Chinese
即使是这样，就个人而言，可以分为显现的识和不显现的识两种。第四个要点是：外境的事物必须存在，例如，眼识必须由四种因缘的力量产生。如果认为对境的所缘境色和增上缘眼根二者是外境的事物，那么，虽然二者也显现为外境，但并非成立为外境。这是因为，同一个识显现为眼根的识，显现为所缘境色的识，以及作为等无间缘想要趋向于对境的意的动摇这三种显现，由此才产生眼识等。第五个要点是假立的识的产生方式：总的时间只是由分别念假立，实际上并不存在，因为对任何法的变化差别都假立为过去、未来、现在等。这样，任何事物产生时，仅仅是显现为识，由此产生出生的识，由此产生安住的识，由此产生灭亡的识，由此产生显现为已经灭亡的识。虽然同一个识显现为三种时间的状态，但它并非真实存在的实有。即使这样，有些人会这样想：上面已经确定，一切内外诸法都是由阿赖耶识的力量产生，而这里又说事物是从因的识中产生果的识，这二者难道没有矛盾吗？并非如此，例如，当自己的面前出现一团火时，从显现为火的识中产生显现为烟的识，这正是由阿赖耶识的力量产生的。因为阿赖耶识中存在着无数显现为烟的习气，其中一个习气得到滋养，由此产生烟的显现。而且，烟的显现也反过来在阿赖耶识上种下新的烟的习气，并且滋养已经接近成熟的旧的烟的习气，由此产生烟的识，或者产生其他的识等等。
English
Even so, in terms of individuals, they can be divided into manifest consciousness and non-manifest consciousness. The fourth point is: external objects must exist. For example, eye consciousness must arise from the power of four conditions. If it is thought that the objective condition, the object of perception, and the dominant condition, the eye faculty, are both external objects, then, although both appear as external objects, they are not established as such. This is because the same consciousness appears as the consciousness of the eye faculty, the consciousness that appears as the object of perception, and the movement of the mind that, as the immediately preceding condition, wants to move towards the object. From these three appearances, eye consciousness and so on arise. The fifth point is the way in which imputed consciousness arises: general time is merely imputed by conceptual thought and does not exist as a substance, because the differences in the transformations of any dharma are imputed as past, future, present, and so on. Thus, when any object arises, it is merely a manifestation of consciousness, from which arises the consciousness of arising, from which arises the consciousness of abiding, from which arises the consciousness of ceasing, and from which arises the consciousness that appears as having ceased. Although the same consciousness appears in the state of the three times, it is not a truly existing entity. Even so, some may think like this: above, it has been established that all internal and external phenomena arise from the power of the Alaya consciousness, and here it is said that objects arise from the consciousness of the cause, which gives rise to the consciousness of the result. Are these two not contradictory? It is not so. For example, when a fire appears in front of oneself, the consciousness that appears as smoke arises from the consciousness that appears as fire, and this is precisely what arises from the power of the Alaya consciousness. Because there are countless habits of appearing as smoke in the Alaya consciousness, one of these habits is nourished, and from this the appearance of smoke arises. Moreover, the appearance of smoke also plants new habits of smoke on the Alaya consciousness, and nourishes the old habits of smoke that are close to ripening, from which arises the consciousness of smoke, or other consciousnesses, and so on.
