English
Because it exists in the nature of illusion, the merit of meditation is the path, and the ultimate result is obtaining the illusory wisdom of the Buddha, and accomplishing activities in the state of the Dharmakaya in an illusory way. As stated in the Middle Mother Tantra: All dharmas are like dreams, like illusions. Even going beyond suffering is like a dream, like an illusion. Beyond going beyond suffering, there is a remaining dharma, and that too is like a dream, like an illusion. And so on. All dharmas refer to all kinds of objects and consciousness. Going beyond suffering refers to obtaining the Rupakaya and accomplishing activities. The remaining dharma refers to the suchness of one's own awareness and the sacred Dharmakaya. Regarding this, some consider it to be six kinds of illusions, some consider it to be illusory appearances, and some consider it to be merely illusions, etc., with numerous distinctions, and it is known as the Svatantrika lower school. The second view is: In the ultimate truth, it does not even abide in mere illusion, because there are no objects or aspects, so there is no self-awareness that experiences the absence of objects and aspects, just as there is no son of Mosham, so there is no knowledge that measures him. Because there is no truth in the conventional truth, nothing abides in the ultimate truth, just as when one wakes up from a dream, the appearances of horses and cows disappear, but because they did not exist from the beginning, they are not established as the cause of disappearance in reality. As stated in the Middle Mother Tantra: In the ultimate truth, there is neither samsara nor nirvana, nor emptiness, but only verbal decorations. It is considered to be like this. Regarding this, it is believed that the conventional truth does not abide at all, the reason does not abide, the opposite does not abide, the cause of the opposite does not abide, one does not abide, many do not abide, being separate from one and many does not abide, mere appearance does not abide at all, etc., with countless distinctions, and it is known as the Svatantrika higher school of Madhyamaka. The Madhyamaka Prasangika is: Having negated everything such as not being established in the ultimate truth, and merely appearing as illusion in the conventional truth, etc., it is believed that the nature that transcends the extremes of existence and non-existence is free from all commitments. As stated in the Noble King of Samadhi Sutra: Permanence and impermanence are also extremes, existence and non-existence are both extremes, therefore, having completely abandoned both extremes, the wise do not abide even in the middle.
Chinese
多。如是，在《宝积经》中说：如来恒常是无生之法，一切诸法皆与善逝相同。由于孩童心识执着于相，所以在世间行持不存在之法。如是说。在《中论》中说：以何者为缘起，无灭故无生，无断故无常，非异义非一义，戏论寂灭而寂静，圆满佛陀宣说者，我向彼殊胜者敬礼。如是说。在《诤论止息论》中说：如果我有任何宗承，那时我便有此过失。因为我没有宗承，所以我才是无过失的。如是等等，因为息灭戏论，所以没有任何由分别念所造作的宗派。如是认为。仅仅将显现为各种各样的世俗现象，安立为通达名言的支分，然而，由于不作任何承许，所以认为显现为法的现象，是超越真假、有无之边，并且远离现在之时的。这是中观的究竟见解，也是龙树菩萨的不共密意，为了确定此义，有六部中观理聚大论，即《根本慧论》、《六十正理论》、《七十空性论》、《精研磨论》、《诤论止息论》、《名句论》。此外，还出现了很多执持自空和他空的中观派。那二者的安立基础是，在《宝性论》中说：于此无有少可除，亦无少分可增益，当观真实唯真实，见真实已得解脱。具有分别之体性，是空性中之客尘，不具分别之体性，非空无上之法性。如是说。及其释论中说：此说何义耶？何以故自性清净之如来藏，于此无有可遣除之烦恼因，以其自性离于客尘垢染故。于此亦无以清净之因为可增益者，以其无分别之法性乃自性故。是故如来之
English
