Chinese
而生。該事物乃是真實存在的本質，僅僅是藍色的本質，並且是與其他一切事物相異的自性。因為以事物存在的本質，藍色以那樣的形態產生，被現量所把握，因此，在此現量的力量，以何者而言，此是藍色，像這樣了知，存在著以藍色那樣顯現的分别念。因為其他一切事物，以及與特徵不相符的藍色，被現量所把握，因此，僅僅是現量的力量，不是黃色等等，像這樣了知，遣除黃色等等，產生遮止的第二識，如是宣說。如果現量事物沒有以那樣的形態產生，之後像這樣的分别念就不會產生。因此，以現量的力量，會產生像這樣的兩種分别念，當現量產生像這樣的分别念之時，就安立為具有果，否則就不是。因此，僅僅是隨行和違逆的智慧之因，因為是具有果的緣故。成立了，一個量進入，就是將一切事物分為二聚。再者，為何不許第三聚呢？對此宣說了，除了它以外，沒有剩餘等等。當事物完全顯現，除了道以外，一切都是以遮止的自性，以斷除而周遍，成立
English
And born. That thing is the essence of being truly existent, only the essence of blue, and it is the nature of being different from all other things. Because with the essence of the existent thing, blue arises in that form, grasped by direct perception, therefore, here by the power of direct perception, by which, this is blue, like this knowing, there exists a conceptualization appearing like blue. Because all other things, and the blue that does not match the characteristics, are grasped by direct perception, therefore, only the power of direct perception, not yellow etc., like this knowing, eliminating yellow etc., the second consciousness of negation arises, thus it is said. If the directly perceived thing does not arise in such a form, then later such conceptualizations will not arise. Therefore, by the power of direct perception, two such conceptualizations will arise, when direct perception produces such conceptualizations, it is established as having a result, otherwise it is not. Therefore, only the cause of following and reversing wisdom, because it is the cause of having a result. It is established that one valid cognition entering is dividing all things into two aggregates. Furthermore, why is the third aggregate not allowed? To this it is said, except for it, there is no remainder etc. When things fully appear, except for the path, everything is with the nature of negation, pervading by cutting off, establishing
Chinese
说了“如果”等等。如果不是仅仅在显现上，而是没有被异于显现的事物所遍及，那么，阻断的意识，就不会把没有被异于它所遍及的事物进行分割和分离。因此，也就会导致想要完全显现的事物被完全分割，因为没有区分它和非它的体性。进入和返回都不存在，这就会变成之前的过失。所谓“它”，就是非显现。所谓“没有被异于它所遍及”，就是“没有被异于显现的事物所遍及”这句话的意思。所谓“它”，就是阻断的意识。所谓“因为没有分割那个事物”，没有被异于它所遍及的事物，就是那个事物。没有分割它，就是没有分割那个事物。为了进入和收集。因此，说了“因此，量的方式是”等等。因为如此，仅仅是随行和返回的智慧之因，才是具有果的量，因此，唯一量的作用是，对某个事物，量进入，想要完全显现，那就是完全分割，想要异于它的事物完全不显现，那就是阻断分别，显现和不显现，以及非不显现这三种之外，没有其他的，只是显示这些而已。暂时，一个量进入，那就是完全分割，异于它的事物就是分别，如果这样说有道理，那么，如何理解显示没有其他三种方式呢？因此，说了“因此，对某个事物，量进入是”等等。例如，对蓝色等等某个事物，量进入，那个蓝色本身，就从异于它的黄色等等事物中进行分别和分离。因为仅仅在那里，那个蓝色本身被完全分割，并且异于它的黄色等等事物从那个蓝色中进行分别，并且因为对那个蓝色，没有完全分割异于它的黄色等等事物。正如所说的那样，那个量。
English
It is said, "If," and so on. If it is not only in appearance, but is not pervaded by something other than appearance, then the consciousness that obstructs will not divide and separate what is not pervaded by something other than it. Therefore, it would also lead to the complete division of the object that is desired to be completely apparent, because the nature of it and not it are not distinguished. Entering and returning do not exist, and this would become the previous fault. "It" means non-appearance. "Not pervaded by something other than it" means the phrase "not pervaded by something other than appearance." "It" means the consciousness that obstructs. "Because that thing is not divided," the thing that is not pervaded by something other than it is that thing. Not dividing it means not dividing that thing. For the sake of entering and collecting. Therefore, it is said, "Therefore, the way of valid cognition is," and so on. Because in this way, only the cause of the mind that follows and returns is the valid cognition with its result, therefore, the function of the only valid cognition is that for some object, valid cognition enters, wanting to be completely apparent, that is complete division, wanting something other than it to be completely non-apparent, that is obstructing distinction, appearance and non-appearance, and other than these three kinds of non-non-appearance, there is nothing else, it only shows these. For the time being, one valid cognition enters, that is complete division, something other than it is distinction, if it makes sense to say so, then how to understand showing that there are no other three ways? Therefore, it is said, "Therefore, for some object, the entry of valid cognition is," and so on. For example, for some object such as blue, valid cognition enters, that blue itself separates and distinguishes from something other than it, such as yellow. Because only there, that blue itself is completely divided, and something other than it, such as yellow, is distinguished from that blue, and because for that blue, something other than it, such as yellow, is not completely divided. As it is said, that valid cognition.