition abides in the supreme place. The four mindfulnesses, etc., have thirty-seven kinds of distinctions.
Chinese
最终的。 以威势压倒的生处内外， 自己对色有无认识， 形色威压四种和器情色， 颜色威压四种和八种也， 依靠禅定修习而威压他者， 不夺自心是其特点。 五种坏灭生处和四种颜色， 与识一起修习所显现的任何， 对境在那之中显现种种。 这些称为幻化成就之道。 如是无有烦恼和知晓愿望， 本体是止观二者的自性。 天眼和天耳， 宿命忆念和知晓他心， 神变殊胜和具有漏尽。 完全清净依靠禅定， 于身获得自在，所依和对境， 入定的意和自在智慧， 是完全清净的止观之本体。 于寿命自在和心与资具自在， 业和生处意乐愿望和， 神变智慧法自在等十种， 这些说是到彼岸的果。 力是知晓处与非处和， 知晓异熟和界与意乐和， 根道和禅定宿命知晓， 知晓死生和漏尽之力。 这些能摧毁二障和， 为摧毁四魔故说如金刚。 四无畏是自利断证二者， 圆满承诺而无所畏惧， 为他利必定生起而宣说道和， 对那道的障碍也宣说而无所畏惧， 因无有反驳者故发出大狮子吼。 十八不共身语意三者， 无有错乱杂语和失念， 如是不平等住意不住， 无有不观察种种想， 这六种称为以行为所摄， 欲和精进念和智慧和， 解脱自在智慧和， 各别自证智慧观见等， 无有退失是以证悟所摄。 身语意有智慧前后行， 三时所知无有滞碍六种， 以事业所摄和恒时有意义， 这些是能仁的无杂染法。 因无有细微的过失之相， 门