Chinese
即使我存在也好，即使我不存在也好，諸法的法性是安住的。如是說。以確信諸法的實相，是無法改變的。如果心與事物的實相相符，那麼心與義相符才是正確的。如果與事物的實相不符，無論如何考察，只會對自己的心境產生顛倒的執著。境並非追隨由其所欲而安立的。因此，如果未經他人改造，而是事物自身本性的實相，那就是事物的法性，或者它自身的實相，或者那樣的自性由它自身所擁有。無論是誰，都無法將其引向其他，因此被稱為無鉤或離鉤。鉤是執取之物，意思是無法被隨己意安立的鉤所抓住。例如，火是熱的，沒有人能證明它不是熱的。其中，唯有世俗諦一詞，將真實與非真實二者區分開來，執取非真實的虛假本質，而真實的本質，真實成立，則永遠不會有，這是對真實的否定。如果說「這些」是雙數，雖然在某些範例中出現，但由於省略了「བ་」字首，因此是不正確的。在非常正確的古老範例中，只有「此我」才是應該採納的。有人說後面的兩句偈頌並非否定世俗的量成立。一般而言，在解釋名言諦的時候，以名言的自相由名言量成立，以及否定勝義諦的真實成立，是自續派所要證成的主要內容，因此不否定名言量成立是真實的。但是，將此處的偈頌解釋成那樣是不恰當的，此處不再詳述。這段偈頌意義重大且極其深刻，有很多需要解釋的地方，但僅略作提示。因此，以及，唯有，以及在某些範例中，由於翻譯的關係，以「僅僅是世俗諦」來確定，這兩者在意義上是相似的。還有，如果等等，都具有非常重要的經驗。所有以勝義諦的觀察所破斥的，都是了解世俗諦特徵的方法。
English
Even if I exist, or even if I do not exist, the suchness of phenomena abides. As it is said. By placing trust in the reality of things, it cannot be altered. If the mind accords with the reality of things, then the mind and meaning accord and are correct. If it does not accord with the reality of things, no matter how much one examines, it will only lead to the imputation of inverted conceptual elaborations in one's own mind. The object does not follow what is established by its own desires. Therefore, if it is the reality of its own nature without being altered by others, that is the suchness of that thing, or its own reality, or such a nature is made its own by itself. Since no one can lead it to anything else, it is called hookless or devoid of a hook. A hook is something that grasps, meaning that it cannot be grasped by a hook established by one's own desires. For example, fire is hot, and no one can prove that it is not hot. In that case, the term "only conventional" distinguishes between what is correct and incorrect, grasping the false nature of what is incorrect, but the nature of what is correct, being truly established, never exists, thus negating what is correct. If "these" is made a dual, although it appears in some examples, it is incorrect because the prefix "བ་" is missing. In very correct old examples, only "this self" should be taken. There are those who say that the latter two verses do not negate the establishment of conventional validity. In general, when explaining the ultimate truth of nominalists, the establishment of the self-character of the conventional by means of conventional valid cognition, and the negation of true establishment of the ultimate truth, are the main points to be proven by the Svātantrika school. Therefore, it is true that the establishment of conventional validity is not negated. However, it is inappropriate to interpret the meaning of the verses in this context in that way, and I will not elaborate further here. This verse is of great significance and is extremely profound, and there are many things that need to be explained, but I will only mention a few points. Therefore, and, only, and in some examples, due to translation, the determination "merely conventional" is similar in meaning. Also, if, etc., have very important experiences. All that is refuted by the investigation of the ultimate truth is a method for understanding the characteristics of the conventional.
