Chinese
如果那二者成立为有联系，在不知道“牛”这个名称之前，由于没有名称的意识产生，就会过分地导致意义混淆和虚假也不存在。因为虽然不知道给它取名为“牛”，但那个意义原本就存在。而且，对于那个意义，由于地方的不同，有“牛”、“Go”和“Gawi”等各种不同的名称。就像名称众多一样，也会过分地导致意义混淆和具有虚假性也增多，因为名称和意义是一体的。而且，在那些名称中，像“牛”这样的名称只有一个适用，而其他名称不适用的理由是没有的。如果适用，就都适用；如果不适用，就都不适用。而且，对于许多意义，只有一个名称适用的情况也很多。例如，“ka”这个字母，既适用于梵天的名称，也适用于佛的教法，既然那二者名称相同，那么那些意义也会过分地成为一体，因为两个名称是一体的。此外，对于以前没有的名称的意识，形等意义的相状也会变得无法看见，既然名称和意义二者是有联系的，由于没有名称，意义也会变得不存在。而且，对于以前就存在的意义，突然取名的情况也很多，在没有取名之前，也会过分地导致有名称的意识，因为名称和意义二者是有联系的。因此，名称和意义二者是互不相关的，能说和所说，名称是无法直接表达的，这样就成立了。第四，理自在吉祥法称在《释量论》中所说的是：总的来说，一切事物都是<众多微尘聚集的>粗大之物，因为显现为外境的不可分割的微尘是不存在的，意识的不可分割的刹那也是不存在的，所以无论如何，一切事物都是具有部分的，因此只是粗大之物。将众多的粗大之物误认为一体，是完全不真实的。例如，在像这样的地方，只有名叫天授的人一个人住着，这样将天授的身心集合的众多聚合体，执着为一体。
English
If those two are established as related, before knowing the name "cow," since there is no arising of the mind of name, it would be excessive to lead to the non-existence of confusion and falsehood of meaning. Because although one does not know to name it "cow," that meaning originally exists. Moreover, for that meaning, due to different places, there are various different names such as "cow," "Go," and "Gawi." Just as there are many names, it would also be excessive to lead to the increase of confusion of meaning and having falsehood, because name and meaning are one. Moreover, among those names, there is no reason why only one name like "cow" is applicable, while other names are not applicable. If applicable, all are equally applicable; if not applicable, all are equally not applicable. Moreover, for many meanings, there are also many cases where only one name is applicable. For example, the letter "ka" is applicable to the name of Brahma and also to the teachings of the Buddha. Since those two have the same name, then those meanings would also be excessive to become one, because the two names are one. Furthermore, for the mind of a name that did not exist before, the appearance of meanings such as form would also become invisible. Since name and meaning are related, due to the absence of name, meaning would also become non-existent. Moreover, for meanings that existed before, there are also many cases of suddenly giving names. Before naming, it would also be excessive to lead to having the mind of name, because name and meaning are related. Therefore, it is established that name and meaning are mutually unrelated, and that the expresser and the expressed, name cannot directly express. Fourth, the Lord of Reasoning, Glorious Dharmakirti, said in the Pramāṇavārttika: In general, all things are only gross <aggregates of many atoms>, because indivisible atoms appearing as external objects do not exist, and indivisible moments of consciousness also do not exist. Therefore, whatever it may be, all things are only those with parts, so they are only gross. Mistaking many gross things as one is completely untrue. For example, in a place like this, only a person named Devadatta lives alone. Thus, one clings to the many aggregates of Devadatta's body and mind as one.
