Chinese
如是宣说。这是中观派所说。此后，在一张纸和六行之后，对于所询问的一切，都能无碍地回答。通达无所住之理。口述：如是，法性，圆成实的，一切法，虽然遍在于不关联于一切世俗法的状态中，却以关联的方式存在。此后，在一行中，自性空性，这显示了法性的形象，因此是不可见的。如是说。如果它住在某处，在内部或外部或两者之中，如果它住在其他地方，那么这三者在胜义中也是不存在的，因为它在胜义中不存在。因此，它是无所住的。这是中观派所说。法性的感受是，从原始以来，自性上，空于世俗法，是异空。此后，在七张半纸上缺少一行，以这种方式，自性本初胜义的，一切法，是自性空性，未生之空是异空性，因此是无所住的。第十八品。如是，应完全清净色。这是说，在不关联于一切灭谛法的情况下，通过道谛的一切法来净化安住于一切苦集之法的痛苦，通过双重清净而获得灭谛，因此应如如意宝般地进行净化。这是其含义。此后，在一张纸和九行中，一切种智，净化的基础，所净化的垢染，净化的道，所净化的果，解脱果的状况，如虚空、云和风，就像用它们来净化虚空一样，应完全净化。具有道之境的决定生起。这八种相的自性，被称为是成办决定生起。此后，又，此后在两行中，也有超越世间的。等等，这显示了完全净化菩提道的方法。这是中观派所说。此后在四行中，乘，即是车乘，对于欲望。如是，由于三轮不净，不离世间。此后在四张纸上，是完全净化菩提道。这是超越世间的。
English
Thus it is shown. This is what the Madhyamaka school says. Thereafter, after one sheet and six lines, one can answer without hindrance to whatever is asked. Understanding the way of non-abiding. Verbally: Thus, the nature of reality, the perfectly established, all phenomena, although dwelling pervasively without being related to all conventional phenomena, exist in a related manner. Thereafter, in one line, emptiness by nature, this shows the form of the nature of reality, therefore it is invisible. Thus it is said. If it dwells somewhere, either internally or externally or both, if it dwells somewhere else, then all three are also not truly existent, because it is not truly existent. Therefore, it is non-abiding. This is what the Madhyamaka school says. The feeling of the nature of reality is, from the beginning, by nature, empty of conventional phenomena, it is other-empty. Thereafter, when one line is missing on seven and a half sheets, in that way, the nature of reality, primordial and ultimate, all phenomena, are empty by nature, the unborn emptiness is other-emptiness, therefore it is non-abiding. Eighteenth chapter. Thus, form should be completely purified. This is saying that, while not being related to all truths of cessation, by purifying all the sufferings that dwell in all the truths of suffering and origin with all the truths of the path, one obtains the truth of cessation through dual purification, therefore one should purify it like a wish-fulfilling jewel. This is its meaning. Thereafter, in one sheet and nine lines, all-knowingness, the basis of purification, the defilements to be purified, the path of purification, the result of purification, the state of the result of separation, like the sky, clouds, and wind, just as the sky is purified by them, it should be completely purified. Definite emergence with the object of the path. This nature of eight aspects is said to be the accomplishment of definite emergence. Thereafter, again, thereafter in two lines, there is also that which transcends the world. And so on, this shows the method of completely purifying the path to enlightenment. This is what the Madhyamaka school says. Thereafter in four lines, the vehicle, that is, the chariot, for desire. Thus, because the three wheels are impure, one does not move away from the world. Thereafter on four sheets, it is the complete purification of the path to enlightenment. This is that which transcends the world.
