Chinese
所说的那样，是着重于安立世俗的宗派。在此着重于安立胜义的真实意义之时，世俗包括实有和非实有，实有和非实有也包括在世俗之中。胜义既不是实有，也不是非实有，因此不遍及所立之基。智慧不是实有而是知，因此实有不遍及知。认为非实有是胜义非常不合理，认为胜义是实有是实事论者的宗派。经部师等人认为的无为法虚空等，所有非实有在此处都是有为法，因此有为法遍及实有和非实有。胜义是无为实有。说虚空等无为法是假立的。第十三。还有，前者认为空基他空的自性是空于所破遍计所执，即彼是空于世俗的胜义。后者则认为，空基圆成实，所破是他空和遍计所执二者，空是胜义空于世俗之义，空于他空和遍计所执，仅仅是安立世俗谛的时候才是这样认为的。第十四。还有，前者认为清净他空虽然在藏地普遍流传，但实际上不是他空，而是不颠倒的圆成实，不颠倒的圆成实也是圆成实的自性，而且清净他空的名称也没有明确的来源，因此认为使用那个术语是不好的。后者则认为，虽然清净他空这个术语在经论中没有明确出现，但因为意义完整，所以可以使用这个术语，因为佛陀的教法是依义不依语的，而且以前所有的藏人都一致使用这样的术语，因此可能是从慈氏传下来的没有错谬的口诀。其中一些圣者学道的智慧是不颠倒的圆成实，但对于获得果位的人来说，有些如大地显现为黄金等也是不颠倒的圆成实，因此要好好思考那个术语的分类。第十五。还有，前者认为不颠倒的圆成实，遍及圆成实的自性。后者则认为，那是名相的圆成。
English
That which is said is the system of primarily establishing the conventional. In this case of definitively establishing the ultimate meaning, the conventional encompasses both the real and the unreal, and the real and the unreal are also encompassed by the conventional. The ultimate is neither real nor unreal, so it does not pervade the basis of establishment. Wisdom is not real but is knowing, so the real does not pervade knowing. To consider the unreal as the ultimate is most unreasonable, and to consider the ultimate as real is the system of the realists. The space, etc., which the Sautrāntikas consider to be unconditioned, all unreal things are conditioned here, so the conditioned pervades the real and the unreal. The ultimate is the unconditioned real. It is said that space, etc., the unconditioned, are imputed. Thirteenth. Furthermore, the former considers the emptiness-basis, the self-nature of other-powered, to be empty of the object of negation, the totally imputed, that is, it is the ultimate that is empty of the conventional. The latter, however, considers the emptiness-basis to be the thoroughly established, and the object of negation to be the other-powered and the totally imputed, the emptiness is the meaning of the ultimate being empty of the conventional, and being empty of the other-powered and the totally imputed is only considered in the case of establishing the conventional truth alone. Fourteenth. Furthermore, the former considers that although the pure other-powered is widely known in Tibet, in reality it is not other-powered, but is the non-inverted thoroughly established, and the non-inverted thoroughly established is also the nature of the thoroughly established, and the name of the pure other-powered also has no clear source, so it is considered not good to use that term. The latter, however, considers that although the term pure other-powered does not appear clearly in the scriptures, it is permissible to use the term because the meaning is complete, because the Buddha's teachings rely on meaning and not on words, and because all the former Tibetans unanimously used such a term, so it may be an unerring oral instruction transmitted from Maitreya. Among them, some of the wisdom of the noble learners is the non-inverted thoroughly established, but for those who have attained the ground, some, such as the earth appearing as gold, are also the non-inverted thoroughly established, so consider well the classification of that term. Fifteenth. Furthermore, the former considers that the non-inverted thoroughly established pervades the nature of the thoroughly established. The latter, however, considers that it is the thoroughly established of names.
