Chinese
认为此是我的，此是他的，是作分别执着。善趣和恶趣，死亡和出生的识，显现为天、人、有情地狱、旁生、饿鬼以及生和死。这些识从三种习气产生，如下：从身体、有身，以及从食者的识，到名言的识之间，所有这些都从显现的习气产生。我和他的识，是从我见的习气产生。从善趣到出生的识，所有这些都是从有支的习气产生。其中，身体和有身的识是内在的六界。由此所亲近的识是外在的六界。其中，所亲近的和食者的识是六识界。其余的识，应当了知是这些的详细分类。此外，时间和数量的识被食者的识所包含。境和名言的识被由此所亲近的事物的识所包含。我和他的识被有身的识所包含。善趣等等的四种识被身体的识所包含。这些识是被八识所包含还是不包含呢？应当认为是被包含的。如何包含呢？其中，阿赖耶识包含了身体的识和由此所亲近的事物的识。染污意是包含有身的识。意识是包含食者的识。根识是包含由此所亲近的识。其余的识，因为是这五种识的差别，所以应当了知是根据情况被包含的。此外，如《辨中边论》所说：“境及有情我，种种相识生。”正如所说，有四种识，即显现为境的识，以及
English
The thought that this is mine, this is his, is to make specific attachments. The consciousnesses of good and bad destinies, death and birth, appear as gods, humans, sentient beings in hells, animals, hungry ghosts, and birth and death. These consciousnesses arise from three kinds of habitual tendencies, as follows: From the consciousness of body, embodied beings, and eaters, to the consciousness of names, all of these arise from the habitual tendencies of manifestation. The consciousness of self and others arises from the habitual tendencies of self-view. The consciousnesses from good destinies to birth, all of these arise from the habitual tendencies of the limb of existence. Among them, the consciousness of body and embodied beings is the six inner elements. The consciousness that is closely associated with it is the six outer elements. Among them, the consciousness of what is closely associated and the eater is the six consciousness elements. The remaining consciousnesses should be understood as detailed classifications of these. Furthermore, the consciousness of time and number is included in the consciousness of the eater. The consciousness of objects and names is included in the consciousness of things that are closely associated with it. The consciousness of self and others is included in the consciousness of embodied beings. The four consciousnesses of good destinies, etc., are included in the consciousness of the body. Are these consciousnesses included or not included by the eight consciousnesses? It should be regarded as included. How is it included? Among them, the alaya consciousness includes the consciousness of the body and the consciousness of things that are closely associated with it. The afflicted mind includes the consciousness of embodied beings. The mind consciousness includes the consciousness of the eater. The sense consciousness includes the consciousness that is closely associated with it. The remaining consciousnesses, because they are the differences of these five consciousnesses, should be understood as being included according to circumstances. Furthermore, as it is said in the "Distinguishing the Middle from the Extremes": "Objects, sentient beings, and self, various forms of consciousness arise." As it is said, there are four kinds of consciousness, namely the consciousness that appears as objects, and
Chinese
顯現為有情、顯現為我、顯現為識。其中，顯現為境者，即是阿賴耶識顯現為色、聲等境。顯現為有情者，即是阿賴耶本身顯現為自己和他人的相續之眼等五根。這二者是阿賴耶識。顯現為我者，即是染污意。顯現為識者，即是六識聚。其中，這四種識如果廣泛地分析，也會變成身體和有身等各種識，但如果將它們簡要地歸納，也會變成這四種識本身，因此應當視它們為互相包含。這樣，所有不如實的遍計所執，都包含在前面所說的那些識中，而所有那些識都被稱為依他起性。簡要地概括這些意義，如《三十頌》中所說：「依他起性乃是分別，由緣而生。」那麼，遍計所執性是什麼呢？即是如前所說的依他起的所取分，被分別念執著為人我和法我，在名言中存在於凡夫的知識範圍內，但由於經不起理智的分析，因此在實質上絲毫不存在。如《三十頌》中所說：「由何分別於何事，如何分別諸事物，彼即是遍計所執，自性無有即彼無。」那麼，能取的分別以什麼來分別所取的什麼，又是如何分別的呢？即是由意的識來遍計，因為其他的識不是分別性的，所以不能分別。意的識是從自己的名言習氣的種子中產生的，也是從其他所有識的名言習氣的種子中產生的，因此會產生無量無邊的境、根和識等各種形象，並且與自己的形象相符，虛構出我和法的本質和各種差別，然後在那裡
English
