Chinese
也是，也是行为，但没有做。正如不能这样证明一样，三界的心和心所，如果是不真实的遍计所执，那么所遍计的，也只能是心和心所，没有其他的。所遍计的，也是心和心所，以因和果的方式成立，如同无二般显现为二。因此，在其他场合也说遍计所执时，见到只是以特殊的分别念强烈地执著，所以在一切时都这样结合。总的来说，分别和所分别的体性可以归纳为三种：分别是分别，遍计分别，和种种分别。这三者，例如说烦恼，近烦恼，和随烦恼时，衡量词语时，有境的大小，不衡量时，有些时候也有共同的情况。这三种分别也是如此。其中，分别这个词，境很广，也包括道、果和教法的经典。遍计分别是，也包括三界的心和心所的一切。种种分别是，也包括心和智慧的差别，具有施设名言作用的某些方面。有些时候，也用种种分别这个词来表示遍计分别。因此，当对佛陀的神变和道与教法施设词语时，也称为方便分别。那么，这些分别所分别的是什么呢？其中，方便分别所分别的就是它本身，也可以称这些分别本身为所方便。也就是说：从不分别的法中，为了众生的利益而完全分别，以分别所分别的，因此称为分别。像这样，在密咒的续部和各种分别中所说的那样，分别也是所分别，这种情况非常多。遍计分别所分别的，已经在前面说过了。种种分别所分别的是，外道的我和声闻
English
It is also, and it is also action, but there is no doing. Just as it cannot be proven in this way, if the mind and mental factors of the three realms are unrealistically imputed, then what is imputed can only be mind and mental factors, and there is nothing else. What is imputed is also the mind and mental factors themselves, established as cause and effect, appearing as two while being non-dual. Therefore, when imputed is also spoken of in other contexts, it is seen that it only applies to strong attachment by specific discriminations, so it is always combined in this way. In general, the nature of discrimination and what is discriminated can be summarized into three types: discrimination, imputation, and various discriminations. These three are like when afflictions, near afflictions, and secondary afflictions are spoken of, when measuring words, there is a difference in the size of the object, and when not measuring, there are also common situations sometimes. These three discriminations are also like that. Among them, the word discrimination has a broad scope and also includes the path, the result, and the teachings of the scriptures. Imputation also includes all the minds and mental factors of the three realms. Various discriminations also include the differences between mind and wisdom, and some aspects that have the function of applying terms. Sometimes, the word various discriminations is also used to represent imputation. Therefore, when applying words to the Buddha's miracles and the path and teachings, it is also called expedient discrimination. So, what are the objects discriminated by these discriminations? Among them, what is discriminated by expedient discrimination is itself, and these discriminations themselves can also be called what is expedient. That is to say: From the non-discriminating dharmas, completely discriminating for the benefit of sentient beings, what is discriminated by discrimination is therefore called discrimination. Like this, as it is said in the tantras of secret mantras and in various discriminations, discrimination is also what is discriminated, and this situation is very common. What is discriminated by imputation has already been said before. What is discriminated by various discriminations is the self of the non-Buddhists and the Hearers.
Chinese
关于所执等等，在前面各自的宗派阐述时已经详细阐述过了。那么，这些分别念的所缘境是什么呢？其中，方便的分别念的所缘境是：成就者们不舍弃这个异熟身，获得具有大手印的本尊身，具有相好，具有六神通，像这样不舍弃身体就能证得佛地；即使没有这样，也能变成像火一样燃烧的物质，在虚空中行走，在完全清净的刹土中游历，能够住留劫数的时间等等。俱时分别念的所缘境是：三界的身、处所和受用等一切成熟显现。种种分别念的所缘境是：以前比丘们修不净观而现前，以至于朋友们无法一起安住，变成了嗔恨的对境等等。那么，这些分别念即使分别了也不能显现的是什么呢？其中，方便的分别念即使分别了也不能显现的是：修持密咒道时，即使修持字和手印等等，也不能现前成熟。然而种子等等是存在的。俱时分别念即使分别了也不能显现的是：心和心所的任何业虽然有积聚，却不能产生异熟果。然而种子等等是存在的。种种分别念即使分别了也不能显现的是：外道的神我等等。然而种子等等是存在的。那么，这些分别念没有分别而不显现的是什么呢？其中，方便的分别念没有分别而不显现的是：异生们没有修道，所以不显现圣者的法。俱时分别念没有分别而不显现的是：由于知识的因缘不具足，没有积聚的业，所以不产生蕴。不分别的没有分别有两种：因缘不具足，所以没有产生分别念，没有分别，这包含在前面所说的当中。以个别观察的智慧个别观察后，证悟到空性和无我，因为没有执著为我和事物，所以不显现。
English
