Chinese
因为不确定。如果说周遍不成立，那么凡是显现之处，其自性不成立，因为理智是因缘所生，像幻化的马和牛一样周遍。第二，关于词义，也有两种，共同的是从梵语词汇（梵文天城体：saṃkṛta，梵文罗马拟音：saṃkṛta，汉语字面意思：合成）而来，意指某种坏的或遮蔽的东西。在此处，因为它是不真实的，所以被称为世俗谛。第三，关于分类，按照下部的观点，显现如其所显，火能起火的作用，这是真实世俗谛；显现却不能起作用，如海市蜃楼显现为水，这是虚假的世俗谛，分为二谛。此处，不净轮回的世俗谛是执着于蕴和界，清净涅槃的世俗谛是显现为天神和天女，或者分为幻化的六法。第四，从下部来看，有三种推断方式。下部的世俗谛是由因缘所生，而此处不是由因缘所生，所以通过自性来推断。如是说：因为次第不依赖于因缘。第二，下部的世俗谛是由因缘所生，所以其特征是生灭。而此处不是由因缘所生，所以其特征是远离生灭。道次第是幻化金刚坚固殊胜。第三，下部的世俗谛二谛没有好坏，所以通过自性来推断。道次第是显空不二瑜伽之终点。既然如此，世俗谛和胜义谛没有差别，但认识不同，那么依赖于此的区分界限有什么区别呢？虽然显现却空性，仅仅是自性相同，但确立方式的侧重点不同。首先，将显现确立为世俗谛，从而间接推断出无自性，就像直接看到周遍的自相，从而从隐蔽的水中推断出芦苇一样。关于顺便提出的辩论反驳：有人这样说，殊胜的世俗谛是否被世俗谛的总相所周遍？如果像第一种情况那样，殊胜的世俗谛本身就会成为颠倒识的遮蔽一方。二谛，谁的心中，将什么视为真实的遮蔽，即是世俗谛。因为这样说过。如果承认，那么幻化的禅定就会被排除在正确的修行道之外。如果通过类属来
English
Because it is uncertain. If it is said that pervasion is not established, then wherever something appears, its essence is not established, because reason is produced from causes and conditions, pervading like illusory horses and cattle. Second, regarding the definition, there are also two types: the common ones are derived from Sanskrit words (Sanskrit Devanagari: saṃkṛta, Sanskrit Romanization: saṃkṛta, Chinese literal meaning: composite), meaning something bad or obscuring. Here, because it is untrue, it is called conventional truth. Third, regarding the divisions, according to the lower systems, that which appears as it appears, like fire being able to perform the function of fire, is the correct conventional truth; and that which appears but cannot perform its function, like a mirage appearing as water, is the false conventional truth, divided into two truths. Here, the impure conventional truth of samsara is the clinging to the aggregates and elements, and the pure conventional truth of nirvana is the appearance as gods and goddesses, or the division into the six illusory dharmas. Fourth, from the lower systems, there are three ways of inferring. The conventional truth of the lower systems is produced by causes and conditions, but here it is not produced by causes and conditions, so it is inferred through its nature. As it is said: Because the sequence does not depend on causes and conditions. Second, the conventional truth of the lower systems is produced by conditions, so its characteristic is arising and ceasing. But here it is not born from causes and conditions, so its characteristic is being free from arising and ceasing. The stages of the path are illusion-like, vajra-strong, and supreme. Third, the two truths of the lower conventional truth have no good or bad, so they are inferred by their nature. The stages of the path are the culmination of the yoga of non-duality of appearance and emptiness. If that is the case, if conventional truth and ultimate truth are inseparable, but the understanding is different, then what is the difference in the boundary of distinction that depends on this? Although it appears, it is empty of truth, and although the essence is the same, the emphasis of the method of establishing it is different. First, by establishing appearance as conventional truth, one indirectly infers selflessness, just as one directly sees the self-characteristic of pervasion and infers reeds from hidden water. Regarding the incidental refutation of arguments: Some say this: Is the superior conventional truth pervaded by the general characteristic of conventional truth or not? If it is like the first case, then the superior conventional truth itself would be on the side of deluded consciousness and obscuration. Two truths, in whose mind, whatever is considered a true obscuration is conventional truth. Because it was said that way. If you accept that, then illusory samadhi will be excluded from the correct path of practice. If through genus...
