Chinese
因为如果进行无益的分析，对于消除错误的想法没有任何帮助。不仅如此，自续派自己所承认的二谛也不成立。像这样，如果未经分析，世俗所承认的存在也是自续派的观点，那么它必须能够经受得住胜义谛理的分析，但事实并非如此，因为在所知之中，没有任何法能够经受得住胜义谛理的分析。同样，如果胜义谛仅仅是断除应破真实成立的无遮空性，而没有超越它的终极实相，那么当进入证悟它的道路时，如果仅仅执着于无遮空性，那么任何显现的部分都不会有机会进入实相中从未有过的显现方面的执着，因为将所有的显现都扩展到空性无遮的境界中，那么在见、修、行的一切阶段，又怎么不会变成仅仅执着于空无的庸人呢？像这样，因为以符合实相的见解来确定，并且无论何时修习，都必须按照见解来修习，而且行为也必定要遵循见解和修习。第四，分四部分：在确定中观宗见时，以理证成立有无两种承认；在获得终极证悟的本体时，显示远离有无等一切戏论边；确定证悟它的次第，即显密见道的道路差别；显示以如上所说的中观之理，也能表示实相等其他方面。第一部分分两部分：在等持圣智衡量和与他人辩论时，按照本性的实相，没有任何承认；在后得道果安立宗义和衡量二谛时，按照名言显现，成立有承认。第一部分分两部分：在确定离戏论果的中观时，确定所衡量的事物是远离一切承认的法性本性；以符合实际的方式衡量它，从而成立没有承认的原因。
English
Because if one engages in pointless analysis, it will be of no benefit in dispelling erroneous conceptions. Moreover, the acceptance of the two truths in the system of the Svātantrikas is also not established. Like this, if the existence that is conventionally accepted without analysis is also the view of the Svātantrikas, then it must be able to withstand analysis by ultimate truth reasoning, but this is not the case, because within the knowable, there is no phenomenon that can withstand analysis by ultimate truth reasoning. Similarly, if the ultimate truth is merely the non-affirming emptiness that cuts off the truly established object of negation, and there is no ultimate reality beyond it, then when entering the path to realize it, if one only clings to the non-affirming emptiness, then any aspect of appearance will not have the opportunity to enter into the clinging to the appearance aspect that has never existed in reality, because all appearances are expanded into the realm of emptiness and non-affirmation, then in all stages of view, meditation, and action, how will one not become a fool who only clings to nothingness? Like this, because one determines with a view that accords with reality, and whenever one meditates, one must meditate in accordance with the view, and action must necessarily follow the view and meditation. Fourth, in four parts: When establishing the Madhyamaka view, establishing the two acceptances of existence and non-existence through reasoning; when obtaining the actual basis of ultimate realization, showing that it is free from all extremes of elaboration such as existence and non-existence; establishing the definite stages of the vehicle for realizing it, namely, the differences in the path of view in Sutra and Tantra; showing that the way of speaking about Madhyamaka as described above also represents other aspects such as reality. The first part has two parts: In the state of equipoise, when the wisdom of the noble ones measures and debates with others, there is no acceptance according to the nature of reality; in the subsequent attainment, when establishing the path and fruit and establishing philosophical tenets and measuring the two truths, it is established that there is acceptance according to the appearance of conventions. The first part has two parts: When establishing the Madhyamaka of the result free from elaboration, identifying the nature of reality as the nature of things to be measured that is free from all acceptances; the reason why it is established that there is no acceptance by measuring it in accordance with reality.
