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也不安住的名词，如果区分这个名词所适用的意义，有能诠释的意义中观和所诠释的词句中观两种。第一种又可分为基、道、果三种。后者有如《般若经》等佛语，以及解释这些佛语的《中观根本慧论》等论著两种。所诠释的词句中观被称为“论中观”。庄严的意义是美观和清晰。那么，这如何成为中观的庄严呢？能诠释的意义中观，比如士夫身体美观，如同所诠释的论典中观以珍宝庄严一样安住。以这种方式使其清晰，因此这是具有庄严的身体清晰显现的镜子，是使之清晰的庄严。因此，这是所有中观的庄严，而不是片面的。那么，这会成为中观应成派论典的庄严吗？如果成为，则必须认为这是应成派。如果不成为，则与承诺作为所有中观的庄严相违背。特别是，如果论中观的究竟意趣是应成派的观点，那么如果不成为它的庄严，就难以成为真正的中观庄严。我认为，这会成为应成派的庄严，但不会成为应成派的论典，因为这里主要是讲述以后得的承认和有相的胜义理智来成立的方式的论典。如果确定了后得的二谛各自的状况，那么由此可以毫不费力地成就远离二谛双运承认的中观，因此仅仅是简要地指示了无相的胜义，这与中观应成派的意趣相同。这些要点已经在总义的章节中讲述过了。虽然看起来有很多需要详细研究的地方，但对于有智慧的人来说，仅仅指示意义的精髓就足够了，因此希望在这个论典的要点上用简短的语言来讲述。总之，理解应成派和自续派的传统仅仅是在后得二谛各自显现的时候，以及在等持二谛味一时才发挥作用，这一点非常重要且有意义。因此，中
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is also a name that does not abide. If we differentiate the meaning to which that name applies, there are two: the meaning of the object to be expressed, Madhyamaka, and the expression of words, Madhyamaka. The first can be divided into three: ground, path, and fruit. The latter has two, such as the words of the Buddha like the Prajnaparamita Sutra, and the treatises that explain these, such as the Root Wisdom Treatise. The expression of words, Madhyamaka, is known as the Madhyamaka text. The meaning of ornament is to beautify and clarify. How does this become an ornament of Madhyamaka? The meaning of the object to be expressed, Madhyamaka, is like a beautiful body of a person, and the expression of the text, Madhyamaka, abides like being adorned with precious jewels. This clarifies it in this way, so this is like a mirror that clearly shows the body with ornaments, it is a clarifying ornament. Therefore, this is an ornament of all Madhyamaka, not just a part. Now, does this become an ornament of the Prasangika Madhyamaka text or not? If it does, then it must be considered Prasangika. If it does not, then it contradicts the promise of being an ornament of all Madhyamaka. In particular, if the ultimate intention of the Madhyamaka text is according to the Prasangika system, then if it does not become its ornament, it will be difficult to become a true Madhyamaka ornament. I think that this becomes an ornament of Prasangika, but it does not entail being a Prasangika text, because here it is mainly a text that explains the way to establish the post-meditation with acceptance and the ultimate truth with aspects. If the state of each of the two truths of post-meditation is determined, then this effortlessly accomplishes the Madhyamaka that is free from the acceptance of the union of the two truths, so the mere indication of the ultimate truth without aspects is the same intention as the Prasangika Madhyamaka. These points have already been explained in the general meaning section. Although there seem to be many things that need to be studied in detail, it is enough to show the essence of the meaning to the intelligent ones, so I want to explain it in a few words in this section on the key points of the text. In short, it is very important and meaningful to understand that the traditions of Prasangika and Svatantrika are only exerted when the two truths of post-meditation appear separately, and when the two truths of meditation are in a state of equal taste. Therefore, the Mady
