Chinese
总而言之，按照生起次第玛哈瑜伽的观点，本来安住于佛位的状态，通过方便和智慧使其显现时，法身和报身清明且自性清净的状态中，化身以显现的方式恒常任运成就。阿努瑜伽的经典中说，普贤菩萨、菩提心、大金刚持，具有恒常如现在显现般的身体，具有广大的受用，是一切化身的来源，在恒常清净的刹土中，于无数明妃的坛城中，安住于不离一切安乐的状态，而那安乐也与证悟法界自性之义的禅定自在的安乐相应，与意乐的安乐相应，与色等外境欲妙的安乐，以及与明妃结合的安乐等，具有殊胜的安乐，具有无漏的安乐，具有无量的安乐，具有不变的安乐，具有大安乐，以及具有为一切所化众生生起安乐的能力。大圆满的观点是，本来任运成就的身体和智慧无二无别，在任运庄严的刹土中，光明坛城遍布虚空界，安乐和光明等，没有不同或相同等特征，远离戏论，以自生的悲心和事业，三化身在所化众生的世间中显现于各个方向，并按照各自的意愿成办利益。这些是对于三宝的分类，是连同大悲心的显现方式一同宣说的。第三个意义所阐述的各乘的显现方式有两种，即因的理性乘和果的金刚密乘。第一种有毗婆沙宗、经部宗、唯识宗、中观宗四种，如《般若心要总集》中所说：佛法有四种，以意愿都能现见，毗婆沙等道，所说即是实修。其中下三瑜伽虽然不承认人我，但实际上承认了法我，而毗婆沙宗则认为法我是粗大的。
English
In summary, according to the view of Utpattikrama Mahayoga, when the state of originally abiding as a Buddha is manifested through skillful means and wisdom, from the state of Dharmakaya and Sambhogakaya being clear and naturally pure, the Nirmanakaya is always spontaneously accomplished through manifestation. The Anu Yoga scriptures say that Samantabhadra, the mind of enlightenment, the Great Vajradhara, possesses a body that is always like appearing now, has great enjoyment, is the source of all manifestations, and in a perpetually pure realm, in the mandala of countless consorts, abides in a state inseparable from all bliss. That bliss is also in accordance with the bliss of Samadhi, which has mastered the meaning of the Dharmadhatu itself, in accordance with the bliss of the mind, the bliss of external desirable objects such as form, and the bliss of union with the consort, etc., possessing supreme bliss, possessing uncontaminated bliss, possessing immeasurable bliss, possessing unchanging bliss, possessing great bliss, and possessing the ability to generate bliss for all those to be tamed. The view of Dzogchen is that the originally spontaneously accomplished body and wisdom are inseparable, in the spontaneously adorned realm, the mandala of clear light pervades the expanse of space, and bliss and clarity, etc., have no characteristics such as being different or the same, are free from elaboration, and through self-born compassion and activity, the three manifestations appear in all directions in the world of those to be tamed, and accomplish benefits according to their respective wishes. These are the classifications of the Three Jewels, which are proclaimed together with the manner of the manifestation of great compassion. The third meaning explains that there are two ways in which each vehicle appears: the causal vehicle of reason and the resultant Vajrayana. The first includes the Vaibhashika, Sautrantika, Cittamatra, and Madhyamaka schools. As stated in the Essence of Wisdom Collected from All: The Buddha's teachings are of four kinds, which can be directly seen by all desires. The path of the Vaibhashikas and others, what is said is what is practiced. Among them, the lower three yogas do not accept the self of the person, but in effect, they accept the self of phenomena, and the Vaibhashika school considers the self of phenomena to be coarse.
