English
If the appearing phenomenon, as it appears, ultimately becomes established as a horse or a cow, it is like not being able to establish it as false. Therefore, as the Buddha Bhagavan said, whether Buddhas appear in the world or not, the suchness of phenomena remains. As it is said, the reality of things cannot be altered by mental constructs. If the mind agrees with the reality of things, then the agreement between mind and meaning is correct. If it does not agree with the reality of things, no matter how much one examines it, it will only lead to a distorted superimposition on one's own mental object. The object does not follow what one wishes to establish. Therefore, if it is the reality of its own nature without being altered by others, that is the dharma-nature of the thing, or its own reality, or such a nature is possessed by itself. No one can lead it to anything else, so it is called hookless or devoid of a hook. A hook is something that holds, meaning that it cannot be grasped by a hook established according to one's own wishes. For example, fire is hot, and no one can prove that it is not hot. Among these, the word "merely conventional" distinguishes between true and untrue, holding the false aspect of the untrue, while the true aspect of the true is never established, thus cutting off the true. If "these" are used as a dual word, although it appears in some examples, it is incorrect because the "wa" sound is missing. In very correct old examples, there is "this self," which must be taken only. Although there are commentators who say that the latter two verses do not negate the establishment of conventional validity, in general, when explaining the ultimate truth of phenomena, the self-characteristic of the conventional is established by the measure of convention, and the establishment of the ultimate truth is negated, which is the main thing to be established by the Svātantrika school. Therefore, it is true that the establishment of conventional validity is not negated. However, it is not appropriate to interpret the meaning of the verses in this way here, so I will not elaborate further. This verse is very important and profound, and there are many things that need to be explained, but I will only mention a few points. Therefore, and the word "only," and the two words that are determined as "merely conventional" in some examples due to translation, are actually
Chinese
扎拉。还有，如果说这些词语有很大的特殊经验。以胜义谛的观察所破斥的一切，都成为了解世俗谛自性的方法。各种各样的世俗显现，都变成证悟胜义谛的方法。这二者是互相帮助，互相显现的一种理解方式。因此，仅仅显现而空无真实的，这是世俗的体性。如果它是如显现般成立的，那它就不是世俗。这样一来，胜义谛也不存在了。因为显现却并非如显现般成立，所以它是世俗，这样一来，胜义谛也因此而成立。一切法远离一和多的胜义谛中，因为没有自性。所以，仅仅显现就获得了世俗的体性。因此，这两个谛是互相阐明的，怎么会是互相损害的呢？详细地将上面和下面所说的一切综合起来，空性和缘起互相帮助，互相显现，如果一个不存在，另一个也不可能存在，对于这种理解，从各个方面努力，没有比这更重要的在所知范围内了。那么，这些事物的存在方式是怎样的呢？虽然显现为各种各样，但却是没有自性的。因此，以无自性进行观察，也能消除对于世俗存在方式的颠倒执着，从而阐明世俗的存在方式。如果显现和空性没有双运，就没有了解事物的存在方式，如果了解这二者是不可分离的，那就是了解了事物的存在方式。就像幻化的马和牛的自性，显现为马和牛是显现，真实是不真实的虚假，这二者是聚合在一起的。因此，对于如实存在的诸法，精通的佛陀薄伽梵们，都对此作了种种详细的阐述。如《正法集经》中所说：菩萨应当领会如来、阿罗汉、正等觉以名言施设的十种方式。这十种是什么呢？即：开示蕴、开示界、开
English
Zha la. Also, if these words have a great special experience. All that is refuted by the observation of the ultimate truth becomes a method for understanding the nature of the conventional truth. All kinds of conventional appearances become a method for realizing the ultimate truth. These two are a kind of understanding that helps each other and manifests each other. Therefore, merely appearing but empty of truth, this is the nature of the conventional. If it is established as it appears, then it is not conventional. In this way, the ultimate truth will also not exist. Because it appears but is not established as it appears, it is conventional, and in this way, the ultimate truth is also established by it. In the ultimate truth where all dharmas are separated from one and many, because there is no self-nature. Therefore, merely appearing obtains the nature of the conventional. Therefore, these two truths are mutually elucidated, how can they be mutually harmful? Comprehensively combining all