Chinese
是生起的原因。在解释定义的时候，世俗谛即是胜义谛。世俗是遮蔽，也就是对胜义谛所缘的智慧生起障碍，以及自性对胜义谛所缘的智慧生起障碍，以及自性有境的意识对胜义谛离戏论所缘的，对所缘而生起智慧的障碍。真实世俗烦恼所知，被二障所摄，这三者都遮蔽了上面的。其他的错乱意识是外道两种颠倒的世俗。所知所摄的是第三者。真实遮蔽，总的来说，世俗是：全部虚假，全部欺骗，全部狡诈且不思，全部不考察，全部考察，全部著名，全部遮蔽全部存在，因此要断除。真实世俗本身也是要断除的，也就是因为自己的体性以体性来说是不真实的缘故。舍弃以及执着存在而执着，舍弃。对此，在相续中安立，虽然见到，但也是修断二障所摄的那些，以及其他经文中没有显示的那些。以及，自己事业的成就是体性的证悟者的外道们，以及任何时候都不为了自己和他人而结合转变的业，这些都是要断除的。有漏的善，为了自他的利益所需要的那些，也是要断除的。比如渡河后舍弃船只一样。善的体性如何成为舍弃的对治呢？在《圣宝积经》中说：两根木头摩擦，显示两根都会烧毁。在各自证悟的离戏论证悟并安住的时候，舍弃执着。因为也没有智慧。其他相续和八识聚，在转依的时候，清净刹土和法身色身，二身和佛的智慧是，在道之上的智慧上，舍弃执着。因此，对于世俗遮蔽，暂时安立。不缘胜义谛的修习也是，首先要证悟胜义谛，胜义谛有两种，名言戏论和离戏论。其中，如果分析名言，则有能知和所知两种。其中，能知是对二谛
English
is the cause of arising. At the time of explaining the definition, conventional truth is the ultimate truth. Conventional is obscuration, that is, it hinders the arising of wisdom that focuses on the ultimate truth, and the self-nature hinders the arising of wisdom that focuses on the ultimate truth, and the consciousness of self-nature focuses on the non-conceptual ultimate truth. It hinders the arising of wisdom by focusing on the object. The true conventional afflictions and knowledge are included in the two obscurations, and these three obscure the above. The other confused consciousnesses are the two inverted conventional truths of the outsiders. What is included in the knowable is only the third. True obscuration, in general, conventional is: all false, all deceptive, all cunning and unthinking, all unexamined, all examined, all famous, all obscuring all existence, therefore it must be abandoned. The true conventional itself is also to be abandoned, that is, because its own nature is not true in terms of nature. Abandon and cling to existence and cling, abandon. Therefore, although it is seen to be established in the continuum, it is also included in the two obscurations of cultivation and abandonment, and those that are not shown in other scriptures. And, the accomplishment of one's own business is the outsiders who are the realizers of the nature, and the karma that never combines and transforms for the sake of oneself and others, these are all to be abandoned. The defiled good, those needed for the benefit of oneself and others, are also to be abandoned. It is like abandoning a boat after crossing a river. How can the nature of good become the antidote to abandonment? It is said in the "Holy Jewel Heap Sutra": Two pieces of wood are rubbed together, showing that both will burn. When the non-conceptual realization of individual realization is realized and dwells, abandon attachment. Because there is no wisdom. Other continuums and eight consciousness aggregates, at the time of transformation, pure Buddha-fields and Dharmakaya and Rupakaya, the two bodies and the wisdom of the Buddha are, on the wisdom of the path, abandon attachment. Therefore, for the conventional obscuration, temporarily established. The practice of not focusing on the ultimate truth is also, first of all, the ultimate truth must be realized, there are two kinds of ultimate truth, nominal conceptualization and non-conceptualization. Among them, if we analyze the nominal, there are two kinds of knower and knowable. Among them, the knower is for the two truths.
