Chinese
是说，诸法现为阿赖耶，以离能取与所取故，我说彼为真如。第七，于《广大母经》中说：善现，何谓无为法？谓无生无灭，住而无变异，即是真如，无谬真如，非异真如，法性，法界，法无过失性，不可思议界，真实边际。善现，此等名为无为法。如是说。于《母经》中说：无为者，谓欲界、色界、无色界，因此彼等皆为无常、无灭。其理由是，诸法皆不离心性，无有变异、来去。于《母经》中说：如心无有变异、无有分别，如是色亦无有变异、无有分别。如是乃至宣说一切种智。又于《母经》中说：色非常非坏，何以故？谓其自性如是。又从色乃至一切种智，为有情宣说无有来去。如是说。因此，如此显现者即是法性，从色乃至一切种智，安住于不离法性且无有变异，是名为法性之种姓。于《母经》中说：色仅是假立，何者仅是假立，彼即是法性，由具寿善现所说，无有相违。何者不相违、极不相违，彼由具寿善现所说，无有相违。如是说，且由法性不变异品所宣说。于《天子增上慧请问经》中亦说：文殊，何故名为自性？天子，彼无有变异故名为自性。如是说。如是，法性或种姓，虽以自性而极清净，然未证悟彼，故与无明烦恼垢染相伴而流转于轮回。于《摄颂》中说：下劣中等及殊胜有情所有
English
It is said that all phenomena appear as the Alaya, because they are free from the grasped and the grasper, I say that is Suchness. Seventh, in the Extensive Mother Sutra, it is said: Subhuti, what is meant by unconditioned dharma? It means that which has no birth and no death, and which does not change while abiding, that is, Suchness, non-erroneous Suchness, non-different Suchness, Dharmata, Dharmadhatu, the nature of Dharma without fault, the inconceivable realm, the ultimate reality. Subhuti, these are called unconditioned dharmas. Thus it is said. In the Mother Sutra, it is said: Unconditioned is the desire realm, the form realm, and the formless realm, because they are impermanent and indestructible. The reason for this is that all dharmas do not move from the nature of mind, and there is no change, coming, or going. In the Mother Sutra, it is said: Just as the mind has no change and no conceptualization, so also form has no change and no conceptualization. Thus, it is said up to the omniscient wisdom. Also in the Mother Sutra, it is said: Form is not permanent and not destructible, why? Because its nature is such. Also, from form to omniscient wisdom, it teaches sentient beings that there is no coming and going. Thus it is said. Therefore, this appearance is Dharmata, and from form to omniscient wisdom, abiding without moving from Dharmata and without change, is called the lineage of Dharmata. In the Mother Sutra, it is said: Form is merely imputed. Whatever is merely imputed, that is Dharmata, as taught by the Venerable Subhuti, without contradiction. Whatever is not contradictory, extremely non-contradictory, that is taught by the Venerable Subhuti, without contradiction. Thus it is said, and it is taught by the chapter on the immutability of Dharmata. In the Sutra Requested by the Son of the Gods, Supreme Intellect, it is also said: Manjushri, why is it called self-nature? Son of the Gods, it is called self-nature because it does not change. Thus it is said. Thus, Dharmata or lineage, although extremely pure by its nature, is not realized, and therefore wanders in samsara accompanied by the defilements of ignorance and affliction. In the Compendium, it is said: All sentient beings, inferior, middling, and superior
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Pa. All these arise from ignorance, as declared by the Sugata. For example, due to the thought of doubt, poison is produced. Even if the poison does not enter the body, one will faint. Similarly, children cling to "I" and "mine." In that "I," correct thoughts are impermanent, arising and dying. How one clings, so firmly one is stained by afflictions. As stated in the Lankavatara Sutra: "Due to beginningless adventitiousness, because it is associated with afflictions, the self-luminous nature of mind is afflicted. Like a cloth, it can be purified." Thus, the mind is naturally pure and luminous. Although it abides in samsara due to ignorance, it cannot transform that self-luminous nature, nor can it be defiled. As stated in the Manjushri Play Sutra: "For example, even if fire burns in the sky, the sky cannot be burned by the fire. Similarly, for the mind that is naturally luminous, even if adventitious afflictions arise, those adventitious afflictions cannot make the naturally luminous mind defiled." Thus it is. Third, the distinctions of wisdom that cause one to attain that lineage are: As stated in the White Lotus Sutra: "The Hearer Vehicle, the Solitary Realizer Vehicle, and the Unsurpassed Perfect Enlightenment Buddha Vehicle." As such, the Hearers and Solitary Realizers are as explained above. Second, the Unsurpassed Perfect Enlightenment Buddha Vehicle or the Great Vehicle path has two aspects: the exposition of the view of the nature of knowable objects, and the stages of the path to be practiced after realization. The first has two aspects: the Mind-Only school, which considers all phenomena as ultimately mind, and the Madhyamaka school, which does not abide in the extremes of knowable objects. The first has two aspects: the common general tenets and the specific individual tenets. The former is as stated in Lashen: "Meaning is not merely continuous dharma, Mind-only is momentary essence, Since two objects appear, it is Mind-Only." Thus, things that are established as real like beings, and the self posited by the tirthikas, and the subtle grasper and grasped that the Hearers believe in are illusions and wrong thoughts. The moment of grasping without a grasped object, which the Solitary Realizers believe in, is unreasonable, just as there is no near shore without a far shore. Here, the experience free from grasper and grasped, the non-dual self-aware self-
