Chinese
以及行和识，乃至佛法之间，凡是被称为遍计所执色，这就是遍计所执的受，遍计所执的想，遍计所执的行，遍计所执的识，乃至遍计所执的佛法之间。如来们出现也好，如来们不出现也好，法性与法的住性之界这些是安住的自性。以所遍计的色，那个遍计所执的色，恒常且恒常之时，稳固且稳固之时，无自性且无法我，以及如是性与真实之边，这就是法性的色。这是法性的受和想和行和识，乃至这些是法性的佛法之间。如是宣说之后，菩萨慈氏向薄伽梵如此禀告：薄伽梵，这三种色中，哪种色应观为无实物？哪种是实物？哪种既非实物也非非实物，而是以胜义谛来区分的？薄伽梵，这三种受，这三种想，这三种行，这三种识，乃至这三种佛法之间，哪种佛法应观为无实物？哪种应观为实物？哪种应观为既非实物也非非实物，而是以胜义谛来区分的？如是禀告之后，薄伽梵对菩萨慈氏说：慈氏，凡是遍计所执的色，那应观为无实物。凡是遍计所执的色，因为遍计所执的识是实物，所以观为实物并非是自在的。凡是法性的色，那既非无实物也非实物，应观为是以胜义谛来区分的。如是说。在“境况种姓断绝也”的章节中，《八千颂般若经》中说：舍利子，像那样的补特伽罗们是法。
English
and formations, and consciousness, up to the Dharma of the Buddhas, whatever is called the imputed form, this is the imputed feeling, the imputed perception, the imputed formation, the imputed consciousness, up to the imputed Dharma of the Buddhas. Whether the Tathagatas appear or whether the Tathagatas do not appear, these realms of the nature of Dharma and the abiding nature of Dharma are indeed abiding. By whatever is the imputed form, that imputed form is constant and in constant time, stable and in stable time, without self-nature and without self of phenomena, and whatever is suchness and the ultimate limit, this is the form of the nature of Dharma. This is the feeling of the nature of Dharma, and perception, and formation, and consciousness, up to these are the Dharma of the Buddhas of the nature of Dharma. Thus it was spoken, and the Bodhisattva Maitreya said to the Bhagavan: Bhagavan, among these three forms, which form should be viewed as without substance? Which is substance? Which is neither substance nor non-substance, but is distinguished by the ultimate truth? Bhagavan, these three feelings, these three perceptions, these three formations, these three consciousnesses, up to these three Dharmas of the Buddhas, which Dharma of the Buddhas should be viewed as without substance? Which should be viewed as substance? Which should be viewed as neither substance nor non-substance, but is distinguished by the ultimate truth? Thus he spoke, and the Bhagavan said to the Bodhisattva Maitreya: Maitreya, whatever is the imputed form, that should be viewed as without substance. Whatever is the imputed form, because the imputed consciousness is substance, therefore it is not free to view it as substance. Whatever is the form of the nature of Dharma, that is neither without substance nor substance, it should be viewed as distinguished by the ultimate truth. Thus he spoke. In the chapter "Even if the state of lineage is cut off," in the Eight Thousand Stanza Prajnaparamita, it says: Shariputra, such individuals are Dharma.
