Chinese
因为未经观察，即使在世俗名言中也是不行的，因为承认唯有不存在才行。如果像第二种观点那样，认为存在和不存在都是自己的宗派，所以才这样承认，那么，凡是用理智无法分析的法，就不承认或排除，凡是用理智无法损害，可以分析或没有过失的法，才予以承认，因此，存在和不存在都可以用理智来分析。即使那样，用理智分析就是空或不存在，不分析就是显现或存在。这两者不可能同时存在于一个事物上，不可能聚集在一起，如果聚集在一起，那么在用胜义谛的分析进行分析，认识到不存在或空性的时候，也应该像未经分析的世间老人的时代一样，那个事物仍然存在，并且执着于它的存在，因为必须要有那个存在的念头，所以胜义谛的分析无法推翻存在的念头，那么胜义谛的分析有什么用呢？分析就变得没有意义了，而且未经观察的世间名言的存在，如果也能用胜义谛分析的理智来分析，那就不合理，因为在所知之中，不可能有任何可以用胜义谛分析的理智来分析的法。此外，如果用胜义谛的分析，除了找到所要否定的真实成立，断除的无遮空性之外，没有更高的实相见解，那么在证悟它的时候，对于仅仅执着于无遮空性的执着方式，在任何情况下都无法获得执着于任何显现分的机会，因为将所有显现分都封闭在空性不存在的法界中，所以无论在见、修、行的一切阶段，都将一无所有，因为会被视为仅仅执着于不存在的邪见者，所以不会改变。像这样，在确定了实相的见解之后，也必须始终串习与之相应的禅修，因为自己的行为也必须遵循见和修。第四部分有三点：分别安立自己的宗派，驳斥对它的辩论，以及通过这种方式揭示显密道的要点。第一部分有三点：
English
Because without investigation, it is not even permissible in mere worldly convention, since it is admitted that only non-existence is permissible. If, as in the second view, both existence and non-existence are one's own tenet, so it is admitted, then any dharma that cannot be analyzed by reason is not admitted or eliminated, and any dharma that is not harmed by reason, can be analyzed, or is without fault, is admitted, therefore, both existence and non-existence can be analyzed by reason. Even so, what is analyzed by reason is emptiness or non-existence, and what is not analyzed is appearance or existence. These two cannot simultaneously exist in one thing, and cannot gather together in the world. If they gather together, then when analyzing with the ultimate truth analysis, when realizing non-existence or emptiness, then even like the time of the unanalyzed old people of the world, that thing should still exist, and the thought of existence that clings to it must still exist, because the ultimate truth analysis cannot reverse the thought of existence, then what is the use of the ultimate truth analysis? The analysis becomes meaningless, and moreover, the existence of worldly convention that is not investigated, if it can also be analyzed by the reason of ultimate truth analysis, then that is not reasonable, because within the knowable, there cannot be any dharma that can be analyzed by the reason of ultimate truth analysis. Furthermore, if by the ultimate truth analysis, there is no ultimate view of reality beyond finding the truly established object to be negated, and cutting off the mere negation of emptiness, then when that is realized, for the manner of clinging that clings only to the mere negation of emptiness, in all circumstances there is no opportunity to cling to any appearing aspect, because all appearing aspects are sealed in the realm of emptiness and non-existence, so in all stages of view, meditation, and action, everything will be nothing, because one will be regarded as a nihilist who only clings to non-existence, so it will not change. Like this, after establishing the view of reality, one must always familiarize oneself with the meditation that corresponds to it, because one's own behavior must also follow view and meditation. The fourth part has three points: separately establishing one's own system, refuting arguments against it, and showing the key points of the sutra and tantra paths through this method. The first part has three points:
English
Ma. This explains the simultaneous or causal Madhyamaka of the two truths. Therefore, it explains that there is no acceptance on the level of the great Madhyamaka of reality. It explains that on the level of appearance, there is separate acceptance of the two truths of terminology. First, therefore, the omniscient one, etc., is explained by five verses and one line: Therefore, just as the omniscient second Buddha Longchenpa thought, one should understand that the self-tradition of the early translation school without the stain of confusion is like this. If it is a Madhyamaka Consequence School nature that is far from being disturbed by reasoning, then it must be the great Madhyamaka of appearance and emptiness united, or the great Madhyamaka that is free from all elaboration. This is because, like the wisdom of the great Mahayana noble ones that is without duality, it is established by the ultimate true reasoning that examines the ultimate meaning, and all the coarse and very subtle extremes such as existence and non-existence, permanence and annihilation, are completely pacified, or the nature of pacification, is the reality of the union of the two truths. Apart from that, if the path that only takes as its object the emptiness negation that cuts off the truly established object of negation, then because it falls into one side of the union of appearance and emptiness, the side of emptiness, it is a one-sided view, or a one-sided view is not the ultimate view, the ultimate view of the union of appearance and emptiness and the freedom from all elaboration. The ultimate view