English
. By what kind of mind do they obscure the true nature? All conventionalities and distinctions arise from that, hence they are conventional. Although consciousness is devoid of things, it is mistaken as if it were a thing. Therefore, it is established as conventional, like the thought of water, etc. Those false appearances are also not established because they are self-appearing and false. Therefore, only the nature of consciousness is true. In the Lankavatara Sutra and others, it is said that on the nature of things, there is no error, and delusion is conventional. Sound is also a term, the words of all practitioners are sound. There is nothing in Buddhism where only sound is conventional. This is your own liking. The difference between good and bad speech, if it is said to be a true intention, but the opponent Yaksha emptiness, does not want to make such distinctions. If you say conventional, then the shepherdess's, in all lives, the difference between good and bad speech is also very famous, how can it be individually prevented? What words to embodied beings, which are beneficial and pleasant, are good words in terms, and vice versa is near speech. Since the name is summarized and declared by the distinguished things, whoever declares the things, does not want it to be its own nature, how can the good and bad speech of it be well distinguished? What is the answer to it here, that is also my answer. How those appearances appear, because they arise with sufficient causes and conditions, who admits that there are things other than just sound? The nature of things that cannot be shown is like illusion, etc. Because of the nature of no thing, they are said to be distinctions. There are many names of illusion, how can there be a general term? The nature of the real thing, also look at it in the same way. If it is said that the difference of things is the meaning of sound and not others, then there will be no previous ones, etc., and everything will become unspeakable. Because of the joy of being alone without distinction, all natures such as happiness, etc., are said in the sutras, so it is desired to be only conventional. If the nature that cannot be shown is said to be a thing, then the two moons and the hair net, the nature of being unspeakable will not change. The nature of the general
Chinese
因为安立名言，才能够述说。因此，胜义谛离戏论，也变成了世俗谛。因为显现为颠倒，所以世俗谛的自性不存在。它的自性唯一，怎么可能变成其他的呢？对于梵天等的转变，外道徒的分别念，有什么可贪恋的呢？因为那些各自相违。因此，因为显现为错乱，所以也不应是实物的体性。因为各自显现，如同马的角。实物的体性并非完全没有。因此，如同存在般显现的，如幻化的象等。由于它的意念所致，那些存在却并非真实。因为显现为虚假的形象，所以认为是虚妄的世俗谛。它所安立的体性，因为从它而生，所以说是真实的。说为能知和所知等，任何名言都是世俗谛。那时在名声的面上，就说它是没有的。因为仅仅是安立名称，名称怎么会有矛盾呢？幻化的意义虽然是没有的意义，但并非完全是空寂。识的自性也是虚假的，以前已经接近成立了。如果不是这样，怎么会从那些变成错乱的体性呢？如果不真实存在，如果存在也会有矛盾。事物的自性，任何时候都不可能变成其他的。如果说有变动的世俗谛，事物没有自性，变动本身就显示了那些。因此，不会说不想要。正确的观察智慧，是经过观察的，从那之中返回的。所有的分别识，都是没有从那之中观察的。在那之中，通过名声的途径，所有的事物都说是世俗谛。如果进行分别观察，那就是真实的，但没有看到成立。如果成立是没有经过观察的，因此不分别的仅仅是，没有执着并且从随后的推断中，不能明确地分开。这里是否定不存在，因此不想要驳斥。因为仅仅是无意义的声音，所以只是让孩子们感到困惑。仅仅是世间名声的意义，虽然是世俗谛，但因为有些人理解有些人，所以一切都是
English
Because establishing conventional terms allows for description. Therefore, the ultimate truth, free from elaboration, also becomes the conventional truth. Because it appears as inverted, the very nature of conventional truths does not exist. How could its sole nature transform into something else? What is there to covet in the transformations of Brahma and others, the conceptualizations of non-Buddhists? Because those contradict each other. Therefore, because it appears as confused, it should not be the nature of real objects either. Because they appear separately, like the horns of a horse. The nature of real objects is not entirely non-existent. Therefore, appearing as if existent, like illusory elephants and so forth. Due to the power of its intention, those exist but are not real. Because it appears as a false image, it is considered a false conventional truth. The nature that it establishes, because it arises from it, is said to be true. Saying "knower" and "knowable" and so forth, any term is a conventional truth. At that time, on the face of fame, it is said to be non-existent. Because it is merely establishing a name, how can the name be contradictory? Although the meaning of illusion is the meaning of non-existence, it is not entirely empty. The nature of consciousness is also false, which has been nearly established before. If it were not so, how would it transform from those into a confused