English
There are shortcomings. Therefore, all appearances and speculations are conventional truth. Correct conventional truth, like a single moon, does not deceive its nature, while incorrect conventional truth, like appearing as two moons, deceives its nature, thus distinguishing them. However, ultimate truth is not established in any way, so there is no distinction. Therefore, the two truths are not dharmas that gather on one object, so they cannot be called the nature of a subject. Because the appearance of self-nature is conventional truth, it is a subject; the emptiness of ultimate truth is the nature of dharma, which is established in dependence on each other. This is the aforementioned view. There are three refutations to this view: impossibility, inconceivability, and no opportunity. The first is that emptiness that is not an appearance is impossible in both truths. Because it cannot appear to anyone, it is without form, and form does not exist in conventional truth either, like blocking the sky. The second is that because it is impossible in the object of speculation, it is also impossible in the meaning of speculation. If it is the nature of knowing, speaking, and measuring, it will become false. If it is not the nature of these, it is impossible, so it cannot be realized. Merely realizing all appearances as emptiness does not eliminate obscurations. Holding onto differences is not suitable as an antidote. Just as knowing the sky is empty does not help when anger arises towards an enemy. By clinging to the false basis of appearance as true, realizing emptiness separately does not help anything, so that realization is unnecessary. The third is that the opportunity for emptiness to exist is also impossible to find. Because the sky appears to pervade, there is no opportunity from any direction where there is no appearance. It is also impossible to realize with knowledge, because it can never be found from mind appearance, conceptual thought, and non-conceptual thought. Moreover, the object of speculation is also the appearance of the mind that speculates. Therefore, ultimate truth that is different from conventional truth is unreasonable. The *Heart Sutra* says: "Apart from conventional truth, ultimate truth cannot be found. Whatever is emptiness is conventional truth, and whatever is conventional truth is emptiness." Similarly, the essence of the two truths being one is also refuted by that, and being different is also refuted. The *Saṃdhinirmocana Sūtra* says: "The realm of actions and the nature of ultimate truth are the nature of being free from one and different. Whoever clings to one and different,
Chinese
那些人是进入了不如法的见解。如此说。因此，自续下部宗认为幻化是胜义谛，认为二谛本体是一体；认为显现和空性是异体，因此安立本体是异体，这是没有很好地领悟能胜者的密意。为什么呢？因为堕入了有无的边。在《三摩地王经》中说：常与断也是边，有与无，这二者都是边，如果知晓任何二者都不存在，那么智者也不会安住于中。如此说。自续上部宗，如学诚大师耶谢宁波、寂护、莲花戒等，如此领悟能胜者的密意：真实中超越一切边，世俗中安立为如依存缘起幻化的形态。而且，在世俗中，以成立自方、遮破他方、引出自续的三种理证来进行衡量。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。如此遮破之后，自续宗的立宗是：事物法，是不常，因为是所作，因为是从因缘所生。此宗的二谛是，所显现的这些是世俗谛，仅仅是依存缘起而显现各种各样，并且认为是自他而生。此后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正世俗，显现而不能起作用的倒世俗。在《二谛论》中说：显现虽然相同，但从作用和能力与否，而分为了正与非正的世俗。如此说。而且，世俗者因为是错乱，所以在没有获得清净地之前不会退转，对于圣者来说，在后得位有，因此称为清净世间者，对于凡夫来说，任何时候都有，即使在资粮道和加行道中入定，五根的明觉显现也不会停止。显现的各种各样，不像唯识宗一样认为是心，也不像声闻部一样认为是其他的实物，而是因为串习错乱的势力，所以在心中如此显现。因此，所断的
English
Those are the ones who have entered into improper views. So it is said. Therefore, the lower Svatantrika school believes that illusion is the ultimate truth, and that the two truths are of the same essence; they believe that appearance and emptiness are different entities, and therefore establish the essence as different entities, which is not a good understanding of the intention of the Victorious Ones. Why? Because they have fallen into the extremes of existence and non-existence. In the Samadhiraja Sutra, it says: Permanence and annihilation are also extremes, existence and non-existence, both of these are extremes, if one knows that neither of these two exists, then the wise will not abide even in the middle. So it is said. The higher Svatantrika school, such as Master Yeshe Nyingpo, Shantarakshita, Kamalashila, and others, understand the intention of the Victorious Ones in this way: in reality, they transcend all extremes, and in conventionality, they establish it as it abides in the form of dependent origination and illusion. Moreover, in conventionality, they measure by the three proofs of establishing one's own position, refuting the positions of others, and drawing out the Svatantrika. For example, if one believes that things are permanent, the subject, things, should be impermanent, because they are made, like a pot. After refuting in this way, the Svatantrika's proposition is: the subject, things, is impermanent, because