English
And whatever the fruit depends on. More wonderful than wonder, more marvelous than marvel. Thus it is said. Third, the consummation is fourfold: the Dharmata is invisible; the outer container and inner essence are shown to be empty; finally, all dharmas of samsara and nirvana are shown to be empty; and its instructions with reasoning. The first is, waking up, etc. For example, just as when one wakes up from sleep, the three of object, faculty, and consciousness of the dream do not exist. Similarly, the object, faculty, and consciousness that appear as outer and inner things also do not exist after awakening from the sleep of ignorance and directly seeing the truth of Dharmata. As it says in the Entering Path: Just as here, as long as one is awake, as long as one is not awake, all three exist. Once awakened, all three do not exist. It is the same when awakened from the sleep of delusion. Thus it is said. In the samadhi of the noble ones, there is no grasper and grasped, and the subsequent attainment is pure. Worldly wisdom has the appearance of grasper and grasped, but there is no grasping, like whirling a torch in front of a wise person. The second has two parts: samsara is not established, and nirvana is not established. The first has five parts: the object is not established, the mind is not established, the reasoning of momentariness, the reasoning of dependence, and the reasoning of dependent origination are shown to be unestablished. The first is, therefore, object, etc. Therefore, the current appearances of objects are not like this, but are imputed as existent by one's own conceptual thought on what is non-existent. Or, does the Buddha have such appearances of objects? No. Because the Buddha, whose non-conceptual wisdom is spontaneously accomplished, does not see these conditioned moments. Therefore, the object does not exist. As it says in the Root Wisdom: Arising and ceasing are seen by the sleep of delusion. Therefore, the Buddha does not have delusion. Does the Buddha not have knowledge of all things? No. He knows the reversal of self-appearance. Then, what does it mean that my Buddha's eye sees some realms of the world as pure and some as impure? It is the appearance of other sentient beings. That example comes from the sutras. The second is, conceptual thought, etc. Not only the object, but also conceptual thought, including the mind of conceptualization that grasps at self, even if it exists, is analyzed by the wisdom of individual observation, and colors such as blue and yellow, shapes such as square, and things such as male and female are not established, because they appear but are not perceived, so they are refuted.
Chinese
索。第三是：又或者等。1 又或者心是许多刹那，因此它没有成立为单一的自性。如果认为它具有连续性，那么找不到不是前后刹那的连续。经中说： 善现，所谓的心的连续，是因为如来宣说了它是没有连续的。 第四是：又或者用依赖的理智来分析，因为没有境，所以没有有境的心，因为这两者是互相依赖的。第五是：又或者缘起等。3 又或者用缘起的道理来分析，心是从自主因根和所缘因色等产生的，因为是缘起，所以不是以自己的体性产生的。又或者心是三世诸佛没有见到的，如《宝积经》中所说，所以被否定了。因此，仅仅由风心组成的这三界轮回，其自性本空，没有成立为二我。第二，涅槃没有成立：轮回等。6 这样，因为轮回自性本空，所以舍弃轮回的涅槃也自性本空。轮回和涅槃本来就没有束缚和解脱，而安立为束缚和解脱，经中说： 无涅槃而为涅槃，世间怙主所宣说，如同空中打结又解开，是天空自己解开的。 因此，涅槃的究竟是唯一的佛，而佛的法身是与法界一切戏论分离且无别的智慧，而对于这智慧本身，也没有安立为自续的实有，只是从世俗的角度安立的名言而已。对于所化众生显现的两种色身，仅仅是从智慧法身的自主因产生的影像而已。经中说： 如来是无漏的，如同善法的影像，真如和如来菩提不存在，一切世间所见皆是影像。 因此，因为智慧也没有自性，所以是智慧的影像，因此不是实有，或者像是水中月亮的影像，因此不是实有。因此，实际上没有佛，只是假立名称而已，名称也不是实有。《中论》中说： 诸佛
English
So. The third is: Or etc. 1 Or, since the mind is many moments, it does not have a single nature. If you think it has continuity, then you cannot find a continuity that is not before and after moments. As the Sutra says: "Subhuti, the so-called continuity of mind is because the Tathagata has said that it has no continuity." The fourth is: Or, if you analyze with dependent reasoning, since there is no object, there is no mind that has an object, because these two are mutually dependent. The fifth is: Or dependent origination, etc. 3 Or, if you analyze with the reasoning of dependent origination, the mind arises from the self-cause faculty and the objective cause form, etc., because it is dependent origination, it does not arise from its own essence. Or, the mind is not seen by the Buddhas of the three times, as stated in the Ratnakuta Sutra, so it is negated. Therefore, this three realms of samsara, which are composed only of wind and mind, are empty in their essence and have not been established as two selves. Second, Nirvana is not established: Samsara, etc. 6 Thus, since samsara is empty in nature, Nirvana, which abandons samsara, is also empty in nature. Samsara and Nirvana originally have no bondage and liberation, but are designated as bondage and liberation. As the Sutra says: "Without Nirvana, there is Nirvana, taught by the Protector of the World, like a knot tied in the sky and untied, it is the sky itself that unties it." Therefore, the ultimate of Nirvana is the one Buddha, and the Dharmakaya of that