Chinese
如果详细观察事物是如何成立的，那么这种观察本身就会追随颠倒的认知，由于错误的观念而错误地看待事物，并将错误的对境视为衡量标准，从而被错误的观念所摧毁和观察。例如，当把绳子看成蛇时，我说我亲眼看到了，为什么没有蛇呢？像这样用自己的错觉作为衡量标准是不可行的。为什么呢？因为如果对它的认知之心进行究竟的观察，那么“边”或者“这个”的成立是完全不存在的。因此，这种认知也没有观察的边际。如果是这样，那么作为立宗的量，根本不存在可以被分析的精华，那么什么是确立对境的量呢？因此，真实成立是不可能的。对于真实的观察来说，世俗是不可靠的。因此，虽然世俗之人会以世俗的名称作为衡量标准，但是在真实意义上，在这个瑜伽士修道的过程中，不应该将世俗的错觉名称作为衡量标准。第五个总义是，对于什么进行观察和认识，分为两种：对烦恼进行观察，以及对清净的事物进行观察。第一种又分为两种：是错觉的自性之理，以及错觉如何显现之理。第一种是：观察所观察的烦恼之事物是如何成立的边际，其原因是，事物的来龙去脉是如何的。在这种寻找无上道的过程中，必须对不错误的事物进行观察。因为众生的心中，显现为对境，并且据说有外六识和内六根的法，如果好好观察，六入识是如何看到和听到的等等，以这种方式来观察对境，那么它并不是如所显现和假设的那样存在，因为它是错觉。如果自己的无明认知所体验和执着的，也同样在事物的实相上是真实的，那么凡夫俗子们看到事物的自性，与看到真谛就没有区别了，因此与认识到事物不存在的阿罗汉们就没有区别了。
English
If we examine in detail how things are established, then this examination itself will follow the inverted cognition, due to the mistaken view of things through erroneous concepts, and the erroneous object will be regarded as a measure, thereby being destroyed and examined by erroneous concepts. For example, when a rope is seen as a snake, I say that I have seen it with my own eyes, why is there no snake? It is not feasible to take one's own illusion as a measure in this way. Why? Because if the mind of its cognition is examined in the ultimate sense, then the establishment of "edge" or "this" does not exist at all. Therefore, this cognition also has no edge of observation. If this is the case, then as a measure of establishment, there is no essence that can be analyzed at all, so what is the measure that establishes the object? Therefore, true establishment is impossible. For true observation, the worldly is unreliable. Therefore, although worldly people will take worldly names as a measure, in the true sense, in this process of a yogi practicing the path, one should not take the worldly illusory names as a measure. The fifth general meaning is, what to observe and recognize, divided into two types: observing afflictions, and observing pure things. The first is divided into two types: the reason for the nature of illusion, and the reason for how illusion appears. The first is: observing how the edge of the object of observation, the afflictions, is established, the reason is, how is the origin and development of things. In this process of seeking the unsurpassed path, one must observe things that are not erroneous. Because in the minds of sentient beings, it appears as an object, and it is said that there are six external consciousnesses and six internal faculties, if observed well, how the six entering consciousnesses see and hear, etc., in this way to observe the object, then it does not exist as it appears and is assumed, because it is an illusion. If what one's own ignorant cognition experiences and clings to is also true in the reality of things, then there would be no difference between ordinary people seeing the nature of things and seeing the truth, therefore there would be no difference between them and the Arhats who recognize that things do not exist.
