English
It is necessary to know it in this way. These, such as selflessness and non-origination, are such that the latter can be understood based on the former. Because it is said that the latter is the basis of the former. That is, by knowing that all dharmas are selfless, one can know non-origination; by knowing non-origination, there is no obstacle for the unborn, so one knows no obstruction; by knowing no cessation, one can know that it is completely peaceful from the beginning; by knowing that it is peaceful from the beginning, it can be established that it is naturally nirvana. Regarding the statement that all dharmas are unborn, there are also two kinds of non-origination: one is non-origination that has no birth at all, and the other is non-origination that has no true birth. The first is that for any dharma, <for example, when a seed decays and a sprout grows, from its own> similar continuum, <clinging to> the initial arising as if a bubble bursts from the water, considering it as the initial birth, such a knowable is <completely> impossible; it is impossible for a thing that has already arisen to arise again <as itself>; it is completely impossible for something new to arise outside of the previous continuum of consciousness; the completely imputed is only a designation, not real, so it is impossible to have a birth with its own characteristics; the other-dependent arises depending on causes and conditions and various interdependent relationships, so there is no birth by its own nature; the perfectly established nature of reality, suchness, is immutable, so there is no birth that changes from the first moment to the second moment, etc.; the non-inverted perfectly established also does not change into others with different natures, for example, the liberation of newly attaining Buddhahood, from the first moment to the infinite moment, does not change into others with different natures. It is impossible for all afflictions to arise in the continuum of noble beings who directly perceive the wisdom of inexhaustible knowledge. Although there is the view of the Hearer schools that Arhats know exhaustion but do not know non-arising, etc., Arhats are characterized, so <all afflictions> are exhausted, <and will not> again
Chinese
两种生起都需要了解，因为圣菩萨们认为，断除三界的一切烦恼是他们自己的宗派。其他人则认为，如愿获得第八地时断除烦恼，还有些人认为，连同所知障一起在第十地的最后阶段断除，这些都不予承认。一切佛陀的法身都是一体的，不可能有不同的差别而生起，因为这八者被说成是对无生法的忍耐。这些是根本没有生起的名相。第二，在《大乘经庄严论》中说： “如若如理所绘之图画， 高低虽无显现如其然， 于非真实分别诸方面， 二者恒时虽无然显现。” 这是用图画的比喻来表示的。另外： “如若浊水变为清澈时， 清澈彼者非从彼生起， 彼乃从彼离垢而已矣， 如是自心清净亦如是。” 这是用浊水变清澈的比喻来表示的，等等，虽然在世俗中显现为生起，但在胜义中没有生起，这是生起不真实的名称。因此，所有法都被说成是无生的，也必须如此理解无生的密意。第六，确定两种无我的空性基础是：从法界如来藏（超越常与无常二边的）常（大）的角度来看，是人无我的空性基础；从（方便的）具足一切相、遍及一切所知事物的自性角度来看，是法无我的空性基础。这被认为是不可思议的，因为它超离了言语概念的范畴，并且因为它成立为实相，所以任何阻碍者都无法否认它，而且从事物本身的角度来看，任何证实者也无法证实它，因此它超离了否定和证实的范畴。同样，这个胜义界远离了一和多、生和灭等等一切戏论。因此，它被证明是超离理性的范畴。因此，如前所述的胜义
English
Both kinds of arising need to be understood, because the noble Bodhisattvas consider that abandoning all the afflictions of the three realms is their own tenet. Others believe that afflictions are abandoned when the eighth bhumi is attained as desired, and some believe that they are abandoned together with the obscuration of knowledge at the final stage of the tenth bhumi, but these are not accepted. All Buddhas' Dharmakayas are one, and it is impossible for them to arise with different distinctions, because these eight are said to be tolerant of the unborn dharma. These are terms for the complete absence of arising. Secondly, in the Ornament of the Great Vehicle Sutra, it says: "As in a picture drawn properly, Though there is no high or low, it appears as it is, In unreal conceptions in all aspects, Both are always absent, yet they appear." This is shown by