English
Therefore, there are no other dharmas apart from dependent origination. Therefore, there are no other dharmas apart from emptiness. This is the second point: Phenomena that appear as real should be unreal, because whatever is separate from one or many is pervaded by emptiness, that is, pervaded by the emptiness of true things. As the noble teacher Āryadeva said: Just as a moment has an end, who first established the beginning? Because it is the nature of three moments, the world does not abide in a moment. And as it is said in the *Refutation of Disputes*: Because there is nothing to be refuted, I refute nothing. Therefore, you impose on me, saying that I am refuting. So, what is the establishment of the two truths like? For those who can see this shore, it is merely an application based on conventions. In the true two truths, one cannot be considered as single or dual, because if it is single, just like abandoning the conventional, the ultimate would also become a fault, and after the conventional is defiled, the ultimate would also become a fault. If it is other, it is also unreasonable, as it is said in the *Perfection of Wisdom Sutra*: Form is emptiness, emptiness is form, emptiness is not other than form, and form is not other than emptiness. Therefore, the teacher is free from all commitments. He himself said: If I have any commitment, then I will have this fault. Because I have no commitment, I am faultless. Āryadeva also said: For those who say existence, non-existence, existence and non-existence, and have no partiality, even for a long time, one cannot utter slander against them. Such wisdom is the method of distinguishing dharma from non-dharma and destroying afflictions, as stated by "self-nature" and so on. Whether in India or Tibet, whatever is combined with one's own attachments is established by inferior wisdom relying on each other. If all of this is thoroughly judged as emptiness, then the precious Buddha's teachings will be disturbed, and because there are many ways of angry debate, many people will fall into sectarianism, thus stepping on the cliff of evil destinies. Therefore, all the characteristics of established tenets should be placed under decline, and from these tenets, the true things that possess the two qualities of adjustment and protection.
Chinese
而且，对于如实辨别真与似真、以及与真相反的非真的智慧，也依赖于听闻而生起，它能够摧伏一切烦恼。一旦没有了烦恼，魔就找不到可乘之机。通过“在此什么”等方式来阐述由禅修而生的智慧，在此，究竟而言，如果把握住什么，就会认为自性的存在方式，即法界，是远离一切戏论的。如果想知道那种方式是怎样的，那就是不可言说、不可思议的胜义谛。在《宝积经》中说：‘光护，何为胜义谛空性，那是谁也见不到的，不可显现的，不可获得的，不可不获得的。’又如《赞颂圣母》中所说：‘不可言说、不可思议的般若波罗蜜多，不生不灭，是虚空的自性，各自自证是智慧的行境，向三世诸佛之母顶礼赞颂。’就像所说的那样。如果是这样，那么暂且从理智的角度，将一切安立为言说思议，并将一切显现安立为世俗谛，虽然承认两种真谛是能证和所证，但超越了这些。正如刚才所说的法性一样，是谁也无法显现的，既不可见，也没有获得与未获得。对于与空性完全一致的智慧生起，只是假立了证悟的名称而已。因此，如果了知一切法都是缘起之自性，那么就通过“如何现证彼性”等方式来阐述。如此，凡是所说的显现之法，都是以缘起而成立的。对于经部的所有法，以思惟的智慧而正确进入，就是开启一切所知之门的钥匙，就像之前引用的《根本慧论》的教证一样。如果对缘起进行细分，那么“何为存在或存在方式的缘起”等方式所阐述的就是显有。也就是说，一切显有轮回涅槃之法，无论从十方三世的任何地方都不会到来，也不会去往任何地方，并且不
English
Moreover, the wisdom that correctly distinguishes between what is true and what appears to be true, as well as what is untrue and the opposite of true, also arises from listening. It subdues all the hosts of afflictions. When there are no afflictions, the demon finds no opportunity. The wisdom arising from meditation is explained through phrases like "What is here?" Ultimately, if one grasps what, it is considered that the way of being of the nature, the Dharmadhatu, is devoid of all elaboration. If one wonders what that way is like, it is the ultimate truth that is beyond speech, thought, and expression. In the Ratnakuta Sutra, it says, 'O Kashyapa, that which is ultimate truth, emptiness, is unseen by anyone, unmanifest, unattainable, and unobtainable.' Similarly, in the Praise to the Mother of the Conquerors, it says, 'The Prajnaparamita, beyond speech, thought, and expression, unborn and unceasing, is the nature of space. The object of individual self-awareness wisdom, I prostrate and praise to the mother of the Buddhas of the three times.' As it is said. If that is the case, then for the time being, from the perspective of the intellect, all appearances are labeled as speech, thought, and expression, and all phenomena are established as relative truth. Although it is