Regarding grasping at objects, etc., these have already been explained in detail above when discussing the individual tenets. So, what are the objects of those conceptualizations? Among them, the object of the conceptualization of means is: Those who have attained accomplishment, without abandoning this body of fruition, attain the deity body of the Great Seal, endowed with marks and signs, endowed with the six superknowledges, like this, being able to connect to the ground of Buddhahood without abandoning the body; even if it does not become like that, it can become a substance burning like fire, traveling in the sky and wandering in completely pure buddhafields, being able to remain for the duration of an eon, and so on. The object of the coemergent conceptualization is: all the maturing and appearing bodies, places, and enjoyments of the three realms. The object of the diverse conceptualization is: In the past, monks cultivated ugliness and it became manifest, so that friends could not stay together, and it became an object of hatred, and so on. So, what is it that these conceptualizations cannot make appear even if they conceptualize it? Among them, what the conceptualization of means cannot make appear even if it conceptualizes it is: When practicing the secret mantra path, even if one cultivates letters and hand gestures, etc., they cannot manifest and ripen. However, the seeds, etc., exist. What the coemergent conceptualization cannot make appear even if it conceptualizes it is: Any karma of mind and mental factors, although there is accumulation, cannot produce the fruition. However, the seeds, etc., exist. What the diverse conceptualization cannot make appear even if it conceptualizes it is: the self of the tirthikas, etc. However, the seeds, etc., exist. So, what is it that these conceptualizations do not make appear because they do not conceptualize it? Among them, what the conceptualization of means does not make appear because it does not conceptualize it is: Ordinary beings do not cultivate the path, so the Dharma of the noble ones does not appear. What the coemergent conceptualization does not make appear because it does not conceptualize it is: Because the conditions of knowledge are not complete, the karmas that have not been accumulated do not produce aggregates. What is not conceptualized by non-conceptualization is twofold: Because the conditions are not complete, conceptualization does not arise, and not conceptualizing is included in the former. Having individually examined with the wisdom of individual discrimination, one realizes emptiness and selflessness, and because one does not impute self and things, it does not appear.
Chinese
是，通过修习道而获得无为法。即使不观察，显现也什么都没有。有眼翳者的毛发也都是遍计所执的显现。兔子的角也是由遍计所执不观察而不显现，因为它的相续中没有积累生角的业。对此，以分别念观察和证悟之名安立，是这样的：与分别念俱的颠倒之心所见称为观察。颠倒之心所见称为证悟。这里提问：这两个词是共通的，就像以颠倒见也安立证悟之名，比如未证悟和邪证悟等。以不颠倒见也安立观察之名，比如以各别自证智善加观察，或者各别观察的灭等。答：并非如此，证悟和观察二者，虽然在所诠之词上相同，但在所作之业和能作之业的运用场合有两种。其中，在表示所作之业时，对于颠倒见不使用证悟之名，对于不颠倒见不使用观察之名。在表示能作之业时，对于颠倒见也使用证悟之名，对于不颠倒见也使用观察之名。例如，称为迦拉毗陀的词表示观察，对于不颠倒见，称为阿哇布达，或者钵喇底桑迦等，是表示能作之业。因此，像这样以颠倒的分别念之心而遍计观察，是成为增益之境。其中，增益之境，如前所说的常见之五种所依等。诽谤之境是安立在所依上，比如没有因，没有果，没有作者，没有殊胜功德等。对此，以与分别念俱的不颠倒之心所见，安立证悟之名，是这样的：从增益和诽谤之境中，对于增益之境不颠倒地证悟，前面已经说过了。对于诽谤之境
English
That is, the unconditioned Dharma is attained through meditating on the path. Even if not examined, there is no appearance whatsoever. The hair of a person with cataracts is also an appearance apprehended by complete conceptualization. The horns of a rabbit are also not visible because they are not examined by complete conceptualization, because the karma of growing horns has not been accumulated in its continuum. Regarding this, the terms 'examined' and 'realized' are applied by conceptual thought, as follows: Seeing with a mind accompanied by conceptual thought that is inverted is called examination. Seeing with an inverted mind is called realization. Here is a question: These two terms are common, because the term 'realization' is also applied to seeing with an inverted view, such as 'unrealized' and 'wrongly realized.' The term 'examination' is also applied to seeing without inversion, such as 'if one examines well with discriminating wisdom' or 'cessation of separate examination.' Answer: That is not the case, because although 'realization' and 'examination' are similar in terms of the words they express, there are two occasions for their application in terms of the action to be done and the action being done. Among these, when expressing the action to be done, the term 