Chinese
所有轮回的法和暂时道所包含的法，以及果位佛所包含的新生部分和所化众生异相所包含的，即显现声响之法，或法与法性区分的法，或能取所取所包含的法等等。在此确立胜义谛之际，所有有事物和无事物，被置于有为法和突发法之间，这些都是无实的，而在法界中无一无二的智慧自明自显，是胜义谛，法性无为法。这是理性能审查的真实成立，在印度被称为大中观，在藏地被称为他空观。一般中观自空者所认为的如虚空般，如果进行分析，因为是无事物，所以不认为是胜义谛。因此，在此宗义中，一切法的自性无生，法性远离一切戏论边，仅在显现之时，就已不生，不灭，从本以来寂静，自性涅槃，甚至连承认的世俗也遮止，在自性上确立，这被认为是中观见。如果认为确立之处的空性是离边的中观见，那么那四个边本身就会变成执边的见解，因此没有区分边和执边。根本偈颂：各自的执着所结合的依赖成立，宗义的特征陷入衰败之下。从中，事物和类似事物以及非事物的特征，也能很好地区分的智慧，依赖于听闻而生起，以此束缚烦恼。没有烦恼，魔就找不到机会。总的来说，在整个印度和西藏，特别是在西藏这里，普通人各自的执着所结合的经论，依赖于此的见解之过很多，即使在印度，也被宣布为非大乘佛经，佛陀在预言宣讲甚深空性时，圣者龙树等也被宣布为邪师。可以肯定的是，在当今时代，产生了许多产生和创造各自不同俱生缘的宗派，所有这些都是各自的智慧能力
English
All phenomena of samsara and all phenomena included in the temporary path, and the newly arising parts within what is included by the resultant Buddha, and what is included by the perception of other beings to be tamed, that is, the phenomena of appearance and sound, or the phenomena divided by the pair of phenomena and suchness, or the phenomena included by the grasped and the grasper, etc. In this context of establishing the ultimate meaning, all things with and without substance, placed between conditioned and adventitious, are unreal, while the self-aware and self-illuminating wisdom that is one and indivisible in the sphere of reality is called the ultimate truth, the suchness of phenomena, unconditioned. This alone is truly established, able to be examined by intelligence; in India, it is called the Great Madhyamaka, and in this land of Tibet, it is called Shentong Madhyamaka. The sky-like emptiness that is the desire of ordinary Madhyamikas who hold to self-emptiness is not considered the ultimate truth because it is non-existent when analyzed. Therefore, in this established conclusion, the nature of all phenomena is unborn, and the nature of phenomena is free from all extremes of elaboration. From the very moment of appearance, it is unborn, unceasing, peaceful from the beginning, and naturally in nirvana, even the conventional truth that is accepted is refuted, and establishing it on its own ground is considered the view of Madhyamaka. But if the emptiness that is the object of establishment is considered the view of Madhyamaka free from extremes, then those very four extremes will become views of clinging to extremes, and thus the difference between extremes and clinging to extremes has not been distinguished. Root verse: The characteristics of established conclusions, joined by individual desires and dependent on each other, fall under deterioration. From that, even the wisdom that distinguishes well the characteristics of things, similar things, and non-things, arises dependent on hearing, and binds its afflictions. Where there are no afflictions, demons find no opportunity. In general, throughout India and Tibet, and especially here in Tibet, there are many faults in the philosophical views that rely on texts combined with the individual desires of ordinary people. Even in India, it was proclaimed that it was not the Mahayana teachings, and when the Buddha prophesied the teaching of profound emptiness, even the noble Nagarjuna and others were proclaimed to be heretics. It is certain that in this present time, there are many established tenets that generate and create their own different forms of arising, and all of these are the intellectual abilities of each individual.
