Chinese
阿赖耶未成立，包含各部分； 所缘种子、异熟等等， 众多自性，刹那相续之流； 烦恼意与六识，相互间 依赖，仅是缘起的自性， 实义上成立的，什么也没有。 那么，这些显现为实义的一切， 如果说是以识的自性而真实存在， 以明觉之理，不能成立境为识。 所立与能立，不能以一成立， 如果识成立为明觉， 即使外境成立为虚假，也不能与真识 成为一体，如同影像的作者， 被遮止，也不能成立为镜子一样。 因为是异体，境也就会存在， 先前所说的宗义就会毁坏。 因此，要知道在名言中是共同存在的， 在胜义中是共同不存在的。 如果境现是识， 能取所取显现的识是不同的， 如果像白色和红色一样，真实地存在二者， 如同外境是虚假的，识也是如此， 如果是真实的，那么也会成立为实义。 此外，识超出身体成为外境， 成为应理，因为与执取识 不同的外境显现的识是所许的。 同样，心上也有颜色等等， 如同显现的数量一样，众多识的相续， 同时在一个上存在等等， 会产生无法估量的理证损害。 或者，如果说识也如同相的数量一样， 有那么多，那么如花眼等等， 各种各样同时见到的粗显现的一切， 就会中断，因为识是不同的， 并且本体是真实成立的，如同他识一样。 如果说各种各样的显现，在一个识上 显现，但识的自性是真实的， 那么，所有的多体之名言都会中断， 因为对于显现为多体的这些，没有 设立异体的其他，因此一不是真实的。 如果显现为其他，也真实地成为其他， 那么燃烧的火也会变成水等等， 会产生很大的过失，因此不是真实成立的。 如果显现不是境识二者， 而是被无明所染，如同空中的乱发一样， 因为不存在而显现，所以真识 如同清净的水晶球一样存在， 如果没有色等等事物，那么苦乐等等， 体验的自证如何成立？ 因为有作用，所以是事物
English
The alaya is not established, including its parts; The objects, seeds, maturation, and so on, The nature of many, the stream of momentary series; The afflictive mind and the six aggregates, mutually Dependent, merely the nature of dependent origination, In reality, there is nothing established. Then, all these appearances as reality, If it is said that they truly exist as the nature of consciousness, By the reason of clarity and awareness, the object cannot be established as consciousness. The object to be proven and the means of proving cannot be established by one, And if consciousness is established as clarity and awareness, Even if the external object is established as false, it cannot be one with true consciousness, Like the maker of an image, Being refuted, it cannot be established as a mirror. Because they are different entities, the object will also exist, The previously stated proposition will be destroyed. Therefore, know that in conventional truth they are equally existent, And in ultimate truth, they are equally non-existent. If the appearance of the object is indeed consciousness, But the consciousness of the appearing grasper and grasped are different, If they are truly two, like white and red, Just as the external object is false, so is consciousness, If it is true, then it will also be established as reality. Furthermore, consciousness extends beyond the body to become an external object, It becomes a consequence, because the consciousness of the external object appearing, Different from the grasping consciousness, is asserted. Similarly, there are colors and so on in the mind, And like the number of appearances, the continuum of many consciousnesses, Existing simultaneously in one, and so on, Immeasurable logical harms will arise. Or, if it is said that consciousness is also as many as the number of aspects, Then, like seeing spots, etc., All the coarse appearances seen simultaneously in various ways, Will be interrupted, because consciousnesses are different, And because the essence is truly established, like other consciousnesses. If various appearances appear in one consciousness, But the nature of that one consciousness is true, Then, all the terms of multiplicity will be interrupted, Because there is no other establisher of difference For those appearing as multiple, therefore one is not true. If it appears as other, and also truly becomes other, Then the burning fire will also turn into water, and so on, Great faults will arise, therefore it is not truly established. If the appearance is neither object nor consciousness, But is obscured by ignorance, like tangled hair in the sky, Because it appears without existence, therefore true consciousness Exists like a pure crystal ball, If there are no objects such as form, then how are pleasure, pain, etc., The self-awareness of experience established? Because of its function, it is a thing.
