English
Experience is explained as self-awareness, and the wisdom that realizes the non-establishment of the apprehended and the apprehender, self-aware and self-illuminating, is explained as self-awareness. There are three types. The first two are conventional self-awareness, and the latter is ultimate self-awareness. Alternatively, there are other ways to classify conventional truth: in worldly convention, there are two types: correct conventional truth and incorrect conventional truth. Among these, in the world, phenomena that are conventionally accepted without being mistaken about their objects are correct conventional truths. For example: water, forms, sounds, etc., and one moon, etc. Phenomena that are conventionally accepted in the world with mistaken objects are incorrect conventional truths. For example: mirage water, reflections, hair-like appearances seen by those with cataracts, and two moons, etc. According to the Madhyamaka Svātantrika school, there is a distinction between mere convention and conventional truth. The former is associated with the imputed, and the latter is associated with the dependent, in that order. Alternatively, convention can also be divided into its own, i.e., the convention of convention, and the ultimate of convention. The former is the aspect that appears as the apprehended and the apprehender, and the latter is the clear and knowing consciousness that is free from the apprehended and the apprehender. Moreover, with regard to this clear and knowing consciousness, the aspect that has never been tainted by the apprehended and the apprehender is established as the ultimate truth. Therefore, this is the ultimate of convention that does not go beyond the dependent. Second, explaining the divisions of the ultimate. In terms of the ultimate truth itself, there is no division from the perspective of its essence, but if it is divided from the perspective of linguistic expression, there are the expressed ultimate and the pervasive ultimate <essence wisdom>. The former is: all phenomena encompassed by conventional appearance and expression, merely being unestablished by nature or without truth, is the expressed ultimate. Other established ultimates such as the path truth, and impermanence, suffering, emptiness, selflessness, etc., and the non-erroneous consciousnesses that focus on them. Because it becomes a method for attaining the ultimate non-conceptual wisdom, it is the conforming ultimate and the expressed ultimate. The word "merely" in "merely without self-nature" here, is to exclude the self-establishment of the object to be refuted, and after excluding it, for the dharma to be established
Chinese
已经断除了有实。其他仅仅是离戏，以及仅仅是空性，也是世俗的诸法无自性仅仅是那个，因为那些本体相同而只是在反体上有所区别。通过“仅仅”这个词，可以知道，后两者仅仅是远离了真实成立的戏论，以及仅仅是自性成立的空性，而不是真正的空性。如果没有如实理解自性不存在和无实等意义，那么“无实”这个词就会变成一般的语音或一般的词语，因此如实确定无实的意义非常重要。也就是说，如果被显现和声音所包含的诸法，存在以自己的<自性或者>本体成立的东西，那么就必须是不依赖于任何东西而能够独立成立的东西。但是，这种情况根本不可能成立。因此，无论在外在还是内在的法上，都不存在这样成立的东西，所以叫做自性不成立。如果自己的本体存在，那么就必须与显现相符。例如，如果一条花色的绳子显现为蛇，如果显现为蛇的那个东西以自己的本体存在，那么就必须与显现相符，具有蛇的特征。但是，显现为蛇的那个东西不是以本体成立的。虽然显现为蛇，但它并没有成立为蛇。在那里，马、牛等其他东西虽然显现，但并没有显现。那么，更不用说从自己的角度成立了。同样，如果一切显现和声音的法都不是以自己的本体成立的，那么又怎么会以其他的本体成立呢？所以是不成立的。此外，通过一异离等如理的理证，在自己的相续中生起了如实理解和确定蕴等诸法不是真实存在的智慧和后得，那么在入定的时候，也不会生起执着于无实等执相的戏论的显现。这指的是具有敏锐智慧的菩萨。对于一些智慧迟钝的菩萨来说，为了断除执相的戏论，即使在入定的时候，也会产生执着于无实的执相戏论，以及认为这是离戏，这是空性等的执着。从有境的角度来说，虽然需要分别遮止这些执着，但是从所缘境的角度来说。
English
It has been cut off that there is something else. Other than just being free from elaboration, and just being emptiness, it is also just that all the conventional dharmas are without self-nature, because those are the same in essence but only different in terms of negation. By the word "just," it should be known that the latter two are only separated from the elaboration of being truly established, and only emptiness that is established by nature, but not the actual emptiness itself. If the meaning of self-naturelessness and unreality, etc., are not understood as they are, then the term "unreality" will become just a general sound or a general word, so it is very important to ascertain the meaning of unreality as it is. That is, if the dharmas included in appearance and sound have something established by their own <self or> essence, then it must be something that can be established independently without relying on anything. However, it is impossible for such a thing to be established. Therefore, since there is no such establishment on any of the outer and inner dharmas, it is called not established by self-nature. If one's own essence exists, then it must exist in accordance with appearance. For example, if a variegated rope appears as a snake, if that appearance as a snake exists by its