English
It is the object of focus, that is, it focuses on the aspect of the truth of Dharma-nature as something to be contemplated and attained. The four established truths, namely impermanence, suffering, emptiness, and selflessness, are the four aspects of the truth of suffering; cause, origin, condition, and arising are the aspects of the truth of origin; cessation, peace, excellence, and definite emergence are the four aspects of the truth of cessation; path, practice, reason, and deliverance are the four aspects of the truth of the path, that is, all sixteen are the objects of focus. Fifth, examining the two truths: Among the five dharmas, taking the two, name and substance, and taking the two, conceptualization and valid cognition. Thus, Suchness is the ultimate truth. The first two exist only as conventional truths, and the third, conceptualization, exists as a conventional truth, while the latter two, Suchness and valid cognition, are considered to be the entity of the ultimate truth and the nominal ultimate truth, respectively. Sixth, explaining the term 'dharma' in the present context: The term 'dharma' in this context refers to the basis for understanding the meaning of Dharma. Similarly, it can also be called the 'five things,' which simply means the existence of things. Among the two, characteristic and basis, and among the two, the dharma of the basis and the dependent and the dependence, all objects of knowledge of the dependent are included in these five, so the name 'five dharmas' was given by the Victorious One himself. Second, explaining the three characteristics, in three parts: brief explanation, detailed explanation, and summary of meaning. First, in general, for any basis of a phenomenon, such as a vase, the three characteristics can be applied: the imputed vase, the other-powered vase, and the thoroughly established vase. Even within the imputed aspect of a vase that is included, there may be three characteristics, but such an establishment should not be infinitely extended. Although in texts such as the 'Hundred Verses for the Noble,' there are explanations of divisions of form such as the imputed form, the conceptualized form, and the form of Dharma-nature, this is not the case; it simply means that the three characteristics can be applied to form. Among these, the nature of the imputed is that the imputed aspect imputed by the speech of the mind, by conceptual thought, is the imputed. Here, the imputed aspect imputed by correct speech is also the imputed,
Chinese
聚集在内，以意识的表达为主。他性是仅仅从自己的因缘所生的识，其中“自己的”是指识的知识，而“生的”是指从自己的因缘相符或适合而产生的意义。圆成实性是安住于实相胜义谛的真如。也就是说，凡是给“瓶子”加上标签的标签，都是遍计所执。那么，如何进行普遍的标签呢？由意识及其随行的心所产生的分别念来进行标签。在他性中，“他”是指安放在阿赖耶识上的各种习气，由于这些习气的作用，阿赖耶识及其随行的识显现出来。对此，如果仅仅是明觉的识没有被习气所控制，就不会变成各种各样的识，而是保持其自身的状态。由于被习气所控制而变成他性，就变成了各种各样的识。原始的胜义法性唯有圆成实性，虽然从本体的角度没有差别，但是与各个法相关的状态的差别会变得很多，例如所说的色之真如和受之真如等等。第二，广说分为四个要点，第一，以教证成立三种自性的体性，其中有三个教证的次第，首先是弥勒菩萨的教证：如何以意识的表达来给标签加上标签，其在意义上理解的原因是遍计所执。例如，在分别念的智慧中，给瓶子加上标签的标签，就像那个瓦砾一样，是执着于能够实现肚子鼓胀、底部收缩、盛水等作用的总体。这个<标签>是颠倒<地认识>所考察<的显现>。也就是说，习气是指将给瓶子加上标签的习气安放在阿赖耶识上，以及在外境方面显现出来的习气存在于阿赖耶识上。原因是遍计所执安放的，因此，为了产生遍计所执的果，而以遍计所执的名称来表示，但是，习气<显现>那个
English
Gathered within, it is mainly expressed by consciousness. Other-dependence is merely the consciousness that arises from one's own causes and conditions. Here, "one's own" refers to the knowledge of consciousness, and "arising" means arising from one's own causes and conditions that are in accordance or suitable. Perfected nature is the suchness that abides in the ultimate truth of reality. That is to say, whatever label is attached to "a pot" is the completely imputed. Then, how is the universal labeling done? It is done by the conceptual thoughts of consciousness and its accompanying mental factors. In other-dependence, "other" refers to the various habitual tendencies placed on the Alaya consciousness. Due to the influence of these habitual tendencies, the Alaya consciousness and its accompanying consciousnesses appear. In this regard, if only the clear and aware consciousness is not controlled by habitual tendencies, it will not become various kinds of consciousness, but will remain in its own state. Because it is controlled by habitual tendencies and becomes other-dependent, it becomes various kinds of consciousness. The original ultimate Dharma nature is only the perfected nature. Although there is no difference from the perspective of the essence, the differences in the states related to each Dharma will become many, such as the suchness of form and the suchness of feeling, etc., which are mentioned. Second, the detailed explanation is divided into four points. First, to establish the nature of the three characteristics with scriptures, there are three scriptural sequences. First, the explanation by the scripture of Lord Maitreya: How to add