Chinese
想要阐明这一点，确定它的方法是：依据圣教、理证和广义的意义。前者，在《十地经》中说：“诸位佛子！这三界唯是心。”又《楞伽经》中说：“非有实事唯是心，见有外境是颠倒。”又在《十七种显现》中说：“识智外境徒劳无，深奥如马本非有，自之识蕴欲错觉，胜义智识刹那顷。”如果一切都是心，那么外境的显现是什么呢？虽说是心，却是由于无明的习气力，像外境一样地错觉。譬如，把绳子错看成蛇一样。《虚空藏经》中说：“分别习气和合故，种种心生由心起，人们从中见外境，世间一切唯是心。”又《楞伽经》中说：“如外道所计度，外境实无所有也，如于绳上不了知，凡愚执为蛇一般，不了自己心之义，即于外境起分别。”理证是：所取分蓝色等法，不是识以外的东西，因为是清晰而明智的缘故，以及同时缘取确定的缘故，以及一个显现具有不同显现方式的缘故，是心。原因（ हेतु ）是：前两个由根和意的现量成立，而后者由六道等显现方式不同而成立。周遍是：前两个通过体验清晰明智，而后者通过显现方式不同而成立是心。这样，由于所取境不存在，因此执取它的也自然不存在，从而成立了远离能取所取的自证自明。第三，广义的意义是：在《金光明经》中说：“周遍计度之自性，以及依他起之自性，以及圆成实之自性。”因此，周遍计度、依他起、圆成实。对此，有三种自性的区分依据，以及通过原因来确定它，以及各自的界限，以及一或异的考察，以及从各个差别中进行区分，以及将它显示为二谛并说明远离边见的方式等。
English
To clarify this, the way to establish it is through scripture, reasoning, and extensive meaning. The former, in the 'Ten Bhumi Sutra,' it says: 'Oh, sons of the Victorious Ones! These three realms are only mind.' And in the 'Lankavatara Sutra,' it says: 'There are no real things, only mind; seeing external objects is inverted.' And in the 'Seventeen Appearances,' it says: 'Discriminating consciousness, external objects are in vain; profound, like a horse, is non-existent; one's own consciousness desires illusion; ultimate wisdom is momentary.' If everything is mind, then what is the appearance of external objects? Although it is mind, it is a delusion like an object due to the power of the habits of ignorance. For example, like mistaking a rope for a snake. In the 'Akashagarbha Sutra,' it says: 'Due to the mixture of conceptual thoughts and habits, various minds arise from the mind; people see external objects from them; the world is only mind.' And in the 'Lankavatara Sutra,' it says: 'As imagined by the heretics, external objects do not exist; just as not knowing a rope, fools grasp it as a snake; not knowing the meaning of one's own mind, they perceive external objects as real.' Reasoning is: the apprehended aspect, such as blue, etc., is not other than consciousness, because it is clear and intelligent, and because of the certainty of simultaneous perception, and because one appearance has different modes of appearance, it is mind. The reason (hetu) is: the first two are established by the direct perception of the senses and mind, and the latter is established by the different modes of appearance of the six realms, etc. The pervasion is: the first two are established as mind through experiencing clarity and intelligence, and the latter is established as mind through different modes of appearance. Thus, since the object of apprehension is not established, the grasping of it is also naturally non-existent, thereby establishing self-awareness and self-illumination free from the grasped and the grasper. The third, the extensive meaning, is: in the 'Golden Light Sutra,' it says: 'The nature of complete imputation, and the nature of dependence on others, and the nature of perfect accomplishment.' Therefore, complete imputation, dependence on others, and perfect accomplishment. Regarding this, there is the basis for the distinction of the three natures, and identifying it through the means of reason, and the limits of each, and the examination of one or different, and distinguishing from each difference, and showing it as the two truths and explaining how to be free from extremes, etc.
Chinese
结束语。第一，将所知的事物总相或所知的一个体系分为三类。第二，心自身具有自明自显的特性，本来没有能知和所知二者之分，但由于心识的分别而执着为二，因此称为遍计所执。刹那自明的意识是前前刹那作为后后刹那的因缘而产生的，因此称为依他起。在远离能取和所取二者的意识中，真实且不变异，因此称为圆成实。如如贤静论师的《唯识庄严论》中说：遍计所执和依他起，以及圆成实这三者，分别是由于执着和因缘而生，以及不变异，因此按顺序排列。这样说的。第三，体相是：在遍计所执、依他起、圆成实这三者中，前者是在所知事物上本不存在的情况下，虚妄地执着为人我和法我。中间的是依赖于其他因缘，前前刹那产生后后刹那。后者是在所知事物的本体上，空无有人我和法我。对此，《唯识三十颂》中说：由种种分别，于种种事物作分别，即是彼遍计所执，彼自性即是彼无。这样说的。第二，在《唯识三十颂》中说：依他起的意义的体相是，依他起的自性，是分别，是从因缘生。这样说的。第三，在《唯识三十颂》中说：圆成实的体相是，成立是彼之先。恒常不灭坏的任何事物，彼在一切时中存在。这样说的。《经庄严论》中也说：遍计所执和依他起，以及圆成实，仅仅是这三种自性，通过这些阐述，被认为是甚深所知。这样说的。第四，这三种体相是一个本体还是不同本体？如果不同，那么法性圆成实，就成了不是遍计所执和依他起的法性，会有这样的过失。如果是一个本体，那么就像遍计所执的颠倒分别，具有生灭的痛苦一样，圆成实也成了具有生灭的痛苦，会有这样的过失。在《解深密经》中说，两者都会有四种过失。那么，应该是怎样呢？是一个本体，但反体不同，就像上面所说的那样。《宝积经》中说：三种自性如其所是，在同一个事物上全部存在。