Chinese
还有蓝色。与布匹的蓝色不同，它是布匹蓝色的实体之外的一部分。因此，当从某个人的事物中仅仅推导出法的存在时，这两个部分是相反的。例如，无论是看到蓝色的布匹还是看到蓝色的叶子，当意识产生蓝色的显现时，它的自性会被完全看到。没有看不到实体之外的部分，也没有看不到功德之外的部分。这会发生在这里。如果想要法的存在，当将外境视为实体时，就会变成推导出其他的实体。正如上面所说，当看到蓝色的布匹时，除了意识本身显现为蓝色之外，事物自身的特征，即能起作用的事物，是存在的。这将会变成想要这样。当认为外境不存在实体，而意识存在实体时，这时，如果看到蓝色的布匹，就像你所认为的那样，在意识之外并不存在实体。然而，当意识本身显现为蓝色时，显现的实体，即并非真实的遍计所执的特征，另一种存在的实体的特征，是可以被认识的。这将会变成要证明的。如果不这样证明，仅仅将显现的相状视为特征，并不会被认为是过失。还有其他人反驳说，如果一切法自性空，那么显现的基础是什么？错觉的基础又是什么？显现也需要显现的基础，错觉也需要错觉的基础，不是吗？对此应该这样说，即使显现和错觉没有基础，如果因缘具足，也可能显现和产生错觉。事物之间的矛盾在于，基础没有成立为事物，如果现在成立为事物，就会有矛盾。就像海市蜃楼一样，在显现本身中，事物从一开始到最后都没有成立。还有，如果认识到基础是无自性的，却立刻错误地认为是事物，那么就会有矛盾。即使是无自性的，如果没有这样认识并且没有习惯，又有什么矛盾呢？那么，如果显现和错觉不需要基础，那么因缘是什么呢？这两者是一个的
English
Also, there is blue. It is different from the blue of cloth, it is a part other than the substance of the blue of cloth. Therefore, when one establishes merely the substance of a dharma from the substance of a person, those two parts are reversed. For example, whether one sees blue cloth or sees blue leaves, when a consciousness arises as an appearance of blue, its very nature is seen completely. There is no failure to see the other part of the substance, and there is no failure to see the other part of the qualities. This is what happens here. When one desires the substance of a dharma, when one considers an external object as a substance, it will become the establishment of another substance. As stated above, when one sees blue cloth, other than the consciousness itself appearing as blue, the characteristic of the object itself, that is, the thing that is able to perform a function, exists as a substance. This will become wanting it to be so. When one thinks that an external object does not exist as a substance, and that consciousness exists as a substance, at that time, if one sees blue cloth, as you think, there is no substance existing apart from consciousness. However, when consciousness itself appears as blue, the substance of the appearance, that is, the characteristic of the imputation that is not truly existent, the characteristic of another substance that exists, can be known. This will become what is to be proven. If one does not prove in this way, merely considering an appearing sign as a characteristic will not be regarded as a fault. Furthermore, others object, if all dharmas are empty of inherent existence, then what is the basis of appearance? What is the basis of illusion? Appearance also needs a basis of appearance, and illusion also needs a basis of illusion, doesn't it? To that, one should say this: even though appearance and illusion have no basis, if the conditions are nearby, it is possible to appear and be deluded. The contradiction of things is that the basis is not established as a thing; if now it is established as a thing, there will be a contradiction. Just like a mirage, in the appearance itself, the thing is not established from beginning to end. Also, if one realizes that the basis is without inherent existence, but immediately mistakes it for a thing, then there will be a contradiction. Even if it is without inherent existence, if one has not realized it in that way and has not become accustomed to it, what contradiction is there? Then, if appearance and illusion do not need a basis, what are the conditions? These two are of one
Chinese
成为一个原因，由于错觉的力量，明明没有却显现了。由于明明没有却显现的力量，心因此而错乱。那么，这两者哪个先呢？这些是同时开始的。例如，在梦中，外境的事物明明没有却显现为存在时，当事物明明没有却显现为存在的识产生的第一个刹那，心就产生了错乱。当心产生错乱的第一个刹那，就伴随着显现为事物的形象而产生。因此，这两者是同时开始的。同样，众生的所有错觉显现都是相互同时开始的。那么，什么是错觉显现呢？在哪里，从什么时候开始错觉呢？暂时在名言上说，谁错觉呢？六道众生错觉。在哪里错觉呢？在三界的轮回中错觉。从什么时候开始错觉呢？从无始以来就开始错觉。这只是在名言上说说而已，实际上并非如此。怎么说呢？显现为处所、时间和补特伽罗本身就是错觉显现。例如，在梦中，明明没有却显现为存在的差别是，通过显现为处所、时间和补特伽罗的方式，感受快乐和痛苦。像这样，补特伽罗，我和他人等，在令人愉快或不愉快的某个地方居住，并体验快乐或痛苦的行为，在漫长或短暂的时间里存在，虽然这样显现，但仅仅是显现而已，既没有处所，也没有补特伽罗，也没有时间，也没有快乐和痛苦。然而，明明没有却看起来像是存在一样。同样，被无明的睡眠所控制的众生，虽然从无始以来就显现为轮回，但其自性是，在阿赖耶识的刹那间，显现出无边无际的世界。那就像影像显现在镜子的深处，也显现在表面一样，但因为镜子没有深处，所以影像没有不同的处所。同样，因为心没有不同的处所，所以世界没有大小。时间也是，在梦中，即使没有过一个小时，却
English