Chinese
是这样的，如果像这样认为，不是由部分组成，而是真实地作为一个整体存在，那么，如果这个人的手等肢体的一部分移动，就会导致整个身体都移动，因为它是真实的一个整体。但是，这样的移动与显而易见的事实相矛盾。此外，如果嘴巴在说话，那么眼睛等其他器官也会说话，因为它们不能同时做同一件事，这是显而易见的。眼睛、耳朵等是由不同的部分组成的。此外，如果像头这样的身体的一部分被衣服遮盖，就会导致整个身体都被衣服遮盖；或者，如果身体的任何一部分没有被遮盖，就会导致整个身体都被看到没有被遮盖。而且，如果身体的一部分被颜料改变颜色，就会导致整个身体都被改变颜色；或者，如果身体的一部分没有被改变颜色，就会导致整个身体都没有被改变颜色。因为这个原因，由多种不同事物组成的粗大的东西，并不是真实地作为一个整体存在的。证明没有持续的真实存在：寂天论师在《入菩萨行论》中说：许多刹那连续不断地出现，以及许多事物聚集在一起的集合，就像按顺序排列的念珠和军队等一样，都是虚假的。例如，念珠也不是每个念珠本身就是念珠，也不是在每个念珠之外还有一个单独的念珠存在，而是许多念珠串在一起，才被称为念珠。同样，认为存在一年也是如此，一年有三百六十天，两万一千六百个小时，而这些又包含许多刹那等等。刹那的连续不断地出现，才被称为年月等。这些也不是每个刹那本身就是年月，也不是在每个刹那之外单独存在年月等，所以这只是分别念的虚假概念而已。同样，许多人聚集在一起，才被称为军队。而且，在内部进行区分，有身体和盔甲等各种事物，而这些也都是由许多微尘组成的。
English
It is like this, if it is thought that it is not composed of parts, but truly exists as a whole, then if one part of this person's limbs, such as the hand, moves, it will lead to the entire body moving, because it is truly a whole. However, such movement contradicts the obvious facts. Furthermore, if the mouth is speaking, then other organs such as the eyes will also speak, because they cannot do the same thing at the same time, which is obvious. The eyes, ears, etc. are composed of different parts. Moreover, if one part of the body, such as the head, is covered by clothes, it will lead to the entire body being covered by clothes; or, if any part of the body is not covered, it will lead to the entire body being seen as not covered. And, if one part of the body is changed color by paint, it will lead to the entire body being changed color; or, if one part of the body is not changed color, it will lead to the entire body not being changed color. For this reason, a coarse thing composed of many different things does not truly exist as a whole. Proving that there is no continuous true existence: Master Shantideva said in the Bodhisattvacharyavatara: The continuous stream of many moments appearing in succession, and the collection of many things gathered together, like a rosary and an army arranged in order, are all false. For example, a rosary is not each bead itself a rosary, nor is there a separate rosary existing outside of each bead, but many beads strung together are called a rosary. Similarly, thinking that a year exists is also like this, a year has three hundred and sixty days, twenty-one thousand six hundred hours, and these contain many moments, etc. The continuous stream of moments appearing is called years and months, etc. These are not each moment itself years and months, nor do years and months exist separately outside of each moment, so this is just a false concept of discriminating thought. Similarly, many people gathered together are called an army. Moreover, distinguishing internally, there are various things such as bodies and armor, and these are also composed of many particles.
Chinese
因此，那些每一个都不是军队，并且在那些之外也没有军队存在，所以仅仅是分别假立而已。第五，过去和未来也不是仅仅分别假立，而是所谓的过去的事物和未来的事物，并非实有存在。如果过去的事物是那样存在的话，那么它已经产生之后又会再次产生，并且过去的事物已经灭亡之后又会再次毁灭。如果未来的事物存在，那么它就会变成自己的因已经先于自己存在，因为任何事物如果自己的因没有先于自己存在，就不会产生。另外，如果未来存在于事物中，那么之后在未来的时间里又会再次产生结果，并且现在，因为未来的事物存在，也会产生结果。另外，如果过去作为因的事物存在，那么从被火烧焦的种子中也会发芽，因为那个种子是过去，而因是实有的。如果未来的果实是实有的，那么现在就会发生和现在就会产生，因为它们不是从未来发生和从未来产生。另外，如果未来的果实是实有的，那么它应该是可见的，但是因为它不是量所能观察到的，所以成立为不存在。另外，如果过去的色法在现在的时间里是实有的，那么它存在于色法中吗？还是存在于非色法的事物中？如果它存在于色法中，那么它必须存在于眼识所见的对境中，但是已经成为色法的东西却看不见，这是显而易见的。如果过去的色法存在于非色法的其他事物中，那么它就不可能是所知。
English
Therefore, each of those is not an army, and there is no army existing apart from those, so it is merely conceptually imputed. Fifth, the past and the future are not merely conceptually imputed, but the so-called past things and future things do not exist as substantially established. If past things existed in that way, then they would arise again after having already arisen, and past things would perish again after having already perished. If future things existed, then it would follow that their own cause had preceded them, because any thing that does not have its own cause preceding it does not arise. Furthermore, if the future exists in things, then later in the future time it will again produce results, and even now, because future things exist, results will be produced. Furthermore, if past things as causes exist, then sprouts would also grow from seeds burned by fire, because that seed is past, and the cause is substantially existent. If future fruits are substantially existent, then they would occur now and arise now, because they do not occur from the future and arise from the future. Furthermore, if future fruits are substantially existent, then they should be visible, but because they are not observed by valid cognition, they are established as non-existent. Furthermore, if past form is substantially existent in the present time, does it exist in form, or does it exist in a non-form thing? If it exists in form, then it must exist in the object of sight of eye consciousness, but it is evident that something that has become form is not seen. If past form exists in another non-form thing, then it cannot be knowable.
