English
English version The Great Treatise Copies and also created the Śataśāstra (Treatise of One Hundred Verses) etc., extensively expounding the profound meaning of Mahayana. Therefore, due to this, this school arose, and this school's view originated. How can the three non-natures (trisvabhāvatā, referring to the absence of inherent existence, birth, and cessation in all phenomena) be considered the true and ultimate meaning? It is said that all dharmas exist in conventional truth (saṃvṛti-satya, relative truth), and are empty in ultimate truth (paramārtha-satya, absolute truth). Because all dharmas arise from conditions, they are called conventional. That which arises from conditions is without inherent existence and empty, hence it is called ultimate. Ultimate truth and conventional truth are not different in essence. Because their essence is not different, it is neither empty nor existent; this is the Middle Way. Attaining the Middle Way, one does not dwell on either extreme of emptiness or existence. Although one abandons and cultivates based on conventional truth, through contemplating ultimate truth, one attains nothing. The dual practice of cessation and contemplation leads to the path of non-abiding. Therefore, based on conventional truth, it is said that there are three natures (trisvabhāva, the imagined nature, the dependent nature, and the perfected nature). If based on ultimate truth, all three non-natures are non-existent. Because of attachment to conventional truth, samsara (birth and death) is spoken of; to liberate beings from samsara, ultimate truth is spoken of. Therefore, the absence of three natures is called the true and ultimate meaning. There are further arguments of establishment and refutation, but the text is extensive and will not be elaborated here. Speaking of the Yogācāra school, since the previous school had already arisen, and because sentient beings were again attached to the view of emptiness, Asaṅga Bodhisattva appeared in the world nine hundred years after the Buddha's Parinirvana. He attained the stage of the first bhumi (ground) and realized the Light of Dharma Samadhi. To refute the view of emptiness, he created treatises such as the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice). Asaṅga Bodhisattva had a half-brother named Vasubandhu, who attained the stage of application. He also created treatises such as the Thirty Verses on Consciousness-Only, establishing the doctrine of Consciousness-Only. Therefore, this school arose. What is the view of this school? It is that external dharmas such as form are not truly existent, but are manifestations of consciousness-only. The various notions of self (ātman) and dharma (dharma) spoken of in the world and in the scriptures are all transformations of the inner consciousness, appearing as external objects, due to the force of habitual discrimination of self and dharma. When the various consciousnesses arise, they transform into images resembling self and dharma. Although these images of self and dharma are within the inner consciousness, they appear as external realms due to discrimination. From beginningless time, sentient beings have grasped these phenomena as real self and real dharma. Therefore, it should be known that there is actually no external realm. Why is this so? It can be clearly seen that coarse objects are formed by the aggregation of dust particles, and these dust particles have six directional parts, and cannot constitute that coarse object, so there is no external realm. It is like a person with cataracts in their eyes seeing falling hairs in empty space. Also, the Daśabhūmika Sūtra says: 'The sons of the Victorious Ones, the three realms are only mind.' The Ghanavyūha Sūtra says: 'All things internal and external, what is seen is only one's own mind. The minds of sentient beings have two natures, the grasper and the grasped. The essence of mind exists.' --------------------------------------------------------------------------------