Chinese
如果衡量与之后相符的胜利事业对众生有益，那怎么不会变成偏袒和疏远呢？然而，通达宗派的特征至关重要。而且，比这更重要的是，如实辨别事物本性的实相，以及与此相似或非实的显现方式的特征的智慧，也依赖于听闻而生起，它能摧毁烦恼的敌军，显现智慧，并使人无烦恼，魔众的军队也无法找到机会。《释》如是说。根本颂：在此若执取，本性之住法，言思说皆无，胜义谛是也。从心识分位，立言思说者，观察诸显现，世俗谛之份。安立二谛已，证知能证外，谁亦不能现。无可见得与，未得二俱无，与空性相符，生起之智者，立为证悟名。如是说，对此，于此论典中，若执取本性之住法，即是心性之实相确立时，言说思虑皆无，是胜义谛。然从心识分位衡量，则妄加分别有言说思虑，并将一切显现之事物安立于世俗谛之范畴，然虽作观察，然二谛超越能证所证，任何人都无法现证。于如是之境况，无可观看，亦无所得与未得，若能证悟此二者皆无，则与空性真实相符之智慧生起，仅能安立为证悟之名相而已。对此，于初地圣者之等持位，以及佛地，于能知所知等境，任何自体实有之能知所知皆不成立，故从能取所取中彻底超脱，即是能知智慧之行境寂灭之时，一切心及心所之行境皆断绝。证悟言思皆无之法性，即是胜义谛。根本颂：何者依缘起，诸法尽摄藏，于何思彼义，
English
If we measure whether the victorious activities that are in accordance with and subsequent to it are beneficial to sentient beings, how could it not become biased and distant? However, it is crucial to understand the characteristics of established tenets. Moreover, more important than that is the wisdom that clearly distinguishes the nature of things as they are, and the characteristics of how things appear to be similar to that or not real, which also arises from listening. It destroys the armies of afflictions, manifests wisdom, and makes one free from afflictions, so that even the armies of demons cannot find an opportunity. Thus it is explained. Root text: Here, if we grasp the way of abiding of the nature, it is the ultimate truth, beyond speech, thought, and expression. From the perspective of the mind, speech, thought, and expression are established. Examining and perceiving all appearances fall under the category of conventional truth. Having established the two truths, no one can realize what is beyond the object and subject of realization. There is nothing to see, and neither attainment nor non-attainment exists. The arising of intelligence that is in complete accordance with emptiness is labeled as the pinnacle of realization. This means that in this text, if we grasp the way of abiding of the nature, that is, when the reality of the mind itself is established, it is the ultimate truth, beyond speech, thought, and expression. However, if we measure it from the perspective of the mind, we falsely impute speech, thought, and expression, and categorize all appearing phenomena as conventional truth. Although we examine and analyze, the two truths are beyond the object and subject of realization, and no one can directly realize them. In such a state, there is nothing to see, and neither attainment nor non-attainment exists. When we realize that both of these are absent, the intelligence that is in complete accordance with emptiness arises, and it is merely labeled as the pinnacle of realization. In this regard, in the meditative equipoise of the noble ones on the first ground and in the state of Buddhahood, since no inherently existent knowable objects, such as objects of knowledge and subjects of knowledge, are established, there is complete transcendence from grasping and being grasped. That is, when the activity of the subject's wisdom is also pacified, all activities of mind and mental factors cease. Realizing the nature of reality, which is beyond speech, thought, and expression, is the ultimate truth. Root text: Whatever arises dependently is the treasury of all phenomena. When thinking about its meaning,
Chinese
