English
Moreover, both externalists and internalists share various kinds of selflessness. However, the externalists' practice of it does not become a cause for attaining liberation, while the internalists' practice of it does become a cause for liberation. The reason for this is the difference between relying on the Buddha's words and not relying on them. The reason for this is also that the scriptures are the homogenous cause of the Dharmakaya, so the Buddha's mind is like a mold of the Dharmakaya. If one practices relying on it, it is like the mold being imprinted on one's own continuum. Therefore, the reason for becoming a cause of Buddhahood is like that. The internal object of focus is the mind that grasps inwardly, the external object of focus is the object that is grasped, and the object of focus of both is the wisdom free from elaboration that pervades both. The way in which these two, internal and external, become objects of focus for practicing the path is as follows: For example, when a beautiful woman appears, if a non-virtuous thought arises, considering her to be pleasing, then intense desire and attachment will arise. If a virtuous thought arises, knowing that the object is impure, impermanent, and so on, then a nature of unpleasantness will arise. Therefore, the object of focus of not arising towards that object is also gone. Therefore, the object itself is not necessarily the object of focus for the arising of affliction and purification, but rather, it is only due to the difference between virtuous and non-virtuous thought that this or that arises. Relying on obtaining such a difference in objects of focus, the samadhi of calm abiding, which tames this self-continuum that is like thick skin, and making it without wavering and crookedness, like straightening an arrow, correcting the arrow of eternalism and nihilism of one's own continuum, making it straight into the Middle Way, is the practice of the samadhi of insight. Moreover, since calm abiding is common, relying on the calm abiding and insight that possess the meaning of selflessness, and the insight that possesses the uncommon one-pointedness of mind, one attains, in sequence, the extreme liberation of mind and the extreme liberation of wisdom. Moreover, the mind is the alaya-consciousness, appearing as the two, grasper and grasped.
Chinese
依赖于贪等烦恼和业等产生而进入轮回，并且依赖于心显现为能取所取二相，也会生起信等道次第。因此，诸道是从能取所取二相中产生的，所以能取所取二相是需要摧毁的，就像罪恶和树木蛀虫的比喻所显示的那样。如同所有杂染的法没有真实性一样，善法道的法也没有真实性。心是具有各种各样显现的，而且它也融入各种各样的显现中。如此，所有被杂染和清净所包含的法，虽然有世俗中因缘聚合的显现，但自性上并非真实存在。第三，总结要义：从能取所取二相和烦恼的分别念中产生业和痛苦，并且业和痛苦的显现也在阿赖耶识上留下习气，成为以后产生身体和痛苦显现的原因等，持续不断地发生。通过善法的分别念，听闻、思维、修行的次第，经历资粮道和加行道，由此生起见道无分别的智慧，它摧毁能取所取二相的种子，从而能够遣除将三界轮回聚集起来的无明、业和烦恼。之后，依靠次第经历十地，甚至完全断除清净所包含的细微的痛苦和烦恼，从而获得不住涅槃。在那之后，以附带的方式说明小乘道遣除轮回的方式：通过修习小乘道，使能取所取二相的种子变得稀薄，从而遣除无明。依靠断除无明的力量，仅仅是远离了业和痛苦的能作者和所作者，仅仅是在三世和百劫等短暂的时间内对道进行了区分，因此，它们的显现也并非完全止息。进入轮回和遣除轮回的方式，现在是需要了解的。这个关于八识聚的教法，也开启了产生究竟出离之门，也就是今生的痛苦。
English
Depending on afflictions such as attachment and actions, one enters samsara, and depending on the mind appearing as dualistic grasping, stages of the path such as faith also arise. Therefore, all paths arise from dualistic grasping, so dualistic grasping must be destroyed, as shown by the example of sin and woodworms. Just as all defiled dharmas are without truth, so too are the dharmas of virtuous paths without truth. The mind has various appearances, and it also enters into various appearances. Thus, all dharmas included in defilement and purification, although there are appearances of conventional causes and conditions gathering, they are not truly existent in their own nature. Third, summarizing the meaning: From dualistic grasping and afflictive thoughts arise actions and suffering, and the appearance of actions and suffering also leaves imprints on the alaya consciousness, becoming the cause for the appearance of body and suffering in the future, and so on, occurring continuously. Through the stages of hearing, thinking, and meditating on virtuous dharmas, one traverses the accumulation and preparation stages, and from this arises the wisdom of the seeing path, which destroys the seeds of dualistic grasping, thereby reversing the ignorance, actions, and afflictions that gather the three realms of samsara. Then, relying on the gradual progression through the ten bhumis, even the subtle sufferings and afflictions included in purification are completely abandoned, thereby attaining non-abiding nirvana. After that, in an incidental way, the way in which the Hinayana path reverses samsara is explained: By practicing the Hinayana path, the seeds of dualistic grasping are thinned, thereby reversing ignorance. By the power of abandoning it, one is merely separated from the agent and object of actions and suffering, and it is only a distinction made on the path for a short period of time such as three lifetimes and hundreds of kalpas, so their appearances are not completely ceased either. The way of entering and reversing samsara is what needs to be understood now. This teaching on the eight consciousnesses also opens the door to generating ultimate renunciation, which is the suffering of this life.