nature? If it does not truly exist, and if it exists, there would be contradiction. The nature of things can never transform into something else. If it is said that there is a changing conventional truth, and things have no nature, the change itself reveals those. Therefore, it will not be said that it is not wanted. Correct discriminating wisdom is what has been investigated, and what is turned back from that. All the discriminating consciousnesses are not investigated from that. In that, through the path of fame, all things are said to be conventional truth. If one discriminates and investigates, that is the truth, but it is not seen as established. If it is established as not having been investigated, therefore, the non-discriminating mere, without grasping and from subsequent inference, cannot clearly separate. Here, it is negating non-existence, therefore, there is no desire to refute. Because it is merely meaningless sound, it only confuses children. The meaning of mere worldly fame, although it is conventional truth, but because some understand some, therefore all are
Chinese
不是感官的行境。 因此，甚深隐秘的意义， 是瑜伽士智慧的行境。 其他人则无法知晓。 因为必须坚定于那样的智慧， 所以在造论时，名声显赫的， 事物也是我们的世俗谛。 如果不是这样，那么一切法， 就不会被空性所遍及了。 在哪里超越了名声， 事物的自性恒常等等， 以那些进行观察， 被认为是颠倒的世俗谛。 因此，事物的另一方面， 被说是真实的世俗谛。 相互之间是相违的， 不可能在同一时间改变。 具有理性的真实性， 是殊胜的，并且殊胜的， 被称为智慧之义，智者们， 明显地说是胜义谛。 对于那个境的智慧， 以那个其他的义， 是胜义谛，同样其他， 真实的随顺智慧也， 是真实修习的。 将会证悟远离障碍。 因为那样，所以是伟大的义， 想要成办那些。 一切法没有显现的， 智慧证悟所有， 以远离戏论的自性， 说是证悟那些。 智慧自性也是真实的， 圆满一切功德的， 是那个处所，被认为是伟大的， 想要并且也成办那个。 如果说胜义谛什么也没有， 涅槃就不是胜义谛了， 在那之上事物的， 自性什么也没有。 在那里你的所有辩驳， 因为什么原因 不会产生？ 对于那个你的回答是什么？ 我的也将会是这个。 无我，没有自性的， 被说是真实的体性。 如果法变成各异， 那么法中就没有了。 因为从诸法中各异的， 真实个别地证悟， 瑜伽士们对于法， 不会远离颠倒。 即使是各异的，在那时， 一切都会真实地见到。 也不会变成共同的， 并且恒常变成烦恼的。 因此说是不可言说， 自生者自己宣说的， 不是各异，不是不各异， 思考不是理性的。 事物存在，并且那个， 以及其他等等是可以思考的。 如果事物不存在，那么如何， 以什么对于其他等等进行
English
It is not the realm of the senses. Therefore, the very hidden meaning, is the realm of the wisdom of yogis. Others do not know it. Because one must be firm in that wisdom, therefore, when making treatises, the famous, things are also our conventional truth. If it is not like that, then all dharmas, will not be pervaded by emptiness. Where it transcends fame, the nature of things is constant, etc., observing with those, is considered a false conventional truth. Therefore, the other aspect of things, is said to be the true conventional truth. They are contradictory to each other, it is impossible to change at the same time. The truth that possesses reason, is supreme, and the supreme, meaning of knowledge, the wise, clearly say is the ultimate truth. The wisdom for that object, with that other meaning, is the ultimate truth, likewise other, the true following wisdom also, is what truly meditates. Will realize being free from obscurations. Because of that, it is a great meaning, wishing to accomplish those. All dharmas are without appearance, the wisdom realizes all, with the nature of being free from elaboration, it is said to realize those. The nature of wisdom is also true, of all the perfect qualities, is that place, considered great, wishing and also accomplishing that. If it is said that there is nothing ultimately true, nirvana is not ultimately true, there is nothing of the nature of things, on that. There all your arguments, for what reason will not arise? What is your answer to that? Mine will also be this. Selflessness, without self-nature, is said to be the true nature. If dharmas become different, then there is nothing in dharmas. Because of the different from all dharmas, truly individually realizing, yogis for dharmas, will not be free from inversion. Even if it is different, at that time, everyone will truly see. It will not become common, and will always become afflicted. Therefore it is said to be inexpressible, spoken by the self-born one himself, not different, not not different, thinking is not rational. Things exist, and that, and others etc. can be thought of. If things do not exist, then how, with what to others etc. perform
Chinese
转化。 有和无等所有的， 戏论全部脱离且寂静， 自己的证悟唯独那， 已显示舍弃差别等。 《名为真如显现之论》论师莲花戒所造完毕。 《名为真如显现之论》
English
Transformed. Of things such as existent and nonexistent, All elaborations are completely separated and pacified, One's own realization, that alone, Is shown to have abandoned difference and so on. The treatise called "Illumination of Suchness" composed by the master Kamalaśīla is complete. The treatise called "Illumination of Suchness."