English
Even if it is not a place, when distinguishing the two truths, it is important that the appearance of mere knowable things forms the field of the two truths. So it is said. The second answer is: consciousness, as a dharma, should be, the relationship of oneness of object-consciousness and self-nature does not exist, because object-consciousness and self-nature are not one, just like a pillar and a pot. Moreover, the relationship of arising from that also does not exist, because only the kind of unattached and unobstructed cannot produce a material entity from it, just like space and a lotus. Thus, it is considered that there is no relationship. Consciousness, as a dharma, should be, it is unreasonable for the realms to appear from you, because the relationship of object-consciousness has not been established, just like the eye and sound. It cannot be thought so, because direct perception as valid cognition harms it. Therefore, even a particle of dharma other than mind is not established, because of experiencing the appearance of objects and so on, just like the appearance of a dream, and just like how the mind dominates, it is self-appearing, just like the appearance of complete habituation. Like that, in the Extensive it is said: The nature of the Alaya consciousness itself appears as various things. So it is said. All the dharmas that appear like this are not dharmas with obstruction, but the non-conceptual, self-aware, clear light consciousness. So it is said. In the Lamrim it is said: Because there is no dharma other than mind, the illusion vajra is the most supreme. So it is said. In the "Lamp to Eliminate the Darkness of Extremes" by the teacher Palayang it is said: All dharmas are the delusion of the mind, there are no dharmas other than the mind. So it is said. It is also said in the common scriptures, in the Lankavatara Sutra it is said: How after doing, the established external object does not exist, the mind defiled by habit, arises the entity of meaning. So it is said. In the Ten Bhumi Sutra it is also said: O sons of the Victorious Ones, these three realms are only mind. So it is said and so on extensively. Also, some say: If the consciousness of ordinary beings is left as it is and considered as the basis of the nature of reality, then, because it takes the non-erroneous knowable as its object, it will become no different from the wisdom of the noble ones. If it is not the basis of self-nature, then, this deluded appearance is not the pervasive object of the nature of reality, etc., the fault exists. The answer to this is: self-nature is completely fulfilled in the nature of reality, the aspect is not mixed with delusion and reversal.
Chinese
因此，被称为本体无别。如《意集经》中说：嗔恚不杂受苦者，完全圆满空无我。彼性不杂全圆满，无造本然如是性。如是说。那么，不杂如不是法性一样，从圆满的定解来说也不是，因为彼性本体无别之故。如果这样说，没有过失。如同芝麻和油二者体性无别，但芝麻不显现为汁液，油不显现为团块一样。第四，分别解说基之义，有殊胜世俗谛，殊胜胜义谛二者，殊胜谛无别解说等三者。第一，第一的体相是，如水中月般，以真实事物空性的显现，是不间断的法。为了成立它，有教证和理证二者。第一，如《广大经》中说：世俗如幻亦平等，有为事物种种相，如幻之理一切显，刹那显现诸事作，显现一切分别相，此等一切如影像，无有能作所作无事物，如水中月一切住，一切显现无自性。如是说。第二，以理证成立，有成立唯显现不可否认，和成立以真性空性的显现无别。第一，显现法，你是不可否认的显现，因为你的自性中有真实的正智，因此是自显现之故。因为以四种理由成立它存在。四种是什么呢？如果显现不成立，则不可能产生错觉的理由，如果显现不存在，则胜义所知不能成立的理由，以及唯显现者谁也不能否认，和自证于一切时分力量不减退而自显现的理由等四者。第一，现在的错觉，法，你理应产生，因为你从显现不间断的因中产生之故。第二，显现法，你在胜义空性中是七宝自然成就的力量显现之故。第三，此显现法，说诸佛之手也不能遮止是不应理的，因为你于一切时分不是自显现吗？
English
Therefore, it is called non-different in essence. As it says in the 'Compendium of Intentions': 'The one who suffers without being mixed with anger, is completely perfect, empty and without self. That nature is unmixed and completely perfect, unmade, the suchness itself.' Thus it is said. So, just as being unmixed is not the nature of phenomena, it is also not from the definitive understanding of completeness, because that nature is non-different in essence. If you say so, there is no fault. Just as sesame seeds and oil are non-different in substance, but sesame seeds do not appear as juice, and oil does not appear as lumps. Fourth, explaining the meaning of the basis in detail, there are the superior conventional truth, the superior ultimate truth, and the explanation of the non-difference of the superior truths, these three. First, the characteristic of the first is: like the moon in water, the appearance of emptiness of true entities, is an uninterrupted dharma. To establish it, there are two: scriptural and logical proofs. First, as it says in the 'Extensive Sutra': 'Conventionality is equal to illusion, various conditioned things, all appear as illusion, momentary appearances do all actions, appear as all conceptual signs, all these are like reflections, without action and without entity, all abide like the moon in water, all appear but without self-nature.' Thus it is said. Second, establishing through reasoning, there is establishing that mere appearance is undeniable, and establishing that the appearance of emptiness of true nature is non-different. First, appearance, phenomenon, you are an undeniable appearance, because there is a true and correct wisdom in your nature, therefore it is self-appearance. Because it is established that it exists with four reasons. What are the four? If appearance is not established, then the reason that illusion cannot arise, if appearance does not exist, then the reason that the ultimate knowable cannot be established, and that mere appearance cannot be denied by anyone, and the reason that self-awareness is self-appearing without diminishing power at all times, these four. First, this present illusion, phenomenon, you should arise, because you arise from the cause of uninterrupted appearance. Second, appearance, phenomenon, you are the power appearance of the seven treasures naturally accomplished in the space of ultimate emptiness. Third, this appearance, phenomenon, it is unreasonable to say that even the hands of the all-knowing cannot stop it, because are you not self-appearing at all times?
