Chinese
关于五种所知之基的考察：显现是色的基础，主要的是心的基础，伴随心生起的基础，以及不具足的行之基础，同样还有无为之基础，共有五种。因此，这五种基础被认为是大多数需要了解之处。第一，考察是指在此大乘的语境中，作为所取的外部色、声等有色之法，仅仅是心的显现而已，实际上并不存在。因此，显现的色之基础在实相上是不承认的，而任何名称所适用的对象，都应称为显现为色的识。后者无实有之物仅仅是心的遣除而已。第四，不相应行也并非实有，仅仅是心所假立的。这些的分类在所有论典中都是可以公开谈论的，因此是共同的。然而，就究竟而言，无为法并未包含在五种所知之基的无为之中。大多数自他宗的论者并不了解和领悟这个未包含在法界中的关键。外道徒和一些声闻部派认为事物是常恒的，而我们佛教徒则将不存在的事物称为常恒。这仅仅是名称而已，因为对于不存在的事物，不会产生常与无常的区分。因此，仅仅是将与无常相反的事物称为常恒。因此，常恒的事物实际上就是如来藏。第三，关于四圣谛的考察：胜者导师佛陀在经藏中多次宣说了四圣谛的分类。其中，四圣谛各自的体性，总的来说，一切近取蕴都是苦谛，但苦谛的主要因素是生的存在。其原因在于，从生起中产生死亡和中阴的存在等其他一切痛苦。集谛，总的来说，三界的烦恼和业都是，但主要的是贪爱。其原因在于，连接存在的首要原因是贪爱，而其他的嗔恨等并不直接导致生起。
English
An Examination of the Five Bases of Knowable Objects: Manifestation is the basis of form, the primary one is the basis of mind, the basis of accompanying mental events, and the basis of conditioned phenomena that are not endowed with these, and likewise, the basis of the unconditioned, making five in total. Therefore, these five bases are considered to encompass most of what needs to be understood. Firstly, the examination refers to the fact that, in the context of this Mahayana, external forms, sounds, etc., which are taken as objects, are merely appearances to the mind and do not exist in reality. Therefore, the basis of form as manifestation is not acknowledged in reality, and the object to which any term applies should be designated as the consciousness that appears as form. The latter, the absence of things, is merely a mental elimination. Fourthly, non-associated formations are also not substantially established and are merely mentally imputed. The classification of these is commonly known in all treatises, and is therefore common. However, ultimately, the unconditioned is not included in the unconditioned among the five bases of knowable objects. Most proponents of both our own and other schools do not understand or realize this key point of not being included in the Dharmadhatu. External non-Buddhists and some Shravaka schools believe that things are permanent, while our own Buddhist school applies the term "permanent" to non-existent things. This is merely a term, because for non-existent things, there is no distinction between permanent and impermanent. Therefore, the term "permanent" is applied only to what is the opposite of impermanent. Therefore, the permanent thing is actually the Tathagatagarbha itself. Thirdly, regarding the examination of the Four Noble Truths: The Victorious Teacher Buddha repeatedly taught the classification of the Four Noble Truths in the Sutras. Among them, the nature of each of the Four Noble Truths is, in general, all aggregates of clinging are the Truth of Suffering, but the main factor of the Truth of Suffering is the existence of birth. The reason for this is that from birth arise death and the intermediate state of existence, and all other sufferings arise from this. The Truth of the Origin of Suffering is, in general, all afflictions and actions of the three realms, but the primary one is craving. The reason for this is that the primary cause of connecting to existence is craving, while other factors such as hatred do not directly cause birth.
