English
English version Emptiness refers to the Parinispanna (perfected nature). What is revealed by the two emptinesses is self-nature, hence it is non-self. There are three types of non-self: 1. Non-characteristic non-self, which refers to the Parikalpita (imagined nature). This characteristic is fundamentally non-existent, hence it is called non-characteristic. This non-characteristic is referred to as non-self. 2. Different-characteristic non-self, which refers to the Paratantra (dependent nature). Although this characteristic exists, it is not as illusory as the Parikalpita, hence it is called different-characteristic. This different-characteristic is referred to as non-self. 3. Self-characteristic non-self, which refers to the Parinispanna. What is revealed by non-self is self-characteristic. This self-characteristic is referred to as non-self. The four characteristics of impermanence, suffering, emptiness, and non-self, as described, are each divided into three types based on the fundamental reality, respectively. Each of the four has three types, which should be understood as described earlier. The reality of cause and effect refers to the Four Noble Truths (Four Noble Truths). How is this based on the fundamental reality? The verse says: 'Suffering's three aspects have been explained; accumulation also has three types, namely, habitual tendencies, arising, and characteristics not yet detached. Self-nature, the two are unborn; defilement and quiescence, the two are the three cessations. Thorough knowledge and complete severance, realization attains the three truths of the path.' The treatise says: The Truth of Suffering (Dukkha Satya) has three types, referring to the four characteristics of impermanence, etc., each having three aspects, as explained earlier. The Truth of Accumulation (Samudaya Satya) has three types: 1. Accumulation of habitual tendencies, which refers to the habitual tendencies of clinging to the imagined self-nature. 2. Accumulation of arising, which refers to karma and afflictions. 3. Accumulation of non-detached characteristics, which refers to the Tathata (suchness) that has not been freed from obstacles. The Truth of Cessation (Nirodha Satya) has three types: 1. Cessation of self-nature, which refers to the non-arising of self-nature. 2. Cessation of the two graspers, which refers to the non-arising of the grasped and the grasper. 3. Cessation of essential nature, which refers to the two of defilement and quiescence, namely, selective cessation and suchness. The Truth of the Path (Magga Satya) has three types: thorough knowledge of the path, complete severance of the path, and realization of the path. It should be known that among these, only thorough knowledge exists for the imagined nature, thorough knowledge and complete severance exist for the dependent nature, and thorough knowledge and realization exist for the perfected nature. Therefore, the Truth of the Path is established based on these three. The coarse and subtle realities refer to the conventional truth (Samvriti Satya) and the ultimate truth (Paramartha Satya). How is this based on the fundamental reality? The verse says: 'It should be known that conventional truth has three types of distinctions, namely, provisional, functional, and manifest, which respectively rely on the three fundamental natures. Ultimate truth also has three types, namely, meaning, attainment, and right practice, which rely on the fundamental one without change, the non-inverted two, and the perfected reality.' --------------------------------------------------------------------------------
