Chinese
不遍及。西方的它不遍及东方等，因为有地域的局限。过去的时间的它不遍及未生起的未来，未来的时间的它不遍及过去的已灭，等等，因为没有超出时间。因此，《名称赞》中说：“三时无时遍及者。” 如是所说，法界本身以法性的方式遍及三时。虽然显现为时间的形态，但其自性与时间分离，因此是无分。正因为如此，它也普遍存在于一切法中。它也是一切法的遍及者，因为一个法性既是柱子的法性，同样也是瓶子的法性等，是一切法的法性，所以被认为是普行遍及者。如《名称赞》中所说：“无分普行遍及者。” 究竟胜义的界，它也是善逝，也是一切法的精华，所以是如来藏。它也是远离二我的法性，所以是我的至上。如《宝性论》中说：“获得无我之上的我。” 它也是原始的智慧，是一切事物的本性，所以是实相。它也是无有矛盾过失的大中观。因为一切法以各自的自性为空，仅仅是空性，所以不具备双运的意义，是小中观。而这里，空尽了世俗的错乱诸法，以胜义智慧具足一切法，这是双运大中观之道。它也是常恒不变的法，所以也是不变化的。而且，不仅仅是不变化，而是远离变化的法性的一切形态。从中，基道果的法显现的方式是：不理解此法性之义，对此法性迷惑颠倒，从基位时，忽然显现轮回的诸法。也就是从烦恼产生业，从业产生轮回的诸法，以可以断除的忽然的方式从此法性中显现。道位时，法性从原始就存在，并且以世俗是忽然的方式觉悟，这样的方式是道。
English
Not pervasive. The Western one does not pervade the Eastern one, etc., because of the limitation of location. The past time does not pervade the unborn future, and the future time does not pervade the past that has ceased, etc., because it does not transcend time. Therefore, as it is said in the "Nomenclature," "The one who pervades the three times and is timeless." As it is said, the Dharmadhatu itself pervades all three times in the manner of Dharmata. Although it appears in the form of time, its essence is separate from time, so it is indivisible. Precisely because of this, it is also universally present in all Dharmas. It is also the pervader of all Dharmas, because one Dharmata is the Dharmata of the pillar, and similarly, it is the Dharmata of the vase, etc., it is the Dharmata of all Dharmas, so it is regarded as the one who goes everywhere and pervades. As it is said in the "Nomenclature," "Indivisible, universally going, pervading one." The ultimate reality, the Dhatu, is also the Sugata and the essence of all Dharmas, so it is the Tathagatagarbha. It is also the Dharmata that is empty of the two selves, so it is the supreme of self. As it is said in the "Ornament," "Obtaining the self that is supreme without self." It is also the primordial wisdom and the nature of all things, so it is the reality. It is also the great Madhyamaka that is free from contradictions and faults. Because all Dharmas are empty of their own essence, and are merely emptiness, they do not possess the meaning of union, so it is the lesser Madhyamaka. But here, emptiness of all the deluded Dharmas of Samsara, and possessing all Dharmas with the wisdom of ultimate reality, this is the path of the great Madhyamaka of union. It is also the Dharma that is constant, stable, and Yungdrung, so it is also unchanging. Moreover, it is not merely unchanging, but it is all forms of Dharmata that are free from change. From this, the way the Dharmas of the ground, path, and fruition arise is: not understanding the meaning of this Dharmata, being confused and deluded about this Dharmata, from the ground state, the Dharmas of Samsara suddenly arise. That is, from afflictions arise Karma, and from Karma arise the Dharmas of Samsara, arising from this Dharmata in a way that can be abandoned and is sudden. In the path state, the Dharmata has been present from the beginning, and the way of realizing that Samsara is sudden is the path.
