T31n1617_三無性論
大正藏第 31 冊 No. 1617 三無性論
No. 1617
三無性論捲上(出無相論)
真諦三藏於廣州制旨寺翻譯
論曰。立空品中。人空已成未立法空。為顯法空故。說諸法無自性品釋曰。前說空品。后說無性品。欲何所為。答曰。前說空品為顯人空。但除煩惱障。是別道故。后說無性品為顯法空。通除一切智障及煩惱障。是通道故。復有別用。為除世間三虛妄論。一斗諍為勝論。如露伽耶鞮迦及僧佉等論。二多聞為勝論。如四韋陀及伊鞮訶婆等論。三正行為勝論。如二乘教等。今說二空除此三論。先說人空。為除前外道兩論。次說法空。為除后一二乘偏執乃至外道邪執論。顯真實正行。依因此行得究竟無比故。複次說人空為破邪法。說法空為立正法。若廣明論用如十八部。為顯此用故說斯論。此即第一明用分也。
論曰。外問於何法中立此無性。應先安立是法。若說如是則無相理有所相應。實虛兩境即便可見。
答曰。一切諸法不出三性。一分別性。二依他性。三真實性。分別性者。謂名言所顯諸法自性即似塵識分。依他性者。謂依因依緣顯法自性即亂識分依因內根緣內塵起故。真實性者。謂法如如。法者即是分別依他兩性。如如者即是兩性無所有。
【現代漢語翻譯】 現代漢語譯本 大正藏第 31 冊 No. 1617 《三無性論》
No. 1617
《三無性論》捲上 (出自《無相論》)
真諦三藏於廣州制旨寺翻譯
論曰：在建立空品時，人空已經成立，但法空尚未成立。爲了彰顯法空，所以宣說諸法無自性品。 釋曰：前面宣說空品，後面宣說無性品，想要做什麼呢？答曰：前面宣說空品是爲了彰顯人空，但只能去除煩惱障，是別道（指小乘）的緣故。後面宣說無性品是爲了彰顯法空，普遍去除一切智障以及煩惱障，是通道（指大乘）的緣故。還有其他用處，爲了去除世間三種虛妄的理論：一是斗諍為勝論，如露伽耶鞮迦（Lokāyata，順世論）以及僧佉（Sāṃkhya，數論派）等論；二是多聞為勝論，如四韋陀（Veda，吠陀經）以及伊鞮訶婆（Itihāsa，歷史史詩）等論；三是正行為勝論，如二乘教等。現在宣說二空，去除這三種理論。先說人空，爲了去除前面外道的兩種理論；其次說法空，爲了去除後面一類二乘的偏執乃至外道的邪執論，彰顯真實的正行，依靠此行才能得到究竟無比的果位。再次，宣說人空是爲了破除邪法，宣說法空是爲了建立正法。如果廣泛闡明此論的用處，如十八部（指部派佛教的十八個部派）。爲了彰顯此用處，所以宣說此論。這是第一明用分。
論曰：外人問，在什麼法中建立這個無性？應該先安立這個法，如果這樣說，那麼無相的道理就有所相應，真實和虛妄兩種境界就可以顯現。
答曰：一切諸法不出三種自性：一是分別性（Parikalpita-svabhāva，遍計所執性），二是依他性（Paratantra-svabhāva，依他起性），三是真實性（Pariniṣpanna-svabhāva，圓成實性）。分別性，是指名言所顯現的諸法自性，即相似於塵識的分；依他性，是指依靠因緣顯現的法自性，即亂識的分，因為依靠內在的根和外在的塵而生起；真實性，是指法的如如，法是指分別性和依他性這兩種自性，如如是指這兩種自性無所有。
【English Translation】 English version Taisho Tripitaka Volume 31, No. 1617 Tri-svabhāva-nirdeśa (Three Natures Theory)
No. 1617
Tri-svabhāva-nirdeśa, Volume 1 (Extracted from the Treatise on Non-Characteristics)
Translated by Paramārtha at Zhizhi Monastery in Guangzhou
Treatise says: In establishing the chapter on emptiness, the emptiness of the person has been established, but the emptiness of phenomena has not yet been established. To manifest the emptiness of phenomena, the chapter on the absence of inherent nature of all phenomena is expounded. Explanation says: Earlier, the chapter on emptiness was expounded, and later, the chapter on the absence of inherent nature is expounded. What is the purpose? The answer is: The earlier exposition of the chapter on emptiness is to manifest the emptiness of the person, but it only removes the afflictive obscurations, hence it is a separate path (Hinayana). The later exposition of the chapter on the absence of inherent nature is to manifest the emptiness of phenomena, universally removing all cognitive obscurations and afflictive obscurations, hence it is a common path (Mahayana). There is also another use, to eliminate three false theories in the world: first, contention as superior theory, such as the Lokāyata (Materialists) and Sāṃkhya (Enumerationists) theories; second, extensive learning as superior theory, such as the four Vedas (Knowledge) and Itihāsa (History) epics; third, correct conduct as superior theory, such as the teachings of the Two Vehicles. Now, the exposition of the two emptinesses eliminates these three theories. First, the emptiness of the person is expounded to eliminate the first two externalist theories; second, the emptiness of phenomena is expounded to eliminate the latter one-sided attachment of the Two Vehicles and even the heretical theories of externalists, manifesting the true correct conduct, relying on which one can attain ultimate and incomparable fruit. Furthermore, the emptiness of the person is expounded to refute evil dharmas, and the emptiness of phenomena is expounded to establish correct dharmas. If the uses of this treatise are extensively explained, such as in the eighteen schools (of early Buddhism). To manifest these uses, this treatise is expounded. This is the first section on clarifying the uses.
Treatise says: An outsider asks, in what dharma is this absence of inherent nature established? This dharma should first be established. If it is said in this way, then the principle of non-characteristics will be somewhat corresponding, and both real and unreal realms can then be seen.
The answer is: All dharmas do not go beyond three natures: first, the imagined nature (Parikalpita-svabhāva); second, the dependent nature (Paratantra-svabhāva); third, the perfected nature (Pariniṣpanna-svabhāva). The imagined nature refers to the nature of phenomena manifested by names and words, which is similar to the aspect of dust-consciousness; the dependent nature refers to the nature of phenomena manifested by dependent causes and conditions, which is the aspect of confused consciousness, because it arises relying on internal roots and external dust; the perfected nature refers to the suchness of dharma, dharma refers to the two natures of imagined and dependent, and suchness refers to the absence of anything in these two natures.
分別性以無體相故無所有。依他性以無生故無所有。此二無所有皆無變異故言如如。故呼此如如為真實性。此即第二相應分。即是立名。次約此三性。說三無性。由三無性應知是一無性理。約分別者。由相無性說名無性。何以故。如所顯現是相實無。是故分別性以無相為性。約依他性者。由生無性說名無性。何以故。此生由緣力成。不由自成。緣力即是分別性。分別性體既無。以無緣力故生不得立。是故依他性。以無生為性。約真實性者。由真實無性故說無性。何以故。此理是真實故。一切諸法由此理故同一無性。是故真實性。以無性為性。
釋曰。約真實性。由真實無性故。說無性者。此真實性更無別法。還即前兩性之無。是真實性。真實是無相無生故。一切有為法。不出此分別依他兩性。此二性既真實無相無生。由此理故一切諸法同一無性。此一無性。真實是無真實是有。真實無。此分別依他二有。真實有。此分別依他二無故。不可說有亦不可說無。不可說有如五塵。不可說無如免角。即是非有性非無性故名無性性。亦以無性為性名無性性。即是非安立諦。若是三性並是安立。前兩性是安立世諦。體實是無安立為有故。真實性即是安立真諦。對遣二有安立二無。名為真諦。還尋此性離有離無故非安立。三無
【現代漢語翻譯】 現代漢語譯本 分別性（Parikalpita，遍計所執性）因為沒有實體和自性，所以是空無所有。依他性（Paratantra，依他起性）因為沒有自生，所以也是空無所有。這二者的空無所有，都沒有任何變異，所以稱為『如如』。因此，稱呼這『如如』為真實性（Parinispanna，圓成實性）。這就是第二相應分，也就是建立名稱。 接著，根據這三種自性，說明三種無自性。應當知道，由這三種無自性，可以明白一個無自性的道理。就分別性而言，因為相無自性，所以稱為無自性。為什麼呢？因為所顯現的相，實際上並不存在。所以，分別性以無相為自性。 就依他性而言，因為生無自性，所以稱為無自性。為什麼呢？因為這種生起是依靠因緣的力量而成就的，不是自身成就的。因緣的力量就是分別性。既然分別性的本體不存在，因為沒有因緣的力量，所以生起就不能成立。因此，依他性以無生為自性。 就真實性而言，因為真實無自性，所以說無自性。為什麼呢？因為這個道理是真實的，一切諸法都因為這個道理而同一于無自性。所以，真實性以無自性為自性。
解釋：就真實性而言，因為真實無自性，所以說無自性。這個真實性沒有其他的法，還是前面兩種自性的空無。才是真實性。真實是無相無生，所以一切有為法，都離不開這分別性和依他性。這兩種自性既然真實地無相無生，因為這個道理，一切諸法都同一于無自性。這一個無自性，真實是無，真實是有。真實無，是指分別性和依他性這二者是有的。真實有，是指分別性和依他性這二者是無的。所以，不可說有，也不可說無。不可說有，比如五塵（色、聲、香、味、觸）。不可說無，比如兔角。這就是非有性非無性，所以稱為無性性。也可以說以無性為自性，稱為無性性。這就是非安立諦。如果說三種自性都是安立的，那麼前兩種自性是安立的世俗諦，本體實際上是無，卻安立為有。真實性就是安立的真諦，對治遣除二有，安立二無，稱為真諦。再探尋這個自性，遠離有和無，所以不是安立的。三種無自性。
【English Translation】 English version The Parikalpita (imaginary nature) is non-existent because it has no substance or self-nature. The Paratantra (dependent nature) is non-existent because it has no self-origination. The non-existence of these two is without any variation, hence called 'Tathata' (suchness). Therefore, this 'Tathata' is called the Parinispanna (perfected nature). This is the second corresponding part, which is the establishment of names. Next, based on these three natures, the three non-natures are explained. It should be known that from these three non-natures, one can understand the principle of one non-nature. Regarding the Parikalpita, it is called non-nature because of the non-nature of characteristics. Why? Because the characteristics that appear are actually non-existent. Therefore, the Parikalpita has non-characteristic as its nature. Regarding the Paratantra, it is called non-nature because of the non-nature of origination. Why? Because this origination is accomplished by the power of conditions, not by itself. The power of conditions is the Parikalpita. Since the substance of the Parikalpita does not exist, origination cannot be established because there is no power of conditions. Therefore, the Paratantra has non-origination as its nature. Regarding the Parinispanna, it is said to be non-nature because of the real non-nature. Why? Because this principle is real, and all dharmas are the same in non-nature because of this principle. Therefore, the Parinispanna has non-nature as its nature.
Explanation: Regarding the Parinispanna, it is said to be non-nature because of the real non-nature. This real nature has no other dharma; it is still the non-existence of the previous two natures. That is the real nature. Reality is without characteristics and without origination, so all conditioned dharmas cannot be separated from these Parikalpita and Paratantra. Since these two natures are truly without characteristics and without origination, because of this principle, all dharmas are the same in non-nature. This one non-nature is truly non-existent, and truly existent. Truly non-existent refers to the existence of the Parikalpita and Paratantra. Truly existent refers to the non-existence of the Parikalpita and Paratantra. Therefore, it cannot be said to be existent, nor can it be said to be non-existent. What cannot be said to be existent is like the five dusts (rupa, shabda, gandha, rasa, sparsa). What cannot be said to be non-existent is like rabbit horns. This is neither existent nor non-existent, so it is called non-nature-nature. It can also be said that non-nature is its nature, called non-nature-nature. This is not an established truth. If the three natures are all established, then the first two natures are the established mundane truth, whose substance is actually non-existent but is established as existent. The Parinispanna is the established ultimate truth, which treats and eliminates the two existences and establishes the two non-existences, called the ultimate truth. Further exploring this nature, it is far from existence and non-existence, so it is not established. The three non-natures.
性皆非安立也。此即第三相分。明三種體相也。
論曰。此三種性如是無性已說其相。今須說成立道理。分別性者無有體相。何以故。此性非五藏所攝故。若法是有不出五藏。五藏者。一相。二名。三分別。四如如。五無分別智。一相者。謂諸法品類為名句味所依止。名者。即是諸法品類中名句味也。分別者。謂三界心及心法。如如者。謂法空所顯聖智境界。無分別智者。由此智故一切聖人能通達如如。此五法中前三是世諦。后二是真如。一切諸法不出此五。若分別性體是有法則應為此五攝。以不攝故故知體無也。
外曰。此法若無體相。云何分別。答曰。但有名無義。何以故。如世間于義中立名。凡夫執名分別義性。謂名即義性。此為顛倒。是故但有分別無有實體。外曰。云何知此分別是虛妄執。答曰。此名及義皆是客故。所以然者。名于義中是客非義類故。義于名中亦客非名類故。外曰。云何得知兩互為客。答曰。由三義故此理可知。一者先於名智不生。如世所立名。若此名即是義體性者。未聞名時則不應得義既見。未得名時先已得義。又若名即是義。得義之時即應得名。無此義故故知是客。二者一義有多名故。若名即是義性。或有一物有多種名。隨多名故應有多體。若隨多名即有多體。則相違法一
【現代漢語翻譯】 現代漢語譯本： 『性皆非安立也』。這就是第三個相分，闡明了三種體相。
論曰：既然這三種自性都是無自性的，已經說明了它們的相狀，現在需要說明成立的道理。分別性是沒有體相的。為什麼呢？因為這種自性不被五藏所包含。如果法是存在的，就不會超出五藏。五藏是：一、相（指諸法品類為名句味所依止）；二、名（指諸法品類中的名句味）；三、分別（指三界的心及心法）；四、如如（指法空所顯現的聖智境界）；五、無分別智（指一切聖人由此智慧能夠通達如如）。這五法中，前三是世俗諦，后二是真如。一切諸法都不能超出這五種。如果分別性的本體是存在的，那麼就應該被這五種所包含。因為它不被包含，所以知道它的本體是不存在的。
外曰：如果這個法沒有體相，如何進行分別呢？答曰：只有名而沒有義。為什麼呢？就像世間在義中立名一樣，凡夫執著于名，分別義的自性，認為名就是義的自性，這是顛倒的。所以，只有分別而沒有實體。
外曰：如何知道這種分別是虛妄的執著呢？答曰：因為名和義都是客體。為什麼這樣說呢？因為名對於義來說是客體，不是義的同類；義對於名來說也是客體，不是名的同類。
外曰：如何得知兩者互為客體呢？答曰：由於三種原因，這個道理是可以知道的。一者，先於名智不生。就像世間所立的名一樣，如果這個名就是義的體性，那麼在沒有聽到這個名的時候，就不應該得到義。既然看到，未得名時先已得義。又若名即是義，得義之時即應得名，無此義故故知是客。二者，一義有多個名。如果名就是義的自性，或者一個事物有多種名稱，隨著多種名稱就應該有多個本體。如果隨著多種名稱就有多個本體，那麼就互相矛盾了。
【English Translation】 English version: '性皆非安立也 (Xìng jiē fēi ānlì yě)' (Nature is not established). This is the third aspect, clarifying the three natures.
Treatise says: Since these three natures are all without inherent existence, their characteristics have already been explained. Now it is necessary to explain the reasons for their establishment. The nature of discrimination has no substance or characteristics. Why? Because this nature is not included within the five aggregates (五藏, Wǔ zàng). If a dharma exists, it will not go beyond the five aggregates. The five aggregates are: 1. Characteristics (相, xiàng) (referring to the categories of all dharmas being dependent on names, phrases, and tastes); 2. Names (名, míng) (referring to the names, phrases, and tastes within the categories of all dharmas); 3. Discrimination (分別, fēnbié) (referring to the mind and mental dharmas of the three realms); 4. Suchness (如如, Rúrú) (referring to the realm of sacred wisdom manifested by the emptiness of dharmas); 5. Non-discriminating wisdom (無分別智, Wú fēnbié zhì) (referring to the wisdom by which all sages are able to understand suchness). Among these five dharmas, the first three are conventional truth, and the last two are ultimate truth. All dharmas cannot go beyond these five. If the substance of the nature of discrimination exists, then it should be included within these five. Because it is not included, we know that its substance does not exist.
Objector says: If this dharma has no substance or characteristics, how can it be discriminated? Answer: There is only name but no meaning. Why? Just as in the world, names are established in relation to meanings, ordinary people cling to names and discriminate the nature of meanings, thinking that names are the nature of meanings. This is inverted. Therefore, there is only discrimination but no substance.
Objector says: How do we know that this discrimination is a false clinging? Answer: Because names and meanings are both external. Why is this so? Because names are external to meanings, not of the same kind as meanings; meanings are also external to names, not of the same kind as names.
Objector says: How do we know that the two are mutually external? Answer: This principle can be known through three reasons. First, knowledge of the name does not arise first. Just like the names established in the world, if this name were the very substance of the meaning, then one should not obtain the meaning without hearing the name. Since one sees, one has already obtained the meaning before obtaining the name. Also, if the name were the meaning, then one should obtain the name at the time of obtaining the meaning, but there is no such meaning, so we know it is external. Second, one meaning has multiple names. If the name were the nature of the meaning, or if one thing has multiple names, then there should be multiple substances according to the multiple names. If there are multiple substances according to the multiple names, then they contradict each other.
處得立。此義證量所違。無此義故故知是客。三者名不定故。若名即是義性。名既不定義體亦應不定。何以故。或此物名目于彼物故。知名則不定物。不如此故知但是客。複次汝言。此名在於義中。在義云何。為在有義為在無義。若在有義。前三難還成。若在無義則名義俱客。此定成立。外曰。義及名非分別所作。何以故。實名能顯實義故。如實有燈照實瓶等。是故名義俱非分別。答曰。是義不然。何以故。照了不平等故。若如汝言。義實有者用名顯義。如燈照色。是義不成。何以故。要先得義后立名故。未得義時不得立名。既由先取義後方立名取尚不能了義。何況其名而能了耶。以燈照物。義則不爾。要因於燈故能了物。無先了物然後須燈。是故照義不平等也。
釋曰。言取尚不能了義者。如識先得義。次取青黃。或是非等。從取後方立名。若取能了義。則不應未取之時識已得義。是故不因於取能得了義。名在取后豈能了也。又若名能了義。餘人未識名時。則不應聞名。不得其義。譬如由燈照色。此人因燈能顯了色。而餘人因此不能見色。無有此義。決定因照能顯色故。由名顯義則不如是。是故照義不平等也。
論曰。外曰。若汝謂由名分別義。實無所分別義。是故名中無義。義中無名。二俱客者。是
【現代漢語翻譯】 現代漢語譯本 處得立。此義證量所違。無此義故故知是客。意思是說，這個名稱的意義是站不住腳的。這個意義與已知的證據和衡量標準相悖。因為沒有這個意義，所以可以知道名稱是外來的、附加的。 三者名不定故。若名即是義性。名既不定義體亦應不定。何以故。或此物名目于彼物故。知名則不定物。不如此故知但是客。第三個原因是名稱是不確定的。如果名稱就是意義的本質，那麼名稱既然不能確定，事物的本體也應該是不確定的。為什麼呢？因為有時這個東西的名稱被用來稱呼那個東西。因此，知道名稱是不確定的，事物也是不確定的。不是這樣的，所以知道名稱只是外來的。 複次汝言。此名在於義中。在義云何。為在有義為在無義。若在有義。前三難還成。若在無義則名義俱客。此定成立。你又說，這個名稱存在於意義之中。存在於意義之中是什麼意思呢？是存在於『有意義』之中，還是存在於『無意義』之中？如果存在於『有意義』之中，那麼前面的三個難點仍然成立。如果存在於『無意義』之中，那麼名稱和意義都是外來的。這個結論是成立的。 外曰。義及名非分別所作。何以故。實名能顯實義故。如實有燈照實瓶等。是故名義俱非分別。外道說：意義和名稱不是分別心所造作的。為什麼呢？因為真實的名稱能夠顯示真實的意義，就像真實存在的燈能夠照亮真實的瓶子等等。因此，名稱和意義都不是分別心所造作的。 答曰。是義不然。何以故。照了不平等故。若如汝言。義實有者用名顯義。如燈照色。是義不成。為什麼呢？因為照亮的方式是不平等的。如果像你所說，意義是真實存在的，用名稱來顯示意義，就像用燈來照亮物體一樣，這個說法是不成立的。 何以故。要先得義后立名故。未得義時不得立名。既由先取義後方立名取尚不能了義。何況其名而能了耶。以燈照物。義則不爾。要因於燈故能了物。無先了物然後須燈。是故照義不平等也。為什麼呢？因為必須先理解意義，然後才能建立名稱。在沒有理解意義的時候，不能建立名稱。既然是因為先理解了意義，然後才建立名稱，那麼理解尚且不能完全瞭解意義，更何況名稱能夠了解意義呢？用燈照亮物體的情況則不是這樣。必須依靠燈才能瞭解物體，沒有先了解物體然後才需要燈的情況。所以，照亮意義的方式是不平等的。 釋曰。言取尚不能了義者。如識先得義。次取青黃。或是非等。從取後方立名。若取能了義。則不應未取之時識已得義。是故不因於取能得了義。名在取后豈能了也。解釋說：『理解尚且不能完全瞭解意義』，例如，意識先獲得意義，然後才理解青色、黃色，或者是非等等。從理解之後才建立名稱。如果理解能夠完全瞭解意義，那麼就不應該在沒有理解的時候，意識就已經獲得了意義。所以，不是因為理解才能夠了解意義。名稱在理解之後，怎麼能夠了解意義呢？ 又若名能了義。餘人未識名時。則不應聞名。不得其義。譬如由燈照色。此人因燈能顯了色。而餘人因此不能見色。無有此義。決定因照能顯色故。由名顯義則不如是。是故照義不平等也。而且，如果名稱能夠了解意義，那麼其他人沒有認識名稱的時候，就不應該聽到名稱，卻不能理解它的意義。譬如用燈照亮物體，這個人因為燈能夠顯示物體的顏色，而其他人因此不能看到顏色，沒有這樣的道理。因為確定是因為照亮才能夠顯示顏色。用名稱顯示意義則不是這樣。所以，照亮意義的方式是不平等的。 論曰。外曰。若汝謂由名分別義。實無所分別義。是故名中無義。義中無名。二俱客者。是論中說：外道說：如果你們認為因為名稱分別了意義，實際上沒有被分別的意義，所以名稱中沒有意義，意義中沒有名稱，兩者都是外來的，那麼...
【English Translation】 English version It can be established. This meaning is contradicted by evidence and measurement. Because there is no such meaning, it is known that the name is extraneous. Thirdly, because the name is indefinite. If the name is the essence of the meaning, then since the name is indefinite, the substance of the thing should also be indefinite. Why? Because sometimes the name of this thing is used to refer to that thing. Therefore, knowing that the name is indefinite, the thing is also indefinite. It is not like this, so it is known that the name is only extraneous. Furthermore, you say that this name exists within the meaning. How does it exist within the meaning? Does it exist within 'having meaning' or within 'having no meaning'? If it exists within 'having meaning', then the previous three difficulties still arise. If it exists within 'having no meaning', then both the name and the meaning are extraneous. This conclusion is established. The outsider says: Meaning and name are not made by discrimination. Why? Because a real name can reveal a real meaning, just as a real lamp illuminates a real bottle, etc. Therefore, both name and meaning are not made by discrimination. The answer is: This meaning is not right. Why? Because the illumination is not equal. If, as you say, the meaning is real, and the name is used to reveal the meaning, like a lamp illuminating color, this meaning is not established. Why? Because one must first obtain the meaning and then establish the name. When the meaning has not been obtained, the name cannot be established. Since the name is established after first grasping the meaning, and grasping still cannot fully understand the meaning, how can the name understand it? In the case of a lamp illuminating an object, the meaning is not like that. One must rely on the lamp to understand the object. There is no case of first understanding the object and then needing the lamp. Therefore, the illumination of meaning is not equal. Explanation: 'Grasping still cannot fully understand the meaning' means that consciousness first obtains the meaning, and then grasps blue, yellow, or right and wrong, etc. The name is established after grasping. If grasping could fully understand the meaning, then one should not have already obtained the meaning before grasping. Therefore, it is not because of grasping that one can understand the meaning. The name is after grasping, how can it understand it? Also, if the name could understand the meaning, then when others have not recognized the name, they should not hear the name and not understand its meaning. For example, if a lamp illuminates color, this person can reveal the color because of the lamp, but others cannot see the color because of it. There is no such meaning. Because it is certain that illumination can reveal color. Revealing meaning by name is not like that. Therefore, the illumination of meaning is not equal. The treatise says: The outsider says: If you say that the meaning is distinguished by the name, but there is actually no meaning to be distinguished, therefore there is no meaning in the name, and no name in the meaning, and both are extraneous, then...
義不然。何以故。若人執名異於義義異於名。此人既無顛倒。則于義中應無僻執。不應聞說好惡生憂喜心。名義不相關故。聞好惡名即生憂喜心故。知名義相應不得是客。當知客義是汝顛倒。
答曰。是義不然。何以故。由久時數習顛倒故有此僻執。不關名義相應。若人已執名異義異由名。于義亦未免僻執。何以故。由長時數習名言熏習故。必由此法門生分別心起虛妄僻執。如凡夫正見人。亦知此身但唯色等行聚。由其數習我執堅固故。于自他相續中不免人我僻執。如此名義分別是法僻執。即是顛倒增益無物故。如人我僻執故。知名義僻執。是法顛倒。既是顛倒云何生此顛倒而非繫縛。是故由僻執熏習本識成於種子。能生起依他性。為未來果。此僻執即是分別性。能為未來依他因也。又因此未來依他性果。更生未來法執顛倒。即是由依他性為因。能生未來分別性為果。如此更互相因故。生死恒起相續不斷。此即第四成立三性分說。分別性成立義已。
別有六種差別。次說此性品類差別。然此分別性差別有六種。一者自性分別。謂分別色等諸陰體相。但以證量所取。五識但能直取五塵。乃至意識直能取法。不於一中種種分別故。名自性分別。直取體性故。二者差別分別。謂有色可見不可見等。色則可見。香
【現代漢語翻譯】 現代漢語譯本： 這個說法不對。為什麼呢？如果有人認為名和義是不同的，義和名也是不同的，這個人既然沒有顛倒，那麼對於義理之中，應該沒有偏頗的執著。不應該聽到好或壞的名聲就產生憂愁或歡喜的心情。因為名和義是不相關的。聽到好或壞的名聲就產生憂愁或歡喜的心情，是因為知道名和義是相應的，這並不是外來的。應當知道，認為義是外來的，是你的顛倒。
回答說：這個說法不對。為什麼呢？由於長時間多次的習染顛倒，所以才有這種偏頗的執著，這與名義是否相應無關。如果有人已經執著于名和義是不同的，即使對於義，也無法避免偏頗的執著。為什麼呢？由於長時間多次地習染名言的熏習，必定會由此法門產生分別心，生起虛妄的偏頗執著。比如凡夫即使有正確的見解，也知道這個身體只是由色等五蘊聚合而成，但由於他多次習染我執，非常堅固，所以在自身和他人的相續中，無法避免人我和我所的偏頗執著。如此，名義的分別，是對於法的偏頗執著，也就是顛倒增益，將無作有。如同人我的偏頗執著一樣。所以，要知道名義的偏頗執著，是法的顛倒。既然是顛倒，怎麼會產生這種顛倒而不是被它束縛呢？所以，由於偏頗執著的熏習，本識中形成了種子，能夠生起依他性，作為未來的果報。這種偏頗執著就是分別性，能夠作為未來依他性的因。又因為這種未來的依他性果報，會產生未來對於法的執著顛倒，也就是由依他性作為因，能夠生起未來分別性作為果報。如此更互相為因，所以生死不斷地生起相續。這就是第四個成立三性的部分，說明了分別性的成立。
另外有六種差別。接下來講述這種分別性的品類差別。這種分別性的差別有六種：第一種是自性分別，也就是分別色等諸蘊的體相，只是以證量所取。五識只能直接取五塵，乃至意識直接能夠取法，不於一中種種分別，所以叫做自性分別，直接取體性。第二種是差別分別，也就是有色是可見的或不可見的等等。色是可見的，香
【English Translation】 English version: That is not right. Why? If someone holds that name and meaning are different, and meaning and name are also different, since this person has no inverted views, then regarding the meaning, there should be no biased attachment. One should not generate feelings of sorrow or joy upon hearing good or bad names, because name and meaning are unrelated. Generating feelings of sorrow or joy upon hearing good or bad names is because one knows that name and meaning are corresponding, which is not external. One should know that considering meaning as external is your inverted view.
The answer is: That is not right. Why? Because of long-term and repeated habituation to inverted views, this biased attachment arises, which is unrelated to whether name and meaning correspond. If someone already clings to the view that name and meaning are different, even regarding the meaning, they cannot avoid biased attachment. Why? Because of long-term and repeated habituation to the熏習 (xunxi) [habitual influence] of names and words, this Dharma gate will inevitably generate discriminating thoughts, giving rise to false and biased attachments. For example, even a common person with correct views knows that this body is merely an aggregation of the five skandhas (五蘊, wuyun) [form, feeling, perception, mental formations, and consciousness], but because they repeatedly habituate to a strong sense of self-attachment, they cannot avoid biased attachments to self and others in their own and others' continuums. Thus, the discrimination of name and meaning is a biased attachment to the Dharma, which is an inverted addition, making something out of nothing, just like the biased attachment to self and others. Therefore, one should know that the biased attachment to name and meaning is an inverted view of the Dharma. Since it is an inverted view, how can it generate this inverted view without being bound by it? Therefore, due to the habitual influence of biased attachments, seeds are formed in the alaya-consciousness (本識, benshi) [storehouse consciousness], which can generate dependent nature (依他性, yitaxing) [other-powered nature] as a future result. This biased attachment is the discriminating nature (分別性, fenbiexing) [imputed nature], which can serve as the cause of future dependent nature. Furthermore, because of this future dependent nature result, future attachment and inverted views towards the Dharma will arise, that is, dependent nature serves as the cause, which can generate future discriminating nature as the result. Thus, because they mutually cause each other, birth and death constantly arise and continue without interruption. This is the fourth part of establishing the three natures, explaining the establishment of discriminating nature.
