English
I, the "and" in the first sentence is a conjunction, and the "and" in the second sentence is a distinguishing word. That is to say, the perfected nature of reality, suchness, is the equality of the absence of the apprehended and the apprehender in conventional truth and the existence of the self-nature of perfected reality. It is not that the absence of the apprehended and the apprehender is on one side, and the existence of the self-nature of perfected reality is on one side, but rather, what the existence of the self-nature of perfected reality itself is, that is the absence of the apprehended and the apprehender, and what the basis of the absence of the apprehended and the apprehender is, that is the existence of the self-nature of perfected reality. Therefore, the two become equality. Second, perfected reality exists unpacified for sentient beings, and appears pacified for enlightened beings. Therefore, distinguishing pacified from unpacified by obscurations is not established from the perspective of perfected reality itself, but is merely a distinction of opposites by enlightened beings. Therefore, the self-nature of perfected reality is always characterized by the pacification of the two obscurations, and therefore, unpacified and pacified become equality. Third, the self-nature of perfected reality is not conceptual thought, nor is it the object of conceptual thought, therefore, it is non-conceptual. These are the characteristics of perfected reality. Furthermore, in the Madhyāntavibhāga it is said that the fully imputed, the other-dependent, and the fully accomplished are the names of the three natures clearly shown. Among them, the fully imputed is like the appearance of external objects, which is a reversed appearance. The other-dependent is the unreal conceptualization, the minds and mental factors of the three realms. The fully accomplished is suchness, which is distinguished by the absence of the apprehended and the apprehender. Because of these meanings, it is said to be the three natures. Furthermore, from the perspective of the three natures of no-self-nature, the fully imputed, not to mention ultimate truth, does not exist even in conventional truth, therefore, it is always non-existent in the stage of the two truths. The other-dependent exists as conventional truth, but does not exist as ultimate truth, and is not reality itself. The fully accomplished is the existence of its own nature, and the absence of the apprehended and the apprehender, which is reality itself. These are considered to be the three natures. The second quotation is, Nāgārjuna, in Tibetan "ཀླུ་སྒྲུབ་" (Tibetan), he composed the "Salu Ljang,"
Chinese
经部论疏中说：外境的事物，以及它的作用和事业的理由，就是遍计所执的自性。这样清楚地说明了遍计所执。这里“因”指的是理由的意思。这两个词的梵语是“ हेतु (梵文天城体：हेतु，梵文罗马拟音：hetu，汉语字面意思：因)”。同样，依他起是内在的阿赖耶识，以及由此产生的五根识和意识二者也暗含其中。圆成实是因为不是分别念所能测度的对象，所以是胜义谛，这就是被认为是圆满成就的。这样，龙树菩萨的说法与慈氏菩萨的论典一致，对三种自性进行了界定。第三个教证是，世亲论师在《三十颂》的释论中说：有境的分别念以任何方式，对境的事物实际上不存在，但分别念所安立的，就是遍计所执的自性，它在世俗谛中也是不存在的。依他起的自性是不真实的分别，是从因和缘产生的识。圆成实是依他起中，先前遍计所执永远消失的状态，这按照直接的说法，是为唯识宗的人所说的。这也是暂时安立在世俗谛的范畴内。或者，当依他起中遍计所执消失时，依他起本身也消失了，因此只剩下圆成实。第二，关于分类，有正文和引申义两部分。其中又分为正文的分类和间接提及两部分。首先，遍计所执的分类有三种：自性完全断灭的遍计所执、名相上的遍计所执和观待的遍计所执。第一种是执著人我的执著方式所执著的对象等等，其理由是真正的人我对于所知是不存在的，因此执著它的执著方式所执著的对象也是自性完全断灭的。第二种是显现为能取所取二相的，第三种是观待东方而安立为西方的安立处等等。或者，安立的基础是普遍分别的理由总相，以及安立者分别念的差别也
English
It is said in the commentary on the Sutra Pitaka: The objects of the external world, and the reasons for their actions and activities, are the nature of the completely imputed. Thus, the completely imputed is clearly explained. Here, "cause" refers to the meaning of reason. The Sanskrit word for both of these is "hetu (梵文天城体：हेतु，梵文罗马拟音：hetu，汉语字面意思：cause)". Similarly, the other-powered is the inner alaya-vijñana, and the five sense consciousnesses and the mind that arise from it are also implied. The thoroughly established is the ultimate truth because it is not an object that can be measured by conceptual thought, and it is considered to be perfectly accomplished. Thus, Nagarjuna's statement is consistent with Maitreya's treatises in defining the three natures. The third quote is from Vasubandhu's commentary on the Thirty Verses: Whatever the object-possessing conceptual thought imputes to the object, which does not exist in reality, is the nature of the completely imputed, and it does not exist even in conventional truth. The nature of the other-powered is unreal conceptualization, which is the consciousness arising from causes and conditions. The thoroughly established is the state in which the previously completely imputed has permanently disappeared from the other-powered, which, according to the direct statement, is spoken for the sake of the Mind-Only school. This is also temporarily established within the category of conventional truth. Alternatively, when the completely imputed disappears from the other-powered, the other-powered itself also disappears, so