Chinese
也因为处于尚未改变的状态。这些是观看经文的第二个钥匙。因此，由于声音、意义、意图和必要行为有多种情况，所以知道用这种方式来理解经文是非常重要的。第二个意义是关于所量度的正法宝藏的分类，分为两部分。第一部分是展示二谛的方式。《根本慧论》中说：诸佛依二谛，为众生说法，一为世俗谛，二为胜义谛。以及《父子相见经》中说：这二者是世间智者的真谛，你不要听信他人，要自己观察。那就是世俗谛和胜义谛，没有第三种真谛。如此等等。也就是说，仅仅将所谓的“法”的自性作为区分的基础，分为显现方式的世俗谛和存在方式的胜义谛。在显现方式中，也有迷惑和不迷惑两种。第一种是指众生时期所说的、思考的、表达的自性，所有在迷惑显现、迷惑执着、迷惑意识中显现的一切。那都是欺骗性的、不真实的、变化的、痛苦的等等。因为是心识迷惑的对境显现，并且在那里通过言说、思考、表达来安立，所以众生通过心识思考和表达的佛，也是通过他们的心识的形象来安立的，因此被说是没有触及到实义的迷惑。对于那个时期的显现和觉知，也暂时根据显现为真实和虚假两种情况，而称为真实世俗和虚假世俗。也就是说，与显现相符并能起作用的，由因产生的，远离安立的，显现一致的，即地、水、火、风内在与自己的意识相结合的地聚合是真实世俗。显现却不能起作用的，如二月显现一般，被称为虚假世俗。《二谛论》中说：显现相似却作用不同，以能作用与不能作用之故，也作了真实与非真实的世俗之区分。这二者从自性上衡量是相同的，都是从习气迷惑中产生的，在各个根识中显现是相同的，暂时在迷惑的显现中所显现的意义
English
Also, because it remains in a state of not yet being changed. These are the second key to viewing the scriptures. Thus, since there are many instances of sound, meaning, intention, and necessary action, it is very important to know how to understand the sutras and tantras in this way. The second meaning is about the classification of the object to be measured, the treasury of the sacred Dharma, which is divided into two parts. The first part is to show the way of the two truths. The Root Wisdom says: The Buddhas teach the Dharma, relying correctly on the two truths, one is the conventional truth of the world, and the other is the truth of the ultimate meaning. And in the Sutra of Meeting Father and Son it says: These two are the truths of the wise men of the world, do not listen to others, but see for yourself. That is the conventional truth and the ultimate truth, there is no third truth. So it is. That is, merely taking the nature of what is called Dharma as the basis for differentiation, it is divided into the conventional truth of appearance and the ultimate truth of existence. In the way of appearance, there are also two kinds, delusion and non-delusion. The first is all that arises in the deluded appearance, deluded clinging, and deluded consciousness of the nature of speaking, thinking, and expressing in the time of sentient beings. That is all deceptive, untrue, changing, painful, and so on. Because it is the object of the mind's delusion, and it is established there by speaking, thinking, and expressing, the Buddha who is thought and expressed by sentient beings is also established by the image of their minds, so it is said to be a delusion that does not touch the real meaning. For the appearance and awareness of that time, they are also temporarily called true conventional and false conventional, depending on whether they appear as true or false. That is, what is in accordance with the appearance and can function, is born from cause, is devoid of establishment, and appears in harmony, that is, the earth, water, fire, and wind, combined with one's own consciousness, the earth aggregate is the true conventional. What appears but cannot function, like the appearance of two moons, is called false conventional. The Two Truths says: Although the appearances are similar, the functions are different, because of the ability to function and the inability to function, the distinction between true and untrue conventional is also made. Both of these are the same when measured from nature to nature, they are equally born from habitual delusion, they are equally apparent to each sense, and the meaning that appears temporarily in the deluded appearance
