Chinese
因此，它本身也不会转变为有为法，这并不是要证明存在一个不存在的事物，而是为了使自性显现。正如所说：游戏续中，法界从一开始就存在，它的显现就被称为续的清净。就像这样。第二，胜义谛也有四种：体性、词义、分类、安立方式。第一，共同的，如果以理智来分析，安住于不迷惑的境地是真谛，或者说是远离真假二者戏论的。在这里，按照其余部派的观点，胜义的体性是远离戏论的智慧，显现为自性之因，自然成就。为了证明这一点，有正文和辩论破斥两种方式。第一种有三种，其中，经文是这样的：这个无有心要和根本的心性，非男非女亦非双性人，非相非种姓，非色非形，非法非任何物，是如是性、法界、智慧，是所有方便手印之因。如是说。口诀是：诸法自身中无有实物，超离分别言说思维之境。如是说。理证有两种，其中，共同的理证是证明自性空性，远离戏论。例如：瓶子，作为所立之法，具有正确的同品周遍，所立是无自性，因为远离一和多。如果因不成，那么瓶子本身是一个还是多个？如果是一个，那么是有分还是无分？如果是有分，那么就成了多个，就像星罗棋布的集合一样。如果认为是无分，那么在组成微尘团的时候，六个方向的微尘是围绕还是不围绕？如果不围绕，那么粗大的团块就无法形成；如果围绕，那么中心微尘的表面是否看到六个方向的微尘？如果看不到，那么就成了无色，因为中心微尘看不到那六个。如果看到，那么是直接看到表面，还是一个表面看到所有？如果是直接看到表面，那么中心微尘作为有法，就成了六个部分，因为中心微尘本身有从六个方向看到的每个部分。如果是用一个表面看到所有，那么五个方向的微尘作为有法，就成了融入每个方向的内部，因为中心微尘的
English
Therefore, it itself does not transform into conditioned phenomena either, it is not to prove that there is something that does not exist, but to manifest its own state. As it is said: In the Playful Tantra, the Dharmadhatu has been present from the beginning, its manifestation is called the purification of the Tantra. Like that. Secondly, the truth of meaning also has four: characteristic, definition, division, and establishment. The first is that which is commonly established when examined by reasoning: that which abides in the realm of non-delusion is truth, or that which is empty of the elaboration of both truth and falsehood. Here, according to the remaining schools, the characteristic of ultimate truth is that wisdom is free from elaboration, appearing as the cause of the essence of nature, spontaneously accomplished. To prove this, there are two ways: direct and incidental refutation of objections. The first has three, of which, the scripture is as follows: This mind essence without essence or root, is neither male nor female nor hermaphrodite, neither sign nor lineage, neither color nor shape, neither state nor anything, it is Suchness, Dharmadhatu, wisdom, the cause of all skillful means mudras. Thus it is said. The instruction is: Things themselves are without things, beyond the realm of thought, speech, and mind. Thus it is said. There are two kinds of reasoning, of which, the common reasoning is to prove selflessness, free from elaboration. For example: The pot, as the subject of proof, has the correct pervasion of the same class, the proof is that it is without self-nature, because it is separate from one and many. If the reason is not established, then is the pot itself one or many? If it is one, then is it with parts or without parts? If it is with parts, then it becomes many, like a collection of stars. If it is considered without parts, then when forming a mass of particles, are the particles of the six directions surrounding it or not surrounding it? If they do not surround it, then a coarse mass cannot be formed; if they surround it, then does the surface of the central particle see the six directional particles or not see them? If it does not see them, then it becomes non-material, because the central particle does not see those six. If it sees them, then does it see the surface directly, or does one surface see all? If it sees the surface directly, then the central particle, as the subject of proof, becomes six parts, because the central particle itself has each part seen from the six directions. If it sees all with one surface, then the particles of the five directions, as the subject of proof, become absorbed into the interior of each direction, because the central particle's
Chinese