Chinese
按照这种方式，在阿赖耶识的基础上完全滋养种子，也会使现识生起。现识生起后，又会互相帮助，如播种新的种子和滋养旧的种子等。滋养种子和现识两者持续不断地产生。只要显现和分别念没有融入法界，那么它和它的显现就会显现，显现会播种和滋养种子，从滋养的种子中显现等等，持续不断地发生。这些是世俗谛的究竟安住方式。因此，了解和认识世俗谛的安住方式，也能成为阻止粗大烦恼的原因。因为这些烦恼和分别念大多不是世俗谛的安住方式，而是颠倒错乱的非理作意分别念所产生的。第三个是无自性的真如，仅仅是现识，虽然从原始以来就没有存在过，但仅仅是显现也不会停止。例如，就像梦中的意识一样。例如，在梦中，山、花园、房屋等各种显现都会出现，但这些显现从未存在过，只是睡眠所体验到的意识暂时存在而已。同样，色、声、香、味、触等各种显现也会出现，但这些显现从原始以来就没有存在过，只是作为这些显现生起的基础的现识暂时存在而已。同样，只要梦中显现的错觉产生的因没有消失，梦中的显现也会不断地显现。当它的因，即被睡眠麻醉的意识清醒并消失时，显现也不会显现。同样，只要各种显现产生的因没有消失，它和它的显现也会不断地显现。就像现识中显现的各种部分是不真实的，显现的这些显现者（能显现）的意识也是不存在且不真实的。就像《入中论》中所说：如果所取不存在，能取也不存在。像这样虽然显现为各种各样，但
English
In this way, by fully nourishing the seeds on the basis of the alaya, it also causes the manifestation of consciousness to arise. When manifest consciousness arises, it also helps each other, such as planting new seeds and nourishing old ones. The nourishing of seeds and the manifestation of consciousness occur continuously. As long as appearances and conceptualizations have not dissolved into the dharmadhatu, then it and its appearances will appear, the appearances will plant and nourish seeds, and from the nourished seeds, appearances will arise, and so on, occurring continuously. These are the ultimate ways of abiding in relative truth. Therefore, understanding and recognizing the way of abiding in relative truth can also be a cause for preventing coarse afflictions. Because most of these afflictions and conceptualizations are not even the way of abiding in relative truth, but rather arise mostly from the non-reasoning conceptualizations that are mistaken and confused about it. The third is the selflessness of suchness, which is merely manifest consciousness, although it has never existed from the beginning, yet merely appearing does not cease either. For example, like the consciousness of a dream. For example, in a dream, various appearances such as mountains, gardens, houses, etc., appear, but these appearances have never existed, only the consciousness experienced by sleep exists temporarily. Similarly, various appearances such as form, sound, smell, taste, and touch also appear, but these appearances have never existed from the beginning, only the manifest consciousness that serves as the basis for these appearances to arise exists temporarily. Similarly, as long as the cause of the illusion of dream appearances has not ceased, the dream appearances will also appear continuously. When its cause, the consciousness intoxicated by sleep, awakens and disappears, the appearances will not appear either. Similarly, as long as the cause of various appearances arising has not ceased, it and its appearances will also appear continuously. Just as the various parts that appear in manifest consciousness are not true, the consciousness of these appearances (the one that appears) is also non-existent and untrue. As it is said in the Madhyamakavatara: If the object of grasping does not exist, the grasper does not exist either. Like this, although appearing in various ways, but
Chinese
自性空性的状态是，例如梦中的火原本就没有存在过，但它却能焚烧木柴一样，超越了有无、常断的一切。因为因缘和合的各种显现只是显现而已，所以超越了无；因为它自性不成立，所以也超越了有。同样，因缘和合的显现，前前消失，后后产生，具有无常的自性，因此也超越了常的边际。因为仅仅是因缘的显现，生起之门无有阻碍，所以也超越了断的边际。唯识也同样，显示自性不成立的真如，虽然不是究竟的真实，但仅仅以趣入它的方式，被认为是世俗谛的一个层次。也就是说，唯识自性不成立，这仅仅是世俗谛，因为依赖于世俗谛，并且本体是世俗，自性仅仅是不存在就包含在其中，所以唯识和它自性不成立二者本体相同。像这样趣入胜义谛的方式是，境自性不成立仅仅是无遮遣除，所以不能做趣入胜义谛的能作，但是现量证悟它的智慧却能趣入胜义谛。唯识自性不成立既是世俗谛，也是遣除世俗的对治，例如天授自己杀死自己，天授既是自己，也是杀死天授者一样。这样，对于这些缘起，也如上面所说，将因缘和合的各种显现作为世俗谛的第一个层次，认为它是无我、无常、痛苦，以及由其他作者所空，这是世俗谛的第二个层次，并且遮止了这些缘起的显现如同显现为外境一样不成立，即是唯识。
English
The state of selflessness is like the fire in a dream, which has never existed from the beginning, yet it appears to burn firewood. It transcends all existence and non-existence, permanence and annihilation. Because the various appearances of interdependent causes and conditions are merely appearances, it transcends non-existence. Because it does not inherently exist, it also transcends existence. Similarly, the appearances of interdependent causes and conditions, with each preceding one ceasing and each succeeding one arising, are characterized by impermanence. Therefore, it also transcends the extreme of permanence. Because it is merely an appearance arising from causes and conditions, the gateway to arising is unobstructed, so it also transcends the extreme of annihilation. The mere nature of consciousness is also such that the thusness, which demonstrates the lack of inherent existence, although not the ultimate truth itself, is considered a level of conventional truth merely by the manner of entering into it. That is, the mere lack of inherent existence of consciousness is the conventional truth, because it relies on the conventional truth, and the basis is conventional, with the characteristic of non-inherent existence being included within it. Therefore, consciousness and its lack of inherent existence are of the same essence. The way to enter into the ultimate truth is that the non-inherent existence of objects is merely a negation, so it cannot function as a means of entering into the ultimate truth. However, the wisdom that directly realizes it does lead to the ultimate truth. The non-inherent existence of consciousness is both the conventional truth and the antidote that dispels the conventional, just as if Devadatta kills himself, Devadatta is both himself and the one who kills Devadatta. Thus, regarding these interdependent phenomena, as mentioned above, the various appearances of interdependent causes and conditions are taken as the first level of conventional truth, and the fact that they are selfless, impermanent, suffering, and empty of an independent agent is taken as the second level of conventional truth. Furthermore, the negation that these appearances of interdependence do not exist as they appear to be external objects is the nature of consciousness.