Chinese
仅仅是生起厌离心并非真正的出离心，而且仅仅是对三恶道痛苦生起厌离心也只是出离心的一部分。对整个轮回生起厌离心是小乘和大乘共同的出离心。在此基础上，认识到三界轮回的自性从原始以来就是无有存在过的离戏法性，并且认为一定要从此仅仅是世俗因缘显现的轮回中出离，这是大乘究竟的出离心。认识到八识聚刹那无常且不真实，这也是通达人无我的途径，并且认识到阿赖耶识和七转识之间以互为因果的关系而产生各种各样的显现，那么就会完全了知这些只是唯识缘起的显现，这也是通达法无我的途径。关于建立八识聚的第四品分别论述完毕。 第五品是：首先阐述了特征所适用的五种基础法，然后阐述了由此而适用的三种特征，以及从他起有中引申出的缘起，以及从缘起中引申出的因果关系。第一部分是确定五法的体性：因、名、分别、如是性和正智，这五者被称为五法，在大乘的许多经典中，特别是在《楞伽经》和《常不轻菩萨经》中有详细的阐述。其中，因是指声音和意识的活动，是分别念的表达处或所缘的总体，例如，认为“是瓶子”的分别念的执持方式中，显现在心中的总体就是因。名的体性是依于因所假立的假名和词语的总体显现，被称为名，例如，在执持瓶子的分别念的执持方式中，将所执持的那个称为“瓶子”这个名字，而且，不是耳朵所听到的那个，而是那个声音的总体显现在心中。分别的体性主要是心和从属心所生起的那些。如是性是超越语言的表达和意识的分别的法性，即如是。
English
Merely generating aversion is not true renunciation, and merely generating aversion to the suffering of the three lower realms is only a part of renunciation. Generating aversion to the entirety of samsara is the common renunciation of the Lesser Vehicle and the Great Vehicle. On top of that, recognizing that the nature of the three realms of samsara is primordially unborn and free from elaboration, and believing that one must definitely emerge from this samsara, which is merely an appearance of conventional causes and conditions, is the ultimate renunciation of the Great Vehicle. Understanding that these eight consciousness aggregates are momentary, impermanent, and untrue is also a way to realize the selflessness of the person, and understanding that the alaya consciousness and the seven active consciousnesses arise from the relationship of cause and effect with each other, then one will fully understand that these are merely appearances of consciousness-dependent origination, which is also a way to realize the selflessness of phenomena. The fourth chapter on establishing the eight consciousness aggregates has been discussed. The fifth chapter is: First, the five basic dharmas to which characteristics apply are taught, then the three characteristics that apply from them are explained, then the dependent origination that arises from other-powered nature is explained, and then the arrangement of cause and condition that arises from it is taught. The first part is to identify the nature of the five dharmas: cause, name, discrimination, suchness, and correct knowledge. These five are called the five dharmas, which are extensively explained in many Mahayana sutras, especially the Lankavatara Sutra and the Sadāparibhūta Sutra. Among them, the cause is the movement of sound and mind, which is the general place or object of expression of conceptualization. For example, in the way of holding the conceptualization of thinking "it is a pot," the generality that appears in the mind is the cause. The nature of the name is the general appearance of the imputation and words based on that cause, which is called the name. For example, in the way of holding the conceptualization of holding a pot, the one that is held is called the name "pot," and it is not what is heard by the ear, but the generality of that sound appears in the mind. The nature of discrimination is mainly those arising from the mind and subordinate mental factors. Suchness is the nature of phenomena that transcends the expression of language and the discrimination of mind, that is, suchness.
English
That itself. That is the object of experience only by the non-conceptual wisdom of the noble ones. The true knowledge, the wisdom of the path, has the characteristic of leading beyond the world and not beyond the world, since cessation is beyond the world and subsequent attainment has dualistic appearance. Second, the division has a division of causes. There are two types of causes: the cause of nature and the cause of image. The first is: the various characteristics of habitual appearance that appear to the co-emergent mind. There are two types of characteristics: those generated by realization and those generated by fame. The first is: like the habit of seeing blue in the past is placed on the alaya, and by the power of its awakening, blue also appears manifestly in this life. The second is like the power of the habit of grasping the connection between name and meaning in previous lives, even though the names may be different due to the influence of various objects in this life, when one sees something blue, the mind that wants to apply the term "blue" arises spontaneously. The reason why it is called the characteristic generated by fame is that the name "blue" and the blue that is blue are neither the same in essence nor related to each other. However, that is how fame is established by worldly understanding. The second, the cause of the image, is the self-grasping that is conceived by wrong philosophies, and so on. Moreover, it is generally accepted that the appearance of the self, etc., which is imputed, does not arise in the minds of foolish and ignorant beings such as animals, and those who have become human but have not changed their minds due to bad philosophies. In the Madhyamakavatara, it is also said: "Those who have been animals for many kalpas also do not understand this unborn self, seeing that they also turn to self-grasping." However, this is not always the case, because the habits established by bad philosophies in previous lives are stored in the alaya, and by the power of their complete awakening, even if one has not engaged in philosophical systems in this life, the appearance of the imputed, which is established by bad philosophies, will definitely arise. For example, among the afflictions, the view of holding moral discipline and asceticism as supreme, and the view