Chinese
详细地解说并作了开示。这就是：对有智慧的人说这些，为了愚笨的人要知道。如是说之意。第二部分有五、三、十五，即：第一个五组是讲述今生的事业，中间的五组是讲述今生的主宰，最后的五组是讲述今生、中阴和来世的主宰。第一部分有五：讲述对境的分别念之业，讲述对境的作意之业，讲述使之成为拉罗之业，讲述使之成为疯狂等之业，讲述使之入睡的意之业。第一是：最初的分别念。从“分别念”到“分别念”之间讲述了。其中，为了讲述三个五组的第一个，这样说道：第一个五组的第一个，对境的分别念的意之业，也有七种分别念，是哪些呢？如像精通过去所发生的见闻之词的老年人一样，对先前所见所闻等自性进行思索，对具有清晰体验的意义和词语精通的分别念，这是一个。如像喜欢未来见闻的小孩一样，虽然不精通词语，但对未来之境进行思索，如同对声音意义的总体进行研究一样，或者将后来出现的听闻之意义，心中所想的名称和意义都结合起来，将比喻意义结合起来进行表达。或者像对无为法四谛进行思索一样，对非相进行分别念，这是第二个。对于意之境的近处，以自性之境的力量进入的分别念，成为意之业，这是第三个。对于白色黑色等任何境，以完全寻求的意来完全寻求和研究的分别念，以及确定下来的意之业，这是第四个。对于所安立的境，分别进行思索，对境进行决断，这是容易使用的分别念。以及，确定“这就是”的意之业，从而能够区分差别，这两个合为一个，这是第五个。具有烦恼的分别念，对先前体验过的意义，对过去和未来感到非常高兴，并且对现在所发生的
English
He expounded extensively and gave instructions. That is: These are spoken to the wise, so that the foolish may know. This is the meaning of what was said. The second part has five, three, and fifteen, namely: the first five groups explain the activities of this life, the middle five groups explain the dominion of this life, and the last five groups explain the dominion of this life, the intermediate state, and future lives. The first part has five: explaining the activity of conceptualization on an object, explaining the activity of focusing on an object, explaining the activity of making it into a ra-ro, explaining the activity of making it into madness, etc., and explaining the activity of the mind that makes one fall asleep. The first is: The first conceptualization. It is explained from "The first conceptualization" to "conceptualization." Among them, in order to explain the first of the three five-groups, it is said like this: The first of the first five-groups, the activity of the mind that conceptualizes an object, also has seven kinds of conceptualization. What are they? Like an old man who is skilled in the terms of what has been seen and heard in the past, contemplating the nature of what has been seen and heard before, the conceptualization that is skilled in the meaning and terms of clearly experiencing the characteristics, this is one. Like a young child who is fond of future sights and sounds, although not skilled in terms, contemplating the future object, like examining the general meaning of sounds, or combining the names and meanings of the meanings of what is heard later, combining the metaphorical meanings and expressing them. Or like contemplating the four unconditioned truths, conceptualizing the non-characteristics, this is the second. The conceptualization that enters by the power of the object itself, near the object of the mind, becomes the activity of the mind, this is the third. The conceptualization that completely seeks and examines with the mind that completely seeks any object, such as white and black, and the activity of the mind that determines it, this is the fourth. Separately contemplating the object that has been established, deciding on the object, this is the easily used conceptualization. And, the activity of the mind that determines "This is it," thereby being able to distinguish differences, these two are combined into one, this is the fifth. The conceptualization with afflictions, greatly rejoicing in the past and future meanings of what has been experienced before, and attached to what is happening now,
Chinese
