Chinese
复次，有些唯识宗认为，依他起、遍计所执空性的法界圆成实性，就以此为基础安立为“我”。如《中边分别论》所说：“法界有三种，不净、非不净、清净，种种清净应配之，从此如何应理者，士夫种种安立欲。”又如《法与法性分别论》所说：“进入过患，即是无有转依之过患四种，烦恼不生的所依无有之过患，道不生的所依无有之过患，安立涅槃之士夫的所依无有之过患，安立三种菩提差别的所依无有之过患。若有转依，则应知与此相反即是四种功德。”因为经中说在转依的无漏界中安立涅槃之士夫。如是说。 又，将法界离戏空性说成是“我”和修证的所依，如《现观庄严论》所说：“修证之所依，法界之自性。”这里所说的法界，唯识宗的论师们解释为二取无别的智慧自证自明，而中观宗则解释为自性清净的空性，一切轮回涅槃皆可安立为名言，是名言中生起的所依缘起，并非可说为彼或此的离戏之性。 第二，在不共的大秘密金刚乘中，将如来藏俱生无垢之身和智慧，作为基、道、果三者中恒常存在的，以此作为安立的基础，然后安立“我”的名言。在未经观察的世俗名言中，进入金刚乘的道之事业时，仅仅如此安立，就可作为一切轮回涅槃的相续、所依和修证者。生起次第和圆满次第的“我慢”也安立于此。进入生起次第和圆满次第的瑜伽时，因为一切不净的迷乱之法，即使在世间名言中也不存在，所以要修习空性。在名言中，空性也只能是缘起，除此之外，没有其他迷乱的清净无垢的如来藏智慧金刚。
English
Furthermore, some Mind-Only proponents assert that the dependent nature and the emptiness of the imputed nature, which is the absolute nature of the Dharmadhatu, are the basis for designating "self." As it says in the Madhyāntavibhāga: "The Dharmadhatu has three aspects: impure, non-impure, and pure. These should be combined in various ways. From this, the individual is established as appropriate." Also, as it says in the Dharma and Dharmata Distinction: "Entering into faults means four faults of not having transformation of the basis: the fault of not having a basis for non-arising of afflictions, the fault of not having a basis for the path to arise, the fault of not having a basis for designating a person who has passed beyond suffering, and the fault of not having a basis for designating the distinctions of the three enlightenments. If there is transformation of the basis, then it should be understood that the opposite of this is the four benefits." Because it is said that a person who has passed beyond suffering is designated in the uncontaminated realm of transformation of the basis. So they say. Moreover, the Dharmadhatu, free from elaboration and emptiness, is spoken of as the basis for "self" and accomplishment. As it says in the Abhisamayalankara: "The basis for accomplishment is the nature of the Dharmadhatu." The Mind-Only teachers explain this Dharmadhatu as the non-dual wisdom, self-awareness, and self-illumination. The Madhyamaka teachers explain it as the emptiness of intrinsic purity, the dependent arising that is the basis for all samsara and nirvana to arise nominally, and the nature free from elaboration that cannot be spoken of as this or that. Secondly, in the uncommon Great Secret Vajrayana, the Sugatagarbha, the co-emergent, stainless body, and wisdom are continuously present as the basis, path, and result. This is taken as the basis for designation, and then the term "self" is designated. In the unexamined conventional expression, when engaging in the activities of the Vajrayana path, merely designating it in this way is sufficient to establish it as the continuum, basis, and practitioner of all samsara and nirvana. The pride of the generation and completion stages is also placed on this. When engaging in the yoga of the generation and completion stages, all impure and deluded phenomena do not exist even in worldly conventions, so emptiness is practiced. In conventional terms, emptiness can only be dependent arising. Other than that, there is no deluded, pure, and stainless Sugatagarbha wisdom vajra.
