Chinese
是则由名言所生。说“现量等”者，是为了遮遣与外道的量之声相违，而应知晓，这是胜者说的。因此，四种损害是合理的。虽说是从意欲所生，但若未将氆氇称为瓶子的声音，那它的所诠又是如何呢？如果这样问，则说“依彼而生者”，即是说，以分别的对境为所依而生者，因为意欲是进入的因。对于其他，也同样是适宜的意义。说“已作”者，是指世间人。说“未作”者，是指非人所作，这是胜者说的。说“已作，即是约定俗成者及其他”者，是释论的说法。如果有人说，由分别所变现，难道不是事物本身的体性吗？则回答说“自性本身”。执着于事物本身，而不是中间状态，因为以特别的执着，将形相与意义视为一体而进入。因此，对于世间和吠陀中具有确定意义的词语，显示了由人智所生的事物是可行的，并没有被遮止。如果有人问，仅仅是意义确定的现量，以及意义不确定的可比量，如何成为损害呢？则回答说“虽无名声”。如同进入一样，其他也是适宜的，仅仅是从那儿产生，而不是由说话者的意愿所产生。因此，说“因此”者，是指直接关联。那成立本身，就是应知晓的本身，即是由意欲之声所表达的意义。释论是清楚的。说“于某处”者，是指于一方。显示了分别的对境本身是事物的可行性，而不是直接的事物，即是说“诸事物”。显示了分别也是从意欲所生，而不是从事物所生，即是说“仅仅由意欲”。虽然从自己的因所生的意欲，是依赖于意义的对境本身，但并非从那儿产生，为了显示那一点，则说“即使仅仅对于意义”。对于那意义的分别和分别
English
Then it arises from terminology. The phrase "perception, etc." is to negate what contradicts the sound of external valid cognition, and it should be understood, as stated by the Victorious One. Therefore, the four types of harm are reasonable. Although it arises from intention, if the woolen cloth is not called the sound of a pot, then how is its object of expression? If asked in this way, it is said, "arising dependent on that," which means arising dependent on the object of conceptualization, because intention is the cause of entering. For others as well, it is the meaning of being suitable. The phrase "done" refers to worldly people. The phrase "undone" refers to what is not done by a person, as stated by the Victorious One. The phrase "done, that is, conventional and others" is the statement of the commentary. If someone says, "Is what is transformed by conceptualization not the nature of the thing itself?" then the answer is "nature itself." It is attachment to the thing itself, not an intermediate state, because with special attachment, appearance and meaning are made one and entered into. Therefore, for words with definite meaning in the world and the Vedas, it is shown that things arising from human intelligence are feasible and not prohibited. If someone asks, "How can perception, which is merely meaning-definite, and inference, which is meaning-indefinite, be harmful?" then the answer is "even though there is no fame." Just as entering, others are also suitable, only arising from that, and not arising from the speaker's intention. Therefore, the phrase "therefore" refers to direct connection. That establishment itself is the very thing to be known, that is, the meaning to be expressed by the sound of intention. The commentary is clear. The phrase "in some place" refers to one side. It shows that the object of conceptualization itself is the feasibility of things, but not directly the thing, that is, "things." It shows that conceptualization also arises from intention, not from things, that is, "merely by intention." Although intention arising from its own cause is dependent on the object of meaning itself, it does not arise from there. To show that point, it is said, "even just for meaning." For that meaning's conceptualization and conceptualization
