English
If one speculates by taking manifest awareness as a measuring standard while the object is not established, that is very wrong. Then, how will the great प्रमाण（藏文，梵文天城体，pramāṇa，梵文罗马拟音，pramana，measure） refute them here, thereby realizing that they are non-existent? Because speculation has no end, examination has no end, and if there is no essence, how can it be a प्रमाण（藏文，梵文天城体，pramāṇa，梵文罗马拟音，pramana，measure）? Therefore, worldly fabricated terms are not needed in this yoga. Here, because it is initially separated from the place of use, it is not examinable. After examination, one cannot search for a philosophical system either. If one does not seek the root of meaning from elsewhere, what kind of bliss of reason will be established? To examine the objects of samsara with reason that is separate from duality, these two common प्रमाण（藏文，梵文天城体，pramāṇa，梵文罗马拟音，pramana，measure） are very unnecessary in the context of mind training. Therefore, by the meaning of what is said, it is shown here that the meaning of things is not examinable, and through this, strive to be free from speculation, which is great manifest awareness. In order to eliminate faults and obscurations through uncommon examination, the cause of the end of things should be examined on this path from history. If one examines the things seen and heard, thereby seeking a philosophical system, then one should understand that all these causes that make one understand are based on the views of imputation, and whether one's own history is established or not. If it is not established, how can it appear? If it is just an appearing stone, then one should examine and understand through what one's own nature is. First, it is shown that the fault of birth is not established by one's own history, and in order to show that the beginning is wrong, for the minds of all beings, the famous inner and outer phenomena, how are they seen and examined by the six senses? It is not like that, it is wrong. The consciousness of the six types of beings, for the phenomena seen in the container and contents world seen by the senses, for example, just as the four castes of people can reveal what caste they are by telling the history of their ancestors, beings always see the truth, but without a definite view, therefore, just like examining strongly in the six objects with the stake of the speculation of the six consciousnesses, this is a wrong appearance without self-nature on the basis. In order to show the refutation of it, if one believes and grasps with one's own speculation, that will become true, then those things do not exist, just like an enlightened Arhat, liberated.
Chinese
成为障碍之类。 意思是说，如果遍计所执的观点因知识退化而产生的执着是正确的，那么遍计所执者们因见到法性的真谛而像执着清净的圣人一样获得解脱，那么再次被束缚就不真实了。 那些以其摧毁敌人，并因痛苦的危险而显现迷惑，意思是说，三界众生不仅被束缚，而且在生老病死的四个时期，被夺走圣者的财富，并因共同和特殊的痛苦而面临危险，因此也显现出不真实。 另外，如果从生处之门产生的智慧是正确的，那么，因为那本身是正确的，圣者的道对任何人来说都不需要。 意思是说，如果从那之外，十二生处的分别所见的行境是真实的，那么，遍计所执者的分别本身就成了无误的道，因此可以认为不需要依赖胜者的教言，因为需要依赖，所以也不真实。 道被显示为解脱之道，并且不能通过根识获得解脱。 通过这些话，即使说遍计所执的邪道是无误的道，是正确的，但由于六识的分别被束缚，不能从一、二、三中解脱出来，所以是不真实的。 其余部分不仅在那里，而且还被解释为痛苦的根源。 痛苦丝毫不会减少，识的自性是烦恼产生的处所。 意思是说，由于错误的观点，痛苦不会产生，并且由于分别，后来成为产生烦恼的根源等等，所以是不真实的。 这样，由于不真实，通过理证，可以推断遍计所执的行境是错误的，并且从圣教中也作了开示，因此，胜者说，遍计所执所见到的那些显现为迷惑。 就像基础没有错乱一样，分别的运作是错乱的。 为了询问错乱的方式和历史。 那么，对于他们来说，这些会因为错乱的力量而如何显现呢？ 意思是说，如果遍计所执者是错乱的，那么，基础没有错乱的如是性的众生，会因为邪因如何见到粗大的行境呢？ 为了回答原因和时间。 总是分别者是不真实的，总是分别会无勤地退化，意思是说，具有常执分别心的人，是因为颠倒的因，从无始以来就玷污了知识。 智慧
English
