English
If it relies, it contradicts the two statements: "Words and letters cannot express." If it does not rely, it contradicts "By mere expression, one sees that itself." Furthermore, it would lead to the meaning not being definitively established, and moreover, that meaning must rely on terminology, which is contradictory. If asked, the answer is: Merely expressing or merely representing depends on conditions. If asked: Then will the previous fault occur? The answer is: That meaning, the nature of the mind as it is, cannot be expressed by anyone through words and letters, etc., so it can only be said as such. To merely indicate this name, even Vajrasattva cannot express it. Originally, the reality of words and the path of words are cut off. The nature of mind itself is the self-nature of all. What need is there for sound, expression, or designation? The Victorious Ones have said it is difficult to stabilize and examine. Nevertheless, for the sake of those to be tamed, it is necessary to express the inexpressible with words, because the very statement "Words and letters cannot express" becomes words and letters. For example, although one clings to the name of the nameless, it itself can express the name. As stated in the All-Creating Tantra: "Unborn, unrepresented, unceasing." And "The inexpressible, free from imputation, is wisdom." The Ten Sutras say: "That meaning which cannot be represented, cannot be understood without representation. By words, represent the unrepresentable meaning, so that the unrepresentable may be understood." The Differentiation Treatise says: "Therein, to establish it as it is, by words that express it as it is, just as white represents white, it represents that itself by transcending thought and expression." Thus, the doubt is dispelled. The third refutation of the argument is: Does this unanalyzable reason possess measurability or not? If it is like the first case, it would be no different from that which is analyzable. If it is like the second case, it would lead to complete imputation, because the non-existent is not measured. If asked, the answer is: This is the teaching of the previous lamas and the view of Ruya. The first view is that although it possesses measurability, there is a difference in the speed of understanding in the way of measuring. For example, when looking at Samye Monastery, the lame and the swift have no difference in words, but there is a difference in the speed of walking. Thus it is said. The second view of Ruya is: Although it possesses measurability, the measurability of these two reasons is different. The unanalyzable measurability is the reality itself. The analyzable measurability is samsara and nirvana.
Chinese
据说，衡量的方法也有逐渐衡量和一次性衡量两种区别。第二，通过研究理解的论证有三种：计数。第一，简要地说明。校正。由于没有研究，所以一个方面是后面的，即通过可以研究的论证来解脱相续。考察的对象是前面在衡量时所说的轮回和涅槃的事物，这些事物成为意识的活动范围，以各自领悟的智慧为因，以下面的经文和口诀的论证为缘。在确定时，以符合意义的论证来如实地确定声音，以不符合意义的论证来确定不如实的声音。近空法狮子说：有声音意义相符的论证和声音意义不相符的论证两种。藏巴认为，要确立的事物和确立的论证是相符的两种论证。那么，是否用一个声音意义不相符的论证来确定呢？回答是肯定的，虽然从名相理论的角度来看，相违的论证、不确定的论证、未成立的论证这三种过失很大，但从密宗的角度来看，即使是相违也能确定。喜金刚说：空，为什么显现？因为存在显现的缘故。显现，为什么是空？因为存在空性的缘故。就像十六种论证，在妙吉祥友处安立的那样。不确定也能确定，如：是显现。是空性。既不是显现。也不是空性。等等。未成立也能确定，如《大虚空经》中说：此极秘密之法性，非从他耳所能闻。如是舌之权，于彼言说无尘许。第二，广说分为两种：词义不符的论证和词义相符的论证。第一种分为两种：计数。第一，举例说明。校正。简要说明之后，与意义不符的论证的例子也像能表示意义一样。例如，火，有火的性质，因为有烟的缘故。不相符的例子就像水蒸气一样。从水蒸气开始确立
English
