English
Therefore, it shows "not true." This is because, after explaining the subtle impermanence, it is said to be "not true," which is false, for things that cannot be trusted. But this does not refer to the unreal that is not established by its own characteristics. Then, for some to-be-tamed beings, (the scripture) shows that all these containers and contents are true relative to children, that is, the truth; and not true relative to the wisdom of the noble ones, which is false. The truth and falsehood here also refer to whether or not one abides in one's own nature in the second time of self-establishment, thereby determining whether or not one is deceived. For those who have long been accustomed to the profound view in previous lives, but in this life, due to the influence of sectarianism, have not completely eliminated the obscurations of holding onto things as true, in order to eliminate that little bit of obscuration, just as a woman without a womb has no son, so her blue and white cannot be examined, (the scripture) negates two situations: not true, because it changes every moment, so it is not established by its own nature; and not true, because it does not change every moment. The reason for negating both is that the basis for calculating the existence or non-existence of change is not established by its own nature. Therefore, in the first period, except for the impermanence of the constant edge, acknowledging and proclaiming the truth that does not change every moment is to teach the Dharma in order to generate faith in the teacher; in the second period, acknowledging and proclaiming the untruth that changes every moment is to teach the Dharma in order to dispel subtle clinging to permanence; in the third period, relative to both the knower and the known, teaching the two categories of Dharma, truth and untruth, of whether or not there is change in an instant; in the fourth period, teaching the Dharma that both permanence and impermanence in an instant are devoid of self-establishment. This is like returning from the wrong path and placing oneself on the right path, so it is teaching, and it is teaching gradually, so it is following the teaching, or it is teaching to adapt to the faculties of the beings to be tamed, so it is following the teaching. The Buddhas do not speak words that cannot become a means of entering the nectar of suchness, but like collecting medicines that are compatible with the disease, they teach the Dharma to adapt to the beings to be tamed. As stated in the Hundred Treatises: Existence and non-existence, both existence and non-existence, neither of the two, are taught in this way. Because of the disease, everything can become medicine, can't it?
Chinese
如是宣说。在佛护论中说：在世间，以显现真实与不真实二者而宣说，也是如此讲述，这是依世间名言的自在而说。遮止真实与不真实二者，是依胜义的自在而说。或者，真实与不真实二者，即在因时果的有无，以及二者生起之处，佛陀所开示的，是遮止有无二边，仅是从因缘安立。因此，想要证见彼者，不应执着于世间名言的自在所说，而应取其真实性。如是宣说。第四（部分）有二：圣者们的真实性之相，以及世间者的真实性之相。第一者，对于逐渐引入而开示的真实性，具有何种体性呢？“所说当遮止”，如是已说，有何可问？即使如此，如果像承认世间名言一样，对名言的谛实之处加以增益，就必须宣说它的体性吗？在《明句论》中说，必须增益并宣说它的体性，这是从声音概念的名言之道引导而说的。并非像不是那样地增益，在第十五品中已经说过。对于彼者，为了遣除邪分别，观待而宣说具有五种体性的，第一，不是从他而知，即不是仅由他人开示就能了悟，而是应由自己无漏的智慧来了悟。例如，有眼翳者见到毛发时，即使无眼翳者开示说，此显现并非毛发的自性，但有眼翳者也无法像无眼翳者见到没有毛发一样去领悟，只能从他的开示中，认为这仅仅是毛发本不存在却显现为毛发的颠倒而已。 涂抹去除眼翳的眼药后，当眼翳消失时，就像中间显现一样，以未见毛发显现之自性的方式来领悟。同样，虽然圣者们以增益的方式来开示真实性，但仅仅如此，凡夫们也无法像以无漏智慧见到其自性一样去领悟。
English
Thus it is said. In the Buddhapalita it says: In the world, it is also explained as showing both truth and untruth, and it is said that it is based on the power of worldly terms. The negation of both truth and untruth is based on the power of ultimate truth. Or, both truth and untruth are the existence or non-existence of the fruit at the time of the cause, and where both arise, the Buddha's teaching is to block the extremes of existence and non-existence, and it is only established from causes and conditions. Therefore, those who wish to see it should not be attached to what is said by the power of worldly terms, but should grasp the truth itself. Thus it is said. The fourth has two parts: the characteristics of the truth of the noble ones, and the characteristics of the truth of the worldly ones. The first is: what is the nature of the truth that is taught for the sake of gradual entry? It has already been said that "what is to be said should be reversed," so what is there to ask? Even so, if, like accepting worldly terms, one adds to the truth of terms, must one explain its nature? In the Clear Words, it says that one must add and explain its nature, which is to be done by leading from the path of the terms of sound concepts. It is not an addition as it is not, as has been said in the fifteenth chapter. For that, in order to eliminate wrong thoughts, it is said to have five characteristics in relation to it. The first is that it is not known from others, that is, it is not to be understood merely by the teaching of others, but is to be understood by one's own uncontaminated wisdom. For example, when a person with blurred vision sees hair, even if a person without blurred vision shows that this appearance is not the nature of hair, the person with blurred vision cannot understand it like a person without blurred vision sees no hair, but only from his teaching, he thinks that this is just the inversion of the hair that does not exist but appears there. After applying eye medicine to remove the blurred vision, when the blurred vision disappears, the nature of the appearance of hair, like the appearance in between, will be understood in the way that the appearance of hair is not seen. Similarly, although the noble ones teach the truth by means of addition, ordinary people cannot understand it as seeing its own nature with uncontaminated wisdom.
