English
And established in reality, it is impossible to posit that the conventional is mistaken and not established in its essence. Because the emptiness mentioned here refers to the time when one examines what is empty on what basis of emptiness and by what dharma. If the ultimate truth is empty in its own nature, then in the appearance of delusion and non-delusion, there is no difference between being refuted or not by the valid cognition that examines truth and falsehood. Just like a rope and a snake, they become the same in existence and the same in non-existence. Emptiness by the conventional necessarily determines emptiness, because true establishment is not established, therefore grasping at truth is a mistaken consciousness, thus being deceived and wandering in samsara. Both the object and subject of such delusion are the conventional in this case, therefore if it is emptied by it but emptiness is not determined, then because there is no true establishment, emptiness cannot be determined either. And because true grasping is refuted, meditating on emptiness becomes meaningless. Similarly, because of the refutation of the object and subject of proliferation, the emptiness without grasping and clinging is also completely perfected in this system. Because all the proliferations of the appearance of duality of grasping and clinging are included in the object and subject of delusion, therefore it is posited as the conventional in this case. If the ultimate truth is empty but emptiness is not determined, then emptiness cannot be determined by non-proliferation either. And the wisdom that meditates on non-proliferation, meditating on emptiness becomes meaningless. Then, is the ultimate truth not unreal and non-proliferating? If it is not unreal and non-proliferating, how could it be the ultimate truth? Just like the conventional in this case. Then, is the ultimate truth unreal and empty? If so, would you say that it is truly established and its own nature is not empty? The true establishment and non-emptiness in this case refer to the meaning that is established and exists before the valid cognition that examines terms, you completely do not understand and are just refuting. Then, is it both truly established and not truly established, is it both emptiness and non-emptiness, do you admit this? How could it be so? You posit appearance as the conventional and emptiness as the distinction of the ultimate truth. Just like when examining the ultimate truth, one thinks that it is impossible to refute unreality and non-proliferation. In our school that considers delusion as the conventional and non-delusion as the ultimate truth, it is also impossible to refute the non-delusive ultimate truth, and that the non-delusive is established in the truth.
Chinese
似乎是因为想要合适。因此，大车轨无著的口中说：对于什么不存在的，那就是空性。对于此存在剩余的，那就是存在。如是说，在任何情况下建立破立宗义时，对于理证未成立的必须破除。对于理证已成立的意义，必须承认不可破除，如果全部同样破除，则能诠之法与所诠之义，真实与不真实的差别，成立的量会颠倒，因此任何定解都无法生起。那么，不承认超越破立的法界各自自证的境吗？如果这样想，就应该反问他为什么。如果说，因为你安住于唯一遮止所破，以及建立具有建立所立的宗义，而不希望全部破除的意向的地上。那么，因为各自自证的境的法界是超越破立的。像这样的，我们认为是胜义谛。在以名言成立如此的胜义谛已经成立之时，这样做成具有破立，这二者是没有相违的。如果，在名言中没有成立胜义谛自性不空的承认，那么，也会变成没有远离破立的胜义谛。因此，就像名言中如果退失了无自性的承认，就会变成成立有自性一样。如果胜义谛自性空，没有那样成立，那么，胜义谛就会变成非胜义谛的世俗谛。如果像那样，胜义谛自性已经成立为没有真实成立和一切戏论，仅仅是胜义谛自性不空的能诠的名言的安立的词句，就变成了不能医治的执着空性为实有的见解，以及变成非有寂灭平等，仅仅是胜义谛成为常恒坚固等等的过失，如果这样想，那就是对于这个大宗派的边际都没有理解。明明已经承认空性是无实有、离戏论，怎么会有真实成立和戏论呢？仅仅是说胜义谛成立为胜义谛，这是从显示不是世俗谛的角度来说明空与不空。
English
