Cheng Weishi Lun (Treatise on the Establishment of Consciousness-Only), Volume 4
雖無始來心、心所法，已能緣自相、見分等，而我、法執恆俱行故，不如實知。眾緣所引自心、心所，虛妄變現，猶如幻事、陽焰、夢境、鏡像、光影、谷響、水月、變化所成，非有似有。依如是義，故有頌言：
Although minds and mental factors have, since beginningless time, been able to take their own aspects, seeing-parts and so on as objects, clinging to self and dharma is always operating with them, so they do not truly know. The minds and mental factors drawn out by many conditions, falsely transformed and manifested, are like illusions, mirages, dreams, mirror images, light and shadows, echoes, the moon in water, and creations of transformation, not truly existing but appearing to exist. Based on such meaning, a verse says:
「非不見真如，而能了諸行，
"It is not that one does not see suchness and yet can comprehend all conditioned things,
皆如幻事等，雖有而非真。」
As all are like illusions and the like, though they exist, they are not real."
此中意說：三種自性，皆不遠離心、心所法。
The meaning here is that the three own-natures do not leave minds and mental factors.
謂心、心所及所變現，眾緣生故，如幻事等，非有、似有，誑惑愚夫，一切皆名依他起性。愚夫於此橫執我法、有無、一異、俱不俱等，如空花等，性、相都無，一切皆名遍計所執。依他起上，彼所妄執我、法俱空，此空所顯識等真性，名圓成實。
That is, minds and mental factors and what they transform and manifest, because they arise from many conditions, are like illusions and the like, nonexistent yet appearing to exist, deceiving fools; all are called dependent nature. Fools, in these, arbitrarily cling to self and dharma, existence and nonexistence, oneness and difference, both and neither, like flowers in the sky, whose nature and marks are wholly nonexistent; all are called the constructed that is clung to. On the dependent, the self and dharma that are falsely clung to are all empty, and the true nature of consciousness and so on shown by this emptiness is called the perfected.
是故此三，不離心等。
So these three do not leave minds and the like.
虛空、擇滅、非擇滅等，何性攝耶？
Space, cessation through analysis and cessation without analysis and so on, what natures are they included in?
三皆容攝。
All three can include them.
心等變似虛空等相，隨心生故，依他起攝；愚夫於中，妄執實有，此即遍計所執性攝；若於真如，假施設有虛空等義，圓成實攝。有漏心等，定屬依他；無漏心等，容二性攝。眾緣生故，攝屬依他；無顛倒故，圓成實攝。
Minds and the like transform and appear as the aspects of space and the like, arising according to mind, so they are included in the dependent; fools, within them, falsely cling to real existence, and this is included in the constructed nature that is clung to; if, in suchness, one provisionally establishes the meaning of space and the like, they are included in the perfected. Contaminated minds and the like definitely belong to the dependent; uncontaminated minds and the like may be included in two natures. Because they arise from many conditions, they are included in the dependent; because they are without inversion, they are included in the perfected.
如是三性與七真如，云何相攝？
How are the three natures and the seven suchnesses included in each other?
七真如者：一、流轉真如，謂有為法，流轉實性；二、實相真如，謂二無我，所顯實性；三、唯識真如，謂染淨法，唯識實性；四、安立真如，謂苦實性；五、邪行真如，謂集實性；六、清淨真如，謂滅實性；七、正行真如，謂道實性。
The seven suchnesses are: first, the suchness of flowing, namely the true nature of the flow of conditioned dharmas; second, the suchness of true characteristic, namely the true nature shown by the two selflessnesses; third, the suchness of consciousness-only, namely the true nature of consciousness-only of defiled and pure dharmas; fourth, the suchness of establishment, namely the true nature of suffering; fifth, the suchness of wrong practice, namely the true nature of origination; sixth, the suchness of purity, namely the true nature of cessation; seventh, the suchness of right practice, namely the true nature of the path.
