Chinese
是所有一切完全寂灭的自性。如果从这个角度来说，任何事物的自性都不会成立，因此称为胜义中无自性。这种方式被称为以圣言量成立的方式。按照以理证成立的方式，胜义中无自性，这个“胜义”是指智慧的胜义，也就是指实际个别进行分别的智慧的究竟，智慧的胜义。因为在它的对境中，任何可以成立的事物自性都不会成立，所以称为胜义中无自性，或者称为胜义谛中无自性。所谓的世俗，它的自性是指与显现相关的错乱的意识。也就是梵语的“萨玛布里达(藏文：ས་མ་བྷྲི་ཏ་)”。“萨玛(藏文：ས་མ་)”是“萨玛嘎(藏文：ས་མ་ཀ་)”，意思是真实。“布里达(藏文：བྷྲི་ཏ་)”是遮蔽的意思，所以说是真实遮蔽。这样，错乱的心本身遮蔽了那个心，阻碍了见到真实的意义，所以称为真实遮蔽。因此，心的显现被称为世俗。或者，“萨玛(藏文：ས་མ་)”是“萨玛达(藏文：ས་མ་ཏ་)”，意思是全部。“布里达(藏文：བྷྲི་ཏ་)”是虚假的词语。这样，从班智达智者，到愚笨的牧童，所有人都一致地，被突发的错乱心所欺骗和衡量，是安立的意义。因为不是未经改造的意义，未经衡量的意义，未经欺骗的意义，不是本来的意义，所以称为世俗。这样，显现的意义是世俗，而错乱的心被称为世俗者。世俗的范围是，只要是带有明显造作的心的行境，所有言语和文字的表达，都应该知道是世俗。这在各个有情的心中是公认的，并且仅仅在名言上是真实的，所以也称为世俗谛。这个也需要加上“知道是错乱的意识的行境”这样的关联。它的分类有两种：真实的世俗和虚假的世俗。其中，真实的世俗是指事物从因缘产生，显现一致，能够起作用，如果进行观察则是空性的这些特点。虚假的世俗是指，显现上相似，但实际上不能起作用的那些。另外，比如影像等显现
English
It is the nature of complete pacification of all things. If we consider it in that way, then the nature of any object will not be established. Therefore, it is called 'no self-nature in the ultimate sense.' This method is called the method of establishing it through valid scripture. According to the method of establishing it through valid reasoning, 'no self-nature in the ultimate sense,' the 'ultimate' refers to the ultimate of wisdom, which is the ultimate of intelligence that actually and individually distinguishes things. Because in its object, the self-nature of any object that can be established does not exist, it is called 'no self-nature in the ultimate sense,' or 'no self-nature in the ultimate truth.' The self-nature of what is called 'conventional' is the deluded consciousness together with appearance. That is, the word 'Samavrita' (藏文：ས་མ་བྷྲི་ཏ་). 'Sama' (藏文：ས་མ་) is 'Samaka' (藏文：ས་མ་ཀ་), meaning true. 'Vrita' (藏文：བྷྲི་ཏ་) means to obscure, so it is said to be 'true obscuration.' Thus, the deluded mind itself obscures that mind, hindering the seeing of the true meaning, so it is called 'true obscuration.' Therefore, the appearance of the mind is called conventional. Or, 'Sama' (藏文：ས་མ་) is 'Samata' (藏文：ས་མ་ཏ་), meaning all. 'Vrita' (藏文：བྷྲི་ཏ་) is a false word. Thus, from the wise Panditas to the foolish cowherds, all agree that it is deceived and measured by the sudden deluded mind, and it is the meaning of establishment. Because it is not an uncorrected meaning, an unmeasured meaning, an undeceived meaning, and not the original meaning, it is called conventional. Thus, the meaning of appearance is conventional, and the deluded mind is called conventional. The scope of the conventional is that as long as it is made the object of a mind with obvious fabrication, all expressions of words and letters should be known as conventional. This is recognized in the minds of individual beings, and it is only true in name, so it is also called conventional truth. This also needs to be added with the association that 'knowing is made the object of deluded consciousness.' The divisions are of two types: the true conventional and the false conventional. Among them, the true conventional refers to the characteristics of things that arise from causes and conditions, appear consistently, are able to perform functions, and are empty when examined. The false conventional refers to those that appear similar but are actually unable to perform functions. Furthermore, appearances like images
Chinese
