Chinese
以一切方式处于能的状态。 分类被认为是异熟和种子两种。 阿赖耶识是七识的主人。 根识是诸根识的基础。 意识的主人被认为是染污意。 所缘是五境、法和阿赖耶识。 引发者是紧随其后的同类。 紧随过去也被认为是原因。 至尊者也说：非真实的遍计是， 心和心所三界。 于此见义为识。 由此差别生于心。 一是缘的识。 二是近行者。 近行和普行， 以及它的行者生于心。 于自界显现二取， 无明烦恼同时， 生起入之分别， 是二实体之舍弃。 获得所缘之差别， 因住于自性之中。 彼无二取之显现， 如皮与箭般入。 心是二取之显现， 如贪等， 以及信等之显现。 烦恼善法非有非无。 心是种种显现， 入于种种相。 于此显现有与无， 因此非是法。 从分别产生业和痛苦， 业和痛苦也产生习气。 善法从分别产生无分别， 由此摧毁二取之种子。 无明分别遮止业和痛苦， 或者二取减弱遮止无明。 舍弃彼，业和痛苦无能作者， 如是知晓轮回之入和出。 解脱究竟是二无我之门。 这是关于建立八识聚之决定的论述，即第四品。 大乘中所示五法是： 声音和意的动摇自性， 所说之处的总相是因， 于此，能诠词之总相称为名。 心和心所诸法是分别。 真如是超越所说之境， 唯是圣者智慧之行境。 真实知是止观二者， 习气、影像、种种相， 以及遍计所执皆名为因。
English
It abides in the state of being capable in all ways. The divisions are considered to be two: maturation and seed. The ālaya-vijñāna is the master of the seven consciousnesses. The root consciousness is the basis of all sense consciousnesses. The afflicted mind is considered the master of the mind consciousness. The objects are the five objects, dharma, and the ālaya. The impelling factor is the immediately preceding similar type. The immediately preceding is also considered the cause. The venerable one also said: The unreal conceptualization is, The mind and mental factors of the three realms. In this, seeing meaning is consciousness. From this, the distinction arises from the mind. One is the consciousness of conditions. The second is the one who closely engages. Close engagement and complete engagement, And its entering agent arises from the mind. Appearing dualistically to its own realm, Ignorance and afflictions together, The arising of entering conceptualization, Is the abandonment of two substances. The distinction of obtaining the object, Is because it dwells in its own essence. That which has no dualistic appearance, Entering like skin and an arrow. The mind is the appearance of duality, Likewise, attachment and so on, And the appearance of faith and so on are considered. Afflictions and virtuous dharmas are neither existent nor nonexistent. The mind is the appearance of various things, Entering into various aspects. In this, the appearance is existent and nonexistent, Therefore, it is not a dharma. From conceptualization arise actions and suffering, Actions and suffering also generate habitual tendencies. Virtuous dharmas arise from conceptualization, non-conceptualization, By this, the seeds of duality are destroyed. Ignorance and conceptualization reverse actions and suffering, Or weakening duality reverses ignorance. Abandoning that, actions and suffering are without an agent, Thus, know the way of entering and exiting saṃsāra. Definite emergence is the door of the two selflessnesses. This is the fourth chapter, which is a treatise on establishing the determination of the eight consciousness aggregates. The five dharmas taught in the Great Vehicle are: The general characteristic of the movement of sound and mind, The generality of the place of expression is the reason, In this, the generality of words is called name. The mind and mental factors are conceptualization. Suchness is beyond the realm of expression, It is only the field of activity of the wisdom of the noble ones. Correct knowledge is both quiescence and subsequent attainment, Habitual tendencies, images, various signs, And whatever is imputed is called reason.
