English
Sama. Examining the existence or non-existence of fruit, thereby preventing arising. Examining both, all four possibilities prevent arising. Establishing reasoning through non-affirming negation is great dependent origination. Establishing reasoning through affirming negation, such as the separation of one and many, etc., proving through reasoning and logic that what is to be proven is illusion, etc., is not complete examination, but rather not a negation; it is merely the analysis of blocking true entities, which is the establishment of affirming negation. The nature of discriminating awareness, like unborn space, is the characteristic of the ultimate truth free from elaboration, which is the view of the Svatantrika Madhyamaka. By this, it is proven that it does not exist ultimately but exists conventionally, therefore the fault of permanence and annihilation remains, and merely understanding the freedom from elaboration of discriminating awareness through mental analysis does not abide in the definitive meaning, and the discriminating awareness that prevents elaboration does not transcend the distinctions of elaboration. Secondly, the Prasangika is: by distinguishing between deluded and non-deluded minds, the two truths are distinguished. In the equipoise of noble beings and in the realm of the omniscient wisdom of the Buddhas, there is no appearance of knower and known, object and subject, just as not seeing a dream because of not reversing two and many. As stated by Master Nagarjuna: For example, due to sleep and the power of sleep, if one sees sons and women, palaces, dwellings, etc., upon awakening, they will not appear. Similarly, conventional knowledge and the eye of wisdom are veiled, and having separated from the sleep of ignorance, one does not see upon awakening. Just like that. The entry of subjective wisdom is also called peaceful cessation. When all the elaborations of mind and mental factors are completely cut off and cease, and one abides in the cessation of the great peace of the Dharmadhatu, which is free from all thought and expression, that is called the nature of non-delusion. Chandrakirti said: Since the nature of phenomena is unborn, the mind is also free from arising. Therefore, these are interdependent, and it is like knowing it through it. Since the mind arises in the form of an object, that is its object. That is the most excellent reason, and similarly, terms are dependent on cognition. And: Having completely burned and pacified all the dry firewood of knowable objects, the Victorious Ones are the Dharmakaya. At that time, there is no birth and no cessation. Mind
Chinese
如是尊身示现之，所说之境即是证悟胜义谛，其所缘乃是自性清净之法界实相。然所见虚假，心识迷乱，乃是凡夫为无明习气所染，犹如眼疾者执著于毛发乱坠之幻相。如是六道众生之境与受用，苦乐高下种种显现，皆是迷乱能取所取之相。圣者后得位中，与他共同显现之外器内情等相，此二者犹如根识有损与无损之别，立为二种世俗。如《入行论》云：见虚妄有二，根明及根损，根损者所识，于明根前妄。如是。由是之故，轮回之法，心与心所，以及所缘境之显现，皆为世俗。纵已登地，然心与心所未止息之分，以及不净之色等六识之显现，总而言之，一切所应断者，皆归于世俗之范畴，立为迷乱。此世俗亦有二种，即于根识有损者前显现之颠倒世俗，以及于无损之境前显现之真实世俗。前者如世间共许之不实显现，如二月、梦境等；后者如世间共许之真实显现，如一月等。然于二取迷乱心识之境中，似现为真实，如眼疾者见毛发乱坠，然于眼净者前则一无所有。如是，于迷乱心识前显现种种，然于圣者之等持以及迷乱止息之佛陀前，则无有任何所缘，故一切迷乱显现皆不复存在。如前所引：如眩翳力所见，毛发等乱相，彼于明目者，见彼皆不有，应知此亦尔。龙树菩萨之《中观破迷乱论》亦云：如是智者以正智，不见智日所不见，习
English
That which is manifestly shown by the body, the state that is spoken of is designated as the realization of the ultimate truth, and its object is the naturally pure nature of reality, the realm of phenomena. However, false appearances and deluded minds are defiled by the habitual tendencies of ignorance in ordinary beings, just as those with eye diseases cling to the appearance of shimmering and falling hairs as true. Thus, the realms and enjoyments of the six realms of beings, the various appearances of happiness, suffering, high and low, are the aspects of deluded grasping and being grasped. And the aspects that appear to the noble ones in their subsequent attainment, commonly with others, such as outer and inner environments, these two are established as two types of conventional truth, like the difference between sense faculties