Chinese
具德月官的甚深密意，若不依循如是之道的途径，难道不是难以证悟吗？有智慧者应当善加思择！第二，对于非名相（的实相）作简略指示和详细解说两部分。第一部分：如是说，真实中，从一切戏论之聚中解脱。意思是，为何驳斥事物存在的胜义谛不是真正的胜义谛？如果认为什么是无法超越的究竟胜义谛的自性？因为这种对所破事物进行辨别的区分，仅仅是排除存在的遮诠分别念的影像，所以没有超出戏论。在真实究竟的意义上，从有无、是与非等执着的戏论之聚中，胜义谛的自性是完全解脱的。这是简略指示。第二部分，详细解释其理，分为：揭示胜义谛超越言语分别的范畴；揭示言语分别属于世俗的行境。第一部分：因为没有生等，所以无生等不存在。因为遮止了它的自性，所以它的词语之声不存在。对于无有之境的遮破，良好的论式是不存在的。如是说，在胜义谛中，没有事物和非事物，没有生和不生，没有空和不空等等，已经舍弃了一切戏论之网。如此，因为没有生、住、灭等等，所以它们的对立面，如无生、无住等等也不存在。因为遮止了有生和无生等等的自性，所以所诠释的事物和诠释它的词语之声也不存在。对于没有所破之境的情况，用来遮破它的论证结合也只是虚假的，而不是良好或真实存在的。无论是遮破存在，还是遮破不存在，或者遮破二者皆是或二者皆非，无论遮破什么，因为这些所破事物的自性本来就没有产生过。所以，遮破它们的论证，以及表达它们的言语，以及心中如此思虑的一切，都如同自以为杀死了石女之子一样，只不过是分别念的幻轮而已，并没有触及事物的真实本性。因此，所有以不存在进行遮破的论证，也如同在梦中
English
The profound intention of glorious Chandra Gomin, isn't it difficult to realize without relying on a path like this? Those with intelligence should contemplate this well! Second, concerning the non-conceptual (reality), there are two parts: a brief statement and a detailed explanation. First part: It is said, 'In truth, it is liberated from all collections of elaborations.' This means, why is the ultimate truth that refutes the existence of things not a real ultimate truth? If one wonders what is the nature of the ultimate truth that cannot be surpassed, it is because this distinction that distinguishes the object to be refuted is merely an image of the conceptual thought that excludes others by negating existence, so it has not transcended elaboration. In the ultimate and true sense, the nature of the ultimate truth is completely liberated from all the collections of elaborations of clinging to extremes such as existence and non-existence, being and non-being. This is the brief statement. Second part, explaining its reasoning in detail, is divided into: showing that the ultimate truth transcends the realm of words and concepts; showing that words and concepts are the domain of the conventional. First part: 'Because there is no arising, etc., there is no non-arising, etc. Because the essence of it is negated, the sound of its words does not exist. For the negation of that which has no object, a good argument does not exist.' It is said that in the ultimate truth, there are no things and non-things, no arising and non-arising, no emptiness and non-emptiness, etc., having abandoned all the nets of elaboration. Thus, because there is no arising, abiding, ceasing, etc., their opposites, such as non-arising, non-abiding, etc., do not exist. Because the essence of arising and non-arising, etc., is negated, the object to be expressed and the sound of the words that express it do not exist. Since there is no object to be negated, the logical connection that negates it is merely false and not good or truly existent. Whether one negates existence, or negates non-existence, or negates both or neither, whatever is negated, because the nature of those objects to be negated has never arisen from the beginning. Therefore, the reasoning that negates them, and the sound that expresses them, and whatever is thought in this way by the mind, all are like the sound and words of someone who boasts of having killed the son of a barren woman, merely a wheel of conceptual delusion, and do not touch the true nature of things. Therefore, all arguments that negate by non-existence are like in a dream.
