English
And, all subtle particles are absent, appearing separately but without object. Experiencing is like a dream. The consciousness liberated from the grasped and the grasper is the meaning of the holy. The treatise on the conduct of yogis, which is the other shore of the ocean of wisdom, is proclaimed. Thus it is. Here, there are three aspects: the basis, the path, and the result. First, the way to establish the basis is: all knowable things should be known by summarizing them into three: the completely imputed, the other-powered, and the thoroughly established. That is, due to the power of habit, although there is no duality of grasper and grasped, the objects that appear, such as forms, and the minds that grasp those objects, all the parts that are conceived and superimposed by the mind are the completely imputed. The mere appearance of duality and its basis are mind and mental factors, which are the other-powered. The part of the other-powered that is without the completely imputed is the thoroughly established. For example, when stones and pieces of wood are enchanted with mantras and appear as horses and cows, the stones and wood are like the other-powered. The appearance of horses and cows on the stones and wood, and the grasping and imputation of them as horses and cows, are like the completely imputed. When they appear in this way, only the stones and wood are present, and there are no horses and cows, which is like the thoroughly established. If these are summarized into the two truths, the completely imputed is the appearance of the non-duality of grasper and grasped, which is then superimposed as real, so it is the conventional truth. Other than the completely imputed, the basis of appearance, the nature of the other-powered, the self-awareness of the non-duality of grasper and grasped, and the emptiness of the completely imputed on top of it, the two thoroughly established are considered the ultimate truth. The former is the object-possessing ultimate, and the latter is the nature-possessing ultimate. Alternatively, the other-powered is included in the side of the conventional truth, because it is included by the object-possessing, and because it is merely the appearance of the duality of grasper and grasped, without being superimposed as real. Therefore, if the truth is not superimposed, the mere appearance of duality is the state of appearance of the nature of mind and mental factors' self-awareness, like the appearance of the subsequent attainment of the noble ones, so it is called seeing the state of the other-powered. It is said that in the time of ordinary beings, it is defiled by the completely imputed, so it is not seen as it is. If the three are divided into inner parts, the completely imputed has two: that which is impossible in meaning but is imputed by the mind, such as the self of phenomena and persons, is self-contradictory.
Chinese
本无而于心中显现的影像、总义以及由名称所安立的一切，是种种差别的遍计所执。他起有中也有二：世间的心与心所及其所缘，是不清净的他起有；圣者后得位的心与心所及其所缘，是清净的他起有。圆成实也有二：不变的真如圆成实；以及证悟它的如所有性的智慧圆成实。此唯识宗的立宗者们，对于有境的安立是：承认八识者认为，阿赖耶识是明分，以器情广大为所缘，体性不覆障、无记。染污意缘阿赖耶识而执著为我，体性覆障、无记。六转识虽然与共同之处相同，但除了自见分续流中的自证和瑜伽现量之外，都认为是具有错乱分。然而，现量是周遍于离分别的。生起方式也是，七识及其眷属不是从自己的相续中产生，而是将能成立后后异类的习气安置在阿赖耶识上，如同瓶子的影子一般，从阿赖耶识的每一个刹那中产生。如果不承认阿赖耶识，则认为意识以无分别的方式恒常生起，并在其上安置习气，从而显现为处、事、身三者。以这种方式也能遮止自相续中的外境执著，因此成为对治自宗执著的窍诀。第二，道的安立是：下劣道以四谛的行相，即十六行相的无常等为所缘，与百劫等的福德资粮相结合，以长时串习的差别，获得独觉阿罗汉的果位；而与该资粮不相结合者，仅以人无我，只能获得声闻的菩提。因此，独觉没有独立的律藏。大乘道则是缘于补特伽罗自立自主的实有空性的人无我，以及所取能取异体的空性，还有遍计所执以自相成立的空性的法无我三者，对于仅仅是安立在心刹那相续上的有情
English
All appearances in the mind that do not exist, such as images, general meanings, and those labeled by names, are the varied parikalpita. There are also two types of paratantra: the impure paratantra, which includes the minds and mental factors of ordinary beings along with their objects, and the pure paratantra, which includes the minds and mental factors of noble ones in their post-meditation state along with their objects. There are also two types of parinispanna: the unchanging suchness parinispanna and the non-erroneous wisdom that realizes it. Those who uphold the tenets of this Mind-Only school have the following positions regarding the nature of objects: Those who accept the eight consciousnesses assert that the alaya-vijnana is a mere clarity, focused on the vast container and its contents, with an unobscured nature and being neutral. The klesha-manas focuses on the alaya-vijnana and grasps it as self, with an obscured nature and being neutral. The six entering consciousnesses, although similar in general, are considered to have an element of delusion, except for self-awareness in one's own stream of consciousness and direct yogic perception. However, direct perception is pervasive with non-conceptualization. The manner of arising is also such that the seven consciousnesses and their retinues do not arise from their own continuum; instead, the