English
It is just mentioning the name. Second, to explain the distinctions of differences such as existence and non-existence, there are two types. The first, existence, also has three types: ultimate truth existence, characteristics, and present existence. These are said to be divisions of existence, so they become three. Among them, suchness of reality, like the wisdom of suchness, exists in the ultimate sense; designations and characteristics exist merely as established by name and designation; and present phenomena, like compounded phenomena, exist without ceasing after arising. Among them, the so-called characteristic is that, relying on the name, one does not mistake the meaning, saying, "The meaning of this name is this"; and the designation is that, relying on the meaning, one does not mistake the name, saying, "The name of this meaning is this." For example, the name is a vase, and the meaning is a bulging belly, and so on. Second, non-existence can be divided into six types: the future, where the cause of arising exists but has not yet arisen, or like the absence of a clay pot when it is clay; the past, which has arisen and ceased; or like the absence of a clay pot after being broken by a hammer; the absence of one in another, like the absence of an ox on a horse; the complete absence, like a rabbit's horn; the absence of imputed phenomena in conventional truth; and the absence of dependent origination in ultimate truth. It should be understood that there are six different aspects of non-existence. The difference between the mind of phenomena and the mind of reality is: The Ornament of the Sutras says: The mind of reality is always naturally luminous without difference in the state of Buddhas and sentient beings. Why do sentient beings not realize it? Because the mind of reality in the continuum of sentient beings is not realized because it has been made unsuitable by the conventional mind, the sudden defilements, including the two obscurations. The mind of dependent origination of phenomena other than the mind of reality is not naturally luminous, because the defilements are sudden. Therefore, the luminous nature of mind is only spoken of in terms of reality. Furthermore, the mind of phenomena does not exist in the ultimate sense and focuses on conventional phenomena, and it should be known that its nature appears but is without truth, like illusions, etc. Similarly, the nature of
Chinese
应当了知，心之自性，全无烦恼垢染，本性清净，犹如虚空。第七，宣说有法与法性之体性，分二：一、略说；二、广说。初者：于法性分别中，法的决择，即安立者，是为有法，乃轮回也。何者属于三界？以其乃具遍染污之错乱分别故。既是具遍染污之错乱分别，亦遍及轮回。如学派论师陈那（Dignāga）所云：“除却分别之外，更无轮回可言。”是故。法性之心所决择，即安立者，是为有法，乃涅槃也。以其乃从本解脱一切骤生之垢染之自性涅槃故。三乘乃主要宣说者，然一切有情之法之心，乃自性涅槃也。以其自性从本即空性一切分别故。此亦具周遍性。陈那云：“是故无分别，汝即是涅槃。”如是宣说。此外，三乘亦有骤生离垢之涅槃。其中，下二乘有余依与无余依涅槃二者，大乘则有二净与无住涅槃等。然彼等之安立，虽本应于此处宣说，然虑及文繁而未书也。二、广说分二。其中初者，法之体相者：外境色等，内境眼及眼识等，显现为能取所取二者，并依彼而如是显现般，色等事物之体性，及其常与无常等事物之差别等，乃可明显言说与能言说等显现之三界之心与心所，非为真实之普通常识，是为有法。法乃轮回之体相，以其乃本无而错乱之显现故。是故一切普通常识皆非真实，唯是错乱耳。何以故？彼亦于根识与意识中，一切显现皆为显
English
It should be known that the nature of the mind is completely free from the defilement of afflictions, and its nature is pure, like the sky. Seventh, explaining the nature of dharma and dharmata, there are two parts: first, a brief explanation; second, a detailed explanation. The first is: In the distinction of dharmata, the determination of dharma, that is, what is established, is the subject, which is samsara. What belongs to the three realms? Because it is the errant conceptualization that is completely defiled. Since it is the errant conceptualization that is completely defiled, it also pervades samsara. As the scholar Dignāga said, "Apart from conceptualization, there is nothing called samsara." Therefore. The determination of the mind of dharmata, that is, what is established, is the subject, which is nirvana. Because it is the nature of nirvana that is originally liberated from all adventitious defilements. The three vehicles are mainly spoken of, but the dharma mind of all sentient beings is naturally nirvana. Because its own nature is originally empty of all conceptualizations. This also has pervasiveness. Dignāga said, "Therefore, without conceptualization, you are indeed nirvana." Thus it is said. In addition, the three vehicles also have nirvana that is adventitiously free from defilements. Among them, the lower two vehicles have the two nirvanas of remainder and non-remainder, and the Mahayana has the two purities and non-abiding nirvana, etc. However, although the establishment of these should be explained here, they are not written due to the fear of many words. Second, the detailed explanation is divided into two parts. Among them, the first is the characteristics of dharma: external forms, etc., and internal eyes and eye consciousness, etc., appear as the two, grasper and grasped, and based on that, as they appear, the nature of things such as forms, etc., and the differences of things such as their permanence and impermanence, etc., are the minds and mental factors of the three realms that appear as being able to be clearly expressed and expressing, etc., which are not the true common knowledge, are the subject. Dharma is the characteristic of samsara, because it is the appearance of delusion that is non-existent. Therefore, all common knowledge is not true, but only delusion. Why? Because all appearances in the sense consciousness and mind consciousness are appearances.