Chinese
以目标对二者进行听闻、思维、修习、询问。 对于世俗谛有显现等四种。 索！ 所缘有两种：胜义谛所缘的听闻、思维之境是有漏，以及了知世俗谛如是之境和执著之境的一切。 自性，如果是世俗谛，则是他起，是依缘而安立的执著之境。 如果是他起和假立的胜义谛，则是以经论理证等他者的力量而成立，因此他起是各自了知的；以智慧观察而成立的是假立。所量和能量的关联是不欺骗的，自性与不欺骗相符。 这是因为不欺骗，因为与意义相关联，因为是应当追求的意义，因为与断除戏论相符，并且是为了那个意义而应当追求。 既是意义，又是殊胜的。 它的特征是不欺骗，并且与断除戏论相符。 无戏论的真谛是：断除三种和八种戏论，那三种是：意义的戏论，以及二者，即自性和相状的形态。 善分别念和恶分别念。 善分别念是缘于世俗谛和胜义谛。 恶分别念是执著自性等的四种。 分别是分别的戏论，以及以词语戏论说自性和相状，以及说自性和相状分离。 八种也从区分中边而来。 《中观智慧论》中说：从他者了知，特征是离戏论，不是寂静，没有被戏论所戏论，没有分别念，意义不是他异，那就是它的特征。 如是说。 远离那些戏论的意义的自性。 无有的自性是无自性。无有不是唯识宗，而是遮破可悲的，遮破外道和声闻乘的无有。遮破是完全成立的。 这个意义是善分别念的真实对境，仅仅是断除心意的增益。因为对于五根有自性的分别念生起。 不是，也不是其余五者的执著处。 因为说与自性和相状分离，所以不是直接说的对境。是空性的对境相状。 那是人无我和法无我二者，以及十八空性等。 对此，名称有如来藏和无我等差别
English
Through aiming, one listens, contemplates, meditates, and inquires about the two. For conventional truth, there are four, including direct perception. So! There are two objects: the object of hearing and thinking aimed at the ultimate truth, which is tainted, and all objects of knowing and clinging to the conventional truth as it is. Nature, if it is conventional, is dependent on others, arising from dependent origination, and is all that is clung to. If it is dependent on others and imputed as ultimate truth, then because it is established by the power of scriptures and reasoning, dependence on others is understood separately. That which is established by being examined by wisdom is imputed. The relationship between what is to be measured and what measures is not deceptive. The nature is in accordance with being non-deceptive. This is because it is non-deceptive, because it is related to meaning, because it is the meaning to be sought, because it is in accordance with cutting off elaboration, and because it is to be sought for that meaning. It is both meaning and supreme. Its characteristic is being non-deceptive and being in accordance with cutting off elaboration. The truth without elaboration is: cutting off the three and eight elaborations. Those three are: the elaboration of meaning, and the two, namely the aspects of essence and characteristics. Good thoughts and bad thoughts. Good thoughts are aimed at conventional truth and ultimate truth. Bad thoughts are the four, including thoughts about nature. The elaboration of conceptualization, and the elaboration of words, speaking of essence and characteristics, and speaking of being separated from essence and characteristics. The eight also arise from distinguishing the middle and the extremes. In the "Wisdom of the Middle Way," it is said: "Knowing from others, the characteristic is free from elaboration, not peaceful, not elaborated by elaborations, without conceptualization, meaning is not different, that is its characteristic." Thus it is said. The nature of meaning that is free from those elaborations. The nature of non-existence is without characteristics. Non-existence is not just Mind-Only, but refutes the pitiable, refutes the non-existence of non-Buddhists and Hearers. Refutation is completely established. This meaning is the actual object of good thoughts, merely cutting off the imputation of mind. Because for the five senses, the conceptualization of self-nature arises. It is not, nor is it the clinging place of the remaining five. Because it is said to be separated from essence and characteristics, it is not the object of direct speech. It is empty of the characteristics of the object. That is the distinction of persons and the two selflessnesses of phenomena, and the eighteen emptinesses, etc. For this, the names are different, such as Thusness and selflessness, etc.
