Chinese
说能够确定为无有自性。从观察的角度来说，将如幻视为世俗谛这两种观点。前后自相矛盾，理智上也不合理。因为，用理智进行观察时，从观察的角度来说，世俗谛本身并不成立。由于没有观察的基础，因此离戏的特征是不可能的。显现没有停止而生起，这是由习气的力量不由自主地生起。因为不是理智上的，所以对于没有观察的仅仅是显现，无法安立离戏或者如幻的体性和名称。如果未经观察和修习也存在这些，那么所有的轮回者也都会了知如幻，并且正在进入离戏的智慧。按照你们的观点，未经观察时，所有的立宗都承认，这是进入世俗谛的方式。观察时，脱离所有的承认，这是进入胜义谛的方式。如果这样断然地说，那么在世俗谛中，观察时，说这个和那个不成立，这是自相矛盾。例如，就像将死尸剁成碎片就会坏掉一样，如果说没死还活着的时候，将死尸剁成碎片也会坏掉，那就变成了非常不相关联、荒谬至极的话语。因此，就像活着的时候死尸是不可能存在的一样，用胜义谛的观察理智来观察世俗谛也是不可能的。因为，那个理智一旦观察完毕，就会变成仅仅观察胜义谛。虽然用胜义谛的观察理智来观察，从观察本身来说是世俗谛，但并不是在世俗谛中观察，因为通过观察能够理解胜义谛。否则，必须将观察的结果安立为理解世俗谛。你们如果说用胜义谛的观察理智来观察世俗谛，就会理解胜义谛，或者说在世俗谛中观察就会理解殊胜的意义，那就需要依靠（这种说法）。因此，对于不相关联、矛盾颠倒的说法，谁会相信呢？我们这样说：不仅是正邪的区分，而且还会出现许多合理的分法。所谓的理智观察也分为两种：世间清净者的观察和胜义谛理智的
English
Saying that it can be determined as devoid of self-nature. From the perspective of examination, considering illusion-like as conventional truth, these are two views. The former and latter contradict each other greatly, and it is also unreasonable in terms of reason. Because, when examining with reason, from the perspective of examination, conventional truth itself is not established. Since there is no basis for examination, the characteristic of non-elaboration is impossible. The appearance arises without ceasing, which arises involuntarily from the power of habit. Because it is not in terms of reason, therefore, for the mere appearance without examination, it is impossible to establish the nature and name of non-elaboration or illusion. If these exist even without examination and cultivation, then all sentient beings in samsara would also know the illusion-like and be entering the wisdom of non-elaboration. According to your view, when not examining, all positions are acknowledged, which is the way to enter conventional truth. When examining, being separated from all acknowledgments is the way to enter ultimate truth. If you assert this decisively, then in conventional truth, when examining, saying that this and that are not established is self-contradictory. For example, just as a corpse decomposes when chopped into pieces, if you say that even when it is not dead but alive, chopping a corpse into pieces will also cause it to decompose, then it becomes extremely irrelevant and absurd. Therefore, just as a corpse cannot exist while alive, it is impossible to examine conventional truth with the reasoning of examining ultimate truth. Because, once that reasoning finishes examining, it will only examine ultimate truth. Although examining with the reasoning of examining ultimate truth, the examination itself is conventional truth, but it is not examining in conventional truth, because through examination, one can understand ultimate truth. Otherwise, the result of the examination must be established as understanding conventional truth. If you say that examining conventional truth with the reasoning of examining ultimate truth will lead to understanding ultimate truth, or that examining in conventional truth will lead to understanding the supreme meaning, then it depends on (this statement). Therefore, who would trust irrelevant, contradictory, and inverted statements? We say this: not only the distinction between right and wrong, but also many reasonable divisions will arise. The so-called rational examination is also divided into two types: the examination of worldly purifiers and the ultimate truth of reason.