Chinese
世间的布施等是修道的助缘。从第二张纸和十一又二分之一行开始，应该知道不要过度扩张。这段话的意思是，这五种不作意的方式是其他众生所没有的，只有菩萨和王子才有。这是在宣讲甚深的等持。要使遍计所执的形相消失。像这样结合起来。从第七张纸和大约一行开始，第十九品。从第十七张纸开始，《十万颂般若经》中，善现品第十四。 ༈ 它们是：决定、生起、诸法。能仁的一切智智。这段话讲完了第十个意义。 《现观庄严论》，即《般若波罗蜜多教授论》，其中，一切种智的章节是第一个。 ༈ 中品般若波罗蜜多的解释已经讲完。在此，三合一的智者们认为，第一品没有讲一切智智的智慧，只是讲了它的因。然而，自性种姓，自性光明的心，不变且无分别的心，以及诸法的真如等众多圆成实，难道不是一切智智的智慧吗？如果说不是，那么，十二圆成实是名称的不同，其中之一是一切智智的智慧，这与清楚地宣说相违背。如果说不变圆成实是无为常法，因此认识它是无明，那么，无为常法的认识或觉性就会变成有。如果这样说，那么，对于圆满次第的宗派来说，这是非常赞同的，因为圆满次第的法中就是这样说的。对于那些执着于三合一有缺陷的法的人来说，这不是他们的行境。如果九个或十二个圆成实不是觉性，那么，胜义法身和自性身也是不变圆成实，因此会变成不是觉性，如果这样认为，那么它将一无所知，因为它不是觉性。认为
English
Generosity and so on in the world are the means of training the path. From the second sheet and eleven and a half lines, it should be known not to expand excessively. The meaning of this is that these five ways of not paying attention are not present in other sentient beings, but only in Bodhisattvas and princes. This is teaching profound samadhi. The appearance of the completely imputed should disappear. Combine it in this way. From the seventh sheet and about one line, the nineteenth chapter. From the seventeenth sheet, from the Hundred Thousand Prajñāpāramitā, the fourteenth chapter, the chapter by Subhuti. ༈ These are: Certainty, arising, all dharmas. The Omniscient Wisdom of the Able One. This concludes the tenth meaning. The Treatise on Realization of Manifest Knowledge, the Instruction Manual on the Perfection of Wisdom, in which the chapter on all aspects of knowledge is the first. ༈ The explanation of the intermediate Perfection of Wisdom has been taught. Here, the scholars of the three-in-one system hold that the first chapter does not teach the wisdom of all-knowing, but only its cause. However, are not the natural lineage, the naturally luminous mind, the unchanging and non-conceptual mind, and the many perfectly established suchnesses of all dharmas, the wisdom of all-knowing? If you say no, then the twelve perfections are different names, and one of them is the wisdom of all-knowing, which contradicts what is clearly stated. If you say that the unchanging perfection is unconditioned and permanent, so knowing it is ignorance, then the knowledge or awareness of the unconditioned and permanent will become existence. If so, then for the Completion Stage school, this is very agreeable, because that is what is said in the Completion Stage teachings. For those who cling to the flawed teachings of the three-in-one, this is not their object of experience. If the nine or twelve perfections are not awareness, then the ultimate Dharmakaya and the Essence Body are also unchanging perfections, so they will become non-awareness, and if you think so, then it will not know anything, because it is not awareness. Thinks
Tibetan
་པར་མི་ནུས་ཏེ་བླ་ན་མེད་པ་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་ཀུན་ཤེས་ཀུན་རིག་དམ་པ་པོ་ཡིན་པའི་ཕྱིར་རོ།། གཞན་ཡང་ཡོངས་གྲུབ་དགུའམ་བཅུ་གཉིས་རིག་པ་མ་ཡིན་ན། སྐད་ཅིག་ལས་འདས་པའི་ཡེ་ཤེས་མ་ཡིན་པར་འགྱུར་ལ། དེ་འདོད་ན་མཐར་ཐུག་དེ་ཁོ་ན་ཉིད་མ་ཡིན་པར་འགྱུར་ཏེ། སྐད་ཅིག་གཅིག་དང་དུ་མ་དང་བྲལ་བའི་ཡེ་ཤེས་ནི། རྒྱལ་བ་རྣམས་ཀྱིས་དེ་ཁོ་ན་ཉིད་ཅེས་གསུངས་པའི་ཕྱིར། ཡེ་ཤེས་མ་ཡིན་ན། ཡོངས་གྲུབ་ཏུ་མི་རུང་བས་མཐར་ཐུག་དེ་ཁོ་ན་ཉིད་དུ་མི་རུང་བའི་ཕྱིར་རོ། །འདིར་ཡར་བཅད་ཀྱི་ཅ་པ་སྟེ་པོ་ཏི་ལྔ་པ་རྫོགས་སོ།། །། ཅ༽ གླེགས་བམ་ལྔ་པ། བམ་པོ་དང་པོ།
Chinese
因为不能成为无上圆满正等觉一切智者、一切明智者、圣者。此外，如果不是九种或十二种圆成实性之智，就会变成不是超越刹那的智慧。如果承认那样，就会变成不是究竟的真如，因为远离一刹那和多刹那的智慧，诸佛已经说过那是真如。如果不是智慧，就不能成为圆成实性，因此不能成为究竟的真如。此处，雅切的“ཅ”字，即第五部完毕。 ཅ）第五卷，第一品。
English
Because it cannot become the unsurpassed, perfectly complete Buddha, the all-knowing, all-wise, holy one. Furthermore, if it is not the nine or twelve kinds of perfectly established wisdom, it will become not the wisdom that transcends the moment. If that is accepted, it will become not the ultimate suchness, because the wisdom that is separated from one moment and many moments, the Victorious Ones have said that is suchness. If it is not wisdom, it cannot become perfectly established, therefore it cannot become the ultimate suchness. Here, the "ཅ" of Yarche, that is, the fifth volume is completed. ཅ) Fifth Volume, First Chapter.