Chinese
因此，对于二谛，执着于有和执着于无的分别念是不能舍弃的。而且，二谛也不能是法和法性，因为有也不能是无的法和法性，无也不能是有的法和法性。因此，寻求解脱的人们必须舍弃执着于有和无的两种执着，因为不舍弃这些就不能获得解脱。考虑到这一点，薄伽梵也曾在《胜母经》、《三昧王经》、《宝积经》、《楞伽经》和对迦旃延的教诲等大小乘的经典中，都说要舍弃执着于有和无的两种观点。论师也在所有的论典中都说要舍弃这两种观点。如《根本慧论》中说：“凡是智慧浅薄的人，对于诸法，执着于有或无，这样的人就不能见到所应见的寂灭。”又如《宝鬘论》中说：“对于无处可去的法感到恐惧的人，对安住之处感到非常欢喜，由于执着于有和无，不聪明的人们会走向毁灭。”又说：“执着于无的人会堕入恶趣，执着于有的人会前往善趣，为了如实通达，不依赖于二者，就能获得解脱。”又如《六十正理论》中说：“以有不能解脱，以无也不能从此有中解脱，通达有和无，大自在者就能解脱。”又如《思择焰》中说：“说有是常见，说无是断见，因此您宣说了远离二边的法，因此诸法远离四句，您这样宣说了，如果连识也没有，又怎么会有言说的对象呢？”等等，依靠广泛出现的教证和理证，通过信解和作意，遮止执着于有和无的观点，从而生起能辨别一切法无自性的智慧，并一心专注于通达此义的止观，在此基础上增上清净的毗钵舍那的见修行，最终圆满资粮和清净业障，就能获得圆满正等觉果位。简而言之，生起者的毗钵舍那和……
English
Therefore, the conceptualizations of clinging to existence and non-existence regarding the two truths cannot be abandoned. Moreover, the two truths cannot be the subject and the nature of phenomena, because existence cannot be the subject or nature of non-existence, and non-existence cannot be the subject or nature of existence. Therefore, those who seek liberation must abandon both attachments to existence and non-existence, because without abandoning them, liberation cannot be attained. Considering this, the Bhagavan also stated in all the scriptures of the Greater and Lesser Vehicles, such as the Mother of the Conquerors, the King of Samadhis, the Jewel Heap, the Lankavatara, and the teachings to Katyayana, that both views of clinging to existence and non-existence should be abandoned. The teachers also stated in all the treatises that both of these should be abandoned. As it is said in the Root Treatise: "Those of small intellect who view things as either existent or non-existent, do not see the peace that is near." And in the Precious Garland: "Those who are frightened by the dharma that has no place, are delighted in a place, and from attachment to existence and non-existence, the unwise will be destroyed." And: "Those who hold to non-existence go to the lower realms, those who hold to existence go to the higher realms, but by fully knowing the truth, one who does not rely on either will be liberated." And in the Sixty Stanzas of Reasoning: "One is not liberated by existence, nor is one liberated from this existence by non-existence. By fully knowing existence and non-existence, the great self is liberated." And in the Praise Beyond Conception: "To say 'it exists' is to view it as permanent, to say 'it does not exist' is to view it as annihilated. Therefore, you have taught the dharma that is free from the two extremes. Therefore, you have taught that all dharmas are free from the four extremes. If there is no consciousness, how can there be an object of speech?" And so forth, relying on the extensive teachings and reasoning, through faith and attention, blocking the view of clinging to existence and non-existence, thereby generating the wisdom that distinguishes all dharmas as being without inherent existence, and single-pointedly focusing on the meaning of understanding this, relying on the shamatha of abiding in peace, thereby increasing the pure vipashyana of insight meditation, and ultimately perfecting the accumulation of merit and purification of obscurations, one will attain perfect Buddhahood. In short, the vipashyana of the one who arises and...
Chinese
的处所串习之后，便能从恶趣的束缚和相的束缚中解脱。如是。因此，为了获得解脱和一切智，最殊胜的因，就是以不能现见一切法无自性的方式来现见，通过闻思修所生的各别自证智，善加修习，必须摧毁执著一切法为自性等等的二障之迷乱，此乃此论所诠释的究竟密意。第二，分三：一、正文；二、遮遣诤论；三、舍弃贪嗔而如理观察之理。初者：论中说，由于贪著辩论，未作，为了解脱，故说彼。论师于中观论著中，以众多理聚广为观察，不是为了贪著争论，想要折伏他人之故。那么是什么呢？从那之中广为观察，是为了指示真如，如果一切众生都能通达法性(269页)，从而获得解脱，岂不是更好吗？是为了众生获得解脱而宣说的。第二：若彼如是分别说，坏他宗则无过失。你认为，由于你驳斥了辩论者所考察的一切，仅仅将遮止分别作为结果，这样是不行的。不是的，即使考察不是为了辩论，但如果通过考察而如是分别解说，其他宗派由于不合道理而不能成立，就像金刚摧毁岩山一样，那么我们是没有过失的。百论中说：此法如来所，非为诤论说，然如火焚薪，此能烧他论。如是。第三：自宗贪著及如是，他宗嗔恚皆是分别。是故贪嗔皆尽舍，善择者速得解脱。如果为了以强烈的贪嗔争论自他之宗派而宣说佛法，那么分别是不可能遮止的，因此，对于自宗的贪著，以及对于他宗的嗔恚，凡是这些都是执著实有，因此，如果这些分别没有止息，是不可能获得解脱的。此法
English
After becoming accustomed to the place, one will be liberated from the bonds of bad migrations and the bonds of characteristics. Thus it is. Therefore, in order to attain liberation and omniscience, the supreme cause is to manifest all phenomena as devoid of inherent existence in a way that cannot be directly perceived. Through the wisdom of individual discernment that arises from hearing, thinking, and meditating, one must cultivate well and destroy all the delusions of the two obscurations, such as seeing all phenomena as inherently existent. This is the ultimate intention of this treatise. Second, there are three parts: 1. The main text; 2. Refuting objections; 3. The reason for abandoning attachment and aversion and examining properly. The first is: In the treatise, it is said that it was not done because of attachment to analysis and debate, but it was taught for the sake of liberation. In the Madhyamaka treatises of the masters, the