There are also six kinds of differences. Next, we will discuss the categories of differences in this discriminating nature. There are six kinds of differences in this discriminating nature: The first is self-nature discrimination, which is discriminating the substance and characteristics of the skandhas (陰, yin) [aggregates] such as form, which is only taken by valid cognition. The five consciousnesses can only directly take the five sense objects, and even the consciousness can directly take the Dharma, without various discriminations within one, so it is called self-nature discrimination, directly taking the substance. The second is difference discrimination, which is that form is visible or invisible, etc. Form is visible, fragrance
味五塵非眼所見。如是隨於一自性中。更種種分別不同故。稱差別分別也三者覺知分別。謂見前法即識其名字能為他說。既自識名字。復能令他得識故。稱覺知分別。四者隨眠分別。謂見前物不識名字。不能宣說故。稱隨眠分別。五者加行分別。又有五種。一隨愛分別。二憎憶分別。三和合分別。四遠離分別。五隨舍分別。由此五分別生三毒煩惱故稱加行。合此五就前四。並是約義分別。六名分別又有二種。一有名字。二無名字。有名字。謂此物實如是。或色乃至及識。或有為無為有常無常善惡無記。如是等執皆有名字分別。無名字者。謂此何物為。此云何。何所以。云何如此。此四句分別。初一覓體性。次一求因。謂何因緣故有如此。三覓體差別。四求因差別。此四皆是無名字分別。此依名分別義自性五種。又有五種所分別自性。一依名分別義自性。二依義分別名自性。三依名分別名自性。四依義分別義自性。五依名義分別名義自性。一依名分別義自性者。謂此類是色。由色體性而得成就。乃至此類是受想行識等。由識體性。而得成就也。
釋曰。謂此人先未得義。前得色名聞說色相。如此有形礙可捉持有壞滅。如此等相名之為色。此人後見色體品類相貌。如昔所聞知其是色。即是由名字能分別色體性。乃至
【現代漢語翻譯】 現代漢語譯本 味、五塵並非眼睛所能看見的。像這樣隨順於一個自性之中，更產生種種不同的分別，所以稱為差別分別。三者是覺知分別，即見到眼前的法，就能識別它的名字，並且能為他人解說。既然自己能識別名字，又能使他人也認識，所以稱為覺知分別。四者是隨眠分別，即見到眼前的物體，卻不認識它的名字，也不能宣說，所以稱為隨眠分別。五者是加行分別，又有五種：一是隨愛分別，二是憎憶分別，三是和合分別，四是遠離分別，五是隨舍分別。由於這五種分別產生貪、嗔、癡（三毒）煩惱，所以稱為加行。將這五種與前面的四種合併，都是就意義而作的分別。六是名分別，又有兩種：一是有名字，二是無名字。有名字的，是指認為此物確實如此，或者認為是色、受、想、行、識（五蘊），或者認為是有為、無為，有常、無常，善、惡、無記等等，像這樣的執著都是有名字的分別。無名字的，是指『這是什麼？』『這是什麼原因？』『有什麼差別？』『原因有什麼差別？』這四句分別。第一句是尋找體性，第二句是尋求原因，即因為什麼緣故才有如此，第三句是尋找體的差別，第四句是尋求原因的差別。這四種都是無名字的分別。這是依據名分別義自性五種。又有五種所分別的自性：一是依名分別義自性，二是依義分別名自性，三是依名分別名自性，四是依義分別義自性，五是依名義分別名義自性。一是依名分別義自性，是指此類是色（Rūpa），由色的體性而得以成就，乃至此類是受（Vedanā）、想（Saṃjñā）、行（Saṃskāra）、識（Vijñāna）等，由識的體性而得以成就。
解釋說，這個人先前沒有得到義（Artha），先得到色的名字，聽到解說色的相狀，如此有形礙、可以捉持、有壞滅，如此等等的相狀名為色。這個人後來見到色的體品類相貌，如先前所聽聞的，知道它是色，這就是由名字能分別色的體性，乃至...
【English Translation】 English version Taste and the five dusts (pañca kāmaguṇa) are not seen by the eye. Thus, following one's own nature, various distinctions arise, hence called 'differential distinctions'. The third is 'cognitive distinction', which means that when one sees a phenomenon, one can recognize its name and explain it to others. Since one can recognize the name and enable others to recognize it, it is called 'cognitive distinction'. The fourth is 'dormant distinction', which means that when one sees an object, one does not recognize its name and cannot explain it, hence called 'dormant distinction'. The fifth is 'application distinction', which has five types: first, 'distinction based on love'; second, 'distinction based on hatred and memory'; third, 'distinction based on combination'; fourth, 'distinction based on separation'; and fifth, 'distinction based on abandonment'. Because these five distinctions give rise to the afflictions of greed, hatred, and delusion (three poisons), they are called 'application'. Combining these five with the previous four, all are distinctions made based on meaning. The sixth is 'name distinction', which has two types: one is 'with name', and the other is 'without name'. 'With name' refers to the belief that this thing is indeed so, or that it is form (Rūpa), feeling (Vedanā), perception (Saṃjñā), mental formations (Saṃskāra), or consciousness (Vijñāna) (five aggregates), or that it is conditioned (Saṃskṛta), unconditioned (Asaṃskṛta), permanent (Nitya), impermanent (Anitya), good (Śubha), evil (Aśubha), or neutral (Avyākṛta), etc. Such attachments are all distinctions with names. 'Without name' refers to the four questions: 'What is this?', 'What is the reason for this?', 'What are the differences?', 'What are the differences in the reasons?'. The first question seeks the essence, the second seeks the cause, i.e., for what reason is it so, the third seeks the differences in the essence, and the fourth seeks the differences in the cause. These four are all distinctions without names. This is based on the five types of self-nature distinguished by name. There are also five types of self-nature that are distinguished: first, 'self-nature of meaning distinguished by name'; second, 'self-nature of name distinguished by meaning'; third, 'self-nature of name distinguished by name'; fourth, 'self-nature of meaning distinguished by meaning'; and fifth, 'self-nature of name and meaning distinguished by name and meaning'. First, 'self-nature of meaning distinguished by name' refers to the fact that this category is form (Rūpa), which is accomplished by the nature of form, and so on, that this category is feeling (Vedanā), perception (Saṃjñā), mental formations (Saṃskāra), consciousness (Vijñāna), etc., which are accomplished by the nature of consciousness.
The explanation says that this person had not previously obtained the meaning (Artha), but first obtained the name of form, and heard the description of the characteristics of form, such as being tangible, graspable, destructible, and so on, these characteristics are called form. Later, this person sees the physical characteristics of form, and as he had heard before, knows that it is form. This is because the name can distinguish the nature of form, and so on...
識陰亦爾。先得其名未見其體。后時得體。如昔所聞。即知是受乃至識也。
論曰。二依義分別名自性者。謂此類可名為色。彼類不可名色。乃至此類可名為識。彼類不可名識。由先得義。然後分別立其名也。三依名分別名自性者。謂此色名。如人雖得其名未識此名品類。更復思量學其訓釋。是名依名分別名乃至識名求其所訓品類亦爾。四依義分別義自性者。謂未得色名。因不定名分別色類。如人未識物名。但見物體。而分別此體異於余物。不知定是何物。不得其定名故。但名依義分別義。亦如小兒所見。未識名字。及無分別識位。所得境界如五識等。並緣義不緣名也。五依名義分別名義者。謂此類以色為體。此色即是名。如人先已識名識義後重分別。前所識名義。謂此為色體此即色名。乃至此類以識為體。此識即是名。如是等皆名依名義分別名義也。此五分別即是廣前六中最初自性分別。前略明故但云自性分別。后廣明故分別五種自性也。如是前六后五。皆名分別性品類差別。已說分別性品類差別竟。次說分別性功用。此分別效能分別前六后五。今為顯此六五分別性功用差別。有八種分別。能作三種事類。三事類者。一戲論類。二我見我慢類。三欲等惑類。八種分別者。一自性分別。謂色等類色即色。陰等即
【現代漢語翻譯】 現代漢語譯本 『識陰』（Vijnana-skandha，五蘊之一，指了別作用）也是如此。先得到它的名稱，但未見到它的實體。之後才瞭解它的實體，就像過去所聽聞的那樣，就知道這是『受』（Vedana，感受）、乃至『識』。
論中說：二、依據『義』（artha，事物本身的性質）來分別『名自性』（nama-svabhava，名稱的自性）是指：這一類可以稱為『色』（rupa，物質），那一類不可以稱為『色』，乃至這一類可以稱為『識』，那一類不可以稱為『識』。這是因為先了解了事物的性質，然後才分別建立它的名稱。
三、依據『名』（nama，名稱）來分別『名自性』是指：這個『色』的名稱，就像人雖然得到了這個名稱，但並不瞭解這個名稱所代表的品類。進一步思考學習它的訓釋。這叫做依據名稱來分別名稱。乃至依據『識』的名稱來尋求它所訓釋的品類也是如此。
四、依據『義』來分別『義自性』是指：還沒有得到『色』的名稱，因為沒有確定的名稱來分別『色』的種類。就像人還不認識某物的名稱，但看到了物體的形狀，從而分別出這個物體不同於其他物體，因為不知道它確定的名稱，所以只能說依據事物本身的性質來分別事物的性質。也像小孩子所見到的，還沒有認識名字，以及沒有分別識的階段，所得到的境界就像五識（眼識、耳識、鼻識、舌識、身識）等，都是緣於事物本身的性質，而不是緣于名稱。
五、依據『名義』（nama-artha，名稱和事物本身的性質）來分別『名義』是指：這一類以『色』為實體，這個『色』就是名稱。就像人已經認識了名稱和事物本身的性質，之後重新分別，之前所認識的名稱和事物本身的性質，認為這是『色』的實體，這就是『色』的名稱。乃至這一類以『識』為實體，這個『識』就是名稱。這些都叫做依據名稱和事物本身的性質來分別名稱和事物本身的性質。這五種分別就是擴充套件了前面六種中的最初的『自性分別』（svabhava-vikalpa，自性分別）。前面簡略說明，所以只說是『自性分別』，後面詳細說明，所以分別了五種自性。
像前面六種和後面五種，都叫做『分別性』（vikalpa-svabhava，分別的自性）的品類差別。已經說完了『分別性』的品類差別，接下來要說『分別性』的功用。這個『分別性』能夠分別前面的六種和後面的五種。現在爲了顯示這六種和五種『分別性』的功用差別，有八種分別，能夠產生三種事類。這三種事類是：一、戲論類（prapanca-jati，虛妄不實的言論）；二、我見我慢類（atma-drsti-atma-mana-jati，執著于自我的見解和傲慢）；三、欲等惑類（kama-adi-klesa-jati，貪慾等煩惱）。八種分別是指：一、自性分別，就是對『色』等種類，認為『色』就是『色』，『陰』等就是『陰』。
【English Translation】 English version 『Vijnana-skandha』 (the aggregate of consciousness, one of the five skandhas, referring to the function of discernment) is also like this. First, one obtains its name but has not seen its substance. Later, one understands its substance, just like what was heard in the past, and then one knows that this is 『Vedana』 (feeling), and so on, up to 『Vijnana』 (consciousness).
The treatise says: Two, distinguishing 『nama-svabhava』 (the nature of name) based on 『artha』 (the nature of things) means: this kind can be called 『rupa』 (matter), that kind cannot be called 『rupa』, and so on, up to this kind can be called 『vijnana』 (consciousness), that kind cannot be called 『vijnana』. This is because one first understands the nature of things, and then establishes their names separately.
Three, distinguishing 『nama-svabhava』 based on 『nama』 (name) means: the name of this 『rupa』 is like a person who, although having obtained the name, does not understand the category that this name represents. Further contemplate and learn its explanation. This is called distinguishing name based on name. It is also the same for seeking the category explained by the name of 『vijnana』.
Four, distinguishing 『artha-svabhava』 (the nature of meaning) based on 『artha』 means: not yet having obtained the name of 『rupa』, because there is no definite name to distinguish the kinds of 『rupa』. It is like a person who does not yet know the name of something, but sees the shape of the object, and thus distinguishes that this object is different from other objects. Because he does not know its definite name, he can only say that he distinguishes the nature of things based on the nature of things themselves. It is also like what a child sees, not yet knowing the names, and without the stage of discriminating consciousness, the realm obtained is like the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), which are all based on the nature of things themselves, not based on names.
Five, distinguishing 『nama-artha』 (name and meaning) based on 『nama-artha』 means: this kind takes 『rupa』 as its substance, and this 『rupa』 is the name. It is like a person who has already recognized the name and the nature of things, and then re-distinguishes, the name and the nature of things that were previously recognized, thinking that this is the substance of 『rupa』, and this is the name of 『rupa』. And so on, this kind takes 『vijnana』 as its substance, and this 『vijnana』 is the name. These are all called distinguishing name and meaning based on name and meaning. These five distinctions are the expansion of the initial 『svabhava-vikalpa』 (distinction of nature) among the previous six. The previous explanation was brief, so it was only called 『svabhava-vikalpa』, the later explanation is detailed, so it distinguishes five kinds of nature.
Like the previous six and the later five, they are all called the category differences of 『vikalpa-svabhava』 (the nature of distinction). Having finished speaking about the category differences of 『vikalpa-svabhava』, next we will talk about the function of 『vikalpa-svabhava』. This 『vikalpa-svabhava』 can distinguish the previous six and the later five. Now, in order to show the functional differences between these six and five 『vikalpa-svabhava』, there are eight kinds of distinctions that can produce three kinds of matters. These three kinds of matters are: one, 『prapanca-jati』 (the category of discursive proliferation); two, 『atma-drsti-atma-mana-jati』 (the category of views and pride of self); three, 『kama-adi-klesa-jati』 (the category of defilements such as desire). The eight kinds of distinctions refer to: one, 『svabhava-vikalpa』 (distinction of nature), which is to think of the kinds such as 『rupa』 that 『rupa』 is 『rupa』, and 『skandha』 etc. is 『skandha』.
餘四陰類。即是前依名分別義等五種分別自性。及前六中最初自性。如是等皆名自性分別也。二差別分別。謂於色等類可見不可見礙無礙。如是等無量差別分別。皆依止自性分別。是名差別分別也。三聚中執一分別。謂於色所陰。執我眾生命者受者。如是等名共期所立執此而起分別又于多法聚中執聚為因謂屋軍車衣食飲等。如是等名。皆是共期所立。執此而起分別。是名聚中執一分別也。此兩即是內外分別。前執有人後執有法。
釋曰。共期者。世流佈所立名字。皆共期契所作。欲令同作一解也。
論曰。四我分別。謂此類是有流有取。長時我執數依串習。從此僻執串習。緣身見所依止類。起虛妄分別。是名我分別也。
釋曰。此類是有流有取者。類即是阿梨耶識為諸惑本。有流即是無明。有取即是貪愛。過去煩惱十使以滅。不可分別為諸惑名。但總稱無明能障智明故。此無明能為諸惑因。能流轉生死故稱有流。如數人說。流注生死故。心漏連注故。非人所持故。故說有流。取者即是有流家果。因謝過去故名有流果。來在現相續中故名為取。即是現相續中隨眠貪慾種子也。若諸煩惱並在現相續中說流說取者。流即四流。取即四取。如此別說此流取等。皆不離本識故。言此類是有流取也。長時我執數
【現代漢語翻譯】 現代漢語譯本 其餘四種陰類，即是前面所說的依名分別義等五種分別自性，以及前面六種中的最初自性。像這些都叫做自性分別。 第二種是差別分別。指的是對於色等種類，可見與不可見，有礙與無礙等等，像這樣無量的差別分別，都依止於自性分別。這叫做差別分別。 第三種是聚中執一分別。指的是對於色所陰，執著為我、眾生、生命者、受者。像這些名稱，都是共同約定俗成所建立的，執著這些而產生的分別。又對於多種法聚集在一起，執著這個聚集體為一個原因，比如房屋、軍隊、車輛、衣服、飲食等等。像這些名稱，都是共同約定俗成所建立的，執著這些而產生的分別。這叫做聚中執一分別。這兩種分別，就是內外分別。前者執著有人，後者執著有法。
解釋說：共同約定俗成，指的是世間流傳所建立的名字，都是共同約定契合所產生的，想要讓大家共同理解。
第四種是我分別。指的是這一類是有流、有取的。長時間的我執，多次依靠串習，從此偏頗的執著串習，緣于身見所依止的種類，產生虛妄的分別。這叫做我分別。
解釋說：這一類是有流、有取的，這一類指的是阿梨耶識（Alaya-vijnana，第八識，含藏識），是各種迷惑的根本。有流指的是無明（Avidya，對事物真相的迷惑）。有取指的是貪愛（Trsna，對事物的渴求和執著）。過去的煩惱十使已經滅盡，不可以分別作為各種迷惑的名稱，但總稱為無明，能夠障礙智慧的光明。因此，這個無明能夠作為各種迷惑的原因，能夠流轉生死，所以稱為有流。就像數論派所說，流注生死，因為心漏連線不斷，不是人所能控制的，所以說有流。取，就是有流的果報。因為原因已經過去，所以稱為有流果。來到現在的相續中，所以名為取，就是現在相續中的隨眠貪慾種子。如果各種煩惱都在現在的相續中說流說取，流就是四流（四種煩惱之流：欲流、有流、見流、無明流），取就是四取（四種執取：欲取、見取、戒禁取、我語取）。像這樣分別說明這些流取等等，都不離開根本識，所以說這一類是有流取。長時間的我執，多次...
【English Translation】 English version The remaining four categories of shadows are the five kinds of discrimination natures, such as discrimination of meaning based on names, mentioned earlier, and the initial nature among the previous six. All of these are called self-nature discrimination (Svabhava-vikalpa). The second is difference discrimination (Visesa-vikalpa). It refers to the countless discriminations of differences regarding forms (Rupa) and other categories, such as visible and invisible, obstructive and unobstructed. All these rely on self-nature discrimination. This is called difference discrimination. The third is discrimination of grasping one within a collection (Samghata-ekatva-vikalpa). It refers to grasping 'I', 'sentient being' (Sattva), 'life-giver' (Jiva), 'receiver' (Pudgala) within the aggregates of form (Rupa-skandha). Such names are established by common agreement, and discriminations arise from grasping these. Furthermore, within a collection of many dharmas, grasping the collection as a cause, such as houses, armies, vehicles, clothing, food, and drink, etc. Such names are all established by common agreement, and discriminations arise from grasping these. This is called discrimination of grasping one within a collection. These two discriminations are internal and external discriminations. The former grasps the existence of a person, and the latter grasps the existence of a dharma.
Explanation: 'Common agreement' refers to names established by worldly convention, all created by common agreement and conformity, intending to create a unified understanding.
The fourth is self-discrimination (Atma-vikalpa). It refers to the category that is with outflow (Sasrava) and with grasping (Sopadana). The long-standing self-grasping relies on repeated habituation. From this distorted grasping habituation, based on the category that is the support of the view of self (Satkayadristi), false discriminations arise. This is called self-discrimination.
Explanation: 'This category is with outflow and with grasping' refers to the Alaya-vijnana (the eighth consciousness, storehouse consciousness), which is the root of all delusions. 'With outflow' refers to ignorance (Avidya). 'With grasping' refers to craving (Trsna). The ten past afflictions have already ceased, and cannot be distinguished as names for various delusions, but are generally called ignorance, which can obstruct the light of wisdom. Therefore, this ignorance can be the cause of various delusions and can transmigrate through birth and death, so it is called 'with outflow'. As the Samkhya school says, it flows into birth and death, because the leaks of the mind are continuously connected, and it is not controlled by humans, so it is said to be 'with outflow'. 'Grasping' is the result of 'with outflow'. Because the cause has passed, it is called the result of 'with outflow'. It comes into the present continuum, so it is called 'grasping', which is the seed of latent craving in the present continuum. If all afflictions are said to be 'with outflow' and 'with grasping' in the present continuum, then 'outflow' is the four outflows (four floods: kama, bhava, drsti, and avidya), and 'grasping' is the four graspings (four attachments: kama, drsti, silavrata, and atmavada). Separately explaining these outflows and graspings, etc., they do not depart from the fundamental consciousness, so it is said that this category is 'with outflow' and 'with grasping'. The long-standing self-grasping, repeatedly...
依串習者。通說無始來有此流取等惑故。說長時也。我執有三種。一隨眠。二上心三習氣。言數者。即明隨眠。我執數數執止本識。言串者。即上心。我執數數串起。言習者。即明習氣。我執數數而起。隨眠。上心是內煩惱。得見諦道此惑便滅。習氣為久習所成。非正煩惱故。得羅漢時此猶未滅。得法如如方能稍遣。此三我執皆依本識也緣身見所依止類起虛妄分別者。明本識有二義。是三種身見所依止。一能作種子生於身見。二作身見所緣境界。令起虛妄我執正談。緣此本識作境界起。故稱我分別也。
論曰。五我所分別。謂此類是有流取。長時我所執數依串習。從此僻執串習。緣我所見所依止類。起虛妄分別。是名我所分別也。所執境界義不異第四。但能分別有我執及我所執為異耳。六愛分別。謂緣可愛凈類。虛妄分別。名愛分別也。七憎憶分別。謂緣可憎不凈類。虛妄分別。名憎憶分別也。八非愛非憎分別。謂緣非可愛憎類。翻前二分別。名非愛非憎分別也。若略說分別。唯有兩種。一分別依止。二分別境界。於八種分別中。自性及差別並辨聚中一執。此三分別能作戲論分別依止。及作戲論分別境界。何以故。依止此類。名想言所起分別。名想言所熏習分別。名戲論分別。於三類中由緣三名故。數數起行種
【現代漢語翻譯】 現代漢語譯本： 依串習者：普遍認為，從無始以來就有這種流轉、攝取等迷惑，所以說是長時。我執有三種：一、隨眠（潛在的）；二、上心（顯現的）；三、習氣（習慣性的）。這裡說的『數』，就是指隨眠，我執不斷地執著于根本識。說的『串』，就是指上心，我執不斷地串習生起。說的『習』，就是指習氣，我執不斷地生起。隨眠和上心是內在的煩惱，證得見諦道時，這種迷惑就會滅除。習氣是長期習慣形成的，不是真正的煩惱，所以證得阿羅漢果時，這種習氣仍然沒有滅除。只有證得法如如（真如實相）才能逐漸消除。這三種我執都依賴於根本識。緣身見所依止類起虛妄分別者：說明根本識有兩種意義：一是三種身見所依賴的，能作為種子產生身見；二是作為身見所緣的境界，使人產生虛妄的我執。這裡主要談的是，緣于這個根本識作為境界而生起，所以稱為我分別。 論曰：五、我所分別。就是說，這類是有流轉、攝取的，長時執著於我所，不斷地依賴串習。從此偏執串習，緣於我所見到的所依止的類別，生起虛妄分別，這叫做我所分別。所執著的境界意義與第四種（我分別）沒有不同，只是能夠分別有我執以及我所執著的差別而已。六、愛分別。就是緣于可愛的清凈類別，產生虛妄分別，叫做愛分別。七、憎憶分別。就是緣于可憎的不清凈類別，產生虛妄分別，叫做憎憶分別。八、非愛非憎分別。就是緣于非可愛非可憎的類別，與前兩種分別相反，叫做非愛非憎分別。如果簡略地說分別，只有兩種：一是分別依止，二是分別境界。在八種分別中，自性、差別以及辨別聚集中的一種執著，這三種分別能作為戲論分別的依止，以及作為戲論分別的境界。為什麼呢？依賴於這種類別，叫做想言所起的分別；叫做想言所熏習的分別；叫做戲論分別。在三種類別中，由於緣於三種名稱，所以不斷地生起行為的種子。
【English Translation】 English version: Depending on Habitual Practice: It is generally said that from beginningless time, there have been these delusions of flowing, grasping, and so on, hence it is said to be long-lasting. There are three types of self-attachment (我執): 1. Latent (隨眠); 2. Active Mind (上心); 3. Habitual Tendencies (習氣). The term 'number' refers to the latent, where self-attachment constantly clings to the fundamental consciousness (本識). The term 'series' refers to the active mind, where self-attachment arises in a continuous series. The term 'habit' refers to habitual tendencies, where self-attachment arises repeatedly. Latent and active mind are internal afflictions; upon attaining the path of seeing truth (見諦道), these delusions are extinguished. Habitual tendencies are formed by long-term habits and are not true afflictions, so even upon attaining Arhatship (羅漢), they are not yet extinguished. Only upon attaining the suchness of Dharma (法如如) can they be gradually eliminated. All three types of self-attachment depend on the fundamental consciousness. 'Arising false discriminations based on the class that the view of self relies on' explains that the fundamental consciousness has two meanings: 1. It is relied upon by the three views of self, acting as a seed to generate the view of self; 2. It acts as the object of the view of self, causing people to generate false self-attachment. The main discussion here is about arising based on this fundamental consciousness as an object, hence it is called self-discrimination (我分別). Treatise says: Fifth, Discrimination of What Belongs to Self (我所分別). That is to say, this kind is flowing and grasping, clinging to what belongs to self for a long time, constantly relying on habitual practice. From this biased clinging and habitual practice, arising false discriminations based on the class that what is seen as belonging to self relies on, this is called discrimination of what belongs to self. The meaning of the object clung to is not different from the fourth kind (self-discrimination), but it is only able to distinguish the difference between having self-attachment and clinging to what belongs to self. Sixth, Discrimination of Love (愛分別). That is, arising false discriminations based on the lovely and pure class, this is called discrimination of love. Seventh, Discrimination of Hatred and Memory (憎憶分別). That is, arising false discriminations based on the hateful and impure class, this is called discrimination of hatred and memory. Eighth, Discrimination of Neither Love Nor Hatred (非愛非憎分別). That is, arising based on the class of neither lovely nor hateful, opposite to the previous two discriminations, this is called discrimination of neither love nor hatred. If we briefly talk about discriminations, there are only two kinds: 1. Discrimination of Reliance; 2. Discrimination of Object. Among the eight kinds of discriminations, the nature, difference, and one clinging in distinguishing aggregates, these three discriminations can act as the reliance of discursive discriminations, and as the object of discursive discriminations. Why? Relying on this kind, it is called discrimination arising from thought and language; it is called discrimination influenced by thought and language; it is called discursive discrimination. In the three kinds, because of relying on the three names, the seeds of action constantly arise.
種相貌。如是分別名為戲論。以三類為依止。三名為境界。戲論為分別體。依止境界即是分別性。戲論分別即依他性。
釋曰。八分別中。前三分別名為戲論。分別此三各各即為依止。即為境界。即為戲論體。何以故。於三分別中。各有能所故。能即是戲論體所中則有二謂類。及名類。即是三種義類名。即是三類種種名。是故以義為依止。以名為境界。緣此名字為法門。取于義類故。正以所取為依止。所緣為境界故。云依止此類緣名想言所起分別。云想言者。謂心想此名言說此名。故云想言。此則分別為想言所依止。今此中立想言者。並是名字。欲顯名字有粗細。名則為細。想則小。粗言為最粗。是故用此三名目三分別。初自性分別。直明色等法體。此義為細故立名名。次差別分別。明體差別則小為粗故立想名。彼聚中一執分別。謂瓶屋等此最為粗故從言名也。名想言所熏習分別名戲論分別者。由緣此三名為境界起于分別。所分別即有熏習能分別義。能分別即是戲論分別。於三類中緣三名數數起行種種相貌者。明依止三類緣三名為法門。而數數生起種種相貌。分別依止境界戲論。體唯是一有三義用。
論曰。次我及我所。此二分別能作身見及諸見本。能作我慢及諸慢本。
釋曰。此兩分別例前亦應
【現代漢語翻譯】 現代漢語譯本 種種相貌。像這樣去分別，就叫做戲論。以三類作為依止，這三類被稱為境界。戲論是分別的本體。依止境界就是分別性。戲論分別就是依他性。
解釋：八種分別中，前三種分別叫做戲論。分別這三種，各自就是依止，就是境界，就是戲論的本體。為什麼呢？因為在這三種分別中，各有能和所。能就是戲論的本體，所中則有兩種，即類和名。類，就是三種義類；名，就是三類種種名稱。所以說，以義為依止，以名為境界，緣著這些名字作為法門，取于義類。正是以所取為依止，所緣為境界。所以說，依止此類，緣名想言所起的分別。說『想言』，是指心中想這個名，口中說這個名，所以說『想言』。這分別就是想言所依止的。現在這裡立想言，都是指名字，想要顯示名字有粗細。名則為細，想則小粗，言為最粗。所以用這三個名稱來稱呼三種分別。最初的自性分別，直接說明色等法的本體，這個意義很細，所以立名為『名』。其次的差別分別，說明本體的差別，則小為粗，所以立名為『想』。那聚中一執分別，比如瓶子、房屋等，這個最為粗顯，所以用『言』來命名。名想言所熏習的分別，叫做戲論分別，因為緣著這三種名字作為境界而生起分別，所分別的就有熏習，能分別的義理，能分別的就是戲論分別。在三類中，緣著三種名，數數生起種種行相，說明依止三類，緣著三種名作為法門，而數數生起種種相貌。分別依止境界戲論，本體只有一個，但有三種義用。
論：其次是我及我所。這兩種分別能產生身見以及各種見解的根本，能產生我慢以及各種慢的根本。
解釋：這兩種分別，按照前面的例子，也應該...
