English
The Sutra Pitaka states that the ultimate accomplishment is divided into two types: immutable perfect accomplishment and non-inverted perfect accomplishment. The perfect accomplishment of self-nature and the perfect accomplishment of stainlessness are only distinguished by the difference in the individual (Skt. pudgala), but there is no difference in essence. That is, the perfect accomplishment with two purities is only the purity of self-nature for sentient beings, because the individual has not abandoned the two obscurations, so it is not temporary purity. For the individual who has become a Buddha, it becomes the two purities because it has manifested. The latter two of the four divisions of perfect accomplishment, the perfect accomplishment of the path and the perfect accomplishment of the object, are in accordance with the non-inverted perfect accomplishment and are of the nature of other-dependence, but it is indeed the antidote to abandoning other-dependence, which is the way to eliminate delusion with delusion. Second, examining the way of whether the nature is one or different: In general, the two, the completely imputed and the other-dependent, cannot be said to be the same or different, because the completely imputed is the appearance aspect and the other-dependent is the appearance. There is no appearance other than the appearance aspect, and there is no appearance aspect other than the appearance, so the two are not different. Also, because there is only the pure consciousness of other-dependence, which is free from the completely imputed part of the two appearances of grasping and being grasped, the two are not one. The completely imputed and the perfect accomplishment are also not to be said to be the same or different, because the completely imputed does not exist at any time in the two truths (ultimate truth and conventional truth), and the perfect accomplishment exists in the ultimate truth. For this reason, the two are neither one nor different, just like the present fire and the past firewood, which are neither one nor different, as is famous among debaters. The two, the other-dependent and the perfect accomplishment, are also not to be said to be the same or different, because the other-dependent pure luminosity, the perfect accomplishment, the wisdom of self-awareness of the nature of reality, is like oil in sesame seeds, or sugar in sugar cane, or like space pervading things, pervading in an inseparable way, so it is not different. When practicing the path, the other-dependent pure part that has not been transformed by the completely imputed is also completely abandoned, because only the perfect accomplishment manifests, so the two are not one. These are only nominal meanings, the main meaning is that the two, the completely imputed and the other-dependent, are summarized into one.
Chinese
，并且圆成实性是不可说为即此和异彼的，因为遍计所执是妄加施设的施设处，而依他起性是如是妄加施设的施设处本身，圆成实性是其他二者和它们的法性，因此，说是法和法性的方式。遍计所执和依他起性二者在胜义中是不存在的，圆成实性在胜义中是存在的，因此，那二者和圆成实性既非一亦非异。而且，像这样的情况，一方面因为获得不是他体的定解，所以不能安立为他体，另一方面，如果观察，依赖于获得不是一体的定解，所以不能安立为一体，因此说非一亦非异，不应无缘无故地那样说，因为说一和异与否，没有必要是不合理的。如是说。将三个自性归纳为二个是：以与胜义观察相关的理智进行辨析，是因为所有依他起都包含在遍计所执中。因此，遍计所执的自性和圆成实性的自性就变成了二个。其理由是，依他起的显现是遍计所执，而且，那是不可思议的错觉显现，因为显现生起的基础，阿赖耶识也是一切种子的缘故。不可思议的错觉显现和，它的法性<如火的热性一样>已经成为依他起一切种子，而且，错觉显现也以依他起一切种子的法的方式存在。例如，对于显现为瓶子的显现，显现生起的种子已经成为它的法性等等，对于所有应知事物，都应以此类比。此时的法性也是世俗的法性，因为世俗各自的处所被称作法性。由于习气未转变的清净依他起，仅仅因为在那一个上没有遍计所执的能取和所取二者，所以仅仅是远离戏论，并且肯定是清净的觉性也是内执的觉识
English
, and the pariniṣpanna is inexpressible as being the same as or different from those two, because the parikalpita is the imputed object of imputation, while the paratantra is the very object of imputation that is imputed in that way, and the pariniṣpanna is those other two and their dharmatā, therefore, it is spoken of as the way of dharma and dharmatā. The parikalpita and paratantra are non-existent in the ultimate sense, and the pariniṣpanna is existent in the ultimate sense, therefore, those two and the pariniṣpanna are neither one nor different. Moreover, in cases like this, on the one hand, because of gaining the certainty that it is not different, it is not possible to establish it as different, and on the other hand, if one observes, relying on gaining the certainty that it is not the same, it is not possible to establish it as the same, therefore it is said to be neither one nor different, and one should not say that without reason, because it is unreasonable to say whether it is one or different without necessity. As it is said. To summarize the three characteristics into two: analyzing with reason related to ultimate analysis, because all paratantra are included in the parikalpita. Therefore, the characteristic of the parikalpita and the characteristic of the pariniṣpanna become two. The reason for this is that the appearance of the paratantra is the parikalpita, and that is an inconceivable illusionary appearance, because the basis for the appearance to arise, the ālaya-vijñāna, is also the cause of all seeds. The inconceivable illusionary appearance and its dharmatā <like the heat of fire> have become the paratantra all seeds, and the illusionary appearance also exists as the dharma of the paratantra all seeds. For example, for the appearance that appears as a vase, the seed for that appearance to arise has become its dharmatā, etc., for all knowable things, one should compare it in this way. The dharmatā in this case is also the conventional dharmatā, because the respective places of the conventional are indicated by the name of dharmatā. Because of the pure paratantra that has not been transformed by habit, merely because there is no grāhaka and grāhya of the parikalpita on that one alone, it is merely free from elaboration, and certainly the pure awareness is also the inner grasping awareness.
