English
And that is also of three kinds. ༈ If it is said that things are known because of relying on things and being related to things, that is not so. Because it has been answered, and for the past etc., because it is seen in other ways. ༈ If the nature of things is lost, then the clinging to things has a prerequisite. Because that is knowledge, there is no fault in this. ༈ One's own characteristic should be measured, for those who discern existence and non-existence, what needs to be done is accomplished from that. That is understood through the nature of self and other, therefore it is considered that there are two things to be measured. Because it is not like the actual manifestation of clinging, it is considered that the second is mistaken. ༈ If it is understood through the nature of another, then the mistake is not valid. Because there is no deception for thinking, so even if it is a mistake, it is valid. It is also seen that it is understood in other ways, this aspect has already been answered. ༈ For the light of a jewel lamp, the manifestation runs with the wisdom of the jewel, even if there is no difference from mistaken knowledge, but how is there a difference in function? ༈ Like that, even if there is no actual function, inference and what appears there, because there is function and subsequent connection, are established as valid. ༈ For what, from the function of things, arises the wisdom of following and reversing, the clinging to it is autonomous. ༈ Other than that, the senses have passed away, the nature of the self that has not been seen, as the basis of discrimination is another thing. ༈ If it is related to the basis, then at that time it is the knower. ༈ At that time, the knower is the follower. ༈ It is understood as the nature of the general. Therefore, all hidden things will not be understood in particular. From the Dharma that has a connection, for the subject of Dharma to arise understanding, that is inference for the hidden, becoming a single certainty of the establisher. ༈ Apart from direct perception and the hidden, there is no other measurable. ༈ Therefore, just because there are two measurable, it is considered that there are two validities. ༈ Because it is seen that there are two measurable, the number of three and one is clear. ༈ Because non-existence is not measurable, if you say it is one, I also agree. ༈ Because non-existence is also certain, is the measurable not uncertain? ༈ That is certain, it is the second validity. ༈ For non-existence, it is not sense-born wisdom, because it arises from the function of things. If it does not depend on the function of things, even if there are obstacles etc., sense-born wisdom will arise. ༈ If direct perception itself does not from reversal,
Chinese
如果确定是这样，那么，如果是有相违或其本身相反，以及具有随行性的征相，那么，为了证悟他人的心，两种量是成立的。因为进入言说等，所以它的自性必定成立。因为无欺，所以它是量。如果说在某些情况下，因为迷惑而不可靠，那么，因为见到颠倒的征相，所以是那样的。从某处，有时对某些事物，它的证悟得以成立，那么，那一定是从那处产生的，或者是它的自性。自己的因或自性，如果没有，事物是不可能存在的。那些见到自性的，那也是其他的特征。或者，见到自己的自性，或者其他见到自因的因，如果没有显现存在，那么，与它相应的又怎么会有呢？如果总体的智慧不是量，那么，就会获得不存在的，如同他人的事物一样。如果通过诸根，在其他时间证悟，那么，不是那样，对于根和能力等，根生的智慧是不可能的。如果证悟不存在，那么，智慧和产生将变成无因。因为没有分别念，所以对自己的特征是现量。没有分别念就不能执持总相。因此，对于它是比量。如果所量已确定，那么，就不会证悟颜色是无常的。那智慧会变成其他的量，因为没有征相却存在。因为见到差别，却没有证悟征相和关联，所以，那是其他的量。因为没有所量，所以诸量，对于众多或者一个，因为进入众多，所以一和三的数量也不会消除。例如见到差别一样。因为没有确定的对境，以及存在其他的所量。这个过失不会太过分，因为是与颜色总相相结合。非实有自性不是那样的，因为那样成立而成立。如果不是从其他成立其他，那么，不是，因为那本身就成立。任何事物变成什么样，那样的事物就是征相心的因，从那产生那样的，对于事物，由它产生具有征相的智慧。那样，征相和具有征相的智慧，通过传承与事物相关联，因此，即使在那里显现是空性，也不是欺骗者。它的自性
English
If it is certain to be so, then, if it is a sign that is contradictory or its opposite, and has concomitance, then, in order to realize the minds of others, the two valid cognitions are established. Because it enters into speech and so on, its nature is necessarily established. Because it is infallible, it is a valid cognition. If it is said that in some cases, it is unreliable because of delusion, then, because of seeing the reversed sign, it is like that. From where, sometimes for some things, its realization is established, then, it must be born from that, or it is its nature. One's own cause or nature, if it does not exist, things cannot exist. Those who see their own nature, that is also another characteristic. Or, seeing one's own nature, or other causes that see one's own cause, if there is no appearance of existence, then, how can there be something that corresponds to it? If the general mind is not a valid cognition, then, one will obtain what does not exist, just like the things of others. If one realizes at another time through the senses, then, it is not like that, for the senses and abilities, etc., the mind born from the senses is impossible. If one realizes non-existence, then, wisdom and birth will become without cause. Because there is no conceptual