Chinese
因此，为了将它们归为蕴，并生起执持为蓝色的观念，为了作为生处和蓝色显现的第二刹那的因，将它们归为界。因此，对于事物来说，凭借这个或那个理由，将蕴等等的意义和它们的分类分别安立。此外，在不同的论典中出现的需求和理由的各种名称，这里没有列出。现在，稍微谈谈安立于这些事物本身的，作为特性或定义方式的，两种真谛的意义。如圣者龙树所说：诸佛所说法，依于二谛理，世俗谛与及，胜义谛是也。若人不了知，二谛之差别，彼则不了知，佛法之真义。若不依俗谛，不得证真义，不得证真义，不得涅槃果。并且，导师本人在名为《何所畏惧》的注释中说：诸佛薄伽梵所说之法，是依赖于这二谛而产生的，所谓的世俗谛，是指诸法自性空，但世间人由于颠倒错乱而不了解，因此见到一切法生起，这对于他们来说，在世俗中是真实的，所以是世俗谛。胜义谛是指，圣者们通达了不颠倒错乱的意义，因此见到一切法不生，这对于他们来说，在胜义中是真实的，所以是胜义谛。这样说的。因此，世俗的所依是，如上所述的，无论是有事物还是无事物的法，都是。胜义的自性是，法界离戏无二的智慧，但这二者也不是基础非常不同的，因为在实相中，除了法界胜义之外，没有其他任何东西，而与此状态相符的见解，唯有圣者的等持智慧，而凡夫们无论在何种程度上法界
English
Therefore, in order to categorize them as aggregates and generate the perception of holding them as blue, and in order to serve as the cause for the sense base and the second moment of blue appearance, they are categorized as elements. Thus, for things, by this or that reason, the meanings of aggregates and so on, and their classifications are established separately. Furthermore, the various names of needs and reasons that appear in different treatises are not listed here. Now, to speak briefly about the meaning of the two truths, which abide in those very things themselves as characteristics or definitions. As the noble Nagarjuna said: The Buddhas teach the Dharma, relying truly on two truths, the conventional truth of the world, and the truth of the ultimate meaning. Those who do not know the distinction between these two truths, they do not understand the profound reality of the Buddha's teachings. Without relying on convention, one cannot realize the ultimate meaning. Without realizing the ultimate meaning, one will not attain nirvana. Furthermore, the teacher himself, in the commentary called "What is Fearless," said: The teachings of the Buddhas, the Bhagavat, arise in dependence on these two truths. The so-called conventional truth of the world is that phenomena are empty of inherent existence, but worldly people, due to their inverted understanding, do not understand this, and therefore see all phenomena arising. This is true for them in the conventional sense, so it is the conventional truth. The ultimate truth is that the noble ones understand the non-inverted meaning, and therefore see all phenomena as not arising. This is true for them in the ultimate sense, so it is the ultimate truth. So it is said. Therefore, the basis of convention is whatever phenomena, whether they are things or non-things, as stated above. The nature of the ultimate is the wisdom of the Dharmadhatu, free from elaboration and non-dual, but these two are not fundamentally different, because in reality, there is nothing other than the Dharmadhatu ultimate, and seeing in accordance with that state is only the meditative wisdom of the noble ones, while ordinary beings, to whatever extent, the Dharmadhatu
Chinese
在存在之处，不见到存在的胜义谛，而是种种不存在的世俗显现真实显现和能够显现。例如，患有黄疸病的人，根本看不到海螺的白色，只在白色之处显现黄色的错觉。但是，如果以其他有眼睛的人和那个黄疸病患者的共同观点来看，就会说患有黄疸病的人把白色的海螺看成黄色。就像这样，孩子们也会颠倒地看待实相，胜义谛的实相会显现为世俗的现象。也有这样的说法。因此，自性以真实空性，以及与识蕴相关的对境是世俗的特征。自性真实成立，圣者的等持智慧的对境是胜义谛的特征。世俗谛、名言谛和虚假的谛，意义相同，也称为世间谛。所谓胜义谛中的“胜义”，是殊胜的意思，殊胜的意义也指存在的事实。世俗也分为世俗的世俗和世俗的胜义。第一种是颠倒的世俗，比如水中的月亮等，只能产生对境的颠倒之识，虽然显现为月亮，但不起月亮的作用。这种情形是由于感官受到蒙蔽而产生的，比如梦境、幻术、疾病扰乱、眼花等。或者依靠比喻和推理等蒙蔽了心意，以至于执着于主、我和自在等概念，以及在那之上假立的假立事物，比如主等总相。此外，还有牛马空无等，不具备作用，在世间也无法产生所期望的结果。第二种是正确的世俗，不依赖于概念的假立，也没有受到暂时错乱因素的蒙蔽，具有清晰的显现，在世间也不会在取舍之处产生迷惑，并且能够实现所期望的结果，比如火能燃烧，水能湿润，眼睛能看到事物，耳朵能听到声音。
English
In that which exists, without seeing the ultimate truth of existence, various unreal conventional appearances actually appear and are able to appear. For example, a person with jaundice does not see the white color of a conch shell at all, but only a yellow illusion appears in place of the white. However, if we consider the common perspective of other people with eyes and that person, we would say that the person with jaundice sees the white conch shell as yellow. Just like that, children also see reality in a reversed way, the reality of the ultimate truth appears as conventional phenomena. It is also said that way. Therefore, the nature of emptiness with truth, and the objects of consciousness and its retinue are the characteristics of the conventional. The nature that is truly established, and the object of the noble meditative wisdom are the characteristics of the ultimate truth. Conventional