English
And also in realization, all the uncontaminated qualities such as power are of one taste, so it abandons the extreme of existence. Because all transformations appear in all ways, it abandons the extreme of non-existence. In terms of activity, the Dharmakaya, the agent, is devoid of the elaboration of effort, so it abandons the extreme of existence. The action manifests in the realm of those to be tamed in a manner like an illusion, so it abandons the extreme of non-existence. Thus, in all stages of the result, it is called the Middle Way, which is the meaning of pervasiveness and permanence. Third, refuting the errors of other Madhyamikas: If someone says that all phenomena are empty of their own nature and therefore non-existent, this will lead to the view of annihilation. If, on top of that, one says that the emptiness of their own nature is also non-existent, then there is no need to mention that it will lead to annihilation, but it is a great extreme of annihilation. The above is the explanation of the first discourse on determining the nature of the Middle Way. Second, the detailed explanation from the perspective of the ground, path, and result is divided into three parts. First, in terms of the ground, it is further divided into determining from the general aspect of knowable objects and explaining each particular separately. The first part is further divided into four aspects, first analyzing from the three dharmas: In general, the Victorious Teacher Buddha not only taught the five aggregates, eighteen elements, and twelve sources, but also taught the infinite distinctions of the aggregate of merit and the aggregate of liberation. In the Sutra of Manifesting Many Elements, sixty distinctions of elements are taught, and so on. For sources, not only are there twelve sources, but also the four formless sources, etc., and the infinite distinctions of sources are taught. These classifications of aggregates, elements, and sources are, in this context, appearances that can appear to consciousness and are known as sound and concept, therefore they are appearance and sound. The classifications of conventional dharmas are threefold: substance, imputation, and non-existence. Among them, substance refers to the particles of earth, water, fire, and wind, etc., which are material substances. The appearance of an object appears to consciousness, and for consciousness, it is designated as the substance of consciousness. Imputation refers to the fact that, in general, without examining and analyzing with reason, objects such as pots are called substances, but the arising and ceasing of pots, etc., are imputed by the mind, so they are imputedly existent. Non-existence
Chinese
，是虚空等等。又或者如《法蕴论》中所说：蕴、处与界，一者摄一切。如是所说，从诸蕴中摄取色蕴，从诸处中摄取意处，从诸界中摄取法界，总此三者，摄尽一切显现声响之法。彼等之中，首先色蕴又可归纳为三类，即地水火风等生起之界，以及器世间与有情众生，此三者摄尽一切有色之法。五根与五境等，因由诸大种所生，故诸大种为因，因生诸大，故彼等（五根五境）立为果。如是，有高低等等排列的各种差别。又或者，色蕴可分为可见、有碍与无碍三种。第一，可见者，是眼识所能见者。有碍者，是眼所能见、耳所能闻、鼻所能嗅、舌所能尝、身所能触者。无碍者，是非表色等等。如是分为三种，是就未区分实有与假立而言。若区分实有与假立，则无碍者为法界所摄。第二，意处与同类者全部归纳起来，可归为心、意、识三种。其中，第一是阿赖耶识，第二立为烦恼意，如经中所说：心是阿赖耶识，执我者是意。如是所说。第三是眼识等生起的识。第三，法界也可分为名基之法、名相之法与无事物三种。第一是实有之法，第二是假立之法，第三唯是假立。首先，名基之法又可分为受、想、行三种。第一又
English
