English
This is about the obstruction of reason. Third, due to the doubt of having nothing to measure and the inability to measure. The first case is: the mind-consciousness transformed by conceptual consciousness measures the dharma contained by the two as something to be measured, is this measuring nirvana or samsara? If according to the first case, the self-characteristic of the past is the initial karma, because it is hidden from the discriminating consciousness of faith and practice. Since it is not the object of our practice, it cannot be measured. As the 'Distinction' says: 'The past is not an object of practice, how can it be a measurable object?' It also says: 'If measuring the appearance of the past, it will become the initial hidden.' If it is said to measure the mind that clings to it, that is also unreasonable, because nirvana is not the object of mistaken consciousness, so it cannot be clung to. If clung to, it will become a fabricated dharma of samsara, then it is not nirvana. As it says: 'Clinging to nirvana in the mind, that itself cannot be nirvana.' If according to the second case, is it measuring the self-characteristic of samsara as merely appearance, or measuring the clinging to fabricated consciousness? The first case is unreasonable, because awareness is self-appearing. Because it appears as the view of one's own school, it cannot be measured. As the previous text says: 'The nature of appearance itself is the object of expression, because it is the appearance of awareness. It cannot be measured, for beings, it is not an object, it appears as the view of one's own school.' Furthermore, Aryadeva says: 'How appearance itself is not to be negated, because it arises dependently. Here, it is to reverse the grasping of the cause of suffering as true.' Therefore, merely appearance is also not the object of negation of the path, because awareness cannot negate it, and if negated, there will be faults, because it will obstruct the accumulation of merit of the path, and obstruct the flow of wisdom of knowing as many as there are. If it is said to measure the clinging to fabricated consciousness, that is also unreasonable, because consciousness is the nature of three moments, so it cannot measure the objects of the past and future two times, because the past has ceased and the future has not arisen. As the 'Distinction' says: 'The moment of mistaken discrimination, the previous moment has passed and the later moment has not come. It is not reasonable to rely on it for measurement.' If it is said to measure the present, that is also unreasonable, because the present mind is all discrimination, it will transform into the wisdom of contemplation. At that time, clinging will also transform.
Chinese
由于检验的所量不成，由于它不成，所以不能衡量，因为没有境，譬如没有身体的影子一样。另外，思维意识自己也不能衡量自己，譬如手指不能触摸自己一样。如是说，在《分别》中说：现在刹那不稳固，在各自的分别中住处变化，不应观察执著的止息自己。以及《道次第》中说：遍计识成为中间，外境如无身之影，因为没有，所以不能自己，不能如手指般疑惑。如是说。那么衡量什么呢？衡量现在的意识刹那各自的执著显现。在《分别》中说：彼彼意识刹那，彼亦各自各自观察。如是。这样，心在各自的分别中转变为智慧，所以没有所量吗？心与分别暂时转变为思维意识，但由于执著的自性不净，所以能生遍计，并且能生执著显现。没有那个过失。因为使心与分别的意识从根本上清净的对治是修习的智慧，但它还没有依于相续，并且从根本上断除遍计的对治见道，此时也没有生起。在《道次第》中说：因为没有对治所以不清净，因为是中间的境，所以成立能诠。以及《分别》中说：如果心变化，执著也与刹那同时止息而没有，那时不应有观察的基础。如果疑惑，执著的境们，因为不是永远清净，所以即使各自行持也能见到执著的境。如是。那也是识流在刹那的上面，不是显现同时聚集而衡量，而是一者显现之时，一者处于潜伏。以前者和现在，现在和后者相遇的方式衡量。现在的第一刹那只是相遇，第二刹那开始混淆，第三刹那思维意识圆满生起之时，以前的遍计的显现各自止息，并且由于其他因缘，遗忘那个相续的后一刹那正在生起遍计。因为境识没有混杂，所以没有没有所量的过失。在《分别》中说：
English