truth, nominal truth, and false truth are synonymous and are also called worldly truth. The term "ultimate" in "ultimate truth" means supreme, and the meaning of supreme also refers to the existence of truth. Conventional truth is also divided into conventional conventional truth and conventional ultimate truth. The first is the false conventional truth, such as the moon in water, which can only generate the reversed consciousness of its object. Although it appears as the moon, it does not function as the moon. This kind of situation arises from the senses being obscured, such as dreams, illusions, disturbances caused by diseases, blurred vision, etc. Or, relying on metaphors and reasoning, etc., the mind is obscured, so that it clings to concepts such as the chief, the self, and the powerful, and the imputed objects imputed on them, such as the general characteristics of the chief, etc. In addition, there are also things like the emptiness of cows and horses, which lack functionality and cannot produce the desired results even in the world. The second is the correct conventional truth, which does not depend on the imputation of concepts, and is not obscured by temporary confusing factors, has a clear appearance, does not deceive in the place of acceptance and rejection in the world, and can achieve the desired results, such as fire can burn, water can moisten, the eyes can see forms, and the ears can hear sounds.
Chinese
如果走向道路，就会到达那里。罪恶会使人堕入地狱。善行会使人升入天堂。修习无我则能获得解脱。圆满资粮则能成佛等等。像这样的事物、行为和因果，在胜义谛的层面，即使没有丝毫成立，但在世俗层面，因果不虚地显现，体验稳固，取舍之处有意义，因此，用世俗和真实基础相同的名称来表示。许多自诩为中观派的人说，正确和错误的世俗，是世间公认的区分，但中观自宗的世俗，没有正确和错误的区分，因为梦中的火也能在梦中燃烧，所以在梦中能起作用，而真实的火也不会在胜义谛中进行烧灼的行为，所以，在实相上，有无行为都相似，在显现上，有行为也相似。这是不行的，因为在清醒状态下，无损的根识所显现的因果缘起，对于处所、身体、寿命、种姓相同、相续一致的事物，必定显现，并且具有理由，不混乱地体验，而在梦中，处所、身体、寿命三者种姓相续不一致，有时进入火中会被烧，有时进入火中反而感到凉爽，有时进入火中则到达三十三天等等，看到非常不确定和混乱的情况。因此，从稳固的习气中产生的果和从不稳固的习气中产生的果是截然不同的。还有，世俗谛被称为世间谛，如果世间人的区分必须依赖于世间人的智慧来安立，那么，凡是世间有识之士认为合理的，在这里也是合理的，与世间相违背的世间谛的安立，真是太奇怪了。所谓的中观自宗又是什么呢？如果是指理性的观察，那么，在你们的宗派中，由于理智观察时，作为基础的世俗本身并不成立，又有什么正确和错误呢？
English
If you go on the path, you will reach there. Sin leads to hell. Virtue leads to heaven. Meditating on selflessness leads to liberation. The arising of Buddhahood from the completion of accumulations, and so on. Such things, actions, and causes and effects, although not even slightly established in the face of ultimate truth, in the worldly realm, causes and effects arise without error, experience is stable, and the places of acceptance and rejection become meaningful. Therefore, conventional and accurate are indicated by names with a common basis. Many who claim to be Madhyamikas say that correct and incorrect conventionalities are distinctions known in the world itself. However, in the conventionality of the Madhyamika's own system, there is no distinction between correct and incorrect, because even the fire of a dream can burn in a dream, so it can function in a dream. And real fire does not perform the act of scorching in ultimate truth. Therefore, in reality, it is the same whether there is action or not. In appearance, it is also the same whether there is action or not. This is not right, because the cause and effect of dependent origination, which appears to the unimpaired senses in the waking state, certainly appears to be the same place, body, life, lineage, and continuity, and is experienced without confusion with reasons. In dreams, the place, body, and life are not the same lineage and continuity. Sometimes, entering fire is burned. Sometimes, entering fire feels cool. Sometimes, entering fire goes to the Thirty-Three Heavens, and so on. Therefore, the results of stable habits and unstable habits are very different. Also, conventional truth is called worldly truth. If the distinctions of worldly people must be established based on the wisdom of worldly people, then whatever is known to be reasonable to the knowledgeable people of the world is also reasonable here. The establishment of worldly truth that contradicts the worldly is very strange. What is this so-called Madhyamika's own system? If it refers to rational investigation, then in your system, since the conventionality of the basis is not established in the face of rational knowledge, what is right and wrong?