Do. Thus, in the Sutra of the Jewel Heap, it is said: The Tathagata is always the unborn Dharma. All Dharmas are the same as the Sugata. Because childish minds grasp at characteristics, they practice Dharmas that do not exist in the world. Thus it is said. In the Root Wisdom, it is said: Whatever arises dependently, is unborn because it is without cessation, is impermanent because it is without interruption, is neither different in meaning nor the same in meaning, is the pacification of elaboration, shown as peace. By those who speak of the perfect Buddhas, to that noble one, I pay homage. Thus it is said. In the Refutation of Disputes, it is said: If I had any tenets, then I would have this fault. Because I have no tenets, I am therefore faultless. Thus, etc., because of the pacification of elaboration, there is no philosophical system whatsoever constructed by conceptual thought. Thus it is believed. Even though merely the appearance of various worldly phenomena is established as a branch of understanding conventions, since there is no acceptance of anything, it is believed that the phenomena that appear as Dharma are beyond the extremes of truth and falsehood, existence and non-existence, and are separate from the present time. This is the ultimate view of Madhyamaka, and it is also the uncommon intention of Nagarjuna. To ascertain the meaning of this, there are six great treatises of Madhyamaka reasoning: the Root of Wisdom, the Sixty Stanzas on Reasoning, the Seventy Stanzas on Emptiness, the Thorough Examination, the Refutation of Disputes, and the Treatise on Categories. Furthermore, many Madhyamikas have arisen who hold to the tenets of self-emptiness and other-emptiness. The basis for establishing these two is: In the Uttaratantra, it is said: In this, there is nothing to be removed, nor is there anything to be added. Look at reality as it is, and having seen reality, be liberated. The characteristic of being with distinctions is the emptiness of adventitious stains. The characteristic of being without distinctions is not empty of the unsurpassed Dharma. Thus it is said. And in its commentary, it is said: What does this indicate? Because the Tathagatagarbha, which is naturally completely pure, has no cause of affliction to be removed, since its nature is free from adventitious stains. There is also nothing to be added by way of a cause of purification, since the Dharma nature of non-distinction is its nature. Therefore, the Tathagata's
Chinese
其精髓是远离分别的。要知道，一切烦恼的泡沫都是空性的。而超越恒河沙数，不可思议的佛法，是不可分离、不可知的，是不空性的。如是说。其中，自空是指：作为所立宗的这些显现，仅仅从显现本身来说，就以各自的自性空性，被认为是无遮止的空性，是胜义谛。虽然说自性不存在的中观派在胜义谛上没有差别。但在世俗谛上，安立如幻的自续宗的宗义，以及仅仅推出应成，连承认的世俗谛也遮止的两种传统是存在的。对于安立他空的那些中观派来说，由于将一切所知都认为是三种自性，以及归纳为遍计所执和圆成实两种的差别，从而产生了两种不同的执持所立宗的方式。在瑜伽行派的论典中，将空性的基础——依他起，说成是以遣除遍计所执而空性的圆成实。而在《宝性论》等论典中，则说自性圆成实是以遣除遍计所执而空性的。因此，圆成实是心的自性，这个胜义谛的法界，其自性中没有可抛弃的垢染，也没有先前没有的功德可以新获得。因为本来就是自性清净，功德任运成就的缘故。由于超越了功过取舍，所以胜义谛的法界是以它自己的自性空性的。而那些突发的错乱显现的所取能取戏论的部分，由于在本性上没有成立，所以世俗谛是以它自己的自性空性的。像这样，它和胜义谛的法性是相异的。所以，胜义谛是以其他（世俗谛）的自性空性的，就是这个意思。总而言之，从世俗谛的方面衡量，就是无遮止和非遮止的空性。从胜义谛法界的方面衡量，就是从自性之外去分别的对境的空性。那么，有人会想，为什么说胜义谛是以它自己的自性空性的呢？这是因为，针对胜义谛，以分别念执取的方式并不成立。像这样，通过闻思确定之后，通过修持而体验到的见解，就像在第二转法轮的直接开示中，在《中观理聚论》中阐述的那样，认为是确定意义的无遮止，所以，什么也不修。
English
