English
End. First, the general characteristics of knowable things or the classification of a single system of knowable things into three categories. Second, the mind itself has the characteristic of being self-aware and self-illuminating. Originally, there is no distinction between the knower and the known, but due to the mind's discrimination, it is clung to as two, hence it is called the completely imputed. The momentary self-illuminating consciousness is produced by the preceding moment as the condition for the succeeding moment, hence it is called the other-dependent. In the consciousness that is free from the duality of grasping and being grasped, it is true and unchanging, hence it is called the perfectly established. As the Ornament of Mind-Only by Ru Shantipa says: The completely imputed and the other-dependent, as well as the perfectly established, are respectively born from clinging and causes, and are unchanging, hence they are in order. So it is said. Third, the characteristics are: Among the three, the completely imputed, the other-dependent, and the perfectly established, the former is the false clinging to the self of person and the self of phenomena on knowable things where they do not exist. The middle one depends on other causes and conditions, and the preceding moment gives rise to the succeeding moment. The latter is the emptiness of the self of person and the self of phenomena on the essence of knowable things. Regarding this, the Thirty Verses on Mind-Only says: By whatever discriminations, whatever things are discriminated, that very completely imputed is, that nature is non-existent. So it is said. Second, in the Thirty Verses on Mind-Only it says: The characteristic of the meaning of the other-dependent is, the nature of the other-dependent, is discrimination, it arises from conditions. So it is said. Third, in the Thirty Verses on Mind-Only it says: The characteristic of the perfectly established is, establishment is prior to that. Whatever is constantly impermanent, that exists in all times. So it is said. The Ornament of the Sutras also says: The completely imputed and the other-dependent, as well as the perfectly established, are only these three natures, through these explanations, they are considered to be profound knowables. So it is said. Fourth, are these three characteristics one entity or different entities? If they are different, then the Dharmata, the perfectly established, becomes not the Dharmata of the completely imputed and the other-dependent, there will be such faults. If they are one entity, then just like the reversed discriminations of the completely imputed, which are accompanied by the suffering of arising and ceasing, the perfectly established also becomes accompanied by the suffering of arising and ceasing, there will be such faults. In the Explanation of the Intent of the Sutras it says that both will have four faults. Then, how should it be? It is one entity, but the aspects are different, just like what was said above. In the Jewel Heap Sutra it says: The three natures as they are, all exist in one thing.
Chinese
被如此观察。 它本身是依他起，完全成立。 不是一和异。 如是说。《解深密经》中说： “行界与胜义之体性， 是一和异离之体性。 谁若执著一和异， 彼等已入非如理。” 如是说。 第五，遍计分有两种：体性完全断灭的遍计分和名相的遍计分。 前者是无有之义库，如兔角和外道所计度的我执等。 后者是于显现而有执著的分别，如于地知为地等。 依他起也有两种：不清净和清净。 前者是由于无明的缘故，前一刹那产生后一刹那，显现为能取和所取二者，并且显现为不清净的轮回之因缘。 后者是由于智慧的缘故，前一刹那产生后一刹那，能取和所取或二取执著清净，并且是道从高到高增上的次第。 圆成实也有两种。如慈氏菩萨说： “不变异，非颠倒， 圆成实有二相。” 即不变异和非颠倒。 前者是自性体验二取无别的自明自显，在有情相续中自性不离而住，并且无有间断而住。 后者是刹那自明，远离所断的客尘，即佛地。 第六，彼等显示为二谛：安立为二谛之方式和离边之方式。 前者，遍计分是世俗谛，依他起和圆成实二者是胜义谛。 其中，依他起是法相胜义谛，圆成实是法性胜义谛。 二谛之体性是：以正确之理智观察分析则不真实者为世俗谛，观察分析则真实者为胜义谛。 二者也可以作为共相和自相的二谛之体性。 离边之方式是：遍计分在事物上不真实，故遣除增益边，圆成实法性无有断灭，故遣除损减边。