Chinese
因為如同我執一樣，在意義上並不存在，僅僅是分別念而已，所以是周遍分別。第二，法性涅槃的特徵是：色等所取和眼等能取，即所取和能取二者，以及人與法的本質和差別等，凡是可說的和能說等一切戲論，本來就空性，與之無有差別的真如是法性。法性是勝義諦的特徵，因為它是無誤地顯示它的法。第八，從《中邊分別論》中所說的二諦的分類是：粗分的世俗諦可分為三種，即假立的世俗諦、認識的世俗諦，以及同樣的言說的世俗諦三種。之所以稱這三者為粗分，是因為世俗諦是阿賴耶識的對境。其中，假立的世俗諦是遍計所執，認識的世俗諦是他起，言說的世俗諦是圓成實，雖然有人這樣認為，但這裡是指法性總相。細分的勝義諦可分為三種，即義勝義諦、獲得勝義諦和成辦勝義諦三種。其中，勝義諦是法性真如，因為它是各自自證智慧的殊勝對境。獲得勝義諦是涅槃，因為它是殊勝的獲得。成辦勝義諦是道，因為它是解脫的殊勝成辦者。其中，真實的勝義諦僅僅是義勝義諦，而獲得勝義諦和成辦勝義諦二者，也僅僅是在暫時的瑜伽行者的心識面前，應當去除各種各樣的客塵，以及遠離客塵，以無誤的方法顯現，並且如同顯現一樣，在意義上也不會欺騙，所以才稱之為勝義諦，但並非真實的勝義諦。對此，全知大師在《二諦光明日》中說：獲得勝義諦不是名言勝義諦，而是指自性涅槃。而這裡所說的名言勝義諦是指遠離客塵的暫時涅槃。遍計所執由所取和能取所涵蓋的諸法，在世俗諦中也是不存在的，這是真實的。他起唯識僅僅是遠離遍計所執的所取和能取二者而存在的，這是真實的。
English
Since it is like the clinging to self, it does not exist in reality, but is merely conceptualization, therefore it is all-pervasive conceptualization. Second, the characteristics of the Dharmata Nirvana are: forms and other objects to be grasped, and eyes and other grasping subjects, i.e., the two, the grasped and the grasping, as well as the nature and differences of persons and phenomena, all that can be spoken of and all that speaks, etc., all elaborations, the Suchness that is originally empty and without distinction is the Dharmata. Dharmata is the characteristic of the ultimate truth, because it is the Dharma that unerringly reveals it. Eighth, the division of the two truths as stated in the Madhyāntavibhāga is: the coarse conventional truth is divided into three, namely the imputed conventional truth, the knowing conventional truth, and similarly the expressing conventional truth. These three are called coarse because the conventional truth is the object of the Alaya consciousness. Among them, the imputed conventional truth is the parikalpita, the knowing conventional truth is the paratantra, and the expressing conventional truth is the pariniṣpanna, although some hold this view, here it refers to the general meaning of Dharmata. The subtle ultimate truth is divided into three, namely the meaning ultimate truth, the attainment ultimate truth, and the accomplishment ultimate truth. Furthermore, the ultimate truth is the Dharmata Suchness, because it is the supreme object of the self-aware wisdom of each individual. The attainment ultimate truth is Nirvana, because it is the supreme attainment. The accomplishment ultimate truth is the path, because it is the supreme accomplisher of liberation. Among these, the actual ultimate truth is only the meaning ultimate truth, while the attainment ultimate truth and the accomplishment ultimate truth are only temporarily in the mind of the yogi, to be freed from various adventitious defilements, and to be free from defilements, appearing in an unerring way, and as it appears, it is not deceptive in reality, therefore it is called ultimate truth, but it is not the actual ultimate truth. Furthermore, the Omniscient Great One said in "The Sun Illuminating the Two Truths": The attainment ultimate truth is not a nominal ultimate truth, but refers to the naturally occurring Nirvana. And the nominal ultimate truth mentioned here refers to the temporary Nirvana free from adventitious defilements. All phenomena encompassed by the grasped and the grasping, which are the imputed, are also not truly existent in the conventional truth. The other-dependent, the mere consciousness, is truly existent as being free from the grasped and the grasping, which are the imputed.