因为是唯一的观点。总是承认。如果想要周遍的量，那么粗显的现象会消失，在唯识二十颂中说：如果将六分之一结合在一起，极微尘会变成六个部分。如果这六个部分也是一个方位，那么聚合物也会变成微尘。是这样说的。会变化的。又，即使存在多个，多个是否依赖于一个？如果像第一种情况那样，那么会变成一个。因为依赖而成立。就像分别安立的法一样。如果不依赖，那么周遍者没有成立，因此自性周遍的多个也没有成立。两个微尘之间的所有空间。如果不依赖于一个数字，就不会变成多个。就像的位置一样。凡是远离一个和多个的戏论，就周遍于没有自性，就像虚空一样。第二，以不共有的理智来证明远离戏论的那个显现自性，自然成立。上面的戏论远离者，是法。成立为显现自性的因，因为仅仅从显现的角度来观察，也没有成立多个，也没有遮止显现的限度。如果因不成立，那么显现空性之间有关系吗？如果没有关系吗？如果像第一种情况那样，那么成立的本身是一个本体还是从那产生的？如果像第一种情况那样，一个本体的关系的特征是自性无别，如果从那产生，那么没有关系的特征，因为是不产生的因果。如果像第二种情况那样，那么在基础的时候，不是法和法性。在道的时候，成为依靠二资粮的因，成为不同的。在果的时候，法身本体互相舍弃。因为显现空性没有关系。如果想要，那么在《心要》中说：世界稳定和运动都是业。显现本身没有自性。那本身就是大法身。自性自然如此安住。是经文的明示。凡是没有关系的地方，就周遍于事物互相舍弃，就像瓶子和柱子一样。周遍也是以前的因在自性上成立。第二，词义解释是两者都一致地从para ma dhi的声音中引出，因此称为甚深正法者，是圆满的差别，不会从真实的果中欺骗。第三，分类是下部宗义的戏论遮止一部分是名言胜义谛，戏论没有全部
English
Because it is a single view. Always acknowledge. If you want the pervasive measure, then the coarse appearance will disappear, as it is said in the Twenty Verses on Consciousness-Only: If one-sixth is combined together, the finest dust particles will become six parts. If these six parts are also one direction, then the aggregate will also become fine dust. That's what it says. It will change. Also, even if there are many, do the many depend on one or not? If it's like the first case, then it will become one. Because it is established by dependence. Like the phenomena that are established separately. If it does not depend, then the pervasive one is not established, therefore the self-nature pervasive many are also not established. All the space between two dust particles. If it does not depend on one number, it will not become many. Like the position of . Whatever is free from the elaboration of one and many, it is pervasive in being without self-nature, like space. Secondly, to prove that the appearance of self-nature, which is free from elaboration, is naturally established as the cause, by uncommon reasoning. The above elaboration-free one is the subject. It is established as the cause of the appearance of self-nature, because even if one examines it only from the point of appearance, many are not established and the limit of appearance is not blocked. If the reason is not established, then is there a relationship between appearance and emptiness? Or is there no relationship? If it is like the first case, then is the established itself one entity or does it arise from that? If it is like the first case, the characteristic of the relationship of one entity is self-nature inseparable, and if it arises from that, then there is no characteristic of that relationship, because it is a cause and effect that does not arise. If it is like the second case, then at the time of the basis, it is not dharma and dharmata. At the time of the path, it becomes the cause of relying on the two accumulations, becoming different. At the time of the result, the Dharmakaya itself abandons each other. Because appearance and emptiness have no relationship. If you want, then it says in the Essence: The world's stability and movement are all karma. Appearance itself has no self-nature. That itself is the Great Dharmakaya. Self-nature naturally abides in that way. It is the clarification of the scripture. Wherever there is no relationship, it is pervasive that things abandon each other, like a vase and a pillar. The pervasiveness is also that the previous reason is established on its own nature. Secondly, the etymology is that both are drawn from the sound of para ma dhi in agreement, therefore it is called the profound Dharma practitioner, it is the distinction of perfection, it will not deceive from the true result. Thirdly, the classification is that the elaboration of the lower tenets, which blocks one side, is the conventional ultimate truth, the elaboration is not all