only the thoroughly established remains. Second, regarding the classification, there are two parts: the main text and the implied meaning. These are further divided into the classification of the main text and the indirect mention. First, the classification of the completely imputed has three types: the completely imputed that is completely devoid of characteristics, the nominally imputed, and the dependently imputed. The first is the object grasped by the way of grasping that grasps the self of a person, etc., the reason being that the true self of a person does not exist for the knowable, therefore the object grasped by the way of grasping that grasps it is also completely devoid of characteristics. The second is like the appearance of the two aspects of grasper and grasped, and the third is the imputation of the west in relation to the east, etc. Alternatively, the basis of imputation is the general characteristic of the reason for universal conceptualization, and the difference of the conceptual thought that imputes is also
Chinese
总而言之。或者说，从自性遍计所执和差别遍计所执两种来说，第一种就像在瓶子上虚构的施设一样，第二种是，在差别所依瓶子的基础上，对于差别之法的大小、好坏等等的分别念的施设。这二者，由于施设者的分别念的差别不可思议，所以在差别上会变得无边无际。如果从依他起上进行区分，有两种，即种子依他起和未成立为清净之体的依他起。第一种是，完全是烦恼，第二种是，清净的智慧未被习气所改变，因此未成立为完全是烦恼和完全是清净二者的体性。这个和种子依他起二者在体性上没有差别。例如，清澈的水由于天空的白色而显现出白色时，那个白色和水没有差别一样。再者，那个依他起有不清净世间的依他起和清净世间的依他起两种，第一种是，由于习气的力量，三界的有情和心识显现为真实存在，第二种是，圣者们的后得位显现为如幻如化的方式。在《楞伽经》中说：“遍计所执有十种，依他起有六种。”这样安立了依他起的六种差别。也就是眼识和，它的对境色法和，在那里的眷属所生的心所们和，那些所依靠的染污意和阿赖耶识，那是第一种区分方式，对于其他的同类也同样适用。对于阿赖耶识和染污意，用六识来分为六部分。对于圆成实的区分是，圣者无著没有区分事物和假立，清净的圆成实有四种，即自性圆成实、无垢圆成实、道圆成实和所缘圆成实。第一种是，自性清净的部分。第二种是，当暂时的垢染也完全清净时，就是具有二种清净的圆成实。第三种是，道的智慧们。第四种是，佛陀的经典成为修道所缘的对境。还有，至尊弥勒菩萨
English
In short. Or, in terms of the two, the self-nature imputation and the difference imputation, the first is like the imputation fabricated on a vase, and the second is the imputation of the discriminating mind on the basis of the difference-dependent vase, regarding the size, good or bad, etc., of the difference dharma. These two, because the differences in the discriminating mind of the imputers are inconceivable, will become limitless in terms of differences. If we distinguish the other-dependent, there are two types: the seed other-dependent and the other-dependent that has not been established as a pure entity. The first is entirely afflicted, and the second is that pure wisdom has not been changed by habitual tendencies, so it has not been established as the nature of both entirely afflicted and entirely purified. There is no difference in nature between this and the seed other-dependent. For example, when clear water appears white due to the whiteness of the sky, there is no difference between that whiteness and the water. Furthermore, that other-dependent has two types: the impure worldly other-dependent and the pure worldly other-dependent. The first is that, due to the power of habitual tendencies, the beings and minds of the three realms appear to be truly existent, and the second is that, in the subsequent attainment of the noble ones, they appear in a manner like illusion. In the Laṅkāvatāra Sūtra, it says, "The imputed is of ten types, and the other-dependent is of six types." Thus, six types of other-dependent are established. That is, eye consciousness, its object form, the mental factors that arise in its retinue, the afflicted mind and the ālaya-vijñāna on which they rely, that is the first way of distinguishing, and it also applies to other similar things. For the ālaya-vijñāna and the afflicted mind, divide them into six parts using the six consciousnesses. The distinction of the perfectly established is that the noble Asaṅga did not distinguish between things and fabrications, and the pure perfectly established has four types: the self-nature perfectly established, the stainless perfectly established, the path perfectly established, and the object perfectly established. The first is the part of self-nature purity. The second is the perfectly established with two purities when the temporary stains are also completely purified. The third is the wisdoms of the path. The fourth is that the Buddha's scriptures become the object of meditation on the path. Also, the venerable Maitreya
Chinese
經部宗說，最終成就分為不變的圓滿成就和不顛倒的圓滿成就兩種。自性圓滿成就和無垢圓滿成就，只是以補特伽羅（藏文：སྐྱེས་བུ་，梵文天城體：पुद्गल，梵文羅馬擬音：pudgala，漢語字面意思：人）的差別來區分，本質上沒有差別。也就是說，具備二種清淨的圓滿成就，對於有情眾生來說，只是自性清淨，因為補特伽羅沒有斷除二障，所以不是暫時的清淨。而對於成佛的補特伽羅來說，因為顯現了，所以成為具備二種清淨。將圓滿成就分為四種的後兩種，道圓滿成就和所緣圓滿成就，與不顛倒的圓滿成就相符順，是依他起自性，然而，它確實是捨棄依他起的對治，這是以錯亂來消除錯亂的方式。第二，考察體性是一還是異的方式：一般來說，遍計所執和依他起二者，是不可說是彼或異的，因為遍計所執是顯現分，而依他起是顯現，沒有離開顯現分的顯現，也沒有離開顯現的顯現分，所以二者也不是他體。又因為存在著遠離能取所取二相的遍計所執分的依他起清淨的唯識，所以二者也不是一體。遍計所執和圓滿成就也是不可說是彼或異的，因為遍計所執在二諦（勝義諦和世俗諦）的任何時候都不存在，而圓滿成就在勝義諦中存在，因為這個原因，二者既不是一，也不是異，如同現在的火和過去的木柴，既不是一，也不是異，如同在辯論者中著名的一樣。依他起和圓滿成就二者也是不可說是彼或異的，因為依他起清淨的明分，圓滿成就法性自證的智慧，如同油中的油，或糖中的糖，或事物被虛空遍布一樣，以無別的方式遍布，所以也不是他體。在修道時，沒有被遍計所執轉變的依他起清淨分也被完全捨棄，因為唯有圓滿成就顯現，所以二者也不是一體。這些只是名相上的意義，主要的意義是遍計所執和依他起二者總攝為一