English
Earth and so on are merely described in terms of appearance; they are not the nature of conventional truth, because it is the state of perfect understanding of the ultimate meaning. However, the mere terms such as the union of the two bodies, the union of body and mind, the union of appearance and emptiness, and the enhanced conventional truth in the context of mantras are not impermissible to posit, so it is said. The truth of ultimate truth is the way of abiding or the state of being of reality, so although there is no difference in essence, if it is distinguished by imputation, even if one analyzes with the mind and blocks birth and so on, and meditates on unborn and free from elaboration, it does not go beyond the scope of consciousness, so although the essence is included by conventional truth, it is the actual means of realizing ultimate truth, and because it is in accordance with it, it is called nominal ultimate truth or conforming ultimate truth. As it is said in the Two Truths: Because birth and so on are not established, unborn and so on are not established. And: Blocking birth and so on is also considered to be in accordance with reality. For the unborn and all peaceful elaborations, it is made a term called ultimate truth. Therefore, the non-nominal ultimate truth is when all elaborations such as birth and unborn are pacified into the sphere of reality and reach the state of reality itself, that is, the samadhi of the noble ones who have attained the ground, and the wisdom of the Buddha's ground where knowledge and knowable become one taste. Its essence is that all phenomena of samsara and nirvana are without self-nature from the beginning, so it is non-dual, and from the beginning it is free from all elaborations, so it transcends the thinking of the mind that thinks and the expression of words, so it is not established that the mind that realizes it is ultimate truth, or that the mind that does not realize it is not, whether it is realized or not, the nature of phenomena naturally exists as such and is immutable. As Mipham Gonpo said: How it was before, so it is later, this is the immutable nature of phenomena. And as it is said in the Samadhiraja Sutra: All are without things and without letters, emptiness is peaceful, tolerant and without defilement. Whoever knows the phenomena in this way, that youth is also called Buddha. Therefore, dividing the truth into two truths is also taught by those who are skilled in the means of taming those to be tamed.
Chinese
。从事物方面来说，就像水牛角一样没有差别的道理是这样的：两个谛从一开始就融为一体，不可分割的显空双运，例如，就像进入清澈水池中，升起的月亮的生处或影像一样，虽然可以区分显现的方面和月亮没有真实的方面，但两者就像在那水池的水中没有而本质相同一样。这些缘起之法不是完全没有的石女儿，而是从显现的方面来说是世俗谛，从显现之时就没有任何自性的方面来说是胜义谛，这样虽然分为二，但二者都是无自性的，本质相同。《入行论》中说：“二谛皆无自性故，彼等非有亦非无。”因此，在分别了解了两个谛的体性和特征等之后，最终证成无别，这也不是像显空或有无二者结合一样，而是自性自然无别，应断除对超越此岸分别念的智慧境地的甚深意义的怀疑。《五次第论》中说：“世俗与胜义，于各自部分，若已善知晓，何处真实融，彼说为双运。”因此，对于二谛无别，而在名言上进行区分的这种方式，一切智者在《心性休息》的注释等中说，自性相同而反体不同，如《菩提心释》中说：“世俗说为空性，空性唯是世俗，如造作与无常，无则不生故。”等，引用这些来源说：“不是仅仅遮止相同的差别，因为没有各自的自性，而且必须在一个基础上进行区分。”这样说了。而我的恩师在《般若波罗蜜多总义》中说：“认为是仅仅遮止相同的差别，就像有和无一样。”并且，说本质相同而反体不同也是不合理的，而且《心释》的教证也不是它的来源，因为它以一个谛不存在，另一个谛也不存在的例子，举了造作和无常，因此这也是同样的道理。
English
. In terms of objects, the way in which there is no difference like the horns of a buffalo is as follows: The two truths are from the very beginning mixed into one taste, and the inseparable appearance-emptiness union is like, for example, entering a clear pond, the birthplace or image of the rising moon, although one can distinguish between the aspect of appearance and the aspect of the moon having no truth, the two are like the water in that pond, without being different in essence. These dependent arising phenomena are not like the horns of a nonexistent being, but from the aspect of mere appearance, they are the conventional truth, and from the aspect of not being established in any nature at the time of appearance, they are the ultimate truth, although they are divided into two, both are without nature and are of the same essence. The Entering says: "Because both truths are without nature, they are neither existent nor nonexistent." Thus, after having separately understood the essence and characteristics of the two truths, and finally proving them to be inseparable, this is not like combining appearance and emptiness or existence and non-existence, but is naturally inseparable and one should abandon doubt about the profound meaning of