Chinese
地是空性的，由遍计所执自性而成的空性之法是无我的。缘于这些，与无数三大阿僧祇劫的资粮相关联而修持，次第经历五道十地，断尽人我执的烦恼障和法我执的所知障，希求证得菩提。果是：有余、无余、不住涅槃这三种，以及佛陀三身的分类，法身是断除之自性，自性身，证悟之自性，智慧法身这二者，以及任运成就和常时不断的分类也同样认可。第二，对于破斥有三点：总的来说，不认可将胜义涅槃视为二取不二的自证，以及将显现视为遍计所执的错觉，并且自证与真谛为一；不认可将依他起有生灭的法视为胜义。这里只是简略地提了一下要点，想要详细了解的人请参考其他地方。第二部分，内部分为自续中观派的宗义是如何显现的，由“如何六识显现于境”等来阐述，分为根本释和边际分析两部分。第一部分是：如何六识显现于境的一切，都是在名言中成立的，例如幻化的马象一般的自性。在胜义中，没有任何事物的体性成立，如同虚空一般，这就是自续中观派的观点。第二部分分为自续下部和上部，第一方面包括观点的陈述和遮破两部分。第一部分是：一切法自性空，如幻化的自性般，存在于二谛之中。世俗谛是指由因缘和合而成的，无有自性的显现，在显现中，如错觉般显现，如其所显现般，仅在名言中具有作用，因此是真实的。胜义谛是指，虽然远离了对世俗谛的观察，无论是因是缘，还是名言词句等戏论，但如影像般，在缘起中显现的部分并未断绝，因此被称作幻化。因此，通过积聚如幻化的二资粮，获得如幻化的菩提之果，恒常安住于幻化的自性中，这就是等持的状态，幻化的方式
English
The ground is emptiness, and the selflessness of phenomena, which are empty due to being established by the nature of complete imputation. Focusing on these, practicing in connection with the accumulation of countless three asamkhyeya eons, gradually traversing the five paths and ten bhumis, completely abandoning the afflictive obscurations of grasping at self of person and the cognitive obscurations of grasping at self of phenomena, one desires to attain enlightenment. The result is: the three nirvanas of remainder, no remainder, and non-abiding, as well as the classification of the three kayas of the Buddha. The dharmakaya is the nature of abandonment, the svabhavikakaya (essence body), the nature of realization, the jnana dharmakaya (wisdom dharmakaya), these two, as well as the classifications of spontaneous accomplishment and continuous non-cessation are also accepted. Secondly, there are three points regarding refutation: In general, it is not accepted to regard ultimate nirvana as self-awareness that is non-dual with the two aspects, and to regard appearances as illusory complete imputation, and that self-awareness is one with truth; it is not accepted to regard phenomena that are dependent arising and have arising and ceasing as ultimate. Here, only the main points have been briefly mentioned; those who wish to know in detail should refer to other sources. The second part, internally divided, is how the tenets of the Svatantrika Madhyamaka school appear, explained by "How the six consciousnesses appear in objects," etc., divided into root explanation and marginal analysis. The first part is: How all that appears to the six consciousnesses in objects is established in conventional truth, for example, the nature of illusory horses and elephants. In ultimate truth, nothing is established in its own essence, like the sky; this is the view of the Svatantrika Madhyamaka school. The second part is divided into lower and upper Svatantrika, the first aspect includes the statement of views and refutation. The first part is: All phenomena are empty of inherent existence, like the nature of illusion, existing in both truths. Conventional truth is that which is assembled by causes and conditions, without inherent existence, appearing clearly as illusion; as it appears, it is only nominally functional, therefore it is true. Ultimate truth is that which is empty of the elaboration of names, words, letters, etc., whether it is the cause or condition of the examination of the conventional aspect. However, like a reflection, the aspect of appearing in dependent arising is not interrupted, therefore it is called illusion. Therefore, by accumulating the two accumulations like illusion, one obtains the result of enlightenment like illusion, and constantly abiding in the nature of illusion is the state of equipoise, the way of illusion