is space, etc. Or, as it is said in the Abhidharma: Skandhas, ayatanas, and dhatus, one gathers all. As it is said, from the skandhas, the skandha of form is gathered, from the ayatanas, the ayatana of mind is gathered, and from the dhatus, the dharma dhatu is gathered, these three gather all the phenomena of appearance and sound. Among these, first, the skandha of form is also gathered into three, namely the elements of earth, water, fire, wind, etc., and the container world and the sentient beings, these three gather all the phenomena of form. The five faculties and the five objects, etc., are transformed from the elements, therefore the elements are the cause, and because the cause arises from the elements, the objects and faculties, etc., arise, therefore they are established as the result. Similarly, there are various differences in arrangement, such as high and low. Alternatively, the skandha of form can be divided into three: visible, obstructive, and non-obstructive. The first, visible, is what can be seen by eye consciousness. Obstructive is what can be seen by the eye, heard by the ear, smelled by the nose, tasted by the tongue, and touched by the body. Non-obstructive is non-revealing form, etc. This division into three is made from the perspective of not distinguishing between real and imputed. If real and imputed are distinguished, then the non-obstructive is gathered by the dharma dhatu. Second, all the mind ayatana and its associated factors are summarized into three: mind, intellect, and consciousness. Among these, the first is the alaya-vijnana, and the second is established as the afflicted mind, as it is said in the sutra: The mind is the alaya-vijnana, the one that grasps at self is the intellect. As it is said. The third is the consciousness that arises from eye consciousness, etc. Third, the dharma dhatu can also be divided into three: the dharma of the basis of name, the dharma of characteristics, and the non-thing. The first is the dharma of substance, the second is the dharma of imputation, and the third is only imputation. First, the dharma of the basis of name can also be divided into three: feeling, perception, and formation. The first also
Chinese
归纳为乐、苦、舍三种。如果问，那么感受的差别分为五种怎么讲呢？因为不适意的感受归纳为痛苦，适意的感受归纳为快乐。第二，关于想蕴，也有颠倒想、清净想和如实想。它们的识别是：于无我执著为我，于无常执著为常，于地执著为水等是颠倒想；将湿润执著为水，将动摇执著为风等是清净想；将有为法执著为无常，将有漏执著为痛苦等是如实想。如此，将贪恋之处执著为白骨等不净想，总的来说是错谬的想，但因为是成为解脱之因的必要，所以以如实想之名来表示。如此，那样的差别是容易理解的。或者，想可以分为散乱想、等持想和微细想三种。第一种是心散乱，与欲界相应的一切想。第二种是于色界和无色界的等持中所安住的想。如果问，那么欲界的专注一境的想，难道不会成为等持吗？不是的，因为对于欲的贪欲和害心等的种子没有断除，所以安立为散乱。第三种是想完全没有也不是，想非常微细，所以有顶和无想有情，也应在自宗中如此承认。第三，行，可以分为身、语、意三种。它们各自又可以分为善、不善和无记三种，所以总共分为九种。如此，《俱舍论》中说，上方二界的烦恼全部是无记，那些对于获得一切智智和解脱是障碍，所以说是障碍无记，但在这里，对于获得解脱和一切智智是障碍的那部分，因为是不善法，所以只归属于不善的范畴。因此，烦恼有根本烦
English
They are summarized into three: pleasure, pain, and equanimity. If asked, then how is it that the divisions of feeling are explained as five? Because unpleasant feelings are summarized as suffering, and pleasant feelings are summarized as happiness. Second, regarding the aggregate of perception, there are also inverted perceptions, pure perceptions, and correct perceptions. Their identifications are: perceiving self in what is without self, perceiving permanence in what is impermanent, perceiving earth as water, etc., are inverted perceptions; perceiving moisture as water, perceiving movement as wind, etc., are pure perceptions; perceiving compounded things as impermanent, perceiving contaminated things as suffering, etc., are correct perceptions. Thus, perceiving objects of attachment as skeletons, etc., impure perceptions are generally incorrect perceptions, but because they are necessary as causes for liberation, they are indicated by the name of correct perceptions. Thus, such distinctions are easy to understand. Alternatively, perception can be divided into three: distracted perception, meditative perception, and subtle perception. The first is all perceptions of the desire realm that are associated with a distracted mind. The second is all perceptions that are settled in the samadhi of the form and formless realms. If asked, then wouldn't a one-pointed perception of the desire realm become meditative? No, because the seeds of desire and harmful intent, etc., have not been abandoned, so it is