Chinese
有两种考察。第一种使人对因果缘起不谬误生起定解。后一种，在世俗显现的法任何也不成立，但胜义界是不能遮止的。应如是说。就胜义实相而言，从本体的角度没有差别，但就心的证悟方式来说，有胜义的世俗和胜义的胜义。第一种是异生之识，但以其为对境而修习，则能见实相，获得无分别智，那是随顺胜义，也称为名言胜义。如其他宗派所说：生等虽遮遣，然符圣义故，我许为胜义。与此相似，在明觉的境界面前，遮遣一切所破，以及无常、痛苦、无我等，这些实际上是世俗，但因为是进入胜义的方法，所以被列入胜义的名言之中。第二种是，直至获得见道之前，止观无分别的行境，仅此而已。这些之中，颠倒的世俗是仅仅是世俗，是世俗谛的假立；正确的世俗，那是真实的。名言的胜义是仅仅是胜义，是胜义的假立；非名言的胜义是真实的胜义。为什么称为世俗呢？世俗的梵语词，是从samvṛti（梵文天城体：संवृति，梵文罗马拟音：saṃvṛti，汉语字面意思：覆盖）一词而来，是对于真实进行遮蔽，成为无明显现之境的意思。其中sam（梵文天城体：सम्，梵文罗马拟音：sam，汉语字面意思：全部）是全部的意思，vṛti（梵文天城体：वृति，梵文罗马拟音：vṛti，汉语字面意思：覆盖）是欺骗、遮蔽和虚假的意思，所以是完全虚假的。称为世间，是因为能被世间量所证明。所谓名言谛，名言的梵语词是vyavahāra（梵文天城体：व्यवहार，梵文罗马拟音：vyavahāra，汉语字面意思：行为），那是vi和ava与hara结合。其中的vi加上śeṣa（梵文天城体：शेष，梵文罗马拟音：śeṣa，汉语字面意思：剩余），是差别或不同，是确定把握的意思，即viśeṣa（梵文天城体：विशेष，梵文罗马拟音：viśeṣa，汉语字面意思：差别）。ava是确定，hara是收集和执持，所以是确定执持各自不同，例如瓶子。
English
There are two kinds of investigation. The first generates definite understanding that cause and effect, dependent origination, are not mistaken. The latter, in the face of conventional appearances, does not establish any phenomena, but the ultimate realm cannot be negated. It should be said like that. In terms of ultimate reality, there is no difference from the perspective of essence, but from the perspective of how the mind realizes it, there is conventional ultimate and ultimate ultimate. The first is the consciousness of ordinary beings, but by focusing on it and meditating, one can see the nature of reality and attain non-conceptual wisdom, which is the ultimate that accords with it, also called nominal ultimate. As other schools say: Although birth and so on are negated, because they accord with the holy meaning, I accept it as ultimate. Similar to this, in the realm of awareness, negating all that is to be negated, as well as impermanence, suffering, selflessness, etc., these are actually conventional, but because they are a method of entering the ultimate, they are included in the nominal ultimate. The second is, up to the attainment of the path of seeing, the object of meditative equipoise, non-conceptual, is only that. Among these, the false conventional is merely conventional, the imputed conventional truth; the correct conventional is that which is real. The nominal ultimate is merely ultimate, the imputed ultimate; the non-nominal ultimate is the real ultimate. Why is it called conventional? The Sanskrit word for conventional, is derived from the word samvṛti (संवृति, saṃvṛti, covering), meaning that which obscures the real and becomes the realm of manifestation of ignorance. Among them, sam (सम्, sam, all) means all, and vṛti (वृति, vṛti, covering) means deception, obscuration, and falsehood, so it is completely false. It is called world because it can be proven by worldly valid cognition. As for nominal truth, the Sanskrit word for nominal is vyavahāra (व्यवहार, vyavahāra, behavior), which is a combination of vi and ava and hara. The vi plus śeṣa (शेष, śeṣa, remainder) means difference or distinction, it is the meaning of definite grasping, that is, viśeṣa (विशेष, viśeṣa, difference). Ava is definite, hara is collecting and holding, so it is definitely holding each different, for example, a vase.