that is said above and below in detail, emptiness and dependent arising help each other, manifest each other, and if one does not exist, the other is also impossible. For this understanding, striving in every way, there is nothing more important within the scope of what is to be known. So, what is the way these things exist? Although appearing in various ways, it is without self-nature. Therefore, observing with no self-nature can also eliminate the inverted clinging to the way of conventional existence, thereby clarifying the way of conventional existence. If appearance and emptiness are not united, then the way things exist is not understood. If it is understood that these two are inseparable, then the way things exist is understood. Just like the nature of illusory horses and cows, appearing as horses and cows is appearance, and truth is the false that is not true, these two are gathered together. Therefore, the Buddhas, the Bhagavat, who are proficient in the suchness of things that exist as they are, have explained this in detail in various ways. As it is said in the Sutra of the Collection of Righteous Dharmas: Bodhisattvas should comprehend the ten ways in which the Tathagata, Arhat, Perfectly Awakened One teaches by names. What are these ten? Namely: showing the aggregates, showing the realms,
Chinese
还说了关于开导处等内容。在《宝云经》中也说：‘善男子，如果具备十法，菩萨就是精通世俗谛的人。’哪十种呢？比如，对于色也执着，但从胜义谛来说，对于色也不缘念，也没有显现的执着。同样，对于受等也结合起来广说。在《圣无尽慧经》中也说：‘如理’是指一切法无我，同样，一切法以理智可见。等等。在胜母大般若经中也说：‘因为自性是空性，直到识，以识的自性而空。’就像这样说的。对此，唯识宗的人说：‘所说的空，是指以遍计所执的自性而空。’如果是这样，那么真实来说，识是自性存在的，我们也认为这是遍计所执。如果他能成立依他起的自性是真实成立的，仅仅显现为能取所取的二取是遍计所执，但因为有如前所说的量妨害，所以这也成立为遍计所执。在《象力经》中也说：‘舍利子，你认为如何？了知诸法自性，是有还是没有？’回答说：‘世尊，了知一切法自性，就是没有了知。’为什么呢？世尊开示说一切法是幻化的自性，如幻化般的东西是不存在的。比如，一切法也了知自性，就是没有了知。为什么呢？因为于此没有任何真实可缘念的法。’等等。因此，无自性和缘起的显现二者，体性无别，如水中月般，在空性的同时显现的特殊定解生起后，以这样的执持方式作意，就是具有显现的行境的如幻觉知，这也是与实情相符的执持，但以分别念
English
It is also said about teaching the spheres of influence, etc. Also in the Jewel Cloud Sutra: 'Son of good family, if you possess ten qualities, a Bodhisattva is skilled in conventional truth.' What are the ten? For example, one clings to form, but from the ultimate point of view, one does not focus on form and has no manifest attachment. Similarly, it is extensively explained by applying it to feelings, etc. Also in the 'Exposition by the Noble Inexhaustible Intellect': '"Appropriately" means that all phenomena are without self; similarly, all phenomena are seen through reason.' And so on. Also in the Great Mother Prajnaparamita Sutra: 'Because the characteristic is emptiness, up to consciousness, it is empty by the nature of consciousness.' It is like that which is said. To this, the Mind-Only school says: 'This emptiness that is spoken of is said to be empty by the nature of the completely imputed.' If that is so, then in reality, consciousness has its own nature, and we also consider this to be completely imputed. If the nature of other-powered is truly established, then only the appearance of the two, grasper and grasped, is completely imputed. But because there is harm from the measure mentioned earlier, this is also established as completely imputed. Also in the Elephant Strength Sutra: 'Shariputra, what do you think? Is the knowledge of the nature of all phenomena existent or non-existent?' He replied: 'Bhagavan, the knowledge of the nature of all phenomena is no knowledge.' Why is that? The Bhagavan has taught that all phenomena are of the nature of illusion, and that which is like illusion is non-existent. For example, all phenomena also know the nature, which is no knowledge. Why is that? Because there is no truly perceivable phenomenon here.' And so on. Therefore, the two, selflessness and the appearance of dependent arising, are inseparable in essence, like the moon in water. After a special certainty arises that appears while being empty, contemplating in such a way of grasping is called illusory awareness with an object of appearance. This is also a grasping that is in accordance with the situation, but with conceptual mind.