Chinese
即：自性以及影像和理由，有分别和无分别，明显和不明显，从这些方面，安立为有相和无相两种理由。同样，五法也以自性的差别分为五种。实物的名称以及相关的名称，总集和差别，著名和不著名，名称的差别没有不包含在这六种之中的。分别的差别虽然无边无际，但可以归纳为从相而生和无相分别，或者烦恼性和非烦恼性，或者进入对境、寻求者以及各自的分别这三种分别。分别和意识是实有存在的，名称是假立存在的，理由也大多如此。真如是胜义存在的。后面的两种是与胜义谛相符的胜义，其余三种成立为世俗存在。名称和理由不是它本身也不是其他。真如和四法也是不可言说的。分别是行境、体性、理由，名称是名言处所的体性。理由是作为对境的分别。后面的两种也是对境和有境的相。理由是大概，名称是周遍假立。分别和意识是他性体性，真如是不变的圆成实性。理由的安立遍于四谛，名称仅摄于苦谛。除了灭谛，其余三谛是分别，没有安立的四谛是真如。以一切为对境的道谛是如实智。能取和所取二二者，胜义上是一体的，最初的二者仅仅是世俗，第三个被说是世俗谛。最后的二者是胜义实有的异名。法被称为能诠释意义的法。也可以称为事物，即所依或者所缘的所知，所有这五者，被称为五法是如是假立的。一切所依都包含三种体性，以言语假立的假立分是遍计所执，从自己的因缘所生的他种识是他性，本来就成立的实相是圆成实性。能作意的是意识分别，其余是习气，由它的力量，阿赖耶识显现为具有能取所取的识。本来的意义仅仅是法性，以关联的方式。
English
That is, self-nature, image, and reason. From the perspectives of conceptual and non-conceptual, clear and unclear, two types of reasons are established: those with characteristics and those without. Similarly, the five dharmas are also divided into five based on the distinctions of their own nature. The name of an object, as well as related names, collective and distinct, famous and not famous, the distinctions of names are all-inclusive, without exception in these six types. Although the distinctions of conceptualization are limitless, they can be summarized as conceptualizations arising from characteristics and those without characteristics, or afflicted and non-afflicted, or entering objects, seekers, and the three types of individual conceptualizations. Conceptualization and consciousness are substantially existent, names are nominally existent, and reasons are mostly so as well. Suchness is ultimately existent. The latter two are ultimate truths that are in accordance with ultimate reality, while the other three are established as conventionally existent. Name and reason are neither the same nor different. Suchness and the four dharmas are also inexpressible. Conceptualization is the object of experience, the characteristic, the reason, and name is the characteristic of the place of expression. Reason is the conceptualization that takes an object as its object. The latter two are also the object and the subject's characteristic. Reason is approximate, and name is universally imputed. Conceptualization and consciousness are of the nature of other-powered, and suchness is the unchanging, perfectly established nature. The establishment of reason pervades all four truths, and name is only included in the truth of suffering. Except for the truth of cessation, the other three truths are conceptualization, and the four truths that are not established are suchness. The path truth that focuses on everything is the correct knowledge. The two aspects of grasping and being grasped are ultimately one, the first two are merely conventional, and the third is said to be the conventional truth. The last two are different names for ultimate reality. Dharma is called the dharma that expresses meaning. It can also be called a thing, that is, the basis or the object of cognition, all these five, called the five dharmas, are thus imputed. All bases include three characteristics, the imputed part imputed by language is the completely imputed, the other consciousness born from its own causes and conditions is other-powered, and the reality that is originally established is the perfectly established nature. The one that engages in imputation is mind-consciousness conceptualization, the rest are predispositions, and by its power, the alaya consciousness appears as a consciousness with grasping and being grasped. The original meaning is only the nature of dharma, in a relational way.