It is said that there are two kinds of measurement methods: gradual measurement and one-time measurement. Second, there are three kinds of arguments that are understood through research: counting. First, a brief explanation. Correction. Because there is no research, one aspect is the latter, that is, the argument that can be researched liberates the continuum. The objects of investigation are the objects of samsara and nirvana mentioned earlier in the measurement, which become the scope of activity of consciousness, with the wisdom of understanding each as the cause, and the arguments of the following scriptures and oral instructions as the condition. In determining, the sound is determined as it is with the argument that conforms to the meaning, and the sound that is not true is determined with the argument that does not conform to the meaning. Nyikong Chokyi Senge said: There are two kinds of arguments: arguments that match the sound and meaning, and arguments that do not match the sound and meaning. Tsangpa believes that the things to be established and the arguments to be established are two kinds of arguments that are consistent. So, is it determined by an argument that does not match the sound and meaning? The answer is yes, although from the perspective of nomenclature theory, the three faults of contradictory arguments, uncertain arguments, and unestablished arguments are very large, but from the perspective of tantric Buddhism, even contradiction can be determined. Garab Dorje said: Empty, why does it appear? Because there is appearance. Appearance, why is it empty? Because there is emptiness. Like the sixteen arguments, which are established in Manjushri Mitra. Uncertainty can also be determined, such as: is appearance. Is emptiness. Neither is appearance. Nor is it emptiness. and so on. Unestablished can also be determined, such as in the Great Void Sutra: This most secret Dharma nature cannot be heard from other ears. Likewise, the power of the tongue has no dust to say about it. Second, the detailed explanation is divided into two types: arguments that do not match the meaning of the words and arguments that match the meaning of the words. The first type is divided into two types: counting. First, give an example. Correction. After a brief explanation, the example of an argument that does not match the meaning is like being able to express the meaning. For example, fire, which has the nature of fire, because there is smoke. An inconsistent example is like water vapor. Establish from water vapor
Chinese
如果火熄灭了，作为标志的烟也会消失。这是一个不一致的例子。 那么，这些是如何成为理解的工具的呢？ 当标志烟存在时，通过暗示和理解，要证明的火也存在。 这是一个随同的例子。 同样，由于例子成为了理解的工具，不一致的例子也象征了意义。 第二，意义的扩展有四个方面：列举。 第一，难以展示超越了象征实相之境。 直言。 因为内外轮回涅槃的一切法都超越了显现、空性、常、断等等所有的边。 由于中观不否定或抛弃任何显现、空性、常、断等等的边，所以无法像这个例子一样，将意义指向一个方面。 难以用语言表达其自性，也难以用心智去衡量。 如果意义的法性成立于一个方面，就无法在所有方面显现。 因为它什么也不是，所以它只能显现为一切。 因为它远离了一个方面和所有方面，所以从它的界限中，一切方面都能无碍地显现。 例如，观察大种，天空没有任何形状和颜色。 由于因缘，会显现彩虹、云、蒸汽等等的形状和颜色。 因此，没有舍弃任何可能显现的事物，并且自然地远离了自性。 第二，如何象征的必要性。 直言。 然而，这个词语象征着将不一致的事物变得一致。 为了消除对存在、不存在、显现、空性等等的偏见和执着，所以展示了不存在、存在、空性和显现。《宝藏论》中说：我的教诲具有深意。为了消除有边的执着，所以说无。为了消除无边的执着，所以说有。为了消除两者，所以说无二。为了消除无二，所以说自解脱。 像这样，对于与意义不一致的论证进行确立，也可以分为三个方面。 第一，意义是无边的，但论证的边没有被舍弃：执着的显现，作为所立宗，从是的方式来说，超越了一个方面的边，因为没有舍弃任何边。 例如，就像天空一样。 第二，对于什么也不是的意义，展示了什么也不是的论证：仅仅显现为事物，作为所立宗，从是的方式来说，什么也不是。
English