Chinese
如果不是转变成邪见，那是什么呢？凡是普遍成立的世俗的种类，都与清净的道相违背。如同各自众生的业道一样。第二种情况，世俗中种类普遍成立是荒谬的，因为不是普遍的特征。如果认为，超胜的世俗事物不住于事物，种类普遍成立仅仅是树木，那么个别如沙巴等都普遍成立，如果是这样，回答是必须承认普遍成立，因为没有依赖于一般的个别。如果是这样，超胜的世俗会变成邪见，这是不成立的，因为仅仅显现是种类的一般，但在此处不显现为执着的对象。如是说：如何显现的仅仅是，世俗的种类一般安立在仅仅显现上。虽然这样说，但我还是重复之前的过失。我认为这两种消除过失都是错误的，首先是把定义当成特征来说，其次是把特征的基础当成特征来消除。因此，世俗的一般特征是远离真实的戏论的空性，因此它遍及超胜的世俗，没有任何矛盾。不。其次，你认为这样显现的超胜的世俗都是天神的坛城，这是在根本不存在的事物上强加的，还是本质上完全成立的一个？如果是第一种情况，经文中说：心髓 奇哉！十方四时的自性，是如来藏的自性。地水眼和妈妈吉，火风白衣度母，虚空界自在母，三有本来是佛土。这样说，密诀中也说：道次第秘密内部的五妙欲，是物质自性供养。这与上述相违背，道理上也是，修习道天瑜伽会变得没有意义，因为强加的是完全丧失特征的遍计所执的无实有，而无实有是完全空无作用的，如同兔子普遍成立的角一样。如果是第二种完全成立的情况，经文中说：心髓 如是说：身语意和一切法，从何处不住不观察，以幻术的方式结合。这样说，密诀道次第
English
If it doesn't turn into wrong knowledge, then what is it? Whatever is universally established as the general type of conventional truth is contrary to the path of purity. It is like the karmic paths of individual beings. Secondly, it is absurd for the general type to be established in conventional truth, because it is not a universal characteristic. If you think that the superior conventional truth does not reside in things, and the general type of species is only established as trees, then individuals such as Shapa and others are all universally established, if so, the answer is that it must be admitted to be universally established, because there is no individual that depends on the general. If this is the case, the superior conventional would become wrong knowledge, which is not established, because mere appearance is the general of the species, but here it does not appear as an object of attachment. As it is said: How it appears is only, the general type of conventional is established only on appearance. Although it is said like this, I repeat the previous fault. I think both of these eliminations of faults are wrong, first, taking the definition as a characteristic, and second, taking the basis of the characteristic as a characteristic to eliminate. Therefore, the general characteristic of conventional truth is emptiness, which is free from the elaboration of truth, so it pervades the superior conventional truth, and there is no contradiction. No. Secondly, you think that the superior conventional truth that appears in this way is all the mandala of the gods, is this imposed on something that does not exist at all, or is it one that is completely established in its essence? If it is the first case, the scriptures say: Heart essence Kye Kye! The nature of the ten directions and four times is the nature of the Tathagata essence. Earth, water, eyes and Mama Ki, fire, wind, white-clad Tara, the sovereign mother of the space realm, the three realms are originally Buddha lands. It is said like this, and the secret instructions also say: The five objects of desire in the secret inner path of the stages, are the substance, nature, offering. This contradicts the above, and the reason is also that practicing the yoga of the path deities will become meaningless, because what is imposed is the completely conceptualized non-existent that has completely lost its characteristics, and the non-existent is completely devoid of function, like the horn of a rabbit that is universally established. If it is the second case of complete establishment, the scriptures say: Heart essence As it is said: Body, speech, mind and all dharmas, from where do they not abide and not observe, combined in the manner of illusion. It is said like this, the secret instruction path stages