that are impaired and unimpaired. As it says in the Engaging in the Bodhisattva's Deeds: 'False seeing is of two kinds: clear sense and impaired sense. The knowledge of those with impaired senses is considered false in relation to those with good senses.' Thus, all phenomena of samsara, mind and mental factors, together with the appearance of objects, are conventional. Even when one has attained a bhumi, the aspect of mind and mental factors that has not ceased, and the appearance of the six aggregates such as impure forms, in short, all that should be abandoned is classified as conventional and established as delusion. That conventional truth is also of two kinds: the distorted conventional truth that appears to those with impaired senses, and the accurate conventional truth that appears to unimpaired objects. The former is like the appearance of two moons and dreams, which are known to be untrue in the eyes of the world, and the latter is like the appearance of one moon, which is known to be true in the eyes of the world. However, in the state of deluded minds that grasp at duality, what appears to be true is like the appearance of falling hairs to those with eye diseases, but there is nothing at all to those with clear eyes. Likewise, the various appearances to deluded minds do not appear to the noble ones in their meditative equipoise and to the Buddhas who have exhausted delusion, because there is nothing to focus on, and all deluded appearances, along with their parts, do not appear. As quoted earlier: 'Like the appearance of falling hairs and so forth due to the power of shimmering, whatever false objects are analyzed, in the same way, whatever is seen by the clear eyes, know that it is like that here.' Nagarjuna's 'Dispelling Delusion' also says: 'Likewise, wise ones with correct wisdom do not see the habitual tendencies that the sun of wisdom does not see.'
Chinese
如经中所说：“摧毁一切时，不见心及心所之境。” 意思是说，从不实执著于能取与所取等戏论的角度来看，并非由他而知，一切心与心所的烦恼寂灭于法界。 超离分别念，远离一切戏论，未触及任何宗派的法性之实相，即是胜义谛的特征。 如《中观根本慧论》所说：“非从他知寂静，不以戏论而戏论，无分别念无异义，是则彼之相。” 简而言之，佛陀圣者的心远离一切障碍，是具有深寂特征的法界；证悟此法界的全知智慧；圣者菩萨的等持智慧之体性；以及其后得之显现，即殊胜观之相，这一切都是胜义谛。 虽然以五种理性能衡量一切法无自性，但并非如自续派一般，遮破世俗谛后建立虚假，或遮破胜义谛的戏论后建立无戏论等，并非轮番安立，而是不将一切法分判为有或无等任何一边，而是将不可言说的实相引向不可思议之境，此不谬之应成派见解遮破了一切所承许之宗派。 如《回诤论》所说：“若我有少许宗，尔时于我则有失，然我无有宗，故我唯是无失者。” 以及《四百论》所说：“有与无，及有无，于彼无有方，是故于彼人，世间不能责。” 以及《宝灯论》所说：“所承诺之事物，极微尘许亦非有，因其本初无生故，如石女之子。” 如是宣说。 那么，二谛之安立也将不复存在吗？ 答：就实相而言，胜义谛与世俗谛等一切二元对立皆已超越，但在世间显现中，仅仅是假立为如此，并非如宗派的实执一般执取，如《入中论》所说：“如汝
English
As it is said in the scripture, "When all are destroyed, one does not see the mind and its objects." This means that from the perspective of not truly grasping onto the elaborations of the grasper and the grasped, it is not known from another; all the afflictions of mind and mental factors are pacified in the realm of reality. Transcending conceptualization, free from all elaborations, the nature of reality that does not touch any extreme of philosophical tenets is the characteristic of ultimate truth. As stated in the Root Wisdom, "Not known from another, peaceful, not elaborated by elaborations, without conceptualization, not different in meaning, that is its characteristic." In short, the mind of the Buddhas and noble ones, free from all obscurations, is the realm of reality characterized by profundity and peace; the omniscient wisdom that realizes this realm; the essence of the meditative equipoise wisdom of the noble Bodhisattvas; and the subsequent appearances of that, which are the aspects of superior insight—all of these are the ultimate truth. Although all phenomena are measured as being without inherent existence by these five reasonings, it is not like the Svatantrika who, after negating conventional truth, establishes falsehood, or after negating the elaborations of ultimate truth, establishes non-elaboration, etc., which are not established alternately. Rather, without dividing all phenomena into either existent or non-existent, the Prasangika view, which leads the inexpressible reality to