English
The uncommon Dharma-nature refers to the emptiness in which the self-nature of appearances is not established in any way, whether it is existent or nonexistent, and which has existed primordially. This is called the ultimate truth, merely designated from the perspective of conventional truth. Regarding this meaning, the two do not fall into either the side of appearance or emptiness. Since the nature of phenomena is without basis or root, it is free from all extremes of elaboration. Otherwise, if things that exist conventionally are not negated, but merely the true establishment on top of them is emptied, then the pacification of elaboration that prevents the elaboration of existence and nonexistence through the two, appearance and emptiness, is similar to this only in name, but the meaning is not the same. If one knows the two appearances distinguished by non-reality and non-reality, and they become different in terms of existence and nonexistence, even knowing such non-reality cannot slightly reverse attachment, etc. No matter how accustomed one becomes to such emptiness, the concept of clinging to those conventional dharmas will not disappear. If that concept does not disappear, then how can attachment, hatred, etc., be destroyed? In the *Wish-Fulfilling Treasury*, in the context of refuting the view of self-sufficient lower systems that appearance and emptiness are different, it says: "Emptiness that is not appearance, both truths are impossible, cannot be realized, and if they become different, then abandoning and adopting are not appropriate. Just as knowing that the sky is empty does not help when anger arises towards an enemy, clinging to false appearance and separately knowing it as emptiness does not help at all." Furthermore, the *Samadhiraja Sutra* also says: "Those who dwell on the concept of women, their desire increases greatly. If these concepts are destroyed, desire will not stain them." If there is no concept, then how can love, etc., be cultivated? These must be combined with the concept of true establishment, not that there must be no concept of that object. If someone says that clinging to women, enemies, etc., as objects, is the grasping and clinging concept that generates afflictions, and if that is not abandoned, then apart from that, there is no so-called object of negation of true establishment on that object. Changkya Rolpai Dorje's song says: "Now some of our clever people leave the shimmering appearance as it is, but are looking for a horned object of negation, like worrying that the old mother will run away." Thus it is said. Therefore, for beginners, it is easy to understand
Chinese
虽然说似乎存在着以真实成立而空性的名言之法，但找不到这样的情况，因此修持慈爱等，例如，某人在梦中被恐惧之境的敌人和野兽等追赶而痛苦，为了寻求没有它们的安乐，有神通的其他人知道那里既没有敌人也没有追赶者，但为了让他脱离恐惧而松一口气，就像想着让他醒来的方法一样，实际上没有任何法可以作为目标，但必须理解名言中作为目标二者没有矛盾。因此，当色等法在眼等六识的境界面前显现出产生、灭亡、来、去等相时，就像影像和阳焰一样，产生、灭亡、来、去等法在各自的自性中并不存在，因为仅仅是显现为产生等的法的自性也从未成立。因此，通过这种方式，认识到所有依赖产生的显现都具有本来不生的自性。《般若心经》中说：“色即是空，空即是色，色不异空，空不异色。”通过了解如是所说的空性四句的密意，显现与空性是平等性。因此，如果中观应成派不承认唯识宗所认为的他空识的自明自性是不空的，以及自续派所认为的色等因缘所生的他性事物在名言中是成立的，那么就更不用说在胜义谛中了。正如圣龙树所说：“如果我有什么承诺，那时我就会有那个过失，因为我没有承诺，所以我才是无过失的。”以及圣天所说：“对于不存在有、无、有无等任何偏袒者，即使是很长的时间，也不能说出任何责难。”以及月称论师所说：“如汝许他物，世俗亦不许，为成办彼果，世间说是有。”
English
Although it is said that there seems to be a conventional dharma that is empty of true establishment, such a situation cannot be found. Therefore, practicing love and so on is like, for example, someone suffering in a dream from being chased by enemies and wild animals in a terrifying realm, and seeking the happiness of being without them. Another person with clairvoyance knows that there are neither enemies nor pursuers there, but in order to relieve him from that fear, just like thinking of a way to wake him up, in reality, there is no dharma to be aimed at, but it must be understood that there is no contradiction in aiming at them in conventional terms. Therefore, when forms and other dharmas appear in the realm of the six consciousnesses such as the eye, in the form of arising, ceasing, coming, going, etc., just like images and mirages, the dharmas of arising, ceasing, coming, going, etc., do not exist in their own nature, because even the nature of merely appearing as dharmas of arising, etc., has never been established. Therefore, through this method of realizing that all dependent appearances have the nature of being unborn from the beginning. The Heart Sutra says, "Form is emptiness, emptiness is form, form is not other than emptiness, emptiness is not other than form." By understanding the meaning of the fourfold emptiness as stated, appearance and emptiness are understood as equality. Therefore, if the Madhyamaka-Prasaṅgika does not accept that the self-illuminating nature of the other-powered consciousness, which is considered non-empty by the Mind-Only school, and that the other-powered things such as forms, which are produced by causes and conditions and considered established in conventional terms by the Svatantrika school, then there is no need to mention the ultimate truth. As the noble Nāgārjuna said, "If I had any commitment, then I would have that fault, but because I have no commitment, I am faultless." And as Āryadeva said, "For one who has no partiality for existence, non-existence, or both, even for a long time, no accusation can be uttered." And as Candrakīrti said, "As you assert other-powered entities, I do not accept even the conventional, but in order to accomplish those results, I speak of them as existing in the world."
