English
Through the combined blessings of compassion and the purified lineage of those to be tamed, it arises naturally like a reflection in a mirror. For example, like a rainbow inseparable from the sky, it has no inherent nature in the ultimate sense and transcends conceptual expression. Therefore, it is non-deceptive and is called the ultimate truth. Having thus explained the ultimate truth, now the conventional truth is explained: The conventional truth, and so on, is that although things are not established, they appear with error and faults due to strong clinging. What is meant by 'like an illusion' is that an illusion appears when the magician gathers its causes and conditions, fulfilling the needs of the senses of the viewers, but its essence is not established. Here, the minds of beings are like magicians, the two co-emergent ignorances are the cause of illusion, and karma and afflictions are the conditions of illusion. From this, all the phenomena of the three realms perform their respective functions, like fulfilling the needs of the senses of the audience. Similarly, the phenomena of samsara also appear as illusory appearances, but their essence is not established, like an illusion. The word 'only' indicates that even that much cannot be ascertained. What is meant by 'characteristics are not mixed and exist separately' is that the cause of white karma causes the result to exist in the higher realms without mixing. Evil deeds, like illusory karma, cause the lower realms to be like illusions. The characteristics of virtue and non-virtue do not mix and exist separately. Even the cause of virtue itself exists separately with different characteristics, and its result, the higher realms, also exists separately without mixing, in detail. The completely purified Dharma of Nirvana, all the uninterrupted characteristics, also do not mix, and the activities of the three kayas, which are in accordance with those to be tamed, exist separately. Performing separate functions is not permanent, impermanent, and not dependent, which is called conventional truth. If all the phenomena of samsara are conventional truths, then why is Nirvana also called conventional truth? Because the essence of the Sugata, the self-arisen wisdom Dharmakaya, is free from the basis of conventional designation, and the appearance of pure wisdom is spontaneously accomplished. All the activities of the two kayas, including the Great Vehicle, are the appearance of only those to be tamed. In the self-nature of the omniscient one, even a particle of dust
Chinese
因为我没有执著，所以甚至连“佛”这个词也不成立。因此，对于所有被调伏者的显现，都以清净与不清净来称之为世俗。这样，二谛也通过六个方面来阐述，即二谛的体性、分类、特征、语词使用的原因、比喻以及在何处显现。其中，首先是世俗谛的体性：三界迷乱的显现中所包含的一切色法和心法的事物。分类有两种：正确的世俗和错误的世俗。对此，以前的智者们说：所有被内明所包含的事物，在何时都会触及菩提的自性。其理由是：具有菩提的精华，仅仅依赖于觉醒的早晚，因此能够实现正确的利益，所以称为正确。现在显现为能取所取的迷乱之法，所以是世俗。所有外境色法的部分，因为不进行触及果的活动，所以称为错误，直接就是迷乱之法世俗。这又有三种：显现且能起作用，如喝水解渴；显现但不起作用，如水中月和彩虹；不显现且不起作用，如兔角和石女之子。显现且能起作用也由四个部分组成：因为外道的实有论者的考察没有成立，所以考察时是空性的；瓶子汲水等各自能起作用；对于六道各自的根，显现为一致；以及地等各自的依他起是相互依存而产生的。对此，一些新论者说，无论是色法还是心法，只要具备上述四法，就是正确的世俗，缺少其中任何一个，就是错误的世俗。是这样说的。世俗的特征是：与刹那相伴随，所以是无常的；由我执所产生，所以是痛苦的；体性是享受迷乱之法，具有轮回的特征。如果将语词使用的原因和共同的比喻结合起来讲述，原因是：梵文为Samvriti（藏文：སྃདྷྲི་ཏེ་），意思是遮蔽，因此是世俗；比喻是浑浊的水澄清后，清澈的水中显现月亮的影像，
English
Because I have no attachment, even the term "Buddha" is not established. Therefore, for all the appearances of those to be tamed, they are called conventional truth by purity and impurity. Thus, the two truths are also explained through six aspects: the nature of the two truths, their divisions, their characteristics, the reason for the use of words, metaphors, and where they appear. Among these, first, the nature of conventional truth is: all phenomena included in material and mental aspects that appear in the face of the delusion of the three realms. The divisions are two: correct conventional truth and incorrect conventional truth. Regarding this, former scholars said: All that is included in inner science is of the nature to touch enlightenment at some point. The reason is: it has the essence of enlightenment, it depends only on the earliness or lateness of awakening, so it can achieve the correct benefit, so it is called correct. Now it appears as the deluded phenomena of grasping and being grasped, so it is conventional. All parts of external material objects are called incorrect because they do not perform the activity of touching the fruit, and are directly deluded phenomena, conventional. There are three types: appearing and being able to function, like drinking water to quench thirst; appearing but not being able to function, like the moon in water and a rainbow; not appearing and not being able to function, like a rabbit's horn and the child of a barren woman. Appearing and being able to function is also composed of four parts: because the examination of the substance of the non-Buddhist is not established, it is empty when examined; a vase drawing water, etc., each can