Chinese
呜呼！对于诸法之自性所缘之相之分别念，即是自性之分别念。对于差别之分别念亦是如此。对于所摄之法所缘之分别念，即是执持整体之分别念。对于自体相续之行蕴，执持我与我所之相之分别念，即是我与我所之分别念。对于成为三种感受之处之诸法，随之生起贪著、嗔恚，以及未加分别之分别念，即是痛苦等等之分别念。如是，当知以所缘与相之力量，而对分别念进行安立。分别念即是戏论，因为是所分别之自性之故。其处即是所缘，如是宣说。当说由前世之业所抛弃之色等五蕴，是由分别念所生起。如是，若以何种方式行持彼等分别念，则会如是欢喜戏论，并且从中显现戏论。因此，三种分别念是由戏论之处所生起。又，安住于彼等事物本身，由先前戏论之习气所熏染之分别念，将会普遍行持，如是宣说之故。 说：所谓以名之概念之言说而完全摄持，即是对名之概念，即是对名之概念，是执持名之特征之自性。从其先前之行持之后，随后进行施设，即是言说。如经中所说：如何概念，则如是施设。所谓由其完全摄持之解释，即是完全熏染。所谓分别念之戏论，即是从无戏论之事物，从色至识之间，执持并进行思虑而产生之义。以事物之分类，则会转变为多种多样。所谓除此之外，一切见之根本，即是，除了有身见之外，执持边见等等之根本即是有身见。
English
Alas! The conceptualization of the aspect that focuses on the essence of all phenomena is the conceptualization of essence itself. The conceptualization of distinctions is also the same. The conceptualization that focuses on the collection of phenomena is the conceptualization of grasping the whole. The conceptualization that grasps the self and what belongs to the self in the formations of one's own continuum is the conceptualization of self and what belongs to the self. The conceptualization that arises from attachment, anger, and undifferentiated conceptualization towards the phenomena that have become the place of the three kinds of feelings is the conceptualization of suffering and so on. Thus, it should be known that conceptualizations are established by the power of the object and the aspect. Conceptualization itself is elaboration, because it is the nature of what is conceptualized. Its place is the object, as has been taught. It should be said that the five aggregates, such as form, which are thrown by the actions of previous lives, are generated by conceptualization. As one engages in those conceptualizations, one becomes delighted in elaboration, and from that, elaboration manifestly arises. Therefore, the three conceptualizations are generated by the place of elaboration. Furthermore, it is taught that the conceptualization that abides in those things themselves and is imbued with the habitual tendencies of previous elaborations will universally engage. It is said: What is called being completely grasped by the expression of the concept of name is the concept of name, which is the concept of name, and is the nature of holding the characteristics of name. That which is subsequently designated from its previous conduct is expression. As the Sutra says: How one conceives, so one designates. The explanation of what is called being completely grasped by it is what is called being completely imbued. What is called the elaboration of conceptualization is the meaning of arising from holding and contemplating from form to consciousness in the absence of elaboration. By the classification of things, it will be transformed into many varieties. What is called the root of all views other than that is that the root of holding extreme views and so on other than the view of the aggregates is the view of the aggregates.
Chinese
那個觀點本身也會助長「我是」的傲慢。任何產生分別念的事物，也會再次從那裡產生。從「我是」的傲慢中，產生傲慢以及其他所有的傲慢，因此它是根本。所謂「適當地」是指，在此按照順序看待，或者無論在哪裡有執著，那裡也有憤怒，這就是事情發生的方式。這三個基礎應該區分開來：第一是安住在分別念中。第二是從對它的觀點中，普遍產生「我是」的傲慢。第三是依賴它的貪慾、嗔恨和愚癡。為了說明這三個基礎互相依賴的含義，所以說了「在那裡，分別念的戲論」等等。「一切世間」是指器世間和有情世間。所謂「色」是指通過可把握性來完全區分的念頭，即認為是色的本質。其他的也是如此。通過確立它們的本質來完全概括，應該理解為特殊的分別念，為了說明安住在本質的念頭本身，並跟隨它而行是特殊的分別念，所以說了「依賴於本質的分別念」等等。為了說明將許多事物視為一個的念頭是整體把握的念頭，並且為了說明外在的事物，所以說了「房屋和軍隊」等等。由於隨後培育了有漏洞的種子，所以是有漏洞的。因此，由於伴隨著親近，所以是親近的處所。所謂「熟悉」是指完全考察與生俱來的壞聚見，並顯現執著。錯誤地理解和混合習慣也是顯現的。所謂「自己的」是指自己的相續。所謂「錯誤的分別念」是指虛構的相狀本身。所謂「專注於美麗、令人愉悅的事物」是指專注於令人愉悅的事物。
English
That very view also increases the pride of thinking 'I am.' Whatever conceptualization arises from, it also arises again from there. From the pride of thinking 'I am,' all other prides, including pride, arise, so it is the root. 'Appropriately' means that here, one looks in order as it is, or wherever there is attachment, there is also anger, so that is how things happen. The three bases should be distinguished: the first is abiding in conceptualization. The second is that from the view of it, the pride of 'I am' universally arises. The third is the attachment, hatred, and delusion that depend on it. In order to show the meaning of these three bases relying on each other, it is said, 'There, the proliferation of conceptualization,' and so on. 'All the world' means the world of containers and sentient beings. 'Form' means the thought that is completely distinguished by what can be grasped, that is, thinking of the essence of form. The others are also the same. By establishing their essence to be completely summarized, it should be understood as a specific conceptualization. In order to show that abiding in the thought of essence itself and following it is a specific conceptualization, it is said, 'That which relies on the conceptualization of essence,' and so on. In order to show that the conceptualization of holding many things as one is the conceptualization of grasping as a whole, and in order to show external things, it is said, 'Houses and armies,' and so on. Because the seeds with outflows are subsequently cultivated, they are with outflows. Therefore, because they are accompanied by closeness, they are the place of closeness. 'Familiar' means to fully examine the view of the aggregates that are born together and to manifest attachment. Erroneously understanding and mixing habits is also manifest. 'One's own' means one's own continuum. 'Wrong conceptualization' means the very aspect of fabrication. 'Focusing on beautiful, pleasing things' means focusing on pleasing things.