Chinese
如是，诸佛于了义经中所说之义，如实无谬地阐释之方式，乃是应成派之始祖。受圣教所摄持之圣士，吉祥龙自在，不依赖其他释论，以自力阐释，造作中观理聚诸论，直至今日兴盛不衰。其事迹如下：《楞伽经》云：“南方毗陀国，有比丘大名闻，其名号为龙，摧毁有无边。吾之教法于世间，无上大乘广宣说，证得极喜地，彼往生极乐。”又《文殊根本续》云：“如来我灭度后，四百年满时，有比丘名龙出现，于教法信且利，获得极喜地，寿六百足岁。智慧大孔雀，大士亦能成，论著种种义，及无事物义，何时舍弃身，将生极乐刹。彼渐次成佛，决定无疑证。”又《金光明经》中说，导师在世时之离车族青年一切世间见喜，即是彼之授记。大云经云：“青年此我涅槃后四百年满时，将成名为龙之比丘，弘扬吾之教法，最终于极清净光之刹土，将成名为智慧生光之佛。”经文略有删减。彼之论典，解释理聚六论之义者，有圣天、佛护、清辨、月称等。其中，以不可夺之智慧与大悲为怀之月称，如实领会导师之意，造作《中观根本慧论释入中论》及《释词论》，如实阐释诸佛究竟意趣之应成派之宗义。
English
Thus, the way in which the meaning of what the Buddhas have spoken in the definitive sutras is explained without error, just as it is, is the great founder of the initial chariot of the Prasangika school. The holy person, glorious Nagarjuna, who is upheld by scripture, explained it by his own power without relying on other commentaries, and composed the collections of Madhyamika reasoning, which have flourished until the present. The manner of this is as follows: The Lankavatara Sutra states: "In the southern country of Vidarbha, there will be a monk of great renown, whose name will be called Naga, who will destroy the sides of existence and non-existence. My doctrine in the world, the unsurpassed Great Vehicle, he will extensively explain, and having attained the Joyful Ground, he will go to Sukhavati." Also, the Manjushri Root Tantra states: "After I, the Tathagata, have passed away, when four hundred years have passed, a monk called Naga will appear, who will have faith in and benefit the doctrine. He will attain the Joyful Ground and live for exactly six hundred years. The great peacock of wisdom will also be accomplished by that great being. He will understand the meaning of various treatises and the meaning of the absence of things. When he abandons that body, he will be born in Sukhavati. He will gradually become a Buddha and will definitely attain certainty." Furthermore, it is said in the Noble Golden Light Sutra that the youth of the Licchavi, Sarvasandarshana, who was pleasing to see by all the world when the Teacher was alive, was the one who was prophesied. The Great Cloud Sutra states: "This youth, four hundred years after my nirvana, will become a monk called Naga and will spread my doctrine, and finally, in the pure realm of light, he will become a Buddha called Jnana-utpatti-prabha." The words of the sutra have been slightly abbreviated. The commentators on the meaning of his treatises, the six collections of reasoning, are Aryadeva, Buddhapalita, Bhavaviveka, Chandrakirti, and so on. Among these, Chandrakirti, who possesses unassailable wisdom and compassion, understood the Teacher's intention without error and composed the Commentary on the Root Verses of the Middle Way, Entering the Middle Way, and the Clear Words commentary, thus explaining the ultimate intention of the Buddhas just as it is, the tenet system of the Prasangika school.
