Chinese
由于穷尽，是圆成实性，并且认为获得解脱之时也存在是不合理的。一般来说，舍弃了遍计所执的依他起仅仅存在是不可能的。暂时依他起的显现未分离之时，依他起存在，而依他起的显现遍计所执灭亡时，依他起也随之坏灭。例如，以蓝色玻璃为目标投掷石头时，玻璃也会随之坏灭，而以玻璃为目标投掷时，显现为蓝色的现象也会随之坏灭。因此，依他起舍弃了显现的遍计所执时，依他起也 圆成实性存在，并且所有世俗的现象都被称为遍计所执。在二相性中归纳的所依经典《楞伽经》中说，所有这些遍计所执的事物也是依他起，具有各种遍计所执显现者，应当了知那是依他起。支分意义的差别是，至尊慈氏怙主的《经庄严论》中所说的十三种散乱分别念，是佛子菩萨们应当完全断除的执著的十种分别念。哪十种呢？第一种，认为不存在，即认为依他起唯识仅仅在世俗谛中不存在，顺便也认为遍计所执仅仅在世俗中不存在。第二 种，认为存在，即认为依他起在世俗谛中存在，并且由此顺便也认为依他起在胜义谛中不存在。第三种，增益的分别念，即执著所有世俗的法在实相中存在。第四种，诽谤的分别念，即执著圆成实性空性在胜义谛中不存在。第五种，执著为一的分别念，即色等世俗的诸法和胜义空性执著为一的分别念。这对于现在将显现自性不成立者与法身和空性混淆的人们来说，很容易发生。第六种，执著为多的分别念，即色等法相世俗法和它们的法性空性执著为极其不同的分别念。第七种，执著为自性的分别念，例如
English
Due to exhaustion, it is the truly established completeness, and it is unreasonable to believe that it also exists at the time of liberation. In general, it is impossible for the dependent arising to exist alone, having abandoned the completely imputed. When the appearance of the dependent arising has not separated for a while, the dependent arising exists, and when the appearance of the dependent arising, the completely imputed, ceases, the dependent arising also perishes. For example, when a stone is thrown at a blue glass, the glass also perishes, and when it is thrown at the glass, the appearance of blue also perishes. Therefore, when the dependent arising abandons the completely imputed appearance, the dependent arising also the truly established completeness exists, and all worldly phenomena are called completely imputed. In the dependent scripture "Laṅkāvatāra Sūtra," which is summarized in two characteristics, it is said that all these completely imputed objects are also dependent on others, and one should understand that the one with various completely imputed appearances is dependent on others. The difference in the meaning of the branches is that the thirteen kinds of distracted thoughts mentioned in the "Ornament of the Scriptures" by the venerable Maitreya are the ten kinds of clinging thoughts that the sons of the Buddhas, the Bodhisattvas, should completely abandon. What are the ten? The first is to think that it does not exist, that is, to think that the dependent arising, the mere consciousness, does not exist in the conventional truth, and incidentally to think that the completely imputed does not exist merely in the conventional. The second is to think that it exists, that is, to think that the dependent arising exists in the conventional truth, and incidentally to think that the dependent arising does not exist in the ultimate truth. The third is the thought of superimposition, that is, the thought of clinging to all conventional dharmas as existing in reality. The fourth is the thought of defamation, that is, the thought of clinging to the emptiness of the truly established completeness as not existing in the ultimate truth. The fifth is the thought of clinging to one, that is, the thought of clinging to the conventional dharmas such as form and the emptiness of the ultimate truth as one. This is likely to happen to those who now confuse the appearance of self-naturelessness with the Dharmakāya and emptiness. The sixth is the thought of clinging to many, that is, the thought of clinging to the conventional dharmas such as form and their nature, emptiness, as being extremely different. The seventh is the thought of clinging to self-nature, for example