Chinese
应当知晓那是诋毁。 舍利子，那样的人就如同朽木一般。 舍利子，应当知晓那些人是黑色的自性。 如是说。 也有人认为，暂时三乘自身空。 意思是说，毗婆沙和经部二者都认为三乘是究竟的。龙树和无著的追随者之外的许多中观和唯识的大乘行者，不分暂时和究竟，认为只有一个乘。但自续派和应成派的论师们，没有不认为暂时有三乘的。圣八千颂的第二品百千品中说：哪些已真实入于决定者，他们没有发起无上正等觉心的分。为什么呢？因为他们已断绝了轮回的相续，所以他们会一次又一次地轮回，没有发起无上正等觉心的分。这样说了。《十万颂》、《二万五千颂》和《二万颂》中也说了，是关于“境决定”的经文。 因此，趋向寂灭的片面行者，在般若波罗蜜多中也很清楚。 慈氏请问品中也说了相似的。 意思是说，在那部经中说：世尊，是所有的声闻都趋向于一个方向，还是安住于完全的寂灭中呢？世尊回答说：慈氏，不是那样的。为什么呢？慈氏，这些世间人是各种界、多种界。在这各种界、多种界的世间人中，有众生的种姓和自性非常多。慈氏，也有众生的种姓和族类，从一开始就希求好的差别，并且获得好的差别。也有众生的种姓和族类，从一开始就希求坏的差别，并且获得坏的差别，并且以那坏的差别为满足。也有种姓和族类，从一开始就希求坏的差别，并且获得坏的差别，获得坏的差别后，不以那坏的差别为满足，然后后来进一步希求好的差别，并且获得好的差别。这样说了。 因此，最初
English
It should be known that it is defamation. Shariputra, such people are like rotten wood. Shariputra, those people should be known as having a black nature. Thus it was said. Some also believe that the three vehicles are temporarily self-empty. That is to say, the Vaibhashika and Sautrantika both consider the three vehicles to be ultimate. Many Mahayana practitioners of Madhyamaka and Chittamatra, who are not followers of Nagarjuna and Asanga, believe that there is only one vehicle, without distinguishing between temporary and ultimate. However, all the teachers of Svatantrika and Prasangika schools acknowledge the temporary existence of the three vehicles. In the second chapter, the Hundredfold Chapter, of the Holy Eight Thousand Verse Prajnaparamita Sutra, it says: Those who have truly entered into certainty do not have the fortune to generate the mind for unsurpassed, perfect, and complete enlightenment. Why is that? Because they have cut off the continuity of samsara, they will repeatedly transmigrate and do not have the fortune to generate the mind for unsurpassed, perfect, and complete enlightenment. This is said. It is also said in the Hundred Thousand Verse, Twenty-five Thousand Verse, and Twenty Thousand Verse Sutras, which are the sutras concerning "determining the object." Therefore, it is also clear in the Prajnaparamita Sutra that those who one-sidedly proceed to peace. It is also said similarly in the chapter of Maitreya's Questions. That is to say, in that very sutra, it says: "Lord, are all the Shravakas going in one direction, or are they abiding in complete nirvana?" The Lord replied: "Maitreya, it is not so. Why is that? Maitreya, these worldly beings are of various realms and manifold realms. Among these worldly beings of various realms and manifold realms, there are many kinds of beings and natures. Maitreya, there are also beings whose lineage and family desire good distinctions from the beginning and obtain good distinctions. There are also beings whose lineage and family desire bad distinctions from the beginning and obtain bad distinctions, and are satisfied with those bad distinctions. There are also lineages and families who desire bad distinctions from the beginning and obtain bad distinctions, and after obtaining bad distinctions, they are not satisfied with those bad distinctions, and then later desire good distinctions and obtain good distinctions." Thus it was said. Therefore, initially
English
It should be known that the brothers Asaṅga and their followers completely practice only Madhyamaka. The 'Indestructible' (ajig med) from Ga (ga las) and others are also mostly the same. In the context of "etc.," the commentary itself states: "The ultimate truth is that which the noble ones, having understood all phenomena as inverted, see as unborn. That is the ultimate truth for them, so it is the ultimate truth." And, in the context of "especially the collections of praises," the Dharmadhātustotra says: "If one does not fully know, one will wander in the three realms. To the dharmadhātu, which constantly abides in all sentient beings, I bow and prostrate. Whatever becomes the cause of samsara, that is purified through practice. That which is pure is nirvana. The dharmakāya is also that." And, "Just as a precious beryl, is always bright at all times, but if it dwells inside a stone, its light will not be clear. Likewise, the dharmadhātu, which is entangled by afflictions, is extremely immaculate, but its light is not clear in samsara; in nirvana, its light will become