此七實性，圓成實攝，根本、後得二智境故；隨相攝者，流轉、苦、集三，前二性攝，妄執雜染故；餘四皆是圓成實攝。
These seven true natures are included in the perfected, because they are objects of the two wisdoms, fundamental and subsequently attained; as for those included according to characteristics, the three of flowing, suffering and origination are included in the first two natures, because of false clinging and defilement; the other four are all included in the perfected.
三性六法，相攝云何？彼六法中，皆具三性。色、受、想、行、識及無為，皆有妄執緣生理故。
How are the three natures and the six dharmas included in each other? In those six dharmas, all have the three natures. Form, sensation, perception, formations, consciousness and the unconditioned all have the principles of false clinging and of arising from conditions.
三性五事，相攝云何？
How are the three natures and the five matters included in each other?
諸聖教說，相攝不定：
The holy teachings say that the inclusion is not fixed:
謂或有處說：依他起攝彼相、名、分別、正智；圓成實性攝彼真如；遍計所執不攝五事。彼說有漏心、心所法，變似所詮，說名為相；似能詮現，施設為名；能變心等，立為分別；無漏心等，離戲論故，但總名正智，不說能、所詮。四從緣生，皆依他攝。
That is, in some places it is said: the dependent includes the aspects, names, discriminations and correct wisdom; the perfected nature includes suchness; the constructed that is clung to does not include the five matters. They say that contaminated minds and mental factors, transformed to appear as the signified, are said to be called aspects; appearing as the signifier, they are established as names; the evolving minds and so on are established as discrimination; uncontaminated minds and the like, being free from conceptual proliferation, are only generally called correct wisdom, without speaking of signifier or signified. The four arise from conditions and are all included in the dependent.
或復有處說：依他起攝相、分別；遍計所執，唯攝彼名；正智、真如，圓成實攝。彼說有漏心及心所相分名相，餘名分別；遍計所執，都無體故，為顯非有，假說為名；二無倒故，圓成實攝。
In other places it is said: the dependent includes aspects and discriminations; the constructed that is clung to includes only the names; correct wisdom and suchness are included in the perfected. They say that the image-parts of contaminated minds and mental factors are called aspects, and the rest are called discriminations; the constructed that is clung to has no substance at all, so in order to show nonexistence it is provisionally called name; the two are without inversion, so they are included in the perfected.
或有處說：依他起性唯攝分別；遍計所執，攝彼相、名；正智、真如，圓成實攝。彼說有漏心及心所相、見分等，總名分別，虛妄分別為自性故，遍計所執，能詮、所詮，隨情立為名、相二事。
In some places it is said: the dependent nature includes only discrimination; the constructed that is clung to includes the aspects and names; correct wisdom and suchness are included in the perfected. They say that the image-parts, seeing-parts and so on of contaminated minds and mental factors are generally called discrimination, because false discrimination is their own-nature; the constructed that is clung to, the signifier and the signified, are established according to feeling as the two matters of name and aspect.
復有處說：名屬依他起性，義屬遍計所執。彼說有漏心、心所法相、見分等，由名勢力成所遍計，故說為名；遍計所執，隨名橫計，體實非有，假立義名。
In other places it is said: names belong to the dependent nature and meanings belong to the constructed that is clung to. They say that the image-parts and seeing-parts of contaminated minds and mental factors, by the power of names, become what is conceptualized, so they are called names; the constructed that is clung to, following names, arbitrarily conceives, its substance truly nonexistent, and the name of meaning is provisionally established.
諸聖教中所說五事，文雖有異，而義無違。然初所說不相雜亂，如《瑜伽論》廣說應知。
In the five matters spoken of in the holy teachings, though the texts differ, the meanings do not contradict. But the first explanation is not mixed up, as should be known from the extensive discussion in the Yogacara Treatise.
又聖教中說有五相，此與三性相攝云何？
Moreover, in the holy teachings the five aspects are spoken of; how is this included with the three natures?
