English
The past, future, and uncreated three are non-existent in substance, like the son of a barren woman. Thus it is said. Therefore, those of the Hearer lineage who are certain, abiding in any of the eight Pratimoksha vows, and meditating on the four truths, such as impermanence, etc., each with four aspects, realize the absence of a self that is independent and substantially existent, and by familiarizing themselves with it, they eradicate the three poisons along with their seeds, as well as the two obscurations of non-afflictive ignorance. When the five paths are perfected, they destroy them with the diamond-like samadhi of the path of meditation, abandoning them in the manner of severing a vehicle, and thus manifest the fruit of an Arhat with remainder and without remainder. The Pratyekabuddhas, on the other hand, meditate on the four truths, such as impermanence, etc., adding the twelve links of dependent origination. The way of progressing on the path is generally similar to the former, but while the Hearers want to abandon the grasping of a self of persons, they consider the object of grasping, the external objects, to be indivisible particles, ultimately true. The Pratyekabuddhas consider external objects to be deceptive, merely appearances of the mind, not truly real in the ultimate sense, but they consider the internal grasping consciousness to be real, which is similar to the Mind-Only school. As it is said in the Ornament for Clear Realization: "To abandon the thought of the object of grasping, and because the grasping is not abandoned, the path like the coral of dependence, should be known as truly condensed." Thus it is said. In this way, from the great accumulation path downwards, they meditate on selflessness, and from the heat of the path of joining up to the path of no more learning, they manifest it in one session. Due to the sharpness or dullness of their faculties, the Hearers and Pratyekabuddhas are distinguished as different vehicles. There is not much difference in their intention and types of realization, and therefore their Vinaya is also the same. Secondly, the Great Vehicle, the Bodhisattva Vehicle, also has two types from the perspective of philosophical schools: the Mind-Only school and the Madhyamaka school. The first is that the Vaibhashikas' assertion that consciousness cannot be found if it is analyzed into temporal parts and directional parts of particles is refuted by the Sautrantikas, who argue that consciousness does not actually touch external objects, and that the substance of a barren woman is merely a claim. Therefore, in the Samadhiraja Sutra, it is said: "O sons of the Victorious Ones, these three realms are merely mind." Thus it is declared, and because they consider all phenomena to be merely appearances of the mind, they are labeled the Mind-Only school. This school also
Chinese
追随无著的观点，承认一切法都是遍计所执、依他起、圆成实这三种自性的安立。遍计所执又分为名言遍计所执和体性全无遍计所执两种。前者是为了施设名称，对诸法的自性或差别，以名言和符号进行假立，实际上并不存在，只是由心识妄加增益。后者如人我和法我。依他起也分为两种：不清净的依他起和清净的依他起。前者是诸法依缘而生起，如从“无明缘行”到“唯有此大苦蕴生起”之间所说，总摄于有漏的五取蕴。后者是极为清净的诸佛之身、智慧、刹土等。前者是从业和习气的异缘而生，后者是从离垢之力的因缘而生，因此如此安立。圆成实也分为两种：不变的和颠倒不颠倒的。前者是实相之义，法界不变，自性光明的心髓。如《宝积经》中说：“心髓即以阿赖耶识之名，而被如是施设。”后者是无漏道达到究竟，从果位的殊胜阿赖耶识之上，烦恼及其习气完全清净，因此说此心髓显现为颠倒不颠倒。唯识宗的宗义又分为实相唯识和假相唯识两种。前者承认，如眼识执著蓝色时，蓝色显现为蓝色那样是成立的。后者认为，蓝色显现等一切，在本体上，境和识二者都不存在，只是由于无明的习气而妄加增益，所以显现为如此。识不是与染污无明相杂的识之外的其他事物，认为这比前者稍微殊胜。对此进行区分，有能取所取数量相等、种种无二、半个鸡蛋等，由于境识二者的地界划分而各不相同。假相唯识也分为心之本体被无明习气的垢染所染污和未染污两种。
