English
Na. Because intrinsic nature is not established in any way, it is difficult to have a definitive acceptance. What is called "Madhyamaka's own system" refers to the ultimate tenet of Madhyamaka. It must be the nature of how things are measured, other than that is not one's own system. Why is it that Madhyamaka itself, if measured, cannot be established? Therefore, if that is what is accepted, from independent examination and then acceptance, because it can be propelled by reason, that which is accepted is in the ultimate sense, established and becomes able to withstand examination. If it is not an acceptance of one's own system, it is contradictory to have acceptance in oneself. In oneself, there exist two acceptances, that are examined and unexamined, if both are necessarily true, then that which is called one's own system, those two, are they each one, or are they both? If each one, then the other is contradictory. That which exists is not accepted, and that which does not exist is accepted, then the acceptance of that which is called existence, is not even permissible in conventional truth, because only non-existence is accepted. If both are one's own acceptances, after eliminating that which cannot be examined, accepting without harm by reason, because it is not, both become examinable. Even so, those two, are not a collection that is possible, if they are a collection, even if realized by examination, like the time of non-examination, there is a concept of existence. Because there is existence, what is the benefit of examination? It is not a reason established by conventional examination. If there is no state beyond the negation of cutting off the object to be negated, the aspect of appearance in that grasping, because there is no opportunity, completely, in all occasions of view, meditation, and action, why would one not become a mind that views non-existence, because one must be accustomed to or in accordance with reality? Therefore, as the all-knowing one has stated, one should understand one's own system in this way. If one is a Madhyamaka characteristic, one must be either a union of two truths, great Madhyamaka, or a Madhyamaka free from elaborations, after establishing it in accordance with the wisdom of the noble one's equipoise, because all extremes such as existence and non-existence, are of the nature of complete pacification. The path that takes only emptiness as its object, falls to one side of the two truths, therefore, that partial view, is not a union of two truths nor free from elaborations. The union of two truths, existence and non-existence, or appearance and emptiness, are also equality, because this is the sphere of ultimate emptiness, because it is only the object. Elaborations, such as existence and non-existence, all aspects of the object of focus, this is no
Chinese
因为断绝了戏论，并且不离对它的专注。 因此，在中观大宗师的境界中， 没有任何承诺。 因为它将显现与空性视为平等， 为了理解有无、是非等， 由于远离了一切破立戏论， 如实地，一切法， 因为承诺不能以理证成立， 所以在任何地方都不作承诺。 如此，对于究竟的实相， 即使没有承诺，但在显现上， 在世俗谛和胜义谛各自中， 都有承诺，而这两者， 在无二的实相中， 如果观察，仅仅是各自的显现。 如果观察无二见义的智慧， 那么两种量也是， 暂时的存在，因为一个， 不可能执持二谛。 因此，世俗谛和胜义谛的， 两种量是智慧， 如果用它们衡量瓶子等， 即使能找到两种体性， 但存在一个时，另一个就不存在， 因此，在凡夫的心识中，二谛， 不会以轮流的方式显现。 因此，衡量各自的两种承诺， 被证实是存在的。 那么，有无承诺和， 二谛承诺的内在矛盾， 如同之前对他人所说， 如果对自身也同样成立， 我们已经区分了差别， 区分道路的中观和， 正行等持的中观二者， 粗细或者因果， 或者识与智的阶段的， 中观大小的差别区分后， 因为已经阐述，所以那个过失怎么会存在呢？ 因此，对于中观大宗师， 没有承诺是自己的宗派， 那是究竟的，在后得时， 在二谛各自显现的时候， 用二谛各自的量， 衡量的一切破立也， 是为了破除一个个的邪分别念， 而不是对自性进行破立， 因为没有任何承诺。 对于自性，二谛也， 没有截然的断定有无， 因此，两种承诺无论如何， 都没有被证实是真实的。 即使对两者都作了承诺， 也仅仅是显现的支配， 并且在两种各自的阶段中， 因为那个真实没有矛盾， 所以不会堕入能被观察等过失。 事物也不能被观察， 非事物也不能被观察。 究竟二者是相同的， 只是依赖于阶段而安立， 未经观察，仅仅是名声上的存在， 显现