accepted that the two truths are what is to be realized and what realizes, it transcends these. As the nature of reality was just explained, it cannot be manifested by anyone, it is unseen, and there is neither attainment nor non-attainment. The arising of wisdom that is perfectly in accordance with emptiness is merely given the label of realization. Therefore, if one knows that all phenomena are of the nature of dependent origination, then it is explained through phrases such as "How does one realize that very nature?" Thus, whatever phenomena are said to be established as dependently originated, entering correctly with the wisdom of thought into all the teachings of the scriptures is like a key that opens the doors to all that is to be known, just like the quote from the Root Wisdom that was cited earlier. If dependent origination is further divided, then what is explained by phrases such as "What is the dependent origination of existence or the way of existence?" is appearance. That is to say, all phenomena of samsara and nirvana, from any of the ten directions and three times, will not come from anywhere, nor will they go anywhere, and do not
Chinese
存在即是安住于本性的缘起，法本身也显现出生、灭、住三种状态，然而，从显现之时起就已显现为空性，不住于一切戏论之边，这正是如来所开示的中观自性。如《中论》所说：“因缘所生法，我说即是空，亦为是假名，亦是中道义。”像这样以断除道路戏论的方式等来阐释，在如幻的显现中，清净与不清净的各种现象突然显现，实际上如同兔角般不存在，但就像影像一样，在明明不存在的情况下显现，若不明白其无实性，便会执着并接受。即使进入修行道，若进行分别和辨析，就会产生四边：有边、无边、常边、断边。如果希望超越这四边进行禅修，却执着于中心，并持有安住于此的宗见，那也不是智者，因为这会堕入一边。如《三摩地王经》所说：“有想者立有与无，如是分别不解脱，有与无者此二边，净与不净亦为边，智者不住于中道。”世间上不聪明的人，就像蚕一样，蚕用丝线缠绕自己，由于方法上的错误，用口中的丝线束缚自己的手脚。同样，由于偏执的恶劣宗见，最终束缚了自己的心。因此，当以无边中观的锐利智慧彻底确定一切时，此处以心所设定的诸法，最初的生，最后的灭，现在的住，去往此处，从那里来等等，都不是真实存在的。为什么呢？因为它们既非一，亦非异，既非恒常，亦非断灭。那么，应该如何理解呢？应该明白，一切戏论皆寂灭，自性光明空性的法界本身，是从闻思中产生的智慧的本质。此外，《楞伽经》中说，执着于将事物视为实体的声音，就像蚕一样，孩童...
English
Existing is abiding in the nature of inherent origination, and the Dharma itself also appears to have three states of arising, ceasing, and abiding. However, from the very moment of appearance, it arises as emptiness, and not abiding in any extreme of elaboration is precisely the nature of the Middle Way as taught by the Victorious Ones. As stated in the Root Wisdom: "Whatever arises dependently, I say that is emptiness. It is also a dependent designation; that itself is the Middle Way." Thus, it is taught by methods such as cutting off the elaborations of the path. In the appearance of seeing forms as play, various pure and impure things suddenly arise. In reality, they are like rabbit horns, non-existent. Yet, like reflections, they appear as non-existent, and if one does not understand their lack of inherent existence, one grasps and accepts them. Even if one enters the path, if one conceptualizes and analyzes, four extremes arise: the extreme of existence, the extreme of non-existence, the extreme of permanence, and the extreme of annihilation. If one hopes to meditate beyond these four extremes, but clings to the center and holds a philosophical view that abides there, one is not wise, because one falls into one extreme. As stated in the King of Samadhi Sutra: "Those with thoughts posit existence and non-existence; thus, analyzing does not liberate. Existence and non-existence are both extremes; purity and impurity are also extremes. The wise do not abide even in the middle." In this world, unwise people are like silkworms, which trap themselves with silk. Due to errors in method, they bind their own hands and feet with silk threads from their mouths. Similarly, due to biased and negative philosophical views, they ultimately bind their own minds. Therefore, when everything is thoroughly determined by the sharp wisdom of the Middle Way, free from extremes, all phenomena posited by the mind here—the initial arising, the final ceasing, the present abiding, going here, and coming from there—are not real. Why? Because they are neither one nor different, neither permanent nor impermanent. So, how should it be understood? It should be understood that the very nature of the Dharmadhatu, clear and empty, in which all elaborations are pacified, is the essence of wisdom arising from hearing and contemplation. Furthermore, the Lankavatara Sutra states that clinging to the sound of perceiving things as real is like a silkworm, a child...