以智慧而言，正确进入的钥匙是。这是说，诸法中任何相互依存产生的，都是轮回涅槃诸法无余一切的宝藏。以思惟的智慧，正确地进入闻、思、修三者，就像开启诸法门锁的钥匙一样。因此，以思惟的智慧，用理智和教证来考察，正确的意义必定是与辨别的方面相符的甚深智慧，超越了思辨的领域，才能辨别其自性差别而显现修习。根本偈：显现世间轮回涅槃一切法，从任何处也未来临，到任何处也未逝去不住留，安住于本性的缘起。有法本身也如生灭般，显现之时即是空性显现。不住于戏论的边际，显示为中观的自性。这是说，显现为六根对境的欺骗虚假之相，以及动摇造作的轮回，是生起自性的具有者，涅槃也是自性之法性上的名称安立。如此，显现为有法和法性的诸法，最初从任何处也未来临，故称不生，不是过去；中间任何处也不住留，故无自性，不是现在；最终任何处也不去往，故不生起，不是未来。根本偈：清净与不清净是暂时的，意义上虽无却如无般显现，以遍计所执而取近，以思辨考察而产生四边。有与无、常与断，处于中间也不是智者。这是说，清净的涅槃和不清净的轮回，都是暂时在错觉的显现中出现，实际上并不存在。虽然如不存在般显现，却以遍计所执而取近，像这样对本性实相进行思辨考察，就会产生四边见，就像外道的三百六十种邪见的根本一样。即使是内道，也有一些追随者因见修行持的错误，而对心性产生有执、无执、常执、断执等过失。大多数人自认为没有堕入四边，却安住于中间，即口头上承认中观而自以为是。
English
In terms of wisdom, the key to correct entry is. This means that whatever arises interdependently among all phenomena is the treasure of all phenomena of samsara and nirvana without exception. With the wisdom of contemplation, correctly entering the three aspects of hearing, contemplation, and meditation is like a key that opens the lock of all phenomena. Therefore, with the wisdom of contemplation, examine with reason and scripture, and the correct meaning must be the profound wisdom that is in accordance with the aspect of discernment, surpassing the realm of speculation, in order to distinguish its specific nature and manifest practice. Root verse: All phenomena of appearance, existence, samsara, and nirvana, do not come from anywhere, do not go anywhere, do not stay, but abide in the nature of interdependence. The phenomena themselves also appear empty from the moment they appear, like arising and ceasing. Not abiding in the extremes of elaboration, it is shown as the nature of the Middle Way. This means that the deceptive and false appearances that appear as the objects of the six senses, and the fluctuating and fabricated samsara, are the possessors of the nature of arising, and nirvana is also the establishment of names on the nature of reality. Thus, all phenomena that appear as phenomena and reality do not come from anywhere in the beginning, hence they are called unborn, not past; they do not stay anywhere in the middle, hence they are without self-nature, not present; they do not go anywhere in the end, hence they do not arise, not future. Root verse: Purity and impurity are temporary, although they do not exist in meaning, they appear as if they do not exist, they are taken close by imputation, and four extremes arise from speculation and examination. Being and non-being, permanence and annihilation, being in the middle is not wise either. This means that both pure nirvana and impure samsara are only temporary appearances of delusion, but they do not actually exist. Although they appear as if they do not exist, they are taken close by imputation. Like this, speculating and examining the nature of reality will produce four extreme views, just like the root of the three hundred and sixty heretical views of the outsiders. Even among insiders, there are some followers who, due to errors in their view, meditation, and practice, develop faults such as clinging to existence, non-existence, permanence, and annihilation in their minds. Most people pride themselves on not falling into the four extremes, but they abide in the middle, that is, they verbally acknowledge the Middle Way and are self-righteous.
Chinese
认为持有（我）的观点而骄傲自满，并非智者之举。根本偈：犹如蚕作茧，以欲之宗见自缚。于此以心所立之法，无生灭住行来。非一义，非异义。非常，非断。诸戏论皆寂灭之，知其自性即是，思所成慧之体性。此譬如蚕作茧，以口水自缚，如是，不可思议之法性，以认为可思可说之宗见自缚，沉溺于轮回之泥潭。然于此世间，以心所立一切法，初无生，中无灭，终无住、无去、无来等。非一义，亦非异义。非常，亦非断。超越思言，故诸戏论皆寂灭之自性，知其为空性，乃是听闻之义，由思维分析所生之智慧之体性。根本偈：显现之境，地水火风空。山与森林，楼阁重叠。有为法，一切由因而生。轮回是缘起。如是，如《楞伽经》等甚深经典中所说，具含藏识之意者，最初是为了破除外道之说。之后，甚深之义理，则破除执着含藏识之存在。此处，暂且说轮回之缘起，即是于无分别之散乱时，执持显现之六境之阿赖耶识。于明觉之显现，不容许执着，其识于五根之境，以否定肯定、取舍之缘起，而将六识与染污意立为七识之错觉，一切错觉之显现，皆是外在之缘起，即一者依赖于另一者。