Chinese
的名字。正如所说：果的清净，色等，清净的自性为了什么？这二者不是他体，因为没有可观察的，所以说是清净。这样说，果的清净和自性的清净没有差别，就是这样获得道理的意义。像这样的见道和修道的智慧在相续中生起时，如《广大经》中所说，各种利益也会产生。基识的自性已经在前面说过了，声闻缘觉相续的基识，或者菩萨相续的，不具足方便的，距离法界遥远，具足方便的就很近。然而圣者菩萨不可能不善巧方便，并且凡夫的那个不是基识，如果认为大乘没有距离法界遥远的基识，那么，基识的修法是假名为基识，所以在凡夫也有。所谓不共品的基识，是大乘证悟转变的不共品的差别的一个名字，声闻缘觉的基识也是其中的一部分，但主要是菩萨们，在修人无我的时候，如果产生执着实有和执着空性，那就是它的名字。如所说：色等蕴空性，三时所证的法等，布施等菩提分，行持的作意是不共品。对治品的基识是，菩萨在修人无我的时候，也必须做到不被对佛的相执的作意或者细微的贪着所染污，更何况是阻止对其他的执着和贪着呢？所以修人无我，也不是不改变有情或者蕴的形象的那种，而是远离一切戏论，自性光明的形象。因此，被无我所摄持的行为，也安住于三轮体空，并且也安置他人。也如是说：布施等没有我执，其他众生进入其中，这能阻止贪着的边，对佛等有微细的贪着。是为法的道。
English
is the name of. As it is said: The purity of the fruit, form, etc., what is the purity of nature for? These two are not different entities, because there is nothing to observe, so it is said to be pure. Thus, the purity of the fruit and the purity of nature are not different, and that is how the meaning of obtaining reason is. When such wisdom of the path of seeing and the path of meditation arises in the continuum, various benefits will also arise, as stated in the Extensive Sutra. The nature of the base consciousness has already been explained above, the base consciousness of the Hearers and Solitary Realizers' continuum, or even the Bodhisattva's continuum. Those who do not possess skillful means are far from the realm of Dharma, and those who possess skillful means are close. However, it is impossible for noble Bodhisattvas to be unskilled in means, and that of ordinary beings is not the base consciousness. If one thinks that the Great Vehicle does not have a base consciousness that is far from the realm of Dharma, then the practice of the base consciousness is nominally the base consciousness, so it exists in ordinary beings. The so-called base consciousness of the non-concordant side is a name for a distinction of the non-concordant side in the transformation of the realization of the Great Vehicle. The base consciousness of the Hearers and Solitary Realizers is also a part of it, but mainly the Bodhisattvas themselves. When meditating on the selflessness of persons, if clinging to reality and clinging to emptiness arise, that is its name. As it is said: Forms, etc., aggregates, emptiness, and the dharmas realized in the three times, and the aspects of enlightenment such as generosity, the intention of practice is the non-concordant side. The base consciousness of the antidote is that when a Bodhisattva meditates on the selflessness of persons, one must also ensure that one is not defiled by the intention of clinging to the characteristics of the Buddha or by subtle attachments. What need is there to mention preventing clinging and attachment to others? Therefore, meditating on the selflessness of persons is not like not changing the appearance of sentient beings or aggregates, but rather it is an image of self-luminous nature that is free from all elaborations. Therefore, the conduct that is grasped by selflessness also abides in the emptiness of the three spheres and also establishes others. It is also said: Generosity, etc., have no ego-grasping, other beings enter into it, this prevents the extreme of attachment, and there is subtle attachment to the Victorious One, etc. It is the path of Dharma.
