Chinese
我发现了一种如甘露般的佛法，但无论向谁展示，他们都不会理解。我应该独自在森林中修行。像这样说，是为了表明佛法的真谛非常难以理解。特别是，以意义和词语相互矛盾的方式表达，例如“我杀死了美丽的月亮花”等等。在《集经》中也说：“父亲和母亲应该被杀死，国王和两位洁净者，以及连同领土一起被摧毁时，那个人就会变得纯洁。”像这样，轮回的根本原因是贪爱，它是父亲；取是母亲。阿赖耶识是作为各种习气的依处之国王，以及婆罗门，即视有身见。苦行者是持戒和苦行的最高见解的两位洁净者。内部的生处，即由能取和所取所包含的八识聚是领土。以摧毁它们的措辞，如果将其应用于在自相续中不成立而清净时成佛，就会犯下巨大的错误。这也被归类为四种隐晦的意图：进入的隐晦意图、特性的隐晦意图、对治的隐晦意图和转变的隐晦意图。根本是：简而言之，意图和隐晦意图的区别在于，意图仅仅是在心中进行思考，不依赖于抓住他人。隐晦意图依赖于抓住他人，区分是看待经文的眼睛。也就是说，意图仅仅是在心中进行思考，不依赖于抓住他人，而隐晦意图是依赖于抓住他人的区分，是看待经文的眼睛。也就是说，对于那些理解了与被调伏者的根器相结合而产生的道理的智者来说，矛盾不是聚合。根本是：从所度量的角度来看，胜者所说的八万四千法门，全部都是关于世俗和胜义，除了两种真谛之外，没有第三种。也就是说，从所度量或所衡量的角度来看，胜者所说的八万四千法门，也是为了调伏烦恼的三毒，即调伏、经藏和论藏三藏，以及现观和三学，或者从数量众多的角度来说，所有这些都是显现方式的世俗。
English
I have found a Dharma like nectar, but no matter to whom I show it, they will not understand. I should practice alone in the forest. Saying this is like showing that the nature of Dharma is very difficult to realize. In particular, expressing it in a way that the meaning and words contradict each other, such as, "I killed the beautiful moon flower," and so on. It is also said in the Compendium, "Father and mother should be killed, the king and the two pure ones, and when the territory is destroyed together, that person becomes pure." Like this, the root of cyclic existence is craving, which is the father; grasping is the mother. The alaya-consciousness is the king who is the basis of various habitual tendencies, and the Brahmin, which is the view of the aggregates of existence. The ascetics are the two pure ones who hold the highest view of discipline and asceticism. The internal sense bases, the eight aggregates of consciousness included by the grasper and the grasped, are the territory. By the terminology of destroying them, if it is applied to attaining enlightenment when one is purified without abiding in one's own continuum, it would be a great mistake. This is also classified into the four kinds of hidden intentions: the hidden intention of entering, the hidden intention of characteristics, the hidden intention of antidote, and the hidden intention of transformation. The root is: In short, the difference between intention and hidden intention is that intention is merely thinking in the mind, not depending on grasping others. Hidden intention depends on grasping others, and the distinction is the eye for viewing the scriptures. That is, intention is merely thinking in the mind, not depending on grasping others, while hidden intention is the distinction that depends on grasping others, and is the eye for viewing the scriptures. That is, for those wise ones who understand the way in which it arises in conjunction with the capacity of those to be tamed, contradictions are not an aggregation. The root is: From the point of view of what is to be measured, all eighty-four thousand doors of Dharma spoken by the Victorious One are about the conventional and the ultimate, and there is no third truth other than the two truths. That is, from the point of view of what is to be measured or weighed, the eighty-four thousand doors of Dharma spoken by the Victorious One are also for taming the three poisons of afflictions, namely the three pitakas of discipline, sutra, and abhidharma, and the three trainings of realization and learning, or from the point of view of a large number, all of these are the conventional way of appearance.
