English
Because ultimate truth and its opposite are not different, conventional forms, etc., also become empty of difference; 2. Because anything taken as an object will increase afflictions, therefore, conventional truth and its opposite are not different, if ultimate truth is taken as an object, afflictions will increase; 3. Because the conventional truth that cannot be understood by measurement and its opposite are not different, therefore, ultimate truth also cannot be determined. 4. As mentioned above. Secondly, it is also said in the same text that even if ultimate truth is realized, because conventional truth is still regarded as a different thing, nirvana cannot be attained; 1. The ultimate truth that is different from conventional truth will not become the Dharma nature of conventional truth, just as a pot is not the Dharma nature of cloth. 2. Because the two truths are different things, merely the non-establishment of the self of conventional truth will not become ultimate truth, just as merely the non-establishment of a pot will not become cloth. 3. Even at the time of attaining nirvana by directly realizing ultimate truth, because conventional truth is still regarded as a different thing, it will be completely defiled by afflictions, therefore, it is not contradictory for defilement and purification to exist simultaneously in the continuum of one person. 4. As mentioned above. So, how to distinguish the two truths? Although it is not established in its own nature, it is explained in consideration of the minds of worldly people, in the form of adding concepts to the branch of conventional understanding. As it is said in the Samadhiraja Sutra: In the Dharma without letters, who hears and who speaks? By adding concepts to the unchanging, one both hears and speaks. As mentioned above, if the two truths are generally distinguished, many different characteristics such as arising and ceasing, defilement and purification, destruction and establishment will appear in the mind, and in the mind of conventional terms, whatever part is not harmful is conventional truth. And the nature of that conventional truth, whether it appears or not, whether it arises or not, whether there is self or not, etc., is free from all nets of elaboration, which is called ultimate truth, but in reality there is no Dharma that is free from elaboration. As it is said in the Sutra on Two Truths: This that appears is conventional truth, the other is ultimate truth.
Chinese
具体而言，如果将两种真理各自进行细分，那么对于这种心识显现的世俗法，也有真与非真两种。如同世间俗人将孩童的错觉显现分为真假两种一样，将其分为两种显现方式。当时错觉意识的本体，如火、水等，以及月亮等显现，所有这些显现各自具有火的烧灼、水滋润聚集、月亮驱散黑暗等作用，与显现的程度相符，这些连同各自的意识一起归纳为真实的世俗，即显现相符。因为是从因产生的，远离了假立，所以这样说。另外，虽然在错觉中显现，但如海市蜃楼显现为水，花绳显现为蛇，月亮显现为两个等，不能起到滋润的作用，不能被毒损害，不能驱散黑暗等，这些连同它们的意识一起被称为虚假的世俗，即显现不相符，甚至在名言中也是未从因产生的无有显现。虽然这是因为错觉的因缘聚合而显现，并非无因，但如同地芽一样，在名言中也不存在作为自生因的物质法，所以这样说。而且，按照自续派中观的观点，如果用胜义谛的观察智慧来衡量这二者，则在从习气错乱中产生这一点上是相同的，在各自的根识显现上也是相同的，因此是相似的，即使没有成立为真实，但在名言中，由于存在是否成立各自的自性，所以被称为真假两种世俗。如是，在两种真理中说： 显现虽相似，然作用各异， 能起作用故，不能起作用故， 分为真实与，非真实世俗。 如是说。应成派则认为，自性成立与真实成立意义相同，因此即使在名言中也没有成立，虽然相似，但也只是随顺世间人将二者分为真假而作区分而已。《入中论》中说： 有损感觉器官之识， 视完好感觉器官识， 视为颠倒之识。 无损之六种感觉器官， 世间所
English
Specifically, if the two truths are subdivided into their respective categories, then even for such conventional phenomena of mind appearance, there are two types: true and untrue. Just as worldly people divide the illusory appearances of children into two types, true and false, they are divided into two modes of appearance. The nature of the illusory consciousness at that time, such as fire, water, etc., and the appearance of the moon, etc., all these appearances each have the function of fire burning, water moistening and gathering, and the moon dispelling darkness, etc., in accordance with the extent of the appearance. These, together with their respective consciousnesses, are summarized as the true conventional, that is, the appearance is consistent. Because it arises from causes and is devoid of imputation, it is said so. Furthermore, although it appears in illusion, such as a mirage appearing as water, a variegated rope appearing as a snake, and the moon appearing as two, they cannot perform the function of moistening, cannot be harmed by poison, and cannot dispel darkness, etc. These, together with their consciousnesses, are called false conventional, that is, the appearance is inconsistent, and even in name, it is a non-existent appearance that does not arise from causes. Although it appears because of the aggregation of illusory causes, it is not without cause, but like a sprout from the ground, there is no material phenomenon that acts as a self-generating cause even in name, so it is said so. Moreover, according to the view of the Svātantrika Madhyamaka, if these two are measured by the wisdom that examines ultimate truth, they are the same in that they arise from habitual confusion, and they are the same in