English
Thus it is observed. It itself is other-dependent, completely established. It is not one or different. Thus it is said. In the *Saṃdhinirmocana Sūtra*, it says: "The realm of actions and the nature of ultimate reality, are the nature of being apart from one and different. Whoever conceives of one and different, they have entered into what is not in accordance with the way." Thus it is said. Fifth, the parikalpita has two types: the parikalpita that is completely devoid of characteristics, and the parikalpita of nomenclature. The former is a treasury of non-existence, such as the horns of a rabbit and the self-grasping conceived by non-Buddhists, etc. The latter is the conceptualization with attachment to appearances, such as knowing the earth as earth, etc. The paratantra also has two types: impure and pure. The former is when, due to the condition of ignorance, each preceding moment gives rise to each succeeding moment, appearing as the duality of grasper and grasped, and appearing as the cause and condition of impure samsara. The latter is when, due to the condition of wisdom, each preceding moment gives rise to each succeeding moment, the grasping of grasper and grasped or the two selfs is purified, and it is the stages of the path progressing from higher to higher. The pariniṣpanna also has two types. As Maitreya says: "Unchanging, not inverted, the pariniṣpanna has two aspects." That is, unchanging and not inverted. The former is the self-knowing and self-illuminating nature of experiencing the non-duality of nature, which naturally abides without separation in the minds of sentient beings and abides without interruption. The latter is the self-illuminating moment, free from adventitious defilements to be abandoned, which is the state of Buddhahood. Sixth, these are shown as the two truths: the way of establishing the two truths and the way of being free from extremes. The former is that the parikalpita is the conventional truth, while the paratantra and pariniṣpanna are the ultimate truth. Among these, the paratantra is the ultimate truth of phenomena, and the pariniṣpanna is the ultimate truth of the nature of phenomena. The characteristics of the two truths are: what is not true when examined and analyzed by correct knowledge is the conventional truth; what is true when examined and analyzed is the ultimate truth. These two can also serve as the characteristics of the two truths in terms of general and specific. The way of being free from extremes is: the parikalpita is not true in reality, thus eliminating the extreme of superimposition; the pariniṣpanna, the nature of phenomena, is without cessation, thus eliminating the extreme of denial.
Chinese
遣除。他起无有生，然有缘起生，故遣二边。又，于圆成实，以二我空故，遣除增益边。他起之法性，是恒常不断，故遣除谤毁边。遍计唯是缘起而生，故遣除无有边。各自差别有二：谓相真实与相虚妄。前者，谓显现为境，于内识之自性中是真实，如《楞伽经》云：“义非有，唯是心。见于外境，是颠倒。”又如《玉汤》云：“此等显现如境者，如见翳眼见毛发。识是错觉之影像，彼亦许为彼之体。”又如拉贤云：“相识刹那之自性，以显现实性故，唯是心。如梦室等如何，一切事物皆刹那。”如是。彼分三：谓虽显现为白红等种种，然许于真实一识之自性中是真实，以及于相之数量有多少，识之数量亦许为有多少，以及许相与识如破壳之鸡蛋般各异。初者，谓境显现为白红等种种，然于真实一识之自性中是真实，譬如梦中显现不可思议之景象，然于一识之自性中是真实一般。二者，谓相之数量有多少是真实，识之数量有多少亦是真实，以相不杂乱而明显之故。三者，谓世俗外境与内识二者互相是真实，且能取所取同时。彼三者亦皆于自性刹那自明，以及外境之相是心上相同。彼亦于经部中说为义相同，谓就显现皆为心之一分而言，于一亦是真实。就彼不杂乱而显现为种种之分而言，亦如相与识之数量般是真实。就彼执持为境识二者之分而言，亦说相与识如破壳之鸡蛋般是真实。相虚妄者，谓总的来说，于外境中亦非真实，于内识中亦非真实，如于虚空中见毛发般，许所取是虚妄。彼亦如《楞伽经》云：如何
English