Chinese
破除外境存在，以及解释破除外境存在的理路这两者中。首先，显现和世间所包含的这些法，全部都是自己心的显现而已，并非有丝毫独立于心之外的事物存在，因为在任何时候都是显现明晰的心之自性。例如，与梦和幻术等等相同。其中，凡是心，就会有明晰的显现产生，而如果不是心，就不会有明晰的显现产生。即使在世俗的说法中，色、声、香、味、触等显现，在人的心中会清晰地显现，但在土石等事物上，这些显现不会清晰地显现。此外，显现和声音的这些法，仅仅是心的显现，除此之外，没有任何其他的事物存在，因为这些显现必定仅仅与心识一同存在。也就是说，色、声、香、味、触等显现，仅仅与心、眼识等一同存在，独立于有境的显现是绝对不可能存在的。即使对于某一个人来说，情况可能是这样，例如，像山一样的物体，也并非总是仅仅与心识一同存在，因为像人类这样的众生，在他们的眼识看不到那个物体的时候，它就不是与心识一同存在的，因为没有任何心识会去关注它。如果有人这样认为，那么，对于这种情况，其他的众生会依赖它而产生眼识。无论如何，只要是色法，不同的众生就会不断地与眼识一同关注它。这里所说的所有显现都是心和意，并不是指心、意、识这三者的心，而是指总体的识被称为心。此外，圣者无著在《大乘集论》中说过的证明显现是心的理路是，例如，像大海一样的景象，对于饿鬼来说会显现为脓血，特别是对于有外障的饿鬼来说，同样的地方会显现为沙漠，对于像鱼一样的动物来说会显现为宫殿，对于人类来说会显现为湿润
English
Among the two topics of refuting external objects and explaining the reasoning for refuting external objects, firstly, all these phenomena encompassed by appearance and existence are merely appearances of one's own mind, and there is not even a trace of anything existing separately from the mind, because at all times it is the very nature of the mind that appears clearly. For example, it is similar to dreams and illusions, etc. Moreover, whatever is mind, clear appearances arise in it, but in what is not mind, clear appearances do not arise. Even in worldly terms, appearances such as forms, sounds, smells, tastes, and tactile objects appear clearly in the minds of individuals, but they do not appear clearly in earth, stones, etc. Furthermore, these phenomena of appearance and sound are merely appearances of the mind, and there is nothing else apart from that, because these appearances are definitely perceived only in conjunction with the mind. That is, appearances such as forms, sounds, smells, tastes, and tactile objects are perceived only in conjunction with mind, eye-consciousness, etc., and the appearance of an object independent of a subject is absolutely impossible. Even if it might be so in relation to one person, for example, an object like a mountain is not always perceived only in conjunction with the mind, because when the eye-consciousness of a being like a human does not see that object, it is not in conjunction with the mind, because no mind perceives it. If one thinks that, then in that case, other beings do have eye-consciousness arising in dependence on it. Therefore, whatever is a form, different beings constantly perceive it in conjunction with eye-consciousness. In this context, when it is said that all appearances are mind and intellect, it does not refer only to the mind as distinguished from mind, intellect, and consciousness, but rather the general consciousness is referred to as mind. Furthermore, the reasoning for establishing appearance as mind, as stated by the noble Asanga in the *Compendium of the Great Vehicle*, is that, for example, a scene like an ocean appears as pus and blood to pretas, and specifically to pretas with external obscurations, the same place appears as a desert, to animals like fish it appears as a mansion, and to humans it appears as moist.