English
Due to "ignorance," the characteristic of the mind itself, the sudden defilements—discriminating thoughts—spread like clouds over the objects and appear. The sutra says, "All dharmas are emptiness, and the characteristic of emptiness is mind; all dharmas are tranquility, and the characteristic of tranquility is also mind." Therefore, although the essence of all dharmas is devoid of elaboration, the sudden characteristics appear as the duality of grasper and grasped, but in reality, they are all contained within the category of one discriminating thought. Second, regarding the key instructions on this (mind-essence), from the perspective of reasoning, there are three: the manifold appearances of the mistaken imputation of the completely imputed; the dependent arising appearing based on the mistaken imputation; and the nature of the perfectly established. First, self-nature, etc. Thus, the self-nature of the mind—the perfectly established—although unchanging like the ocean, is disturbed by the power of habit, appearing as the characteristics of the completely imputed and the dependent arising. This is like obscuring oneself, the waves of the ocean making the ocean itself turbid. The appearance of various things in what does not exist is due to the increased power of the habit of familiarizing with the discriminating thoughts of the mind. The mind and habit are not one, nor are they different in essence, because in sequence, they can neither be abandoned nor need to be abandoned. Therefore, from the habit of familiarizing with discriminating thoughts, in a state of non-duality in reality, the appearance as both container and contents is like the eye disease—cataracts—clearly showing non-existent things as hair strands and two moons. The Lord of Wisdom (Manjushri) said, "Desire, fear, and sorrow, defiled by thieves, nightmares, etc., what is present before one, as it is, will also be seen as unreal." As (this verse) says. According to the view of the consequentialists, the dependent arising that arises from the causes and conditions of a pot, the appearance of truth on that is the completely imputed. The emptiness of the pot's self-nature is called the perfectly established nature of reality. This can be applied similarly to the inner consciousness. According to the Mind-Only school, the appearance of pots, etc., as external objects from consciousness is the completely imputed. The coarse appearance of pots, etc., is the dependent arising. The coarse appearance is considered to be material things. On the dependent arising, the emptiness of self and phenomena is the perfectly established. Furthermore, the completely imputed is nominally existent, without substance. The dependent arising is substantially existent, capable of performing functions. The perfectly established is ultimately existent, because it is the object of non-discrimination. About that
Chinese
三种自性，三种体性，三种真如是这样说的。第二是，因此等等。21 因此，这些显现的境，是因缘所生的他性。因为以它为对境，而生起各种识。境与心二者也如幻相互依存，不像唯识那样认为他性是真实的。圣者龙树说：内外诸处为所依，生起种种的识，因此说诸识，如阳焰幻化般空。这样，因为没有认识到境是心性，所以从那上面迷惑，执着为心以外的相，就像把绳子看成蛇，认为蛇是实有一样。绳子是他性的例子，蛇是遍计的例子，绳子上本来没有蛇是圆成的例子。遍计的体性，实际上是什么呢？就是各种各样的有为法，在各自的识面前，显现为实有一样。如佛和有情，自他，善恶，因果，生灭，住三相，以及花草树木，森林，国土，房屋等等。总之，对于一切有情显现的六识之境都是。那只是在没有的地方假立为有而已，在心以外真实成立是根本没有的。如果说佛在经藏等等中说过，那是因为需要的缘故，是世俗谛的意义。《七十空性论》中说：住或生灭有或无，劣或等和有差别，佛依世俗谛力说，非是依于真实义。这样说，其中住或，首先说住的原因是，因果事物是现在的法，那是中观与唯识争论的主要内容。有情执着于常恒不变的事物，这种俱生的心识是十二缘起中的无明，是所有烦恼的主要来源。从那上面生起善恶的行为，并以贪爱滋养，从而产生十二缘起，即果时之识等。与执着自我的无明，与以智慧直接违背的心的执着方式，以及长期习惯于通达一切法皆无实有
English