【English Translation】 English version Various appearances. Such distinctions are called 'playful discriminations' (戲論, xìlùn). They rely on three categories, which are called 'objects' (境界, jìngjiè). Playful discrimination is the substance of discrimination. Relying on objects is the nature of discrimination. Playful discrimination is dependent nature (依他性, yī tā xìng).
Explanation: Among the eight discriminations, the first three are called 'playful discriminations'. Discriminating these three individually is the basis, the object, and the substance of playful discrimination. Why? Because in these three discriminations, there are both 'able' and 'object'. 'Able' is the substance of playful discrimination, while 'object' has two aspects: categories and names. 'Categories' refer to the three types of meanings, and 'names' refer to the various names of the three categories. Therefore, meaning is the basis, and name is the object. Taking these names as the Dharma gate, one grasps the categories of meaning. Precisely, what is grasped is the basis, and what is cognized is the object. Hence, it is said that discrimination arises from relying on these categories and cognizing names and thoughts. 'Thoughts and words' (想言, xiǎng yán) refer to thinking of the name in the mind and speaking the name with the mouth. Therefore, it is said 'thoughts and words'. This discrimination relies on thoughts and words. Here, 'thoughts and words' refer to names, intending to show that names have varying degrees of subtlety. 'Name' is subtle, 'thought' is slightly coarse, and 'word' is the coarsest. Therefore, these three terms are used to describe the three discriminations. The initial self-nature discrimination (自性分別, zì xìng fēnbié) directly clarifies the substance of phenomena like form, which is very subtle, hence the term 'name'. The subsequent difference discrimination (差別分別, chābié fēnbié) clarifies the differences in substance, which is slightly coarse, hence the term 'thought'. The one-sided grasping discrimination in the aggregate, such as bottles and houses, is the coarsest, hence the term 'word'. Discrimination conditioned by names, thoughts, and words is called playful discrimination because it arises from taking these three names as objects. What is discriminated has conditioning, and the meaning of what is able to discriminate. What is able to discriminate is playful discrimination. Among the three categories, repeatedly arising various appearances by cognizing the three names indicates that relying on the three categories and cognizing the three names as the Dharma gate, various appearances repeatedly arise. Discriminating the basis, object, and playful discrimination, the substance is only one, but it has three meanings and functions.
Treatise: Next, 'I' (我, wǒ) and 'mine' (我所, wǒ suǒ). These two discriminations can produce the root of self-view (身見, shēn jiàn) and various views, and can produce the root of ego-conceit (我慢, wǒ màn) and various conceits.
Explanation: These two discriminations, following the previous examples, should also...
明。即為依止境界及分別體。前既已明例。自可解故。不須辨故。但明能生。后我見及作諸見本。由執有我故生諸見。我所執能作我慢本及諸慢。
論曰。后愛憎對二此三分別能生欲瞋及無明等。
釋曰。此三分別即是三毒。是故能生一切三毒也。
論曰。如是八種分別。能作三種事用品類。前三即作戲論類。次兩即作我見我慢類。后三即作欲等惑類。初六種分別顯攝法義。一切分別。不出此六。凡攝三義。自性及差別此二是分別依止。覺知隨眠加行此三是分別體。后一名字是分別境界。是故六種攝法皆盡。覺知隨眠通三性。加行唯不善。是上心惑離有五種。隨愛生貪。隨憎起瞋。隨捨生無明。此三是煩惱體。和合遠離是煩惱用。由貪故和合。由瞋故遠離。由無明故通成此兩。不立別能。貪是引境故和合。瞋是棄境故遠離。由有無明故有引棄。是故通成二用。次依名分別義等。五種分別。為顯分別依止及境界。差別依止及境界。但分別性攝后八種分別。為顯三種障事。謂自性差別聚中一執。此三分別能生心煩惱。為一切智障。我及我所。此兩分別能生肉煩惱。為解脫障。可愛可憎及翻前二。此三分別能生皮煩惱。為禪定障。此三煩惱即三事類。心煩惱即戲論事類。肉煩惱即我慢事類。皮煩惱即是欲
【現代漢語翻譯】 現代漢語譯本： 明確地說是依止境界和分別的本體。前面的例子已經很清楚，可以理解，所以不需要再辨析。只需要說明能產生什麼。後面的『我見』（Sakkāya-diṭṭhi，認為五蘊為我）和產生的各種見解，是因為執著于『我』（Attā）而產生的。『我所』（Attaniya）的執著能產生我慢的根本以及各種慢。
論曰：後面的愛、憎兩種對立，以及這三種分別，能產生慾望、嗔恨以及無明等等。
釋曰：這三種分別就是三毒（貪、嗔、癡）。因此，能產生一切三毒。
論曰：像這樣八種分別，能產生三種事物用品的類別。前三種是產生戲論的類別，其次兩種是產生我見和我慢的類別，后三種是產生慾望等迷惑的類別。最初六種分別顯示了攝法的意義。一切分別，都離不開這六種。總共包含三種意義：自性（Svabhāva）和差別（Viśeṣa），這兩種是分別的依止；覺知（Saṃjñā）、隨眠（Anuśaya）、加行（Prayoga），這三種是分別的本體。最後一個名字是分別的境界。因此，六種攝法都包含在內。覺知和隨眠貫通三性（善、惡、無記），加行只有不善。這是上心惑，離開它有五種。隨愛產生貪，隨憎產生嗔，隨舍產生無明。這三種是煩惱的本體。和合與遠離是煩惱的作用。因為貪所以和合，因為嗔所以遠離，因為無明所以貫通這兩種作用，不單獨設立作用。貪是引取境界所以和合，嗔是拋棄境界所以遠離。因為有無明所以有引取和拋棄，因此貫通兩種作用。其次，依靠名、分別義等五種分別，是爲了顯示分別的依止和境界，差別依止和境界。但分別的性質包含後面的八種分別，是爲了顯示三種障礙事物，即自性差別聚中的一種執著。這三種分別能產生心的煩惱，成為一切智的障礙。我和我所，這兩種分別能產生肉的煩惱，成為解脫的障礙。可愛、可憎以及與前兩者相反的，這三種分別能產生皮的煩惱，成為禪定的障礙。這三種煩惱就是三種事物類別。心的煩惱就是戲論的事物類別，肉的煩惱就是我慢的事物類別，皮的煩惱就是慾望。
【English Translation】 English version: Clearly, it refers to the dependent realm and the nature of discrimination. The previous example is already clear and understandable, so there is no need for further analysis. It only needs to explain what can be produced. The subsequent 'view of self' (Sakkāya-diṭṭhi, the belief that the five aggregates are the self) and the various views that arise are produced because of attachment to 'self' (Attā). Attachment to 'what belongs to self' (Attaniya) can produce the root of conceit and various forms of pride.
Treatise says: The subsequent two opposites of love and hate, and these three discriminations, can produce desire, hatred, and ignorance, etc.
Explanation says: These three discriminations are the three poisons (greed, hatred, and delusion). Therefore, they can produce all three poisons.
Treatise says: These eight kinds of discriminations can produce three kinds of things and categories. The first three are the category of producing frivolous talk, the next two are the category of producing the view of self and conceit, and the last three are the category of producing delusion such as desire. The first six kinds of discriminations reveal the meaning of encompassing the Dharma. All discriminations cannot be separated from these six. In total, it includes three meanings: self-nature (Svabhāva) and difference (Viśeṣa), these two are the basis of discrimination; perception (Saṃjñā), latent tendencies (Anuśaya), and action (Prayoga), these three are the essence of discrimination. The last name is the realm of discrimination. Therefore, all six kinds of encompassing the Dharma are included. Perception and latent tendencies permeate the three natures (good, evil, and neutral), and action is only unwholesome. This is the affliction of the upper mind, and there are five kinds apart from it. Greed arises from love, hatred arises from aversion, and ignorance arises from indifference. These three are the essence of affliction. Union and separation are the functions of affliction. Because of greed, there is union; because of hatred, there is separation; because of ignorance, it permeates both functions, and no separate function is established. Greed is the attraction of the realm, so there is union; hatred is the rejection of the realm, so there is separation. Because there is ignorance, there is attraction and rejection, therefore it permeates both functions. Secondly, relying on the five kinds of discriminations such as name, discrimination of meaning, etc., is to reveal the basis and realm of discrimination, the difference between the basis and the realm. However, the nature of discrimination includes the latter eight kinds of discriminations, in order to reveal the three kinds of obstructing things, namely, one attachment in the collection of self-nature and difference. These three discriminations can produce afflictions of the mind, becoming an obstacle to omniscience. Self and what belongs to self, these two discriminations can produce afflictions of the flesh, becoming an obstacle to liberation. Lovable, hateful, and the opposite of the previous two, these three discriminations can produce afflictions of the skin, becoming an obstacle to meditation. These three afflictions are the three categories of things. Afflictions of the mind are the category of frivolous talk, afflictions of the flesh are the category of conceit, and afflictions of the skin are desire.
等惑事類。此三事類是依他性。若略說分別。不出三種。一分別依止。二分別體。三分別境界。若說分別體。謂三界心及心法。依止及境界更無別體。以似塵義類為依止。以似塵義類之名為境界耳。次辨相惑粗重惑。若分別性起能為二惑。繫縛眾生。一者相惑。二者粗重惑。相惑即分別性。粗重惑即依他性。此二惑所以得立者。于依他性中。執為分別性故得立。
釋曰。呼分別性為相惑者。相謂相貌。說相貌為惑。能為惑緣故說為惑。但依他性是正惑。而說輕重者。分別性但是惑緣說惑故說為輕。依他性正是惑體故說粗重。由相惑故能障無分別智。不合無分別境。分別相貌故。由粗重惑正感後生得諸苦等。兩必相由而有故。言二惑繫縛眾生也。
論曰。若人不得不見此二性。從此二惑即得解脫。言不得者。謂不得分別性。此性永無有體故無所得。言不見者。謂不見依他性。依他性雖有體以心不緣相故。此性亦不。有故云不見。此性所以不得不見。由二種道。一見道二除道。由見道故分別即無。故言不得。由除道故依他性即滅。故言不見。
釋曰。昔由未見理故起邪分別。非有謂有呼曰邪見。由此邪見能障治道。今既見理即達昔所見非有故。云分別性。即無由此正道能除昔邪見故。云依他性。即滅昔
【現代漢語翻譯】 現代漢語譯本： 等等迷惑的事類。這三種事類是依他性（萬法生起的依存關係）。如果簡略地分別，不出三種：一是分別的依止，二是分別的體，三是分別的境界。如果說分別的體，就是三界的心以及心法。依止和境界沒有別的體性，以相似於塵義的類別作為依止，以相似於塵義的類別的名稱作為境界罷了。接下來辨別相惑和粗重惑。如果分別性（虛妄分別的自性）能夠成為兩種迷惑，繫縛眾生，一是相惑，二是粗重惑。相惑就是分別性，粗重惑就是依他性。這兩種迷惑之所以能夠成立，是因為在依他性中，執著為分別性的緣故而成立。
解釋說：稱分別性為相惑的原因是，相指的是相貌。說相貌為迷惑，是因為它能成為迷惑的因緣，所以說是迷惑。但是依他性是真正的迷惑。而說輕重的原因是，分別性只是迷惑的因緣，所以說是輕。依他性是真正的迷惑的本體，所以說是粗重。由於相惑的緣故，能夠障礙無分別智（不分別的智慧），不能契合無分別的境界，因為分別相貌的緣故。由於粗重惑的緣故，真正感得後世的諸種苦難等等。兩者必定相互關聯而存在，所以說兩種迷惑繫縛眾生。
論中說：如果人能夠不見到這兩種自性，就能從此兩種迷惑中得到解脫。說不能得見，指的是不能得見分別性。這種自性永遠沒有自體，所以沒有所得。說不能見，指的是不能見依他性。依他性雖然有自體，但因為心不攀緣相的緣故，這種自性也不存在，所以說不能見。這種自性之所以能夠不被見到，是因為兩種道路：一是見道，二是除道。由於見道的緣故，分別性就沒有了，所以說不能得。由於除道的緣故，依他性就滅除了，所以說不能見。
解釋說：過去由於沒有見到真理的緣故，產生了邪分別，把沒有的當作有，稱作邪見。由於這種邪見能夠障礙正道。現在既然見到了真理，就通達了過去所見並非真實存在，所以說分別性就沒有了。由此正道能夠去除過去的邪見，所以說依他性就滅除了。
【English Translation】 English version: And so on, the categories of delusion. These three categories of things are dependent nature (Paratantra-svabhava, the dependent origination of all dharmas). If briefly distinguished, they are no more than three kinds: first, the basis of discrimination; second, the substance of discrimination; and third, the realm of discrimination. If we speak of the substance of discrimination, it is the mind and mental dharmas of the three realms. The basis and the realm have no separate substance; they take the likeness of dust-like meanings as their basis, and the names of dust-like meanings as their realm. Next, distinguish between the delusion of appearance and the delusion of heaviness. If the nature of discrimination (Parikalpita-svabhava, the self-nature of false discrimination) can become two delusions, binding sentient beings, the first is the delusion of appearance, and the second is the delusion of heaviness. The delusion of appearance is the nature of discrimination, and the delusion of heaviness is the dependent nature. The reason why these two delusions can be established is that in the dependent nature, they are clung to as the nature of discrimination.
The explanation says: The reason for calling the nature of discrimination the delusion of appearance is that appearance refers to form. Saying that form is a delusion is because it can become the cause of delusion, so it is called delusion. However, the dependent nature is the true delusion. The reason for speaking of lightness and heaviness is that the nature of discrimination is only the cause of delusion, so it is said to be light. The dependent nature is the true substance of delusion, so it is said to be heavy. Because of the delusion of appearance, it can obstruct non-discriminating wisdom (non-discriminating wisdom), and cannot be in accordance with the realm of non-discrimination, because it discriminates appearances. Because of the delusion of heaviness, it truly feels the various sufferings of future lives, and so on. The two must be related to each other and exist, so it is said that the two delusions bind sentient beings.
The treatise says: If a person can fail to see these two natures, then they can be liberated from these two delusions. Saying 'cannot be seen' refers to not being able to see the nature of discrimination. This nature never has its own substance, so there is nothing to be gained. Saying 'cannot see' refers to not seeing the dependent nature. Although the dependent nature has its own substance, because the mind does not cling to appearances, this nature also does not exist, so it is said that it cannot be seen. The reason why this nature can be unseen is because of two paths: first, the path of seeing; second, the path of removing. Because of the path of seeing, the nature of discrimination disappears, so it is said that it cannot be gained. Because of the path of removing, the dependent nature is extinguished, so it is said that it cannot be seen.
The explanation says: In the past, because one did not see the truth, false discriminations arose, taking what is not as what is, and calling it wrong view. Because this wrong view can obstruct the right path. Now that one has seen the truth, one understands that what was seen in the past was not truly existent, so it is said that the nature of discrimination disappears. Because this right path can remove the past wrong views, it is said that the dependent nature is extinguished.
分別依他。更無兩體。今見除二道。亦一而無兩也。
論曰。是名分別性功用成立。分別性有四義畢。此次明成立依他性。此性體相已如前說今為成就此性故說成立道理。此性不但以言說為體。何以故。言說必有所依故。若不依亂識品類名言得立。無有是處。若不爾所依品類既無有。所說名言則不得立。若爾則無二性。無二性故則無惑品。無惑品故則有二過。一不由功用自然解脫。二則生死涅槃不可顯現。由無此二過失故。是故應知決有依他性。
釋曰。此中言名言決有所依止。以依他性為所依。由有依他性故得立名。言若無此性則無能立。是故此中明所依品類異前。前則以分別性品類。為名言所依也。
論曰。此性體相云何。答曰。唯是相類及粗重惑類。問曰。此類云何說為依他也。
答曰。互為因緣共相成故。所以然者。由緣相故粗重得成。由緣粗重相類得成故。說此兩類名依他性。何以故。無異體故。併名依他性約義終不同也。
問曰。若爾云何此性由無生故名無生性。答曰。所以得名無生者。由他力故生。他既無體。自無能生。以無因無體。是故無生也。問曰。此性云何不知為有為無耶。
答曰。此性如所分別。不如是有故不可言有。不一向是無亦不可說無。不如是有
【現代漢語翻譯】 現代漢語譯本： 分別性與依他性，二者並非各自獨立，而是相互依存的。現在所見的去除二道（指煩惱障和所知障）的修行，也是一體而非二元的。
論曰：這稱為分別性的功用成立。分別性的四種含義已經闡述完畢。接下來闡明成立依他性的道理。此性的體相已經在前面說過，現在爲了成就此性，所以闡述成立的道理。此性不僅僅以言說為體。為什麼呢？因為言說必定有所依。如果不依亂識（指阿賴耶識）的品類名言，就無法成立。如果不是這樣，所依的品類既然沒有，所說的名言就無法成立。如果這樣，就沒有二性（指分別性和依他性），沒有二性就沒有迷惑的品類，沒有迷惑的品類就會有兩個過失：一是不通過功用（修行）就能自然解脫，二是生死和涅槃就無法顯現。由於沒有這兩個過失，所以應當知道確實有依他性。
釋曰：這裡說名言必定有所依止，以依他性為所依。由於有依他性，才能成立名言。如果無此性，則無能立。所以這裡說明所依的品類與前面不同。前面是以分別性的品類作為名言所依。
論曰：此性的體相是什麼呢？答：唯是相類（指名相概念）以及粗重惑類（指煩惱）。問：此類為什麼說是依他性呢？
答：因為它們互為因緣，共同成就。之所以這樣說，是因為由緣相（指名相概念）的緣故，粗重（指煩惱）得以成就；由緣粗重（指煩惱）的緣故，相類（指名相概念）得以成就。所以說這兩類名為依他性。為什麼呢？因為沒有異體（指本質上沒有區別）。都名為依他性，但從意義上來說終究不同。
問：如果這樣，為什麼此性因為無生而被稱為無生性呢？答：之所以得名無生，是因為由他力（指因緣）而生。他（指因緣）既然沒有自體，自身就沒有能生的能力。因為沒有因，沒有自體，所以是無生的。問：此性為什麼不能確定它是有還是無呢？
答：此性如所分別，不如實有，所以不能說有。但不完全是無，也不能說無。因為它不如實有。
【English Translation】 English version: Discriminatory nature and dependent nature are not independent of each other; rather, they are interdependent. The practice of removing the two obscurations (referring to afflictive obscuration and cognitive obscuration) that is now seen is also one and not dual.
Treatise says: This is called the establishment of the function of discriminatory nature. The four meanings of discriminatory nature have been explained. Next, the principle of establishing dependent nature is explained. The substance and characteristics of this nature have been mentioned before. Now, in order to accomplish this nature, the principle of establishment is explained. This nature is not only based on speech. Why? Because speech must have a basis. If it does not rely on the categories of names and words of the confused consciousness (referring to Alaya consciousness), it cannot be established. If this is not the case, since the categories on which it relies do not exist, the names and words spoken cannot be established. If so, there would be no two natures (referring to discriminatory nature and dependent nature). If there are no two natures, there would be no categories of delusion. If there are no categories of delusion, there would be two faults: first, one would be naturally liberated without practice; second, birth and death and Nirvana could not be manifested. Because there are no these two faults, it should be known that there is indeed dependent nature.
Explanation says: Here it says that names and words must have a basis, with dependent nature as the basis. Because there is dependent nature, names and words can be established. If there is no this nature, there is no establisher. Therefore, here it explains that the categories on which it relies are different from before. Before, the categories of discriminatory nature were used as the basis for names and words.
Treatise says: What are the substance and characteristics of this nature? Answer: Only the categories of appearances (referring to nominal concepts) and the categories of coarse and heavy delusions (referring to afflictions). Question: Why are these categories said to be dependent nature?
Answer: Because they are mutual causes and conditions, and they accomplish each other. The reason for this is that due to the condition of appearances (referring to nominal concepts), coarse and heavy (referring to afflictions) are accomplished; due to the condition of coarse and heavy (referring to afflictions), appearances (referring to nominal concepts) are accomplished. Therefore, these two categories are called dependent nature. Why? Because there is no different substance (referring to no essential difference). Both are called dependent nature, but in terms of meaning, they are ultimately different.
Question: If so, why is this nature called unproduced nature because it is unproduced? Answer: The reason why it is called unproduced is that it is produced by other power (referring to conditions). Since the other (referring to conditions) has no self-nature, it has no ability to produce itself. Because there is no cause and no self-nature, it is unproduced. Question: Why can't it be determined whether this nature exists or does not exist?
Answer: This nature, as discriminated, is not truly existent, so it cannot be said to exist. But it is not entirely non-existent, so it cannot be said to be non-existent. Because it is not truly existent.
故非有。不一向無故非無。若解意者。則一切種名並皆可說。亦可說有亦可說無。亦可說亦有亦無。亦可說非有非無。皆不相違。
問曰。此言有者為是物有。為假名有。
答曰。具有兩義故可說有。不如是有名假名有。非一向無故名物有。謂有物也。
問曰。既說為有。為是俗有為是真有。答曰。皆是俗有。何以故。非無分別境界故。
問曰。俗諦何相。
答曰。俗諦有三相謂我說法說事說。我說者。謂我眾生壽者行者人天男女等。法說者。謂色受想行識等。事說者。謂見聞生滅等。此等名為俗。俗成立此依他性類。前分別性亦有四種。一成立有。二成立體相。三成立事用。四成立差別。廣明體相已如前說。具明事用。后別更說。今此中在先明有依他性。為欲顯有此性故。舉惑品等事用。所以事用在體相。前略舉也。
論曰。此性體云何。下更略說體相。
問俗諦何相。下明此性差別也。七種如如甚多義生。如如中明分別依他用。因果生滅無前後義。真諦者謂七種如如。一生二相三識四依止五邪行六清凈七正行。一生如如者。謂有為法無前無後。有為法者但兩性攝。謂分別依他。此法無前無後。凡有三種。一約二性辨無前後。若說依他性在前無有分別性。依他不成。若
【現代漢語翻譯】 現代漢語譯本：因此，不能說它完全存在。但也不能說它完全不存在，因為它並非完全沒有。如果理解了這個意思，那麼一切種類的名稱都可以被用來描述它。可以說它存在，也可以說它不存在，也可以說它既存在又不存在，也可以說它既非存在也非不存在，這些說法之間並不矛盾。
問：這裡所說的『有』，是指事物本身的存在，還是指假名的存在？
答：因為兼具兩種含義，所以可以說『有』。不像僅僅是名稱上的存在，而是因為並非完全沒有，所以說是事物本身的存在，指的是有這個事物。
問：既然說是『有』，那麼這是世俗意義上的『有』，還是真理意義上的『有』？
答：都是世俗意義上的『有』。為什麼呢？因為並非沒有分別的境界。
問：世俗諦（Satya，真理）的相狀是什麼？
答：世俗諦有三種相狀，即關於『我』的說法、關於『法』的說法和關於『事』的說法。關於『我』的說法，指的是我、眾生（Sattva，有情）、壽者、行者、人、天、男人、女人等等。關於『法』的說法，指的是色（Rūpa，物質）、受（Vedanā，感受）、想（Saṃjñā，表象）、行（Saṃskāra，意志）、識（Vijñāna，認知）等等。關於『事』的說法，指的是見、聞、生、滅等等。這些都叫做世俗。世俗成立這種依他性（Paratantra-svabhāva，緣起性）。前面的分別性（Parikalpita-svabhāva，遍計所執性）也有四種：一是成立『有』，二是成立體相，三是成立事用，四是成立差別。詳細說明體相已經在前面說過了，具體說明事用，後面會另外說明。現在這裡先說明『有』依他性，爲了顯示有這種性質，所以舉出惑品等事用。因此，事用在體相之前略微提及。
論：這種性質的本體是什麼？下面會更簡略地說明體相。
問：世俗諦的相狀是什麼？下面說明這種性質的差別。七種如如（Tathātā，真如）產生很多意義。如如中說明分別、依他的作用。因果、生滅沒有前後順序的意義。真諦（Paramārtha-satya，勝義諦）指的是七種如如：一生如如、二相如如、三識如如、四依止如如、五邪行如如、六清凈如如、七正行如如。一生如如，指的是有為法（Saṃskṛta-dharma，有為法）沒有前沒有後。有為法只被兩種性質所包含，即分別性和依他性。這種法沒有前沒有後，總共有三種：一是通過兩種性質來辨別沒有前後。如果說依他性在前而沒有分別性，那麼依他性就不能成立。如果
【English Translation】 English version: Therefore, it cannot be said to exist absolutely. But it also cannot be said to not exist at all, because it is not completely non-existent. If one understands this meaning, then all kinds of names can be used to describe it. It can be said to exist, it can be said to not exist, it can be said to both exist and not exist, and it can be said to be neither existent nor non-existent, and these statements do not contradict each other.
Question: When we say 'exists' here, does it refer to the existence of the thing itself, or the existence of a provisional name?
Answer: Because it has both meanings, it can be said to 'exist'. It is not just existence in name only, but because it is not completely non-existent, it is said to be the existence of the thing itself, referring to the fact that the thing exists.
Question: Since it is said to 'exist', is this existence in the conventional sense (saṃvṛti-satya), or in the ultimate sense (paramārtha-satya)?
Answer: It is all existence in the conventional sense. Why? Because it is not without the realm of distinctions.
Question: What is the characteristic of conventional truth (Satya, truth)?
Answer: Conventional truth has three characteristics: statements about 'self', statements about 'dharma', and statements about 'events'. Statements about 'self' refer to self, sentient beings (Sattva, beings with consciousness), life-span, practitioners, humans, gods, men, women, and so on. Statements about 'dharma' refer to form (Rūpa, matter), feeling (Vedanā, sensation), perception (Saṃjñā, perception), volition (Saṃskāra, mental formations), consciousness (Vijñāna, consciousness), and so on. Statements about 'events' refer to seeing, hearing, arising, ceasing, and so on. These are called conventional. Conventionality establishes this dependent nature (Paratantra-svabhāva, dependent nature). The previously mentioned imputed nature (Parikalpita-svabhāva, completely imagined nature) also has four aspects: first, establishing 'existence'; second, establishing essence and characteristics; third, establishing functions and uses; and fourth, establishing differences. A detailed explanation of essence and characteristics has already been given earlier. A detailed explanation of functions and uses will be given later. Here, we first explain the dependent nature of 'existence' in order to show that this nature exists, so we cite the functions and uses of afflictions, etc. Therefore, functions and uses are briefly mentioned before essence and characteristics.
Treatise: What is the substance of this nature? The essence and characteristics will be explained more briefly below.