Its essence is being apart from distinctions. Know that all bubbles of afflictions are empty. And the Buddha's teachings, which are beyond the sands of the Ganges, inconceivable, inseparable, and unknowable, are not empty. Thus it is said. Among these, self-emptiness (rangtong) refers to: These appearances, which are the subject of debate, are considered to be empty of their own nature from the very moment they appear, and this emptiness is considered to be the ultimate truth, a negation without affirmation. Although the Madhyamikas who assert the absence of inherent existence do not differ in ultimate truth, in conventional truth, they establish their own system by asserting that things are like illusions, and there are two traditions: one that only presents consequentialist arguments and the other that refutes even the mere conventional truth that is accepted. For those Madhyamikas who establish other-emptiness (shentong), there are differences in how they regard all knowable things as having three natures and in how they categorize them into the two categories of imputation and perfect reality. Thus, two different ways of grasping phenomena have arisen. In the treatises of the Yogacara school, the basis of emptiness, the dependent nature, is explained as the perfect reality that is empty of the imputed nature, which is to be refuted. In the treatises such as the Uttaratantra, the nature of reality, the perfect reality, is said to be empty of the imputed nature, which is to be refuted. Therefore, the perfect reality, the nature of mind, the ultimate realm, its essence has no defilements to be discarded, nor can new qualities be acquired that were not there before. Because it is primordially pure by its very nature and its qualities are spontaneously present. Because it transcends the acceptance or rejection of faults and virtues, the ultimate realm is empty of its own nature. And those parts of grasping and clinging to phenomena that are sudden, deluded appearances are not established in their essence, so conventional reality is empty of its own nature. And since that is different from the ultimate nature of reality, it means that the ultimate reality is empty of the nature of other (conventional reality). In short, if measured from the perspective of conventional reality, it is emptiness that is a negation without affirmation and a negation that is not an affirmation. If measured from the perspective of the ultimate realm, it is the emptiness of the object of conceptualization other than oneself. Now, one might wonder, what is the purpose of saying that the ultimate reality is empty of its own nature? This is because it is intended to show that the way the ultimate reality is grasped by the mind is not established. Thus, having ascertained this through hearing and thinking, the view experienced through meditation, as explained in the direct teachings of the intermediate turning of the wheel of Dharma, in the Compendium of Reasoning, is considered to be a negation without affirmation of definite meaning, so one does not meditate on anything.
Chinese
另一方面，他们解释说，修习空性，以及在什么也看不见时证悟真如。无著昆仲阐释了慈氏教法的经论，即最后法轮的密意，龙树论师在赞颂集中，通过修习能体验到能取所取二取不二的智慧。这与密宗甚深续部的密意也是一致的。而且，以前的智者和成就者们都是结合起来修持的：对于凡夫来说，在以闻思来确定见解时，心的实执难以破除，因此，为了以闻思所生的智慧来遮止它，胜义谛理性的应成派宗义非常锐利；而且，在以修所生体验来确定时，最后法轮所说的中观见解非常甚深且极好，因为自性清净的法界，即胜义谛的真理，是自生智慧，是所有法最初的实相。他们认为，这与密宗甚深续部中所说的见修行持也是一致的。因此，开创宗派的祖师是慈氏怙主和龙树论师二位，因为其他的释经者都是依靠这两位的论著而入门的。其中，龙树论师在解释第二法轮的密意时，用《中观理聚论》等确定一切法自性空，在解释最后法轮的密意时，用《赞颂集》等确定他性空，从而很好地阐释了佛陀的密意，而各自的传承者依次是宣说无自性的应成派和自续派的论师们，以及无畏法护。弥旁怙主著有确定他性空的经论《慈氏五论》，无著圣者和世亲论师昆仲很好地阐释了这一传承，法称、陈那、寂护等人也秉持这一传承。这两位开宗立派的论师也被佛陀授记为精通中观的智者，在解释究竟密意时不会有错谬。如是说：名为吉祥比丘者，彼之名号名为龙，有与