Chinese
因此，通过事业，他做如幻众生的利益。从母（般若波罗蜜多）所出的一切法，如梦如幻。涅槃也如梦如幻。如果存在比涅槃更超胜的法，那也如梦如幻。如是说。又如《三摩地王经》所说：胜义谛如梦，涅槃亦如梦。谁能如是通达，彼即是胜妙的意之禁戒。又如在众多人前，魔术师变化出马、象、车等各种形象。虽然它们不是真实的，但显现出各种不同的景象。一切诸法也应如是理解。其中，不清净的幻象是在百千种错觉面前显现的现象。清净的幻象是在道上显现，但通过观修其无自性。果是法身和色身无别的如幻，从下界不住处而生起化身如幻。第二，以三种理性能够破斥这种观点：无自性胜义，在觉性面前幻象不能成立，以及不是胜者的究竟密意。第一，胜义，作为有法，你应是生灭的，因为幻象是生灭的。承认这个理由。如果承认，那么虚空，作为有法，应是那个体性，因为是那个所诠释的。如果承认，那么那样的虚空应是造作的，因为是那个体性。那是真实的，因为有法是那个。如果承认，《宝性论》所说：地依于水，水依于风，风依于空。空不依于风、水和地界。就不合理了，因为你承认。不能承认。第二，幻象，作为有法，不能成立，为什么呢？因为如果以觉性来衡量，通过时间和相遇以及连续和刹那来观察，任何法都不能成立。因此，不能承认胜义如幻。第三，幻象，作为有法，不是佛陀的究竟密意，因为不是胜义，因为有生灭。《集经》中说：虚空不住于何处，应恒常思此义。以及《四百论》中说：有、无、有无等。
English
Therefore, through activities, he benefits sentient beings like illusions. All phenomena arising from the Mother (Prajnaparamita) are like dreams and illusions. Nirvana is also like a dream and an illusion. If there is a dharma that surpasses even Nirvana, that too is like a dream and an illusion. Thus it is said. Also, as stated in the Samadhiraja Sutra: The ultimate truth is like a dream, and Nirvana is also like a dream. Whoever understands it in this way, that is the supreme restraint of the mind. Also, just as in front of many people, magicians conjure up various forms such as horses, elephants, and chariots. Although they are not real, they appear as various different sights. All dharmas should be understood in the same way. Among them, impure illusion is the phenomenon that appears in the face of hundreds of thousands of delusions. Pure illusion appears on the path, but by meditating on its lack of self-nature. The result is the Dharmakaya and Rupakaya inseparable, like an illusion, arising from the Akanishta realm, the Emanation Body is like an illusion. Second, this view can be refuted by three kinds of reasoning: the absence of self-nature in ultimate truth, the impossibility of illusion in the face of awareness, and that it is not the ultimate intent of the Victorious Ones. First, ultimate truth, as the subject, you should be subject to arising and ceasing, because illusion is subject to arising and ceasing. The reason is accepted. If accepted, then space, as the subject, should be that characteristic, because it is that which is signified. If accepted, then such space should be conditioned, because it is that characteristic. That is true, because the subject is that. If accepted, then what is said in the Uttaratantra, "Earth relies on water, water relies on wind, wind relies on space. Space does not rely on wind, water, and earth elements," would be unreasonable, because you accept it. It cannot be accepted. Second, illusion, as the subject, cannot be established, why? Because if measured by awareness, by examining through time and encounter, and continuity and moment, no dharma can be established. Therefore, it is not permissible to accept ultimate truth as illusion. Third, illusion, as the subject, is not the ultimate intent of the Buddhas, because it is not ultimate truth, because it has arising and ceasing. In the Compendium Sutra it says: "Where does space not abide? Constantly contemplate this meaning." And in the Four Hundred Verses it says: "Existing, non-existing, existing and non-existing, etc."