Chinese
除了世俗和胜义之外，没有第三种真谛。根本：世俗谛有两种显现方式。在错觉意识面前，有多少显现，与显现的程度相符而起作用的，就是真实世俗谛，虽然显现，但不起作用的，被称为虚假世俗谛。也就是说，由心的八种识聚所产生的错觉显现，以及对它的执着产生，总之，在错觉的意识中显现的一切都是世俗谛。其中也有两种显现方式，即在错觉的意识中有多少显现，所有与显现的程度相符而起作用的，就是真实世俗谛。例如，实际行善作恶，成为暂时和长远安乐痛苦之因等等。虽然在五根门前显现，但不能起作用的，如水中显现的月亮倒影，图画的灯不能驱散黑暗。各种乐器的细节画在图上，耳朵听不到声音。各种熏香的影像显现，但不能品尝味道。各种饮食的影像显现，但舌头不能品尝味道等等，被称为虚假世俗谛。像这样的两种世俗谛，虽然被说成是真实和虚假的世俗谛，但从本质上衡量，它们并不是不同的。习气和在错觉中产生是相同的，在各自的根境中显现也是相同的。暂且在禅定中，当在错觉中显现时，两种世俗谛在眼识的境界面前，存在时一起存在，不存在时一起不存在，因此在自性上是不成立的。特别是，当获得殊胜智慧时，所有带有实执的心的分别念和显现都是虚假的世俗谛，所有没有实执的显现和显现都是真实的世俗谛。根本：胜义谛是本性的存在方式。轮回和涅槃的法，本体无二，本来超越思议言说。证悟和未证悟，不是由心来安立的。也就是说，胜义谛是阿赖耶识的本性，是寂静的，没有戏论，超越一和多，轮回和涅槃以及一切法，本来就没有自性，因此不是由凡夫的证悟或未证悟的心来安立的。如此二谛
English
There is no third truth other than the conventional and ultimate. Root text: Conventional truth has two ways of appearing. In the face of deluded consciousness, however many appearances there are, those that function in accordance with the extent of their appearance are the valid conventional truth; those that appear but do not function are known as the false conventional truth. That is to say, all appearances that arise in the face of delusion, generated by the eight aggregates of consciousness, and the clinging that arises to them, in short, all that appears to deluded consciousness is conventional truth. There are two ways in which it appears: whatever appearances there are in deluded consciousness, those that function in accordance with the extent of their appearance are the valid conventional truth, for example, actually engaging in virtue and vice, which become the cause of happiness and suffering in the short and long term, and so on. Although they appear at the gate of the five senses, they cannot function: the reflection of the moon appearing in water, and a painted lamp cannot dispel darkness; various kinds of musical details painted in a picture cannot be heard; images of various kinds of incense appear, but cannot be tasted; images of various kinds of food and drink cannot be tasted by the tongue, and so on, are known as the false conventional truth. Although these two kinds of conventional truth are said to be the valid and the false conventional truth, they are not different when measured from the point of view of their nature. The habitual tendencies and the arising in the face of delusion are the same, and the appearance in the respective sense fields is also the same. For the time being, in meditative equipoise, when they appear in the face of delusion, the two conventional truths are the same in the face of eye consciousness: if they exist, they exist together; if they do not exist, they do not exist together; therefore, they are not established by their own nature. In particular, when transcendent wisdom is attained, all thoughts and appearances of mind with clinging to reality are the false conventional truth, and all appearances and appearances without clinging to reality are the valid conventional truth. Root text: Ultimate truth is the way of abiding of the nature. The phenomena of samsara and nirvana, their essence is non-dual, primordially beyond thought and expression. Realization and non-realization are not established by the mind. That is to say, ultimate truth is the nature of the basis of all, the peacefulness of its own nature, without elaboration, beyond one and many, and all phenomena of samsara and nirvana are primordially without essence, therefore they cannot be established by the mind of ordinary beings, whether realized or not. Thus, the two truths