extensive analysis with many collections of reasoning was not done because of attachment to debate, wanting to subdue others. What is it then? The extensive analysis from that is to indicate the true nature, so that if all beings can understand the nature of reality (p. 269) and attain liberation, wouldn't it be better? It is taught for the sake of beings attaining liberation. Second: If that is explained in detail, there is no fault if other doctrines are destroyed. You think that because you have refuted all the investigations of the debaters and only put the mere reversal of thoughts as the result, it is not right. No, even if the investigation is not for the sake of debate, if it is explained in detail through investigation, other doctrines cannot be established because they are unreasonable, just like a vajra destroys a rocky mountain, then we have no fault. The Hundred Treatises say: This Dharma was not spoken by the Tathagatas for the sake of debate, but like fire burns wood, this can burn the arguments of others. Thus it is. Third: Attachment to one's own view and likewise, anger towards others' views are all conceptualizations. Therefore, abandoning all attachment and anger, the one who chooses well will quickly be liberated. If the Dharma is taught for the sake of arguing with strong attachment and aversion to one's own and others' schools, then conceptualization cannot be reversed. Therefore, attachment to one's own view and likewise, anger towards others' views are all conceptualizations. Therefore, if these conceptualizations are not reversed, liberation cannot be attained. This Dharma
Chinese
因此，为了不是争论的目的，消除自己和他人的贪欲和愤怒，为了理解这一点，对事物的本质进行分析，将迅速获得解脱。六十颂云：具有无诤之大性，彼等则无有偏袒，何者等则无有偏袒，彼有他方于何处？如是说。百颂云：若汝于自方有贪，于他方汝不喜悦，则不趋入于寂灭，二行不能得寂静。如是说。经部云：何者听闻此法而生贪，听闻非法（269b） 而生嗔，彼为我慢与骄慢所摧毁，以我慢力而感受痛苦。如是舍弃显现执着的宗派，如果想要解脱的人遵循圣者龙树所阐释的世间共许的知识，二谛的分类，那么仅仅是缘起，也会成为解脱之因，因此必须学习它，并且在分析和圣者的观点中，仅仅是缘起。依靠它，解脱的解脱也完全是涅槃，无法用其他方式表达，因此所要获得的、获得的方法和所获得的，这一切都不是成立的。那时，也不能说这些不存在。不能说是有和无两种，也不能说是既非二者又非非二者，因此在任何地方都不思、不执、不造作，而是安住在这种无为、自然、伟大的、不做作的、放松的状态中。那时，六识及其对境的一切内外显现的法，都各自通过分别的智慧和正念，理解其法性空性的状态。就像雪落在热石头上一样，显现空、声空、觉空，直视即解脱。这是无间断的甚深而广大的中观见修行诀窍传承，是光荣的达波噶举派的命脉核心，噶玛噶举派的口耳传承，犹如一盏灯点燃另一盏灯。这完全是瑜伽自在者至尊弥年巴成就者的恩德所赐。我所善说的这种中观见修之法（270n） 是至尊妙音赐予宗喀巴大师的，是真实的。
English
Therefore, in order not to argue, eliminate attachment and anger towards oneself and others, and analyze the nature of things with the desire to understand it, one will quickly attain liberation. The Sixty Verses say: "Those who have the great nature of non-contention, they have no partiality. Those who have no partiality, where is the other side for them?" Thus it is said. The Hundred Verses say: "If you are attached to your own side and dislike the other side, you will not go to nirvana, and the two practices will not be pacified." Thus it is said. The Sutra Pitaka says: "Whoever hears this Dharma and becomes attached, hears non-Dharma (269b) and becomes angry, he is destroyed by pride and arrogance, and experiences suffering by the power of pride." Thus, abandoning the sectarianism of apparent clinging, if those who desire liberation follow the classification of the two truths of knowledge, which is commonly accepted in the world and explained by the noble Nagarjuna, then even mere dependent origination will become the cause of liberation. Therefore, it must be studied, and in analysis and the view of the noble ones, it is merely dependent origination. Relying on it, the liberation of liberation is also completely nirvana, which cannot be expressed in any other way. Therefore, what is to be attained, the method of attainment, and what is attained are all not established. At that time, it cannot be said that these do not exist. It cannot be said that there are two, existence and non-existence, nor can it be said that it is neither two nor non-two. Therefore, one should not think, cling, or fabricate anywhere, but rest in this unconditioned, natural, great, unartificial, relaxed state. At that time, all the phenomena of the six consciousnesses and their objects, both internal and external, should be understood individually through discriminating wisdom and mindfulness, understanding the nature of emptiness. Just as snow falls on a hot stone, appearance is empty, sound is empty, awareness is empty, and one becomes liberated by staring at it. This is the unbroken, profound and vast lineage of the Madhyamaka view and practice, the lifeblood of the glorious Dagpo Kagyu, the oral transmission of the Karma Kagyu, like one lamp lighting another. This is entirely due to the kindness of the yogi, the lord of yoga, Jetsun Mianpa, the accomplished one. This method of Madhyamaka view and practice that I have well explained (270n) was given to Je Tsongkhapa by the venerable Manjushri, and it is true.