Chinese
第七，对共相的分别念是对作为共相基础的瓶子之类的任何事物进行分别的分别念。第八，对差别的分别念是对作为差别基础的瓶子之类的差别的法，生、住、灭等等进行分别。第九，是对名相作为意义进行分别，第十，是对意义作为名相进行分别。这样，这十种是散乱的分别念，那是周遍施设的分别念，由它增益的增益分是遍计所执实事。根本的分别念是阿赖耶识，那是所有分别念的基础或所依或根本，因此安立在那里。自相的分别念是对所取色、声、香、味、触、法等进行执着的分别念，由它所施设的施设分是遍计所执。相显现的分别念是从执取能取根及所依的眼识，到执取意根及意识之间的分别念，由它所施设的施设分是遍计所执。成为自相的分别念是对利益和损害，衰老和出生，死亡和生病，快乐的感受和痛苦的感受，感受悦意和不悦意，以及舍受等等，成为自相的部分，无论是哪个，都对它进行执着的分别念，由它所施设的施设分是遍计所执。相显现的分别念和相转变的分别念这两者合起来是，成为相显现的分别念，由它所施设的施设分是遍计所执。不如理作意的分别念是依赖于听闻非正法而产生的，也就是说，即使是今生听闻的，在其他世听闻的习气在今生完全苏醒，无论是哪种情况，对常、一、自在的士夫我，以及对不净的身体执着为清净的分别念等等，由它所施设的施设分是遍计所执。如理作意的分别念是依赖于听闻世尊善说之法而产生的，也就是说，对有为法无常，有漏皆苦，以及诸法皆空且无我进行执着的分别
English
Seventh, the conceptualization of universals is the conceptualization that distinguishes any object such as a vase as the basis of universals. Eighth, the conceptualization of distinctions is the conceptualization that distinguishes the characteristics of a vase as the basis of distinctions, such as arising, abiding, and ceasing. Ninth, it is the conceptualization of names as meanings, and tenth, it is the conceptualization of meanings as names. Thus, these ten are the conceptualizations of distraction, which are the conceptualizations that pervasively impute, and the imputed part imputed by them is the completely imputed reality. The fundamental conceptualization is the alaya-vijñana, which is placed there because it is the basis or support or root of all conceptualizations. The conceptualization of characteristics is the conceptualization that grasps the objects to be grasped, such as form, sound, smell, taste, touch, and dharmas, and the imputed part imputed by it is the completely imputed. The conceptualization of the appearance of characteristics is the conceptualization that grasps from the eye-consciousness, which grasps the sense power and its basis, to the mind power and the mind-consciousness, and the imputed part imputed by it is the completely imputed. The conceptualization of becoming a characteristic is the conceptualization that grasps whatever part of benefit and harm, aging and birth, death and sickness, pleasant feelings and painful feelings, pleasant and unpleasant feelings, and equanimity, etc., that has become a characteristic, and the imputed part imputed by it is the completely imputed. The combination of the conceptualization of the appearance of characteristics and the conceptualization of the transformation of characteristics is the conceptualization of becoming the appearance of characteristics, and the imputed part imputed by it is the completely imputed. The conceptualization of inappropriate attention arises from relying on hearing non-Dharma, that is, even if it is heard in this life, the habits of hearing in other lives are fully awakened in this life, in any case, the conceptualization of grasping the self of a permanent, single, independent person, and grasping the impure body as pure, etc., and the imputed part imputed by it is the completely imputed. The conceptualization of appropriate attention arises from relying on hearing the Dharma well-spoken by the Bhagavan, that is, the conceptualization of grasping conditioned phenomena as impermanent, contaminated as suffering, and all phenomena as empty and without self.