Question: What is the characteristic of conventional truth? The differences of this nature are explained below. The seven suchnesses (Tathātā, suchness) give rise to many meanings. Suchness explains the functions of imputation and dependence. Cause and effect, arising and ceasing, have no meaning of before and after. Ultimate truth (Paramārtha-satya, ultimate truth) refers to the seven suchnesses: suchness of arising, suchness of two characteristics, suchness of three consciousnesses, suchness of four supports, suchness of five wrong practices, suchness of six purifications, and suchness of seven right practices. Suchness of arising refers to conditioned dharmas (Saṃskṛta-dharma, conditioned dharmas) having no before and no after. Conditioned dharmas are only encompassed by two natures, namely imputed nature and dependent nature. This dharma has no before and no after, and there are three types in total: first, distinguishing no before and no after through the two natures. If it is said that the dependent nature is before and there is no imputed nature, then the dependent nature cannot be established. If
說分別性在前無有依他性。分別性不成。是故二性遞互相須無有前後以相生故。分別性既無依他性不有。一俱無故即是如如也。二約因果辨無前後。若因定在前。更無所因。則不成因。若無因緣。自然有因者。因則無量。若果定在前。既無有因則不成果。若無因緣。自然有果。果則無窮。是故因果無定。前後轉轉相望。望前則為果。望后則為因故。生死無初。如是因果體即分別依他。分別既無依他不有。即是如如也。三約生滅辨無前後。若生在前滅在後者。有二過失。一則未有老死已便得生。二則未舍此生便得彼生。若爾又有兩失。一者生則無用。此既已生何用彼生。未舍報故。二者生則無窮。已生復生轉轉而討。豈得有窮也。若爾復有兩失。一者但生不滅。則應是常。二者若有多生是多眾生。若爾則因果無有相發生義。又若恒生則無涅槃也。若滅在前生在後者。既未有生滅。何所滅。又應先涅槃后受生死。先有滅故是則解脫已還受繫縛。是故生滅無有前後。亦不離分別依他故。曰如如也。二相如如者。謂人法二空。此二空相所以名如如有三義。一離戲論。戲論者。謂執真與俗或一或異等。四謗通稱戲論。若執真與俗定一。則不勞修道並皆解脫。悉見真故皆是聖人。又若真俗定是一。則真不能遣俗。義既不能遣俗。俗
【現代漢語翻譯】 現代漢語譯本： 如果說分別性（Vikalpa-lakshana，指虛妄分別的自性）在前，就沒有依他性（Paratantra-lakshana，指依他起性，即由因緣和合而生的現象）。分別性不能成立。因此，這兩種自性相互依存，沒有先後順序，因為它們是相互產生的。既然分別性不存在，依他性也不存在。兩者都不存在，那就是如如（Tathata，指真如實性）。 二、從因果關係來辨析沒有先後。如果因一定在前，就沒有產生它的原因，那就不能成為因。如果沒有因緣，自然產生因，那麼因的數量將是無限的。如果果一定在前，既然沒有因，就不能產生果。如果沒有因緣，自然產生果，那麼果的數量將是無窮的。因此，因果沒有固定的先後順序，而是相互依存，循環往復。相對於前者來說是果，相對於後者來說是因。所以，生死輪迴沒有開始。像這樣，因果的本體就是分別和依他。既然分別不存在，依他也不存在，那就是如如。 三、從生滅的角度來辨析沒有先後。如果生在前，滅在後，會有兩種過失。一是還沒有經歷老死就已經出生；二是還沒有捨棄此生的果報就已經得到彼生的果報。如果是這樣，又會有兩種過失。一是出生就沒有意義，既然已經出生，為什麼還要再次出生？因為還沒有捨棄果報的緣故。二是出生將是無窮無盡的，已經出生又再次出生，循環往復，怎麼會有窮盡的時候呢？如果是這樣，又會有兩種過失。一是隻有生而沒有滅，那就應該是常恒不變的；二是如果有很多次出生，那就是很多眾生。如果是這樣，那麼因果就沒有相互發生的意義。而且，如果恒常出生，就沒有涅槃。 如果滅在前，生在後，既然還沒有生，滅什麼呢？又應該先涅槃后受生死，因為先有滅的緣故，那就是解脫后又重新受到束縛。因此，生滅沒有先後順序，也不離開分別和依他，所以說是如如。 二相如如（Dvilaksana-tathata）：指人空（Pudgala-shunyata，補特伽羅空）和法空（Dharma-shunyata，法空）。這兩種空相之所以稱為如如，有三種含義。一是遠離戲論（Prapancha，指虛妄分別）。戲論是指執著真與俗或一或異等。四種邪見統稱為戲論。如果執著真與俗一定是一，那麼就不需要修行，一切都將解脫。因為都見到了真理，所以都是聖人。而且如果真俗一定是一，那麼真就不能遣除俗。既然不能遣除俗，那麼俗
【English Translation】 English version: If it is said that Vikalpa-lakshana (the characteristic of conceptual discrimination) precedes, then there is no Paratantra-lakshana (the characteristic of dependent origination, phenomena arising from causes and conditions). Vikalpa-lakshana cannot be established. Therefore, these two characteristics are mutually dependent, without any precedence or subsequence, because they arise from each other. Since Vikalpa-lakshana does not exist, Paratantra-lakshana also does not exist. Since both do not exist, that is Tathata (suchness, the true reality). Secondly, discerning the absence of precedence and subsequence from the perspective of cause and effect. If the cause is definitely prior, then there is no cause for it to arise from, and thus it cannot be a cause. If there is no cause and condition, and a cause arises naturally, then the number of causes will be infinite. If the effect is definitely prior, since there is no cause, the effect cannot arise. If there is no cause and condition, and an effect arises naturally, then the number of effects will be endless. Therefore, cause and effect have no fixed precedence or subsequence, but are mutually dependent and cyclical. Relative to the former, it is an effect; relative to the latter, it is a cause. Therefore, Samsara (the cycle of birth and death) has no beginning. In this way, the essence of cause and effect is Vikalpa and Paratantra. Since Vikalpa does not exist, Paratantra also does not exist, that is Tathata. Thirdly, discerning the absence of precedence and subsequence from the perspective of arising and ceasing. If arising precedes ceasing, there will be two faults. First, one would experience birth without having experienced aging and death. Second, one would attain the fruit of the next life without having relinquished the fruit of this life. If this were the case, there would be two more faults. First, birth would be meaningless, since one has already been born, why be born again? Because one has not relinquished the karmic retribution. Second, birth would be endless, having been born and being born again, cycling endlessly, how could there be an end? If this were the case, there would be two more faults. First, there would only be arising and no ceasing, which would mean it is constant and unchanging. Second, if there are many births, then there are many beings. If this were the case, then cause and effect would have no meaning of arising from each other. Moreover, if there is constant arising, there would be no Nirvana (liberation). If ceasing precedes arising, since there has been no arising, what is ceasing? One should attain Nirvana before experiencing birth and death, because ceasing comes first, which means that one is liberated and then bound again. Therefore, arising and ceasing have no precedence or subsequence, and do not depart from Vikalpa and Paratantra, therefore it is said to be Tathata. Dvilaksana-tathata (Suchness of Two Aspects): refers to Pudgala-shunyata (emptiness of person) and Dharma-shunyata (emptiness of phenomena). The reason why these two aspects of emptiness are called Tathata has three meanings. First, it is the absence of Prapancha (conceptual proliferation). Prapancha refers to clinging to truth and convention as either one or different, etc. The four wrong views are collectively called Prapancha. If one clings to truth and convention as definitely being one, then there is no need for cultivation, and all will be liberated. Because all have seen the truth, therefore all are sages. Moreover, if truth and convention are definitely one, then truth cannot eliminate convention. Since it cannot eliminate convention, then convention
惑不除無解脫義。但唯凡夫無有聖人也。若執真定異俗。則依俗不能通真。真即不可會無方便故。是故二空離此戲論。故名如如。二是無分別智境界。此智無顛倒。無有俗諦堪為境者。是故此智所會即是如如。三是真實性。若違此性則成生死。若順此性則得涅槃。此性為一切法真性。故名如如。是故二。名相如如。非言相空。乃以相空為相也。三識如如者。謂一切諸行但唯是識。此識二義故稱如如。一攝無倒。二無變異。攝無倒者。謂十二入等一切諸法但唯是識。離亂識外無別余法故。一切諸法皆為識攝。此義決定故稱攝無倒無倒故如如。無倒如如。未是無相如如也。無變異者。明此亂識即是分別依他似塵識所顯。由分別性永無故。依他性亦不有。此二無所有。即是阿摩羅識。唯有此識獨無變異故稱如如。前稱如如。但遣十二入。小乘所辨一切諸法。唯十二入非是顛倒。今大乘義破諸入。並皆是無。唯是亂識所作故。十二入則為顛倒。唯一亂識則非顛倒故稱如如。此識體猶變異。次以分別依他。遣此亂識。唯阿摩羅識是無顛倒。是無變異。是真如如也。前唯識義中亦應作此識說。先以唯一亂識遣于外境。次阿摩羅識遣于亂識故。究竟唯一凈識也。四依止如如者。所謂苦諦。苦諦有三。一苦類。二苦諦。三苦聖諦。苦類
【現代漢語翻譯】 現代漢語譯本： 如果疑惑不消除，就沒有解脫的意義。但這種情況只存在於凡夫，聖人不會有。如果執著于真諦與世俗諦是不同的，那麼就無法通過世俗諦通達真諦，因為真諦將無法接近，沒有方便之門。因此，二空（人空和法空）遠離這些戲論，所以稱為如如。二是無分別智的境界。這種智慧沒有顛倒，沒有世俗諦可以作為它的對象。因此，這種智慧所契合的就是如如。三是真實性。如果違背這種真實性，就會陷入生死輪迴；如果順應這種真實性，就能獲得涅槃。這種真實性是一切法的真性，所以稱為如如。因此，二是名相如如，並非語言相空，而是以相空作為相。三識如如是指一切諸行都只是識。這個識有兩種含義，所以稱為如如。一是攝無倒，二是無變異。攝無倒是指十二入等一切諸法都只是識，離開亂識之外沒有其他法，所以一切諸法都被識所攝。這個意義是確定的，所以稱為攝無倒，因為無倒所以如如。無倒如如，還不是無相如如。無變異是指這個亂識就是分別依他似塵識所顯現的。由於分別性永遠不存在，依他性也不存在。這二者都不存在，就是阿摩羅識。只有這個識是獨一無二，沒有變異的，所以稱為如如。前面說的如如，只是排除了十二入，小乘所辨別的一切諸法，只是十二入不是顛倒。現在大乘的意義是破除諸入，認為它們都是虛無的，只是亂識所造作的，所以十二入是顛倒的，只有亂識不是顛倒的，所以稱為如如。這個識的本體仍然會變異，接下來用分別依他來排除這個亂識，只有阿摩羅識是無顛倒，無變異的，是真如如。前面的唯識義中也應該這樣解釋這個識，先用唯一的亂識來排除外境，再用阿摩羅識來排除亂識，所以最終是唯一的清凈識。四是依止如如，指的是苦諦。苦諦有三種：一是苦類，二是苦諦，三是苦聖諦。苦類
【English Translation】 English version: If delusion is not eliminated, there is no meaning of liberation. But this only applies to ordinary beings; sages do not have this. If one clings to the idea that the true reality (真諦, Zhēndì) and conventional reality (俗諦, Súdì) are different, then one cannot reach the true reality through conventional reality, because the true reality will be inaccessible, without a means of approach. Therefore, the two emptinesses (二空, Èr kōng) [emptiness of self (人空, Rén kōng) and emptiness of phenomena (法空, Fǎ kōng)] are apart from these fabrications, hence called Suchness (如如, Rúrú). Second, it is the realm of non-discriminating wisdom (無分別智, Wú fēnbié zhì). This wisdom has no inversion, and there is no conventional reality that can serve as its object. Therefore, what this wisdom accords with is Suchness. Third, it is true nature (真實性, Zhēnshí xìng). If one goes against this nature, one will fall into the cycle of birth and death; if one follows this nature, one will attain Nirvana. This nature is the true nature of all dharmas, hence called Suchness. Therefore, the second is Suchness of name and form (名相如如, Míngxiàng Rúrú), not emptiness of language (言相空, Yánxiàng kōng), but takes emptiness of form as form. The Suchness of the three consciousnesses (三識如如, Sān shí Rúrú) means that all actions are only consciousness. This consciousness has two meanings, hence called Suchness. First, it encompasses non-inversion (攝無倒, Shè wú dǎo), and second, it has no alteration (無變異, Wú biànyì). Encompassing non-inversion means that all dharmas, such as the twelve entrances (十二入, Shí'èr rù), are only consciousness. Apart from the confused consciousness, there are no other dharmas, so all dharmas are encompassed by consciousness. This meaning is definite, hence called encompassing non-inversion; because it is non-inverted, it is Suchness. Non-inverted Suchness is not yet Suchness of no form (無相如如, Wúxiàng Rúrú). No alteration means that this confused consciousness is what is manifested by the discriminating dependent-arising seeming-dust consciousness (分別依他似塵識, Fēnbié yī tā sì chén shí). Because the discriminating nature never exists, the dependent nature also does not exist. The absence of these two is the Āmalavijñāna (阿摩羅識, Āmóluó shí). Only this consciousness is unique and without alteration, hence called Suchness. The previous Suchness only excluded the twelve entrances. All dharmas discerned by the Hinayana (小乘, Xiǎochéng) are only the twelve entrances that are not inverted. Now, the meaning of Mahayana (大乘, Dàchéng) is to break through the entrances, considering them all to be empty, created only by the confused consciousness. Therefore, the twelve entrances are inverted, and only the confused consciousness is not inverted, hence called Suchness. The essence of this consciousness still undergoes alteration. Next, the confused consciousness is excluded by discrimination and dependence, and only the Āmalavijñāna is without inversion, without alteration, and is true Suchness. In the previous Yogācāra (唯識, Wéishí) meaning, this consciousness should also be explained in this way. First, the external realm is excluded by the unique confused consciousness, and then the confused consciousness is excluded by the Āmalavijñāna, so ultimately it is the unique pure consciousness. Fourth, relying on Suchness refers to the Truth of Suffering (苦諦, Kǔdì). There are three types of the Truth of Suffering: first, the category of suffering (苦類, Kǔ lèi); second, the Truth of Suffering; and third, the Noble Truth of Suffering (苦聖諦, Kǔ shèngdì). The category of suffering
者。謂五取陰。依止此五說名眾生。苦所依止不出此五故稱苦類。苦諦者。謂不顛倒明此苦類決定違逆聖意。此義是實故名苦諦。聖人緣此決生舍離不起染著。苦聖諦者。謂苦一味。明此苦諦以無體性故空。空故無相。無相故無愿。無一法可願求者。此約通相。辨三解脫體唯是一。一切諸法不離於此。故稱一味。聖是正義。此一味無倒無變。故名聖諦。初苦類即是俗諦。次苦諦即真諦。以無顛倒是安立真諦。后一即是第一義諦。無倒無變異是非安立諦。後去三諦亦爾。五邪行如如者。所謂集諦。例苦亦三。一集類。謂六種貪愛。依六塵所起。能令生死相續不出此類。二集諦者。謂不顛倒知。此六貪愛決定能令諸有相續。真實無倒名為集諦。三集聖諦者。謂集一味不異於前四諦。同以三解脫門為一味故。六清凈如如者。所謂滅諦亦有三種。一滅類者。謂四沙門果。即是見思兩惑滅盡不生。是其類也。二滅諦者。謂不顛倒。此滅類決定寂靜。是其諦義。三滅聖諦者。謂滅一味亦不異前。七正行如如者所謂道諦。亦有三種。一道類者。謂八聖道分。是其類也。二道諦者。謂不顛倒。此八決定能出離集。是其諦義。三道聖諦者。謂道一味亦不異前也。複次依止如如者所謂苦諦。苦諦者。所謂行苦。以無常故。無常有三義。一無
【現代漢語翻譯】 現代漢語譯本 者，指的是五取蘊（pancha-upadanakkhandha，構成個體經驗的五種聚合：色、受、想、行、識）。依賴這五取蘊，才被稱為眾生。苦所依賴的，不會超出這五取蘊，所以稱為苦類。苦諦，指的是不顛倒地明白這苦類，它決定性地違背聖人的意願。這個意義是真實的，所以稱為苦諦。聖人緣於此，決心舍離，不生起染著。苦聖諦，指的是苦只有一種味道。明白這苦諦，因為它沒有自性所以是空。因為空，所以無相。因為無相，所以無愿，沒有一法可以愿求。這是從普遍的相狀來說的。辨析三種解脫的本體，其實只有一個。一切諸法不離於此，所以稱為一味。聖是正的意思。這一個味道沒有顛倒，沒有變化，所以名為聖諦。最初的苦類，就是俗諦。其次的苦諦，就是真諦。因為沒有顛倒，所以安立為真諦。最後的一，就是第一義諦。沒有顛倒，沒有變異，是非安立諦。後面的三個諦也是這樣。 五邪行如如，指的是集諦。和苦諦一樣，也有三種。一是集類，指的是六種貪愛。依六塵（色、聲、香、味、觸、法）所生起，能令生死相續，不會超出此類。二是集諦，指的是不顛倒地知道，這六種貪愛決定能令諸有相續。真實無倒，名為集諦。三是集聖諦，指的是集只有一種味道，不異於前面的四個諦。同樣以三解脫門（空、無相、無愿）為一味。六清凈如如，指的是滅諦，也有三種。一是滅類，指的是四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果），也就是見惑和思惑滅盡不生。這是它的類別。二是滅諦，指的是不顛倒地知道，這滅類決定寂靜。這是它的諦義。三是滅聖諦，指的是滅只有一種味道，也不異於前面。 七正行如如，指的是道諦，也有三種。一是道類，指的是八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），是它的類別。二是道諦，指的是不顛倒地知道，這八支決定能出離集（苦的根源）。這是它的諦義。三是道聖諦，指的是道只有一種味道，也不異於前面。再次，依賴如如，指的是苦諦。苦諦，指的是行苦，因為無常的緣故。無常有三種含義：一是無
【English Translation】 English version These refer to the five aggregates of clinging (pancha-upadanakkhandha, the five aggregates that constitute individual experience: form, feeling, perception, mental formations, and consciousness). Dependent on these five aggregates, one is called a sentient being. The basis of suffering does not go beyond these five aggregates, hence they are called the category of suffering. The Truth of Suffering (Dukkha Satya) refers to understanding this category of suffering without delusion, that it definitively goes against the will of the noble ones. This meaning is real, hence it is called the Truth of Suffering. Noble ones, based on this, are determined to abandon and not generate attachment. The Noble Truth of Suffering refers to suffering having only one flavor. Understanding this Truth of Suffering, because it has no inherent existence, it is empty. Because it is empty, it is signless. Because it is signless, it is wishless, there is no dharma that can be wished for. This is speaking from a general perspective. Discriminating the essence of the three liberations, in reality there is only one. All dharmas do not depart from this, hence it is called one flavor. 'Noble' means correct. This one flavor is without delusion and without change, hence it is called the Noble Truth. The initial category of suffering is the conventional truth (samvriti-satya). The next Truth of Suffering is the ultimate truth (paramartha-satya). Because there is no delusion, it is established as the ultimate truth. The final one is the truth of the highest meaning (paramarthatama-satya). Without delusion and without change, it is a non-established truth. The following three truths are also like this. The five wrong practices as they are, refer to the Truth of the Origin (Samudaya Satya). Like the Truth of Suffering, there are also three types. First is the category of origin, referring to the six types of craving. Arising dependent on the six sense objects (form, sound, smell, taste, touch, dharma), they can cause the continuation of birth and death, not going beyond this category. Second is the Truth of Origin, referring to knowing without delusion that these six cravings definitively cause the continuation of existence. Real and without delusion is called the Truth of Origin. Third is the Noble Truth of Origin, referring to the origin having only one flavor, not different from the previous four truths. Similarly, the three doors of liberation (emptiness, signlessness, wishlessness) are of one flavor. The six pure 'as they are' refer to the Truth of Cessation (Nirodha Satya), also having three types. First is the category of cessation, referring to the four fruits of a Shramana (Sotapanna, Sakadagami, Anagami, Arhat), which is the complete cessation of the afflictions of views and emotions, not arising again. This is its category. Second is the Truth of Cessation, referring to knowing without delusion that this category of cessation is definitively peaceful. This is the meaning of its truth. Third is the Noble Truth of Cessation, referring to cessation having only one flavor, also not different from the previous ones. The seven correct practices 'as they are' refer to the Truth of the Path (Magga Satya), also having three types. First is the category of the path, referring to the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), this is its category. Second is the Truth of the Path, referring to knowing without delusion that these eight definitively lead to liberation from the origin (the root of suffering). This is the meaning of its truth. Third is the Noble Truth of the Path, referring to the path having only one flavor, also not different from the previous ones. Furthermore, relying on 'as they are' refers to the Truth of Suffering. The Truth of Suffering refers to the suffering of change (viparinama-dukkha), because of impermanence. Impermanence has three meanings: first is no
有無常。謂苦分別性永無所有。此無所有是無常義。真實有此無所有名真如如。若以前無後無為無常者。此乃俗諦。不顛倒名為如如。非真如如也。二生滅無常。謂苦依他性。此依他性既非實有亦非實無。異真實性故非實有。異分別性故非實無。非實有故是滅。非實無故是生。如此生滅是無常義。而生非實生滅非實滅。是真如如。三離不離無常。謂苦真實性。此性道前未離垢。道后則離垢。約位不定故說無常。體不變異名為如如。複次邪行如如者。所謂集諦。集諦者。謂真似兩集。真集者。謂諸煩惱能令五陰相續是有。似集者。謂諸業能得諸道差別。集有三種。一熏習集。謂分別性類惑能熏起集。何以故。由分別類惑能作集家因。二發起集。謂煩惱及業。何以故。由此生起成故。
釋曰。此發起集即是依他性。依他性體即是煩惱及業。由此效能生起未來五陰自體。又為分別性。所生即是自生。生他故名發起集也。
論曰。三不相離集。謂集如如。此如如體未離障說名集。何以故。此如如是集家性故。集所障故。說集如如。此三即三無性故名如如。複次清凈如如者所謂滅諦。亦有三義。一體相無生滅。謂分別類惑本無體相故名為滅。二能執無生滅。謂但亂識類惑由因由緣本無有生故名為滅。三垢凈二滅。謂
【現代漢語翻譯】 現代漢語譯本 有無常（anitya，無常）。所謂的『苦分別性』（duhkha-vikalpa-svabhava，痛苦的分別自性）是永遠不存在的。這種『無所有』就是無常的意義。真實存在的這種『無所有』被稱為『真如如』（tathata-tathata，如如真如）。如果把『以前有而後來沒有』當作無常，這只是世俗諦（samvrti-satya，世俗諦）。不顛倒的才叫做『如如』，而不是『真如如』。 第二種是生滅無常。指的是『苦依他性』（duhkha-paratantra-svabhava，痛苦的依他自性）。這種『依他性』既不是實有，也不是實無。因為它不同於真實性（bhuta-tathata，真實性），所以不是實有；因為它不同於分別性（vikalpa-svabhava，分別自性），所以不是實無。因為它不是實有，所以是滅；因為它不是實無，所以是生。這樣的生滅就是無常的意義。但是生不是真實的生，滅也不是真實的滅，這就是『真如如』。 第三種是離不離無常。指的是『苦真實性』（duhkha-bhuta-tathata，痛苦的真實自性）。這種自性在證道之前沒有離開垢染，證道之後就離開了垢染。因為它的狀態是不確定的，所以說是無常。它的本體不變異，所以叫做『如如』。 其次，邪行如如指的是集諦（samudaya-satya，集諦）。集諦指的是真集和似集兩種。真集指的是各種煩惱，它們能使五陰（panca-skandha，五蘊）相續不斷，這是真實存在的。似集指的是各種業，它們能導致各種道的差別。 集有三種：第一種是熏習集。指的是分別性（vikalpa-svabhava，分別自性）的同類惑，它能熏習生起集。為什麼呢？因為分別類的惑能作為集的因。 第二種是發起集。指的是煩惱和業。為什麼呢？因為由此生起成就。 解釋說：這種發起集就是依他性（paratantra-svabhava，依他自性）。依他性的本體就是煩惱和業。由此效能生起未來五陰的自體，又為分別性（vikalpa-svabhava，分別自性）。所生就是自生，生他所以叫做發起集。 第三種是不相離集。指的是集如如。這種如如的本體未離開障礙，所以叫做集。為什麼呢？因為這種如如是集的自性，被集所障礙，所以說集如如。這三種就是三種無自性，所以叫做如如。 其次，清凈如如指的是滅諦（nirodha-satya，滅諦）。也有三種意義：第一，體相無生滅。指的是分別類的惑本來沒有體相，所以叫做滅。第二，能執無生滅。指的是但亂識（citta-samklesa，心雜染）的同類惑，由因由緣本來沒有生，所以叫做滅。第三，垢凈二滅。
【English Translation】 English version There is impermanence (anitya). The so-called 'suffering-discrimination-nature' (duhkha-vikalpa-svabhava) is eternally non-existent. This 'non-existence' is the meaning of impermanence. This truly existing 'non-existence' is called 'Tathata-Tathata'. If 'having existed before and not existing later' is regarded as impermanence, this is merely conventional truth (samvrti-satya). Non-reversed is called 'Tathata', not 'Tathata-Tathata'. The second is the impermanence of arising and ceasing. This refers to the 'suffering-dependent-nature' (duhkha-paratantra-svabhava). This 'dependent-nature' is neither truly existent nor truly non-existent. Because it is different from true reality (bhuta-tathata), it is not truly existent; because it is different from discrimination-nature (vikalpa-svabhava), it is not truly non-existent. Because it is not truly existent, it is cessation; because it is not truly non-existent, it is arising. Such arising and ceasing is the meaning of impermanence. However, arising is not truly arising, and ceasing is not truly ceasing; this is 'Tathata-Tathata'. The third is the impermanence of non-separation and separation. This refers to the 'suffering-true-reality' (duhkha-bhuta-tathata). This nature has not left defilement before the path, and leaves defilement after the path. Because its state is uncertain, it is said to be impermanent. Its essence does not change, so it is called 'Tathata'. Furthermore, the 'wrong practice Tathata' refers to the origin of suffering (samudaya-satya). The origin of suffering refers to two kinds of origin: true origin and similar origin. True origin refers to the various afflictions that enable the five aggregates (panca-skandha) to continue, which is truly existent. Similar origin refers to the various karmas that lead to the differences in the various paths. There are three types of origin: The first is the accumulated origin. This refers to the afflictions of the same kind as discrimination-nature (vikalpa-svabhava), which can accumulate and give rise to origin. Why? Because afflictions of the discrimination kind can serve as the cause of the origin. The second is the initiating origin. This refers to afflictions and karma. Why? Because they give rise to accomplishment. Explanation: This initiating origin is the dependent-nature (paratantra-svabhava). The essence of the dependent-nature is afflictions and karma. This nature can give rise to the self-nature of the future five aggregates, and it is also discrimination-nature (vikalpa-svabhava). What is produced is self-produced, and producing others is called initiating origin. The third is the non-separated origin. This refers to the 'origin Tathata'. This Tathata's essence has not left obstacles, so it is called origin. Why? Because this Tathata is the nature of origin, and is obstructed by origin, so it is called 'origin Tathata'. These three are the three non-self-natures, so they are called Tathata. Furthermore, the pure Tathata refers to the cessation of suffering (nirodha-satya). There are also three meanings: First, the essence has no arising or ceasing. This refers to the afflictions of the discrimination kind, which originally have no essence, so it is called cessation. Second, the grasping has no arising or ceasing. This refers to the afflictions of the same kind as mere-consciousness (citta-samklesa), which originally have no arising due to causes and conditions, so it is called cessation. Third, the defilement and purity both cease.
本來清凈無垢清凈。約分別性說本來無垢。約依他性說無垢清凈。何以故。此性有體則能染污。由道除垢故得清凈。本來清凈即是道前道中。無垢清凈即是道后。此二清凈亦名二種涅槃。前即非擇滅自性本有非智慧所得。后即擇滅修道所得。約前故說本有。約后故說始有。始顯名始有。故名清凈如如。複次正行如如者所謂道諦。亦有三義。一知道。謂約分別性。此性無體。但應須知無有可滅。故名知道。二除道。約依他性。此性有體。是故應知是煩惱。類所以須滅。故名除道。三證得道。約真實性。此性是二空故。應知除滅故應得。故名正行如如也。此七種真諦體。即三無性故通名如如。於此七中。前三種是非安立諦。何以故。此三但有別名無別體故。生如如所以在先者。為可除滅故。相如如所以居次者同。是生家滅故。識如如所以在後者。是滅家方便故。后四如如是安立諦。何以故。此四約用立名用有四故。不約體立名體唯一味故。依止所以最先者應知見故。二義應知一所知境多。二但應須知無更余義。所知境多者。于苦諦中有無常苦空無我四種義故。所餘集等三諦但有四名無四義異。何以故。集諦但因義為實。滅諦但以寂靜為實。道諦但以出離為實。所餘有緣等九義皆是假名。二但應須知無更余義者。苦是業果報
【現代漢語翻譯】 現代漢語譯本 本來清凈無垢的自性是清凈的。從分別性的角度來說，它本來就是沒有垢染的。從依他性的角度來說，它是沒有垢染且清凈的。為什麼這樣說呢？因為這個自性有實體，所以能夠被染污。通過修道去除垢染，因此能夠獲得清凈。『本來清凈』指的是修道之前和修道之中，『無垢清凈』指的是修道之後。這兩種清凈也可以稱為兩種涅槃（Nirvana）。前者是非擇滅（Asamskrta-nirodha），自性本有，不是通過智慧獲得的；後者是擇滅（Pratisamkhya-nirodha），通過修道獲得的。從前者來說，所以說是本有的；從後者來說，所以說是始有的。開始顯現，所以稱為始有，因此名為清凈如如（Tathata）。 進一步說，正行如如（Tathata）指的是道諦（Marga-satya），也有三種含義。第一是『知道』，從分別性的角度來說，這個自性沒有實體，只需要知道沒有可以滅除的東西，所以稱為『知道』。第二是『除道』，從依他性的角度來說，這個自性有實體，因此應該知道它是煩惱的種類，所以需要滅除，因此稱為『除道』。第三是『證得道』，從真實性的角度來說，這個自性是二空（Dvai-sunyata），所以應該知道要去除和滅除，因此應該證得，所以稱為『正行如如』。這七種真諦（Satya）的本體，就是三無性（Tri-nihsvabhava），所以統稱為如如（Tathata）。 在這七種如如（Tathata）中，前三種是非安立諦（Anupalabdhi-satya）。為什麼這樣說呢？因為這三種只有不同的名稱，沒有不同的實體。生如如（Utpada-tathata）之所以在最前面，是因為可以去除和滅除。相如如（Laksana-tathata）之所以排在第二位，是因為它與生家滅相同。識如如（Vijnana-tathata）之所以排在最後，是因為它是滅家的方便。后四種如如（Tathata）是安立諦（Upalabdhi-satya）。為什麼這樣說呢？因為這四種是根據作用來立名，作用有四種，而不是根據本體來立名，本體只有一種味道。依止如如（Asraya-tathata）之所以最先，是因為應該知道和見到它。二義應該知道，一是所知境多，二是隻需要知道沒有其他的意義。所知境多，是因為在苦諦（Dukkha-satya）中有無常、苦、空、無我四種含義。其餘的集諦（Samudaya-satya）等三種諦只有四種名稱，沒有四種含義的差異。為什麼這樣說呢？集諦（Samudaya-satya）只是以因為實，滅諦（Nirodha-satya）只是以寂靜為實，道諦（Marga-satya）只是以出離為實，其餘的有緣等九種含義都是假名。二隻需要知道沒有其他的意義，苦是業的果報。
【English Translation】 English version The originally pure and undefiled nature is pure. From the perspective of the discriminated nature (Vikalpa-svabhava), it is originally without defilement. From the perspective of the dependent nature (Paratantra-svabhava), it is undefiled and pure. Why is this so? Because this nature has substance, it can be defiled. By removing defilement through the path (Marga), purity can be attained. 'Originally pure' refers to before and during the path, while 'undefiled and pure' refers to after the path. These two purities can also be called two types of Nirvana (Nirvana). The former is non-selective cessation (Asamskrta-nirodha), which is inherent in nature and not obtained through wisdom; the latter is selective cessation (Pratisamkhya-nirodha), which is obtained through cultivating the path. From the perspective of the former, it is said to be inherent; from the perspective of the latter, it is said to be newly arisen. It begins to manifest, so it is called newly arisen, hence it is named pure Suchness (Tathata). Furthermore, Right Practice Suchness (Tathata) refers to the Truth of the Path (Marga-satya), which also has three meanings. First is 'knowing,' from the perspective of the discriminated nature (Vikalpa-svabhava), this nature has no substance, and it is only necessary to know that there is nothing to be eliminated, hence it is called 'knowing.' Second is 'removing the path,' from the perspective of the dependent nature (Paratantra-svabhava), this nature has substance, therefore it should be known as the category of afflictions, so it needs to be eliminated, hence it is called 'removing the path.' Third is 'attaining the path,' from the perspective of the true nature (Paramartha-satya), this nature is the two emptinesses (Dvai-sunyata), so it should be known that it should be removed and eliminated, therefore it should be attained, hence it is called 'Right Practice Suchness.' The essence of these seven truths (Satya) is the three non-natures (Tri-nihsvabhava), so they are collectively called Suchness (Tathata). Among these seven Suchnesses (Tathata), the first three are non-established truths (Anupalabdhi-satya). Why is this so? Because these three only have different names, but no different substances. Production Suchness (Utpada-tathata) is placed first because it can be removed and eliminated. Characteristic Suchness (Laksana-tathata) is placed second because it is the same as the production family's cessation. Cognition Suchness (Vijnana-tathata) is placed last because it is the means of the cessation family. The last four Suchnesses (Tathata) are established truths (Upalabdhi-satya). Why is this so? Because these four are named according to their function, and there are four functions, rather than being named according to their substance, which has only one flavor. Dependence Suchness (Asraya-tathata) is first because it should be known and seen. Two meanings should be known: first, there are many objects of knowledge; second, it is only necessary to know that there is no other meaning. There are many objects of knowledge because in the Truth of Suffering (Dukkha-satya) there are four meanings: impermanence, suffering, emptiness, and non-self. The remaining three truths, such as the Truth of Origin (Samudaya-satya), only have four names, without four different meanings. Why is this so? The Truth of Origin (Samudaya-satya) is only based on cause as reality, the Truth of Cessation (Nirodha-satya) is only based on tranquility as reality, and the Truth of the Path (Marga-satya) is only based on liberation as reality. The remaining nine meanings, such as having conditions, are all provisional names. Second, it is only necessary to know that there is no other meaning; suffering is the karmic result.