English
Following the views of Asanga, it is accepted that all phenomena are established as the three natures: the completely imputed, the dependent, and the thoroughly established. The completely imputed is further divided into two types: the nominally imputed and the completely non-existent imputed. The former refers to the imputation of names and symbols to the nature or distinctions of phenomena for the sake of designation, which do not actually exist but are falsely added by the mind. The latter is like the self of person and the self of phenomena. The dependent is also divided into two types: the impure dependent and the pure dependent. The former is the arising of phenomena in dependence on conditions, as stated from "ignorance conditions volitional formations" to "only this great mass of suffering arises," which are summarized by the five aggregates of contaminated appropriation. The latter refers to the bodies, wisdom, pure lands, and so on of the perfectly pure Buddhas. The former arises from other conditions of karma and habitual tendencies, while the latter arises from the conditions of the power of freedom from obscurations, hence the designation. The thoroughly established is also divided into two types: the immutable and the non-reversed. The former is the meaning of reality, the immutable realm of phenomena, the essence of the naturally luminous. As stated in the *Ghanavyuha Sutra*: "That essence is thoroughly designated by the name of the Alaya-consciousness." The latter is when the uncontaminated path reaches its culmination, and from the supreme Alaya-consciousness of the result, the afflictions and their habitual tendencies are completely purified, thus it is said that this essence manifests as non-reversed. The tenets of the Mind-Only school are further divided into two types: the true-aspect and the false-aspect. The former asserts that, like when the eye-consciousness apprehends blue, the appearance of blue as blue is established. The latter believes that all appearances such as blue do not exist in the essence of either the object or the mind, but are falsely added due to the habitual tendencies of ignorance, so they appear as such. The consciousness is not something other than the consciousness mixed with the defilement of ignorance, which is considered slightly superior to the former. Distinguishing this, there are equal numbers of grasper and grasped, non-duality of various kinds, half an egg, and so on, which differ due to the division of the ground of object and consciousness. The false-aspect is also divided into the nature of mind being defiled by the stains of the habitual tendencies of ignorance and not being defiled.
Chinese
将意乐分为有垢和无垢两种。对于能取所取数量相等的情况，有两种宗派主张有八识。对于种种事物无二元的情况，有两种观点，即主张有六识和主张只有一个识。像这样区分会变得无边无际。虽然这比声闻缘觉的乘稍微殊胜，但并没有如实证悟圆成实相的胜义谛。因为无论是真相还是假相，都认为外境的显现并非真实，但却承认无二元的智慧，即自证自明的智慧是胜义谛的真实和圆成实。第二，中观派分为两种：粗略的外中观，主张无自性；精细的内甚深中观。第一种又分为自续中观和应成中观。第一种是，由于有部、经部和唯识三者的宗义都堕入执着实有的边见，因此无法从执着的戏论中解脱。而此处，一切法都未堕入任何一边，而是承认中道本身，因此称为中观。也就是说，一切法在世俗中存在于错乱的意识认知中，而在胜义中不存在于不错乱的明智中，这种观点就是自续中观的观点。其中又分为，显现且能起作用的真实世俗，以及显现但不能起作用的虚假世俗两种。在胜义谛方面，也有破除部分戏论的多种胜义谛，如苗芽不是从自生等，以及破除四边戏论的非多种胜义谛，如苗芽不是从自生也不是从他生等。其定义是：能被能观察的智慧所破斥的，称为不可分析的世俗；不能被智慧所破斥的，称为可分析的，这是胜义谛的定义。像这样，为了证悟一切所缘的世俗显现都是无有可破斥的，因此，通过了知真实事物的不存在来证悟其不存在，从而使外境和意识的实有都空无，即不落入有无的增损，仅仅承认是本觉。正如《释论》中所说：各自自明的智慧。等等。并且，作为所破的对治之理，即观察因的如金刚屑。
English