'realization' is not used for inverted seeing, and the term 'examination' is not used for non-inverted seeing. When expressing the action being done, the term 'realization' is also used for inverted seeing, and the term 'examination' is also used for non-inverted seeing. For example, the term 'kala-bita' indicates examination, while for non-inverted seeing, terms like 'ava-bodha' or 'prati-samkhya' indicate the action being done. Therefore, like this, completely examining with a mind of inverted conceptual thought becomes a place of superimposition. Among these, the place of superimposition is like the five bases of the view of permanence mentioned above. The place of denigration is established on the basis, such as saying 'there is no cause, there is no result, there is no agent, there are no special qualities.' Regarding this, the term 'realization' is applied to seeing with a non-inverted mind accompanied by conceptual thought, as follows: From the places of superimposition and denigration, realizing non-inversely the place of superimposition has already been explained above. Regarding the place of denigration,
Chinese
有因，种子是幼苗的因。有果，幼苗是种子的果。有作者，士夫是播种的作者。有殊胜功德，三宝超越一切世间，最为殊胜和超凡。就像这样。同样，所有被设定为普遍考察的和被设定为自性的，都是由于分别念的颠倒见而设定为考察的，以及由于分别念的非颠倒见而证悟并设定为自性的，有两种。如果有人以非颠倒的智慧证悟而设定，那么同样，其他人会证明这是以颠倒的智慧考察的。因此，就像最终找不到意义的自性一样，也找不到非颠倒的智慧。由于找不到它，所以也找不到意义的自性。由于分别念的差别，像这样安立，所有生起的微细和粗大的非真实的普遍分别念的自性也是如此。因此，知识成立为觉性的自性也只是考察的显现，并不成立为圆成实性。例如，说某人被敌人杀害，和说被武器杀害，意义相同，被武器杀害的就是被敌人杀害。同样，说一切识从自己的种子中产生，和说是分别念的考察显现，意义相同。因为说从自己的种子中产生，所以没有不属于考察显现的、获得自己体性的知识。这样，二谛就变得无别了。通过证悟二谛无别，就能进入二无别法。因此，获得了安住于大圆满见之名。这仅仅是指远离一切见执，就像这样，声闻者证悟无人我，独觉者从色蕴开始证悟所取无义，瑜伽行者证悟能取所取二者皆无，中观者证悟胜义谛不存在，密咒
English
There is a cause, the seed is the cause of the sprout. There is a result, the sprout is the result of the seed. There is an agent, the person is the agent who sows the seed. There is a special quality, the Three Jewels are manifestly superior and transcendent to all the worlds. Like that. Similarly, all that is established as universally investigated and established as characteristic is also established as investigated by the inverted view of discriminating mind, and that which is realized and established as characteristic by the non-inverted view of discriminating mind, there are two kinds. If someone establishes realization with a non-inverted mind, then the same is proven by others to be investigated with an inverted mind. Therefore, just as ultimately the characteristic of meaning is not found, so too is non-inverted mind not found. Because it is not found, the characteristic of meaning is also not found. Because of the power of specific discriminations, just as this is established, so too is the characteristic of all subtle and coarse untrue universal discriminations that arise. Therefore, even the very fact that knowledge is established as the nature of awareness is merely an imputed appearance; it is not established as the nature of perfect establishment. For example, saying that someone was killed by an enemy and saying that they were killed by a weapon have the same meaning; the one killed by a weapon is the one killed by an enemy. Similarly, saying that all consciousnesses arise from their own seeds and saying that it is an imputed appearance of discrimination have the same meaning. Because it is said to arise from its own seed, there is no knowledge that is not an imputed appearance that obtains its own nature. Thus, the two truths become inseparable. By realizing that the two truths are inseparable, one can enter into the non-duality of Dharma. Therefore, one obtains the name of abiding in the view of the Great Perfection. This refers only to being free from all clinging to views, just as the Hearer realizes the absence of a person, the Solitary Buddha realizes that appearance, beginning with the aggregates of form, is without meaning as an object of grasping, the Yogacharin realizes that both grasper and grasped are absent, the Madhyamika realizes that ultimate truth does not exist, the Secret Mantra