it is made, because it is born from causes and conditions. The two truths of this school are that what appears is the conventional truth, which appears in various ways merely as dependent origination, and they believe that it is born from others. From this point on, all Buddhists agree that it is born from others. Conventionality is also divided into correct conventionality, which appears and can function, and false conventionality, which appears but cannot function. In the Two Truths, it says: Although appearances are the same, the division of conventionality into correct and incorrect is made from the function and whether or not it has the ability. So it is said. Moreover, conventional beings are mistaken, so they do not revert until they have attained the pure ground. For the noble ones, it exists in the subsequent attainment, so it is called the pure worldling, and for ordinary beings, it exists at all times, even when they are in meditative equipoise in the accumulation and preparation stages, the clear appearance of the five senses does not cease. The appearance of various things is not the mind, as the Mind-Only school believes, nor is it another entity, as the Hearers believe, but it appears in the mind in that way due to the power of habitual confusion. Therefore, what is to be abandoned
Chinese
认为是世俗谛。胜义谛是，如果用理智分析世俗谛本身，它不具有一和多的自性，因此，对于存在与不存在、是与不是、成立与不成立等等任何法，都超离了戏论言说和思虑，所以也认为不能像以前一样安立为不成立。如《二谛论》中说：“此显现的世俗，若以理智观察，则一无所获。未获得即是胜义，是本然安住之法性。”《金刚经》中说：“法性非所知，彼不能被识。”前面那部经中又说：“有无事物知者，一切智者亦未见，彼之事物为何如，以极细之见谛审察。”证悟之方式是，以智慧分析，无任何可执著之处，此乃胜义谛。各自以自明的智慧，以无所见之方式证悟。如《母经》中说：“以不见任何法之方式见，即是见般若波罗蜜多。”如是，了知二谛之义后，于世俗中积累显现之福德资粮，于胜义中积累无显现之智慧资粮，最终现前二身，为自利而证得离戏论之法身，为利他而显现如幻之色身，如是尽轮回际利益有情。并且，在入定之后，以如幻之智慧行持，而在胜义中，既无成佛者，也无利他者，因为超离了戏论之边。认为是这样。下文中说，胜义谛认为是幻化和空性。此处因为超离了有无，所以二者都不认可。世俗谛认为是幻化和事物之真实。此处认为仅仅是如幻之假象，由因缘和合而生起，仅说这些差别。破斥它时说，名言中，因缘和合显现为幻化，不认可与事物相异之胜义谛是合理的。但是，认为显现的事物有真假二者是不合理的。水月和天月二者都是由因缘而显现，显现于眼识，分析时都是不成立的，是相同的。天月本身没有微尘和部分，
English
It is considered the conventional truth. The ultimate truth is that, if the conventional truth itself is analyzed with reason, it does not have the nature of one and many. Therefore, regarding any phenomena such as existence and non-existence, being and non-being, establishment and non-establishment, etc., it transcends all elaborations of speech and thought. Therefore, it is also considered that it cannot be established as unestablished as before. As it is said in the Two Truths: "This appearing conventional, if examined by reason, nothing is found. Not finding it is the ultimate, it is the nature of the Dharma that has always been." As it is said in the Diamond Sutra: "The nature of Dharma is not knowable, it cannot be known." The former scripture also says: "The knower of existence and non-existence, even the all-knowing one has not seen it. What is its nature like? Examine it with extremely subtle insight." The way to realize it is that, by analyzing with wisdom, there is nothing to be fixated on, which is the ultimate truth. Each individual realizes it with their own wisdom, in a way that nothing is seen. As it is said in the Mother Sutra: "Seeing in a way that no phenomena are seen is seeing the Perfection of Wisdom." Thus, by understanding the meaning of the two truths, in the conventional truth, one accumulates the collection of merit with appearances, and in the ultimate truth, one accumulates the collection of wisdom without appearances. Finally, one manifests the two bodies, attaining the Dharmakaya free from elaborations for one's own benefit, and manifesting the Rupakaya like an illusion for the benefit of others. Thus, one benefits sentient beings as long as samsara exists. Moreover, after entering into meditative equipoise, one acts with wisdom like an illusion, but in the ultimate truth, there is neither a Buddha nor a benefactor, because it transcends the extremes of elaboration. This is what is believed. The following says that the ultimate truth is considered to be illusion and emptiness. Here, because it transcends existence and non-existence, neither is accepted. The conventional truth is considered to be illusion and the reality of things. Here, it is considered merely as an illusion, arising from the combination of causes and conditions, only these differences are mentioned. When refuting it, it is said that in name, the combination of causes and conditions appears as an illusion, and it is reasonable not to accept the ultimate truth that is different from things. However, it is unreasonable to consider the appearing phenomena as having two aspects, true and false. Both water moons and sky moons appear due to causes and conditions, appear to the eye consciousness, and are the same in that they are not established when analyzed. The sky moon itself has no particles or parts,