Chinese
是为了利益有情众生而以善巧方便的方式宣说的，实际上在事物本身上并没有差别。根本偈：真俗二谛和合的显空双运，如同映在水池中的月亮。从显现的角度来说是世俗谛，自性不成立是胜义谛。这是说，如同世俗的现象，月亮的影像显现在水池中，在眼识前显现的都是虚假的世俗谛。但因为不是真实的月亮，所以在胜义谛上是平等的。显现为六识对境的诸法，以及这些法的本体自性本空，就像前面所说的显现在水池中的月亮一样。从显现的角度来说是世俗谛，自性不成立是胜义谛，这是重复解释。根本偈：五境的觉识如未混合的彩绘，执取色等所欲的受用部分。对彼等执为实有，破立思维的分别念，当视为幻觉如八种幻例。这是说，五境是色、声、香、味、触，心识融入其中，各自进行分别，并且产生破立思维的分别念，这种错乱的觉识就像未混合的彩虹图案一样，执取色等所欲的受用部分。对这些事物执为实有，所有的破立和分别念都应当视为幻觉，如同八种幻例。如果习惯了这样，就能超越轮回之城，接近解脱之地。根本偈：如果究竟的智慧能够分析，那就不是胜义谛，因为智慧是世俗谛。相违的自性和一和多，在智慧的境中从未存在过。这是说，如果究竟的胜义谛能够被智慧分析，那就是被智慧所安立的，所以不是胜义谛，因为智慧是世俗的错乱部分。如果确定了没有一个实有的事物，又怎么会有多个呢？如果彻底否定了一切相违的法相，那么在智慧的境中就从未存在过，就像在梦中的伴侣一样。根本偈：暂时成立的宗派观点是，以智慧分析觉识的胜义谛，以及用锤子击碎事物的胜义谛。
English
It is said to be a skillful means for the benefit of sentient beings, but in reality, there is no difference in the nature of things. Root verse: The union of appearance and emptiness, the combination of the two truths, is like the reflection of the moon in a pond. From the perspective of appearance, it is the conventional truth, and the non-establishment of self-nature is the ultimate truth. That is to say, like the appearance of the conventional, the image of the moon appears in the pond, and what appears to the eye consciousness is established as a false conventional truth. But because it is not the real moon, it is equal in the ultimate truth. The phenomena that appear as the objects of the six consciousnesses, and the essence of those emptinesses, which is empty by nature, are like the clear manifestation of the moon in the pond mentioned earlier. From the perspective of appearance, it is the conventional truth, and the non-establishment of self-nature is called the ultimate truth, which is explained repeatedly. Root verse: The consciousness of the five objects is like unmixed colors, grasping the desired enjoyment of forms and so on. Holding onto them as real, the discriminating thoughts of negation and affirmation, should be regarded as illusions like the eight examples of illusion. That is to say, the five objects are form, sound, smell, taste, and touch. When the mind enters into them, it individually discriminates and generates discriminating thoughts of negation and affirmation. This confused consciousness is like an unmixed rainbow pattern, grasping the desired enjoyment of forms and so on. Holding onto these things as real, all the negations, affirmations, and discriminating thoughts should be regarded as illusions, like the eight examples of illusion. If one becomes accustomed to this, one will transcend the city of existence and be close to the land of liberation. Root verse: If the ultimate wisdom can analyze, then it is not the ultimate truth, because wisdom is the conventional truth. The contradictory characteristics of one and many have never existed in the realm of wisdom. That is to say, if the ultimate truth can be analyzed by wisdom, then it is established by wisdom, so it is not the ultimate truth, because wisdom is a part of the conventional confusion. If it is certain that there is not a single real thing, how can there be many? If all contradictory characteristics are completely negated, then they have never existed in the realm of wisdom, just like a companion in a dream. Root verse: The temporarily established sectarian view is that the ultimate truth of consciousness is analyzed by wisdom, and the ultimate truth of things is shattered by a hammer.