English
Because it is false, it cannot eliminate the extreme of non-existence. If one goes to the extreme of the destruction of the true or ultimate, then one has not gone to the state of being free from the ultimate extreme. So, how does one become free from extremes? Because the eight examples of illusory dependent origination of the conventional do not establish as real, it eliminates the extreme of existence. The ultimate nature of reality is clear light, or rather, the essence of the Sugata is without interruption, so it eliminates the extreme of defamation. Because it is non-dual, it eliminates the two extremes. The first point, in the Madhyamaka it says: 'Whatever is dependent origination, that is said to be emptiness. That is dependently imputed, that is the Middle Way.' The second point, in the Compendium it says: 'This is the supreme Dharma treasure and the sacred Dharma treasury, it is the Buddha lineage, it is the treasury of happiness and well-being for beings. The protectors of the past and future ten directions, although they are born from this, the Dharmadhatu will not be exhausted.' Just like the scripture quoted above, it explains that the nature of reality is self-knowing and self-aware. The third point, in the Extensive Mother Sutra it says: 'It is not to abandon the dharmas of ordinary beings, nor is it to approach the dharmas of generosity up to omniscience, that is non-dual, it is not dualistic.' Therefore, from the tantras, scriptures, and instructions, the conventional reality is not true in its own nature, while the ultimate nature of reality is said to be without interruption. That is to say, conventional dependent origination appears as anything, therefore it eliminates the extreme of non-existence, because it is not established as real, it eliminates the extreme of permanence. The ultimate nature or essence is empty of self-nature, therefore it eliminates the extreme of existence, because it possesses all excellent aspects, it eliminates the extreme of non-existence. Furthermore, as for the ultimate, since it is empty of any thing and characteristic, it is free from the extreme of existence. The Dharmadhatu clear light exists without interruption or increase and decrease, therefore it eliminates the extreme of non-existence. The two, conventional and ultimate, have the same essence but different focuses, therefore it eliminates the two extremes and the one extreme. In the Small Truths it says: 'By the reason that the ultimate has no difference, there is no phenomenon and no nature of reality, in emptiness, there is not the slightest difference.' Emptiness is also not nothing, but possesses all excellent aspects. In the Compendium it says: 'The wise do not ever destroy the dharmas.' In the Mother Sutra it says: 'This is form, this is the emptiness of form.'
Chinese
不要以“我”之名扰乱形相。又说：形不是以形而空，而是形即是空性。如是说直至一切种智。在《指鬘经》中说：如果寺院里没有僧众居住，就叫做寺院空。但寺院本身并非不存在。同样，对于法性而言，如果说自性和自性所空，就叫做法性空，但法性并非变为不存在。等等。在《母经》中说：想要现证圆满正等觉，具足一切最胜之相的一切种智之智慧的菩萨摩诃萨，应当修学般若波罗蜜多。如是说。因此，如实而言，一切法无二且远离一切边，是为中道。在《广大母经》中说：般若波罗蜜多是不转为二边的波罗蜜多。又说：菩提是无二的，行于二边则无菩提。又在《中论》中说：无者趣恶趣，有者趣善趣，如实了知者，不依二边得解脱。又说：有与无，二者皆是边，净与不净，二者皆是边。因此，舍弃二边后，智者亦不住于中。如是说。第二，确定这一点，也不能通过推理和比量来确定。上面的四个因也是为了遣除外道的辩论者，以及破除对实有的执着而说的。经部和般若波罗蜜多等一切经论都一致认为，胜义谛不是推理的对境。在《楞伽经》中说：非金显似金，黄铜愚童认，如彼妄分别，恶者立宗门。又在《法王经》中说：例如，一人身中毒箭，若迅速拔出，则可脱离疾病。若思索箭羽和箭杆等从何而来，则疾病加重而死。同样，若对众多因进行思辨，则心生分别。
English
Do not disturb the form with the name of "I." It is also said: Form is not empty by form, but form itself is emptiness. Thus it is said up to the all-knowingness. In the *Aṅgulimāla Sūtra*, it is said: If there are no Saṅgha residing in a monastery, it is called an empty monastery. But the monastery itself is not non-existent. Similarly, for the nature of phenomena, if it is said that self and what is empty of self, it is called the emptiness of the nature of phenomena, but the nature of phenomena does not become non-existent. And so on. In the *Mother Sutra*, it is said: Bodhisattva-Mahāsattvas who wish to realize complete perfect enlightenment, endowed with all the most excellent aspects of the wisdom of all-knowingness, should train in the Prajñāpāramitā. Thus it is said. Therefore, in truth, all dharmas are non-dual and free from all extremes, which is the Middle Way. In the *Extensive Mother Sutra*, it is said: The