Chinese
仅仅是从那里开始。由于能够通过理性驳倒并消除对正反两种概念的执着对象，因此依赖于分别念，所以称为世俗。如实地禅修实相，就是远离一切正反概念的戏论。如同虚空般，是无显现行境的等持。即使按照认为等持具有显现的宗派，在无戏论的方面也没有任何差别。第二，分开解释世俗的自性，有两种：仅仅显现为不欺骗，以及显现的基础确定为空性。第一种又分为如何显现的方式，以及通过什么原因显现的方式两种。第一，未经观察独自欢喜，是生灭之法，成办意义的那些能力之自性，应知是世俗。如是说，所谓的世俗，是像兔角等，以及常恒的自在天等一样，仅仅是名称吗？或者，是依赖于缘起，能不欺骗地成办作用，甚至牧童都非常清楚的意义，以名言的方式安立为世俗呢？如果这样想，这个世俗不是像兔角等一样，仅仅是以声音安立的无实有，不能成办所见所欲之义。而是这样，缘起的自性，如果观察则无法堪忍观察，但不观察独自或仅仅在它的支配下，则会像欢喜一样显现，并且作为因和果的自性，是刹那生灭之法，并且不欺骗地成办所见所欲之义，这些能力事物的自性，应该了知就是所谓的世俗。因此，对于世俗的定义，从决定的角度显示了三种，从断除的角度成立了一种。就像这样，这些世俗在空性的同时显现，为了消除不是这样的情况，所以说未经观察独自欢喜。如果观察则无法找到，但在未经观察的面前，会无碍地显现，就像水中的月亮一样。对于这些不欺骗的显现，通过上面所说的成立真性空的道理来确定。刹那刹那。
English
It starts only from there. Since the objects of attachment to both positive and negative concepts can be refuted by reason and eliminated, it is called conventional because it relies on conceptualization. Meditating on the nature of reality as it is, is to be free from all the elaborations of positive and negative concepts. Like the sky, it is a samadhi with no appearance of objects. Even according to the school that considers samadhi to have appearances, there is no difference in terms of being free from elaboration. Secondly, explaining the nature of conventionality by dividing it, there are two: merely appearing as non-deceptive, and the basis of appearance being definitely emptiness. The first is further divided into two: how it appears, and how it appears through what cause. First, without examination, it is joyful alone, it is the nature of those abilities that are the law of arising and ceasing, and accomplish meaning, understand that it is conventional. It is said that the so-called conventional is merely a name like a rabbit's horn, etc., and the eternal Ishvara, etc.? Or, is it that it depends on interdependence, and is able to accomplish actions without deception, and is the meaning that even the herdsman is very clear about, and is established as conventional in the way of designation? If you think so, this conventional is not like a rabbit's horn, etc., a non-existent established only by sound, which cannot accomplish the meaning of what is seen and desired. But like this, the nature of interdependence, if examined, cannot withstand examination, but without examination, alone or only under its control, it will appear like joy, and as the nature of cause and effect, it is the law of momentary arising and ceasing, and it accomplishes the meaning of what is seen and desired without deception, the nature of these powerful things, it should be understood that it is called conventional. Therefore, for the definition of conventional, three are shown from the point of view of determination, and one is established from the point of view of elimination. Just like this, these conventionalities appear while being empty of truth, in order to eliminate the situation that it is not like this, it is said that without examination, it is joyful alone. If examined, it cannot be found, but in the face of non-examination, it will appear unhindered, like the moon in the water. For these non-deceptive appearances, it is determined by the reasons for establishing emptiness of true nature as mentioned above. Moment by moment.