Chinese
出来观察的时候，如果执着于快乐，就会产生贪欲；如果执着于痛苦，就会产生嗔恨；如果既不执着于快乐也不执着于痛苦，认为“这就是”，就会产生愚痴。例如，看到以前认识的美女，看到使自己失败的敌人，以及墙壁、水、道路、树木和普通人时，没有喜悦和悲伤的时候一样。正如《律藏》中所说：“若见亲爱之人则生贪，对明显造成损害之事则生嗔恨之心，对中等之人则愚痴增长，故当守护汝之诸根门。”就像这样。第二，指示八识为错乱之基础：现在详细说明它们的计划和分类，就像这样：阿赖耶识、意和五根识，依次生起，是生起的次第。由此产生有之苦的因果。根本是无明，具有能取所取之错乱。由于对境、意义和心留下习气，执着于我与我所，轮回由此成立。对此进行部分
English
When examining after arising, if one clings to pleasure, there is attachment; if one clings to suffering, there is hatred; if one clings to neither pleasure nor suffering, thinking "this is it," there is ignorance. For example, it is like seeing a beautiful woman one knew before, seeing an enemy who defeated oneself, as well as walls, water, roads, trees, and ordinary people, without joy or sorrow. As it is said in the Vinaya Sutra: "If one sees a beloved person, attachment arises; towards those who manifestly cause harm, a mind of hatred arises; towards those in between, ignorance increases; therefore, guard the doors of your senses." Like that. Second, indicating the eight consciousnesses as the basis of confusion: Now, I will explain in detail their plan and classification, like this: The alaya-vijñana (store consciousness), mind (manas), and the five sense consciousnesses, arise sequentially, and are the order of arising. From that, the cause and effect of the suffering of existence arise. The root is ignorance, which has the confusion of grasping and being grasped. Because of the imprints left on objects, meanings, and mind, the cycle of existence is established by clinging to "I" and "mine." To divide that into parts: At the time of the nature of the consciousnesses that appear on each object, the mind that is the awareness without clear distinctions is called the alaya-vijñana (store consciousness). Then, the wisdom that clings to that, discerning the aspects of the object through details and outlines, is the mind (manas). As it is said in the Sutra of Manjushri's Wisdom Ornament: "The mind is the alaya-vijñana (store consciousness), clinging to 'I' is the mind (manas)." Like that. The seeing aspect of seeing forms based on the eye is the eye consciousness. Similarly, the part of consciousness that relies on the ear to hear sounds, relies on the nose to smell odors, relies on the tongue to taste flavors, and relies on the body to touch tangibles, are those five consciousnesses. Because the latter consciousness arises from the former part, it is called "source of arising." And because their objects, consciousness, and conditions are immeasurable, they are numerous and vast, and because they do not abandon their respective parts, they are called "realms." Just as the wisdom of the object-possessor arises from the object, and because the former arises in connection with the latter, and because it becomes the subject and the nature of the dharma, it is called dependent arising. And when the object and the wisdom of the object-possessor come together, one feels and knows the various feelings such as happiness
Chinese
从...的方面聚合，以触为缘，称为感受。这些等等的形态差别不可估量。总而言之，由境、根、作意三者聚合而生的，被三毒所驱动的一切行为都是不善的。忍辱等等，与三毒分离而生起的，就是大善。如果像没有被智慧和慈悲所摄持的十善，就是下等的善，因为被愚痴所摄持，产生轮回的安乐果报后会穷尽，所以称为福德分善。从被道所摄持开始，就成为菩提之因，所以称为解脱分善。被三毒所驱动的不善，是导致恶趣和一切痛苦的因。福德分善是增上生，执持天和人的安乐兴盛。解脱分善是暂时的增上生和究竟的决定善二者的因。如《宝鬘论》所说：贪嗔痴，彼所生业非善业，无贪无嗔无痴，彼所生业是善业。非善业生诸苦，如是生诸恶趣等，善业生诸善趣及，生生世世恒安乐。也就是说，对于外境显现的、如同梦境般的诸法，执着为“他”，就在境上留下习气，显现清净与不清净的各种形态，成为迷惑之处。由身体的四大产生，也是因为不了解内在的真如，就在意义上留下习气，由于执着蕴、界、处等等的烦恼，以及由其产生的痛苦之果，就成为迷惑的所依。自生智慧光明，本体空性，自性光明，显现各种光芒的门径不灭，却执着能取所取为自相，就在觉性上留下习气成为心，显现五毒三毒，成为执着我与我所的迷惑之根本，因此轮回的迷惑显现，就像影像、梦境、空中的毛发或滴落的头发一样，本来没有却显现得好像真实一样，这就是轮回产生的过程。而能执着的我