Chinese
哦！道谛之主即是正见，若有此正见，即使其他道的各种形态不齐全，也能获得灭谛；若无此正见，即使有其他众多方法，也无法获得灭谛。如《亲友书》中所说：“生乃痛苦，称为贪爱，此乃彼之广大集起，彼之止息乃解脱，获得彼之圣道，即是八支道。”如是所说。因此，应知灭谛之主亦是法界如是性。总的来说，不清净的器世界和有情众生都被称为苦谛。有多少取蕴，就有多少痛苦。若细分，则有苦苦、坏苦和行苦三种，或者生、老、病、死、求不得苦、怨憎会苦、爱别离苦，简而言之，即是取蕴之苦，也有八种。对于器世界，作为所依之器，有下基风、土、水等；作为近用之因的器，有地、水、火、风等元素；所生之色、声等是近用之所用之器，分为这三种。其中又有欲界、色界、无色界这三种，或者地上、地上方、地下这三种处所的区分。关于“无色界也说是低劣之声”，现在西藏流行的俱舍论等论典中说，无色界中没有色。虽然说无色界中完全没有色，但在印度也有人认为有三部声闻部，其他人也认为有经部。大乘经典中说有，如《宝性论》无著释中引用《华严经》的教证说，以三千大千世界如同一块大布为例，在色的位置写上色界的位置，在无色界的位置写上无色界的位置。因此，既然说无色界有处所，那么就有色。
English
O! The main thing of the Truth of the Path is the Right View. If you have this Right View, even if the various aspects of the other paths are not complete, you can still attain the Truth of Cessation. If you don't have this Right View, even if you have many other methods, you will not be able to attain the Truth of Cessation. As it is said in the "Letter to a Friend": "Birth is suffering, called craving, this is its great origin, its cessation is liberation, the noble path to attain it is known as the eightfold path." As it is said. Therefore, it should be known that the main thing of the Truth of Cessation is also the Dharmadhatu Suchness. In general, all impure container worlds and sentient beings are called the Truth of Suffering. As many aggregates of clinging as there are, so much suffering there is. If divided, there are three types: the suffering of suffering, the suffering of change, and the suffering of conditioning. Or birth, old age, sickness, death, the suffering of not getting what you want, the suffering of meeting enemies, the suffering of separation from loved ones, in short, the suffering of clinging aggregates, there are also eight types. For the container world, as the container to be relied upon, there are the underlying wind, earth, water, etc. As the container of the cause of near use, there are the elements of earth, water, fire, wind, etc. The arising form, sound, etc. are the containers to be used for near use, divided into these three types. Among them, there are also the desire realm, the form realm, and the formless realm, these three, or the distinction of the three places of above the earth, on the earth, and below the earth. Regarding "the formless realm is also said to be a low sound", it is said in the Abhidharma treatises and other treatises currently popular in Tibet that there is no form in the formless realm. Although it is said that there is absolutely no form in the formless realm, in India, too, some people think that there are about three Hinayana schools, and others also think that there are Sutra schools. The Mahayana sutras say that there is, such as in the commentary on the Uttaratantra by Asanga, quoting the testimony of the Avatamsaka Sutra, taking the example of the three thousand great thousand worlds as a large piece of cloth, write the position of the form realm in the position of form, and write the position of the formless realm in the position of the formless realm. Therefore, since it is said that there is a place in the formless realm, then there is form.
Chinese
完成刊印。同样，《十地经》中，在宣说第六地的功德时，也说有处所和色等。密咒乘中，在《时轮经》中也说须弥山顶二十五千由旬处是无色界的处所。因此，无色界并非完全没有色，而是因为非常清澈和微细，所以才用低劣的词语说“无”。例如，把智慧小的人说成没有智慧一样。三界的有漏业和三界的烦恼，总的来说都是集，也是苦。具体来说，就一个事物而言，这两者是不同的。例如，人天授将要生于地狱的业，相对于他来说是集；而由此产生的地狱的近取蕴，则是他的苦谛。真实的道谛是圣道，加行道也安立为与道谛顺同。它的体性，如果从声闻乘和共同的角度来说，就是三十七道品；如果从不共的角度来说，就是六度等，这些被认为是道的体性。一切道的显现都包含在道谛中。认为灭谛只是舍弃的<部分或>差别，这是从共同的角度粗略地说的。对于菩萨圣者相续中的所知障，以及无明习气的地和自在转的烦恼，以及无漏业，安立一个微细的集，并且包含在清净道中。其中，无明习气的地，是指遮蔽获得一切智，并且是所知障的基础地，所以这样安立。这是菩萨们无法断除的，也是不自在的障碍。自在转的烦恼，因为依于菩萨们的相续，所以不会成为心不寂静和获得解脱的障碍，而是接近菩提，并且使心非常寂静。例如，船长以大悲心用矛刺杀奸诈的商人一样。
English
Completed printing. Similarly, in the *Ten Bhumi Sutra*, when explaining the qualities of the sixth bhumi, it is said that there are places and forms, etc. In the Mantrayana, in the *Kalachakra*, it is also said that the summit of Mount Meru, twenty-five thousand yojanas away, is the place of the formless realm. Therefore, the formless realm is not completely without form, but because it is very clear and subtle, it is said to be "without" in a lesser sense. For example, a person with little wisdom is said to be without wisdom. All contaminated actions of the three realms and all the afflictions of the three realms are, in general, the origin and also suffering. Specifically, in relation to one basis, the two are established as different. For example, the action of the person Devadatta being born in hell is, in relation to him, the origin; and the aggregates of the hell of near attainment that arise from it are established as his truth of suffering. The actual truth of the path is the noble path, and the accumulation and preparation are also established as being in accordance with the truth of the path. Its characteristics, if considered from the perspective of the Shravakas and commonality, are the thirty-seven factors of enlightenment; if considered from the perspective of non-commonality, the six perfections, etc., are considered to be the characteristics of the path. All appearances of the path are included in the truth of the path. The view that the truth of cessation is only a <part or> difference of abandonment is a rough explanation from a common perspective. For the obscurations of knowledge in the continuum of noble Bodhisattvas, and the ground of ignorance imprints and the afflictions of empowerment, and those uncontaminated actions, a subtle origin is established, and it is included in the path of purification. Among these, the ground of ignorance imprints is that which obscures the attainment of omniscience and is the ground of the basis of the obscurations of knowledge, so it is established as such. This is an obstruction that Bodhisattvas cannot abandon and is not free from. The afflictions of empowerment, because they rely on the continuum of Bodhisattvas, do not become obstacles to the mind not being pacified and attaining liberation, but rather become closer to enlightenment and make the mind very pacified. For example, a captain, out of great compassion, stabs and kills a deceitful merchant with a spear.
