English
That is conventional truth. The other is ultimate existence.” Thus it is said. Some Sautrāntikas hold that, according to the *Pramāṇavārttika*, “Whatever has the capacity to perform a function is not ultimately existent here. The other is conventionally existent. These explain the characteristics of self and generalities.” They hold this view, which is in agreement with the logicians. The Mind-Only school believes that the objects and subjects of dualistic appearance of grasper and grasped are conventional truths, and the knowledge of non-duality is ultimate truth. As it says in the *Essence of Wisdom, Collected from All*: “There is no such thing as parts, and there are no subtle particles. They appear separately but have no object of focus. The experience is like a dream. The consciousness that is liberated from grasping and being grasped exists in the ultimate sense. It proclaims the tenets of the Yogācāra school, which is the other shore of the ocean of intelligence.” Thus it is said. The Svātantrika-Madhyamikas believe that all appearances are established as conventional, like illusions, etc., and that which is not established as ultimate is like the sky. As it says in the *Destruction of Error*: “The conditioned is conventional, in the ultimate, the object and subject of focus are liberated from all.” Thus it is said. The Prāsaṅgikas believe that appearance itself is conventional, and emptiness is ultimate, and there is no difference from that, because the nature of reality transcends all oneness and difference, and is free from all extremes of elaboration. Therefore, from the time of appearance, there is no birth, no cessation, no coming, and no going. They believe that even the mere acceptance of the conventional is refuted. As it says in the *Entering the Middle Way*: “As you accept other-dependent reality, I do not accept even the conventional.” Thus it is said. If one thinks that this appearance is established as birth, etc., then birth and non-birth, establishment and non-establishment, are mentally imputed to appearance, but where is there establishment? You refute the tenets that you have accepted, but you do not refute the mere appearance. As Āryadeva says: “Appearance is not negated, because it is dependent arising. Here, what should be stopped is the belief in reality, which is the cause of suffering.” Thus it is said. Appearance is like something that does not exist. As it says in the *Root Wisdom*: “Form, sound, taste, and touch, smell and phenomena are merely these, like a city of gandharvas, like a mirage or a dream. Like a magical person, like a reflection, how can love and hate arise from them?” Thus it is said.
Chinese
地。这里应该掌握什么呢？应该掌握所有事物中好的部分，即显现而无自性的部分。应该抛弃各自因执着于真实而结合的恶劣宗派。这两种真谛的区别是：自性无法用言语表达的是胜义谛，通过心识安立并显现，可以用言语表达的是世俗谛。那么，胜义谛能被心识证悟吗？胜义谛的本体超越了能证悟和所证悟，因此无法被安立为可证悟的。《宝积经》中说：“光增，胜义谛的空性是任何人都无法看见的，无法显现的，无法获得的，也无法不获得的。”那么，圣者也无法证悟吗？与胜义相符的智慧生起时，才这样称呼它。月称菩萨说：“与空性相符的智慧生起时，就说证悟了空性，但空性不是被证悟的。”就像通过理解虚空的自性而证悟，但虚空本身并没有与智慧融为一体一样。《金刚经》中也说：“凡以色见我，以音声求我，是人行邪道，不能见如来。诸佛应观法身，导师应观法身。法性非所识，故彼不能知。”同样，当成佛之时，胜义谛与佛陀无二无别，因此没有能证悟和所证悟的区分。在圣者证悟真谛之时，心性本身与意义的智慧无二无别，在见到此景时，也没有能证悟和所证悟的区分，因此争论证悟与未证悟是没有意义的。说胜义谛的本体没有能证悟和所证悟，因此有人会认为凡夫俗子无法证悟它，这种说法与实际情况不符，简直是笑话。就像说“火是热的，能燃烧”，因此人就不能做事了一样，是同样的道理。虚空超越了思维和分别等戏论的边际，但人们却像测量虚空一样去测量它。同样，胜义谛超越了戏论和言语，但瑜伽士却能够去衡量它。
English
Ground. What should be grasped here? One should grasp all the good aspects of things, which are appearances without inherent existence. One should abandon all the bad philosophical views that are combined with one's own clinging to truth. The difference between these two truths is that the ultimate truth is inexpressible by nature, while the conventional truth is what is established and appears through the mind and can be expressed in words. So, can the ultimate truth be realized by the mind or not? The essence of the ultimate truth transcends the object and subject of realization, so it cannot be established as something to be realized. As it says in the "Heap of Jewels Sutra": "O Light-increaser, the ultimate truth of emptiness is something that cannot be seen by anyone, cannot be manifested, cannot be obtained, and cannot be not obtained." So, do the noble ones not realize it? When a mind that accords with the ultimate arises, it is called that. As Chandrakirti says, "When a mind arises that accords with emptiness, it is said