Chinese
这是对量士夫教言的开示。大多数藏人认为三转法轮，初转法轮是为了说明诸法实有而说的假话，中转法轮是为了说明空性而说的真实义，后转法轮是为了说明有而说的不了义。一般来说，所有不了义都不是假话，而是引导至殊胜境界的阶梯，开示世俗谛的是不了义，开示胜义实相的是了义，这是诸位智者的观点。所有说明佛陀说法的必要性，都被认为是不了义，但所有正法，为了调伏众生的目的，都会转变为不了义。龙树和无著昆仲，将三转法轮确立为同一密意。初转法轮宣说世俗，也是如其所显现的那样宣说。对于考察实相的意义来说，并没有说明是实有，因此那里面没有假话。中转法轮遮破了轮回涅槃的一切法，世俗的一切，如来藏等，对于有无都没有宣说，也没有考察。因此，这两者最终意义上并不相违。然而，最初主要宣说世俗，中间一半是了义，最后是圆满了义胜义。这就像病人的药和学习字母的例子一样，这个是密意，其他的则有相违之处。如果最初说一切法都是自性成立的，那么就会与迦旃延教言的经部等产生内在的矛盾。如果中间遮破胜义界等，那么就会与慈氏所问等产生内在的矛盾。以上是对三转法轮的宣说方式的分析。另外，在《法性不变品》中这样说到：善现，一切法都是幻化，其中有些是声闻的幻化，有些是独觉的幻化，有些是菩萨的幻化，有些是如来的幻化，有些是烦恼的幻化，有些是法的幻化。善现，从这些方面来说，一切法都如幻化一般。又问：什么是不幻化的法？佛说：善现，凡是没有生灭的，就是不幻化的。又问：世尊，那是什么？
English
This is the instruction on the words of the Valid Man. Most Tibetans consider the three turnings of the wheel of Dharma: the first turning was false speech to explain that all phenomena are truly existent; the middle turning was the definitive meaning by explaining emptiness; the last turning was the provisional meaning by explaining existence. In general, all provisional meanings are not false speech, but rather a ladder to guide to the supreme state. Showing the conventional truth is the provisional meaning, and showing the ultimate reality is the definitive meaning, which is the view of all wise people. All explanations of the necessity of the Buddha's teachings are considered provisional meanings, but all Dharma, for the purpose of taming sentient beings, will transform into provisional meanings. Nagarjuna and Asanga, the brothers, established the three turnings of the wheel of Dharma as the same intention. The first turning of the wheel, which speaks of the conventional, also speaks as it appears. For the meaning of examining reality, it is not explained as truly existent, therefore there is no false speech in it. The middle turning of the wheel, which refutes all phenomena of samsara and nirvana, all of the conventional, the Tathagatagarbha, etc., does not speak of existence or non-existence, nor does it examine. Therefore, these two do not contradict each other in the final meaning. However, the first mainly explains the conventional, the middle is half definitive meaning, and the last is the complete definitive ultimate meaning. This is like the example of medicine for the sick and learning letters, this is the hidden meaning, and others have contradictions. If it is said at first that all phenomena are self-established, then it will cause internal contradictions with the sutras of Katyayana's instructions, etc. If the ultimate realm, etc., is refuted in the middle, then it will cause internal contradictions with Maitreya's questions, etc. The above is an analysis of the way the three turnings of the wheel of Dharma are taught. In addition, in the chapter on the unchanging nature of Dharma, it says: Subhuti, all phenomena are illusions, some of which are illusions of Shravakas, some are illusions of Pratyekabuddhas, some are illusions of Bodhisattvas, some are illusions of Tathagatas, some are illusions of afflictions, and some are illusions of Dharma. Subhuti, in these ways, all phenomena are like illusions. And asked: What is the Dharma that is not an illusion? The Buddha said: Subhuti, whatever has no birth and no cessation is not an illusion. Asked: World Honored One, what is that?