非煩惱故不可除。非勝德故不須證。非正行故不須修。但為厭離所以須知。是故更無斷證修等義也。若知此即能滅除諸惑。是故邪行在第二。由惑滅故證得清凈。故清凈在第三。由證得清凈具足故正行圓滿。何以故。道有三用。一見真實義。二除惡法。三能至寂靜。此三若具足則道用圓滿。故說正行在第四也。此七如如即是真實性。
三無性論捲上 大正藏第 31 冊 No. 1617 三無性論
三無性論卷下(出無相論)
真諦三藏於廣州制旨寺翻譯
問曰。此七云何入真實性攝。
答曰。此七如如是可讚最極二智境界故。二智者。即是如量如理智。此智是無流過凡夫故。可讚出二乘故。最極又是菩薩智故。可讚是佛智故。最極此顯無倒義。是無倒智境界故。複次無戲論故名為真實。無戲論者于相等離一異虛妄故。相等者謂相名分別。正智等四攝。即是五法藏中四法藏也。云何不可說一異。皆有過失故。若真如異相等有三過失。一者此真如。則非相等實體。二者修觀行人。則不依相等為方便得通達真如。三者覺真如已。則應未達相等諸法。不相關故也。
若真如與相等是一。亦有三過。一者真如既無差別。相等亦應無有差別。二者若見相等即見真如。三者若見真如不
【現代漢語翻譯】 現代漢語譯本 因為不是煩惱，所以不需要去除。因為不是殊勝的功德，所以不需要證得。因為不是正確的行為，所以不需要修習。只是爲了厭離（輪迴）所以需要知曉。因此，這裡沒有斷除、證得、修習等等的意義。如果知曉了這個道理，就能滅除各種迷惑。所以說邪行排在第二位。由於迷惑被滅除，就能證得清凈。所以說清凈排在第三位。由於證得清凈而具足，所以正行圓滿。為什麼這麼說呢？因為道有三種作用：一是見到真實的意義，二是去除惡法，三是能夠到達寂靜。這三種作用如果都具備，那麼道的功用就圓滿了。所以說正行排在第四位。這七種如如（tathata）就是真實性。
三無性論捲上 大正藏第 31 冊 No. 1617 三無性論
三無性論卷下(出無相論)
真諦三藏於廣州制旨寺翻譯
問：這七種（法）如何被攝入真實性之中？
答：這七種如如（tathata）是可以讚歎的最極二智的境界。二智指的是如量智和如理智。這種智慧是超越了有流過的凡夫的境界，所以值得讚歎；超越了二乘（聲聞乘和緣覺乘）的境界，所以是最極的。又是菩薩的智慧，所以值得讚歎；是佛的智慧，所以是最極的。這顯示了無顛倒的意義。因為是無顛倒智的境界。再者，因為沒有戲論，所以稱為真實。沒有戲論指的是在相等（samata）上遠離一異的虛妄。相等指的是相、名、分別、正智等等四種，攝屬於五法藏中的四種法藏。為什麼不能說是一也不能說是異呢？因為都會有過失。如果真如（tathata）與相等（samata）是不同的，會有三種過失：一是這個真如（tathata）就不是相等（samata）的實體；二是修觀的行人就不能依靠相等（samata）作為方便來通達真如（tathata）；三是覺悟真如（tathata）之後，就應該沒有通達相等（samata）的諸法，因為它們不相關聯。
如果真如（tathata）與相等（samata）是一樣的，也會有三種過失：一是真如（tathata）既然沒有差別，相等（samata）也應該沒有差別；二是如果見到相等（samata）就等於見到真如（tathata）；三是如果見到真如（tathata）不
【English Translation】 English version Because it is not affliction (klesha), it cannot be removed. Because it is not a supreme virtue, it does not need to be attained. Because it is not right conduct, it does not need to be cultivated. It is only for the sake of detachment (from samsara) that it needs to be known. Therefore, there is no meaning of abandonment, attainment, or cultivation here. If one knows this, one can eliminate all delusions. Therefore, wrong conduct is ranked second. Because delusion is extinguished, one attains purity. Therefore, purity is ranked third. Because one attains purity and is complete, right conduct is perfected. Why is this so? Because the path has three functions: first, to see the true meaning; second, to remove evil dharmas; and third, to be able to reach tranquility. If these three functions are complete, then the function of the path is perfected. Therefore, it is said that right conduct is ranked fourth. These seven suchness (tathata) are the true nature.
Treatise on the Three Natures, Volume 1 Taisho Tripitaka, Volume 31, No. 1617, Treatise on the Three Natures
Treatise on the Three Natures, Volume 2 (Extracted from the Treatise on Non-Appearance)
Translated by Tripitaka Master Paramartha at Zhizhi Temple in Guangzhou
Question: How are these seven (dharmas) included within true nature?
Answer: These seven suchness (tathata) are the realm of the two prajnas (jnana) that can be praised as the most supreme. The two prajnas refer to the prajna of measurement (ascertainment) and the prajna of principle (reason). This wisdom transcends the realm of ordinary beings who are subject to outflows (of defilements), so it is worthy of praise; it transcends the realm of the two vehicles (Shravakayana and Pratyekabuddhayana), so it is the most supreme. Furthermore, it is the wisdom of the Bodhisattvas, so it is worthy of praise; it is the wisdom of the Buddhas, so it is the most supreme. This reveals the meaning of non-invertedness. Because it is the realm of non-inverted wisdom. Moreover, because there is no conceptual proliferation (nirvikalpa), it is called true. 'No conceptual proliferation' means being apart from the falsity of one and different in relation to sameness (samata). Sameness refers to the four: appearance (lakshana), name (nama), discrimination (vikalpa), and right wisdom (samyagjnana), which are included in the four dharma-skandhas within the five dharma-skandhas. Why can't it be said to be one or different? Because both would have faults. If true suchness (tathata) is different from sameness (samata), there would be three faults: first, this true suchness (tathata) would not be the substance of sameness (samata); second, practitioners of contemplation would not be able to rely on sameness (samata) as a means to attain true suchness (tathata); third, after awakening to true suchness (tathata), they should not have attained the dharmas of sameness (samata), because they are not related.
If true suchness (tathata) is the same as sameness (samata), there would also be three faults: first, since true suchness (tathata) has no difference, sameness (samata) should also have no difference; second, if one sees sameness (samata), one sees true suchness (tathata); third, if one sees true suchness (tathata), one does not
能清凈。如見相等則無有聖人無得解脫。無有涅槃世出世異。是故由離一異等或戲論故無變異。無變異故即是真實性也。
問曰。此性若離一異者。為有為無。
答曰。此性不可說無。若無此性者。一切種清凈不可得。何以故。相結成真實故。是故不得無此性也。一切種即如理如量智。相結即是分別性依他性也。複次此性實有。由清凈境界故。何以故。若心緣此境。即得清凈故。複次此性實有故名常住。清凈境界故名為善。常住故名為樂。真實無性故說無性。何以故。此性是一切戲論法真實體性故。離有離無故名無真性。此真實性是極智境故。離戲論故。是故應知真實性也。次於依他中。約別道理。分別真實無性。若於真實性中。則具得說真實及無性兩義何以故。體是真實是無性故。若於依他分別兩性中。則但得說無性。不得說真實。何以故。分別依他非真實故兩體是無性。若不無性則分別依他成真實有。若說分別依他是真實。則無無性義。是故不得具說真實無性兩義也。若說無性真實性義可然。若說依他分別真實無性。此即不可。真實之名濫分別依他故。
問曰。經中說有五相一名言相。二所言相。三名義相。四執著相。五非執著相。
又說三相。謂分別相依他相真實相。此二處相攝云何
【現代漢語翻譯】 現代漢語譯本 能夠獲得清凈。如果執著于所見之相，就不會有聖人，無法獲得解脫，也不會有涅槃，世間法和出世間法就沒有區別。因此，由於遠離『一』和『異』等虛妄分別，此性沒有變異。因為沒有變異，所以就是真實性。
問：如果此性遠離『一』和『異』，那麼它是有還是無呢？
答：此性不可說是『無』。如果此性不存在，那麼一切種類的清凈就無法獲得。為什麼呢？因為『相』結合就成了真實。所以，不能說此性不存在。『一切種』就是如理如量的智慧，『相結』就是分別性和依他性。 再者，此性確實存在，因為有清凈的境界。為什麼呢？如果心緣於此境界，就能獲得清凈。再者，此性確實存在，所以名為『常住』；因為是清凈的境界，所以名為『善』；因為常住，所以名為『樂』；因為真實無自性，所以說『無性』。為什麼呢？因為此性是一切戲論法的真實體性，遠離『有』和『無』，所以名為『無真性』。此真實性是極智的境界，遠離戲論。所以，應當瞭解真實性。其次，在依他性中，根據不同的道理，分別真實無性。如果在真實性中，就能同時說『真實』和『無性』兩種含義。為什麼呢？因為其體性是真實且無自性的。如果在依他性中分別這兩種性質，就只能說『無性』，不能說『真實』。為什麼呢？因為分別依他性不是真實的，兩種體性都是無自性的。如果不無自性，那麼分別依他性就成了真實存在。如果說分別依他性是真實的，就沒有無性的含義了。所以，不能同時說『真實』和『無性』兩種含義。如果說無性真實性，這是可以的。如果說依他分別真實無性，這是不可以的，因為『真實』這個名稱會混淆分別依他性。
問：經中說有五種相：一是名言相（name and language aspect），二是所言相（object of language aspect），三是名義相（name and meaning aspect），四是執著相（attachment aspect），五是非執著相（non-attachment aspect）。
又說有三種相，即分別相（discrimination aspect），依他相（dependent aspect），真實相（reality aspect）。這兩處的『相』如何相互包含呢？
【English Translation】 English version One can attain purity. If one clings to the appearance of things, there will be no sages, no liberation, and no Nirvana. There will be no difference between worldly and otherworldly existence. Therefore, because of being apart from notions like 'one' and 'different' and other conceptual fabrications, this nature is without alteration. Because it is without alteration, it is the true nature.
Question: If this nature is apart from 'one' and 'different,' is it existent or non-existent?
Answer: This nature cannot be said to be non-existent. If this nature did not exist, all kinds of purity would be unattainable. Why? Because 'appearances' combining together constitute reality. Therefore, it cannot be said that this nature does not exist. 'All kinds' refers to wisdom that is in accordance with principle and measure. 'Appearances combining' refers to the discriminating nature and the dependent nature. Furthermore, this nature truly exists because there is a pure realm. Why? Because if the mind focuses on this realm, it attains purity. Furthermore, this nature truly exists, therefore it is called 'permanent'; because it is a pure realm, it is called 'good'; because it is permanent, it is called 'bliss'; because it is truly without inherent existence, it is called 'non-existence'. Why? Because this nature is the true essence of all conceptual fabrications, being apart from 'existence' and 'non-existence,' it is called 'no true existence'. This true nature is the realm of ultimate wisdom, being apart from conceptual fabrications. Therefore, one should understand the true nature. Next, within the dependent nature, according to different principles, one distinguishes true non-existence. If one is in the true nature, one can simultaneously speak of both 'true' and 'non-existence'. Why? Because its essence is true and without inherent existence. If one distinguishes these two natures within the dependent nature, one can only speak of 'non-existence,' and cannot speak of 'true'. Why? Because the discriminating dependent nature is not true, and both essences are without inherent existence. If it were not without inherent existence, then the discriminating dependent nature would become truly existent. If one says that the discriminating dependent nature is true, then there is no meaning of non-existence. Therefore, one cannot simultaneously speak of both 'true' and 'non-existence'. If one speaks of non-existence and true nature, that is acceptable. If one speaks of dependent discrimination, true non-existence, that is not acceptable, because the name 'true' would confuse the discriminating dependent nature.
Question: The sutras speak of five aspects: first, the name and language aspect (nāma-lakṣaṇa); second, the object of language aspect (artha-lakṣaṇa); third, the name and meaning aspect (nāma-artha-lakṣaṇa); fourth, the attachment aspect (abhiniveśa-lakṣaṇa); and fifth, the non-attachment aspect (anabhiniveśa-lakṣaṇa).
It also speaks of three aspects, namely the discrimination aspect (parikalpita-lakṣaṇa), the dependent aspect (paratantra-lakṣaṇa), and the reality aspect (parinispanna-lakṣaṇa). How do these two sets of aspects encompass each other?
為五攝三。為三攝五。
答曰。今約三相分別五相。應知五相中前二相。通為三相所攝。第三相偏為分別相攝。第四相但為依他相攝。第五相唯為真實相攝。
釋曰。初二相所以通為三相所攝者。初名言相。即是諸法名字及說。此名言是識所作。識似名言相起即是分別性。能分別識即依他性。所分別名言既無所有。能分別識亦無所有。即是真實性。是故初相即三性攝。第二相亦三性攝者。所言相即是名言所目義。謂一切諸物亦是識所作。但識有似物相起即是分別性。能分別識即是依他性。亦二俱無所有。即是真實性。第三相但為分別性所攝者。此名義相應相。謂為物立名。令與物相應。因名得顯物。此名義實無所有。無相義故。但是分別性。第四相但為依他性攝者。此執著名義二相。辨其能執故但是依他性。不明所執故非分別。前但出所分別不出能分別故非依他。第五相唯為真性所攝者。此不執著名義二相。即是境智無差別阿摩羅識故。第四第三亦不離真實性。但其所立正為偏顯一義耳。
論曰。分別各有五種事用。複次此三性應知一一性中皆有五事分別性具。五事用者。一能生依他性。二于依他性中能立名言。三能起人法兩執。四能成立二執粗重。五能作入真實性依止事。
釋曰。初即能
【現代漢語翻譯】 現代漢語譯本 為五攝三，為三攝五，是什麼意思？
回答是：現在根據三種自性來分別五種相。應當知道五種相中的前兩種相，普遍被三種自性所包含。第三種相偏重於被分別自性所包含。第四種相只被依他起自性所包含。第五種相唯獨被真實自性所包含。
解釋：前兩種相之所以普遍被三種自性所包含，是因為第一種名言相，就是諸法的名字和言說。這名言是識所造作的。識顯現出類似名言的相，就是分別性。能分別的識就是依他起性。所分別的名言既然沒有實在，能分別的識也沒有實在，這就是真實性。所以第一種相被三種自性所包含。第二種相也被三種自性所包含，所說的言說相就是名言所指代的意義，指一切事物也是識所造作的。只是識顯現出類似事物的相，這就是分別性。能分別的識就是依他起性，兩者都沒有實在，這就是真實性。第三種相只被分別性所包含，這種名義相應相，就是為事物建立名稱，使名稱與事物相應，通過名稱來顯示事物。這名稱和意義實際上沒有實在，因為沒有自相的緣故，這只是分別性。第四種相只被依他起性所包含，這種執著名稱和意義兩種相，辨別其能執著的作用，所以只是依他起性。不明顯所執著的對象，所以不是分別性。前面只是說明所分別的對象，沒有說明能分別的作用，所以不是依他起性。第五種相唯獨被真性所包含，這種不執著名稱和意義兩種相，就是境和智沒有差別的阿摩羅識（Amala-vijñāna，清凈識），第四種和第三種相也沒有離開真實性，只是它們所建立的，正是爲了偏重顯示一種意義罷了。
論中說：分別各有五種作用。此外，這三種自性應當知道，每一種自性中都具有五種作用。分別性具有五種作用：一是能生起依他起性，二是在依他起性中能建立名言，三是能生起人我和法我的兩種執著，四是能成立兩種執著的粗重，五是能作為進入真實性的依止。
解釋：第一種作用就是能生起依他起性。
【English Translation】 English version What does it mean that the five aspects are encompassed by the three natures, and the three natures encompass the five aspects?
The answer is: Now, we distinguish the five aspects based on the three natures. It should be understood that the first two of the five aspects are universally encompassed by the three natures. The third aspect is primarily encompassed by the discrimination nature. The fourth aspect is only encompassed by the dependent nature. The fifth aspect is solely encompassed by the reality nature.
Explanation: The reason why the first two aspects are universally encompassed by the three natures is that the first, the aspect of 'name and speech' (nāma-lakṣaṇa), refers to the names and expressions of all dharmas. These names and speech are created by consciousness. When consciousness manifests an appearance similar to names and speech, it is the nature of discrimination (parikalpita-svabhāva). The consciousness that can discriminate is the dependent nature (paratantra-svabhāva). Since the discriminated names and speech have no reality, and the discriminating consciousness also has no reality, this is the nature of reality (pariniṣpanna-svabhāva). Therefore, the first aspect is encompassed by the three natures. The second aspect is also encompassed by the three natures. The aspect of 'speech' refers to the meaning indicated by names and speech, referring to all things that are also created by consciousness. It is just that consciousness manifests an appearance similar to things, which is the nature of discrimination. The consciousness that can discriminate is the dependent nature, and both have no reality, which is the nature of reality. The third aspect is only encompassed by the discrimination nature. This aspect of 'correspondence between name and meaning' refers to establishing names for things, making the names correspond to the things, and using the names to reveal the things. These names and meanings actually have no reality because they have no self-nature, so this is only the nature of discrimination. The fourth aspect is only encompassed by the dependent nature. This aspect of 'attachment to name and meaning' distinguishes its function of being able to attach, so it is only the dependent nature. It does not clearly show the object of attachment, so it is not the discrimination nature. The previous only explained the object of discrimination, without explaining the function of being able to discriminate, so it is not the dependent nature. The fifth aspect is solely encompassed by the reality nature. This aspect of 'non-attachment to name and meaning' is the Amala-vijñāna (pure consciousness), where there is no difference between the object and the wisdom. The fourth and third aspects are also not separate from the reality nature, but what they establish is precisely to emphasize and reveal one meaning.
The treatise says: Discrimination has five functions. Furthermore, it should be known that each of these three natures has five functions. The discrimination nature has five functions: first, it can generate the dependent nature; second, it can establish names and speech in the dependent nature; third, it can generate the two attachments of person and dharma; fourth, it can establish the coarseness of the two attachments; fifth, it can serve as a basis for entering the reality nature.
Explanation: The first function is to generate the dependent nature.
生義體。次能生義上名言。第三即能生起人法二相。第四即能生煩惱。第五即能解脫。前三明能作起惑得解方便。第四正明起惑。第五明得解。有此次第者。必有體故立名言由有名言故所以起人法兩執。由人法兩執故增長起諸煩惱。前唯起人法兩執。此則輕微。由此後起無量惑。由此以後久久輪轉方能依止。此分別依他得入真實性故得解脫也。
論曰。依他性五事者。一產生煩惱體。二能為分別真實兩性依止。三能起人法兩執名言依止。四能為人法兩執粗重依止。五能為入真實性依止。
釋曰。一產生煩惱體者。謂依他性有體。異於分別性無體故。能為煩惱體也。二能為分別真實二性依止者。謂依他性執為人法我者。即為分別性作依止。若知依他性由分別起。分別既無性相故。依他性不生。不生故即為真實性依止也。三能起人法兩執名言依止者。謂名言必有所依。依他性起故言能起人法兩執名言依止也。四能為人法兩執粗重依止者謂能生上。心粗重人法兩執也。五能為入真實性依止者。謂依他性不生。即知分別無相。為入真實性方便也。亦得言前解分別性無相。即達依他無生。為入真實性依止也。夫入真實性。初在聞思慧中。必須具解分別性無相依他性無生。然後見真實性。
論曰。約前分別依他
【現代漢語翻譯】 現代漢語譯本：生義體。其次能產生名言上的意義。第三就能生起人法二相（人我和法我的兩種表象）。第四就能產生煩惱。第五就能解脫。前三者說明了產生迷惑和獲得解脫的方法。第四者明確說明了產生迷惑。第五者說明了獲得解脫。有這樣的次第是因為依他起性（一切現象皆依賴於其他條件而生起的性質）有其體性，所以才能建立名言，由於有名言，所以才產生人法兩種執著。由於人法兩種執著，所以增長產生各種煩惱。前面只是產生人法兩種執著，這還算輕微。由此之後產生無量迷惑。由此以後經過長久輪迴才能依止。這種分別依他起性才能進入真實性，所以才能得到解脫。
論曰：依他起性的五件事是：一、產生煩惱的體性。二、能作為分別性和真實性兩種性質的依止。三、能產生人法兩種執著的名言依止。四、能作為人法兩種執著的粗重（沉重和遲鈍）的依止。五、能作為進入真實性的依止。
釋曰：一、產生煩惱的體性，是指依他起性有體性，不同於分別性沒有體性，所以能成為煩惱的體性。二、能作為分別性和真實性兩種性質的依止，是指依他起性執著於人法我，就為分別性提供了依止。如果知道依他起性是由分別產生的，分別既然沒有自性，依他起性就不會產生。不產生就成為真實性的依止。三、能產生人法兩種執著的名言依止，是指名言必定有所依，依他起性產生，所以說能產生人法兩種執著的名言依止。四、能作為人法兩種執著的粗重依止，是指能產生心上的粗重人法兩種執著。五、能作為進入真實性的依止，是指依他起性不產生，就知道分別沒有自相，是進入真實性的方便。也可以說，先理解分別性沒有自相，就通達依他起性不生，是進入真實性的依止。進入真實性，最初在聞思慧中，必須完全理解分別性沒有自相，依他起性不生，然後才能見到真實性。
論曰：關於前面的分別和依他
【English Translation】 English version: The nature of arising from conditions. Secondly, it can generate meaning in terms of names and concepts. Thirdly, it can give rise to the two appearances of person and dharma (the two appearances of personal self and dharma self). Fourthly, it can generate afflictions. Fifthly, it can lead to liberation. The first three explain the methods for generating delusion and attaining liberation. The fourth clearly explains the arising of delusion. The fifth explains the attainment of liberation. This order exists because the dependent nature (the nature of all phenomena arising dependent on other conditions) has its own essence, so names and concepts can be established. Because there are names and concepts, the two attachments to person and dharma arise. Because of the two attachments to person and dharma, various afflictions increase and arise. The previous only generates the two attachments to person and dharma, which is still slight. After this, countless delusions arise. After this, one can rely on it only after a long cycle of reincarnation. This discrimination of dependent origination can enter into true nature, so one can attain liberation.
Treatise says: The five aspects of dependent nature are: 1. The nature of generating afflictions. 2. It can serve as the basis for both the discriminating nature and the true nature. 3. It can generate the basis for the names and concepts of the two attachments to person and dharma. 4. It can serve as the basis for the grossness (heaviness and dullness) of the two attachments to person and dharma. 5. It can serve as the basis for entering into true nature.
Explanation says: 1. The nature of generating afflictions refers to the fact that dependent nature has its own essence, which is different from the discriminating nature that has no essence, so it can become the nature of afflictions. 2. Being able to serve as the basis for both the discriminating nature and the true nature means that if the dependent nature clings to the personal self and dharma self, it provides a basis for the discriminating nature. If one knows that the dependent nature arises from discrimination, and since discrimination has no self-nature, the dependent nature will not arise. Not arising becomes the basis for true nature. 3. Being able to generate the basis for the names and concepts of the two attachments to person and dharma means that names and concepts must have a basis. The dependent nature arises, so it is said that it can generate the basis for the names and concepts of the two attachments to person and dharma. 4. Being able to serve as the basis for the grossness of the two attachments to person and dharma means that it can generate the grossness of the two attachments to person and dharma in the mind. 5. Being able to serve as the basis for entering into true nature means that if the dependent nature does not arise, one knows that discrimination has no self-appearance, which is a means to enter into true nature. It can also be said that first understanding that the discriminating nature has no self-appearance, one then understands that the dependent nature does not arise, which is the basis for entering into true nature. To enter into true nature, one must first fully understand that the discriminating nature has no self-appearance and the dependent nature does not arise in the wisdom of hearing and thinking, and then one can see true nature.
Treatise says: Regarding the previous discrimination and dependence
有五事。合成十種。所以然者。能為二性五事對治依止緣緣。三乘聖道是能對治。能除前二性五事故。能除前分別性五事者。一由觀分別性無相故。依他性不生。二由依他不生故名言則無依。三由名不起故。人法兩執則不得生。四由兩執不生。相類及粗重二惑則不起。五由二惑不起故即是見真。不勞更修方便。入真實性也。由得聖道故分別性五事永不復起也。除依他五事者。一由聖道故。依他煩惱體除滅。二由體滅故。不作分別及真實兩性依止。三由體無故。不能為人法兩執名言依止。四由體無故。不能為兩執粗重上心依止。五已見真如故。不勞更覓。入分別性依止也。
釋曰。依止處緣緣者。于無分別境智中。說智為依止。說境為緣緣。即是佛菩薩轉依義故。名依止緣緣。
論曰。問曰。立空品中破人我執。此品中破法我。此兩執並從何因生。
答曰。人我執從法我執生。何以故。此人我執要由上心。人我執滅後方能覺了諸法故。
釋曰。身見人未能見諸陰故於諸陰上橫計人我及我所。若得人我及所空時。始不見我及所。方能覺了但是諸陰法。由覺了諸法故法我即滅。覺了法者。謂見分別無相依他無生真實無性也。以法執滅故隨眠我見悉滅。故知人我執從法我執生。
論曰。問曰。
【現代漢語翻譯】 現代漢語譯本：有五件事，合成了十種。之所以這樣，是因為它們能作為兩種自性（二性）和五件事的對治所依止的因緣。三乘聖道是能對治的，能去除前面的兩種自性和五件事。能去除前面分別自性的五件事是：一，由於觀察分別自性沒有自相的緣故，依他自性就不會產生。二，由於依他自性不產生，所以名言（概念）就沒有所依。三，由於名言不生起，所以人執和法執這兩種執著就不能產生。四，由於兩種執著不生起，相似的迷惑和粗重的迷惑這兩種迷惑就不會生起。五，由於兩種迷惑不生起，這就是見到了真如，不需要再修習方便，就能進入真實自性。由於得到了聖道，所以分別自性的五件事永遠不會再產生。去除依他自性的五件事是：一，由於聖道的緣故，依他自性的煩惱本體被去除滅盡。二，由於本體滅盡的緣故，不再作為分別自性和真實自性這兩種自性的依止。三，由於本體沒有的緣故，不能作為人執和法執這兩種執著的名言依止。四，由於本體沒有的緣故，不能作為兩種執著的粗重習氣的心識依止。五，已經見到了真如的緣故，不需要再尋找，就能進入分別自性的依止。
解釋說：依止處緣緣，在無分別的境智中，說智為依止，說境為緣緣，這就是佛菩薩轉依的意義，所以叫做依止緣緣。
論中說：問：在立空品中破除了人我執（認為存在永恒不變的『我』的執著），這一品中破除法我執（認為諸法有不變的自性的執著），這兩種執著都是從什麼原因產生的呢？
答：人我執是從法我執產生的。為什麼呢？因為這個人我執一定要通過上心（妄心）才能產生。人我執滅除后才能覺悟諸法。
解釋說：眾生因為未能見到諸陰（五蘊）的實相，所以在諸陰上橫生計度，認為有『人我』以及『我所』（屬於我的東西）。如果證得人我和我所皆空的境界時，才能不見我及我所，才能覺悟到一切都只是諸陰法。由於覺悟了諸法，法我執就滅除了。覺悟諸法，就是指見到分別自性無相、依他自性無生、真實自性無性。因為法執滅除的緣故，隨眠的我見（潛在的我見）全部滅除。所以知道人我執是從法我執產生的。
論中說：問：
【English Translation】 English version: There are five things that combine to form ten. The reason for this is that they can serve as the supporting causes and conditions for counteracting the two natures (two self-natures) and the five things. The Three Vehicle Holy Path is what can counteract them, and it can remove the preceding two natures and five things. What can remove the five things of the preceding discriminated nature is: first, because of observing that the discriminated nature has no intrinsic characteristics, the dependent nature will not arise. Second, because the dependent nature does not arise, names and concepts have nothing to rely on. Third, because names and concepts do not arise, the two attachments of self and phenomena cannot arise. Fourth, because the two attachments do not arise, the two kinds of delusion, similar delusions and coarse delusions, will not arise. Fifth, because the two delusions do not arise, this is seeing Suchness (true nature), and there is no need to further cultivate skillful means to enter the true nature. Because of attaining the Holy Path, the five things of the discriminated nature will never arise again. Removing the five things of the dependent nature is: first, because of the Holy Path, the essence of the afflictions of the dependent nature is removed and extinguished. Second, because the essence is extinguished, it no longer serves as the support for the two natures of the discriminated nature and the true nature. Third, because the essence is nonexistent, it cannot serve as the support for the names and concepts of the two attachments of self and phenomena. Fourth, because the essence is nonexistent, it cannot serve as the support for the mind with the coarse habitual tendencies of the two attachments. Fifth, because one has already seen Suchness, there is no need to seek further to enter the support of the discriminated nature.