English
Because it severs elaboration and is inseparable from focusing on it. Therefore, in the view of the great Madhyamaka, There is no acceptance whatsoever. Because it sees appearance and emptiness as equal, In order to realize existence, non-existence, being, non-being, etc., Since it is free from all assertions and negations, As it is, all phenomena, Because acceptance cannot be established by reasoning, Therefore, one does not accept anything anywhere. Thus, for the ultimate reality, Even without acceptance, in appearance, In conventional truth and ultimate truth separately, There is acceptance, and these two also, In the indivisible reality, If viewed, are merely separate appearances. If viewed with the wisdom that sees the meaning of non-duality, Then the two valid cognitions are also, A temporary state, because one, Cannot grasp the two truths. Therefore, the two valid cognitions of conventional and ultimate truth, Are wisdom, If one measures vases, etc., with these two, Even if one finds two entities, But when one exists, the other does not, Therefore, in the minds of ordinary beings, the two truths, Do not appear in an alternating manner. Therefore, the two acceptances of measuring separately, Are proven to exist. Then, the contradiction between acceptance and non-acceptance, and The acceptance of the two truths, As said to others before, If it applies equally to oneself, We have distinguished the difference, Distinguishing between the Madhyamaka of the path of differentiation and, The two Madhyamakas of the main practice of equipoise, Gross and subtle, or cause and effect, Or the stages of consciousness and wisdom, Having distinguished the difference between the greater and lesser Madhyamaka, Because it has been explained, how can that fault exist? Therefore, for the great Madhyamaka, Non-acceptance is one's own system, That is ultimate, in the subsequent attainment, When the two truths appear separately, With the separate valid cognitions of the two truths, All assertions and negations that measure, Are for the sake of refuting each and every wrong conception, But not to assert or negate the nature, Because there is no acceptance whatsoever. For the nature, the two truths also, There is no definite separation of existence and non-existence, Therefore, either way, the two acceptances, Are not proven to be true. Even if one accepts both, It is merely due to the dominance of appearance, and In the two separate stages, Because that truth is not contradictory, Faults such as being able to be examined do not occur. Things also cannot be examined, Non-things also cannot be examined. Ultimately, the two are the same, Only labeled depending on the stage, Unexamined, it is merely existence in name, Appearance
Chinese
非理是实理，以无实之辨析智，见者欲为实理胜义谛，彼亦依于世俗谛，是胜义谛然于究竟，若依之乃胜义名言尔。若境相互相违，则二谛异四过生，若境相非互相异，则二谛一四过害。如是佛与有情亦，唯是境相显现尔，若许为因果自性，当知是小乘。境相一与异，以无承诺故有情，若是佛则应显现，道与修持成无义，及许因中住果等，以理妨害皆皆无。何为实理为盖障，所蔽故而不显现，故于道而精进者，自他二者皆欲之。以二谛无违之故，有与无如是见之，二者承诺如何违，亦非互相是一体故，立二承诺之体相。是故乃至二谛法，连同各别显现之，心之行境存在之间，彼二一切力相等故，单方承诺非有也，言无乃是确立真性空，言有乃是确立显现分，轮番二量度量时，各自所获之义或，所见之义名为二谛。彼二一与是他体性，非故彼二于单方面，一舍一取皆不应理。于彼二以辨析智慧，各别分析承诺譬如，证得究竟法身之时，所有心与心所皆，于名言权下说为灭，胜义谛中亦无灭。经与论典诸论中，所有破立之体性，有些承诺胜义谛，有些则于世俗说。若唯胜义谛之权下，道与佛陀有情等，虽可说为无有然，于世俗自性无待中，不转成彼一者之故，虽无然轮回涅槃诸显现，以显现而现量成立之故。于名言量作权势后，道与佛陀有情等，虽可说为有是应理然，胜义谛自性。
English