Chinese
好的，胜义谛是不欺骗的法性，是涅槃，此法不是幻化出来的。如是三部经中一致宣说。这破除了认为二谛有平等和无平等。那么，如来所开示的空性，应如是知晓决定义经典之差别。从中宣说众生、人、士夫，所有这些法都应知晓为不了义。此理不承认吗？必定承认。在法轮最后也宣说了心要，只是宣说空性，而不阐述戏论，也不宣说胜义之我等补特伽罗。与此相符，也应知晓最后是殊胜的。自在等虽然也说是殊胜的，但不应宣说，那些词句不能作为量。为什么呢？因为在三宝之外宣说，因此希求解脱者应当舍弃。此处有不认为佛语是量，而认为某些论师是量的。那些与外道之见解相同。认为是圣者，所以没有过失，如果这样想，自在等也同样可以这样认为。因为想胜过佛陀，所以不是内道。那些词句胜过佛陀的教言，那么士夫为何不能成为最殊胜的呢？那些人也颠倒宣说四依。在世俗中存在，所以认为是存在。在世俗中不存在，也认为是无。在胜义中即使不存在，也认为是存在。不依止胜义，而依止世俗。如果识自性存在，则认为是存在。如果识自性不存在，则遮止不存在。虽然智慧显现不存在，也说是存在。舍弃智慧，而只宣说识。佛陀所说的法大部分是虚假的，所有具量的解释都是真实的，不是这样的。如果根本是虚假的，则解释不可能真实。舍弃法，而依止补特伽罗。对于二种遮破的真实理解等，也有像论理学家一样依止词句的。大多数后出的自空论者，都远离了四依。佛陀的教言中赞叹四依。以上是从了义不了义出发而作的辨析。 。再次阐述正文。没有明确宣说中间是了义，后面是不了义的经典。中间是不了义，后面是了
English
Okay, the ultimate truth is the non-deceptive nature of phenomena, it is nirvana, and this dharma is not an emanation. Thus, it is consistently stated in the three sutras. This refutes the notion that the two truths are equal in existence or non-existence. So, as the emptiness taught by the Sugata, one should know the distinctions of the definitive meaning sutras. From which sentient beings, persons, and individuals are taught, all those teachings should be understood as provisional. Do you not accept this? Certainly, I accept it. In the final turning of the wheel of dharma, the essence is also taught, only emptiness is taught, and no elaboration is explained, nor is the noble self or other individuals taught. In accordance with this, the final one should also be known as supreme. Although Ishvara and others are also said to be supreme, they should not be taught, and those words should not be taken as valid. Why? Because they are taught as other than the Three Jewels, therefore those who desire liberation should abandon them. Here, there are those who do not consider the Buddha's words as valid, but consider some teachers as valid. Those are similar in intellect to the Tirthikas. If one thinks that because they are noble, there is no fault, then the same reasoning applies to Ishvara and others. Because they want to surpass the Buddha, they are not Buddhists. Because those words surpass the Buddha's teachings, why would a person not become the most supreme? Those people also speak wrongly about the four reliances. In conventional truth, because it exists, they consider it to exist. In conventional truth, even if it does not exist, they consider it to not exist. In ultimate truth, even though it does not exist, they consider it to exist. They do not rely on ultimate truth, but rely on conventional truth. If the nature of consciousness exists, they consider it to exist. If the nature of consciousness does not exist, they deny its non-existence. Although wisdom appears to not exist, they say it exists. Abandoning wisdom, they only teach consciousness. Most of the teachings spoken by the Buddha are false, and all valid commentaries are true, which is not the case. If the root is false, then the commentary cannot be true. They abandon the dharma and rely on individuals. Regarding the correct understanding of the two negations, etc., there are also those who rely on words like logicians. Most of the later self-emptiness proponents have strayed far from the four reliances. The four reliances are praised in the Buddha's teachings. This is a differentiation based on definitive and provisional meanings. . Again, let us return to the main topic. There is no sutra that clearly states that the middle is of definitive meaning and the later is of provisional meaning. The middle is of provisional meaning, and the later is of definitive meaning.