Chinese
自性故，以寂静故彼甚深。诸法自性一，以知舍执著。如是说，自性一者，谓自性光明一，以知彼故。名为圆满次第之相者，法性胜义谛安住于一切相中，般若波罗蜜多之相行者，乃是境之相，如今所称之义相，是为所缘，然一切相非真实，修习彼等所缘，如镜中现影像般，自之识亦如彼等相之相同而显现，乃有境之相，如今所称之识相，彼与圆满性乃为一体。于彼经论广说，基识有四谛之二十七相，道识有四谛之三十六相，遍智有种种之八十相，其中前二智之相皆摄于四谛之相中。又缘四谛，虽世俗唯是幻化之因果缘起无有止息，然以自性远离一切戏论而作差别，不缘我我所，乃基识之相。四谛所摄之世俗一切法如缘起幻化，胜义谛中一无所有如虚空般，乃离戏论，且自身次第所受之善法一切亦安住于离戏论之自性中，乃道识之相。胜义谛之界如虚空般远离一切戏论，且彼离戏论自性本初即显现一切相，尤以菩提分与波罗蜜多及十力等一切善法之相而安住，乃遍智之相。如是圆满诸相后，如何修习之理者，乃为瑜伽，亦名无住瑜伽，因不住于事物与相及所缘故。是故不执著任何生、有、生起、住、增长及存在等法，且心不住于彼等，亦不住于灭、不生、未生，
English
Because of its very nature, it is profound because of its solitude. By knowing that all dharmas are of one nature, one abandons attachment. Thus it is said, the oneness of nature is known by the oneness of the nature of clear light. The so-called aspect of the complete union is that the ultimate truth of Dharma-nature abides in all aspects. Those who practice the aspects of the Perfection of Wisdom are the aspects of the object. What is now called the aspect of meaning is the object of focus. However, all aspects are not real. By meditating on these objects of focus, just as reflections appear in a mirror, one's own consciousness also appears in the same way as those aspects. This is the aspect of the subject, which is now called the aspect of consciousness. It is one with the nature of completeness. In the extensive scriptures and sutras, it is said that the base consciousness has twenty-seven aspects of the four truths, the path consciousness has thirty-six aspects of the four truths, and the omniscient consciousness has eighty aspects of various kinds. Among them, the aspects of the first two wisdoms are all included in the aspects of the four truths. Moreover, by focusing on the four truths, although the cause and effect of dependent origination in conventional truth are merely illusory and without cessation, the distinction is made by being separated from all elaborations of inherent existence. Not focusing on self and what belongs to self is the aspect of the base consciousness. All conventional truths included in the four truths are like dependent origination and illusion. In ultimate truth, they are like the sky, devoid of anything, which is free from elaboration. Moreover, all the virtuous dharmas that one experiences in sequence abide in the very nature of being free from elaboration. This is the aspect of the path consciousness. The realm of ultimate truth is like the sky, free from all elaborations. And that very freedom from elaboration initially manifests all aspects, and in particular, it abides in the aspects of all virtuous dharmas such as the aspects of the wings of enlightenment, the perfections, and the ten powers. This is the aspect of omniscient consciousness. The way to meditate after perfecting such aspects is yoga, which is also called non-abiding yoga, because it does not abide in things, characteristics, or objects of focus. Therefore, one does not cling to any phenomena such as birth, existence, arising, abiding, increasing, and being, and the mind does not abide in them, nor does it abide in cessation, non-arising, or non-arisen.