Tibetan
རྟོག་ཡིན་ལ། དེས་བཏགས་པའི་བཏགས་ཆ་ནི་ཀུན་བཏགས་དང༌། དེ་གཉིས་སྡོམ་པ་ནི་གཞན་གྱི་བསྟན་པ་ལས་བྱུང་བའི་རྣམ་པར་རྟོག་པའོ། །མངོན་པར་ཞེན་པའི་རྣམ་རྟོག་ནི། ལྟ་ངན་དྲུག་ཅུ་རྩ་གཉིས་དང་མཚུངས་པར་ལྡན་པ་ལ་སོགས་པ་མུ་སྟེགས་ཀྱི་ལྟ་བ་ངན་པ་རྣམས་ཀྱི་རྣམ་རྟོག་ཡིན་ལ། དེ་ལ་ལྟ་བ་འཐིབ་པོ་ཞེས་བསྟན་པ་ནི། དཔེར་ན་ནགས་ཚལ་ཆེས་ཤིན་ཏུ་འཐུག་པོ་དག་གི་ཁྲོད་དུ་སྐྱེས་བུ་ཞིག་འཁྱམས་པར་གྱུར་པ་ན། མགོ་འཁོར་བར་འགྱུར་ཏེ་རང་འདོད་པའི་ས་ཕྱོགས་དེར་ཞག་མང་པོ་ཟླ་བའི་བར་དུ་འགྲོ་མི་ནུས་པ་ལྟར། ལྟ་བ་ངན་པ་རྣམས་ཀྱིས་ཀྱང་ཡང་དག་པའི་གནས་ལུགས་མཐོང་བ་ལ་ཤིན་ཏུ་གེགས་བྱས་པས་ན་འཐིབ་པ་ཞེས་སྨྲས་སོ། །ལྟ་བ་ངན་པའི་རྣམ་རྟོག་དེ་དག་གིས་བཏགས་པའི་བཏགས་ཆ་གང་ཡིན་པ་དེ་ནི་ཀུན་བཏགས་ཡིན་ཞིང༌། སྤྱིར་བཅུ་པོ་དེ་སོགས་འདོགས་བྱེད་རྟོགས་པའི་དབྱེ་བ་མཐའ་ཡས་པའི་རྒྱུ་མཚན་གྱིས། དེས་བཏགས་པའི་ཀུན་བཏགས་ཀྱི་དབྱེ་བ་ཡང་མཐའ་ཡས་པར་འགྱུར་ བ་ཡིན་ནོ། །གཞན་དབང་གི་དབྱེ་བ་རྣམ་རིག་བཅུ་གཅིག་ནི་སྤྱིར་འཇིག་རྟེན་མ་བརྟགས་མ་དཔྱད་པའི་སྣང་ངོ་དང་བསྟུན་ནས་གཟུགས་སོགས་ཕྱི་རོལ་གྱི་དོན་ཁས་ལེན་པའི་རྣམ་བཞག་བྱེད་པ་ཡོད་མོད་ཀྱང༌། དབུ་མ་པ་རང་ལུགས་ཀྱི་ཡང་དག་ཀུན་རྫོབ་ལ་ཕྱི་རོལ་ཀྱྀ་དོན་ནམ་ཡང་མེད་ཀྱི་རྣམ་ཤེས་ཙམ་ཞིག་གཟུགས་སྒྲ་སོགས་ཀྱི་ཕྱི་རོལ་དོན་གྱི་རྣམ་པར་སྣང་བ་ཡིན་ནོ། །དེས་ན་རྡུལ་ཕྲན་འདུས་པའི་ལུས་ནི་མེད་ལ། ལུས་ཀྱི་དབང་པོར་སྣང་བའི་རྣམ་རིག་དང༌། མིག་དང༌། རྣ་བ་དང༌། སྣ་དང༌། ལྕེའི་དབང་པོར་སྣང་བའི་རྣམ་རིག་ནི། ལུས་ཅན་གྱི་རྣམ་རིག་དང༌། ཡིད་ཀྱི་རྣམ་པར་ཤེས་པ་ནི་ཟ་བ་པོའི་རྣམ་རིག་དང༌། ཡིད་ཤེས་ལ་ཟ་བ་པོར་འཇོག་པ་ཡང༌། ལོངས་སྤྱོད་པ་པོའི་ཟ་མཁན་གྱི་དོན་ཡིན་ནོ། །ཉེ་བར་སྤྱད་པར་བྱ་བའི་རྣམ་རིག་ནི། གཟུགས་སྒྲ་དྲྀ་རོ་རེག་བྱ་ཆོས་ཁམས་རྣམས་སུ་སྣང་བའི་རྣམ་རིག་དང༌། དེ་ལ་ཉེ་བར་ལོངས་སྤྱོད་པའི་རྣམ་རིག་ནི། མིག་གི་རྣམ་པར་ཤེས་པ་ལ་སོགས་པ་འཇུག་ཤེས་དྲུག་པོ་རྣམས་སོ། །དེ་རྣམས་ནི་རྟེན་དབང་པོའི་ཁམས་དྲུག་བརྟེན་པའི་རྣམ་པར་ཤེས་པའི་ཁམས་དྲུག་གོ །དམིགས་པ་ཡུལ་གྱི་ཁམས་དྲུག་སྟེ། ཁམས་བཅོ་བརྒྱད་ཐམས་ཅད་བསྡུས་པ་ཡིན་ལ། དེའི་ནང་དུ་ཕུང་པོ་དང་ཁམས་དང་སྐྱེ་མཆེད་ཀྱང་འདུས་སོ། །དེ་ལྟར་ན་ཕུང་ཁམས་སྐྱེ་མཆེད་ཀྱི་ཆོས་འདི་ཐམས་ཅད་སེམས་རྣམ་པར་རིག་པ་ཙམ་ཞིག་དེ་དང་དེར་སྣང་བ་ཡིན་གྱི་སེ
Chinese
是分别。由它所安立的安立是遍计所执，这二者的总和是从其他教派产生的分别。现前耽著的分别，是与六十二种邪见等相应的外道邪见的分别。对此称为见稠密，譬如有人在非常茂密的森林中迷路，就会头晕目眩，不能到达自己想去的地方，甚至几个月都无法到达。同样，邪见也极大地阻碍了人们证悟真实的实相，因此称为稠密。这些邪见的分别所安立的安立就是遍计所执。一般来说，由于能诠释的分别有十种等无量差别，因此由它所安立的遍计所执的差别也是无量的。 他起的十一种识，一般来说，是顺应世间未经观察分析的显现，而安立承认色等外境的实有，但是，中观自宗的真实世俗中，根本没有外境的实有，只是识显现为色声等外境的形象。因此，没有微尘积聚的身体，显现为身体的根的识，以及眼、耳、鼻、舌的根显现的识，是有身者的识，意识是食者的识，将意识安立为食者，也是受用者的食者的意思。所应享用的识，是显现为色声香味触法界等的识，对此进行享用的识，是眼识等六入识。这些是所依根的六界，所依的六识界，所缘境的六界，总摄了十八界。其中也包括了蕴、界、处。这样，蕴、界、处的这些法，都只是心和识显现为那样，而不是
