Chinese
哦，对坏灭和成立的边际进行考察。将那视为分别念的延续，作为行境的量，以分别念来破坏。因为分别念无边际，所以考察也无边际，如果没有精华，又有什么量？因此，考察世间的名相，瑜伽道中不需要。第五个总义，考察什么而获得证悟，有二：考察普 contamination 和清净之事物。第一者有二：考察普 contamination 之自性。事物边际之因，从历史中在此道中考察。众生心中的显现，内外周知的此法，以六种执着如何见及考察，那样并非真实，是错乱。自己的证悟体验，如易于执取般成为真实，那么，那些无事物之分别念，如阿罗汉般解脱之理。那些被时敌摧毁，痛苦罪业必定错乱显现。否则，从生处之门，那些觉知成为量，那么，那些成为量，圣道对谁也不需要。那道被宣说为解脱道，不能以根识解脱。任何痛苦也不能平息，识的知识是烦恼生起之处。因此，众生所见之那些，显现为错乱，如是胜者所说。第二，考察显现为错乱者有九。什么显现为错乱，因此，对那，这些以错乱之力如何显现？常时分别者非真实，常时分别已摧毁但衰退。智慧颠倒，无明因之力量已去。心和心所，那显现为三身之义。以各种各样的行，积累习气，什么串习力量增长时，心自身显现为境和似境，如充满骨头般显现。从习气积累之流，所缘生，以意考察无我。被行之力量遮蔽，细微未见，从那生起识。为何显现？具有相续的心之力量，未证悟，随从分别念之后。对那，以有漏自性分别念，使我与法增长。真实生起，极其细微运行，那未见。
English
O, examining the limits of destruction and establishment. Taking that as the continuation of conceptualization, setting it as the measure of the field of activity, destroying with conceptualization. Because conceptualization is limitless, so is examination limitless, if there is no essence, what measure is there? Therefore, the terminology of examining the world is not needed in this yoga path. The fifth general meaning, what is examined and realization is attained, there are two: examining the all-pervasive contamination and the objects of complete purification. The first has two: examining the nature of all-pervasive contamination. The cause of the limits of things is to be examined in this path from history. This phenomenon manifest in the minds of all beings, known internally and externally, how is it seen and examined by the six grasping? It is not like that, it is mistaken. If one's own realization is experienced and becomes true as easily grasped, then, those non-thing conceptualizations, like an Arhat, are the reason for liberation. Those are destroyed by the enemy of time, and suffering and evil deeds will surely appear as confusion. Otherwise, if those cognitions from the gates of the sense organs become valid, then, since those have become valid, the noble path is not needed by anyone. That path is taught as the path of liberation, and one cannot be liberated by sense consciousness. No suffering can be pacified, and the knowledge of consciousness is the place where afflictions arise. Therefore, those seen by beings appear as mistaken, as the Victorious One said. Second, examining what appears as mistaken has nine aspects. What appears as mistaken, and therefore, how do these appear to it by the power of mistake? The constantly conceptualizing is not correct, the constantly conceptualizing has been destroyed but has declined. Intelligence has become inverted and the power of ignorance has gone. The mind and mental events, that itself appears as the meaning of the three bodies. By various actions, accumulating habits, when whatever is familiar increases in power, the mind itself appears as an object and like an object, appearing as if filled with bones. From the stream of accumulating habits, the object is born, examining in the mind, there is no self. Obscured by the power of action, the subtle is not seen, from that arises consciousness. Why does it appear? The power of the mind with continuity is not realized, following after conceptualization. To that, with the nature of defilement, conceptualization increases the self and phenomena. Truly arising, running very subtly, that is not seen.