Chinese
从那之中，为了圆满所有众生的事业，从最后来说，色是无边无际的，根、境和识也是无边无际的。在那时，什么时候迷惑呢？因为执取了地、水、火、风的身体，所以被它的名字的差别所执取。凭借根的智慧，身体仅仅在这么大的时候被执取。现在，就在这么大的时候，要用遣除迷惑、迷惑之基的计算来把握。如是，第五个内涵，从行蕴的不清净之处显示了迷惑。现在，第六个内涵，从识蕴的不清净之处显示迷惑，用“识的迷惑”等来显示。相是根所执取的境，也就是眼睛所执取的境是色等等。智慧的境是流动和扩展，心的境是分别和无分别，这些就是境。识是执取那些境的，流动是从风的成分中产生的，显现的两个成分是同时的。而且，当从无边无际的识中成熟迷惑的时候，识不住于一处，从将识单独分开中，产生迷惑的不认识收缩，从突发的识中产生突发的迷惑，从识的衰败中产生广大的迷惑。从四种方式来说，名为“相”的上位境的根境等三种，外在是八识聚，内在是六根境中产生迷惑，六道众生的形象各不相同。而且，识对那些境进行区分，从色光的部分中，将颜色执着为我，以及数量和显现，以及将它执着为光，这是四种。声音方面，对身体进行分别，以及聚集、扩展和出现，这是四种。气味方面，执取、放置、降下和僵硬，这是四种。味道方面，境和执取、区分和存在，这是四种。触觉方面，感受、考察、清晰和所依赖的，这是四种，总共变成二十种。它将投射到业的习气之中。依靠肢体身体的大小、颜色和形状，来计算迷惑的时间。如是，第六个内涵，从识蕴的不清净之处显示了迷惑。现在，第七个内涵，从名和色的不清净之处显示迷惑，也就是用名色等来显示。
English
From that, in order to perfect all the deeds of beings, from the last, form is boundless, and the faculties, objects, and consciousness are also boundless. At that time, when is it confused? Because of grasping the body of earth, water, fire, and wind, it is grasped by the distinction of its name. By means of the instrument of the wisdom of the faculties, the body is taken only when it is this big. Now, at this size, one must grasp it with the calculation of reversing delusion, the basis of delusion. Thus, the fifth meaning, from the impure aspect of formation, shows delusion. Now, the sixth meaning, from the impure aspect of consciousness, shows delusion, which is shown by "delusion of consciousness" and so on. Appearance is the object grasped by the senses, and that which is grasped by the eye is form, and so on. The object of intelligence is movement and expansion, the object of mind is thought and non-thought, these are the objects. Consciousness is that which grasps those objects, movement arises from the element of wind, and the two elements of appearance are simultaneous. Moreover, when delusion matures from infinite consciousness, consciousness does not abide in one place, and from separating consciousness distinctly, the non-recognition of delusion shrinks, from sudden consciousness comes sudden delusion, and from the decline of consciousness comes vast delusion. From the four ways, the three, such as the sense objects of the upper realm called "appearance," are the eight aggregates of external consciousness, and the delusion arises in the six sense objects of internal consciousness, and the forms of the six kinds of beings are different. Moreover, consciousness distinguishes those objects, and from the part of the light of form, it clings to color as self, as well as number and appearance, and clings to it as light, these are four. In terms of sound, there are four: distinguishing the body, as well as gathering, expanding, and arising. In terms of smell, there are four: grasping, placing, lowering, and stiffening. In terms of taste, there are four: object and grasping, distinguishing and abiding. In terms of touch, there are four: feeling, examining, clarifying, and that which is to be relied upon, making twenty in all. It will project into the realm of habitual tendencies of karma. Relying on the size, color, and shape of the limbs and body, the time of delusion is calculated. Thus, the sixth meaning, from the impure aspect of consciousness, shows delusion. Now, the seventh meaning, from the impure aspect of name and form, shows delusion, that is, it is shown by name and form, and so on.