Unreason is not the real reason. With the wisdom of analyzing what is unreal, what is seen is desired as the ultimate truth. That also depends on the conventional truth. It is the ultimate truth, but in the end, if it depends on it, it is only a nominal ultimate truth. If the state and appearance contradict each other, then the four faults of the two truths being different will arise. If the state and appearance are not different from each other, then the four faults of the two truths being one will harm. In that way, even Buddhas and sentient beings are only states and appearances. If it is considered to be the nature of cause and effect, it should be known as the Lesser Vehicle. The state and appearance are one and different. Since there is no acceptance, sentient beings, if they are Buddhas, should be able to appear, and the path and practice are meaningless, and the acceptance of the fruit residing in the cause, etc., are all without logical harm. Whatever the real situation is, it is obscured by obscurations, and therefore it does not appear closely. Therefore, striving on the path is what both oneself and others desire. Because the two truths are not contradictory, how do the two acceptances of seeing as existent and non-existent contradict each other? Also, because they are not one with each other, the form of the two acceptances is established. Therefore, as long as the two truths, together with their respective appearances, the mind's activity exists, the two are equal in strength in every way, so there is no one-sided acceptance. Saying non-existent is definitely establishing the emptiness of true nature, and saying existent is definitely establishing the appearance part. When the two alternating validities measure, the meaning or the meaning seen that each obtains is called the two truths. The two are one and other in nature. Because they are not, the two should not be abandoned on one side and taken on the other. With discriminating wisdom on the two, separately analyze the acceptance, for example, when attaining the ultimate Dharmakaya, all minds and mental factors are said to cease under the power of words, and there is no cessation in the ultimate truth. In all the sutras and treatises, whatever the nature of refutation and establishment, some accept the ultimate truth, and some are said to be under the power of convention. If only under the power of the ultimate truth, the path, Buddhas, sentient beings, etc., although it can be said that there is nothing, in the absence of dependence on the conventional nature, it does not turn into that one. Although there is nothing, all the appearances of samsara and nirvana are established as manifest appearances. After making the power of verbal measure, the path, Buddhas, sentient beings, etc., although it can be said that there is, it is reasonable, but the nature of the ultimate truth.
Chinese
不依赖于其他， 它不会只变成一个。 即使存在，也不会那样成立， 因为通过正量分析已经确定。 因此，这两者无论何时， 一个不存在，一个存在是不可能的。 如果两者力量相等且真实， 事物不会空性，是这样吗？ 两者也都没有自性， 两个境在意义上是不同的。 不是这样的，显现的自性， 是空性的，怎么会不空呢？ 两者相同，因为显现的缘故， 成立为空性，如果没有显现， 空性又如何被知晓呢？ 因此，两者不相违背， 互相显现为因果， 如果一个存在，对另一个有定解， 那么永远不会分离， 或者什么没有被什么所遍及， 因为没有，无论如何衡量都是真实的。 通过知晓显现为空性， 了知显现不是真实的。 即使知晓空性为显现， 也不会认为空性是真实存在的。 因此，当见到无有分离时， 永远不会再回到真实。 任何显现的事物的实相是， 因为是空性，所以没有分离。 在舍弃显现的彼岸， 空性不会独立成立。 因此，只要交替地， 修习二谛就是智慧。 在这二取轮回的时刻， 由于心和心所的动摇， 智慧不会显现。 分析的无垢二智慧， 应当无有取舍地执持。 任何时候，如果一个不完整， 从那两者产生的双运， 智慧肯定不会产生， 就像钻木和钻木板， 缺少任何一个，火就不会产生一样。 因此，方便和空性， 分离不是正确的道路， 胜者和传承持有者这样说过。 舍弃这二因，智慧广大， 没有其他产生智慧的方法。 智慧自己的体性是， 超越思虑言说，所以用符号方便和， 仅仅是词语来表示， 无法真实地指示。 所以在密咒中说词语有力量， 在《金刚心要续》等中， 通过词语和方便的门来指示， 超越世间的智慧。 像这样不依赖于其他， 不能被执持的， 二谛道的正中观被指示。 通过二谛的方式分析的结果， 能够成立为双运。 因此，当确定二谛时， 显空不应被遮破。