Desire is divided into two types: with defilements and without defilements. Regarding situations where the apprehended and the apprehender are equal in number, there are two schools that assert the eight consciousnesses. Regarding the non-duality of various phenomena, there are two views: those who assert six consciousnesses and those who assert only one consciousness. Such distinctions become limitless. Although this is slightly superior to the vehicles of Hearers and Solitary Realizers, it does not realize the perfected reality of ultimate truth as it is. Because whether it is true appearance or false appearance, both realize that the appearance of external objects is not true, but they affirm that non-dual wisdom, self-aware and self-illuminating wisdom, is the ultimate truth and the perfected reality. Secondly, the Madhyamaka school is divided into two: the coarse outer Madhyamaka, which asserts no self-nature, and the subtle inner definitive meaning Great Madhyamaka. The first is further divided into Svatantrika Madhyamaka and Prasangika. The first is that the tenets of the Vaibhashika, Sautrantika, and Cittamatra schools all fall into the extreme of grasping at substantiality, and therefore cannot turn away from the proliferation of grasping and attachment. Here, all phenomena are not fallen into either extreme, but affirm the middle way itself, therefore it is called Madhyamaka. That is, all phenomena exist in the deluded consciousness in conventional truth, and do not exist in the non-deluded wisdom in ultimate truth, which is the assertion of the Svatantrika Madhyamaka. It is divided into two: the valid conventional truth that appears and can perform a function, and the false conventional truth that appears but cannot perform a function. In terms of ultimate truth, there are also various ultimate truths that cut off one aspect of elaboration, such as a sprout not arising from itself, and the non-manifold ultimate truth that cuts off all four extremes of elaboration, such as a sprout not arising from itself nor from others. Its definition is: that which can be refuted by discriminating wisdom is called the unanalyzable conventional truth, and that which cannot be refuted by wisdom is called the analyzable, which is the definition of ultimate truth. In this way, in order to realize that all appearances of conventional phenomena are without anything to be refuted, therefore, by knowing the non-existence of true entities, one realizes their non-existence, thus both external objects and the substantiality of consciousness are empty, that is, without falling into any imputation of existence or non-existence, only a mere awareness is affirmed. As it is said in the commentary: By the wisdom of one's own awareness. And the reasoning that refutes the object to be refuted is like the diamond slivers that examine the cause.
Chinese
萨玛。对于果实进行有无的考察，从而阻止产生。对两者都进行考察，四句都阻止产生。以非遮遣的方式建立论证，这是伟大的缘起。以无遮遣的方式建立论证，如一与多分离等，通过论证和理性的方式来证明，所要证明的是幻象等，并非完全考察，而是并非否定，仅仅是阻断了真实的实有，这种分析就是无遮遣的证明。智慧的自性，如不生的虚空一般，是远离戏论的胜义谛的特征，这是自续派中观宗的观点。通过这种方式，证明了胜义中无有，但在世俗中存在，因此存在常断的过失，仅仅是理解了通过思维分析的智慧的远离戏论的无遮遣，也并非安住于究竟的意义，而且阻止戏论的智慧也无法超越戏论的差别。第二，应成派是：通过区分心识的迷惑与不迷惑，来区分二谛。在圣者的等持中，以及佛陀的无所不知的智慧的境界面前，没有任何能知和所知，境和有境的显现，例如，因为没有颠倒二和多，所以无法看到梦境一样。龙树论师说：例如，因为睡眠和睡眠的控制，如果看到儿子和女人，宫殿，住所等等，醒来之后就不会显现一样。同样，世俗的知识和智慧的眼睛被遮蔽，脱离了无知的睡眠之后，醒来的时候就看不见了。就像这样。有境智慧的进入也被称为寂灭。当心和心所产生的戏论全部断绝和停止，远离一切思虑言说的法界大寂灭的止境时，就被称为不迷惑的法性。月称说：因为法性是不生的，所以心识也远离生。因此，这些是相互依赖的，它就像通过它来认知它一样。因为心识是以境的形象产生的，所以它是它的境。那是最殊胜的道理，同样，名言是依赖于认知的。以及：将所知的干燥木柴全部焚烧殆尽，寂灭之后，诸佛就是法身。那时没有生也没有灭。心