Chinese
是趋向于何处，以及将所有各种世俗显现转变为证悟胜义谛之方法，这二者应理解为一种互助互补之关系。其中，仅仅显现而无真实的空性是世俗的体性。如果它如显现般成立，那它就不是世俗，那样一来，胜义谛也将不复存在。然而，在此显现却并非如其所显现般成立，因此它是世俗，那样一来，胜义谛也因此而成立。由于一切法在胜义谛中远离一和多且无自性，因此，仅仅显现就获得了世俗的特征。所以，这两个真谛是互相阐明的，并非互相妨碍。详细地将以上所说的一切整理起来，空性和缘起是互助互补的，若无一者，另一者也不可能存在，对于这种理解，在各个方面努力之外，在所知领域中没有更大的意义了。那么，这些事物的实相究竟如何呢？虽然显现为各种各样，但却是无自性的。因此，对无自性的分析也能消除对世俗实相的颠倒执着，从而阐明世俗的实相。如果显现和空性没有双运，那就没有了解事物的实相；如果了解了二者无二无别，那就是了解了事物的实相，就像幻化的马和牛的自性，显现为马和牛是显现，而真实则是虚假的谎言，二者结合在一起一样。因此，通达如实安住之事物实相的诸佛世尊们，对此作了种种开示。如《正法集经》中所说：菩萨应领会如来、应供、正等觉以名言施设的十种方式。何为十种？即宣说蕴、宣说界、宣说处等等。又如《宝云经》中说：善男子，具足十法者，菩萨即是善巧世俗者。
English
where it goes, and all the various mundane appearances become a means to realize the ultimate truth, these two should be understood as a relationship of mutual assistance and complementarity. Among them, the emptiness that merely appears and is devoid of truth is the nature of the conventional. If it were established as it appears, then it would not be conventional, and in that case, the ultimate truth would also cease to exist. However, what appears here is not established as it appears, therefore it is conventional, and in that case, the ultimate truth is also established by it. Because all dharmas are devoid of self-nature in the ultimate truth, being apart from one and many, therefore, mere appearance gains the characteristic of the conventional. Therefore, these two truths illuminate each other, and are not mutually obstructive. Carefully organizing all that has been said above, emptiness and dependent arising are mutually assisting and complementary, and if one does not exist, the other is also impossible. Apart from striving in every way for this understanding, there is no greater meaning in the realm of knowledge. So, what is the reality of these things? Although they appear in various ways, they are without self-nature. Therefore, the analysis of no self-nature also eliminates the inverted clinging to the reality of the conventional, thereby clarifying the reality of the conventional. If appearance and emptiness are not united, then the reality of things is not understood; if the two are understood as inseparable, then the reality of things is understood, just like the nature of illusory horses and cattle, appearing as horses and cattle is appearance, and the truth is a false lie, the two are combined together. Therefore, the Buddhas, the Bhagavat, who are skilled in the suchness of things as they abide, have explained them in various ways. As it is said in the "Compendium of True Dharma": A Bodhisattva should comprehend the ten ways in which the Tathagata, the Arhat, the Perfectly Awakened One, teaches in terms of designation. What are the ten? Namely, teaching the aggregates, teaching the elements, teaching the sense bases, and so on. Also, in the "Cloud of Jewels Sutra": Son of good family, a Bodhisattva who possesses ten qualities is skilled in the conventional.
Chinese
那么什么是呢？例如，对于色，执著于色，但实际上并不执著于色，也没有明显的执着。同样地，将其应用于感觉等，并详细地阐述。在《圣无尽慧所说经》中也说：如理作意是指一切法无我，同样地，以理智见到一切法。等等。在《胜者之母大般若经》中也说：以自性空故，乃至识，以识之自性而空。就像这样说的。对此，唯识宗的人说：所说的空是指以遍计所执的自性而空。如果这样说，那是对的，但如果真实地说，识具有自性，我们也认为那是遍计所执。如果他性能的自性真实成立，那么仅仅显现为能取所取的二取就是遍计所执，即使这个成立，也因为受到之前所说的量妨害，所以那也成立为遍计所执。在《象力经》中也说：舍利子，你怎么想？知道诸法自性的是存在还是不存在？回答说：世尊，证知一切法自性的，就是没有证知。为什么呢？世尊已经开示一切法是幻化的自性，如幻的事物是不存在的。例如，证知一切法的自性，就是没有证知。为什么呢？因为在这里，任何事物都不能真实地被确定。等等。如是宣说。因此，无自性和缘起的显现二者，本体无别，如水中月般，在空性的同时显现的特殊定解生起后，以这样的执持方式作意，就是具有显现的行境的如幻觉知，这也是与实情相符的执持。仅仅是以分别念将空性的基础及其无自性结合起来执持而已。因为能以理智驳倒并破除能破所立二者的执着境，所以依赖于分别念，因此是世俗。
English
Then what is it? For example, regarding form, one clings to form, but in reality, one does not cling to form, and there is no manifest clinging. Similarly, apply it to feelings, etc., and explain it in detail. In the teaching of the Noble Inexhaustible Intelligence, it is also said: 'Properly' means that all phenomena are without self; similarly, all phenomena are seen by reason. And so on. In the Great Mother Prajnaparamita, the Mother of the Conquerors, it is also said: 'Because of the emptiness of characteristics, even consciousness is empty by the nature of consciousness.' It is like that. To this, the Mind-Only school says: 'This emptiness that is spoken of is said to be empty by the nature of the imputed.' If that is said, it is true, but if it is truly said that consciousness has self-nature, we also consider that to be imputed. If the nature of other-powered is truly established, then the mere appearance of the two, grasper and grasped, is imputed. Even if that is established, it is still harmed by the valid cognition previously stated, so that is also established as imputed. In the Sutra of the Elephant's Strength, it is also said: 'Shariputra, what do you think? Is the one who knows the nature of all phenomena existent or non-existent?' He replied: 'Bhagavan, the one who knows the nature of all phenomena is not knowing.' Why is that? Because the Bhagavan has shown that all phenomena are of the nature of illusion, and that which is like an illusion is non-existent. For example, knowing the nature of all phenomena is not knowing. Why is that? Because here, nothing is truly ascertained.' And so on. As it is said. Therefore, the two, selflessness and the appearance of dependent arising, are inseparable in essence, and after a special certainty arises that appears while being empty like a moon in water, to contemplate in that way of grasping is called the illusory cognition that has the object of appearance. And that is indeed grasping in accordance with the state of affairs. It is merely grasping by combining the basis of emptiness itself and its selflessness with the mind. Because the object of clinging of the two thoughts of affirmation and negation can be refuted and removed by reason, it depends on conceptual thought, therefore it is conventional.
