Chinese
据说变成了名叫贤眼的仙人。说“因为蕴是其他的缘故”是想如果只是刹那，那就是其他的缘故。说“显示为同一相续”是因为什么缘故贤眼，成为仅仅是佛的相续，因此不加区分地近似地说那就是我。第六十一品，也就是最后一品。例如，如同以前见过的火燃烧着来了一样，因为相续的进入，所以说那就是它，与此相似。说“那是他们对坏聚见的看法”是指那是如来对具有我和我所之相的坏聚见的看法。说“对我和我所的执着是被非常牢固的束缚所束缚的”是指，如果存在我见和我所见，就会产生对我和我所的执着。因此，坏聚见是束缚，所以对于具有牢固束缚的人来说，解脱会变得非常遥远，会变成仅仅是没有，是这样想的。有些人认为是补特伽罗，是指有部子。有些人认为一切都是不存在的，是指思考中观的人。说“从忆念的境上由认识的因产生的心的差别”是指忆念的境是体验的事物。对于这个，因为从认识的因产生，有因，所以是从忆念的境上由认识的因产生的心的差别。仅仅是一些心，不是全部，是这个意思。由此会产生忆念或认识。这样区分了两者，并且询问从什么样的心的差别产生，对此详细地说了“依赖于它”。依赖于所忆念的事物，就是依赖于它，凡是具有与它相似和相关的认识等等的那些，就是具有依赖于它和与它相似和相关的认识等等的心的差别。说了“等等”就包括了愿望所指、串习等等。这些所依赖的
English
It is said that he became a sage named Good Eyes. The statement "because the aggregates are different" means that if it is just a moment, it is thought to be because it is different. The statement "showing as the same continuum" is because for what reason, Good Eyes, does it become only the Buddha's continuum, therefore, without distinction, it is approximated by saying that it is me. The sixty-first chapter, which is the last. For example, just as the fire that was seen before comes burning, because of the continuous entry, it is said that it is it, it is similar to this. The statement "that is their view of the perishable collection" means that it is the Tathagata's view of the perishable collection that has the aspect of self and self's. The statement "attachment to self and self's is bound by a very strong bond" means that if there is a view of self and a view of self's, then attachment to self and self's will arise. Therefore, the perishable collection is a bond, so for those who have strong bonds, liberation will become very distant, it will become just non-existence, that is what is thought. Some think it is a person, referring to the sons of the Sthavira school. Some think that everything is non-existent, referring to those who contemplate Madhyamaka. The statement "from the object of memory, from the difference of mind arising from the cause of cognition" means that the object of memory is the experienced thing. For this, because it arises from the cause of cognition, there is a cause, so it is the difference of mind arising from the cause of cognition from the object of memory. It is only some minds, not all, that is the meaning of this. From this, memory or recognition will arise. Thus, the two are distinguished, and when asking from what kind of difference of mind it arises, it is said in detail "relying on it." Relying on the thing to be remembered is relying on it, whatever has cognition and so on that is similar and related to it, those that have it are the difference of mind that has cognition and so on that is similar and related to it. By mentioning "etc.," it includes what is indicated by wishes, habituation, etc. These dependent
Chinese
之差别和忧愁，以及散乱等等，因此是所依之差别和忧愁以及散乱等等。那些的威力未衰减的心之差别，即是此所显示的。心之差别如是，从彼生起忆念或认识。因此如是说，于彼专注且具有者，若是于彼放舍则可。具有相似之想等等者，从何者相似也生起忆念。具有关联之想等等者，于何者不相似，然从见烟等等 而生起忆念。具有愿所摄持和串习等等者，于何者此时应忆念耶想，或此于彼忆念串习。所依之差别等等威力未衰减者，名为所依之差别，疾病之相和忧愁及于他事散乱故。等等之语词，是摄集业和明咒等等所摄持。虽是如是，名为广说者，即是从于彼专注名为具有想等等，和威力未衰减者也之总结语。彼之因所生非者，是于忆念之境，想之因所生非之义。生起者，是生起。如他者，即是从于彼专注名为具有想等等，和非威力未衰减故。非也，无关联之故者，是天授和祠授之心，执著因和果之事物之总结语。如同一相续上存在之心，成为因和果之故有关联般，天授和祠授之心等，非如是有关联，因此此是显示比喻和事物等不相同之自性。于彼若他者如是说，天授所体验之心，体验义，非彼忆念之心不忆念，是他故如祠授之心般，若说成立，彼成立之理由是于自不决定之故和
English