Chinese
这是通过名称和推理来展示的。第一，因此，全知者等通过五个诗节和一个诗句来展示。因此，正如全知者，第二佛陀龙钦饶绛巴所期望的那样，要了解没有早期翻译学派污垢的自宗如下：如果双运无住的中观应成派的自性，远离概念的混乱，那么就一定是显空双运的大中观，或远离一切戏论的大中观。这是因为，正如这样，大乘圣者的无二显现的等持智慧，与究竟的胜义相符，通过正确的推理来确定，并且存在和不存在、常和断等粗细乃至极细的边，全部完全寂灭，或者寂灭的自性，是二谛双运的实相。除此之外，仅仅以破除所破的实有成立的空性作为对境的道路，不是显空二谛双运的自性，而是落入一边空性的边，因此是片面的观点或庸俗的观点。因此，这不是显空双运，也不是远离一切戏论的究竟观点。像这样，显空双运的观点，远离一切戏论，必须是存在和不存在，或者显现和空性无别的法界平等性，但是这种片面的观点，仅仅是以胜义的无遮空性界作为对境，因此没有远离一切戏论。这样成立，戏论被称为是对存在和不存在、空性和显现等相的执着，凡是具有能取和所取的一切，如果没有远离这一切，就不是双运无住的离戏大中观，因此这是没有远离空性或不存在的戏论，因为执着于那个无遮，所以成立为是分别念的遣余的行境，片面的观点。第二，因此，中观等通过两个诗节来展示。因此，如果从实相双运离戏大中观的角度来看，那么无论如何都不存在否定和肯定的承诺的戏论。
English
This is shown through names and reasoning. First, therefore, the Omniscient One, etc., is shown through five verses and one line. Therefore, just as the Omniscient One, the Second Buddha Longchen Rabjam, wished, to understand the self-tradition of the early translation school without the stain of confusion is as follows: If the Svātantrika-Prāsaṅgika Madhyamaka of non-abiding union is free from the confusion of concepts, then it must necessarily be the Great Madhyamaka of the union of appearance and emptiness, or the Great Madhyamaka that is free from all elaborations. This is because, just as this, the samadhi wisdom of the Great Vehicle Noble Ones, which has no dualistic appearance, conforms to the ultimate ultimate truth, and is determined by correct reasoning, and all the coarse, subtle, and extremely subtle extremes such as existence and non-existence, permanence and annihilation, are all completely pacified, or the nature of pacification, is the reality of the union of the two truths. Other than that, the path that only takes the emptiness of negation, which cuts off the establishment of truth, as its object, is not the nature of the union of appearance and emptiness, the two truths, but falls into the extreme of one-sided emptiness, so it is a one-sided view or a vulgar view. Therefore, this is not the ultimate view of the union of appearance and emptiness, nor is it free from all elaborations. Like this, the view of the union of appearance and emptiness, which is free from all elaborations, must be the equality of the dharmadhatu in which existence and non-existence, or appearance and emptiness, are inseparable, but this one-sided view only takes the realm of emptiness of ultimate negation as its object, so it is not free from all elaborations. Thus, it is established that elaboration is called attachment to the characteristics of existence and non-existence, emptiness and appearance, etc., and if one does not separate from all that has a grasper and a grasped, then it is not the Great Madhyamaka of non-abiding union, free from elaboration, so this is not free from the elaboration of emptiness or non-existence, because it is attached to that negation, so it is established as a one-sided view, the object of exclusion by conceptual thought. Second, therefore, Madhyamaka, etc., is shown through two verses. Therefore, if viewed from the perspective of the reality of the union of the Great Madhyamaka free from elaboration, then there is no elaboration of denial and affirmation of commitment in any way.
Chinese
因此，安住于大中观的瑜伽士，为了证悟轮涅所摄的一切法，显空双运的离戏平等性，实际上，一切法的实相是双运法界，由于远离了有无、是与非等一切破立戏论，因此，实相双运远离一切戏论的意义，正如轮涅一切法也安住于双运离戏，所以在有无等任何方面所承诺的，那与那本身，以审察究竟实相的理智，也不能成立，因此，对于有和无、空和不空、显现和不显现等任何方面，都不作承诺。因此，应知中观应成派的自宗，在等持中念诵时，是没有承诺的。第二方面分二：一是确定区分之因的中观时，确定有承诺的量识和所量二者的自性；二是以不相符的辩论来驳斥，并以回答的方式，用现势理性的途径来清楚地成立。第一，如是，以实相等四句和三行来表示，如是，在等持中念诵时，由于确定了一切法的实相是双运法界本身的究竟意义上，自性上没有任何二法戏论，所以成立了没有承诺。但在后得区分时，在暂时的显现上，仅仅在名言上，两种真谛各自也都是在世俗谛中有，在胜义谛中没有这样的承诺。然而，如果相对于具有这种承诺的两种真谛，两种真谛无别双运的实相，由于不遮止两种真谛各自的显现安住之相，所以仅仅是名言的所量，而不是自性的实相。如果相对于如实见到两种真谛无别法性胜义谛的究竟量识智慧，那么，审察两种真谛的两种量，也只是暂时的量，或者只是暂时位置的衡量者，因为任何一种量都不可能同时执持两种真谛。因此，名言的衡量者和
