English
When measuring with two valid cognitions, that is, with the valid cognition that distinguishes the ultimate truth, that is, the wisdom that arises with it, to measure all things such as vases, etc., as it is said in the "Entering the Middle Way": "Seeing all things as true and false, he obtains the nature of the two truths." Although the nature of falsehood and truth, that is, appearance and emptiness, has been obtained and realized, since the objects of these two valid cognitions are different from each other, when any one of these valid cognitions measures and realizes its own object, it is impossible for the other valid cognition to also measure and realize it. Therefore, no matter which of these two valid cognitions, it cannot simultaneously measure and realize the two truths. Because for ordinary beings with dualistic perception, these two truths appear separately in a rotating manner, rather than appearing simultaneously. Therefore, how the two valid cognitions measure separately, and the two commitments regarding the existence or non-existence of the meaning obtained, must also exist. Know this. The second part is divided into two points: refuting the debate that the fault of the commitment of existence or non-existence and the contradiction of the two truths equally apply to oneself; refuting the debate that if the two forces are equal, then all things will not be empty. The first part is divided into two points: presenting the debate; refuting the debate. First point: Then, use a verse to express the commitment, etc. Then, in this way, in the manner of the commitment of existence or non-existence and the commitment of the two truths contradicting each other, how many faults you have previously said to others, all these faults also apply to yourself, thus conducting the debate. The second point is divided into two points: how to refute the answer to the debate of the commitment of existence or non-existence contradicting each other; how to refute the answer to the debate of the two truths contradicting each other. The first point is divided into three points: by distinguishing the difference of occasions, explaining that oneself does not have the fault of the commitment of existence or non-existence contradicting each other and being able to withstand examination; using scriptural proof to prove that the two truths with commitment are established in dependence and are abiding in appearance, therefore being separated from one and different; through this method, liberation and delusion are also considered to be abiding in appearance, therefore not being harmed by reasoning, but being established as a valid cognition. First point: Our difference, etc., is expressed by seven verses and half a verse. In this regard, we distinguish the difference of occasions in this way, that is, the consequentialist Madhyamaka of the path of subsequent distinction and the Madhyamaka of the wisdom of the coemergent union of the actual noble ones' meditative equipoise, in order are coarse
Chinese
关于中观，细微法性的中观，或者因和果的，或者名识的行境和智慧的行境的阶段的中观，很好地区分大小的差别之后，细微法性的中观，或者双运果的中观，或者等持智慧的中观，已经显示了没有大的承诺，粗大法相的中观，或者辨别道的中观，或者后得智慧因的中观，因为说了有承诺，所以在上面对其他人承诺内部矛盾和用理性能审查，以及一个个或者两个集合的矛盾过失如何说，那些怎么会介入呢，因为没有办法介入各个阶段分开，因此像这样等持智慧双运果的中观，对于有无等等二法的承诺什么也没有如是显示，那个正是自己的宗派的宗义，所以最终是这样认为的，但是，道路后得因的中观，在二取显现的智慧上，显现空性和有，二谛的自相各自显现的时候，如所显现那样，用二谛观察的道理各自的量度衡量，对于否定的形态没有和不是，否定，以及对于成立的形态有和是，成立，所有的一切也都是为了否定假立和诽谤的邪分别念一个个而显示的，因此有两个承诺，本性的实相，二谛双运，对于超越否定成立排除安立，没有任何承诺否定成立的戏论，因此在本性的实相平等性上，显现空性和二谛也完全没有各自区分地存在，所以无论如何否定成立的两个承诺，以自己的体性真实成立一点也没有，因此要知道没有任何否定成立的承诺。即使那样，在后得名言所缘的时候，对于依靠二谛的否定成立二者，无论哪里什么和什么是承诺，也都是依于名言显现世俗的方面而成为承诺的缘故，并且，在阶段中各自观察二谛的量度各自的获得之义，否定成立二者各自如何裁决，那样暂时是真实的，那个显现的方面没有矛盾并且是量成立的。
English
Regarding Madhyamaka, having well distinguished the differences in size between the subtle Madhyamaka of Dharmata, or the Madhyamaka of cause and effect, or the stages of the object of consciousness and the object of wisdom, it has been shown that there is no great commitment to the subtle Madhyamaka of Dharmata, or the Madhyamaka of the union of fruit, or the Madhyamaka of meditative wisdom. Because it is said that there is a commitment to the gross Madhyamaka of symbols, or the Madhyamaka of the discriminating path, or the Madhyamaka of the cause of subsequent wisdom, how can those contradictions and faults of internal contradictions and rational scrutiny, and each one or two collections, be involved above? Because there is no way to intervene in each stage separately, therefore, like this, the Madhyamaka of meditative wisdom, the union of fruit, has shown that there is no commitment to existence or non-existence, etc. That is precisely the tenet of one's own school, so it is ultimately believed to be so. However, the Madhyamaka of the path of subsequent cause, on the wisdom of dualistic appearance, when the self-characteristics of appearance and emptiness, the two truths, appear separately, as they appear, the reasons for examining the two truths are measured by their respective valid cognitions. There is no form of negation and no negation, and there is a form of establishment and establishment. All that is shown is to negate each of the false conceptions of imputation and slander, so there are two commitments, but the nature of reality, the union of the two truths, is beyond negation, establishment, exclusion, and placement. Therefore, in the equality of the nature of reality, appearance and emptiness, the two truths, also exist without being separated from each other, so in any case, the two commitments of negation and establishment are not established as true by their own nature at all, so it should be known that there is no commitment to negation and establishment. Even so, when the subsequent attainment is the object of conventional terms, whatever and whatever is committed to the two negations and establishments that depend on the two truths, it is because the commitment is made only in terms of the conventional appearance, and, in the stage, the meaning of attainment of the valid cognitions that separately examine the two truths, how the two negations and establishments are decided separately, so for the time being it is true that there is no contradiction in that appearance and it is validly established.
