Chinese
因此，有这样的说法：心能区分事业等，智慧之地能分别，智慧也能使无明和威力得以获得。心与境相连。如是等等广说。同样，在《圣妙吉祥云经》中说：此法是完全超越一切文字，完全超越一切言说，完全超越一切言语的行境，完全超越一切言语的道路，远离一切戏论，远离一切取舍，远离一切分析和综合，远离一切思辨，不是可以考察的，不是思辨的行境，完全超越思辨的行境，没有相，远离相，完全超越相的行境，完全超越凡夫的行境，完全超越一切魔的行境，完全超越一切烦恼的行境，完全超越识的行境，不是住处，不住处，寂静，是圣者智慧的行境，唯有各自自己才能证知，无垢，不染污，清净，殊胜，至高，神圣， श्रेष्ठ（梵文天城体，śreṣṭha，梵文罗马拟音， श्रेष्ठ，最好的），殊胜，常，稳固，坚固，不坏的法性。如来出现也好，不出现也好，此法界本来就是如此安住的。如是等等广说了胜义圣者智慧不可思议之理，这些不住于唯识宗所希求的道，因为他们承认能取所取二者皆无的自证自明之识是成佛的根本因，并且认为有境的他宗是真实的，所以认为实有的阿赖耶识是胜义谛的那些人，也难以如实地了达法无我。如是《楞伽经》中也说：唯是心而已，无有诸现象，无有现象故，则无有生起，此乃中观道，我与他人说。于唯心中证悟，并且完全遣除外境，完全止息分别念，此道即是中观。如是所说，最后教言的密意安住于究竟中观大
English
Therefore, it is said: The mind distinguishes actions, etc., the ground of wisdom distinguishes. Wisdom also makes ignorance and power attainable. The mind is connected with the object. Thus, it is extensively taught. Similarly, in the Noble Cloud of Jewels Sutra, it says: This Dharma is completely beyond all letters, completely beyond all speech, completely beyond all objects of words, completely beyond all paths of speech, free from all elaborations, free from all acceptance and rejection, free from all analysis and synthesis, free from all speculation, not to be examined, not the object of speculation, completely beyond the object of speculation, without characteristics, free from characteristics, completely beyond the object of characteristics, completely beyond the object of children, completely beyond the object of all demons, completely beyond the object of all afflictions, completely beyond the object of consciousness, not a dwelling place, not dwelling, peaceful, the object of noble wisdom, known individually by each of themselves, immaculate, unstained, pure, magnificent, supreme, sacred, śreṣṭha (梵文天城体，śreṣṭha，梵文罗马拟音， श्रेष्ठ，best), excellent, constant, stable, enduring, of indestructible nature. Whether the Tathāgatas appear or do not appear, this realm of Dharma is only abiding. Thus, it extensively teaches the inconceivable nature of the wisdom of the ultimate noble ones. These do not abide in the path desired by the Mind-Only school, because they acknowledge that the knowledge that is self-aware and self-illuminating, free from the duality of grasper and grasped, is the fundamental cause of Buddhahood, and because they believe that the object-possessing other is real, those who believe that the substantial Ālaya-vijñāna is the ultimate truth are difficult to realize the selflessness of phenomena as it is. Thus, it is also said in the Laṅkāvatāra Sūtra: It is only mind, there are no appearances. Because there are no appearances, there is no arising. This is the Middle Way, taught by me and others. Realizing in Mind-Only, and completely eliminating external objects, completely stopping conceptual thoughts, this path itself is the Middle Way. As it is said, the intention of the final teaching abides in the great ultimate Madhyamaka.
