Chinese
如果仅仅在愚昧的境地迈出一步就能领悟胜义谛，那就不需要遮止根识和意识是量了。第三，总的来说，胜义谛是超越一切言语和分别念的境界。凡是用声音和思维的意识所及之处，都是世俗谛。所谓的“པ་ར་མ་ཨརྠ་སཏྱ་(藏文，梵文天城体：परमार्थसत्य，梵文罗马拟音：paramārthasatya，汉语字面意思：胜义谛)”，意思是胜义谛。其中“པ་ར་མ་(藏文，梵文天城体：परम，梵文罗马拟音：parama，汉语字面意思：殊胜)”是殊胜的意思，“ཨརྠ་(藏文，梵文天城体：अर्थ，梵文罗马拟音：artha，汉语字面意思：义)”是意义的意思，“སཏྱ་(藏文，梵文天城体：सत्य，梵文罗马拟音：satya，汉语字面意思：真实)”是真实的意思。因此，它是殊胜的意义，或者说是至上的意义，即圣者的等持智慧。因为它的所见境是无欺的，所以是真实的。关于它的见法，《入行论》中说：“何时于诸法，实物非实物，皆不住意前，尔时无余相，无缘最寂灭。”以及，燃灯尊者的《二谛论》中也说：“不见即见，甚深经中说。”正如所说，不显现任何事物或非事物，仅仅是寂灭一切戏论的对境。因此，这里是指圣者智慧所证悟的意义。龙树菩萨说：“不从他知寂，不戏论所戏，无分别义异。”即超越言语分别的境界，寂灭，离戏，无分别，无差别，具有这五种特点。世俗谛是“སཾ་པྲིཏྟ་ས་ཏྱ་(藏文，梵文天城体：संवृतिसत्य，梵文罗马拟音：saṁvṛtisatya，汉语字面意思：世俗谛)”，其中“སཾ་པྲིཏྟ་(藏文，梵文天城体：संवृति，梵文罗马拟音：saṁvṛti，汉语字面意思：世俗)”是指遮蔽真实，是凡夫的认知。显现为真实的，是真实的意义，即在错乱的心识中显现为真实的。这仅仅是确定为错乱的显现，实际上并不存在，但也不遮止显现，也不认为这种世俗的显现是量成立的。正如所说：“依赖而生的事物，我认为如同梦幻泡影。”这句话的意思也是如此。幻术和梦境中，哪里有量成立的意义呢？第四，这两个谛是一个本体还是他体呢？因为两者都无法言说，所以是不可言说的。如果认为一个或他体是量成立的，那么就会出现四种过失，这在《经部必要决定释》中已经说明。如果把经部的教证都写下来，就会变得繁琐，所以只取其精华。
English
If one could realize the ultimate truth merely by taking a step into the realm of ignorance, then there would be no need to refute that sense consciousness and mental consciousness are valid cognitions. Third, in general, the ultimate truth is beyond all objects of conceptual elaboration and expression. Whatever is made an object of sound and conceptual mind is all relative truth. The so-called "paramārthasatya (藏文，梵文天城体：परमार्थसत्य，梵文罗马拟音：paramārthasatya，汉语字面意思：Ultimate Truth)" means ultimate truth. Among them, "parama (藏文，梵文天城体：परम，梵文罗马拟音：parama，汉语字面意思：Supreme)" means supreme, "artha (藏文，梵文天城体：अर्थ，梵文罗马拟音：artha，汉语字面意思：Meaning)" means meaning, and "satya (藏文，梵文天城体：सत्य，梵文罗马拟音：satya，汉语字面意思：Truth)" means truth. Therefore, it is the supreme meaning, or the ultimate meaning, which is the wisdom of the noble ones in meditative equipoise. Because its object of perception is non-deceptive, it is truth. Regarding its way of seeing, the Bodhicaryāvatāra states, "When neither real nor unreal, abide before the mind, then, there being no other aspect, it is utterly pacified, without an object." And, in Dīpaṃkara's Two Truths, it is also said, "Not seeing is seeing, it is said in the profound sutras." As it is said, not seeing any object or non-object, but merely seeing the pacification of all elaborations of objects. Therefore, here it refers to the meaning found by the vision of the wisdom of the noble ones. Nāgārjuna says, "Not known from others, peaceful, not elaborated by elaborations, without conceptualization, not different in meaning." That is, it transcends the realm of sound and conceptualization, is peaceful, free from elaboration, without conceptualization, and without differentiation, possessing these five characteristics. Relative truth is "saṁvṛtisatya (藏文，梵文天城体：संवृतिसत्य，梵文罗马拟音：saṁvṛtisatya，汉语字面意思：Relative Truth)", where "saṁvṛti (藏文，梵文天城体：संवृति，梵文罗马拟音：saṁvṛti，汉语字面意思：Relative)" means obscuring reality, which is the cognition of ordinary beings. The appearance of truth in it is the meaning of truth, that is, appearing as truth in a deluded mind. This is merely determined to be a deluded appearance, not actually existing, but it does not negate the appearance, nor does it consider this relative appearance to be validly established. As it is said, "Things that arise dependently, I consider them like dreams and illusions." The meaning of this statement is also the same. Where in illusions and dreams is there any meaning that is validly established? Fourth, are these two truths one entity or different entities? Because neither can be expressed, they are inexpressible. If one considers one or different entities to be validly established, then four faults would follow, as explained in the Necessary Commentary on the Sutra. Writing down all the sutra quotations would become lengthy, so I will only take the essence.
