Chinese
从以胜义谛进行观察的量而言，将空性视为胜义谛，显现视为世俗谛。从观察显现方式的世俗量而言，将处所和显现一致、无欺骗的境和有境视为胜义谛，反之则视为世俗谛。在这两种方式中，后者的胜义谛本质也是空性。而此处则如前者一般。并且，将世俗谛的意义分为正确与不正确两种，不正确的那种安立方式是：因为“正确”一词指的是事物的实相，即指无自性的空性。因此，所谓世俗谛，必须理解为仅仅是指以产生等方式显现的状态，对于孩童们来说，空性被隐藏和遮蔽的状态。不应理解为在任何情况下都是欺骗和虚假的。也不应理解为它总是遮蔽空性，因为对于圣者们来说，空性和缘起是互相显明的。因此，仅仅是显现并不能遮蔽空性，而是由于对显现执着为真实的愚痴的力量，导致对境的自性颠倒错乱地执着。因此，为了遣除所化众生的邪分别念，导师以善巧方便和伟大的慈悲，随顺所化众生的根器，将显现称为世俗谛，这只是为了证悟胜义谛而安立的方便之词。显现和世俗谛在意义上是相同的，显现是指显现，但并不意味着如显现般真实成立。说“没有真实”并不需要表明是颠倒错乱的显现，而是要理解为将空性称为“没有真实”。事物就是那样显现的。如果如显现般真实，就不能称之为世俗谛。如果那样，就会变成不空，并且以理智完全成立了不存在不空的实有之物，因此在所知范畴内，不存在显现和空性截然分开、仅属于一方的法，因为在事物的本性中不存在，所以讲理智的人也不会承认有这样的事物。因此，总而言之，世俗谛这个词仅仅是为了表明显现的事物是空性的。
English
From the perspective of valid cognition that examines ultimate truth, emptiness is regarded as ultimate truth, and appearance as conventional truth. From the perspective of conventional valid cognition that examines the way things appear, the concordant appearance, the non-deceptive object and subject are regarded as ultimate truth, and the opposite as conventional truth. In these two ways, the latter's ultimate truth is also empty in essence. But here, it is like the former. Furthermore, the way of classifying the meaning of conventional truth into two types, correct and incorrect, and placing it on the incorrect one is: because the meaning of "correct" refers to the reality of things, that is, emptiness that is not established by its own nature. Therefore, the so-called conventional truth must be understood as only referring to the state of appearance in the manner of arising and so on, a state where emptiness is hidden and obscured in the eyes of children. It should not be understood as being deceptive and false in every way. Nor should it be understood as always obscuring emptiness, because for the noble ones, emptiness and dependent arising illuminate each other. Therefore, mere appearance does not obscure emptiness, but due to the power of ignorance that clings to appearance as true, the nature of objects is perceived in a reversed and mistaken way. Therefore, in order to reverse the wrong thoughts of the trainees, the teacher, possessing skillful means and great compassion, in accordance with the trainees' minds, calls appearance conventional truth, which is merely a provisional term established for the purpose of realizing ultimate truth. Appearance and conventional truth are the same in meaning. Appearance means appearance, but it does not mean that it is truly established as it appears. Saying "not true" does not necessarily mean that it is a reversed appearance, but it should be understood that emptiness is called "not true." Things appear as they are. If it were true as it appears, it could not be called conventional truth. If that were the case, it would become non-empty, and since it is perfectly established by reason that there is no such thing as a non-empty entity that can be known, therefore, within the scope of what can be known, there is no such thing as a phenomenon where appearance and emptiness are completely separated and belong to only one side, because it does not exist in the nature of things, so those who speak of reason do not even acknowledge that such a thing exists. Therefore, in short, the word conventional truth only means to show that what appears is empty.