English
From the aspect of assembling, feeling is called the condition of touch. The specific distinctions of these and others are immeasurable. In short, all actions arising from the assembly of object, faculty, and attention, and driven by the three poisons, are non-virtuous. Whatever arises separated from the three poisons, such as patience, is great virtue. Virtues such as the ten virtues not grasped by wisdom and compassion of the path are inferior virtues. Because they are gathered by the ground of ignorance, they produce the happiness of samsara and then are exhausted, so they are called virtues in accordance with merit. From the time they are grasped by the path, they become the cause of enlightenment, so they are called virtues in accordance with liberation. Non-virtue driven by the three poisons causes the lower realms and all sufferings. Virtues in accordance with merit hold the glory of the happiness of gods and humans, which is manifest exaltation. Virtues in accordance with liberation are the cause of both temporary manifest exaltation and ultimate definite goodness. As it is said in the Ratnavali: "Desire, hatred, and delusion, the actions they create are non-virtuous. Without desire, without hatred, without delusion, the actions they create are virtuous. Non-virtuous actions produce all sufferings, likewise all the evil destinies. Virtuous actions produce all the happy destinies, and happiness in all births." That is, grasping external appearing objects, which are like dreams, as "other" leaves habitual traces on the object, appearing in various forms of purity and impurity, and becomes a place of delusion. The body, which is produced from the elements, also leaves habitual traces in meaning due to not understanding the inner suchness. Because of clinging to the aggregates, elements, and sense bases, etc., and the suffering that results from them, it becomes the basis of delusion. The self-born wisdom, luminous, with essence empty, nature clear, and the gate of various rays appearing unceasingly, is fixated on grasping and being grasped as its own characteristics, so awareness leaves habitual traces as mind, manifesting the five poisons and three poisons, and becomes the root of delusion, holding to "I" and "mine." Therefore, the deluded appearance of samsara, like an image, a dream, hair in the air, or falling hair, is non-existent but appears as if it were true. This is how samsara arises. And the grasping "I"
Chinese
并且，将所执之境执着为我，就像执着房屋为己有一样。关于错乱的方式有两种。第一种是通过是否认识自性来显示解脱与否。现在详细展示错乱的基础和错乱的方式，就像这样：心性不变圆成法身，因无明执着串习遍计，显现不净他起如幻者，境义我他二相执为二。由此无量痛苦自然成。何时觉悟不变心性义，不颠倒圆成道修习故，清净他起于净土善成熟，从有之城中获得休息。对此，瑜伽行派的经论中说了三种大边：遍计所执，他起，圆成实性。遍计所执也有两种：体性遍计和名相遍计。体性遍计是指在任何境上都不存在，只是由分别念安立的，比如兔子的角和“我”这样的称谓。不仅如此，还有恶劣的实性边，以及所有用分别念假立的名称和意义。那是怎样的呢？比如，将某个事物命名为“狮子”，即使在身体的各个部位寻找也找不到这个名称，虽然假立了“意义的形态是这样的”，但那只是分别念的妄想，除了语言和记忆，在心中并没有真实的对境，就像火的声音和意义一样。名相遍计是指，暂时在错乱的显现中，显现出器情、苦乐、蕴、界、处等各种各样的形态。这些实际上并不存在，只是在心的错乱显现中显现，就像梦一样，所以称为名相遍计。所有这些，本来在自性中不存在，却在错乱的显现中显现并加以虚构，所以称为遍计所执。如《瑜伽行地论》所说：遍计所执者，乃是无而由错觉生。他起也有两种：不净的他起和清净的他起。不净的他起是指，由习气增长而产生的地、石、山等器情的不净显现，以及在各个根门前显现的错乱显现。
