Chinese
如果问，既然如此，那么为什么不以如是性、界和处来涵盖一切呢？为什么没有说“有多少”呢？回答说：就真实的意义而言，虽然第二种自性的自性没有宽窄之分，但因为界和处涵盖了一切法，并且四种粗略的法也完全涵盖了一切法。由于互相指示的缘故，对于蕴等三种法，就说“有多少”，而对于七如是性等，就说“如其所有”。或者，如果按照体性的次第来区分，则有四种情况：有的是“有多少”，但不是“如其所有”，例如蕴和处等。有的是“如其所有”，但不是“有多少”，例如七如是性等。有的是既不是“有多少”，也不是“如其所有”，例如圣者的四圣谛。有的是既不是“有多少”，也不是“如其所有”，例如虚空中的花朵等。 第四十二品。从“那也是七种”开始，是对第二种如是性七种的广说。这也可以分为三种：简略地说明数目，按照次第区分并解释，以及从四种平等性出发来归纳七种如是性。这是第一种。从“入如是性是这样的：一切行都没有开始和结束”等，显示了第二种按照次第区分并解释。这七种如是性是从第一个经部中说出的，因此，论师们也依赖于这部经的这些词句，各自作出了不同的解释。例如，圣者佛地的解释，以及《三自性无性论》和《十八空性论》，都是从如是性本身出发来区分七种。如果与这个解释结合起来，那么仅仅是真如的体性的如是性，就是对业完全执取的解释。那个
English
If asked, since that is the case, then why not encompass everything with suchness, realms, and sources? Why wasn't it said "how many"? The answer is: In terms of the true meaning, although there is no broadness or narrowness in the nature of the second nature, it is because the realms and sources encompass all phenomena, and the four coarse phenomena also completely encompass all phenomena. Because of the mutual indication, for the three phenomena such as aggregates, it is said "how many," while for the seven suchnesses, it is said "as they are." Alternatively, if distinguished according to the order of characteristics, there are four possibilities: There are those that are "how many" but not "as they are," such as aggregates and sources. There are those that are "as they are" but not "how many," such as the seven suchnesses. There are those that are neither "how many" nor "as they are," such as the four noble truths of the noble ones. There are those that are neither "how many" nor "as they are," such as flowers in the sky. Chapter Forty-Two. Starting from "That is also seven kinds," is the extensive explanation of the second suchness, the seven kinds. This can also be divided into three: briefly stating the number, distinguishing and explaining according to the order, and starting from the four kinds of equality to summarize the seven suchnesses. This is the first. From "Entering suchness is like this: all formations have no beginning or end," etc., it shows the second, distinguishing and explaining according to the order. These seven suchnesses are spoken from the first Sutra, therefore, the teachers who composed the treatises also relied on these words of this Sutra, and each made different explanations. For example, the explanation of the Holy Buddha Ground, as well as the "Treatise on the Three Natures of Non-Nature" and the "Treatise on the Eighteen Emptinesses," all start from suchness itself to distinguish the seven kinds. If combined with this explanation, then the suchness that is merely the nature of true thusness is the explanation of complete grasping of karma. That
Chinese
哦，因为自性是如是之故。清净的如是则有两种意义：第一，将假立和实有分开，如果说只是以主宰的角度来解释，那么灭谛是假立的有，而如是是实有的，因为是灭的如是之故。第二，如果将假立归于实有，则是事业圆满的解释，因为灭本身就是如是。其他五者只是以主宰的角度来解释，例如，从所谓的“趣入的如是”到所谓的“真实成就的如是”之间的如是。论著《经庄严论》和《辨中边论》中，只是以体性的角度来阐述，因为趣入等各自不显示其自性如何，因此不是说在如是这一同味的如是中称之为如是。其中，唯一的真如体性是真实的真如的如是。具有两种清净意义，应如前了解。其他五者不是真实的如是，这样解释，结合这个解释，所有七种如是也是事业圆满的解释。论著《唯识二十论》中，以两种意义来阐述：第一，从如是开始，与佛地的解释相符。第二，以体性的角度来看，与《经庄严论》等所阐述的相符，因此在那个论著中说：这七种真如被圆成实所摄，因为是根本和后得所获得的两种智慧的对境之故。如果按照体性来归纳，那么趣入、痛苦和集这三者的自性被前两者所摄，因为以非真实而显现执着于一切烦恼之故。其他四者被圆成实所摄，这样说。
English