Chinese
因此，为了以“我是主宰，我是我”来树立傲慢。正如所说：讲者是我，法也是我，拥有自己眷属的听者是我，世间、超世间是我，世间导师、所证悟者是我。并且，从我这里也产生了三个处所，我以我遍布这一切，没有见到其他众生的自性，恒常具有自性安乐。以及（301a）无始无终、无戏论的我，如是之自性、清净的我。以及，众生即是佛。因为在一切众生都具有的如来藏上，安立了佛陀圣者的名称，这是从补特伽罗的角度安立的。考虑到这个意义，在时轮金刚中也作了“大有情”的安立。并且，从这个补特伽罗出发，遍主第一怙主金刚持等，以及因时之黑汝嘎，金刚萨埵，最初的佛陀等，有垢染的如是性，基道时期的有情，以及圣者的瑜伽士们，也以具广大法眼的智者们善加安立，因为以符合正法的辩论来驳斥是无法成立的。因此，这个意义在宣说经部了义的无上中观宗义中，是以隐义的方式暗示的。圣者弥勒和龙树的面前说：不净、不净、清净，以及极其清净，依次称为众生、菩萨，以及如来。并且，当被烦恼之网覆盖时，则称为众生，当其远离烦恼时，则称为佛陀。等等，从无量经续论典中出现的意义，我在所作的《一义》等中广为阐述，请在那里了解。在此，博东·乔列南（301b）杰说：从密宗所说的如来藏，以清净无坏、具足三种特性的明点来称呼，不仅没有观察此，而且在观察时也是我，极其详细地观察时，以离边的大学者月称的观点，我也无法成立为真实存在。他这样说。虽然对这个心髓以清净等来称呼没有相违，但在观察时，它是我的，并且在那里存在。
English
Therefore, in order to establish arrogance by saying, "I am the master, I am me." As it is said: The speaker is me, the Dharma is also me, the listener who possesses his own retinue is me, the world and the transcendent world are me, the world teacher and the one to be attained are me. And, from me also arise the three places, I pervade all this with me, I have not seen the self-nature of other beings, constantly possessing self-nature bliss. And (301a) the beginningless and endless, non-elaborate self, suchness of self, pure self. And, sentient beings are Buddhas. Because on the Tathagatagarbha that all sentient beings possess, the name of the Buddha, the noble one, is established, which is established from the perspective of the individual. Considering this meaning, in the Kalachakra, the designation of "great sentient being" is also made. And, starting from this individual, the all-pervading first protector Vajradhara, etc., and the Herukas of the causal time, Vajrasattva, the first Buddha, etc., the defiled suchness, the sentient beings of the base-path period, and the noble yogis, are also well established by the wise ones who possess the vast Dharma eye, because it cannot be established by refuting with Dharma-conforming debate. Therefore, this meaning is implicitly indicated in the supreme Madhyamaka tenets that explain the definitive meaning of the Sutras, in a hidden way. In the presence of the noble Maitreya and Nagarjuna, it is said: impure, impure, pure, and extremely pure, are successively called sentient beings, Bodhisattvas, and Tathagatas. And, when covered by the net of afflictions, it is called a sentient being, and when it is free from afflictions, it is called a Buddha. Etc., the meaning that appears from countless Sutras, Tantras, and treatises, I have extensively explained in the "One Meaning" etc. that I have composed, please understand it there. Here, Bodong Chokley Nam (301b) Gyal says: From the Tathagatagarbha spoken of in the Secret Mantra, it is called a Bindu that is pure, indestructible, and possesses three special characteristics, not only has this not been examined, but even when examined, it is me, and when examined extremely thoroughly, according to the view of the great scholar Chandrakirti, I cannot even be established as truly existing. He says this. Although there is no contradiction in calling this essence pure, etc., when examined, it is me, and it exists there.
