Chinese
对于周遍之法，反之是周遍所知之因。如果自身遣除，则以若干方式完全断除。如是说，一者反则他者反，对于此亦是周遍之法，若无常等法反之，则周遍所知之烟等及所作等反之，是为知晓之因。如果周遍之法自身遣除，以若干方式完全断除之时，非自性不见亦为无有之因耶？如是，周遍之法不见唯何故，说是知晓之因耶？答曰： 量即非有，何即彼，于无有者说为相。彼乃极愚义，于牧女间而称故。 如是说，以自性不见成立无有则非也，因其是无有之自性之故。何为立为相者，即是无量，不见所应遮遣者即说为无有。彼相乃极易得者，数论者也，于不真之见惯习之故。彼为彼义故，非为智者故，于牧牛女之间，于无有之名言中称说之故。 《释量论》之释，第六品。若不显现之不见第四亦非有耶？彼如何于此不说耶？如是思念耶？答曰： 不见唯尔许，于无有定有果。于彼亦因或自性，显现容有立不见。 如是说，第三不见唯尔许，是为定有之因，彼乃显现容有之不见，是为成立无有者。彼不见亦因与周遍之法及自性，应承许显现容有者，应观待超离显现。若云此色是无常也，为与自之体性相合之故。彼无常如何与色总相合耶？如是说耶？答曰： 以比量执持无常等，于持此次第许，异于所取执持故，不许为量也。 如是说，以比量执持无常等时，为与色总相合之
English
Regarding pervasive phenomena, the opposite is the cause for understanding what is pervaded. If one eliminates oneself, then one completely cuts off in several ways. Thus it is said, if one reverses, the other reverses, and for this also, it is a pervasive phenomenon. If impermanence and other phenomena are reversed, then the pervaded smoke and other things, as well as what is made, etc., are reversed, which is the cause for understanding. If the pervasive phenomenon itself is eliminated, when it is completely cut off in several ways, isn't the non-perception of self-nature also a cause for non-existence? If so, why is the non-perception of the pervasive phenomenon alone said to be the cause for understanding? Answer: That which is not a valid cognition itself, is said to be a sign for non-existence. That is an extremely foolish meaning, because it is spoken among cowherds. Thus it is said, establishing non-existence by the non-perception of self-nature is not the case, because it is the nature of non-existence. Whatever is established as a sign is not a valid cognition, because what should be negated by non-perception is said to be non-existent. That sign is something very easy to obtain, for the Samkhyas, because they are accustomed to untrue views. It is for that meaning, not because they are wise, because among cowherds, it is spoken in the terminology of non-existence. Commentary on the Compendium on Valid Cognition, sixth chapter. If the fourth non-perception, the non-manifest, is also not existent? How is it not mentioned here? If you think like that? Answer: Non-perception is only that much, it has the result of certainty of non-existence. In that also, cause or self-nature, manifestation-capable is established as non-perception. Thus it is said, the third non-perception is only that much, it is the cause for certainty of non-existence, that is the non-perception capable of manifestation, which is what establishes non-existence. That non-perception is also the cause and the pervasive phenomenon and the self-nature, one should accept what is capable of manifestation, one should look forward to transcending manifestation. If one says, "This color is impermanent," because it is in accordance with one's own nature. How does that impermanence accord with the general color? If one says like that? Answer: By inference, grasping impermanence etc., this order is accepted in holding. Because grasping is different from what is grasped, it is not accepted as a valid cognition. Thus it is said, when grasping impermanence etc. by inference, in order to accord with the general color.
Chinese
此宗派如此认为，认为于他处所见的，成为后来的执著，并非是正量，因为所见所执著的无常性本身，是执著于自己的体相的缘故。因此，唯有见才是正量。那么，如何以现量成立无常性本身呢？因为仅仅事物显现于现量之故。答曰：事物之外无有他无常，此亦先于感官而成立。多事物的自性不可言说，由力量所生的法是可言说的。意思是说，无常性本身和颜色等不是事物自性之外的他者，事物的自性即是无常。不能执持自己的体性即是自性的分别念，是总体的自性。总体的无常等，被视为互相具有彼等而各不相同，难道不是说声音是无常的和所作的吗？那么，怎么说在其他地方没有无常呢？在此答道：多种自性者，此自体相不可言说，由分别念所显示的法中，多种自性者是可言说的。如此，由习气力所生的智慧，将所作和无常等，虽然是一件事物，却显示为不同。因为声音会施加于分别念所显示的意义上。唯有从分别念所生的法才是可言说的。那么，如果显现于分别念的自性是总相，并且彼即是声音的所诠，而自相是由现量所执持的，那时分别念的智慧如何成为能取所取呢？答曰：总相之所依成立时，总相彼即是成立者。彼若不成立，则如此此，为了极度成立之故而作后比量。意思是说，无常性等的总相之所依为何，当刹那的自相成立时，现量成立时，总相彼即是确定成立的，总相所谓的其他是不存在的，唯一在自相上如此施设名言。那么，如果刹那的自相不成立，总相无常性本身如何成立呢？