Chinese
因此，这也是错觉的一种区分。名称来自不同的概念形成方式，由于对境和感官的功能被计数，误以为仅仅是意识的介入，这被称为名称。此外，通过名称的形象来寻找可衡量的对象，就像从光中误认为颜色，从智慧中误认为形状，从身体中误认为形象本身的本质。这两者的结合导致对显现和空性的执着，抓住并产生了执着的错觉部分。名称也是错觉的一种区分：从形象的部分中建立十个自我基础，声音有十个，气味有十个，味道有十个，触感有十个，从法的角度有四十个，总共六十个。抓住一个，恐惧一个，总共变成六十二个。这六十二个也一样，名称以第一个字母作为错觉的基础，中间的字母是错觉的真实面貌，最后一个字母是错觉的循环。名称的真实形成的循环与这四个相关联，即现在的生命存在、毁灭、增长和控制这四个方面，名称依赖于字母，从而确定了与形象的字母相关的一切。因此，从字母到形象，由于误认为微小的粒子和更微小的粒子，它依赖于外在容器的世界。粗大的则存在于山、房屋、墙壁和木材中。这样，如果从两者中分离出来，在错觉成熟的时候，形象会分为好坏两种。因此，形象形成并被粒子聚集，名称所执着的微细的有五十个，粗大的有五十个，总共一百个，以及颜色、形状、光泽、光芒和各自的五个感官，名称通过这些功能来代表形象，形象通过寻找对境，从其变化的活动中，将四大元素的各个部分计算为十二个。第七个主题是，从名称和形象的不纯部分展示错觉。现在，第八个主题是通过六处的不纯部分展示错觉，通过“六处”等来展示，从中产生，从业产生，从而找到错觉的对象，产生烦恼，即执着于自我。由此产生能取和所取，从而抓住身体的基础。由此扩展到对境、感官、蕴和界等，从而导致轮回。
English
Therefore, this is also a distinction of illusion. Name comes from different ways of forming concepts, because the functions of objects and senses are counted, mistakenly thinking that it is only the intervention of consciousness, this is called name. Furthermore, by searching for measurable objects from the image of the name, it is like mistaking color from light, shape from wisdom, and the essence of the image itself from the body. The combination of these two leads to attachment to appearance and emptiness, grasping and generating the illusory part of attachment. Name is also a distinction of illusion: from the part of the image, establish ten self-foundations, sound has ten, smell has ten, taste has ten, touch has ten, from the perspective of Dharma, there are forty, a total of sixty. Grasping one, fearing one, totaling sixty-two. These sixty-two are also the same, the name uses the first letter as the basis of illusion, the middle letter is the true face of illusion, and the last letter is the cycle of illusion. The cycle of the true formation of the name is associated with these four, namely the present life existence, destruction, growth, and control, the name relies on the letters, thereby determining everything related to the letters of the image. Therefore, from letters to images, due to mistaking tiny particles and even tinier particles, it relies on the external container world. The coarse ones exist in mountains, houses, walls, and wood. Thus, if separated from the two, when the illusion matures, the image will be divided into good and bad. Therefore, the image is formed and gathered by particles, the subtle ones that the name clings to are fifty, the coarse ones are fifty, totaling one hundred, as well as color, shape, luster, radiance, and the respective five senses, the name represents the image through these functions, the image seeks objects, and from its changing activities, the various parts of the four great elements are counted as twelve. The seventh topic is, from the impure parts of name and image, illusion is shown. Now, the eighth topic is to show illusion through the impure parts of the six sense sources, shown through "six sense sources" etc., from which arises, from karma arises, thereby finding the object of illusion, generating afflictions, namely clinging to self. From this arises the grasper and the grasped, thereby grasping the foundation of the body. From this it extends to objects, senses, aggregates, and realms, etc., thereby leading to samsara.