Chinese
当儿子出生又死去而感到悲伤时，就像认为没有儿子一样。对于事物本性的颠倒认知，产生了一种认为“有”的执着。为了表明那并非真实，而执持为“无”的破斥，这仅仅是用分别念破斥分别念而已。即使是“无”本身，也未超出分别念的设定，因此在事物本性上，根本无法成立“无”。如寂天菩萨所说：“未触及所考察之物，则无执彼无之事。故有虚假之物为何？彼之无有显明为虚。是故梦中子死时，谓彼无有之分别念，乃是于彼有之分别，障碍，彼亦是虚假。”以及“若将所察详细察，则于观择无所依，无所依故则不生，是亦说为寂灭。”正如以上所说。因此，声音和分别念的活动范围存在多久，世俗和名言就不会超出这个范围。然而，必须依靠分别念才能产生无分别的智慧，依靠名言才能了解胜义谛，依靠二分的智慧才能获得无二的智慧。因此，法性最终的本质是远离一切四边戏论的，所以无法用语言表达“这是什么”，也无法用心识去执取“这是什么”。如经中所说：“不可说、不可思、不可言说的般若波罗蜜多。”本质是不落入显空任何一方，是远离生灭戏论的自性，极其寂静而光明。如经中所说：“不生不灭，如同虚空的自性。”如此，虽然胜义谛超越了世俗的声音、分别念和心识的一切活动范围，但它具有能够消除执着恶见的黑暗的自性，瑜伽士以各自自证的智慧，以不见的方式见到，以不住的方式安住。它不像深度睡眠和昏厥等状态。如经中所说：“各自自证智慧的行境。”因此，必须理解，此处所说的是胜义谛不是心识的行境。仅仅破斥胜义谛在名言上实有成立，仍然是心识的范畴。
English
When one grieves over the birth and death of a son, it is like conceiving that there is no son. Due to the inverted perception of the nature of things, an attachment arises, thinking that there 'is' something. To show that this is not true, holding onto the negation of 'non-existence' is merely destroying conceptualization with conceptualization. Even 'non-existence' itself is not beyond being posited by conceptualization. Therefore, 'non-existence' is not established as anything in the nature of things. As Shantideva said: "Without touching the object of examination, there is no grasping of its non-existence. Therefore, what is a false object? Its non-existence is clearly false. Thus, in a dream, when a son dies, the conceptualization that thinks he is non-existent is an obstacle to the conceptualization that thinks he exists, and that too is false." And, "If the object of investigation is thoroughly investigated, then there is no basis for investigation. Because there is no basis, it does not arise, and that is also said to be nirvana." As stated above. Therefore, as long as the movement of sound and the sphere of conceptualization exist, they do not go beyond conventional truth and terminology. However, one must rely on conceptualization to generate non-conceptual wisdom, rely on terminology to understand ultimate truth, and rely on discriminating wisdom to attain non-dual wisdom. Therefore, the ultimate nature of reality is free from all elaborations of the four extremes. Thus, it cannot be expressed in words as 'this,' nor can it be apprehended by the mind as 'this.' As it is said: "The Prajnaparamita is inexpressible, unthinkable, and unutterable." The essence is not falling into either the side of appearance or emptiness, it is the nature of being free from all elaborations of arising and ceasing, utterly peaceful and luminous. As it is said: "Unborn, unceasing, the very nature of space." Thus, although conventional truth transcends all the activities of sound, conceptualization, and the mind, it has the nature of being able to dispel all the darkness of clinging to bad views. Yogis see the nature of reality, the Dharmadhatu, with the wisdom of individual self-awareness, seeing in a way that is unseen, and abiding in a way that is non-abiding. It is not like deep sleep or fainting. As it is said: "The sphere of the wisdom of individual self-awareness." Therefore, it must be understood that what is meant here is that ultimate truth is not the object of the mind. Merely refuting that ultimate truth is truly established nominally is still within the realm of the mind.