Oh, because the nature itself is suchness. Pure suchness has two meanings: First, distinguishing between the imputed and the substantially existent, if it is said that it is only an explanation from the perspective of the master, then cessation is the imputed existent, and suchness is the substantially existent, because it is the suchness of cessation. Second, if the imputed is subsumed under the substantially existent, it is an explanation of complete activity, because cessation itself is suchness. The other five are only explanations from the perspective of the master, for example, the suchness from the so-called "entering suchness" to the so-called "truly accomplishing suchness." The treatises Ornament of the Sutras and Distinguishing the Middle from the Extremes only explain from the perspective of characteristics, because entering and so on do not individually show their own nature as it is, therefore it is not said that suchness is called suchness in the suchness of the same taste. Among them, the single characteristic of true suchness is the suchness of true suchness. Having two pure meanings should be understood as before. The other five are not true suchness, thus explained, combined with this explanation, all seven suchnesses are also explanations of complete activity. The treatise Treatise on the Establishment of Consciousness Only explains with two meanings: First, starting from suchness, it is in accordance with the explanation of the Buddha-bhumi. Second, from the perspective of characteristics, it is in accordance with the explanations of Ornament of the Sutras and so on, therefore in that treatise it is said: These seven true suchnesses are included by the perfectly established, because they are the objects of the two wisdoms obtained from the root and the subsequent. If classified according to characteristics, then the nature of entering, suffering, and origin are included by the first two, because they appear to be attached to all afflictions due to non-reality. The other four are included by the perfectly established, so it is said.
Chinese
是故如是。论典《分别解说》中说，七种如是皆是清净之如是。是从彼处显示七种如是周遍一切之故。又若随其体性而善分别，则前三者是真实之如是。后四者是四谛，如是说。解深密经中也大多与此经所说相同。因此没有另外分开阐述。广为分别，如论典《三无自性》的阐述和十八空性的阐述等中所说，应当了知。此处造者示现七种如是，故从此分为七种。此为最初趣入之如是的分别解说。例如，所谓“一切行之无始无终性”者，对此也有三种解释。有些人说，一切行之如是，其自性无始无终之故，称之为无始无终性。有些人说，趣入本身即是如是。如此，一切行于每一刹那皆有生灭，从先前没有而变为存在者，称之为生，因此称之为无始性。存在之后又变为不存在者，称之为灭，因此称之为无终性。有些人说，诸行趣入时无始无终，故称之为无始无终性。若与论典《三无自性》的阐述和十八空性的阐述相结合，则每一者皆有三种解释，因繁琐之故，此处不述。体性之如是，例如，所谓“一切法之人无我与法无我性”者，是第二种体性之如是的分别解说，即一切法中无我之如是。论典《唯识成立》中，以二无我完全
English
Therefore, it is so. In the treatise "Detailed Explanation," it is said that all seven suchnesses are pure suchness. It is from there that it is shown that the seven suchnesses pervade everything. Furthermore, if one distinguishes well according to their characteristics, the first three are the true suchness. The latter four are the four truths, as it is said. The Sutra Unraveling the Profound Meaning also mostly agrees with what is said in this sutra. Therefore, it is not explained separately. To explain it extensively, it should be understood as it appears in the explanation of the treatise "Three Natures of Non-Self-Existence" and the explanation of the eighteen emptinesses, etc. Here, the author shows the seven suchnesses, so it is divided into seven from there. This is the detailed explanation of the first suchness of entry. For example, regarding what is called "the beginningless and endless nature of all conditioned things," there are also three explanations for this. Some say that the suchness of all conditioned things, because its very nature has no beginning or end, is called beginningless and endless nature. Some say that entry itself is called suchness. Thus, all conditioned things have arising and ceasing in each moment, and what comes into existence from previously not existing is called arising, therefore it is