Becoming a single cause, due to the power of delusion, it appears even though it is not there. Due to the power of appearing even though it is not there, the mind is thus deluded. So, which of these two comes first? These are simultaneous. For example, in a dream, when the mind arises that perceives external things as real even though they are not there, at the very first moment when the consciousness that perceives things as real even though they are not there arises, the mind arises in delusion. At the very first moment when the mind arises in delusion, it arises together with the appearance of things as real. Therefore, these two are simultaneous. Similarly, all the deluded appearances of beings are mutually simultaneous. So, what is this deluded appearance? Where and from when does delusion occur? For the moment, conventionally speaking, who is deluded? The sentient beings of the six realms are deluded. Where is the delusion? In the cycle of the three realms. From when is the delusion? From beginningless time. This is just speaking conventionally, but in reality, it is not so. How so? The very appearance as place, time, and person is the deluded appearance. For example, in a dream, the distinction of appearing as real even though it is not there is that, through the appearance as place, time, and person, happiness and suffering are experienced. Like this, persons, self and others, residing in a pleasant or unpleasant place and experiencing happiness or suffering, appearing to exist for a long or short time, although they appear in this way, in the mere appearance, there is neither place, nor person, nor time, nor happiness or suffering. However, even though it is not there, it seems to be there. Similarly, beings who are under the power of the sleep of ignorance, although they appear in samsara from beginningless time, their own nature is that, in a single moment of the alaya consciousness, infinite worlds appear. That is, the image appears to be in the depths of the mirror, and also appears on the surface, but because the mirror has no depths, the image has no different places. Similarly, because the mind has no different places, the world has no size. Time also, in a dream, even if not even an hour has passed,
Chinese
即使梦见寿命超过劫，也不会经历漫长的时间。菩萨们以七天加持能度过大劫，七天也只是心的显现，大劫也只是心的显现，不会将漫长的时间缩短。以七天加持能度过无数劫，那时也不会将短的时间延长。同样，那些认为轮回有始无终的人，也只是心的错乱而已。如果一切显现都是错觉，那么在错觉的心中会显现出什么呢？这需要说明：从修持菩提心而来，具有遍计的心，由于非真实的遍计而无勤地衰退。智慧颠倒，被无明的因所控制，心和心所显现为三身之义。就像所说的那样，众生的心被无明所控制，从无始以来，自然而然地具有遍计，被非真实的遍计所迷惑，因此，心和心所显现为境的三实体。其中，三实体是心和心所显现为三个蕴，三个是什么呢？心、意和识。其中，说有八识聚的人认为，心是阿赖耶识，意是染污意，识是六聚。说唯一的人认为，识的自性是唯一的，只是由于因和缘的差别而产生粗细的差别。例如，大海的自性是唯一的，具有湿润、柔软、不动的特性，由于自身的近取因，总是稍微动摇，由于外在的因，会产生波浪的大小和多少。同样，识具有知和觉的特性，以各种能力的自性而存在，这被称为心。它由于自身的近取因，总是执着于我的自性，这被称为意。它通过境和根门，显现出各种粗细的现象，这被称为识。
English
Even if one dreams of living longer than a kalpa, one will not experience a long period of time. Bodhisattvas bless that they can pass a great kalpa in seven days. Even seven days are just a manifestation of the mind, and a great kalpa is also just a manifestation of the mind. There is no shortening of a long period of time. By blessing, one can pass countless kalpas in seven days, and at that time, there is no lengthening of a short period of time. Similarly, those who believe that samsara has no beginning are also just deluded by their minds. If all appearances are illusions, then what will appear in the illusory mind? This needs to be explained: From cultivating the mind of enlightenment, the mind with pervasive calculation, due to non-real pervasive calculation, declines effortlessly. Wisdom is reversed, and controlled by the cause of ignorance, the mind and mental factors appear as the meaning of the three bodies. Just as it is said, the minds of sentient beings are controlled by ignorance, and from beginningless time, they naturally have pervasive calculation, and are deluded by non-real pervasive calculation. Therefore, the mind and mental factors appear as the three entities of the object. Among them, the three entities are the mind and mental factors appearing as the three skandhas. What are the three? Mind, intellect, and consciousness. Among these, those who say there are eight consciousness aggregates believe that the mind is the alaya consciousness, the intellect is the afflicted intellect, and consciousness is the six aggregates. Those who say there is only one believe that the nature of consciousness is one. It is only due to the difference of causes and conditions that coarse and subtle differences arise. For example, the nature of the ocean is one, with the characteristics of being wet, soft, and still. Due to its own proximate cause, it always shakes slightly, and due to external causes, waves of different sizes and amounts arise. Similarly, consciousness has the characteristics of knowing and perceiving, and exists as the nature of various abilities, which is called mind. Due to its own proximate cause, it always clings to the nature of self, which is called intellect. Through the gates of objects and senses, various coarse and subtle phenomena manifest, which is called consciousness.