或者是有害的想法和有害的心理活动？或者是由烦恼和痛苦引起的，或者对它们进行思考的六种心理活动。如果善与恶都不是，那么就是未被预言的领域，或者像制作场所一样，是对未被预言的行为进行思考，这样就有七种。第二种是，从“第二种是接近”到“非同类两者都不是”之间所描述的，第一个五组中的第二个是接近目标的心理活动，也有三种。第一种是通过与理性相符而产生的想法，也有三种智慧的知识。从自己的想法中产生的知识，与颠倒的四种错误等不真实的事物分离，是不进行诽谤的智慧。通过听闻预言的知识而产生的知识，如实地思考和完全了解。或者，将不诽谤应用于此。从显现的知识中产生的知识，是如实地了解真实，直到超越世间的见道产生为止，这就是三种。第二种是不具备上述条件的非理性的知识，是与所说的三种知识不符的三种分别念，即不真实的事物。第三种是通过产生非两者的知识而获得的智慧，或者说是未被预言的知识。简而言之，就是众生刚出生时就具备的智慧。第三种是，从“第三种是迷惑”到“超出限度”之间所描述的，第一个五组中的第三种是使人陶醉的心理活动。饮用使记忆迷惑和衰退，使人胆小和放荡不羁的酒和蜂蜜酒等令人陶醉的物质。在这种时候，由于身体的四大元素不平衡，导致感官的基础发生变化，因此感官的元素也随着变化的力量而变化，意识也从先前的领域发生变化，本质发生变化。与意识变化相一致的是，身体元素的领域也因该因素而变得一致。由于这些原因，身体变得虚弱，或者以前不习惯饮用，或者以前习惯的人也变得不习惯一样。
English
Or are they harmful thoughts and harmful mental activities? Or are they caused by afflictions and suffering, or the six mental activities of thinking about them. If neither good nor evil, then it is an unpredicted realm, or like a making place, it is thinking about unpredicted actions, so there are seven kinds. The second is, from "The second is close" to "Neither of the non-categories," the second of the first five groups is the mental activity of thinking close to the object, and there are also three kinds. The first is the thought generated by conforming to reason, and there are also three kinds of wisdom knowledge. The knowledge arising from one's own thoughts is separated from the untrue things such as the four inverted errors, and is the wisdom of not slandering. The knowledge of prophecy is the knowledge arising from hearing, which thinks and fully understands as it is. Or, apply non-slander to this. The knowledge arising from manifestation is the knowledge of knowing the truth as it is, up to the arising of the path of seeing beyond the world, so there are three kinds. The second is the irrational knowledge that does not possess the above conditions, which is the three kinds of discrimination that do not conform to the three kinds of knowledge that have been said, that is, the untrue things. The third is the wisdom obtained by generating the knowledge of neither, or the unpredicted knowledge. In short, it is the wisdom that beings possess as soon as they are born. The third is, from "The third is confusing" to "Beyond measure," the third of the first five groups is the mental activity of making people drunk. Drink intoxicating substances such as alcohol and honey wine that make memory confused and degraded, and make people timid and unrestrained. At this time, due to the imbalance of the four elements of the body, the basis of the senses changes, so the elements of the senses also change with the force of change, and the consciousness also changes from the previous field, and the essence changes. Consistent with the change of consciousness, the field of the body elements also becomes consistent due to that factor. Because of these reasons, the body becomes weak, or one is not accustomed to drinking before, or those who were accustomed to it also become unaccustomed.
Chinese
而且因为醉酒而忘记知识，导致对知识的一切作用都变得一无所知；或者因为好酒的锐利力量，或者因为知识重新因勇敢而变得锐利；或者过量饮用过多的酒；或者过量饮用后，知识比以前更清晰，这六种情况中的任何一种都是心的作用。第四个是：第四个，精神错乱。从“精神错乱”到“变成和被他人迷惑”之间所阐述的内容是：第一个五法的第四个，导致疯狂和着魔的心的作用是：精神错乱或放荡且疯狂，以及心中怀有因心怀怨恨或变成心怀芥蒂而产生的旧怨；身体的任何元素不平衡；对极度恐惧和害怕在心中产生的心理作用；身体的关键部位被异物击中，导致剧烈疼痛的痛苦，如刺痛等；以及被鬼怪、邪魔和精灵等其他事物迷惑而着魔。这六种情况也是心的作用。第五个是：第五个，向内进入。从“向内进入”到“习惯和外缘变化”之间所阐述的内容是：第一个五法的第五个，导致入睡的心的作用是：心不由自主地向内进入；身体虚弱；身心疲惫；过度食用导致睡眠的肉和酒等食物；心自然而然地昏沉和迟钝；心放弃一切工作，停止活动；容易入睡的人对睡眠有很强的习惯；以及被疾病等外缘所控制，这八种也是心的作用。第二个，中间的五法也有五个，即：显示使心向外产生的心的作用；讲述使身体进入行动的心的作用；显示使人脱离贪恋的心的作用；讲述因贪恋而使心衰弱的心的作用；显示断绝善根的心的作用。第一个是：第二个五法的第一个。从“五二第一个”到“在那里进入，那就是它”之间所阐述的内容是：如果计算这个中间五法的各个分支的细节，则会变成三十个。也就是说，第二个五法的第一个，通过体验快乐的差别，心向外产生，并显示进入外境的作用。
