English
Because the way of annihilation depends on the continuum of sentient beings, the temporary changes of sentient beings do not lead to the temporary changes of Dharmata. If someone thinks that it is unreasonable for the wisdom of the Buddha to exist in the continuum of sentient beings, then this contradicts the direct statement that "the wisdom of the Buddha enters into the assembly of sentient beings." If someone thinks that it is unreasonable for the qualities of the Buddha to exist in the continuum of sentient beings, for example, if the power of knowing what is and is not exists in the continuum of sentient beings, then all that is and is not would become the knowledge of sentient beings, this statement is also incorrect. Because we do not think that every continuum of sentient beings is a Buddha. If the Buddha and his qualities existing in the continuum of sentient beings would lead to this inference, then the Buddha sitting on the throne, does it mean that the throne also knows all that is knowable? Therefore, how can the continuum of sentient beings, the aggregate of eight consciousnesses, be the Buddha? Moreover, the Buddha abiding therein does not abide in the manner of conventional truth dependence, but abides in the manner of ultimate truth Dharmata. Here, let me briefly mention some relevant terms. The three turnings of the Dharma wheel are: the first turning of the Dharma wheel - the Four Noble Truths; the middle turning of the Dharma wheel - the signless Dharma wheel; the last turning of the Dharma wheel - the well-differentiated Dharma wheel. The first turning of the Dharma wheel is spoken for the Shravakas, belonging to the Hinayana Tripitaka; the middle turning of the Dharma wheel is similar to the root texts of the Mahayana, but its meaning is hidden; the last turning of the Dharma wheel is similar to the explanation of the former, in which the ultimate meaning is clearly explained. Among the three, the completely imputed, the other-dependent, and the perfectly established, the completely imputed is divided into the apprehended completely imputed and the apperceiving completely imputed; the other-dependent is divided into the impure other-dependent and the pure other-dependent; the perfectly established is divided into the unchanging perfectly established and the non-inverted perfectly established. The entity of the completely imputed is the apprehended, and the entity of the perfectly established is the unchanging. The non-inverted, which has the same nature as the unchanging, is classified into the pure other-dependent, and the apperceiving completely imputed has the same nature as the other-dependent. When analyzed with reason, the entity of the other-dependent is included in the completely imputed, and its state of Dharmata is the perfectly established, therefore the completely imputed and the perfectly established.
Chinese
一切法都包含在这二者之中。轮回涅槃的一切法，有三种特性的区分：世俗名言与相连，和胜义智慧的两方面，安立之后。色声香味等是世俗名言的一方，因此无实有；法性的色声等是智慧的一方，因此真实成立；世俗的一方是各异的，胜义的诸法是无有矛盾聚合的过失的。这段话也是一些有求知欲的人劝请后，多罗那他说的，在却隆绛孜的寂静处。吉祥！校对完毕。
English
All phenomena are contained within these two. All phenomena of samsara and nirvana have a distinction of three characteristics: being connected with conventional consciousness, and the two aspects of ultimate wisdom, having been established. Forms, sounds, smells, tastes, etc., are on the side of conventional consciousness, therefore they are without inherent existence; forms, sounds, etc., of the nature of reality are on the side of wisdom, therefore they are truly established; the conventional side is distinct, and the ultimate dharmas are without the fault of contradictory aggregation. This was also spoken by Tāranātha at the secluded place of Cholung Jangtse, after being urged by some seekers. Auspicious! Proofread.
Chinese
仅仅是心识显现的虚假，这被称为究竟的伟大的中观。因此，主张自空者认为：第一法轮，四谛法轮是不了义；中间法轮，无相法轮是究竟了义；最后法轮，善加分别的法轮是暂时的了义，即不了义。而主张他空者则认为：第一法轮是不了义；中间法轮是暂时的了义；最后法轮是宣说究竟了义。其中，第一法轮是声闻乘共同的藏，因此宣说了世俗的诸法是存在的。中间的般若经中，从色法到一切种智之间的所有法，都说成是没有自性的，连微尘许的法也不存在。最后法轮中，圣者的智慧所见的胜义谛，法界与智慧无别，本体从原始以来就没有改变，因此，常恒坚固的这个是真实存在的。而无实之物，以及色等境，眼等根，心和心所，即八识聚，五十一心所等，总摄于能取所取的一切，都说是那个胜义的变现，如镜中影像般，从原始以来就没有产生，因此是不真实的。因此，《解深密经》中说：进入声闻乘者，宣说第一法轮；进入大乘者，宣说中间法轮；进入各种乘者，宣说最后法轮。并且说，第一法轮和中间法轮是无上的，有阶段性的，是争论不了义的根据；而最后法轮是无上的，没有阶段性的，不是争论了义的根据。此外，中间法轮中宣说一切法无自性，是考虑到对遍计所执、依他起、圆成实这三种法施加三种无自性而这样说的，并不是考虑到胜义中存在的法完全不存在。颂云：‘取之识甚深且微细，一切种子如河流般流，若执著为我则不应理，此我未曾向孩童说。’这样，在第一法轮中宣说一切存在之后，紧接着胜义谛
English
Merely the false appearance of consciousness alone is said to be the ultimate great Madhyamaka. Therefore, those who assert self-emptiness consider the first turning of the wheel of Dharma, the wheel of the four truths, to be provisional; the middle turning, the wheel of the absence of characteristics, to be ultimately definitive; and the final turning, the wheel of perfect differentiation, to be temporarily definitive, i.e., provisional. Those who assert other-emptiness, however, consider the first turning to be provisional; the middle turning to be temporarily definitive; and the final turning to reveal the ultimate definitive meaning. Moreover, since the first turning of the wheel is the common vehicle of the Hearers, it is said that all conventional phenomena exist. In the middle turning, in the Prajñāpāramitā sutras, all phenomena from form up to omniscience