Since the object to be examined is not established, and because it is not established, it cannot be measured. Because there is no object, it is like a shadow without a body. Furthermore, conceptual consciousness cannot measure itself, just as a finger cannot touch itself. As it is said, in the "Differentiation": "The present moment is unstable; if it changes its abode in individual discriminations, it is not appropriate to examine the cessation of clinging in itself." And in the "Stages of the Path": "The constructed consciousness becomes intermediate; the outer object is like a shadow without a body; because it is nonexistent, it cannot be itself; it cannot be doubted like a finger." Thus it is said. So, what is measured? The present moment of consciousness measures the appearances of clinging in its own individual aspects. In the "Differentiation" it says: "That, that moment of consciousness, that also examines its own individual aspects." Thus it is. If the mind changes its abode into wisdom in individual discriminations, is there no object to be measured? Although the mind with discriminations temporarily changes into conceptual consciousness, since the nature of clinging is not pure, it can generate constructions and appearances of clinging. There is no fault in that. Because the antidote that purifies the mind and consciousness with discriminations from the root is the wisdom of meditation, but it has not yet relied on the continuum, and the path of seeing, which completely abandons constructions, has not arisen at this time. In the "Stages of the Path" it says: "Because there is no antidote, it is not pure; because it is an intermediate object, the definition is established." And in the "Differentiation" it says: "If the mind changes, clinging also ceases simultaneously with the moment and is nonexistent; at that time, there should be no basis for examination. If you doubt, the objects of clinging, because they are not permanently pure, even if they act individually, the objects of clinging are seen." Thus it is. That is also not to be measured by the stream of consciousness gathering simultaneously on the moment of consciousness, but when one is manifest, the other remains latent. It is measured by the way the former and the present, the present and the latter meet. The first moment of the present is just meeting, the second moment begins to be confused, and when the third moment of conceptual consciousness is fully born, the manifestations of the former constructions cease in various ways, and due to other conditions, the constructions are arising in the subsequent moment of forgetting that continuum. Because the object and consciousness are not mixed, there is no fault of not having an object to be measured. In the "Differentiation" it says:
Chinese
观察时，处所会改变，也有可能没有可衡量之物。这是知识的普遍对象。刹那处所改变即是知识的自性。因此，由于境与心不混合，衡量执着显现没有过失。如是说。即使如此，思维的智慧是在清净执着显现之后产生，还是在不清净时产生？如果如第一种情况，那时由于执着显现不住留，思维的智慧成为无意义。如果如第二种情况，那时在知识流刹那之上，可衡量之物与衡量者相同，知识流将成为二者兼具。如果这样问难，有两种回答：直接回答和类比回答。第一种回答是：不是这样的，因为后者仅与对治的力量相遇，前者所应断除的显现便趋向于止息，因为这是不能同时长久住留的矛盾。所以没有过失。第二种回答是：仅仅光明出现时，在黑暗清净之后光明产生，还是在不清净时产生？如果如第一种情况，那时由于黑暗不住留，光明产生将成为无意义。如果如第二种情况，那时光明与黑暗相同，在一个显现的物体上，遮蔽与不遮蔽两部分同时存在。总而言之，不是衡量轮回与涅槃的自相，而是衡量对轮回外内器情执着，以及对涅槃的色身与智慧执着的执着之识。如《总集论》所说：所设定的可衡量之物，不是轮回与涅槃的自性，而是如此内在的执着，使外在不存在的显现为存在，依赖于他者与显现二者。而且，执着显现二者各自不是可衡量之物，因为即使显现为已逝，也不是执着于轮回的显现执着之集合。因此，显现执着单独被认为是法。对此，有些人说：显现执着是法，不需要以理证衡量，因为它已经成立。这种说法不遍及，因为即使显现执着成立，也不能确定它是法性，所以需要衡量。即使如此，确定了显现执着，也不能确定法性，因为它们是不同的。就像确定了眼睛所见的形色，也不能确定声音一样。如果这样问难，形色与声音这样不同且无关联的事物并未成立，因为执
English