that emptiness is realized, but emptiness is not realized." It is like realizing the nature of space through understanding, but space itself does not become inseparable from the mind. As it says in the "Diamond Cutter Sutra": "Those who see me in form, those who seek me in sound, those people have entered a wrong path and cannot see the Tathagata. The Buddhas should be seen as the Dharmata, the guides should be seen as the Dharmakaya. The Dharmata is not to be known, therefore it cannot be known." Furthermore, at the time of becoming a Buddha, the ultimate truth and the Buddha are inseparable, so there is no distinction between the object and subject of realization. And at the time of the noble one's seeing of the truth, the mind itself and the wisdom of meaning are inseparable, so at the time of seeing this, there is no distinction between the object and subject of realization. Therefore, arguing about realization and non-realization is a pointless effort. Saying that there is no object or subject of realization in the essence of the ultimate truth, and therefore someone might think that a person cannot realize it, is irrelevant and laughable. It is like saying, "This fire is hot and burns," and therefore a person cannot do anything, which is the same kind of reasoning. Although space transcends the limits of thought and conceptual elaboration, people measure it as if they were measuring space. Similarly, although the ultimate truth transcends elaboration and expression, yogis are able to measure it.
Chinese
哦！因此，从痛苦中解脱，显现心之清净光明，这完全是合理的。如果不了知二谛的自性，就无法了知甚深的真如。如《中论》所说： “若人不了知，此二谛差别，则于彼佛陀，甚深义不了。” 了解的功德是，如经中所说：“若依此二谛，积聚菩提资，彼等以智慧，超越有彼岸。” 也就是说，一切法在无而显现的空性游戏中，一切皆可容纳，除此之外则不合理。如前所说：“以有空性故，一切皆容有，以无空性故，一切皆无有。”以及“空性中一切皆合理，非空性中不合理。” 总之，不清净的、虚假的世俗法，如梦幻般，是不真实的、欺骗性的、对凡夫来说是虚假的，除了假象之外，没有实体和可把握之处。清净的、法性的自性，光明的智慧的实相，深寂离戏，是不可改变的、任运成就的、不可思议的法性。因此，从世俗谛中，积聚如梦如幻的福德资粮；从胜义谛中，修习如虚空般的法性智慧资粮。因此，能证得色身圣身和法身圣身二者。以上阐述了第一个宝藏，即二谛的分别安立。现在将阐述一切法皆是缘起之自性。如《中观根本慧论》所说：“未曾有一法，不从因缘生，是故无有一法，不名为空性。”因此，在此阐述它。分为三种：本性是缘起，轮回是缘起，涅槃是缘起。第一种是，显有轮回涅槃的法性或其自性，无来处，无去处，无住处，法性依存于有法。
English
O! Therefore, it is entirely reasonable to be liberated from suffering and to manifest the pure and luminous nature of the mind. If one does not understand the nature of the two truths, one cannot understand the profound suchness. As stated in the Root Wisdom: "Those who do not know the distinction of these two truths do not understand the profound reality of the Buddha's teachings." The benefit of understanding is as stated: "Those who rely on these two truths and accumulate the collections of enlightenment, they go beyond existence to the perfection of wisdom." That is to say, in the play of emptiness where all phenomena appear but are without substance, everything is accommodated, but it is not reasonable otherwise. As stated earlier: "Because emptiness is possible, everything is possible. Because emptiness is not possible, nothing is possible." And: "In emptiness, all these are reasonable, but not reasonable without emptiness." In short, impure and deluded phenomena, the conventional truth, like dreams, are untrue, deceptive, false to ordinary people, and have no essence or substance other than mere appearance. The pure nature of reality, the luminous wisdom of suchness, is profound, peaceful, free from elaboration, unchanging, spontaneously accomplished, and an inconceivable dharma. Therefore, from the conventional truth, accumulate the merit of dreamlike illusions; from the ultimate truth, meditate on the meaning of the wisdom of reality, like the sky. Thus, one manifests the two fruits of the sacred form body and the sacred dharma body. These have shown the first treasury, the distinct establishment of the two truths. Now, it will be shown that all phenomena are of the nature of dependent origination. As stated in the Root Wisdom: "There is no phenomenon that does not arise from dependent origination. Therefore, there is no phenomenon that is not called emptiness." Therefore, it is explained here. There are three types: nature is dependent origination, samsara is dependent origination, and nirvana is dependent origination. The first is that the nature of phenomena of existence, samsara, and nirvana, or its essence, does not come from anywhere, does not go anywhere, does not abide anywhere, and the nature of reality depends on the subject.