Those that become obstacles, and so on. That is, if the attachment arising from the knowledge being impaired by the view of the Sarvastivadins is valid, then if the Sarvastivadins, seeing the truth of the nature of phenomena, are liberated like holy beings whose attachments are purified, then it is not true that they are bound again. Those who destroy enemies with it, and through the danger of suffering, delusion is manifested by it, meaning that not only are the beings of the three realms bound, but also in the four periods of birth, aging, sickness, and death, they are robbed of the wealth of the noble ones, and because they are endangered by the suffering of the common and the particular, it is also manifest that it is not true. Furthermore, if those cognitions from the door of the sense-fields are valid, then, because that itself is valid, the path of the noble ones will not be needed by anyone. That is, other than that, if the objects of experience seen by the conceptualization of the twelve sense-fields are true, then, since the conceptualization of the Sarvastivadins themselves has become an unerring path, it can be considered that there is no need to rely on the words of the Victorious Ones; since it is necessary to rely on them, it is also not true. That path is shown as the path of liberation, and one is not liberated by sense-consciousness. By these words, even if it is said that the wrong path of the Sarvastivadins is the unerring path, and is valid, it is not true because one is bound by the conceptualization of the six aggregates and is not liberated from one, two, and three. The remainder is explained not only there, but also as the cause of suffering. Suffering is not diminished at all, and the nature of consciousness is the place where afflictions arise. That is, because of the mistaken view, suffering does not arise, and because of conceptualization, it later becomes the cause of the arising of afflictions, and so on, so it is not true. Thus, because it is not true, through reasoning, it can be inferred that the objects of experience of the Sarvastivadins are mistaken, and it is also taught from the scriptures, therefore, the Victorious Ones said that those seen by the Sarvastivadins appear as delusions. Just as the basis is not mistaken, the activity of conceptualization is mistaken. In order to ask about the manner and history of delusion. Then, how will these appear to them by the power of delusion? That is, if the Sarvastivadins are deluded, then how will the beings of suchness, whose basis is not mistaken, see the gross objects of experience because of the wrong cause? In order to answer the cause and the time. Those who always conceptualize are not valid, and always conceptualizing will effortlessly degenerate, meaning that those who have a mind of clinging to self, because of the cause of inversion, have defiled knowledge since beginningless time. Intelligence
Chinese
由于颠倒错乱，并且受到无明之因的影响，心和心所生起的事物，显现为身体和心识的意义。 也就是说，众生因为自己的智慧本质上是错误的，所以核心的菩提与境分离，无法检验，就像看见了也等于没看见一样，这就是无明。例如，眼睛看不见自己的眼睛一样，将能取和所取截然分开，受到错误的原因的影响。因此，八识的知识和行蕴，仅仅被认为是确定的依赖处，以及在自我和境上产生知识，这三种知识显现为基础。 为了更详细地说明这一点： 各种行蕴积累习气，当任何习惯的力量增强时，心性本身会像充满骨头一样，显现为境和身体。 也就是说，通过行善、非善和不动摇的行为，在阿赖耶识上积累了旧的习气，并立即添加了任何习惯的行为的习气，当力量增强时，即使境和身体没有自己的连续性，阿赖耶识本身也可以显现为外在的两种事物。例如，一位比丘反复观修骨头，当力量增强时，所观修的境会显现为骨头。 “在积累习气的连续体上，产生了所缘，并在心中进行推测”，也就是说，在习气的基础，阿赖耶识的刹那连续体上，以“我”为境的烦恼意，通过推测遍计所执的知识，作为显现为自我的基础。例如，就像揉眼睛会看到第二个物体一样。“自我不存在”，也就是说，这表明它没有成立。仅仅执着于自我，在没有自性的第九识的本质中，安住着一切法的自性，因此补特伽罗显现但不成立。通过经文的法平等的意义来解释，讲说和解释的三身都显现但不成立。由于与菩提心分离的境不会在刹那的连续体中产生，所以错误的观念通过自己的历史变成了法性的种类。“行蕴的力量遮蔽，细微之处无法看见，从中产生胜智”，也就是说，六识的粗大分别念遮蔽了，由于没有证悟第九识的原因，在能取和所取中