Chinese
那，如果二谛是一体，则俗谛被凡夫所见，也应成为见到了胜义，并且就像缘于俗谛而增长烦恼一样，也应成为缘于胜义而增长烦恼，并且就像二者没有区别一样，也应成为俗谛也没有区别，并且就像俗谛不能通过见闻等来寻求一样，也应成为胜义也不能寻求。如果成立二谛是他体，则即使证悟了空性，也应成为没有包含在俗谛之中，因此必须单独缘取，并且即使修习了胜义，也应成为不能压制行蕴，因此不能从恶趣的束缚中解脱，因此应成为没有涅槃，并且应成为像瓶子和毯子一样是他体，因此应成为不是法和法性，并且仅仅是俗谛没有成立，就应成为不是胜义，就像没有瓶子就不是毯子一样。如果是这样，则应成为同时缘取俗谛和清净，就像眼识缘取花纹一样。此外，即使丝毫没有自性成立，因果也无有错乱地显现，没有止息地显现，在《学集论》中也说：‘如何一切法无我，业与果报不相违，无有自性如何此生亦不相违，如是父子相见经中亦宣说。’也广泛引用了经部的教证。以心的显现方式，因果等显现为各种各样，这些都是从互相观待而产生的，因此没有自性，如果有，就应成为只有一个，而没有变成其他，但是因果变成各种各样，并且显现为运行，因此也不能说是存在，这本身就是不可言说的。第五，轮回和涅槃本体没有差别，这也不是仅仅说瓶子的空性和柱子的空性没有差别的那种本体无别，而是导师耶喜协巴说：首先宣说了基道之法的一切，彼等一切之自性，如虚空界般极清净，远离一切戏论之相，深明二无别智慧。一切远离分别念，故无有轮回之名，然如绳上之蛇般，显现而称之为无有。遣除昏暗从绳上，
English
Now, if the two truths are one, then it would follow that seeing the conventional truth by ordinary beings would also be seeing the ultimate truth, and just as afflictions increase by focusing on the conventional truth, it would also follow that they increase by focusing on the ultimate truth, and just as there is no difference between them, it would also follow that there is no difference in the conventional truth, and just as the conventional truth cannot be sought through seeing and hearing, it would also follow that the ultimate truth cannot be sought. If the two truths are established as different entities, then even if emptiness is realized, it would follow that it is not included in the conventional truth, so it must be focused on separately, and even if the ultimate truth is meditated upon, it would follow that actions cannot be suppressed, so one cannot be liberated from the bonds of bad rebirths, so it would follow that there is no nirvana, and it would become different entities like a vase and a blanket, so it would become not a phenomenon and the nature of phenomena, and just as the conventional truth is not completely established, it would become not the ultimate truth, just as without a vase there is no blanket. If that is the case, then it would follow that both the conventional and the pure are focused on at the same time, just as a variegated consciousness focuses on variegation. Furthermore, even though there is not the slightest bit of inherent existence, the appearance of cause and effect without confusion, the appearance without cessation, is also stated in the Compendium of Trainings: 'How is it that all phenomena are without self, yet karma and its results are not contradictory, and how is it that even without inherent existence, this life is not contradictory? This is also taught in the Father and Son Meeting Sutra.' Extensive quotations from the sutras are also cited. The appearance of cause and effect and so on in various ways as the mode of mental appearance is without inherent existence because it arises from mutual dependence. If it existed, it would have to be one and unchanging, but since cause and effect appear to change and move in various ways, it cannot be said to exist, and this itself is beyond expression. Fifth, samsara and nirvana are without difference in essence, but this is not the kind of essential non-difference that is merely saying that the emptiness of a vase and the emptiness of a pillar are without difference. Rather, the teacher Yeshe Zhap says: First, having mentioned all the phenomena of the ground and path, 'The nature of all of them is pure like the expanse of the sky, devoid of all elaborations, the wisdom of inseparable depth and clarity. Since all are free from conceptualization, there is no such thing as samsara. However, like a snake on a rope, it appears and is called non-existent. By removing the dimness from the rope,'