the state beyond the object of conceptual mind. The Five Stages says: "Conventional and ultimate, having known in their respective parts, wherever they are truly merged, that is said to be union." Thus, regarding this way of distinguishing between the two truths that are inseparable, in the commentary on Resting the Mind and so on, the Omniscient One says that the nature is the same but the opposite is different, as the Commentary on the Bodhicitta says: "Conventional is said to be emptiness, emptiness alone is conventional, like fabrication and impermanence, because it is certain that it does not arise without it." etc., quoting these sources, "It is not merely the difference of negating the same, because there is no separate nature, and because it is necessary to distinguish on one basis." Thus he said. And my kind teacher said in the General Meaning of the Perfection of Wisdom: "It is considered to be merely the difference of negating the same, like existence and non-existence." And it is also unreasonable to say that the essence is the same but the opposite is different, and the quote from the Mind Commentary is not its source, because it gives the example of fabrication and impermanence, with one truth not existing and the other not existing, so this is the same reason.
Chinese
据说“没有其他道理”，这似乎暂时符合自续派的观点。但如果考察他们的意图，我认为关键在于一点：前者认为，一切诸法的状态，从基础、道路到结果，都以显空双运的性质为唯一方式；后者则考虑到《入行论》中“愚昧自性障蔽故”等的意图，以及在《如意宝藏论》中，将轮回的一切法都视为世俗谛，作为将无别大义谛系于其上的方便而安立，并将涅槃之法视为胜义谛，虽然说二者无别，但实际上就像说无别之因的轮回之法完全不存在一样。我思忖，这是否意味着仅仅将显现的轮回之法视为世俗谛？然而，像这样深奥的境地，不要说如实证悟，即使是稍微探究其深浅也极其困难，因此写出来仅作为给聪明的后学者们的一个研究基础。因此，不要以片面的智慧将经部和密宗等宗派的不同说法视为矛盾，而应将一切都视为意旨相合，如果能将注意力集中于修行的关键要点，那么闻思修习才是有意义的，请仔细研究。虽然真俗二谛无别，超越了思维的范畴，但暂且在信行道上，显现的法，即色、声、香、味、触这五种欲妙，在五根识面前，就像未混合颜色的颜料一样各自显现时，色等五境的仅仅显现本身并不束缚我们。然而，如果对它们产生能取所取，并执着于享受欲望，那么，在执着于此，认为“这是色”等，通过执着的门径，对不想要的进行排斥，对想要的进行追求的心识和念头，以及不断产生的妄想，在这种执着于自续的场合，为了破除这些，应当将一切显现都观为无自性，远离八戏论的如幻之相，如同八种幻例：无生如梦，无灭如幻。
English
It is said that "there is no other reason," which seems to temporarily conform to the view of the Svatantrika school. However, if we examine their intentions, I think the key lies in one point: the former believes that the state of all dharmas, from the ground, path, to the result, is in the nature of appearance and emptiness inseparable as the only way; the latter considers the intention of "obscured by the nature of ignorance" etc. in the *Entering the Bodhisattva's Way*, and in the *Wish-Fulfilling Treasury*, all the dharmas of samsara are regarded as conventional truth, established as a means to attach the inseparable great ultimate truth to it, and the dharmas of nirvana are regarded as ultimate truth. Although it is said that the two are inseparable, in reality, it is like saying that the dharmas of samsara, which are the cause of inseparability, do not exist at all. I wonder if this means that only the appearing dharmas of samsara are regarded as conventional truth? However, such a profound state is extremely difficult, not to mention realizing it as it is, even to explore its depths slightly. Therefore, it is written only as a basis for research for the intelligent new learners. Therefore, do not regard the different explanations of the sutras and tantras as contradictory with one-sided wisdom, but regard everything as consistent in meaning. If one can focus on the key points of practice, then hearing, thinking, and meditating will be meaningful. Please study carefully. Although the inseparability of the two truths is beyond the realm of thought, for the time being, on the path of faith and practice, the appearing dharmas, namely the five objects of desire: form, sound, smell, taste, and touch, appear separately in the face of the five sense consciousnesses, like colors that have not been mixed. The mere appearance of the five objects such as form does not bind us. However, if grasping and clinging arise towards them, and one clings to enjoying desires, then, clinging to this, thinking "this is form" etc., through the gate of clinging, the mind and thoughts that reject what is unwanted and pursue what is desired, and the uninterrupted arising of delusion, in this case of clinging to self-sustaining, in order to destroy these, all appearances should be viewed as being without inherent existence, and as the nature of being free from the eight extremes of elaboration, like the eight examples of illusion: unborn like a dream, unceasing like a magic.
