Chinese
其主要目的是为了正确认识并修习世俗谛和胜义谛。认识这两者的道理是，世俗的诸法依赖于各种各样的因缘和合，如是显现，只要阿赖耶识的习气未断，就会清晰地显现，从而获得定解。并且，要知道这些世俗的诸法各自的本体是空性的，自性是不成立的。这两者是获得世俗谛定解的方式。获得胜义谛定解的方式是，完全了知法界如来藏的体性是常恒不变的，并且了知它从未被世俗的有为法所染污，本来就是远离的。这就是获得胜义谛定解的方式。这样，从二谛的侧面相互了解，了解世俗谛，行为就会变得清净，并且会获得正直之义的殊胜智慧；了解胜义谛，见解就会变得清净，并且会获得了义经典的殊胜智慧。特别是，了解世俗的法是各种因缘和合的自性，行为就会变得清净，并且会产生正义的智慧；了解这些世俗的法自性不成立，是离戏的，见解就会变得清净，并且会产生了义的智慧。并且，对于法界如来藏，完全了知它本来就空于世俗的有为法，见解就会变得清净；对于完全了知法界的一切体性，为了使之显现，也需要修持各种各样的方法，这样行为就会变得清净。并且，完全了知法界是常恒不变的，就会获得了义的殊胜智慧；完全了知它本来就空于世俗的有为法，就会获得正义的殊胜智慧。第二，二谛的意义和
English
The main purpose is to correctly understand and practice the two truths, the conventional truth and the ultimate truth. The way to understand these two is that the conventional dharmas depend on various causes and conditions, and appear as such. As long as the habitual tendencies of the alaya consciousness are not severed, they will clearly appear, thereby gaining certainty. Furthermore, one should know that the essence of these conventional dharmas is emptiness, and their own nature is not established. These two are the ways to gain certainty about the conventional truth. The way to gain certainty about the ultimate truth is to fully know that the essence of the Dharmadhatu Tathagatagarbha is constant and unchanging, and to know that it has never been tainted by conventional conditioned dharmas, and is originally free from them. This is the way to gain certainty about the ultimate truth. In this way, understanding each other from the perspective of the two truths, understanding the conventional truth, behavior will become pure, and one will gain the supreme wisdom of the upright meaning; understanding the ultimate truth, view will become pure, and one will gain the supreme wisdom of the definitive meaning sutras. In particular, understanding that conventional dharmas are the nature of various causes and conditions, behavior will become pure, and the wisdom of the provisional meaning will arise; understanding that these conventional dharmas are not established by their own nature, and are free from elaboration, view will become pure, and the wisdom of the definitive meaning will arise. Furthermore, regarding the Dharmadhatu Tathagatagarbha, fully knowing that it is originally empty of conventional conditioned dharmas, view will become pure; regarding the full knowledge of all aspects of the Dharmadhatu, in order to make it manifest, it is also necessary to practice various methods, in which case behavior will become pure. Furthermore, fully knowing that the Dharmadhatu is constant and unchanging, one will gain the supreme wisdom of the definitive meaning; fully knowing that it is originally empty of conventional conditioned dharmas, one will gain the supreme wisdom of the provisional meaning. Second, the meaning of the two truths and
Chinese
总的来说，确立（二谛）时，宣说二谛的体性。二谛的自性，是师长与我互相辩论后宣说的，共有两种。第一种包括：定义、各自的差别、确定差别的基础、宣说差别的必要、以及考察一与异，共五点。第一点，定义是：自性空无真实，并且是具有能知识及其所依的对境，仅仅是世俗谛的定义。此处的“仅仅”一词，断除了胜义谛是能知识的对境。世俗谛、名言谛、虚假的、欺骗性的法，这些意义相同。例子是：有为法中的他起和遍计所执等。自性成立为真实，并且是圣者的等持智慧的对境，被认为是胜义谛的定义。胜义谛、真如、法性、真实边际、圆成实性、不欺骗的法，这些意义相同。例子是：无为法中的圆成实性、如来藏等。因此，能知识和智慧的对境是各自确定的。弥勒菩萨化身的嘉察仁波切也说，《经庄严论》中说：对于凡夫俗子来说，真实的边际被能知识所遮蔽，因此显现出并非真实的世俗的色等。菩萨圣者们清除了能知识的遮蔽，因此显现出真实的边际，即实相真如。对于实相的意义来说，在实相中不存在的法，是世俗的显现；在实相中存在的法性，是胜义的显现。应当了解，这些依次对于圣者的等持智慧来说，是不显现和显现的。对此，不要与因宗派差别而存在的其他解释方法相混淆。凡夫俗子们所见的实相胜义，只是以世俗的方式显现，而不是存在于不同的层面。因为在实相中，除了法界胜义之外，没有任何其他事物。然而，圣者的智慧所见与实相相符。凡夫们看不到法界的存在，却看到不存在的各种世俗之法。例如，黄疸病
