English
In the tenets of the Prasangika school, there is no acceptance that involves any clinging to inherent existence, so it is faultless and completely pure. Therefore, the lower three schools of tenets, each with their own intellect, labeled the characteristics of phenomena and analyzed them as selflessness, unborn, emptiness, freedom from extremes, etc. Although they cut off some elaboration through analysis, they still possess the aspect of clinging to inherent existence. Moreover, even in everything such as the Svatantrika school's acceptance of establishment in conventional truth, they are debated and examined, and although each clinging to extremes is refuted by consequentialism, no harm of refutation applies to oneself. Therefore, it is not a mistake that it is the highest or the peak among all tenets. Thus, the four reasonings are established on their own nature, and this is considered the Madhyamaka view. If the emptiness, the freedom from extremes, which is the object of establishment, is considered the Madhyamaka view, then those four extremes themselves will become views of clinging to extremes. Because the difference between extremes and clinging to extremes is not distinguished, it is necessary to reach a state where even the statement "freedom from extremes" does not hold. As Arya Deva said: 'Not existent, not non-existent, not both existent and non-existent, nor the nature of both, the Madhyamika who is liberated from the four extremes, is the only one of the wise.' As it is said. Third, identifying the meaning of meditation that is established in this way: In general, in the sacred land of India, there are very many internal divisions among those who hold outer and inner tenets. In Tibet as well, various different tenets have arisen, mixed with each individual's desires and attachments. Even among those who hold the tradition of Madhyamaka and Secret Mantra, the ways of understanding and explaining have become very different. However, all of these, in relation to their own perspective, believe that the way they have established with their own intellect is established as the ultimate meaning. If analyzed carefully, there are many inverted and seemingly correct views. Some are established in this way due to skillful means, to suit the disciples to be trained. Mostly, they are in accordance with the power of their own intellect and are beneficial to sentient beings through the activity of the Buddhas, so it is necessary to generate respect for all. Even if one were to disparage the tenets of non-Buddhists without any reason, it is said to be a root downfall of mantra, so avoid attachment, aversion, and bias.
Chinese
为了不被邪见的恶念所玷污，自己能够如实地领悟正确的意义，并且为了能够向他人指示与自己相应的道路，必须以博闻的智慧将所有宗派的各种论述的特征纳入自己的经验之中，从而了解它们。而且，在修习和向他人宣讲无我之义时，首先要了解与此相违背的、主张有我的那些人的观点，然后加以舍弃。正如孟加拉的班智达所说：“在寻求真理的最初，应当说一切皆有。在证悟真谛且无执着时，然后才是完全的寂静之义。” 就像这样。从这些宗派中可以学习的是，虽然自宗的四种宗派都具有匡正和守护的两种功德，但是，真正具有究竟的匡正和守护的功德，并且如实地宣说了不了义经典的意旨的宗派是应成派；宣说与真实意义相似或相符的是自续派；以仅仅是识和识所知二者的自性来宣说不空，从而不是远离二边的真实中观道的，是唯识派和声闻部。通过对所有这些宗派确立正见的优良之处和执着实有的部分的特征毫不混淆地加以区分，从而不依赖于文字而能在内心获得正确的定解，这就是思慧。然而，这种思所成的自性是依赖于无垢的闻慧而产生的，如果将通过闻慧所获得的意义融入自相续，使之混合并熟悉，那么，真正的法分别慧就能摧毁内心的烦恼和对实有的执着，使它们不留在心相续中。对于没有执着和烦恼的人来说，就能获得对外道的魔和恶劣的论敌毫无畏惧的巨大勇气，因此他们无法找到机会来击败你。就像《无热恼子所问经》中所说：“善男子，如果具有闻，就会产生智慧。如果具有智慧，烦恼就会完全平息。对于没有烦恼的人，魔就找不到机会。”
English
In order not to be defiled by the evil thoughts of wrong views, to be able to truly understand the correct meaning oneself, and in order to be able to show others the path that is in accordance with oneself, one must use the wisdom of learning to bring all the characteristics of the various tenets of all schools into one's own experience, thereby understanding them. Moreover, in practicing and teaching the meaning of selflessness to others, one must first understand the views of those who contradict it and assert the existence of a self, and then abandon them. As the Bengali Pandit said, "In the beginning of seeking the truth, one should say that everything exists. When one realizes the ultimate truth and is without attachment, then it is the meaning of complete quiescence." Like this. What can be learned from these schools is that although the four schools of one's own tradition all have the two qualities of rectification and protection, the school that truly possesses the ultimate qualities of rectification and protection and accurately explains the meaning of the definitive sutras is the Prasangika; the Svatantrika explains something similar or in accordance with the true meaning; the Cittamatra and the Sravaka schools explain that the nature of both consciousness and what is known by consciousness is not empty, and therefore is not the true Middle Way that is free from extremes. By distinguishing the good aspects of establishing the correct view and the characteristics of the part that clings to reality in all these schools without mixing them, one can obtain a correct understanding in one's mind without relying on mere words, and this is the wisdom of thought. However, the nature of this thought-born wisdom arises from relying on the immaculate wisdom of learning, and if one integrates the meaning gained through learning into one's own mindstream, mixing it and becoming familiar with it, then the true discriminating wisdom of Dharma will destroy all the afflictions and clinging to reality in one's mind, so that they do not remain in the mindstream. For those who are without clinging and afflictions, they will gain great courage without fear of external demons and evil adversaries, so they cannot find an opportunity to defeat you. As it says in the Sutra Requested by the Son of No Heat, "Son of good family, if one has learning, wisdom will arise. If one has wisdom, afflictions will be completely pacified. For those who have no afflictions, demons cannot find an opportunity."