Tibetan
་པ་ལ་སོགས་པར་བཞག་པ་ནི་ཐར་པ་དང་ཐམས་ཅད་མཁྱེན་པ་ཐོབ་བྱེད་ཀྱི་དམ་པའི་ཆོས་ཀྱི་གནད་ཆེན་པོ་བཅོས་པ་ཡིན་ཏེ། དྭངས་མ་བདེར་གཤེགས་སྙིང་པོ་དེ་རང་ལྡོག་ཆོས་ཡིན་ཅིང༌། དེ་འཁོར་འདས་ཀྱི་བྱེད་པོ་གང་ཟག་ཡིན་པར་ཡང་འདོད་ལ། དེ་ནི་དཔྱད་ནས་བདག་བདེན་དུ་འཇོག་པའི་ཕྱིར། དཔྱད་བཟོད་དུ་ཐལ་བས་གང་ཟག་དང་ཆོས་ཀྱི་བདག་ཚིག་གི་ཟོལ་གྱིས་དགག་པ་ལྟར་བྱས་ནས་ཞེ་འདོད་ལ་སྒྲུབ་པར་བྱེད་པའི་ཕྱིར་ཆེས་ཐ་ཆད་དུ་སྨྲས་ལ། ཤིན་ཏུ་དཔྱད་པ་ན་བདག་བདེན་དུ་མ་གྲུབ་པ་ཟླ་གྲགས་ཀྱི་བཞེད་པའི་དབུ་མའི་ལུགས་ལྟར་རོ་ཞེས་པའང་མཚོན་ཆས་གནད་བཅད་ཟིན་པའི་འོག་ཏུ་སྲོག་གསོ་བའི་བདུད་རྩི་བྱིན་པ་ལྟར་དེ་ལ་སུ་ཞིག་ཡིད་རྟོན། ཁོ་བོ་ཅག་རྒྱུ་ལྷན་ཅིག་སྐྱེས་པའི་བདེར་གཤེགས་སྙིང་པོ་ལ་གང་ཟག་ཏུ་མ་དཔྱད་པར་འཇོག་པ་ནའང་བདེན་པ་གཉིས་ཀར་སྙིང་པོ་དེ་གང་ཟག་དང་བདག་ཏུ་མ་གྲུབ་པར་འདོད་ལ། ཁྱོད་ཅག་ནི་སྙིང་པོ་དེ་ཀུན་རྫོབ་ཏུ་བདག་ཏུ་གྲུབ་པར་སྨྲས་པས་བདག་ཏུ་ལྟ་བ་ཅན་ཉིད་དུ་འགྱུར་རོ། །རྡོ་རྗེ་ཐེག་པའི་སྐྱེ་འཕགས་དག་གིས་མ་དཔྱད་འཇིག་རྟེན་ཀུན་རྫོབ་བདེན་པ་ལ་(༣༠༢ན) འཇུག་པ་ན་སྙིང་པོ་ལ་གང་ཟག་དང་བདག་གི་ཐ་སྙད་སྦྱར་བ་དེ་ཡང་རྡོ་རྗེ་ཐེག་པའི་ཤེས་བྱ་རྒྱུ་ལམ་འབྲས་བུའི་འཇིག་རྟེན་འདུས་བྱས་ཀུན་རྫོབ་ཀྱི་བདེན་པ་ཐུན་མོང་མིན་པ་ཁོང་དུ་མ་ཆུད་པ་དག་གིས་ནི་ཐ་སྙད་དེ་ལྟར་བྱེད་པ་མིན་པས། སྙིང་པོ་ལ་བདག་གི་སྒྲ་བཏགས་པ་འདི་ནི་སྐྱེ་བོ་ཕལ་པ་གྲུབ་མཐས་བློ་མ་བསྒྱུར་བ་དང༌། ཕྱི་རོལ་པ་དང༌། ནང་པ་སངས་རྒྱས་པའི་ཕར་ཕྱིན་ཐེག་པ་ཕྱིན་ཆད་ཀྱི་འཇིག་རྟེན་ལ་གནས་པའི་འཇིག་རྟེན་ཀུན་རྫོབ་བདེན་པ་སྨྲ་བ་དག་གི་སྤྱོད་ཡུལ་མིན་ནོ། །དེའི་ཚེ་བདག་ལྟའི་འཛིན་སྟངས་གཅིག་གི་ཡུལ་དུ་ཕུང་པོ་ལ་བརྟེན་ནས་བདག་ཏུ་ལྟ་བ་དང༌། བདེར་གཤེགས་སྙིང་པོ་ལ་བརྟེན་ནས་བདག་ཏུ་ལྟ་བ་གཉིས་བྱུང་ཡང་ལྟ་པོའི་རྒྱུད་གང་ཟག་གཉིས་སུ་མི་འགྱུར་ཏེ། འཇིག་ལྟའི་ཡུལ་དུ་ཕུང་པོ་ལྔ་ཆར་ལ་བརྟེན་ནས་བདག་ཏུ་བལྟས་ཀྱང་དེ་རྒྱུད་ཀྱི་གང་ཟག་ལྔར་མི་འགྱུར་བ་ལྟར་ཤེས་པར་བྱ་དགོས་པའི་ཕྱིར་རོ། །ཐལ་འགྱུར་བའི་གཞུང་འཆད་པ་འདིར་ཕུང་ཁམས་སྐྱེ་མཆེད་ལ་བརྟེན་ནས་བཏགས་པར་གསུངས་པའི་དོན་ནི་ཐ་སྙད་དུ་ངར་འཛིན་གྱི་ཡུལ་དེ་དག་ལས་གཞན་དུ་མི་འཐད་ཅིང༌། ཀུན་རྫོབ་ཀྱི་བདེན་པ་མ་དཔྱད་པར་བཞག་པའི་ཕྱིར་ཡིན་ཏེ། འཇིག་རྟེན་པའི་བདག་ཏུ་འཛིན་པ་རྣམས་ནི་ཕུང་པོ་ལ་དམིགས་པ་ཡིན
Chinese
将这些安立为解脱和获得一切智之道的殊胜佛法之要点，乃是篡改。因为清净如来的精华本身就是自反之法，并且还认为它是轮回与涅槃的作者——补特伽罗。这是为了经过分析后将“我”安立为真实。由于它经不起分析，所以最下劣地说，它以遮盖人与法的“我”之词语的方式进行驳斥，从而为了自己的意愿而进行论证。如果经过彻底分析，就像月称和称友的宗义——中观宗那样，我无法成立为真实。这就像在用武器切断要害之后，给予起死回生的甘露一样，谁会相信它呢？我们安立俱生之如来藏时，不分析它是否是补特伽罗，并且认为在二谛中，此精华并非补特伽罗和“我”。而你们却说此精华在世俗中成立为“我”，因此会变成具有我见者。金刚乘的圣者们在不分析而进入世间世俗谛时（302a）， 将补特伽罗和“我”的名称加在精华上，这是因为他们没有领会金刚乘的所知——基道果的世间有为法之不共世俗谛。因此，不会使用这样的名称。所以，将“我”之名安立在精华上，不是未经宗派改变思想的普通人、外道，以及内道佛教的般若乘及以上安住于世间的世间世俗谛的宣说者们的行境。那时，在“我”见之执着的同一个境上，虽然会生起依赖于蕴而执着为“我”和我依赖于如来藏而执着为“我”的两种情况，但执着者的相续不会变成两个人。就像在坏聚见之境上，即使依赖于五蕴而执着为“我”，也不会变成那个相续的五个人一样，必须这样理解。在此解释应成派论典时，所说的依赖于蕴、界、处而安立的意义是，在名言中，除了那些我执之境以外，是不合理的，并且因为世俗谛是不经分析而安立的。因此，世间人所执着的“我”是缘于蕴的。
English