Chinese
不相遇，不聚集，减少，没有等等，心也不安住。不住于任何事物，不去往任何地方，不阻止任何事物，不在任何地方改变，以这种方式平等安住。因为没有造作，所以不施加特性的瑜伽等等也包含于此。虽然瑜伽被称为二十或五等，但实际上只有一个。如是，不住于色等，因此，遮止了对它的瑜伽。如是说。此经中实际只显示了不住的瑜伽。真正的顶端瑜伽是见道、修道、无间道这三者。它们也都是般若波罗蜜多的相，所以没有观想方式不同的情况。然而，所断、断除方式和显现功德的差别非常大。其中，所断的四种能取所取之分别念是：依赖于所取之显现而生起的烦恼分别念，如贪嗔等，以及依赖于它们的恶性循环而产生的分别念，即根本烦恼分别念或所取分别念，这是第一种。依赖于所取之显现而生起的信心等善法之分别念，具有执着于实有的特征，这被称为对治所取分别念。即使没有直接缘取外境的显现，仅仅缘取心之相续，执着我或法为实有，这被称为实执分别念。缘取心之相续，执着有补特伽罗或法假立存在，这被称为假立执分别念。这些分别念中，现行者由四加行道次第断除。其中，对于仅见法性之自性而成为障碍，见道所应断除的，由见道顶端瑜伽断除其种子。对于见法性之差别而成为障碍，属于修道所应断除的，由修道顶端瑜伽次第生起者次第断除。修道所断中，被称为根本烦恼分别念的那些，是依赖于习气的烦恼障而存在的。
English
The mind does not abide in not meeting, not gathering, decreasing, not existing, and so on. It does not abide in anything, does not go anywhere, does not prevent anything, and does not change anywhere. It is to abide equally in this way. Because there is no effort, the yoga of not applying characteristics, etc., is also complete in this. Although yoga is known as twenty or five, etc., it is actually only one. Thus, because it does not abide in form, etc., therefore, the yoga to it is blocked. So it is said. In this sutra, only the yoga of non-abiding is actually shown. The actual peak yoga is the three: the seeing path, the meditation path, and the uninterrupted path. These are also all of the nature of the Perfection of Wisdom, so there is no way in which the modes of observation are different. However, the difference between what is to be abandoned, how to abandon it, and how to manifest qualities is very great. Among these, the four grasping and grasped cognitions to be abandoned are: the afflictive cognitions that arise in dependence on the appearance of what is to be grasped, such as attachment, hatred, etc., and the cognitions that depend on their negative conditioning, which are the root afflictive cognitions or the grasped cognitions, which is the first. The cognitions of virtue and dharma, such as faith, that arise in dependence on the appearance of what is to be grasped, which have the characteristic of manifestly clinging to things as real, are called antidote grasped cognitions. Even if one does not directly focus on the appearance of external objects, but only focuses on the continuum of the mind, holding self or dharma to be substantially existent, this is called substantial grasping cognition. Focusing on the continuum of the mind, holding a person or dharma to be merely nominally existent, this is called nominal grasping cognition. Among these cognitions, the manifest ones are gradually abandoned by the four paths of application. Among these, those that are to be abandoned by the seeing path, which obstruct the mere seeing of the nature of reality, are uprooted by the peak yoga of the seeing path. Those that obstruct the seeing of the distinctions of the nature of reality, which belong to what is to be abandoned by meditation, are gradually abandoned by those that arise sequentially in the peak yoga of the meditation path. Among what is to be abandoned by meditation, those that are called root afflictive cognitions are those that abide in dependence on the obscuration of affliction of latent tendencies.
Chinese
是无分别，第八地以上要知道那些也只是无相的分别。所断的分别，连同其境显现，从本初就没有成立，是本无而显现，如此了悟就是断除的意义。如是说： “无有止息之自性，以名为见之道，有何损减有何获得？分别之种类有何穷尽？无生之体性有何获得？其他之法亦存在，于所知亦有开示者，说障蔽穷尽为何者？我于彼甚觉稀奇。于此无有应除者，应安立者亦无少许。于真实性中如实观，如实见则得解脱。” 如此宣说。以见道所断者，是同时断除，以修道所断者，是逐渐断除，功德也逐渐圆满。如是说： “此等瘟疫病耗尽后，如久远之后气息断，一切种类行持之，安乐成办功德之圆满，如大海洋中之河流，以殊胜果而英勇之，于彼大菩萨处，一切种类皆应承侍。” 如此出现。以渐进的方式，次第修习，能将各自本分的所断颠倒的细微习气逐渐清净。刹那间是如此习气清净之果，与佛陀的智慧大体相同，第二个刹那获得圆满佛陀之道的，无间瑜伽和金刚喻定，是从根本摧毁无明习气之地的那个。果位法身的现证，有三身和事业，共四者。其中自性身是，法界极其无垢清净二者具足，是所有善妙功德之法的自性、本体和安住处。如是说： “能仁之自性身，何等无漏之法，获得一切种类极清净，彼等自性具相。” 如此宣说，所有那些善妙功德之法，都是胜义本初之自