Chinese
汝等亦与眼识之所见等同，故无自性。无谬之世俗有二：果位之无谬，即具足道基之智慧功德，转变且向上提升，虽为无常，然就趋入本性之地而言，称之为无谬。于《宝性论》之释文中云：“道谛一切皆为有为，有为一切皆为虚妄。”此乃就其变迁及需向上提升之角度而言，非与其他有为法之虚妄相同。证得果位之无谬，即佛之色身及智慧等，安住于色究竟天者。彼等不变迁，恒常任运成就，成为功德珍宝之藏，圆满具足坛城等广大显现之权能。就显现之角度而言，虽称之为世俗，然与法身无别，故无变迁，如虚空般安住。此等将于下文详述。化身乃由所化众生之显现所积聚，亦是佛陀之慈悲自然显现，然于所化众生之心中，虽似有变迁，然实则无变迁之成立。如水中之月影，虽因容器之缘故而似有变迁，然因月亮本身未成立自相之故，故无变迁。如是，虽显现为调伏众生之身，然无自相之成立，因三身无离无合，体性为一，且法身不变迁之故。如虚空之月，本身即为水中月之安立者，体性为一故不变。如是，化身虽从报身之状态中自然显现，然实则无成立，故无变迁。于所化众生心中，虽显现为变迁，然非成立。故而，一切显现之清净与不清净，皆摄于世俗谛之中。胜义谛乃本性之实相，如《中观根本慧论》云：“不从他知是寂静，无戏论且无分别，无有分别无异义，是名真实之体性。”故轮回与涅槃之一切法，自始本无自性，且一切思虑言说皆已止息。
English
You are also the same as the object of sight of eye consciousness, so there is no self-nature. There are two types of non-deceptive conventional truths: the non-deceptive result, which is the wisdom and qualities of the path's basis, which transforms and ascends, is impermanent, but in terms of entering the realm of nature, it is called non-deceptive. In the commentary on the Uttaratantra, it says: "All path truths are conditioned, and all conditioned things are deceptive." This is said from the perspective of transformation and the need to ascend, but it is not the same as the deception of other conditioned things. The non-deceptive attainment of the result is the Buddha's form body and wisdom, etc., residing in Akanishta. They are unchanging, eternally spontaneously accomplished, becoming a treasure of precious qualities, and fully possessing the power of vast appearances such as mandalas. From the perspective of appearance, although it is called conventional, it is inseparable from the Dharmakaya, so it is unchanging and abides like the sky. These will be explained in detail below. The Nirmanakaya is accumulated from the appearances of those to be tamed, and it is also the natural manifestation of the Buddha's compassion. However, in the minds of those to be tamed, although it seems to change, in reality, there is no establishment of change. Like the moon's reflection in water, although it seems to change due to the cause of the container, because the moon itself does not establish its own characteristics, there is no change. Thus, although it appears as the body that tames beings, there is no establishment of self-characteristics, because the three bodies are inseparable and of one essence, and because the Dharmakaya is unchanging. Like the moon in the sky, which itself is the establisher of the moon in water, it does not change because it is of one essence. Thus, although the Nirmanakaya naturally appears from the state of the Sambhogakaya, in reality, there is no establishment, so there is no change. In the minds of those to be tamed, although it appears to change, it is not established. Therefore, all appearances, pure and impure, are included in the conventional truth. The ultimate truth is the reality of nature, as the Mulamadhyamakakarika says: "Not known from others, it is peaceful, without elaboration and without discrimination, without discrimination and without different meanings, this is called the nature of reality." Therefore, all phenomena of samsara and nirvana have been without self-nature from the beginning, and all thoughts and words have ceased.
