1.
Everything conceived as self or other occurs in the transformation of consciousness.

2.
This transformation has three aspects:
The ripening of karma, the consciousness of a self, and the imagery of sense objects.

3.
The first of these is also called alaya, the store consciousness, which contains all karmic seeds. What it holds and its perception of location are unkonwn.

4.
It is always associated with sense-contact, attention, sensation, perception, and volition,
Neither pleasant nor upleasant. It is unobstructed, and karmically neutral,
Like a river flowing. In enlightenment it is overturned at its root.

5.
Dependent on the store consciousness and taking it as its object,
Manas, the consciousness of a self, arises, which consits of thinking.

6.
It is always associated with four afflictions, self-view, self-delusieon, self-pride, and slef-love.
And is obstructed, but karmically neutral. Along with these four.

7.
From where it is born come sense-contact, attention, sensation, perception, and volition.
It is nog found in enlightenment, the meditation of cessation, or the supramundane path.

8.
That is the second transformation, the third is the perception of th six senses,
Which ar benificial, harmful, or neither.

9.
It is associated with three kinds of mental factors:
universal, specific, and beneficial,
Als well as the afflictions and secondary afflictions, and the three sensations.

10.
The universal factors are sense-contact, attention, sensation, perception, and volition.
The specific are aspiration, resolve, memory, concentration, and intellection.

11.
The beneficial factors are faith, conscience, humilty, lack of desire, aversion, and deluision,
Energy, tranquility, carefulness, equnimity, and nonviolence.

12.
Tha afflictions are desire, aversion, deluision, pride, wrong view, ande doubt.
The secondary afflictions are anger, hatred, hypocrisy, malice, envy, selfishness.

13.
Deseitfulness, guil, arrogance, harmfulness, lack of conscience and humility, slugghishness,
Reslessness, lack of faith, laziness, carelessness, forgetfulness, distraction, and unawareness.

14.
Remorse, sleepiness, intitial thought, and analysis can be either afflictive or not.

15.
The five sense consciousness arise on the root consciousness together or spearately,
Depending on conditions, lik waves arise on water.

16.
Thought consciousness always mainfest except in the realm of no thought,
The twoo thougt-free meditation states, unconsciousness, and thougth-free sleep.

17.
The transformation of consciousness is conceptualization,
What is conceptualized doe snot exist, thus everything is projection only.

18.
Consciousness is all the sees transforming in various ways
Through mutual influence producing the many conceptualizations.

19.
Karmic impressions and the impressions of grasping self and other
Produce further ripening as the former karmic effect is exhausted.

20.
Whatever thing is conceptualized by whatever conceptualization
Is of an imaginary nature; it does noet exist.

21.
The other-dependent nature is an conceptualization arising from conditions;
The complete, realized nature is teh other-dependent nature’s always being devoid of the imaginary.

22.
Thus it is neither the same nor different from the other-dependent;
Like impermanence, etc., when one isn’t seen, the other also is not seen.

23.
With the threefold nature is a ghtreefold absence of self-nature,
So it has ben taught that all things have no self.

24.
The imaginary is without sef by definition. The other-dependent does not exist by itself.
The third is no-self nature – that is,

25.
The complete, realized nature of all phenomena, which is thusness-
Since it is always already thus, projetion only.

26.
As long as consciousness doe not rest in projection only,
The tendencies of grasping self and other will not cease.

27.
By conceiving what you put before you to be projection only,
You do not rest in just this.

28.
When consciousness does not perceive any object, then it rests in projection only;
When ther is nothing to grasp, there is no grasping.

29.
Without thougt, without conception, this is teh supramundane awareness
The overturning of the root, the ending of the twoo barriers.

30.
It is the inconceivable, wholesome, unstained constant realm,
The blissfull body of liberation, the Dharma body of the great sage.