Chinese
因为相同之故，其他也如此，仅仅是思择的对境，作为理由本身没有差别之故，这是为了显示这个意义，即是说“一切声音”。“即使那样也不是”，变换成“显现于他者”来连接。“火的焚烧”等语，狗肉的意义本身与现量不相违，为了显示它的可行性本身是现量，即是说“吃狗肉”。“另外是表示”这种说法也不合理，因为不了解的人们对于法等作为表示，不了解的人们等也不会变成其他的表示，这是为了显示“又”。为了显示自性无意义本身，即是说“如何”。对于具有周遍意义的一个，作为后面的意义来解说，即是说“在此”。即使声音是现量，但是了知意义是从随后的比量而来，那么，如何成为了知可行性之妨害呢？如果这样说，那么“或者对于那个又”。“其他的知识”即是如同现量的意义一样。“然而在那里”即是从声音所生。“那样转变”即是没有比量，这是回答。“对于此又”即是从声音所生。“如果不是那样”即是没有随顺表示的时候。“不随顺所说”又，与“了知是”相联系。由于嗔恨等而变成另外，又，与名声相违背是最有罪过的，因为不是量士夫的意义宣说者是最下劣的缘故。因此，即是因为是比量之故。如果那样，宣说自证者与现量相违背，如果这样说，那么“对于那个什么”。如果它存在，存在和不存在等所说之宣说，即是说“声音意义的联系”。领受是意义。声音是所领受，是果。“声音是”等，显示了比量不是主要的。然而因为是如何的果，为了显示理由本身是想要的原因和所说之联系的自性，即是说“因此”。近取
English
Because they are the same, others are also like this, only the object of thought, as the reason itself, there is no difference, so this is to show this meaning, that is, "all sounds". "Even if it is not like that", transform it into "appearing to others" to connect. The meaning of dog meat itself is not contrary to the present quantity in the words such as "burning of fire", in order to show that its feasibility itself is the present quantity, that is, "eating dog meat". "In addition, it is a representation" This statement is also unreasonable, because people who do not understand regard Dharma etc. as representations, and people who do not understand etc. will not become other representations, which is to show "again". In order to show that self-nature is meaningless, that is, "how". For one with pervasive meaning, it is explained as the meaning behind it, that is, "here". Even if the sound is present, knowing the meaning comes from the subsequent ratio, so how can it be an obstacle to knowing the feasibility? If you say that, then "or for that again". "Other knowledge" is like the meaning of the present quantity. "However, there" is from the sound. "That transformation" is without ratio, this is the answer. "For this again" is from the sound. "If it is not like that" is if you do not follow the time of representation. "Do not follow what is said" again, is related to "knowing is". Because of hatred etc., it becomes another, and again, it is most sinful to contradict the fame, because the speaker who is not a measurer of meaning is the most inferior. Therefore, it is because it is a ratio. If so, the person who proclaims