English
Due to the limitation of scope, in the absence of the actual arising of cognition of objects, it appears as if cognition arises, and this is its basis. However, here, since there is no arising from self-awareness and self-appearance, the initial error and obscuration are cleared away. To show that the errors and obscurations of the tirthikas (non-Buddhists) are not established by their own history, (the text says:) "The power of the mind with continuity follows after the un-enlightened conceptual thought. Therefore, by conceptualizing with the nature of defilements, it causes the self and phenomena to increase." This means that the cause of the tirthikas is: the alaya-vijñana (store consciousness), which is the actual manifestation of the power of the momentary continuum and habitual tendencies. Due to ignorance, objects appear as different, and through their own inverted conceptual thoughts, blindly connecting before and after, it becomes the cause of the imputed in relation to the basis with defilements, thereby causing the views of grasper and grasped to increase. "The extremely subtle movement that occurs with it, because it is not seen, therefore arises various tirthika views such as clinging to self, and they think that this is liberation." This means that for the alaya-vijñana with habitual tendencies, the subtle clinging is not completely cut off, and this is the cause of ignorance. Therefore, the clinging of the tirthika eternalists and the agent viewed as the cause, and other collections, namely the view of annihilation and the five views, twenty views, three hundred and sixty views, and the incidental many views separated from the four schools, and they think that this is the path to liberation. To explain the erroneous basis of labeling, (the text says:) "This mind, from the limitless deeds, changes the situation limitlessly, and the habitual tendencies are limitless and uncertain. The conditions that ripen and awaken the habitual tendencies are also various. Some conditions cause some habitual tendencies to ripen, thereby appearing as the human body. When other conditions awaken other habitual tendencies, seeing the power of change, they think that Ishvara (自在天) and others are the agents." This means that those who are eternalists think that the alaya-vijñana is the basis of many habitual tendencies, so there are many extremely bad old habitual tendencies existing, so this is merely the place of karma. For this uncertainty, that is, uncertainty whether it is non-existent, the previous habitual tendencies make it powerful and the karma that awakens it is also inconceivable. The remaining are those who cling to parts, that is, among them, merely practicing a part of the ten virtuous actions, they awaken that part of the virtuous habitual tendencies, making it a power, thereby appearing as being born as a human. Furthermore, in the human continuum, there are habitual tendencies of being born as a deva (god), when practicing the powerful virtuous actions of being born as a deva and awakening it, then the karma of being born as a deva from a human arises.
Chinese
