English
It is impossible to completely control others, because it is impossible to do so, so it is impossible to realize the perfectly established nature. Therefore, it is very important to recognize the imputed dharmas. Considering that one example alone cannot cover all knowledge, more than a hundred direct teachings are given here. Whatever is the object of complete imputation is not included in it. Therefore, all these nominal designations of complete imputation are not established as real entities from their respective natures, but are merely imputed by mental discrimination. If we distinguish from the basis of imputation, there are three types: the basis of imputation such as place and time is uncertain; the arising of the vase in front, etc., depends on one basis; and various causes and various effects, etc., depend on multiple bases. If we distinguish from the basis of imputation, there are these three types. The third non-entity is space, and two types of separate cessation and non-separate cessation, and any unborn dharma, etc. A thing that existed before disappears later, that is, a non-entity that has become another thing; the general characteristic of a vase and the general characteristic of a pillar, etc., the general characteristics of things, are non-entities that depend on things such as vases and pillars; the general characteristic of a non-existent vase, and the general characteristic of a non-existent pillar, etc., the classification of non-entities has these three types. All of these are merely imputed by mental discrimination, therefore, some non-entities are non-entities that depend on entities, some are non-entities that depend on the relationship of things, and some are established by mind based on the incompatible aspects of things, therefore, they are fabricated non-entities. The latter two categories of non-entities are all included in the non-entities of the transformation of things. Thus, in the three skandhas, elements, and sources, in the form skandha there are also the element realm, the container world, and the sentient beings. The mind source also has three: mind, intellect, and consciousness. The dharma realm also has three: nominal dharma, nature dharma, and non-entity dharma. In the nominal, there are also the feeling skandha, the perception skandha, and the formation skandha. In the nature, there is also the object.
Chinese
有系属，有时间系属，有事物系属这三种。无实事中也有事物转变的无实事，有依靠事物的无实事，有不可能的无实事这三种。这样，这二十一种就安立为基法，而幼稚的异生凡夫们享用无有之法，即世俗谛。被其势力所牵引的，则享用实有之法，即胜义谛，这样就成立了胜义谛是存在的。这样，这二十一种有为法，虽然对于胜义的确定并非直接需要，但为了理解总的所知之相而宣说。第二，在确定道的分类时，虽然没有不包括这二十一种基法的其他道的实体，但应按所需的不同而另行分类。其中，道以其行进之义而言，即是乘。其中，《楞伽经》中说，有天乘、梵乘、声闻乘、独觉乘、佛乘五种。其中，第一种是，从见解上相信果，即世间正确的见解；从行为上，对取舍进行细致的行为。具备这两种见行，就是行进的道之乘，由此行进的果，就是获得欲界六天和人等圆满的生。这个天乘，对于一切解脱之乘也必须相关联。禅定和四无色等三摩地，是行进的梵乘，由此行进的果，不仅是初禅的梵天，而是指色界十七处。梵天（藏文：ཚངས་པ་，梵文天城体：ब्रह्म，梵文罗马拟音：brahma，汉语字面意思：梵）这个词的梵语是ब्रह्म（brahma），意为清净或洁净。因此，如果初禅清净洁净，那么上面的三禅就会逐渐更加清净和洁净，因此十七处都称为梵天。这样，前两种是世间的，而声闻、独觉、大乘三种是出世间的。因此，这里道的分类有三种：共同道和不共同的
English
There are dependencies, time dependencies, and thing dependencies, these three. Among non-entities, there are also non-entities of changing things, non-entities dependent on things, and impossible non-entities, these three. Thus, these twenty-one are established as the basis of phenomena, and childish ordinary beings enjoy the non-existent phenomena, which is the conventional truth. Those who are drawn by its power enjoy the existent phenomena, which is the ultimate truth, thus establishing that the ultimate truth exists. Thus, these twenty-one conditioned phenomena, although not directly needed for the determination of the ultimate, are explained in order to understand the general characteristics of knowable things. Secondly, in determining the classification of paths, although there is no other entity of the path that does not include these twenty-one basis phenomena, it should be classified separately according to the needs. Among them, the path, in the sense of its going, is the vehicle. Among them, the Laṅkāvatāra Sūtra says that there are five vehicles: the vehicle of gods, the vehicle of Brahmā, the vehicle of Śrāvakas, the