English
It is completely accomplished. The habitual imprints that reside upon it are established by the impure other-powered nature of conceptual imputation. How are they established? On the ālaya, due to the delusion of grasping as two what is pure in terms of objects, it appears as other. Similarly, grasping onto the appearances of men, women, horses, cattle, etc., as residing as ornaments of a nature that is pure from the beginning, they appear as other. Like the inside and outside of a dream, grasping as two what is non-dual, the three aspects that appear as self are the basis and aspect of delusion. The way in which the habitual imprints of delusion are continuously accumulated is also as follows: From the ālaya, the consciousness of the ālaya becomes the basis or condition for the arising of other consciousnesses. When grasping arises towards objects that do not actually exist, and when the five sense consciousnesses arise towards objects, their respective parts are actually born from the consciousness of the ālaya, and therefore they abide in non-conceptuality. Although karma is not accumulated, it is the door or support for accumulation. Then, the mind consciousness is what grasps objects as desirable. The afflicted mind is what grasps onto any of the three: attachment, aversion, or indifference. These two accumulate karma on the contaminated ālaya with the habitual imprint of clinging to duality, even though the inner and outer phenomena are not established as dual, and therefore experience the various pleasures and sufferings of samsara. As it says in the sutra: "Mind is the chief, mind is extremely swift, mind goes to the forefront of all phenomena." That is, the impure appearance of otherness, which appears as other even though it does not exist as other, like the appearance of otherness in a dream, together with the appearance of reality, is called the impure other-powered nature, which is the object to be grasped. The mind that grasps onto it, conceptually imputing a self onto what is not established as a self, is the grasping consciousness. Thus, in order to purify these deluded appearances of samsara, establishing the ālaya, which is the basis of meaning, and knowing the reality of the nature that is pure from the beginning, is the basis. Then, generating bodhicitta and accomplishing the two accumulations is practicing the perfectly established nature without error. Through this power, as a result, the conceptual imputation that lacks characteristics, which is the delusion towards clinging to bad philosophies, etc., which has no basis, and the various conceptual imputations that appear as the duality of grasper and grasped, are purified. Through this power, one obtains a special state of transformation, the consciousness of the mind
Chinese
平等性。 分别念。 五门识的作用完成。 阿赖耶识如明镜。 一切阿赖耶识转为法界智。 不清净他起转为清净他起。 意义上的阿赖耶本来就在清净之上。 外在显现为清净刹土。 众生为天人和天女。 自己受用圆满。 从那之中化现的自性，是随所化众生的根器而各自显现。 真实显现时，彼时报身安住于大自在天的色究竟天。 想要化现各种化身。 虚假显现，自己的显现，佛陀报身也是从福德和智慧所成的自性，以转依的殊胜方式所生。 因此，对有缘的佛陀和十地菩萨们显现，而对各自的凡夫和声闻缘觉等则显现为化身。 并非二身所处不同。 他们是这样认为的。 如果将这些归纳起来，遍计所执有自性断灭和异名安立两种。 他起有清净和不清净两种。 圆成实有不变和不颠倒两种，如果细分则有六种。 他们认为，在三根本中，包含有情世间和轮回涅槃所摄的一切法。 在这里，有些人认为，在唯识宗的观点中，他起是不存在的，因为一切都显现为自己的主宰。 这种说法是不对的。 这样，如果将境、义、自三者作为显现的方式，如果说境和时两者没有他起，那就太过分了，因为这是对显现的否定。 然而，由于不是从自之外成立他起，所以没有他起。 如果认为境和义两者是存在的，那就和我们所说的一样，有什么可争论的呢？ 我们也不认为有自心之外的实物。 即使那样，也不是没有他起。 因为三种显现本来就存在，所以衡量它的他起唯有理智。 中观宗也有两种，自续派和应成派。 第一种，一切法都以二谛来概括，作为道，因此认为二身如梦幻般在世俗中起作用。
English
Equality. Differentiating thoughts. The function of the five consciousnesses is accomplished. The alaya consciousness is like a mirror. All alaya consciousness is transformed into the wisdom of the Dharmadhatu. The impure other-powered becomes the pure other-powered. The alaya of meaning is originally on top of purity. The outer appearance is a completely pure realm. Beings are gods and goddesses. Oneself enjoys complete enjoyment. The nature of the emanation from that appears differently according to the capacity of the beings to be tamed. When the appearance is true, at that time the enjoyment body resides in Akanishta, the great powerful heaven. Wanting to emanate various emanations. The false appearance, one's own appearance, the Buddha's enjoyment body is also born from the nature of merit and wisdom, through the special way of transformation. Therefore, it appears to the fortunate Buddhas and the bodhisattvas of the ten bhumis, while it appears as an emanation body to ordinary people, shravakas, and pratyekabuddhas. It is not that the two bodies are in different places. That is what they think. If we summarize these, the completely imputed has two types: the cessation of characteristics and the establishment of different names. The other-powered has two types: pure and impure. The perfectly established has two types: unchanging and non-perverted, so there are six types if divided. They believe that in the three roots, all the dharmas included in samsara and nirvana are included. Here, some people think that in the view of the Mind-Only school, the other-powered does not exist, because everything appears to be under one's own control. This is not correct. In this way, if the three, object, meaning, and self, are taken as the way of appearance, if it is said that the two, object and time, do not have other-powered, then it is too much, because it is a denial of appearance. However, since the other-powered is not established from other than self, there is no other-powered. If it is thought that the two, object and meaning, exist, then it is the same as what we say, what is there to argue about? We also do not think that there is a real thing other than one's own mind. Even so, it is not that there is no other-powered. Because the three appearances have always existed, the other-powered that measures its capacity is only reason. There are also two types of Madhyamaka: Svatantrika and Prasangika. The first, all dharmas are summarized by the two truths, and as the path, therefore it is thought that the two bodies function in the conventional like a dream.