Explanation: 'Supporting place and conditioning causes' means that in the non-discriminating realm of wisdom, wisdom is said to be the supporting place, and the realm is said to be the conditioning causes. This is the meaning of the transformation of the basis (轉依, zhuan yi) by Buddhas and Bodhisattvas, so it is called 'supporting place and conditioning causes'.
Treatise says: Question: In the 'Establishing Emptiness' chapter, the attachment to the self of persons (人我執, ren wo zhi) is refuted. In this chapter, the attachment to the self of phenomena (法我執, fa wo zhi) is refuted. What causes do these two attachments arise from?
Answer: The attachment to the self of persons arises from the attachment to the self of phenomena. Why? Because this attachment to the self of persons must arise through the upper mind (上心, shang xin, deluded mind). Only after the attachment to the self of persons is extinguished can one awaken to all phenomena.
Explanation: Because sentient beings fail to see the true nature of the skandhas (五蘊, wu yun), they falsely imagine a 'self of persons' and 'what belongs to the self' (我所, wo suo) in the skandhas. If one attains the state where the self of persons and what belongs to the self are empty, then one will not see the self and what belongs to the self, and one will awaken to the fact that everything is just the phenomena of the skandhas. Because one awakens to all phenomena, the attachment to the self of phenomena is extinguished. Awakening to all phenomena means seeing that the discriminated nature is without characteristics, the dependent nature is without arising, and the true nature is without self-nature. Because the attachment to phenomena is extinguished, all latent views of self (隨眠我見, sui mian wo jian) are extinguished. Therefore, it is known that the attachment to the self of persons arises from the attachment to the self of phenomena.
Treatise says: Question:
云何未滅人法兩執立不凈品。兩執滅已方立凈品。
答曰。于依他性中執我。是分別性之所熏習。名不凈品。若於依他中。修真實性之所熏習。名為凈品。若說不凈品謂有流界。若說凈品謂無流界。此無流界以轉依為體也。此轉依不可思惟。復有二種。言轉依者。約位有五種。一者一分轉依。謂二乘人依我見我愛滅故。無流相續異於凡夫。所以名轉回轉。異前凡夫所依有流也。二者具分轉依。謂初地菩薩具得人法兩空也。三者有動轉依。謂七地已還有出入觀故名之為動。四者有用轉依。謂十地已還事未辦故。不捨功用故名有用。五者究竟轉依。謂如來地至得圓滿故名究竟。是名轉依也。言不可思惟者。自有四種。一者成就不可思惟。謂一切惑一切苦不能違害。一向清凈常住無變故。名成就也。二者自性不可思惟。謂此轉依即色為自性。離色為自性。皆不可思惟。如是乃至識及六入四大三界六道十方等。若即若離皆不可思惟。如佛性中廣解。三者寂靜不可思惟。謂此轉依於樂住中不可思惟。于靜住中不可思惟。如是乃至有心住無心住聖住天住梵住佛住等皆不可思惟也。四者功德不可思惟。謂此轉依略說如來功德有六種。一圓滿。二無垢。三無動。四無等。五利他為事。六勝能。
釋曰。八住中。一樂住者。
【現代漢語翻譯】 現代漢語譯本： 問：為什麼在人法二執（人執：認為存在永恒不變的『我』；法執：認為一切事物都有其獨立不變的自性）尚未滅除時，就設立不凈品（不清凈的範疇）？而只有在二執滅除后，才設立凈品（清凈的範疇）？
答：在依他性（事物相互依存的性質）中執著于『我』，是被分別性（虛妄分別的性質）所熏習的結果，這被稱為不凈品。如果在依他性中，修習真實性（事物真實不虛的性質）並被其熏習，這就被稱為凈品。如果說不凈品，指的是有流界（輪迴不止的境界）；如果說凈品，指的是無流界（脫離輪迴的境界）。這無流界以轉依（轉化所依）為本體。這轉依是不可思議的。轉依又有兩種含義。
說到轉依，就位次而言有五種：第一種是一分轉依。指的是二乘人（聲聞乘和緣覺乘的修行者）因為滅除了我見（對『我』的錯誤見解）和我愛（對『我』的貪愛），所以其無流相續（沒有煩惱的生命延續）不同於凡夫。因此稱為轉依，是轉變回轉，不同於先前凡夫所依的有流（有煩惱）狀態。第二種是具分轉依。指的是初地菩薩完全證得人法二空（人空和法空）。第三種是有動轉依。指的是七地菩薩之後，還有出入觀（在禪定和出定之間），所以稱為有動。第四種是有用轉依。指的是十地菩薩之後，事情尚未完全辦完，所以不捨棄功用，因此稱為有用。第五種是究竟轉依。指的是如來地（佛的境界），達到圓滿的緣故，稱為究竟。這就是轉依。
說到不可思議，自身有四種：第一種是成就不可思議。指的是一切迷惑和一切痛苦都不能侵害，永遠清凈常住，沒有變化，所以稱為成就。第二種是自性不可思議。指的是這轉依，無論是即色（以色蘊為自性）還是離色（離開色蘊為自性），都是不可思議的。像這樣乃至識（識蘊）以及六入（六根）四大（地水火風）三界（欲界、色界、無色界）六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）十方等，無論是即還是離，都是不可思議的，如同在佛性中廣泛解釋的那樣。第三種是寂靜不可思議。指的是這轉依，在樂住（安住在快樂中）中不可思議，在靜住（安住在寂靜中）中不可思議，像這樣乃至有心住（安住在有心中）無心住（安住在無心中）聖住（安住在聖者境界中）天住（安住在天人境界中）梵住（安住在梵天境界中）佛住（安住在佛的境界中）等，都是不可思議的。第四種是功德不可思議。指的是這轉依，簡略地說，如來的功德有六種：一是圓滿，二是無垢，三是無動，四是無等，五是以利益他人為事業，六是殊勝的能力。
解釋：八住中，第一種樂住是……
【English Translation】 English version: Question: Why is the category of 'impure' (不凈品) established when the two attachments, the attachment to self (人執 - the belief in a permanent and unchanging 'self') and the attachment to phenomena (法執 - the belief that all things have their own independent and unchanging nature), have not yet been extinguished? And only after the two attachments are extinguished is the category of 'pure' (凈品) established?
Answer: Clinging to 'self' within dependent origination (依他性 - the nature of things being interdependent) is the result of being influenced by the nature of discrimination (分別性 - the nature of false discrimination). This is called the 'impure' category. If, within dependent origination, one cultivates the nature of reality (真實性 - the true and non-illusory nature of things) and is influenced by it, this is called the 'pure' category. If we speak of the 'impure' category, it refers to the realm of conditioned existence (有流界 - the realm of continuous rebirth). If we speak of the 'pure' category, it refers to the realm of unconditioned existence (無流界 - the realm free from rebirth). This realm of unconditioned existence takes 'transformation of the basis' (轉依) as its essence. This 'transformation of the basis' is inconceivable. There are also two meanings of 'transformation of the basis'.
Speaking of 'transformation of the basis', in terms of stages, there are five types: The first is partial transformation of the basis (一分轉依). This refers to practitioners of the Two Vehicles (二乘人 - Shravakas and Pratyekabuddhas) because they have extinguished the view of self (我見 - the mistaken view of 'self') and the love of self (我愛 - the attachment to 'self'), so their stream of consciousness without outflows (無流相續 - the continuation of life without afflictions) is different from that of ordinary beings. Therefore, it is called 'transformation of the basis', which is a transformation and turning back, different from the previous state of ordinary beings relying on conditioned existence (有流 - with afflictions). The second is complete transformation of the basis (具分轉依). This refers to the bodhisattvas of the first ground (初地菩薩) who have fully attained the emptiness of both self and phenomena (人法兩空 - emptiness of self and emptiness of phenomena). The third is transformation of the basis with movement (有動轉依). This refers to bodhisattvas after the seventh ground (七地菩薩), who still have entering and exiting contemplation (出入觀 - between samadhi and emerging from samadhi), so it is called 'with movement'. The fourth is transformation of the basis with effort (有用轉依). This refers to bodhisattvas after the tenth ground (十地菩薩), because the work is not yet completely finished, so they do not abandon effort, therefore it is called 'with effort'. The fifth is ultimate transformation of the basis (究竟轉依). This refers to the ground of the Tathagata (如來地 - the state of Buddha), because it has reached perfection, it is called 'ultimate'. This is 'transformation of the basis'.
Speaking of 'inconceivable', there are four types in itself: The first is inconceivable accomplishment (成就不可思議). This refers to the fact that all delusions and all suffering cannot harm it, it is always pure and abiding, without change, so it is called 'accomplishment'. The second is inconceivable nature (自性不可思議). This refers to the fact that this 'transformation of the basis', whether it is identical to form (即色 - taking the skandha of form as its nature) or separate from form (離色 - leaving the skandha of form as its nature), is inconceivable. Like this, even consciousness (識蘊 - the skandha of consciousness) and the six entrances (六入 - six sense organs), the four great elements (四大 - earth, water, fire, wind), the three realms (三界 - desire realm, form realm, formless realm), the six paths (六道 - gods, humans, asuras, hell-beings, hungry ghosts, animals), the ten directions, etc., whether identical or separate, are all inconceivable, as explained extensively in the nature of Buddha. The third is inconceivable tranquility (寂靜不可思議). This refers to the fact that this 'transformation of the basis', in dwelling in bliss (樂住 - dwelling in happiness) is inconceivable, in dwelling in tranquility (靜住 - dwelling in tranquility) is inconceivable, like this, even dwelling in mind (有心住 - dwelling in mind), dwelling in no-mind (無心住 - dwelling in no-mind), dwelling in the state of a sage (聖住 - dwelling in the state of a sage), dwelling in the state of a deva (天住 - dwelling in the state of a deva), dwelling in the state of Brahma (梵住 - dwelling in the state of Brahma), dwelling in the state of Buddha (佛住 - dwelling in the state of Buddha), etc., are all inconceivable. The fourth is inconceivable merit (功德不可思議). This refers to the fact that this 'transformation of the basis', briefly speaking, the merits of the Tathagata are six types: first, perfection; second, stainlessness; third, immovability; fourth, unequaled; fifth, taking benefiting others as its activity; sixth, supreme ability.
Explanation: Among the eight dwellings, the first, dwelling in bliss, is...
謂三禪以還也。二靜住者。四禪以上也。三有心住者。謂有心定也。四無心住者。謂無想定及滅盡定也。五聖住者。謂一切無流觀也。六天住者。謂初禪至非想也。七梵住者。梵言無量。謂四無量定也。八佛住者。謂佛不住生死不住涅槃。住無住處涅槃也。
論曰。有四種道。能得轉依。何等為四。一四聖行。二四種尋思。三四種如實知。四四種境界。初四聖行者。一波羅蜜。謂十波羅蜜。總說為一波羅蜜行。趣向大乘故。此明利他因亦名緣因緣。波羅蜜義如中邊論障品釋也二道行。謂三十七品。總說為助道行。能覺了境界真實義故。此名自利因。亦名緣廣明道品。如中邊論修對治品說也。三神通行。謂六神通。總說為一神通行。能令受化眾生歸向尊重入真理故。此六通即是三輪。一身通。即身通輪。能輕舉遠至轉變隱顯。令眾生起歸向心。二記心輪謂天眼天耳他心能見彼。思惟覺觀如實記說令起尊重。三正教輪。即流盡通。令離苦斷集證滅修道。宿命一通通有後兩輪也。四成熟眾生行。謂四攝法。總說為一成熟眾生行。此明為已入理眾生。更以財法兩施攝令成熟。財攝者是利益方便為令成熟。法攝者覺悟起行隨順方便為令成熟。
釋曰。佈施攝令其成熟。成熟者逐位淺深也。愛語攝令其覺悟。利行攝令
【現代漢語翻譯】 現代漢語譯本： 所說的三禪及以下。二、靜住：指四禪及以上。三、有心住：指有心定。四、無心住：指無想定及滅盡定。五、聖住：指一切無漏觀。六、天住：指初禪至非想。七、梵住：梵語意為『無量』，指四無量定。八、佛住：指佛不住生死，不住涅槃，安住于無所住處的涅槃。
論曰：有四種道，能夠獲得轉依（轉變所依）。是哪四種呢？一、四聖行；二、四種尋思；三、四種如實知；四、四種境界。首先是四聖行：一、波羅蜜（paramita，到彼岸），指十波羅蜜，總的來說是一種波羅蜜行，趣向大乘的緣故。這說明了利他的因，也稱為緣因緣。波羅蜜的意義如《中邊論》障品所解釋的。二、道行：指三十七道品，總的來說是助道行，能夠覺了境界真實義的緣故。這稱為自利因，也稱為緣廣明道品，如《中邊論》修對治品所說。三、神通行：指六神通，總的來說是一種神通行，能夠令受化的眾生歸向尊重，進入真理的緣故。這六通就是三輪：一身通，即身通輪，能夠輕舉遠至，轉變隱顯，令眾生生起歸向之心。二、記心輪，指天眼、天耳、他心通，能夠見到他們的思惟覺觀，如實記說，令他們生起尊重。三、正教輪，即漏盡通，令他們脫離苦，斷除集，證得滅，修習道。宿命通也通用於后兩輪。四、成熟眾生行：指四攝法，總的來說是一種成熟眾生行。這說明為已經入理的眾生，更以財施和法施兩種攝受，令他們成熟。財攝是指利益方便，爲了令他們成熟。法攝是指覺悟起行，隨順方便，爲了令他們成熟。
釋曰：佈施攝受，令他們成熟，成熟是指逐個位次的淺深。愛語攝受，令他們覺悟。利行攝受，令
【English Translation】 English version: This refers to the Third Dhyana (Third Meditation Stage) and below. Second, Abiding in Stillness: This refers to the Fourth Dhyana and above. Third, Abiding with Mind: This refers to meditation with mind. Fourth, Abiding without Mind: This refers to the state of Non-Perception and the Cessation Meditation. Fifth, Abiding in Holiness: This refers to all uncontaminated (non-outflow) contemplation. Sixth, Abiding in the Heavens: This refers to the First Dhyana up to the state of Neither Perception nor Non-Perception. Seventh, Abiding in Brahma: 『Brahma』 in Sanskrit means 『immeasurable,』 referring to the Four Immeasurable Minds. Eighth, Abiding in Buddhahood: This refers to the Buddha not abiding in Samsara (birth and death) and not abiding in Nirvana, but abiding in the Nirvana of non-abiding.
Treatise says: There are four paths that can attain Paravrtti (Transformation of the Basis). What are the four? First, the Four Holy Practices; second, the Four Kinds of Reflection; third, the Four Kinds of Knowing Things as They Are; fourth, the Four Kinds of Realms. First, the Four Holy Practices: First, Paramita (perfection, going to the other shore), referring to the Ten Paramitas, which are generally spoken of as one Paramita practice, because they are directed towards the Mahayana (Great Vehicle). This explains the cause of benefiting others, also called the causal condition. The meaning of Paramita is explained in the Chapter on Obstacles in the Madhyantavibhaga (Discrimination of the Middle and the Extremes). Second, the Path Practice: This refers to the Thirty-Seven Limbs of Enlightenment, generally spoken of as the practice of assisting the path, because they can awaken to the true meaning of the realm. This is called the cause of benefiting oneself, also called the causal condition of broadly illuminating the Limbs of Enlightenment, as explained in the Chapter on Cultivating Antidotes in the Madhyantavibhaga. Third, the Supernormal Power Practice: This refers to the Six Supernormal Powers, generally spoken of as one Supernormal Power practice, because they can cause the beings being transformed to turn towards respect and enter the truth. These Six Supernormal Powers are the Three Wheels: First, the Supernormal Power of the Body, which is the Wheel of the Supernormal Power of the Body, which can lightly lift and reach far, transform and conceal, causing beings to arise with a heart of turning towards. Second, the Wheel of Knowing Minds, referring to the divine eye, divine ear, and the ability to know the minds of others, which can see their thoughts and reflections, and truthfully record and speak, causing them to arise with respect. Third, the Wheel of Righteous Teaching, which is the Exhaustion of Outflows, causing them to be liberated from suffering, cut off accumulation, realize cessation, and cultivate the path. The Supernormal Power of Knowing Past Lives also applies to the latter two wheels. Fourth, the Practice of Maturing Beings: This refers to the Four Sangrahav वस्तु (Means of Gathering), generally spoken of as one practice of maturing beings. This explains that for beings who have already entered the principle, they are further gathered by means of both material giving and Dharma giving, causing them to mature. Material gathering refers to beneficial means, in order to cause them to mature. Dharma gathering refers to awakening and arising in practice, following convenient means, in order to cause them to mature.
Explanation says: Giving is used to gather and cause them to mature; maturation refers to the shallowness and depth of each position. Loving speech is used to gather and cause them to awaken. Beneficial conduct is used to gather and cause
其起行。同利攝令其隨順。
論曰。複次此四攝約五種攝。名為攝類。五者。一攝成自家。謂以財施攝怨中人。令舍憎恚成己親屬。故名一家。二令受教攝。謂以愛語攝自家人令受正教。三起正勤攝。謂以利行攝受教人。未起正行令如理勤行。四成熟善攝。謂重以利行攝正行者。令未舍令舍。未得令得。五解脫善攝。謂以同利攝第四人。令解脫惑障及一切智障。
釋曰。解脫惑障即二乘人。脫一切智障即大乘佛菩薩也。
論曰。第二四種尋思者。一尋思名言。二尋思義類。三尋思自性假。四尋思差別假。一尋思名言者。諸菩薩于名中尋思。但見名言不見名體。何以故。名本能顯色等諸義。此色等義約相約生。既不成就。此名則無所顯。名既不能顯義。與不名何異。故名不成名。而此名與色等類。為同爲異。若同者。色等既無。名亦同無。若異者。世界則無如兔角等。何以故。有物不出分別依他二性故。是菩薩尋思。聞名言不見名體。此言體者。即指名為體也。二尋思義類者。謂菩薩尋思義類。但見唯類不見余義。何以故。菩薩尋思于義。此義如所顯不如是有。但有亂識無名無相。名為見類。此類所緣既無。能緣不起故。菩薩尋思義類。但見無相無生真實義類也。
釋曰。尋思義類者。所言義
【現代漢語翻譯】 現代漢語譯本：從而開始行動，用共同的利益來引導他們，使他們順從。
論述說：更進一步說，這四攝概括為五種攝，稱為攝類。這五種是：第一，攝成自家。就是用財物施捨來懾服怨恨之人，使他們捨棄憎恨，成為自己的親屬，所以稱為一家。第二，令受教攝。就是用愛語來懾服自家人，使他們接受正確的教導。第三，起正勤攝。就是用利行來攝受接受教導的人，對於尚未開始正當行爲的人，使他們如理勤奮地修行。第四，成熟善攝。就是再次用利行來攝受正在進行正行的人，使他們未捨棄的令其捨棄，未得到的令其得到。第五，解脫善攝。就是用同利來攝受第四種人，使他們解脫迷惑的障礙以及一切智的障礙。
解釋說：解脫迷惑的障礙，指的是二乘人（聲聞、緣覺）；脫離一切智的障礙，指的是大乘的佛和菩薩。
論述說：第二，四種尋思是：第一，尋思名言；第二，尋思義類；第三，尋思自性假；第四，尋思差別假。第一，尋思名言，是說諸位菩薩在名中尋思，但只見名言，不見名體。為什麼呢？因為名本來能夠顯示色等諸義，而這些色等義，無論是約相還是約生，既然都不成立，那麼這個名也就沒有什麼可以顯示的了。名既然不能顯示義，與沒有名有什麼區別呢？所以名不能成為名。而這個名與色等類，是相同還是相異呢？如果相同，那麼色等既然沒有，名也同樣沒有。如果相異，那麼世界就沒有像兔角等這樣的東西了。為什麼呢？因為有物不超出分別依他二性。這就是菩薩尋思，聽到名言，卻不見名體。這裡所說的『體』，就是指名本身。 第二，尋思義類，是說菩薩尋思義類，但只見唯類，不見其餘的意義。為什麼呢？菩薩尋思義的時候，這個義如所顯現的那樣，並不真實存在，只有混亂的意識，沒有名相。這叫做見類。這類所緣既然不存在，能緣也就不會生起。所以菩薩尋思義類，但見無相無生的真實義類。
解釋說：尋思義類，所說的義
【English Translation】 English version: Thereupon they begin to act, guiding them with shared benefits, causing them to be compliant.
The treatise says: Furthermore, these four means of conversion are summarized into five types of conversion, called categories of conversion. These five are: First, converting to one's own family. This means using material gifts to convert those who harbor resentment, causing them to abandon hatred and become one's own relatives, hence called 'one family.' Second, converting to receive teachings. This means using loving speech to convert one's own family members, causing them to receive correct teachings. Third, initiating diligent practice. This means using beneficial actions to convert those who receive teachings, causing those who have not yet begun proper practice to diligently practice according to reason. Fourth, maturing good deeds. This means again using beneficial actions to convert those who are engaged in proper practice, causing them to abandon what they have not yet abandoned, and to attain what they have not yet attained. Fifth, liberating good deeds. This means using shared benefits to convert the fourth type of person, causing them to be liberated from the obstacles of delusion and the obstacles to omniscience (sarvajnatā).
The explanation says: Liberation from the obstacles of delusion refers to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); liberation from the obstacles to omniscience refers to the Mahāyāna Buddhas and Bodhisattvas.
The treatise says: Second, the four types of contemplation are: First, contemplating names (nāma); second, contemplating categories of meaning (artha); third, contemplating the imputed nature (svabhāva kalpana); fourth, contemplating the imputed differences (viśeṣa kalpana). First, contemplating names means that the Bodhisattvas contemplate names, but only see the name itself and not the entity behind the name. Why? Because names are originally able to reveal meanings such as form (rūpa), etc., but these meanings such as form, whether in terms of characteristics or arising, are not established, then the name has nothing to reveal. Since the name cannot reveal the meaning, what is the difference between having a name and not having a name? Therefore, the name cannot become a name. And is this name the same as or different from categories such as form? If it is the same, then since form, etc., do not exist, the name also does not exist. If it is different, then the world would not have things like rabbit horns, etc. Why? Because things do not go beyond the two natures of discrimination and dependence. This is the Bodhisattva's contemplation, hearing the name but not seeing the entity behind the name. The 'entity' referred to here is the name itself. Second, contemplating categories of meaning means that the Bodhisattvas contemplate categories of meaning, but only see the category and not the remaining meaning. Why? When Bodhisattvas contemplate meaning, this meaning, as it appears, is not truly existent, there is only confused consciousness, without name or form. This is called seeing the category. Since the object of this category does not exist, the subject will not arise. Therefore, when Bodhisattvas contemplate categories of meaning, they only see the true category of meaning that is without characteristics and without arising.
The explanation says: Contemplating categories of meaning, the meaning that is spoken of
者如五陰中各有別義。為名所顯名之為義。如色以對眼為義也。所言類者。若指色等氣類亦得名類。今則不爾。菩薩觀此五陰是分別所作。但是亂識即名識類。若始終作語。正取此亂識家無名無相。名之為類。此類是所緣既無。能緣不起。故云菩薩尋思此類但見無相無生真實義類也。
論曰。三尋思自性假者。謂菩薩尋思自性。但見唯假不見余物。何以故。此色等自性假名。于亂識中不可安立。無相無名故。于真實性亦不可安立。離相離生故。此假名者。但加增所作法。體無增無減故。菩薩尋思但見自性假。不見自性也。
釋曰。尋思自性假者。安立五陰名為自性。菩薩尋思惟見自性家假。不見自性。故言不見余物。余物即是自性也。何以故下。釋此色陰等假名。于亂識中不可安立。即是不可安立分別故。言離相離生。離相者離分別性。離生者離依他性也。此假名但增一加所作者。若究尋陰體。唯一如如體無增減。若立為亂識。已是一重增加。就亂識中更復分別立為五陰。復是兩重增加。菩薩尋思。惟見自性家假。不見假家自性也。
論曰。四尋思差別假者。謂菩薩尋思。但見差別假不見余物。何以故。此假無名無相故。無相無生故。菩薩觀名類相貌異亦見不異見異者謂名義俱客。不異者如十無倒
【現代漢語翻譯】 現代漢語譯本： 這些就像五陰（色、受、想、行、識，構成個體存在的五種要素）中各自具有不同的意義。因為『名』所顯現，所以稱之為『義』。例如，『色』以對應『眼』為意義。所說的『類』，如果指的是色等的氣類，也可以稱為『類』。但現在不是這樣。菩薩觀察這五陰是由分別心所造作的，只是虛妄的意識，就稱為『識類』。如果從始至終來說，正是取這種虛妄意識，它無名無相，稱之為『類』。這種『類』，因為所緣的對象不存在，能緣的心識也就不生起。所以說菩薩尋思這種『類』，只見無相無生的真實義類。 論曰：三、尋思自性假（自性的虛假）是指菩薩尋思自性，只見是虛假的，不見其他事物。為什麼呢？因為這色等的自性假名，在虛妄意識中無法安立，因為無相無名。在真實性中也無法安立，因為離相離生。這假名只是增加所造作的法，本體沒有增加也沒有減少。菩薩尋思只見自性是虛假的，不見自性。 釋曰：尋思自性假，安立五陰名為自性。菩薩尋思，只看見自性是虛假的，不見自性。所以說『不見余物』，余物就是自性。『何以故』以下，解釋這色陰等的假名，在虛妄意識中無法安立，就是不可安立分別。『離相離生』，離相是離開分別性，離生是離開依他性（依賴其他條件而生起的性質）。這假名只是增加所造作的。如果探究陰的本體，唯一是如如（真如，事物的真實本性），本體沒有增加也沒有減少。如果立為虛妄意識，已經是一重增加。就在虛妄意識中又分別立為五陰，又是兩重增加。菩薩尋思，只看見自性是虛假的，不見虛假中的自性。 論曰：四、尋思差別假（差別的虛假）是指菩薩尋思，只見差別是虛假的，不見其他事物。為什麼呢？因為這虛假無名無相。無相無生。菩薩觀察名、類、相貌的差異，也看見沒有差異。看見差異，是指名和義都是客體。沒有差異，例如十無倒（十種顛倒的否定）
【English Translation】 English version: These are like the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence), each having different meanings. Because 'name' manifests it, it is called 'meaning'. For example, 'form' takes 'eye' as its meaning. What is called 'category', if referring to the categories of form, etc., can also be called 'category'. But it is not like this now. Bodhisattvas observe that these five skandhas are created by discrimination, and are merely deluded consciousness, which is called 'consciousness category'. If speaking from beginning to end, it is precisely taking this deluded consciousness, which is nameless and formless, as the 'category'. Because the object of this 'category' does not exist, the subject of consciousness does not arise. Therefore, it is said that Bodhisattvas contemplate this 'category' and only see the true meaning category of no-form and no-birth. Treatise says: Three, contemplating the falsity of self-nature means that Bodhisattvas contemplate self-nature and only see it as false, not seeing other things. Why? Because these false names of self-nature of form, etc., cannot be established in deluded consciousness, because they are nameless and formless. They also cannot be established in true nature, because they are free from form and birth. These false names only increase the created dharmas, the essence has no increase or decrease. Bodhisattvas contemplate and only see that self-nature is false, not seeing self-nature. Explanation says: Contemplating the falsity of self-nature, establishing the five skandhas as self-nature. Bodhisattvas contemplate and only see that self-nature is false, not seeing self-nature. Therefore, it is said 'not seeing other things', other things are self-nature. 'Why' below, explains that these false names of form skandha, etc., cannot be established in deluded consciousness, which means that discrimination cannot be established. 'Free from form and birth', free from form means free from the nature of discrimination, free from birth means free from dependent origination. These false names only increase what is created. If one investigates the essence of the skandhas, it is only Suchness (Tathata, the true nature of things), the essence has no increase or decrease. If it is established as deluded consciousness, it is already one level of increase. Within deluded consciousness, further discriminating and establishing the five skandhas is another two levels of increase. Bodhisattvas contemplate and only see that self-nature is false, not seeing self-nature in falsity. Treatise says: Four, contemplating the falsity of difference means that Bodhisattvas contemplate and only see that difference is false, not seeing other things. Why? Because this falsity is nameless and formless. No-form and no-birth. Bodhisattvas observe the differences in names, categories, and appearances, and also see no difference. Seeing difference means that name and meaning are both objective. No difference, such as the ten non-inversions (negation of the ten perversions).
