Chinese
如淤泥般客尘垢染所净治之基，即是如意宝般的如来藏自性。如龙树菩萨所说：地中之水虽存在，然无垢染极清净，烦恼之中有智慧，如是无垢极明亮。如是自性之基，为可净治之轮回垢染如淤泥，称为假立之基。此乃于实无之事显现迷乱错觉，如眼花见毛发飘落。经中云：以邪妄分别见无有，此等稚童耽著于无。文殊口授中云：轮回诸法如花绳，应知其性本空无。所谓假立之基，即是虽无而显现之颠倒执着，是成办轮回之因。此乃轮回之识的行相，乃至未尽之间，恒常相续，然是造作的、突发的遍计所执之法，故非能令趋近果位的因之相续，因于获得果位之时，颠倒执着及其对境皆于自性中清净之故，故说为假立。以理分析之实义空性，虽为无遮，然非因之自性。 如云：譬如柱子空于柱子之自性，瓶子空于瓶子之自性等，一切法皆空于各自之自性的空性，此无遮并非因之自性，因所破之法，仅为空性，故仅为无生之故。然依此能生功德过患，故应承许因之相续仅为假立。如是所应知之基或因之相续已述。二、如何证悟之方便或道之相续，即是令此因之相续远离突发之垢染之方便，乃具知之行相的精勤。亦即自性为三种智慧所生之五种心生起或生之义。如是于《毗玛拉三次第》中云：自性三种智慧力，能生五种妙觉心。如是即是依五心之门径而入道之自性。
English
The basis for purifying adventitious defilements like mud is the essence of the Sugata, like a wish-fulfilling jewel. As Nagarjuna said: Water exists within the earth, but it is immaculate and perfectly pure. Wisdom also exists within afflictions, and it is similarly clear and immaculate. Such a basis of self-nature, the defilements of samsara that obscure it, like mud, are called the imputed basis. This is like seeing hairs falling in the blurred vision of a confused mind, appearing where there is nothing in reality. As the sutra says: Those who see non-existence through wrong imputation, these children engage in non-existent dharmas. And in the Oral Instructions of Manjushri it says: The dharmas of samsara are like a variegated rope, one should regard them as non-existent like a snake. That which is called the imputed basis is the wrong clinging appearance that appears as non-existent, because it is the cause of accomplishing samsara. Although it is the activity of the consciousness of samsara, it is continuous until it is exhausted, but it is a fabricated, sudden, completely imputed dharma, so it is not the lineage of the cause that becomes the proximate cause of the result, because at the time of obtaining the result, the wrong clinging appearance together with its object is purified in its own place, so it is said to be imputed. The emptiness that is analyzed by reason, even though it is a non-affirming negation, is not the characteristic of the lineage of the cause. As it says: For example, a pillar is empty of the self-nature of a pillar, and a pot is empty of the self-nature of a pot, etc. The emptiness that is the emptiness of all dharmas of their own self-nature, that non-affirming negation is not the characteristic of the lineage of the cause, because the object of negation is empty, so it is exhausted as merely unborn. However, because good qualities and faults arise in dependence on it, it should be accepted that the lineage of the cause is merely imputed. Having explained the basis or lineage of the cause, which is what should be known, the second, the explanation of the lineage of the means or path, which is what accomplishes realization, is the means to separate that lineage of the cause from sudden defilements, which is diligence together with the activity of knowledge. That is, the five minds that are produced by the three aspects of wisdom are born or are born. As it is also in the Three Successive Stages of Vimala: By the three aspects of wisdom, the five minds are shown to arise. Thus, it is the nature of the path through the gateway of the five minds.