Chinese
因此。而且，由于这并非自宗的究竟见地，所以名言谛受到以理智审查的责难等三种过失，在任何情况下都不会发生，因为显现的世俗事物也是依赖而生的缘起，并且不离一和多，因此不能被胜义谛的理智所审查。如是说： “除了缘起之外，没有任何法存在。因此，除了空性之外，没有任何法存在。” 如是说。空性无实有也是依赖而安立的世俗缘起，因此不能被理智所审查。实有和无实有是世俗。如是说。因此，在究竟义上，破立或者空显二者，就像梦中的儿子和他死去一样，在名言基础上没有成立是相同的，但在暂时情况下，破立二者依赖于各自的二谛，所以在名言中显现的方式不会被阻止，仅仅是假立而已。入中观论中说： “破立二者皆是破，对于实有破立皆无。” 如是说。第二，未经观察的世俗等，由两个偈颂和三个句子的方式来阐述。也就是说，未经观察的世间世俗的仅仅存在，也只是在显现方式上是名言存在，而不是在实有状态上存在。无有真实，被胜义谛理智所见的空性，被认为是实有状态，这也只是相对于显现方式的世俗谛而言的胜义谛，如果相对于究竟的无别真如，那么仅仅是胜义谛的同类或者相似的胜义谛，并非究竟的胜义谛，因此也属于名言的范畴。如果这样的二谛，由于状态和显现方式不同而相互矛盾，那么认为二谛是不同的，就会出现经部《解深密经》中所说的四种过失。即使现量证悟了胜义谛，但由于世俗谛是单独观察的，因此证悟胜义谛后也不会获得涅槃，并且由于胜义谛与世俗谛不同，因此它不会是显现的法性，并且由于二谛的体性不同，因此仅仅是没有完全成立的世俗
English
Therefore. Moreover, since this is not the ultimate view of one's own system, the three faults such as the nominal truth being subject to rational examination do not occur in any way, because the compounded phenomena that appear are also dependent origination that arises from dependence, and since they are inseparable from one and many, they cannot be examined by the wisdom that examines the ultimate. As it is said: "Apart from dependent arising, there is no dharma. Therefore, apart from emptiness, there is no dharma." As it is said. Emptiness, which is non-existent, is also a dependent origination that is established based on dependence, therefore it cannot be examined by reason. Existence and non-existence are compounded. As it is said. Therefore, in the ultimate meaning, negation and affirmation, or emptiness and appearance, are both like a dream son and his death, which are the same in that they are not established on a nominal basis, but in the temporary situation, the two negations and affirmations depend on their respective two truths, so the way they appear in name does not prevent them from being merely imputed. In the Entering the Middle Way, it says: "Both negation and affirmation are only negation. There is neither negation nor affirmation for the real." As it is said. Second, the unexamined fame, etc., is explained by two verses and three lines. That is, the mere existence of the unexamined worldly fame is only a nominal existence in the way it appears, but it is not an existence in the ultimate state. The emptiness seen by the wisdom that examines the ultimate truth, which is without truth, is considered to be the ultimate state, which is only the ultimate truth in relation to the conventional truth of the way it appears. If it is relative to the ultimate, undifferentiated reality, then it is only a category of ultimate truth or a similar ultimate truth, not the ultimate ultimate truth, so it also belongs to the category of name. If these two truths are contradictory because of the difference between the state and the way they appear, then there will be four faults in considering the two truths to be different, as stated in the Sutra Unraveling of Intent. Even if the ultimate truth is directly realized, one will not attain nirvana after realizing the ultimate truth because the conventional truth is observed separately, and because the ultimate truth is different from the conventional truth, it will not be the nature of the appearing phenomena, and because the nature of the two truths is different, the conventional truth that is not completely established is only
Chinese
并且会成为不合理的，因为即使在获得涅槃的时候，也会单独执着于世俗谛，因此，在一个人的相续中，染污和清净二者会同时存在，这是第四个过失。此外，如果这两种真谛的安立和显现不是相互独立的，而是相同的，那么也会受到真谛二者相同这四个过失的损害，如前所述：就像每个凡夫都能看到世俗谛一样，也会看到胜义谛，这是不合理的；就像依赖世俗谛会增长烦恼一样，依赖胜义谛也会增长烦恼，这是不合理的；就像胜义谛没有差别一样，世俗谛也没有差别，这是不合理的；就像世俗谛不需要在所见所闻之外寻找一样，胜义谛也会变成这样，这是不合理的。因此，不应该承认安立和显现是一体或异体。行蕴的自性和胜义的特征是，一体和异体都无法描述的特征。无论谁认为是一体还是异体，他们都陷入了不正确的观点。如是说。第三，通过这种方式，佛等以三颂和两句偈颂来阐述。如上所述，不承认安立和显现是一体或异体的方式，仅仅是从安住的方式和显现的方式上来说佛和众生，如果认为众生是因，佛是果，那就是被称为小乘的观点，应该知道这不是自己的宗派。因此，在自己的宗派中，由于不承认安立和显现是一体或异体，如果众生是佛，那么就会变成能够显现具有妙相好庄严的佛陀，并且所有的道、禅修和修行都会变得毫无意义，因为果存在于因中，所以必须承认吃食物就是吃不净之物等等，通过这些道理来损害是完全没有的。众生的安住方式就是佛，但由于众生被自己显现的突发性的障碍所遮蔽，所以无法显现为佛，因此不显现为佛，为了去除突发性的障碍，必须努力修道和修行。这是自他双方都必须承认的，你自己也