Chinese
对于意乐的分别论述。首先分二：总的指示和详细的论述。首先是：像这样没有垢染的智慧，从所衡量之处来说，对于善巧方便且具有大悲心的胜者，他所教导的与所化众生的根器、意乐、意图的差别相适应的法类有多少，所有这些都是，而且这些也是束缚于轮回的根本，即贪、嗔、痴，也就是三毒的对治，所诠释的是显现、证悟、修学三者的意义，能诠释的是经律论三藏的教法，以及对于三毒等分的对治，能广大且深奥地阐释三学自性的持明者之藏，共有四种。每一种又分为二万一千，总共宣说了八万四千法门，虽然有不可思议的所诠释的意义差别，但归纳起来可以归为两种。这两种是什么呢？即显现方式的世俗谛和存在方式的胜义谛。如《中观根本慧论》所说：诸佛依二谛，为众生说法，一以世俗谛，二真实义谛。第二，详细论述分为七：本体、定义、词义、数量决定、决定的量、分类、必要。首先是：对于二谛的共同本体，没有一个可以被指认为“这就是”的定义，因为一切法都超越了真与非真的名言，并且在离于定义的法界中是相同的。即使如此，对于世间人的心识来说，存在着一种仅仅是虚假的世俗谛。如《六十正理论释》所说：二谛是相对于世间人的心识而安立的。也就是说，世间轮回的法，心和心所，以及作为对境的显现，所有这些都是世俗谛的本体。《入菩萨行论》中说：心识被称为世俗。以及《入中论》中说：唯心所作有情世间器
English
Detailed explanation of the intention. First, there are two parts: a general indication and a detailed explanation. The first is: Like this immaculate wisdom, from the perspective of what is to be measured, for the Victorious One who is skilled in means and possesses great compassion, all the various categories of Dharma that he taught in accordance with the dispositions, faculties, and intentions of the beings to be tamed are all of that nature. And these are also the root of being bound in samsara, namely attachment, aversion, and ignorance, which are the antidotes to the three poisons. What is expressed are the meanings of manifestation, realization, and the three trainings. What expresses them are the teachings of the Vinaya, Sutra, and Abhidharma, the three pitakas. And as an antidote to the equal proportion of the three poisons, the vidyadhara pitaka, which extensively and profoundly explains the nature of the three trainings in equal proportion, exists as the fourth. Each of these is divided into twenty-one thousand, and the eighty-four thousand doors of Dharma that were taught in their entirety have an inconceivable variety of objects to be expressed, but when summarized, they can be included in two categories. What are these two? They are the truth of appearance, the conventional truth, and the truth of existence, the ultimate truth. As it says in the Root Wisdom: The Buddhas teach the Dharma, relying truly on two truths: the conventional truth of the world, and the truth of the ultimate meaning. Second, the detailed explanation has seven parts: essence, definition, etymology, fixed number, the means of ascertainment, division, and purpose. First, there is no defining characteristic that can identify the common essence of both truths as "this is it," because all phenomena transcend the expressions of truth and non-truth, and are uniform in the sphere free from definition. Nevertheless, for the minds of worldly beings, there exists only a truth that is merely false, a conventional truth. As it says in the commentary on the Sixty Stanzas of Reasoning: The two truths are established in relation to the minds of worldly beings. That is to say, all the phenomena of worldly samsara, mind and mental factors, and the appearances of objects, are the essence of conventional truth. As it says in Engaging in the Bodhisattva's Deeds: The mind is said to be conventional. And as it says in Engaging in the Middle Way: The world of sentient beings and the vessel
Chinese
