Chinese
名基之法等，自性法与无实有三别。 其第一者亦有蕴三，受为乐苦舍受三者摄。 想为颠倒及清净者，清净之想是名也。 想为我，湿为水之想，想为无常等是也。 不净等之倒想亦，以需之故而成正。 是故须解如是之差别，亦有散乱等持微细之别。 身语意别而有作意，一一亦为善与非善无记。 烦恼说为无记等亦，以覆蔽故摄于非善品。 贪嗔痴为三毒中，一切烦恼之类皆摄入。 出离心与悲心如理作意，信与精进平等安立为善。 由正想故为善，由颠倒生非善作意。 由清净者生非记作意，然此多由友所转。 于境与时及物所观察，自性遍计有三类。 自性法之生灭住与老，病与变异大小边中与， 高低(《ཛཾ》作劣)因果三时差别与，去来失得自性所表与， 名基名词文字等与，粗细与时之安立差别与， 所依与能依根本支分与，支分与有支及词义与， 关联之诸多差别想者，或为一我及从彼生， 或为财与主或自性变异与，因与<陶师瓶>有因一同行与， 主眷劣与胜妙明不明，利他与利己害他与害己与， 所表自性名基之关联与，所说能说境与有境与， 譬喻与理证法义关联与，作者业与作之关联等， 美与不美中等与，高低中等之类与， 受者与知者见者与，作者有情补特伽罗士夫与， 天与地狱
English
The laws of the basis of names, etc., are threefold by distinguishing between the laws of characteristics and non-existence. The first of these also has three aggregates, feeling is included in the three: pleasure, pain, and equanimity. Perception is reversed and pure, the pure perception is called that. Perception as self, moisture as water perception. Perception as impermanence, etc. Even the reversed perception of ugliness, etc., becomes correct due to necessity. Therefore, it is necessary to understand such differences. There are also distinctions between distraction, meditative equipoise, and subtlety. Volition is distinguished by body, speech, and mind. Each is virtuous, non-virtuous, and unspecified. All those described as afflictions and unspecified are also included in the category of non-virtue because they are obscured. Desire, hatred, and ignorance are the three poisons. All types of afflictions are included in them. Renunciation, compassion, proper knowledge, faith, diligence, and equanimity are virtuous. Virtue arises from correct perception, and non-virtuous volition arises from reversal. Non-specified volition arises from purity. However, this is mostly transformed by friends. The characteristics are completely imputed in three ways, based on the object, time, and entity. The characteristics of the Dharma are birth, cessation, abiding, and aging, sickness and change, large and small, edge and center, high and low (《ཛཾ》 inferior), the distinction between cause and effect and the three times, going and coming, loss and gain, characteristics and symbols, name base, name, words, letters, etc., roughness and the difference in the arrangement of time, the support and the supported, the root and the branch, the branch and the branched, the meaning of words, and many differences in relationships are desired, either as one self or arising from it, or as wealth and owner, or the change of nature, or the cause and the <potter's pot> the cause and effect go together, the main and subordinate, inferior and superior, clear and unclear, benefit and benefactor, harm and harmer, the relationship between symbol, characteristic, and name base, the expressed and the expresser, the object and the object possessor, the relationship between example and reason, Dharma and meaning, the relationship between agent, action, and doing, etc., beautiful and not beautiful, intermediate, etc., high, low, intermediate, etc., categories, experiencer, knower, seer, agent, sentient being, person, man, god and hell.
Chinese
众生的排列，以及手脚眼等身体的排列，山和森林、房屋器皿的排列，光明黑暗等受用排列，这些粗略地观察是可以分析的，因为反体各不相同，所以各自安立。同样，年月昼夜和劫等，前后连接是色的连接，色之虚空，意前的色声等，饥渴饮食和受用行动也是，有暂时的各种各样的差别，数字和方时，违背和遮破和成立，这些全部在各自的反体上，是否是事物只是用分别念衡量而已。方时等，安立所依不决定，瓶子的产生等，依赖于一个所依，因果等，依赖于多个所依，从能诠之基来分有三种。虚空阻碍二者和无生，以及坏灭等事物变成其他，瓶子的总相（共相）等依赖于事物，不存在瓶子等总相（共相）等非事物三种，一切都是用分别念衡量而已，因此是事物本身或者事物的，关系或者不相顺之方用分别念安立，只是归于事物变成其他而已。这样二十一种是基之法，孩子们是享用不存在之法，是为了领悟所知之相而宣说的，道路中也没有不包括其他的法，因为需要而分开类别，世间道是共同之法，不共同的是声闻缘觉小乘，大乘是前往佛陀果位之处。所说的非事物无为法，是名言者说是衡量者，因为不存在以及在心前依赖于事物，所以无为不是事物，无为是事物法性胜义谛，说要获得无为，对于不存在的能获得什么呢？即使获得错乱前的衡量部分又有什么用呢？有为二十四，无为唯一，存在的量稍微归纳为二十五，涅槃等究竟的，殊胜法按照圆满具足的宗派简略地归纳了。各自的差别多种相，因为在一切论典中都出名，所以这里没有。
English
The arrangement of beings, and the arrangement of the body such as hands, feet, eyes, etc., the arrangement of mountains, forests, houses, and vessels, the arrangement of enjoyments such as light and darkness, etc. These can be analyzed by rough examination, but because the opposites are different, they are established separately. Similarly, years, months, days and kalpas, etc., the connection between before and after is the connection of form, the space of form, the form and sound in front of the mind, etc., hunger, thirst, food and enjoyment, and movement are also, there are various temporary differences, numbers and directions, times, contradictions and negations and establishments, all of these are on their respective opposites, whether they are things or not is just measured by discrimination. Directions, times, etc., the basis of imputation is uncertain, the arising of a pot, etc., depends on one basis, cause and effect, etc., depends on multiple bases, divided from the basis of expression, there are three types. Space obstructing the two and the unborn, and the destruction and other things