Prajñāpāramitā is the pāramitā that does not turn into two extremes. It is also said: Bodhi is non-dual, and there is no Bodhi for those who practice duality. Also, in the *Mūlamadhyamakakārikā* it is said: The non-existent goes to the bad realms, the existent goes to the good realms, the one who truly knows as it is, does not rely on the two extremes and attains liberation. It is also said: Existence and non-existence, both are extremes, purity and impurity, both are extremes. Therefore, having abandoned the two extremes, the wise do not even abide in the middle. Thus it is said. Secondly, establishing this point, it cannot be established by reasoning and inference. The above four reasons were also spoken to refute the debaters of the Tirthikas and to destroy the clinging to entities. All the scriptures such as the Sutra Pitaka and the Prajñāpāramitā agree that ultimate truth is not the object of reasoning. In the *Laṅkāvatāra Sūtra* it is said: That which is not gold appears like gold, children recognize brass, like that, evil ones establish sectarian tenets based on reasoning. Also, in the *King of Dharma Sutra* it is said: For example, if a person is struck by a poisoned arrow, if it is quickly pulled out, he will be freed from the disease. If one thinks about where the feathers and shaft came from, the disease will worsen and he will die. Similarly, if one speculates on many causes, the mind will generate conceptualization.
Chinese
成为…的控制之下。因此，应当以空性之心拔除烦恼的毒箭。经部和般若波罗蜜多中也说，不是思辨的领域。邬摩真小论中说：现量和比量，佛陀以地持之，以二者证悟空性，说此岸见之愚昧。又说：不需要现量比量，为了遣除外道论敌，是智者们所为。量理宝论中也说：若有我，则知他，于我他之分执持和嗔恨，以与此等一切相关联故，一切过患皆会产生。那么，应如何做呢？以智慧知晓自性，无明自然解脱，从而证悟法性之义。其中，智慧的特征是：能证悟自己所希求的所知之义。无明的特征是愚蠢和迷惑。摄颂中说：以智慧完全了知诸法自性后，将从三界中完全解脱。如是。无明不认识自己的面目，智慧则认识并证悟它。第三，指示它并如何证悟之：于任何显现之物指示其一而证悟之，所知与证悟之方法无别，于显空不二、离边、无为之智慧中证悟之，如是证悟并信赖之功德。第一，于任何显现之物，如分别念等，指示其法性无二而证悟之。如是，若知一法之如是性，则知一切法之如是性。母经中说：若知一法之如是性，则将广略了知一切法。如是直至一切种智。又说：如是性于何处无生无灭，安住而不变异。如是说。第二，指示所知与证悟之方法本体为一：总的来说，轮回涅槃的一切法，特别是烦恼等任何生起之物，指示其为无生空性或无二性。
English
To come under the control of... Therefore, one should extract the poisonous arrow of afflictions with the mind of emptiness. It is also said in the Sutras and Prajnaparamita that it is not the domain of speculation. In the Madhyamika Small Truth it says: Direct perception and inference, the Buddha holds that with the ground, with the two, emptiness is realized, saying that the delusion of seeing this shore. It also says: There is no need for direct perception and inference, in order to dispel the opponents of the heretics, it is done by the wise. It is also said in the Pramanavarttika: If there is self, then others are known, holding and hating the parts of self and others, because it is related to all these, all faults will arise. So how should it be done? By knowing the nature with wisdom, ignorance is naturally liberated, thereby realizing the meaning of Dharmata. Among them, the characteristic of wisdom is: it can realize the meaning of the knowable that one desires. The characteristic of ignorance is foolishness and delusion. In the Abhisamayalankara it says: Having fully known the nature of all dharmas with wisdom, one will be completely liberated from the three realms. Like that. Ignorance does not recognize its own face, wisdom recognizes and realizes it. Third, to point it out and how to realize it: to point out and realize one of whatever appears, the knowable and the method of realization are inseparable, to realize it in the wisdom of appearance and emptiness non-duality, free from extremes, unconditioned, and the merit of realizing and trusting in it. First, to point out and realize that whatever appears, such as discrimination, etc., is the non-duality of Dharmata. Thus, if one knows the suchness of one dharma, then one knows the suchness of all dharmas. The Mother Sutra says: If one knows the suchness of one dharma, then one will know all dharmas in brief and in detail. Thus, up to the Omniscience. It is also said: Suchness is where there is no birth, no cessation, abiding and not changing from other than that. So it is said. Second, to indicate that the essence of the knowable and the method of realization are one: In general, all the dharmas of samsara and nirvana, and in particular, whatever arises such as afflictions, etc., indicate that it is unborn emptiness or non-duality.