Chinese
称作如此。关于它的证悟方式是：在资粮道时，依靠听闻和思考，了知法性存在于一切形态之中，并且了知轮回的诸法是突发的；在加行道时，通过由修生起的智慧，以获得对该法性各种显现的方式来证悟；在见道时，以现量见到该法性的方式来证悟；在修道时，以串习其传承的方式来证悟。果是：各自从垢染中清净之时，也就是说，一般而言，当突发的垢染清净之时，就安立为获得果。它的意义如果详细解释，因为该法性从未被突发的垢染所染污，所以法性自性清净。譬如，太阳的轮廓虽然没有被云彩所染污，但是当其正上方的虚空被云彩遮蔽时，就安立为太阳被云彩遮蔽一样。心自性的光明虽然没有被突发的垢染所染污，但是当众生被突发的垢染遮蔽时，就施设名称为法界被垢染遮蔽。因此，众生各自修持道，当突发的垢染清净之时，就假立为获得果。但从胜义谛而言，因为在该法界中，力量等无漏的诸法从原始就存在，并且从未被生灭等突发的垢染所染污，所以远离能获得者和所获得者。第二，广说分为：确定中观的自性，以及从基、道、果的角度进行广说。第一部分有三点：显示作为意义之主要内容的所证悟之法和能证悟之法，显示中观的其他名称，以及驳斥其他人对中观的错误观点。第一点是：中观意义的扼要指示就是这两个，即所证悟之法，法性、实相、胜义谛的中观，以及能证悟之法，在瑜伽士的心识面前成为体验对象的，以五道所涵盖的道之中观。基的中观和果的中观也都包含在第一，即<基的>实相之中观的范畴内。它的其余部分，关于二谛的分别，暂时不
English
It is called as such. The way of realizing it is: at the time of the path of accumulation, relying on hearing and thinking, one knows that the Dharma-nature exists in all forms, and one knows that the dharmas of samsara are sudden; at the time of the path of preparation, through the wisdom arising from meditation, one realizes it in the way of obtaining various clear appearances of that Dharma-nature; at the time of the path of seeing, one realizes it in the way of directly seeing that Dharma-nature; and at the time of the path of meditation, one realizes it in the way of becoming accustomed to its lineage. The fruit is: when each one is purified from defilements, that is, in general, when the sudden defilements are purified, it is established as obtaining the fruit. If its meaning is explained in detail, because that Dharma-nature has never been stained by sudden defilements, the Dharma-nature is naturally pure. For example, although the orb of the sun is not stained by clouds, when the space directly above it is obscured by clouds, it is established as the sun being obscured by clouds. Although the mind's own nature of luminosity is not stained by sudden defilements, when sentient beings are obscured by sudden defilements, the name is applied that the Dharma-dhatu is obscured by defilements. Therefore, sentient beings each cultivate the path, and when the sudden defilements are purified, it is nominally established as obtaining the fruit. But from the ultimate point of view, because in that Dharma-dhatu, the uncontaminated dharmas such as powers have existed from the beginning, and have never been stained by the sudden defilements such as arising and ceasing, it is free from the obtainable and the obtainer. Second, the extensive explanation is divided into: establishing the nature of Madhyamaka, and extensively explaining it from the perspective of the ground, path, and fruit. The first part has three points: showing the object to be realized and the means to realize it as the main content of the meaning, showing other names of Madhyamaka, and refuting other people's mistaken views on Madhyamaka. The first point is: the concise instruction on the meaning of Madhyamaka is these two, namely, the object to be realized, the Dharma-nature, reality, the ultimate truth of Madhyamaka, and the means to realize it, which becomes the object of experience in the mind of the yogi, the Madhyamaka of the path encompassed by the five paths. Both the Madhyamaka of the ground and the Madhyamaka of the fruit are also included in the first, that is, the Madhyamaka of the <ground's> reality. Its remaining part, regarding the distinction between the two truths, will not be
Chinese
以扼要方式的教导是，所有世俗存在的法，都显现于名识，并以声音和分别念的体性而著称，故为显现和声名。由于未在实相中成立，故成为世俗和分别识的对境。胜义法界的智慧，远离了名相和分别念等戏论之相。这也不是通过修习道而新近远离戏论，而是从根本上戏论寂灭，因此涅槃之主是自性涅槃，那也是法性。名识和智慧各自的界限的认定是：名识的对境色声等和有境名识是名识的界限；智慧的色声香味等对境和有境智慧是智慧的界限。胜义谛的智慧一切相，实相之义，是圣者们各自以自证智的体性体验，并在实相中成立，因此是胜义谛的真谛。而突发的轮回之法，在凡夫的体性中是真实的，因此是世俗谛的真谛。色的法性是什么，那就是声的法性，同样，众生的法性是什么，那就是佛的法性等等，一切法性自性虽一，但从凡夫的名识所施设的名识中解脱，并且世俗轮回和胜义法性二者，虽然体性极其相违，但从二者各异中获得解脱。其理由是，智慧不变之法<སྟོང་གསལ་མཐའ་བྲལ་ཆེན་པོ་>（藏文），śūnyatā-prakāśa-anantakoṭi（梵文天城体），shunyata-prakasha-anantakoti（梵文罗马拟音），空明无边大（汉语字面意思）之界，虽然体性上存在，但另一方面，世俗轮回之法，从一开始就从未成立，即不存在。由于没有世俗轮回，因此没有法性、一和异，因为没有差别的基础，就没有差别之法。同样，世俗之法在世俗的错觉中显现为生灭，但在胜义谛中，世俗之法并不存在，因此对于不存在的事物，没有生灭、常断、去来等等。胜义法性如是性，虽然事物在实相中存在，但从根本上没有生灭常断去来等