It seems to be because of wanting to be suitable. Therefore, from the mouth of the great chariot Thogme (Asanga): "That which is absent in something, that is empty of it. That which remains as surplus in this, that is present." As it is said, when establishing the tenets of refutation and establishment in all aspects, what is not established by reasoning must be refuted. The meaning established by reasoning must be acknowledged and not refuted. If everything is refuted equally, then the difference between the expressing dharma and the expressed meaning, the true and the untrue, the valid cognition that establishes it will be reversed, and therefore no definite understanding can arise. Then, do you not acknowledge the dharmadhatu, the realm of phenomena, which transcends refutation and establishment, as the object of individual self-awareness? If you think so, you should ask him why. If you say, it is because you abide on the ground of having the intention of not refuting everything, having established a tenet that solely refutes what is to be refuted and establishes what is to be established. Then, because the dharmadhatu of the object of individual self-awareness transcends refutation and establishment. We consider such a thing to be the ultimate truth. When such an ultimate truth has already been established, making it subject to refutation and establishment when establishing it conventionally is not contradictory. If there is no acknowledgment of establishing the ultimate truth as not empty of its own nature in conventional terms, then there will also be no ultimate truth that is free from refutation and establishment. Therefore, just as in conventional terms, if the acknowledgment of no self-nature is reversed, it will become established as having self-nature. If the ultimate truth is empty of its own nature and is not established as such, then the ultimate truth will become the conventional truth, which is not the ultimate truth. If, in that way, the ultimate truth has already been established as being without true establishment and all elaboration, and if the mere words of the expression that the ultimate truth is not empty of its own nature, without understanding the meaning of emptiness, become an incurable view of clinging to emptiness as a real entity, and become faults such as not being equal to existence and peace, and the mere ultimate truth becoming permanent and solid, then that is not even understanding the slightest aspect of this great philosophical system. While acknowledging emptiness as unreal and free from elaboration, how can there be true establishment and elaboration in it? Merely saying that the ultimate truth is established as the ultimate truth is explaining emptiness and non-emptiness from the perspective of showing that it is not conventional.
Chinese
如果我所说的名言是此时的所要成立之法，因此在名言中如此承认，如果成为执著空性为实有的见解者，那么，由于承认无实有，就会变成执著空性为非实有的相，成为无法医治的见解；同样，由于承认离戏，空性就变成执著为不可言说的实有，成为无法医治的见解。总之，此时的胜义和世俗的安立基础是，执著于无错乱和错乱的境与有境各自之上，并且承认无错乱的胜义存在于无错乱的心的对境中，是真谛，并且那本身空于世俗错乱的一方，但在名言中，自性是不空的，因为在圣者的面前是存在的。如果胜义自性空，那么它就不能被立为世俗的空性基础。如果那样，就无法区分圣者入定境中存在和不存在的法，胜义就变成非胜义，世俗就变成非世俗，与胜义平等了。因此，无论如何都必须这样承认，如果对它有什么过失的指责，那么所有说空性、无实有、离戏的人都会同样地遭受过失。轮回和涅槃以存在和不存在的方式区分开来的有寂平等并非不存在，因为轮回的错乱和涅槃的无错乱两者在名言中永远不可能存在，虽然显现为轮回，但并非如此成立，轮回的自性本来清净的胜义安住在涅槃大之中，这才是此时的所要成立之法，因此称之为有寂平等。在任何宗派中，一切法本来就安住在胜义的法界中，因此称之为有寂平等，没有人承认轮回是涅槃的共同基础。此外，胜义不是由胜义所空，如果胜义由胜义本身所空，那么胜义就变成非胜义，成为世俗错乱的显现了。对于这样说而想要极力反驳的人，请听着！你们不是说过瓶子不是由瓶子所空，而是由瓶子的真实成立所空吗？如果那样，那么名言中存在的一切法都不是自空，而是