vehicle of Pratyekabuddhas, and the vehicle of Buddhas. Among them, the first is to believe in the result from the view, which is the correct worldly view; from the behavior, to practice the detailed behavior of acceptance and rejection. Possessing these two views and behaviors is the vehicle of the path that goes, and the result of going by it is to obtain the six desires of the gods and the perfect birth of humans and so on. This vehicle of the gods must also be related to all vehicles of liberation. Dhyāna and the four formless samādhis are the vehicle of Brahmā that goes, and the result of going by it is not only the Brahmā of the first dhyāna, but here it refers to all seventeen realms of the form realm. The Sanskrit word for Brahmā (藏文：ཚངས་པ་，梵文天城体：ब्रह्म，梵文罗马拟音：brahma，汉语字面意思：梵) is ब्रह्म (brahma), which means pure or clean. Therefore, if the first dhyāna is pure and clean, then the upper three dhyānas will gradually become more pure and clean, so all seventeen realms are called Brahmā. Thus, the first two are worldly, while the three vehicles of Śrāvakas, Pratyekabuddhas, and Mahāyāna are transcendental. Therefore, here there are three classifications of paths: common path and uncommon
Chinese
道路和通往佛陀果位的道路有三种。第一种如前所述，天道和梵天道，因为它们只能获得世间的显赫果位，所以是世间道。它也被称为共同道，因为它既有外道的修行，也有内道的修行。非共同道是声闻和独觉的道，因为这二者的果位不能获得佛果，所以被归为小乘。大乘道是使人获得佛陀果位，即胜者导师佛陀的果位。在《俱舍论》中，所说的虚空和灭尽等无为法，只是名相上的无为法或假立，并非真正的无为法。其理由是，安立有为法和无为法，必须要有实物<这里所说的实物，并非通常所说的实物和非实物二者之一，而是指在瑜伽行中，在各自自证智慧的面前存在、显现和体验到的东西。ཙམ་字断除了在二取显现的心等上存在的可能性。引自《王道释》>，否则就不会有这样的区分。因为非实物是不存在的，并且在意识面前依赖于实物，所以非实物不是真正的无为法。因此，真正的无为法只有法界胜义谛。世尊在甚深经典中说：“要证得无为法！”这些都是指胜义法界，而不是其他的非实物，因为虚空和灭尽等不存在，所以不会有证得与未证得的区分，因为对于不存在的事物，又如何能证得呢？根本没有可证得之物。即使证得一个虚假的假象，也没有意义，因为它不是实相的意义，因此无法成就所需的意义。因此，有为法二十四种，无为法唯有法界胜义谛一种，总而言之，所知的一切有为法都概括为二十五种。
English
The paths, and the path that leads to the state of the Victorious One, are of three kinds. The first, as mentioned above, is the path of the gods and the path of Brahma, because they only attain the exalted result within the world, they are worldly paths. This is also called the common path, because it has the practices of both externalists and internalists. The uncommon paths are those of the Hearers and Solitary Realizers, and because the result of these two does not attain Buddhahood, they are classified as inferior vehicles. The path of the Great Vehicle is what causes one to attain the state of the Victorious One, the Teacher, the Buddha. In the Abhidharma, the things that are described as unconditioned non-entities, such as space and cessation, are merely nominal unconditioned things or imputations, and are not truly unconditioned. The reason for this is that in order to establish conditioned and unconditioned things, there must be an existent entity <Here, the "existent entity" does not refer to the general distinction between existent and non-existent things, but rather to something that exists, is clear, and is experienced in the presence of the self-aware wisdom of each individual in the practice of yoga. The word "ཙམ་" (tsam) cuts off the possibility of existence in minds that appear as dualistic, etc. - From the Wangdor Commentary>. Otherwise, there would be no such distinction. Because non-entities are non-existent and rely on entities in the mind, non-entities are not truly unconditioned. Therefore, the only truly unconditioned thing is the ultimate reality of the Dharmadhatu. The Blessed One said in the profound sutras, "Attain the unconditioned!" These all refer to the ultimate reality of the Dharmadhatu, and not to other non-entities, because space and cessation, etc., do not exist, so there is no distinction between attainment and non-attainment. Since there is nothing to be attained in something that does not exist, what could be attained? There is nothing to be attained. Even if one attains a false imputation, it is meaningless because it is not the meaning of reality, and therefore the desired meaning is not accomplished. Thus, there are twenty-four conditioned dharmas and only one unconditioned dharma, the ultimate reality of the Dharmadhatu. In short, all knowable existent dharmas are summarized as twenty-five.