Chinese
因此，由于远离二边，是中道；是殊胜智慧的境界；断除了障碍；由理智所成立，故是胜义谛。能成办意义，被认为是胜义谛，从无明的战场中解脱，从轮回中解脱，因为增长功德，从聚集的法中，无生是真实的。如是说，因为真实且不欺骗。于此，无我，无命，无人，无主宰，无生。现在从显现的门径，以智慧对五根各自进行辨识而进行修证。五根是因为具有本体的证悟。从执着和决定的门径中，这里是从决定的门径中进行执着。此外，如果以大智慧将极微尘进行分析，那么牛角也不存在实体。如是说，因此观实体不生而为空性。又，在圣妙般若波罗蜜多中说：所有相互依存产生的法，从最初开始，就见到自性无相，自性不生。即使见到因缘聚合，也完全了知因缘本身也是空性，无相，不生。又，在那部经中说：不应从空性中观空性，不应在空性之外观空性，如是观者，称为见空性。如是说，在《修习次第》三篇和《二谛论》中广说。此处所讲的也只是略说而已。因此，以智慧在胜义谛的境界中进行修习和进入有两种：从门径进入自己的宗派，以及遣除他宗的邪分别和消除怀疑，从门径进入。对此，身体安稳地坐在莲花座上，如尊者毗卢遮那佛一般。身体不摇晃，头不仰不低，舌尖抵上颚，眼睛下视鼻尖。依次修习四无量心等。像这样进入后，缘于空性而修习，最终圆满的方式是：依靠所缘，无所缘才能生起。如是说。以及：心之狂象四处游，系于所缘坚固柱，以念之绳索紧紧缚，以慧之利剑次第分。如是说。有些在相续中
English
Therefore, being free from the two extremes, it is the Middle Way; it is the realm of supreme wisdom; it has abandoned obscurations; it is established by reason, therefore it is the ultimate truth. It has the ability to accomplish meaning, it is considered the ultimate truth, it averts from the battlefield of ignorance, it liberates from samsara, because it increases qualities, from the collection of dharmas, unborn is the truth. Thus it is said, because it is true and not deceptive. Therein, there is no self, no life, no person, no lord, no birth. Now, from the perspective of appearance, the five senses are to be cultivated by the wisdom that individually discerns them. The five senses are because there is realization of their essence. From the perspective of grasping and certainty, here, grasping is from the perspective of certainty. Furthermore, if a great intellect analyzes the smallest particles, then even a bull's horn does not exist as a real entity. Thus it is said, therefore, one views that entities are unborn and empty. Also, in the Holy Perfection of Wisdom Sutra, it says: All phenomena that arise interdependently, from the very beginning, are seen as being without characteristics by their very nature, and as being unborn by their very nature. Even when seeing the accumulation of causes and conditions, one fully understands that the causes and conditions themselves are also empty, without characteristics, and unborn. Furthermore, in that same sutra, it says: One should not view emptiness from emptiness, nor should one view emptiness apart from emptiness; whoever views in this way is said to see emptiness. Thus it is said, and it is extensively explained in the three stages of the Gradual Path of Meditation and the Two Truths. What is explained here is also just a brief explanation. Therefore, there are two ways to cultivate and enter the realm of ultimate truth with the mind: entering through one's own tenets, and refuting the wrong conceptions of others and dispelling doubts, entering through the gate. Regarding this, the body sits comfortably in the lotus posture, like the venerable Vairochana. The body is without movement, the head is neither raised nor lowered, the tip of the tongue touches the palate, the eyes are lowered to the tip of the nose. One cultivates the four immeasurables and so on in sequence. Having entered in this way, by focusing and meditating on emptiness, the way to reach the end is: Relying on objects of focus, non-objectification arises. Thus it is said. And: The wild elephant of the mind wanders about, tie it to the firm pillar of the object of focus, bind it tightly with the rope of mindfulness, and gradually dissect it with the sword of wisdom. Thus it is said. Some in the continuum