English
Remaining free from all elaborations, the wisdom that necessarily accords with this, having exhausted all the stains of clinging to extremes, and arising in a state where object and subject are of one taste, like salt dissolving in water, becoming non-different from the nature of reality, this is realizing emptiness, and obtaining the result, etc., which are merely nominal designations. As it is said in the Ornament of the Sutras: 'Therefore, liberation is merely the exhaustion of afflictions.' Chandrakirti said: 'When wisdom that accords with emptiness arises, it is said to realize emptiness, but it is not realizing emptiness.' Fourth, explaining the distinctions of accepting and not accepting: Thus, for the Prasangika Madhyamaka, there is no room for debate about accepting or not accepting in the ultimate sense. Therefore, for the time being, in mere conventional terms, it should be understood as two types: accepting and not accepting, according to the occasion. That is, when debating and taking the ultimate as the object, since no appearance has inherent existence, nothing should be accepted. When the path is attained, and the conventional is taken as the object, one should understand all distinctions as merely the tenets of dreams and illusions, as explained in the scriptures. One should also examine and contemplate oneself, and explain to others, thereby distinguishing the aims of what to adopt and abandon, entering the Madhyamaka path of the two accumulations, so that there is a need to accomplish the two kayas as the result. Therefore, the way of not accepting is also taught in the Madhyamaka texts, such as 'If I had any thesis,' etc., as quoted earlier. The way of accepting is also taught, as it is said in the Clear Words: 'Like a vessel for one who desires water, the conventional truth must first be accepted without hesitation.' The commentary on the Entering the Middle Way says: 'Thinking that this side is faultless and endowed with qualities by the wise, it must be accepted without hesitation.' To summarize, the essence of the four tenets is: the Vaibhashika, who asserts external objects but does not assert self-awareness; the Sautrantika, who asserts both external objects and self-awareness; the Chittamatra, who does not assert external objects but asserts self-awareness; and the Madhyamaka, who does not assert either external objects or self-awareness. Asserting or not asserting external objects refers to whether or not objects such as forms and sounds that appear as external objects exist ultimately. Asserting or not asserting self-awareness refers to whether or not one asserts that consciousness in the conventional sense has self-awareness.
Chinese
这是想要理解的差别之处。这些是普遍的情况。特殊情况下，需要稍微详细说明的部分，在各自的章节中已经略有提及。第二部分是道路中观二资粮双运，第三部分是果位中观二身双运，这两者将在思维修习时讲解，意义相同，因此无需单独说明。第二，讲解思维的智慧，分为两部分：简要说明和详细说明。第一部分是：以基、道、果概括的任何法，不是自性成立，也不是作者所为，而是安住于缘起之自性的意义。此意义安住于所有经论之法的所诠中，因此成为宝藏。任何众生在听闻如此安住之意义后，将要点归纳为一，以思维的智慧，不被执着和偏见的污垢所染污，而正确地进入，如同开启经论所诠深奥之门的钥匙一般。如同《圣大般涅槃经》中所说：善男子，不思维善法，他人无法获得。为何如此？因为无论谁在无数无量无边的劫中听闻佛法，如果他不思维，他就无法获得无上圆满正等觉。如是宣说。第二，详细说明分为三部分：讲解本性缘起、轮回缘起和涅槃缘起。第一部分是：如此显现是欺骗和虚假的，存在是狡猾和造作的，轮回是自生和具有自性的，涅槃也是以名称施设于自性法性之上。如此，显现为法和法性的诸法，所有一切最初从何处而来，因此是不生的，不是过去；最终去往何处，因此是不灭的，不是未来；中间不住于何处，因此没有自性，不是现在。如此，一切法从原始以来就安住于三时平等的自性中，这就是安住于本性的缘起。如《父子相会经》中所说：所有这些法都是三时中
English
These are the differences one wants to understand. These are general cases. In special cases, the details that need a little more explanation have been mentioned in their respective sections. The second section is the union of the two accumulations of the Middle Way path, and the third section is the union of the two bodies of the Middle Way fruit. These two will be explained during contemplation and meditation, and their meanings are the same, so there is no need to explain them separately. Second, explaining the wisdom of thought, there are two parts: a brief explanation and a detailed explanation. The first part is: Any dharma summarized by the ground, path, and fruit is not established by its own nature, nor is it made by an agent, but the meaning of abiding in the nature of dependent origination. This meaning abides in the object of expression of all the scriptures, so it becomes a treasure. After hearing such a meaning, anyone who summarizes the key points into one and enters correctly with the wisdom of thought, without being contaminated by the defilements of attachment and bias, is like a key to opening the door to the profound meaning of the scriptures. As it is said in the Great Nirvana Sutra: "Son of good family, without thinking about the good dharma, others cannot obtain it." Why is that? Because no matter who listens to the Dharma for countless, immeasurable, and boundless kalpas, if he does not think about it, he will not be able to obtain the unsurpassed, perfect, and complete enlightenment. Thus it was