When observing, the location changes, and there is also the doubt of having nothing to measure. This is the general object of knowledge. The knowledge of momentary location change is its very nature. Therefore, since the object and mind are not mixed, there is no fault in measuring clinging appearances. It is said. Even so, does the wisdom of thought arise after the clinging appearance is purified, or does it arise impurely? If it is as in the first case, then since the clinging appearance does not remain at that time, the wisdom of thought becomes meaningless. If it is as in the second case, then at that time, on the instant of the stream of consciousness, the object to be measured and the measurer are the same, and the stream of consciousness will become dual. If you ask this, there are two answers: a direct answer and an analogical answer. The first is: It is not so, because the former, as soon as it encounters the power of the latter antidote, tends to cease the manifest object to be abandoned, because it is a contradiction that they cannot remain together for long. So there is no fault. The second is: When light appears, does it arise after the darkness is purified, or does it arise in impurity? If it is as in the first case, then since the darkness does not remain at that time, the arising of light will become meaningless. If it is as in the second case, then since light and darkness are the same, it would follow that one manifest object possesses two aspects, obscured and unobscured, at the same time. In short, it is not the self-characteristics of samsara and nirvana that are measured, but the very mind of clinging, which clings to the outer and inner environment of samsara, and to the form body and wisdom of nirvana. As it says in the *Compendium of Determinations*: "The object to be measured that is definitely established is not the self-nature of samsara and nirvana, but in this way, the inner clinging makes the outer non-existent appear to exist, relying on the other and appearance." Moreover, neither clinging nor appearance alone is the object to be measured, because even if it appears to be past, it is not the collection of appearance and clinging that clings to samsara. Therefore, appearance and clinging alone are considered as the subject. To this, some say: Clinging appearance is the subject; it does not need to be measured by reason, because it is already established. This is not pervasive, because even if clinging appearance is established, it is not certain that it is the nature of reality, so it needs to be measured. Even so, establishing clinging appearance does not establish the nature of reality, because they are different. Just as establishing the form seen by the eye does not establish sound. If you ask this, things that are as different and unrelated as form and sound are not established, because cling-
Chinese
因为显现和法性是所立和法性。确定其他显现，法性将会到来，就像分析蛇的错觉，从而认识到绳子一样。第二，如果这样，执着显现不可思议，因此将变得无法衡量吗？不是的，那些不需要一一衡量，确定一个执着显现为法性，一切都将确定，因为所有执着显现都是同类的。例如，一根芦苇是空心的，那么所有芦苇也都是空心的。如是说，《母经》中说：如果知道色的如实性，那么将知道一切法的纲要和广说。以及《道次第》中说：二取执实三世法，一刹那上皆圆满，见彼实性即真实，如其所应皆如是。第四，辩论的驳斥是：那么，个别分别的思慧是错误的还是不是呢？回答是，个别分别的智慧，是所立，不是错觉，如果那样，将无法确定意义，产生思慧将变得没有意义。因此，在这里承认是不错觉的智慧。对此，有人说：因为不错觉，所以会毫不费力地解脱，如果不错觉也不解脱，那又有什么用呢？就像根识的现量一样。又，以执着显现为对境来衡量者的个别分别智慧，是所立，应是错觉，因为以遍计虚假本身作为对境，就像执着黄色的海螺一样。需要考察，说的是以自续派作为对境，还是以成立无自性的基础作为对境呢？不承认第一个理由，如果按照第二个，那么周遍不成立，因为所衡量本身通过个别分别识的因，在第二刹那转变为不缘的智慧，因为是因果。那也是在《无垢智眼开》中说：二者体性虽介入，因果故于一者上。第二，衡量者的理路，有意义和确定。第一是，成为使所立之义被了解的方法，不设立诤论的基础，而是具有进行破立二者的作用。如《道次第》中说：因此，理路