English
It is discrimination. The establishment established by it is the completely imputed, and the sum of these two is the discrimination arising from other teachings. The discrimination of manifest attachment is the discrimination of the evil views of the Tirthikas, such as being in accordance with the sixty-two evil views. This is called dense view, for example, if a person gets lost in a very dense forest, he will become dizzy and unable to reach the place he wants to go, even for many months. Similarly, evil views also greatly hinder people from realizing the true reality, so it is called dense. The establishment established by these discriminations of evil views is the completely imputed. In general, because there are ten kinds of expressible discriminations and infinite differences, the differences of the completely imputed established by it are also infinite. The eleven kinds of other-powered consciousnesses, in general, are in accordance with the appearances of the world that have not been examined or analyzed, and establish the acceptance of external objects such as form as real. However, in the true conventional truth of the Madhyamaka self-system, there is no external object at all, only consciousness appears as the form of external objects such as form and sound. Therefore, there is no body composed of particles, the consciousness that appears as the root of the body, and the consciousness that appears as the root of the eye, ear, nose, and tongue, are the consciousness of the embodied, and the consciousness is the consciousness of the eater, and the establishment of consciousness as the eater is also the meaning of the enjoyer's eater. The consciousness to be enjoyed is the consciousness that appears as form, sound, smell, taste, touch, and the realm of phenomena, and the consciousness that enjoys it is the six entrances of consciousness, such as eye consciousness. These are the six realms of the dependent root, the six realms of the dependent consciousness, and the six realms of the object of focus, which include all eighteen realms. Among them are also included the aggregates, realms, and sources. Thus, all these dharmas of aggregates, realms, and sources are only mind and consciousness appearing as such, not