English
Thus he said, "I do not deny that for beings from the wise to children, the objects that appear to the eye, ear, and so on, are merely interdependent occurrences. However, if examined with wisdom and insight, like the trunk of a waterside tree, not even a trace of essence is visible, so I do not accept that they are established in the ultimate sense. Because the meaning of appearance is not denied, the imputation of error to objects is removed, and the non-erroneous is established. The reason is inferred, and in the establishment of what is to be established or inferred by that reason, since there is not even a slight flaw of confusion or disorder in the establishment, it is established as being without inherent existence. The opposing position here is implicitly clear and need not be mentioned. 'Without inherent existence' is understood to mean that appearance is also denied, and if that were the case, it would be thought that all establishment of proof and what is to be proven is unreasonable. Therefore, in this case and in general, in all Madhyamaka schools, when it is said that appearance is not denied, it should not be understood as if there is an appearance that is not pervaded by emptiness of inherent existence. For example, the moon in water itself appears, but it is empty. Just as there is no separate emptiness apart from that appearance, emptiness also does not necessarily mean that there is no appearance at all. If there were no appearance, then there would be no emptiness of it. The two, emptiness and appearance, are such that if one does not exist, the other cannot exist, and if one exists, the other is necessarily pervaded. The way they exist is not like black and white threads intertwined, existing separately, or like alternating, where one appears after the other is removed, but emptiness pervades appearance, and appearance pervades emptiness. If one has unwavering faith in the way these two are inseparable, and does not turn back even if a thousand Buddhas were to prevent it, then one's study and contemplation of the Madhyamaka teachings has reached its depth. From then on, no matter which path of Sutra or Tantra one diligently practices, the life force is established. Therefore, here, saying that appearance is not denied is shown to be merely an acceptance of the common appearance of phenomena, but if one inquires into the reason, asking why appearance is not denied, it is not accepted merely for the sake of argument, but because it does not
Chinese
必须断定理解为不遮止相违。如果领悟了这样的道理，那么在名言上也极易承认，因为不依赖各种宗派的顽固执着，世间共称的量可以无害地运用。如是说：不依赖顽固的执着，名言就能很好地成立。如果精通名言，就不会对论典的意义感到迷惑。如是宣说。而且，那些逐渐进入不分别之义的人们，确定中观要点的方式是：初学者用一异等方式观察时，想到找不到瓶子等的意义，就会产生一种空性的显现，认为在未观察的层面存在，观察时不存在，这就是实相。此时，想到那个不存在也不成立，或者本来就是空性而显现的方式，就会生起如水中月般显现而空、空而显现的特殊定解。此时，无自性和缘起无有相违地显现，或者称为双运的理解。那时，虽然那二者在语言表达方式上有差别，但在本体上没有丝毫差别，生起无二无别的定解。通过将破除之基的显现和所破除的断灭结合起来，执着的分别念自然消散，以无有破立、无有取舍的方式，显现出如能保持原状般的离戏之相。通过习惯于这样的离戏，从依赖于有法之各自法性等概念的思维模式中解脱，从对境的行境中，生起对一切法自性平等性的特殊定解，从而达到究竟。如此，空性、双运、离戏、平等性，这四种中观的显现次第，都是依赖于逐渐习惯于前前者，才能对后后者的道理生起定解。这些是非常重要的口诀要点。第二，简略地宣说立宗，以理证广为成立二者。第一，因此，从无始轮回以来，对于有和无、分别念等的，与各自种类相符的种子，应当进行随后的推断。如是说，如前所说，事物自
English
It is necessary to determine the understanding as not obstructing contradictions. If one understands such a principle, then it is very easy to accept even in terms of conventions, because without relying on the stubborn clinging to various tenets, the valid cognition of worldly fame can be applied without harm. As it is said: If one does not rely on dense clinging, conventions will be well established. If one becomes skilled in conventions, one will not be confused about the meaning of the scriptures. As it is explained. Moreover, the way those who gradually enter into the meaning of non-conceptualization ascertain the key points of Madhyamaka is as follows: When a beginner investigates with one or many, etc., and thinks about the meaning of not finding a pot, etc., a form of emptiness appears in the manner of alternating appearance and emptiness, thinking that it exists on the unexamined level, and that it is the very nature of reality that it does not exist when examined. At that time, thinking about how that very non-existence is not established, or how it appears as being empty from the beginning, a special conviction arises that is like a moon in water, appearing while being empty and being empty while appearing. At that time, the absence of inherent existence and dependent arising appear without contradiction, or it is called the understanding of union. At that time, although there is a difference in the way those two are expressed in words, one generates a conviction that there is no difference whatsoever in essence, without even a slight difference. By combining the appearance that is the basis of negation and the cutting off of what is to be negated, the discriminating thoughts of clinging naturally dissolve on their own, and in a way that there is no affirmation or negation, no acceptance or