Chinese
仅仅是显示为圆满成就。如同宣说十二部经也圆满成就一样。因此，以不变圆成的同类所引导的不颠倒，是依他起清净，并且是圆成所假立。与不变性本身为一的圆成不颠倒，被称为胜义的不颠倒圆满成就，是不变性本身。因此，在确定状态的情况下，圆成即是唯一真如。在详细解释类别时，则进行二者的区分。这是第十六个。此外，前者认为道谛也是胜义谛，而后者则认为，在分为四谛的情况下，灭谛是胜义谛，其他三谛是世俗谛。详细来说，灭谛的自性是原始的灭谛，是唯一的胜义谛。而其他三谛和各个分别的灭谛，则在意义上被世俗所遍及。因此，道谛的自性被世俗所遍及，灭谛的自性被胜义所遍及。胜义的道谛与原始的道谛相同，因此就是灭谛本身。所以，道谛是假立的。这是第十七个。此外，前者认为众生相续中没有如来藏，众生的心自性光明，仅仅是如来藏的因和界。因此，虽然一切众生都有因如来藏或界如来藏，但那不是那样的自性。佛的智慧本身就是如来藏。这样说。后者则认为，众生相续中的那个本身就是如来藏的自性。如果佛的那个是自性，那么两者都是众生的法性。因此，众生成为具有如来藏者，特别是通过无量经典证明。所说的界和因，也不是生因和生界，而是指与法界分离的因。这是第十八个。此外，前者认为，在如来藏中，功德与本体无别，具有自性，这仅仅是果的情况。在因的情况下，只认为有产生功德的潜能种子。后者则认为，功德与本体无别，具有自性，这在基础如来藏中也
English
It is merely shown as being completely accomplished. It is similar to saying that the twelve branches of scripture are also completely accomplished. Therefore, the non-erroneousness led by the unchanging complete accomplishment is the other-powered purity and the imputed complete accomplishment. The complete accomplishment that is one with the unchanging itself is called the ultimate non-erroneous complete accomplishment, which is the unchanging itself. Therefore, when determining the state of affairs, the complete accomplishment is the only suchness. When explaining the categories in detail, the distinction between the two is made. This is the sixteenth. Furthermore, the former considers the path truth to also be the ultimate truth, while the latter considers that when divided into the four truths, the cessation truth is the ultimate truth, and the other three truths are conventional truths. In detail, the characteristic of the cessation truth is the original cessation truth, which is the only ultimate truth. The other three truths and the individually examined cessation are pervaded by the conventional in meaning. Therefore, the characteristic of the path truth is pervaded by the conventional, and the characteristic of the cessation truth is pervaded by the ultimate. The ultimate path truth is the same as the original, therefore it is the cessation truth itself. Therefore, the path truth is imputed. This is the seventeenth. Furthermore, the former believes that there is no tathagatagarbha in the sentient beings' continuum, and that the mind of sentient beings, which is naturally luminous, is merely the cause and element of the tathagatagarbha. Therefore, although all sentient beings have the cause tathagatagarbha or the element tathagatagarbha, it is not such a characteristic. The wisdom of the Buddha itself is the tathagatagarbha. So it is said. The latter believes that the very thing in the sentient beings' continuum is the characteristic of the tathagatagarbha. If that of the Buddha is a characteristic, then both are the nature of sentient beings. Therefore, sentient beings are established as having the tathagatagarbha, especially proven by limitless scriptures. The explanation of element and cause does not refer to the generating cause and generating element, but to the cause that is separate from the dharmadhatu. This is the eighteenth. Furthermore, the former believes that in the tathagatagarbha, qualities and essence are inseparable and possess nature, which is only the case of the result. In the case of the cause, it is only believed that there is a seed with the potential to produce qualities. The latter believes that the inseparability of qualities and essence, possessing nature, is also in the basis tathagatagarbha.
