Chinese
如果说颠倒与不颠倒二者意义相同，经中也说常与无常等正反两方面都作了阐述。如果这样说，那么执着于常与无常等，与不执着于常与无常等，实际上已经说明了不颠倒，因此这两种差别是不合理的。如果常与无常等正反两方面是颠倒的，那么由于同样的理由，执着于阐述正反两方面也必然会变成颠倒，如果这样说，就非常符合经文，而且注释中也是这样说的，可以了。第十二个问题是：对于什么？对于修习菩萨的三道。理由是：修道的必要是为了实现它相应的果，那么就会变成第八圣者，获得入流果，或者获得一来果，或者获得不来果，或者获得阿罗汉果，或者获得独觉菩提，从而没有菩萨无过失地进入的状态和时机，因为那不是菩萨的境界。因此，菩萨修习三种道，不会实现声闻缘觉的寂灭等等。这不矛盾，因为修习三种道仅仅是为了善巧地调伏其他同类众生，而不是为了实现果。这两种辩论和回答都是世俗谛的范畴。第十三个问题是：对于什么？对于对治的一方。理由是：如果存在对境，就必须存在应取之物，那么如何称之为圣法和律藏呢？世尊开示说：善现，在此，声闻、缘觉、菩萨以及如来应供正等觉，既非具有贪欲，也非远离贪欲，因为已经说明了没有应取之物等等。第十四个问题是：对于什么？对于不相顺的一方。理由是：如果存在对境，就必须存在应舍之物，但实际上没有应舍之物等等，即是前面引用的经文。第十五个问题是：对于什么？对于诸法的共同和非共同的特征。理由是：如果存在特征，就必须存在容纳该特征的所依，即基，那么这些法以前也
English
If it is said that the two, inversion and non-inversion, have the same meaning, the sutras also state that both constant and impermanent, etc., along with their opposites, are elaborated upon. If it is said in this way, then clinging to constant and impermanent, etc., and being free from clinging to constant and impermanent, etc., actually explain non-inversion, so these two differences are unreasonable. If constant and impermanent, etc., along with their opposites, are inverted, then for the same reason, clinging to the elaboration of opposites will also necessarily become inverted. If it is said in this way, it is very consistent with the sutras, and the commentaries also say so, which is sufficient. The twelfth question is: Regarding what? Regarding the practice of the three paths of a Bodhisattva. The reason is: The necessity of practicing the path is to realize its corresponding result, then one will become an eighth noble being, attain the fruit of stream-enterer, or attain the fruit of once-returner, or attain the fruit of non-returner, or attain the state of Arhat, or attain Pratyekabuddha enlightenment, and thus there is no state or opportunity for a Bodhisattva to enter without fault, because that is not the realm of a Bodhisattva. Therefore, a Bodhisattva practicing the three paths will not realize the Nirvana of Hearers and Solitary Realizers, etc. This is not contradictory, because practicing the three paths is only to skillfully tame other beings of the same kind, and not for the sake of realizing the result. Both of these debates and answers are within the scope of conventional truth. The thirteenth question is: Regarding what? Regarding the side of the antidote. The reason is: If there is an object, there must be something to be taken, then how can it be called the Holy Dharma and Vinaya? The Blessed One said: Subhuti, here, Hearers, Solitary Buddhas, Bodhisattvas, and Tathagatas, Arhats, perfectly enlightened Buddhas, are neither with attachment nor without attachment, because it has been explained that there is nothing to be taken, etc. The fourteenth question is: Regarding what? Regarding the side of disagreement. The reason is: If there is an object, there must be something to be abandoned, but in reality there is nothing to be abandoned, etc., which is the sutra quoted earlier. The fifteenth question is: Regarding what? Regarding the common and uncommon characteristics of all phenomena. The reason is: If there is a characteristic, there must be a basis, i.e., a substratum, that accommodates that characteristic, then these phenomena also previously