Chinese
如果这样说，因为没有能起作用的色等执着，色等也就会成为实有。如果说这会被微尘理论所破斥，那么，真实的智慧也因为时间部分的差别，而丝毫不能成立为实有。因此，认为所有心识在胜义中存在，并且在佛地不会退转的观点，也会被这个所破斥。如果说七识聚都是世俗谛，虽然暂时和偶然地不成立为真实，但因为作为阿赖耶识的执持方式没有不同，所以说本有的智慧成立为真实，那么，如果各种各样的事物不成立，建立在其基础上的阿赖耶识也不会成立，就像从一个个排除来计算的数量一样。因此，就像暂时的心识不成立一样，如果考察，阿赖耶识也是如此，因为这些心识的特征是相同的。那么，所取和能取的本体是什么呢？在任何不成立、自性空性的情况下，各种显现对错乱的心识来说是不可阻挡的，因为事实上不成立的无有，是各种清晰显现的世俗安立的说法。如果说仅仅是名言上不空，因为显现为能起作用的，所以是真实的，但在胜义中考察时，什么也找不到，因为本体是空性且无我的。如果说显现和空性是不同的，不是一个本体，那么，不是显现的空性是不成立的，如果没有它，它的相状也根本不会有，因此一切都像兔角一样，也会成为在世俗中也不存在的过失。从空性之外找不到显现。如果考察它，因为它本来就不成立，如果胜义中作为假立的显现境不合理，那么作为所证悟的对境也是不合理的，如果是所量，就必须显现为能知，如果没有它，就不能被证悟。观修与显现不同的空性不是道，因为它不能消除障碍，并且具有戏论。它不会脱离片面性的边。将世俗分为正确和错误两种，在真实意义上也是相同的，因为从因缘产生并且显现为对境是相似的，如果考察，不成立也是相似的。任何事物都不成立自相。认为他生也与自生相同，如果考察，不成立，也找不到生。如果说仅仅是名言上是他生，那么考察它时，什么也找不到，
English
If you say so, since there is no other grasping of forms that does not function, forms and so on would also become established as real. If you say that this is refuted by the atomistic reasoning, then, even true knowledge is not at all established as real due to the distinctions of time divisions. Therefore, the view that all consciousnesses exist in ultimate truth and do not regress in the Buddha-land will also be refuted by this. If you say that the seven aggregates of consciousness are all conventional, and although they are not established as true temporarily and adventitiously, because there is no difference in the way they are held as the basis of all, therefore the innate knowledge is said to be established as true, then, if various things are not established, the basis of all established on that will not be established, just like the numbers calculated by excluding one by one. Therefore, just as temporary consciousness is not established, if examined, the consciousness of the basis of all is the same, because the characteristics of these consciousnesses are the same. Then, what is the nature of the apprehended and the apprehender? In any case where it is not established, while being empty in nature, various appearances are unimpeded for deluded minds, because the non-existence that is not established in reality is the explanation of various conventional designations of clear appearances. If you say that it is not empty merely in name, because it appears to function, therefore it is true, but when examined in ultimate truth, nothing is found, because the essence is emptiness and selflessness. If you say that appearance and emptiness are different, not one entity, then emptiness that is not appearance is not established, and if that does not exist, its aspect will not exist at all, therefore everything will be like a rabbit's horn, and it will also become a fault of not existing in conventional truth. Appearance is not found apart from emptiness. If you examine it, since it is not established from the beginning, if the object of appearance to be imputed in ultimate truth is not suitable, then it is not suitable as an object to be realized, and if it is to be measured, it must appear as knowable, and if that does not exist, it cannot be realized. Meditating on emptiness different from appearance is not the path, because it does not eliminate obscurations and is accompanied by elaboration. It will not be separated from the extreme of partiality. The division of conventional truth into correct and incorrect is also the same in true meaning, because it is similar in that it arises from causes and conditions and appears as an object, and if examined, the non-establishment is also similar. Nothing is established as its own characteristic. The assertion of other-origination is also the same as self-origination, and if examined, it is not established, and origination is not found. If you say that it is other-origination merely in name, then when you examine it, you will not find anything,