established as distracted. The third is that perception is not completely absent, but perception is very subtle, so the peak of existence and non-perceptual beings should also be acknowledged as such in one's own system. Third, action can be divided into three: body, speech, and mind. Each of these can also be divided into three: virtuous, non-virtuous, and neutral, so there are a total of nine. Thus, in the Abhidharmakosha, it is said that all the afflictions of the two upper realms are neutral, and those that are obstacles to attaining omniscience and liberation are said to be obstructive neutrals, but here, that which is an obstacle to attaining liberation and omniscience is an unwholesome dharma, so it belongs only to the category of unwholesome. Therefore, afflictions have root afflic
Chinese
五种烦恼和十种近烦恼也都会归结为贪、嗔、痴三种，一切烦恼的种类都包含在其中。善的一面是，对轮回生起厌离心是无贪的善，对一切众生生起慈悲心是无嗔的善根，如理作意是无痴的善，对信仰和善行感到欢喜的精进，以及安住于禅定，这六者都是善。以上三种受的分类中，产生苦、乐、舍三种感受的方式是：从正确的受产生善业，从颠倒的受产生不善的受，从清净的受产生大部分无记业，但也不是绝对的，因为这大部分是受到助伴的影响。第二，关于相的法，可以分为对境的假立、对时间的假立和对事物本体的假立三种。其中，相是指所安立的特殊法，也就是未经观察分析的自性，比如瓶子，暂时作为一个实有存在，但瓶子产生时的状态被称为生，并不是说存在一个独立于瓶子的生。瓶子的生和灭是假立的，虽然说瓶子的生灭，但它并不独立于瓶子而存在，只是名称上的假立，所以是遍计所执。瓶子的住，以及它逐渐变旧、变化的衰老和疾病等等，也都是由心识假立的。同样，大小也是相对于大而假立小，相对于小而假立大。同样，边、中、高、低等等也是如此。因和果也是由心识假立的，比如相对于苗芽而安立种子，相对于种子而安立苗芽为果，所以完全是遍计所执。过去和未来二者都是非实有，所以是遍计所执，这是无需赘述的。现在也只是对先前已逝、未来未生状态的假立，所以也是由心识假立的，因此是遍计所执。去来也是对人的身体构造…
English
All five afflictions and ten near-afflictions are also included in the three: desire, hatred, and ignorance, encompassing all types of afflictions. On the side of virtue, generating a sense of renunciation from samsara is the virtue of non-attachment; having compassion and love for all sentient beings is the root of virtue of non-hatred; proper knowing is the virtue of non-ignorance; diligence in rejoicing in faith and virtue; and abiding in samadhi, these six are virtues. Regarding how the three feelings of pleasure, pain, and equanimity arise from the above three divisions of perception: from correct perception, virtuous actions arise; from distorted perception, non-virtuous perception arises; from pure perception, mostly neutral actions arise, but this is not always certain, as it is mostly influenced by companions. Secondly, regarding the characteristics of phenomena, they can be categorized into three: imputation on objects, imputation on time, and imputation on entities, i.e., the essence. Among these, characteristics are the attributed special qualities. That is, in an unexamined and unanalyzed nature, a pot, for example, is temporarily established as an entity, but the state when the pot arises is called birth. It is not that there is a birth that is independent of the pot. The birth and cessation of a pot are imputed. Although we say the birth and cessation of a pot, it does not exist separately from the pot and is merely a nominal imputation, so it is completely imputed. The abiding of the pot, and its aging and changing appearance, such as old age and sickness, are also merely imputed by the mind. Similarly, large and small are also imputed as small relative to large, and imputed as large relative to small. Likewise, edge, center, high, low, and so on are similar. Cause and effect are also imputed by the mind. For example, seed is posited relative to sprout, and sprout is posited as the result relative to seed, so it is purely completely imputed. The past and future are both non-existent, so it is needless to say that they are completely imputed. The present is also merely imputed as the state between the past that has passed and the future that has not yet arisen, so it is also imputed by the mind, and therefore completely imputed. Going and coming are also related to the arrangement of a person's body…