Chinese
事物是世俗谛，微细是胜义谛，心是世俗，刹那是胜义谛。认为能取所取的心，以无相的接触，如干燥的铁屑吸附铁块般产生。认为一切有为法无我且无常，涅槃是常有的，痛苦之因烦恼的对治是道，通过修道，证得入流等四果而获得涅槃。经部宗认为，刹那前存在的显现，实际产生的原因是所取，外境中具有该显现的识产生，并执著相似之处，认为是实有。通过修道，获得有余涅槃和无余涅槃。这两者都认为色等痛苦，以微细无分之实有的一存在，众多微尘聚集的粗大外境是实有的。衡量它的识也是，以微细的自性一存在，由此显现的前后识是常有的。唯识宗认为，阿赖耶识中安立的各种习气，虽然显现为外境的形象，但实际上并不存在，哪里会有能取所取的实有呢？认为能取所取二者无别的智慧，以自证自明的状态存在，是胜义谛成立的。其中，随理唯识认为，显现为外境，是心的习气，由错乱的影像显现为境和事物而成立。承认二取无别的智慧是胜义谛实有。随相唯识则认为，如此外境的显现，虽然显现在内心中，但显现并非心和心之外成立，所以是虚假的，如同梦境一般。那个智慧也承认是胜义谛虚假的自性而已。此宗的宗义中，阿赖耶识，以及依赖它的各种识和显现，都认为包含在遍计所执、依他起、圆成实这三种自性中。其中，阿赖耶识是一切的基础，因为经中说：阿赖耶识是一切的基础。因此，它是一切轮回和涅槃诸法的所依，体性是无记性，如果加以成立，则因佛陀出现而安乐。
English
Things are the conventional truth, subtle is the ultimate truth, mind is conventional, and an instant is considered the ultimate truth. It is believed that the mind that grasps the object of grasping arises like dry iron filings clinging to iron, through a formless contact. It is believed that all conditioned things are selfless and impermanent, that Nirvana is eternally existent, that the antidote to the suffering of afflictions is the path, and that by practicing the path, one attains the four fruits such as stream-enterer and achieves Nirvana. The Sutra School believes that the appearance that exists in the previous moment, the actual cause of its creation, is the object of grasping, and that the consciousness that arises outwardly with that appearance is born and grasps the similarity, considering it to be truly existent. Through practicing the path, one attains Nirvana with remainder and Nirvana without remainder. Both of these believe that forms and other sufferings exist as a single, indivisible, subtle, and truly existent entity, and that the gross external objects that are aggregates of many such entities are truly existent. The consciousness that measures it also exists as a single, subtle essence, and the consciousness that appears before and after it is considered continuous. The Mind-Only School believes that although the various imprints placed in the Alaya-consciousness appear as external objects, they are not truly existent in themselves, so how could there be truly existent grasper and grasped? It believes that the wisdom that is non-dual grasper and grasped exists as self-aware and self-illuminating, and is established as the ultimate truth. In this, the proponents of true appearance believe that the appearance of external objects is the result of the mind's imprints, the distorted images appearing as objects and things. They acknowledge that the non-dual wisdom is truly existent as the ultimate truth. The proponents of false appearance believe that although these appearances of external objects appear in the inner mind, the appearances are not established as being separate from the mind, so they are false, like dreams. They acknowledge that that wisdom is merely the false nature of the ultimate truth. In the tenets of this school, the Alaya-consciousness, and all the various consciousnesses and appearances that depend on it, are believed to be encompassed by the three natures of the completely imputed, the other-dependent, and the thoroughly established. Among these, the Alaya-consciousness is the basis of everything, because it is said in the sutras: The Alaya-consciousness is the basis of everything. Therefore, it is the basis of all phenomena of samsara and nirvana, its essence is unspecified, and if it is established, it is blissful because of the appearance of the Buddha.
