English
Also, it is said in the scriptures, "Each self-awareness, the realm of action without characteristics," and so on. Here, in order to cut off the proliferation of children, the inference that follows reason is also the ultimate truth from the aspect of cutting off the proliferation of inversion, and the meaning established from this is also the ultimate. From the aspect of being mixed with speech, if it is established as real, then it is not correct reason, but inversion. Its object is also the conventional truth. If, as previously stated, there is no appearance that is established as a distinguishing dharma, and it is not confused, then these should not be conventional either, because there is no characteristic of it. If that is the case, then it is indeed so, but here the characteristic is also the confused object and subject, and the appearance caused by it. Such a characteristic also exists in the former, so there is no fault. Furthermore, here the true nature of what is to be known is the ultimate truth, and the establishment other than that is the conventional truth. The meaning of dividing these into two is that in the true nature, things are liberated from one and different. Because the nature of things is not established. Therefore, it cannot be said to be that or this. As it is said in the Explanation of the Thought. The meaning of dividing into two in the conventional is, as previously stated, the characteristics are different. In the Prajnaparamita Sutra, saying it as one is from the perspective of non-discrimination. The reason for dividing into two is that it depends on the two kinds of consciousness, that is, from the aspect of arising from delusion or consciousness arising from delusion, it is the conventional truth. And similarly, the nature sought by pure reason is not established, so it depends on this and is established as the ultimate truth. The respective differences are transformed into two kinds, that is, the false conventional is appearance without function, and the correct conventional is appearance with function. Here, the external object is considered to be different from consciousness, which is the false conventional. If this is the case, then these also establish the function of drinking, etc., so it will become too broad for the characteristics of the correct conventional.
Chinese
那么，不是的，为了显示错误的习气，实际上显现，与此相遇并显现作用是心的自性所变成的，除此之外，外在的作用在世俗中也是没有的，如前广说。胜义谛也有两种，名言的胜义谛只是遮盖了生等戏论的一部分，因为与胜义谛相符，所以也称为胜义谛，由于没有遮盖戏论的另一部分，所以也会变成颠倒，因此也是世俗谛，因此从一些反体的名言中会变成胜义谛，从另一些中会变成世俗谛，所以称为名言的胜义谛。如果是这样，那么用戏论来断除的随念也会变成名言的胜义谛吗？就是这样认为的。非名言的胜义谛是远离一切戏论且光明清澈的。这里，世俗谛的决定词是遮蔽了真如的证悟。谛，是因为在世俗中是真实的。胜义谛，是因为圣者们所追求并需要确定的，所以称为义，不欺骗所以是胜。因为在胜义中是真实的，所以将胜义谛这个词简略地组合起来。这些的详细阐述可以从《真如灯》等中了解。解释词义时，胜义中没有自性。说的是仅仅遮止自性就否定，那么会和兔角没有差别，因此所知如何显现的法性不是胜义谛，因此没有成立胜义的实物，显现和觉知没有停止，即双运如幻。从那之中颠倒的错误以及由错误所
English
So, no, in order to show the habits of error, it actually appears, and encountering this and appearing to function is what the nature of mind has become. Apart from this, external functioning does not exist even in the conventional. As explained in detail before. There are also two kinds of ultimate truth. The ultimate truth of nomenclature is merely covering one aspect of the elaboration of birth and so on. Because it is in accordance with the ultimate truth, it is also called the ultimate truth. Since the other aspect of elaboration is not covered, it will also become inverted, so it is also the conventional truth. Therefore, from some reverse nomenclatures, it will become the ultimate truth, and from others, it will become the conventional truth, so it is called the ultimate truth of nomenclature. If so, will the inference that cuts off with elaboration also become the ultimate truth of nomenclature? That is what is believed. The ultimate truth that is not nomenclature is free from all elaborations and is clear and bright. Here, the definitive term of conventional truth is what obscures the realization of suchness. Truth is because it is true in the conventional. Ultimate truth is called meaning because it is sought and needs to be determined by the noble ones, and it is noble because it does not deceive. Because it is true in the ultimate sense, the word ultimate truth is abbreviated and combined. Detailed explanations of these can be found in the Lamp of Suchness and so on. When explaining the meaning of words, there is no self-nature in the ultimate sense. It is said that merely stopping self-nature is negation, then there will be no difference from rabbit horns, so the nature of phenomena as they appear is not the ultimate truth. Therefore, the ultimate entity is not established, and appearance and awareness do not cease, that is, union is like illusion. From that, the error of inversion and the error that
Chinese
从讲述空性的言语中，生起对空性总相显现的智慧；由此对所确立的意义串习，将生起无分别的智慧；成为其意义的行境，就是那样真实的。以见解而有不是说，对于那些以见解实有事物等的方式来说，是不存在的。没有墙壁等，显示了产生颠倒的因等。如同没有树干等就不会产生影子一样，如果没有阿赖耶识，就不会产生入胎的识，如果有了它，那些就会产生，那些或者那些的习气也使阿赖耶识变得有垢，因此是不美妙的。那些自性佛是指因和相似因二者。词句的其他意义之前已经讲过了。第一和第十是指，在第一地和第十地显示面容等，是加持，即广说之前已经讲过了。寿命、暖和命根是理解为同义词，或者寿命是命的气息，暖是依赖于那些的暖的差别。总是傲慢思考的是有染污的意。五门的识是执著自己的对境，以及与此相关的意识的识进行区分。贪欲等，通过这些来断除和区分，是考虑到所说的无间，显示为无间。我与物质相似而存在。这是外道的承诺，否定它的是蕴等，即作为我所执著的所依蕴本身也只是世俗谛 而存在，如果胜义谛中不存在，那么怎么可能有我存在呢？如果是这样，那么佛陀自己不也说过有我吗？如果这样，那么佛陀自己不也说过有我吗？这是有密意的，就像“我未曾在他们之间，稍微显示过什么”所说的那样，因此这些词语也像是权位一样被显示。以什么为因等，是为了遮止由他者产生，哪些以因和缘而使世界产生，那又是如何产生的呢？以四边的方式产生，这是以理