Chinese
具有法性者，也如生灭显现之时，即已远离生灭住三者的一切戏论边，此乃宣说中观之自性。如彼经云：‘缘起法，即是空性。是依缘而假立，即是中观道。’又《楞伽经》云：‘断常二边所舍弃，有无二边离戏论，即能如实证中观，此中观道我及佛，皆已如是宣说过。’是故，如是不清净之显现，以及执持彼之识，一切皆如患有白内障者，于眼根前见毛发坠落般，然于彼时即从未存在。如彼经云：‘无自性亦无能辨识，无事物亦无所依处，此等如尸童蒙者，为具邪见者所安立。’如邪见者见毛发缠绕，如白内障者所见，如是于事物作分别念，乃由童蒙邪见者所安立，三有唯是假立而已。’是故，如梦中之错乱显现，于入睡与醒来二者皆无，然于其间显现一般。如今之六道错乱显现，亦如是，最初心性本净之心髓中无有，而今错乱极净之成佛之时亦无，然于其间显现，亦是无有而显现，故不成立生灭住三者。因此，本体无有生灭，故于先前、现在及未来之间亦无有转变。如《普作续》云：‘未来之界无有转变故。’如是宣说。错乱显现仅是假名安立而已，如虚空之花与石女之子般，于体性上不成立，故若能了悟彼之自性，即能解脱。如是亦云：‘世间无有生与灭，犹如虚空之花朵，以汝之智悲，汝未曾缘有与无，诸法皆如幻，舍弃心与识，世间舍断常。’是故，内在依于各种习气之阿赖耶识，以及外在显现为事物之习气错乱显现，此一切皆是遍计所执，乃是暂
English
Those who possess Dharma nature, even when appearing as arising and ceasing, are from the very moment of appearance free from all extremes of elaboration on arising, ceasing, and abiding. This is precisely what is taught as the nature of the Middle Way. As it says: 'Whatever arises dependently, is taught as emptiness. It is dependently designated; that itself is the Middle Way.' And in the Lankavatara Sutra: 'That which abandons permanence and annihilation, that which is free from the extremes of existence and non-existence, will be fully realized as the Middle Way. That very path of the Middle Way is taught by me and all the Buddhas.' Thus, all impure appearances and the consciousness that grasps at them are like the appearance of falling hairs in the vision of someone with cataracts, but from the very beginning, they have never existed. As it says: 'Without self-nature, without consciousness, without substance, without basis, these are like corpses; children are labeled by those with wrong knowledge. Just as wrong knowledge entangles hairs, seen by those with cataracts, so this conceptualization of things is labeled wrongly by childish people. The three realms are merely labels.' Therefore, just as the illusory appearances of a dream are absent both when falling asleep and when waking up, yet appear in between, so too, these illusory appearances of the six realms are absent from the very beginning in the essence of mind, which is pure from the outset, and will also be absent when delusion is utterly purified at the time of Buddhahood, yet they appear in between, appearing even though they do not exist. Therefore, they are not established as arising, ceasing, and abiding. Thus, since the essence has no arising or ceasing, there is no change between the past, present, and future. As the Later Tantra of the All-Creating King says: 'Because there is no change in the future realm.' It is taught that the illusory appearances are merely names, like flowers in the sky or the child of a barren woman, not established in reality. Therefore, liberation comes from realizing their nature. As it is said: 'There is no arising or ceasing in the world; it is very much like flowers in the sky. With your wisdom and compassion, you do not fixate on existence or non-existence. All phenomena are like illusions; abandon mind and consciousness; abandon permanence and annihilation in the world.' Therefore, all of this—the eight consciousnesses that rely on the alaya, the basis of various inner habitual patterns, and the illusory appearances of habitual patterns that appear as external objects—are all completely imputed, temporary.