Chinese
些微亦不可得，如是寂灭之坛城，轮回些微亦不可得，是故甚深光明坛城者，今乃恒常入灭。众生不了此义故，为有之痛苦所折磨。如是宣说诸法之自性，甚深光明无二，轮回如花绳误认为蛇一般，是虚幻显现。如绳一般之心，甚深光明无二，如眼花者执为蛇一般，迷惑者乃轮回，眼花消除则见绳之自性，乃证得寂灭，自性绳非蛇，乃绳自身之法性，无眼花如是证得一般，轮回之自性即是寂灭，二障消除之时即现前。轮回自性本无，即是自性寂灭之义，大乘一切经藏皆同此意。此处所说轮回自性甚深亦是此义。轮回亦名自性法身。轮回显现之彼一切，乃是能量明分无间断显现之光明，彼即是自性寂灭之义。于最后法轮之经部与密咒乘中说，光明彼自性亦是能依所依之坛城，显现光明者之心乃大乐无间断之自性，此乃无上乘之意趣。光明之自性乃化身，乐之自性乃报身，自性寂灭之二者乃光明。若非自性法身之寂灭，则诸垢染非仅是错觉，而是真实存在，则无法以道断除。若无自性光明坛城之寂灭，则一切垢染皆已断除，亦非垢染，亦非自性之其他识则无有，故成佛之时心识则断灭。若谓不灭，乃因获得诸多新产生之智慧故，如汝所言，彼等非自性故，彼等智慧有断灭之时
English
A little bit cannot be found. Likewise, from the mandala of abandoning elaboration, a little bit of samsara cannot be found. Therefore, those with the profound and clear mandala now constantly enter nirvana. Because beings do not understand this meaning, they are tormented by the suffering of existence. Thus, it is said that the nature of all dharmas is the indivisibility of profound clarity. Samsara is said to be an illusory appearance, like a rope mistaken for a snake. Like a rope, the mind is indivisible in its profound clarity. Like someone with blurred vision perceiving a snake, those who are deluded experience samsara. When the blurred vision is removed, the nature of the rope is seen, which is the manifestation of nirvana. By nature, the rope is not a snake; it remains in its own dharma as a rope. Just as this is manifested when there is no blurred vision, the nature of samsara is nirvana. This is manifested when the two obscurations are removed. The very absence of inherent existence in samsara is the meaning of inherent nirvana, and all the sutras of the Mahayana agree on this point. Here, the profound explanation of the nature of samsara is also this very meaning. Samsara is also called the Dharmakaya of inherent existence. All that appears as samsara is the unobstructed manifestation of the energy and clarity, and that very clarity is the meaning of inherent nirvana. In the sutras of the final turning of the wheel and in the Mantrayana, it is said that that clarity itself is the mandala of the support and the supported, and that the mind that manifests as clarity is the nature of great bliss without interruption. This is the intention of this unsurpassable vehicle alone. The nature of clarity is the Nirmanakaya, and the nature of bliss is the Sambhogakaya. These two aspects of inherent nirvana are clarity. If it were not for the nirvana of the Dharmakaya of inherent existence, then the obscurations would not be mere illusions but would truly exist, and therefore they could not be removed by the path. If this nirvana in the mandala of inherent clarity did not exist, then all defilements would have already been removed. It would not be defilement, and there would be no other consciousness that is not inherent existence. Therefore, upon attaining Buddhahood, the stream of consciousness would cease. If you think that it does not cease because many newly arising wisdoms are attained, then according to you, since those are not inherent existence, those wisdoms would have a time when they cease.