English
In general, when establishing (the two truths), the nature of the two truths is explained. The nature of the two truths is explained through mutual debate between teachers and myself, and there are two types. The first includes: definition, individual differences, determining the basis of difference, explaining the necessity of difference, and examining one and different, totaling five points. The first point, the definition, is: its own nature is empty of truth, and it is the object of perception for consciousness and its retinue, which is merely the definition of conventional truth. The word "merely" here excludes the ultimate truth from being the object of consciousness. Conventional truth, nominal truth, false, and deceptive phenomena have the same meaning. Examples are: dependent origination and imputed phenomena among conditioned phenomena. Its own nature is established as true, and it is the object of perception for the samadhi wisdom of the noble ones, which is considered the definition of ultimate truth. Ultimate truth, suchness, dharmata, ultimate reality, perfect reality, and non-deceptive phenomena have the same meaning. Examples are: unconditioned phenomena, perfect reality, and Tathagatagarbha. Therefore, the objects of consciousness and wisdom are determined separately. Gyaltsab Je, an emanation of Maitreya Bodhisattva, also said in the Ornament of the Sutras: For ordinary beings, the true limit is obscured by consciousness, so they perceive conventional forms and so on that are not true. Bodhisattvas and noble ones clear away the obscuration of consciousness, so the true limit, the reality of suchness, is perceived. Regarding the meaning of reality, phenomena that do not exist in reality are conventional appearances; dharmata that exists in reality is the appearance of ultimate truth. It should be understood that these are respectively non-apparent and apparent to the samadhi wisdom of the noble ones. Do not confuse this with other explanations that exist due to sectarian differences. Ordinary beings see the ultimate truth of reality only as appearing in a conventional way, not as existing on different levels. Because in reality, there is nothing other than the dharmadhatu ultimate truth. However, the wisdom of the noble ones sees in accordance with that reality. Ordinary beings do not see the existence of the dharmadhatu, but see various conventional phenomena that do not exist. For example, jaundice
Chinese
就像用眼睛看海螺，看到在白色之外不存在的黄色一样。第二，解释各自的差别，分为解释世俗谛的差别和解释胜义谛的差别两种。首先，如果划分世俗谛，则有正确的世俗谛和错误的世俗谛两种。第一，正确的世俗谛是：从无始以来积累的无明习气的力量所显现，实际上不依赖于分别念的考察，并且没有被暂时的错乱因所污染的具有明亮显现的意识，在世间对于取舍之事不会欺骗，并且显现为适合的，而且如其所显现般起作用，例如火具有燃烧的作用，水具有湿润的作用，眼睛能看到事物，罪恶导致堕入地狱，善行导致升入天界，修习无我获得解脱，圆满资粮成就佛陀等等。像这样的事物、作用和因果，虽然在胜义上没有成立，但是在世间对于取舍之事不会错乱地发生，因此，被称为正确的世俗谛，这是印度和西藏的学者们所认可的。第二，错误的世俗谛是：一般来说，所有分别念所虚构的假立之法，即言说声音和分别念的实际对境，成为生灭、大小、边中、好坏等等的共相，这些都是相对于声音分别念的假立而言，是颠倒错乱的对境，因此是错误的世俗谛。特别是，由暂时的错乱因导致感官被蒙蔽所产生的梦境和幻化的马象等，以及对于患有眼翳者所显现的毛发乱舞和双月等显现，还有其他，例如数论派等错误宗派的例子和推理等蒙蔽心意，从而执着于自性、我和自在天等的分别念，对于这些所假立的假立之法，自性等等的共相，必定要说它们是错误的世俗谛。这些也各自具有仅仅显现的部分，以及对于显现的事物颠倒错乱地假立的部分，这两者。总的来说，两者都是错误的世俗谛，但是后者更加颠