Chinese
仅仅是显示，这是世俗谛的第三个次第。仅仅是显示识也并非自性成立，这是安立为世俗谛的第四个次第。因此，在《摄类学》中，这些缘起甚深的道理是这样说的：非从自生，非从他生，非从二者生，非从无因生，非自性成立，非他性成立，非二者性成立。这样说的是：由无明的缘故产生行，这也不是仅仅从无明自身产生的，因为仅仅一个因不能产生果；也不是从其他的法产生的，因为依赖于自己的因；也不是从二者产生的，因为各自的自和他已经被遮止；也不是从无因产生的，因为果的产生必定依赖于因，这是显而易见的。这样，如同无著兄弟所说的这种缘起的安立一样，有些人认为圣者龙树的缘起安立是：为了显示离边无生，是中观宗的观点；无著兄弟是因为承认他生的缘故，是唯识宗的缘起安立。像这样说二者有很大差别，通过上面刚刚解释的《摄类学》的教证就能明白是不合理的。总的来说，从他产生仅仅是在世俗中显现为他生<仅仅>，说不从他生，这是遮止了真实成立的他生。还有些人认为空性和缘起是周遍相等，并且自以为是地认为这是“除了缘起之外，没有其他的法，因此，除了空性之外，没有其他的法”的教证的密意。这是因为将空性仅仅认为是世俗自性不成立的缘故，仅仅是这样的空性是缘起并没有相违之处，但是认为究竟的胜义空性是缘起，这是非常不合理的。因此，对于胜义谛<原始自生>的自性光明智慧来说，缘起是永远
English
Merely showing, this is the third level of conventional truth. Merely showing that consciousness-only is also not established by its own nature, this is established as the fourth level of conventional truth. Therefore, in the Compendium of Abhidharma, the profound reasons for these dependent originations are also stated as: not from oneself, not from others, not from both, not from no cause, not established by self-nature, not established by other-nature, not established by both natures. It is said that: Due to the condition of ignorance, actions arise, but this is also not arising solely from the nature of ignorance itself, because a single cause cannot produce a result; nor is it arising from other entities, because it depends on its own cause; nor is it from both, because each of self and other has been negated; nor is it from no cause, because the arising of a result necessarily depends on a cause, which is manifestly seen. Thus, just as the brothers Asanga have spoken of this kind of establishment of dependent origination, some think that the establishment of dependent origination by the venerable Nagarjuna is: in order to show freedom from extremes and non-arising, it is the view of the Madhyamaka school; the brothers Asanga, because they accepted other-arising, it is understood as the establishment of dependent origination of the Mind-Only school. To say that there is a great difference between the two like this, one can realize that it is unreasonable through the quote from the Compendium of Abhidharma that was just explained above. In general, arising from others is merely appearing as other-arising in conventionality <merely>, and saying that it does not arise from others, this is negating the truly established other-arising. Furthermore, some people consider emptiness and dependent origination to be coextensive, and presumptuously think that this is the intention of the quote: "Apart from dependent origination, there are no other phenomena, therefore, apart from emptiness, there are no other phenomena." This is because emptiness is identified merely as the non-establishment of conventional self-nature, so there is no contradiction in that such emptiness is dependent origination, but to think that ultimate emptiness is dependent origination is very unreasonable. Therefore, for the wisdom of the nature of luminosity of the ultimate truth <primordial self-arisen>, dependent origination is never