由于外道的势力和他们的神通，他们希望自己能转生成神。由于不了解善业的运作方式，他们认为供奉大自在天、梵天和古郎等神灵可以升入天堂，并视这些为因。为了驳斥这种错误观点，（经文说：）“那条道路不会带来寂静和解脱，瑜伽之路被玷污，怀疑的根源在于未能理解这种细微的连续性。”这是因为外道宗派只是在讲述他们自己的历史，仅仅是他们自己臆想的，并没有实际的基础。因此，这种观点无法摆脱痛苦，无法从束缚中解脱，所以是不真实的。这种错误的观点偏离了正确的禅修之道，因此是不真实的。产生不信任的原因是，他们没有看到第八识本身，以及第九识的本质是不可言说的。因此，不应执着于这种观点。（经文说：）“执着于自我而受到蒙蔽，与圣者的种姓分离；执着于法而产生各种痛苦，并可能堕入恶道。”这是通过声闻乘的观点的过失来驳斥的。更不用说有神论者会遭受两种执着的过失了。即使是那些认为无我的声闻乘，实际上也认为内在的意识在每个瞬间都存在，这实际上就是对人我的执着。这种观点因为蒙蔽而与大乘圣道分离。因此，认为在世俗层面存在的六境是极微的，这就是法我。这会导致许多努力的痛苦，并且有可能多次堕入恶道，所以是不真实的。为了驳斥声闻乘的世俗观点，（经文说：）“那个识也是，由于执着于行蕴的连续性中的不同特征，业的差别显现为八种，但实际上并没有多种类。”意思是，心和识的本质是业的瞬间意识。由于在显现为对境时，对色、声等进行分别认知，道路不同，因此产生了八识，就像八个窗户中的光芒一样。实际上并没有八个独立的识，识只有一个。
English
Due to the power of the tirthikas and their clairvoyance, they wish to be reborn as gods. Because they do not understand the workings of virtuous actions, they believe that offering to great Ishvara, Brahma, and Kulang, etc., will send them to heaven, and they regard these as causes. To refute this incorrect view, (the text says:) "That path does not lead to peace and liberation, the path of yoga is defiled, and the cause of doubt lies in not understanding this subtle continuity." This is because the tirthika sects are merely recounting their own history, which is merely their own conjecture, and there is no actual basis for it. Therefore, this view cannot be separated from suffering and cannot be liberated from bondage, so it is untrue. This wrong view deviates from the correct path of meditation, so it is untrue. The cause of distrust is that they do not see the eighth consciousness itself, and that the nature of the ninth consciousness is inexpressible. Therefore, one should not cling to this view. (The text says:) "Being obscured by clinging to self, one is separated from the lineage of the noble ones; clinging to dharma causes various sufferings and may lead to falling into the lower realms." This is refuted by the faults of the Shravaka view. Not to mention that the theists suffer from the faults of two kinds of clinging. Even those Shravakas who believe in no-self actually believe that inner consciousness exists in every moment, which is actually clinging to the self of the person. This view is separated from the undefiled Mahayana noble path because of being obscured. Therefore, thinking that the six objects that exist on the conventional level are extremely subtle is the self of dharma. This leads to much suffering from effort, and it is possible to fall into the lower realms many times, so it is untrue. To refute the conventional view of the Shravakas, (the text says:) "That consciousness is also, because of clinging to different characteristics in the continuity of formations, the differences of karma appear as eight, but in reality, there are not many kinds." This means that the essence of mind and consciousness is the momentary consciousness of karma. Because when appearing as an object, there is separate cognition of form, sound, etc., the paths are different, so the eight consciousnesses arise, like the light in eight windows. In reality, there are not eight independent consciousnesses, consciousness is one.
Chinese
顯現為從一和多中解脫。因此，心的第一個剎那，身體和一切法都存在於其中。因為對此產生執著的念頭，後者由此產生並顯現。如是說。因為前者成為了理由。識如流水般的剎那，在每一個剎那之前，我的身體和他人之類的習氣存在於其中。因為後者將其判斷為對境，所以力量增強。識從前者力量增強而生，並顯現為相續。因此，微塵之境等無法成立。因為從自心相續中超脫出來的眾生之法並不存在於他處。對於六道的道理，種種那些也是自己的禪定。除了自己的阿賴耶識剎那的相續顯現之外，涅槃並不在輪迴之外。六道的因各不相同，不相同也是自心的顯現。總之，那些是自生智慧的自顯現，因為沒有成立為微塵之法而被駁斥。因為聲聞的兩種觀點都沒有成立而被駁斥，並且不住於此。從那個心續中，方向也沒有窮盡，不依賴於一。因為對此沒有方向，所以無邊的剎土是我的身體。如是說。菩提心從另一者的相續中解脫，本性恆常生起，除了自顯現之外，因為能取所取的方向沒有成立，所以識不住於境。在菩提心的本性中，以行境沒有成立的理由，一切顯現都是大自在的身體。我的身體是無邊的剎土，眾生顯現為身體，但心和習氣不是一，不是他，很難判斷，所謂的大自在的身體是，因為沒有形相，所以佛的剎土各不相同，眾生的身體各不相同地自顯現。不相同是顯示不能抓住特徵，菩提心和顯現的境不是一。如果是一，眾生見一物也應當見到菩提心。也不是他，因為菩提心本身在一切處自顯現，沒有其他。因此，菩提心從一和多中解脫，不能說這個。如聲聞般，境和識沒有成立為自續，所以以遮障而遣除。緣覺的觀點