Chinese
也不能夠。當以不顛倒觀看空性的意義的眼藥，塗抹智慧之眼時，未被無明的翳障所染污的真如智慧便會生起。那真如以未見任何戲論顯現的方式，由自己所證悟，像那樣的就是真如。因此，就像患有毛髮亂墜症的人，雖然沒有以顛倒顯現的方式，未證悟沒有毛髮亂墜，但並非未證悟毛髮亂墜的空性意義一樣。同樣，異生凡夫雖然沒有以顛倒二取顯現的方式，未證悟真如，但由於自性存在而未證悟空性的勝義諦並非如此。第二，寂靜是指像沒有翳障而未見毛髮亂墜一樣，遠離自性存在的自性。因此，使諸法開展的戲論，不以語言開展，即不言說是第三。第四，無分別是指分別是心的流動，而當真如現前之時，則是遠離它的。如經中云：何為勝義諦？於彼無有心的流動，何況文字？第五，無異義是指一法在勝義諦中如何，一切其他法也同樣，因此在勝義諦中沒有各別的意義。如入二諦論云：妙吉祥，何為真實相應？妙吉祥言：天子，於勝義諦中，如是性、法界、及永不生者，於何處相同，於勝義諦中，無間者亦相同。如是廣說。如是，此五義是真如的體性，也應知前者由後者所解釋。第二，任何所依之因所產生的果，暫時並非與因本身在自性上為一，因為將導致所生與能生的一切都成為一體。因此，因本身並非轉變成果的常法。又，任何所依之因所產生的果，也並非與因在自性上為異，因為如果相異，則與依賴因相違，因為無因
English
Nor is it possible. When the eye of wisdom is anointed with the eye medicine of viewing the meaning of emptiness without inversion, the wisdom of suchness, unpolluted by the cataract of ignorance, arises. That suchness is realized by oneself in a way that no manifestation of elaboration is seen, and that which is like that is suchness. Therefore, just as one with the appearance of falling hair, although not realizing the absence of falling hair in the way of inverted appearance, does not fail to realize the meaning of emptiness of falling hair. Similarly, although ordinary beings do not realize suchness in the way of inverted dualistic appearance, they do not fail to realize the ultimate truth of emptiness because it exists by its very nature. Second, peace means being free from the nature of existence by its very nature, just as not seeing falling hair due to the absence of cataracts. Therefore, the elaboration that elaborates things, not elaborated by speech, that is, not spoken, is the third. Fourth, non-conceptualization means that conceptualization is the movement of the mind, and when suchness is manifested, it is separated from it. As the sutra says, "What is the ultimate truth? If there is no movement of the mind, what need is there to mention letters?" Fifth, the absence of different meanings means that how one dharma is in the ultimate truth, all other dharmas are the same, so there is no separate meaning in the ultimate truth. As it says in the Entering the Two Truths, "Manjushri, what is true union? Manjushri said, 'Son of the gods, in the ultimate truth, suchness, the realm of dharma, and that which is never born are the same, and in the ultimate truth, the uninterrupted are also the same.'" Thus, it is widely said. Thus, these five meanings are