Chinese
实际上，认识到对任何事物都没有扬弃和取舍，就是认识到真正的意义。正如《虚空宝经》、《现观庄严论》和《中观根本慧论》等众多经中所说： "这里没有什么需要去除的，没有什么需要安立的，以如实看待如实，如实见则得解脱。" 以及《法无生经》中所说： "众生自性即是菩提，菩提自性即是所有众生，众生与菩提二者不异，如是证悟者，即成最胜大丈夫。" 又如《宝积经》中所说： "自性本非造作，无生无灭亦无惧，彼处无有安住者，解脱三相之束缚。" 第三，像这样，认识到显现与空性无二，远离一切边，是无为的智慧，这被称为领会了佛陀的密意。《心经》中说： "色即是空。" 以及《广大游舞经》中说： "深寂离戏论。" 《摄类学》中说： "应知色的清净是果的清净，果的色清净，一切智智即得清净。一切智智果清净与色清净，与虚空界相同，无别不可分。" 远离边见，如《中品般若经》中说： "般若波罗蜜多，非二观，非不二观，非相，非无相，非取，非舍，非减，非增，非染污，非清净，非生，非灭，非执，非不执，非取，非舍，非住，非不住，非正，非邪，非有，非无，非合，非不合，非缘，非无缘，非法，非非法，非真如，非非真如，非真实边，非非真实边，此乃不二之义。" 《摄类学》中说： "菩萨于前际后际，及现在生皆不可得，三时皆清净，彼乃无为离戏论，是为般若波罗蜜多之殊胜行。" 如此证悟，一切众
English
In reality, realizing that there is neither acceptance nor rejection of anything is to realize the true meaning. As stated in many sutras such as the Akashagarbha Sutra, the Ornament of Clear Realization, and the Root Verses on the Middle Way: "Here, there is nothing to be removed, nothing to be established. Seeing reality as it is, one is liberated upon seeing reality." And as stated in the Sutra of No Arising of Dharmas: "The nature of sentient beings is itself enlightenment. The nature of enlightenment is all sentient beings. Sentient beings and enlightenment are not two. Whoever realizes this becomes the supreme great being." Also, as stated in the Ratnakuta Sutra: "By nature, it is unconditioned, without birth and without fear. There is no abiding in it, liberated from the three characteristics." Third, like that, realizing that appearance and emptiness are non-dual, free from all extremes, is unconditioned wisdom, which is called understanding the intention of the Buddha. In the Heart Sutra, it says: "Form is emptiness." And in the Extensive Play Sutra, it says: "Profound, peaceful, free from elaboration." In the Abhisamayalankara, it says: "One should know that the purity of form is the purity of the result. The purity of the form of the result, the all-knowing wisdom becomes pure. The all-knowing wisdom, the purity of the result, and the purity of form are the same as the realm of space, inseparable and indivisible." Being free from extremes, as stated in the Intermediate Mother Sutra: "Prajnaparamita is not seeing as two, not seeing as non-two, not characterized, not uncharacterized, not taking, not abandoning, not decreasing, not increasing, not defiled, not purified, not arising, not ceasing, not grasping, not not-grasping, not taking, not abandoning, not abiding, not not-abiding, not right, not wrong, not existent, not non-existent, not combined, not uncombined, not conditioned, not unconditioned, not dharma, not non-dharma, not suchness, not non-suchness, not the ultimate extreme, not not the ultimate extreme, this is the meaning of non-duality." In the Abhisamayalankara, it says: "A Bodhisattva does not find the former extreme, the latter extreme, and the present arising, all three times are pure. Those are unconditioned and without elaboration, that is the supreme practice of Prajnaparamita." Thus realizing, all sentient