are said to be without inherent existence, and that not even a particle of existent phenomena exists. In the final turning, the ultimate truth seen by the wisdom of the noble ones, the indivisibility of the realm of reality and wisdom, is truly existent because its essence is unchanging from the beginning. This which is permanent, stable, and lasting is truly existent. And non-things, as well as objects such as forms, faculties such as eyes, mind and mental factors, i.e., the eight aggregates of consciousness, the fifty-one mental factors, and so forth, all that is included in the grasped and the grasper, are said to be merely transformations of that ultimate truth, like reflections in a mirror, unborn from the beginning, and therefore unreal. Therefore, in the Saṃdhinirmocana Sutra, it is said that the first turning of the wheel is taught to those who enter the Hearer's Vehicle, the middle turning to those who enter the Great Vehicle, and the final turning to those who enter various vehicles. And it is said that the first and middle turnings are supreme, have stages, and are the basis for disputing provisional meanings; while the final turning is unsurpassed, has no stages, and is not the basis for disputing definitive meanings. Furthermore, the statement in the middle turning of the wheel that all phenomena are without inherent existence is said to be based on applying the three types of absence of inherent existence to the three: the imputed, the dependent, and the perfectly established. It is not based on the idea that phenomena that exist ultimately do not exist at all. The sutra says: 'The consciousness that takes is deep and subtle, all seeds flow like a river, it is not proper to grasp it as self, this I have not taught to children.' Thus, immediately after saying that everything exists in the first turning of the wheel, the ultimate truth
Chinese
如果说有这种成立，那么众生从最初就有执著于我的习气，并且与后续的因缘相关联，因此有成为对人我进行分别的处所。所以，中间法轮没有说有这种无漏的法界，而是详细地阐述了宣说一切法如同未成立的道理。其中，自空宗认为，一般来说，最后法轮的经典，特别是这部经典本身也是不了义的。之所以如此，是因为中间法轮似乎只是为调伏大乘种姓的所化众生而宣说的，所以是了义的；而最后法轮是为了调伏进入各种乘、具有多种不同想法的众多所化众生而宣说的，所以也是不了义的。从理证上来说也是合理的，例如，如果用离一多因的理证能够确定瓶子等事物是无自性的，那么同样的理证也能确定无二的智慧也是无自性的。因为在真实的“一”和“多”未成立等方面，所有的分析都是相同地进行的，所以可以确定是无自性的。此外，如果唯识宗的观点是中观，那么就会出现没有唯识宗的经典和论典等过失。而他空宗则认为，这三个法轮的次第也并非是时间上的先后。因为在最后法轮的经典《华严经》中，有一部分内容是在未转四谛法轮之前，于菩提伽耶刚成佛时，在天王自在的地方宣说的。另外，像《涅槃经》这样的经典，也是在临近涅槃时宣说的。同样，像《无常经》等一些第一法轮的经典，也是在临近涅槃时宣说的。因此，这三个法轮是所诠释的意义的顺序，或者是调伏所化众生的根基的次第，因为是这样的最后次第，所以最后法轮成立为了义。因为所诠释的意义的究竟不可能是不了义，而且在引导所化众生进入了义之后，再次引导他们进入不了义是不合理的。中间法轮说进入大乘，也是因为对于大乘的众多次第，是为那些没有训练心智、根器不是非常成熟的人宣说的，所以不是究竟的了。
English
If it is said that there is such an establishment, then sentient beings have from the very beginning the habit of clinging to self, and because of the connection with subsequent causes, there is a place where they become aware of the self of the person. Therefore, the intermediate wheel did not say that there is this uncontaminated realm, but rather explained in detail the principle of proclaiming all dharmas as if they were not established. Among them, the Rangtongpas believe that, in general, the sutras of the final wheel, and especially this sutra itself, are also provisional. The reason for this is that the intermediate wheel seems to have been spoken only to tame those who are of the Mahayana lineage, so it is definitive; and the final wheel is taught to tame many different kinds of beings who have entered various vehicles and have many different thoughts, so it is also established as provisional. It is also reasonable from the point of view of reasoning, for example, if the reasoning of being separate from one and many can establish that things like vases are without inherent existence, then the same reasoning can also establish that non-dual wisdom is without inherent existence. Because all the analyses are applied in the same way in terms of the non-establishment of the true "one" and "many", it can be determined that it is without inherent existence. Furthermore, if the view of the mind-only school is Madhyamaka, then there will be faults such as the absence of sutras and treatises of the mind-only school. The Shentongpas, on the other hand, believe that these three wheels are not in chronological order. Because in the final wheel sutra, the Avatamsaka Sutra, a large part of a chapter was spoken at Bodh Gaya immediately after attaining Buddhahood, before turning the wheel of dharma of the four truths, in the place of the king of the gods. Also, sutras such as the Nirvana Sutra were spoken near the time of Nirvana. Similarly, some of the first wheel sutras, such as the Impermanence Sutra, were also spoken near the time of Nirvana. Therefore, these three wheels are the order of the meaning to be expressed, or the order of training the minds of those to be tamed, and because it is such a final order, the final wheel is established as definitive. Because the ultimate meaning to be expressed cannot be provisional, and it is unreasonable to lead those to be tamed into the provisional again after they have been led into the definitive. The intermediate wheel says to enter the Mahayana, also because for the many stages of the Mahayana, it is spoken to those who have not trained their minds and whose faculties are not very mature, so it is not the ultimate definitive.