Chinese
然而，因为没有能取和所取二者显现的缘故。这表明是远离能取和所取的戏论。如果将分类的条目转移到其他方面，那么圆成实的分类有圆成实九种，以及十六空性等，这些将在后面的二谛章节中阐述。在此处，圆成实有自性圆成实和清净圆成实两种。第一种是灭谛，是胜义谛。第二种是指在此处以清净之名来表示清净的方法，即道谛。这是清净的圆成实，也是依他起自性。也就是说，唯识宗的虚假显现者认为，在没有被遍计所改变的清净依他起上，安立圆成实之名，并且认为在获得解脱时也是存在的。然而，这仅仅是在依他起上安立了圆成实之名而已，并非是真正的圆成实，并且认为在获得解脱时也是存在的，这是不合理的。一般来说，不可能存在脱离了遍计的依他起。暂时来说，在依他起的显现未消失之前，依他起是存在的。但是，当依他起的显现遍计消失时，依他起也会随之消失。例如，当瞄准蓝色的玻璃并用石头击打时，玻璃也会随之破碎；而当瞄准玻璃击打时，显现为蓝色的部分也会消失。因此，当依他起舍弃了显现遍计时，依他起也会随之消失。当舍弃依他起时，其显现遍计也会随之舍弃。那时，只会剩下法性圆成实。实际上，因为没有独立于显现之外的显现，所以依他起在其自身体性上是缺乏独立自主性的。那么，如果没有依他起存在于脱离了显现遍计的空隙中，那么它是否完全没有自性，或者说是否存在其他什么呢？如果这样认为，那么<法界本智双运>圆成实就存在于其自性的状态中，而所有世俗的现象都被称为遍计。在归纳为二种自性的所依经典《楞伽经》中说，凡是遍计的事物，也就是依他起，具有各种遍计显现的，就是依他起。
English
However, it is because there is no appearance of the two, grasper and grasped. This indicates that it is free from the elaboration of grasper and grasped. If the items of classification are shifted to other aspects, then the classifications of the perfectly established are the nine perfectly established ones, and the sixteen emptinesses, etc., which will be explained in the later chapter on the two truths. Here, the perfectly established has two types: the self-nature perfectly established and the pure perfectly established. The first is the cessation truth, which is the ultimate truth. The second refers to the method of purification here, which is indicated by the name of purity, namely the path truth. This is the pure perfectly established, and it is also the dependent arising nature. That is, the Mind-Only false appearance proponents believe that on the pure dependent arising that has not been changed by the imputed, the name of the perfectly established is established, and they also believe that it exists even when liberation is attained. However, this is merely the establishment of the name of the perfectly established on the dependent arising, and it is not the real perfectly established, and it is unreasonable to believe that it exists even when liberation is attained. In general, it is impossible for a dependent arising to exist without the imputed. For the time being, as long as the appearance of the dependent arising has not disappeared, the dependent arising exists. However, when the appearance of the dependent arising, the imputed, disappears, the dependent arising also disappears. For example, when aiming at a blue glass and hitting it with a stone, the glass will also break; and when aiming at the glass and hitting it, the appearance of blue will disappear. Therefore, when the dependent arising abandons the appearance of the imputed, the dependent arising will also disappear. When the dependent arising is abandoned, its appearance, the imputed, will also be abandoned. At that time, only the nature of reality, the perfectly established, will remain. In reality, because there is no appearance other than the appearance, the dependent arising lacks independence in its own essence. So, if there is no dependent arising in the space that is free from the appearance of the imputed, then is it completely without self-nature, or is there something else? If you think so, then the <Dbyings ye zung 'jug> (Womb Wisdom Union) perfectly established exists in the state of its self-nature, and all conventional phenomena are called imputed. In the Sutra of the Descent to Lanka, which relies on the basis of being summarized into two natures, it is said that whatever is imputed is also the dependent arising, and that which has various imputed appearances is the dependent arising.
Chinese
应当了悟。关于剩余意义的区分：至尊慈氏怙主的《现观庄严论》中所说的十种散乱分别念，是说诸位佛子菩萨应当完全断除显现执着的十种分别。这十种是什么呢？第一，认为无有，是认为他起唯识仅是世俗谛而无有，顺带也认为遍计所执仅是世俗而无有；第二，认为有，是认为他起世俗谛实有，由此顺带也认为他起胜义中无有。第三，增益的分别念，是执着一切世俗的法在实相中存在；第四，诽谤的分别念，是执着圆成实性空性在胜义中不存在；第五，执着为一的分别念，是执着色等世俗的法和胜义空性为一的分别念，这对于现在把显现自空者与法身和空性认同的人们容易发生。第六，执着为多的分别念，是执着色等有法世俗法和它们的法性空性是极其不同的分别念。第七，执着为自性的分别念，例如对于差别事物的瓶子等任何事物进行分别的分别念。第八，分别差别，是对于差别事物如瓶子的差别之法生、住、灭等进行分别。第九，是于名上认为义，第十，是于义上认为名。这样，这十种是散乱的分别念，这是周遍增益的分别念，由此增益所安立的安立处就是遍计所执。根本的分别念是阿赖耶识，因为它是所有分别念的基础、所依或根本，所以安立于此。相的分别念是执着所取色、声、香、味、触、法等法的分别念，由此所安立的安立处是遍计所执，相显现的分别念是执着能取根基和所依的眼根的