Chinese
也应如是推及。如果瓶子为空，那么那个瓶子就会变成不是瓶子，那么瓶子在名言中也会不存在吗？答：就让它变成那样吧。如果是那样，胜义谛如果为空，那么胜义谛就会变成不是胜义谛，而且胜义谛在名言中也会不存在，这也是一样的。因此，以胜义谛的观察，对于以理智来说，无实有、离戏、空性和胜义谛都应承许为所成立的，不应承许为所破斥的。因此，必须绝对地承许无实有等是存在的。如果不承许“不是”，那么就必须承许胜义谛和空性是真实的、存在的和不空的。不应承许为不真实的、不存在的和空的。以证悟胜义谛的等持之智慧，必须承许证悟和执持上述的无实有等，并且它们存在于其境中且是真实的。同样，不能承许智慧不证悟、不执持它们，它们不存在于其境中，并且在其面前是不真实的。胜义谛空性在圣者的证悟面前，也应承许为存在和成立为真实等。如果承许为真实成立，那么就不能遮止对空性的实执吗？答：对于这一点，在名言中不能遮止实执，因为认为胜义谛成立为真实的这种想法，并不是理智和道所要遮止的实执，就像不应遮止执持无实有为无实有一样。胜义谛的经得起观察的真实成立，在此处是不需要观察的，因为胜义谛本身已经被成立胜义谛的理智预先确定了，并且在世俗中所说的空性中，包含了真实成立的空性。因此，正如你们所说，对于无实有，即使没有真实成立，也永远不能遮止执持为无实有一样。对于胜义谛，即使以胜义谛观察的经得起观察的法为空，也不能遮止胜义谛本身成立为真实，以及执持其自性不空，在任何方面都是一样的。如果以胜义谛观察来观察，对于经得起观察的，以及不能被其所破的法，都不承许成立任何胜义谛，却唯独认为真实成立是胜义谛观察的理智所要破斥的，以及无分别智所……
English
It should also be extended in this way. If a vase is empty, then that vase will become not a vase, so will the vase not exist in name? Answer: Let it become like that. If that is the case, if the ultimate truth is empty, then the ultimate truth will become not the ultimate truth, and the ultimate truth will not exist in name either, which is the same. Therefore, with the observation of the ultimate truth, for the intellect, non-reality, freedom from elaboration, emptiness, and the ultimate truth should all be accepted as what is to be established, and should not be accepted as what is to be refuted. Therefore, it must be absolutely accepted that non-reality, etc., exist. If one does not accept "not," then one must accept that the ultimate truth and emptiness are real, existent, and not empty. One should not accept them as unreal, non-existent, and empty. With the wisdom of meditative equipoise that sees the ultimate truth, one must accept the realization and grasping of the above-mentioned non-reality, etc., and that they exist in their object and are real. Similarly, one cannot accept that wisdom does not realize or grasp them, that they do not exist in their object, and that they are not real in its presence. In the presence of the realization of the noble ones, the emptiness of the ultimate truth should also be accepted as existing and established as real, etc. If one accepts it as truly established, then will one not prevent the clinging to reality in emptiness? Answer: For this, one cannot prevent the clinging to reality in name, because the idea that the ultimate truth is established as real is not the clinging to reality that reason and the path are to prevent, just as one should not prevent holding non-reality as non-reality. The truly established that can withstand the observation of the ultimate truth does not need to be observed in this case, because the ultimate truth itself has already been determined in advance by the reason that establishes the ultimate truth, and the emptiness of truly established is included in the emptiness spoken of in the conventional. Therefore, just as you say that for non-reality, even if there is no true establishment, one can never prevent holding it as non-reality. For the ultimate truth, even if it is empty of the dharma that can withstand the observation of the ultimate truth, one cannot prevent the ultimate truth itself from being established as real, and from holding its own nature as not empty, which is the same in every way. If one observes with the observation of the ultimate truth, one does not accept the establishment of any ultimate truth that can withstand observation and that cannot be refuted by it, but only considers true establishment as what is to be refuted by the intellect that observes the ultimate truth, and by non-conceptual wisdom...