English
Moreover, forgetting knowledge due to intoxication, leading to ignorance of all the functions of knowledge; or because of the sharp power of good wine, or because knowledge is sharpened again by courage; or drinking too much alcohol excessively; or after drinking excessively, knowledge becomes clearer than before, any of these six situations is the action of the mind. The fourth is: The fourth, mental derangement. What is explained from "mental derangement" to "becoming and being deluded by others" is: The fourth of the first five, the action of the mind that causes madness and possession is: mental derangement or licentious and madness, and harboring old grudges arising from harboring resentment or becoming resentful; any element of the body is unbalanced; the psychological effect of extreme fear and dread arising in the mind; the key parts of the body are struck by foreign objects, causing severe pain such as stinging; and being possessed by ghosts, demons, and spirits, etc., being deluded by other things. These six situations are also the action of the mind. The fifth is: The fifth, entering inward. What is explained from "entering inward" to "habit and external conditions change" is: The fifth of the first five, the action of the mind that causes falling asleep is: the mind involuntarily enters inward; the body is weak; the body and mind are tired; excessive consumption of food such as meat and alcohol that leads to sleep; the mind naturally becomes drowsy and dull; the mind abandons all work and stops activities; people who are prone to sleep have a strong habit of sleeping; and being controlled by external conditions such as illness, these eight are also the action of the mind. The second, the intermediate five also has five, namely: showing the action of the mind that causes the mind to arise outward; telling the action of the mind that causes the body to enter into action; showing the action of the mind that causes one to be detached from attachment; telling the action of the mind that causes the mind to weaken due to attachment; showing the action of the mind that cuts off the root of virtue. The first is: The first of the second five. What is explained from "five two first" to "entering there, that is it" is: If the details of each branch of this intermediate five are counted, it will become thirty. That is, the first of the second five, through experiencing the difference of pleasure, the mind arises outward, and shows the action of entering the external environment.
Chinese
我，身体的机能衰退，以及在此昏沉和清醒两种状态中转变，身体变得迟钝，记忆模糊，被困倦缠绕，导致身体失去平衡的因素耗尽。之前计划好的目标，因为专注的缘故而被摧毁和破坏。由于外界其他因素的干扰而心生动摇，或者因为强烈的声音、慈爱的声音或令人愉悦的因素等而变得激动。有时，像三十分之一的瞬间一样，心识的记忆停止和消退，进入昏厥状态，然后又从中清醒过来。这样清醒之后，又像睡眠一样再次进入那种状态。这六种情况也是意识的活动。第二，从“第二，二者之作用”到“使诸要素动摇”之间所阐述的内容是：中间五蕴的第二部分，即身语二者也参与到行动中，由于行动的增强，三门也参与到行动中。首先产生想要做这件事的想法，然后对想要做的事情产生欲望和兴趣，并努力实践，通过这些方式，三门的一切行为都会产生、动摇和运行。这四种情况也是意识的活动。第三，从“第三，贪欲”到“以作意而行”之间所阐述的内容是：第二个五蕴的第三部分，阐述了使人远离贪欲的意识活动，对于之前贪恋和执着的对象和处所，内心会产生强烈的厌倦和厌恶感。由于看到其他与心意相符的对象和处所，从而与之前的对象和处所分离。由于对治法的产生，从而阻断贪欲的产生。通过作意正确的法性之义，并使其融入和习惯，从而使人远离贪欲。这四种也是意识的活动。第四，从“第四，因贪着”到“为他所执取”之间所阐述的内容是：第二个五蕴的第四部分，阐述了从远离贪着之后，又因贪着而导致退步的意识活动。贪着的本质是无明或愚痴的见解，这些见解之前变得强大