Chinese
是故。第三，以因或道等六个偈颂来阐述。如此，以因或道的正见，以分别考察二谛之量，认为诸法在胜义中是空性或无有，以及在名言世俗中显现或有，这两种对二谛各自的观点，都是中观派自己的宗派。否则，如果把胜义中无有或空性作为自己的宗派，而把世俗中有的观点推给其他人，这是不合理也不如法的。如果那样，那样的中观派的自宗就变成了胜义中彻底的空性，并且基、道、果的世俗显现，都变成了把无有执为有的错乱显现，因此什么也没有。这样就对基、道、果的所有显现施加了难以忍受的诽谤。如果那样的道最终圆满成佛时，远离一切障碍的法身，也因为显空分离而只剩下彻底的空性，或者变成了断灭空，如同虚空一般，认为果法的功德，如二智等什么也没有，这就像小乘的声闻缘觉，认为自己的道的果，是如同木柴烧尽的火焰般，无余涅槃或寂灭。同样，如果认为那样的中观自宗，大乘的现证圆满成佛，也如同油尽灯灭般，果法的功德全部消失，与小乘的无余涅槃在意义上没有丝毫差别。因此，对显空双运的法界显现的二智等果法的功德，施加了极其难以忍受的诽谤。因此，像断灭空虚空一样的有情，是无与伦比的释迦狮子的教法的核心——显空双运的盗贼，是破坏甚深真实义的圣法的罪人。全知胜者在众多经续中都明确宣说了这些，并以正确的理智也彻底驳斥了显空二谛。
English
Therefore. Third, it is explained by six verses such as the cause or the path. Thus, with the Madhyamaka of cause or path, by the measure of separately examining the two truths, it is considered that all phenomena are empty or non-existent in the ultimate sense, and that they appear or exist merely in name and convention. Both of these views on the two truths are the tenets of the Madhyamaka school itself. Otherwise, if one takes the non-existence or emptiness in the ultimate sense as one's own tenet, and pushes the view of existence in the conventional sense to others, this is neither reasonable nor lawful. If that were the case, then the Madhyamaka's own tenet would become a complete emptiness in the ultimate sense, and all the conventional appearances of the ground, path, and fruit would become mistaken appearances of grasping onto non-existence as existence, so there would be nothing. In this way, unbearable slanders are cast upon all the appearances of the ground, path, and fruit. If such a path is ultimately perfected and one becomes a Buddha, the Dharmakaya, which is free from all obscurations, would also be separated from appearance and emptiness, leaving only complete emptiness, or becoming a nihilistic emptiness like the sky. It is believed that there are no qualities of the fruit Dharma, such as the two wisdoms. This is like the Hearers and Solitary Realizers of the Lesser Vehicle, who believe that the fruit of their path is like a fire that has consumed all its fuel, a nirvana without remainder or extinction. Similarly, if one believes in such a Madhyamaka tenet, the Mahayana's actual realization of complete Buddhahood would also be like a lamp that has run out of oil, with all the qualities of the fruit Dharma disappearing, and there would be no difference in meaning from the Lesser Vehicle's nirvana without remainder. Therefore, unbearable slanders are cast upon the qualities of the fruit Dharma, such as the two wisdoms, which are the manifestation of the realm of the union of appearance and emptiness. Therefore, such a sentient being, who is like a nihilistic empty sky, is the thief of the essence of the teachings of the incomparable Shakya Lion—the union of appearance and emptiness—and is a sinner who destroys the sacred Dharma of profound definitive meaning. The all-knowing Victor has clearly proclaimed these in many sutras and tantras, and with correct reasoning, he has also thoroughly refuted the two truths of appearance and emptiness.