an inconceivable state, refutes all accepted philosophical tenets. As it is said in the Refutation of Objections, "If I had any thesis, then I would have faults. Since I have no thesis, I am faultless." And as it is said in the Four Hundred, "For whom there is no পক্ষ (pakṣa, side) of existent, non-existent, or both, even in a desolate forest, no one can speak criticism against him." And as it is said in the Jewel Lamp, "The object of commitment, not even a particle exists, because it is primordially unborn, like the son of a barren woman." Thus it is taught. Then, would the establishment of the two truths also cease to exist? Answer: In terms of reality, all dualities such as ultimate truth and conventional truth are transcended, but in the appearance of the world, it is merely imputed as such, and it is not grasped as if it were a substantial adherence to a philosophical tenet, as it is said in the Entering the Middle Way, "How do you"
Chinese
如他力随所欲，世俗我亦不承认。如《三摩地王经》所说：无字之法中，何者听者何者说？于无变异作增益，听且说者亦复然。如是安住于法性，双运修习智慧与方便大悲，由此积聚智慧资粮。后得时，因知一切法如幻，由此积聚福德资粮。最终将获得法身与色身二者。如《宝鬘论》所说：诸佛之色身，从福德资粮生；法身若略说，生于智慧资粮王。如是，基为二谛中观，道为二资粮中观，果为二身双运中观。第二，微细内义大中观之理：导师具德所著中观论典《宝鬘论》中说：应成自续中观是粗浅外中观，是说由听闻而生的智者，于与外道辩论之时，及造大论典，建立大理宗之时所说。于修习微细内中观之时，则应修习瑜伽行中观。如是，于中观分内外粗细二者，前者是最后法轮之意，以不退转及三轮清净之语，显示一切法为三自性之义，广大之处，由胜幢无垢友广为开显其义理。如是，如前所说，唯识宗所说的空基是他力，所破是遍计所执，以彼空之圆成实性。此处则认为法性圆成实性为空，所破是遍计所执。如是，于他力所执之蕴界处，说为以遍计所执之我与我所空之基。空基以他力空之基是法性圆成实性，然彼空性之基永不可能存在，因为自性是与垢染和过失之事物分别的轮回之法，是暂时的
English
Like other powers as desired, I do not acknowledge conventional truths either. As stated in the Samadhiraja Sutra: In the Dharma without letters, who is the listener and who is the speaker? To the unchanging, imputing and listening and speaking also occur. Thus, abiding in suchness, uniting and meditating on wisdom and skillful means, great compassion, from this, accumulating the accumulation of wisdom. In the subsequent attainment, because of knowing all dharmas as illusory, from this, accumulating the accumulation of merit. Ultimately, one will attain both the Dharmakaya and the Rupakaya. As stated in the Ratnavali: The Rupakaya of the Buddhas arises from the accumulation of merit; the Dharmakaya, if briefly stated, arises from the accumulation of wisdom. Thus, the basis is the Madhyamaka of the two truths, the path is the Madhyamaka of the two accumulations, and the result is the Madhyamaka of the union of the two kayas. Second, the principle of the subtle inner definitive meaning Great Madhyamaka: In the Madhyamaka treatise Ratnavali by the teacher Kalandhana: Prasangika and Svatantrika Madhyamaka are the coarse outer Madhyamaka, which is spoken by those who speak of knowledge arising from hearing, at the time of debating with outsiders, and when creating great treatises and establishing great philosophical systems. When practicing the subtle inner Madhyamaka, one should meditate on the Yogacara Madhyamaka itself. Thus, the Madhyamaka is divided into outer and inner, coarse and subtle. The former is the meaning of the final turning of the wheel, and the meaning of showing all dharmas as the three natures with the words of non-retrogression and the complete purification of the three wheels, the vast places, were extensively explained in meaning by Gyaltsap Ma Phampa. Thus, as mentioned earlier, the empty basis of the Mind-Only school is other-power, and what is to be refuted is the completely imputed, with that emptiness being the established reality. Here, it is considered that the suchness established reality is empty, and what is to be refuted is the completely imputed. Thus, in the aggregates, realms, and sources that are conceived as other-powered, it is said to be the basis empty of the self and what belongs to the self that are completely imputed. The basis of emptiness, the basis empty of other-power, is the suchness established reality, but that basis of emptiness can never exist, because the nature is the temporary Dharma of samsara, which is separate from the objects of defilement and faults.