English
The teaching in a concise manner is that all phenomena of conventional existence appear to consciousness and are known as sound and conceptualization, hence appearance and fame. Since they are not established in reality, they become the objects of convention and consciousness. The wisdom of the ultimate reality, the dharmadhatu, is devoid of the characteristics of names and conceptualizations, etc. This is not newly devoid of elaboration by meditating on the path, but since elaboration is pacified from the very beginning, the lord of nirvana is self-nature nirvana, and that is also the nature of reality. The identification of the respective realms of consciousness and wisdom is: the objects of consciousness, such as form and sound, and the consciousness that possesses objects are the realm of consciousness; the objects of wisdom, such as form, sound, and smell, and the wisdom that possesses objects are the realm of wisdom. The wisdom of ultimate reality, the all-aspects, the meaning of reality, is that the noble ones each experience the nature of their own awareness and are established in reality, therefore it is the truth of ultimate reality. And the sudden phenomena of samsara are true in the nature of ordinary people, therefore it is the truth of convention. Whatever is the nature of form is the nature of sound, and similarly, whatever is the nature of sentient beings is the nature of the Buddha, etc. Although all phenomena have the same nature, they are liberated from the consciousness imputed by the consciousness of ordinary people, and although the two, conventional samsara and ultimate reality, are extremely contradictory in nature, they are liberated from the difference between the two. The reason for this is that the unchanging dharma of wisdom <སྟོང་གསལ་མཐའ་བྲལ་ཆེན་པོ་> (Tibetan), śūnyatā-prakāśa-anantakoṭi (Sanskrit Devanagari), shunyata-prakasha-anantakoti (Sanskrit Romanization), Great Empty-Clear-Boundless (Literal Chinese meaning), the realm, although it exists in nature, on the other hand, the phenomena of conventional samsara have never been established from the beginning, that is, they do not exist. Since there is no conventional samsara, there is no nature of reality, one, or different, because there is no basis for difference, there is no dharma of difference. Similarly, although conventional phenomena appear as arising and ceasing in the illusion of convention, in ultimate reality, conventional phenomena do not exist, therefore for non-existent things, there is no arising, ceasing, permanence, annihilation, going, coming, etc. The ultimate reality, the nature of suchness, although things exist in reality, from the very beginning there is no arising, ceasing, permanence, annihilation, going, coming, etc.
Chinese
因为没有穿衣服的缘故。这样，如果通达了宣说单一法性，以及所证能证的中观，以及由此延伸出的二谛的简略安立等等这些道理，就能通达一切大乘深奥之法。如果不能通达如上所说的这些道理，即使修习大乘之法，也会堕入常执和断执的悬崖。而且，如来自己也曾授记说，执着大乘经典深奥词句的字面意义，就会产生二十八种颠倒的宗派等等。如果不通达此义，就会堕入常断的悬崖。然而，这样的道理，并非仅仅依靠广大的智慧和敏锐的才智就能通达，而是要积累无量的福德资粮，并且具备强烈的信心和圆满的善根，才能彻底而正确地理解此义。因此，具有殊胜智慧，即能辨别胜义谛的圆满智慧之人，才能对这自空大中观的意义获得独特的定解。第二，宣说中观的其他名相，其中约有十四种名相，第一种是：舍弃贪图安乐的边，也舍弃劳累困乏的边，正直的生活就是中道；行为方面，对于应取的取之，应舍的舍之，以不颠倒的取舍而行事，就是中道；心安住的方面，既不是仅仅止住，也不是仅仅动摇，而是修习止观双运，就是中道；所谓的见解的阶段是：是安住实相的见解，在下文将要讲到的见解的阶段中，都要加上“中观”这个词。仅仅依靠人无我的中观是：以可执取的五取蕴为对境，执着我与我所，以及被恶劣宗派所迷惑的人们，认为这个世界是由造物主自在天遍入天等所造，等等，空离造作者，这是二边之中的有边或者<常边>的舍弃，以及