Chinese
那将会有区别。至尊者的偈颂：如何知晓所说之义，彼之因的习气，以及由此显现的义，是遍计所执的体性。名与义如何，显现为义与名，非真分别之因，是遍计所执的体性。三相三相显现者，是能取与所取的体性，非真之遍计，是他起的体性。无与有自性为何，有与无平等性，未寂与寂及不分别，是圆成实的体性。遍计与他起，以及圆成实自性也是。为了义故，为了非真分别故，为了二者皆无故而宣说。三种自性恒常无，虽有但非唯一，有与无即是唯一，自性被认为是三种。龙树（梵文天城体：नागार्जुन，梵文罗马拟音：Nāgārjuna，汉语字面意思：龙猛）也说：外在的业和行为之因，那是遍计的自性。同样，他起是内在的，五种识的生起。因为不是所遍计，所以胜义是圆成实，这是被认为的。论师说：任何分别，对任何事物进行分别，那是遍计的，自性即是无。他起的自性是分别，是从缘而生，成立是先于它的。任何恒常不存在的，遍计有三种，即体性断灭和名言所依。如我和能取所取，东西等。施设之基是遍计的因，施设者也被认为是分别的差别。自性与差别，遍计二者，以施设者的差别而有无尽的差别。种子他起，从一切烦恼和一切清净，自性未成立是他起。或者不清净与清净的二种世间。《楞伽经》中说六聚的差别，十一识是此的差别。圣者所说：清净即是自性，无垢与道与所缘，清净之法的诸法，以四种相所摄。至尊者也说：不变异，不颠倒，圆成实有两种，第一种是
English
That will be different. The Venerable's verses: How to know the meaning of what is said, the habit of that cause, and the meaning that appears from it, is the nature of the completely imputed. How are name and meaning, what appears as meaning and name, the cause of untrue discrimination, is the nature of the completely imputed. Those appearing with three aspects, three aspects, are the nature of the grasper and the grasped, the untrue imputation is the nature of the other-powered. What is non-existence and existence itself, equality of existence and non-existence, non-peace and peace and non-discrimination, is the nature of the perfectly established. The imputed and the other-powered, and the perfectly established nature as well. For the sake of meaning, for the sake of untrue discrimination, it is said because both are absent. The three natures are constant non-existence, although existent but not only, existence and non-existence are only, the nature is considered to be three. Nāgārjuna also said: The cause of external actions and activities, that is the nature of the imputed. Likewise, the other-powered is internal, the arising of the five consciousnesses. Because it is not what is to be imputed, ultimate truth is the perfectly established, this is what is considered. The teacher said: Whatever discriminations, whatever things are discriminated, that is the completely imputed, its nature is non-existent. The nature of the other-powered is discrimination, it arises from conditions, establishment is prior to it. Whatever is constantly non-existent, the imputed has three aspects, namely the cessation of nature and the dependence on names. Like self and grasper and grasped, east and west, etc. The basis of imputation is the cause of the completely imputed, and the imputers are also considered to be divisions of discrimination. Nature and difference, the two completely imputed, become endless divisions by the division of the imputers. Seed other-powered, from all afflictions and all purification, the nature not established is the other-powered. Or the two impure and pure worlds. The Laṅkāvatāra Sūtra speaks of the division of the six aggregates, the eleven consciousnesses are the division of this. The Noble One said: Purity is self-nature, stainlessness and the path and the object, all the pure dharmas are included by the four aspects. The Venerable also said: Unchanging, not inverted, the perfectly established has two aspects, the first is
Chinese
地至于何处而往彼，士夫之反体分判体性一。 后二则许为随顺，于依他起性中亦成彼之对治。 三相彼即非异性，遍计所执假立，依他起乃施设处。 圆成实性彼乃彼之法性，有法法性安住之理， 以有与无遮遣一性之故，二与圆成实非一异。 若分别观察，依他起于遍计所执，集故成二相。 依他起之显现分乃遍计所执，错乱之显现无数不可思议。 显现之所依心亦为一切种子，彼成彼之法性彼亦然。 以无遍计所执故，离能取所取戏论，圆成实九种与空性十六种， 自性圆成实与极净圆成实，以灭与道之差别而善安立。 少顷依他起显现分未离，彼时彼是，彼灭彼亦灭。 如以摧坏玻璃之蓝色而玻璃灭，尔时唯余法性而已。 义谓显现分外无余显现，于依他起则离自相之坚固。 彼之自性理中圆成实安住，任何之相皆为遍计所执之理。 经中亦云：何为所遍计之事物，彼亦为依他起。 种种所遍计之显现，即知是依他起。至尊所说： 诸佛子等当断除，无与有及增益谤毁之分别，一与多性之分别。 自与差别之分别，名与义如实之分别，及显现耽著之分别。 彼十种乃散乱之分别，根本之分别乃阿赖耶识。 相与相现，所取与能取识，相转，利害，老等，苦乐等。 彼二合集乃相转之分别，不如理之分别乃非佛法之听闻所生， 如理之善说乃随顺听闻佛法而生，二者皆是他教之分别。 显现说乃分别见之稠林，身与有身，五种识， 食者意与近取六境，近取入识，此后时与数。