English
It appears to be liberated from one and many. Therefore, in the first moment of the mind, the body and all dharmas reside. Because of clinging to this thought, the latter arises from it and appears. So it is said. Because the former became the reason. Consciousness, like a stream of moments, in each preceding moment, the habits like my body and others reside within it. Because the latter judges it as an object, the power increases. Consciousness arises from the increased power of the former and appears as a continuum. Therefore, the realm of dust and so on cannot be established. Because the dharma of beings transcending the continuum of one's own mind does not exist elsewhere. For the reasoning of the six realms, those various things are also one's own samadhi. Apart from the appearance of the continuum of one's own alaya consciousness moments, nirvana is not separate from samsara. The causes of the six realms are different, and the dissimilar is also the appearance of one's own mind. In short, those are the self-manifestation of self-arisen wisdom, and because they are not established as the dharma of dust, they are refuted. Because both views of the Shravakas are not established, they are refuted, and because they do not abide in it. From that mindstream, direction is also inexhaustible, not relying on one. Because there is no direction for this, the infinite realms are my body. So it is said. The Bodhicitta is liberated from the continuum of the other, the essence constantly arises, and apart from self-manifestation, because the aspect of grasper and grasped is not established, consciousness does not abide in the object. In the essence of Bodhicitta, by the reason that the field of action is not established, all appearances are the body of the great sovereign. My body is infinite realms, and beings appear as bodies, but mind and habits are not one, not other, and are very difficult to judge, the so-called body of the great sovereign is, because there is no form, so the Buddha's realms are different, and the bodies of beings appear differently by themselves. Dissimilarity shows that characteristics cannot be grasped, Bodhicitta and the object of appearance are not one. If they were one, beings seeing one thing should also see Bodhicitta. Nor is it other, because Bodhicitta itself self-manifests everywhere, there is nothing else. Therefore, Bodhicitta is liberated from one and many, and cannot be called this. Like the Shravakas, object and consciousness are not established as self-continuum, so they are removed by obscuration. The view of the Pratyekabuddhas
Chinese
为了表明，从其自身历史来看，它并没有成立。 这就是一切都是缘起，即生和灭。 谬误的本质是，孩子们所见的、所听的事物，都是内外相互依赖而产生的，以或多或少、或粗或细的方式循环，当条件相等且完整时，就会产生；反之，则会灭亡。因此，认为通过彻底调查，境并不成立的观点，就是一种遮蔽。 通过驳斥它不成立和不真实，从而揭示无误的意义是： 就像烧焦的种子一样，不会从无中产生欲望，没有因果。 例如，就像烧焦的种子不会发芽一样。 从本质菩提自性清净中，不会显现为色，因为产生的因果没有成立，所以是不真实的。 那么，可能会想，缘起是如何显现的呢？ 执着于事物，并认为有因和果的心，显现为因和缘。 在本质菩提中，缘起并没有成立，但之所以显现，是因为自生的意识习惯于认为缘起是因和果。 因为自己的遍计所执显现，所以论证是不真实的。 观点也是不真实的，因为自生是非常遥远的道路。 可能会想，什么是无误的意义呢？ 因为没有二者，所以没有生和灭。 因为没有生和灭，所以没有自和他；因为没有死和生，所以没有常和断。 因此，显现为没有轮回，也没有涅槃。 如《虚空藏经》所说： 因即金刚，犹如缘。 因为没有生，所以没有灭。 其意义是：因缘本身就是智慧金刚的本质，因为没有成立的论证，所以没有生，因此没有灭。 因此，前者是论证，后者是意义，菩提心从一开始就是完全清净的，从五边中解脱出来。 因此，轮回和涅槃也没有二元性。 从缘起的角度来看，它清晰地显现为不可逆转。 为了表明，唯识宗的谬误，从其自身历史来看，并没有成立，刹那的住处永远不会分离，那时变得平等，那是不存在的。 因为由非真实的分别产生，所以障碍不是存在的。 俗谛的观点是，两种法的所依，阿赖耶识。