Chinese
关于至深的他生等， 因无成立之理故，彼即不成。 若分析彼之自性则不成， 故亦无有称为至深者。 若无显现，则彼之空性亦， 不成，二者皆为假立。 是故一切安立为二谛者， 仅为心识前，于义不成故， 于平等性远离戏论边际之， 证悟无我之智慧甚为稀有。 于二谛之自性及反体上， 以离一异之四理， 显空双运远离执着之边， 自生智慧于相续中生起。 一切显有诸法唯是缘起， 诸事物乃从依赖而生， 诸非事物亦从依赖而假立。 如是缘起所摄一切法， 无有自性，因依赖而生故， 四边生与一异之， 自性成立丝毫亦无有， 故彼等无实如幻化之理， 远离常断戏论之边际， 以五大理而确定。 实则一切显现之法，有无， 于何处亦无成立，如水中月。 因其为离一异之自性故， 自他与二者，从无因而， 无有生故，唯是因果缘起。 于何处亦不可得，离目标故， 从无始生等一切生， 因离四过故，生为空性。 从因生果，有无，生为空性， 譬如无事物之总义。 所知一切法不成事物， 刹那者，乃于造作时灭故， 无有能作义与不能作义之次第， 故不成事物，自性为空性。 此无灭唯显现亦如影像， 非事物，因依赖而生故。 是故一切法如幻化之马象等， 显现之时即空性，从因缘， 显现不欺惑，此亦如是， 若分析，于何处亦不成，空缘起。 以如实定解，于一切威仪中， 安住于远离目标之相执戏论之， 平等性中，如理安住。 若问名言显现为何耶？ 彼等我非遮止，
English
Regarding the profound other-origination, etc., Because there is no basis for establishing it, it does not become established. If one analyzes its essence, it is not established, Therefore, there is nothing called profound. If there is no appearance, then its emptiness also Will not be established; both are merely imputed. Therefore, all that is established as the two truths Is merely in the mind; because it is not established in reality, The wisdom that realizes selflessness, free from the extremes of elaboration, in equanimity is wondrous. On the nature and reverse aspects of the two truths, With the four reasonings that are free from one and different, By being free from the extremes of clinging to the union of appearance and emptiness, Self-arisen wisdom will arise in the continuum. All phenomena of appearance and existence are merely dependent arising, Things arise from dependence, And non-things are also imputed from dependence. Thus, all phenomena encompassed by dependent arising Are without inherent existence because they arise from dependence. Because there is not even a little bit of the establishment of the nature of the four extremes of arising and one and different, Therefore, those ways of being unreal like illusions, Free from the extremes of permanence and annihilation, are determined by the five great reasonings. In reality, all phenomena that appear, whether existent or nonexistent, Are not established anywhere, like the moon in water. Because it is the nature of being free from one and many, From self, other, and both, from no cause, There is no arising; therefore, it is merely cause and effect, dependent arising. It cannot be found anywhere, being free from an object of focus, From all arising, such as beginningless arising, Because it is free from the four faults, arising is empty. The result from the cause, existence or non-existence, is empty of arising, Like the general meaning of a non-existent thing. All knowable phenomena are not established as things, Because the momentary is destroyed at the time of creation. Because there is no gradual doing of what can and cannot be done, It is not established as a thing; its nature is emptiness. This mere appearance without cessation is also like a reflection, It is not a thing because it arises from dependence. Therefore, all phenomena are like illusory horses and elephants, etc. Empty from the time of appearance, from causes and conditions, This infallible appearance is also like that; If analyzed, it is not established anywhere; it is empty dependent arising. With accurate certainty, in all activities, Abide properly in equanimity, free from the elaboration of clinging to the characteristics of an object of focus. If asked, what is the appearance of conventional terms? I do not negate those.