Chinese
是，就像“ལྟོ་ལྡིར”（藏文）是指腹部膨胀，“ཞབས་ཞུམ་པ”（藏文）是指腿脚弯曲，只用于这些情况，不用于其他情况一样。“ཀ་བ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）叫做柱子，是指做支撑屋顶的事情，不用于其他事情。同样，分别念对很多不同的事物，安立各种各样的名称，说出来，确定，就是这个意思。 “ཐ་དད”的“ཐ”字和“ཐ་སྙད”的第一个字，意思相同，都是指各个事物的名称。 “ཐ་དད”也是指各自存在的意思，所以是两个名称的结合。 因此，当“ཐ་དད”加上否定的语气时，不说“མི་ཐ་དད”，而是说“ཐ་མི་དད”，将否定词放在两个词的中间，这是常见的。 “དོན་དམ”叫做པ་ར་མཱརྠ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），པ་ར་མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是殊胜的，神圣的，是不分别的智慧。 ཨརྠ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是意义，通过它来理解和领会，是获得确定的意义。 因此，实际上，实相就是唯一的智慧。但是，随顺相似的说法，对于凡夫俗子没有错误的意识，以及缘于实相的普通胜观，也安立了智慧、实相和圣者的名称。 那么，如果必须承认“有和无就是唯一”的观点，像“无有能取所取”和“有能知”这样，实相本身就会变成两种，这样就和“实相无二”相违背了，如果这样想，那么，总的来说，究竟的实相和真实的实相是无二的。但是，仅仅是实相，仅仅是真如，因为是根据暂时的需要而安立的，所以不仅仅是两种，甚至可以变成无边无际。 然而，“无有能取所取”并不是仅仅指从有中分离出来，因此“无有能取所取”和“有智慧”会变成唯一，不会变成两种。 例如，一个人具有人的本性，以及不是其他众生，这两者并不是不同的实相。 如果要显示体性的分类和特点的分类，即使经过无数劫也无法穷尽。但是，仅仅因为这样，实相也不会变成很多。因此，思考这些，说一些随意的反驳，发出无意义的叫声，是没有意义的。 这两种真谛是《金刚手灌顶》这部大乘秘密经或
English
Is, just like "ལྟོ་ལྡིར" (Tibetan) refers to abdominal distension, "ཞབས་ཞུམ་པ" (Tibetan) refers to the bending of legs and feet, only used in these situations, not in others. "ཀ་བ" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning: pillar) is called a pillar, which refers to the act of supporting the roof, not for other things. Similarly, conceptual thought establishes various names for many different things, speaks them out, and determines them, that is the meaning. The "ཐ" in "ཐ་དད" and the first letter in "ཐ་སྙད" have the same meaning, both referring to the names of individual things. "ཐ་དད" also refers to the meaning of existing separately, so it is a combination of two names. Therefore, when adding a negative tone to "ཐ་དད", one does not say "མི་ཐ་དད", but rather says "ཐ་མི་དད", placing the negative word in the middle of the two words, which is common. "དོན་དམ" is called paramārtha (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), parama (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is supreme, sacred, is non-conceptual wisdom. Artha (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is meaning, through which it is understood and comprehended, is the meaning of obtaining certainty. Therefore, in reality, reality is the only wisdom. However, following similar statements, the undistorted consciousness of ordinary people, and the ordinary vipassanā that focuses on reality, are also given the names of wisdom, reality, and noble ones. Then, if one must admit the view that "existence and non-existence are the only ones", like "without grasper and grasped" and "having knower", reality itself will become two, which contradicts "reality is non-dual", if you think like this, then, in general, the ultimate reality and the true reality are non-dual. However, merely reality, merely suchness, because they are established according to temporary needs, so not only are they two kinds, but they can even become infinite. However, "without grasper and grasped" does not only refer to being separated from existence, therefore "without grasper and grasped" and "having wisdom" will become one, not two. For example, a person has the nature of a human being, and is not other beings, these two are not different realities. If you want to show the classification of nature and the classification of characteristics, even after countless eons, it cannot be exhausted. However, just because of this, reality will not become many. Therefore, thinking about these, saying some casual rebuttals, and making meaningless noises, is meaningless. These two truths are the Mahayana secret sutra or the
Chinese
经中这样说到：大乘有两种，即以有为法来区分，和以无为法来区分。其中，以有为法来区分的，是行为的自性。以无为法来区分的大乘本身，就是大乘。 种姓之子，此外，有为法是由因缘所生，是依赖和关系而产生的自性。 种姓之子，无为法是不生的法性，是空性的自性。 种姓之子，此外，什么是行为自性的大乘呢？ 证悟空性后，如来、应供、正等觉的佛陀们，以时间和地点的力量，为了调伏众生而掌握权能，以行为和事业来普遍策励的方式来施设。 种姓之子，这就是行为自性的大乘。 种姓之子，那么，什么是无为法的大乘本身，即大乘呢？ 是如实安住的法性的最高表达。 种姓之子，所谓如实安住的法性，是不可思议的最高表达。 什么是不可思议的法性呢？那就是无为法。 什么是无为法呢？那是不依赖于两个极端的，对于它来说，没有施设的自性，也没有不施设的自性。 对于没有施设的自性，也没有不施设的自性，那里就没有行为。 对于没有行为的地方，那是不可言说的。 凡是不可言说的，就是与一切事物分离的。 凡是与一切事物分离的，就是不混乱的。 凡是不混乱的，就是法。 凡是法，就是如来现证圆满成佛的。 凡是如来现证圆满成佛的，就是真谛。 种姓之子，凡是真谛，就是存在的。 凡是存在的，就不是虚假的。 凡不是虚假的，就是真实的。 凡是真实的，就是法性。 凡是法性，就是不分别、无分别。 凡是不分别、无分别的，就是智慧。 如此等等广说，法性。