Chinese
之后随顺的世间颠倒分别念仅仅是安立，因此，那仅仅是不颠倒心的状态是不合理的。例如，对于有眼翳的人所显现的毛发和二月等，在没有眼翳的人看来是不显现的。如果（按照《释量论》中所说）：在二谛中，争论双方的意识里，有多少显现的部分，就依靠那部分，将法和有法等进行理解，那时就会产生比量。如同所说，争论双方的意识里，共同显现的、经过观察后远离的色等，才被安立为有法。如果是这样，那也是不合理的。因为中观宗认为，在无分别的意识里所显现的色等，也仅仅是意识错乱的显现。如同眼翳者的毛发等一样，对于有无等任何边都不承认，因此不合理作为自续的承诺的有法。论师寂护说，将实法作为因时，有法的基础不成立是因的过失；而安立破斥一与多等因时，有法的基础不成立不是过失，因为仅仅是因的决断，即使有法的基础不成立也能成立。虽然这样认为，但自续派认为空性等破斥是通过量成立的，对于这些人来说也是如此。但对于应成派来说，任何破立都不认为是量成立的，因此一与多离的因本身，没有任何量成立。那怎么能成为成立空性的自续因呢？因此，无论如何自续的比量是不合理的。那么，中观宗如果生无和空性等任何量都不成立，那怎么向他人显示呢？中观宗所说的轮回痛苦的根本又是什么呢？所缘的五取蕴，自性是恐惧的，并且不是特意缘取的自性，称为怖畏聚。像这样具有恐惧和聚合自性的对境，以不视为怖畏聚的方式来看待，因此称为怖畏聚见。而怖畏聚见也有俱生和遍计两种。第一种是，通过恶知识所宣说的宗派进行闻思的力量，
English
Afterwards, the worldly inverted thoughts that follow are merely established, therefore, it is unreasonable for that very state of non-inverted mind to exist. For example, the hair and the two moons that appear to a person with cataracts do not appear to a person without cataracts. If (according to the Pramāṇavārttika): In the two truths, in the consciousness of both disputants, how much of the appearing part there is, then relying on that part, one understands the dharma and the subject, etc., then inference will arise. As it is said, the form, etc., that appear commonly in the consciousness of both the proponent and opponent, and are separated after examination, are established as the subject. If that is the case, that is also unreasonable. Because the Madhyamaka school believes that the form, etc., that appear in non-conceptual consciousness are also merely the appearance of confused consciousness. Like the hair, etc., of a person with cataracts, they do not admit to any extreme of existence or non-existence, etc., therefore it is unreasonable to be the subject of a self-sufficient commitment. The teacher Kamalaśīla said that when a real dharma is established as a reason, the non-establishment of the basis of the subject is a fault of the reason; but when establishing the negation of reasons such as one and many, the non-establishment of the basis of the subject is not a fault, because merely the determination of the reason can establish even if the basis of the subject is not established. Although he thinks so, this kind of thing is also for those who believe that the negation of emptiness, etc., is established by valid cognition by the Svātantrika. But for the Prāsaṅgika, neither negation nor establishment is considered to be established by valid cognition, therefore the reason of one and many separation itself is not established by any valid cognition. How can that be a self-sufficient reason for establishing emptiness? Therefore, in every way, self-sufficient inference is unreasonable. Then, if the Madhyamaka school does not establish birthlessness and emptiness, etc., by any valid cognition, how does it show it to others? What is the root of the suffering of samsara that the Madhyamaka school speaks of? The five aggregates of grasping, whose nature is fearful and not intentionally grasped, are called the aggregates of fear. Looking at an object with such a fearful and aggregate nature as not being an aggregate of fear is therefore called the view of the aggregates of fear. And the view of the aggregates of fear is both innate and imputed. The first is through the power of hearing and thinking about the tenets taught by bad friends,
Chinese
执著蕴等与一或异的“我”存在，并且将此“我”执著为常或断，有功德或无功德等等。第二种是，从无始以来串习的力量，乃至对于转生为旁生者，也生起“愿我快乐，愿我不受痛苦”之念，此念自然而然地相续生起。如《释量论》中说：“愿得安乐或痛苦，莫受痛苦如是欲，凡起我之如是念，与诸有情俱生起。”如是说。第一种是，由因缘的力量而一同转变生起，因此称为遍计所执。第二种是，从无始以来由串习的力量而随顺一切有情，因此称为俱生。遍计所执和俱生的执著，仅仅遮止了分别的相状，对于以量成立的真如，丝毫也不能显示，因为真如超越了言词的境界，所以也不能以总相的方式来显示。如《二谛经》中所说：“文殊师利如实问，胜者之子皆不语，不语即是广宣说。”就像这样。那么，以“非由他知寂静等”等等，不是显示了真如的体性吗？答：即使那样，也仅仅是为了遣除对于真如的异体增益而显示，而它的自性无论如何也不能显示。由于以量未成立之义进行修习，不能生起真实智慧，那么对于中观派来说，真实智慧如何生起呢？答：以理智的聚类遣除所有执著之后，在分别者的心识面前，对于有无等任何边都不能执取，并且由于无明的力量所产生的错乱显现，只会留下如幻的假象。远离一切增益的对境，心识的显现如幻，对于此如幻之性的确定，瑜伽行者以心一境性的止观双运，不忘失地再三串习，由此圆满了修习，显现如幻之境与有境各自...
English
Grasping at the existence of a self that is either one with or different from the aggregates, and clinging to this self as being either permanent or impermanent, possessing qualities or lacking qualities, and so forth. The second is the mind that arises naturally in succession due to the power of habituation from beginningless time, even for those who have become born as animals, with the thought, "May I be happy, may I not suffer." As it is said in the Pramāṇavārttika, "The desire to be happy or to not suffer, the thought 'I' that arises, is born together with all sentient beings." The first is called the imputed because it arises together due to the power of conditions. The second is called the innate because it follows all sentient beings due to the power of habituation from beginningless time. The conceptualization of clinging to extremes, both imputed and innate, only prevents the appearance of discrimination, but it does not show even a little of the suchness that is established by valid cognition. This is because suchness is beyond the realm of words, and therefore cannot be shown even in a general way. As it is said in the Two Truths Sutra, "Mañjuśrī asked truthfully, the sons of the Victorious Ones did not speak, not speaking is the vast explanation." Like that. Then, isn't the nature of suchness shown by "peace that is not known from others," and so on? Even so, it is only shown to dispel the imputation of otherness to suchness, but its nature cannot be shown in any way. Since the cultivation of a meaning that is not established by valid cognition does not give rise to correct wisdom, how does correct wisdom arise for the Madhyamikas? When all clinging to extremes has been removed by the collections of reasoning, in the presence of the mind of the discriminator, there is nothing to be grasped in any extreme such as existence or non-existence, and only an illusory appearance of delusion caused by the power of ignorance remains. The object devoid of all imputations, the appearance of the mind like an illusion, the wisdom of individually discerning the nature of that very illusion, the yogi repeatedly habituates without forgetting with mindfulness that is united with single-pointed concentration and calm abiding, and when the cultivation is completely perfected, the appearance like an illusion and the object of awareness separately...