Chinese
论曰。世俗谛有三种。一假世俗。二行世俗。三显了世俗。此三世俗如其次第。依三根本真实建立。胜义谛亦三种。一义胜义。谓真如胜智之境名胜义故。二得胜义。谓涅槃。此是胜果亦义利故。三正行胜义。谓圣道。以胜法为义故。此三胜义应知但依三根本中圆成实立此圆成实总有二种。无为有为。有差别故。无为总摄真如涅槃。无变异故名圆成实。有为总摄一切圣道。于境无倒故亦名圆成实。极成真实略有二种。一者世间极成真实。二者道理极成真实。云何此二依彼根本真实立耶。颂曰。 世极成依一 理极成依三 论曰。若事世间共所安立。串习随入觉慧所取。一切世间同执此事。是地非火色非声等。是名世间极成真实。此于根本三真实中。但依遍计所执而立。若有理义聪睿贤善能寻思者。依止三量证成道理施设建立。是名道理极成真实。此依根本三真实立。净所行真实亦略有二种。一烦恼障净智所行真实。二所知障净智所行真实。云何此二依彼根本真实而立。颂曰。 净所行有二 依一圆成实 论曰。烦恼所知二障净智所行真实。唯依根本三真实中圆成实立。余二非此净智境故。云何应知相名分别真如正智摄在根本三真实耶。颂曰。 名遍计所执 相分别依他 真如 现代汉语译本： 论中说，世俗谛有三种：一是假世俗，二是行世俗，三是显了世俗。这三种世俗谛依次依靠三种根本真实而建立。 胜义谛也有三种：一是义胜义，指真如（tathata，事物的真实本性）和胜智（supreme wisdom）的境界，因为被称为胜义；二是得胜义，指涅槃（nirvana，解脱）；这是殊胜的果报，也具有意义和利益；三是正行胜义，指圣道（noble path），因为它以殊胜的法为意义。应当知道，这三种胜义谛仅仅依靠三种根本真实中的圆成实（parinispanna，完全成就的真实）而建立。这圆成实总共有两种：无为（unconditioned）和有为（conditioned），因为它们有差别。无为总括了真如和涅槃，因为它们没有变异，所以称为圆成实。有为总括了一切圣道，因为它对于境界没有颠倒，所以也称为圆成实。 极成真实略有两种：一是世间极成真实，二是道理极成真实。这两种极成真实是如何依靠那些根本真实而建立的呢？颂文说： ‘世极成依一，理极成依三’ 论中说，如果某件事是世间共同安立的，通过串习（habituation）随顺进入觉慧（wisdom）所取，一切世间都共同执着这件事，例如‘这是地不是火’，‘这是色不是声’等等，这称为世间极成真实。这在根本三种真实中，仅仅依靠遍计所执（parikalpita，完全概念化的）而建立。如果有具有理性和智慧、聪睿贤善、能够寻思的人，依靠三种量（pramana，认识的工具，如现量、比量、圣教量）证成道理，施设建立，这称为道理极成真实。这依靠根本三种真实而建立。 净所行真实也略有两种：一是烦恼障（klesavarana，烦恼的障碍）净智所行真实，二是所知障（jneyavarana，对所知事物的障碍）净智所行真实。这两种净智所行真实是如何依靠那些根本真实而建立的呢？颂文说： ‘净所行有二，依一圆成实’ 论中说，烦恼障和所知障的净智所行真实，仅仅依靠根本三种真实中的圆成实而建立，因为其余两种不是这种净智的境界。应当如何知道相（laksana，特征）、名（nama，名称）、分别（vikalpa，区分）和真如、正智（right knowledge）被摄在根本三种真实中呢？颂文说： ‘名遍计所执，相分别依他，真如……’
English
English version: The treatise states that there are three types of conventional truth (samvrti-satya): the imputed conventional truth, the operational conventional truth, and the manifest conventional truth. These three conventional truths are established based on the three fundamental realities in their respective order. There are also three types of ultimate truth (paramartha-satya): the ultimate truth of meaning, referring to the realm of Suchness (tathata, the true nature of things) and supreme wisdom (jnana), as it is called ultimate truth; the ultimate truth of attainment, referring to Nirvana (liberation); this is the supreme result and also has meaning and benefit; and the ultimate truth of correct practice, referring to the Noble Path (arya-marga), because it takes the supreme Dharma as its meaning. It should be known that these three ultimate truths are established solely based on the perfected reality (parinispanna-satya) among the three fundamental realities. This perfected reality is of two types in total: unconditioned (asamskrta) and conditioned (samskrta), because they have differences. The unconditioned encompasses Suchness and Nirvana, because they do not change, hence they are called perfected reality. The conditioned encompasses all the Noble Paths, because it has no inversion regarding objects, so it is also called perfected