English
Those of middling faculties are those who, simply desiring liberation, delight in solitude and rejoice in swiftly entering nirvana. The third type are those with sharp faculties, great compassion for all sentient beings, understanding of the absence of self in phenomena, vast altruistic activities, and are not afraid to hear of the great deeds of Buddhas and Bodhisattvas, and are eager to practice the six perfections. As stated in the Ornament of the Sutras: "Before practice, there is compassion, faith, and patience, and proper conduct in virtue, is truly explained as a sign of lineage." Thus it is said. The fourth type are those who, no matter what circumstances they encounter, develop faith in the path. The Shravakas of the Lesser Vehicle believe that existence continues even below the level of lesser endurance, but according to the Great Vehicle, even attaining Arhatship is subject to change. The fifth type are those whose minds do not change no matter what they hear about the benefits of Dharma and liberation, the faults of samsara, the praise of happy migrations, or the suffering of bad migrations, and even if they see true spiritual friends and the wonders of the Three Jewels, they have no faith, not even the size of a sesame seed, and do not develop the thought of entering the Dharma, or if they do, it is only for the sake of livelihood, or they ordain for the sake of livelihood, and therefore have no faith and accumulate the karma of abandoning the Dharma. From the beginning, they have no genuine intention to take vows, so they are not attached, or even if they are attached, they are broken and become merely a formality. These are those with wrong views, whose nature is such that they will never enter nirvana. As stated in the Compendium of Topics: "Those who are completely afflicted and always possess afflictions are of a nature that will never enter nirvana. They are regarded as those with great desire, because they have no cause for liberation, because they never possess the cause for happiness." Thus it is said. The five bases have three aspects: their individual essence, classification, and the intention of the Able One. Regarding essence, although form is not a physical substance, it appears as form due to the ripening of the habitual tendencies of object appearance on the alaya consciousness. Mind is the collection of the eight consciousnesses, namely the six entering consciousnesses, the alaya consciousness, and the afflicted mind, which are eight different entities. Among these, the alaya consciousness is the basis of habitual tendencies, merely the awareness of an object, and its characteristic is a stable continuum of many connected moments. In terms of classification, there is the aspect of resultant maturation and the seeds.
Chinese
支分，是指由善与非善的力量成熟，既非被遮蔽也非已决定的状态，并且具有两种能力：存在于其中的习气被分配，以及产生结果。随行是指触等五种普遍运行的事物，因此是恒常不分离的六种实体。所缘是指不清晰的、以广大的器情世界为所缘。因此，具有随行的七识不是从自己的相续中产生，而是将相似的后续习气分配到阿赖耶识中，如同花瓶的影子一般，从阿赖耶识的每一个刹那产生。因此，它作为轮回的行和有为的善、非善、未决定的，以及与识蕴相关的所依，被称为各种习气的阿赖耶识。界是指自性清净、超越痛苦、非复合的功德，与此相关的意义的阿赖耶识。通过习惯于存在于习气阿赖耶识中的善、解脱分，使界的垢染变薄，从而削弱其所依，即习气阿赖耶识的力量。在《宝积经》中说：“心髓即以阿赖耶识之名，宣说并开示。”此处详细阐述了作为轮回所依的习气阿赖耶识。染污意是指在阿赖耶识中执着于自我意义的稳固心识，与我见等九种随行相伴，并且除了圣道中的等持和灭尽定之外，在一切时候都会产生。心所是指五十一种，如了知等，在一个相续中，一个时期内可能存在六十种了知的实体等。此外，心和心所的主从关系是相互不观察的，如果观察，则会陷入自我观察的过失。不相应行是指获得等二十三种，只是在状态上假立的假有，而没有实体。非复合是指非由因缘所造的无实有，即真如，以及个别断灭、非断灭、不动断灭、灭尽定、虚空等六种。真如只是对蕴的自我进行否定，除此之外不会改变。
English
A branch refers to the state of being neither obscured nor determined, matured by the power of good and non-good, and possessing two abilities: the habit energies within it are distributed, and the ability to generate results. The retinue refers to the five universally operating phenomena such as touch, thus being six entities that are constantly inseparable. The object of focus is the unclear, focusing on the vast container and essence of the world. Therefore, the seven consciousnesses with their retinues do not arise from their own continuum, but rather distribute similar subsequent habit energies into the Alaya consciousness, arising from each moment of the Alaya consciousness like the shadow of a vase. Thus, it is the support for the formations of samsara and the conditioned good, non-good, and undetermined, along with the aggregates of consciousness, and is called the Alaya consciousness of various habit energies. The realm refers to the Alaya consciousness of meaning associated with the qualities of being naturally pure, beyond suffering, and unconditioned. Through habituating to the good, liberation-related aspects present in the habit energy Alaya consciousness, the defilements of the realm are thinned, thereby weakening its support, the power of the habit energy Alaya consciousness. In the "Heap of Jewels Sutra," it says, "The heart essence is spoken of and shown by the name of Alaya consciousness." Here, the habit energy Alaya consciousness, which serves as the basis of samsara, is explained in detail. The afflicted mind refers to the stable consciousness in the Alaya consciousness that clings to the mere meaning of self, accompanied by nine retinues such as the view of self, and arises at all times except during meditative equipoise on the noble path and cessation. Mental factors refer to fifty-one phenomena such as awareness, and in one continuum, sixty entities of awareness and so on may exist at one time. Furthermore, the relationship between the primary mind and mental factors is such that they do not observe each other, for if they did, they would fall into the fault of observing themselves. Non-associated formations refer to twenty-three phenomena such as attainment, which are merely nominally existent, posited on states, and have no substance. The unconditioned refers to the non-substantial that is not made by causes and conditions, namely suchness, as well as individual cessation, non-cessation, immovable cessation, cessation of perception and feeling, and space, which are six. Suchness is merely the negation of self in relation to the aggregates, and does not change otherwise.
