Chinese
因为没有对境的缘故，所以在三时中显现的行相识和显现为法处所生的行相识都是。染污意的所依缘是阿赖耶识。它们的等无间缘是各自的对境，即显现趋向并专注在那些对境上的作意。其他的容易理解。染污意的等无间缘是专注在阿赖耶识上的作意，即是染污意的眷属。大多数的法相认为，任何一个行相识，与其同类的第一刹那刚灭，就是第二刹那的等无间缘。但自宗认为，一般来说，所有的识，不一定都是各自的第一刹那刚灭作为等无间缘，有些情况也有。这样的话，它就变成了识的第二刹那的因缘。例如，在仅仅一杯茶的时间里，眼睛专注于一朵蓝色的花，仅仅停留在执取蓝色的眼识上。一般人看来，没有其他识的间隔，似乎是连续不断地产生，因此误以为只有一个蓝色显现的根识产生。但事实并非如此，其中也有许多蓝色显现的根识刹那。其中，第一刹那产生第二刹那，第二刹那产生第三刹那等等也是有可能的。但大多数情况下，是从阿赖耶识中产生一个蓝色显现的根识刹那，然后它就灭去了。又从阿赖耶识中产生一个蓝色显现的根识等等，从阿赖耶识本身零星地产生的情况很多。因此，如果完全认为识的第一刹那刚灭就是第二刹那的等无间缘，那么对于这些人来说，就会有等无间缘不完整的过失。第二，显示那些的因果差别是：至尊慈氏怙主在《中边分别论》中所说的意思是：一般来说，不正确的遍计所执是指：声闻乘的人认为，任何具有粗略和精细思虑的识都是不正确的遍计所执。例如，欲界的识具有思虑的自性，以及初禅的近分。
English
Because there is no object, the aspectual cognitions that appear in the three times and the aspectual cognitions that appear as the source of phenomena are all. The dependent condition of the afflicted mind is the ālaya-vijñāna. The immediately preceding condition of these is the attention that manifestly turns towards and focuses on those respective objects. The others are easy to understand. The immediately preceding condition of the afflicted mind is the attention that focuses on the object, the ālaya, which arises as a retinue of the afflicted mind. Most Abhidharma schools hold that whatever the first moment of a cognition, immediately after its cessation, is of the same type, that is the immediately preceding condition of the second moment. However, our own system is that, in general, it is not certain that all cognitions have their own first moment immediately after cessation as the immediately preceding condition, and in some cases it does. In that case, it becomes the cause and condition of the second moment of cognition. For example, if one focuses one's eyes on a blue flower for the duration of just one cup of tea, and remains only on the eye-consciousness that apprehends blue, then to the ordinary observer, it appears that there is no interruption by other consciousnesses, and that it arises continuously, so they mistakenly think that a single blue-appearing sense-consciousness arises. But that is not the case, there are many moments of blue-appearing sense-consciousness in that. And in that, it is also possible that the second moment arises from the first moment, and the third moment arises from the second moment, and so on. But mostly, one moment of blue-appearing sense-consciousness arises from the ālaya-vijñāna and then ceases. And again, one moment of blue-appearing sense-consciousness arises from the ālaya, and so on, there are many cases where they arise sporadically from the ālaya itself. Therefore, for those who completely hold that the first moment of consciousness immediately after cessation is the immediately preceding condition of the second moment, there will be the fault of the immediately preceding condition being incomplete. Second, showing the difference between the causes and effects of those is: The meaning of what the venerable Maitreya-nātha said in the Madhyāntavibhāga is: In general, the unreal parikalpita is: The Śrāvakas think that any cognition that has coarse and subtle thought is an unreal parikalpita. For example, the consciousness of the desire realm has the nature of thought and analysis, and the proximity of the first dhyāna.