Appearing as sentient beings, appearing as self, and appearing as consciousness. Among them, appearing as objects is the very Alaya consciousness appearing as objects such as form and sound. Appearing as sentient beings is the very Alaya appearing as the five faculties such as eyes in the continuum of oneself and others. These two are the Alaya consciousness. Appearing as self is the afflicted mind. Appearing as consciousness is the six aggregates of consciousness. Among them, if these four consciousnesses are extensively divided, they will also become various consciousnesses such as body and embodied beings, but if they are briefly summarized, they will also become these four themselves, therefore they should be regarded as mutually inclusive. In this way, all unreal pervasive thoughts are included in those consciousnesses mentioned earlier, and all those consciousnesses are called the nature of other-dependence. Briefly summarizing these meanings, as stated in the "Thirty Verses": "The nature of other-dependence is discrimination, born from conditions." So, what is the nature of complete imputation? It is the apprehended aspect of other-dependence as mentioned before, which is grasped by discrimination as person and dharma, exists in the realm of knowledge of ordinary people in name, but because it cannot withstand rational analysis, it does not exist at all in substance. As stated in the same text: "Whatever things are discriminated by whatever discriminations, that is the nature of complete imputation, it does not exist, that is, it is non-existent." So, how does the discriminating subject discriminate the discriminated object, and in what way? It is the consciousness of mind that pervasively discriminates, because other consciousnesses are not discriminative, so they cannot discriminate. The consciousness of mind arises from the seeds of its own expressional habit, and also arises from the seeds of the expressional habits of all other consciousnesses, therefore it arises with limitless forms such as objects, faculties, and consciousnesses, and in accordance with its own form, it fabricates the essence and various differences of self and dharma, and then there
Tibetan
སྙད་འདོགས་པར་བྱེད་དོ། །དེའི་ཕྱིར་ཡིད་ཀྱི་རྣམ་པར་ཤེས་པ་ཉིད་ཀྱིས་ཀུན་ཏུ་རྟོག་པར་བྱེད་དོ། །གཞན་གྱི་དབང་གི་ངོ་བོ་ཉིད་ནི་དེས་ཀུན་དུ་བརྟགས་པར་བྱ་བའི་གཞི་ཡིན་ཏེ། འདི་ལྟར་ལུས་དང་ལུས་ཅན་དང་ཟ་བ་པོའི་རྣམ་པར་རིག་པ་ནི། བདག་ཏུ་ཀུན་ཏུ་བརྟག་པར་བྱ་བའི་གཞི་ཡིན་ཏེ། ནང་གི་ཕུང་པོ་ཁམས་དང་སྐྱེ་མཆེད་རྣམས་ལ་བདག་ཏུ་འཛིན་པའི་ཕྱིར་དང་། ནང་གི་ཕུང་པོ་ལ་སོགས་པ་དེ་དག་ཀྱང་རྣམ་པར་རིག་པ་གསུམ་པོ་དེ་ཙམ་དུ་ཟད་པའི་ཕྱིར་རོ། །དེས་ཉེ་བར་སྤྱད་པར་བྱ་བ་དང་དེ་ལ་ཉེ་བར་སྤྱོད་པར་བྱེད་པའི་རྣམ་པར་རིག་པ་དག་ཆོས་སུ་ཀུན་ཏུ་བརྟག་པར་བྱ་བའི་གཞི་ཡིན་ཏེ། བྱིས་པ་དག་ཡུལ་དང་ཡུལ་ཅན་དུ་སྣང་བ་ཙམ་ལ་བཟུང་བ་དང་འཛིན་པར་མངོན་པར་ཞེན་པར་བྱེད་ཅིང་། ཡུལ་དང་ཡུལ་ཅན་དུ་སྣང་བ་ཡང་རྣམ་པར་རིག་པ་གཉིས་པོ་དེ་ཙམ་དུ་ཟད་པའི་ཕྱིར་རོ། །གཞན་དབང་རྣམ་རིག་ཙམ་དེ་དག་ཇི་སྲིད་གནས་མ་གྱུར་གྱི་བར་དུ་བདག་དང་ཆོས་ཀྱི་ངོ་བོར་མཚན་མར་འཛིན་པར་བྱེད། དེ་དང་དེར་མངོན་པར་ཞེན་པར་བྱེད། ཐ་སྙད་འདོགས་པར་བྱེད། དེ་དང་དེར་མ་གྲུབ་ཀྱང་དེ་དང་དེར་ཡོད་དོ་ཞེས་སྒྲོ་འདོགས་པར་བྱེད་པ་ནི། བརྟག་པར་བྱ་བ་གཞན་གྱི་དབང་ལ་རྟོག་པར་བྱེད་པ་ཡིད་ཀྱི་ཤེས་པས་ཇི་ལྟར་ཀུན་བཏགས་པའི་རྣམ་པའོ། ། དེ་ལ་ཡོངས་སུ་གྲུབ་པའི་ངོ་བོ་ཉིད་གང་ཞེ་ན། གཞན་དབང་ཡང་དག་པ་མ་ཡིན་པའི་ཀུན་ཏུ་རྟོག་པ་དེ་ཉིད་ཇི་སྐད་བཤད་པའི་ཀུན་བཏགས་པའི་ངོ་བོར་གདོད་མ་ནས་མ་གྲུབ་པའི་སྟོང་པ་ཉིད་རྣམ་པར་མི་རྟོག་པའི་ཡེ་ཤེས་ཀྱི་སྤྱོད་ཡུལ་དུ་གྱུར་པའི་ཆོས་བདག་མེད་པའི་ངོ་བོར་གྱུར་པ་སྟེ། ཇི་སྐད་དུ། དེ་ཉིད་ལས། གྲུབ་ནི་དེ་ལ་སྔ་མ་སོ། །རྟག་ཏུ་མེད་པར་གྱུར་པ་གང་། །ཞེས་གང་གསུངས་པ་ཡིན་ནོ། །དེ་ཉིད་གནས་སྐབས་ཐམས་ཅད་དུ་གཞན་དུ་མི་འགྱུར་བའི་ཕྱིར་དེ་བཞིན་ཉིད་དོ། །ཕྱིན་ཅི་མ་ལོག་པའི་ཕྱིར་ཡང་དག་པའི་མཐའ་འོ། །སྤྲོས་པ་ཉེ་བར་ཞི་བའི་ཕྱིར་མཚན་མ་མེད་པའོ། །ཡེ་ཤེས་དམ་པའི་སྤྱོད་ཡུལ་ཡིན་པའི་ཕྱིར་དོན་དམ་པའོ། །དེ་རྟོགས་པས་འཕགས་པའི་ཆོས་རྣམས་ཐོབ་པར་འགྱུར་བས། །འཕགས་པའི་ཆོས་ཀུན་གྱི་རྒྱུ་ཡིན་པའི་ཕྱིར། ཆོས་ཀྱི་དབྱིངས་སོ། །དེ་ལྟར་ཡང་དབུས་དང་མཐའ་རྣམ་པར་འབྱེད་པ་ལས། དེ་བཞིན་ཉིད་དང་ཡང་དག་མཐའ། །མཚན་མ་མེད་དང་དོན་དམ་སྟེ། །ཆོས་ཀྱི་དབྱིངས་རྣམས་རྣམ་གྲངས་སོ། །གཞན་མིན་ཕྱིན་ཅི་ལོག་མ་ཡིན། །དེ་འགགས་འཕགས་པའི་སྤྱོད་ཡུལ་དང་། །འཕག
Chinese
施设名言。因此，唯有意识的行相才能普遍分别。他起的自性，是彼所普遍计度的所依，如是身体和有身者及能食者的行相之识，是于我普遍计度的所依，因为于内之蕴、界、处等执为我的缘故，并且内之蕴等彼等也唯是三种识而已的缘故。由彼所应亲近的和于彼亲近而行的行相之识，是于法普遍计度的所依，因为孩童们于境和有境显现的仅仅是执取和能执取而现前耽著，并且境和有境显现也唯是二种识而已的缘故。他起唯识仅仅彼等在未转成之前，执持我与法的自性为相。于彼和彼现前耽著。施设名言。虽未成彼和彼，然于彼和彼存在啊，如是增益，是应计度的他起上，能计度的意识如何普遍假立的行相。 那么，圆成实性是什么呢？他起非真实的普遍分别，彼如是所说的遍计的自性，从本初未成立的空性，成为不分别的智慧之行境的法无我的自性，如是所说。彼经中说： 成就彼于先前等， 恒时成为无者何。 如是所说。 彼于一切时处不转异的缘故，是如如性。 由于不颠倒的缘故，是真实之边际。 由于戏论寂灭的缘故，是无相。 由于是圣妙智慧之行境的缘故，是胜义谛。 由证得彼而能获得圣者之法，是圣者一切法之因的缘故，是法界。 如是，于中边分别论中说： 如如性与真实边， 无相与胜义谛， 法界等是异名。 非异非颠倒， 彼灭圣者之行境， 圣
English
It is to apply names. Therefore, it is the very nature of mind that universally conceptualizes. The nature of other-powered is the basis to be universally conceptualized by it. Thus, the aspects of consciousness of the body, the embodied, and the eater are the basis for universally conceptualizing as self, because of grasping the internal aggregates, elements, and sense bases as self, and also because those internal aggregates and so forth are exhausted as merely those three consciousnesses. The aspects of consciousness that are to be closely practiced by it and that closely practice it are the basis for universally conceptualizing as dharma, because children manifestly cling to grasping and apprehending merely the appearance of objects and subjects, and also because the appearance of objects and subjects is exhausted as merely those two consciousnesses. Those other-powered mere consciousnesses grasp characteristics as the nature of self and dharma until they have not transformed. They manifestly cling to this and that. They apply names. Although this and that are not established, they impute, "This and that exist." This is how the mind, which conceptualizes on the other-powered, which is to be conceptualized, universally imputes. So, what is the perfectly established nature? That very other-powered, untrue universal conceptualization, the emptiness that is not established from the beginning in the nature of the imputed as described, becomes the nature of dharma-lessness of self, which is the sphere of activity of non-conceptual wisdom. As it is said: "Accomplished, prior to that, etc., whatever is always non-existent." As it is said. Because it does not change in all circumstances, it is thusness. Because it is not inverted, it is the ultimate truth. Because it is the pacification of elaboration, it is signlessness. Because it is the sphere of activity of noble wisdom, it is the ultimate meaning. Because by realizing it, one will obtain the noble dharmas, it is the source of all noble dharmas, it is the dharmadhatu. Thus, in the Differentiation of the Middle and the Extremes, it says: "Thusness and the ultimate truth, signlessness and the ultimate meaning, the dharmadhatu are different names. Not different, not inverted, its cessation is the sphere of activity of the noble ones, the noble