Chinese
那么，这些之中，这里最终的修持应该掌握什么呢？具有无垢的圣慧之眼，由开创中观宗的大师们如何开示的意义，诸法的本性安住之方式，法界自性本离戏论，是言语无法述说，心识无法思量，词句无法表达的，菩萨圣者的等持和佛陀的智慧，如其本性，心和心所生起的一切寂灭的胜义谛，那是所证悟的最终意义。虽然如此，力量显现不灭，缘起的显现之分，从心识心所的分别念的角度安立为言说、思量、表达，如所安立般显现之分无碍显现的，都安立为世俗谛，在等持中安住于无分别的智慧如虚空般的境界，后得时以如幻的忆念不间断地积累福德资粮，即使如此，也不是堕入二谛各自的片面，在后得显现和合的状态中，也不可能偏离自性本来的安住方式。等持安住于远离戏论的境界时，也不可能变成断灭和空无，无论何时，二者都是双运且无有分离，那个意义就是法界的自性，因为它的体性是所证悟的对境和能证悟的智慧等，超越了心识安立的一切二元对立，所以任何人都无法以所知和能知的形式来证悟，也不能用具有分别相的见解来观察。通过努力修持道，也不会新获得以前没有的，最终完成的果也没有丝毫，不修道而自然地处于庸常状态，也不会失去没有获得的，因为在真实法性的层面上，二者无有优劣而是平等的。那么，获得果位和证悟见解等等，又该如何解释呢？并不是存在一个自相的证悟和获得才那样说，而是因为法性空性的自性，本来就不存在实相和一切二元对立，自然地平息了戏论的痛苦。
English
So, among these, what should be grasped here as the ultimate practice? The meaning as taught by the great founders of the Madhyamaka school, who possess the immaculate eye of noble wisdom, the way in which the nature of phenomena abides, the dharmadhatu, whose very nature is free from elaboration, which cannot be spoken of by speech, thought of by mind, or expressed by words, the samadhi of noble bodhisattvas and the wisdom of the Buddhas, as their very nature, the ultimate truth in which all arising of mind and mental factors are pacified, that is the ultimate meaning to be realized. Even so, the manifestation of power is unceasing, this appearance of dependent origination is designated as speech, thought, and expression from the perspective of the conceptualization of mind and mental factors. The unobstructed appearances of how things appear as they are designated are established as relative truth. Remaining in a state of non-conceptual wisdom like the sky in meditative equipoise, and in the post-meditation period, accumulating merit without ceasing through illusory recollection, even so, one does not fall into the separate sides of the two truths, and even in the state of post-meditation appearance, it is impossible to deviate from the way things naturally abide. When remaining in the state of meditative equipoise free from elaboration, it is impossible to become annihilation or emptiness, so at all times the two are united and inseparable, that meaning is the nature of the dharmadhatu, because its essence is the object to be realized and the wisdom that realizes it, etc., it transcends all dualistic concepts established by the mind, so no one can realize it in the manner of knower and known, nor can it be viewed with views that have characteristics. By striving to practice the path, there is not even a particle of newly attained what was not there before, nor is there an ultimate result. Even if one remains naturally in a common state without practicing the path, there is no loss of what has not been attained, because on the level of true reality, both are equal without good or bad. So, how should one explain obtaining the result and realizing the view, etc.? It is not that there is a self-characterized realization and attainment that one speaks of in that way, but because the nature of the emptiness of reality, there has never been any reality and all duality, and the suffering of elaboration is naturally pacified.
Chinese
安住于远离一切戏论之处，与此必然相符的智慧，尽除一切执著边际的垢染，能生起境与有境融为一体之状，如盐溶于水般与法性无有差别，此即证悟空性，获得果位等，只是假立名称而已。如《经庄严论》云：“是故解脱唯是烦恼尽。”月称菩萨云：“生起与空性相符之智慧，则说证悟空性，并非证悟空性。”第四，分别解说承认与不承认之差别：如是，对于应成中观派而言，在胜义中没有承认与不承认的辩论余地，因此暂时在世俗名言中，应依场合之不同理解为承认与不承认两种。其中，在辩论及以胜义为对境之时，任何显现皆无自性，故不应承认任何事物。在道后得位以世俗为对境之时，应如经中所说，了知一切差别皆如梦幻泡影之宗义，自己也应加以观察思维，并为他人宣说，从而辨别取舍之目标，进入中观道二资粮，如此方有成就二身果位之必要。因此，中观论典中也宣说了不承认之理，如“若我有少许宗”，如前所引。也宣说了承认之理，如《明句论》云：“如渴者需器，首先必须承认世俗谛。”《入中论释》云：“此宗于智者无过且具功德，如是思已，必须承认。”归纳而言，四宗之要义为：外境实有而否认自明者，为毗婆沙宗；外境与自明二者皆承认者，为经部宗；否认外境实有而承认自明者，为唯识宗；外境与自明二者皆否认者，为中观宗。所谓承认与否认外境，是指显现为外境之色声等事物，究竟是否存在；所谓承认与否认自明，是指是否承认世俗中之识具有自明。