Chinese
虽然不产生这种差别是真实的，但对这样的自性进行世俗的安立，本身就是愚蠢的。因为在那样的智慧面前，世俗不会仅仅变成幻象，因为要安立为幻象，需要显现景象，但在智慧面前是没有的。还有，如果说是指瑜伽行者后得位的体验，那么，正与不正的差别就非常大，因为不正不可能体验，而正确则能体验。即使可以比作幻象，各自的体性不同也不相违背。因为幻象的大象显现为有牙齿的形象，而幻象的马则不显现为有牙齿。作用也不同，从幻象显现为美丽而产生喜悦，从显现为不美丽而产生不悦一样。即使像幻术师一样知道是幻象，也不能阻止喜悦和不喜悦，因为贪欲是从习气的力量产生的。就像通过理智知道身体是不洁净的，也不能阻止对身体的贪恋一样。因此，除非亲眼见到如幻的真如，否则即使通过理智认识到如幻，也不能阻止贪嗔等烦恼，但习惯了会逐渐减少。也应该这样理解。如果说世间的规律也是你们想要承认的，那么，正与不正的差别为什么不是自性呢？还有，一边安立世俗，一边用胜义谛的智慧来分析正与不正的差别，这是通向胜义谛的门槛，会变成恶见的基础。不仅如此，《入中论》中说：“名言谛中不应作观察”，意思是只想安立未经观察的世俗。并且在相同的情况下说：“以何智于自他，生非有故知非生，彼智于世俗，亦非有故汝何生。”以及在讲解人无我的时候也说：“彼于世间亦非七相成，故于世间许为有。”意思是说，即使胜义谛的智慧在名言中进行分析，显现也已经从有无是非中解脱出来。
English
Although it is true that such a distinction does not arise, it is foolish to establish conventionalities on such a self-nature. For in the face of such wisdom, the conventional does not merely become an illusion, because to establish it as an illusion, there must be an appearance of phenomena, but this is not the case in the face of wisdom. Furthermore, if it is said to refer to the experience of a yogi's subsequent attainment, then the difference between right and wrong is very great, because it is impossible to experience what is wrong, but it is possible to experience what is right. Even if it is likened to an illusion, the difference in their own characteristics is not contradictory. For an illusory elephant appears as having tusks, while an illusory horse does not appear as having tusks. The functions are also different, just as joy arises from the appearance of a beautiful illusion, and displeasure arises from the appearance of an unbeautiful illusion. Even if one knows it is an illusion like a magician, one cannot prevent joy and displeasure, because desire arises from the power of habit. Just as knowing that the body is impure through reason does not prevent attachment to the body. Therefore, unless one directly sees the suchness of illusion, even if one understands it as illusion through reason, one cannot prevent attachment, hatred, and so on, but only that one becomes less accustomed to it. This should also be understood. If you want to admit what is the way of the world, then why is the difference between right and wrong not self-nature? Moreover, while establishing the conventional, analyzing the difference between right and wrong with the wisdom that examines the ultimate truth is a threshold to the ultimate truth and becomes the basis of wrong views. Furthermore, the Madhyamakavatara says, "In conventional truth, one should not analyze," which means that one only wants to establish the unexamined conventional. And in the same context, "By what wisdom is birth not known because it is not from self or other? By that wisdom, even in conventionality, it is not known, so what is your birth?" And when explaining the selflessness of persons, it also says, "It is not established by seven aspects in the world, but it is accepted as existent in the world." This means that even if the wisdom that examines the ultimate truth analyzes in conventionality, the appearance is already liberated from existence, non-existence, right, and wrong.