Chinese
仅仅认为“相似的世俗”只是一个词，就把它当成有缺陷的坏东西，对它和空性进行价值判断的人，很难产生纯正的深刻中观见解。因此，将不真实的显现称为“世俗”，将无自性的空性称为“胜义”，不在这两者之间进行价值判断，而是将从色到一切智平等地结合起来，如果理解了这一点，就可以肯定，在所知领域中，没有比这更重要的知识了。因此，与法界无二的智慧显现，如果其自性不空，就会与法界相异，因此，为了与法界等同，应将显空无别视为极其清净的自性。像这样正确地理解二谛的实相，才是唯一的中观之道。这样简要地叙述了二谛的道理及其引申意义后，现在思考，像这样的二谛自性，大乘行者们是如何理解和修习的呢？通过追随两种方式的大车之路的无垢传统才能获得。对此，大乘虽然深广，但简而言之，《楞伽经》中说：“五法与三自性，八识及二无我，一切大乘皆摄于此。”如是说，名、相、分别、正智、如如，此为五法；遍计所执性、依他起性、圆成实性，此为三自性；八识聚；人无我和法无我二者，都包含于其中。三自性等后者也完全包含于五法之中，应如经中所说的那样理解。其中，相是显现为形状和颜色等特征。通过瓶子等名称来区分这些特征，并执着和施加于它们，这就是名。像这样命名后，就能清楚地说明各种特征。这两者是遍计所执性，因为它们是声音概念的对象，如果分析显现为能取和所取的二元对立，则是不真实的。像这样，所取境
English
Those who merely think of "similar conventional" as just a word, and regard it as something flawed and bad, and make value judgments between it and emptiness, will hardly generate a pure and profound Madhyamaka view. Therefore, the designation of untrue appearances as "conventional," and the labeling of emptiness, which is without inherent existence, as "ultimate," without making value judgments between these two, but equally combining from form to omniscience, if this is understood, then it is certain that within the realm of knowledge, there is no more important knowledge than this. Therefore, even the appearances of wisdom that are non-dual with the dharmadhatu, if their essence is not empty, would become different from the dharmadhatu, so in order to be equal to the dharmadhatu, one should recognize the inseparability of appearance and emptiness as being of an utterly pure nature. Thus, correctly understanding the reality of the two truths is the only Madhyamaka path. Having briefly explained the manner of the two truths along with their implications, now, how do the Mahayana practitioners who practice such a nature of the two truths understand and practice? It is obtained by following the stainless tradition of the great chariot path of the two ways. Although the Mahayana is profound and vast, in brief, as it is said in the Lankavatara Sutra: "The five dharmas and the three natures, the eight consciousnesses and the two selflessnesses, all the Mahayana is contained within this." As it is said, name, reason, discrimination, correct wisdom, suchness, these are the five dharmas; the completely imputed nature, the other-dependent nature, the thoroughly established nature, these are the three natures; the eight aggregates of consciousness; the two selflessnesses of person and phenomena, all are included within them. The latter, such as the three natures, are also completely included within the five dharmas, and should be understood as it appears in the sutra itself. Among these, reason is what appears as the characteristics of shape and form, and so on. To distinguish these characteristics by names such as pot, and to cling to and apply them, this is name. Having named in this way, the reasons are made clear. These two are the completely imputed nature, because they are objects of sound concepts, and if analyzed, the duality of grasper and grasped appears to be untrue. Thus, the object of grasping
Chinese