declared. Second, the detailed explanation is divided into three parts: explaining the nature of dependent origination, the dependent origination of samsara, and the dependent origination of nirvana. The first part is: Thus, appearance is deceptive and false, existence is cunning and fabricated, samsara is self-arising and has its own nature, and nirvana is also named and designated on the nature of self-nature. Thus, all the dharmas that appear as dharma and dharmata, all of them, where do they come from in the beginning, so they are unborn, not past; where do they go in the end, so they are not destroyed, not future; in the middle, they do not abide anywhere, so they have no self-nature, not present. Thus, all dharmas have been abiding in the nature of the equality of the three times since the beginning, which is the dependent origination that abides in the nature. As it is said in the Sutra of the Meeting of Father and Son: All these dharmas are in the three times
Chinese
如“平等性中即平等”等。又，如此，有法显现为多种多样，也显现为生灭等。然而，显现之时，从其本身变为自性的错乱之基，连微尘许也没有，因为自性空性中，显现不灭地生起，所以不住于有无等戏论的任何边。以智慧深刻地获得定解后，依靠有法共同显现中无有成立的空性，知晓仅是假立的道，即是宣说离边中观道的自性。如《中论》云： “以缘起故说为空，亦为是假名安立，亦是中道之正理。” 又是，实相的体性上，清净与不清净二者皆无，然由心识分别念生起的习气力，实际上虽无，却在无有之中显现内外各种显现。显现时，以“此是境，此是有境”等方式，对能取所取进行种种诠释和安立，由于执着取舍和取舍，以亲近的方式，错乱显现和错乱分别念如瀑流般不断地流转。 又是，想要寻求实相之本性的内外宗派论者们，对该方式进行思辨和再三观察，对于没有如实通达离边之义的人们，产生了由分别念安立的四边增益，即：自宗认为外境和自证等是存在的；遮止粗大事物和能取所取等，认为仅是无遮的空性即是法性；外道们想要考察自性等；认为仅是现在的显现是突然产生的，从而认为前后相续断绝，从而认为没有业果等。因此，一切偏离法性的边执都包含在这四者之中，因此不应偏离任何一方。不仅如此，仅仅是断除实执和边执，此外，如果以分别念造作一个所谓的“离边的中”，并以胜慢执着于此，认为这是双运中观道，那么安住于此也是偏离法性。
English
Like "Equality is equal in equality," and so on. Furthermore, in this way, the phenomenon that appears as various things also appears as arising and ceasing, and so on. However, at the time of appearance, there is not even a particle of the basis of delusion that transforms into its own nature from that very moment. Because appearance arises unceasingly in its own emptiness, it does not abide in any extreme of elaboration, such as existence or non-existence. Having deeply ascertained this meaning with wisdom, the path of understanding that it is merely a designation based on emptiness, in which there is no establishment in the common appearance of phenomena, is taught as the very nature of the Middle Way, free from extremes. As it is said in the Root Wisdom: "Whatever is dependently arisen, that is explained as emptiness. That is dependent designation, and that itself is the Middle Way." Moreover, in the nature of the true state, there is neither purity nor impurity. However, due to the power of the habitual tendencies arising from sudden mental thoughts, even though it does not exist in reality, various inner and outer appearances appear as if they do not exist. When they appear, they are interpreted and established in various ways, such as "This is an object, this is a subject." Because of clinging to acceptance and rejection, and affirmation and negation, delusional appearances and delusional thoughts continuously flow like a waterfall through the door of attachment. Furthermore, those proponents of inner and outer tenets who wish to seek the nature of reality contemplate and repeatedly examine this way. For those who have not truly understood the meaning of freedom from extremes, four extremes of superimposition arise, established by their minds: namely, their own schools view external objects and self-awareness, and so on, as existing; they reject coarse objects and the apprehended and the apprehender, and consider mere non-affirming negation and emptiness as the nature of reality; the outsiders wish to investigate the chief and the self; and they view the mere present appearance as arising suddenly, thereby considering the continuity of past and future to be severed, and thus consider there to be no cause and effect, and so on. Therefore, all clinging to extremes that deviate from the nature of reality are included within these four, so one should not deviate from any of them. Moreover, merely cutting off the clinging to reality and the clinging to extremes, if one mentally fabricates something called the "middle free from extremes" and clings to it with pride, thinking, "This is the Union Middle Way," then abiding in that is also deviating from the nature of reality.
Chinese
不精通于“的”之义，因为所谓的“中”在自性上也不成立，所以是错误的知见。如是说，《三摩地王经》中说：有分别者安立“有”与“无”，如是思择不能息灭痛苦，所谓“有”与“无”二者皆是边，清净与不清净此亦是边，智者亦不永住于中。如是。若不证悟如是之实相，仅仅遣除异体的常断二边，世间外道亦有此见，故非为真实正见。于《不退转法轮经》中云：所谓“有”者是一边，所谓“无”者是二边，彼即我与无我相同，常与断相同。如是教诫了遣除过失之理。如是，于法性之义上，有无等任何皆不成立，然耽著实有者，如所谓“丝虫”，如是蠹虫以自己口水织网，以此束缚手足而不得解脱一般，各自以自宗所许之宗义，以名言分别安立，以此束缚自己，远离真实之义。于《楞伽经》中云：于事物起实有想，执著名言者，如丝虫一般。幼稚者不善于连结，以自宗之低下而束缚。如是。因此，如是串习力增盛之时，以分别念增益，仅仅显现之诸法之自性，是无生之实相，故于无灭之自性上成立。虽显现生灭等，然如分别念所安立一般，最初生，最终灭，中间住，内外与互相往来等是不存在的。自他与义识等非为一义亦非为异体，非为无有变异之常，亦非最初有而最终断灭。如是，无有六事与非有二事，即百种戏论边寂灭之自性。圣者龙树菩萨云：以何者为缘起，无灭无生，无断无常，无来无去，非异义非一义，戏论寂灭是所说。如是。因此，如是于自性本然