must be the union of appearance and emptiness, free from all elaboration, existence and non-existence, or appearance and emptiness, are equally united, but this one-sided view, because it only takes the emptiness realm of the ultimate negation as its object, is not free from all elaboration. Moreover, like this, elaboration refers to all the aspects of the object, such as existence and non-existence, emptiness and non-emptiness, and all that is grasped and apprehended, is elaboration. Therefore, because this is based on the negation that is not free from the elaboration of emptiness or non-existence, it is a one-sided view of the mind's object of elimination of others by discrimination. Second, therefore, it is explained by two verses such as Madhyamaka: Therefore, if we speak from the perspective of the reality of the union of the great Madhyamaka that is free from elaboration, the acceptance of refutation and establishment
Chinese
任何事物在任何情况下都不是存在的。伟大的中观瑜伽士为了证悟轮涅所摄的一切法，皆是显空双运的离戏平等性，因此，实际上，一切法的实相是双运法界，远离有无、是与非等一切破立戏论，或者说是远离的。因此，正如实相双运远离一切戏论的意义一样，轮涅的一切法也都是双运且远离戏论的，因此，无论承诺什么有无等，那所承诺的，都无法通过分析究竟实相的理智来成立。因此，对于存在与不存在、空与不空、显现与不显现等任何事物，都不应做出承诺。因此，可以确定并理解，在应成中观派的自宗中，在禅定时是没有承诺的。第三，如是，通过实相等四句偈颂和三句偈颂进行了阐述。如是，在禅定时，一切法都是实相，显空无别的双运法界，在究竟的意义或自性上，没有任何二法名言的戏论，因此成立为没有承诺。然而，在后得分别时，在暂时的显现方式上，仅仅在名言上，两种真谛各自都是，世俗谛存在而胜义谛不存在，存在这样的承诺。然而，像这样具有承诺的名言二谛，相对于二谛无别双运的实相而言，仅仅是不遮止二谛各自显现方式的名言而已。相对于如实见证二谛无别实相意义的智慧而言，这两种衡量二谛的量，也只是暂时的量或暂时的状态，因为任何一种量都不可能同时执持二谛。因此，衡量名言和衡量胜义的两种量，即是心所智慧。在分别衡量瓶子等一切事物时，正如《入中论》中所说：‘见一切事物为真实和虚假，将执持事物所获得的两种自性。’如是所说，虚假的自性和真实的自性，即显现和空性二者是所获得的。
English
Nothing exists in any way. The great Madhyamaka yogi, in order to realize that all phenomena encompassed by samsara and nirvana are the non-dual equality of appearance and emptiness united, therefore, in reality, the true nature of all phenomena is the united dharmadhatu, free from all elaborations of affirmation and negation such as existence and non-existence, is and is not, or rather, is free from them. Therefore, just as the meaning of the united reality is free from all elaborations, all phenomena of samsara and nirvana are also united and free from elaborations. Therefore, whatever is promised, such as existence or non-existence, cannot be established by the reasoning that analyzes the ultimate reality. Therefore, one should not make any promises about anything, such as existence and non-existence, emptiness and non-emptiness, appearance and non-appearance. Therefore, it can be determined and understood that in the self-nature of the Prasangika Madhyamaka school, there is no promise during meditation. Third, thus, it is explained through four verses and three verses on reality and so on. Thus, during meditation, all phenomena are reality, the united dharmadhatu inseparable from appearance and emptiness, and in the ultimate meaning or nature, there is no elaboration of dualistic names, therefore it is established that there is no promise. However, in the subsequent analysis, in the temporary mode of appearance, merely nominally, both truths are separate, the conventional truth exists and the ultimate truth does not exist, there is such a promise. However, such nominal two truths with promises, in relation to the reality of the two truths inseparable and united, are merely nominal that do not prevent the appearance of each of the two truths. In relation to the wisdom that sees the meaning of the two truths inseparable reality as it is, these two valid cognitions that measure the two truths are also temporary valid cognitions or temporary states, because it is impossible for any one valid cognition to simultaneously grasp the two truths. Therefore, the two valid cognitions that measure the nominal and measure the ultimate are mental wisdom. When separately analyzing and measuring all things such as vases with these two valid cognitions, as it is said in the Madhyamakavatara: 'Seeing all things as true and false, one will grasp the two natures obtained by things.' As it is said, the false nature and the true nature, that is, appearance and emptiness, are the two that are obtained.
Chinese
即使现在已经理解，由于这两种量是各自不同的对境，因此，当其中任何一个衡量并理解其自身对境时，另一个也衡量并理解的情况是不存在的。因此，无论这两种量中的哪一种，都不会同时衡量和理解二谛。因此，对于具有二取相的凡夫心识来说，二谛是以轮流的方式各自显现，而不是同时显现。因此，可以知道，这两种量各自如何衡量，以及是否存在所获得的意义的两种承诺，也是成立的。第二部分有四个方面：驳斥与自身相同的争论；驳斥两者具有相同力量的争论；展示分为二谛并带有承诺的必要结果；以及如果将作为原因或道路的中观承诺作为究竟自宗，并将其传递给世俗他宗，则展示经文和理证如何造成损害。第一部分有三个方面：提出争论；驳斥它；以及通过展示经文中所有肯定和否定的方式，在不矛盾的情况下总结意义。第一部分：那么，用一个偈颂来展示承诺等。那么，像这样，如果说先前自己对他人说了多少关于承诺存在与否以及二谛承诺相互矛盾的方式的过失，那么这些过失也同样适用于自己，这就是争论。第二部分，驳斥该争论，有三个方面：通过区分显现和智慧，或者禅定和后得，或者状态和显现的情况来展示，因为自性上没有承诺，所以虽然显现方式上有存在与否的两种承诺，但展示了自己没有可以审查等的过失，并且通过这种方式也排除了其他的邪分别念，展示了自己没有二谛承诺相互矛盾的过失。第一部分：我们的区别等用十个偈颂来展示。对此，我们这样很好地区分了情况的区别，即后得分别道路的中观和正行圣者的禅定双运智慧的中观，依次是粗的中观和细的法性的中观，或者原因和结果的，或者心识的行境和智慧的行境的状态的中观大小的区别，很好地区分了细的法性的中观或者双运果的中观或者禅定智慧的