中。解名句味有義無義。無倒中釋也。
釋曰。差別假者。於五陰中更復分別立諸法名。如於色陰中開為根大等。菩薩尋思。唯見差別家假。不見假家差別。故言不見物。何以故下。釋此差別。若指亂識為差別。即無名無相。若以真實性為差別。則體是無相也。菩薩觀名類相貌異亦見不異。言名類者。名是能顯。類是所顯義類也。若名類互不相是。是名為客。此則為異。亦見不異者。如十無倒中解。若名與義相應。說依次第數數修習。此名即能顯類。名為不異也。又菩薩尋思。名類若異者。一切世間法不出此名類。菩薩已各尋思。名不成名。類不成類。此二根本既不成就。合為自性亦不成就。就二自性中離為差別亦不成就。
論曰。故論云。菩薩見名類異亦見不異。見異者約離名類不同。見不異者約自性及差別合。名類所成故。此四種是菩薩所尋思境界也。
釋曰。境界不出四種。一名二類三自性四差別。名但分別性。類及自性差別。寄通二性也。名本名類。類既不成名亦不立。合此名類以為自性。自性亦不立。離此自性以為差別。差別亦不成。依他不立也。
論曰。第三四種如實智者。一尋思名得如實智。二尋思類得如實智。三尋思自性得如實智。四尋思差別得如實智。一尋思名得如實智
【現代漢語翻譯】 現代漢語譯本：中。解釋名句的含義，有意義還是無意義。這是對『無倒中』的解釋。
解釋說：『差別假』是指在五陰（panchaskandha）中進一步分別，建立各種法的名稱。例如，在色陰（rupa-skandha）中，開立為根、大等。菩薩（bodhisattva）尋思，只見到差別是假立的，而沒有見到假立是差別。所以說『不見物』。為什麼呢？下面解釋這個差別。如果指亂識為差別，那就無名無相。如果以真實性為差別，那麼它的本體就是無相的。菩薩觀察名和類的相貌，既看到它們不同，也看到它們沒有不同。『名類』，名是能顯，類是所顯的義類。如果名和類互相不相應，這就叫做『客』，這就是不同。『亦見不異』，如十無倒中解釋的那樣，如果名與義相應，說依次第數數修習，這個名就能顯類，名就是沒有不同的。又，菩薩尋思，名類如果不同，一切世間法都離不開這個名類。菩薩已經各自尋思，名不成名，類不成類。這兩個根本既然不成就，合起來的自性（svabhava）也不成就，從兩個自性中分離出來的差別也不成就。
論中說：菩薩見名類不同，也見名類沒有不同。見不同，是從名類分離的不同來說的。見沒有不同，是從自性以及差別合起來說的，名類所成就的。這四種是菩薩所尋思的境界。
解釋說：境界不出四種：一名，二類，三自性，四差別。名只是分別性，類以及自性差別，寄託于通二性。名本是名類，類既然不成，名也不能成立。合起這個名類作為自性，自性也不能成立。離開這個自性作為差別，差別也不能成立，依他不能成立。
論中說：第三四種如實智（yathābhūta-jñāna）者，一尋思名得到如實智，二尋思類得到如實智，三尋思自性得到如實智，四尋思差別得到如實智。一尋思名得到如實智。
【English Translation】 English version: Middle. Explaining the meaning of names and phrases, whether meaningful or meaningless. This is an explanation of 'no reversed middle'.
Explanation: 'Differential designation' refers to further distinguishing within the five skandhas (panchaskandha) and establishing names for various dharmas. For example, within the rupa-skandha (rupa-skandha), it is opened up into roots, great elements, etc. The Bodhisattva (bodhisattva) contemplates and only sees that the difference is provisionally established, and does not see that the provisional establishment is the difference. Therefore, it is said 'does not see things'. Why? The following explains this difference. If confused consciousness is referred to as difference, then it is without name and without form. If reality is taken as difference, then its essence is without form. The Bodhisattva observes the appearance of names and categories, seeing both their difference and their non-difference. 'Name and category', name is what manifests, and category is the meaning that is manifested. If names and categories do not correspond to each other, this is called 'guest', which is difference. 'Also sees non-difference', as explained in the ten non-reversals, if name and meaning correspond, and it is said to practice repeatedly in order, then this name can manifest the category, and the name is non-different. Furthermore, the Bodhisattva contemplates that if names and categories are different, all worldly dharmas cannot be separated from these names and categories. The Bodhisattva has already contemplated each separately, name does not become name, category does not become category. Since these two fundamentals are not accomplished, the combined svabhava (svabhava) is also not accomplished, and the difference separated from the two svabhavas is also not accomplished.
The treatise says: The Bodhisattva sees that names and categories are different, and also sees that names and categories are not different. Seeing difference is in terms of the difference of separating names and categories. Seeing non-difference is in terms of the combination of svabhava and difference, which is accomplished by names and categories. These four are the realms contemplated by the Bodhisattva.
Explanation: The realms do not go beyond four: name, category, svabhava, and difference. Name is only of a discriminating nature, while category, svabhava, and difference are entrusted to the two natures. Name is originally name and category, and since category is not accomplished, name cannot be established. Combining this name and category as svabhava, svabhava also cannot be established. Separating from this svabhava as difference, difference also cannot be established, relying on others cannot be established.
The treatise says: The third and fourth kinds of yathābhūta-jñāna (yathābhūta-jñāna) are: first, contemplating name and attaining yathābhūta-jñāna; second, contemplating category and attaining yathābhūta-jñāna; third, contemplating svabhava and attaining yathābhūta-jñāna; fourth, contemplating difference and attaining yathābhūta-jñāna. First, contemplating name and attaining yathābhūta-jñāna.
者。菩薩尋思名。但得名不得名體。菩薩如實知此名世間于類中安立。此名凡為三義。一為想。二為見。三為說。於色等類中。世間若不立色等名者。則無人能想此物名色。若不能想則不能起增益見執。若無見無執則不能宣說。以是義故世間立名菩薩如實知此名。是名尋思名得如實智也。
釋曰。如實知此名者。有兩種如實知。一約世間如實知。為三義故立名。二約出世如實觀。此名約類故起。類不可得故名亦不可得也。
論曰。二尋思類得如實智者。菩薩尋思義類。離一切言說。不可言說。見色等類離一切言說者。菩薩觀依他類。但亂識不見分別性故。云離一切言說也。不可言說者。尋此亂識由分別起。分別既無亂識亦滅。即是真如絕於言語。故云不可言說。是名菩薩尋思義類得如實智也。三尋思自性得如實智者。菩薩於色等類。尋思自性假。此類無有自性。由自性假似有自性。菩薩如實見此自性。如幻化影響水月像等。體實非有而似有顯現。如此等尋思自性得如實智。以甚深義為境。何以故。俱遣名類一時空故。
釋曰。前一尋思但遣于名此則為淺。第二尋思次遣于類可得居中。今第三尋思能名類俱遣。故言甚深義為境也。
論曰。四尋思差別得如實智者。菩薩尋思差別假。於色等類中
【現代漢語翻譯】 現代漢語譯本：菩薩尋思『名』（nama，名稱）。但得『名』（nama，名稱）不得『名體』（nama-rupa，名稱的實體）。菩薩如實地知曉此『名』（nama，名稱）在世間于各類事物中安立。此『名』（nama，名稱）凡有三種意義：一是作為『想』（samjna，概念），二是作為『見』（drsti，見解），三是作為『說』（vacana，言說）。在色等各類事物中，世間若不建立色等『名』（nama，名稱），則無人能夠想像此物名為『色』（rupa，形態）。若不能想像，則不能生起增益的見解和執著。若無見解無執著，則不能宣說。因為這個緣故，世間安立『名』（nama，名稱），菩薩如實地知曉此『名』（nama，名稱）。這便是尋思『名』（nama，名稱）而獲得如實智慧。
釋曰：如實知此『名』（nama，名稱）者，有兩種如實知。一是約世間如實知，爲了三種意義而安立『名』（nama，名稱）。二是約出世間如實觀，此『名』（nama，名稱）是依『類』（jati，種類）而生起。『類』（jati，種類）不可得，所以『名』（nama，名稱）也不可得。
論曰：二、尋思『類』（jati，種類）而得如實智者，菩薩尋思義『類』（jati，種類），遠離一切言說，不可言說。見色等『類』（jati，種類）遠離一切言說者，菩薩觀察依他『類』（jati，種類），但因亂識不見分別性。所以說遠離一切言說。不可言說者，尋思此亂識由分別而起，分別既然沒有了，亂識也便滅了，這就是真如，斷絕於言語，所以說不可言說。這便是菩薩尋思義『類』（jati，種類）而得如實智。
三、尋思『自性』（svabhava，自身本性）而得如實智者，菩薩於色等『類』（jati，種類）中，尋思『自性』（svabhava，自身本性）是虛假的。此類沒有『自性』（svabhava，自身本性），由於『自性』（svabhava，自身本性）是虛假的，所以看似有『自性』（svabhava，自身本性）。菩薩如實地見到此『自性』（svabhava，自身本性），如幻化、影響、水月影像等，體性實際上沒有，但看似有顯現。如此等尋思『自性』（svabhava，自身本性）而得如實智。以甚深義為境界。為什麼呢？因為同時遣除『名』（nama，名稱）和『類』（jati，種類），一時皆空。
釋曰：前一個尋思只是遣除『名』（nama，名稱），因此比較淺。第二個尋思其次遣除『類』（jati，種類），可以算作居中。現在第三個尋思能夠將『名』（nama，名稱）和『類』（jati，種類）都遣除，所以說是以甚深義為境界。
論曰：四、尋思『差別』（visesa，不同之處）而得如實智者，菩薩尋思『差別』（visesa，不同之處）是虛假的。於色等『類』（jati，種類）中
【English Translation】 English version: The Bodhisattva contemplates 'name' (nama). He obtains the 'name' (nama) but not the 'name-entity' (nama-rupa). The Bodhisattva truly knows that this 'name' (nama) is established in the world among various categories. This 'name' (nama) has three meanings: first, as 'thought' (samjna), second, as 'view' (drsti), and third, as 'speech' (vacana). Among categories such as form, if the world did not establish names such as 'form' (rupa), then no one could imagine this thing called 'form' (rupa). If one cannot imagine it, then one cannot generate views and attachments of increase. If there are no views and no attachments, then one cannot proclaim it. For this reason, the world establishes 'name' (nama), and the Bodhisattva truly knows this 'name' (nama). This is contemplating 'name' (nama) and obtaining true wisdom.
Explanation: Truly knowing this 'name' (nama) has two aspects of true knowing. First, knowing truly according to the world, establishing 'name' (nama) for three meanings. Second, observing truly according to the supramundane, this 'name' (nama) arises based on 'category' (jati). Since 'category' (jati) is unattainable, 'name' (nama) is also unattainable.
Treatise: Second, obtaining true wisdom by contemplating 'category' (jati). The Bodhisattva contemplates the meaning of 'category' (jati), which is apart from all speech and cannot be spoken. Seeing that categories such as form are apart from all speech, the Bodhisattva observes dependent 'category' (jati), but because of confused consciousness, he does not see the nature of discrimination. Therefore, it is said to be apart from all speech. 'Cannot be spoken' means that contemplating this confused consciousness arises from discrimination. Since discrimination is gone, confused consciousness also ceases. This is Suchness, cut off from language, so it is said to be 'cannot be spoken.' This is the Bodhisattva contemplating the meaning of 'category' (jati) and obtaining true wisdom.
Third, obtaining true wisdom by contemplating 'self-nature' (svabhava). The Bodhisattva, in categories such as form, contemplates that 'self-nature' (svabhava) is false. This category has no 'self-nature' (svabhava). Because 'self-nature' (svabhava) is false, it seems to have 'self-nature' (svabhava). The Bodhisattva truly sees this 'self-nature' (svabhava) as like illusion, echo, reflection of the moon in water, etc. The substance is actually non-existent, but it seems to appear. Thus, contemplating 'self-nature' (svabhava) in this way obtains true wisdom. It takes the profound meaning as its object. Why? Because it simultaneously eliminates 'name' (nama) and 'category' (jati), all being empty at once.
Explanation: The previous contemplation only eliminated 'name' (nama), so it is shallow. The second contemplation then eliminates 'category' (jati), which can be considered intermediate. Now, the third contemplation can eliminate both 'name' (nama) and 'category' (jati), so it is said to take the profound meaning as its object.
Treatise: Fourth, obtaining true wisdom by contemplating 'difference' (visesa). The Bodhisattva contemplates that 'difference' (visesa) is false. In categories such as form
見差別假無二。何以故。此色等類非有非無故。如所言體不成就故非有。由不可言為體決成就故非無。由真諦故無色。由俗諦故非無色。于中假說色故。如有非有如色非色。如是可見不可見有礙無礙。諸餘差別道理應知。菩薩若知此假離有離無二性。是名尋思義差別得如實智也。是名尋思得四種如實智在聞思慧中也。第四四種境界者。一遍滿境界。二治行境界。三勝智境界。四凈惑境界。遍滿境界者。復有四種。一有分別相。二無分別相。三種類究竟。四正事成就。有分別相及無分別相者。謂境界類。亦名等分。是靜定位。境即毗缽舍那緣緣也。境界類者。所謂唯識。何以故。一切世出世境不過唯識。是如量境界故。由此如量是故遍滿。亦名等分者。此唯識由外境成。外境既無唯識亦無。境無相識無生。是一切諸法平等通以如理故。故名等分。稱為遍滿也。是靜定境界者。過凡夫二乘所得定故名為靜。非散心所緣境故名為定。若菩薩入甚深觀方見此理。故言靜定位境也。此中若毗缽舍那勝立名分別。若奢摩他勝立名無分別。此言分別者。非分別性但說無分別智名分別。第三種類究竟者。於前分別無分別境。如量如理二種品類。攝一切真俗究竟皆盡。故名遍滿。第四正事成就者。謂菩薩諸佛轉依無分別智所緣名為正事。
【現代漢語翻譯】 現代漢語譯本 見差別假無二。什麼緣故呢？因為這色等種類，既非實有也非完全沒有。為什麼呢？因為如果說它有自體，那麼這個自體是不能成立的，所以說它非有。又因為它具有不可言說的體性，最終是可以成立的，所以說它非無。從真諦的角度來說，它是無色的；從俗諦的角度來說，它又不是無色的。于其中假立為色。就像有非有，像色非色一樣。像這樣，可見與不可見，有礙與無礙，以及其他差別的道理，都應該瞭解。菩薩如果能瞭解這種假立的，遠離有和無二種自性的道理，就叫做尋思義差別，得到如實的智慧。這就叫做尋思，在聞思慧中得到四種如實的智慧。 第四，四種境界是：一、遍滿境界；二、治行境界；三、勝智境界；四、凈惑境界。 遍滿境界又有四種：一、有分別相；二、無分別相；三、種類究竟；四、正事成就。 有分別相和無分別相，指的是境界的種類，也叫做等分。這是靜定的境界，也就是毗缽舍那（Vipassanā，內觀）所緣的境界。 境界種類，指的就是唯識（Vijñapti-mātra，唯識論）。為什麼呢？因為一切世間和出世間的境界，都離不開唯識。這是如量的境界，因此是遍滿的。也叫做等分，是因為這唯識是由外境形成的，外境既然沒有，唯識也就沒有。境界沒有相，識也就沒有生起。這是一切諸法平等相通的道理，所以叫做等分，也稱為遍滿。 是靜定境界，是因為超過了凡夫和二乘（聲聞乘和緣覺乘）所得到的禪定，所以叫做靜。不是散亂的心所能緣的境界，所以叫做定。如果菩薩進入甚深的觀照，才能見到這個道理，所以說是靜定位境。 這裡面，如果毗缽舍那佔優勢，就立名為分別；如果奢摩他（Śamatha，止觀）佔優勢，就立名為無分別。這裡說的分別，不是分別的自性，只是說無分別智叫做分別。 第三，種類究竟，指的是對於前面分別和無分別的境界，如量和如理兩種品類，攝盡一切真諦和俗諦的究竟，所以叫做遍滿。 第四，正事成就，指的是菩薩和諸佛轉依（Parāvṛtti，轉舍）的無分別智所緣的境界，叫做正事。
【English Translation】 English version Seeing differences as provisionally existent and non-dual. Why? Because these categories such as form are neither existent nor non-existent. Why? Because if one says they have inherent existence, that inherent existence cannot be established, therefore they are non-existent. Because they possess an inexpressible nature, ultimately achievable, therefore they are not non-existent. From the perspective of ultimate truth (Paramārtha-satya), there is no form; from the perspective of conventional truth (Saṃvṛti-satya), it is not that there is no form. Within this, form is provisionally designated. Just as existence is non-existence, just as form is non-form. Likewise, the principles of visible and invisible, obstructive and non-obstructive, and other differences should be understood. If a Bodhisattva understands this provisional, dual nature of being apart from existence and non-existence, it is called 'reflecting on the meaning of difference,' and obtaining true knowledge. This is called reflection, obtaining four kinds of true knowledge within hearing, thinking, and wisdom (Śruta-cintā-bhāvanā). Fourth, the four kinds of realms are: 1. All-pervading realm; 2. Realm of curative practices; 3. Realm of superior wisdom; 4. Realm of purifying defilements. The all-pervading realm has four aspects: 1. Aspect of conceptualization (Savikalpa); 2. Aspect of non-conceptualization (Nirvikalpa); 3. Ultimate category; 4. Accomplishment of the proper activity. The aspect of conceptualization and the aspect of non-conceptualization refer to the category of realms, also called equanimity (Samata). This is the realm of tranquil concentration (Śamatha-vipassanā), the object of Vipassanā (Vipassanā, insight meditation). The category of realms refers to Vijñapti-mātra (Vijñapti-mātra, representation-only). Why? Because all worldly and trans-worldly realms do not go beyond Vijñapti-mātra. This is a realm of accurate measure, therefore it is all-pervading. It is also called equanimity because this Vijñapti-mātra is formed by external objects. Since external objects do not exist, Vijñapti-mātra also does not exist. When the realm has no characteristics, consciousness does not arise. This is the principle of equality and universality of all dharmas, therefore it is called equanimity and is referred to as all-pervading. It is a realm of tranquil concentration because it surpasses the samādhi (Samādhi, concentration) attained by ordinary beings and those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), therefore it is called tranquil. It is not a realm that can be perceived by a distracted mind, therefore it is called concentration. If a Bodhisattva enters into deep contemplation, they can see this principle, therefore it is said to be the realm of tranquil concentration. Here, if Vipassanā (Vipassanā, insight meditation) is dominant, it is named conceptualization; if Śamatha (Śamatha, calming meditation) is dominant, it is named non-conceptualization. The conceptualization mentioned here is not the nature of conceptualization, but merely refers to non-conceptual wisdom as conceptualization. Third, the ultimate category refers to the two categories of accurate measure and principle regarding the aforementioned realms of conceptualization and non-conceptualization, encompassing all ultimate truths (Paramārtha-satya) and conventional truths (Saṃvṛti-satya), therefore it is called all-pervading. Fourth, the accomplishment of the proper activity refers to the realm perceived by the non-conceptual wisdom of the Bodhisattvas and Buddhas' Parāvṛtti (Parāvṛtti, transformation), called the proper activity.
不可更治故名成就。攝境智皆盡故名遍滿境界也。第二治行境界者。自有五種。一不凈觀。二無量心。三因緣觀。四分別界。五出入息念。初不凈觀者。除四種欲。謂色相貌威儀觸欲也。無量心者即四無量觀。除四種瞋。謂殺害逼惱嫉妒不安也。因緣觀者即十二因緣觀。除三世無明也。分別界者即界入觀。除我我所也。出入息念者除覺觀也。廣解如諸義科釋也。第三勝智境界者。自有五種。一陰勝智。為除聚中執一我見。陰有三義。一多謂三世不一。二異謂色等差別。三和合謂聚集一處。是故若多若異和合為一世間。說名為集。外道執我有三義。一執我常故以三世義破。二執我一以差別義破。三執我實有以和合義破。若人見此三義則于聚中不起一我執也。二者界勝智。為除執我為因。界有十八。所立界者顯種子義。眼等六界是能執種子。于自類中為似分因故。如前眼等根生后眼等根也。色等六界是所執種子。于自類中生似分因故。如前色等生后色等也。眼識等六界是執種子。于自類中生似分因故。如前眼識等生后眼識等也。為除三種無明故。于身中顯三種種子。三無明者。一除作者故說能執種子。二除業無明故說所執種子。何以故。但是色等為所作業。離色等無別業故三為除事無明故說執種子。何以故。但以眼等六識
【現代漢語翻譯】 現代漢語譯本 『不可更治故名成就』：因為（修行者）不再需要進一步的對治，所以稱為成就。 『攝境智皆盡故名遍滿境界也』：因為（此成就）涵蓋了所有的境界和智慧，所以稱為遍滿境界。 第二，關於對治行境界：有五種方法。第一是不凈觀，第二是無量心，第三是因緣觀，第四是分別界，第五是出入息念。 首先，不凈觀是爲了去除四種慾望，即對色相、容貌、威儀和觸覺的慾望。 無量心，也就是四無量觀，是爲了去除四種嗔恨，即殺害、逼惱、嫉妒和不安。 因緣觀，也就是十二因緣觀，是爲了去除三世的無明。 分別界，也就是界入觀，是爲了去除對『我』和『我所』的執著。 出入息念是爲了去除覺和觀。更詳細的解釋可以在各種義科釋中找到。 第三，關於勝智境界：有五種方法。第一是陰勝智，爲了去除在五蘊（陰，skandha）聚合中執著于單一『我』的見解。陰有三種含義：一是多，意味著三世（過去、現在、未來）不是一成不變的；二是異，意味著色（rūpa）等各不相同；三是和合，意味著聚集在一處。因此，無論是多、異還是和合，都構成了一個世間，這被稱為集。外道執著于『我』有三種方式：一是執著于『我』是常恒不變的，所以用三世的含義來破除這種執著；二是執著于『我』是單一的，所以用差別的含義來破除這種執著；三是執著于『我』是真實存在的，所以用和合的含義來破除這種執著。如果一個人能理解這三種含義，就不會在五蘊聚合中產生對單一『我』的執著。 第二是界勝智，爲了去除執著于『我』是（萬物的）原因。界有十八種。所建立的界是爲了顯示種子的含義。眼（cakṣu）等六界是能執的種子，在同類中作為相似的原因，例如先前的眼根產生後來的眼根。色（varṇa）等六界是所執的種子，在同類中產生相似的原因，例如先前的色產生後來的色。眼識（cakṣu-vijñāna）等六界是執的種子，在同類中產生相似的原因，例如先前的眼識產生後來的眼識。爲了去除三種無明，在身體中顯示三種種子。三種無明是：一是為去除作者的觀念，所以說能執的種子；二是為去除業的無明，所以說所執的種子。為什麼呢？因為只有色等是所造作的，離開色等沒有其他的業；三是為去除事的無明，所以說執的種子。為什麼呢？因為只有眼等六識（ṣaṭ-vijñāna）
【English Translation】 English version 'Incorrigible, hence called Accomplishment': Because (the practitioner) no longer needs further correction, it is called Accomplishment. 'Encompassing all realms and wisdom, hence called Pervading Realm': Because (this accomplishment) encompasses all realms and wisdom, it is called Pervading Realm. Secondly, regarding the realm of practices for correction: there are five methods. First is the Contemplation of Impurity (aśubha-bhāvanā), second is the Immeasurable Minds (apramāṇa), third is the Contemplation of Dependent Origination (pratītyasamutpāda), fourth is the Analysis of Elements (dhātu-vavatthāna), and fifth is Mindfulness of Breathing (ānāpānasmṛti). Firstly, the Contemplation of Impurity is to remove the four types of desires, namely desires for appearance, features, demeanor, and tactile sensations. The Immeasurable Minds, which are the Four Immeasurables (catasro apramāṇāni), are to remove the four types of hatred, namely killing, oppression, jealousy, and unease. The Contemplation of Dependent Origination, which is the Twelve Links of Dependent Origination (dvādaśāṅga pratītyasamutpāda), is to remove the ignorance of the three times (past, present, and future). The Analysis of Elements, which is the contemplation of the realms and entrances (dhātu-āyatana), is to remove the attachment to 'self' and 'what belongs to self'. Mindfulness of Breathing is to remove initial and sustained thought (vitarka-vicāra). More detailed explanations can be found in various commentaries on the meanings. Thirdly, regarding the realm of superior wisdom: there are five methods. First is the Superior Wisdom of Aggregates (skandha-jñāna), to remove the view of clinging to a single 'self' within the aggregation of the five aggregates (skandha). Aggregates have three meanings: first, many, meaning that the three times (past, present, future) are not constant; second, different, meaning that form (rūpa) and others are distinct; third, combination, meaning gathering in one place. Therefore, whether many, different, or combined, they constitute a world, which is called aggregation. Non-Buddhists cling to 'self' in three ways: first, clinging to 'self' as permanent, so the meaning of the three times is used to break this clinging; second, clinging to 'self' as singular, so the meaning of difference is used to break this clinging; third, clinging to 'self' as truly existing, so the meaning of combination is used to break this clinging. If a person can understand these three meanings, they will not generate clinging to a single 'self' within the aggregation of the five aggregates. Second is the Superior Wisdom of Elements (dhātu-jñāna), to remove the clinging to 'self' as the cause (of all things). There are eighteen elements. The established elements are to reveal the meaning of seeds. The six elements of eye (cakṣu) and others are the seeds of what can be clung to, acting as similar causes within their own category, such as the previous eye-faculty giving rise to the subsequent eye-faculty. The six elements of color (varṇa) and others are the seeds of what is clung to, producing similar causes within their own category, such as the previous color giving rise to the subsequent color. The six elements of eye-consciousness (cakṣu-vijñāna) and others are the seeds of clinging, producing similar causes within their own category, such as the previous eye-consciousness giving rise to the subsequent eye-consciousness. To remove the three types of ignorance, three types of seeds are revealed in the body. The three types of ignorance are: first, to remove the notion of an agent, so the seeds of what can be clung to are spoken of; second, to remove the ignorance of karma, so the seeds of what is clung to are spoken of. Why? Because only form and others are what is created, and there is no other karma apart from form and others; third, to remove the ignorance of things, so the seeds of clinging are spoken of. Why? Because only the six consciousnesses of eye (cakṣu) and others
為作業事。離此識等無有別事。若人如是了別於界。則不執我為諸法生因故。界勝智慧除執我為因也。三者入勝智。為除受者我執。入有十二種。所言入者。為受用入門義。何以故。眼等六根能為受用苦樂舍三受入門。色等六塵能為受用怨親中人三想入門。所言受用者是因義。入門者是根塵。是故六根能為受用受門。六塵能為受用想門者也。此根塵更無別法名之為門。若人了達此入。則不執我為受者也。
問曰。外道執我為受者何相。答曰。執別有一我能受用根塵覺知苦樂等故。佛破此受者。明藉內根外塵能作因緣。受用於受覺知苦樂也。四者緣生勝智。為除執我為作者見。緣生有十二種。謂無明乃至老死。緣生有兩義。亦有三義。兩者一不增二不減。謂于因果及事三種。不增不減也。三義者。謂無常無事有能。此三為因緣相。增因者。謂執常住法為行等因。乃至一切不平等因。謂微塵自性自在天等。能生於行乃至老死。是名增因。言不平等者。彼執因常果無常因不從他生但能生果。因果不相似故不平等也。減因者。謂執諸行自然而有不從因生是名減因。通名增減者。若論因用。決須無常無事有能三種不可增減。若外道執別有常等法乃至微塵能為行因。長此三義故名為增。又外道執行等自然而有不從因生。則三
【現代漢語翻譯】 現代漢語譯本：爲了作業的緣故。離開這些識等，沒有其他的事情。如果有人這樣瞭解諸界，就不會執著于『我』是諸法生起的原因。因此，了知諸界的殊勝智慧能夠去除執著『我』是原因的觀念。第三是入勝智。爲了去除受者的『我』執，入有十二種。所說的『入』，是受用入門的意思。為什麼這樣說呢？因為眼等六根能夠作為受用苦、樂、舍三種感受的入門。色等六塵能夠作為受用怨、親、中人三種想法的入門。所說的『受用』是原因的意思，『入門』是根和塵。因此，六根能夠作為受用感受的門，六塵能夠作為受用想法的門。這些根和塵沒有其他不同的法可以稱之為『門』。如果有人通達這些『入』，就不會執著『我』是受者。
問：外道執著『我』是受者，是什麼樣的相狀？答：他們執著另外有一個『我』能夠受用根和塵，覺知苦和樂等等。佛陀破斥這種受者，闡明憑藉內在的根和外在的塵能夠作為因緣，受用感受，覺知苦和樂。第四是緣生勝智。爲了去除執著『我』是作者的見解。緣生有十二種，即無明乃至老死。緣生有兩種含義，也有三種含義。兩種含義是指不增加和不減少，即對於因、果以及事三種，不增加也不減少。三種含義是指無常、無事、有能。這三種是因緣的相狀。增加因是指執著常住不變的法作為行等的因，乃至一切不平等的因，如微塵（微細的物質粒子）、自性（宇宙的本原）、自在天（創造世界的神）等，能夠產生行乃至老死。這叫做增加因。所說的不平等，是指他們執著因是常，果是無常，因不從其他事物產生，只能產生果，因和果不相似，所以是不平等。減少因是指執著諸行自然而有，不從因產生，這叫做減少因。總的來說，如果討論因的作用，必須具備無常、無事、有能這三種，不可增加或減少。如果外道執著另外有常等法乃至微塵能夠作為行的因，增長了這三種含義，所以叫做增加。另外，外道執著行等自然而有，不從因產生，那麼這三種
【English Translation】 English version: For the sake of the task. Apart from these consciousnesses and so on, there is nothing else. If someone understands the realms in this way, then they will not cling to 'I' as the cause of the arising of all dharmas. Therefore, the superior wisdom of understanding the realms can remove the clinging to 'I' as the cause. The third is the superior wisdom of the entrances (ayatana). To remove the 'I' clinging of the receiver, there are twelve entrances (ayatana). The so-called 'entrance' (ayatana) means the gateway to experiencing. Why is this so? Because the six sense organs, such as the eye, can serve as the gateway to experiencing the three feelings of suffering, pleasure, and equanimity. The six sense objects, such as form, can serve as the gateway to experiencing the three thoughts of enemies, loved ones, and neutral people. The so-called 'experiencing' is the meaning of cause, and 'gateway' refers to the sense organs and sense objects. Therefore, the six sense organs can serve as the gate to experiencing feelings, and the six sense objects can serve as the gate to experiencing thoughts. These sense organs and sense objects have no other different dharma that can be called 'gate'. If someone understands these 'entrances' (ayatana), they will not cling to 'I' as the receiver.