Chinese
认为是应断除的。如果认为所有作为对境的法都是那二者所应遮破和应断除的，就像和尚的观点一样，那些说极其不应理的人看来，以理智和智慧二者遮破和断除二取显现的世俗，世俗所空的对境胜义谛，以及有境智慧，以及智慧所见的法成为胜义的那些，如果不遮破不断除，这也能够很好地成立。如果所有对境在所有时间都被认为是应遮破和应断除的，那么如所有性和尽所有性的所有法都成了理智和道的应遮破，从而会变成一无所有的断灭空，就像虚空一样。因此，所有认为他空宗所安立的这些承诺是颠倒的雪域人，即使不情愿，所有他空的承诺也都会自成。因此，有和无的限度，真和不空的限度是边，以及执持它们的所有的心都是不堕入边执的，如世尊所说，对于有，也如实了知为有，对于无，也如实了知为无。如是说，后得分别的智慧，对于有之方式和无之方式，成立为真和不成立，空和不空等善加辨别之后而作的这些安立，以不杂乱世俗而分别的尽所有性之义进行观察的量成立，因此是不可遮破的。人中胜者救护者释迦狮子，在无畏的眷属中发出狮子吼的，此为究竟的了义精髓，所有决定者不退转的授记兴盛。十地自在的补处弥勒，以及处于圣位的龙树、无著的，意趣之河流在智慧之虚空中合一，认为相违是自己智慧的过失而已。一切法的自性虽为空性，但自性光明之身和智慧界，本来自成如日和光芒般存在，显空双运大中观之理，在圣者的现见中是不欺惑的胜义谛。世俗二取显现是虚假的，给予辨别处和显现的智慧之眼的，此殊胜善说犹如珍宝之灯。
English
It is considered to be abandoned. If all objects of focus as dharma are considered by those two to be what should be refuted and abandoned, like the view of the Heshang, according to those who say it is extremely unreasonable, then, by the two, reason and wisdom, the conventional of dualistic appearance is refuted and abandoned. The ultimate truth, the object emptied by the conventional, and the subject, wisdom, and whatever dharma is seen by wisdom that becomes ultimate, if these are not refuted or abandoned, then this will also be well established. If all objects of focus are regarded as what should be refuted and abandoned at all times, then all phenomena of suchness and allness will become what should be refuted by reason and the path, and thus will become a nihilistic emptiness like the sky. Therefore, all the people of the snowy land who regard these assertions made by the proponents of other-emptiness as flawed, even unwillingly, all the assertions of other-emptiness will become self-established by their own assertions. Therefore, the limits of existence and non-existence, the limits of truth and non-emptiness, are extremes, and all minds that grasp them do not fall into extreme grasping, as the Bhagavan said, "For existence, he also knows existence as it is, and for non-existence, he also knows non-existence as it is." As it is said, the wisdom of subsequent discrimination, after well distinguishing the way of existence and the way of non-existence, whether established as true or not, emptiness and non-emptiness, etc., these establishments made after well distinguishing them, are established by the valid cognition that examines the meaning of allness, distinguishing mundane conventions without mixing them, therefore, they cannot be refuted. The supreme protector of beings, Shakya Simha, who roared the lion's roar in the fearless assembly, this alone is the ultimate essence of definitive meaning, all those who are certain, the prophecies that do not turn back flourish. The regent Maitreya, the lord of the ten bhumis, and Nagarjuna and Asanga, who reside on the noble ground, the rivers of their intentions merge into the expanse of wisdom, seeing contradictions is merely a fault of one's own mind. Although the nature of all dharmas is emptiness, the self-luminous body and the realm of wisdom, are naturally present like the sun and its rays from the beginning. The way of the great Madhyamaka, the union of appearance and emptiness, is the ultimate truth that does not deceive in the vision of the noble ones. The conventional dualistic appearance is false, this excellent explanation that bestows the eye of wisdom that distinguishes the place and appearance, is like a jewel lamp.
