Chinese
生。因此，如果完全了解它，见和烦恼就会完全消失。还说，在《中观宝鬘论》中，龙树菩萨说：如果承认事物存在，那么就会有断灭等恐惧。对于不承认事物存在的人来说，哪里会有断灭等恐惧呢？如果存在一个事物，那么世界就会有边或无边等等。如果存在一个事物，就必须承认它，那么对于事物本无生，又该如何承认呢？还说，所承认的事物，连极微尘许也不存在，因为本来就没有产生过，就像石女的儿子一样。例如，对于石女，如果问：你的儿子在哪里？因为她没有儿子，所以无法回答。这样说。那么，又该如何建立二谛等分别呢？世俗之人只是随意安立，而不是像宗派那样执着为真实。如《入中论》中说：如汝于他起，实物欲成立，我等为世俗，亦不许成立。这样说。安立的方式如《三摩地王经》中说：无字法中，何为听者，何为说者？于无变异上，假立听与说。这样说。如此，显现世间轮回涅槃的诸法，以幻化的自性，没有实物，所以在世间显现为生灭等，并不遮止显现。如《根本慧论》中说：如梦如幻，如乾闼婆城。如是生如是住，如是亦说灭。这样说。如果不能以这种方式，通过二谛来区分和衡量，就无法成就菩提。如《诤理论》中说：不依世俗，不得证得胜义。不得胜义，不得涅槃。这样说。又如《中观心要论》中说：若无真实世俗梯，欲升彼性大厦顶，智者定谓不应理。这样说。又如《根本慧论》中说：若人不能善分别，是二谛
English
arises. Therefore, if one fully understands it, views and afflictions will completely vanish. It is also said that in the Ratnavali of Madhyamaka, Nagarjuna says: If one accepts things as existing, then there will be fears such as annihilation. For those who do not accept things as existing, where will there be fears such as annihilation? If there is a thing, then the world will have an end or be endless, etc. If there is a thing, then it must be accepted, then how can one accept that things are unborn? It is also said that the thing that is accepted does not exist even as a tiny particle, because it has never been produced, just like the son of a barren woman. For example, to a barren woman, if asked: Where is your son? Because she has no son, she cannot answer. Thus it is said. Then, how should the distinctions of the two truths, etc., be established? Worldly people merely impute them, but not like schools that cling to them as real. As it is said in the Madhyamakavatara: Just as you want to establish other-powered entities as real, we do not accept even the conventional as established. Thus it is said. The way of imputation is as it is said in the Samadhiraja Sutra: In the Dharma without letters, who is the listener and who is the speaker? Imputing on the unchanging, one also listens and speaks. Thus it is said. Thus, all the phenomena of samsara and nirvana, with the nature of illusion, are without substance, so they appear as arising and ceasing in the world, but do not prevent appearance. As it is said in the Root Wisdom: Like a dream, like an illusion, like a city of gandharvas. Thus it is said to arise, thus it remains, thus it is also said to cease. Thus it is said. If one cannot distinguish and measure in this way through the two truths, one cannot achieve enlightenment. As it is said in the Vigrahavyavartani: Without relying on convention, one cannot realize the ultimate. Without realizing the ultimate, one cannot attain nirvana. Thus it is said. And as it is said in the Madhyamakahridaya: Without the ladder of valid conventions, to climb to the top of that great mansion of Suchness, the wise will surely say it is unreasonable. Thus it is said. And as it is said in the Root Wisdom: Those who do not properly distinguish these two truths,