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虽然按照应成派的观点，（佛）母的究竟等性智慧是确定的。但是，随后的世俗谛和胜义谛的衡量标准是自续派的观点。因此，在经部中，有些经部讲了远离有无等一切边，不可言说、不可思议的非名相的胜义谛。有些经部讲了无色、无识等仅仅是否定之法的名相的胜义谛。龙树论师按照经部的观点，将一切因缘果的法都成立为无自性。最终以理成立了远离一切边的广大的离戏。同样的，应成派和自续派的论师们以各自的才能阐释了入定和出定的中观，因此才有了这样的名称。自续派的人没有如实地解释经部和论著的意义，这不是事实。因此，首先如果不依靠仅仅区分出定后世俗谛和胜义谛的中观，就无法获得无因的果，即入定中观。因为，世俗谛已经成为方便，胜义谛已经成为方便所生。并且，如果不依赖世俗，就无法证悟胜义。这样说过。这里的世俗，不是指成为名相胜义谛的对立面的仅仅是世俗。而是指具有知、说、行三者的名相，是声音和分别的行境，显现为各自不同的二谛。因此，名相胜义谛也属于世俗和世俗的范畴。依靠了证悟如此二谛之理的名相。远离一切名相的，双运的，不住的广大中观，或者离戏，超离心识，就是胜义谛，或者称为胜义，是非名相的胜义。这样一来，无论出现什么样的胜义这个词。由于习惯了论典的二谛的法相等等，听闻和思考的人们很容易产生理解为是否定之法的想法，因此可能会产生错误，因此必须在各自的方面进行区分。胜义有实有假，大小，名相与非名相等等多种，如阿罗汉和涅槃一样。同样，对于无生和空性等等的词语也必须确定。因此，承认世俗
English
Although according to the perspective of the Prasangika school, the ultimate equanimity wisdom of the (Buddha) Mother is certain. However, the subsequent measure of conventional and ultimate truths is the view of the Svatantrika school. Therefore, in the Sutras, some Sutras teach the ultimate truth that is free from all extremes such as existence and non-existence, and is inexpressible, inconceivable, and non-conceptual. Some Sutras teach the ultimate truth that is merely a negation, such as formlessness and no consciousness. The teacher Nagarjuna, according to the view of the Sutras, established all phenomena of cause, condition, and effect as without inherent existence. Finally, he logically established the great freedom from elaboration, which is free from all extremes. Similarly, the teachers of the Prasangika and Svatantrika schools have each displayed their talents in explaining the Madhyamaka of meditation and post-meditation, hence the name. It is not the case that the Svatantrikas did not explain the meaning of the Sutras and treatises as they are. Therefore, firstly, if one does not rely on the Madhyamaka that merely distinguishes between the conventional and ultimate truths in post-meditation, one cannot obtain the result of meditative Madhyamaka without a cause. Because, conventional truth has become the means, and ultimate truth has become the result of the means. And, without relying on the conventional, one cannot realize the ultimate. This has been said. Here, the conventional does not refer to merely the conventional that is the opposite of the conceptual ultimate truth. Rather, it refers to the conventional that possesses the three aspects of knowing, speaking, and acting, is the object of sound and conceptualization, and appears as the two truths that are distinct from each other. Therefore, the conceptual ultimate truth also belongs to the category of the conventional and the conventional. Relying on the conventional that realizes the nature of such two truths. The great non-abiding Madhyamaka of union, which is free from all conventions, or freedom from elaboration, beyond mind, is the ultimate truth, or is called the ultimate, which is the non-conceptual ultimate. In this way, no matter what word for ultimate truth appears. Due to the habit of the Dharma language of the two truths in the treatises, those who hear and think easily generate the idea of understanding it as a negation, therefore errors may occur, so it is necessary to distinguish them in their respective aspects. There are many kinds of ultimate truth, such as real and imputed, large and small, conceptual and non-conceptual, like Arhat and Nirvana. Similarly, the words such as unborn and emptiness must also be ascertained. Therefore, accepting the conventional.