Chinese
无有假立的空性，他空是有存在的空性。圆成实是胜义空性的缘故。因此此宗，如果基成立遍是空性。是空性遍是胜义谛是不存在的。《安立他空》名为决定二谛之义的善说第七品释完毕。 第八讲说道和果，有共同之义和，正文之义。第一分二，道的所依和，能依之道。第一有身体所依和，心所依两种，第一是，造作无间罪业的有业障者，以及悭吝等有烦恼障者，以及三恶趣和善趣虽然是，声音不悦耳者和长寿天等是有异熟障者，这些不能作为道的所依，其他具备四大轮并且生于三洲的人和天的所依。特殊的是大乘宗有生于恶趣身体所依的情况，如《海龙王请问经》中说，两万俱胝龙发菩提心，另外释迦牟尼佛最初在地狱的所依上新发愿心，以及《ザマ朵经》中说，自在天将许多饿鬼和，罗刹种姓安置于见真谛，因此。安住的所依是，小乘宗安住于三界任何一界，大乘宗佛和菩萨的化身存在于一切有情中。观世音菩萨前往地狱，以及生生世世出现许多具有旁生身体所依的菩萨，以及龙王无热恼被说是十地菩萨。第二心之所依是，资粮道以听闻思维为主所以依赖欲心，加行道依赖六禅定地并且见道也和法最胜以及一地相同，修道依赖四禅定和，无色界前三并且无学道和，特别是像犀牛角一样的道等依赖第四禅定。特别是大乘宗，大乘大多数依赖禅定的正行，大乘资粮道大
English
Emptiness without imputation is other-powered emptiness, which is existent. The perfectly established is emptiness of ultimate truth. Therefore, in this system, if the basis is established, it is invariably emptiness. If it is emptiness, it is not invariably ultimate truth. The seventh chapter of the good explanation called "Establishing Other-Emptiness," which determines the meaning of the two truths, is completed. The eighth chapter explains the path and the fruit, with a common meaning and the meaning of the text. The first has two parts: the basis of the path and the path that depends on it. The first has two parts: the physical basis and the mental basis. The first is that those who have accumulated deeds of uninterrupted karma have karmic obscurations, and those who have miserliness and other afflictions have afflictive obscurations, and the three lower realms and the happy realms, even if they are, those with unpleasant voices and long-lived gods have ripening obscurations. These are not suitable as a basis for the path, but others are born in the basis of humans and gods in the three continents, endowed with the four great wheels. In particular, in the Mahayana system, there are cases of being born in the physical basis of the lower realms. As stated in the "Sutra Requested by the Dragon King of the Sea," two trillion dragons generated bodhicitta. In addition, Shakyamuni Buddha initially generated a new aspiration in the basis of hell, and in the "Zama Flower Sutra," it is said that the Lord of the World placed many pretas and rakshasa lineages in seeing the truth. Therefore, the basis of abiding is that the Hearers' system abides in any of the three realms, and in the Mahayana system, the emanations of Buddhas and Bodhisattvas exist in all sentient beings. Avalokiteshvara went to hell, and many Bodhisattvas with the physical basis of animals appear in rebirths, and the Dragon King Anavatapta is said to be a tenth-level Bodhisattva. The second, the basis of the mind, is that the path of accumulation relies on the desire mind because hearing and thinking are the main things, and the path of preparation relies on the six meditative grounds, and the path of seeing is the same as the Dharma Supreme and the first ground. The path of meditation relies on the four meditations and the first three of the formless realms, and the path of no more learning, and especially paths like the rhinoceros horn, rely on the fourth meditation. In particular, in the Mahayana system, most of the Mahayana relies on the actual practice of meditation. The Mahayana path of accumulation is great.