English
Therefore, that yogi who abides in the Great Middle Way, in order to realize all phenomena encompassed by samsara and nirvana as the non-dual equality of appearance and emptiness in union, in reality, the reality of all phenomena is the union of the dharmadhatu. Because it is free from all elaborations of affirmation and negation, such as existence and non-existence, being and non-being, therefore, the meaning of the reality of union being free from all elaborations, just as all phenomena of samsara and nirvana also abide in the union free from elaborations. Therefore, whatever is asserted in terms of existence or non-existence, that itself, with the reasoning that examines the ultimate reality, cannot be established as such. Therefore, one does not make any assertions about existence and non-existence, emptiness and non-emptiness, appearance and non-appearance, etc. Therefore, it should be known that in the self-system of the Madhyamaka-Prasaṅgika, there is no assertion when reciting in equipoise. The second aspect has two parts: first, when determining the Middle Way as the cause of distinction, identifying the nature of both the valid cognition that establishes the existence of assertion and the object to be measured; second, refuting the inconsistent arguments against it, and clearly establishing it through the path of factual reasoning as a way of answering. First, in this way, it is shown by four verses and three lines of "reality," etc. In this way, when reciting in equipoise, since the ultimate meaning of establishing the reality of all phenomena as the union of the dharmadhatu itself is that there is no elaboration of duality in its nature, it is established that there is no assertion. However, in the subsequent distinction, in the temporary appearance, merely in terms of convention, both truths are also present separately in the relative truth, and there is an assertion that they are not present in the ultimate truth. However, if we consider the reality of the union of the two truths inseparable from the two truths that have such assertions, since it does not prevent the appearance of the two truths separately, it is merely an object to be measured in terms of convention, and not the reality of its nature. If we consider the ultimate valid cognition wisdom that sees the ultimate truth of the nature of phenomena inseparable from the two truths as it is, then the two valid cognitions that examine the two truths are also merely temporary valid cognitions or measurers of temporary positions, because it is impossible for any one of those valid cognitions to simultaneously grasp the two truths. Therefore, the measurer of conventions and
Chinese
当以两种正量来衡量，即以能辨别胜义谛的正量，也就是随之生起的智慧，来衡量瓶子等一切事物时，正如《入中论》中所说：“于诸法见真实及虚妄，彼得二谛体性即是得。”虽然已经获得并证悟了虚妄和真实的体性，也就是显现和空性，但由于这两种正量所缘的境是各自不同的，因此，当其中任何一种正量衡量并证悟了它的自境时，另一种正量也衡量并证悟了它是不可能的。因此，无论这两种正量中的哪一种，都不能同时衡量和证悟二谛。因为对于具有二取分别的凡夫来说，这二谛是按照轮流的方式各自显现的，而不是同时显现的。因此，两种正量各自如何衡量，以及关于获得意义的有无的两种承诺，也必然是存在的。要知道这一点。第二部分分为两点：驳斥关于承诺有无和二谛自相矛盾的过失同样适用于自己的辩论；驳斥如果两者力量相等，则一切事物都不会是空性的辩论。第一部分分为两点：提出辩论；驳斥辩论。第一点：那么，用一个偈颂来表示承诺等。那么，像这样，以承诺有无和二谛的承诺自相矛盾的方式，先前自己对别人说了多少过失，所有这些过失也同样适用于自己，这样进行辩论。第二点分为两点：如何驳斥承诺有无自相矛盾的辩论的回答；如何驳斥二谛自相矛盾的辩论的回答。第一点分为三点：通过区分场合的差别，说明自己没有承诺有无自相矛盾和经得起观察的过失；以教证来证明具有承诺的二谛是观待而安立的，并且是安住显现的，因此远离了一和异；通过这种方式，解脱和迷惑也被认为是安住显现的，因此没有被理证所损害，而是成立为正量的方式。第一点：我们的差别等用七个偈颂和一个偈颂的半句来表示。对此，我们这样区分场合的差别，也就是后得分别道的应成派中观和正行圣者的等持双运智慧的中观，依次是粗