Chinese
是声音的境地。对于非范畴，如未落入显空任一方的显空双运、二谛双运、离戏中观等所命名的，仅仅是能指，如手指指月一般，实际上远远超离了言语概念的境地。然而，以理智详细分析，将所有执著的对境彻底驳倒，其结果是，以破除一切分别念之网的方式，无取舍地进入超越取舍的法性，这才是般若波罗蜜多的真实修持。对此，没有什么需要去除，也没有什么需要安立。如实地观看真实，如实地见到而解脱。如是说。例如，说“什么也没看见”是以否定见的方式来表达，而说“在什么都没有中看见”是肯定见，这两句话在意义上没有差别，因为后者也没有显示有能见之物。认为胜义是超离心识的，或者不是心识的行境，与认为它是无分别的行境，在意义上没有差别，因为无分别是以破除一切戏论和无有能取所取来区分的。因此，它并不显示在其行境中存在可执著之物。何时无生即是彼，心识也远离生。应如是观待等等偈颂之义。如果像色不是耳识的行境却是眼识的行境一样，以在无分别的境地中以胜义为目标的方式来成立，那么无分别和无有能取所取的体性也会被破坏，因此说胜义超离心识在任何方面都没有损害，如经中广说超越一切殊胜功德圆满之智慧的行境之理。因此，对于真实衡量远离一切名言的究竟胜义，具有世俗境的世间识不是量，因为它除了所依之外什么也不依赖，不能缘于法界超越世间的智慧的行境，如同刚出生的婴儿看太阳，盲人看色法一般。
English
It is the realm of sound. For the non-categorical, such as the union of appearance and emptiness that does not fall into either side of appearance or emptiness, the union of the two truths, the non-elaborate Madhyamaka, etc., the naming is merely indicative, like pointing at the moon with a finger, but in reality, it is far beyond the realm of verbal concepts. However, by thoroughly refuting all objects of attachment with reason, the result is that by reversing all networks of conceptualization, one enters the nature of reality beyond acceptance and rejection without any elimination or establishment, which is the actual practice of the Perfection of Wisdom. In this, there is nothing to be eliminated, and there is nothing to be established. Look at reality as it is. Having seen reality, be completely liberated. As it is said. For example, saying "I saw nothing" is expressing it in a way that negates seeing, and saying "I saw in nothingness" is affirming seeing. There is no difference in meaning between these two statements, because the latter does not show that there is anything to be seen. To think that ultimate reality is beyond the mind, or is not the object of the mind, is no different in meaning from thinking that it is the object of non-conceptualization, because non-conceptualization is distinguished by the reversal of all elaborations and the absence of grasping. Therefore, it does not show that there is anything to be fixated upon in its object. When the unborn is itself, the mind is also free from birth. One should contemplate the meaning of the verses, and so on. If, like form is not the object of ear consciousness but is the object of eye consciousness, it is established in the way that ultimate reality is the object in the realm of non-conceptualization, then the nature of non-conceptualization and the absence of grasping would also be destroyed. Therefore, there is no harm in saying that ultimate reality is beyond the mind in any way, as the sutras extensively explain the way of surpassing the object of knowledge up to the wisdom of all supreme qualities. Therefore, worldly consciousness, which has a conventional realm, is not a valid cognition for truly measuring the ultimate reality that is free from all terms, because it does not rely on anything other than its basis, and cannot focus on the realm of wisdom that transcends the world of the Dharma realm, just as a newborn child looks at the sun, or a blind person looks at form.
Chinese
说了。认为有依处，或者认为没有依处，以这样的执持方式认为那个境是实相，那就错了。因为凡是用心去执著的依处，都不可能不被中观理证所破斥。因为法性的道理不会偏袒任何一方。那些喜欢名相的人，所执著的对境，也不应被认为是真实的。这样一来，在空性无边的海洋中，当执实之船沉没时，那些沉迷于各种名相之匣的轮回意念商人，会感到恐惧和慌乱，试图抓住一个境作为依靠。然而，依靠本身也是不稳固的，这是法性。在这无边无际的法界大海中，从无始以来束缚轮回的一切分别念都已消亡，这有什么不令人高兴的呢？因为已经获得了不住涅槃的王位，生起了无分别的智慧，所以那些对甚深之法有信心的人，不会对此感到恐惧，反而会非常高兴。因此，虽然所有的中观论典都宣说事物没有自性，但由于对无自性和空性的理解有有差别和无差别的区分，如果按照后者，一切戏论都会止息。所谓空性，就是什么也看不到的空洞之词。如是说，所以一定要确定，不要执著于无自性这个词，因为这是为了显示止息戏论的意义。如《明句论》中说：如果有人对你说，我没有什么东西可以给你，然后你说，请把那个你什么都没有的东西给我。那么，你如何能让他执著于没有东西呢？执著于空性也是如此。总而言之，必须区分事物有自性的执著，是有差别的胜义谛之境，还是如后者那样，远离承认和戏论，这是至关重要的。不要只停留在无自性等词句的表面，而没有真正理解其含义。因此，应该结合应成派和自续派的解释方法，虽然最终的密意都是远离戏论的，但在后得位进行区分时，要像自续派那样理解其意义。