English
And, grasping the object of grasping as "I," like grasping a house as one's own. There are two ways of delusion. The first is showing liberation or non-liberation through whether or not one recognizes one's own nature. Now, the basis of delusion and the way of delusion are shown in detail, like this: The nature of mind, unchanging, perfectly accomplished Dharmakaya, through ignorance grasping, habituating imputation, appearing as impure other-powered, deluded, grasping object-meaning, self and other, as dual appearances. From that, immeasurable suffering is spontaneously accomplished. When one realizes the meaning of the unchanging nature of mind, through non-inverted, perfectly accomplished path meditation, pure other-powered will be well ripened in the pure land, and one will rest from the city of existence. In this regard, the yogic practice scriptures speak of three great extremes: imputation, other-powered, and perfect accomplishment. Imputation is also of two types: characteristic cessation and nominal. Characteristic cessation is that which does not exist in any respect but is labeled by thought, like a rabbit's horn and the term "self." Moreover, all names and meanings that are conceptually constructed are also evil extremes of accomplishment. How is that? For example, the name "lion" that is given to something, even if searched for in all parts of the body, cannot be found, and even if the form of the meaning is designated as such, it is only a presumption of thought, and there is no real object of speech, memory, or mind, just like the sound and meaning of fire. Nominal imputation is, for the time being, in the appearance of delusion, the various forms of vessel and essence, pleasure and pain, aggregates, elements, sense bases, and so on, that appear. These are not actually established, but appear in the deluded appearance of the mind, like a dream, and are therefore called nominal imputation. All of these, although not existing in nature, appear in the deluded appearance and are fabricated, and are therefore called imputation. As it says in the Yogacarabhumi-sastra: "Those who impute are those who create through delusion, even though they do not exist." Other-powered is also of two types: impure and pure other-powered. Impure other-powered refers to the deluded appearances that arise from the strengthening of habitual tendencies, such as the impure appearances of vessel and essence, such as earth, stones, mountains, and rocks, appearing at each of the sense gates.
Chinese
清净的他自在是：清净的刹土和佛陀的目光，在清净的境界面前显现的刹土，以及七宝和喜悦光明的宫殿中显现的景象。对此，有些人从清净瑜伽行派的论典中争辩说，他自在不合理，因为一切都归于自己的显现。但我不认为这种争辩是合理的，因为这样一来，从自己的知识中以习气的部分安立为自己也是不合理的，就像镜子中的影像虽然由形状的因缘而形成，但并不是脸一样。一切都归于自己的显现，这也需要考察：是归于心中显现的仅仅是显现，还是显现是心？如果是前者，那么在仅仅是显现的时候，没有归与不归的考察余地，所以说归也只是说说而已，因为意义的形态留在了外面。如果是后者，那么这有什么合理性呢？如果说因为是从心中产生的所以是心，那么从女人产生的儿子也会变成女人，因为不是女人；而且从身体产生的不净物也会变成身体，因为不是身体，这在显现中是很清楚的。又如果说因为在心中显现所以是心，那么色也会变成眼识，因为在眼识中显现；而且颠倒的众生面前先显现佛陀也会变成那个众生的心。如果承认，那么就会有颠倒的众生心成为佛陀的过失，或者佛陀面前显现众生，要么众生的界全部变成佛陀，要么佛陀远离一切垢染也会变成众生，这个过失是永远无法避免的。如果说因为没有心就不会产生，所以认为是心，那么事物的原因和事物的结果也会变成一个，因为没有就不会产生；而且敌人和自己的愤怒也会变成一个，因为没有敌人就不会产生由他引起的愤怒。又如果说因为是心所造的所以是心，这也是不合理的，图画的形态也会变成画师，因为是画师所造的。因此，怎么能合理地认为外面的土地、石头、山和岩石是心呢？就让它是从心的习气中产生的错觉吧！如果不是这样，那么众生