Buddha is the wisdom that is separate and inseparable from all the elaborations of the Dharmadhatu, and even for that wisdom itself, there is no substance established as its own continuum, but only a designation established from the perspective of the world. The two Rupakayas that appear to sentient beings are only images arising from the self-cause of the wisdom Dharmakaya. As the Sutra says: "The Tathagata is without defilements, like an image of virtuous Dharma. Suchness and Sugata Bodhi do not exist, all the world sees is an image." Therefore, since wisdom also has no nature, it is an image of wisdom, therefore it is not substantial, or like an image of the moon in water, therefore it is not substantial. Therefore, in reality, there is no Buddha, only a name is given, and even the name is not substantial. As it says in the Root Wisdom:
Chinese
超越了广大的戏论，对于无尽者生起欢喜，所有被戏论所损害的人，都无法见到如来。如此说。第四，关于此之教诫的理则有四：第一，虽然显现与空性无别，但以见地来决断；中间，安住于远离思与言的边际；最后，一切法如同虚空。这就是通过闻思来证悟的方法。第一是：总而言之，对于轮回和涅槃的诸法，自性或体性以及我与真实成立等等，都是名称的异名。在《四百论》的注释中说：所谓“我”，是指诸事物不依赖于他者的体性自性，无此即是无我。这通过法与补特伽罗的区分而理解为二，即法无我和补特伽罗无我。如是衡量无我的状态，即使是幻化的戏论也无法承认。因此，在名言上，无论显现什么，存在什么，一切都如其所显现般安住，而其限度并未超出法性空性。此法性被称为菩提心。在《无我所问经》中说：无事物且无所缘，一切皆空无处所，超越一切戏论支分，是菩提心的特征。所说是究竟真实的特征。又，由于不可得将成菩提者与能成菩提者，因此成佛菩提仅仅是名言，而无实体。有与无二者是互相观待而安立的法，并非以自相成立。由于有不成立，因此观待于有而安立的无也不成立。因为二者是互相不生起的因，所以实际上二者皆无。因此，既非有亦非无是不可能的。同样，如果观察法相柱瓶等的自相，则一无所有的法性空性也不存在。如《根本慧论》所说：如果稍微有不空，则空也将稍微存在。如果不空稍微不存在，又怎么会有空存在呢？以及，学匠善护说：如果思惟“色的生不存在”，则是在修习般若波罗蜜多；如果思惟“色的生不存在是存在的”，则不是在修习般若波罗蜜多。
English
Transcending vast elaboration, generating joy for the inexhaustible, all those harmed by elaboration do not see the Tathagata. Thus it is said. Fourth, the reasoning for its instructions has four aspects: First, although appearance and emptiness are inseparable, it is decided by view; in the middle, it is established as being free from the extremes of thought and expression; finally, all phenomena are like the sky. This is the method of realizing it through hearing and thinking. The first is: In short, for the phenomena of samsara and nirvana, terms like nature or essence, self, and true establishment are different names. In the commentary on the Four Hundred Verses, it says: "That which is called 'self' is the nature, the essence of things that does not depend on others; the absence of that is selflessness." This is understood as two through the distinction of phenomena and persons, namely, the selflessness of phenomena and the selflessness of persons. Thus, if we measure the state of selflessness, even the elaboration of illusion cannot be accepted. Therefore, in terms of convention, whatever appears and whatever exists, everything remains as it appears, and its limit does not go beyond the emptiness of suchness. That suchness is called the mind of enlightenment. In the Sutra of Questions of Selflessness, it says: "There is no object, and there is no focus; all is empty, without a place; it transcends the limbs of all elaborations; it is the characteristic of the mind of enlightenment." What is said is the characteristic of ultimate truth. Moreover, since the one to be enlightened and the one who enlightens are not perceived, Buddhahood and enlightenment are merely terms, and there is no entity. The two, existence and non-existence, are phenomena established by the power of mutual dependence, and are not established by their own characteristics. Since existence is not established, then non-existence, which is established in relation to it, is also not established. Because the two are the cause of mutual non-arising, in reality, both are absent. Therefore, it is impossible to be neither existent nor non-existent. Similarly, if we examine the own-characteristics of phenomena such as pillars and pots, then the emptiness of suchness, which is nothing at all, also does not exist. As it says in the Root Wisdom: "If there is a little non-emptiness, then emptiness will also exist a little. If non-emptiness does not exist a little, how can emptiness exist?" And, the teacher Lekdenjey says: "If you contemplate 'the birth of form does not exist,' then you are practicing the Perfection of Wisdom; if you think 'the non-existence of the birth of form exists,' then you are not contemplating the Perfection of Wisdom."
Chinese
说。 像这样，是阻止凡夫俗子的独一分离的道理和圣者的等持的智慧面前产生，而不是成立无生。 执着于空性为实有是不可救药的见解。 圣者龙树说： 为了断除一切分别念， 故说空性甘露法， 谁若于此生执着， 彼亦汝所应舍弃。 因此，有无二边不成立，因为没有，所以依赖于二者的中间也不成立。 《中论》中说： 不从他知是寂静， 不为戏论所戏论， 无分别念无异义， 此即如实之体性。 如是说，甚深法性是心中思念、口中不可言说的，如果认为远离一切边的中道， 执着于安住于中间，则成为执着于安立二边的基础存在的过失，因为依赖于它的边也不可避免。 圣《三摩地王经》中说： 常与无常此亦是边， 有与无称二者皆边， 是故舍弃二边之后， 智者亦莫安住于中。 如是说。 因此，诸法的一切自性，譬如虚空中，各种颜色的南云如何显现，虽然显现，但显现即是空性，如同什么实有也不存在一样。 胜义谛的辨别智慧先行的足迹所产生的诸法如何显现， 对此，什么破立的分别念也不需要，因为已经辨别为无实有。 显空双运，因此从显现本身就没有执着于实有，因为刚刚说了有无中三者不成立。 经中说： 谁知诸法为非实， 彼即永不着诸物， 谁若永不着诸物， 彼触无相之等持。 以及《天子请问经》中说： 说道：文殊，大菩萨以何等决定之相而安住？ 天子说：有。大菩萨于梦中亦不生起真实之自性、实物与体性之心，即以无所缘之方式而极安住。 如是说。 对实有