The three self-natures, the three entities, and the three suchness are spoken of in this way. The second is, therefore, etc. 21 Therefore, these appearing objects are the other-powered nature of mind arising from causes and conditions. Because, with that as the object, various consciousnesses arise. The two, object and mind, are also mutually interdependent like illusions, but unlike the Mind-Only school, it is not asserted that the other-powered nature is truly existent. The noble Nagarjuna said: "Depending on the internal and external sense bases, various consciousnesses arise. Therefore, it is said that consciousnesses are empty like mirages and illusions." Thus, because it is not recognized that the object is mind-nature, one is deluded from that and grasps at characteristics as other than mind, just like seeing a rope as a snake and regarding the snake as real. The rope is an example of the other-powered nature, the snake is an example of the completely imputed nature, and the fact that there is no snake on the rope at all is an example of the thoroughly established nature. What is the characteristic of the completely imputed nature in reality? It is that various compounded phenomena appear to be manifestly existent in the face of each individual's consciousness. Such as Buddhas and sentient beings, self and other, good and bad, cause and effect, arising and ceasing, the three characteristics of abiding, and plants, forests, countries, houses, and so on. In short, all the objects of the six consciousnesses that appear manifestly to all sentient beings. That is merely imputing existence where there is none, and there is absolutely no true establishment apart from mind. If it is said that the Buddha spoke in the Abhidharma and so on, that is because of necessity, it is the meaning of worldly convention. In the "Seventy Stanzas on Emptiness" it says: "Existing or arising and ceasing, being or non-being, inferior or equal and differentiated, the Buddha speaks by the power of worldly convention, not by the power of true meaning." Thus it is said, among them, "existing or," the reason for first speaking of "existing" is that causal objects are present dharmas, and that is the main point of contention between Madhyamaka and Mind-Only. The innate mind that grasps at sentient beings as permanent and true is ignorance, the root of cyclic existence among the twelve links of dependent origination, and is the main source of all afflictions. From that, virtuous and non-virtuous actions arise, and from that, craving and grasping are nourished, from which the twelve links, such as consciousness at the time of the result, arise. Wisdom that directly contradicts the ignorance of grasping at a self and the way the mind grasps, and long habituation with realizing that all dharmas are without true existence, other than that.
Chinese
因为无法阻止，所以在无明黑暗中显现的遍计所执轮回之法，被确定为无自性。如果遍计根本不存在，那么他起也不存在，因此圆成实也不存在，这样就变成了对三种自性的诽谤。如果这样说，那么显现的境是心二取显现，因为那没有实物所以是遍计，这样就遮止了对境的执着。之后，因为宣说心无有真实，所以遮止了对有境的执着。虽然是无二，但在名言中，互相作为所缘和所缘之因，这在前面已经说过了。这样观察，虽然没有作者和所作，但识自己像做梦一样行事。因此，那些具有执着于相的愚痴心的人们，在这个世界上行于无实物之法，这就像从远处看到海市蜃楼而执着为水，以及有眼病的人看到发网和第二个月亮而执着为月亮的实物，以及在梦境中，除了识之外没有其他的境，却执着为有，然后自己行于其中一样。在《智慧光明庄严经》中说：‘常时无生法，即是如来。一切诸法皆如如来。愚童心识执相者，于世间中行无有法。’以及，《经庄严论》中说：‘何人不见有，见无有，此等黑暗为何相？’因此，执着遍计所执的无实物为实物的相，并自认为能起作用，这是凡夫俗子的境界，就像执着海市蜃楼为水并自认为能起作用一样。虽然无自性，但在心的境中，即使没有，在名言中显现的那些，依靠它们能够安立因果的作业，这是世间瑜伽士们的境界，就像梦境中虽然没有实物，但显现为能起作用，并且通达一切法如梦，即使没有实物，但显现为能起作用，这并不相违。在《三摩地王经》中说：‘三有如梦无有实，迅速坏灭不恒如幻化，无有来处亦无从此去，相续恒常空寂无相状。’以及，《中观》中说：‘知晓诸法皆空性后，’