called beginningless nature. What ceases to exist after existing is called ceasing, therefore it is called endless nature. Some say that the entry of phenomena has no beginning and no end, therefore it is called beginningless and endless nature. If combined with the explanation of the treatise "Three Natures of Non-Self-Existence" and the explanation of the eighteen emptinesses, then each one has three explanations, but because of the complexity, it is not mentioned here. The suchness of characteristics, for example, regarding what is called "the selflessness of persons and the selflessness of phenomena of all dharmas," is the detailed explanation of the second suchness of characteristics, which is the suchness of selflessness in all dharmas. In the treatise "Establishment of Consciousness Only," it is completely
Chinese
说是执持的真如是什么。为什么经和论中如此不同呢？真实义中，无我性即是无事物性所彻底区分的真如，是真如的自性。此经中，是显示对何者显现执着，从中彻底明晰的名相。论著《唯识成立》等中，是以真如的自在而宣说的缘故，是显示应当彻底明晰之事物。因此，论著《瑜伽行地》中说：‘何为有为法与无为法，那即是存在。’‘何为我与非我，那即是不存在。’这就是所说的。唯识的真如是这样的：‘所有行都是唯识性，这即是什么。’这是第三个唯识性的真如的分别解说。真如也有两种解说，与《佛地经释》等中所说相结合，‘何为唯识性的自性，那即是唯识性’，这样说的。与论著《唯识成立》中所说相结合，则有两种意义：一种与《佛地经释》中所说相同。还有一种解说，‘所有行都是观修唯识性的智慧’，这样说的。因此，论著《唯识成立》中说：‘如果随顺相，则是由圆成实所说。’这样说的。如果这样随顺相，则与说是圆成实相结合，应当了知是观修无漏唯识性的智慧。因此，论著《经庄严论》中，唯识性的真如是这样的：‘何为无分别智。’这样说的。《解深密经》中，唯识性的真如是：‘何为知晓有为与诸行唯是心。’这样说的。论著《分别解说》中也这样宣说了。安住的真如是这样的：我...
English
It is said, 'What is the suchness that is grasped?' Why are the sutras and treatises so different? In the true meaning, selflessness is the suchness that is completely distinguished by the absence of things, and it is the nature of suchness. In this sutra, it shows the name that clearly reveals what is manifestly clung to. In treatises such as the Establishment of Consciousness-Only, it is taught because it is made subject to suchness, and it is taught that which should be thoroughly clarified. Therefore, in the treatise Yogacarabhumi, it is taught: 'Whatever is conditioned and unconditioned is called existent.' 'Whatever is self and non-self is called non-existent.' This is what is taught. The suchness of consciousness-only is like this: 'Whatever all formations are, is only consciousness-only.' This is the third explanation of the suchness of consciousness-only. There are also two explanations of suchness. When combined with the teachings in the commentary on the Buddha-bhumi Sutra and others, it is said, 'Whatever is the nature of consciousness-only is called consciousness-only.' When combined with the teachings in the treatise Establishment of Consciousness-Only, there are two meanings: one is the same as what is taught in the commentary on the Buddha-bhumi Sutra. There is also another explanation: 'All formations are the wisdom of meditating on consciousness-only.' Therefore, in the treatise Establishment of Consciousness-Only, it is said, 'If one follows the characteristics, it is spoken by the perfectly established.' In this way, if one follows the characteristics, then combined with the explanation that it is the perfectly established, one should understand that it is the wisdom of meditating on the stainless consciousness-only. Therefore, in the treatise Ornament of the Sutras, the suchness of consciousness-only is like this: 'Whatever is non-conceptual wisdom.' This is what is taught. In the Samdhinirmocana Sutra, the suchness of consciousness-only is: 'Whatever is knowing conditioned things and all phenomena as only mind.' This is what is said. It is also taught in the treatise Distinguishing Explanations. The suchness of abiding is like this: I...