Chinese
譬如菩萨虽未离悲悯之心，然于断其命者，须示现嗔怒之相，如是行之，似可速证菩提。大乘之意生身，非粗糙之身，乃极清净，且具足相好庄严之菩萨自显之身，小者于初地至七地间，中者于八地与九地时，大者于十地。权势之生者，乃大乘之意生身，于一刹那间，示现化身及种种神通，不可思议之死殁者，非意生身穷尽坏灭之死殁，乃化身与神通屡屡现起与舍弃，以死殁之名表示之。清净之世界，谓圣者无论住于何处，其地即成琉璃地，散布金沙等清净刹土，一切身皆转为意生身。极乐世界与现喜世界等，既为清净刹土，故说有鹿等，非不清净之畜生，乃智慧之自显现之形象。是故意生身与权势之生，及不可思议之死殁，与清净之刹土等，乃为清净道之摄略，称为微细之苦。成佛之道谛为何？法性本身显现为三十七道品之相，显现为六度之相等等，法性显现为道之相，即是胜义谛。根本原始之法界智即是灭谛。如是之安立，乃大乘不共之秘密语，虽是大乘，然非唯好乐空性者之境界，乃具足因之好乐之圆满善根者之所行境。如是，佛之自显现之法身刹土，与法身之一切相，与法身之种种事业，与法身自性之眷属之庄严，及力
English
For example, although a Bodhisattva has not departed from the realm of compassion, they must show an appearance of anger towards someone who takes a life, and by doing so, it seems that they will quickly attain enlightenment. The mind-body of the Mahayana is not a coarse body, but is extremely pure and adorned with the corresponding marks and signs. The self-appearing body of the Bodhisattva is small from the first to the seventh bhumi, medium in the eighth and ninth bhumis, and large in the tenth bhumi. The birth of power is when the mind-body of the Mahayana manifests various emanations and miracles in a single moment. The inconceivable death is not the death of the mind-body ceasing and becoming non-existent, but the name of death is used to indicate the repeated appearance and abandonment of emanations and miracles. The pure realm is said to be where the noble ones dwell, and wherever they are, that place becomes a pure land with a ground of lapis lazuli and scattered gold dust, and all bodies are transformed into mind-bodies. Since Sukhavati and Abhirati, etc., are pure realms, the deer and other animals that are said to exist there are not impure animals, but appear as forms of self-appearing wisdom. Therefore, the mind-body, the birth of power, the inconceivable death, and the pure realms are all summaries of the path of purification and are called subtle suffering. What is the truth of the path to Buddhahood? The nature of reality itself appears as the thirty-seven factors of enlightenment, appears as the six perfections, etc. The appearance of the nature of reality as the path is called the ultimate truth of the path. The primordial wisdom of the basic sphere of reality is the truth of cessation. Such an arrangement is the uncommon secret teaching of the Mahayana, and although it is the Mahayana, it is not the object of those who only delight in emptiness, but only the object of those who possess abundant virtue and delight in causes. Similarly, the realm of the Dharmakaya of the Buddha's self-appearance, all aspects of the Dharmakaya, the various activities of the Dharmakaya, the arrangement of the retinue of the Dharmakaya's nature, and the power