Chinese
这是伟大的龙树父子的教言，无与伦比。 也就是说，清净见解的障碍和误入歧途的主要原因是两个：一是执着诸法为真实的，具有实执的执着，常常见和增益的见解；二是因果缘起的定解，没有正确地引导到自己的宗派，没有确定这是什么或不是什么，断见和诽谤的见解。 这两者依赖于从这个因缘产生这个结果的确定性的论证。当遮止自性成立时，就舍弃了一切，因为确定了论证的意义，就是断见，确定了誓言的意义，就是从根本上驳斥常见。 因此，外在的如苗芽等，内在的如行等事物，依次依赖于种子等和无明等而产生。如果是这样，那么它们不应以自己的自性而成立。如果以自己的体性而成立，那么必须成立自主的自性，因此，依赖于因缘是相违的。 这也应知，人和瓶子等也是依赖于自己的集合而安立的，所以没有自性。 如果是依赖而生，依赖而安立，那么所依赖的和以自性成立的不是一体。如果是一体，那么一切能作所作都将变成一体。 这两者也不是以自性成立的他体，如果存在他体，就能阻断关系，因此，依赖它是相违的。 《中论》中也说： 依赖于此而生者， 彼非即是此， 亦非异于此， 是故不断亦不常。 这样，从空性的定解中，远离一切执着相的执着，不舍弃业果的联系的定解，就非常赞叹取舍和依止。 《入菩萨行论》中说： 知法皆空性， 仍勤积资粮， 是为最稀有， 是为极希奇。 这样，对于所生起的事物，必须区分自性存在、仅仅存在、以自性不存在和不存在的差别，入行论...
English
This is the unsurpassed teaching of the great Nagarjuna and his spiritual sons. That is, the main obstacles and pitfalls to a pure view are twofold: the view of eternalism, which clings to things as truly existent, with a fixation on true existence, and the view of superimposition; and the view of nihilism, which denies causality and dependent origination, failing to properly guide one's own system, and not identifying what is or is not. These two are based on the reasoning that draws certainty from the fact that this result arises from this cause and condition. When inherent existence is refuted, everything is abandoned, because the meaning of the reasoning determines nihilism, and the meaning of the commitment refutes eternalism at its root. Therefore, external things such as sprouts, and internal things such as formations, arise in dependence on seeds and ignorance, respectively. If this is the case, then it is not reasonable for them to be established by their own characteristics. If they were established by their own essence, then they would have to be established as independent entities under their own power, which contradicts their dependence on causes and conditions. This should also be understood to mean that persons and pots are also designated in dependence on their own aggregates, and therefore are without inherent existence. If they are born in dependence and designated in dependence, then that which is depended upon and that which is established by its own essence are not one. If they were one, then all actions and agents would become one. These two are also not inherently other, because if they were other, they could prevent connection, and therefore, relying on it would be contradictory. As it is also said in the Root Wisdom: That which arises in dependence, is neither the same as that, nor different from that, therefore it is neither permanent nor annihilated. Thus, having drawn the certainty of emptiness, which is empty of all fixations on characteristics, and not abandoning the certainty of the connection of cause and effect, the adoption and abandonment are highly praised. As it is said in the Commentary on the Bodhichitta: Knowing that all things are empty, yet diligently accumulating merit, this is the most rare, this is the most wonderful. Thus, for what arises, one must distinguish between the differences of existing by nature, merely existing, not existing by one's own characteristics, and not existing, Entering...
Chinese
续部中说，明明知道显现如影像般无自性的因果之理，哪一位智者会认为色、受等法是因，与果无别而存在，仅仅执着于它们的存在，就断定它们具有自性呢？因此，即使执着于存在，也并非由自性而生。如是说。如果不能区分这些，那么只要事物存在，就认为是以自性存在；只要以自性不存在，就彻底消失，从而无法超越增益和诽谤这两种边见。因此，因为没有自性，所以超越了一切有边；正因为如此，才能安立无自性的因果，从而解脱了一切无边。总之，执着诸法为实有，以及执着什么也不成立、不是存在，都是与真实义相违背的常断二边。诸法在胜义中不存在，而在名言中存在业果等，则不是执着于边见，因为所取境只是显现，如此安住。如《七十空性论》所说：此有故彼生，世间之此理，汝终不应遮。因此这样说。第二，修习胜观的方法是：将蕴、界、处所摄的一切法都确定为无自性，因此，如果人我和蕴等诸法有任何未剩余的自性，那么在以教理和正理寻觅时，就应该能够找到，但是连微尘许也无法找到，因此，人我和法没有以自性成立的自性，这是确凿无疑的。像这样以理智进行辨析和修习。