是心和心所的法，名为分别。如果将它分开，有八种识的集合。那是他者的自在，是仅仅作为名言而显现的各种显现的基础。像这样，对于内外所包含的这些法，没有丝毫成立二取自性的法界，就是如来藏。随之而行，是无有真实非真实的分别，具有各自对境的各自自证，名为真实之智慧。后面的境和有境二者，名为圆成实，不是本体真实成立，而是因为如实不错乱，所以才如此假立这个词语。因此，这五者之中，以理成立包含了一切唯识和中观的宗义，所以要知道一切大乘也仅限于此。其中，以名称和原因所包含的各种外境显现，不是在外境的意义上真实成立的。像这样显现，是从阿赖耶识的界中安住的各种习气成熟的力量所产生，要知道如同梦境的显现一样，这是名言唯识的道理，是第一种道理，包含在五法中的前三种之中。像这样，在名言中，心性显现为各种显现，但心也并非自性真实存在，因此，要知道从色到一切种智之间的所有法都是无实无生，这是胜义中观的道理，或者说是第二种道理，包含在五法中的后两种之中。像这样的两种道理并非相违，如《解深密经》中说：‘行蕴界和胜义自性，是一和异的自性分离。无论是谁认为是一还是异，那些都不是如实进入。’如是所说，不承认是一和异，而是名言和胜义二谛双运的道路，无论是什么道理，那就是大乘，安住于此的补特伽罗，就是名符其实的大乘者。像这样，首先是成为听闻和思惟的言语分别之境的名言中生起，胜义中不生起一样的两种道理双运的其中之一。
English
These are the mental and mental factors, which are called conceptualization. If you divide it, there are eight collections of consciousness. That is the other's independence, which is the basis of various appearances that appear merely as names. Like this, for these dharmas contained within and without, the dharmadhatu without the slightest establishment of the nature of the two graspers is the Tathagatagarbha. Following it, is the self-awareness of each individual object, free from true and untrue conceptualization, called true wisdom. The latter two, object and subject, are called parinispanna, not that the essence is truly established, but because it is not mistaken as it is, so this word is nominally established. Therefore, among these five, it is logically established that all the tenets of Cittamātra and Madhyamaka are included, so know that all Mahayana is limited to this. Among them, the various external appearances contained by name and cause are not truly established in the meaning of external objects. Appearing like this arises from the power of the maturation of various habitual tendencies abiding in the realm of the Alaya consciousness, know it to be like the appearance of a dream, this is the principle of nominal Vijnanavada, the first principle, contained in the first three of the five dharmas. Like this, in name, the nature of mind appears as various appearances, but mind is also not truly existent by nature, therefore, know that all dharmas from form to omniscience are unreal and unborn, this is the principle of ultimate Madhyamaka, or the second principle, contained in the latter two of the five dharmas. Such two principles are not contradictory, as it is said in the Saṃdhinirmocana Sūtra: 'The realm of conditioned phenomena and the ultimate nature are the nature of being separate from one and different. Whoever thinks of one or different, those are not entering properly.' As it is said, not admitting one and different, but the path of the union of the two truths, nominal and ultimate, whatever the principle is, that is Mahayana, and the person who abides in it is truly a Mahayanist. Like this, first, it arises in name as the object of verbal conceptualization of hearing and thinking, one of the two principles of being unborn in the ultimate.
Chinese
名言谛是，因为与世俗存在的范畴相连，或者因为属于胜义的范畴，所以是名言，是称为二谛中的世俗谛。它仅仅是与究竟胜义相符的途径吗？或者，由于习惯，能够摧毁从无始以来习惯的习气所增长的执着事物，所以也是胜义。就其本身而言，也应知有“无生”的承认。即使对其进行充分的分析，也仅仅是后得的定解生起的方式。就真实的究竟实相而言，由生所引出的“无生”也仅仅是以分别念排除他者的分别念的影像。因此，超越了生与无生等一切边，舍弃了一切言语和分别念的行境，圣者的等持智慧，极其无垢的见解，是无有分别的无上胜义。就其本身而言，也远离一切承认。名言谛与此相近且相似，因此也被列入胜义的范畴，称为相似胜义。像这样的道理，无论谁通过禅修的体验所触及，都可以根据那个人后得的承认方式，随意安立应成派、自续派等名称。要知道，证悟的高低没有丝毫差别，圣者的见解都归于同一个要点。这一点很重要，因此在下面需要的时候也会稍微解释。如此圣者等持的智慧的因，除了如实通达二谛之外，没有丝毫其他。例如，就像没有钻木和钻木垫的结合，任何一个都无法生火一样。在这里，如果两种方式没有结合，就不会生起对远离四边的定解，即使说超越思维言说，也无法像仅仅修习不可言说的我一样，凭借各自的自证智慧来穷尽法的深奥之处。因此，要修习不离正确的理路的闻思之眼，生起定解，然后通过修习其意义来体验。不要在没有生起定解的情况下，仅仅说远离边和不可言说，就瞪大眼睛。