Chinese
叫做“是”啊。如实地禅修，就是远离一切破立的分别戏论。如同虚空一般，是无显现行境的等持。也有学派认为等持是有显现的，但即使那样，在无戏论方面也没有任何差别。第二，分开解释世俗的自性，分为显现不虚假和显现的基础确定为空性两种。第一种又分为如何显现和以何种因显现两种。第一，未经观察独自欢喜，是生灭之法，能成办意义的，要知道这些能力之自性就是世俗。如是说，所谓的世俗，是像兔角等，或者像常有的自在天等一样，仅仅是名称吗？抑或是指依靠缘起，能不虚假地成办作用，乃至牧童都非常清楚的意义，以名言的方式安立为世俗呢？如果这样想，那么，这个世俗不是像兔角等一样，仅仅是以声音安立的，不能实现所见所欲的实无，而是这样，缘起的自性，如果观察就无法堪忍观察，但不观察，或者仅仅是凭借它自身的力量，就会像令人欢喜一样显现，并且作为因和果的自性，是刹那生灭之法，并且能不虚假地成办所见所欲，要知道这些能力事物的自性就叫做世俗。因此，对于世俗的体相，从决定的角度来说，显示了三种，从遣除的角度来说，成立为一种。就像这样，这些世俗在空性的同时显现，为了遣除不是这样的情况，所以说未经观察令人欢喜。也就是说，如果观察就无法找到，但在不观察的情况下，会无碍地显现，就像水中的月亮一样。这些不虚假的显现，通过上面所说的成立真性为空性的道理来确定。为了断除不是刹那，所以显示是生灭之法。这些通过破除常有实有的道理等已经明确成立。但在这里稍微展开来说
English
It is called "is." Meditating on reality as it is means being free from all the elaborations of conceptualization involving affirmation and negation. Like the sky, it is a samadhi that has no appearance as its object. Even according to the school that considers samadhi to have appearances, there is no difference in terms of being free from elaboration. Second, explaining the nature of that conventional (truth) by dividing it into two: appearing as unfailing, and the basis of appearance being definitely empty. The first has two aspects: how it appears, and by what cause it appears. First: "Without investigation, it is delightful alone, it is of the nature of arising and ceasing, understand that the nature of those capable of accomplishing purposes is conventional." It is said. Is the term "conventional" merely a name, like a rabbit's horn, or like a permanent Ishvara? Or is it that which, relying on dependent origination, is capable of unfailingly accomplishing actions, and is very well known even to cowherds, and is designated as "conventional" by the power of convention? If one thinks like that, then this conventional (truth) is not like a rabbit's horn, which is merely established by sound, and does not accomplish the meaning of what is seen and desired. Rather, like this, the nature of dependent origination, if investigated, cannot withstand analysis, but without investigation, or merely by its own power, it appears manifestly as delightful. And as the nature of cause and effect, it is of the nature of momentary arising and ceasing, and it unfailingly accomplishes what is seen and desired. One must realize or know that the nature of these capable entities is called conventional. Therefore, regarding the characteristics of the conventional, three are shown from the perspective of distinction, and one is established from the perspective of exclusion. Like this, these conventional (truths) appear while being empty of truth. To eliminate the possibility of it not being like that, it is said that without investigation, it is delightful. That is, if investigated, it cannot be found, but in the state of not investigating, it appears unhindered, like the moon in water. These unfailing appearances are ascertained by the reasoning that establishes emptiness of inherent existence, as explained above. To cut off what is not momentary, it is shown to be of the nature of arising and ceasing. Although these are clearly established by the reasoning that refutes permanence and substantiality, etc., here, I will elaborate a little.