Tibetan
པ་ཞེས་བྱ་བའི་དོན་ཏོ། །ཀུན་ནས་ཉོན་མོངས་པའི་ཕྱོགས་འདི་དག་ཐམས་ཅད་གཟུང་བ་དང་འཛིན་པའི་དབྱེ་བས་གཉིས་སུ་རྣམ་པར་གཞག་པར་བྱ་བའམ་ཀན་ནས་ཉོན་མོངས་པ་ཅན་གྱི་ཤེས་པ་དང༌། ཤེས་བྱའི་དབྱེ་བས་སོ། །འདི་དག་གཉི་ག་ཡང་སྔོན་གྱི་མཐའ་མི་ཤེས་སོ་ཞེས་བྱ་བས་ཐོག་མ་མེད་པའོ། །ཕན་ཚུན་གྱི་རྒྱུ་ཅན་ཡིན་པའི་ཕྱིར་མཐོང་བའི་ཆོས་དང༌། ཕྱི་མ་པའོ། །དེའི་ཕྱིར་སྨྲས་པ། རྣམ་པར་རྟོག་པ་སྔ་མ་ནི་ཞེས་བྱ་བ་ལ་སོགས་པའོ། །རྣམ་པར་རྟོག་པ་ངོ་མ་ཤེས་པ་ནི་སྤྲོ་བའི་གནས་ཀྱི་རྒྱུར་འགྱུར་གྱི། ཡོངས་སུ་ཤེས་པ་ནི་མ་ཡིན་ནོ་ཞེས་བསྟན་པའི་ཕྱིར་སྨྲས་པ། དེ་ལ་ད་ལྟར་གྱི་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ། ད་ལྟར་གྱི་སྟེ་ཚེ་འདིའོ། །རྣམ་པར་རྟོག་པ་ཡོངས་སུ་མ་ཤེས་པ་ནི་དེ་ཁོ་ན་མ་མཐོང་བའོ། །དེས་དེའི་དམིགས་པའི་དངོས་པོ་འབྱུང་བའི་རྒྱུ་སྟེ། དེ་བྱུང་བར་གྱུར་པས་རྣམ་པར་རྟོག་པ་ཡང་འབྱུང་བས་དེ་ལྟར་ན་ཕན་ཚུལ་གྱི་རྒྱུ་ཅན་ཉིད་ཡིན་ནོ། །དེ་ལྟར་འཇུག་པར་འགྱུར་བའི་རྣམ་པར་རྟོག་པ་ལྡོག་པར་འགྱུར་བའི་ཐབས་རབ་ཏུ་བསྟན་པར་བྱ་བའི་ཕྱིར་སྨྲས་པ། རྣམ་པ་རྟོག་པ་དེ་ཇི་ལྟར་ཤེས་པར་འགྱུར་ཞེ་ན་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ། རྣམ་པར་རྟོག་པ་ཡོངས་སུ་ཤེས་པ་ནི་རྣམ་པར་མི་རྟོག་པའི་ཡེ་ཤེས་ཀྱི་སྦྱོར་བ་ཡིན་ནོ། །དེས་ན་སྨྲ་པ། ཡོངས་སུ་ཚལ་བ་རྣམ་པ་བཞི་དང་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ། དེ་ལ་དངོས་བོ་ཇི་ལྟ་བ་བཞིན་དུ་རྣམ་པར་འཇོག་པ་ནི་ཡོངས་སུ་ཚོལ་བའོ། །ཡོངས་སུ་བཙལ་བའི་དངོས་པོའི་མཐར་ཐུག་པ་རྣམ་པར་ངེས་པ་ཐོབ་པ་ནི་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་ཡོངས་སུ་ཤེས་པའོ། །མིང་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་ཉེ་བར་ཡོངས་སུ་རྟོག་པ་དང༌། རིགས་པས་ཡོངས་སུ་རྟོག་པ་དེ་ནི་མིང་ཡོངས་སུ་ཚོལ་བ་ཞེས་བྱའོ། །ཇི་ལྟ་བ་བཞིན་དུ་ཡོངས་སུ་ཚོལ་བ་གཞན་ཡང་རིག་པར་བྱའོ། །མིང་ལ་མིང་ཙམ་དུ་ཞེས་བྱ་བ་ནི་དངོས་པོས་དབེན་པའི་མིང་ངོ༌། །དེ་ལ་བློས་སྦྱར་བ་དེ་ནི་དེའི་བདག་ཉིད་མ་ཡིན་པ་ཉིད་དུ་མཐོང་བ་ཞེས་བྱ་བའི་དོན་ཏོ། །མིང་གིས་དབེན་པའི་དངོས་པོ་ནི། དེའི་བདག་ཉིད་མ་ཡིན་པའི་ཕྱིར་རོ། །ཡོངས་སུ་གྲུབ་པའི་དངོས་པོ་ཙམ་མཐོང་བ་ནི་དངོས་པོ་ཡོངས་སུ་ཚོལ་བའོ། །ངོ་བོ་ཉིད་དུ་བཏགས་པ་ཙམ་ཉིད་དུ་ལྟ་བ་དང༌། བྱེ་བྲག་ཏུ་བཏགས་པ་ཙམ་དུ་ལྟ་བ་ནི་དེ་གཉིས་ཀ་ཡོངས་སུ་ཚོལ་བའོ། །དེ་ལྟ་དེ་ལྟར་ཡོངས་སུ་ཚོལ་ན། མིང་དང་དངོས་པོ་ཤིན་ཏུ་ཐ་དད་པར་ཡང་མཐོང་ལ། །ཐ་དད་ཡང་དངོས་པོ་གང་གི་
Chinese
是名为“巴”的意义。所有这些遍计烦恼的方面，应当以能取和所取的差别分为二，或者以遍计烦恼的识和所识的差别来分。这两个方面，都因为“不知其先前之边”而无始。因为是互相为因，所以是现见之法和后世之法。因此说，如“先前的分别”等。为了显示不了解分别，会成为喜乐之因，而完全了解则不然，所以说，如“于此，现在的”等。现在的，即此生。不完全了解分别，即未见其真实。它成为彼之所缘事物生起的因，由于彼生起，分别也生起，因此是互相为因。为了善妙地显示，如此趣入的分别，能够止息的方法，所以说，如“分别如何能被了解”等。 完全了解分别，是不分别之智慧的瑜伽。因此说，如“四种完全寻觅”等。其中，如实安立事物，是完全寻觅。获得完全寻觅之事物究竟的、如实决定的，是如实完全了解。如实地了知名称，以及以理智完全了知，这称为名称的完全寻觅。还应了知其他的如实完全寻觅。所谓“名称只是名称”，是指远离事物之名称。其中，以智慧结合，是指见到它不是它的自性之义。远离名称的事物，是因为它不是它的自性。仅仅见到完全成立的事物，是事物的完全寻觅。仅仅视其为自性假立，以及仅仅视其为差别假立，这二者都是完全寻觅。如果如是如是地完全寻觅，则也会见到名称和事物极其不同。即使不同，又是哪个事物的