Chinese
大菩萨们的论释和二胜导师及其追随者已在各自的论著中清楚地阐述了这一点。然而，一些导师可能会根据需要而提出不同的观点，但很难确定这些观点是圣者还是凡夫。如果确定是安住于圣位，那么他们可能有其他意图而如此说。我们这些凡夫俗子应该避免执着于某一种观点，从而避免造下舍法的恶业，这才是关键。如果有人因为这里阐述了三种自性而说是唯识宗，那么，《中观宝鬘论》中说：慈氏啊！所遍计的色，应视其无自性。所分别的色，以分别有自性故，应视其有自性，然非自在转。法性之色，非有自性，亦非无自性，应视其为胜义所简择。等等。在《八千颂般若摄义》中也说：般若波罗蜜多，真实依于三种，遍计与他起，以及圆成实。以“无”等词语，遮止一切遍计，以幻术等譬喻，真实显示他起，以四种清净，宣说圆成实。般若波罗蜜多，诸佛无有他教。等等，从《中品般若经》中也详细阐述了三种自性的方式。同样，在圣龙树的《入三身之门》中，也总结了以三种自性作为获得三身的因。耶谢扎拉所著的注释中也阐述了相同的含义。因此，所有伟大的中观论著中对三种自性的阐述，如果有人说这些都是唯识宗的观点，而中观宗没有这些观点，那只能说明他们没有看到这些论著。此外，《楞伽经》中说：于唯心而开示，不观察外境，依于无相，而能超脱唯心。
English
The commentaries of the great Bodhisattvas and the two great chariot masters and their followers have clearly explained this in their respective treatises. However, some teachers may have different views depending on their needs, but it is difficult to determine whether these views are those of saints or ordinary beings. If it is determined that they are abiding in the state of a saint, then they may have other intentions in saying so. We ordinary people should avoid clinging to one particular view, thereby avoiding creating the negative karma of abandoning the Dharma, which is the key. If someone says that this is the Mind-Only school because the three natures are explained here, then, as it says in the Madhyamakavatara: Maitreya! The form that is completely imputed should be regarded as without substance. The form that is discriminated should be regarded as having substance because discrimination has substance, but it does not operate independently. The form of suchness is neither without substance nor without substance; it should be regarded as being thoroughly distinguished by ultimate truth. And so on. In the Condensed Meaning of the Eight Thousand Verses, it also says: The Perfection of Wisdom truly relies on three: the imputed, the other-powered, and the thoroughly established. With words such as "non-existent," all imputations are refuted. With examples such as illusion, the other-powered is truly shown. With fourfold purification, the thoroughly established is proclaimed. The Perfection of Wisdom has no other teaching from the Buddhas. And so on, the manner of the three natures is also explained in detail in the Middle Length Prajnaparamita Sutra. Similarly, in the "Gate to Entering the Three Kayas" by the noble Nagarjuna, it is summarized that the three natures are the cause for obtaining the three kayas. The commentary on this by Yeshe Zala also explains the same meaning. Therefore, all the explanations of the three natures in all the great Madhyamaka treatises, if someone says that these are all views of the Mind-Only school and that the Madhyamaka school does not have these views, it can only be said that they have not seen these treatises. Furthermore, the Lankavatara Sutra says: Having taught the Mind-Only, one does not examine external objects. Relying on the absence of appearance, one is able to transcend the Mind-Only.
Chinese
依靠正确的专注，超越无有之显现。瑜伽士处于无有之显现中，不能见到大乘。因此，在某种情况下，先示现为唯识，最终从那之中完全超越，在无显现中示现中观，并且从那之中也超越，示现有显现的中观。如果未到达那一步，则说不能见到大乘的甚深意义。凡是用“布施心”等词语所说的一切都说是唯识也是错误的。因为，如来藏，真实之边，自性涅槃，法界，光明心，普贤之意等，存在着以“心”这个词语来表示远离一切边的状态的情况。如《广大母经》中说：‘善现，彼心非心，心之自性乃光明。’因此，不要将所说的超越轮回之心和心所的光明心，错误地理解为超越了识的唯识。后者的特征是，经中说：‘分别的习气相连，从心所生的各种各样，从人之外显现的，是世间人的唯识。’因此，世间和超世间的唯识的差别，与之前所说的识和智慧的差别意义相同。同样，对于在极其甚深的大乘中所说的，用其他名称来表达的心的意义，也必须同样理解。不仅如此，无漏的界，不可思议的界，胜义的善，法性不变且坚固，在胜义的实相中是真实的，本来解脱的法身，远离一切四边的戏论，舍弃二我等，与大能仁的法身无二无别的功德之聚，超过恒河沙数，也因为远远超越了识的法，任运自成地存在，所以与世间唯识的说法有着极大的不同。一般来说，不偏袒任何一方，成为衡量标准的智慧，认为空性和有性两种，都是依赖各自车轨的宗派，对于被确定为四种的顶峰的中观，安住于此，存在着差别。
English
Relying on correct focus, one transcends the appearance of non-existence. When a yogi dwells in the appearance of non-existence, they do not see the Great Vehicle. Therefore, in some cases, it is first shown as Mind-Only, and ultimately, from that, one completely transcends, showing Madhyamaka in non-appearance, and also transcending from that, showing Madhyamaka with appearance. If one does not reach that point, it is said that one cannot see the profound meaning of the Great Vehicle. It is also wrong to say that everything spoken of with the words "giving mind" etc. is Mind-Only. Because, suchness, the true limit, naturally nirvana, the realm of dharma, the mind of clear light, the mind of Samantabhadra, etc., there are cases where the state of being free from all extremes is indicated by the word "mind." As it says in the Extensive Mother Sutra: 'Subhuti, that mind is not mind, the nature of mind is clear light.' Therefore, one should not mistakenly understand the clear light mind, which is said to be beyond the mind and mental events of samsara, as Mind-Only that transcends consciousness. The characteristic of the latter is, as stated in the sutra: 'The connection of the habits of discrimination, the various things that arise from the mind, the appearance outside of people, is the Mind-Only of worldly people.' Therefore, the difference between worldly and transmundane Mind-Only is the same as the difference between consciousness and wisdom mentioned earlier. Similarly, the meaning of mind, which is expressed by other names in the extremely profound Great Vehicle, must also be understood in the same way. Moreover, the uncontaminated realm, the inconceivable realm, the ultimate virtue, the unchanging and stable nature of reality, being true in the ultimate reality, the Dharmakaya that is primordially liberated, being free from all four extremes of elaboration, abandoning the two selves, etc., the collection of qualities inseparable from the Dharmakaya of the Great Sage, exceeding the sands of the Ganges River, also exist spontaneously because they are far beyond the phenomena of consciousness, so they are very different from the proponents of worldly Mind-Only. In general, wisdom that does not fall into any side, becoming a standard of measurement, considers both emptiness and existence as schools that rely on their respective chariot paths, and there is a difference in abiding in Madhyamaka, which is the pinnacle of the four established tenets.