Chinese
超越了对境，不以了悟与不了悟之心来设定，没有一与异的承诺。正如经中所说：诸佛世间怙主之，教法已成甘露，非一非异，不断不常。如此。 尽管将显现、有寂的一切，以心识的视角安立为好坏差别，但一切从本以来即清净为空性的自性，因此，所谓真实、不真实、二者、非二者、以及极度清净，这些都超越了心识所设定的对境。正如经中所说：一切真实非真实，真实非真实之自性，非真实非非真实，此乃佛陀之教示。如此。 从本性而言，是超越一切承诺的，因为本体从未在任何能被认定的事物中成立。即使承诺“它就是这样”，也会堕入常见或断见等边见之中。正如《六十正理论》中所说：若有承认为实物，则生贪嗔，执持不悦意之恶见，由此生起诤论。如此。 因为本性没有誓言，所以没有被承诺的对境，没有接受者，也没有任何可认定的事物，因此是无过失的。正如《辩诤论》中所说：若我持有任何誓言，那时我便有此过失，我无有任何誓言，故我唯是无过失。如此。 如此，一切法的实相或自性，因其深奥、寂静、远离一切戏论之边，故无有誓言或承诺，即是本初清净之法界。 尽管本体无有分别，但若以心识妄加分别，则有“生即无生”等等，即使以心识设定空性，也未从无生之戏论中解脱，此为有名相之胜义谛；以及从生与无生等一切戏论中解脱者，此为无名相之胜义谛。正如《二谛论》中所说：遮止生等亦，许为与真实相符，于寂灭一切戏论，立为胜义之名。如此。 在此，若依循口诀而清晰地分别，则仅以对境法界作为分别的基础，显现的这些部分如幻象和
English
It transcends the realm of objects, not set by the mind with understanding or non-understanding, without the commitment of one or different. As it is said: The Buddhas, protectors of the world, their teachings have become nectar, neither one nor different, neither annihilation nor permanence. Thus. Although all of appearance and existence, samsara and nirvana, are labeled as good and bad differences from the perspective of the mind, all are pure from the beginning as the nature of space. Therefore, what is called true, untrue, both, neither, and utterly pure, all these transcend the realm of objects set by the mind. As it is said: All is true, not true, the very nature of true, not true, not true, not not true, this is the teaching of the Buddha. Thus. From the perspective of nature, it transcends all commitments, because the essence has never been established in anything that can be identified. Even if one commits to "it is like this," one will fall into extremes such as eternalism or nihilism. As it is said in the Sixty Stanzas of Reasoning: If there is commitment to things, then attachment and aversion arise, holding unpleasant and evil views, from which disputes arise. Thus. Because there is no vow in nature, there is no object of commitment, no receiver, and nothing to be identified, therefore it is faultless. As it is said in the Refutation of Disputes: If I had any vows, then I would have this fault, since I have no vows, I am only faultless. Thus. Thus, the reality or nature of all phenomena, because it is profound, peaceful, and free from all extremes of elaboration, has no vow or commitment, which is called the primordially pure realm of reality. Although there is no difference in essence, if one falsely distinguishes with the mind, there are "birth is itself no birth" and so on. Even if emptiness is set by the mind, it is not liberated from the elaboration of no birth, this is the conventional ultimate truth; and those who are liberated from all elaborations such as birth and no birth, this is the non-conventional ultimate truth. As it is said in the Two Truths: Even the negation of birth and so on, is considered to be in accordance with reality, the term ultimate truth is established for the pacification of all elaborations. Thus. Here, if we clearly distinguish according to the instructions, then only the realm of objects is used as the basis for distinction, these parts of appearance are like illusions and
Chinese
就像原因和水中的月亮等一样，因为是显现而无自性的本性，所以叫做世俗谛。如《树问经》中所说：“如明镜的坛城中，显现面容的月亮一样，树啊，要知道一切法没有自性。”等等。因此，虽然普通人将显现视为真实，但瑜伽士并不认为它超过梦境。如果不对模糊不清的事物进行观察，虽然显现，但如果观察则不存在，因此认识到这一点就叫做证悟了世俗谛。因为不会受到显现之缘的损害。当证悟了这一点，就能毫不费力地行走于这些显现之中，成就神通等。由于没有任何承认，所以如其显现般，因为没有自性，所以没有不同的谛实，智慧得以成熟，获得圣者的智慧。即使显现刹土等，因为没有真实执着，所以叫做真实世俗。具有真实执着的心的分别念和一切显现都是颠倒的世俗，没有真实执着的生起和一切显现都是真实的世俗，是这样认为的。胜义谛也是，心性无自性的实相，以及一切法没有真实执着，都包含在水月般的自性之中。从迷惑的显现中，知道仅仅是无根显现，而没有自性的体性。当对存在和不存在等的分别念消融于法界时，就叫做证悟了胜义谛的实相。安住于此种状态，证悟了胜义谛本身，就叫做证悟胜义谛的智慧。如《罗睺罗护母赞》中所说：“不可言说、不可思议、不可表达的般若波罗蜜多，不生不灭，是虚空的自性，各自自证的智慧的行境，向三世诸佛之母顶礼。”像这样，各自以自证的智慧为胜义谛。证悟它，就被认为是证悟了胜义谛。这两者，胜义谛和世俗谛，并不像角一样互相分离。在见到世俗谛的实相，如水中的月亮时，从月亮影像显现的角度来说是世俗谛，从月亮没有真实性的角度来说是胜义谛。这二者就像池塘的水一样，虽然不存在于那里，但显现的体性是一样的，因此谛实是无别的，或者说是双运。证悟此理的智慧就是二谛。