Chinese
如果以分别念执着于显空分离的断灭空性，像这样主张自性，以名言量无法成立，对于实有之事却极力否认，那么以真假二谛的辨别量，以正确的途径，用不可磨灭的金刚之火，像焚烧树根一样焚烧显空分离并加以否认的断灭空性之邪见山，使其灰飞烟灭，因为能够彻底摧毁，所以要知道这是理智不可避免的损害。第二部分有三点：认识到通过方便产生的圣道证悟的智慧，即双运大中观的自性。通过教理和逻辑证明，它是具有一切殊胜特性的、超越思维、不可言说的智慧。此外，通过各自的觉悟获得清晰的显现，从而得出后续的殊胜结论，表明它不像非理性的行为者。第一点，因此，中观等五颂三句表明：因此，在所有确立实相的中观论典和经论中，如果以分别辨别显空二谛的量所引导的智慧，即因之中观，没有通过理智如理如实地进行辨别和成立，那么双运果之中观或果双运的智慧本身就不会成立。因此，暂时将一切事物以显空二谛的方式，通过辨别二谛的正确理智来确定，然而，果实，即实相，无有分别，或者显空双运，无有戏论，在平等性中成立和证悟，要知道这是因和果，显宗和密宗的教义精髓，最深奥和究竟的关键。因此，那些远离尘垢的圣者等持双运的智慧的真实本体，不是在道之中观的阶段，以交替辨别和修习的方式，像次第断除二边一样，而是同时断除二边或四边或八边或三十二边，不住于任何肯定或否定，因为是超越思维的双运智慧，所以是中观，也是大中观。这样，如果以交替修习真假二谛的方式，那么何时
English
If, through conceptualization, one clings to the nihilistic emptiness that separates appearance and emptiness, asserting such a nature, it cannot be established by valid conventional cognition. Denying what exists as real, then with the discriminating valid cognition of the two truths, through the correct path, with the indestructible vajra fire, like burning roots, burn the mountain of wrong views of nihilistic emptiness that separates and denies appearance and emptiness, utterly destroying it. Because it can completely destroy, know that this is an unavoidable harm by reason. The second part has three points: Recognizing the nature of the wisdom of union, the Great Madhyamaka, realized through the noble path arising from skillful means. Proving through scripture and logic that it is the wisdom beyond thought, speech, and expression, endowed with all supreme qualities. Furthermore, by gaining clear appearance in one's own awareness, one draws supreme subsequent certainty, showing that it is not like an irrational actor. First, therefore, the five verses and three lines of the Madhyamaka, etc., indicate: Therefore, in all Madhyamaka treatises and scriptures that establish the nature of reality, if the wisdom of the cause, the Madhyamaka itself, which is led by the valid cognition that separately examines appearance and emptiness, the two truths, is not properly examined and correctly established by reason, then the Madhyamaka of the resultant union or the wisdom of the resultant union itself will not be established. Therefore, for the time being, all phenomena are determined in the manner of appearance and emptiness, the two truths, by the correct reasoning that distinguishes the two truths. However, the result, the nature of reality, is inseparable, or the union of appearance and emptiness, free from elaboration, established and realized in equality. Know that this is the essence of the teachings of cause and effect, Sutra and Tantra, the deepest and ultimate key. Therefore, the actual essence of the wisdom of the noble ones' equipoise union, which is free from dust, is not like gradually abandoning the two extremes by alternately examining and meditating in the stage of the Madhyamaka of the path, but rather simultaneously abandoning all of the two, four, eight, or thirty-two extremes, not abiding in any affirmation or negation. Because it is the wisdom of union that transcends thought, it is Madhyamaka and also Great Madhyamaka. In this way, if one meditates on the two truths alternately, then when
Chinese
在没有真正触及到脱离轮换的结合之智慧之前，那之前所有胜者的意之精华或核心，最终的中观结合大智慧本身并非真实。例如，就像钻木和钻木的底座两木不分离，迅速摩擦的力量所产生的火，会将自身所产生的两木完全烧尽一样，分别考察显现空性和二谛的两种量之无垢智慧，以聚集的步伐之力产生或引导的二谛或显现空性无二而结合的智慧之火，会将存在和不存在、是和不是等等四边戏论，以及二取之因全部完全寂灭的圣者等持，境与有境无二的智慧本身，被安立为二谛结合的究竟果位中观之名。第二，二谛方面等十个偈颂和两句偈颂所说，如此显现空性和二谛二者不落入各自的方面，无矛盾地结合，对此以后得分别的智慧衡量，显现世俗谛和空性胜义谛，以及二谛结合的离边大中观，只是以名称或术语的方式进行分别安立和阐述，但实际上超越了言语概念的范畴，在圣者无二等持的结合大智慧面前，显现、空性和结合的自性并非这个和那个，没有任何可以分别指定的事物。显现世俗谛是名言辨析的量之境或所得，空性无自性是胜义辨析的量之境或所得，二谛结合无二是安立于二者无分别混合的部分。因此，这些是排除他者的声音和概念的境地。因此，超越言语概念的圣者等持的真实，仅仅安立为各自的觉性无二的智慧，从而脱离一切戏论，成为有相和无相等持。