Chinese
被称为“未辨识”，简而言之，是指由于三界（梵文：trayo dhātava）的势力而显现为三种境象。其中，显现为心之境象是这样的：如是说：“由诸多造作所积习气，何者串习力增盛时，心性显现如境与身，犹如充满骨骸。”意即，由各种识积聚各种造作之业，在心上积习气力的作用下，心性变得强大，显现为外境和包括感官在内的身体。这是一种无所依的错觉，就像患有眼疾的人看到的毛发，国王军队的鼓声，以及观修不净观者所见的骨骸一样，没有外在的依据，而是由内在的因缘所显现。第二种境象的实体是：如是说：“于积习气流，缘境由意生，无有我。”意即，以心识积习气力的相续流为对境，并执着为我的，是意。因为意将本无我的心执着为我，所以，在意的影响下，就像蛇的两条舌头一样，会区分我与他。这是一种有所依的错觉，就像转动的火花形成轮，绳索显现为蛇一样，以心为对境而显现为我。第三种境象的实体是：如是说：“由造作力所障蔽，细微未见彼生诸识。”意即，由心所生的识，被生起造作之理所障蔽，显现为心与有情，这是由于未能了知造作的细微部分，从而对各种事物产生执着。这是一种非真实的有所依的错觉，例如，不知道是海市蜃楼而执着为水，或者在进行幻术游戏时，由于其他因缘扰乱心智，在强烈生起贪嗔的情况下，看到自己所做的幻术游戏显现为其他男人或女人，从而对事物产生执着并生起贪嗔。这三种错觉也是相互依存的，即识的实体
English
It is called "non-discrimination." In short, it refers to the appearance of three realms due to the power of the three realms (Sanskrit: trayo dhātava). Among them, the appearance as the object of mind is like this: It is said, "When the habits accumulated by various actions are familiar and their power increases, the mind itself appears as an object and a body, like being filled with bones." That is, due to the power of various consciousnesses accumulating various actions and accumulating habits in the mind, when the mind itself becomes powerful, it appears as an external object and a body including the senses. This is a baseless illusion, like the hair seen by a person with blurred vision, the sound of the king's army drums, and the bones seen by those who meditate on impurity. There is no external basis, but it appears due to internal causes. The second entity of the object is: It is said, "In the stream of accumulated habits, there is no self that is the object of the mind's examination." That is, the mind is the one that takes the stream of mind with accumulated habits as its object and clings to it as self. Because the mind clings to the selfless mind as self, under its influence, it distinguishes between self and others like the two tongues of a snake. This is an illusion with a basis, just as sparks from a rotating fire appear as a wheel, and a rope appears as a snake. It appears as self by focusing on the mind. The third entity of the object is: It is said, "Obscured by the power of action, subtle things are not seen, and from them, various consciousnesses arise." That is, the consciousness arising from the mind is obscured by the arising of the principle of action, and it appears as mind and sentient beings. This is because of the failure to understand the subtle parts of action, and thus attachment to various things arises. This is an unreal illusion with a basis. For example, not knowing that it is a mirage and clinging to it as water, or when playing illusion games, due to other causes disturbing the mind, in a situation where strong attachment and aversion arise, seeing the illusion game one has made appear as other men or women, thus clinging to things and generating attachment and aversion. These three illusions are also interdependent, that is, the entity of consciousness