If the fire is extinguished, the sign, smoke, will also disappear. That is a dissimilar example. How do these function as means of understanding? When the sign, smoke, is present, it implicitly indicates and leads to the understanding that the fire, which is to be proven, is also present. This is an example of concomitance. Furthermore, since the example functions as a means of understanding, the dissimilar example symbolizes the meaning. Secondly, the detailed meaning has four aspects: enumeration. First, it is difficult to show that it transcends the realm of representing the nature of reality. Directly. Since all phenomena of samsara and nirvana, internal and external, transcend all extremes such as appearance, emptiness, permanence, cessation, etc., and since the Middle Way does not negate or abandon any of these extremes of appearance, emptiness, permanence, cessation, etc., it is impossible to point to the meaning in one direction, saying, 'This meaning is like this example.' It is difficult to express its own nature in words and to examine it with the mind. If that meaning, the nature of reality, were established in one aspect, it would not be possible to appear in all aspects. Because it is not established as anything, it only appears as everything. Because it is separate from one aspect and all aspects, from its expanse, all aspects arise without obstruction. For example, when looking at the great elements, the sky is devoid of all shapes and colors. Due to conditions, shapes and colors of rainbows, clouds, vapors, etc., appear. Therefore, nothing that can appear is abandoned, and self-nature is naturally absent. Second, the great need for how it is symbolized. Directly. However, the word 'however' is a word that shows the dissimilar becoming similar. In order to liberate from clinging to and fixating on aspects and categories such as being, non-being, appearance, emptiness, etc., non-being, being, emptiness, and appearance are shown. From the Treasury: 'My teachings have a profound meaning. In order to liberate from the extreme of existence, it is taught as non-existence. In order to liberate from the extreme of non-existence, it is taught as existence. In order to liberate from both, it is taught as non-duality. In order to liberate from non-duality, self-liberation is taught.' Thus, establishing the reasoning that is inconsistent with the meaning can also be done in three ways. First, the meaning is free from extremes, but the extreme of reasoning is not abandoned: The appearance of clinging, the subject, from the way it is, is beyond the extreme of one aspect, because no extreme is abandoned. For example, like the sky. Second, for the meaning that is nothing at all, the reasoning that is nothing at all is shown: Merely appearing as an entity, the subject, from the way it is, is nothing at all.
Chinese
因为显现为任何现象，例如樟脑一样。 第三，对于不舍弃任何意义边际而显示无边际的理证是：仅仅显现为事物，作为有法，没有落入任何边际的一方，因为从显现的方式来看，没有舍弃任何边际。例如，大种在虚空界中显现彩虹等。 这些似乎在词语上不一致，但意义一致，因此在意义上理解为词语。 第三，理证有两种：列举。第一，显示一切是和什么也不是的理证是任运自成。陈述。简而言之，在心性平等性的状态中，轮回和涅槃的法性如何命名，如心中所想般显现，并且在自明觉的妙力中转变为任何事物，因此显现为轮回和涅槃内外一切事物的体性。意义是，心性以譬喻象征，并且无偏袒地在一切处自显现，因此是任何事物。例如，心之法性中，显现空性任何一方都没有成立，所以说不是。因为那个理证，所以任何一方也不是，因为无偏袒地一切是，所以是任何事物。因此，心性在离边的平等性状态中，轮回和涅槃的一切法都是任运自成的。 第二，显示不舍弃和不具备的理证是无边际。陈述。心性自生的智慧，因为没有限制显现空性等一切边际的一方和类别，所以远离显现空性每一方的所有边际。因为在无偏袒中自显现，所以是不离一切边际的自性。因此，因为没有舍弃显现空性等任何边际，所以不具备任何一方。因为一切边际在心性中自显现而不分离，所以说远离每一方的所有边际。 第四，以理证确定之方式。陈述。这样，通过从确定心之法性的体性的角度来确定，理证变得广阔。也就是说，对于不舍弃任何边际，因为没有落入任何一方，所以不具备。显现空性，一多，常断，有无等等，因为没有舍弃任何戏论的边际，所以不分离。分离时，与显现的边际分离，没有成立为任何事物的体性。