所詮、能詮各具三性：謂妄所計，屬初性攝；相、名、分別，隨其所應，所詮、能詮，屬依他起；真如、正智，隨其所應，所詮、能詮，屬圓成實，後得變似能詮相故。
The signified and the signifier each have the three natures: that is, the falsely conceived belongs to the first nature; aspects, names and discriminations, as appropriate, as signified or signifier, belong to the dependent; suchness and correct wisdom, as appropriate, as signified or signifier, belong to the perfected, because the subsequently attained wisdom transforms to appear as the aspect of a signifier.
二相屬相，唯初性攝，妄執義、名，定相屬故。
The two aspects belonging to the aspect are included only in the first nature, because they are definitely aspects that belong to the falsely clung-to meanings and names.
彼執著相，唯依他起，虛妄分別為自性故。
That clinging aspect is only dependent, because false discrimination is its own-nature.
不執著相，唯圓成實，無漏智等為自性故。
The non-clinging aspect is only perfected, because uncontaminated wisdom and the like are its own-nature.
又聖教中說四真實，與此三性相攝云何？
Moreover, in the holy teachings four realities are spoken of; how are they included with these three natures?
世間、道理所成真實，依他起攝；三事攝故；二障淨智所行真實，圓成實攝；二事攝故。
The reality established by the world and by reasoning is included in the dependent, because it is included in the three matters; the reality practiced by the wisdom that purifies the two obstructions is included in the perfected, because it is included in the two matters.
《辯中邊論》說：初真實唯初性攝，共所執故；第二真實通屬三性，理通執無執，雜染、清淨故；後二真實唯屬第三。
The Discrimination of the Middle and the Extremes says that the first reality is included only in the first nature, because it is held in common as clung to; the second reality belongs to all three natures, because in principle it covers clinging and non-clinging, defiled and pure; the latter two realities belong only to the third.
三性四諦，相攝云何？
How are the three natures and the four truths included in each other?
四中一一皆具三性。
Each of the four has all three natures.
且苦諦中無常等四各有三性。無常三者：一、無性無常，性常無故；二、起盡無常，有生滅故；三、垢淨無常，位轉變故。
Taking first the truth of suffering, impermanence and the other three aspects each have three natures. Impermanence has three: first, impermanence of nonexistence, since a permanent nature does not exist; second, impermanence of arising and ceasing, because there is arising and perishing; third, impermanence of defilement and purity, because stages change.
苦有三者：一、所取苦，我、法二執所依取故；二、事相苦，三苦相故；三、和合苦，苦相合故。
Suffering has three: first, the suffering of what is grasped, because it is the basis grasped by the two clingings to self and dharma; second, the suffering of the aspect of affairs, because it is the aspect of the three sufferings; third, the suffering of combination, because the aspects of suffering are combined.
空有三者：一、無性空，性非有故；二、異性空，與妄所執自性異故；三、自性空，二空所顯為自性故。
Emptiness has three: first, the emptiness of nonexistence, because the nature does not exist; second, the emptiness of difference, because it differs from the own-nature falsely clung to; third, the emptiness of own-nature, because what is shown by the two emptinesses is its own-nature.
無我三者：一、無相無我，我相無故；二、異相無我，與妄所執我相異故；三、自相無我，無我所顯為自相故。
No-self has three: first, no-self of no mark, because the mark of self does not exist; second, no-self of different mark, because it differs from the mark of self falsely clung to; third, no-self of own mark, because what is shown by no-self is its own mark.
集諦三者：一、習氣集，謂遍計所執自性執習氣，執彼習氣假立彼名；二、等起集，謂業、煩惱；三、未離繫集，謂未離障真如。
The truth of origination has three: first, the origination of impressions, namely the impression of clinging to the own-nature of the constructed that is clung to, clinging to that impression and provisionally establishing that name; second, the origination of simultaneous arising, namely action and affliction; third, the origination not yet separated from bondage, namely suchness not yet free from obstructions.
滅諦三者：一、自性滅，自性不生故；二、二取滅，謂擇滅二取不生故；三、本性滅，謂真如故。
The truth of cessation is threefold: first, cessation of own-nature, because own-nature does not arise; second, cessation of the two graspings, namely cessation by discernment, because the two graspings do not arise; third, cessation of original nature, namely true suchness.