self-evidence is contrary to the present quantity, if you say that, then "for that what". If it exists, the proclamation of existence and non-existence etc., that is, "the connection of sound meaning". Receiving is meaning. Sound is what is received, it is the fruit. "Sound is" etc., shows that the ratio is not the main one. However, because it is the fruit of how, in order to show that the reason itself is the nature of the cause and what is said, that is, "therefore". Close take
Tibetan
་ཉིད་ཅེས་བྱ་བ་ནི་རྟགས་སོ། །བརྗོད་བྱ་ཉིད་ནི་བསྒྲུབ་བྱ་ཡིན་ནོ་ཞེས་བྱ་བའི་དོན་ཏོ། །གང་ཞིག་གི་ཞེས་བྱ་བ་ནི་དོན་ནོ། །གང་གི་ཞེས་བྱ་བ་ནི་སྒྲའིའོ། །ཉེ་བར་ལེན་པ་དང་འབྲས་བུ་ཉིད་དུ་ནི་ཉེ་བར་ལེན་པ་ཉིད་ཀྱིས་དང་འབྲས་བུ་ཉིད་ཀྱིས་སོ། །ཉེ་བར་ལེན་པ་དང་འབྲས་བུ་ཉིད་དུ་མི་སྣང་བ་འབའ་ཞིག་མ་ ཡིན་ཏེ། འོ་ན་ཅི་ཞེ་ན་ཉེ་བར་ལེན་པའི་ཤེས་པ་སྨྲ་བ་པོའི་རྒྱུད་ལ་ཡོད་པ་དང༌། འབྲས་བུ་ཤེས་པ་ཉན་པ་པོའི་རྒྱུད་ལ་གནས་པ་ཡང་སྣང་བ་མ་ཡིན་པར་བསྟན་པ་ནི། གལ་ཏེ་དོན་ཏོ་ཞེས་བྱ་བའོ། །དེའི་བརྗོད་པར་འདོད་པ་མེད་ཀྱང་ཕྱི་རོལ་ཁོ་ན་ཤེས་པ་གཉིས་ཀྱི་ཞེན་པར་བྱ་བ་ཡིན་ནོ་ཞེས་ཟེར་བ་ནི། འོན་ཏེ་རྣམ་པ་དེ་ལས་ཀྱང་ཞེས་བྱ་བའོ། །དེས་ནི་ཞེས་བྱ་བ་ནི་གང་ལ་ཐུན་མོང་མ་ཡིན་པའི་ཕྱིར་ཞེས་བྱ་བ་ལ་སོགས་པས་སོ། །མངོན་སུམ་ལ་སོགས་པས་གྲུབ་པ་མ་ཡིན་དུ་ཟིན་ཀྱང༌། འོན་ཀྱང་གཞན་པ་དེ་ནི་འདོད་པའི་སྒྲའི་རུང་བ་ཉིད་དོན་རྣམས་ལ་ཅི་ལས་ཡིན་ཞེས་ཟེར་བ་ལ་གཞན་དུ་ཞེས་བྱ་བ་སྟེ། དགག་པས་དཔེ་ལ་གཏན་ཚིགས་ཁྱབ་པ་མེད་པའི་ཕྱིར་རོ། །སྒྲུབ་པ་ཉིད་ཡོད་པའི་ཕྱིར་དེ་ཡོད་པ་མ་ཡིན་ཏེ་ཕྱོགས་གཅིག་པ་ཉིད་ཡིན་ནོ་ཞེས་བྱ་བའི་དོན་ཏོ། །འདི་ཞེས་བྱ་བ་ནི་སྒྲ་ལས་བྱུང་བས་གྲུབ་པའིའོ། །དེ་སྐད་དུ་ཞེས་བྱ་བ་ནི་ཐུན་མོང་མ་ཡིན་པའི་ཕྱིར་གནོད་པར་བྱེད་པའི་རྗེས་སུ་དཔག་པ་མེད་པའོ། །གནོད་པར་བྱེད་པ་མེད་པས་གནོད་པར་མི་ནུས་པ་དེ་ཉིད་ཀྱི་ཕྱིར་སྒྲ་ལས་བྱུང་བ་ངེས་པར་བྱེད་པ་མ་ཡིན་ནོ་ཞེས་བྱ་བས་གཉི་ག་ལས་ཀྱང་ཕྱི་མ་གཙོ་བོ་ཡིན་ནོ་ཞེས་བྱ་བ་ནི་དེ་སྐད་དུ་ཞེས་བྱ་བའི་ཁྱད་པར་ལྷུར་ལེན་པའི་དབྱེ་བ་ལས་སོ་ཞེས་བྱ་བ་ནི་རྒྱལ་བ་ཅན་གྱིའོ། །གནོད་པར་བྱེད་པ་མེད་པ་ཉིད་ཀྱིས་གནོད་བྱ་ཉིད་མ་ཡིན། ངེས་པ་ནི་སྒྲ་ལས་བྱུང་བ་ཞེས་བྱ་བ་དེ་ཉིད་ཀྱིས་ཡིན་པར་བཤད་པ་ནི། ཚད་མ་མེད་པར་ནི་ཞེས་བྱ་བའོ། །གཅིག་གིས་གཅིག་གི་སྒྲུབ་ན་གཞན་རྗོད་པར་བྱེད་པ་ཡིན་པར་བསྟན་པ་ནི། ཕྱི་མ་ཞེས་བྱ་བའོ། །སྒྲ་ལས་བྱུང་བ་ནི་གནོད་བྱ་ཉིད་དང་ངེས་པར་བྱེད་ལ་མ་ཡིན་པ་ཉིད་ཀྱང་རྗེས་སུ་དཔག་པ་ལས་ཡིན་ཏེ། མངོན་སུམ་གྱི་ཡུལ་མ་ཡིན་པས་མི་སྲིད་པའི་ཕྱིར་རོ་ཞེས་བསྟན་པ་ནི། དེ་འགོག་ཅེས་བྱ་བའོ། །རང་རིག་པའི་ཉེ་བར་མཚོན་པ་ཟེར་བ་ནི་གལ་ཏེ་ཞེས་བྱ་བའོ། །ཞེན་པར་བྱ་བ་ནི་རང་རིག་པ་མ་ཡིན་ཏེ། ཕྱི་རོལ་ཡིན་ནོ་ཞེས་ཟེར་བ་ནི་ཐུན་མོང་མ་ཡིན་པར་ཞེས་བྱ་བའོ། །ད
Chinese