The difference of, sorrow, and distraction, etc., therefore, are the differences of the support, sorrow, and distraction, etc. The difference of mind whose power has not diminished from those, is what this shows. Such a difference of mind, from that arises memory or recognition. Therefore, it is said thus: From having focus on that and possessing, if one were to let go of that, it is okay. From possessing similar thoughts, etc., from whatever is similar, memory arises. From possessing related thoughts, etc., even if there is no similarity, from seeing smoke, etc., memory arises. From possessing aspiration-grasped and habituation, etc., one thinks, "At what time should I remember this?" or this is habituated to remembering that. "From the power not diminished by the difference of support, etc.," means the difference of support, due to the characteristic of illness, sorrow, and distraction to other things. The word "etc." gathers what is grasped by karma and mantras, etc. Even though it is like that, what is called extensive explanation is from "having focus on that" called possessing thoughts, etc., and the concluding words of "also being one whose power has not diminished." "Not born from its cause" means that in the object of memory, it is not born from the cause of thought. "Generating" means generating. "Like another" means it is not from "having focus on that" called possessing thoughts, etc., and not being one whose power has not diminished. "It is not, because there is no connection" is the concluding words of the minds of Devadatta and Yajnadatta, clinging to the objects of cause and effect. Just as the minds existing on the same continuum are related because they become cause and effect, the minds of Devadatta and Yajnadatta, etc., are not related in that way, so this shows that the example and the objects, etc., are not the same in nature. If another says thus, "The mind experienced by Devadatta, experiencing the meaning, is not remembered by his remembering mind, because it is other, like the mind of Yajnadatta," if one says to establish, the reason for that establishment is because it is uncertain to oneself and
Chinese
因为前者与现量相违，所以有过失。然而，如果说要驳斥自在天认为拉结所经历的心和后来回忆的心是不同的观点，那并不是驳斥，因为用现量来损害是不合理的。从你的宗派来说，拉结所经历的心所经历的意义，是由他的回忆之心回忆起来的。如果说不会说成是其他心看到而其他心回忆，那是认为不是由其他的某个人回忆起来的。说从见的心产生其他的忆的心，那是因为有因，就像从因种子产生苗芽一样。忆念之后也是认识，意思是如果忆念存在，就会认识，因为会忆念起这是我曾经见过的。如果这样，谁回忆黑色呢？意思是如果仅仅由心的差别来忆念，那么谁回忆黑色呢？这句话是从心中引出来的。那个“那个”详细地解释是，所谓的“黑色”是行蕴的相续，那个“那个”在其他地方产生变化，考虑到在其他地方产生和变化是因的实物，那么会怎么样呢？仅仅是说“领主”，而不是说“补特伽罗”，因为这个词是依赖于因和果的实物，而不是依赖于补特伽罗。因此，详细地说了“唯一者什么也没有”。同样，详细地解释了“谁以识”等等，如果没有我，谁会那样去认识呢？认识的意义是什么？认识是执持境。难道那个执持是不同于认识的吗？如果是那样，就是使认识产生。谁使它产生，那已经说过了，应该说认识的因是根、境、作意以及心的差别，因为根等具有其他的因。那个本身
English
Because the former contradicts direct perception, it is flawed. However, if it is said that refuting the view of Ishvaradeva, who asserts that the mind experienced by Devadatta and the mind that later remembers are different, that is not a refutation, because it is unreasonable to harm with direct perception. According to your tenet, the meaning experienced by the mind experienced by Devadatta is remembered by his mind of remembrance. If it is said that one would not say that one mind sees and another mind remembers, that is thinking that it is not remembered by someone else. To say that a different mind of remembrance arises from the mind of seeing is because there is a cause, like a sprout arising from a seed. Recognition also comes from remembrance, meaning that if remembrance exists, there will be recognition, because one will remember, 'This is what I saw before.' If so, who remembers blackness? The meaning is, if remembrance is solely due to the difference in mind, then how is it that someone remembers blackness? This statement is drawn from within the mind. That "that" is explained in detail as follows: the