English
It is like looking at a conch shell with the eyes and seeing yellow where there is no white. Second, explaining the individual differences, there are two: explaining the differences of conventional truth and explaining the differences of ultimate truth. First, if we divide conventional truth, there are correct conventional truth and incorrect conventional truth. First, correct conventional truth is: it appears due to the power of the habitual tendencies of ignorance accumulated since beginningless time, and it does not rely on the investigation of conceptual thought in reality. Furthermore, it is a consciousness with clear appearance that is not corrupted by temporary causes of delusion. In the world, it does not deceive in matters of acceptance and rejection, and it appears as appropriate, and it functions according to how it appears. For example, fire has the function of burning, water has the function of moistening, the eyes see forms, sin leads to going to hell, virtue leads to going to heaven, meditating on selflessness leads to attaining liberation, and the accumulation of merit leads to the arising of a Buddha, and so on. Although such things, actions, and causes and effects are not established ultimately, they occur without error in the world as places of acceptance and rejection. Therefore, it is called correct conventional truth, which is accepted by scholars of India and Tibet. Second, incorrect conventional truth is: in general, all imputations fabricated by conceptual thought, that is, the expression of sound and the actual objects of conceptual thought, such as arising and ceasing, large and small, extremes and centers, good and bad, etc., are all conceptual constructs. Relative to the imputation of sound and thought, they are objects of inverted intellect, therefore they are incorrect conventional truths. In particular, dreams and illusory horses and elephants that arise from temporary causes of delusion that corrupt the senses, and the appearance of hair-like streaks and double moons that appear to those with cataracts, and also, relying on the examples and reasoning of wrong philosophical systems such as the Samkhya school, which delude the mind, the conceptual thoughts that grasp at the chief, the self, and Ishvara, etc., the general meanings of the chief, etc., that are imputed to them, are definitely said to be incorrect conventional truths. These also each have a part that merely appears as such, and a part that is imputed as inverted to what appears. In general, both are incorrect conventional truths, but the latter is more inver
Chinese
将颠倒之处视为颠倒的世俗谛是主要的。如《入中论》所说：“无知睡眠所扰乱，外道徒众所执我，犹如幻术阳焰等，世间亦无况真实。”因此。此外，世俗谛又分为世间正世俗谛和瑜伽士正世俗谛两种。当未经理智分析观察时，外在的色等和内在的根等显现为各种法。能够如所显现般起作用的，是世间正世俗谛。而作为这些显现之基础的，他起仅是识，这是瑜伽士的正世俗谛。瑜伽士们将此他起作为进入轮回的基础，并通过修道来使其止息，因此称之为正世俗谛。这些世俗谛，通过胜义谛的理智，如一异离等来证明其无实，因此理智的论证可以介入，并能确定其无实。然而，在安立火能燃烧等作用，以及业因果等取舍之处时，必须按照世间人自以为是所显现的那样，在未经分析观察的层面来安立。如果在理智分析时，这些世俗谛不仅不能成立为胜义谛，甚至也不能成立为世俗谛的自性。此外，色等显现的心，虽然在瑜伽士的取舍之处，仅作为世俗谛而存在，但这也不能仅仅安立在分析的层面上，因为根本不存在能经受理智分析的世俗谛法。因此，虽然他起可以通过胜义谛的理智来成立，但它不能成立为胜义谛。例如，虽然可以通过名言分析的理智来成立胜义法界，但它不能成立胜义谛本身。胜义谛不能通过名言分析的理智来成立，因为它超越了破立和分别的范畴。为什么称为世俗谛和胜义谛呢？