Elimination. Other-powered does not have arising, but dependent arising exists, thus eliminating both extremes. Also, in the perfectly established, because it is empty of the two selves, it eliminates the extreme of superimposition. The nature of other-powered is continuous and uninterrupted, thus eliminating the extreme of denial. The completely imputed arises merely as dependent arising, thus eliminating the extreme of non-existence. Individually, there are two distinctions: the true aspect and the false aspect. The former is that what appears as an object is true in the nature of inner consciousness, as the *Lankavatara Sutra* says: "Meaning is not existent, it is only mind. Seeing external objects is inverted." And as *Yu Thang* says: "All these appearances as objects, are like seeing hairs in the eyes that see a blurred form. Consciousness is the image of illusion, it is also considered its essence." And as Lashen says: "The nature of momentary appearance-awareness, because reality appears, is only mind. Just as dream houses and so on, all things are momentary." Thus it is. There are three divisions of that: believing that although appearances appear as white, red, and various colors, they are true in the nature of one true consciousness; and believing that the number of appearances is as many as the number of consciousnesses; and believing that appearance and consciousness are as different as a broken egg. The first is that although the appearance of objects appears as white, red, and various colors, it is true in the nature of one true consciousness, just as the appearances in a dream are inconceivable, but are true in the nature of one consciousness. The second is that the number of appearances is true, and the number of consciousnesses is also true, because the numbers are clear and unmixed. The third is that the conventional external object and internal consciousness are both mutually true, and the apprehended and the apprehender are simultaneous. These three also agree that the nature is momentary and self-luminous, and that the external appearance is mind. That is also said to be consistent in meaning in the sutras, saying that in terms of the unity of all appearances as mind, it is also true in one. In terms of the fact that it appears in various ways without being mixed, it is also true according to the number of appearances and consciousnesses. In terms of the fact that it is held as object and consciousness, it is also said that appearance and consciousness are true like a broken egg. The false aspect is that, in general, it is not true in the external object, nor is it true in the internal consciousness, but it is believed that what is apprehended is false, like seeing hairs falling in the sky. That is also as the *Lankavatara Sutra* says: How
Chinese
就像患有眼翳的人， 将毛发误认为梳子一样， 不存在的事物也会显现。 孩童的执着会扰乱心智。 就像这样：这些仅仅是心识的显现， 因为显现为事物，所以不是真实存在。 例如，对于患有眼翳的人来说， 就像看到不存在的毛发等一样。 具体来说，有染污和无染污两种。 前者认为心和显现既不是一体，也不是他体，就像黄金和杂质一样。 后者认为显现和心没有关联，显现是虚假的，而自证自明像水晶一样清澈，难以检验。 还有，认为空性的显现即使在佛的境界中也存在的，称为有染污；认为不存在的，称为无染污。《玉塘经》中说：自证无二像水晶一样清澈，就说它以清净的方式存在。 此外，向外看的对境显现都是遍计所执，由内心产生的因缘所生，所以是他起有。 体验事物，无二的自证自明，因为非常难以检验，所以是圆成实。 《拉贤经》中说：唯一且远离部分和相状，如日晶、水月、毗琉璃等，难以检验的智慧本身，这样的心识之流也恒常存在。 对于唯识宗的观点，从心识的角度来说，不需要驳斥。因为是唯识一派，所以破斥它包括：一般破斥认为胜义谛体验无二的自证自明是生灭的，破斥认为显现是遍计所执的错觉，破斥认为他起有是生灭的实有，以及破斥各个宗派的特殊观点。 首先，对于心识的刹那，有前后部分吗？如果没有，那么粗大的意识流会产生吗？不会产生。如果不会产生，那么粗大的意识流就会中断。如果产生，那么前后是相连还是不相连？如果不相连，那么后面的就不会从前面的产生。如果相连，那么前后是同时还是不同时？如果同时，那么因为没有过去、现在、未来三时，劫也会变成一刹那。如果不同时，那么刹那就会变成三个时段，刹那的誓言就破灭了。此外，这也和声闻乘中破斥刹那的观点相同。因为已经变成了生灭的刹那，所以三时平等。