Chinese
仅仅是获得而已。那些也只是声闻和独觉所能了解的，不是所有道都能了解，也不是在所有方面都能了解。因此，声闻和独觉的，被称为一切智。这里，虽然说了解内外之法，但如何了解并不清楚。因为是声闻和独觉的证悟，所以必须是证悟人无我的方式。经中说：五蕴人无我，完全分别而见，不破除法的实有，声闻因此而现证。如是，声闻和独觉圣者没有现量证悟法无我，因此也没有断除法我执。然而，凭借证悟人无我的力量，对实有的执着也稍微减弱。他们在等持中，法我的显现虽然没有消失，但法我执也没有现前。因此，这样的等持也与证悟法无我的智慧和执着方式不相违，所以与般若波罗蜜多稍微相似。因此，声闻和独觉圣者的智慧，对于内外之法，五蕴、十二处、十八界的一切，都如理如实地进入不常等十六种行相的智慧，虽然这些都进入，但因为是行相的主要部分，并且执取与离戏和相似部分相近的所破，所以了解无我。了解了这些，虽然仅仅成为了解声闻和独觉之道，但因为没有了解离戏，所以以般若波罗蜜多的证悟方式，那两条道也没有了解。特别是，对于道的主要部分，大乘道是完全没有了解的。因此，声闻和独觉的智慧不会成为道智，因为不了解如所有性和尽所有性的一切，怎么能成为一切种智呢？因此，仅仅了解基，所以称为基智。然而，这被称为声闻和独觉的基智，仅仅属于不共品的基智之中。对治品的基智，以三智来区分的基智，应该放在真实或假立的哪一个更好呢？需要思考。
English
It is only attainment. Those are also known by the Shravakas and Pratyekabuddhas, but not by all paths, nor in all aspects. Therefore, the Shravakas and Pratyekabuddhas are called "all-knowing." Here, although it is said to understand the internal and external dharmas, it is not clear how to understand them. Since it is the realization of Shravakas and Pratyekabuddhas, it must be the way to realize the selflessness of persons. The sutra says: The aggregates and the selflessness of persons, are completely distinguished and seen, and the reality of dharmas is not destroyed, so the Shravakas realize them. Therefore, the Shravaka and Pratyekabuddha noble ones do not directly realize the selflessness of dharmas, so they have not abandoned the clinging to the self of dharmas. However, by the power of realizing the selflessness of persons, the clinging to reality is also slightly weakened. In their samadhi, although the appearance of the self of dharmas has not disappeared, the clinging to the self of dharmas is not manifest. Therefore, such samadhis are not contradictory to the wisdom of realizing the selflessness of dharmas and the way of clinging, so they are slightly similar to the Prajnaparamita. Therefore, the wisdom of the Shravaka and Pratyekabuddha noble ones, for all the internal and external dharmas, the five aggregates, the twelve ayatanas, and the eighteen dhatus, all enter into the sixteen aspects of wisdom such as impermanence, as appropriate. Although these all enter, because they are the main part of the aspects, and they closely grasp the negation that is close to detachment and similar parts, they know the selflessness. Knowing these, although it only becomes knowing the path of Shravakas and Pratyekabuddhas, because they do not know detachment, so with the realization of the Prajnaparamita, those two paths are also not known. In particular, the main part of the path, the Mahayana path, is not known at all. Therefore, the wisdom of Shravakas and Pratyekabuddhas will not become the path wisdom, and because they do not know all of suchness and all that exists, how can they become all-knowing? Therefore, knowing only the basis is called the base wisdom. However, this is called the base wisdom of Shravakas and Pratyekabuddhas, and it only belongs to the base wisdom of the dissimilar category. As for the base wisdom of the antidote category, which is divided by the three wisdoms, it is necessary to consider whether it is better to put it in the real or the imputed.