rejection, it appears as a state of freedom from elaboration, as if one is able to remain in the original state. By becoming accustomed to such freedom from elaboration, from the objects of experience of cutting off mental constructs such as the individual characteristics of phenomena that are dependent on a subject, a special conviction arises about the equality of all phenomena in their very nature, and thus one reaches the ultimate. Thus, emptiness, union, freedom from elaboration, and equality are the four stages of the arising of Madhyamaka. It is precisely by relying on gradually becoming accustomed to each of the former that one generates conviction in the principles of each of the latter. These are extremely important key points of pith instructions. Secondly, there are two aspects: briefly stating the proposition and extensively establishing it with reasoning. First: Therefore, from beginningless existence, the seeds that are in accordance with the types of entities and non-entities, conceptual thoughts, etc., should be subsequently inferred. As it is said, as mentioned above, things themselve
Chinese
即使通过“有”成立稍微不可能，但为了“有”的各种显现无碍地显现，也应依赖于无始“有”的心续，通过理证推断存在与自身种类相符的实有和非实有、自和他人的分别等种子。如是说。如果将此简明扼要地组合起来，那么实有和非实有，柱子和瓶子，天空等各种显现和分别的显现之因，以各自种类相符的分别的种子或习气，也存在着从无始之续中随之进入的东西，这是可以用道理推测的。如是说。虽然胜义谛中一切法远离戏论，但由于实有和非实有的概念的各种戏论，使智慧不纯洁的人们的心完全被迷惑，对于这无边无际地显现为这个和那个，没有原因是不可能的，所以必须有原因。舍弃各自种类相同的种子，以其他原因在道理上是不能成立的，因此，仅仅种类相同的种子就成立为这各种显现的原因。如是说。第二，以理证成立它，遮破不合理，成立合理。第一，此非事物之力量所生，因其不存在之故。事物之自性，已被广泛彻底遮止。次第产生故，非为突发。非恒常产生，亦非恒常存在。如是说。如果有人想，对于这各种显现，为什么没有不是同类种子的其他原因呢？没有其他原因的理由是：如果瓶子等事物能自主成立，那么可以依赖它而产生对这个和那个的分别。但是，瓶子等的分别或显现，仅仅是显现在心中，并非由独立存在的实物力量所产生。如果有人认为，因为不存在，所以宗法不成，那么，正如前面所说，以理证已经广泛彻底地遮止了所知事物之自性，因此，为什么宗法不能成立呢？是成立的。因此，事物仅仅在自相上显现，并非自主成立，所以真实而言，它们所安立的显现也是不可能的，就像没有原因的肿块一样。
English
Even if it is slightly impossible to be established through "being," but for the sake of the unimpeded manifestation of various appearances of "being," it should also be inferred based on reasoning that there exist seeds that conform to one's own kind, such as the distinction between real and unreal, self and other, from the beginningless continuum of the mind of "being." So it is said. If this is combined in an easily understandable way, then the cause of the appearance of various appearances and discriminations, such as real and unreal, pillars and vases, the sky, etc., is that there is something that enters from the beginningless continuum with seeds or habitual tendencies of discrimination that conform to their respective kinds, which can be inferred by reason. So it is said. Although in the ultimate truth all phenomena are free from elaboration, the minds of those whose wisdom is not pure are completely deluded by various elaborations of the concepts of real and unreal, and for this endless appearance as this and that, it is impossible to have no cause, so there must be a cause. Abandoning the seeds of the same kind, it is impossible to establish other causes through reasoning, therefore, only the seeds of the same kind are established as the cause of these various appearances. So it is said. Second, to establish it with reasoning, refuting the unreasonable and establishing the reasonable. First, this is not produced by the power of things, because it does not exist. The nature of things has been widely and thoroughly negated. Because it arises gradually, it is not sudden. It does not arise constantly, nor does it exist constantly. So it is said. If someone wonders why there is no other cause that is not a seed of the same kind for these various appearances, the reason for its absence is: if things such as vases could be established independently, then it would be possible to rely on them to produce discriminations about this and that. However, the discrimination or appearance of vases, etc., is merely an appearance in the mind, and is not produced by the power of independently existing objects. If someone thinks that the sign is not established because it does not exist, then, as mentioned above, the nature of knowable objects has been widely and thoroughly negated by reasoning, so why is the sign not established? It is established. Therefore, since things only appear in their own aspect and are not established independently, in truth, the appearances established by them are also impossible, like a tumor without a cause.
Chinese
是。那么，即使没有事物，也会显现为没有原因吗？或者，是由并非事物本身的其它原因显现的吗？并非如此。这些显现是逐渐产生的，因此不是没有原因而突然随意产生的。如果没有原因而突然产生，那么要么偶尔产生，要么逐渐产生是不合理的。因为必须是恒常存在或者恒常不存在，如前所述。那么，瓶子等显现是由其它原因，如自在天等造成的吗？或者，从我和意识等常法中产生有什么矛盾吗？有矛盾。因为这些显现和分别念是刹那生灭的，不是不灭不坏而恒常产生的。因此，不是从常法的原因中产生的。因此，各种各样的显现和分别念，对于仅仅是显现这一点是无可否认的，这不可能没有原因，即使有原因，也不可能从外境事物的力量，或者从事物之外的两种原因中的任何一种产生，因此，以理智非常清楚地证明了是从安住在心中的习气的界完全成熟而转变的。第二，因此，串习相似之故，最初从自己的同类产生。如是说，如前所说的理由，内外各种各样的显现也是由串习的习气所产生的。例如，贪欲和恐惧与内心串习相似。正因为如此，也成立了有前后世。如此，刚刚出生的心，第一个刹那也是从自己的同类的心之前产生，以正确的道理成立。以其方式，对于有贪欲者来说，也有后世成立。对于此生来说，以前经历过年轻女子的触觉的心，习气安住在相续中，现在也能引发追求那种触觉的心。现在经历过那种性爱的心，也能引发后来的贪心。同样，习惯于什么，就按照习惯的力量，以后会显现为清晰或不清晰的状态，就像学习阅读等一样。因此，任何具有贪欲者，对于境