Chinese
在《集异门经》中说：‘行界和胜义的体性，是一和异性分离的体性。谁如果认为是一和异性，那些人就是进入了不如理的见解。’因此，自续下部宗认为幻化是胜义，所以认为二谛的本体是一；认为显现和空性是不同的，所以安立本体是不同的，这不是很好地理解了能仁的密意。为什么呢？因为堕入了有和无的边。在《三摩地王经》中说：‘常和断也是边，有和无这两个都是边。智者知道任何二者都不存在，也不会安住在中间。’自续上部宗，如论师智藏、寂护、莲花戒等，他们这样理解能仁的密意：真实中超越了边，世俗中安立为如依存关系幻化的形态一样。而且，在世俗中，通过自方成立、他方破斥、自续延伸这三种理证来进行。例如，如果认为事物是常，事物，法，应是不常，因为是所作，如瓶子一样。’这样遮破之后，自续的立宗是：事物，法，是不常，因为是所作，因为是从因缘所生。’这个宗派的二谛是，显现的这些是世俗谛，仅仅是依存关系而显现为各种各样，并且认为是自他而生。从这以下，所有的内道都一致认为是从他而生。世俗也分为显现而能起作用的真实世俗，显现而不能起作用的虚假世俗。在《二谛论》中说：‘显现相似，但作用和能力不同，由此区分了真实和非真实的世俗。’而且，世俗法都是错乱的，所以在没有获得清净地之前不会退转。对于圣者来说，后得位时存在，所以称为清净世间。对于凡夫来说，任何时候都存在，即使在资粮道和加行道中入定，五根的明觉也不会停止。像各种各样的显现，也像唯识宗一样，是心...
English
It is said in the *Sangitigama Sutra*: 'The nature of the realm of formations and the ultimate nature is the nature of being free from one and different. Whoever conceives of it as one and different, those have entered into an improper view.' Therefore, the lower Svatantrika school, believing that illusion is the ultimate truth, considers the two truths to be of the same essence. And believing that appearance and emptiness are different, they establish the essence as different, which is not a good understanding of the intention of the Able One. Why? Because they have fallen into the extreme of existence and non-existence. In the *Samadhiraja Sutra* it says: 'Constancy and annihilation are also extremes, existence and non-existence are both extremes. The wise, knowing that neither of these two exists, do not abide even in the middle.' The higher Svatantrika school, such as the teachers Yeshe Nyingpo, Shantarakshita, Kamalashila, and others, understand the intention of the Able One in this way: in reality, it transcends extremes, and in conventionality, it is established as it abides in the form of interdependent illusion. Moreover, in conventionality, it is done through the three valid cognitions of establishing one's own position, refuting the position of others, and extending one's own system. For example, if one believes that things are permanent, 'things, subject, should be impermanent, because they are made, like a pot.' After refuting in this way, the Svatantrika's proposition is: 'things, subject, are impermanent, because they are made, because they are born from causes and conditions.' According to this system, the two truths are: these appearances are the conventional truth, appearing in various ways merely as interdependence, and it is believed that they arise from others. From this point on, all inner schools agree that things arise from others. Conventional truth is also divided into true conventional truth, which appears and can perform a function, and false conventional truth, which appears but cannot perform a function. In the *Two Truths* it says: 'Although appearances are similar, they differ in function and ability, thus distinguishing between true and untrue conventional truths.' Moreover, all conventional phenomena are mistaken, so they do not revert until the state of purity is attained. For the noble ones, they exist in the subsequent attainment, so they are called pure mundane. For ordinary beings, they exist at all times, because even when in meditative equipoise in the accumulation and application stages, the clear appearances of the five senses do not cease. These various appearances, like the Mind-Only school, are mind...