English
Because it cannot be prevented, the phenomena of the imputed cycle of existence, which appear in the darkness of ignorance, are established as being without inherent existence. If imputation did not exist at all, then dependence on others would not exist either, and therefore perfect consummation would not exist, and thus it would become a slander against all three characteristics. If it is said like that, then the appearance of objects is the appearance of mind as dualistic, and because that has no substance, it is imputation, thus preventing attachment to objects. Then, because it is explained that the mind has no truth, it prevents attachment to the object-possessor. Although it is non-dual, in conventional terms, it has been explained above that they are established as mutual objects and causes of objects. If examined in this way, although there is no agent and no action, consciousness itself acts in it like a dream. Therefore, those who have foolish minds that grasp at characteristics, their practice of phenomena that have no substance in this world is like, for example, seeing a mirage from afar and grasping it as water, and those with eye defects grasping at hair nets and a second moon as the substance of the moon, and in the realm of dreams, although there is no object other than consciousness, they grasp it as existing and then act in it themselves. In the Sutra of the Ornament of Wisdom Light, it says: 'The ever-unborn Dharma is the Thus-Gone One. All Dharmas are like the Thus-Gone One. Those with foolish minds who grasp at characteristics, in this world, practice Dharma that does not exist.' And in the Ornament of the Sutras, it says: 'What is the nature of the darkness of those who do not see what exists, but see what does not exist?' Therefore, grasping at the non-substantial imputation as the characteristic of a substance and presuming to be able to perform a function is the realm of ordinary individuals, just like grasping at a mirage as water and presuming to be able to perform a function. Although without inherent existence, relying on those that appear in conventional terms as if they do not exist in the realm of the mind, being able to establish the actions of cause and effect, is the realm of worldly yogis, just as in a dream, although there is no substance, it appears as being able to perform a function, and understanding all phenomena as like a dream, although there is no substance, it appears as being able to perform a function, and this is not contradictory. In the King of Samadhi Sutra, it says: 'The three realms are like a dream, without essence. Quickly destroyed and impermanent, like an illusion. There is no coming and no going from here. Continuums are always empty and without characteristics.' And in the Madhyamaka, it says: 'Having known that all phenomena are emptiness,'
Chinese
以及果实所依赖的。比稀奇更稀奇，比奇妙更奇妙。如此说。第三，圆满成就分四：法性不可见；外器内情显现为空性；最后，轮回涅槃的一切法显现为空性；以及它的具有理由的教导。第一是，睡醒等。例如，就像睡醒时，梦境的处、根、识三种不存在一样。显现为外内事物的处、根、识，也是如此。从无明的睡眠中醒来，现量见到法性的真谛后就不存在了。《入行论》中说：如同在此地醒来一样，只要没有醒来，就有这三种。一旦醒来，三种都不存在。从愚痴的睡眠中醒来也是如此。圣者的等持中没有能取所取，后得清净，世间的智慧有能取所取二相，但没有执着，就像智者面前旋转火把一样。第二分二：轮回未成立，涅槃未成立。第一分五：处未成立，心未成立，刹那的理，依赖的理，缘起的理，显示未成立。第一是，因此处等。因此，现在的处境显现并非如此，而是自己的分别念将不存在的事物执着为存在。或者认为佛陀有这样的处境显现吗？没有。因为不分别的智慧任运成就的佛陀没有见到这些有为的刹那。因此处也不存在。《中观根本慧论》中说：生起和坏灭，是被愚痴的睡眠所见。因此佛陀没有愚痴。佛陀没有如所有智吗？没有。他知道自显现的还灭。那么，我的佛眼看到世间的有些清净有些不清净是什么意思呢？是其他众生的显现。那个例子出自经部。第二是，分别念等。不仅是处，还有分别念，以及执着自我的分别心，即使存在，也用各别观察的智慧来分析，青黄等的颜色，方形等的形状，以及男女等事物都没有成立，因为显现却不可见，所以遮破。