Chinese
二门。即心见二物。凡夫性迷惑。于自不能了。是故当知外无有物唯识变现。又彼识心常相续起。是真实有得转依时。亦有远离能取无二正智实有非无。又立三性教为真了义说。一切法由二谛故非空非有。于三性中。遍计所执其性都无。依他起性因缘假有。圆成实性离妄真实。所执无故。空而非有。依圆存故。有而非空。非有非空。是中道理。由迷圆成于依他智成计所执若我若法。由见圆成悟依他智如幻非真离此所执。故知定有依圆二性为遣执故说三无性非他等。其性都无故说三性为真了义。余有立破。如二十三十等论所明。言依论中宗者。为无著菩萨有一弟子。名曰那多落尸多。依于无著所造瑜伽撰中宗庄严等论。立世俗法同唯识宗。若第一义而即同于胜义皆空。何故尔耶。若离识心外有境者。不应道理。识了境时。外境是其识自性故。乃能了别。若不如是。则不能了。若其识心是真实有不应道理。为外色等是识性故。即如外境有名种相。心亦同彼有多种故。又如识无形外境同彼不可见故。是故当知有此二过。非真实有。更有所立。如余处说。虽有如是宗见差别。今释此经。唯依经中宗说如理应思。立所宗竟。 二言归乘者。若论法体。无乘建立。为诸有情根器差别。随机引导。假说种多。虽有种多。略而言 现代汉语译本 二门：即心识见二种事物。凡夫的本性迷惑，不能了解自身。因此应当知道，外在没有事物，都是唯识所变现的。而且，这种识心常常相续生起，是真实存在的，在获得转依时，也有远离能取所取的无二正智，是真实存在的，并非虚无。又设立三性教是为了真正了义的说法，一切法由于二谛的缘故，非空非有。在三性中，遍计所执性其自性完全不存在，依他起性是因缘和合的假有，圆成实性是远离虚妄的真实。因为所执著的没有，所以是空而非有；因为依他起性和圆成实性存在，所以是有而非空。非有非空，是中道的道理。由于迷惑圆成实性，在依他起智上形成遍计所执，执著为我或法。由于见到圆成实性，领悟依他起智如幻化一般并非真实，远离这种执著。所以知道一定有依他起性和圆成实性这二性，为了遣除执著的缘故，说三无性，并非他性等。其自性完全不存在，所以说三性是为了真正了义。其余的建立和破斥，如《二十唯识论》、《三十唯识论》等论所阐明。说到依论中的宗派，无著（Asanga）菩萨有一位弟子，名叫那多落尸多（Nataraksita），依据无著所造的《瑜伽师地论》撰写了《中宗庄严论》等论，立世俗法同于唯识宗。如果第一义谛就等同于胜义皆空。为什么这样说呢？如果离开识心之外有外境，是不应道理的。识了别外境时，外境是识的自性，才能了别。如果不是这样，就不能了别。如果识心是真实存在的，是不应道理的，因为外色等是识的自性，就像外境有名种相一样，心也同样有多种相。又如识没有形状，外境也和它一样不可见。因此应当知道有这两种过失，不是真实存在的。更有其他的建立，如其他地方所说。虽然有这样的宗见差别，现在解释这部经，只依据经中的宗派来如理思维。建立所宗完毕。 二、说到归于乘，如果论及法的本体，没有乘的建立。为了各种有情根器的差别，随机引导，假说种种。虽然有种种，简略来说
English
English version The two gates: namely, the mind sees two things. The nature of ordinary people is confused, and they cannot understand themselves. Therefore, it should be known that there are no external objects, but only the transformations of consciousness. Moreover, this mind of consciousness constantly arises in succession, and it is truly existent. When obtaining transformation and reliance (Paravrtti), there is also non-dual correct wisdom that is far from the grasping subject and the grasped object, which is truly existent and not non-existent. Furthermore, the teaching of the three natures (Trisvabhāva) is established as a truly definitive teaching, that all dharmas are neither empty nor existent because of the two truths (Dvasatya). Among the three natures, the nature of the completely conceptualized (Parikalpita) is completely non-existent, the nature of the other-dependent (Paratantra) is a provisional existence due to causes and conditions, and the nature of the perfectly accomplished (Parinispanna) is the reality that is free from delusion. Because what is grasped does not exist, it is empty and not existent; because the other-dependent and perfectly accomplished exist, it is existent and not empty. Neither existent nor empty is the middle way. Due to being deluded about the perfectly accomplished, the other-dependent wisdom becomes the completely conceptualized, grasping at self or dharma. Due to seeing the perfectly accomplished, one realizes that the other-dependent wisdom is like an illusion and not real, and is free from this grasping. Therefore, it is known that there are definitely these two natures of the other-dependent and perfectly accomplished, and for the sake of dispelling grasping, it is said that there are three non-natures, not other natures, etc. Their nature is completely non-existent, so it is said that the three natures are for truly definitive meaning. Other establishments and refutations are as explained in treatises such as the *Twenty Verses* (Vimsatika) and *Thirty Verses* (Trimsika). Speaking of the school (Sampradaya) based on the treatises, Asanga (无著) Bodhisattva had a disciple named Nataraksita (那多落尸多), who, based on Asanga's *Yogacarabhumi-sastra*, wrote treatises such as the *Madhyanta-vibhaga-bhasya*, establishing that worldly dharmas are the same as the Consciousness-only school. If the first principle is the same as the ultimate truth, then all is empty. Why is this so? If there are external objects apart from the mind of consciousness, it is unreasonable. When consciousness cognizes an external object, the external object is the nature of the consciousness itself, and then it can cognize it. If it is not like this, then it cannot cognize it. If the mind of consciousness is truly existent, it is unreasonable, because external forms, etc., are the nature of consciousness, just as external objects have names and characteristics, the mind also has many characteristics like them. Also, just as consciousness has no shape, external objects are also invisible like it. Therefore, it should be known that there are these two faults, and it is not truly existent. There are other establishments, as said elsewhere. Although there are such differences in views, now explaining this sutra, only rely on the school in the sutra to think reasonably. The establishment of the school is completed. Second, speaking of returning to the vehicle (Yana), if discussing the substance of the Dharma, there is no establishment of vehicles. For the sake of the differences in the faculties of various sentient beings, guiding them according to their capacity, various kinds are provisionally spoken of. Although there are various kinds, to speak briefly --------------------------------------------------------------------------------
Chinese
之。不出三种。一声闻乘。二缘觉乘。三菩萨乘。言声闻乘者。因声悟道而通达故名声闻。又有释曰。言声闻者。从于善友而听闻已所证果。获令他闻故。故名声闻。言乘者。运载之义。如下所明。此乘修证。为根劣故。四谛之中。先悟有漏。此五取蕴。知是众苦所依之处。粗而易观。即悟苦谛。而寻苦因即能了知是业烦恼。名悟集谛。舍业烦恼离五取蕴。了知安乐。即悟灭谛了八圣道。是灭方便。是则名为而悟道谛。如是有漏及无漏法唯有因果。此中无有作者寿者。如是见故了人无我。又能了知生死极苦涅槃净妙。于彼二法舍一取一。厌怖生死悲智极劣。修六度等所有善法。不为众多独为己身。取涅槃乐证现观时。若无善友。自不能悟四谛真性。而根钝故。故名下乘。言缘觉乘者。是中根故。从于十二缘起门入了知老死是生死过。而寻此因。从生而有如是逆寻。至于无明。耳为因果。唯有缘起缘性。无我我所了人无我。又复了知无明若灭乃至老死而不生故。则能了知缘起缘生顺逆染净。厌背生死。欣求净妙。悲智劣故 修六度等所有善法。独为己乐不利众多。故名缘觉。言菩萨乘者。为根胜故。于胜义谛观一切法。本自空寂。生死涅槃了无二相。若世俗谛。了知如幻。具大悲智。不舍生死。不取涅槃。为诸有情。修 之。不出三种：一、声闻乘（Śrāvakayāna，通过听闻佛法而证悟的乘）；二、缘觉乘（Pratyekabuddhayāna，通过自身观察因缘而证悟的乘）；三、菩萨乘（Bodhisattvayāna，以利益众生为目标的乘）。 所谓声闻乘，是指因听闻佛法而悟道并通达真理，故名声闻。另有解释说，声闻是指从善知识处听闻佛法后，证得果位，并令他人听闻，因此得名声闻。所谓‘乘’，有运载之义，如下文所说。此乘的修证者，因为根器较差，所以在四谛（catvāri-āryasatyāni，苦、集、灭、道）中，先领悟有漏法。认识到这五取蕴（pañca-upādānaskandha，色、受、想、行、识）是众苦的根源，粗显而易于观察，即领悟苦谛（duḥkha-satya）。进而寻求苦的原因，就能了知是业和烦恼，这便是领悟集谛（samudaya-satya）。舍弃业和烦恼，脱离五取蕴，了知安乐，即领悟灭谛（nirodha-satya），了知八圣道（aṣṭāṅga-mārga，正见、正思惟、正语、正业、正命、正精进、正念、正定）是灭苦的方法，这便是领悟道谛（mārga-satya）。像这样，有漏和无漏法都只有因果关系，其中没有作者和寿者。因为这样的见解，所以了悟人无我（pudgala-nairātmya）。并且能了知生死是极大的痛苦，涅槃是清净和美妙的，对于这两种法，舍弃生死而取涅槃，厌恶生死，但悲心和智慧都非常薄弱。修习六度（ṣaṭ-pāramitā，布施、持戒、忍辱、精进、禅定、般若）等所有善法，不是为了利益众多众生，只是为了自己获得涅槃的快乐。在证得现观（abhisamaya）的时候，如果没有善知识的帮助，自己不能领悟四谛的真性，而且因为根器迟钝，所以称为下乘。 所谓缘觉乘，是因为根器中等，从十二缘起（dvādaśāṅga-pratītyasamutpāda，无明、行、识、名色、六入、触、受、爱、取、有、生、老死）门入了知老死是生死的过患，进而寻求这个原因，从生而有，这样逆向追寻，直至无明，一切都是因果关系，只有缘起和缘性，没有我与我所，了悟人无我。又了知无明如果灭尽，乃至老死都不会产生，因此能了知缘起缘生的顺逆染净。厌背生死，欣求清净和美妙，但悲心和智慧都比较薄弱，修习六度等所有善法，只是为了自己快乐，不利益众多众生，所以称为缘觉。 所谓菩萨乘，是因为根器殊胜，对于胜义谛（paramārtha-satya）观察一切法，本来就是空寂的，生死和涅槃了无二相。如果从世俗谛（saṃvṛti-satya）来说，了知一切如幻。具足大悲心和智慧，不舍弃生死，也不取涅槃，为了所有有情众生，修习...