English
It is merely establishing conventional truth. Nagarjuna said, "The two truths are established in relation to the minds of worldly people." The characteristic of conventional truth is the appearance of the six consciousnesses, along with the various aspects related to the objects that appear. The way the Madhyamikas establish the six consciousnesses is the same as the Shravakas. Ultimate truth is the self-nature purity of the Dharmadhatu. Its characteristic is also: The characteristic of conventional truth is the appearance of grasping and being grasped, along with proliferation, which is the arising of obscuration. As it says in the Entering Path: "Because ignorance obscures its own nature, conventional truth is so. Whatever is deceived by it appears as true, the Buddha said that is conventional truth." That is to say, the Dharma of Samsara, mind and mental factors, and the appearance of objects, are all conventional truth. Even when one attains a ground, as long as the mind and mental factors have not ceased, the object is not pure, the appearance of the six aggregates of form, and all that should be abandoned, are turned towards conventional truth and regarded as illusion. The characteristic of ultimate truth is the nature of being free from grasping and being grasped, and proliferation. That is to say, from the point of view that it cannot be directly understood by words and so on, it is not knowledge obtained from others, the afflictions of mind and mental factors are pacified in the Dharmadhatu, it transcends conceptual thought, is free from all proliferation, and is not touched by any philosophical system. As it says in the Root Wisdom: "Not known from others, peaceful, not proliferated by proliferations, without conceptualization, not different in meaning, that is its characteristic." That is to say, concepts such as same and different are the views of realists, so not only is it not touched by these concepts, but it is also not established by the statement that "being free from proliferation is Madhyamika." In short, the Dharma of Nirvana, profound and peaceful, the realm of self-nature purity, and the wisdom that realizes it, the wisdom of the Buddha free from all obscurations, appearing as a pure and unchanging object, and the Samadhi wisdom of attaining the ground, and the subsequent attainment in which its nature abides as one, appearing as the aspect of insight, are all ultimate truth. For conventional truth, just as those with eye defects see hair streaks, those with clear eyes see nothing at all. Similarly, for the deluded mind, various things appear, while for the Samadhi of the noble ones and the Buddha who has exhausted delusion,
Chinese
因为对于地，没有什么需要执著的，所以现在将无明，连同它的不确定性，视为不存在。正如（经文）所说：由于眼花缭乱的力量，对于毛发等变异的本质进行分别，当眼睛清澈时，所见之物即是其本性，应如是知晓。那么，如何利益众生呢？通过所化众生的福德、信心以及佛陀的慈悲，以显现的化身来利益他们。例如，在梦中，由于没有入睡，所以化现（形象）来宣讲佛法等，在与自己的显现相符的情况下利益众生时，当知晓所化众生显现的梦境也未曾中断地显现，实际上也显现于自身时，自己并没有梦境，因为没有入睡。同样，虽然知晓众生显现无明而利益他们，但自己却丝毫没有无明的显现。两种谛的定义如在自续派中所说。所谓“谛”，未经观察时，仅仅显现为真实的即是世俗谛；经过观察，安住于无害的即是胜义谛。决定的量是：法界胜义谛，是无戏论的，因为不是有相之识的行境。这也是通过智慧以无相的方式证悟的。所有世俗法的有法，都是有戏论的，因为是有相之识的行境。周遍是存在的，因为有相之识及其对境都是世俗谛。如此了解后，修持的方法是：首先发起菩提心，然后在观一切法皆无自性的状态中，修习心无散乱和收摄。如《入行论》所说：何时事物与非事物，皆不住于心前，彼时无有他相故，无所缘而寂灭。因此，在此状态中尽可能地安住，之后进行回向，这是胜义谛的修持方法。世俗谛的修持方法是，从等持中出定后，了知一切法如幻化八喻，从而积累福德资粮。如是，通过等持和后得，方便和智慧相结合，积累智慧和福德资粮，最终获得法身和色身。
English
Since there is nothing to fixate on with regard to the ground, the current delusion, along with its uncertainty, is regarded as non-existent. As it says: Due to the power of dizziness, whatever altered essence is analyzed, such as hair strands, when the eyes are clear, what is seen is its very nature; know it to be so here. How then does one benefit sentient beings? Through the merit and faith of those to be tamed, and the compassion of the Buddhas, one benefits them through emanations that appear. For example, in a dream, without having fallen asleep, one sends forth emanations to teach the Dharma, etc., and when benefiting beings in accordance with one's own appearances, when one knows that the dream appearance of those to be tamed also appears without interruption, and actually appears to oneself, one does not have a dream oneself, because one has not fallen asleep. Likewise, although one knows that sentient beings have delusions and benefits them, one does not have even the slightest appearance of delusion oneself. The definitions of the two truths are as stated in the context of the Svātantrika school. "Truth" means that which appears to be true without investigation is the conventional truth, and that which remains unharmed when investigated is the ultimate truth. The valid cognition for determining this is: the Dharmadhātu, the ultimate truth, is without elaboration, because it is not the object of a mind with fixation. This is also realized by wisdom in an unapprehending manner. All conventional phenomena are with elaboration, because they are the object of a mind with fixation. This pervasion exists, because a mind with fixation and its objects are conventional. Having understood this, the way to practice is: first, generate the mind of enlightenment, and then, in the state of having ascertained that all phenomena are not established in anything, meditate with the mind free from excitement and contraction. As it says in the Bodhicaryāvatāra: When things and non-things no longer remain before the mind, then, since there is no other way, it is completely pacified without an object of focus. Therefore, remaining in that state for as long as possible, and then dedicating the merit, is the way to practice the ultimate truth. The way to practice the conventional truth is to accumulate merit by knowing all phenomena as the eight similes of illusion in the post-meditation period after rising from equipoise. Thus, by combining equipoise and post-meditation, method and wisdom, one accumulates the accumulations of wisdom and merit, and ultimately attains the Dharmakāya and Rūpakāya.