此外，对于不能起作用的事物，以及虽然显现却不起作用的事物，比如常我，还有文字、名称和语句的集合，以及将非事物视为事物的情况，这些都被称为颠倒的世俗谛。所谓“如幻”，是指虽然显现，但并非真实成立，所以说是如幻。 “仅”这个词是用来否定真实成立的。 所谓“不混淆自性而存在”，是指不能否定各自起作用的能力。或者说，所谓“不混淆自性而存在”，仅仅是从随顺一方的角度，以心识的行境为依据而说的。如果从普遍的角度来看，那么行境有清净的、不清净的，有随业受用的、不受用的，有接近受用的、不接近受用的，有起作用的、不起作用的，有自性的、遍计的，有实有的、假立的等等，如果用这些来共同衡量，那么任何单独安立的自性都不能成立，这样一来，安立两种世俗谛也同样不能成立。这是以圣教量为依据而成立的。如果按照以理智量为依据的方式，那么世俗谛就是指根识，因为根识能够胜解其对境，所以称为世俗谛。现在为了开示修行的道，所以说修持十度所获得的果报是次第经历十地。其中，如果布施等十种善法被智慧完全摄持，那么就获得了“波罗蜜多”的名称。 “波罗蜜多”（藏文：ཕ་རོལ་ཏུ་ཕྱིན་པ་）这个词，梵文是“paramita”（梵文天城体：पारमिता，梵文罗马拟音：pāramitā，汉语字面意思：度到彼岸）。 “parama”是殊胜的意思，“mita”是成为的意思。像这样，在一切智慧中最为殊胜、达到究竟的就是无二智慧，所以才这样称呼它。因此，被它完全摄持的布施等也变得殊胜，并且被各自区分的智慧所摄持的广大、长久等殊胜之法，也因此而得名。另一种说法是“para-ita”，是到达彼岸的意思，因为超越了智慧，不是意识的对境。因此，被这些所完全摄持的布施等也这样称呼。其中，第一地是极喜地，之所以称为极喜，是因为喜是所有善根的开端。在此地上，由于圆满了布施波罗蜜多，所以乐于向一切众生布施，因此是极喜地。此外，还因为乐于利益众生，乐于获得一切佛法，以及远离一切痛苦而感到欢喜。第二地是离垢地，在此地上，由于圆满了持戒波罗蜜多，所以没有一切罪业的垢染，因此是离垢地。此外，还因为没有一切过失，不生起罪业，以及具有一切不生起罪业之法，所以是离垢地。第三地是发光地，在此地上，由于圆满了忍辱波罗蜜多，所以能照亮一切法的意义，因此是发光地。此外，还因为没有嗔恚，不损害一切众生，以及能见到一切法，所以是发光地。第四地是焰慧地，在此地上，由于圆满了精进波罗蜜多，所以能增长一切善法，因此是焰慧地。此外，还因为对一切善法具有精进，舍弃一切恶法，以及能见到一切善与不善之法，所以是焰慧地。第五地是极难胜地，在此地上，由于圆满了禅定波罗蜜多，所以能调伏极难调伏的心，因此是极难胜地。此外，还因为心不散乱，具有一切心不散乱之法，以及能见到一切心的相状，所以是极难胜地。第六地是现前地，在此地上，由于圆满了智慧波罗蜜多，所以一切法都现前显现，因此是现前地。此外，还因为能现见一切法，能见到一切法的自性，以及具有能见到一切法自性的一切法，所以是现前地。第七地是远行地，在此地上，由于圆满了方便善巧波罗蜜多，所以对一切都善巧方便，因此是远行地。此外，还因为在利益一切众生方面善巧方便，在获得一切佛法方面善巧方便，以及在舍弃一切痛苦方面善巧方便，所以是远行地。第八地是不动地，在此地上，由于圆满了愿波罗蜜多，所以心不动摇，因此是不动地。此外，还因为具有一切心不散乱之法，能见到一切心的相状，以及具有能见到一切心的相状的一切法，所以是不动地。第九地是善慧地，在此地上，由于圆满了力波罗蜜多，所以能完全辨别一切法，因此是善慧地。此外，还因为能见到一切法的各种相状，具有能见到一切法的各种相状的一切法，以及对一切法没有阻碍，所以是善慧地。第十地是法云地，在此地上，由于圆满了智慧波罗蜜多，所以能生起一切法的广大云朵，因此是法云地。此外，还因为能降下一切法的雨水，能消除一切法的黑暗，以及具有能消除一切法黑暗的一切法，所以是法云地。
English
Furthermore, regarding things that cannot function, and things that appear but do not function, such as a permanent self, as well as collections of letters, names, and words, and situations where non-things are regarded as things, these are referred to as inverted conventional truths. The term "like an illusion" means that although it appears, it is not truly established, so it is said to be like an illusion. The word "only" is used to negate true establishment. The statement "existing without mixing characteristics" means that one cannot deny the ability of each to perform its respective function. Alternatively, the statement "existing without mixing characteristics" is merely made from the perspective of conforming to one side, based on the object of the mind's activity. If it is considered from a general perspective, then the objects of activity have pure and impure aspects, those that are used according to karma and those that are not, those that are closely used and those that are not, those that function and those that do not, those that are characterized and those that are imputed, those that are substantially existent and those that are nominally existent, and so on. If these are used to measure together, then no individually established characteristic can be established. In this way, establishing two types of conventional truths also cannot be established. This is established based on the authority of scripture. According to the method based on the authority of reasoning, conventional truth refers to sense consciousness, because sense consciousness can comprehend its objects, so it is called conventional truth. Now, in order to show the path of practice, it is said that the result of practicing the ten perfections is to gradually traverse the ten grounds. Among these, if these ten virtuous dharmas, such as generosity, are completely grasped by wisdom, then the name "Paramita" is obtained. The word "Paramita" (Tibetan: ཕ་རོལ་ཏུ་ཕྱིན་པ་) in Sanskrit is "paramita" (Sanskrit Devanagari: पारमिता, Sanskrit Roman transliteration: pāramitā, literal Chinese meaning: to cross to the other shore). "Parama" means supreme, and "mita" means becoming. In this way, the most supreme and ultimate among all wisdoms is non-dual wisdom, so it is called that. Therefore, generosity and so on, which are completely grasped by it, also become supreme, and the vast, long-lasting, and supreme dharmas grasped by individually distinguishing wisdom are also named accordingly. Another explanation is "para-ita," which means reaching the other shore, because it transcends wisdom and is not an object of consciousness. Therefore, generosity and so on, which are