Chinese
即使长久地修习通过精进等努力的苦行，因为是有我执分别念的善行，由于没有超出轮回之因，所以经中说那是散乱魔的事业。因此，解脱道之主要为空性，应恒常修习。甚深之法多有损害之因，如修习般若波罗蜜多时，魔如鹫鹰般窥视。在赞叹应赞叹中说：不倾向于您的教法的，愚昧无知的众生们，即使到达有顶，也会产生痛苦，造作轮回。追随您的教法者，即使没有获得禅定的正行，也如魔的眼翳般，能使诸有轮回止息。如圣者龙树说：即使有梵天等禅定自然成就，因为没有见到潜伏的我执，死后也会毫无疑问地堕入地狱。等等。布施供养，广行施舍，建造佛像等主要对在家众所说，对于出家众，多在《宝积经》等中说应努力于读诵。第二，果智慧之积聚有三：观察诸法为空性，轮回涅槃之幻化，在认知中显现种种，但实际上并不存在，分别开示二谛。第一，诸法皆空等，轮回涅槃一切法的自性是这样的，本来就远离戏论，安住于空性中。因此，通过多种教理进行观察，修习时应这样观察，这是简要的指示。如《中论》中说：火的自性是热，红糖的自性是甜，同样，一切诸法的自性，被说是空性。等等。第二，轮回等等。应断除的轮回显现和应获取的涅槃之法，对于本来就陷入实执的错乱分别念者来说，只是颠倒的世俗，就像吃了曼陀罗花后出现的虚幻景象一样。依靠缘起，仅仅是显现，而显现为真实存在，这是由于长期习惯于邪见的意识增长所致，仅仅是错觉，实际上在意义的自性上并不存在，但即使不存在，也会这样显现。清净的佛
English
Even if one practices asceticism with diligence and effort for a long time, because it is a collection of virtues with the appearance of self-grasping, since it does not transcend the cause of samsara, the sutras say that it is the work of the distracting demon. Therefore, emptiness, the main path to liberation, should always be meditated upon. The reason why there are many harms to the profound Dharma is like the demon looking like a vulture when meditating on the Prajnaparamita. In the praise of what is worthy of praise, it is said: Those ignorant beings who do not incline to your teachings, even if they reach the peak of existence, will still produce suffering and create samsara. Those who follow your teachings, even if they have not attained the actual practice of meditation, can stop all existences of samsara like the rust of the demon's eye. As the noble Nagarjuna said: Even if the samadhi of Brahma and others is naturally accomplished, because they do not see the latent self-grasping, they will undoubtedly be born in hell after death. And so on. Offerings, generosity, building statues, etc., are mainly spoken to householders, but for monks, it is often said in the Ratnakuta Sutra and others that they should strive for reading and recitation. Second, the accumulation of the wisdom of the fruit has three aspects: examining all dharmas as emptiness, the illusion of samsara and nirvana, appearing in various ways in cognition but not actually existing, and separately explaining the two truths. First, all dharmas are empty, etc. The nature of all dharmas of samsara and nirvana is like this, originally free from elaboration, abiding in emptiness. Therefore, after examining with many scriptures and reasoning, one should meditate like this, this is a brief instruction. As it says in the Root Wisdom: The nature of fire is heat, the nature of jaggery is sweetness, likewise, the nature of all dharmas is said to be emptiness. And so on. Second, samsara, etc. This appearance of samsara to be abandoned and the Dharma of nirvana to be attained are merely inverted conventionalities for those with delusional thoughts who have always been mistaken in grasping at reality, just like the clear appearance of non-existence after eating dhatura. Due to dependent origination, it is merely an appearance, but the appearance as truly existing is merely an illusion due to the power of the increased perception of habitual wrong thoughts, but even though it does not exist in the nature of meaning, it appears like this even though it does not exist. Pure Buddha
Chinese
业和不清净众生和因、道和果、止息，因善恶和果乐苦和外和内和器情世界生灭等等，作用和作者和有作用能力和无能力和有为法和无为法和因和果等等，二取显现为二无实有显现为实有各种各样的这些进行观察时，虽然显现各种各样但不真实，如梦境一般，现在于迷乱前虽然显现，但若以胜义观察的智慧以一总相离等进行观察和破析时，那些显现无论在哪一个上，自性微尘许也没有。父子相见经中说： 珍宝自性完全清净，放在衣服旁边变成各种颜色，同样自性完全清净诸法也，由颠倒分别念而变成那样。又，经庄严论中说： 如以如理描绘之图画，虽无高低显现亦如是，于非真实觉悟中，于一切品类，二者虽恒时无有亦显现。如是说。若轮涅一切法皆无，则佛陀说法，度脱众生出轮回等不应理耶？彼乃名言缘起之显现，就究竟而言实无有也。定王经云： 世俗中佛说诸法，有为无为如是观，真实中无我及众生，一切有情之体性，即如是。又说： 一切皆不可思议，一切皆非生，故应摧毁有与非有之分别念。何者为心所控制之孩童，彼等将在百千俱胝之生命中受苦。如是说。遮止以语言说实有和以意识执实有之所有过患，此梦之譬喻甚深。经中说： 胜义谛如梦，涅槃亦如梦，任何有智者如是行持，是为意之最胜律仪。如是说。灭谛如梦境一般，涅槃亦是梦之自性，任何菩萨语行持，是为语之律仪。如是说。其他，破除执持各种显现为真实之梦和…