English
It is said in the Tantra that even knowing that the appearance of cause and effect is without inherent nature like an image, which wise person would consider form, feeling, etc., as causes, and that those existing without difference from the result, merely focusing on their existence, would determine that they have inherent nature? Therefore, even if one focuses on existence, it is not born of inherent nature. It is said like that. If these are not distinguished, then as long as a thing exists, it is considered to exist by its own nature; as long as it does not exist by its own nature, it disappears completely, and thus one cannot transcend the two extremes of superimposition and denigration. Therefore, because it does not exist by its own nature, it transcends all extremes of existence; precisely because of this, one can establish the cause and effect of no inherent nature, and thus be liberated from all extremes of non-existence. In short, clinging to phenomena as truly existent, and clinging to nothing being established or not existing, are falling into the extremes of permanence and annihilation, which are the opposite of the true meaning. That phenomena do not exist ultimately, but that karma and its effects exist conventionally, etc., is not clinging to extremes, because the object as it is apprehended exists only as an appearance. As it is said in the Seventy Stanzas on Emptiness: 'This arises from this,' you should never deny this worldly convention. Therefore, it is said like this. Second, the method of cultivating vipassanā is: having ascertained that all phenomena included in the aggregates, elements, and sense bases are without true existence, therefore, if there were any remaining inherent nature of persons and aggregates, etc., then when searching with scripture and reason, it should be possible to find it, but even a particle cannot be found. Therefore, it is certain that persons and phenomena do not have an inherent self-nature established by their own essence. Like this, discriminating and meditating with reason,
Tibetan
བ་ཏུ་མེད་དོ། །བདེན་པའི་གཅིག་དང༌། བདེན་པའི་དུ་མ་དང་བྲལ་བའི་ཕྱིར། དེ་ལྟར་ཡུལ་ཅན་སྐྱེ་མེད་དུ་རྟོགས་པ་གང་ཡིན་པ་དེ་ཉིད་རྣམ་པར་རྟོག་པ་མེད་པར་གནས་པ། མི་རྟོགས་པའི་ཡེ་ཤེས་ཀྱི་རྒྱུར་ངེས་པས་དེ་བསྒོམ་པར་བྱའོ། །གཉིས་པ་ལྷག་མཐོང་བསྒོམ་པའི་འབྲས་བུ་ལ་གཉིས། དངོས་ཀྱི་དོན་དང༌། དེ་ཉིད་ལུང་གིས་སྒྲུབ་པའོ། །དང་པོ་ནི། བདེན་འཛིན་གྱི་རྣམ་པར་རྟོག་པ་ལས་བྱུང་ཞིང་དེའི་རྩ་བ་ཅན་གྱི་ཁམས་གསུམ་གྱི་སྲིད་པ་འཁོར་བ་འདི་ཐམས་ཅད་རྣམ་པར་རྟོག་པས་སྒྲོ་བཏགས་ནས་བཞག་པའི་བདག་ཉིད་དོ། །དེ་ཡི་ཕྱིར་ན་མ་ལུས་ཤིང་ལུས་པ་མེད་པའི་རྣམ་པར་རྟོག་པ་བག་ཆགས་དང་བཅས་ཀུན་སྤངས་པ་ནི། མི་གནས་པའི་མྱ་ངན་ལས་འདས་པ་ཐར་པའི་མཆོག་ཐོབ་པ་རང་གཞན་གྱི་དོན་ཐམས་ཅད་འགྲུབ་པ་ཡིན་ནོ། །གཉིས་པ་ནི། འོ་ན་འཁོར་བ་རྣམ་རྟོག་ལས་བྱུང་བ་དང༌། བདག་མེད་བསྒོམས་པས་དེ་ཉིད་སྤོང་ནུས་པའི་ཁུངས་ཇི་ལྟར་ཡིན་ཞེ་ན། བཅོམ་ལྡན་འདས་ཀྱིས་སམྦུ་ཊའི་རྒྱུད་ལས། དངོས་པོར་འཛིན་པའི་རྣམ་པར་རྟོག་པ་འདི་ནི་སྲིད་པའི་རྩ་བར་གྱུར་པའི་མ་རིག་པ་ཆེན་པོ་ཞེས་བྱ་སྟེ། གཏིང་མཐའ་མེད་པའི་འཁོར་བའི་རྒྱ་མཚོར་ལྟུང་བར་བྱེད་པ་པོ་ཡིན་པའི་ཕྱིར། བདེན་འཛིན་གྱི་རྣམ་རྟོག་གི་གཉེན་པོར་བདག་མེད་པའི་དོན་རིགས་པས་དཔྱད་དེ། ངེས་པ་རྙེད་པའི་ཚེ་དཔྱད་ མཐར་རྣམ་རྟོག་དང་བྲལ་བའི་རྟོག་མེད་ཀྱི་ཏིང་ངེ་འཛིན་ལ་གནས་ཤིང་གོམས་པར་བྱས་པས། གོམས་པ་རབ་ཀྱི་མཐར་ཕྱིན་པ་ན། སྟོན་དུས་ཀྱི་སྤྲིན་དང་བྲལ་བའི་ནམ་མཁའ་བཞིན་དུ་རྟོག་པ་མེད་པའི་སེམས་ཀྱི་ཆོས་ཉིད་གསལ་བར་མངོན་སུམ་དུ་མཐོང་བ་ཡིན་ནོ། །ཞེས་གསུངས་ཏེ། ཇི་སྐད་དུ། རྣམ་རྟོག་མ་རིག་ཆེན་པོ་སྟེ། །འཁོར་བའི་རྒྱ་མཚོར་ལྟུང་བར་བྱེད། །རྟོག་མེད་ཏིང་འཛིན་ལ་གནས་ན། །ནམ་མཁའ་བཞིན་དུ་རྟོག་མེད་གསལ། །ཅེས་སོ། །གཞན་ཡང་རྣམ་པར་མི་རྟོག་པ་ལ་འཇུག་པའི་གཟུངས་ལས་ཀྱང༌། ཐེག་པ་ཆེན་པོའི་དམ་པའི་ཆོས་ཟབ་མོ་འདི་ལ། ཐོས་བསམ་གྱི་ཤེས་རབ་སྔོན་དུ་འགྲོ་བའི་རྒྱལ་བའི་སྲས་པོས། མཚན་འཛིན་གྱི་ཡིད་བྱེད་དང་འགལ་བའི་མི་མཐུན་ཕྱོགས་ནི་རྣམ་པར་མི་རྟོག་པའི་ཏིང་ངེ་འཛིན་ཡིན་ལ། དེ་བསམས་ཤིང་གོམས་པར་གྱུར་ན། མཚན་མ་ལ་སྤྱོད་པའི་རྣམ་རྟོག་གི་དྲྭ་བ་བགྲོད་པར་དཀའ་བ་རྣམས་ལས་རྣམ་པར་འདས་ཏེ། རིམ་གྱིས་རྣམ་པར་མི་རྟོག་པའི་ཡེ་ཤེས་ཐོབ་པར་འགྱུར་རོ། །ཞེས་གསུངས་ཏེ། དམ་ཆོས་འདི་ལ་རྒྱལ་བའི་སྲས། །རྣམ་པར་མི
Chinese
没有实体。因为远离真实的单一和真实的众多。因此，认识到有境是无生的，那本身就安住在没有分别念的状态中。因为它确定是无分别智慧的因，所以应当修习它。第二，关于修习胜观的果，有二：真实的意义和用教证来成立它。第一，由执著真实的分别念产生，并且是它的根本的三有轮回，这一切都是由分别念虚构安立的自性。因此，完全断除没有遗余的、连同习气的分别念，就是获得不住涅槃，获得解脱的殊胜，成就自他一切利益。第二，那么，轮回是从分别念产生的，并且修习无我能够断除它的根据是什么呢？薄伽梵在《桑布扎续》中说：执著事物的分别念，被称为是成为有之根本的巨大无明。因为它使人堕入无底的轮回大海。作为执著真实的分别念的对治，以理智分析无我的意义，在获得定解的时候，穷究 到最后安住在远离分别念的无分别的等持中，并且加以串习。当串习达到极点的时候，就像秋天远离云朵的虚空一样，无分别的心之自性会清晰地现量见到。如是说：分别念是巨大的无明，使人堕入轮回大海。安住在无分别的等持中，就像虚空一样，无分别会清晰显现。此外，在《入于无分别经》中也说：对于这甚深的大乘圣法，以闻思的智慧为先导的佛子，与执著相的作意相违的相违品就是无分别的等持。如果思维并且串习它，就能从难以逾越的执著相的分别念之网中解脱出来，逐渐获得无分别的智慧。如是说：对于此圣法，佛子，分别不
English
There is no entity. Because it is free from the true one and the true many. Therefore, whatever realizes the object as unborn, that itself abides without conceptualization. Since it is definitely the cause of non-conceptual wisdom, it should be cultivated. Second, regarding the result of cultivating vipassanā, there are two: the actual meaning and establishing it with scripture. First, all of this samsara of the three realms, which arises from the conceptualization of grasping at truth and is rooted in it, is the nature of being fabricated and established by conceptualization. Therefore, completely abandoning all conceptualizations, without exception, together with their imprints, is to attain the non-abiding nirvana, to attain the supreme liberation, and to accomplish all the benefit of oneself and others. Second, then, what is the source of the claim that samsara arises from conceptualization and that meditating on selflessness can eliminate it? The Blessed One said in the Sambhuta Tantra: "This conceptualization of grasping at things is called the great ignorance that is the root of existence. Because it causes one to fall into the bottomless ocean of samsara." As an antidote to the conceptualization of grasping at truth, analyze the meaning of selflessness with reason. When certainty is attained, investigate to the end, abide in and become accustomed to the non-conceptual samadhi that is free from conceptualization. When habituation reaches its peak, just as the sky is clear of clouds in autumn, the nature of the non-conceptual mind will be clearly and directly seen. It is said: Conceptualization is great ignorance, causing one to fall into the ocean of samsara. Abiding in non-conceptual samadhi, like the sky, non-conceptual clarity will appear. Furthermore, in the Entering Non-Conceptualization Sutra, it is also said: For this profound Mahayana sacred Dharma, the sons of the Buddhas who are led by the wisdom of hearing and thinking, the opposing factor that contradicts the mental activity of grasping at signs is the samadhi of non-conceptualization. If one thinks about and becomes accustomed to it, one will be liberated from the difficult-to-traverse net of conceptualizations that engage with signs, and gradually attain non-conceptual wisdom. It is said: For this sacred Dharma, the sons of the Buddhas, do not