Chinese
顶礼。 《深密解脱经》、《大涅槃经》和《指鬘经》等经中都明确阐述了这一点。 认为《楞伽经》中如来藏是不了义的说法，如同兔子角一样荒谬。 当被问及是否与外道的“我”相同时， 佛陀回答说：“因为是空性，所以不相同。” 如果认为一切空性都是无实有的破除， 那是自空论者的思维错误。 如是性的空性智慧， 是破除性的空性，是物质性的空，是世俗谛。 有些人认为对蕴进行分析的空性， 是认为一切法都不存在，这是错误的。 为了将它作为获得一切殊胜功德的方法， 如果不是紧接着宣说，就会产生一些间隔。 以分析理智分析的空性， 是指将它作为方法。 虽然在《入行论》等论典中解释为不了义， 但因为佛陀解释为了义， 所以后来的法轮被确立为了义。 中间法轮的论题与第一个法轮有很多共同之处， 最后的论题与密咒有很多共同之处。 因此，后来的法轮被确立为最殊胜。 如果是不了义，怎么会深奥呢？ 特别是，有人说中间法轮（或最后的法轮）是不了义的， 如果是不了义，那就太过分了。 在宣说了究竟的了义之后， 为了引导所化众生而转向不了义， 这会使宣说了义和不了义的顺序非常混乱。 如果不是针对同一个人宣说的次第， 如果执着于我，那将是不允许的， 这样的分析将变得不合理。 《涅槃经》、《胜鬘经》等经典， 都应将引导众生的方式运用到所有情况中。 牛奶药物的比喻和宝珠的比喻， 都是为了清净心之垢染的方法。 《大涅槃经》中宣说了八种颠倒。 特别是，佛陀的身体是清净的， 佛土等是安乐的，胜义的法界， 是常恒的和心性的，是神圣的“我”， 如果认为血肉之躯和痛苦是真实的， 认为刹那和有分是自性空， 那就是邪见，是四种颠倒。 初法轮与世俗相同， 中法轮与世俗的无自性相同， 佛陀和佛子们具有无量功德等， 虽然在很多方面都超越了声闻乘的观点， 但大多数与小乘的经典非常相似。 最后的法轮在无自性方面与中间法轮相同， 否则，任何时候
English
Homage. It is clearly explained in sutras such as the Samdhinirmocana Sutra, the Great Nirvana Sutra, and the Angulimaliya Sutra. The assertion that the Tathagatagarbha in the Lankavatara Sutra is provisional is as absurd as a rabbit's horn. When asked if it is the same as the "self" of the heretics, the Buddha replied, "Because it is emptiness, it is not the same." If one thinks that all emptiness is the negation of reality, that is a conceptual error of the self-emptiness proponents. The emptiness-wisdom of suchness, is the emptiness of negation, the emptiness of matter, the conventional truth. Some people think that the emptiness of analyzing the skandhas, is to think that all dharmas do not exist, which is wrong. In order to make it a method for attaining all supreme qualities, if it is not proclaimed immediately, there will be some interval. The emptiness analyzed by analytical reasoning, refers to making it a method. Although it is explained as provisional in texts such as the Madhyamakavatara, because the Buddha explained it as definitive, the later turning of the wheel of dharma is established as definitive. The topic of the intermediate wheel has many similarities with the first wheel, the final topic has many similarities with mantra. Therefore, the later wheel is established as the most supreme. If it is provisional, how could it be profound? In particular, some say that the intermediate wheel (or the final wheel) is provisional, if it is provisional, it would be too extreme. After proclaiming the ultimate definitive meaning, to turn to the provisional for the sake of guiding sentient beings, this would greatly confuse the order of proclaiming the definitive and provisional meanings. If it is not a sequence of teachings for the same person, if one clings to a self, that would be impermissible, such analysis would become unreasonable. The Nirvana Sutra, the Srimala Sutra, and other scriptures, should all apply the method of guiding sentient beings to all situations. The analogy of milk medicine and the analogy of jewels, are both methods for purifying the defilements of the mind. The Great Nirvana Sutra proclaims eight inversions. In particular, the body of the Buddha is pure, the Buddha-fields and so on are blissful, the ultimate realm of reality, is permanent and of the nature of mind, is the sacred "self," if one thinks that the flesh and blood body and suffering are real, if one thinks that moments and parts are self-empty, that is a wrong view, the four inversions. The first wheel is similar to the worldly, the intermediate wheel is similar to the conventional absence of inherent existence, the Buddha and the Buddha's sons have countless qualities, etc., although in many ways it surpasses the views of the Sravaka vehicle, but most of it is very similar to the Hinayana sutras. The final wheel is the same as the intermediate wheel in terms of the absence of inherent existence, otherwise, at any time