Chinese
現在的有緣者請仔細分辨，關於基識的章節中，經和論的，正文所要表達的（《ཛཾ》+主要）基識就是指對治的基識。按照正文的直接表述，與之不相應的基識，聲聞和獨覺的基識並非最主要，主要指的是對菩薩和凡夫所執著的見解。那麼，什麼是對治的基識呢？就是指在等持無分別的智慧中，捨棄一切戲論，沒有任何我、作者、常恆實有、感受快樂等先天的執著，而存在一種恆常不變的狀態。這就是聲聞和獨覺的道智之道，也是對治的基識。此外，為了從根本上消除我執的習氣，專注修習人無我時，會見到我本性空，並且順帶了悟其餘的實有和非實有的戲論也都是本性空，從而呈現出一種滅盡一切戲論和相狀的狀態，這種遠離戲論、證悟智慧的樹木，以無我為根基，這就是對治的基識。要從根本上消除我執的習氣，僅僅證悟普遍的離戲就足夠了嗎？如果主要針對人無我，會想：這樣做有什麼用呢？不是這樣的，因為所緣境的作用各不相同。雖然僅僅是空性也能夠遣除貪嗔等煩惱，但是具有離戲相的不淨觀能夠更強烈地遣除貪欲的習氣，同樣，具有離戲相的慈悲心能夠更強烈地遣除嗔恨的習氣。從理證上來說也是合理的，因為不淨觀、慈悲心和無我，它們都具有在現前時立即遣除相應煩惱的能力。並且，普遍的對治法空性，也是在沒有任何遺漏的情況下修習的。因此，僅僅從一個方面就能夠同時具備兩種功德，力量更強大，這是無需爭辯的。如果問：自宗是否現證了法無我？回答：沒有現證。那麼，經中是如何說的呢？為了捨棄所取境的執著，以及不捨棄能取境的執著，就像犀牛角一樣的道路。
English
Now, those who are fortunate should carefully discern. In the chapter on the foundational consciousness (ālaya-vijñāna), in the sutras and treatises, the actual subject matter of the teachings (《ཛཾ》+ main) is that the foundational consciousness refers only to the antidote's foundational consciousness. According to the direct teachings of the texts, the opposing foundational consciousness, that of the Śrāvakas and Pratyekabuddhas, is not the most important. The main focus is on the views held by Bodhisattvas and ordinary beings. So, what is this antidote's foundational consciousness? It refers to the state in equanimity, the non-conceptual wisdom that has abandoned all elaborations, where there is no inherent grasping of self, agent, permanence, reality, or the experience of happiness, etc., and there exists a constant, unchanging state. This is the path of wisdom for the Śrāvakas and Pratyekabuddhas, and it is also the antidote's foundational consciousness. Furthermore, in order to eradicate the habitual tendencies of self-grasping from their roots, when one focuses on meditating on the absence of self of persons, one sees that the self is empty of inherent existence. And incidentally, one realizes that the remaining elaborations of existence and non-existence are also empty of inherent existence. Thus, it manifests as a state that has extinguished all elaborations and characteristics. This tree of wisdom that realizes freedom from elaboration, with the root of selflessness, is the antidote's foundational consciousness. To eradicate the habitual tendencies of self-grasping from their roots, is it sufficient to realize only the general freedom from elaboration? If one mainly focuses on the absence of self of persons, one might wonder, "What is the use of doing this?" It is not like that, because the functions of the objects of focus are different. Although emptiness alone can reverse attachment, hatred, and so on, the contemplation of ugliness, with its aspect of freedom from elaboration, can more strongly reverse the habitual tendencies of desire. Similarly, the mind of loving-kindness, with its aspect of freedom from elaboration, can more strongly reverse the habitual tendencies of hatred. This is also reasonable logically, because the contemplation of ugliness, loving-kindness, and the absence of self, each has the power to immediately reverse the corresponding afflictions when they are manifest. Moreover, the general antidote, emptiness, is also practiced without any omissions. Therefore, the ability to possess both qualities from just one aspect is more powerful, and this is beyond dispute. If asked, "Does your own school directly realize the absence of self of phenomena?" The answer is, "It does not directly realize it." Then, how does the scripture say it? "In order to abandon the grasping of the object of grasping, and not to abandon the grasping of the grasper, it is like the path of a rhinoceros horn."