Chinese
和正行仅仅是相似的。第一禅定的殊胜正行是舍弃了寻伺但仍具有伺察。因此，低于它的所有意识都可以被认为是并非真实的遍计。无论是从第二禅定到有顶之间的因等持和果生禅定无色，因为是无寻无伺的意识，所以如果认为不是并非真实的遍计，那么并非如此，三界所摄的一切心和心所都是并非真实的，因此被指出是遍计。那么心和心所的差别是什么呢？仅仅是了知对境的自性是识，完全了知对境的差别是那个识的眷属所生的心所。例如，当依靠眼和色聚合而生起眼识时，那个眼识仅仅是了知那个色的显现的自性，而色好坏、大小等的差别，是由眼识的眷属所生的心所了知的。此外，在八识聚中，阿赖耶识是唯一的缘的行相识，第二，七转识是具有近行用的识。也就是说，那七转识各自都有各自的近行用，六转识的近行用是色、声、香、味、触、法，因为它们被六识所体验和受用。染污意的近行用也是缘着阿赖耶识而体验到显现为我，因此那七转识是具有对境近行用的。受用等指的是受蕴，例如，眼识依靠所依而见到蓝色，因此眼识的蓝色显现被体验和受用就是受。在那之后，认为这是好是坏，辨别对境的差别是想。然后，对于那个蓝色对境，被认为是好的想所引导，而执着和贪恋，被认为是坏的想所引导，而舍弃和憎恨。
English
And the actual practice is just similar to that. The distinguished actual practice of the first dhyana is that although it has abandoned conceptualization, it still possesses discernment. Therefore, all consciousnesses below it can be considered as untrue pervasive conceptualization. Whether it is the causal equanimity and the resultant formless dhyana from the second dhyana to the peak of existence, because it is consciousness without conceptualization and discernment, if one thinks that it is not untrue pervasive conceptualization, then it is not so, all minds and mental factors included in the three realms are untrue, therefore it is pointed out to be pervasive conceptualization. Then what is the difference between mind and mental factors? Just knowing the nature of the object is consciousness, and fully knowing the difference of the object is the mental factors that arise as the retinue of that consciousness. For example, when eye consciousness arises relying on the aggregation of eye and form, that eye consciousness only knows the nature of the appearance of that form, and the differences of good and bad, big and small, etc. of the form are known by the mental factors that arise as the retinue of that eye consciousness. Furthermore, among the eight consciousness aggregates, the alaya consciousness is the only consciousness that is the aspect of condition, and the second, the seven evolving consciousnesses are consciousnesses with near-acting function. That is to say, each of the seven evolving consciousnesses has its own near-acting function, the near-acting function of the six evolving consciousnesses are form, sound, smell, taste, touch, and dharma, because they are experienced and enjoyed by the six consciousnesses. The near-acting function of the afflicted mind is also experiencing the appearance of self by focusing on the alaya consciousness, therefore the seven evolving consciousnesses are those with near-acting function of objects. Enjoyment and so on refers to the feeling aggregate, for example, the eye consciousness sees blue relying on its basis, therefore the experience and enjoyment of the appearance of blue of the eye consciousness is feeling. After that, thinking this is good or bad, distinguishing the difference of the object is perception. Then, for that blue object, being led by the thought that it is good, one clings and is attached, and being led by the thought that it is bad, one abandons and hates.