Chinese
从五道中，结果六道众生没有找到正确的道路。从六境色等，知识增长，因此轮回变得令人愉快。因此，六根的处所应知有内观和外观两种。又是从各个境的进入部分，即八识聚。其中的所取和能取二者被视为二变，所以二即变为十六。这样，将十六个中的每一个都视为六根的六境，则为九十二。然后，计算其业的境，也变得那么多。如是，第八内涵，显示了对六处的不清净部分的迷惑。现在，第九内涵，显示了从触的不清净部分产生的迷惑：以触分等显示，触，触及什么，触及法性；以什么触及，以迷惑；触及的方式如何触及，以一因触及。又是从体验中产生迷惑，体验是迷惑还是不迷惑，所体验的即是迷惑。认识到那部分是不迷惑，就以自己的迷惑为根本。又有些人说，我的心远离一切分别念。因为认识心的状态的二者以迷惑的方式产生，所以从实际上产生的欲望中，称为迷惑。又有些人说，眼睛迷惑，将阳焰看成水，那就是迷惑。因为水本身就是迷惑，所以在迷惑上建立迷惑，而舍弃不迷惑。又是以触来体验心的明性，体验本身就是迷惑之因的显现，从体验和感受二者的结合中产生烦恼。贪、嗔、痴、慢、嫉妒、无明，体验这六者，是其作用的业。执着于我、常、断等，以颠倒的方式触及常断的作用。因此，以颠倒的方式迷惑了我，我所执，命和非命，无有实义的智慧这五者。对于这些，执着于边际的分别念，因、缘、作用、意识、变异、自性、瑜伽，被视为七变，因此是其自身的颠倒之时。
English
From the five paths, as a result, the six types of beings have not found the correct path. From the six objects, such as form, knowledge increases, and thus samsara becomes enjoyable. Therefore, the locations of the six faculties should be understood as two types: inner view and outer view. Furthermore, from the entering aspects of each object, which are the eight aggregates of consciousness. The apprehended and the apprehender are considered as two transformations, so two becomes sixteen. Thus, considering each of the sixteen as the six objects of the six faculties, there are ninety-two. Then, calculating the objects of their actions, it becomes the same amount again. Thus, the eighth inner meaning shows the delusion regarding the impure aspect of the six sense sources. Now, the ninth inner meaning shows the delusion arising from the impure aspect of contact: It is shown by the aspect of contact and so on. Contact, what is contacted is the nature of reality; by what is it contacted, by delusion; how is it contacted, it is contacted by a single cause. Also, delusion arises from experience; whether the experience is delusion or not, what is experienced is delusion. Recognizing that part as not delusion, one takes one's own delusion as the root. Also, some say, "My mind is free from all conceptual thoughts." Because the two who know the state of mind arise in the manner of delusion, therefore, from whatever desire arises in reality, it is called delusion. Also, some say that the eye is deluded and sees mirages as water, that is delusion. Because water itself is delusion, delusion is built upon delusion, and non-delusion is abandoned. Also, the clarity of mind is experienced through contact. That experience itself is the appearance of the cause of delusion. From the combination of experience and feeling, afflictions arise. Attachment, hatred, ignorance, pride, jealousy, and ignorance, experiencing these six is the action of their function. Grasping at self, permanence, cessation, etc., and touching the function of permanence and cessation in a reversed manner. Therefore, I, what is grasped as mine, life and non-life, and the five wisdoms without essence are deluded in a reversed manner. For these, the conceptual thought that grasps at the extreme, cause, condition, action, consciousness, transformation, self-nature, and yoga, are considered as seven transformations, therefore it is the time of its own reversal.
Chinese
是为知晓。如是第九个内容，从触的非清净分显示错乱。现在是第十个内容，从感受的非清净分显示错乱。感受的方式等显示说：感受是感受什么呢？因感受法性而错乱。以什么感受呢？以错乱而感受。如何感受呢？完全个别地，如盲人摸象般感受。其感受的方式是，从三种烦恼生起因和缘，二二者是那些的遍行和七，那些每个都有显现分，即七二。从那些具有的法，具多者的显现分的分别的数目来计算，每个风有八十个意的流动，八十个心的流动是从计算风的流动而产生的。而且，仅仅是那样流动也与分别一起，计算每个流动的风为七十，就会确定错乱的体性。如是第十个内容，从感受的非清净分显示错乱。现在是第十一个内容，从有的非清净分显示错乱。有的错乱等显示说：有是什么有呢？从没有而有。那以什么有呢？以基础存在方式的分别而有。有的方式如何有呢？身体产生的组成有四百。那的错乱是，三种烦恼以五根的业直接切断显现。那无论做什么，各种境的数目是贪欲二十，嗔恨二十，愚痴二十，共六十。如果将它分为支分来计算，如果以边来观察所缘有依，则遣除错乱的方式的数目是一百个。事物无依，那遣除的方式有一百，即两百。那业的有边和无边，应从常断边来遣除。如是第十一个内容，从有的分非清净分显示错乱。现在是第十二个内容，从取的非清净分显示错乱。取的错乱之基等显示说：取什么呢？取身体。以什么取呢？以心。取的方式如何取呢？如蜜蜂、药物等取。那样取而成为错乱的基础是，此有根本的缘起全部聚集，首先从业错乱为无明，那成为行