English
If my statement is the object to be established at this time, therefore, by acknowledging it as such in name, if one becomes a view that clings to emptiness as a real entity, then, by acknowledging non-existence, it will turn into an incurable view that clings to the characteristic of emptiness as non-existent; similarly, by acknowledging freedom from elaboration, emptiness becomes an incurable view that clings to it as an inexpressible entity. In short, the basis of imputation for ultimate truth and conventional truth in this context is to grasp the non-erroneous and the erroneous object and subject separately. And it is acknowledged that the non-erroneous ultimate truth exists in the object of the non-erroneous mind, is truth, and that itself is empty of the side of conventional error, but in name, its own nature is not empty, because it is considered to exist in the sight of the noble ones. If ultimate truth is empty of its own nature, then it cannot be established as the basis of emptiness for conventional truth. If that is the case, then it will not be possible to distinguish between what exists and does not exist in the state of meditative equipoise of the noble ones. Ultimate truth will become non-ultimate truth, and conventional truth will become non-conventional truth, becoming equal to ultimate truth. Therefore, it is necessary to make this acknowledgment in every way. Whatever faults are mentioned against it, all those who speak of emptiness, non-existence, and freedom from elaboration will equally incur those faults. The equality of samsara and nirvana, which is distinguished by the existence and non-existence of the two, is not non-existent, because both the delusion of samsara and the non-delusion of nirvana can never exist in name. Although it appears as samsara, it is not established as such. The ultimate truth of the nature of samsara, which is primordially pure, abides in the great nirvana. This is the object to be established at this time, and therefore it is called the equality of samsara and nirvana. In any system, all phenomena abide from the beginning in the realm of ultimate truth, and therefore it is called the equality of samsara and nirvana. No one acknowledges that samsara is the common basis of nirvana. Furthermore, ultimate truth is not empty of ultimate truth. If ultimate truth is empty of itself, then ultimate truth becomes non-ultimate truth, becoming an appearance of conventional delusion. Listen, all of you who want to strongly refute what has been said! Haven't you said that a pot is not empty of a pot, but is empty of the true establishment of a pot? If that is the case, then all phenomena that exist in name are not self-empty, but are
Chinese
如果对方承认以真实成立空，那么你们就必须承认胜义不是以胜义空。如果胜义不是以胜义空，那么就会变成不是以真实成立空吗？瓶子等也是一样的。因此，我们的胜义虽然不是以胜义空，但是因为是以世俗空，更何况是虚假的错觉成立为真实，我们承认一切世俗二显都是空性的，如果这样还不算了解空性，那么一切世俗二显都不是空性，真实成立的夸张分别念的行境被遮止，又怎么能了解空性呢？就像认为即使遮止了真实成立，也不会遮止、不会阻止、不能阻挡真实不存在一样。同样，即使遮止了世俗的错觉，也不能遮止、不能阻止、不能阻挡不虚假的胜义。总之，你用成立真实不存在的理证没有遮止世俗，所以空性的基础变成了世俗，因此承认胜义不是以世俗空。我们承认空性的基础是胜义，以世俗空，所以空性的基础是真实不存在的无遮，以及以真实成立空的彻底空性，以及从自方不空的世俗显现的彻底空性，以真实成立的夸张空性。空性的基础，显空二者永远不会混杂地存在，从轮回和寂灭平等，二谛的层面上来说，永远不可能。因此，要详细地阐述这些，抓住要点。按照我们的观点，境空性以及有境的智慧二者都是胜义，这二者在真实的意义上，显空二谛没有差别，所以胜义的法界不是彻底的空性，而是不以无分别的色身和智慧空，本来就任运成就的自性身。你的胜义无遮彻底空性是从名言的显现中分离出来的无实有，色身和智慧的一点点成分也是以前没有、以后没有、永远没有。和它分离的世俗虽然存在，但是对空性没有帮助，因为各自永远不会混杂，不能混杂。这样一来，轮回的根本就是执著真实，它的对境不存在，所以这种对境和有境二者都是世俗的错觉。