English
It is the meaning of being called "Pa." All these aspects of pervasive affliction should be divided into two by the distinction of grasper and grasped, or by the distinction of pervasively afflicted consciousness and objects of knowledge. Both of these aspects are without beginning because they "do not know their previous limit." Because they are mutually causal, they are visible dharmas and future dharmas. Therefore, it is said, such as "the previous conceptualization," etc. In order to show that not understanding conceptualization will become the cause of joy, but fully understanding it will not, it is said, such as "In this, the present," etc. The present is this life. Not fully understanding conceptualization is not seeing its reality. It becomes the cause of the arising of the object of its object, and because it arises, conceptualization also arises, so it is mutually causal. In order to excellently show the method by which conceptualization that enters in this way can be stopped, it is said, such as "How can conceptualization be understood?" etc. Fully understanding conceptualization is the yoga of non-conceptual wisdom. Therefore, it is said, such as "four kinds of complete searching," etc. Among them, establishing things as they are is complete searching. Obtaining the ultimate, real determination of the completely searched thing is complete understanding as it is. Knowing the name as it is, and completely knowing with reason, this is called the complete search for the name. Other complete searches as they are should also be known. The so-called "name is only a name" refers to a name that is devoid of things. Among them, combining with wisdom means seeing that it is not its own nature. The thing that is devoid of name is because it is not its own nature. Merely seeing the completely established thing is the complete search for the thing. Merely seeing it as a self-established, and merely seeing it as a difference-established, both of these are complete searches. If one searches completely in this way, one will also see that names and things are extremely different. Even if different, which thing is it?