安立极其繁多的所依。如是。超离世间的智慧各自的觉性与法界本体为一，是胜义谛的自性。圣天以赞颂佛母说：言说思念皆不及，般若波罗蜜多，不生不灭如虚空，各别自证智行境，三世诸佛之佛母，我向您敬礼！如是。因此，法与法性不可分离，所以二者皆无自性。《入中论》中说：两种真谛中，皆无自性故，此等非恒常，亦非断灭性。如是。第二，体性分二，就世俗谛的体性而言：是不离心识对境的法，是不可堪忍观察的，是以遮蔽的形态产生的。心识是指心和心所，不是指各自的自证智。如是，彼论中又说：愚昧自性故，是世俗谛。由此所造作，显现为真实，能仁说此为，世俗之真谛。造作之事物，即是世俗谛。如是。胜义谛的体性是：法与法性平等，是超越戏论的本体，是远离心识和相的。根本慧论中说：非从他处知，寂灭且无戏，无有分别念，意义各别无，是即彼体性。如是。第三，词义解释是：如幻显现而无自性，故为世俗；暂时在迷乱显现中，各自的体性不欺骗显现，故称为真谛。又是所应追求的最胜或殊胜之义，并且在道和果的法上不欺骗，故为真谛。《佛母》中说：般若波罗蜜多是应证悟和修习的。从完全修习中能获得无上之法。因此，诸菩萨的胜义谛是般若波罗蜜多。如是。第四，数量决定是：以破立二方面来决定，遮破了第三蕴。以未脱离戏论和脱离戏论二者来决定，安立为二谛，也就是在修道的阶段，一切世俗的显现最终都将融入法界。
English
Establish extremely numerous supports. Thus it is. The wisdom that transcends the world, the individual awareness of each, being one with the Dharmadhatu, is the essence of ultimate truth. As Aryadeva praised the Mother: Speech, thought, and expression cannot reach it, the Perfection of Wisdom. Unborn, unceasing, the very nature of space. The object of experience of individual self-awareness wisdom. To the Mother of the Buddhas of the three times, I pay homage! Thus it is. Therefore, since phenomena and their nature are inseparable, both are without inherent existence. As it says in the Madhyamakavatara: In both truths, there is no inherent existence; therefore, these are not permanent, nor are they annihilated. Thus it is. Secondly, regarding the characteristics, there are two. The characteristic of conventional truth is: a phenomenon that does not transcend the realm of the mind, is unbearable to analyze, and arises in the form of obscuration. "Mind" refers to mind and mental factors, not to individual self-aware wisdom. Thus, it also says in that very text: Because ignorance obscures its own nature, it is conventional. Whatever is fabricated by it appears as true; that is what the Thus-Gone One taught as conventional truth. Things that are fabricated are conventional. Thus it is. The characteristic of ultimate truth is: phenomena and their nature are equal, the essence that transcends elaboration, devoid of mind and characteristics. As it says in the Root Wisdom: Not known from others, peaceful and without elaboration, without conceptualization, meanings are not different, that is its characteristic. Thus it is. Thirdly, the etymology is: appearing as illusion but without inherent existence, hence conventional; temporarily, in the face of delusion, the characteristics of each do not appear to deceive, hence the term "truth" is applied. Also, it is the supreme or ultimate meaning to be attained, and it does not deceive in the Dharma of the path and the result, hence it is truth. As it says in the Mother: The Perfection of Wisdom is to be realized and cultivated. From complete cultivation, the unsurpassed Dharma is attained. Therefore, the ultimate meaning for Bodhisattvas is the Perfection of Wisdom. Thus it is. Fourthly, the determination of number is: determined by the two aspects of negation and affirmation, refuting the third aggregate. Determined by the two of not being liberated from elaboration and being liberated, it is established as the two truths, that is, all conventional appearances in the stage of practicing the path will ultimately dissolve into the Dharmadhatu.