Chinese
即使是属于从轮回中获得解脱的种姓，但对于凡夫俗子来说，死亡等时节的敌人会摧毁他们，并且被三种和八种痛苦所逼迫，因此很明显或显现出这是迷惑。否则，如果不是迷惑，而是通过眼睛等十二处生处，那些理性能成为量，那么众生的所见就能成为量。因为众生本来就具有圣性，所以不需要为任何人新创造圣道。但是，众生所见的道被显示为解脱之道，并且依靠无情之根而产生的根识无法从轮回的痛苦中解脱。为什么呢？因为众生所见的各种相的意识，不仅无法衡量痛苦的对立面，而且那样的名相的意识是烦恼产生的地方。因此，凡夫俗子的所见，通过事物力量的道理而显现出迷惑，并且经文中也说因为胜过经文而迷惑。第二，旧的章节中说了九种分类，但在这里为了便于讲解，分为两种：显示名言如何显现，以及显示胜义谛自性不成立。第一种分为三种：确定从何处显现的基础，显示认为与此不同是错误的，以及确定其如实自性如何。第一，因为显现为迷惑，那么迷惑的显现如何通过迷惑的力量显现给众生呢？众生的心性本来就是普遍觉知的，但那也不是真实的，而是以能取所取的方式觉知的普遍觉知，从无始以来，不费力气地自然衰退而迷惑。因此，由于没有见到真实义，智慧变成了颠倒，并且因为脱离了事物实相的无明之缘的力量，而没有具备见到真相的力量。心、八识聚和五十一心所，以及接下来出现的身体三事，
English
Even if it belongs to the lineage of liberation from samsara, for ordinary beings, death and other seasonal enemies will destroy them, and they are afflicted by three and eight kinds of suffering, so it is clear or manifest that this is delusion. Otherwise, if it is not delusion, but through the twelve sources of arising such as the eyes, those reasons can become valid cognitions, then the perception of sentient beings can become valid cognition. Because sentient beings inherently possess holiness, there is no need to newly create the holy path for anyone. However, the path seen by sentient beings is shown as the path of liberation, and the root consciousness that arises relying on inanimate roots cannot be liberated from the suffering of samsara. Why is that? Because the consciousness that sees various characteristics of sentient beings not only cannot measure the opposite of suffering, but such nominal consciousness is the place where afflictions arise. Therefore, the perceptions of ordinary people are shown to be deluded by the reasoning of the power of things, and it is also said in the scriptures that they are deluded because they surpass the scriptures. Secondly, the old chapter said nine classifications, but here, for the sake of easy explanation, it is divided into two: showing how names appear, and showing that ultimate reality is not established in its own nature. The first is divided into three: identifying the basis from which it appears, showing that it is wrong to think it is different from this, and determining how its true nature is as it is. First, because it appears as delusion, how does the appearance of delusion appear to sentient beings through the power of delusion? The minds of sentient beings are inherently universally aware, but that is also not true, but the universal awareness that perceives in terms of grasper and grasped, from beginningless time, naturally declines without effort and is deluded. Therefore, because the true meaning is not seen, wisdom has become inverted, and because of the power of the condition of ignorance that deviates from the reality of things, it does not possess the power to see the truth. The mind, the eight aggregates of consciousness, and the fifty-one mental factors, as well as the three bodies that will appear below,
Chinese
显现为地主知三者啊！善恶之业的造作各种各样，以善恶业所积累的习气，随着串习的力量，先前的习气力量增强，当具有产生果报的能力时，自己的心识显现为外境和内在的身体相似，譬如习惯了丑陋，所有的地方都显现为骨骸充满一样，自己的心也如此显现啊！与积累各种习气的阿赖耶识相续，生起“我”的想法，不是仅仅有“我”的想法，而是像执著绳子为蛇一样，仅仅有蛇的执著而没有蛇一样。心以造作之法的粗大显现的力量，遮蔽了难以证悟的细微的阿赖耶识，见到细微的阿赖耶识，一切的识从阿赖耶识产生，将此执著为识，就像阳焰中的水一样。第二，为什么显现呢？就像没有见到绳子的自性而执著为蛇一样，执持各种习气并具有相续的自性，以阿赖耶识心的力量，对于显现为各种形象没有证悟，跟随执著所有显现以自己的体性存在之颠倒的分别念之后，从跟随颠倒之后，以轮回的具有漏洞的自性，即成为轮回之因的分别念，增长了本不存在却执著存在的我和外内的法，具有习气而生起，极其细微地流动的阿赖耶识刹那的相续没有见到，因此生起我见等外道的各种见解，也分别了道和从道中解脱。为什么呢？因为这个阿赖耶识心是善恶业各种无边习气之处，因此阿赖耶识的习气安住也是无边的，所以无法确定这个习气不住，而且使成为因的习气增长，成为觉醒为果报的助缘也是各种各样，以善业而生于善趣，以烦恼和不善业而堕入恶趣。
English
It appears as the three knowers of the earth! The actions of virtue and non-virtue are various, with the habits accumulated by virtuous and non-virtuous actions, according to the power of habituation, the power of previous habits increases, and when it has the power to produce results, one's own mind appears similar to the external environment and the internal body, for example, being accustomed to ugliness, all places appear to be filled with skeletons, one's own mind also appears like that! With the continuum of the Alaya consciousness that accumulates various habits, the thought of "I" arises, not just the thought of "I", but like grasping a rope as a snake, there is only the grasping of a snake but no snake. The mind, by the power of the gross appearance of the phenomena of fabrication, obscures the subtle Alaya consciousness that is difficult to realize, seeing the subtle Alaya consciousness, all consciousnesses arise from the Alaya consciousness, grasping this as consciousness, like water in a mirage. Second, why does it appear? Just as grasping a rope as a snake without seeing its nature, holding various habits and having the nature of continuity, by the power of the Alaya consciousness mind, one does not realize that it appears in various forms, following the inverted conceptualization of grasping all appearances as existing by their own nature, from following the inversion, with the leaking nature of samsara, that is, the conceptualization that becomes the cause of samsara, increases the non-existent but grasped self and the external and internal dharmas, arising with habits, the extremely subtle flowing Alaya consciousness momentary continuum is not seen, therefore various views of non-Buddhists such as the view of self arise, and also distinguish the path and liberation from the path. Why is that? Because this Alaya consciousness mind is the place of various limitless habits of virtuous and non-virtuous actions, therefore the abiding of habits in the Alaya consciousness is also limitless, so it is impossible to determine that this habit does not abide, and also the conditions that make the habits that become the cause increase, becoming the cause of awakening into fruition are also various, with virtue one is born in the good realms, with afflictions and non-virtue one falls into the lower realms.