To establish these as the crucial points of the sacred Dharma that lead to liberation and the attainment of omniscience is a distortion. For the pure essence of the Tathāgata is itself a self-reversing Dharma, and it is also asserted that it is the agent of saṃsāra and nirvāṇa—the person (pudgala). This is because it is to establish "self" as true after analysis. Since it cannot withstand analysis, it is said in the most inferior way that it refutes by means of concealing the words of "self" of person and Dharma, thereby arguing for one's own desire. If thoroughly analyzed, like the tenets of Candrakīrti and Dharmakīrti—the Madhyamaka school—the self cannot be established as true. Just as after cutting the vital point with a weapon, giving the nectar of life, who would trust it? When we establish the coemergent essence of the Tathāgata without analyzing it as a person, we believe that in both truths, that essence is not established as a person or a self. But you say that this essence is established as a self in the conventional truth, therefore it will become one who has a view of self. When the noble beings of the Vajrayāna enter the mundane conventional truth without analysis (302a), attaching the terms person and self to the essence, it is because they have not understood the uncommon conventional truth of the Vajrayāna's knowable objects—the mundane conditioned phenomena of the basis, path, and result. Therefore, they do not use such terms. So, affixing the word "self" to the essence is not the domain of ordinary people who have not changed their minds by tenets, outsiders, and the proclaimers of the mundane conventional truth who abide in the world from the Pāramitāyāna of inner Buddhism onwards. At that time, on the same object of the clinging to the view of self, although two situations arise: clinging to the self dependent on the aggregates and clinging to the self dependent on the Tathāgatagarbha, the continuum of the clinger does not become two persons. Just as in the object of the view of the perishable aggregate, even if one clings to the self dependent on all five aggregates, it does not become five persons of that continuum, it must be understood in this way. In this explanation of the Prasangika treatises, the meaning of what is said to be established dependent on the aggregates, elements, and sense bases is that in name, it is not reasonable other than those objects of the clinging to "I," and because the conventional truth is established without analysis. Therefore, the self clung to by worldly people is focused on the aggregates.