predispositions that establish subsequent dissimilarities are placed on the alaya-vijnana, and they arise from each moment of the alaya-vijnana, like the shadow of a pot. If the alaya-vijnana is not accepted, it is believed that the mind-consciousness arises constantly in a non-conceptual manner, and by placing predispositions on it, the three aspects of place, object, and body appear. In this way, attachment to external objects in one's own continuum can be prevented, thus becoming a crucial instruction for counteracting one's own attachments. Secondly, the establishment of the path is as follows: The inferior path focuses on the sixteen aspects of the four truths, such as impermanence, and through the distinction of prolonged habituation in conjunction with the accumulation of merit for hundreds of eons, one attains the state of a pratyekabuddha arhat. Those who are not associated with that accumulation, but only with the selflessness of persons, attain only the bodhi of a shravaka. Therefore, pratyekabuddhas do not have a separate vinaya-pitaka. The Mahayana path focuses on the selflessness of persons, which is the emptiness of a person who is independent and self-sufficient as a real entity, the emptiness of the apprehended and the apprehender as different entities, and the selflessness of phenomena, which is the emptiness of the parikalpita established by its own characteristics. For sentient beings who are merely labeled on a continuum of momentary minds
Chinese
为了所有众生的利益，与无数三劫等的资粮相结合，次第修习五道十地，从而彻底断除有情我的执着烦恼障和法我的执着所知障，希求获得无上菩提。第三是果的
English
For the sake of all beings, combining with the accumulations of countless three kalpas, gradually traversing the five paths and ten bhumis, thereby completely abandoning the afflictive obscurations of the ego-grasping of persons and the cognitive obscurations of the ego-grasping of phenomena, one desires to attain unsurpassed enlightenment. The third is the classification of the result: the three nirvanas of remainder, no remainder, and non-abiding, as well as the classification of the three kayas of the Buddha of transformed wisdom, the Dharmakaya has two aspects: the nature Dharmakaya and the wisdom Dharmakaya, and the classifications of spontaneously accomplished activity and continuous succession are also asserted. The fourth is the explanation of the tenets of the Madhyamaka school: realizing that both the grasper and the grasped are not established in the ultimate sense, therefore, the Mahayana practitioner who does not accept that both external objects and self-awareness are truly established is the definition of the Madhyamaka. In terms of classification, there are the Svatantrika, which refutes true existence based on valid reasoning that is established in its own right in three ways, and the Prasangika, which believes that merely by consequence, an inference of realization of the thesis arises in the opponent's mind. The former refers to: all phenomena, such as form, etc., that appear to the six consciousnesses in relation to unobstructed objects, are established by their own characteristics in conventional truth, because they are established in the face of conventional observers. Therefore, although there is no true establishment, etc., self-establishment, establishment by nature, establishment by its own characteristics, and establishment as substance are all the same meaning, and it is not considered that these are to be refuted by ultimate analytical reasoning. Therefore, some statements in the Madhyamaka treatises about the non-establishment of nature need to be qualified by the difference of the ultimate. That is to say, merely from the interdependence of causes and conditions, the nature of the illusory appearance is established, and for this, phenomena such as karma and its effects can be established without confusion, but if the wisdom of ultimate analysis examines the self-establishment of the object, then no establishment can be found anywhere, as pure as the sky. Therefore, true establishment, ultimate establishment, correct establishment, and establishment as suchness are all the same meaning, so the ultimate is the final object to be refuted by analytical reasoning. The object to be refuted is the two ego-graspings.
Chinese
还有，不是从目标的角度来区分，而是从执着的方式来区分，即执着于补特伽罗，认为其是独立存在的实有，这是补特伽罗我执；执着于补特伽罗等，认为其是真实成立的，这是法我执。这些是自续派总体的观点。自续派的差别分为下部和上部两种。第一种，下部中也有称为以幻觉成立的，如教师海云等，认为一切法无自性，如幻觉的自性，二谛皆存在，世俗的显现是不真实的，如幻觉一般；胜义是空性，但缘起显现不灭，因此积累二资粮如幻觉一般，获得果位菩提如幻觉一般，恒常安住于幻觉的自性中，以幻觉的事业利益如幻觉一般的有情。因此，由因缘缘起的势力，一切显现如幻觉一般，迷乱显现是幻觉，远离迷乱的智慧之显现境中，戏论寂灭但光明不灭的显现也如幻觉一般。总之，基、道、果一切都认为是如幻觉。还有称为显空各异的，如教师吉祥护等，认为胜义中任何事物都不成立，因此没有必要特别指出是幻觉。但在世俗名言中，瓶等不是空性，因为它们显现为有作用且是真实的。胜义中，分析时什么也找不到，所以是空性。因此，胜义是经得起分析的，世俗是经不起分析的，二者作为有法和法性，不属于一个本体，如果世俗如无常一样，胜义也应如此，如果胜义如无生灭一样，世俗也应如此，因此显现世俗有法和空性胜义法性二者仅仅是互相观待而成立。世俗也分为真和假两种，这与上述相同。第二种，自续上部，如教师智藏、寂护、莲花戒等，认为胜义仅仅是幻觉和空性，因为以理智无法分析，所以在究竟实相的意义上，不是异名的胜义，是远离一切戏论的。