Chinese
如果在佛的境界中存在虚假的显现，那么就会有佛对显现的境产生错觉的邪见等过失。又如果认为在佛的境界中没有境的显现，那么就会有全知的智慧中断等过失。 认为所知远离边，对于中观派来说有三种：能诠的经论，所诠的意义，以及所修的中观。第一种是：经论的总集和执边的中观。前者是：般若波罗蜜多的经论等，以及诠释经部了义的，还有依靠佛语的论典，如龙树论师的理聚六论等，以及诠释了义的论典等。第二种是：世俗谛的和胜义谛的执边。前者是：说外境实有的经部行中观，以及认为唯心的瑜伽行中观。第一种是：在世俗中，这个外境的所取，如同声闻部一样，认为是微尘聚合，并且也认为它与识是各异的，因为胜义谛是远离一切边的。在《显现十七品》中说：经部世俗如幻相，境等颠倒如显现，胜义离二边。又在《玉塘》中说：经部中观在世俗中，境心虚假如幻相，显现的境心各自认为，胜义谛中无二。第二种是：如同唯识宗一样，认为一切显现都是心识，并且认为它就是正确的世俗谛，而在胜义谛中，一切法都是不生且空性的。《显现十七品》中说：瑜伽中观世俗随顺，胜义空性不生想。又在《玉塘》中说：内道瑜伽中观派，世俗虚假仅此而已，境心无二境显现，世俗唯识是何等？胜义不生视为空。这些在声闻和唯识的章节中已经详细阐述过了。胜义谛是任何事物都无法成立，并且远离一切边，这一点是共同的。胜义谛的执边是：如幻和无住。这些的观点将在下面阐述。
English
If there is a false appearance in the realm of the Buddha, then there will be faults such as the Buddha having wrong views of delusion towards the appearing object. Furthermore, if it is thought that there is no appearance of objects in the realm of the Buddha, then there will be faults such as the wisdom of omniscience being interrupted. Those who believe that knowable things are free from extremes, for the Madhyamikas, there are three: the texts that express, the meaning to be expressed, and the Madhyamika to be practiced. The first is: the collection of texts and the Madhyamika that holds to extremes. The former is: the Prajnaparamita sutras, etc., and those that represent the definitive meaning of the sutras, as well as the treatises based on the Buddha's words, such as the six collections of reasoning by Master Nagarjuna, and the treatises that represent the definitive meaning, etc. The second is: holding to the extremes of conventional truth and ultimate truth. The former is: the Madhyamika of the Sutra school, which asserts that external objects exist, and the Madhyamika of the Yoga school, which believes in mind-only. The first is: in conventional truth, this object that is apprehended externally, like the Shravakas, is believed to be an aggregation of atoms, and it is also believed to be different from consciousness, because ultimate truth is free from all extremes. In the "Seventeen Appearances" it says: The Sutra school's conventional truth is like illusion, objects are seen as appearing when they are reversed, the ultimate is free from two extremes. And in the "Yu Tang" it says: The Sutra school's Madhyamika in conventional truth, object and mind are false like illusion, the appearing object and mind are considered separate, in ultimate truth there is no duality. The second is: like the Mind-Only school, it believes that all appearances are true in the mind, and it believes that this is the correct conventional truth, while in ultimate truth, all phenomena are unborn and empty. In the "Seventeen Appearances" it says: The Yoga Madhyamika is in accordance with conventional truth, the ultimate is believed to be empty and unborn. And in the "Yu Tang" it says: The inner Yoga Madhyamika school, conventional truth is only false, object and mind are non-dual, the appearance of object and mind, what is conventional Vijnanavada like? The ultimate is seen as unborn and empty. These have been explained in detail in the sections on the Shravakas and Mind-Only. Ultimate truth is that nothing can be established and it is in accordance with being free from extremes. Holding to the extremes of ultimate truth is: like illusion and non-abiding. The views of these will be explained below.