“ཉིད་”被称为是相。“所说”本身是“所要成立”的意思。“某某的”被称为是意义。“某某的”被称为是声音的。“亲近取”和“果”本身，就是以“亲近取”本身和“果”本身。“亲近取”和“果”本身不是仅仅不显现，那么是什么呢？显示亲近取的知识存在于说话者的相续中，以及果的知识存在于听者的相续中，也不是显现，这被指示为“如果是意义”的意思。即使没有想要说那个，但仅仅是外境是两个知识的执著对象，这样说就是“然而从那个方面也”的意思。“因此”的意思是“因为对谁来说是不共的”等等。“现量”等即使不是成立的，然而，那个其他的，对于想要的声音的适合性，对于诸法来说是从何而来，这样说就是“在其他方面”，因为通过否定，例子中没有遍及的缘故。因为存在成立本身，所以那不是存在的，而是仅仅是同一方面的意思。“这个”的意思是从声音产生而成立的。“如是说”的意思是因为不共，所以没有损害的随念。“因为没有损害，所以不能损害”的正因为如此，“从声音产生不是决定的”的意思是，从两者来说，后者是主要的，这被称为是“如是说”的特别强调的差别，被称为是“胜利者”。“没有损害”本身不是所损害的本身。决定是从声音产生，这被说成是“没有量”的意思。如果一个成立一个，则显示另一个是被说的，这被称为是“后者”。从声音产生不是所损害的本身和决定，也从随念而来，因为不是现量的境，所以是不可能的，这被显示为“那个遮止”。被称为是自己认识的亲近譬喻，就是“如果是”的意思。执著的对象不是自己认识，而是外境，这样说就是“不共的”的意思。
English
The term "nyid" is called a sign. The "spoken" itself means "to be established." "Of someone" is called the meaning. "Of someone" is called the sound. "Close taking" and "fruit" themselves are by "close taking" itself and by "fruit" itself. "Close taking" and "fruit" themselves are not merely non-manifest. What then? It is shown that the knowledge of close taking exists in the continuum of the speaker, and the knowledge of the fruit exists in the continuum of the listener, and is also not manifest, which is indicated by the meaning of "if it is meaning." Even if there is no intention to say that, but merely the external object is the object of attachment of the two knowledges, saying so is the meaning of "however, also from that aspect." "Therefore" means "because it is uncommon to whom," and so on. Even if "direct perception" and so on are not established, however, that other, for the suitability of the desired sound, for the dharmas, from where does it come, saying so is "in other aspects," because by negation, there is no pervasion in the example. Because existence itself exists, therefore that is not existence, but merely the meaning of being on the same side. "This" means established from sound. "Thus it is said" means because it is uncommon, therefore there is no subsequent inference of harm. "Because there is no harm, therefore it cannot harm," precisely because of this, the meaning of "arising from sound is not certain" is that from both, the latter is the main one, which is called the specially emphasized difference of "thus it is said," and is called "victorious one." "No harm" itself is not the harmed itself. Determination is said to be from sound, which is the meaning of "without measure." If one establishes one, then it is shown that the other is spoken, which is called "the latter." Arising from sound is not the harmed itself and determination, but also comes from subsequent inference, because it is not the object of direct perception, therefore it is impossible, which is shown as "that cessation." What is called the close metaphor of self-awareness is the meaning of "if it is." The object of attachment is not self-awareness, but the external object, saying so is the meaning of "uncommon."