Chinese
凡是不承认的，对此即使时间长久，一个过失也不允许有。如是说。 除此之外，所有世俗都与前者相同，虽然有胜义谛不同的观点，但不作阐述。 第二，自续派的观点是：世俗中如幻的缘起之相如何存在就如何安立，对此也根据是否起作用而区分世俗的真与假。 如此显现的即是世俗谛，如果用理智分析，则没有一和多、有和无、是和非、成立和不成立等等的说法，因此如前一样，幻象和不成立也不成立。 从二谛来说，这个世俗如此显现，如果用理智观察，则什么也找不到，找不到的那个就是胜义谛，是本来就存在的法性。 如是说。 这样，通过了解二谛的意义，积累二资粮，现证二身，并且认为胜义中既没有成佛，也没有利益众生。 为了驳斥它，对显现的事物有真假二者是不合理的，因为水中的月亮和天空中的月亮都是由因缘显现，并且显现于眼识，分析时同样不成立。 天空中的月亮本身也被无分微尘、刹那、时间和边中等的理智所破斥，并且无而显现，应与水中的月亮相同。 因为习气的错乱显现没有差别。 如果说有作用和无作用的差别，那么，天空中的月亮，作为法，应不能起作用，因为不能起到在水池中显现的作用。 因为是虚空中的月亮。 因此，仅仅显现就能起作用，而天空中的月亮却不能，如《三摩地王经》中说： 犹如夜晚水中的月亮，清澈无垢地显现在湖中，水月是空性的，聚集却无有实质。 应当如是了知一切诸法。 如是说。 并不遮止由因缘缘起而显现的现象，因为如何显现本身并不被否定，因为是缘起。 这是成为痛苦之因的，对真实的执着应当遮止。 如是说。 因此，不承认自生、他生、二者所生，因为如果自成，则产生时已经成立，这不合理，如果不成立，则从无中产生
English
Whatever is not accepted, even if the time is long, not a single fault is allowed. Thus it is said. Other than that, all conventional truths are the same as the former, although there is a view that ultimate truth is different, it is not elaborated. Secondly, the Svātantrika's view is: how the illusory appearance of dependent origination exists in the conventional, it is established as it is. And based on whether it is functional or not, the conventional is also divided into true and false. What appears in this way is the conventional truth, and if analyzed by reason, there is no talk of one and many, existence and non-existence, being and non-being, establishment and non-establishment, etc. Therefore, as before, illusion and non-establishment are also not established. From the two truths, this conventional truth appears in this way, if examined by reason, nothing is found. That which is not found is the ultimate truth, the nature of reality that has always existed. Thus it is said. Thus, by understanding the meaning of the two truths, accumulating the two accumulations, realizing the two bodies, and believing that there is no Buddhahood in the ultimate sense, and no benefiting of beings. To refute that, it is unreasonable to have two truths and falsehoods for the appearing objects, because both the moon in the water and the moon in the sky appear from causes and conditions, and appear to the eye consciousness, and are equally unestablished when analyzed. The moon in the sky itself is also refuted by the intellect of indivisible particles, moments, time, and edge-center, and since it appears as non-existent, it should be the same as the moon in the water. Because there is no difference in the confused appearance of habitual tendencies. If there is a difference between being functional and non-functional, then the moon in the sky, as a phenomenon, should not be able to function, because it cannot function to appear in a pond. Because it is the moon in the sky. Therefore, merely appearing can function, but the moon in the sky cannot, as it says in the Samādhirāja Sūtra: Just as the moon in the water at night, appears in a clear and unpolluted lake, the water moon is empty, gathering but without essence. You should know all phenomena in the same way. Thus it is said. It does not prevent the mere appearance from causes, conditions, and dependent origination, because how it appears itself is not denied, because it is dependent origination. This is what causes suffering, the clinging to reality should be prevented. Thus it is said. Therefore, it does not accept self-origination, other-origination, or both-origination, because if it is self-established, then it is already established at the time of origination, which is unreasonable, and if it is not established, then it originates from nothing.