Chinese
承认周遍。如果承认，那么，因此，（佛）以自身之义法身未动摇之状态，能成办他义无勤任运，应成过失。一些人说，圣者佛陀的三十七菩提分法，是共同的遍智之相，不应理。如果你是那样，那么你必须与声闻共同，因为你与那（三十七菩提分法）不共同，因为你是唯独圣者佛陀的相续中才具有的功德。又，那（三十七菩提分法）是声闻不共同的，不应理。因为你不可能存在于声闻的相续中，因为你是遍智。如果这样说，那么，前者，他的相续中证悟人无我的证悟之类，是声闻的证悟之类，不应理。因为你是唯独圣者佛陀的相续中才具有的证悟之类。周遍承认。不能承认，因为他的相续中具有三乘所有的证悟之类，因为他是断除了修断所断的执著之相的一百零八种分别念的补特伽罗。后者，菩萨见道者的相续中证悟人无我的证悟之类，是那样的，应理。因为那样的缘故，因为是道智。如果承认根本，那么，那是应该向声闻宣说的菩萨相续中的道，不应理。因为是所承认的那样。如果承认，那么，你是菩萨相续中的所知，不是声闻的道，应成过失。又，圣者佛陀的意相续的功德，不应理分为共同的功德和不共同的功德两种。因为他的相续中的三十七菩提分法，以及他的相续中的十力，是共同的遍智之相，以及是不共同的遍智之相，这样的差别不合理。宗因承认。如果承认，那么，四种圣者所有的四无量心，以及四无畏，是唯独圣者佛陀的相续中才具有的差别，应成过失。这里，哪种遍智之相，是自己的同类具相的下等圣者的相续中具有的，以及，哪种遍智之相，是不具有的，是共同的遍智之相，以及不共同的遍智之相的定义。
English
The pervasion is accepted. If it is accepted, then, therefore, (the Buddha) in the state of his own benefit Dharmakaya not moving, is able to accomplish the benefit of others effortlessly and spontaneously, it should be a fault. Some say, the thirty-seven factors of enlightenment of the noble Buddha, are not the aspect of common omniscience, it is unreasonable. If you are like that, then you must be common with the Shravakas, because you are not common with that (thirty-seven factors of enlightenment), because you are the qualities that only the noble Buddha's continuum possesses. Also, that (thirty-seven factors of enlightenment) is not common with the Shravakas, it is unreasonable. Because it is impossible for you to exist in the continuum of the Shravakas, because you are omniscience. If you say so, then, the former, the realization of the selflessness of the person in his continuum, is not the realization of the Shravakas, it is unreasonable. Because you are the realization that only the noble Buddha's continuum possesses. The pervasion is accepted. It cannot be accepted, because his continuum has all three vehicles of realization, because he is the person who has abandoned the one hundred and eight conceptualizations of clinging to the appearance of what is to be abandoned by cultivation and what is to be abandoned by abandonment. The latter, the realization of the selflessness of the person in the continuum of the Bodhisattva who is on the path of seeing, is like that, it is reasonable. Because of that reason, because it is the knowledge of the path. If you accept the root, then, that is not the path of the Bodhisattva's continuum to be taught to the Shravakas, it is unreasonable. Because it is accepted like that. If you accept, then, you are the object of knowledge in the Bodhisattva's continuum, not the path of the Shravakas, it should be a fault. Also, the qualities of the mind continuum of the noble Buddha, it is unreasonable to divide into two kinds of common qualities and uncommon qualities. Because the thirty-seven factors of enlightenment in his continuum, and the ten powers in his continuum, are the aspect of common omniscience, and the aspect of uncommon omniscience, such a difference is unreasonable. The sign is accepted. If you accept, then, the four immeasurables that all four nobles have, and the four fearlessnesses, are the differences that only the noble Buddha's continuum possesses, it should be a fault. Here, which aspect of omniscience, is possessed by the lower noble's continuum of the same kind with the same characteristics, and, which aspect of omniscience, is not possessed, is the definition of the aspect of common omniscience, and the aspect of uncommon omniscience.