Chinese
因为，为了解释究竟的密意，应当理解由诸佛授记的大学者龙猛、无著各自的论著所阐明的内容。与此相符的是，争论时期的全知者仁钦崩、寂护、勒丹夏、金洲大师、觉沃杰等也曾宣说过。导师狮子贤也曾亲口承认。因此，当他解释《现观庄严论》的密意时，说：“确信这唯一的无二智慧是真实存在的自性。”这是因为瑜伽行者认为这是第三灌顶的修生瑜伽，或者思生次第中的任何一种。同样，将真如的认识解释为智慧，并将法身的解释，也就是其余三种色身解释为法性。因此，从第二法轮中直接开示的空性，是为了断除众生俱生的我执，以及外道新立的常见我，还有自宗有部宗派的执着戏论，而认为仅仅是否定意义上的空性。不修任何事物就是修空性，不见任何事物就是证悟真如，因此，通过见到这些意义，就能如实地证悟无我，这是理解无我的见解。即使难以破除的实执，也能通过闻思产生的智慧来遮止，胜义谛的智慧对于破除戏论非常锐利，而当通过禅修体验来确定时，这第三法轮中所说的大中观宗派是最深奥和最广大的。自性清净的法界，胜义谛的真理，自生智慧，这本身就是一切法的初始状态。因为这是各自的智慧所能体验的智慧。如月称在《赞般若波罗蜜多》中所说：不可言说、不可思议、不可表达的般若波罗蜜多，不生不灭，如同虚空的自性。各自自明的智慧所行境，向三世诸佛之母顶礼！以及，深寂离戏光明无为法，我
English
Because, in order to explain the definitive meaning, one should understand the contents clarified by the treatises of the great teachers Nagarjuna and Asanga, who were prophesied by the Buddhas. In accordance with this, the omniscient ones of the time of controversy, Ratnakara Shanti, Lelavajra, Suvarnadvipa, Atisha, etc., also explained it. The teacher Simhabhadra also acknowledged it. Therefore, when he explains the meaning of the Ornament, he says, "Having ascertained that this unique non-dual wisdom is the nature of what truly exists." This is because the yogis consider this to be the meditation-born yoga of the third initiation, or any of the thought-born stages. Similarly, the recognition of suchness is explained as wisdom, and the explanation of the Essence Body, that is, the remaining three kayas, is explained as dharmata. Therefore, the emptiness directly taught from the intermediate wheel is considered to be only a negation of meaning, in order to cut off the innate ego-grasping of sentient beings, as well as the view of self newly established by the heretics, and the clinging to the conceptual elaborations of the self-affirming schools. Not meditating on anything is meditating on emptiness, and not seeing anything is realizing suchness, therefore, by seeing these meanings, one can truly realize selflessness, which is the view of understanding selflessness. Even the difficult-to-break clinging to characteristics can be prevented by the wisdom arising from hearing and thinking, the wisdom of ultimate truth is very sharp in cutting off elaborations, and when it is determined by meditative experience, this Great Madhyamaka tradition spoken of in the third wheel is the most profound and vast. The realm of reality, which is naturally pure, the truth of ultimate reality, self-arisen wisdom, this itself is the initial state of all dharmas. Because this is the wisdom that can be experienced by one's own awareness. As Chandrakirti said in his "Praise to Prajnaparamita": Inexpressible, unthinkable, and unutterable Prajnaparamita, unborn and unceasing, the nature of space. The object of experience of self-aware wisdom, I prostrate to the mother of the Buddhas of the three times! And, profound, peaceful, free from elaboration, luminous, unconditioned dharma, I