English
It should be realized. Regarding the distinctions of the remaining meanings: The ten kinds of distracted conceptualizations mentioned in the Ornament of the Sutras of the Venerable Maitreya are that the sons of the Victorious Ones, the Bodhisattvas, should completely abandon the ten conceptualizations of manifest clinging. What are these ten? First, the conceptualization of non-existence is the conceptualization that other-powered mere consciousness does not exist as conventional truth, and incidentally, it is also the conceptualization that imputed phenomena do not exist merely as conventional truth; second, the conceptualization of existence is the conceptualization that other-powered conventional truth exists as true, and incidentally, it is also the conceptualization that other-powered phenomena do not exist in ultimate truth. Third, the conceptualization of superimposition is the conceptualization that all conventional phenomena are held to exist in reality; fourth, the conceptualization of denial is the conceptualization that the perfectly established emptiness does not exist as ultimate truth; fifth, the conceptualization of holding to one is the conceptualization that phenomena such as form and other conventional phenomena and ultimate emptiness are held to be one, which is likely to occur to those who now identify the self-empty appearance with the Dharmakaya and emptiness. Sixth, the conceptualization of holding to many is the conceptualization that phenomena such as form and other conditioned conventional phenomena and their nature, emptiness, are held to be extremely different. Seventh, the conceptualization of holding to self-nature is the conceptualization of conceptualizing any object, such as a vase, as a basis of distinction. Eighth, the conceptualization of distinguishing characteristics is the conceptualization of distinguishing the characteristics of a vase, such as the characteristics of arising, abiding, and ceasing. Ninth, it is the conceptualization of meaning in name, and tenth, it is the conceptualization of name in meaning. Thus, these ten are distracted conceptualizations, which are pervasive superimposing conceptualizations, and the imputed object superimposed by them is the imputed phenomenon itself. The fundamental conceptualization is the Alaya consciousness, because it is the basis, support, or root of all conceptualizations, it is placed there. The conceptualization of signs is the conceptualization of holding to the objects to be grasped, such as form, sound, smell, taste, tangible objects, and phenomena, and the imputed object imputed by it is the imputed phenomenon, and the conceptualization of the appearance of signs is the conceptualization of holding to the sense power of the grasper, the eye organ with its basis.
Chinese
从识开始，是执著于意根和意识之间的分别念。由它所安立的安立分是遍计所执。成为相的分别念是利益和损害，衰老和出生，死亡和生病，快乐的感受和痛苦的感受，感受中的悦意和不悦意，以及舍受等等，对于成为相的任何部分，执著于那个的分别念。由它所安立的安立分是遍计所执。显现相的分别念和转变相的分别念，这两者的总和是显现为相的分别念。由它所安立的安立分是遍计所执。不如理作意的分别念是依赖于听闻非正法而产生的。无论是今生听闻，还是前世听闻的习气在今生完全苏醒，都是执著于常一自在的补特伽罗之我和执著于不净的身体为清净等的分别念。由它所安立的安立分是遍计所执。如理作意的分别念是依赖于听闻世尊善说之法而产生的。是执著于有为法无常，有漏皆苦，诸法皆空且无我等的分别念。由它所安立的安立分是遍计所执。这两者的总和是从其他教派产生的分别念。现行耽著的分别念是与六十二见等相应的外道的恶见之分别念。对于它，被称为见稠厚，譬如，在极其茂密的森林中，一个人迷路了，他会感到头晕，无法到达自己想去的地方，即使过了很多天甚至几个月。同样，恶见也极大地阻碍了见到真实的实相，所以被称为稠厚。那些恶见的分别念所安立的安立分，就是遍计所执。总的来说，由于这十种等能诠所诠的差别是无边的原因，所以由它所安立的遍计所执的差别也
English
From consciousness onwards, it is the conceptual thought that grasps between the mental faculty and mental consciousness. The imputed object imputed by it is the completely imputed. The conceptual thought that becomes a sign is benefit and harm, aging and birth, death and sickness, pleasant feelings and painful feelings, pleasant and unpleasant feelings, and equanimity, etc. The conceptual thought that grasps whatever part becomes a sign. The imputed object imputed by it is the completely imputed. The combination of the conceptual thought that appears as a sign and the conceptual thought that changes as a sign is the conceptual thought that appears as a sign. The imputed object imputed by it is the completely imputed. The non-virtuous conceptual thought arises from relying on hearing non-holy Dharma. Whether it is hearing in this life, or the imprints of hearing in other lives fully awaken in this life, it is the conceptual thought that grasps the