Chinese
这是因为有必要这样做。另一方面，境可以确定为显现方式和存在方式两种，因为在心识中显现为二，并且一切施设都是世俗谛；而超越心识的智慧，见到远离显现与不显现之名言的存在方式，是胜义谛。而且，境也是依赖于有境而安立的，因此也必定不会超出迷惑与不迷惑这二者。如《入行论》云：以见诸法皆为虚妄故，能得诸法二种体性故，何为真实见境即胜义，所见虚妄即名世俗谛。因此，为了决定一切法，所知都包含在这二谛之中，所以不需要除此之外的第三种蕴聚。如《父子相见经》中也说：世间知者不从他处闻，即以此二谛而作开示，何为世俗谛和胜义谛，此外更无第三种谛实有。如是等等。所说的圣者四谛等等，以及密咒中殊胜的世俗谛、胜义谛和无别等等，都并非是这二者之外的。第五，决定的量：法界胜义谛是从戏论中解脱出来的，因为不是有相之心的行境，而是以无分别的智慧，以无缘的方式来证悟的缘故。法性世俗谛的法，显现为具有戏论，因为是有相之心的行境的缘故。第六，
English
This is because it is necessary to do so. Furthermore, objects are definitely of two kinds: appearance and reality, because they appear as two to the mind, and all designations are conventional truths; while the wisdom that transcends the mind, seeing the reality that is free from the terms of appearing and not appearing, is the ultimate truth. Moreover, objects are established in dependence on the subject, so they are definitely no more than two: delusion and non-delusion. As it says in the Engaging in the Bodhisattva's Deeds: "By seeing all things as false, one grasps the two natures of things. Whatever is seen as true is the ultimate; what is seen as false is said to be the conventional truth." Therefore, in order to determine all phenomena, all that is knowable is included in these two truths, so there is no need for a third aggregate other than these. As it also says in the Sutra of the Meeting of Father and Son: "The Knower of the World, without hearing from others, teaches these two truths. What are the conventional truth and the ultimate truth? There is no third truth." The explanation of the Four Noble Truths of the Noble Ones, and the explanation of the superior conventional truth, the ultimate truth, and non-duality, etc., in mantra, are not other than these two. Fifth, the valid cognition that ascertains: the truth of the ultimate reality of the Dharmadhatu is free from elaboration, because it is not the object of conceptual mind, but is realized by non-conceptual wisdom in a way that is without object. All conventional phenomena appear to be with elaboration, because they are the object of conceptual mind. Sixth, the distinctions: the nature of all phenomena is devoid of one and many, so there is no distinction of self-nature. As it says in the Sutra Unraveling the Intent: "The nature of the aggregates and the nature of the ultimate are the nature of being free from one and different. Those who think of one and different are engaged in improper views." Therefore, whether one thinks of reality as one or different, it is said to be harmed by four faults each. The first of these faults, as it says in the Sutra Unraveling the Intent: "When one realizes the conventional by direct valid cognition, since there is no difference that contradicts it, the ultimate truth should also be realized. In that case, sentient beings in samsara should attain liberation from the very beginning, and 1, without difference,
Chinese
由于胜义谛和它的反面没有差别，世俗的色等也变得空无差别；2.由于任何被作为目标的事物都会增长烦恼，因此，世俗谛和它的反面没有差别，如果将胜义谛作为目标，烦恼就会增长；3.由于衡量无法理解的世俗谛和它的反面没有差别，因此，胜义谛也无法确定。4。正如上面所说。第二点，同样在其中说到，即使证悟了胜义谛，由于仍然将世俗谛视为不同的事物，因此无法获得涅槃；1.与世俗谛不同的胜义谛，不会成为世俗谛的法性，就像瓶子不是布的法性一样。2。由于二谛是不同的事物，仅仅是世俗的自性没有成立，也不会成为胜义谛，就像仅仅是瓶子没有成立，也不会成为布一样。3。即使在通过现量证悟胜义谛而获得涅槃的时候，由于仍然将世俗谛视为不同的事物，因此会完全被烦恼所染污，因此，在一个人的相续中，染污和清净同时存在并不矛盾。4。正如上面所说。那么，如何区分二谛呢？虽然自性上没有成立，但却是考虑到世间人的心识，以约定俗成的形式进行诠释的。如《三摩地王经》中所说：在没有文字的法中，谁听闻，谁宣说？在不变的事物上附加概念，既听闻也宣说。正如上面所说，如果将二谛进行一般区分，生灭、染净、破立等诸多不同的特征会显现在心中，并且在名言的心识中，凡是没有损害的部分就是世俗谛。而世俗谛的自性，无论显现与否，无论产生与否，无论有我与否等等，都远离一切戏论之网，这就被称为胜义谛，但实际上并没有一个远离戏论的法存在。如《二谛经》中所说：所显现的这个，就是世俗谛，另一个就是胜义谛。