Chinese
儿子啊！无常如阳焰，断灭如水月，不来如眼翳，不去如石女儿，不异如乾闼婆城，非一如幻化。如是再三思维观察，于显空无别之义生起定解。之后，当于彼义一心安住。如是串习及证悟者，乃名已得脱离有城之门。然不应以此为足，不应如声闻唯成办自利，菩萨需成办自他广大之利益，故当以菩提心摄持，于布施等福德资粮亦大为努力。不仅如此，将二谛分为二，及证悟无别，以幻化八喻了知及修习无自性，亦非为究竟或诸法之实相。何以故？若有能以心识作如是分别，堪为对境者，则非胜义谛。胜义谛乃是以无分别智，于无能取所取二者之体性中证悟之。一切生起能取所取之识，皆是遮蔽二无之世俗谛故。又，以识为境之诸法，或执为一之体性，或执为多之体性，除此二者外别无他法。故纵思维离一多，然亦唯有显现离一多之法相。是故，一与多及有无等戏论，与极相违之离戏及法性与智慧等体性，乃是识之境中，何时亦未曾安住。如入无分别陀罗尼经云：『佛子于此甚深法，若以分别而思择，越诸难越分别已，渐得无分别智慧。』如入行论云：『胜义非是识行境。』如是。第七、抉择二谛之必要者，乃是依于世俗谛
English
Son, impermanence is like a mirage, cessation is like the moon in water, non-coming is like an eye disease, non-going is like a rock echo, non-difference is like a city of gandharvas, non-one is like an illusion. Thinking and contemplating in this way again and again, generate a definite understanding of the meaning of the inseparability of appearance and emptiness. Then, one should single-mindedly abide in that meaning. Those who are accustomed to and realize this are said to have grasped the path to liberation from the city of existence. However, one should not be content with just that. One should not be like a Shravaka who only accomplishes their own benefit. A Bodhisattva needs to accomplish the vast benefit of oneself and others. Therefore, one should be diligent in accumulating the accumulation of merit such as generosity, with the motivation of Bodhicitta. Moreover, dividing the two truths into two, realizing non-duality, and knowing and meditating on the lack of inherent existence through the eight similes of illusion are not the ultimate or the reality of all phenomena. Why? Because if there is something that can be distinguished by the mind as 'like this,' that can be made an object, then it is not the ultimate truth. The ultimate truth is to be realized by non-conceptual wisdom, in the nature of non-duality of subject and object. All minds that arise as subject and object are obscurations of the conventional truth that obscures the meaning of non-duality. Furthermore, the appearances that are made objects of the mind either conceive of the nature of one, or conceive of the nature of many. There is no other way besides these two. Therefore, even if one thinks of being free from one and many, there is no alternative but to appear as the aspect of a dharma that is to be separated from one and many. Therefore, the elaborations of one and many, existence and non-existence, and the characteristics of non-elaboration, which are extremely contradictory, and the characteristics of suchness and wisdom, have never resided in the realm of the mind. As it is said in the Dharani Sutra Entering Non-Conceptualization: 'Sons of the Victorious One, if you contemplate this profound Dharma with conceptualization, having transcended the difficult-to-traverse conceptualizations, you will gradually attain non-conceptual wisdom.' As it is said in the Engaging in Bodhisattva Deeds: 'The ultimate is not the object of the mind.' Thus it is. Seventh, the necessity of ascertaining the two truths is to rely on the conventional truth.