the example of a picture. Furthermore: "As when turbid water becomes clear, That clarity does not arise from it, It is merely the separation of dirt from it, Likewise, the same is true for one's own pure mind." This is shown by the example of turbid water becoming clear, etc. Although it appears to arise in the conventional sense, in the ultimate sense there is no arising, which is the name for the unreality of arising. Therefore, when all dharmas are said to be unborn, the intention of unbornness must be understood in this way. Sixth, identifying the empty basis of the two selflessnesses is: from the perspective of the Dharmadhatu Tathagatagarbha being (beyond the extremes of permanence and impermanence) permanent (great), it is the empty basis of the selflessness of persons; from the perspective of (skillful means) the nature of possessing all aspects and pervading all knowable things, it is the empty basis of the selflessness of phenomena. This is considered inconceivable because it transcends the realm of verbal concepts, and because it is established as reality, it cannot be denied by any obstacle, and from the perspective of the thing itself, it cannot be proven by any proof, therefore it transcends the realm of negation and proof. Similarly, this ultimate realm is free from all elaborations such as one and many, birth and destruction, and so on. Therefore, it is proven to be beyond the realm of reason. Therefore, the ultimate as mentioned earlier
Chinese
那些辨别胜义的理性的分类，其真实界性不会被破除，因为凡是生起和止灭并存、戏论并存的事物，都被确定为无生、无灭和离戏，这样一来，法也会被破除，但真实界性并非生灭之物，即使被证明为无生无灭，其自性也不会被破除，例如，否定了房屋的特征，并不会否定树木。此理已于前文详述。此外，在空性之基如来藏中，仅仅是对人我和法我的分析，从否定的角度来看，仅仅是名相上的胜义，而作为否定对象的空性的空性之基如来藏，是<原始自生>的真实胜义。此外，这既不是作为基础的轮回的诸法，也不是无量道的智慧，也不是新获得的果法是真实存在的，唯有佛陀法身是真实存在的。如此说来，岂不是认为胜义法身是果吗？如果认为说果法不存在是不合理的，那么从修道中产生的生起之果仅仅是新获得的法，所以真正的果是那些新获得的法，而胜义法身仅仅是果的假名而已。第七，辨别胜义的理性的关键在于，首先抓住任何一个所观察的对境，然后寻找它和它的自性之间的矛盾，以及寻找它和它的特征等之间的矛盾。例如，如果设定瓶子的特征或自性是肚子大、底部窄、能够盛水，那么就会推论出瓶子的口也是肚子大的，因为它是瓶子等等。而对特征的辨别，就像上面所说的四边生灭等。此外，辨别一和异，就像一异离的理性一样，因此，所有辨别胜义的理性所辨别的方式都包含在其中。在应成派和自续派的论典中，无论什么法，真实的自性
English
The categories of reasoning that discern the ultimate truth are not refuted in their true essence. Because whatever arises and ceases together, and exists with elaboration, is determined to be unborn, unceasing, and free from elaboration, even the Dharma is refuted. However, the true essence is not something that arises and ceases, so even if it is proven to be unborn and unceasing, its own nature is not refuted. For example, negating the characteristics of a house does not negate a tree. This principle has been explained in detail above. Furthermore, in the emptiness-basis Tathāgatagarbha, the analysis of merely the selflessness of persons and phenomena, from the perspective of negation, is merely a nominal ultimate truth. The emptiness-basis Tathāgatagarbha, which is the emptiness of the object to be negated, is the true ultimate truth of <Primordial Self-Arising>. Furthermore, neither the phenomena of samsara as the basis, nor the infinite wisdom of the path, nor any newly attained fruition are truly existent. Only the Dharmakāya of the Buddha is truly existent. In that case, isn't the ultimate Dharmakāya considered to be the fruit? If it is thought that it is unreasonable to say that the fruit's phenomena do not exist, then the arising fruit that arises from practicing the path is solely the newly attained phenomena. Therefore, the real fruit is those newly attained phenomena, and the ultimate Dharmakāya is merely a designation of the fruit. Seventh, the key to all reasoning that discerns the ultimate truth is to first grasp any object of observation, and then look for contradictions between it and its own nature, and to look for contradictions