clear." And, the dharmadhātu is not annihilation, but wisdom, and the teaching of emptiness does not negate the dharmadhātu. Emptiness is the sutra taught by the Victorious Ones; all of these can dispel afflictions and do not harm the dharmadhātu. Just as there is water in the middle of the earth, existing without impurity, likewise, wisdom is within afflictions, existing without impurity. And, showing that the Buddha truly exists, just as pretas see the ocean as dried up, likewise, obscured by ignorance, they see the Buddhas as non-existent. What can the Bhagavan do for the inferior, those with little merit?" And so on. In the Paramārthastotra, it also says: "Not abiding in all phenomena, having become the reality of the dharmadhātu, having attained the supremely profound state, I bow to you, the profound one." Thus, it is said that one does not abide in phenomena but abides in the dharmadhātu. In the Nirupamastotra, it also says: "Your dharmakāya, which is constant, stable, and peaceful, is the nature of dharma." Thus, the dharmakāya is said to be constant, stable, and permanent. In the Lokātītastotra, it also says:
Chinese
为了舍弃一切遍计，如果宣说空性甘露，谁若执着于此，您就深深地呵责他。色法他性空性，如幻一般由缘起，怙主您的一切法，都使人习惯于无实。您未曾稍微生起，也未曾有丝毫遮止，先前的如是，后来的也如是，如是性已领悟于心。如是宣说了执着于仅仅是空性的过患，以及遍计、他性、缘起无实，法性远离增减，自性不变。从密集金刚五次第的无上次第的密意中也说：“三种空性是极清净，此处宣说为光明，彼即称为一切空。”以及“一切空性是大罪，清净明澈是大智慧，依靠上师的恩德，彼从此能明见。”如是宣说了空性为智慧，从第四次第中也说：“内在的离垢安乐，刹那间就能获得佛陀菩提。”如是宣说了胜义谛为大乐，从双运次第中也说：“所取与能取，二种心识皆非有，何处有无分别智，彼即宣说为双运。”如是宣说了具有二取相的心识为无实，无二取的智慧为有实。解脱菩提心论中也说：“遍计与他性，以及圆成实性，空性自性唯一的，体性于心而观察。”如是宣说了空性为心之胜义谛圆成实性。然而产生错谬的基础是真实的，因为稍微不明显，并且以简略的方式显示了他空。因此，旃扎·果弥和月称的争论持续了七年，智者特意说出这段话，很久以来，玛嘎达城的儿童们也唱着这首歌：“唉呀，圣龙树论，对某些人是药，对某些人是毒。弥旁圣无著论，对一切众生是甘露。”如是宣扬。在如来藏的预言中，楞伽经中说：“自证自知乘，是分
English
In order to abandon all conceptualizations, if you teach the nectar of emptiness, whoever clings to it, you deeply criticize them. Form, other-powered emptiness, arises from conditions like an illusion, all the Dharma of the Protector, makes one accustomed to non-reality. You have not slightly created, nor have you ever prevented anything, the former is as it is, the latter is also as it is, suchness has been understood in your heart. Thus, the fault of clinging to mere emptiness, as well as the emptiness of dependent arising, other-powered, and the nature of Dharma being free from increase and decrease, and the unchanging nature of self-nature, were taught. From the meaning of the unsurpassed stage of the Guhyasamaja Five Stages, it is also said: "The three emptinesses are completely pure, here it is taught as luminosity, it is called all emptiness." And "All emptiness is a great fault, clear and bright is great wisdom, by the grace of the Lama himself, he will see it clearly from then on." Thus, emptiness is taught as wisdom, and from the fourth stage it is also said: "Inner bliss, free from defilement, will be obtained in an instant by the Buddhas and Bodhisattvas." Thus, the ultimate truth is taught as great bliss, and from the stage of union it is also said: "The grasped and the grasper, the two kinds of minds are not there, where there is non-dual wisdom, it is said to be union." Thus, the consciousness with dualistic appearances is taught as unreal, and the wisdom without duality is taught as real. In the Commentary on the Awakening Mind, it is also said: "The completely conceptualized and the other-powered, and the perfectly established nature, the nature of emptiness is the only one, the essence is contemplated in the mind." Thus, emptiness is taught as the ultimate truth of the mind, the perfectly established nature. However, the basis for error is real, because it is slightly unclear, and because it shows other-emptiness in a concise way. Therefore, the debate between Chandra Gomi and Chandrakirti lasted for seven years, and the wise men specially said this, and for a long time, even the children of Magadha city sang this song: "Alas, the teachings of the noble Nagarjuna, are medicine for some and poison for others. The teachings of the invincible Asanga, are nectar for all beings." Thus, it is proclaimed. In the prophecy of the Tathagatagarbha, the Lankavatara Sutra says: "The vehicle of self-awareness, is a