Chinese
是因为信解的缘故。成就，是获得完全断除未见之境的体性。安乐，是成办彼义，完全守护随顺成办之体性。成就与安乐无差别，是如此这般宣说的。其中，分别和不分别的现量无差别成就，是对自性更加执着。无差别的安乐，乃至观视的识等成办的分别，也唯独缘于自己的体性。此之必要是，任何时候，可衡量的能知与所知是其他的境，在那时，士夫对它进入，并且对于要成办的义利进行了知或者进入是不存在的。因为承诺唯独以彼境本身显现的共同无差别之识来成办义利，所以成立了分别的生起。从蓝色经验之外的可衡量黄色等境的识，士夫不会进入蓝色的事物，因为成办义利也是在某些时候才有的缘故。因此，观视的识本身，对于可衡量之外的其他境的差别，如是宣说是不分别的自性。说“执持二者自性的事物”是不对的。因此，唯独见到蓝色在不分别的量中是合理的。与彼无差别紧密结合的忆念分别本身，也与见不同，如果不是这样，则了知其他量是没有结果的，因为忆念、欲求、嗔恨、勤作等会变成量，因此，如此确定的量会完全退失。任何时候，对于蓝色等一个事物，不间断地生起根识，在那时，因为前一个和成就与安乐无差别，所以后面的根识会变成非量，因此说是不确定的，这是以说量被扰乱的方式来显示的。如果说了现量前前和后后等等。这些的回答是，后后不会变成非量，因为对于多者，成就和安乐是各别的。
English
It is because of faith and understanding. Accomplishment is obtaining the characteristic of completely severing the unseen realm. Bliss is accomplishing its meaning, fully protecting the characteristic of following accomplishment. Accomplishment and bliss are said to be non-different, just like this. Among them, the non-difference of perception and non-perception, the accomplishment, is clinging more to one's own nature. The non-different bliss, even the conceptualization that accomplishes the knowledge of viewing, etc., also engages only with its own nature. The necessity of this is that whenever the measurable knower and the knowable are other objects, at that time, the individual enters into it, and there is no understanding or entry into the meaning to be accomplished. Because it is promised that only the common non-different consciousness that appears in that object itself accomplishes the meaning, therefore it is established that conceptualization arises. From the knowledge of measurable yellow, etc., objects other than the experience of blue, the individual does not enter into the blue object, because the accomplishment of meaning is also sometimes present. Therefore, the knowledge of viewing itself, for the differences of other objects other than the measurable, such a statement is not the nature of non-conceptualization. To say "holding the object of the nature of both" is not correct. Therefore, only seeing blue is reasonable as a non-conceptual measure. The conceptualization of memory itself, which is closely connected to that non-difference, is also not different from seeing. If it is not like that, then knowing other measures is fruitless, because memory, desire, hatred, effort, etc., will become measures, therefore, the certainty of this measure will be completely lost. Whenever the sense consciousness arises continuously for one object such as blue, at that time, because the previous one and accomplishment and bliss are non-different, the subsequent sense consciousnesses will become non-measures, therefore, it is said to be uncertain, which is shown by saying that the measure is disturbed. If the previous and subsequent perceptions, etc., are said. The answer to these is that the subsequent will not become non-measures, because for the many, accomplishment and bliss are separate.
Chinese
的缘故。像这样，每一个刹那的完全断除的境的体性是成立的。它的作用的成办的体性是完全守护安乐，即本体各异。因此，从不相符的方面遣除，作为理由是不决定的。在什么时候，众多不成立和安乐各异呢？是在想用刹那的差别来成办所要成办的意义的时候。在什么时候，想用刹那的差别来获得利益和无利益的体性以及完全舍弃的瑜伽士们，是显示对其他有益的亲近，即有些形象对某些是亲近需要的，在那时。例如，见到此道之苦法智忍，见到能断除随眠的习气一样。因为在那基础上产生相违。苦法智是生起远离烦恼的寂灭的体性的获得。在与随眠相违的所依上生起稳固后，它执持那些是对于其他心识的各异的量。具有利益他人的布施和灌顶，见到周遍无余广大事物的显现，内在自性的薄伽梵是说，有些意义的刹那以有些为了其他的意义而随持或系缚。对于观察一切事物每一个刹那的体性的人们的现量心，因为成立和安乐各异，所以将那些境刹那与各异的作用一起紧密结合。 什么时候说现量是见到各异刹那的自在时，那时对于各异的亲近各自本身没有不定。或者，如果有人想把一切事物都变成一个，而说显现执着是名称，那么，因为完全执着于蓝色相续的意义相同，并且作为所依的本体要成办的意义相同的自性，所以不认为后者也是量，怎么会是不定呢？所说是共同果，即那常住的一切刹那。
English
Therefore. Thus, the characteristic of the object of completely cutting off each moment is established. The characteristic of accomplishing its function is to completely protect happiness, that is, different entities. Therefore, by eliminating from the inconsistent side, the reason is not uncertain. When are many unestablished and different happinesses? It is when one wants to accomplish the meaning to be accomplished by the difference of moments. When yogis want to obtain the characteristics of benefit and non-benefit and complete abandonment by the difference of moments, it is to show the closeness that is beneficial to others, that is, some images are closely needed for some, at that time. For example, seeing this path's suffering Dharma-knowing forbearance, just like seeing the habit of eradicating sleepiness. Because contradiction arises on that basis. Suffering Dharma-knowing is the arising of the attainment of the characteristic of liberation from afflictions. After generating stability on the basis that contradicts sleepiness, it holds those as different measures for other minds. Having the giving and empowerment that benefit others, seeing the appearance that pervades the vastness of all things without exception, the Bhagavan of inner self is said to be that some moments of meaning are followed or bound by some for the sake of other meanings. For the minds of direct perception of those who observe the characteristics of each moment of all things, because establishment and happiness are different, those object moments are closely combined with different functions. When it is said that direct perception is the freedom to see different moments, then there is no uncertainty for the closeness of each difference itself. Or, if someone wants to make all things one and says that manifest clinging is a name, then, because of completely clinging to the same meaning of the blue continuum and the same nature of the meaning to be accomplished as the dependent entity, it is not considered that the latter is also a measure, how can it be uncertain? What is said is the common result, that is, all the moments that constantly abide.