English
Actions and impure sentient beings, causes, paths, and the cessation of results; causes of virtue and vice, and results of happiness and suffering; outer and inner, and the creation and destruction of vessel and contents, and so on; action and agent, and the ability to act and the inability to act; conditioned and unconditioned phenomena; and causes and results, and so on. When we examine these various appearances of duality, which appear as real when they are unreal, like a dream, although they appear vividly to our deluded perception, when we examine and analyze them with the wisdom that investigates ultimate truth, such as the absence of a single general characteristic, none of those appearances have even an atom of inherent existence. In the Sutra of Meeting Father and Son, it says: A precious jewel is completely pure in its nature, but when placed next to cloth, it changes into various colors. Likewise, all phenomena, which are completely pure in their nature, change in that way due to false conceptualizations. Also, in the Ornament of the Sutras, it says: Just as in a well-drawn picture, there is no height or depth, yet it appears that way, so too, in the non-realized understanding, in all aspects, the two are always absent, yet they appear. It is said. If all the phenomena of samsara and nirvana are nonexistent, then is it not unreasonable for the Buddha to teach the Dharma and liberate sentient beings from samsara? That is merely an appearance of dependent origination in conventional truth, but in ultimate truth, it does not exist. The King of Samadhi Sutra says: In the relative, the Victorious One teaches the Dharma, conditioned and unconditioned, view it in that way. In reality, there is no self or sentient being, the nature of all beings is just like that. It also says: All is inconceivable, all is unborn, therefore, destroy the knowledge of existence and nonexistence. Those children who are controlled by their minds will suffer for hundreds of millions of lifetimes. It is said. This example of a dream is profound for restraining all the faults of speaking of things as real and grasping things as real with the mind. In that sutra, it says: Ultimate truth is like a dream, and nirvana is also like a dream. Whoever, being wise, engages in that way, is said to be the supreme discipline of the mind. It is said. The truth of cessation is like a dream, and nirvana is also of the nature of a dream. Whichever Bodhisattva engages in speech, that is said to be the discipline of speech. It is said. Furthermore, dreams and…
Chinese
相似的教证有很多。如同在梦中，苦乐和行为等，在梦境中显现为真实且能起作用一样。醒来时，也是由于愚痴的缘故，仅仅是那样显现，实际上什么也没有经历。中观应成派通过无自性成立的理由，如一异离和缘起如幻等来衡量，就能毫不费力地轻易确定。所立和能立二者在自性上是相同的，并且对那些理由也没有执着。从因明论典中出名的现比量等难以理解，并且执着于凡夫的意识显现为真实的量是不可欺骗的。如果认为名言因果的诸法是无误的成立者，所以执着也没有过失。那么，在确定了无自性之后，仅仅是无而显现，连圣者的后得和世间老人都普遍知道，这还不满足。再次用敏锐的理智进行分析后得到的，即使安立为名言，难道不会变成增添戏论吗？由于用胜义谛进行观察时无法找到事物，所以在名言的场合中，能起作用的事物二者不可能存在，所以对于将无事物安立为事物的显现，强烈地满足吧！如果说执着于空性也是束缚，那还用说其他的吗？因此，各种各样的显现和对它的迷惑二者虽然没有基础，但如果遇到因缘，就能够显现，也能够迷惑。如果基础事物没有成立，现在却产生了一个成立的事物，这虽然矛盾。但如同梦境一样，仅仅是显现，事物从始至终都没有成立。如同梦境一样，虽然本体无有，但对于没有证悟和没有串习的人来说，执着为事物并不矛盾，如同将海上的泡沫执着为陆地一样。如果基础已经证悟并且串习了无自性，却突然执着为事物，这就矛盾了。显现和迷惑二者由同一个因缘产生，由于迷惑的缘故，明明没有却显现。由于明明没有却显现的缘故，所以产生迷惑。荣 सोम 语自在说，这二者是同时的。这里所说的无自性，并不是没有的意思。然而，执着于此是迷惑的意思。寂天菩萨说，虚假且具有欺骗性的法性本身就是那个意思。火的自性是热。
English