Chinese
于生之习气苏醒者众，而生于人之因，有些于前世生人之习气置于阿赖耶识中，有些成熟，故今取人种之身，其他因缘生于天等者，以天等之生之习气令醒，则于暂时之前世，见转生于他处之威力，而生自在等为世间之作者之恶念，且以彼理所立之路，微小之苦亦不息灭，亦不解脱三界。又于真正之义，于瑜伽中行持之道，背离且以颠倒之分别念坏道，且于彼道生犹豫之因，亦为此阿赖耶识之流，以极微细之状态流转，不觉知而生，如于绳不识而执为蛇或生犹豫也。不觉知之过患，乃执著于我，而令自续完全隐蔽，不执著于我，则与殊胜之族类及种种分离，唯不超脱异生，于种种法中假立之业，行持种种，而生种种痛苦，不善业之恶趣三有生起也。三者，有真实与理二者。初者，识，亦于色声等聚集之流，以各自之相之名，执著为各异，故，以境所知有间接，以能见等作用之差别，识显现为八识聚，以理智之族类为一，故于族类则无多也。心无多者，以彼故，心之初刹那，即生起一切之基，成为阿赖耶识之刹那，唯彼，具有根身及一切法而住也。于彼等之前者，思维如何如何而执著之故，后者之智，亦如前者般生起，且于彼习气成熟，故显现为种种也。如是，于自心刹那之流，超胜者与异生之法，非于他处有，一切法皆于心。
English
Many are awakened by the habits of being born, and the causes of being born as humans, some of the habits of being born as humans in previous lives are placed in the Alaya consciousness, and some mature, so now they take the body of the human race, and other causes of being born as gods, etc., awaken the habits of being born as gods, etc., then in the temporary previous life, they see the power of being reborn elsewhere, and the evil thought arises that the self-existent, etc., are the creators of the world, and by the path established by that reason, even the slightest suffering is not extinguished, nor is one liberated from the three realms. Moreover, in the true meaning, the path of practicing in yoga, deviating and corrupting the path with inverted discriminations, and the cause of hesitation arising in that path, is also because this stream of Alaya consciousness flows in an extremely subtle state, and arises without awareness, like grasping a rope as a snake without knowing it, or having doubts. The fault of not being aware is that by clinging to the self, one's own continuum is completely obscured, and not clinging to the self, one is separated from the superior families and various kinds, and one does not transcend ordinary beings, and by engaging in various actions that are falsely established in various dharmas, various sufferings arise, and the three evil destinies of unwholesome actions arise. The third has two aspects: reality and reason. The first is that consciousness also, in the stream of aggregates such as forms and sounds, grasps the names of individual characteristics as different, therefore, because the object of knowledge is indirect, and because of the differences in functions such as being able to see, consciousness appears as the eight aggregates of consciousness, and because the family of intelligence is one, there is no multiplicity in the family. Because the mind is not multiple, therefore, the first moment of the mind, that is, the basis of arising of all, becomes the moment of Alaya consciousness, and only that, together with the sense faculties and all dharmas, abides. Because of thinking and clinging to the former ones in whatever way, the later wisdom also arises like the former ones, and because the habits mature in that, they appear in various ways. Thus, in the stream of moments of one's own mind, the dharmas of the superior and the ordinary beings are not elsewhere, all dharmas are in the mind.