Chinese
从中产生。所要讲述的中观之义是：在《小谛经》中说：“诸佛所说之法，皆依于二谛。”因此，所知是二谛。对其详细阐述有五点：二谛的体性、区分的阐述、是一还是异的考察、破除他人对此的邪见并确立的理路，以及远离两种宗派并阐述中观之义。首先，有些人说，胜义谛没有任何体性，而世俗谛的体性仅仅是显现。那么，胜义谛没有任何体性，这就像什么都没有的兔角一样吗？或者，体性不是固定在一个方面？如果是前者，则会陷入断灭的空性；如果是后者，那么这就是不执著于任何边见的如来藏体性，是中观派的观点。如果不是这样，对体性存在与否都一无所知，那就不是中观派，与普通人没有区别。如果世俗谛仅仅是显现，那么显现就根本没有真实性。如果承认这一点，那么全知者也会变成虚假的，这样就会出现过失。那么，应该怎样理解呢？世俗谛的体性是：未经观察、未经分析，在世俗人的心识前成立。胜义谛的体性是：圣者的无错乱等持，或者是在究竟的分析智慧面前是真实的。如《中观论》所说：“真实所见境，是名胜义谛，虚妄所见者，是名世俗谛。”又，世俗谛的体性是：具有边见的戏论。胜义谛的体性是：远离一切边见的戏论。第二，区分：世俗谛有两种，即世间世俗谛和圣者世俗谛。这二者本体并非不同，而是：事物显现的本体，相对于世间人的心识而言，是世间世俗谛；而同样的事物，相对于圣者具有显现的心识而言，则是圣者世俗谛。第一种又分为正确的世俗谛和错误的世俗谛。前者是：在世间共许的显现中能够起作用的，是正确的世俗谛；在世间共许的显现中不能起作用的，是错误的世俗谛。中观
English
arise from that. The meaning of Madhyamaka to be discussed is: As stated in the Smaller Truths Sutra, "The Buddhas teach the Dharma, relying correctly on the two truths." Therefore, the knowable is the two truths. There are five points in explaining this in detail: the characteristics of the two truths, the explanation of the distinctions, the examination of whether they are one or different, the reasoning that refutes others' wrong ideas about them and establishes them, and the explanation of the meaning of Madhyamaka, which is free from the two philosophical views. Firstly, some say that the ultimate truth has no characteristics whatsoever, while the characteristic of the conventional truth is merely appearance. Then, does saying that the ultimate truth has no characteristics whatsoever mean that it is like a rabbit's horn, which has nothing at all? Or does it mean that the characteristic is not fixed in one direction? If it is the former, it would lead to nihilistic emptiness. If it is the latter, then that very nature of the Tathagatagarbha, which does not abide by extremes, is the view of the Madhyamikas. If it is not like that, and one does not know whether the characteristic exists or not, then one is not a Madhyamika and there is no difference from an ordinary person. If the conventional is merely appearance, then appearance has no truth at all. If you accept that, then the Omniscient One would also be false, and that would be a fault. So how is it? The characteristic of the conventional is: established in the minds of ordinary people, without investigation or analysis. The characteristic of the ultimate is: the undistorted samadhi of the noble ones, or it is true in the face of ultimate analytical wisdom. As it is said in the Madhyamaka: "Whatever is seen by the true is the ultimate truth; what is seen falsely is called the conventional truth." Also, the characteristic of the conventional is: accompanied by the elaboration of extremes. The characteristic of the ultimate is: free from all elaboration of extremes. Secondly, the distinction: there are two types of conventional truth: worldly conventional truth and the conventional truth of the noble ones. These two are not different in essence, but rather: the very nature of how things appear, in relation to the minds of worldly people, is worldly conventional truth; and that same thing, in relation to the minds of the noble ones with appearance, is the conventional truth of the noble ones. The first is further divided into correct conventional truth and incorrect conventional truth. The former is: that which can function in the appearance that is commonly accepted in the world is correct conventional truth; and that which cannot function in the appearance that is commonly accepted in the world is incorrect conventional truth. Madhyamaka
