English
To enter into it. Since there is no duality in meaning, there is no entering. In the absence of distinction, its classification is made. The conventional truth is empty, but the wisdom is not empty. In accordance with the mind and understanding of the yogis, that is the lineage, and that is also the element. It has come down through beginningless time, and the Dharma of the six sense sources is obtained by nature. It is said that it possesses three characteristics. The way the essence is taught through teachings and nine examples. Mostly, it is in accordance with the minds of practitioners. Each sentient being has one essence, with a continuous nature, and the Buddhas have a lineage that is similar in body and mind. Also, the way it grows through the path, etc., how it appears to the yogis, and there are also different views of those who are born and those who are noble. Those are not determined by the state of existence. This pervades the three times, yet is free from time. Therefore, the term "continuous" is not desired here. Continuity is merely an illusion, therefore it does not exist. Because wisdom exists in the nature of non-delusion. If they exist separately, it is a delusion, therefore it is not true. For example, like particles existing in different locations. Growth through the path is also not its nature, therefore, considering the Buddha's wisdom to be sudden is a fault. Because it is all-pervasive and the basis of all, it is the element of all dharmas, and because it is the nature of all, it is also the lineage. The meaning of element is like a gold mine pervading gold ore. Lineage means similar or one. Although the Buddha pervades all, each part does not pervade individually. The complete Buddha pervades each sentient being. Sentient beings are obscured by obscurations, therefore they do not see it. The sun is never obscured by clouds, but when the earth is covered by clouds, people say that the sun is inside the clouds. The Sugata-garbha of beings is also the same. If there is no essence, there will be no Dharmata. If there is no Dharmata, where will there be a Dharmin? If there is no Dharmin, there will be no grasping at characteristics. If there are none of those, there will be no knowable, known, realizable, seen, etc. If there are none of those, merely the appearance of conventional truth, saying not to slander is just a deceptive word. If it appears, it contradicts the absence of knowledge, awareness, realization, and seeing. For the unexamined appearance, although Dharmata exists, it does not exist in the ultimate truth. If it is like that in appearance, then the worldly
Chinese
对于众生，法性将会显现。 若无真实，显现却又不显现， 那么存在的名言也如何成立？ 若无真实而显现，则欺骗之法皆为世俗谛， 胜义谛则成为有法。 因此，在世间显现中此不存在， 而在智慧显现中则显现且真实。 以胜义谛故，为轮涅一切之基， 圣者认为，普基即是智慧。 所说普基为阿赖耶识之藏， 犹如指尖指月亮， 展示红布以象征男子。 佛说，心智迟钝者不解此义。 自性中，胜义即是涅槃。 缘于此，获得一切寂静。 若有黄金，如其上的锈迹， 无始无终的轮回也由此生起。 虽然法界并非轮回之因， 但若无此，彼亦不成立。 如空中风轮为所依， 故作轮回之基之安立。 乃为突发涅槃之对境， 智者称其亦为彼之基与因。 所依、基、因与种姓， 乃瑜伽士心中显现之方式。 如是宣说，为需了悟胜义法界之， 状态故说。 自性种姓无觉与未觉， 以有彼之因，于增长之生者， 仅安立彼亦觉醒。 立名言此增长彼亦增长。 若无可得之处，一切法皆无果。 虽有，然无实，得之有何用？ 新生产生者，或可逆转或可断绝。 若功德之因少而果多， 则多半相似，为何不是新生产生？ 纵然过失转为功德亦不相等， 以佛陀智慧功德无边故。 因此，于初始即安立为果。 否定佛陀无常、法身不存在， 或说心要断灭，或者说无真实。 诋毁心要无功德及此法。 经中说，彼等将短命、多病、患麻风病， 财富衰败、权势衰败、政权衰败， 愚笨、喑哑、转生恶趣。 宣说此义者，将长寿、无病、安乐， 必得不退转之果位、常恒之身。 如是，佛之心要法界之决定，释论第三。
English
For beings, the nature of reality will appear. If there is no truth, and it appears yet does not appear, then how can the mere term of existence be justified? If it appears without truth, then all deceptive phenomena are relative truth, while ultimate truth becomes the subject of phenomena. Therefore, this does not exist in the appearance of the world, but in the appearance of wisdom, it appears and is true. Because it is the basis of all samsara and nirvana, it is ultimate truth, the noble ones consider the basis of all to be wisdom itself. What is said to be the essence of the basis of all, the alaya-consciousness, is like pointing to the moon with the tip of a finger, or like showing a red cloth to symbolize a man. The Buddha said that those with dull minds do not understand this meaning. In its own nature, ultimate truth is nirvana. By focusing on this, all peace is attained. If there is gold, then like the tarnish on it, beginningless and endless samsara also arises from it. Although that realm is not the cause of samsara, if it were not for it, it would not exist. Just as the circle of wind relies on the sky, it is described as the basis of samsara. It is the object of sudden nirvana, and the wise call it the basis and cause of that. The support, the basis, the cause, and the lineage, are the ways in which it appears to the minds of yogis. It is said there because there is a need to understand the state of that ultimate realm. In the nature of the lineage, there is no awakening or non-awakening. Because there is a reason for its existence, it is said that it also awakens in those who grow, and only the term 'awakened' is applied. The term 'this grows, and that also grows' is applied. If there is no place to be attained, all phenomena are without result. Even if there is, what is the use of attaining something that is not real? That which is newly born can be reversed or cut off. If the cause of qualities is small but the result is great, why is it not mostly similar and newly born? Even if faults become qualities, they are not equal, because the qualities of the Buddha's wisdom are endless. Therefore, it is established as the result from the very beginning. Denying that the Buddha is impermanent, that the dharmakaya does not exist, or saying that the essence is utterly nonexistent, or that there is no truth, disparaging the essence as having no qualities and disparaging this dharma, the sutras say that they will be short-lived, have many diseases, have leprosy, lose wealth, lose power, lose political power, be foolish, mute, and be born in the lower realms. Those who speak of this meaning will be long-lived, healthy, and happy, and will surely attain an unwavering state and an eternal body. Thus, the third chapter of the treatise establishing the essence of the Buddha, the realm of dharma.