English
From speaking about emptiness, wisdom arises that manifests the general appearance of emptiness; from familiarizing oneself with the meaning established by this, non-conceptual wisdom will arise; the object of experience that becomes its meaning is thus true. 'Existing by view' means that they do not exist in terms of viewing them as truly existent things, etc. 'Without a wall' and so on, shows the cause of arising perversion, etc. Just as a shadow does not arise without a tree trunk, etc., if there is no alaya, the entering consciousness will not arise, and if it exists, those will arise, and those or the habits of those also make the alaya contaminated, so it is not beautiful. Those essence Buddhas refer to both the cause and the similar cause. The other meaning of the words has been explained before. 'First and tenth' means that showing the face, etc., on the first and tenth bhumis is blessing, which has been explained in detail before. Life, warmth, and the power of life are understood as synonyms, or life is the breath of life, and warmth is the difference of warmth that depends on those. Always thinking arrogantly is the afflicted mind. The five sense consciousnesses are distinguishing by the consciousness of mind that grasps its own object, and is related to it. 'Desire, etc.,' by cutting off and distinguishing these, it shows that there is no interval in what is said, showing it as uninterrupted. 'I exists like a substance.' This is the promise of the outsiders, and negating it is the aggregates, etc., that is, the aggregates themselves, which are the basis of what is grasped as self, exist only as conventional truth, but if they do not exist in ultimate truth, then how could there be a self? If so, then didn't the Buddha himself say that there is a self? This is with intention, just as it is said, 'I have not shown anything slightly among them,' therefore these words are also shown as if they were powers. 'By what cause' and so on, is to prevent the assumption of arising from others, which cause and conditions cause the world to arise, and how does that arise? It arises in the manner of the four extremes, which is reasonable.
Chinese
成立。其含义是，果在后来的时间存在，而在之前的因位等时不存在，因此成了有无二者；先前不是有，后来不是无，所以不是二者，具有四边的体性，由因缘所生为量所成立。这些遮破先前已经说明。因为从缘而生等，是缘起的理证，先前已经说明。何时等，将无生之理与唯识的道理结合。世间唯识是指那种状态没有超出世间。声闻的尽智等，说明涅槃等如幻而存在。诸佛的生，相和如是证悟，以及二种生，先前已经说明。四边结合的理证，就是先前所说的，因为生为量所成立，所以那样是真实的，作为理证而结合。愚者遮止，是遮止中观的宗风。或者这些的含义是，因为远离四生，所以愚者遮止世俗的生。自己的心是义之流，意思是心是义的相续不断显现。互相不离的，一个习气的 因所生，意思是阿赖耶识中收集习气，由贪爱的线所束缚的因所生。二者是名言的遍计所执和依他起。具有显现的种子，诸处是十二，意思是阿赖耶识中有显现为内外诸处的种子，成为心的自性，除此之外成为物质的体性是不合理的。那样没有却有处所和所缘，具有内外诸处的词句，因为与真实的意义不符，所以我说是故事，仅仅是词句。于何者为何者的事物等，是指如幻唯识的依他起有那样的
English
It is established. Its meaning is that the result exists in the later time, and does not exist in the previous cause position, etc., so it becomes both existent and non-existent; it was not existent before, and it is not non-existent later, so it is not both, possessing the nature of the four extremes, and being produced from causes and conditions is established by valid cognition. The refutation of these has been explained before. Because it arises from conditions, etc., it is the reason of dependent origination, which has been explained before. When, etc., combines the principle of no-birth with the principle of mind-only. Worldly mind-only means that such a state has not transcended the world. The knowledge of the exhaustion of the Hearers, etc., shows that Nirvana, etc., exists like a magic trick. The birth of the Buddhas, the signs and such realization, and the two kinds of birth, have been explained before. The reason combined with the four extremes is what was said before, because birth is established by valid cognition, so it is true, and it is combined as a reason. The foolish ones prevent, which is to prevent the tenets of Madhyamaka. Or the meaning of these is that because they are separated from the four births, the foolish ones prevent the conventional birth. One's own mind is the stream of meaning, meaning that the mind itself is the continuous appearance of the stream of meaning. Inseparable from each other, arising from the cause of one habit, means that habits are collected in the Alaya consciousness, and arise from the cause bound by the thread of craving. The two are the nominal imputation and the dependent origination. Because it possesses the seed of appearance, the twelve places, means that in the Alaya consciousness there are seeds that appear as the inner and outer places, becoming the nature of the mind, and it is unreasonable for it to become the nature of matter other than that. Although there is no such place and object, the words with the inner and outer places, because they do not match the true meaning, I say it is a story, just words. What is the thing for whom, etc., refers to the dependent origination of mind-only like illusion having such