English
Until one has actually touched the wisdom of union that is free from alternation, until then, the ultimate Madhyamaka union great wisdom, which is the essence or core of the intention of all the Victorious Ones, is not itself real. For example, just as the fire that arises from the power of rapidly rubbing the two woods of the rubbing wood and the base of the rubbing wood without separating them, will completely burn the two woods from which it arose, similarly, the wisdom that is free from the defilements of the two valid cognitions that examine appearance and emptiness, and the two truths separately, is generated or led by the power of the steps of gathering. The fire of wisdom that unites the two truths or appearance and emptiness without duality will completely pacify all the causes of duality, the four extremes of elaboration, such as existence and non-existence, being and non-being, etc., and the wisdom itself, which is the noble equipoise of complete pacification, the object and the subject being non-dual, is nominally stated as the ultimate fruit of the union of the two truths, and is established as the Middle Way. Secondly, the ten verses and two lines of verses that say, "In the direction of the two truths, etc.," thus, without falling into the respective sides of appearance, emptiness, and the two truths, that which is united without contradiction is measured by the wisdom of subsequent discrimination, and appearance is the conventional truth, emptiness is the ultimate truth, and the union of the two truths is the great Middle Way free from extremes, which is nominally established and explained only in terms of names or terms, but in reality, it transcends the realm of sound and concept, and in the presence of the great wisdom of union, which is the non-dual equipoise of the noble ones, the nature of appearance, emptiness, and union is not this or that, and there is nothing that can be specifically designated. Appearance, the conventional truth, is the object or attainment of the measure of nominal analysis, emptiness, the absence of self-nature, is the object or attainment of the measure of ultimate analysis, and the union of non-duality is established in the part where the two are mixed without distinction. Therefore, these are the realms of sounds and concepts that exclude others. Therefore, the reality of the noble equipoise that transcends those terms of sound and concept is merely established as the wisdom of the non-duality of one's own awareness, and thus, having become free from all elaborations, it becomes equipoise with and without appearance, and so on.
Chinese
而且所有这些词语，都落入显现和空性各自的范畴，并且是声音和分别念的对象。因此，正如上面所说的那样，在圣者的等持大智慧面前，从理证上来说是不能成立的，或者说是不会成立的。因此，只要显现和空性各自显现，并且以交替的方式如实修持这二谛，就是具有二取显现的心和心所的智慧。当什么时候不再修持交替的二谛，并且也现量见到或获得圣者的等持双运无二智慧之时，以胜义谛进行分析的量，就会断定或确定蕴、界、处等所破之法是无自性的，从而完全超越了无遮遣、舍弃显现的单空，如同没有树心的树木一样，并且不会以空性是遮止者、显现是所遮止的方式，显现为显现和空性截然分开，当一切二取显现都消失时，也仍然不会断绝显现部分的，具备一切方便之相的，一切相中最殊胜的智慧，空性离戏大本体就会现前。因此，具种性的文殊名称说： 蕴等分析即空性，犹如水树无心要， 具足一切胜妙相，空性不与彼相同。 并且，双运大中观、俱生大印、光明大圆满等等，具有许多表示的术语或名称的异名，是超越一切心和心所的无二智慧，是法性周遍一切的大本体。因此，其他的，也就是任何具有能取所取二取显现的心或分别念，都是不可思议的。如云：言思及表达，皆不能及度。 像这样，不可思议的智慧，不是任何声音和分别念的对象。因此，也不是无遮遣、舍弃显现的断灭空，也不是非遮遣，不是以自己的体性不空，而是以其他的所破为空，以及没有二谛的二取显现，却安立为境和有境等等。二谛体性各异，以及显现和空性混合的双运等等，一切戏论的相