Chinese
中复分为二。初境后行。所言境者。谓即三性三无性等多种差别。今且略明三性之境。谓遍计所执。依他起性。圆成实性。是智所观名之为境。故摄大乘名所应知。所应智者即是境也。问此三名体其义云何。答遍者周普。计者量度也。普计一切故名遍计。此能周遍量度之心。妄执一切五蕴等法为我为法。此所妄计我法等类。名为所执。所执之法但有假名。无其实体。故瑜伽云。谓随言说依假名言建立自性。自性即是我法等性也。问所缘蕴等体性不无。能计妄情亦复是有。何故论云名计所执无自体耶。答蕴等缘生不离于识。非有似有。而非我法。妄情不了执为实有。计为我法。而离于识非一异等。此等所执离识我法及实有等。今说为无名计所执。不言识内非横计者所有蕴等亦名无体。故唯识云。一切心及心所由熏习力所变二分。从缘生故。亦依他起。遍计依斯妄执定实有无一异俱不俱等。此二方名遍计所执。问遍计所执其体已明。能遍计心未知。何是。答有漏第七及染第六。此之二识妄执我等名能遍计。故摄论等言意识名为能遍计故。故八识中唯此二也。问第六妄执缘一切起。可名遍计。第七但缘第八起执。何得名遍。答第七执心是第六识执之类。故亦名遍计。依他起者。依者依托。他者非己。由仗于他自方得生。名依 现代汉语译本 中复分为二：首先是境，然后是行。所谓‘境’，指的是遍计所执性、依他起性、圆成实性等多种差别。现在先简要说明三性的‘境’。所谓遍计所执性（Parikalpita，虚妄分别），依他起性（Paratantra-svabhava，依他而生），圆成实性（Parinispanna，圆满真实），是智慧所观察的对象，被称为‘境’。所以《摄大乘论》中说，‘所应知’、‘所应智’，指的就是‘境’。 问：这三个名称的体性和意义是什么？ 答：‘遍’是周遍，‘计’是量度。普遍量度一切，所以叫做‘遍计’。这种能够周遍量度的心，虚妄地执着一切五蕴（Skandha）等法为‘我’为‘法’。这种被虚妄计度的‘我’、‘法’等类别，叫做‘所执’。‘所执’的法只有假名，没有实际的体性。所以《瑜伽师地论》中说：‘随着言说，依据假名言建立自性’，这个‘自性’就是‘我’、‘法’等自性。 问：所缘的蕴等体性并非没有，能计度的虚妄情识也是存在的，为什么经论中说‘名计所执无自体’呢？ 答：蕴等是因缘所生，不离于识，似有而非实有，并非真正的‘我’、‘法’。虚妄的情识不了解这一点，执着它们为实有，计度为‘我’、‘法’。而这些被执着的，离开识的‘我’、‘法’以及‘实有’等，现在说它们是‘无’，叫做‘名计所执’。并不是说识内非横计者所有的蕴等也叫做‘无体’。所以《唯识论》中说：‘一切心及心所由熏习力所变二分，从缘生故，亦依他起。遍计依斯妄执定实有无一异俱不俱等。此二方名遍计所执。’ 问：遍计所执性的体性已经明白了，能遍计的心是什么还不清楚。 答：有漏的第七识（末那识，Manas）以及染污的第六识（意识，Vijnana）。这两种识虚妄地执着‘我’等，叫做‘能遍计’。所以《摄大乘论》等经论中说，意识叫做‘能遍计’。所以在八识（Eight Consciousnesses）中只有这两种识。 问：第六识的虚妄执着缘于一切而生起，可以叫做‘遍计’。第七识只是缘于第八识（阿赖耶识，Alaya-vijnana）而生起执着，怎么能叫做‘遍’呢？ 答：第七识执着第八识的心是第六识所执着的同类，所以也叫做‘遍计’。所谓依他起性，‘依’是依托，‘他’不是自己，由于依赖于他才能产生，叫做‘依他’。
English
English version The repetition is divided into two parts: first the realm (境, jing), then the practice (行, xing). The so-called 'realm' refers to various distinctions such as the Parikalpita (遍计所执, biàn jì suǒ zhí, completely conceptualized nature), the Paratantra-svabhava (依他起性, yī tā qǐ xìng, dependent arising nature), and the Parinispanna (圆成实性, yuán chéng shí xìng, perfectly accomplished nature). Now, let's briefly explain the 'realm' of the three natures. The Parikalpita, the Paratantra-svabhava, and the Parinispanna are objects observed by wisdom, and are called 'realm'. Therefore, in the *Mahāyānasaṃgraha* (摄大乘论), it is said that 'what should be known' and 'what should be wisdom' refer to the 'realm'. Question: What are the substance and meaning of these three names? Answer: 'Parikalpita' (遍, biàn) means pervasive, and 'kalpita' (计, jì) means to measure. Pervasively measuring everything is called 'Parikalpita'. This mind that can pervasively measure falsely clings to all the five Skandhas (五蕴, wǔ yùn, aggregates) and other dharmas as 'self' and 'dharma'. These categories of 'self' and 'dharma' that are falsely conceived are called 'what is clung to'. The 'dharmas clung to' only have provisional names and no actual substance. Therefore, the *Yogācārabhūmi-śāstra* (瑜伽师地论) says: 'Following speech, based on provisional names, establish self-nature', and this 'self-nature' is the nature of 'self', 'dharma', etc. Question: The substance of the objects of perception, such as the Skandhas, is not non-existent, and the deluded consciousness that can conceive is also existent. Why does the treatise say 'the named and conceived has no self-nature'? Answer: The Skandhas, etc., arise from conditions and are inseparable from consciousness. They appear to exist but are not truly existent, and are not truly 'self' or 'dharma'. Deluded consciousness does not understand this and clings to them as real, conceiving them as 'self' and 'dharma'. And these things that are clung to, the 'self' and 'dharma' that are separate from consciousness, and 'real existence', etc., are now said to be 'non-existent', and are called 'named and conceived'. It is not said that the Skandhas, etc., within consciousness that are not possessed by those who conceive horizontally are also called 'without substance'. Therefore, the *Vijñaptimātratāsiddhi* (唯识论) says: 'All minds and mental factors are transformed into two parts by the power of habituation. Because they arise from conditions, they are also dependent arising. The Parikalpita falsely clings to them as definitely real, existent, non-existent, one, different, both, or neither. These two are called the Parikalpita.' Question: The substance of the Parikalpita has been clarified, but what the mind that can conceive is is still unclear. Answer: The contaminated seventh consciousness (Manas, 末那识) and the defiled sixth consciousness (Vijnana, 意识). These two consciousnesses falsely cling to 'self', etc., and are called 'what can conceive'. Therefore, the *Mahāyānasaṃgraha* and other treatises say that the Vijnana is called 'what can conceive'. Therefore, only these two consciousnesses are among the Eight Consciousnesses (Eight Consciousnesses). Question: The false clinging of the sixth consciousness arises from everything and can be called 'Parikalpita'. The seventh consciousness only arises from clinging to the eighth consciousness (Alaya-vijnana, 阿赖耶识), how can it be called 'pervasive'? Answer: The mind that the seventh consciousness clings to in the eighth consciousness is of the same kind as what the sixth consciousness clings to, so it is also called 'Parikalpita'. The so-called Paratantra-svabhava, 'Paratantra' (依, yī) means to rely on, and 'para' (他, tā) means not oneself. Because it depends on others to arise, it is called 'Paratantra'. --------------------------------------------------------------------------------
Chinese