Question: What is the characteristic of the 'I' that non-Buddhists cling to as the receiver? Answer: They cling to a separate 'I' that can experience the sense organs and sense objects, and be aware of suffering, pleasure, and so on. The Buddha refutes this receiver, clarifying that relying on the internal sense organs and external sense objects can serve as conditions for experiencing feelings and being aware of suffering and pleasure. The fourth is the superior wisdom of dependent origination (pratītyasamutpāda). To remove the view of clinging to 'I' as the creator. There are twelve types of dependent origination (pratītyasamutpāda), namely ignorance (avidyā) to old age and death. Dependent origination (pratītyasamutpāda) has two meanings, and also three meanings. The two meanings refer to not increasing and not decreasing, that is, with respect to the three of cause, effect, and event, neither increasing nor decreasing. The three meanings refer to impermanence (anitya), non-agency (anātman), and potentiality (śakti). These three are the characteristics of conditions. Increasing the cause refers to clinging to permanent dharmas as the cause of actions (samskara) and so on, and even all unequal causes, such as atoms (anu), primordial nature (prakṛti), the Lord God (Īśvara), etc., which can produce actions (samskara) to old age and death. This is called increasing the cause. The so-called unequal means that they cling to the cause as permanent, the effect as impermanent, the cause does not arise from other things, but can only produce the effect, and the cause and effect are not similar, so it is unequal. Decreasing the cause refers to clinging to the view that actions (samskara) arise naturally and do not arise from a cause, this is called decreasing the cause. Generally speaking, if discussing the function of the cause, it must possess the three of impermanence (anitya), non-agency (anātman), and potentiality (śakti), which cannot be increased or decreased. If non-Buddhists cling to other permanent dharmas and even atoms (anu) that can serve as the cause of actions (samskara), increasing these three meanings, so it is called increasing. In addition, non-Buddhists cling to the view that actions (samskara) and so on arise naturally and do not arise from a cause, then these three
義頓闕。是名減因增果者。謂執行等本來有體緣無明等生。是名增果。減果者。謂執無有行等從無明等生。是名減果。增事者。謂執無明等由別有功用異於無明亦異於行別有此用故。無明方能生行等。是名增事。減事者。謂執無明等無有功能能生行等。何以故。但由無明在故說名行因不由功能。是名減事若離此三處增減是名無增無減十二緣生也。問曰。何故但據行由因生不由因生。不說無明由因等耶。
答曰。行既有因故偏言此行義至無明也。無常無事有能為因緣相者。無常者。謂法未有有已有滅。若以此為因。能破不平等因及無因執。何以故。未有有者破無因執。已有滅者破常因執。故此無常名為有因及平等因也。無事者。謂一切有法同類因聚集。從此聚集先未有果而今得生。此同類因唯有聚集。能生後果無別功用。是名無事。以此為因。破別有事執。所言同類者。謂因果相似。因無常故果亦無常也。有能者。由此有故彼有。由此生故彼生。然彼有彼生。彼由此不由自不由他。決定由此故故此于彼決有功能。是名有能。如此無明生彼行等。行不自生。由無明生故。言彼由此不由自也。不由自在等生故。言不由他也。由此有故彼有。破無因執。由此生故彼生。破常因執。常法無生故。由此有故彼有。此生故彼生
【現代漢語翻譯】 現代漢語譯本 義頓闕（意義顛倒缺失）。這被稱為『減因增果』。所謂『增果』，是指認為『行』（karma）等本來就具有實體，因為『無明』（ignorance）等而產生。這被稱為『增果』。『減果』，是指認為沒有『行』等，是從『無明』等產生的。這被稱為『減果』。『增事』，是指認為『無明』等具有另外的功用，不同於『無明』本身，也不同於『行』，具有另外的作用，因此『無明』才能產生『行』等。這被稱為『增事』。『減事』，是指認為『無明』等沒有產生『行』等的功能。為什麼呢？僅僅因為『無明』存在，所以才說『行』的因，而不是因為其功能。這被稱為『減事』。如果離開這三種情況的增減，就稱為『無增無減』的十二緣起。 問：為什麼只根據『行』由因而生，不由非因而生，而不說『無明』由因等呢？ 答：因為『行』既然有因，所以偏重於說『行』，這個道理也適用於『無明』。無常、無事、有能，是作為因緣的相狀。『無常』，是指法未產生時沒有，產生后又會滅亡。如果以此作為因，能夠破除不平等因以及無因的執著。為什麼呢？未產生而產生，破除無因的執著；已經產生而滅亡，破除常因的執著。因此，這個『無常』被稱為有因以及平等因。『無事』，是指一切有法同類的因聚集在一起，從這個聚集，先前沒有果，而現在得以產生。這個同類的因只有聚集，才能產生後果，沒有另外的功用。這被稱為『無事』。以此作為因，破除另外有事物的執著。所說的『同類』，是指因果相似，因是無常的，所以果也是無常的。『有能』，是指因為這個有，所以那個有；因為這個產生，所以那個產生。然而，那個有，那個產生，那個由此而來，不是自己，也不是從他而來。決定由此，所以這個對於那個，決定具有功能。這被稱為『有能』。如此，『無明』產生『行』等，『行』不是自己產生，而是由『無明』產生，所以說那個由此而來，不是自己。不是由自在等產生，所以說不是從他而來。因為這個有，所以那個有，破除無因的執著。因為這個產生，所以那個產生，破除常因的執著，因為常法沒有產生。因為這個有，所以那個有，這個產生，所以那個產生。
【English Translation】 English version 『Yi dun que』 (meaning reversed and missing). This is called 『reducing cause and increasing effect』. 『Increasing effect』 refers to the view that 『karma』 (action) and the like inherently possess substance, arising due to 『ignorance』 (avidya) and the like. This is called 『increasing effect』. 『Reducing effect』 refers to the view that there is no 『karma』 and the like, arising from 『ignorance』 and the like. This is called 『reducing effect』. 『Increasing agency』 refers to the view that 『ignorance』 and the like have separate functions, different from 『ignorance』 itself and different from 『karma』, possessing separate functions, therefore 『ignorance』 can produce 『karma』 and the like. This is called 『increasing agency』. 『Reducing agency』 refers to the view that 『ignorance』 and the like do not have the function of producing 『karma』 and the like. Why? Merely because 『ignorance』 exists, it is said to be the cause of 『karma』, not because of its function. This is called 『reducing agency』. If one departs from the increase and decrease of these three situations, it is called the 『non-increasing and non-decreasing』 twelve links of dependent origination (pratītyasamutpāda). Question: Why is it only based on 『karma』 arising from cause and not from non-cause, and not saying that 『ignorance』 arises from cause, etc.? Answer: Because 『karma』 has a cause, emphasis is placed on saying 『karma』, and this principle also applies to 『ignorance』. Impermanence (anitya), non-agency (anabhisaṃskāra), and capability (samarthya) are the characteristics of being a cause and condition. 『Impermanence』 refers to a dharma that does not exist before it arises, and ceases after it arises. If this is taken as a cause, it can break the attachment to unequal causes and causelessness. Why? Not arising and then arising breaks the attachment to causelessness; already arising and then ceasing breaks the attachment to permanent cause. Therefore, this 『impermanence』 is called a cause and an equal cause. 『Non-agency』 refers to the gathering of causes of the same kind for all existing dharmas. From this gathering, there was no effect before, but now it is produced. This cause of the same kind only has gathering, which can produce subsequent effects without separate functions. This is called 『non-agency』. Taking this as a cause breaks the attachment to separate agency. What is meant by 『same kind』 refers to the similarity between cause and effect; because the cause is impermanent, the effect is also impermanent. 『Capability』 refers to because this exists, that exists; because this arises, that arises. However, that exists, that arises, that comes from this, not from itself, nor from others. It is determined by this, therefore this has a definite function for that. This is called 『capability』. Thus, 『ignorance』 produces 『karma』 and the like; 『karma』 does not arise by itself, but is produced by 『ignorance』, so it is said that it comes from this, not from itself. It is not produced by self-existence and the like, so it is said that it does not come from others. Because this exists, that exists, breaking the attachment to causelessness. Because this arises, that arises, breaking the attachment to permanent cause, because permanent dharmas do not arise. Because this exists, that exists, this arises, so that arises.
。故知此于彼不作別事。即破有別事執。離此彼不成故。此于彼不無。任運功能即破無功能執。若人得此勝智。即除作者我執也。五處非處勝智者。為除我自在執。所言處非處者。謂系屬他不自在為義。是所繫屬說名為處非所繫屬。說名非處。處非處有七種。一非愛。二愛。三清凈。四同生。五增上。六至得。七行眾生系屬。此七處不得自在也。一非愛者。謂眾生系屬惡道。二愛者。謂眾生系屬善業。雖不屬生善道而必生善道。三清凈者。謂眾生未修七覺不除五蓋。則不能得盡于苦邊系屬煩惱。于清凈法不得自在也。四同生者。謂二如來與轉輪王。決不得一時同一處生。于同生不得自在系屬。無等生故。五增上者。謂女人不得作轉輪王。系屬自在故。六至得者。謂女人不得作緣覺及佛。是所至得系屬大丈夫。故七行者。謂具正見人不作殺等惡行。但凡夫能作。何以故。系屬見諦故。此七略說有三系屬。謂業惑生。初兩系屬業。次一系屬惑。后四系屬生。若人了達此七處非處者。即能除我自在執。故名處非處勝智。此五名為勝智境界也。勝智者。即是人空智也。此五法門。為顯五種人我空義也。
第四凈惑境界者有二種。一世間道境界。二出世道境界。世間道境界復有二種。一者下地有三相。謂粗動憂逼厚障。二
【現代漢語翻譯】 現代漢語譯本：因此可知『此』與『彼』之間沒有本質的區別，這便破除了認為『有』和『別』是實在的執著。因為離開了『此』，『彼』就不能成立。『此』對於『彼』不是『無』，任運的功能便破除了認為『無功能』的執著。如果有人獲得了這種殊勝的智慧，就能去除作者的『我執』。 五處非處勝智（對事物可能性與不可能性的正確認知）是爲了去除『我』的自在執著。所說的『處』與『非處』，是指被繫縛於他，不自在的意思。被繫縛的稱為『處』，不被繫縛的稱為『非處』。『處非處』有七種：一、非愛；二、愛；三、清凈；四、同生；五、增上；六、至得；七、行。這七種『處』是不得自在的。 一、非愛，是指眾生被繫縛于惡道。二、愛，是指眾生被繫縛于善業，即使不直接生於善道，也必定會生於善道。三、清凈，是指眾生如果沒有修習七覺支（七種覺悟的因素），不去除五蓋（貪慾、嗔恚、睡眠、掉悔、疑），就不能徹底脫離痛苦，被繫縛于煩惱，對於清凈之法不得自在。四、同生，是指兩位如來（佛）與轉輪王，絕對不可能在同一時間、同一地點出生，對於同時出生不得自在，因為沒有同等的出生條件。五、增上，是指女人不能成為轉輪王，因為被繫縛于自在。六、至得，是指女人不能成為緣覺或佛，因為所能達到的果位被繫縛于大丈夫（具有大丈夫相的人）。七、行，是指具有正見的人不會做殺生等惡行，只有凡夫才會做。為什麼呢？因為被繫縛于見諦（證悟真理）。 這七種略說有三種系縛，即業、惑、生。前兩種繫縛于業，下一種繫縛于惑，后四種系縛于生。如果有人了達這七處非處，就能去除『我』的自在執著，所以稱為處非處勝智。這五種稱為勝智的境界。勝智，就是人空智（認識到沒有永恒不變的『我』的智慧）。這五種法門，是爲了顯示五種人我空的意義。 第四，凈惑境界有兩種：一是世間道境界，二是出世道境界。世間道境界又有兩種：一是下地有三種相，即粗、動、憂逼、厚障；二是...
【English Translation】 English version: Therefore, it is known that 'this' and 'that' do not create separate things from each other. This immediately breaks the attachment to the idea that 'existence' and 'difference' are real. Because without 'this', 'that' cannot be established. 'This' is not 'non-existent' in relation to 'that'; the spontaneous function immediately breaks the attachment to the idea of 'no function'. If a person obtains this superior wisdom, they will eliminate the ego-attachment of the 'creator'. The Superior Wisdom of the Five Possibilities and Impossibilities (correct understanding of the possibilities and impossibilities of things) is to eliminate the attachment to the 'self' as being independent. The so-called 'possibility' and 'impossibility' refer to being bound to others, meaning not being independent. Being bound is called 'possibility', and not being bound is called 'impossibility'. There are seven types of 'possibility and impossibility': 1. Non-love; 2. Love; 3. Purity; 4. Co-birth; 5. Increase; 6. Attainment; 7. Conduct. These seven 'possibilities' are not independent. 1. Non-love refers to sentient beings being bound to evil paths. 2. Love refers to sentient beings being bound to good karma; even if they are not directly born in good realms, they will certainly be born in good realms. 3. Purity refers to sentient beings who have not cultivated the Seven Factors of Enlightenment (seven factors of awakening) and have not removed the Five Coverings (desire, hatred, sleepiness, restlessness, doubt), so they cannot completely escape suffering, being bound to afflictions, and not being independent with regard to pure dharmas. 4. Co-birth refers to two Tathagatas (Buddhas) and a Chakravartin King (wheel-turning king) who can never be born in the same place at the same time; they are not independent with regard to simultaneous birth because there are no equal conditions for birth. 5. Increase refers to women not being able to become Chakravartin Kings because they are bound to independence. 6. Attainment refers to women not being able to become Pratyekabuddhas (solitary Buddhas) or Buddhas because the fruits that can be attained are bound to great men (those with the marks of a great man). 7. Conduct refers to those with right view not committing evil deeds such as killing, but only ordinary people do. Why? Because they are bound to seeing the truth (realizing the truth). These seven, briefly speaking, have three kinds of bondage: karma, affliction, and birth. The first two are bound to karma, the next one is bound to affliction, and the last four are bound to birth. If someone understands these seven possibilities and impossibilities, they can eliminate the attachment to the 'self' as being independent, so it is called the Superior Wisdom of Possibilities and Impossibilities. These five are called the realm of superior wisdom. Superior wisdom is the wisdom of emptiness of self (wisdom that recognizes that there is no permanent 'self'). These five Dharma gates are to reveal the meaning of the emptiness of self in five ways. Fourth, there are two types of realms of purifying afflictions: one is the realm of worldly paths, and the other is the realm of transcendental paths. There are also two types of worldly path realms: one is that the lower realm has three characteristics, namely, coarse, moving, oppressive, and thick obstacles; and the other is...
者上地亦有三相。謂寂靜微妙遠離也。二出世道境界亦有二種。一為離煩惱障修四諦觀。二為離一切智障修非安立諦觀。此二境界能除三障。前觀世間道境界。除凡夫障即皮煩惱。次觀四諦。除二乘障即肉煩惱。后觀非安立諦。除菩薩障即心煩惱。故名凈惑境界也。如此所明聖行。四尋思。四如實智。四境界。由此四道能得轉依也。復有三種轉依者。三乘轉依。二乘者。且約聲聞自有二種。一一向寂靜。二回向菩提。
問曰。盡後生人。云何受得無上菩提。答曰。住于化身修菩提道。非住報身也。聲聞轉依。背于生死修無流道。獨覺亦爾。並修習所得。菩薩轉依者。由修正方便。及依止無二智。正方便何。自有五種。一通達無上法界。即般若以如如為境。二遍滿法界。即大悲緣一切眾生為境。三正勤功用。自有二種。一伏惑攝惑。二修智伏智。伏惑者。為異凡夫。若惑多不能自利。何況利他。故勤伏惑。攝惑者。為異二乘。若無惑人一向涅槃。則不能成熟佛法教化眾生。是故菩薩勤攝留惑。修智者。為異凡夫。若無智人。則被染污入于生死。故勤修智。伏智者。為異二乘。若修偏智。則捨生死不能自利利他。故起正勤伏二乘智。是名正勤差別功用也。四由觀眾生事滅除生死者。若菩薩但觀自利滅除生死。則同二
【現代漢語翻譯】 現代漢語譯本： 地上也具有三種體相，即寂靜、微妙和遠離。出世之道（超出世俗的道路）的境界也有兩種：一是通過修習四諦（苦、集、滅、道）觀來脫離煩惱障，二是通過修習非安立諦（不可言說的真理）觀來脫離一切智障。這兩種境界能夠去除三種障礙。之前的觀世間道境界，去除凡夫的障礙，也就是表面的煩惱。其次，觀四諦，去除二乘（聲聞乘和緣覺乘）的障礙，也就是深層的煩惱。最後，觀非安立諦，去除菩薩的障礙，也就是根本的煩惱。因此稱為清凈迷惑的境界。像這樣所闡明的聖行、四尋思、四如實智、四境界，通過這四種道路能夠獲得轉依（轉變所依）。 又有三種轉依：三乘（聲聞乘、緣覺乘、菩薩乘）的轉依。二乘，且以聲聞為例，自身有兩種：一是傾向於寂靜，二是迴向菩提（覺悟）。 問：證得阿羅漢果位后才發心求無上菩提的人，如何才能獲得無上菩提？ 答：安住于化身（爲了度化眾生而示現的身體）來修習菩提道，而不是安住于報身（通過修行獲得的果報之身）。聲聞的轉依，是背離生死修習無漏之道。緣覺也是如此，都是通過修習而獲得。菩薩的轉依，是通過修正方便（正確的修行方法），以及依止無二智（不二的智慧）。什麼是正方便？自身有五種：一是通達無上法界（最高的真理境界），也就是般若（智慧）以如如（真如實相）為境界。二是遍滿法界，也就是大悲（偉大的慈悲）以一切眾生為境界。三是正勤功用（正確的精進努力），自身有兩種：一是伏惑攝惑（降伏和攝取煩惱），二是修智伏智（修習和降伏智慧）。伏惑，是爲了區別于凡夫，如果煩惱太多就不能自利，更何況利益他人，所以要勤奮地降伏煩惱。攝惑，是爲了區別於二乘，如果沒有煩惱的人會一味地趨向涅槃（寂滅），就不能成熟佛法教化眾生，所以菩薩要勤奮地攝取和保留煩惱。修智，是爲了區別于凡夫，如果沒有智慧的人，就會被污染而墮入生死，所以要勤奮地修習智慧。伏智，是爲了區別於二乘，如果修習片面的智慧，就會捨棄生死而不能自利利他，所以要發起正勤來降伏二乘的智慧。這稱為正勤的差別功用。四是通過觀察眾生之事來滅除生死，如果菩薩只觀察自利來滅除生死，就和二乘一樣了。
【English Translation】 English version: The ground also has three aspects: namely, tranquility, subtlety, and detachment. The realm of the path of transcendence (exceeding the mundane world) also has two types: one is to detach from the obstacle of afflictions by cultivating the contemplation of the Four Noble Truths (suffering, accumulation, cessation, and path), and the other is to detach from the obstacle of omniscience by cultivating the contemplation of non-established truth (ineffable truth). These two realms can remove three obstacles. The previous realm of contemplating the path of the world removes the obstacle of ordinary beings, which is superficial affliction. Secondly, contemplating the Four Noble Truths removes the obstacle of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), which is deep-seated affliction. Finally, contemplating the non-established truth removes the obstacle of Bodhisattvas, which is fundamental affliction. Therefore, it is called the realm of purifying delusion. The holy conduct, four seekings, four true knowledges, and four realms elucidated in this way, through these four paths, one can attain transformation of the basis (transformation of the support). There are also three types of transformation of the basis: the transformation of the basis of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The Two Vehicles, taking Śrāvakas as an example, have two types: one is inclined towards tranquility, and the other is turning towards Bodhi (enlightenment). Question: How can someone who aspires to supreme Bodhi after attaining Arhatship receive supreme Bodhi? Answer: By dwelling in the Nirmāṇakāya (a body manifested to liberate beings) and cultivating the path of Bodhi, not by dwelling in the Sambhogakāya (a body of enjoyment attained through merit). The transformation of the basis of Śrāvakas is to turn away from birth and death and cultivate the path of non-outflow. The same is true for Pratyekabuddhas, both are attained through cultivation. The transformation of the basis of Bodhisattvas is through correcting skillful means (correct methods of practice) and relying on non-dual wisdom (non-dualistic wisdom). What are correct skillful means? There are five types: one is to penetrate the supreme Dharmadhātu (the highest realm of truth), which is Prajñā (wisdom) with Suchness (Tathatā) as its object. Two is to pervade the Dharmadhātu, which is great compassion (Mahākaruṇā) with all sentient beings as its object. Three is correct diligent effort, which has two types: one is to subdue and gather afflictions, and the other is to cultivate and subdue wisdom. Subduing afflictions is to be different from ordinary beings, if there are too many afflictions, one cannot benefit oneself, let alone benefit others, so one must diligently subdue afflictions. Gathering afflictions is to be different from the Two Vehicles, if there are no afflictions, one will only tend towards Nirvāṇa (extinction), and one cannot mature the Buddhadharma and teach sentient beings, so Bodhisattvas must diligently gather and retain afflictions. Cultivating wisdom is to be different from ordinary beings, if one has no wisdom, one will be defiled and fall into birth and death, so one must diligently cultivate wisdom. Subduing wisdom is to be different from the Two Vehicles, if one cultivates biased wisdom, one will abandon birth and death and cannot benefit oneself or others, so one must arouse correct diligence to subdue the wisdom of the Two Vehicles. This is called the differentiated function of correct diligence. Four is to eliminate birth and death by observing the affairs of sentient beings, if Bodhisattvas only observe self-benefit to eliminate birth and death, they will be the same as the Two Vehicles.
乘。若菩薩但觀眾生不滅除生死。則同世間凡夫父母等。若翻此兩行。則通能自他俱利。是名觀眾生事也。五為求無比無上智。無比者謂如來智。此智非有為以真如為體故。非無為以知見為體故。
釋曰。非無為知見為體故者。異於小乘教佛入涅槃后無復知見無所為作也。無上智者。于信比證至四智中最究竟故。故菩薩方便異於二乘。此五方便即有五意。第一方便真諦為體。第二方便俗諦為體。此二並據境能生智取。能生之境為方便體也。第三方便正行為體。第四方便共利為體。第五方便依止為體。雖有五意亦不出四義。前兩是方便緣緣。次一是正方便。第四是方便果。由此方便得自他兩利故。第五是方便依止。亦名為因因。依此智方便得成故。依止無二智者。在因位中於生死涅槃二處無礙。何以故。由愛眾生不愛生死故。在果位中入涅槃有更起心。如小乘說佛入無心定還更起心也。此智于因果兩位。無著不著。無在不在無著不著者。異凡夫二乘故。不著生死涅槃。無在不在者。據于果地。二乘所在有餘無餘涅槃涅槃故不在有更起心故非不在是故應知佛智無等。何以故。餘人智者或著生死或著涅槃。佛則不爾。此智慧利益一切眾生。何以故。能成就自利利他故。餘人智者或但自利或不兩利。以是義故。佛智不可
【現代漢語翻譯】 現代漢語譯本： 乘。如果菩薩只是觀察眾生而不滅除生死，那就和世間的凡夫父母等同了。如果反過來理解這兩句話，就能通達自利和他利。這叫做觀察眾生之事。五是爲了求得無比無上的智慧。無比，指的是如來的智慧。這種智慧不是有為法，因為以真如為本體；也不是無為法，因為以知見為本體。
解釋說：不是無為法，因為以知見為本體，這與小乘教義中佛陀入涅槃后不再有知見，不再有所作為不同。無上智，是指在信、比、證達到四智中最究竟的境界。所以菩薩的方便法異於二乘。這五種方便法即有五種意義。第一種方便以真諦為本體，第二種方便以俗諦為本體。這兩種都是根據能生智慧的境界來取捨，能生智慧的境界就是方便的本體。第三種方便以正行為本體，第四種方便以共同利益為本體，第五種方便以依止為本體。雖然有五種意義，也不超出四種含義。前兩種是方便的緣緣，下一種是正方便，第四種是方便的果，由此方便能夠自利利他。第五種是方便的依止，也稱為因因，依靠這種智慧方便才能成就。依止於無二智的人，在因位中對於生死涅槃兩個方面都沒有障礙。為什麼呢？因為愛眾生而不愛生死。在果位中，入涅槃后還有更起心。就像小乘所說，佛陀入無心定后還會再次起心。這種智慧在因果兩個階段，都沒有執著。無著不著，無在不在。無著不著，是與凡夫二乘不同。不執著生死涅槃。無在不在，是根據果地來說的。二乘所處的有餘涅槃和無餘涅槃，所以不在；有更起心，所以非不在。因此應該知道佛智是無與倫比的。為什麼呢？其他人的智慧或者執著于生死，或者執著于涅槃，而佛陀則不是這樣。這種智慧能夠利益一切眾生。為什麼呢？能夠成就自利利他。其他人的智慧或者只是自利，或者不能兩者兼顧。因為這個緣故，佛智是不可思議的。
【English Translation】 English version: Multiplication. If a Bodhisattva merely observes sentient beings without eliminating birth and death, then they are the same as ordinary worldly parents. If these two lines are reversed, then they can universally benefit both themselves and others. This is called observing the affairs of sentient beings. Fifth, it is to seek incomparable and supreme wisdom. 'Incomparable' refers to the wisdom of the Tathagata (Thus Come One). This wisdom is not conditioned (having a cause) because it takes True Suchness (Tathata) as its essence; it is not unconditioned because it takes knowledge and vision as its essence.
Explanation: 'It is not unconditioned because it takes knowledge and vision as its essence' differs from the Small Vehicle (Hinayana) teaching that after the Buddha enters Nirvana, there is no more knowledge and vision, and nothing more is done. 'Supreme wisdom' refers to the most ultimate state among faith, comparison, and proof, reaching the Four Wisdoms. Therefore, the Bodhisattva's skillful means differ from those of the Two Vehicles (Shravakas and Pratyekabuddhas). These five skillful means have five meanings. The first skillful means takes the ultimate truth (Paramartha Satya) as its essence, and the second skillful means takes the conventional truth (Samvriti Satya) as its essence. These two are based on the realm that can generate wisdom, and the realm that can generate wisdom is the essence of skillful means. The third skillful means takes right conduct as its essence, the fourth skillful means takes common benefit as its essence, and the fifth skillful means takes reliance as its essence. Although there are five meanings, they do not go beyond four aspects. The first two are the conditions for skillful means, the next one is the direct skillful means, the fourth is the result of skillful means, and through this skillful means, both self-benefit and other-benefit can be achieved. The fifth is the reliance of skillful means, also called the cause of causes, because this wisdom and skillful means can be achieved by relying on it. Those who rely on non-dual wisdom have no obstacles in the two aspects of birth and death and Nirvana in the causal stage. Why? Because they love sentient beings but do not love birth and death. In the fruition stage, there is still the arising of mind after entering Nirvana. Just as the Small Vehicle says, the Buddha will arise mind again after entering the state of no-mind concentration. This wisdom has no attachment in both the causal and resultant stages. 'Without attachment and non-attachment, without being present and not being present.' 'Without attachment and non-attachment' differs from ordinary people and the Two Vehicles. Not attached to birth and death and Nirvana. 'Without being present and not being present' is based on the fruition ground. The remaining and non-remaining Nirvana of the Two Vehicles, so it is not present; there is a further arising of mind, so it is not not present. Therefore, it should be known that the Buddha's wisdom is unparalleled. Why? Other people's wisdom either clings to birth and death or clings to Nirvana, but the Buddha is not like that. This wisdom can benefit all sentient beings. Why? It can achieve self-benefit and other-benefit. Other people's wisdom is either only self-beneficial or cannot benefit both. For this reason, the Buddha's wisdom is inconceivable.
思惟。二處不著故。為利益自他功能。為解脫涅槃不般涅槃故三無性品。究竟。
三無性論卷下
【現代漢語翻譯】 現代漢語譯本：
思惟：因為在兩種情況下都不執著，所以爲了利益自己和他人而發揮作用；爲了從涅槃中解脫，而不是進入涅槃，所以是三無性品（指空性、無相、無愿三種無自性）。這是究竟的道理。
《三無性論》卷下 English version:
Contemplation: Because there is no attachment in two instances, it functions for the benefit of oneself and others; for liberation from Nirvana, not entering Nirvana, therefore it is the 'Three Natures without Self-nature' (referring to the three aspects of emptiness: emptiness, signlessness, and wishlessness). This is the ultimate truth.
Chapter Two of the Treatise on the Three Natures without Self-nature
【English Translation】 Contemplation: Because there is no attachment in two instances, it functions for the benefit of oneself and others; for liberation from Nirvana, not entering Nirvana, therefore it is the 'Three Natures without Self-nature' (referring to the three aspects of emptiness: emptiness, signlessness, and wishlessness). This is the ultimate truth. Chapter Two of the Treatise on the Three Natures without Self-nature