Chinese
之前就只有这么多了。像这样，二十五有的分类，是按照《大般涅槃经》等，《大鼓经》等，以及《德鬘请问经》等经典中所说的那样讲述的。因此，了义的最后法轮经典，是为了究竟显明法界，所以称为究竟的经典。那本身也被称为圆满具足之法的殊胜之法，一般而言，所谓圆满具足，是指最后法轮的经典中，圆满地显示了胜义法界的实相，所以是圆满具足之法。其他的经典中，只是显示了法界的部分，所以依次称为三具足、二具足。或者，从教法的角度来说，佛陀住世的时候是圆满具足，因为那个时候主要行持这个了义之法，所以那样说。此外，五根和五境等各自的体性和分类等，是从《俱舍论》等各种论典中讲述的，因为建立宗派分类的人们都知道，所以这里不需要列出。即使列出，也会导致篇幅过于庞大。第三，那么，如何将二十五有的果位之法归纳呢？一般来说，果位有胜义和世俗两种。第一种是，唯有法界。第二种是，在世俗方面，具有五种决定的报身，以及工巧、出生和最胜化身等，因为是对其他所化众生的显现。如同从其他显现和修道中，烦恼的相续看似断绝，并且新获得功德的部分，因为是道谛，所以归纳为道之法。胜义如来藏是真实的果，也是真实的基。那么，基和果不相违背吗？不是的，因为法界是基果无别的法性。那本身不是法和法性二者的类别之法，而是法性。然而，在区分基道果的时候，法界并不属于基果的范畴，而是遍及基道果一切法的胜义遍行。
English
That's all there was before. Thus, the classification of the twenty-five existences is explained according to the scriptures such as the Great Nirvana Sutra, the Great Drum Sutra, and the Sutra Requested by Glorious Garland. Therefore, the final wheel of definitive meaning sutras is called the ultimate sutra because it ultimately reveals the Dharmadhatu. That itself is also called the supreme Dharma of perfect endowment. In general, the term "perfect endowment" refers to the fact that the final wheel of Dharma sutras perfectly reveals the reality of the ultimate Dharmadhatu, so it is the Dharma of perfect endowment. From the others, only a part of the Dharmadhatu is shown, so they are called three endowments and two endowments respectively. Alternatively, from the point of view of the doctrine, it is perfect endowment when the Buddha is alive, and it is so called because this definitive Dharma is mainly practiced at that time. Furthermore, the characteristics and divisions of the five faculties and the five objects, etc., are explained in various treatises such as the Abhidharma, and because they are known to all those who establish sectarian classifications, there is no need to list them here. Even if they are listed, they would become too lengthy. Third, then, how are the fruition dharmas of the twenty-five existences summarized? In general, there are two kinds of fruition: ultimate and conventional. The first is, only the Dharmadhatu. The second is, in the conventional aspect, the Sambhogakaya with five certainties, as well as the Nirmanakaya of crafts, birth, and supreme, etc., because they are appearances to other beings to be tamed. It seems that the continuum of afflictions is cut off from other appearances and meditation on the path, and the part of newly acquired qualities is collected into the Dharma of the path because it is the truth of the path. The ultimate Sugata-garbha is the real fruit and also the real basis. Then, are the basis and the fruit not contradictory? No, because the Dharmadhatu is the nature of Dharma in which the basis and the fruit are inseparable. That itself is not a Dharma that is divided by the duality of Dharma and Dharmata, but is Dharmata. However, when distinguishing between the basis, the path, and the fruit, the Dharmadhatu is not cut off into the category of the basis and the fruit, but is the ultimate pervader that pervades all the dharmas of the basis, the path, and the fruit.