English
Due to being inverted and under the influence of ignorance, the mind and mental events appear as the meaning of body and mind. That is to say, beings, because their own wisdom is essentially wrong, the core Bodhi is separated from the object, and cannot be examined, just like seeing is the same as not seeing, this is ignorance. For example, just as the eye cannot see its own eye, it cuts off the grasper and the grasped, and is influenced by the cause of error. Therefore, the knowledge of the eight consciousnesses and the formations are only regarded as the definite basis of dependence, and the knowledge arises on the self and the object, these three kinds of knowledge appear as the basis. In order to explain this in more detail: Various formations accumulate habits, and when the power of any habit is strengthened, the mind itself will appear as the object and the body, like being filled with bones. That is to say, by practicing good, non-good, and unwavering actions, old habits are accumulated on the Alaya consciousness, and the habits of any habitual action are immediately added. When the power is strengthened, even if the object and the body do not have their own continuity, the Alaya consciousness itself can appear as two external things. For example, a monk repeatedly contemplates bones, and when the power is strengthened, the contemplated object will appear as bones. "On the continuum of accumulating habits, the object arises, and is speculated in the mind", that is to say, on the basis of habits, the momentary continuum of Alaya consciousness, the afflicted mind with "I" as the object, through speculating the knowledge of the completely imputed, as the basis for appearing as the self. For example, just like rubbing the eyes will see a second object. "The self does not exist", that is to say, this shows that it is not established. Merely clinging to the self, in the essence of the ninth consciousness without self-nature, abides the self-nature of all dharmas, therefore the person appears but is not established. Explaining through the meaning of the Dharma equality of the scriptures, the three bodies of speaking and explaining all appear but are not established. Since the object separated from the Bodhi mind will not arise in the momentary continuum, the wrong view becomes the kind of Dharma nature through its own history. "The power of formations obscures, the subtle cannot be seen, from which arises the supreme wisdom", that is to say, the coarse discriminations of the six consciousnesses obscure, due to the reason of not realizing the ninth consciousness, in the grasper and the grasped
Chinese
由于范围的限制，在实际上没有产生对境的认知的情况下，却似乎产生了认知，这就是其基础。然而，在这里，由于没有从自明自显中产生，所以最初的错谬和障碍被清除了。为了说明外道的错谬和障碍并非由其自身的历史所证实，（经文说：）“具有常续的心识的力量，追随未证悟的分别念，因此，以具有遗漏的自性进行分别，使自我和诸法增长。” 这句话的意思是，外道的因是：阿赖耶识，即具有刹那生灭的常续和习气的力量的真实体现。由于无明，境显现为各不相同，通过自己的颠倒分别念，前后盲目地联系在一起，成为与具有遗漏的基础相关的遍计的因，从而使能取和所取的见解增长。 “与生俱来的极其微细的运行，由于未被看见，因此产生了对自我的执着等各种外道见解，并认为这是解脱。” 这句话的意思是：对于具有习气的阿赖耶识，微细的执着没有完全断绝，这就是无知的因。因此，外道常断论者的执着和作者视为因，以及其他的收集，即断见和五种见解、二十种见解、三百六十种见解，以及附带的从四个部派中分离出来的许多见解，并认为这是解脱的道路。 为了说明标示的错误基础，（经文说：）“此心识从诸业无限地改变处境，习气无限且不确定。使习气成熟和苏醒的缘也是多种多样的。有些缘使某些习气成熟，从而显现为人的身体。当其他缘使其他习气苏醒时，看到变化的力量，就认为自在天等是作者。” 这句话的意思是：那些常一论者认为，阿赖耶识是许多习气的所依，因此有许多极其糟糕的旧习气存在，所以这里仅仅是业的处所。对于这个不确定，即不确定它是否是不存在的，先前的习气使其具有力量并唤醒它的业也是不可思议的。剩余的是部分执着者，即他们当中，仅仅实践了十善业的一部分，就唤醒了善的习气的那一部分，使其成为力量，从而显现为转生为人。此外，在人的相续中，存在着转生为天人的习气，当实践了转生为天人的强大善业而唤醒它的时候，就产生了从人转生为天人的业。