that they appear to their respective sense consciousnesses. Therefore, they are similar, and even if they are not established as true, in name, because there is whether or not their respective characteristics are established, they are known as the two conventional truths, true and false. Thus, in the two truths it is said: Although appearances are similar, their functions differ, Because of the ability to function and the inability to function, The divisions of true and untrue conventional are made. Thus it is said. The Prāsaṅgikas consider that establishment by characteristics and establishment as true have the same meaning, so even in name they are not established. Although they are similar, they are merely distinguished in accordance with the way worldly people divide the two into true and false. The *Entering the Middle Way* says: The consciousness of those with defective faculties, Compared to the consciousness of those with perfect faculties, Is considered to be inverted. Whatever is apprehended by the six unimpaired faculties, By the world
Chinese
领悟到。从世间本身来说，真实是殊胜的，从世间本身来说，虚妄是被区分开的。这样，前两句是就认识的角度说的，后四句是就境的角度说的。又一种说法是，前两句都是与实执相关的，伴随有执著的心的分别念和显现是虚妄的世俗谛。获得圣者的智慧后，没有实执的显现和一切显现是真实的世俗谛，因为是不错乱的智慧显现的缘故。如同《总摄一切福德三摩地经》中所说：菩萨无论做什么样的行为，都在一切行为中行持，一切行为也无法沾染他，为了使一切众生完全成熟，一切行为也显得能够成就，这样的菩萨才是行持菩萨的行为。以及《四童子三摩地经》中所说：虽然通晓一切却没有分别识，虽然修习一切却没有分别修，虽然领悟一切却没有领悟，虽然说出一切却不住于任何事物，甚深之法没有法的概念，对于众生也没有众生的概念，寂静空旷没有寂静的概念，证悟菩提也没有菩提的概念。像这样不错乱的世俗谛也有两种：获得果位的道路上不错乱，以及获得果位后不错乱。第一种是圣者有学道的相状和一切三摩地，以及后得显现时的一切积资之门。后一种是佛陀的色身和如所有智的智慧。那么，如果像先前所说的入行论的意义一样，将错乱与非错乱的对境确定为两种对境，那么与两种真谛的数量确定相矛盾，因为存在不错乱的世俗谛。先前，圣者有学者们的后得显现伴随有二取，因此有遮蔽实性的部分，所以被归为错乱的一方。而这里，因为变化并向上提升，虽然是无常的，但因为趋向于实性之地，并且没有实执，所以被称为不错乱。佛地的身和智
English
Having realized. From the world itself, truth is superior, and from the world itself, falsehood is distinguished. Thus, the first two lines are spoken from the perspective of knowing, and the latter four lines are spoken from the perspective of the object. Another way of saying it is that the first two are both related to the clinging to reality, and the conceptual mind and appearances that accompany attachment are the false conventional truth. After attaining the wisdom of the noble ones, all appearances and manifestations without clinging to reality are the true conventional truth, because they are the non-erroneous manifestations of wisdom. As it is said in the Samadhi that Gathers All Merits: "Whatever a Bodhisattva practices, he practices in all practices, and all practices do not stain him. In order to fully ripen all sentient beings, all practices also appear to be accomplished. Such a Bodhisattva is practicing the practice of a Bodhisattva." And in the Sutra of the Samadhi of the Four Youths: "Although knowing all, there is no consciousness; although meditating on all, there is no separate meditation; although realizing all, there is no realization; although speaking all, one does not abide in anything. In the profound Dharma, there is no concept of Dharma; for sentient beings, there is no concept of sentient beings; in peace and solitude, there is no concept of peace; even realizing enlightenment, there is no concept of enlightenment." Such a non-erroneous conventional truth is also of two kinds: non-erroneous on the path to attaining the result, and non-erroneous after attaining the result. The first is all the samadhis with the aspect of the lineage of the noble learners, and all the doors of accumulating merit in the context of subsequent attainment appearances. The latter is the form body of the Buddha and the wisdom of knowing all that exists. Now, if, as in the meaning of the Engaging in the Bodhisattva Deeds, the objects of error and non-error are determined as two objects, then it contradicts the definitive number of the two truths, because there is a non-erroneous conventional truth. Previously, the subsequent attainment appearances of the noble learners were accompanied by dualistic appearance, so there was a part that obscured the nature of reality, so it was classified as the side of error. But here, because it changes and progresses upwards, although it is impermanent, it is called non-erroneous because it progresses to the ground of reality and has no clinging to reality. The body and wisdom of the Buddha's ground
Chinese
地等仅仅是从显现的方面来描述，并非是世俗谛的自性，因为这是究竟的胜义谛的意旨的境地。然而，二身双运，身心双运，显空双运，以及密咒中增上的世俗谛等等，仅仅是名言，并非不可安立，所以才这样说。胜义谛的真理是自性的安住方式或存在方式，虽然本体上没有差别，但如果通过假立名言来区分，通过心识分析而遮止生等，并修习无生和离戏等，即使没有超出心识的对境，本体被世俗谛所摄，但因为是证悟胜义谛的真实方便，并且与此相顺，所以称为名相上的胜义谛或随顺的胜义谛。如《二谛论》中说：因为生等不成立，所以无生等也不成立。又说：遮止生等，也被认为是与真实相符。对于无生和一切寂灭的戏论，安立为胜义谛的名言。因此，非名相的胜义谛是指生和无生等一切戏论都平息于法界，达到自性之上的状态，也就是获得菩萨地的圣者的等持，以及佛地的智和所知融为一体的智慧。它的本体是轮回和涅槃的一切法，从原始以来就是无自性的，所以是无二的，并且从最初就远离一切戏论，因此是超越了思念的心识的思量和言语的表达，所以不能安立为被证悟的心识认为是胜义谛，或者未被证悟的心识认为不是胜义谛，无论是证悟还是未证悟，诸法的法性都是自然而然地存在，并且是不可改变的。如玛帕姆·贡布所说：如何先前一样，后来也一样，这是不可改变的法性。又如《三摩地王经》中说：一切皆无事物，也无文字，空性寂静能忍且无垢。如此诸法被谁所知，这位年轻人也被称为佛陀。因此，将真理分为二谛，也是善于调伏所化众生的方便。