Chinese
要知道正确的总结。 难道不是这样说的吗？ 如果这样问，自宗（自宗，指中观自续派）的行者们，由于长久串习缘起，了知世界是无明的因缘，因此，在这种力量的影响下，所取的分别念非常低劣。 这样的证悟也包含在菩萨道智的证悟种类中。 也就是说，菩萨在某些时候，了知一切法仅仅是心的显现，了知我与外境的实有从一开始就不存在（《ཛཾ》+པར་），并且了知那本身就是与一切戏论从一开始就分离的形态。 虽然如此，因为没有特别专注用力地去修空性，所以安立了舍弃所取之义的证悟，不舍弃能取的分别念这样的名言，但并不是执着于能取的实执。 这样的智慧，以同类的方式，总结了自宗的证悟，所以仅仅是以自宗的道来命名而已。 像这样已经解说的这三种智慧，是以道谛的角度来说的。 在这八个事物的情况下，主要也是这个道谛。 一般来说，法性胜义谛的智慧，善逝的精华，也是般若波罗蜜多的究竟。 也就是一切相智、道智、基智。 这就是胜义谛的灭谛，应当了知这是般若波罗蜜多经和论的隐义究竟的精华。 像这样，三种智慧的体性就是这样。 以道谛所摄的三种智慧的所证，或者说，安住之法界离戏的觉性，就是二无我，或者说，诸法无生，道无生，基无生等等，以众多的名言来诠释，这也是闻思所决定的对境，也是所有瑜伽的所修，所缘的对境。 第四个事物，圆满次第瑜伽，是说基、道、果的诸法，虽然自性从一开始就相同于空性，但是，以智慧了知各自的体相和形态不相同，不混淆也不杂乱，一切都远离戏论而味等，心不住于任何事物。
English
It is to be known as the correct summary. Isn't that what was said? If asked, the practitioners of our own school (Svatantrika), due to long-term habituation to dependent origination, understand the world as conditioned by ignorance. Therefore, under the influence of this, the conceptualization of what is grasped is extremely inferior. Such realization is also included within the category of realizations of the Bodhisattva's path wisdom. That is to say, a Bodhisattva at times realizes that all phenomena are merely appearances of the mind, and realizes that the inherent existence of the self and external objects has never existed (《ཛཾ》+པར་) from the beginning. And realizes that itself is the aspect of being separated from all elaborations from the beginning. Although this is the case, because there is no special focus and effort to meditate on emptiness, the terminology is established as abandoning the realization of the meaning of what is grasped, and not abandoning the conceptualization of what is grasped. But it is not with the attachment to the inherent existence of what is grasped. Such wisdom, in a similar way, summarizes the realization of our own school, so it is merely named as the path of our own school. These three wisdoms that have been explained in this way are from the perspective of the truth of the path. In the case of these eight things, the main thing is also this truth of the path. In general, the wisdom of the ultimate reality of Dharma-nature, the essence of the Sugata, is also the ultimate perfection of wisdom. That is, the all-knowingness, the path-knowingness, and the base-knowingness. This is the truth of cessation of ultimate reality, and it should be known that this is the ultimate essence of the hidden meaning of the Prajnaparamita Sutras and treatises. In this way, the nature of the three wisdoms is like that. The object of realization of the three wisdoms included in the truth of the path, or the awareness of the Dharma-dhatu free from elaboration, is the two selflessnesses, or the unborn nature of phenomena, the unborn path, the unborn base, etc., which are expressed by many terms. This is also the object of determination through hearing and thinking, and also the object of meditation and the object of focus for all yogas. The fourth thing, the complete yoga of the completion stage, is that the phenomena of the base, path, and result, although their nature is the same as emptiness from the beginning, with wisdom, one realizes that their individual characteristics and forms are not the same, not mixed and not confused. Everything is free from elaboration and of equal taste, and the mind does not abide in anything.
Chinese
应当修习不作意的方式。其中，从能够将如无常等显现修习出来，并融入于离戏开始，才算是生起圆满次第的开端。其他一切相也各自依次修习，并逐渐生起于离戏之境。最终，当一个刹那的智慧中，一切相同时显现时，就是圆满次第达到究竟，如同认为从资粮道到常边际智慧之间存在这种情况一样合理。这被称为三智之相的合修瑜伽。如前所述，三智之相是作为道之谛的所缘境，所要证悟的法界之相。实际上，相的数量无法确定，但为了概括主要的意义，并考虑到所化众生相应的意乐，因此被称为一百七十三相。合修的意义是：例如，对有为法无常作意，并且也修习其无自性，当获得显现时，就对有漏皆苦之相作意，并且也修习其无自性。当也获得显现时，就同时对无常和痛苦两者作意，并且也同时修习无自性的显现。因此，在同一个等持的刹那，同一个智慧，既了知一切有为法的显现都具有无常之相，也了知一切有漏法的显现都具有痛苦之相。当见到作为基础的有为法和有漏法二者，以及作为体性的无常和痛苦等，都仅仅是显现，而自性空时，就是将无常和痛苦之相汇集在一起修习，因此称为合修。必须要有无常和痛苦之相不间断，如果没有，就无法进行汇集修习，而且所说的众多相的类别也会变得没有意义。即使不了解如何将显现置于离戏之上，也仅仅凭借无常和痛苦之相，也无法修习般若波罗蜜多，也无法触及实相，因此，必须修习总相和别相的一切相。