English
The extreme of "-pa'i mtha'" (existence), and the word "Madhyamaka," both are the Madhyamaka that is separate from both, and it is also invisible and unestablished. Because the two extremes of dependence, existence and non-existence, are not established. For example, just as there is no shore on this side if there is no shore on the other side. Thus, even if the meaning of realizing all dharmas as being free from extremes is applied to the Samaya of Tā (Tatha?), the words should be transformed, and from under the "two," in terms of meaning, the object to be cut, life, and the cutter, the person, both are subjects. Regarding the transformation of the meaning of the words above, even if it is nominally labeled as life, in terms of meaning, it cannot be cut. Because in terms of meaning, there is no life. Also, from below, grasping life and person is merely a reversed, mistaken delusion. The analogy is, as mentioned above, the life of a sentient being appearing like an illusion, like an eye being pierced by a person. Furthermore, if explained from the perspective of instructions, here, because of realizing the equality of all dharmas, the delusion of grasping life as something to be cut and the cutter as two, and purifying these, the unfree birth is prevented. By preventing birth, one is separated from death, and I think that is the true Samaya of cutting life. Second, "both truths" means that taking what is not given, the object to be taken and the taker, both are not established even as objects of consciousness from the perspective of ultimate truth. From the perspective of conventional truth, both the object to be taken and the taker are empty of inherent nature, so they are non-dual. Transform the words, from under the "two." Realizing in this way, no matter what is taken, in terms of meaning, nothing is taken. Before that, there is no other's property and taking what is not given. If it is not established there, then again from below, there is no other's property and taking what is not given. Because all dharmas are realized as one in the realm of suchness. The analogy is, as mentioned above, like the enjoyment of illusory joy, emanating from oneself and being enjoyed by oneself, it is not different. Third, "dharmas" refers to all that cling to their own characteristics. From below, due to attachment to these, different names and words are falsely imputed and used, all are merely false, because the nature of truth is not established separately. The analogy is like the illusion mentioned above. And, other examples of untruth are dreams, etc. Therefore, from below, being empty of truth, in the very falsity of inherent nature, one can only say non-existence, not existence.
Chinese
因为以虚假的邪见等行事，仅是名言上安立为虚假，实际上并不存在。最后，所谓的不执著，是因为在真实的意义上，没有执著者和执著的对境。所谓的执著，是因为没有证悟，在错觉中显现为二元。因此，在执著的当下，就证悟到没有成立，所以执著的对境和有境二者是不存在的。如此证悟，即使享用也不执著，是梵行的殊胜。因为被方便所摄持，即使享用也能控制普通的贪欲，所以是国王。如此，因为对无分别的意义非常执著，所以与真实的意义不分离，因此是伟大的。简略指示分类有三种，首先是观察正文。第二，不舍弃，即从愚痴、贪著等五种烦恼中，以“不舍弃”来说明，这里有四点：不舍弃烦恼是秘密还是公开？是权宜之说还是究竟之说？不舍弃的理由？不舍弃的必要？第一，对非器是秘密，对具器是应该公开的。第二，对小根器说是权宜之说，这并不合理，因为这个乘不是小根器的境界，而且不舍弃烦恼也不能作为权宜之说来宣说。这对大根器来说是究竟之说。第三，以理证来成立，什么是理证呢？显现为五种烦恼的法，不是应该舍弃的，因为没有成立应该舍弃的实物，而且因为是自性广大的，而且这条道路是善巧方便的。例如，海市蜃楼不需要鹿的努力，儿子享用父亲的财产，有翅膀的鸟在空中飞翔一样。如果说这些理证没有成立，那么成立第一个道理是：例如，在花色的绳子上误认为是蛇的时候，蛇是不存在的，是绳子。在那里没有成立，是每一根细毛。在那里也没有成立，是微尘。在那里也没有成立，就像没有自性一样。当众生的意识流误认为五种烦恼的时候，烦恼不是在其他地方成立的，而是各自的心。如果观察和分析心，中观派也
English
Because of acting with false wrong views, it is merely nominally established as false, but it does not actually exist. Finally, the so-called non-attachment is because, in the true sense, there is no one who is attached and no object of attachment. The so-called attachment is because it is not realized, and in illusion, it appears as duality. Therefore, in the very moment of attachment, it is realized that it is not established, so the object and subject of attachment do not exist. Such realization, even if enjoyed, is not attached, and is the supreme of pure conduct. Because it is seized by skillful means, even if enjoyed, it can control ordinary desire, so it is a king. Thus, because of being extremely attached to the meaning of non-duality, it is inseparable from the true meaning, therefore it is great. Briefly indicating the categories, there are three. First, examine the text. Second, what is not abandoned, that is, from the five afflictions such as ignorance and attachment, it is explained by "not abandoning," and there are four points here: Is not abandoning afflictions secret or public? Is it provisional or definitive? What is the reason for not abandoning? What is the necessity of not abandoning? First, it is secret to non-vessels, and it should be made public to vessels. Second, saying it is provisional to those of small capacity is not reasonable, because this vehicle is not the realm of small capacity, and not abandoning afflictions cannot