There are many similar scriptural quotations. Just as in a dream, happiness, suffering, actions, and so on appear to be real and functional during the dream, so too, when awake, due to the power of ignorance, they merely appear that way, but in reality, nothing is experienced. The Madhyamaka-Prasaṅgikas can easily ascertain this without difficulty by closely examining the reasons for establishing the lack of inherent existence, such as the separation of one and many, dependent origination, and illusion. Both the thesis and the proof are equal in lacking inherent existence, and there is no attachment to those reasons. The manifest inferences, etc., that are famous from the texts on epistemology are difficult to understand, and they cling to the appearance of validity as being true to the consciousness of ordinary beings. If one thinks that there is no fault in clinging to the fact that the phenomena of conventional cause and effect are unmistaken establishers, then, after ascertaining the lack of inherent existence, and being unsatisfied with the mere appearance of what is not, which is universally known even to the after-attainment of noble ones and old people of the world, would it not become an addition of proliferation even if one were to examine it again with sharp reasoning and give it a name? Since objects cannot be found by examining the ultimate, it is impossible for two objects that can function to exist in the context of conventions, so be strongly content with the appearance of imputing objects to non-objects! If clinging to emptiness is also said to be a binding, then what need is there to mention anything else? Therefore, although the various appearances and the delusion about them are without basis, they can appear and be deluded if they encounter conditions. Although it is contradictory if an object that has not been established as a basis now arises as an established object, objects are not established at all from beginning to end in the mere appearance like a dream. Although it is like a dream in that it is without essence, it is not contradictory to be deluded into objects for those who have not realized and are not accustomed to it, just as one is deluded into thinking that a bubble in the ocean is land. It is contradictory if the basis has been realized and one is accustomed to the lack of inherent existence, but one is suddenly deluded into objects. Appearance and delusion are caused by the same cause; due to delusion, it appears even though it does not exist. Due to the fact that it appears even though it does not exist, delusion arises. Rongzom Chökyi Zangpo said that these two are simultaneous. Here, the term "lack of inherent existence" does not mean non-existence. However, clinging to it means delusion. The glorious Chandrakirti said that the very nature of being false and deceptive is what that means. The nature of fire is heat.
Chinese
例如，像“火具有自性”这样的，在胜义中成立的，所破的自性和，自性和，事物和，真成立等等，是中观宗所破的。仅仅是名称，仅仅是假立，仅仅是显现，仅仅是名言等等，是所立，这样说的。因此，经典中说“无自性”的很多，所以应当那样配合，而“真空中”或者“无真成立”这样，会变成瓶子不是空，而是以真成立空，所以不要那样配合。第三，二谛是：事物等，内外的事物，所取和能取各自显现的这些，在孩童的显现中，是名言中谛实，所以是世俗谛。虽然在孩童看来是那样，但像那样谛实的事物是没有的，这是胜义谛，因为在圣者的见解中是不欺骗的。凡是可以思和说的，成为声音和分别的对境的，是世俗，因为那是法各自对自相和共相等进行分别和观察的智慧的对境的缘故。胜义的体性是心中无法想“这是什么”，口中也无法说，因为如果观察，就说是超出了遍知智慧的对境。《般若波罗蜜多经》的赞颂中说：如“不可说、不可思议、不可言说”等等。如果胜义不是分别心的对境，那么它的对境是什么呢？不落入能知各自一方的自证无分别智慧的对境，这样安立名言。在圣者的等持中，二取消失，不像能取所取那样，也无法指示“这就是它的胜义”，就像哑巴品尝蔗糖的味道和梦境中的事物显现一样，无法向他人指示。《经》中说：各自自证无量行境是，不可说且名言全部断绝的，无诤的胜义法，那是超离寻思的对境的。以及，《维摩诘经》中也多有出现。以各自的分别长时间观察的意义，与奢摩他相关联地修习所产生的无分别智慧，是毗婆舍那的体性。然而，道之智慧主要的是自生俱生智慧，是闻思修的离系果，体性是无生。