English
Just like causes and the moon in water, etc., because it is the nature of appearing but without inherent existence, it is called the conventional truth. As it is said in the Sutra Requested by Jyonpa: "In the perfectly pure mandala of a mirror, like the moon appearing in a face, Jyonpa, know all phenomena to be without inherent existence." And so on. Therefore, although ordinary people see appearances as truly real, yogis do not see them as more than a dream. If one does not investigate things that are vague and unclear, although they appear, if one investigates, they do not exist. Therefore, realizing this is called realizing the conventional truth, because it is not harmed by the conditions of appearance. When that is mastered, one can move through these appearances without obstruction, and attain miraculous powers, etc. Since there is no acceptance of anything, just as it appears, because it is without inherent existence, there is no separate truth. The mind becomes trained, and when one attains the wisdom of the noble ones, even if realms, etc., appear, because there is no clinging to truth, it is called the perfect conventional truth. All thoughts and appearances of the mind that are accompanied by clinging to truth are the false conventional truth. All arising and appearances without clinging to truth are considered the true conventional truth. The ultimate truth is also the nature of mind itself, which is without inherent existence, and all phenomena are without clinging to truth, included in the nature of the moon in water. From the deceptive appearances, knowing that it is merely a rootless appearance, and not the essence of inherent existence, when thoughts of existence and non-existence, etc., dissolve into the sphere of reality, it is called realizing the reality of the ultimate truth. Abiding in that state, realizing the ultimate truth itself, is called the wisdom of realizing the ultimate truth. As it is said in the Praise to the Mother by Rahula: "Ineffable, unthinkable, inexpressible Prajnaparamita, unborn, unceasing, the nature of space, the object of the wisdom of individual self-awareness, I prostrate to the mother of the Buddhas of the three times." Like this, the wisdom of individual self-awareness is the ultimate. Realizing it is considered realizing the ultimate truth. These two, the ultimate truth and the conventional truth, are not separate like horns. When seeing the reality of the conventional truth, like the moon in water, from the aspect of the appearance of the moon's image, it is the conventional truth. From the aspect of the moon having no reality, it is the ultimate truth. These two are like the water in the pond, although they do not exist there, the nature of appearance is the same. Therefore, the truths are inseparable, or non-dual. The wisdom that realizes this is the two truths.
Chinese
被称为“证悟”。所有显现的法，如色、声、香、味、触、意境，以及包含取舍之念的一切错觉，都如幻术八喻般，证悟到其显现而无实，这便是抓住了从有寂之牢笼中解脱的道路的开端。若以理智分析，不可分析的是世俗谛，可分析的是胜义谛，这些也都是分别念的造作，仅显现为世俗谛。如何理解呢？以理智可以分析，是指依赖于理智的设定，还是不依赖？若不依赖，则无法安立为可分析的名称；若依赖，则仅仅是理智，因此，可分析与不可分析二者，即使形式不同，但以理智分析则相同，因为它们仅仅是理智的对境，所以是世俗谛。《入行论》中说：“胜义非是智境，智说唯世俗。”这很清楚地说明了这一点。总而言之，理智的戏论以及戏论所显现的一切，就其本身而言是世俗谛。而戏论止息，能取所取消融的理智和理智的显现，则被瑜伽士们称为胜义谛。因为二谛无别，所以世俗谛也有成为胜义谛的时候。这其中的关键在于，虽然反体不同，但本体却是一。在此，如同所承诺的那样，即使本体既非一亦非异，但按照世间的习俗，也只能说是本体一。按照宗派所承认的观点，就像世俗谛显现一样，若胜义谛也显现，或者像胜义谛不显现一样，世俗谛也不显现，这都是有错误的。《解深密经》中说：“行蕴界与胜义之体性，非一亦非异之体性，谁若计度一异性，彼等未如实入道。”因此，经中显示了无有一异之分的无别，实际上是指自性无二。这些在《幻化经》中说：“世俗胜义无差别，于真实之大坛城。”因此，区分二谛的差别，实际上是本体一而反体不同，或者本体不同，或者仅仅是遮止一的差别，或者是一个事物有不同的名称这四种情况中的哪一种呢？不仅仅是名言上的名称不同，因为体性和相状也是不同的。