be taught as a provisional teaching. This is definitive for those of great capacity. Third, establishing it with reasoning, what is the reasoning? The phenomena that appear as the five afflictions are not to be abandoned, because the substance to be abandoned is not established, and because it is of great nature, and because this path is skillful in means. For example, a mirage does not require the effort of a deer, a son enjoys his father's wealth, and a winged bird flies in the sky. If it is said that these reasons are not established, then establishing the first reason is: for example, when a colorful rope is mistaken for a snake, the snake does not exist, it is a rope. There it is not established, it is each strand of hair. There it is also not established, it is a particle. There it is also not established, just like having no self-nature. When the consciousness stream of sentient beings is mistaken for the five afflictions, the afflictions are not established elsewhere, but are each's own mind. If the mind is observed and analyzed, even the Madhyamikas
Chinese
如果认识到远离了一和多，那么在这里认识到一切法的自性在任何边都不成立，更不用说观察所断之物的实有成立了。因为在这里，作为所断之物的法，不成立，因为一切法都空性于各自的自性，如同虚空一般。像这样，在所断之物的实有不成立的情况下，断除它就像是在海市蜃楼中努力寻找野兽一样，是智慧错乱的自性。第二种方式的成立，所谓“大”就是真实的正五毒，哪五毒呢？对于胜者的意，不把不同的法分成派别的愚痴，与法性的意义不分离的贪欲，从无明或邪分别中解脱的嗔恨，不退失于真实意义的慢，遮止和消除恶见的嫉妒。因为具备这些。或者通过理证来成立，显现为五烦恼的法，是大五智慧，因为五智慧不是从烦恼中以他体的形式成立的，就像所作和无常一样，这也是通过理证来成立的。这就像一位贤明的父亲积攒的财富，即使像比丘一样的儿子使用，也没有不予而取的罪过一样。第三种方式的成立，就像红花和莲花虽然从泥中生长，却不被泥沾染一样。这里的道中，从方便道的角度，因为获得了对风心的自在，所以结合的乐转变为俱生智。从解脱道的角度，因为将烦恼的自性确定为法性，所以认识到不成立。像这样，具备两种方便，就像有翅膀的鸟儿在空中飞翔，也没有坠落的危险一样。像这样，对于不舍弃烦恼而将其作为道用，有些人说将实有作为道用，就像嗔恨、恼怒、九兄弟一样生起的颠倒作为道用，是不合理的。如果那样，杀父之子也将会解脱。还有些人说，如果是周遍，就作为道用，意思是说嗔恨等烦恼不被阻断是显现，因为在那上面没有自性的周遍存在，所以它会成为道用。但烦恼不会成为道用。
English
If one realizes the separation from one and many, then here, realizing that the nature of all dharmas is not established on any extreme, what need is there to even mention observing the real existence of what is to be abandoned? Because here, the dharma that is the object to be abandoned is not established, because all dharmas are empty of their own self-nature, like the sky. Like that, while the real existence of what is to be abandoned is not established, abandoning it is like striving to hunt a wild animal in a mirage, it is the nature of perverted wisdom. The establishment of the second way, what is called "great" is the true five poisons, which are they? For the mind of the Victorious Ones, the ignorance of not dividing different dharmas into factions, the attachment that is inseparable from the meaning of dharmata, the hatred that liberates from ignorance or wrong conceptions, the pride that does not diminish from the true meaning, and the jealousy that prevents and eliminates wrong views. Because it possesses these. Or, it is established through reasoning, the dharmas that appear as the five afflictions are the five great wisdoms, because the five wisdoms are not established as other entities from the afflictions, like what is made and impermanence, this is also established through reasoning. That is like the wealth accumulated by a wise father, even if a son like a monk uses it, there is no fault of taking what is not given. The establishment of the third way, like saffron and lotus, although they grow from mud, they are not stained by it. In this path, from the perspective of the path of means, because one gains control over the wind-mind, the bliss of union transforms into coemergent wisdom. From the perspective of the path of liberation, because the nature of afflictions is determined as dharmata, one realizes that it is not established. Like that, possessing two means is like a winged bird flying in the sky, yet there is no fear of falling. Like that, for not abandoning afflictions and using them as the path, some say that using the real as the path, like the reversal that arises as anger, resentment, the nine brothers, is not reasonable. If that were the case, even the son who killed his father would be liberated. Others say that if it is pervasive, it is used as the path, meaning that the afflictions such as anger are not obstructed, it is appearance, because the pervasiveness without self-nature exists on it, so it will become the path. But afflictions will not become the path.
Chinese
是的，为了将它的法性作为道。还有一些人说，将它的自性作为道，也就是当生起嗔恨等烦恼时，这是世俗谛的幻象，而它没有自性则是胜义谛的离戏，两者融合无别，就说这是道，但这不是将烦恼作为道，因为这仅仅是所知的事物的实相。那么，应该怎样做呢？如如达桑格的观点，烦恼是法性的方式，以及它成为道的方式，这两者。第一，烦恼的自相和共相没有错乱，并且了悟自相是幻象，共相是离戏，这就是。如广论中所说：烦恼自相与共相，若能不乱解其义。因此这样说。第二，在知晓因的时候，以理证确定烦恼是法性，在缘起加入，积聚资粮的时候，以具足方便的坦然态度来运用，这是一种能显现暂时和究竟果的方式。如其所说：完全清净故成道，身语意之成就，何处无有即是彼。或者，法性存在的方式就像上面不舍弃的理证中，以理证成立的那样来思考。最后，不舍弃的必要也有三个：遣除对事物的执着，迅速领悟法性真谛，以及生起对甚深教法的恭敬力。第一，譬如一位居士，因为使用火不当，烧毁了牲畜房屋等。当他执着于火的自性仅仅是热和燃烧时，因为某种因缘去了游牧的寺院，见到了火神仙人，以及火的饿鬼母亲，还有畜生中的白色火鼠，以及野兽中具有火净行者等，他们都住在火中，食物和享受也使用火。因此，他想，既然有些人以火为住所和享受，那么火就不仅仅是热和燃烧，从而从执着中解脱出来。同样，下乘行者认为烦恼仅仅是轮回的法，所以有些人舍弃和阻止它，有些人净化它，有些人转变它。