Chinese
获得了两种圣身，也就是，基位中观是二谛双运，道位中观是二资粮双运，果位中观是二身双运。应成派的断除戏论的方式也是，如前所说，用五种理证衡量一切法无自性。不像自续派那样，遮破世俗谛后建立虚假，对胜义谛遮破戏论后建立无戏论。因为无论执着于什么，直接遮破它，也不会顺带建立任何要建立的东西，因此能遣除他人的邪分别念。这个应成派遮破一切宗派的观点，不承认从自身生发的宗派。如《诤论回避论》中说：如果我有什么承诺，那时我会有那个过失，我没有承诺，所以我完全没有过失。因此，应成派认为，对于任何无法用有、无、是、非来表达的事物，证悟它才是正见。如龙树菩萨说：所承诺的事物，连极微尘许也不存在，因为从一开始就没有产生，就像石女的儿子一样。例如，对于石女，询问你的儿子是谁，因为她没有儿子，所以无法回答。所说的意义的本体，就是原始的、未被改变的实相或本性，远离一切戏论。这与大圆满中说的一切法本初即是佛的意义相同。如果这样，那么二谛等等的分别又该如何安立呢？只是世间人随意安立而已，不像执着宗派为真实那样。如《入中论》中说：如你所许的他性实有，世俗中我也不承认。关于安立的方式，《三摩地王经》中说：对于没有文字的诸法，谁听闻？谁宣说？在不变的事物上安立，听闻和宣说也是这样做的。显现、存在、轮回、涅槃的一切法，都是幻化的自性，没有真实性，因此不会遮止如生灭般显现的世间现象。如《中论》中说：如梦如幻，如乾闼婆城，如是生，如是住，如是说为坏灭。
English
Having attained the two sacred bodies, that is, the basis Madhyamaka is the union of the two truths, the path Madhyamaka is the union of the two accumulations, and the fruition Madhyamaka is the union of the two bodies. The way the Prasangikas cut off elaboration is also, as previously mentioned, by measuring all phenomena as without inherent existence using the five reasonings. It is not like the Svatantrikas who, after refuting the conventional truth, establish falsehood, and after refuting elaboration in the ultimate truth, establish non-elaboration. Because whatever is clung to is directly refuted, but nothing that needs to be established is established by implication, it reverses the wrong conceptions of others. This Prasangika refutes all philosophical tenets and does not accept a tenet elaborated from itself. As it says in the *Refutation of Disputes*: If I had any commitment, then I would have that fault. Since I have no commitment, I am faultless. Therefore, the Prasangikas posit that realizing that which cannot be expressed in terms of existence, non-existence, being, or non-being is the very realization. As Nagarjuna says: The entity of what is asserted does not exist even as much as an atom, because from the beginning it is unborn, like the son of a barren woman. For example, to a barren woman, one asks, 'Who is your son?' Since she does not have one, she is unable to speak. The essence of meaning is the original, unaltered state or nature, free from all elaboration. This is the same meaning as when it is said in Dzogchen that all phenomena are primordially enlightened. If that is the case, then how should the distinctions such as the two truths be established? They are merely imputed by worldly people, not like clinging to tenets as true. As it says in the *Entering the Middle Way*: As you assert other-powered entities as real, I do not accept conventionalities either. Regarding the way of imputation, it says in the *Samadhiraja Sutra*: For dharmas without letters, who listens and who teaches? By imputing to the unchanging, one also listens and teaches. All phenomena of appearance and existence, samsara and nirvana, are of the nature of illusion, without truth, so the worldly appearances that appear as arising and ceasing are not obstructed. As it says in the *Root Wisdom*: Like a dream, like an illusion, like a city of gandharvas, likewise is birth, likewise is abiding, likewise is said to be destruction.
Chinese
像这样，如果不了解二谛的分类，就无法成就菩提。如《根本慧论》所说：不依赖世俗谛，不能开示胜义谛；不证悟胜义谛，不能获得寂灭涅槃。如是。应成派和自续派这两者，圣天菩萨说：首先遮止非福德，中间遮止我，最后遮止一切见之所依。谁知此理，即是智者。如是说。中间遮止我的法轮，是圣者父子的意趣，是不错乱的应成派，是全知法王的如是见解，是所有相宗法门见解的顶峰和究竟。此观点在藏地，帕擦瓦译师及其追随者，以及萨迦班智达、郭让巴·索南僧格、雅楚巴·桑杰贝及其追随者等大多数萨迦派人士都认同。荣敦·释迦嘉灿则主张是自续中观派。米觉多吉以下的噶举派后代则主张是应成派。宗喀巴大师及其追随者极力弘扬应成派。然而，与前者不同的是，他们认为世俗谛由量成立，并且认为它是佛陀尽所有智的对境，认为佛陀的智慧能见到错乱显现，认为胜义谛能被名言分别衡量。因此，他们以分别念衡量不可思议的实相等等，与之前的应成派有很多不同之处。以上简要地讲述了自空的分类。第二，伟大的导师巴瓦所著的《中观宝灯论》中说：因此，我所著的众多大论，应当知晓，那是外道的中观。遮止他者辩论者，以及大论的论典，以及发生大争论时，应当说粗大的中观之论。彼者于意义上最为重要，并且在修习瑜伽时，应当修习微细的瑜伽。如是说，将应成派和自续派的中观安立为粗大的外中观，是为了与外道辩论以及讲述大论等需要。而内部的瑜伽修习，则认为是微细的中观，因此这是最后法轮的密意，是了义