Chinese
被遮蔽的非种类之胜义谛被认为是二谛。此处，一切法的自性远离戏论，自性或胜义方面，七种觉识自然成就，是果的胜义。远离所知障蔽的智慧胜义，分为三种。如此，自性和果由显现与未显现区分，果和智慧由总相和别相区分，自性和智慧由基和果的部分区分。第四，涂饰的方式有三种。下者的胜义到达空性的尽头，如饥饿者空空的脖颈，而此处从空性的尽头也解脱出来，以自性因自然成就的自性涂饰，如好的食物填满空空的脖颈。如是说：如意树和珍宝一样，一切都是自性转变之处。又，下者的显现法是舍弃的空性反转，而此处因为没有舍弃而不具备，所以是相的涂饰。没有舍弃任何，不具备，没有分离，所以称为分离。如是说。又，下者的意义是无生，如字面意思等，不会显现为加持觉识和自显现，而此处觉识自显现为天和宫殿等，所以以加持涂饰。在平等性中没有动摇，示现方便的大手印。如是说。顺便说一下辩论的消除：如此，在远离戏论中，显现是自性因成就，即生起之因。不是安立之因，是正确的。如果如第一种说法，胜义本身成为实有，因为是生起之因。如种子一样。如果承认，戏论就消失了。如果如第二种说法，世俗本身成为不欺骗意义的行境，因为是胜义安立的果。如所诠胜义一样。如果承认，就很清楚了。又，仅仅是世俗不是行境，但殊胜的世俗可以成为行境，因为不欺骗证悟之义。如果这样说，以总相的周遍不周遍的理由来遮蔽，这样说。回答是，不是舍弃物质而安立，而是存在，是自性因，如黑铁与火相连一样。如此，胜义没有遮蔽戏论，因为世俗的物质没有
English
The obscured non-categorical ultimate truth is considered as two truths. Here, the nature of all phenomena is free from elaboration, in terms of nature or ultimate truth, the seven awarenesses are naturally accomplished, which is the ultimate truth of the result. The wisdom ultimate truth, which is devoid of obscurations on what is to be known, is divided into three. Thus, nature and result are distinguished by manifestation and non-manifestation, result and wisdom are distinguished by general and specific characteristics, and nature and wisdom are distinguished by the aspects of base and result. Fourth, the method of smearing is threefold. The ultimate truth of the lower one reaches the end of emptiness, like the empty neck of a hungry person, but here, it is liberated even from the end of emptiness, smeared with the nature of spontaneously accomplished nature cause, like good food filling an empty neck. As it is said: Like the wish-fulfilling tree and the precious gem, all of them are the place where nature transforms. Also, the phenomena of the lower one are the mere reversal of emptiness that is abandoned, but here, because it is not abandoned and does not possess, it is the smearing of characteristics. Not abandoning anything, not possessing, not separated, therefore it is called separated. As it is said. Also, the meaning of the lower one is unborn, like the literal meaning, etc., it does not appear as blessing awareness and self-appearance, but here, awareness self-appears as gods and palaces, etc., therefore it is smeared with blessings. Without moving from the state of equality, it shows the great seal of skillful means. As it is said. Incidentally, the refutation of debate is: Thus, in the absence of elaboration, appearance is established as the cause of nature, that is, the cause of arising. It is not the cause of establishment, it is correct. If it is according to the first statement, the ultimate truth itself becomes a real entity, because it is established as the cause of arising. Like a seed. If you accept, the absence of elaboration is diminished. If it is according to the second statement, the conventional itself becomes the object of engagement that does not deceive meaning, because it is the result of the ultimate truth being established. Like the signified ultimate truth. If you accept, it is clear. Also, mere conventional is not an object of engagement, but superior conventional can be an object of engagement, because it does not deceive the meaning of realization. If you say so, it is covered by the reason of the pervasion and non-pervasion of the general characteristic, so they say. The answer is, it is not established by abandoning the substance, but it exists, it is the cause of nature, like black iron connected to fire. Thus, the ultimate truth does not negate elaboration, because the substance of the conventional is not