the characteristics of suchness, and it should also be understood that the former are explained by the latter. Second, the result that arises depending on any cause is not, for the time being, one in nature with the cause itself, because it would lead to everything that is produced and that produces being one. Therefore, the cause itself is not the permanence of transforming into the result. Also, the result that arises depending on any cause is not different in nature from the cause, because if it were different, it would contradict relying on the cause, because without a cause
Tibetan
ཡང་འབྱུང་བར་འགྱུར་བའི་ཕྱིར་རོ། །དེའི་ཕྱིར་འབྲས་བུ་རྒྱུ་ལས་མི་འབྱུང་བའི་སྒོ་ནས་རྒྱུའི་རྒྱུན་ཆད་པ་ཡང་མིན་ནོ། །དེ་ལྟར་ན་རྟེན་འབྱུང་གི་གཏན་ཚིགས་ཀྱིས་འབྲས་བུ་རྒྱུ་དང་རང་བཞིན་གྱིས་གཅིག་ཐ་དད་གང་དུ་ཡང་ མ་གྲུབ་ལ། དེའི་རྒྱུ་མཚན་གྱིས་རྒྱུ་རྟག་པ་དང་ཆད་པའི་སྐྱོན་གཉིས་དང་བྲལ་བར་གྲུབ་སྟེ། འདི་ནི་རྒྱུ་འབྲས་མིན་བའི་བརྟེན་ནས་བཏགས་པ་ཐམས་ཅད་ལའང་རང་བཞིན་གྱིས་གྲུབ་བའི་གཅིག་ཐ་དད་དང་རྟག་ཆད་གཉིས་སྤོང་བའི་སྒོར་ཤེས་པར་བྱའོ། །ལྔ་པ་ནི། སངས་རྒྱས་འཇིག་རྟེན་པ་སྐྱོབ་པ་དང་མགོན་མེད་པའི་སྐྱབས་དང་མགོན་དུ་གྱུར་པ་རྣམས་ཀྱི་བསྟན་པ་དམ་པའི་ཆོས་ཀྱི་བདུད་རྩི་རྒ་བ་དང་འཆི་བ་གཏན་ནས་གཅད་པ་དེ་ནི། སྔར་བཤད་པ་ལྟར་བརྟེན་ནས་སྐྱེ་བ་དང་བརྟེན་ནས་བཏགས་པའི་ཆོས་ཐམས་ཅད་ངོ་བོ་ཉིད་ཀྱིས་དོན་གཅིག་པ་དང་དོན་ཐ་དད་པ་མིན་ཞིང་ཆད་པ་དང་རྟག་པ་ཡང་མིན་པ། ཤིན་ཏུ་ཟབ་པའི་དོན་དམ་པའི་དེ་ཁོ་ན་གསལ་བར་བྱེད་པ་འདི་ཡིན་ལ་དེས་ན་བདུད་རྩི་དེ་འབད་པ་ཆེན་པོས་བསྒྲུབ་པར་བྱའོ། །ཉན་ཐོས་ཆོས་ཀྱི་དེ་ཁོ་ནའི་བདུད་རྩི་འདི་ལ་ཐོས་བསམ་བསྒོམ་པའི་རིམ་གྱིས་རབ་ཏུ་ཞུགས་པ་རྣམས་ཀྱིས་ནི། ཚུལ་ཁྲིམས་དང་ཏིང་ངེ་འཛིན་དང་ཤེས་རབ་ཀྱི་བསླབ་པ་གསུམ་གྱི་བདུད་རྩི་ཉེ་བར་སྤྱད་པས་ངེས་པ་ཁོ་ནར་རྒ་ཤི་ཟད་པའི་མྱང་འདས་ཐོབ་པར་འགྱུར་རོ། །ཅི་སྟེ་ཡང་ཆོས་ཀྱི་བདུད་རྩི་དེ་ཐོས་ཀྱང་དགེ་རྩ་མ་སྨིན་པས་ཚེ་འདིར་ཐར་བ་མ་ཐོབ་ན་ནི་སྐྱེ་བ་གཞན་དུ་སྔོན་གྱི་རྒྱུའི་སྟོབས་ལས་གདོན་མི་ཟ་བར་འགྲུབ་པར་འགྱུར་ཏེ། བརྒྱ་པ་ལས། དེ་ཉིད་ཤེས་པས་གལ་ཏེ་འདིར། །མྱ་ངན་འདས་པ་མ་ཐོབ་ཀྱང༌། །སྐྱེ་བ་ཕྱི་མར་འབད་མེད་པར། །ངེས་པར་འཐོབ་འགྱུར་ལས་བཞིན་ནོ། །ཞེས་གསུངས་སོ། །གལ་ཏེ་སྐྱེ་བ་ ཤོག་ལྷེབ་ ༣༠༡ ནས་ ༤༠༠ བར།
Chinese
又，因为还会产生。因此，果不是从因产生的角度，因的相续也不是断灭的。这样一来，以缘起的理证，果与因在自性上既不是一，也不是异。以此理由，成立了因远离常断二过。要知道，这对于所有不是因果的依仗而安立的事物，也是作为抛弃自性成立的一异和常断二边的途径。第五，拯救世间者佛陀，以及成为无怙者的救护与怙佑者的教法，断除衰老和死亡的甘露，如前所说，所有依赖而生和依赖而立的法，不是本体上的意义相同和意义相异，也不是断灭和常有，这个阐明甚深究竟胜义谛的，就是甘露，因此要以极大的努力来成办它。对于听闻声闻乘佛法的究竟甘露，通过听闻、思维、修习的次第而精进的人们，通过近行持戒、禅定和智慧这三种学修的甘露，必定会获得衰老死亡灭尽的涅槃。如果听闻了佛法的甘露，但因为善根没有成熟，今生没有获得解脱，那么在来世，也会因为先前之因的力量，必定会成就。如《百论》中说：“若以知此理，于此未得灭，来世无勤劳，如业定能得。”这样说道。如果来世