English
It is called "realization." All phenomena that appear, such as forms, sounds, smells, tastes, tactile objects, and mental objects, along with all deluded appearances that include thoughts of acceptance and rejection, are like the eight similes of illusion. Realizing that they appear but are without substance is grasping the beginning of the path to liberation from the prison of existence. If analyzed with the intellect, that which cannot be analyzed is the conventional truth, and that which can be analyzed is the ultimate truth. These are also fabrications of conceptual thought, appearing only as conventional truth. How is it understood? To be analyzable by intellect, does it depend on intellectual imputation or not? If it does not depend, then it cannot be established as a term for that which can be analyzed. If it depends, then it is merely intellect. Therefore, the two, analyzable and unanalyzable, even though different in form, are the same in being analyzed by intellect. Because they are merely objects of intellect, they are conventional truth. As it is clear from the *Bodhicharyavatara*: "The ultimate is not the domain of the intellect; intellect is said to be merely conventional." In short, the elaborations of intellect and the appearances that arise from these elaborations are, in their own terms, conventional truth. The intellect in which elaborations have ceased and grasping and fixation have dissolved, and the appearances of that intellect, are known to yogis as ultimate truth. Because the two truths are inseparable, there are times when conventional truth becomes ultimate truth. The key to this is that although the aspects are different, the essence is the same. Here, as promised, even though the essence is neither one nor different, according to worldly convention, it can only be said that the essence is one. According to the views accepted by philosophical schools, just as conventional truth appears, if ultimate truth also appeared, or just as ultimate truth does not appear, if conventional truth also did not appear, there would be a fault. The *Samdhinirmocana Sutra* says: "The aggregates and the nature of ultimate reality are of a nature that is neither one nor different. Those who conceive of them as being either one or different have not properly entered the path." Therefore, the sutra shows a non-duality that is without a distinction of one or different, which in reality means that the nature is non-dual. These are stated in the *Mayajala Tantra*: "In the great mandala of truth, conventional and ultimate are inseparable." Therefore, the very distinction that separates the two truths is actually one of four possibilities: that the essence is the same but the aspects are different; that the essence is different; that the difference is merely a negation of oneness; or that different names refer to the same thing. It is not merely a difference in names, because the characteristics and forms are also different.
Chinese
因为本体不是不同的，因为没有本体；仅仅在名言上没有差别。不是仅仅遮止一法的差别，因为没有各自的自性，并且需要在同一个基础上进行区分。因此，仅仅在名言上，就像水和水月一样，自性相同但反体不同。如《菩提心释》中所说：如同蔗糖自性甜，火的自性热一样，同样，一切诸法的自性安住在空性中。又说：世俗被解释为空性，空性本身就是世俗，就像有为和无常一样，如果不存在，就不会产生。如《五次第论》中说：世俗和胜义，如果能分别认识各自的部分，在哪里真正混合，那里就被解释为双运。胜义中，无论是一还是异都无法区分。如《慈氏请问经》中说：从行相上无法言说的法界，既不是那个，也不是其他的。关于数量的确定，有遮止其他边、安住于事物和依赖于需要的数量确定三种。第一个是，因为从戏论中解脱与未解脱被确定为直接相违，通过排除能立和能破的三蕴，从而确定为二。或者，因为境的相状是依赖于有境而安立的，所以境不会超出两种：未达到究竟的错乱之识和达到究竟的未错乱之识。其中，轮回和涅槃的诸法是错乱，而法性是未错乱的境，因此通过识的力量确定为两种境，就像因缘导致的凸凹一样。如《入行论》中所说：以见诸法皆为虚妄，则执持诸法之二体性，何为真实见境乃胜义，所见虚妄即名言谛。如果从宗派的角度来区分，声闻部认为，通过智慧对胜义进行分析，以及通过打击等方式无法损害事物的胜义。因此，意识的相续和粗大的事物是世俗，意识的刹那和不可分割的微尘是胜义。如《俱舍论》中所说：如果通过破坏和智慧，排除其他，那么智慧无法进入，就像瓶子和水一样，都是世