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虽然展现了远离一切的伟大胜义，这是应成派独有的宗风。然而，在此论著中，也在自释中说：“无生等也属于真实的正世俗。”等等。在“因为无生等”等的旧疏中说：“为何不是直接显示胜义谛？”胜义谛是舍弃了事物和非事物，生和非生，空和非空等一切戏论之网。无生等，因为与进入它相符，所以称之为胜义谛。等等，已经清楚地显示了。因此，应当了解成为一切中观之庄严的方式。对此，有些人认为，如果龙树论师的意趣，被应成派和自续派的论师各自以不同的方式解释，那么就没有必要将两者结合起来。为了能够无误地理解伟大车乘论师们的无违意趣的有智慧者，无论如何也要结合起来讲解。所谓“词句略摄”，是指以词句的段落来划分，意思是并非散文。第二是译礼句：顶礼妙吉祥童子。这是大译师益西德在翻译之前，为了使这部辨别胜义法相论的开篇符合规定而作的礼敬之词。其中，心与法界等同，远离一切戏论之苦，是为妙。以二智智慧之身，如虚空般恒常周遍，任运成就一切众生之利益，是为二利圆满之吉祥。虽然如此是诸佛不分别智的体性，但显现为十地菩萨的形象，乃至轮回未空之际，常住于不老不衰的童子之身，故称童子。对如是怙主以身语意三门恭敬顶礼，是为礼敬。第三，论义方面，分为：确定所知二谛之义，以及以赞叹如是之理而总结要义两部分。第一部分是二谛之理。
English
Although demonstrating the great ultimate reality that is free from all, this is the unique tenet of the Prasangika school. However, in this treatise, it is also stated in the auto-commentary: "The unborn, etc., are also included in the accurate conventional truth." etc. And in the old commentary on "Because there is no birth, etc.": "Why is it not directly showing the ultimate truth?" The ultimate truth is abandoning all networks of elaboration such as things and non-things, birth and non-birth, emptiness and non-emptiness, etc. The unborn, etc., are referred to as the ultimate truth because they are in accordance with entering into it. etc., has been clearly shown. Therefore, one should understand how it becomes the ornament of all Madhyamaka. Some people think that if the intention of Master Nagarjuna is explained differently by the Prasangika and Svatantrika masters, then there is no need to combine the two. For those intelligent ones who can understand the non-contradictory intentions of the great chariot masters, it is absolutely necessary to combine and explain them. The so-called "summarized verses" means that it is divided into sections of verses, meaning it is not prose. The second is the translation homage: Homage to Manjushri Kumara. This is the word of homage made by the great translator Yeshe De at the beginning of this treatise on distinguishing the ultimate Dharma phenomena, in accordance with the decree before the translation. Among them, the mind is equal to the Dharmadhatu, and it is free from all the suffering of elaboration, which is wonderful. With the body of two wisdoms, like the sky, constantly pervading, spontaneously accomplishing the benefit of all beings, is the glory of the two benefits being complete. Although this is the nature of the non-discriminating wisdom of all Buddhas, it appears as the image of the great Bodhisattva of the ten bhumis, and until the end of samsara, he always resides in the form of a young boy who is free from old age and decay, so he is called Kumara. To pay homage to such a protector with the three doors of body, speech, and mind is to pay homage. Third, in terms of the meaning of the text, it is divided into two parts: determining the meaning of the two truths of what is to be known, and summarizing the meaning by praising such a principle. The first part is the principle of the two truths.
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认识它，驳斥对它的争论，如此证悟的三种利益。第一，显示胜义中事物不存在，显示世俗中存在。第一，确立根本的理证，以及论证它的方式。第一，自他和他人所说的这些事物，如果真实，则因为远离了一和多的自性，所以没有自性，如影像一般。如是说，如此，我和我自己的教派佛教徒，以及其他外道，所有声称真实成立的事物，在真实的意义上，当以理智善加观察时，因为远离了一和多的自性，所以这些事物没有丝毫的自性成立，例如，虽然显现但不真实的影像一般。如果用语言表达，则自他和他的教派所说的内外事物，是所立宗。真实中没有自性，因为远离了真实的单一和多重。如镜子中的影像一般。其中，自宗所说的是蕴等等，他宗所说的是自性等等。如果存在真实，则必须以一或多的方式存在。因为一和多是互相排斥而存在的，所以除了这二者之外，不可能有第三种真实的法存在于所知中，因此这个理证是没有见到真实的遍及。这里稍微解释一下题外话，对所立宗进行观察，对理由进行观察，解释譬喻的方式，共有三种。第一，有些人认为，这里驳斥了宗派所说的事物，那么如何损害从无始以来串习的俱生我执呢？本论中，自他和他的教派所承认的，常有实物，无为法，补特伽罗，周遍，粗大，微细，识等等被认为是所立宗。在这些事物中，常与无常，内外，境和有境，周遍与不周遍，粗大与微细，所知和识等等，所有有为法和无为法的法都包括在内，如果这些通过理证成立为无自性，那么就能从根本上摧毁俱生的两种我执。一般来说，由于众生相续中俱生愚昧的支配，对于瓶子等事物