function; for the senses of each of the six realms, it appears to be consistent; and the dependent arising of the elements, etc., arises dependently. Regarding this, some new commentators say that whether it is material or mental, whatever possesses the above four qualities is correct conventional truth, and lacking even one of the four qualities is incorrect conventional truth. So it is said. The characteristic of conventional truth is: it is impermanent because it is accompanied by moments; it is suffering because it is produced by self-grasping; its nature is to enjoy deluded phenomena and has the characteristic of samsara. If we combine the reason for the use of words and the common metaphor to explain, the reason is: Samvriti (藏文：སྃདྷྲི་ཏེ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) in Sanskrit, which means concealment, therefore it is conventional; the metaphor is that after the muddy water clears, the image of the moon appears in the clear water,
Chinese
如果显现，则见道也会如实地显现。那么，这二谛是一个还是多个呢？即使在一切方面都是不同的，经中也会出现四种过失：世俗和它的自性胜义谛没有法性的联系的过失；即使证悟了胜义，也不能压倒错乱；因此，圣者的慈悲和所化者的积累二者会变成轮回和涅槃各自不同的过失；即使见到了真谛，但就像黑暗中的显现一样，补特伽罗在同一时间也会看到二者是不同的过失。如果是一个，也有四种过失：由于以不同方式成为一个的缘故，就像见到胜义而解脱一样，见到世俗也会解脱；又像因错乱而死亡一样，见到胜义也会被束缚；就像圣者的面孔是空性且无我一样，众生的面孔也与之相同，因此无需努力就能解脱；就像众生的面孔上显现的是遍计所执的错乱自性一样，圣者也与之相同，因此没有解脱的过失。然而，调和矛盾是：以前的智者们都说：本体是一个，但反体是不同的。那也是取决于道路的行进方式：在资粮道以下，世俗显现为自性；在加行道中，无我开始显现，并见到一部分；在见道中，见到胜义自己的体性；第六个现前时，见到无分别的真谛。就补特伽罗而言，证悟和未证悟二者在本体上是同时的，但对证悟者来说，显现为胜义；对未证悟者来说，显现为错乱。对此，新派的说法是：那是不可说是同一或异体的。因为遮止了一个，不承认是两个，所以显现为世俗根识的对境本身不是胜义，而且从那以外也不能说是胜义。因此，菩萨证悟的见解是二谛的安立。道路的行进方式是：行持十度等。行持表示了行持的差别。对此，一般来说，这里所说的十度表示了行持的本体及其究竟。行持的果实表示：行持每一个度都达到究竟，并转化为力量，与每一个果实相结合。因此，波罗蜜多
English
If it appears, then the path of seeing will also appear as it is. Now, are these two truths one or many? Even if they are different in all aspects, four faults will arise from the sutras: the fault of the conventional and its own nature, the ultimate truth, having no connection of Dharma nature; even if the ultimate is realized, delusion cannot be overcome; therefore, the compassion of the noble ones and the accumulation of those to be tamed will become separate faults of samsara and nirvana; even if the truth is seen, but like the appearance in the darkness, the person will see both as different at the same time. If it is one, there are also four faults: because of being one in different ways, just as liberation is attained by seeing the ultimate, liberation will also be attained by seeing the conventional; also, just as death is caused by delusion, bondage will also be caused by seeing the ultimate; just as the face of the noble ones is empty and selfless, the face of sentient beings is also the same, so liberation is attained without effort; just as the appearance of self-nature of the completely imputed delusion appears on the face of sentient beings, it is also the same for the noble ones, so there is no fault of liberation. However, reconciling the contradictions is: all the previous scholars said: the essence is one, but the opposite is different. That also depends on the way of traveling the path: below the path of accumulation, the conventional appears as self-nature; on the path of preparation, selflessness begins to appear, and a part is seen; on the path of seeing, one sees the nature of the ultimate itself; when the sixth becomes manifest, one sees the indivisible truth. As far as the person is concerned, realization and non-realization are simultaneous in essence, but to the realized, it appears as the ultimate; to the unrealized, it appears as delusion. To this, the new explanation is: it is said that it cannot be said to be the same or different. Because one is prevented and it is not admitted to be two, the object that appears to the conventional sense consciousness itself is not the ultimate, and it cannot be said to be the ultimate from that other than that. Therefore, the view of the realization of the Bodhisattva is the establishment of the two truths. The way of traveling the path is: practicing the ten perfections, etc. The practice also shows the difference of practice. In general, the ten perfections mentioned here indicate the main body of the practice and its completion. The fruit of the practice means: the practice of each of the ten perfections reaches its completion and transforms into strength, and is combined with each fruit. Therefore, the Paramita
Chinese
通过运用这个和那个，获得这个和那个果实，获得那个地，就显示了那个度成为力量的究竟。因此，首先，一个有情以大悲心忆念三界有情，为了他们的利益而发起菩提心，从修持资粮道四、三、十二时起，修持十度粗细，布施也只是布施微小的财物。持戒就是努力不被三学宝所染污。安忍也以具足盔甲精进的方式修习，精进也从不离失正念和正知的角度开始。禅定也只是以总义作为意念的对境来修习。智慧也以信解无我的分别智慧进入。因此，道成为力量。在加行道中，以四种决择分证悟法和有情无我的时候，六度也成为力量。对此，每一个度都有自己的体性、分类、不共之品、成办之支和所获得的果，共有四种。其中，布施的自性是不执着任何事物而施舍。分类是：财施、法施和救护施。财施也有三种：施舍、普遍施舍和伟大施舍。其中，施舍是施舍眼前的衣服、食物和微小的财物。这些从资粮道就具备，成为力量。普遍施舍是：王位和儿女等，是安忍位及以上的行境。伟大施舍是：施舍自己的身体、眼睛、生命和血肉，从见道开始。因此，三种布施的能力在见道时圆满。法施是从施舍文字到解脱心相续之间，在资粮道、加行道、见道三者中，有多少能力就成为力量的根本，除了成为他人解脱的因缘之外，不依赖于获得。救护施是：从轮回中救护也与法施相同，从损害中救护是：使他人远离痛苦的种类。从生命中救护