Chinese
愚笨之人，被自己的恶劣宗派所束缚。正如《中观宝鬘论》中所说：所承诺的事物，连极微尘许也不存在，因为从根本上就没有产生过，就像石女的儿子一样。例如，问一个石女：你的儿子是谁？因为她没有儿子，所以无法回答。外在的缘起，由“显现之境”等来阐述。显现之境中，有地、水、火、风、空五大元素。依靠这些，山、森林和楼房等一切有为法的因都由此而生，所以轮回也是缘起。内在的缘起，由“无明”等来阐述。轮回的因是无明，由无明产生行。同样，识、名色、触、受、爱、取、有、生、老、病、死等，互相依存，直至老死依次相联，这就是内在的缘起。如果对此进行分类，可以分为暂时性的缘起、持续性的缘起、关联性的缘起、刹那性的缘起、三世所摄的缘起、以因和果两种方式所摄的缘起，以及为三种烦恼所摄的缘起。所谓暂时性的缘起，是指前世造作烦恼时，五蕴的暂时状态被称为无明。因为无明最为主要，所以这样称呼。对于后面的蕴，也以主要的名称来假立为行等，要知道所有这些都是五蕴。行是指前世造作善业和恶业时的五蕴的暂时状态。识是指由这些所投生的识，在来世结生时的五蕴的暂时状态。名色是指从入胎到眼等未生出之前的五蕴，名是指受、想、行、识四蕴，色是指胎中的凝滑状、
English
A foolish person is bound by his own bad tenets. As it says in the "Garland of Precious Gems for the Middle Way": The things that are promised, not even an atom exists, because from the beginning there is no birth, like the son of a barren woman. For example, ask a barren woman: Who is your son? Because she has no son, she is unable to speak. External dependent arising is explained by things such as "the field of appearance." In this field of appearance, there are the five elements: earth, water, fire, wind, and space. Relying on these, mountains, forests, and stacked houses, etc., all arise from conditioned causes. Therefore, samsara is also dependently arising. Internal dependent arising is explained by things such as "ignorance." The cause of samsara is ignorance, from which action arises. Likewise, consciousness, name and form, contact, feeling, craving, grasping, existence, birth, aging, sickness, and death, all depend on each other. The sequential connection up to aging and death is internal dependent arising. If we divide it, we should know that there are temporary dependent arising, continuous dependent arising, relational dependent arising, momentary dependent arising, that which is included by the three times, that which is included by the two ways of cause and effect, and that which is included by the three completely afflicted states. The temporary one is when the five aggregates of the previous life's afflictions are called ignorance, because ignorance is the most important, that is why it is said. For the following ones, they are also designated as actions and so on by the name of the main one, and it should be known that all of them are the five aggregates. Action is the five aggregates of the temporary state of doing good and non-good deeds in the previous life. Consciousness is the five aggregates of the temporary state of consciousness that is thrown by them, connecting the consciousness to the state of birth in the next life. Name and form are the five aggregates from the time of birth in the womb until the eyes and so on have not yet emerged. Name is the four aggregates of feeling, perception, formation, and consciousness. Form is the state of being slimy in the womb,