他起。起者生也。体即一切有漏无漏心及心所色等五尘从因缘生。皆名依他。故瑜伽云。谓从众缘所起自性。圆成实者。圆者圆满体。周遍义也。成即成就。非生灭义。实乃真实。非虚谬义。唯一真如具斯三义。名圆成实。故瑜伽论云。谓诸真如。圣智所行圣智境界。又释。无漏有为亦名成实。故唯识云。无漏有为离倒究竟。胜用周遍。亦得此名。此意说云。无漏有为亦具三义。同于真如。亦名成实。言离倒者。而是实义。烦恼染法虚妄颠倒。不得实名。无漏不然。故名为实。言究竟者。即是成义。究竟能断烦恼染法。成就此能。故名成也。胜用周遍者。是其圆义。能普断惑。遍缘诸境。故名圆也。由此真如有为无漏并圆成也。辨中边论第二亦云。真如涅槃无变异。故名圆成实。有为总摄一切圣道。于境无倒。亦名成实。摄大乘论亦取无为有为无漏名圆成实。故知成实通二种也。问何故瑜伽论但以五法中如为成实耶。答辨圆成实而有二门。一常无常门。但是常者名圆成实。离生灭故。无常即非。瑜伽据此。故以如如而为成实。正智体是生灭法故。故不取也。二漏无漏门。但是无漏即名成实。离颠倒故。有漏即非。所以中边摄论唯识通据二门亦取正智。诸无漏法亦圆成实。故不相违。即此遍计其体全无。依他圆成体性是 现代汉语译本 他起身。起身即是生起。‘体’指的是一切有漏（有烦恼）和无漏（无烦恼）的心，以及心所（心理活动）和色等五尘（色、声、香、味、触）等，都是从因缘和合而生。这些都叫做‘依他起’。所以《瑜伽师地论》中说：‘所谓从众多因缘所生起的自性。’ ‘圆成实’指的是：‘圆’是圆满的本体，具有周遍的含义。‘成’是成就，不是生灭的意思。‘实’是真实，不是虚妄的意思。只有唯一的真如具备这三种含义，所以叫做‘圆成实’。因此《瑜伽师地论》中说：‘所谓诸真如，是圣智所行，圣智的境界。’ 另一种解释是，无漏的有为法也叫做‘成实’。所以《唯识论》中说：‘无漏的有为法远离颠倒，达到究竟，殊胜的作用周遍，也可以得到这个名称。’这里的意思是说，无漏的有为法也具备这三种含义，与真如相同，也可以叫做‘成实’。 ‘远离颠倒’，就是‘实’的含义。烦恼和染污的法是虚妄颠倒的，不能得到‘实’的名称。无漏的法不是这样，所以叫做‘实’。‘达到究竟’，就是‘成’的含义。究竟能够断除烦恼和染污的法，成就这种能力，所以叫做‘成’。 ‘殊胜的作用周遍’，就是‘圆’的含义。能够普遍地断除迷惑，普遍地缘取各种境界，所以叫做‘圆’。由此可知，真如和有为的无漏法都属于圆成实。 《辨中边论》第二卷也说：‘真如和涅槃没有变异，所以叫做圆成实。有为法总摄一切圣道，对于境界没有颠倒，也叫做成实。’《摄大乘论》也取无为法和有为的无漏法作为圆成实。所以知道成实通于两种。 问：为什么《瑜伽师地论》只用五法中的真如作为圆成实呢？ 答：辨别圆成实有两种途径：一是常与无常的角度。只有常住不变的才能称为圆成实，因为它远离生灭。无常的就不是圆成实。《瑜伽师地论》就是根据这个角度，所以用真如作为圆成实。正智的本体是生灭法，所以不取。 二是漏与无漏的角度。只有无漏的才能称为圆成实，因为它远离颠倒。有漏的就不是圆成实。所以《辨中边论》、《摄大乘论》和《唯识论》从这两个角度出发，也取正智。各种无漏法也是圆成实，所以并不矛盾。 遍计所执性（Parikalpita）（完全虚假不实的性质）的本体完全是虚无的，依他起性（Paratantra）（依赖于其他条件而存在的性质）和圆成实性（Parinispanna）（通过修行而实现的真实性质）的本体是存在的。
English
English version He arises. Arising is birth. ‘Substance’ refers to all contaminated (with afflictions) and uncontaminated (without afflictions) minds, as well as mental activities and the five dusts (form, sound, smell, taste, touch), etc., all arising from causes and conditions. These are all called ‘Paratantra’ (dependent origination). Therefore, the *Yogacarabhumi-sastra* says: ‘That which arises from numerous causes and conditions.’ ‘Parinispanna’ (perfected reality) refers to: ‘Parini’ (perfected) is the perfect essence, with the meaning of pervasiveness. ‘Spanna’ (accomplished) is accomplishment, not the meaning of arising and ceasing. ‘Reality’ is truth, not the meaning of falsity. Only the one suchness possesses these three meanings, so it is called ‘Parinispanna’. Therefore, the *Yogacarabhumi-sastra* says: ‘The suchnesses are the realm traversed by the wisdom of the sages, the object of the wisdom of the sages.’ Another explanation is that uncontaminated conditioned dharmas are also called ‘Spanna’ (accomplished reality). Therefore, the *Vijnaptimatrata-siddhi-sastra* says: ‘Uncontaminated conditioned dharmas are free from inversion, reaching ultimate completion, and their superior function is pervasive, so they also obtain this name.’ The meaning here is that uncontaminated conditioned dharmas also possess these three meanings, being the same as suchness, and can also be called ‘Spanna’ (accomplished reality). ‘Free from inversion’ is the meaning of ‘reality’. Afflictions and defiled dharmas are false and inverted, and cannot obtain the name of ‘reality’. Uncontaminated dharmas are not like this, so they are called ‘reality’. ‘Reaching ultimate completion’ is the meaning of ‘accomplishment’. Ultimately able to sever afflictions and defiled dharmas, accomplishing this ability, so it is called ‘accomplishment’. ‘Superior function is pervasive’ is the meaning of ‘Parini’ (perfected). Able to universally sever delusions and universally cognize all realms, so it is called ‘Parini’ (perfected). From this, it can be known that suchness and uncontaminated conditioned dharmas both belong to Parinispanna (perfected reality). The second chapter of the *Madhyantavibhaga-karika* also says: ‘Suchness and Nirvana do not change, so they are called Parinispanna (perfected reality). Conditioned dharmas encompass all noble paths, and are without inversion towards objects, so they are also called Spanna (accomplished reality).’ The *Mahayanasamgraha* also takes unconditioned dharmas and uncontaminated conditioned dharmas as Parinispanna (perfected reality). Therefore, it is known that Spanna (accomplished reality) encompasses two types. Question: Why does the *Yogacarabhumi-sastra* only use suchness among the five dharmas as Parinispanna (perfected reality)? Answer: Distinguishing Parinispanna (perfected reality) has two approaches: one is from the perspective of permanence and impermanence. Only that which is permanent can be called Parinispanna (perfected reality), because it is free from arising and ceasing. That which is impermanent is not Parinispanna (perfected reality). The *Yogacarabhumi-sastra* is based on this perspective, so it uses suchness as Parinispanna (perfected reality). The essence of correct wisdom is a dharma of arising and ceasing, so it is not taken. The second is from the perspective of contaminated and uncontaminated. Only that which is uncontaminated can be called Parinispanna (perfected reality), because it is free from inversion. That which is contaminated is not Parinispanna (perfected reality). Therefore, the *Madhyantavibhaga-karika*, *Mahayanasamgraha*, and *Vijnaptimatrata-siddhi-sastra*, from these two perspectives, also take correct wisdom. Various uncontaminated dharmas are also Parinispanna (perfected reality), so there is no contradiction. The essence of Parikalpita (imagined nature) is completely non-existent, while the essence of Paratantra (dependent nature) and Parinispanna (perfected nature) exists. --------------------------------------------------------------------------------