between it and its characteristics, etc. For example, if the characteristic or nature of a vase is defined as having a large belly, a narrow bottom, and the ability to hold water, then it would be inferred that the mouth of the vase is also large-bellied, because it is a vase, and so on. And the discernment of characteristics is like the four extremes of arising and ceasing, etc., as mentioned above. Furthermore, discerning one and different is like the reasoning of one and different being separate. Therefore, all the ways in which all reasoning that discerns the ultimate truth discerns are included in it. In the treatises of the Prāsaṅgikas and Svātantrikas, whatever Dharma, the true nature
Chinese
说“如果存在，就必须像这样存在”，这句密语可以用于任何需要的地方。如果对此进行分析，会发现很多不合理之处。行为和行动者两者都不可能真实存在。如果它们可能真实存在，那么它们必须是相互独立，互不依赖的。说出这样的话非常不合理。如果那样，柱子和瓶子两者都不可能真实存在，如果它们是真实的，那么它们必须是互不依赖，完全独立的。如果这样说，柱子和瓶子两者之间互不依赖，完全独立地存在。因此，如果它们互不依赖，完全独立地存在，那么它们就是真实的，这种说法是不确定的。因此，这样说就像说：“兔子的头上没有角，如果它有角，那一定是白色的，因为不可能有其他的颜色。”因此，这种既不为自己也不为他人所接受，也不符合事物实相的定义，是愚蠢的做法。因此，放弃这种看似探究意义的推理，进入正确的推理之路吧。如是，对二无我进行确立的第六品已经详细阐述完毕。 <以下是两品的注释，是扎果格西的说法。> 第七品，讲述二谛的意义。分为三个部分：以连接的方式讲述必要性，真实地确定二谛的意义，以及讲述其延伸意义。第一部分是：在第六品之前，如最初所说，打开了世尊中观之路的眼睛，确定了远离常断二边的中观自性，从总体上确定了所知，特别地，也确定了法界如来藏，并详细解释了它的定义。将作为一切世俗法之根本的阿赖耶识八识进行了确定，并详细解释了五法、三自性以及因缘和合的安立，以及用理证来证明显现和声音等世俗法皆无自性，即确定二无我。像这样所说的结论
English
Saying "If it exists, it must exist in this way," this secret phrase can be applied to anything that is needed. If one analyzes this, there are many things that are very unreasonable. Action and agent can never both be true. If they could be true, then they must be mutually independent and not rely on each other. To say such a thing is very unreasonable. If that were the case, then a pillar and a vase could never both be true; if they were true, then they would have to be independent and completely separate. If one were to say that, then the pillar and the vase would exist independently of each other, completely separate. Therefore, if they exist independently and completely separate, then they are true, but this is not necessarily the case. Therefore, to say this is like saying, "A rabbit's head has no horns, but if it did, it would only be white, because it could not be any other color." Therefore, such a definition that is neither accepted by oneself nor by others, and that does not conform to the reality of things, is a foolish practice. Therefore, abandon such seemingly meaningful reasoning and enter the path of correct reasoning. Thus, the sixth chapter, which establishes the two selflessnesses, has been explained in detail. <The following is a commentary on two chapters, the words of Dza-go Geshe.> Chapter Seven, explaining the meaning of the Two Truths. It is divided into three parts: explaining the necessity by way of connection, truly establishing the meaning of the Two Truths, and explaining its extended meaning. The first part is: Up to the sixth chapter, as it was said at the beginning, the eye of the Blessed One's Middle Way is opened, the nature of the Middle Way, which is free from the two extremes of permanence and annihilation, is identified, the knowable is determined in general, and in particular, the Dharmadhatu Tathagatagarbha is also identified, and its definition is explained in detail. The Alaya consciousness, the eight consciousnesses, which are like the root of all conventional dharmas, are determined, and the five dharmas, the three natures, and the establishment of dependent origination of cause and condition are explained in detail, and the two selflessnesses are determined, which are the means of proving by reasoning that phenomena such as appearances and sounds are without inherent existence. The conclusion of what has been said in this way