Chinese
是生、住、灭。所谓胜义谛的体性，是指诸法无我圆成实性。如果说，从了义经部来说，仅仅是诸行无我，仅仅是无自性才是胜义谛的体性，因此是各别的，并且是从非各别性中真实超离的体性。那么，这些是从了义经部中成为外道的缘故，在不了义经部中，有些地方说行是依他起性，而胜义是圆成实性，因此，也曾开示过从体性分别的角度来说是各别的。有些地方又说，依他起性完全清净就是圆成实性，因此，也曾开示过从自性一体的角度来说不是各别的。有些人追随那部经，字面意义地理解，就说不是各别的。这两种人都是对假立一概无知，对胜义不如实作意，这是他们的总结语。心怀犹豫的智者，心存二意的人，也都属于这一类。所谓“谁是虚妄而行，谁是欺骗而行”，这里在思考了义经部的时候，应当认为两者都是虚假的。所谓“谁是如理而行，谁是不如理而行”，也应当将两者都理解为不如理地进入了义。像“我这样想”等等，就直接显示了这些人是从了义经部中成为外道的。孩童、愚昧、不清晰、不聪明，这些都是不同的名称。所谓证悟和现证，就像之前所说的那样，这些是对假立极度无知的词语的解释。其中，所谓对理极度无知，是因为不了解因和喻的支分。因的支分是在所比量上存在，在同品上存在，在异品上相离，以及喻的支分是法相同。
English
are birth, abiding, and destruction. The nature of what is called the ultimate characteristic is the perfectly established essence of the selflessness of all dharmas. If it is said that, according to the sutras of definitive meaning, only the selflessness of conditioned things and only the absence of essence are the nature of ultimate reality, therefore they are distinct, and indeed are the characteristics that have truly transcended non-distinctness. Then, since these have become external to the sutras of definitive meaning, in the sutras of provisional meaning, in some places it is said that conditioned things are of the nature of other-dependence, while ultimate reality is of the nature of perfect establishment. Therefore, it was also taught that they are distinct from the perspective of distinguishing the nature. In some places, it is also taught that the complete purification of the nature of other-dependence is the nature of perfect establishment, therefore they are not distinct from the perspective of the same nature. Some people follow that very sutra, grasping it literally, and say that they are not distinct. Both of these are ignorant of imputation and do not properly attend to ultimate reality, which is their concluding remark. Those with doubtful intelligence and those who are double-minded also belong to this category. The saying, "Who goes without, and who goes deceiving," here, when contemplating the sutras of definitive meaning, both should be regarded as false. The saying, "Who enters properly, and who enters improperly," should also be understood that both enter improperly into the definitive meaning. Like "I think this," and so on, directly shows that these people have become external to the sutras of definitive meaning. Child, ignorant, unclear, and unwise are different names. Understanding and realization are as previously explained, and these are explanations of words that are extremely ignorant of imputation. Among them, being extremely ignorant of reason means not knowing the parts of the reason and example. The parts of the reason are existence in what is to be inferred, existence in similar instances, absence from dissimilar instances, and the parts of the example are similar in dharma.
Chinese
以及不同的例子，因为不了解不同的法，如果不是不同的，就会变成这个过失。如果变成不同的，就会变成这个过失，对于这种道理非常愚昧，因此对于胜义谛不是如理作意。那么这是怎么样的呢？因此，这是为什么呢？以“智慧非常清净”等等显示了从不同和非不同中完全超越的理由。不需要努力就能知道，以及努力也无法知道，因为不会变成理由的过失，所以是理由。那么这是怎么样的呢？处于地的菩萨们，精通胜义谛的体性，因为过去串习的力量，不需要努力就能知道这个道理，因此对于他们来说，这个理由也不会变成过失，所以是完全清净的理由。安住于胜解行地，不精通胜义谛的体性的人们，因为过去没有串习，即使努力也无法知道这个道理，无法知道是他们自己的过失，而不是理由的过失，因此对于他们来说，也不会变成理由的过失，所以是完全清净的理由。这是总结。像这样，如果用这个完全清净的理由来观察，如果变成不同的，也会变成过失，如果变成非不同的，也会变成过失。安住于胜解行地的那些人，如果不了解不同和非不同的过失，如果各自说两种极端，就是对于道理非常愚昧，因此对于胜义谛不是如理作意。其中，如果行相和胜义谛的体性不是不同的，那么等等的次第，如果不是不同的，那么就会变成见到真谛的人们没有离开行相等等，显示了会变成这样说的过失。现在要解释词义，其中，所有孩童凡夫也会变成见到真谛的人，这是因为他们了知远离行相。
English
And different examples, because they do not understand the different dharmas, if they are not different, then this fault will occur. If they become different, then this fault will occur. They are extremely ignorant of this reasoning, therefore they do not properly attend to the ultimate truth. So what is this like? Therefore, why is this? By "wisdom is extremely pure" etc., it shows the reason that completely transcends from different and non-different. Knowing without effort, and not knowing even with effort, because it will not become a fault of reason, therefore it is a reason. So what is this like? Bodhisattvas who are on the ground, those who are skilled in the nature of the ultimate truth, because of the power of past habituation, they know this truth without effort, therefore for them, this reason will not become a fault, so it is a completely pure reason. Those who dwell on the ground of faith and practice, those who are not skilled in the nature of the ultimate truth, because they have not been habituated in the past, even if they make effort, they cannot know this truth, not knowing is their own fault, not the fault of the reason, therefore for them, it will not become a fault of reason, so it is a completely pure reason. This is the summary. Like this, if we examine with this completely pure reason, if it becomes different, it will also become a fault, if it becomes non-different, it will also become a fault. Those who dwell on the ground of faith and practice, if they do not understand the faults of different and non-different, if they each speak of two extremes, then they are extremely ignorant of the reasoning, therefore they do not properly attend to the ultimate truth. Among them, if the characteristics of conditioned phenomena and the nature of the ultimate truth are not different, then the order of etc., if they are not different, then it will become that those who see the truth have not left the characteristics of conditioned phenomena etc., it shows the fault of becoming like this. Now we will explain the meaning of the words, among them, all childish ordinary beings will also become those who see the truth, this is because they know to be separated from the characteristics.