Chinese
據說，如來藏是習氣成就輪迴顯現的所依。如《大莊嚴經》云：「宣說殊勝因，從何而生起？無因亦無有，業無亦無有。與清淨無異，阿賴耶非異。若定清淨異，阿賴耶非常。無始無滅常，四邊皆捨棄。如來藏即是，化身智慧聲亦聞。彼此心髓無有異，譬如指環而安住。諸地多種是阿賴耶，如來藏亦復如是。於彼心髓以阿賴耶之名，如來作了開示。宣說心髓為阿賴耶，然愚鈍者不能知。」若分，有寂靜之義的阿賴耶是無漏，一切習氣的阿賴耶是有漏。彼亦本質是界心髓，不變，從解脫的所依之分安立為無漏，如明鏡淨面無垢且清澈，然從顯現不淨諸多影像的所依之分安立為不淨，如諸多習氣安立為有漏。彼亦諸多習氣顯現淨與不淨生滅等諸多，然阿賴耶於先與後無有變異是不動之自性之故。譬如影像使鏡面多變，或日之威力使月亮顯現盈虧，然本基彼者不變一般。彼經云：「如月有盈虧，無知眾生作分別，如月實無有盈虧，如電光於洲渚顯。如是阿賴耶識上，無知幼稚諸眾生，恆常分別有盈虧，彼即無漏佛陀也。」又云：「諸法皆是眾生之基，習氣憍慢等，以分別成垢染，若轉成異則無漏。若得無漏自性，彼等則堅固且可考察。」如是，實義之阿賴耶是不變的。
English
It is said that the Tathagatagarbha is the support for the appearance of samsara, which is accomplished by habitual tendencies. As stated in the *Ghanavyuha Sutra*: "Explaining the special cause, from what does it arise? Without a cause, there is nothing; without action, there is nothing. It is not different from complete purity; the alaya is not different. If complete purity were definitely different, the alaya would not be permanent. It is without beginning, without destruction, and permanent; the four extremes are completely abandoned. The essence of the Tathagatas is also known as the emanation, wisdom, and sound. These essences are not different from each other; they abide like rings on fingers. The various grounds are the alaya; the essence of the Sugata is also the same. The Sugata revealed the essence with the name of alaya. He proclaimed the essence as the alaya, but those of weak intellect do not understand it." If divided, the alaya with the meaning of union, the basis of meaning, is without outflows, and the alaya of all habitual tendencies is with outflows. That is, its essence is the element of the essence, unchanging, and from the aspect of being the support of nirvana, it is established as without outflows. Like a mirror's clean surface, which is without dirt and clear, yet from the aspect of being the support and basis for the appearance of various impure reflections, it is established as impure, just as various habitual tendencies are established as with outflows. That is, although various habitual tendencies appear in many ways, such as pure and impure, arising and ceasing, the alaya does not change before and after, because it is of an immovable nature. For example, just as reflections cause the surface of a mirror to change in many ways, or the power of the sun causes the moon to appear waxing and waning, but the basis itself does not change. That very sutra says: "Just as the moon waxes and wanes, ignorant beings discriminate, but the moon actually has no waxing or waning, like lightning appearing in islands. Likewise, on the alaya consciousness, ignorant childish beings constantly discriminate waxing and waning; that is the outflowless Buddha." And: "All phenomena are the basis of all beings, habitual tendencies, pride, and so on, are made impure by discrimination; if transformed into something else, there is no outflow. If the outflowless nature is attained, they will be firm and examinable." Thus, the alaya of true meaning is unchanging.
Chinese
是完全成就的。其上存在的习气，是由遍计所执的，他性不净所安立的。以何种方式安立呢？在阿赖耶识上，对于以境清净的，执著为二的错觉而显现为他，同样，对于男人、女人、马、牛等事物之相，本来就安住在清净自性之庄严上而执著，显现为他，如梦境的内外一般，对于无二执著为二，显现为我的三种相，就是错觉的基础和相。错觉的习气相续积聚的方式也是，从阿赖耶识之上，阿赖耶识的识，成为其他识的生起之因或增上缘，对于境上实际不存在的执著生起，当五根识在境上显现时，各自的部分是从阿赖耶识的识中实际产生的，因此安住在无分别中。虽然不积业，却是积业之门或所依。之后，执著境为可爱的，是意识。对于此，执著为贪、嗔、痴三者中的任何一个，是烦恼意。这两者对于内外之法，在未成立为二的情况下，执著为二的习气，在有漏的阿赖耶识上积业，因此受用轮回的各种苦乐。经中说：意为主，意极迅速，诸法之首，意先行。这也是，在无有他性的情况下，显现为他性的不净，如梦境的他显一般，与显现为实有一起，这被称为不净的他性，是所取的境。执著此的，对于未成立为我的，以心遍计所执著，是能取的识。如此为了清净这些轮回的错觉显现，确定基础意义的阿赖耶识，认识自性本来清净的实相，是基础。之后，发起菩提心，修持二资粮，是如实无倒地修持圆成实性。以此力量，作为果，对于执著恶劣宗派等无有基础的错觉，断除体性的遍计所执，以及显现能取所取二者的错觉，各种各样的遍计所执二者得以清净。以此力量，获得转变的殊胜之处，意识的识