Chinese
诸行，它能够积聚业，以“入行”来表示，这样感受、思想、诸行都是从心而生的。轮回生灭之理在《经庄严论》中说，自己的界限阿赖耶识，实际上没有，但凭借习气的力量，显现为能取所取二相，由此产生无明，以及其他烦恼，贪嗔等一同生起分别念，由此积聚，凭借其力量，三界轮回中产生。无明烦恼一同，如果问，将无明从其他烦恼中分离的原因是什么？因为无明在做事方面，比其他烦恼更殊胜，所以单独说明，也就是无明，对于显现的能取所取二相，实际上没有却不认识，对于能取所取二相没有却误认为有的这种意识，凭借它的力量，对于某些事物产生贪恋，对于某些事物产生憎恨等等，其他烦恼也因此产生。所谓两种实体完全断除，显现的能取所取二相，现在由于心识迷惑的力量，显现为所取，也就是从外境执取，以实体不同的方式成立，能取也像是从所取以实体不同的方式存在于内，实际上，瑜伽士在世俗谛中，有清净的明觉之识，它既显现为所取之境，也显现为能取之识，并非实体不同，而是一个识显现为二。轮回止息之理，首先依靠获得所缘的差别，通过修习止观，能取所取二相消失，融入自己的本性之中，如果详细解释，所缘的差别有四种，如《经庄严论》所说：“所缘法与内，外与二者有。” 就像所说的那样，修持什么样的法呢？ 应该缘于佛陀的圣教，殊胜的佛法经典进行修习，例如死亡无常。
English
Actions, it is able to accumulate karma, it is indicated by "entering the practice," thus feelings, thoughts, and actions are all born from the mind. The principle of the arising and ceasing of samsara is stated in the Ornament of the Sutras: one's own realm, the alaya consciousness, is actually non-existent, but through the power of habit, the duality of the apprehended and the apprehender arises, from which ignorance arises, as well as other afflictions, such as attachment and aversion, along with the arising of conceptual thoughts. Through accumulation, by its power, the three realms are born in samsara. Ignorance and afflictions together, if asked, what is the reason for separating ignorance from other afflictions? Because ignorance is more excellent than other afflictions in terms of action, it is explained separately, that is, ignorance, for the duality of the apprehended and the apprehender that appears, actually does not exist but is not recognized, for the duality of the apprehended and the apprehender that does not exist but is mistaken for existing, this consciousness, by its power, gives rise to attachment to certain things, aversion to certain things, and so on, and other afflictions also arise from this. The so-called complete abandonment of the two substances, the duality of the apprehended and the apprehender that appears, now due to the power of the mind's delusion, appears as the apprehended, that is, grasping from the external environment, established in a way that is different in substance, and the apprehender also seems to exist within as different in substance from the apprehended, but in reality, the yogi in the conventional truth has a pure, clear, and aware consciousness, which appears as the object of the apprehended and also appears as the consciousness of the apprehender, not different in substance, but one consciousness appearing as two. The principle of the cessation of samsara, first of all, relies on obtaining the difference of the object of focus, through the practice of calm abiding and insight, the duality of the apprehended and the apprehender disappears, and merges into one's own nature. If explained in detail, there are four kinds of differences in the object of focus, as stated in the Ornament of the Sutras: "The object of focus is the Dharma, the inner, the outer, and the two." As it is said, what kind of Dharma should be practiced? One should focus on the Buddha's teachings, the excellent Buddhist scriptures, and practice them, for example, death and impermanence.
Chinese
而且，无论外道还是内道，都有各种各样的无我。但是，外道修习它并不能成为获得解脱的原因，而内道修习它却能成为解脱的原因，其理由在于是否以佛陀的教言为依据。其理由还在于，佛经是法身的同类因，因此佛陀的心就像法身的模具。如果以它为依据进行修习，就像模具印在自己的相续中一样。因此，成为佛陀之因的理由就是这样。内部的所缘是执著于内的心，外部的所缘是所取的境，两者的所缘是遍及两者的离戏智慧。内外二者成为修道所缘的方式是：例如，当一个美丽的女子显现时，如果生起不如理作意的分别念，认为她是令人愉悦的，那么就会生起强烈的贪欲。如果生起如理作意，知道那个境是不净的、无常的等等，那么就会生起不悦意的自性。因此，对于那个境，不生起的所缘也消失了。因此，境本身并非一定是生起烦恼和清净的所缘，而是仅仅因为如理作意和不如理作意的差别，才会生起这个或那个。依赖于获得那样的所缘差别，调伏如同厚皮般的自相续的是止观的等持，使之没有弯曲和摇摆，如同笔直地拉直箭一样，矫正自相续常断的箭，使之笔直地进入中道，修习胜观的等持。而且，因为止观是共同的，所以依赖于具有无我之义的止观和胜观，以及具有不共同的专注一境之心的胜观，次第获得心极度解脱和智慧极度解脱。而且，心是阿赖耶识，显现为能取和所取二者。