labels to labels with the expression of consciousness, the reason for understanding it in meaning is the completely imputed. For example, in the wisdom of conceptual thought, the label attached to the pot, like that rubble, is the general that clings to the ability to realize the functions of bulging the belly, shrinking the bottom, and holding water. This <label> is the appearance <of what is> examined <by knowing> perversely. That is to say, habitual tendencies refer to the habitual tendencies of attaching labels to pots placed on the Alaya consciousness, and the habitual tendencies that appear in terms of external objects exist on the Alaya consciousness. The reason is that the completely imputed is placed, therefore, in order to generate the fruit of the completely imputed, it is expressed by the name of the completely imputed, but the habitual tendencies <appear> that
Chinese
因为是识的自性，所以是他性，由于使外境<无关>显现为遥远的习气完全苏醒的力量，对于各个有情来说，显现的色声香味等境的显现有多少，具有外境遥远之相的遍计所执，即是颠倒显现的遍计所执。另外，在遍计所执中，瓶子的名称和，意义腹部膨胀二者合一的假立部分是什么，意义腹部膨胀和名称瓶子二者显现为一体的显现部分是什么，这也是周遍假立的自性。例如，在说瓶子这个名称时，意义腹部膨胀和它是一体的感觉在心中显现，看到意义腹部膨胀时，心想这是瓶子的这二者执为一体的分别念在心中产生，但这并非名称和意义二者互相理解，如果是这样，说火的时候，因为和热且燃烧的物体是一体的，所以会导致嘴巴被烧伤，并且对于意义热且燃烧的物体，这个火的名称应该在一切时处都适用，但是有些地方也假立为阿耆尼（藏文，梵文天城体：अग्नि，梵文罗马拟音：agni，汉语字面意思：火神）等等。因此，对于将名称执为意义的执著方式的所执著，以及同样地将意义执为名称，将名称执为意义，仅仅执著名称，仅仅执著意义，精通术语的分别念，不精通术语的分别念等等，在《摄类学》中已经阐述。以他性显现为处、义、身三者的分别念，是所取的自性。意、执、分别这三者是能取的自性三者，这样六者是三界的有情和心所，是不真实的周遍分别，是他性的自性。圆成实性有三种自性：有和没有平等性，未寂灭和寂灭平等性，以及不分别相，这三种。第一种是，第一个词的“没有”和第二个词的“有”二者是需要结合的，第一个词的“有”本身和第二个词的“没有”二者是需要结合的，这样结合之后就成立了有和没有平等性，这
English
Because it is the nature of consciousness, it is other-powered. Due to the power of the complete awakening of the habit of the external <unrelated> appearing as distant, for each sentient being, the appearance of objects such as form, sound, smell, taste, etc., that appear, the completely imputed with the appearance of the external distant aspect is the distorted appearance of the completely imputed. Furthermore, in the completely imputed, what is the imputed part where the name "vase" and the meaning "swollen belly" are combined as one? What is the appearing part where the meaning "swollen belly" and the name "vase" appear as one? This is also the nature of complete imputation. For example, when saying the name "vase," the feeling that the meaning "swollen belly" and it are one appears in the mind. When seeing the meaning "swollen belly," the conceptual thought that arises in the mind, thinking, "This is a vase," is the grasping of these two as one. However, this is not the mutual understanding of the name and meaning. If it were so, when saying "fire," because it is one with the hot and burning object, it would follow that the mouth would be burned. And for the meaning, the hot and burning object, the name "fire" should apply at all times and places. However, in some places, it is also imputed as Agni (藏文，梵文天城体：अग्नि，梵文罗马拟音：agni，汉语字面意思：fire god) and so on. Therefore, the object of grasping of the way of grasping that grasps the name as meaning, and similarly, grasping the meaning as name, grasping the name as meaning, grasping only the name, grasping only the meaning, the conceptual thought that is proficient in terminology, the conceptual thought that is not proficient in terminology, etc., have been explained in the Compendium of Categories. The conceptual thought that appears as the three bodies of place, meaning, and body due to other-power is the nature of the grasped. Mind, grasping, and conceptual thought are the three natures of the grasper. Thus, these six are the minds and mental factors of the three realms, which are unreal pervasive conceptualizations, the nature of other-power. The perfectly established has three natures: equality of existence and non-existence, equality of non-pacification and pacification, and non-conceptualization of aspects. The first is that the "non-existence" of the first word and the "existence" of the second word need to be combined. The "existence" itself of the first word and the "non-existence" of the second word need to be combined. After combining in this way, the equality of existence and non-existence is established. This
Chinese
我，第一句的“和”是连接词，第二句的“和”是区分词。也就是说，圆成实性法性即是真如，世俗的能取所取二取无有和圆成实性自己的体性存在二者是平等性。不是说没有能取所取是一方，圆成实性自己的体性存在是一方，而是圆成实性自己的体性存在本身是什么，那就是能取所取二取无有，能取所取二取无有的基础是什么，那就是圆成实性自己的体性存在，因此，二者成为平等性。第二，圆成实性对于众生来说是不寂静而存在的，对于成佛的圣者来说是寂静而显现的，因此，以障碍来区分寂静不寂静不是从圆成实性自身来安立的，仅仅是以圣者来区分反体而已，所以，圆成实性自己的体性是恒常寂静二障的自性，因此，不寂静和寂静成为平等性。第三，圆成实性自己的体性不是分别念，也不是分别念的行境，所以，是无分别，这些是圆成实的自性。另外，在《中边分别论》中说，遍计所执、依他起和圆成实，是三种自性的名称明显地显示出来。其中，遍计所执就像显现外境一样，是颠倒的显现。依他起是不真实的分别，三界的心和心所。圆成实是能取所取二取无有而可以区分的真如。因为这些意义，所以说是三种自性。另外，从三种自性无自性来说，遍计所执不要说胜义谛，在世俗谛中也是没有的，因此，在二谛的阶段中是恒常没有的。依他起是世俗谛有，但在胜义谛中是没有的，不是实相。圆成实是自己的体性存在，并且能取所取二取无有，那就是实相。这些是认为是三种自性。第二段引证是，龙树（梵文：Nāgārjuna）菩提萨埵，藏语称作“ཀླུ་སྒྲུབ་”（藏文），他所造的《沙柳青》，