English
The teacher said: What arises in various ways, clinging to self and dharma, That is what transforms into consciousness. That which has transformed also has three aspects: Vipāka, manas, And the discernment of objects. A mere clarity and awareness, a collection of all habits, Appearing as self and possessing various object appearances. Just as many small streams gather, And are called a great river, and waves churn upon it, It is difficult to distinguish the difference between waves and the river. The ālaya-vijñāna is like a great river, The habits accumulated from beginningless time are like the gathering of all waters. The seeds of newly mixed habits of the present, And the continuity of those mixed in the past, are vipāka. There is no distinction of substance, it is like water. Its nature is clear, but the forms of objects Are not clear, it focuses on all objects of focus. It has the power to reveal all of existence, container and contents, That which is limitless is equal in all. The seven vijñānas are like the waves of a river, Those transformations of clarity and awareness, Although they are the same as the ālaya in the manner of awareness, They do not possess those characteristics of mind. Waves, river, although they are the same as water, Just as it does not possess its characteristics, Again it is said: Upon that, the ālaya-vijñāna, Is the seed of all vipāka. That is the receiver and the place. Discriminating and non-discriminating, Always possessing contact and attention, Awareness, ideation, and intention. Upon that, feeling is neutral, That is obscured and unspecified. Contact and so forth are also the same. That is like a constantly flowing river. It is reversed only in the state of arhatship. Abiding upon that, it arises, Focusing upon that, it is called manas. The vijñāna of ego-clinging possesses self, And is always accompanied by the four afflictions That are obscured and unspecified. View of self and delusion of self, Pride of self and ideation of self, Wherever it arises, that is other. Contact and so forth are also the same, an arhat does not have them. It is not present in the absorption of cessation. It is also not present in the path beyond the world. The third, towards the six kinds of objects, Whatever is focused upon, those are: Non-virtue, virtue, and neither. Ever-present and specifically determined. Mental events, virtue, And likewise afflictions and minor afflictions. The three feelings and those that correspond to them. The five, upon the root vijñāna, How do they arise from conditions?
Chinese
识聚否不聚？如水之波浪。意之识生起，常或无意识，等至二种与，无心眠与闷，除此识种子，以彼等力故，如是如是转，故生彼彼念。业习二取故，有习前者之，异熟尽（《ཛཾ》中）余，即是异熟生。胜者所宣说，无始时之界，是诸法之处，以彼有故诸有情，及涅槃亦得。诸法一切种子之，识阿赖耶识，故此阿赖耶识，我为圣者说。取之识深且微，一切种子如河流，若执为我则不宜，此我未为童蒙说。如来藏者，亦具七识，二取极能入，以遍知能遮。心性本清净，染污者是意，与识俱在意，恒常能种习。意之识所生，习如垢污观，心如白布匹，诸习不庄严。<庄严经>中说：如月与星宿，一同安住于虚空，诸识与阿赖耶，亦与其一同住身。如乳转变时，功德住于酪与酥，如是阿赖耶识亦，转变则如色而住。大乘经中广说余，各部皆知之经部，说从一散布以阿赖耶名说。根本识于大众部律藏中，轮回几许蕴地导师部之，异熟识多敬衣红者之，有支识住立部之，彼等大小乘经律多。圣者龙树亦说：如是阿赖耶识亦，虚妄然如真实般，以去来而变动，恒常有
English
Are the aggregates of consciousness together or not? Like waves on water. The consciousness of the mind arises, always or without consciousness, the two kinds of equipoise, and without mind, sleep and fainting, except for these, the seeds of all consciousness, by the power of each other, thus and thus they transform. Therefore, that and that thought arises. Because of the two graspers of karma and habit, the former with habit, when the ripening is exhausted (from 《ཛཾ》), the other, that is what produces the ripening. The Victorious One declared, the realm of beginningless time, is the place of all phenomena, because it exists, all beings, and also Nirvana are attained. The all-ground consciousness, the consciousness of all seeds of all phenomena, therefore, this all-ground consciousness, I have spoken to the holy ones. The consciousness that takes is deep and subtle, all seeds flow like a river, it is not proper to grasp it as self, this I have not shown to children. The essence of the Thus-Gone One, also possesses seven consciousnesses, the two graspers are very able to enter, it can be averted by complete knowledge. The nature of the mind is pure, what contaminates it is the mind, the mind together with consciousness, constantly plants habits. What arises from the consciousness of the mind, view habits as stains, the mind is like a white cloth, the habits do not adorn it. In the <Ornamental Sutra> it says: Just as the moon and stars, together dwell in the sky, the consciousnesses and the all-ground, also dwell in the body together with it. Just as when milk transforms, qualities dwell in yogurt and butter, likewise the all-ground consciousness, when it transforms, dwells as form. The Great Vehicle Sutra extensively explains more, the Sutra known to all schools, says that it spreads from one, speaking with the name of the all-ground. The root consciousness is in the Vinaya of the Mahasamghika, as long as samsara lasts, the aggregates of the Sthavira school, the ripening consciousness of the highly respected red-robed ones, the consciousness of the limb of existence of the Sthavira school, these and other Great and Small Vehicle scriptures and Vinayas are many. The noble Nagarjuna also said: Likewise, the all-ground consciousness also, is false but like reality, moving with going and coming, constantly exis