Chinese
因此，公正贤善具慧者，应修持观视甚深之道的眼目，进入究竟实义之精华殿堂，以自他二利之成就而富饶。于此精进之善果，如秋月新升之光辉，彻底平息五浊衰败之热恼，愿能仁之教证，如睡莲园般，极度兴盛，解脱之水库得以增长。愿我生生世世皆为文殊怙主上师所摄受，圆满具足教理、证悟之才华，安住于殊胜乘之雪山之巅，发出无畏雄狮之吼声。如是，雪域中唯一能言之狮子，至尊上师一切智者麦彭蒋扬南嘉多杰之尊前，略作开端之种子。最初之偈颂，以己之言辞重新增补，蒋扬洛哲嘉措于自身驻锡地吉祥协庆丹尼达吉林之法学院缮写。愿此举亦能使究竟实义大中观之宗风，于一切方所弘扬光大，长久住世。༈ 普遍于雪域之人，特别是宁玛巴之人之教诲。普遍于雪域之人，特别是宁玛巴之人谛听。凡已获得相续之禅定者，每一刹那亦有十方诸佛菩萨开示无量法门。对于少数具缘之君臣化身，莲花生大士诸佛总集之智慧身，或亲身赐予教诲，或于适当时机显现伏藏、意藏等甚深之法，此乃无人能否认。然此等之人如乌昙婆罗花般稀有，且具广大功德，乃超越凡夫之上师，拥有卓越之传记，岂是随随便便之人所能及？故若有人获得前所未有之新法，若此人乃具量之人，则需询问、考察其是否通晓以智慧功德、证悟之把握，以及成为圣者境界之甚深法。以慈悲之功德，对教法具足增上意乐，对众生生起悲悯之心，尽力利益一切，而非生起贪嗔嫉妒、自赞毁他等凡夫之
English
Therefore, impartial, fortunate, and intelligent ones, cultivate the eye of viewing this profound way. Enter the excellent mansion of the essence of definitive meaning, and become rich with the attainment of both self and others' benefit. May the virtuous result of effort here be like the gaze of the newly risen autumn moon, completely pacifying the burning suffering of the five degenerations. May the lotus garden of the Teacher's scriptural and realized teachings flourish greatly, and may the ocean of liberation increase. May I, in all lifetimes, be cared for by the compassionate protector, the Lama, perfect in the skill of scripture, reasoning, and oral instructions. Having established myself on the peak of the supreme vehicle's snow mountain, may I proclaim the fearless lion's roar. Thus, the one who has become the sole lion speaking in the snowy mountains, the all-knowing Lama, the venerable Mipham Jamyang Namgyal Gyatso, briefly gave the seed of the composition. The initial verses were newly added in my own words, and Jamyang Lodrö Gyatso copied them at the Dharma school of glorious Shechen Tennyi Dargyeling, my own residence. May this also cause the system of the great definitive meaning Madhyamaka to spread and flourish in all directions and remain for a long time. ༈ Instructions for the general populace of Tibet and especially for the Nyingmapas. Listen, all you people of the snowy lands, especially the Nyingmapas! For those individuals who have attained the samadhi of the Dharma lineage, in each and every moment, the Buddhas and Bodhisattvas of the ten directions teach countless Dharma doors. To a few extraordinary emanations of lords and subjects with karma, the wisdom body of Padmasambhava, the embodiment of all Buddhas, directly gives instructions, or at the appropriate time, profound Dharmas such as earth treasures and mind treasures appear, which no one can deny. However, such individuals are as rare as the udumbara flower and possess great qualities. They are Lamas who have become superior to ordinary people, possessing excellent biographies. How could they be just anyone? Therefore, if someone obtains a new Dharma that has never existed before, if that person is a qualified one, then it is necessary to ask and investigate whether they know the profound Dharma that has become the domain of the noble ones, with the qualities of wisdom, the certainty of realization. With the qualities of love, they have increased enthusiasm for the teachings, and compassion arises for beings, benefiting everyone as much as possible, rather than generating attachment, hatred, jealousy, self-praise, and disparagement of others, like ordinary people.