so-called "blackness" is the continuum of the aggregate of formations, and that "that" occurs and changes in another place. Considering that occurring and changing in another place is the reality of the cause, then what? It is merely said to be the "lord," not the "person," because this term depends on the reality of cause and effect, not on the person. Therefore, it is stated in detail that "the single one does not exist." Similarly, the explanation of "who knows with consciousness," etc., is detailed: if there is no self, who would know in that way? What is the meaning of knowing? Knowing is apprehending the object. Is that apprehension different from knowing? If so, it causes knowing to arise. Who causes it to arise has already been said; it should be said that the cause of knowing is the faculties, objects, attention, and the difference of mind, because the faculties, etc., possess other causes. That itself
Chinese
因此，根据各自的情况，官能、对象和注意等都是特殊的，这就是所说的特殊之处。那么，所谓“黑者知”是什么意思呢？仅仅是因为看到从被称为“黑”的相续中产生，才这样说的。如果没有我，那么这个识是谁的呢？这第六个识是什么意思呢？是主人的意思。例如，谁的主人是什么样的呢？从那里开始，详细地说明了识应该与什么结合，就像这样寻找这个识的主人，是为了识的目的。为什么结合呢？为了识。唉，将它结合到那个目的，这是由福德所生的人们所说的好话。如何结合呢？通过产生的方式，还是通过命令的方式？因为识不能去，所以是通过产生的方式。因此，只有因才是主人，只有果才是奴仆，直到这里，详细地说，那就是识的因是什么，它就是那个识的。直到“凡是黑者”那里，详细地说，因此，在那里，除了因的实体之外，没有主人的实体。等等这个词，是谁感觉？是谁的感觉？是谁认知？是谁的认知？等等都包括在内，这是宗派。所谓“凡是行为都依赖于作者”，这是语法学家的说法。那也是需要的，意思是也需要识者，是认为有补特伽罗。就像说“去啊，去吧”一样，例如，火去啊，声音去啊，用表示去者的词语来说，或者像火的去啊，声音的去啊一样，天施的去啊。天施的去啊也和那个一样，在这个例子中，天施知就成立了。为了获得相似的自性。意思是，为了获得与因相似的果的自性。所谓“即使不做任何微小的事情”，意思是，即使不做任何完全的动摇。
English
Therefore, according to their respective circumstances, faculties, objects, and attention are all special, and this is what is meant by being special. So, what does it mean to say "the black one knows"? It is merely said because it is seen to arise from the continuum called "black." If there is no self, then whose is this consciousness? What is the meaning of this sixth consciousness? It means the lord. For example, what is the lord of whom like? From there, it is explained in detail what consciousness should be combined with, just as one seeks the lord of this consciousness, it is for the purpose of consciousness. Why combine it? For the sake of consciousness. Alas, combining it for that purpose, this is the good word spoken by those born of merit. How to combine it? Through the means of production? Or through the means of command? Because consciousness cannot go, it is through the means of production. Therefore, only the cause is the lord, and only the effect is the servant, up to here, in detail, that is, whatever is the cause of consciousness, it is that consciousness. Up to "whoever is black," in detail, therefore, there, apart from the entity of the cause, there is no entity of the lord. The word "etc." includes who feels? Whose feeling is it? Who cognizes? Whose cognition is it? etc., this is a sect. The so-called "whatever action depends on the agent," this is what the grammarians say. That is also necessary, meaning that the knower of consciousness is also necessary, it is thought that there is a person. Just as one says "go, go," for example, fire goes, sound goes, using words that indicate the goer, or like the going of fire, the going of sound, the going of Devadatta. The going of Devadatta is also the same as that, in this example, Devadatta knows is established. In order to obtain a similar nature. It means, in order to obtain the nature of the effect similar to the cause. The so-called "even though it does not do anything small," means, even though it does not do any complete shaking.