Chinese
或者，必须与名声相符。例如，夜晚观看树桩时，显现为人形。如果显现为人形是自性存在的，那么必须与显现相符，具有人的特征。然而，它没有人的特征，因此显现为人形的树桩不是自性成立的。既然显现为人形却不是在那里成立的，那么对于孔雀和大象等其他事物，即使显现也不显现，更不用说成立了。因此，所有显现和名声的事物，因为没有法的自性，也不是以自己的自性成立的。对于胜义法界的智慧来说，因为没有像显现和名声那样被认为存在的自己的自性和自己的特征，所以是无法的自性。如果思考自性成立与否，或者仅仅思考这一点，那么也是没有自己的自性的。因为用声音和意念的表达来思考胜义法界的智慧，以及对于具有明亮显现的世俗的知识，显现为胜义智慧的那种显现，不是胜义的，也不是以自己的自性成立的。就像那样，嘉察大师说：“如是言说是粗略的。”声音概念的普遍表达的对象，即使相似于圆成实胜义的形态，也不是胜义的，而是包含在世俗遍计所执和依他起之中。因此，无论有多少具有法之自性的特征的事物，都不会转变成圆成实胜义的自性存在的方式。因为胜义自性存在的方式是另一种方式，所以它不是真实的，因此这也不会变成不真实的。例如，幻术师以石子为对境念诵咒语，当感官被迷惑的人们出现大象的影像时，因为幻象中显现的大象的形象没有大象的特征，即使大象从一开始就没有在那处成立，但在那之后，人们没有看到的石子存在也不矛盾。显现为大象的那种显现，不是从那个石子产生的，也不是从那个之外的其他事物产生的，也不是那个石子产生了那个显现，人们也不是将那个石子本身看成是大象，也不是将不是石子的其他事物看成是大象。因为咒语和物品以及幻
English
Or, it must be in accordance with reputation. For example, when looking at a tree stump at night, it appears as a human figure. If the appearance as a human figure is inherently existent, then it must be in accordance with the appearance, having the characteristics of a human. However, it does not have the characteristics of a human, therefore the tree stump appearing as a human figure is not established by its own nature. Since it appears as a human figure but is not established there, then for other things such as peacocks and elephants, even if they appear, they do not appear, let alone being established. Therefore, all phenomena of appearance and reputation, because they lack the self of phenomena, are not established by their own nature. For the wisdom of the ultimate realm, because there is no such thing as its own nature and its own characteristics that are believed to exist in appearances and reputations, it is without the self of phenomena. If one thinks about whether or not it is established by its own nature, or just thinks about that much, then it is also without its own nature. Because the wisdom of the ultimate realm is thought of by the expression of sound and mind, and for the conventional knowledge that has clear appearances, that appearance that appears as ultimate wisdom is not ultimate, nor is it established by its own nature. Likewise, the great Regent said, "Such expression is coarse." The object of the pervasive expression of sound and concept, even if it resembles the form of the perfectly established ultimate, is not ultimate, but is included in the conventional imputation and the dependent arising. Therefore, no matter how many things have the characteristics of the self of phenomena, they will not be transformed into the way of existing by their own nature of the perfectly established ultimate. Because the way of existing by its own nature of the ultimate is another way, it is not true, therefore this will not become untrue. For example, when a magician focuses on a pebble and recites mantras, when an image of an elephant appears to people whose senses are deluded, because the image of the elephant appearing in the illusion does not have the characteristics of an elephant, even if the elephant was not established there from the beginning, it is not contradictory that the pebble unseen by people exists after that. That appearance that appears as an elephant is not born from that pebble, nor is it born from something else other than that, nor did that pebble produce that appearance, nor did people see that pebble itself as an elephant, nor did they see something else that was not a pebble as an elephant. Because of mantras and substances and illu
Chinese
喇嘛堪布的禅定和，专注于石头的作意等聚集起来，人们仅仅看到大象的形象而已。看到实际上没有的大象时，在其遗迹中，人们没有看到的石头是存在的。大象和石头二者虽不是所生能生，但没有石头，那（大象）也不会产生。众生所见的大象和，未见的石头二者体性也不相同，幻化的大象没有大象的特征，石头也不会变成没有石头的特征，石头没有大象的特征，石头也不会变成大象，但是，也不会变成不是石头。这是世间流传的说法。同样地，这里也应类比，胜义的法界存在，以及，对它错误执著的分别念和业及烦恼等的因缘聚合，轮回的各种显现，就会向众生显现。胜义法界也不是产生轮回者，轮回也不是从它产生。也不是从不是法界的独立的他物产生。对于一切有情来说，法界也不是显现为世俗轮回。也不是有不是它的独立的他物产生为轮回，否则，虽然实际上没有，但显现的业、烦恼、分别念的迷惑，仅仅是在实相上错误进入而已，一切世俗的显现都只是显现而已。实相中没有它，但有情所见的世俗轮回的遗迹中，有情们没有见到的，胜义法性，如来藏，在实相中是恒常存在的。胜义和世俗二者虽不是所生能生，但如果胜义不存在，那么，任何有情也不会产生世俗的显现。有情所见的世俗和，未见的胜义二者体性也不相同，世俗诸法没有各自的特征，但胜义不会变成没有自己的特征，胜义不成立世俗的特征，但胜义也不会变成没有。
English
When the samadhi of the lama khenpo and the mindfulness focused on the stone come together, people only see the appearance of an elephant. When they see an elephant that doesn't actually exist, in its wake, there is a stone that people do not see. Although the elephant and the stone are not the generated and the generator, if there is no stone, then that (elephant) will not arise either. The elephant seen by beings and the unseen stone are not of the same essence. Since the illusory elephant does not have the characteristics of an elephant, the stone will not become without the characteristics of a stone. Since the stone does not have the characteristics of an elephant, the stone will not become an elephant, but it will not become not a stone either. This is what is known in the world. Similarly, apply it here as well. Because the ultimate realm of reality exists, and because of the accumulation of causes and conditions such as the wrong conceptualizations, actions, and afflictions that fixate on it, the various appearances of samsara appear to sentient beings. The ultimate realm of reality does not create samsara, nor is samsara born from it. It does not arise from another independent entity that is not the realm of reality. For all sentient beings, the realm of reality does not appear as conventional samsara. Nor does another independent entity that is not it arise as samsara. Otherwise, the delusion of actions, afflictions, and conceptualizations that appear even though they do not truly exist, are merely a mistaken entry into the nature of reality. All conventional appearances are merely appearances. Even though it does not exist in the nature of reality, in the wake of the conventional samsara seen by sentient beings, the ultimate nature of reality, the essence of the Sugata, which is unseen by sentient beings, is always present in the nature of reality. Although the ultimate and the conventional are not the generated and the generator, if the ultimate did not exist, then no sentient being would have any conventional appearance. The conventional seen by sentient beings and the ultimate unseen are not of the same essence. Although conventional phenomena do not have their own characteristics, the ultimate will not become without its own characteristics. Although the characteristics of the conventional are not established in the ultimate, the ultimate will not become non-existent either.