Chinese
就像太阳照耀在阎浮提洲，驱散了所有邪见的黑暗，具有这样的殊胜功德。第二，确定所要破斥的二种我之体性，分为两个方面：一是通过分析我与我执等的差别来确定所要断除的，二是阐述其他的差别之法。第一方面是，虽然这里所谓的“我”并没有自相存在，但如果不揭穿像绳子被误认为蛇一样，我执的执着对象，就无法断除我执，因此要对此进行阐述。一般来说，所谓“补特伽罗”和“法”，其中的补特伽罗是指依赖于自己的蕴而假立的补特伽罗，比如名叫拉杰的人。所谓“法”，是指在法与补特伽罗二分中的法，是补特伽罗的假立基础，比如以拉杰的眼睛为例，代表补特伽罗相续的蕴以及除此之外的一切法。二种我，即：补特伽罗自性成立的补特伽罗之我和法自性成立的法我。例如，就像绳子被误认为蛇时，绳子上的蛇一样，是二种我执的执着对象。这二者就像兔角一样，即使在名言中也不存在。二种我执，即：执着补特伽罗自性成立的补特伽罗我执和执着法自性成立的法我执。二种我执的所缘是补特伽罗和法，比如被误认为蛇的绳子。二种无我，即：补特伽罗非自性成立的补特伽罗无我和法非自性成立的法无我。如此证悟，即是证悟二无我的智慧。这些在名言中是存在的。因此，所要断除的两种障碍的根本是二我执，而二我执的执着对象归结为二我，因此这是要破斥的。通过分析根本不存在的事物却执着为存在的错觉的执着对象，从而揭穿它，并在二无我的意义上生起定解，反复修习像明灯一样与二我执直接相违的定解，努力成为对治自相续中无始以来就存在的非理作意之黑暗的对治，如果定解减弱了，那么
English
Just as the sun rises in the Jambudvipa continent, dispelling all the darkness of wrong views, it possesses such excellent qualities. Secondly, identifying the nature of the two selves to be refuted is divided into two aspects: first, identifying what is to be abandoned by analyzing the differences between self and self-grasping, etc., and second, explaining other distinguishing dharmas. The first aspect is that although there is no self-nature to be refuted here called "self," if the object of attachment of self-grasping is not exposed, like a rope mistaken for a snake, self-grasping cannot be abandoned, so this is explained. In general, the term "person" (pudgala) refers to a person who is labeled in dependence on their own aggregates, like a person named Lhas Byin. The term "dharma" refers to the dharma that is divided into two, dharma and person, which is the basis for labeling a person, such as Lhas Byin's eye, representing the aggregates of the person's continuum and all other dharmas. The two selves are: the self of the person who inherently exists as a person, and the self of the dharma that inherently exists as a dharma. For example, like a snake on a rope when the rope is mistaken for a snake, it is the object of attachment of the two self-graspings. These two are like rabbit horns, non-existent even in name. The two self-graspings are: the self-grasping of the person who grasps the person as inherently existent, and the self-grasping of the dharma who grasps the dharma as inherently existent. The objects of the two self-graspings are the person and the dharma, like the rope that is the basis for mistaking it for a snake. The two selflessnesses are: the selflessness of the person who does not inherently exist as a person, and the selflessness of the dharma that does not inherently exist as a dharma. Understanding this is the wisdom of understanding the two selflessnesses. These are said to exist nominally. Therefore, the root of the two obscurations to be abandoned is the two self-graspings, and the object of attachment of these two is included in the two selves, so this is what is to be refuted. By analyzing the object of attachment of the delusion that grasps as existent what is completely non-existent, thereby exposing it, and generating certainty in the meaning of the two selflessnesses, repeatedly cultivating the certainty that directly contradicts the two self-graspings like a lamp, one should strive to become an antidote to the darkness of irrational thought that has entered one's own continuum since beginningless time, and if certainty diminishes, then