Chinese
《中观真实略论》中说： “显现虽相似，然有作用。 以有能与不能之故， 分为真实与非真实， 世俗之差别。” 也就是说，前者是指在众生显现中成立，并且能够进行冶炼等作用的， 显现上具有作用能力的事物。 如其中所说： “未经观察，独自喜悦之， 生灭之法， 具有作用能力者， 认为是真实世俗。” 错误是指：二月显现和， 绳子被误认为蛇等， 以及外道等的宗派。 第一种又分为两种：水月和， 恶劣宗派的分别念。 如此说。 此外，论师龙树说： 依世间共许，于有缺陷的根识前显现的是颠倒的世俗，于无缺陷的根识前显现的是真实的世俗。 如是说： “所见虚妄亦许为二种， 根识明晰与根识具缺陷。 具缺陷根识者之识， 较之根识良好者之识许为颠倒。” 胜义的差别是： 有些认为是名言的胜义谛和非名言的胜义谛。 前者是： 戏论的特征部分寂灭。 后者是： 戏论的特征全部寂灭。 有些应成派等认为： 胜义谛远离一切戏论，因此没有差别。 犹如容器的差别不能区分虚空一样， 具有实体的差别在那上面丝毫也不存在，因为这个缘故。 您以智慧观照一切所知皆为一体平等之真如， 贤善的您在一瞬间就通达了一切所知。 如此说。 《中观真实略论》中说： 胜义谛只有一个， 其他认为是两种。 如此说。 第三，如果两个谛的自性是一还是异呢？ 有些人说，这个显现本身也不是胜义谛， 离开这个显现也没有胜义谛， 说是不可说为即彼也非异彼。 那样就堕入了空性的极端， 并且会出现显现成为真实存在的过失。 此外，格西藏纳巴说： 这个显现，从未经观察的意识对境的角度来说，是世俗谛， 经过观察后……
English
From the 'Minor Treatise on Truth': "Although appearances are similar, they have effects. Because of the ability and inability [to produce effects], The conventional [truth] is divided into true and untrue." That is to say, the former refers to things that are established in the appearances of beings and are capable of performing functions such as smelting, etc., things that have the ability to produce effects in appearance. As it says in the same text: "That which is pleasing to the mind when unexamined, The phenomena of arising and ceasing, Possessing the ability to produce effects, Is considered the true conventional [truth]." The false [conventional truth] refers to: the appearance of two moons, and the perception of a rope as a snake, etc., and the tenets of non-Buddhists, etc. The first is divided into two: a reflection of the moon in water, and the conceptualization of evil tenets. So it is said. Furthermore, the teacher Nagarjuna said: According to worldly convention, what appears to faulty sense faculties is the false conventional [truth], and what appears to faultless sense faculties is the true conventional [truth]. As it is said: "False seeing is also accepted as twofold, Clear sense faculties and sense faculties with defects. The consciousness of those with defective sense faculties, Is considered inverted in relation to the consciousness of those with good sense faculties." The distinction of ultimate truth is: Some consider it to be the ultimate truth of designation and the ultimate truth of non-designation. The former is: The characteristics of elaboration are partially pacified. The latter is: The characteristics of elaboration are completely pacified. Some Madhyamikas, etc., believe that: Ultimate truth is devoid of all elaboration, therefore there is no distinction. Just as the distinction of containers does not distinguish space, Similarly, no distinctions involving entities exist in it, and for that reason, You, with your excellent wisdom, saw all knowable things as being of one taste, the true nature, and comprehended all knowable things in a single instant. So it is said. From the 'Minor Treatise on Truth' of Madhyamika: The ultimate truth is only one, Others consider it to be twofold. So it is said. Third, if the nature of the two truths is one or different? Some say that this appearance itself is not the ultimate truth, and that there is no ultimate truth apart from this appearance, saying that it cannot be said to be the same or different from it. That is falling into the extreme of emptiness, and there will be the fault of appearances becoming truly existent. Furthermore, Geshe Tsang Nagpa said: This appearance, from the perspective of being the object of an unexamined mind, is the conventional truth, and after examination...