own essence, then it must exist in accordance with appearance, with the characteristics of a snake. However, that appearance as a snake is not established by essence. Although it appears as a snake, it is not established as such. There, although horses, cattle, etc., appear, they do not appear. Then, what need is there to mention establishment from one's own side? Similarly, if all the dharmas of appearance and sound are not established as their own essence, then how can they be established as the essence of others? So they are not established. Furthermore, based on valid reasoning such as one and many, the wisdom and subsequent attainment of understanding and ascertaining that the dharmas of the aggregates, etc., are not truly existent arises in one's own mindstream. Then, even during meditative equipoise, the manifestation of clinging to characteristics, such as clinging to unreality, will not arise. This refers to bodhisattvas with sharp faculties. For some bodhisattvas with duller minds, in order to cut off the elaboration of clinging to characteristics, even during meditative equipoise, there will be the elaboration of clinging to characteristics that cling to unreality, and the clinging that thinks, "This is freedom from elaboration," and, "This is emptiness." From the perspective of the subject, although it is necessary to separately prevent these clingings, from the perspective of the object,
Chinese
萨姆。从体性的角度来说，无实、离戏和空性之间没有差别。第二，周遍的胜义谛是：心的自性光明，从原始以来就远离戏论的法界，对于清净和不清净的一切法都没有远近地周遍，是胜义的、安乐逝者的精华自体，无漏、无分别的智慧。或者说，胜义谛本身可以分为胜义的世俗和胜义的胜义谛两种。第一种是：从法性安乐逝者的精华上，仅仅是远离能取所取的角度来说，是胜义的世俗谛；从被否定的对境空性的空基，二取无别的智慧自明自显的角度来说，是胜义的胜义谛。这二者仅仅是角度上的差别，从体性上来说，就是无有能取所取，以及存在无二智慧，这会变成唯一，而不会变成二。比如，一个金瓶，在瓶子的角度存在，在柱子的角度不存在，这二者并非是不同的存在方式。第三，关于分类的依据：有认为是显现的真假二谛的分类依据；有认为是缘起二谛的分类依据；有认为是未加虚构的对境；有认为是真谛的分类依据等等，有各种各样的观点。但在自宗看来，仅仅是存在限度的所知，就是二谛的分类依据。如《父子相见经》中说：“所知亦为世俗谛，及胜义谛此中尽。”因此这样说。第四，解释分类的必要性：总的来说，对于所知，可以分为名言识和智慧两种心识；名言识以他觉的方式证悟世俗的诸法；而智慧则以自证自明的方式证悟胜义的诸法。这样区分两种证悟的方式，以及思辨者的行境是有漏的轮回，瑜伽者的行境是无漏的涅槃，这二者作为行境，分别存在于凡夫和圣者的境界中。因此，将真谛也分为两种，这是因为这些必要性的缘故而进行分类。
English
Sam. From the perspective of essence, there is no difference between emptiness, freedom from elaboration, and mere emptiness. Secondly, the pervasive ultimate truth is: the luminous nature of mind, the Dharmadhatu that has been free from elaboration since the beginning, pervades all pure and impure phenomena without any distinction of near or far. It is the essence of the Sugata, the ultimate, the stainless, non-conceptual wisdom itself. Furthermore, the ultimate truth itself can be divided into the conventional ultimate truth and the ultimate ultimate truth. The first is: from the perspective of the essence of the Dharmata Sugata, merely being free from the duality of grasping and being grasped, it is the conventional truth of the ultimate. From the perspective of the empty ground of emptiness, which is empty of the object to be negated, the non-dual wisdom, self-aware and self-luminous, it is the ultimate truth of the ultimate. These two are merely different in perspective, but in essence, the absence of the duality of grasping and being grasped, and the existence of non-dual wisdom, become one and not two. For example, a golden vase exists from the perspective of the vase, and does not exist from the perspective of the pillar, but these two are not different modes of existence. Thirdly, regarding the basis of division: some consider it to be the basis of division between the two truths of appearance; some consider it to be the basis of division between the two truths of dependent origination; some consider it to be the object without superimposition; and some consider it to be the basis of division of truth, and so on. However, in our own system, merely the knowable that exists within the limits of existence is the basis of division between the two truths. As it is said in the Sutra of Meeting Father and Son: "All that is to be known is exhausted in the conventional and the ultimate truths." Therefore, it is said. Fourthly, explaining the necessity of division: In general, knowledge can be divided into two types of minds: conceptual consciousness and wisdom. Conceptual consciousness realizes conventional phenomena in the manner of other-awareness, while wisdom realizes ultimate phenomena in the manner of self-awareness. Thus, there are two ways of realization, and the sphere of activity of the thinkers is the contaminated samsara, while the sphere of activity of the yogis is the uncontaminated nirvana. These two are the spheres of activity of ordinary beings and noble ones respectively. Therefore, the truth is also divided into two, and this division is made because of these necessities.