self of a permanent, single, independent person and grasps the impure body as pure, etc. The imputed object imputed by it is the completely imputed. The virtuous conceptual thought arises from relying on hearing the Dharma well-spoken by the Bhagavan. It is the conceptual thought that grasps conditioned things as impermanent, contaminated things as suffering, and all phenomena as empty and without self, etc. The imputed object imputed by it is the completely imputed. The combination of these two is the conceptual thought that arises from other teachings. The conceptual thought of manifest attachment is the conceptual thought of the evil views of the heretics, such as those that are associated with the sixty-two views. For it, it is called thicket of views, for example, when a person wanders in the midst of very dense forests, he becomes dizzy and cannot go to the place he wants to go, even after many days or months. Similarly, evil views greatly hinder seeing the true reality, so it is called thicket. The imputed object imputed by those conceptual thoughts of evil views is the completely imputed. In general, because the differences of these ten, etc., the expresser and the expressed, are infinite, the differences of the completely imputed imputed by it are also
Chinese
会变成无限的。他缘的差别十一种识，总的来说，是顺应世间未经观察、未经分析的显现，而建立承认色等外境的宗义，虽然有这种情况。但是，中观自宗的真实世俗中，根本没有外境，只是心识显现为色声等外境的形象。因此，微尘积聚的身体是不存在的。显现为身体根的识，以及显现为眼、耳、鼻、舌根的识，是有情者的识。意识是享用者的识。将意识安立为享用者，也是享用者的能食之义。应被享用的识，是显现为色、声、香、味、触、法界诸法的识。而对此进行享用的识，是眼识等六种入识。这些是所依根的六界，是所依的六种识界。所缘是境的六界。总摄了一切十八界。其中也包含了蕴、界、处。这样一来，就能成立：蕴、界、处的这些法，都只是心、识的显现，而没有独立于心之外的任何法。总的来说，这些也是由言说的习气所产生的，但是，完全由言说的习气之力所产生的，就是这些：显现为年、月等时间的识，显现为一、十、百、千等数字的识，显现为村庄、城市、森林、山等处所的识，显现为名、词、字母三种的识。这些都是由言说的习气所产生的。以及缘着自己的身、语、意三门而显现为我，缘着他人的身、语、意三门而显现为他，即显现为我和他的识，是由我见的习气所产生的。显现为天界，例如转生为天人时，自己的身、语、意三门显现为天人的行境等，
English
It will become infinite. The eleven kinds of other-powered consciousness are, in general, in accordance with the unexamined and unanalyzed appearances of the world, and there are systems that accept external objects such as form. However, in the valid conventional truth of the Madhyamaka's own system, there is no external object at all, but only consciousness appears as the form of external objects such as form and sound. Therefore, the body composed of aggregated particles does not exist. The consciousness that appears as the body's sense faculty, and the consciousness that appears as the sense faculties of the eye, ear, nose, and tongue, are the consciousness of sentient beings. The mind consciousness is the consciousness of the enjoyer. Establishing the mind consciousness as the enjoyer also means the eater of the enjoyer. The consciousness to be closely used is the consciousness that appears as form, sound, smell, taste, touch, and the realm of phenomena. And the consciousness that closely enjoys this is the six entering consciousnesses, such as eye consciousness. These are the six realms of the dependent sense faculties, the six realms of consciousness that depend on them. The object of focus is the six realms of objects. All eighteen realms are included. Within that, the aggregates, realms, and sources are also included. In this way, it can be established that all these phenomena of aggregates, realms, and sources are merely appearances of mind and consciousness, and there is no phenomenon that exists separately from mind. In general, these also arise from the habitual tendencies of expression, but what arises solely from the power of the habitual tendencies of expression are these: the consciousness that appears as time, such as years and months; the consciousness that appears as numbers, such as one, ten, hundred, thousand; the consciousness that appears as places, such as villages, cities, forests, and mountains; and the consciousness that appears as the three types of terms, names, words, and letters. These all arise from the habitual tendencies of expression. And focusing on one's own body, speech, and mind, it appears as self, and focusing on the body, speech, and mind of others, it appears as other. That is, the consciousness that appears as self and other arises from the habitual tendency of the view of self. Appearing as the heavenly realm, for example, when one is born as a god, one's own body, speech, and mind appear as the realm of gods, etc.