English
Because the essence is not different, because there is no essence; only in name is there no difference. It is not merely a difference of negating one thing, because there is no separate self-nature, and it is necessary to distinguish on the same basis. Therefore, only in name, like water and the moon in water, the self-nature is the same but the opposite is different. As it is said in the 'Explanation of the Mind of Enlightenment': 'Just as the nature of sugarcane is sweet, and the nature of fire is hot, similarly, the nature of all phenomena abides in emptiness.' It is also said: 'The conventional is explained as emptiness, emptiness itself is the conventional, just like the conditioned and impermanent; if it does not exist, it will certainly not arise.' As it is said in the 'Five Stages': 'The conventional and the ultimate, if one can separately recognize their respective parts, where they are truly mixed, that is explained as union.' In the ultimate truth, there is no distinction between one or different. As it is said in the 'Questions of Maitreya': 'The realm of phenomena that cannot be expressed from the characteristics of actions is neither that nor other.' Regarding the determination of number, there are three types of numerical determination: excluding other extremes, abiding in things, and relying on needs. The first is because liberation and non-liberation from elaboration are determined to be directly contradictory, and by excluding the three aggregates of affirmation and negation, it is determined to be two. Or, because the aspect of the object is established in dependence on the subject, the object does not go beyond two: the deluded consciousness that has not reached the ultimate and the non-deluded consciousness that has reached the ultimate. Among them, the phenomena of samsara and nirvana are delusion, and the nature of phenomena is the non-deluded object, so by the power of consciousness, it is determined to be two objects, like the bumps and hollows caused by conditions. As it is said in the 'Entering the Middle Way': 'By seeing all things as false, one grasps the two natures of all things; whatever is the object of true seeing is the ultimate, and what is seen as false is said to be the conventional truth.' If we distinguish from the perspective of philosophical schools, the Hearer Sect believes that analyzing the ultimate with wisdom and not being harmed by destroying the ultimate of things with hammers, etc. Therefore, the continuum of consciousness and coarse things are conventional, and the moment of consciousness and indivisible atoms of things are considered ultimate. As it is said in the 'Treasury of Knowledge': 'If by destruction and wisdom, others are excluded, then wisdom cannot enter, like a pot and water, all are'
Chinese
是世俗谛。实有是他者。”如是说。一些经部师则认为，在《释量论》中说：“凡是具有作用能力的，在此不是胜义有，其他是世俗有，这些解释了自相和共相的体性。”他们这样认为，与正理派的观点一致。唯识宗认为，能取和所取二取显现的境和有境是世俗谛，二无别的智慧是胜义谛。如《般若波罗蜜多心要总集》中说：“无有分，极微尘亦无，各别显现无所缘，体验如梦幻。从能取和所取中解脱的，名相识在胜义中存在，宣说智海彼岸的，瑜伽行派的宗义。”如是说。中观自续派则认为，所有显现都是在世俗中成立的，如幻术等，在胜义中不成立，如虚空一般。如《摧毁》中说：“有相是世俗，在胜义中，所缘和能缘皆解脱。”如是说。应成派则认为，显现本身就是世俗，空性就是胜义，除此之外没有其他差别，因为超越了一切一和异，是远离一切戏论边之法性。因此，在显现之时就没有生，没有灭，没有来，没有去。他们认为，甚至连承认的世俗也遮破。如《入中论》中说：“如汝所许他性实，我许世俗亦不有。”如是说。如果认为显现成立为生等，那么生与不生，成立与不成立，都是由心安立在显现上，哪里有成立呢？你遮破的是所承认的宗义，并没有遮破显现本身。如圣天说：“显现不遮遣，是缘起故。此中当遮止，是苦因之实执。”如是说。显现是本无所有的，如《中论》中说：“色声香味及触，法唯是此等，如乾闼婆城，阳焰梦相似。如幻化之人，如影像彼等，何有爱与憎，而从彼生耶？”如是说。