Chinese
因为是新出现的，所以不会自然具备，而且，基、道、果三者，除了以世俗谛的法来区分之外，自性如来藏本来就是唯一的。既然是如来藏，就必须具备所有胜义谛的功德。第十九。还有，前者认为法身的功德不具备相好等。后者则认为，所有佛的功德种类，法身的功德是胜义谛，是佛的自显现，而色身的功德是世俗谛，是所化众生的他显现，这两者都具备。在《宝女所问经》和《宝性论》的直接教导中，一般而言，二身都必须具备所有功德，只是在主次上有所不同，只是为了与普遍的说法相符而举例说明而已。但按照其他经典和续部等所说，二者都各自具备所有的部分。第二十。现在，关于密咒方面，与他空的不同之处在于：前者认为，心的自性光明，本来就具备果的种子，通过修道而增长，最终显现为果。后者则认为，从原始以来，智慧胜义谛的坛城就已经是任运成就的圆满，通过修道去除污垢而显现。第二十一。如此不同的观点，在重复时，将“前者”作为引出话题的方式，而将“后者”作为建立宗义的方式。因为在第一个观点中是按照这样的顺序排列的，所以在后面的观点中也按照这个顺序排列，但这并不是指创立宗派的人出现的时间顺序。之所以会出现如此之多的暂时性观点差异，原因在于它们大多源于同一个根本。那么，这个唯一的根本是什么呢？班禅释迦名称者认为，无二的智慧不是唯一的，而是具有多种形态，刹那不住，是无常的。而全知觉囊巴则认为，这在真实意义上既不是一也不是多，这是确定的。但在暂时的情况下，唯一的安立是合理的，并且这是常恒的，无分遍一切，离戏论。
English
Because it is newly arisen, it will not naturally possess it, and furthermore, the three, ground, path, and fruit, are distinguished by conventional phenomena, but the self-nature Tathagatagarbha is inherently one. Since it is the Tathagatagarbha, it must be adorned with all the qualities of ultimate truth. Nineteenth. Furthermore, the former does not accept marks and examples, etc., as qualities of the Dharmakaya. The latter, however, considers that in all kinds of Buddha qualities, the Dharmakaya's qualities are ultimate truth, the Buddha's self-manifestation, and the Rupakaya's qualities are conventional truth, the other-manifestation of those to be tamed, and both have a share in everything. The direct teachings of the Sutra Requested by the Jewel Daughter and the Uttaratantra, in general, both Kayas must possess all qualities, but there is a difference in importance, and they are only given as examples to conform to the general statement. However, according to what is said in other Sutras and Tantras, both have a share in everything. Twentieth. Now, in the context of mantra, the difference with other-emptiness is this: The former believes that the nature of mind is luminosity, which inherently has the seed of the fruit, and through cultivating the path, it is increased, and finally the fruit is manifested. The latter believes that from the beginning, the mandala of wisdom ultimate truth is spontaneously perfect, and through cultivating the path, the defilements are removed and it is manifested. Twenty-first. When repeating these different views, "the former" is used as a way to introduce the topic, and "the latter" is used as a way to establish the doctrine. Because the first view is arranged in this order, the following views are also arranged in this order, but this does not refer to the chronological order in which the founders of the philosophical schools appeared. The reason why there are so many temporary differences in views is that they mostly come from the same root. So, what is this one root? Panchen Shakya's namesake believes that non-dual wisdom is not unique, but has many forms, does not abide for a moment, and is impermanent. The omniscient Jonangpa, however, believes that it is certain that this is neither one nor many in reality. But in the temporary situation, the establishment of the one is reasonable, and it is constant, indivisible, all-pervading, and free from elaboration.
Chinese
这是因为他们认为它是不可言说的。简而言之，这就是认为它是无常和常的差别。他们认为法界超越了语言概念，并且认为无分别智慧是无误的境界，这两者是相似的。最终，它们的要点并没有不同。因此，伟大的觉囊巴认为，因为它没有部分，并且因为它普遍存在，所以器情世界、基地、道路和结果这三者，以及所有佛和众生，都具有相同的法性。由于这个原因，如来藏具备所有的功德。也因为这个原因，它不会受到缘起、一异等理性的损害，因此是可以被分析的。正因为如此，那些认为通过分析它就会毁灭的自续和应成派的非共同宗义是错误的。因此，自续和应成派的观点是不纯正的。因此，通过理性分析可以知道，它不会违背第二法轮的意图等等。从《经庄严论》中可以看出，它宣说了唯一乘，并且认为阻止了究竟种姓的断绝。这与之前所说的唯一差别在于，它不是依赖于自身，而是依赖于其他先前的要点。通过持有这种究竟的、终极的宗义，将会持有过去、现在、未来所有佛陀的意密宝藏。当全知觉囊巴宣说了胜义狮子吼时，当时的具缘五面阎魔法的瑜伽士们都非常高兴。但是，后来的所有劣缘狐狸都感到恐惧，正如他们所说：“深刻的意义为何不是思辨的对象？为何深刻的意义知识会变成解脱？”因此，后来的萨迦、格鲁、噶举三派，夏鲁和布顿两派，以及一些宁玛派，听到这个宗义后都心碎，头脑发昏。他们被邪见所迷惑，从愚昧中说出了诽谤和看似合理的错误言论，变得喧嚣。然而，对于深刻意义具有善缘的一些人来说，如果智者们如理地进行分析，就不会被这个法所吓倒。以这种方式，获得三种信心的现象似乎也会出现在这个末法时代。此外，在这里，真正的常是与无常相反的常，是无实有的常。