Chinese
因此。第四是：自证是法，你于一切时，力量不息灭而自显现。若非如此，则你与顽空无有差别。第二，成立显现为乐空无别：那也是，若于共同显现之法上成立，则对于我等人类显现，共同所缘之水，是法。觉性是幻化的显现，因为显现之自性是不确定的。如卡瓦·班则的观次第中说：地狱自心火等显，饿鬼罪心不净处，旁生向上向下险峻处，人见之境此亦显。如是阿修罗戈伊等兵器，天人善心珍宝显。如是。以此理证成觉性是幻化的显现。如《三摩地王经》云：如幻术师所变幻之色，马与象及车乘种种作，于彼如实显现皆非有，诸法一切亦当如是知。如是。那也是，如《道次第》中说：幻术眼翳所变与，阳焰彩虹水月同。以这些譬喻将幻化之事物分为六种。其中，错觉幻化是，如幻化的马象一般，于非彼上执彼之耽著错觉。缘起幻化是，如眼花缭乱者所见之影像一般，显现而不成立。事物幻化是，如阳焰之譬喻一般，显现而无满足，如瓶子显现为瓶子一般之显现分。手印幻化是，如水月之譬喻一般，显现而无分别，以真实空性之显现，明现为本尊身之分。智慧幻化是，如彩虹之譬喻一般，虽无而极明显耀，觉性无内外而明亮之分。方便幻化是不确定，如化身之譬喻一般，显现为彼彼，无碍而生起之分而安立。如是，幻化之六事物无有差别而于觉性上明现，是增上世俗谛。如是，若问世俗与胜义无别，是否会变得没有差别？虽然显现却以真性而空，仅仅是体性相同，然以确定方式之差别，故无有错谬。如实际见到冰块，则水隐蔽而以暗示来领会一般。第二
English
Therefore. The fourth is: Self-awareness is the subject. You are self-manifesting at all times with unceasing power. If not, you would be no different from inert emptiness. Second, establishing appearance as inseparable from bliss and emptiness: That is, if it is established on a single phenomenon of common appearance, then this water, which appears to us humans and is commonly perceived, is the subject. Awareness is an illusory appearance, because the nature of appearance is uncertain. As it says in the Stages of Visualization by Kawa Paltseg: Hell, one's own mind, fire, etc., appear. Hungry ghosts, sinful mind, impure places. Animals, upward and downward, dangerous cliffs. This very place seen by humans also appears. Likewise, weapons such as the Asuras' gois. Gods, virtuous mind, precious things appear. So it is. For this reason, it is proven that awareness is an illusory appearance. As it says in the Samadhi King Sutra: Like the forms conjured by a magician, horses, elephants, and various vehicles are made. There is nothing that appears as it is. All phenomena should be known in the same way. So it is. That is, as it says in the Stages of the Path: Illusion, eye disease, transformation, mirage, rainbow, and water moon. With these examples, illusory things are divided into six types. Among them, mistaken illusion is like an illusory horse or elephant, the mistaken clinging of grasping onto something that is not it. Dependent origination illusion is like the image seen by someone with impaired senses, appearing but not established. Object illusion is like the example of a mirage, appearing but without satisfaction, the appearing aspect like a vase appearing as a vase. Mudra illusion is like the example of a water moon, appearing without conceptualization, the aspect of appearing clearly as a deity form, empty of true existence. Wisdom illusion is like the example of a rainbow, appearing vividly even though it does not exist, the aspect of awareness being clear without inner or outer. Skillful means illusion is uncertain, like the example of an emanation, the aspect of appearing as this and that, arising without obstruction, is established. Thus, the six illusory things, without difference, appearing clearly in awareness, are the increasing conventional truth. Thus, if one asks whether the conventional and the ultimate are inseparable, will they become without difference? Although appearing, it is empty of truth, only the nature is the same, but there is no fault because of the difference in the way of determining. Like actually seeing ice, water is hidden and understood by implication. Second.
Chinese
关于殊胜胜义谛，其定义是显现自性任运成就的离戏论之法性。为了证实它，有经教和理证两种。经教方面，出自此经：无根之自性心，非男非女亦非双性，无相无种姓，非色非形，非处所亦非任何物。如是真如之智慧，乃是方便手印之根本。如是说。第二是理证方面，有证实其离戏论，以及证实其显现自性任运成就两种。第一种与般若乘的理证相同。第二种是，离戏论之法性，作为所立宗，您是显现自性任运成就的，因为即使仅从显现的角度观察，您也并非真实存在，并且因为您显现的程度并未停止。如广经中说：于无有之中显现种种，一切皆从智慧界中生。如是说。第三殊胜真谛无别，其定义是显现空性无别，七宝自性任运成就之法性。为了证实它，有经教和理证两种。经教方面，出自此经：二谛无别，幻喜之相非他异。如是说。广经中说：胜义世俗无别，无为即是有为，有为显现金刚性。如是说。道次第中说：不作胜者行，不造作，自性任运赐予无别。如是说。第二是理证方面，真谛无别，作为所立宗，您就像黑白二色缠绕的线团。并非方便智慧无别，因为您是互不舍弃，本体唯一的无别，例如黄金和黄金的黄色，以及翡翠和翡翠的蓝色。证实其定义是离于分别念，它是所立宗，是超越心识范畴的，因为是自证现量的无境自明，具有如月亮般的法性。经教中说：不可说者如何能说？如是说。邬金仁波切说：无论说出多么深奥的词语，也不会与意义相符。如是说。第二，四种观察，有定义和确定其含义两种。