道諦三者：一、遍知道，能知遍計所執故；二、永斷道，能斷依他起故；三、作證道，能證圓成實故。然遍知道，亦通後二。
The truth of the path is threefold: first, the path of complete knowledge, because it can know the imputed; second, the path of permanent severance, because it can sever the dependent; third, the path of realization, because it can realize the perfected. But the path of complete knowledge also extends to the latter two.
七三三性，如次配釋。今於此中，所配三性，或假或實，如理應知。
The seven and the three natures are explained in correspondence according to this order. Here, as for the three natures that are matched, whether provisional or real, one should know as is reasonable.
三解脫門所行境界，與此三性相攝云何？理實皆通，隨相各一。空、無願、相，如次應知。緣此復生三無生忍：一、本性無生忍；二、自然無生忍；三、惑苦無生忍。如次此三，是彼境故。
How are the objects practiced in the three gates of liberation included among these three natures? In principle and in fact they all interpenetrate, but according to characteristic each corresponds to one: emptiness, wishlessness and signlessness should be known in this order. Taking these as objects, three kinds of patience of non-arising further arise: first, the patience of non-arising of original nature; second, the patience of natural non-arising; third, the patience of non-arising of delusion and suffering. In this order these three are because of those objects.
此三云何攝彼二諦？應知世俗具此三種；勝義唯是圓成實性。世俗有三：一、假世俗；二、行世俗；三、顯了世俗。如次應知即此三性。勝義有三：一、義勝義，謂真如，勝之義故；二、得勝義，謂涅槃，勝即義故；三、行勝義，謂聖道，勝為義故。無變、無倒，隨其所應，故皆攝在圓成實性。
How do these three include the two truths? One should know that the conventional has all three; the ultimate is only the perfected nature. The conventional has three: first, the provisional conventional; second, the conventional of practice; third, the manifest conventional. In this order one should know they are these three natures. The ultimate has three: first, the ultimate in meaning, namely true suchness, because it is the meaning of the excellent; second, the attained ultimate, namely nirvana, because the excellent is itself the meaning; third, the ultimate of practice, namely the holy path, because the excellent is the meaning. Because they are unchanging and not inverted, as is appropriate to each, all are included in the perfected nature.
如是三性，何智所行？遍計所執，都非智所行，以無自體，非所緣緣故。愚夫執有，聖者達無，亦得說為凡、聖智境。依他起性，二智所行。圓成實性，唯聖智境。
By which wisdom are these three natures practiced? The imputed is entirely not what wisdom practices, because it has no self-substance and is not an object-condition. Fools cling to its existence and sages understand its nonexistence, so it can also be said to be the domain of the wisdom of ordinary beings and of sages. The dependent nature is practiced by both wisdoms. The perfected nature is only the domain of holy wisdom.
此三性中，幾假？幾實？遍計所執，妄安立故，可說為假；無體相故，非假非實。依他起性，有實有假：聚集、相續、分位性故，說為假有；心、心所、色，從緣生故，說為實有。若無實法，假法亦無，假依實因而施設故。圓成實性，唯是實有，不依他緣而施設故。
Among these three natures, how many are provisional and how many real? The imputed, because it is falsely established, can be said to be provisional; because it has no substance or characteristic, it is neither provisional nor real. The dependent nature has both real and provisional: because of its nature of aggregation, continuity and phases it is said to be provisionally existent; because mind, mental factors and form arise from conditions it is said to be really existent. If there were no real dharmas, there would be no provisional dharmas, because the provisional is set up depending on a real cause. The perfected nature is only really existent, because it is not set up depending on other conditions.
此三為異？為不異耶？應說俱非，無別體故；妄執、緣起、真義別故。
Are these three different or not different? One should say neither, because there is no separate substance; because they are distinguished as false clinging, dependent arising and true meaning.
如是三性，義類無邊，恐厭繁文，略示綱要。
The meanings and categories of these three natures are boundless; fearing tedious text, I show only a brief outline.