becoming other, the generality (universal) of the pot, etc., depends on things, the non-existence of a pot, etc., the generality (universal) etc., are three non-things, all are measured by discrimination, therefore it is the thing itself or the thing's, relationship or the non-concordant side is established by discrimination, it is only attributed to the thing becoming other. Thus, twenty-one are the dharmas of the basis, children enjoy the dharma of non-existence, it is said to realize the characteristics of the knowable, there is no other dharma that is not included in the path, because of need, categories are separated, the worldly path is a common dharma, the uncommon are the Hearers, Solitary Realizers, Lesser Vehicle, the Great Vehicle is the place to go to the state of Buddhahood. The non-things unconditioned dharmas that are said, are the nominalists say are the measurers, because they do not exist and depend on things in the mind, so the unconditioned is not a thing, the unconditioned is the thing's dharma nature, the ultimate truth, it is said to obtain the unconditioned, what can be obtained for the non-existent? Even if you get the measured part before the confusion, what's the use? Conditioned is twenty-four, unconditioned is unique, the amount of existence is slightly summarized as twenty-five, Nirvana and other ultimate, supreme dharmas are briefly summarized according to the complete and perfect school. The respective differences and various characteristics, because they are famous in all the scriptures, so they are not here.
English
Arranged. The Dharma of the fruit is the conventional other-appearance, and the newly attained part is included in the path. The Sugata-garbha is the actual fruit, and the basis is also actual, not Dharma, but Dharmata. However, from the distinction of basis, path, and fruit, it is not cut off into types, but is all-pervasive. Appearances are forms, mind, and what arises from mind, non-associated formations, and likewise, the unconditioned. The five bases are mostly considered to be the place of knowable objects. Forms are merely appearances, without actual meaning. The latter four negations are also just speculations. These are known to all, but are common. The ultimate unconditioned is not included therein. Most proponents of self and other do not understand this. Non-Buddhists consider objects to be permanent, while our own school uses the term "non-existent permanence." The Victorious One has always taught the Four Noble Truths. Birth is the main suffering truth, and craving is considered the main origin truth. The main path truth is right view, and cessation should be understood as suchness. Impure vessel and essence are the suffering truth. The more aggregates are appropriated, the more suffering there is, divided into three and eight. The dependent vessel, the vessel of use, and the object to be used are the three qualities of the vessel. The three realms are divided by the distinction of the three abodes. The formless realm can also be considered a lesser term. All contaminated actions, the three realms, and all afflictions are the origin itself, and suffering is also that. The actual path is the noble path, and also the accumulation and application. The wings of enlightenment, the perfections, etc., are considered the basis of names. The appearance of the path is also included in the path truth, and it is said to be only the difference of abandoning cessation. These are common, gross considerations. The obscurations of knowledge, ignorance, habitual tendencies, and the dominion of afflictions and contaminated actions are the subtle origin, included in the purified path. The dominion of mind and body, birth and inconceivability, death, transmigration, and the pure realms are the purified path, said to be subtle suffering. The aspect of the Dharmata path is the ultimate path. Primordial Dharmadhatu wisdom is the cessation truth, the secret talk of the uncommon Great Vehicle. The pure land of the Dharmakaya, the body and activities, and the mandala of the retinue, the qualities of self-abiding, the activities, desirable qualities, the characteristics of offerings, etc., all aspects are the primordial cessation.
Chinese
如是。证悟真谛灭谛时，彼人被称为已得果。自之自性超离因道果。真谛道与真谛苦，以及真谛集称为灭谛。彼非苦集道之谛。真谛灭即是灭，非他。本初离、尽灭为灭或灭基。 圣母胜者，胜者弥勒怙主所说： 非真不思，非真非不思。非思非不思，所知皆言是。 此乃从总相上确定一切所知境之理，即第二品。 从真实之边开始，圣者以偈颂说道： 恒常离二，迷乱之所依，为何，又是如何，于一切时。 不能言说，无戏论之自性，唯彼是。 所知当舍，自性无垢，所欲当净者。 彼如虚空、金、水般，欲从烦恼中清净。 诸有情中，除彼之外，亦无少许有。 一切诸有情，亦皆于彼，全然愚昧之智。 舍弃一切有，而于无上显现贪执者。 世间愚昧之相，此大可怖，是何如？ 如是法界之义。 如是之性于一切，虽无差别然已清净。 如来藏即因此，一切有情皆具彼心髓。 如是心髓之义。 无生亦无死，无住（《ཛཾ》作：无害）亦无老。 彼乃恒常与坚固故，寂静故与永恒故。 过患为突发所具，功德为自性所具故。 如先前般，其后亦如是，是不变之法性。 如是常恒之义。 如何无分别之自性，如虚空周遍随行般。 心之自性无垢法界，如是周遍一切有情。 彼总相之体性，过患与功德究竟周遍。 色之形态低劣与，中等殊胜如虚空。 如是周遍之义。 有身者所具无漏之智慧，如蜂之蜜。 烦恼如蜂，彼