thought, it is directly perceived for its own characteristics. Without conceptual thought, one cannot grasp the general characteristics. Therefore, for that, it is inference. If the object to be measured is determined, then, one will not realize that color is impermanent. That wisdom will become another valid cognition, because it exists without a sign. Because one sees the difference, but does not realize the sign and the connection, therefore, that is another valid cognition. Because there is no object to be measured, the valid cognitions, for many or one, because they enter into many, the numbers one and three will not be eliminated. For example, like seeing the difference. Because there is no definite object, and there is another object to be measured. This fault will not be too excessive, because it is combined with the general color. Non-existent nature is not like that, because it is established in that way. If one does not establish another from another, then, it is not, because that itself is established. Whatever thing becomes what kind of thing, that kind of thing is the cause of the sign-mind, from that arises that kind of thing, for the thing, it generates the mind with the sign. In that way, the sign and the mind with the sign, through the lineage, are related to the thing, therefore, even if it appears empty there, it is not a deceiver. Its nature
Chinese
空性诸法，因执著于其自性，虽非真实欺骗之物，然被安立为错觉。因此，为了证悟实有，应以遍及之自性，或以作为原因之遍及，作为心之所缘。彼心之因，亦即彼心之理。 否定本身，完全由不见而成立。于以量成立而说者，由意义之反面而成立。 于否定中，说彼或彼之因，与相违，所见为何？彼亦为彼之量，能抛弃无有。 否则，说一物存在，从何了知其他不存在？若说因相违故，然彼亦如何成立？因不共存故。若说彼亦从何而欲求？若说因显现不见故，则彼非为量。因此，即使以自语宣说，亦为彼无有之成立者。于何者，彼非量，则彼非为一切否定之所说。因此，是说彼与相违义之果。 于一切法上，施设为各别，然于意义上无有各别。相违与彼具足方便，于成立与遮止无有之间，于否定上说量者，彼非具足智慧之随行者。 如以能说等，成立全知与他世等不存在。 因与超出根识之诸义，无有成立相违故。若说者为智者，则所害与能害之自性为何？ 若说因不见彼等故，则说彼即是成立者。不见并非如是之决定者。因此，于极隐蔽者，有无之决定皆不存在。 相违之法是异体，或于无异体上施设，如于空中成立无有，如火与生有存在之损害。如于成立实有本身时，欲求诸实有之成立者。如是，若实有本身自相违，则能使诸实有相违。 因此，以分别念施设之法，从与宗派相同之诸宗派中，排除任何一者等，因于任何一者皆有可能故。 于彼上，亦欲求遍及之法，为了知所遍及之反面。若自己之反面，于多种中完全遮止也。 于无有上，彼即是无量之相。
English
Those emptinesses, because of clinging to their essence, although not actually deceptive, are established as illusions. Therefore, in order to realize the real, one should take the pervasive essence, or the pervasiveness as a cause, as the object of the mind. The cause of that mind is also the reason for that mind. Negation itself is entirely established by non-apprehension. For those who say it is established by valid cognition, it is established by the opposite of the meaning. In negation, what is seen in saying that it or its cause is contradictory? That is also its valid cognition, which can cast away non-existence. Otherwise, if one says that one thing exists, from what does one know that the other does not exist? If one says it is because of contradiction, then how is that established? Because they do not coexist. If one says that is also desired from what? If one says it is because the appearance is not seen, then that is not valid cognition. Therefore, even if one speaks with one's own words, it is the establisher of its non-existence. For whom that is not valid cognition, then that is not what is said for all negations. Therefore, it is said that the result of that and the contradictory meaning is spoken. On all phenomena, the application is different, but there is no difference in meaning. Contradiction and that are equipped with means, between establishment and negation, whoever speaks of valid cognition on negation, that is not one who possesses the following of wisdom. Like establishing the non-existence of omniscience and other worlds, etc., by the ability to speak, etc. Because there is no establishment of contradiction with things that are beyond the senses. If the speaker is wise, then what is the nature of the harmed and the harmer? If one says it is because those are not apprehended, then it is said that that itself is the establisher. Non-apprehension is not such a determiner. Therefore, in the extremely obscured, there is no certainty of existence or non-existence. Is the contradictory dharma different, or is it applied to the non-different? Like establishing non-existence in the sky, like the harm of existence in fire and birth. Just as in establishing reality itself, one desires the establisher of all realities. Likewise, if reality itself is self-contradictory, then it can make all realities contradictory. Therefore, the dharma applied by conceptual thought, from the factions that are similar to the faction, eliminates any one, etc., because it is possible for any one. On that, one also desires the pervasive dharma, in order to know the opposite of the pervaded. If one's own opposite is completely excluded in many ways. On non-existence, that itself is the immeasurable sign.