Chinese
被认为是存在的，即使作为实体存在，心和自性也不是一体或他体。分别简择灭是，如来藏通过对治品断除所断后，未生起的状态。非简择灭是，如来藏由于没有和合的生起之因，而未生起的状态。不动灭是，如来藏中欲界的法未生起的状态。灭尽想受是，如来藏中七识未生起的状态。虚空是，如来藏中脱离了作为障碍的所触的状态。安立有三种：从三自性的角度安立，从实有和假有的角度安立，从世俗谛和胜义谛的角度安立。第一种，遍计所执是仅仅是分别假立，不可能成为自相。依他起是依赖因缘而生起。圆成实是依他起上没有遍计所执而完全成立。遍计所执有两种，自性断灭的遍计所执是，如同不可能存在却被分别假立的人我和法我。如理自在说：由分别假立之义，是周遍假立之自性，分别假立依他起，彼之空性为圆成。就像这样说的。名言上的遍计所执是，实际上没有却在心中显现的二月等形象。显现任何，皆为依他起，如何显现，即是假立，显现什么，如何显现于彼，恒时无有即是，当知圆成实自性。像这样。无而显现的影像，总义，以及一切名称都是它的自性。像地水火风等，都是以名言的方式由分别安立的。依他起中，清净依他起是指后得智的心和心所，以及对刹土等的布置。不清净依他起是，世间的心和心所。显现为实有，实际上是错乱的心，所以是依他起的自性。圆成实中，不变的圆成实是如来藏，不颠倒的圆成实是心完全清净的无分别智慧，这两种是，不变不颠倒的，圆成实有两种。
English
It is considered to exist, even though it exists as a substance, the mind and self-nature are neither one nor other. Separate analytical cessation is the state where, in the Thusness, the objects to be abandoned are destroyed by the antidotes, and have not arisen. Non-analytical cessation is the state where, in the Thusness, the causes for the arising of conditioned phenomena are incomplete, and thus they have not arisen. Immovable cessation is the state where, in the Thusness, the phenomena of the desire realm have not arisen. Cessation of perception and feeling is the state where, in the Thusness, the seven consciousnesses have not arisen. Space is the state where, in the Thusness, it is separated from tangible objects that act as obstacles. There are three types of establishment: establishment from the perspective of the three natures, establishment from the perspective of substantial existence and imputed existence, and establishment from the perspective of conventional truth and ultimate truth. The first, the completely imputed is merely imputed by discrimination, and cannot possibly be a self-characteristic. The other-powered is arising dependent on causes and conditions. The thoroughly established is completely established without the completely imputed on the other-powered. There are two types of the completely imputed, the completely imputed with broken characteristics is, like the self of person and the self of phenomena, which are impossible to exist but are imputed by discrimination. The Lord of Knowledge said: The meaning imputed by discrimination, is the nature of the completely imputed, discrimination is other-powered, its emptiness is thoroughly established. It's like saying this. The nominal completely imputed is like the appearance of two moons, which actually does not exist but appears in the mind. Whatever appears is other-powered, how it appears is imputed, whatever appears, how it appears to it, the constant non-existence is, to be known as the thoroughly established nature. Like this. The image that appears as non-existent, the general meaning, and all names are its nature. Like earth, water, fire, and wind, these are all established by discrimination in a nominal way. In the other-powered, the pure other-powered refers to the mind and mental factors of subsequent attainment, and the arrangement of Buddha-fields, etc. The impure other-powered is, the worldly mind and mental factors. Appearing as real, but actually being a deluded mind, therefore it is the nature of the other-powered. In the thoroughly established, the unchanging thoroughly established is the Thusness, the non-inverted thoroughly established is the non-conceptual wisdom of the completely purified mind, these two are, the unchanging and non-inverted, there are two types of thoroughly established.