reality. Established reality is briefly of two types: worldly established reality and reasoned established reality. How are these two established realities established based on those fundamental realities? The verse says: 'Worldly established depends on one, reasoned established depends on three.' The treatise states that if something is commonly established by the world, taken by wisdom that follows habituation, and all the world commonly adheres to this thing, such as 'this is earth, not fire,' 'this is form, not sound,' etc., this is called worldly established reality. Among the three fundamental realities, this is established solely based on the completely conceptualized (parikalpita). If there are those who possess reason and wisdom, are intelligent and virtuous, and are able to contemplate, relying on the three means of valid cognition (pramana, such as direct perception, inference, and scriptural authority) to prove the truth, and establish it, this is called reasoned established reality. This is established based on the three fundamental realities. Reality of purified activity is also briefly of two types: reality of purified wisdom acting on the obscuration of afflictions (klesavarana), and reality of purified wisdom acting on the obscuration of knowledge (jneyavarana). How are these two realities of purified wisdom acting established based on those fundamental realities? The verse says: 'Purified activity has two, depending on one perfected reality.' The treatise states that the reality of purified wisdom acting on the obscuration of afflictions and the obscuration of knowledge depends solely on the perfected reality among the three fundamental realities, because the other two are not the realm of this purified wisdom. How should it be known that characteristics (laksana), names (nama), distinctions (vikalpa), Suchness, and right knowledge (samyag-jnana) are included in the three fundamental realities? The verse says: 'Names are completely conceptualized, characteristics and distinctions depend on others, Suchness...' -------------------------------------------------------------------------------- 及正智 圆成实所摄
Chinese
论曰。相等五事随其所应。摄在根本三种真实。谓名摄在遍计所执相。及分别摄在依他。圆成实摄真如正智。差别真实略有七种。一流转真实。二实相真实。三唯识真实。四安立真实。五邪行真实。六清净真实。七正行真实。云何应知此七真实依三根本真实立耶。颂曰。 流转与安立 邪行依初二 实相唯识净 正行依后一 论曰。流转等七随其所应。摄在根本三种真实。谓彼流转安立邪行。依根本中遍计所执及依他起。实相唯识清净正行。依根本中圆成实立。善巧真实谓为对治。十我见故。说有十种云何于蕴等起。十我见耶。颂曰。 于蕴等我见 执一因受者 作者自在转 增上义及常 杂染清净依 观缚解者性 论曰。于蕴等十法起十种我见。一执。一性。二执因性。三执受者性。四执作者性。五执自在转性。六执增上义性。七执常性。八执染净所依性。九执观行者性。十执缚解者性。为除此见修十善巧。云何十种善巧真实依三根本真实建立。以蕴等十无不摄在三种根本自性中故。如何摄在三自性中。颂曰。 此所执分别 法性义在彼 论曰。此蕴等十各有三义。且色蕴中有三义者。一所执义色。谓色之遍计所执性。二分别义色 现代汉语译本 及正智（正确的智慧），圆成实（究竟真实）所摄。 论曰：相等五事，随其所应，摄在根本三种真实。谓名摄在遍计所执相（虚妄分别的相），及分别摄在依他起（因缘和合而生）。圆成实（究竟真实）摄真如正智（真实如是的智慧）。差别真实略有七种：一流转真实，二实相真实，三唯识真实，四安立真实，五邪行真实，六清净真实，七正行真实。云何应知此七真实依三根本真实立耶？颂曰： 流转与安立，邪行依初二；实相唯识净，正行依后一。 论曰：流转等七，随其所应，摄在根本三种真实。谓彼流转、安立、邪行，依根本中遍计所执（虚妄分别）及依他起（因缘和合而生）。实相、唯识、清净、正行，依根本中圆成实（究竟真实）立。善巧真实谓为对治十我见（十种对自我的错误见解）故，说有十种。云何于蕴（五蕴，即色、受、想、行、识）等起十我见耶？颂曰： 于蕴等我见，执一因受者，作者自在转，增上义及常，杂染清净依，观缚解者性。 论曰：于蕴等十法起十种我见。一执一性，二执因性，三执受者性，四执作者性，五执自在转性，六执增上义性，七执常性，八执染净所依性，九执观行者性，十执缚解者性。为除此见修十善巧。云何十种善巧真实依三根本真实建立？以蕴等十无不摄在三种根本自性中故。如何摄在三自性中？颂曰： 此所执分别，法性义在彼。 论曰：此蕴等十，各有三义。且色蕴中有三义者：一所执义色，谓色之遍计所执性（虚妄分别的自性）；二分别义色