Chinese
那行相是：转生到地狱时，自己的身语意三门显现为地狱众生的行相。死亡和转生的行相是，对于各自的众生来说，完全舍弃粗大的物质身体，显现为新取身体，但实际上是意识本身显现为生和死的行相。这两者是从有支的习气或种子中产生的。因此，一切法唯是识。实际上，唯识仅在意识中显现，并且在体验上也现量成立。遍计所执只是假立之分，因此，没有实际的显现和体验，只有错觉显现和自以为是的体验。因此，唯识虽然在胜义中不存在，但却包含在世俗谛的境况中。以比喻来说明三种自性的有无差别：譬如，在非常清澈的湖水中，日月星辰等影像显现出多种形象。影像和非常清澈的水在本体上没有差别，但在世间的名言中，水被认为是存在的显现，而显现在水中的影像则被认为是无有的显现。与影像相似的遍计所执，在真实世俗的作用能力上也是不存在的。与水相似的唯识，在真实世俗的本体上是存在的。这些都是就世俗谛而言的，在究竟胜义中，这两者都不存在。在它们不存在之后，远离能取所取的智慧是恒常存在的，并且是真实成立的。总的来说，在弥勒五论中间三论中，如同所说“非有非无亦非如，非异非非异”，遍计所执和依他起二者是不存在的，而圆成实法性真如是存在的。对于究竟实相的圆成实的认识方式有很多种说法，究竟的密意也是如此。但在某些情况下，为了确立瑜伽士的真实世俗和世间人的胜义谛，需要在所破的依他起上进行遮破。
English
The appearance of going to the realms is: when being born in hell, one's own body, speech, and mind appear as the appearance of hell beings. The appearance of death and rebirth is that, for each individual being, a coarse material body is completely abandoned, and it appears as newly taking a body, but in reality, it is consciousness itself that appears as the appearance of birth and death. These two arise from the habits or seeds of the limbs of existence. Therefore, all phenomena are only consciousness. In reality, only consciousness appears directly in consciousness, and it is also manifestly established in experience. The imputed is only a division of imputation, therefore, there is no actual appearance and experience, only illusory appearance and self-proclaimed experience. Therefore, although only consciousness does not exist in the ultimate sense, it is included in the situation of conventional truth. To show the difference between the existence and non-existence of the three natures with an example: for example, in a very clear lake, the images of the sun, moon, stars, etc., appear in many forms. The image and the very clear water have no difference in essence, but in the worldly expression, water is considered to be the appearance of existence, and the images appearing in the water are considered to be the appearance of non-existence. The imputed, which is similar to the image, also does not exist in the nature of the ability to perform the function of true conventionality. Only consciousness, which is similar to water, exists in the nature of true conventionality. These are all in terms of conventional truth, but in the definitive ultimate sense, neither of these two exists. After they do not exist, the wisdom that is free from the duality of grasper and grasped is always present and is truly established. In general, in the middle three of the Five Treatises of Maitreya, as it is said, "Neither existent nor non-existent, nor thus, neither different nor non-different," the imputed and the dependent are non-existent, while the perfectly established Dharma-nature Suchness is existent. There are many ways of recognizing the perfectly established of the ultimate reality, and the ultimate intention is also the same. But in some cases, in order to establish the true conventionality of yogis and the ultimate truth of worldly people, it is necessary to negate on top of the dependent, which is the object of negation.