Chinese
等。在世俗谛中，由于各自的因和缘产生，所以如其所显现般真实，并且在其境上起作用。但在胜义谛中，任何事物都不成立，就像虚空一样，仅仅以否定来衡量完全成立。虽然外在显现如虚假之相，这些显现并非独立于心而存在，但却被认为是如幻象般显现。而且，通过智慧分析，它们被认为是不成立的。如《二谛论》所说：“此世俗如此显现，若以智慧分析则无所得，不得者即是胜义谛，本来自在之法性。”因此，按照他们的观点，如同唯识宗一样，胜义谛中存在的能取所取二取不成立。不区分阿赖耶识和八识，而是认为识是六识。无始以来的清净法界，即心的自性光明，被认为是所有法的所依或来源。如《宝性论》所说：“地依于水，水依于风，风依于空。空不依于风、水和地界。同样，蕴、界、处依于业和烦恼。业和烦恼不依于不如理作意。不如理作意依于心的清净。心的自性，诸法，不依于任何事物。”因此，所有法在胜义谛的境界中，自性清净而住。在世俗谛中，以各种方式显现的迷乱境上，心以及心之外的事物，也没有真实成立的，就像幻化的马和牛一样存在。在显现之时，也有显现而能起作用的真实世俗，以及不能起作用的虚假世俗。如《二谛论》所说：“虽显现相似，然以能起作用与不能起作用之故，而分真实与非真实，此乃世俗之差别。”在胜义谛的境上没有差别，但若以分别心来区分，则有二者。安住方式的胜义谛是，一切法从本初即清净且空性。如《月灯经》所说：“此法先前无我，无有情，无命，无人，亦无自性。”名言上的胜义谛是，通过分别心分析而知晓空性。前者
English
etc. In conventional truth, because they arise from their own causes and conditions, they are true as they appear, and they function in that respect. But in ultimate truth, nothing whatsoever is established as an entity, like the sky; one measures only the complete establishment of negation. Although these external appearances are like false appearances, they are not established as other than mind, but are considered to appear like illusions. Moreover, they are considered unestablished when analyzed by wisdom. As it says in the Two Truths: "This conventional truth appears in this way; if analyzed by wisdom, nothing is found. That which is not found is the ultimate truth; it is the nature of reality that has always been." Therefore, according to their system, like the Mind-Only school, the cognition of the inseparability of the apprehended and the apprehender, which exists in ultimate truth, is refuted. Without distinguishing between the alaya consciousness and the eight aggregates, they consider consciousness to be the six consciousnesses. The beginningless pure realm of phenomena, that is, the clear light of the nature of mind, is considered to be the basis or source of all phenomena. As it says in the Uttaratantra: "Earth depends on water, water on wind, wind dwells in space. Space does not dwell in wind, water, or the element of earth. Likewise, aggregates, elements, and sense bases depend on actions and afflictions. Actions and afflictions do not depend on improper attention. Improper attention dwells in the purity of mind. The nature of mind, all phenomena, does not dwell in anything." Thus, all phenomena abide in a state of natural purity in the realm of ultimate truth. In conventional truth, in the confused state of appearing in various ways, neither the mind nor anything other than it is truly established, but exists like illusory horses and cattle. Even at the time of appearance, there is the valid conventional truth that appears and can function, and the false conventional truth that cannot function. As it says in the Two Truths: "Although they appear similar, they are distinguished as valid and invalid because of their ability or inability to function. This is the distinction of conventional truth." Although there is no distinction in the realm of ultimate truth, if distinguished by the mind, there are two: the ultimate truth of the way things are is that all phenomena are pure and empty from the beginning. As it says in the Moon Lamp Sutra: "This dharma has no self, no sentient beings, no life, no person, and no nature from the beginning." The ultimate truth of designation is the understanding of emptiness through analysis by the mind. The former
Chinese
因此，为了阻止生等，也符合胜义谛，所以这样认为。如是知晓后，在世俗中串习福德和胜义谛的智慧二资粮，获得佛果。如《地品》所说：如是依靠福德与智慧，为了自己和众生的利益，获得殊胜的解脱，一切善妙逐渐成办。如是说。第二，应成派：在二谛中，一切法无自性，因此认为远离一切戏论边。如《入中论》所说：在二谛中也无自性，因此这些不是常，也不是断。如《中观根本慧论》所说：以何者依缘而生起，无灭无生，无断非常，无去无来，非异非一，息灭戏论寂静之说，圆满佛陀宣说者，我向彼作礼。如是说。因此，这些内外各种法，显现之时即远离生、灭、住三者，任何处也不成立，因此认为在任何处也不显现。如《七十空性论》所说：空性中这些一切皆应理，非空性中不应理。如《菩提心释》所说：如蔗糖自性甜，如火自性热，如是诸法的一切自性安住于空性中，世俗宣说为空性，空性唯是世俗，如作和无常一样，若无则不生故。如是说。也就是说，虽然显现为生灭，但没有成立为生灭，如幻化的自性一样，一切法也是如此。虽然显现为轮回和涅槃，但认为没有成立为轮回和涅槃。如《中观根本慧论》所说：如梦如幻，如乾闼婆城，如是生，如是住，如是也说灭。如是说。轮回和涅槃，这二者的差别，极其微小也没有。如是说。这样，一切法在显现上平等，在空性上平等，在不可执着上平等，因此，正确和错误的世俗也说为自性相同。如《入中论》所说：从梦中醒来的状态，在作用上没有差别，梦中