Chinese
而且，像“以离二取之方便，观想明晰无实物之天，从无自性中成就一切”这样，与视天为虚构之说相违背。理证是，仅仅了解生起天之义，也成了不需分别念而依赖的。蕴界已成天之自性，因为不依赖于其他因缘。如金遍布于地，如蕾丝遍布于框架。如果说，理由不成立，依赖于他者，岂不是违背了圆满成就之誓言？回答说，若老喇嘛认为，断除庸常分别念之对治，是种类之总相，最终以道之刹那之后，如对治佛金刚之等持，以道断除所断与对治二者。这样说是不合理的。如果这样，道次第一切皆成遍计所执无自性，因为是虚构的谎言。生起次第本身成了颠倒识，如执着海螺为黄色。如果承认，那么它能断除错觉吗？如果能，那么患有黄眼病的人，也能断除他人执着黄色之颠倒识。如果不能，那么修习生起次第就变得毫无意义。自宗认为，是圆满成就。以前的教证也成立，总集之中，总之，五蕴皆被称为五佛。金刚生处之自性，也是菩提萨埵之坛城。地是名为佛眼，水界是嘛嘛ki（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），被称为白色和度母，火和风被广为称道。如是说。而且，口诀中也说，所有口诀之王，自性皆为清净，等持如来先前，本来自在安住。以及，其他，欲自身而大手印，由修习而显现之天，具足四相和六通。如是善说甚多。理证是，这些蕴界圆满之法，是自性不变之圆满成就之天之坛城，完全成就，因为以自性究竟而未颠倒之圆满成就色身，能以道之修习而显现，如银遍布于矿石，银自性存在一样。
English
Moreover, like saying, "With the skillful means of being free from dualistic thoughts, if one meditates on the deity as clear and without substance, everything is accomplished from non-inherent existence," it contradicts the view of considering the deity as a fabrication. The reasoning is that merely understanding the meaning of generating the deity also becomes dependent on non-conceptualization. The aggregates and elements are already established as the nature of the deity because they do not rely on other causes and conditions. Like gold pervading the earth, like lace pervading the frame. If it is said that the reason is not established and depends on others, wouldn't that violate the vow of complete accomplishment? In response, if the old Lama Rog considers the antidote to abandoning ordinary conceptual thoughts as the general characteristic of categories, ultimately, in the moment after the path, with the samadhi like the antidote Buddha Vajra, the path abandons both what is to be abandoned and the antidote. This is not considered reasonable. If that were the case, the entire Lamrim would become imputed and without characteristics because it is a fabricated lie. The generation stage itself becomes a distorted consciousness, like perceiving a conch shell as yellow. If you accept that, then can it eliminate illusion or not? If it can, then a person with yellow eyes could also eliminate the distorted consciousness of others perceiving yellow. If it cannot, then meditating on the generation stage becomes meaningless. Our own system considers it to be completely accomplished. The previous scriptural proof also establishes, in the collection, in short, the five aggregates are well-known as the five Buddhas. The nature of the Vajra source is also the mandala of the Bodhisattvas. Earth is called Buddha Eye, the water element is Mamaki (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), known as White and Tara, fire and wind are widely praised. Thus it is said. Moreover, in the oral instructions, it is said, all the kings of oral instructions, their nature is completely pure, the samadhi of the Thus-Gone-One is originally and naturally abiding. And also, desiring one's own body, the Great Seal, the deity manifested through meditation, complete with the four signs and six abhinna. Thus, it is well-spoken in many ways. The reasoning is that these aggregates and elements, complete in every aspect, are the mandala of the completely accomplished deity, unchanging in nature, fully accomplished because the completely accomplished form body, with its ultimate nature not reversed, can be manifested through the practice of the path, just as silver pervades ore, and silver exists by its own nature.