Chinese
当对色等进行辨析时，如果色等的自相不成立，那么色等以自性也不成立。然而，对于不是色等的事物，因为没有色等的自相，所以它不会以自性不成立。例如，如果显现为牛的事物没有牛的自相，那么显现为牛的事物就会成为错觉的原因。虽然显现为人却没有牛的自相，但这个原因不会使人变成不存在。因此，任何世俗谛的法，如果以自性成立，那么就存在法我，这是一种以自性成立的方式。胜义谛以自性成立，这是另一种方式。以自性成立的心的指向不同，以自性成立的方式也不同，因此法无我和以自性真实成立并不矛盾。例如，如果牛以其自相成立，就必须有垂胡和鬃毛。但是，人以其自相成立，则不一定有垂胡和鬃毛。同样，如果世俗谛以其自相成立，就必须如显现于识那样，如分别念所执取那样成立。但是，胜义谛以其自性成立，则不必如显现于识和分别念那样成立。因此，世俗谛如果存在，就必须存在于一和多之中。既非一也非多，不能成为识和分别念的对境。凡是成为世俗谛的事物，都仅仅由识和分别念安立，并且必定只是识和分别念的对境。胜义谛超越了一和多，因为它不是识和分别念的对境，所以没有这个过失。因为不是识和分别念的对境，也不是由识和分别念安立的，所以一和多二者不相违。因此，世俗谛如果存在，就必须是事物、非事物、一、多等具有关联的事物，并且是世俗谛的心的辨析对象，并且必须以戏论的方式存在。而胜义谛虽然不存在于这些之中，却存在于大智慧的自证自乐、离戏、一切相之中。从本初以来就恒常存在，远离生、灭、住三者，因此以胜义谛的自性存在，在实相中是真实的，并且以离戏的自性是常、坚、固，安住在寂静大圆满的状态中。
English
When analyzing forms, etc., if the characteristics of forms, etc., are not established, then forms, etc., are not established by their own nature. However, for something that is not a form, etc., because it does not have the characteristics of forms, etc., it does not follow that it is not established by its own nature. For example, if something that appears as a cow does not have the characteristics of a cow, then that which appears as a cow becomes the reason for being an illusion. Although something that appears as a person does not have the characteristics of a cow, that reason does not make the person non-existent. Therefore, any conventional truth that is established by its own nature implies the existence of a self of phenomena, which is one way of being established by its own nature. Ultimate truth being established by its own nature is another way. The focus of the mind when establishing something by its own nature is different, and the way of establishing something by its own nature is different. Therefore, the absence of a self of phenomena and being truly established by its own nature are not contradictory. For example, if a cow is established by its own characteristics, it must have dewlaps and a mane. However, a person established by their own characteristics does not necessarily have dewlaps and a mane. Similarly, if conventional truth is established by its own characteristics, it must be established as it appears to consciousness and as it is grasped by conceptual thought. However, ultimate truth, being established by its own nature, does not need to be established as it appears to consciousness and conceptual thought. Therefore, if conventional truth exists, it must exist as either one or many. That which is neither one nor many cannot be an object of consciousness and conceptual thought. Whatever becomes conventional truth is established only by knowledge and conceptual thought, and is definitely only an object of knowledge and conceptual thought. Ultimate truth transcends one and many, but because it is not an object of consciousness and conceptual thought, that fault does not exist. Because it is not an object of knowledge and conceptual thought, and is not established by knowledge and conceptual thought, there is no contradiction in being neither one nor many. Therefore, conventional truths, if they exist, must be related to things such as objects, non-objects, one, many, etc., and must be objects of analysis by the conventional mind, and must exist in the manner of elaboration. However, ultimate truth, although it does not exist in those things, exists in the self-awareness and self-enjoyment of great wisdom, free from elaboration, in all aspects. It has been eternally present from the beginning, free from the three states of arising, ceasing, and abiding. Therefore, it exists by the nature of ultimate truth, is true in reality, and by the nature of being free from elaboration, it is constant, stable, and enduring, abiding in the state of peaceful great eternity.