completely grasped by these, are also called that. Among these, the first ground is the Joyful Ground, and it is called Joyful because joy is the beginning of all roots of virtue. On this ground, due to perfecting the perfection of generosity, one is joyful in giving to all sentient beings, therefore it is the Joyful Ground. Furthermore, it is joyful because one is joyful in benefiting sentient beings, joyful in obtaining all the Buddha's dharmas, and joyful in being separated from all suffering. The second ground is the Stainless Ground, and on this ground, due to perfecting the perfection of ethics, one is without the defilement of all sins, therefore it is the Stainless Ground. Furthermore, it is the Stainless Ground because there are no faults, no arising of sins, and because one possesses all dharmas that do not arise sins. The third ground is the Luminous Ground, and on this ground, due to perfecting the perfection of patience, one illuminates the meaning of all dharmas, therefore it is the Luminous Ground. Furthermore, it is the Luminous Ground because there is no anger, no harm to all sentient beings, and because one sees all dharmas. The fourth ground is the Radiant Ground, and on this ground, due to perfecting the perfection of diligence, one increases all virtuous dharmas, therefore it is the Radiant Ground. Furthermore, it is the Radiant Ground because one possesses diligence in all virtuous dharmas, abandons all sinful dharmas, and because one sees all virtuous and non-virtuous dharmas. The fifth ground is the Very Difficult to Subdue Ground, and on this ground, due to perfecting the perfection of meditation, one subdues the very difficult to subdue mind, therefore it is the Very Difficult to Subdue Ground. Furthermore, it is the Very Difficult to Subdue Ground because the mind is not distracted, one possesses all dharmas of non-distraction, and because one sees all aspects of the mind. The sixth ground is the Manifest Ground, and on this ground, due to perfecting the perfection of wisdom, all dharmas are manifestly apparent, therefore it is the Manifest Ground. Furthermore, it is the Manifest Ground because one directly sees all dharmas, sees the nature of all dharmas, and possesses all dharmas that see the nature of all dharmas. The seventh ground is the Far-Reaching Ground, and on this ground, due to perfecting the perfection of skillful means, one is skillful in all means, therefore it is the Far-Reaching Ground. Furthermore, it is the Far-Reaching Ground because one is skillful in benefiting all sentient beings, skillful in obtaining all the Buddha's dharmas, and skillful in abandoning all suffering. The eighth ground is the Immovable Ground, and on this ground, due to perfecting the perfection of aspiration, the mind does not waver, therefore it is the Immovable Ground. Furthermore, it is the Immovable Ground because one possesses all dharmas of non-wavering mind, sees all aspects of the mind, and possesses all dharmas that see all aspects of the mind. The ninth ground is the Ground of Good Intelligence, and on this ground, due to perfecting the perfection of power, one completely distinguishes all dharmas, therefore it is the Ground of Good Intelligence. Furthermore, it is the Ground of Good Intelligence because one sees all aspects of all dharmas, possesses all dharmas that see all aspects of all dharmas, and because there is no obstruction to all dharmas. The tenth ground is the Cloud of Dharma, and on this ground, due to perfecting the perfection of wisdom, a great cloud of all dharmas arises, therefore it is the Cloud of Dharma. Furthermore, it is the Cloud of Dharma because it rains down all dharmas, eliminates the darkness of all dharmas, and possesses all dharmas that eliminate the darkness of all dharmas.