English
This school of thought believes that the attachment that arises later to what is seen elsewhere is not a valid cognition, because the impermanence itself that is grasped by sight is attached to its own characteristics. Therefore, only seeing is a valid cognition. Then, how is impermanence itself established by direct perception? Because only things appear in direct perception. Answer: There is no other impermanence apart from things, and this is also established prior to the senses. The self-nature of multiple things cannot be spoken, but the dharma born from power can be spoken. This means that impermanence itself and colors, etc., are not other than the self-nature of things, the self-nature of things is impermanent. The conceptualization that cannot grasp its own nature, which is its own characteristic, is the nature of the general. The general impermanence, etc., are seen as different from each other by possessing them, isn't it said that sound is impermanent and made? Then, how can it be said that there is no impermanence elsewhere? Here, it is answered: The self-nature of multiple natures cannot be spoken, but in the dharma shown by conceptualization, the multiple natures can be spoken. Thus, the wisdom born from the power of habit, although it is one thing, shows the made and impermanent as different. Because sound is applied to the meaning shown by conceptualization. Only the dharma born from conceptualization can be spoken. Then, if the self-nature that appears in conceptualization is the general characteristic, and that is the object expressed by sound, and the self-characteristic is grasped by direct perception, then how does the wisdom of conceptualization become the grasper and the grasped? Answer: When the basis of the general characteristic is established, the general characteristic itself is the established one. If it is not established, then this is so, and a subsequent inference is made for the sake of extreme establishment. This means, what is the basis of the general characteristic of impermanence, etc.? When the momentary self-characteristic is established, when direct perception is established, the general characteristic itself is definitely established, and there is no other so-called general characteristic, but only such a term is applied to the self-characteristic. Then, if the momentary self-characteristic is not established, how is the general characteristic of impermanence itself established?
Tibetan
འགྱུར་ན་ནི། ཅིའི་ཕྱིར་རྗེས་སུ་དཔག་པ་འཇུག་པར་འགྱུར་ཞེ་ན། འདི་ལ་སྨྲས་པ། སྤྱི་མི་རྟག་པ་ཉིད་དེ་ངེས་པ་མེད་ན་རང་གི་མཚན་ཉིད་འདི་ཉིད་མི་རྟག་པའི་རང་བཞིན་དུ་དེ་ལྟར་གྲུབ་པར་བྱ་བའི་དོན་དུ་རྗེས་སུ་དཔག་པ་འཇུག་པར་འགྱུར་རོ། །རང་གི་མཚན་ཉིད་སྐད་ཅིག་མར་སྣང་བར་གྱུར་ཀྱང༌། མི་རྟག་པ་ཉིད་དུ་ངེས་པ་མ་ཡིན་པའི་ཕྱིར་ཐ་སྙད་གདགས་སུ་རུང་བ་ཉིད་དུ་གྲུབ་པར་བྱེད་དེ། འདི་ལྟར་ཡོད་པ་ནི་དམིགས་པར་འགྱུར་བ་ཉིད་དོ། །དེ་ཡང་སྔ་མ་ཕྱི་མས་བདེན་པར་སྣང་ཞིང༌། སྔ་མ་ཕྱི་མ་དང་བྲལ་བ་ལ་སྐད་ཅིག་མར་བརྗོད་དེ། གང་ཞིག་ཇི་ལྟར་ སྣང་བ་དེ་ནི་དེ་ལྟར་ཐ་སྙད་གདགས་པར་བྱའོ། །ཇི་ལྟར་སྔོན་པོ་སྔོན་པོ་ཉིད་དུ་སྣང་བར་གྱུར་པ་ལ། དེ་བཞིན་དུ་ཐ་སྙད་ཀྱི་ལམ་འཇུག་པར་འགྱུར་ཏེ། ཐམས་ཅད་མངོན་སུམ་གྱི་དོན་ཅུང་ཟད་ཀྱང་སྔ་མ་ཕྱི་མའི་དངོས་པོ་ལ་འཇུག་པ་ནི་མ་ཡིན་པའི་ཕྱིར། ཐམས་ཅད་མི་རྟག་པ་ཉིད་དུ་སྣང་ངོ༌། །འོ་ན་གལ་ཏེ་སྐད་ཅིག་མ་ཉིད་དུ་སྔོན་པོ་སྣང་བ་ཡིན་ན། ཅེ་སྟེ་མཐོང་བའི་དེ་མ་ཐག་པར་ངེས་པར་མི་འགྱུར་ཞི་ན། སྨྲས་པ། འདྲ་བ་གཞན་ནི་ཡོད་པའི་ཕྱིར། །ལ་ལར་དེ་ཡོངས་མི་ཤེས་པ། །འཁྲུལ་ཕྱིར་སྒོང་གི་ཐ་དད་བཞིན། །ཐ་དད་མ་མཐོང་བ་ཡིན་ནོ། །ཞེས་བྱ་བ་ལ། དངོས་པོ་སྐད་ཅིག་མར་མངོན་དུ་བྱས་ཀྱང༌། མི་རྟག་པ་ཉིད་དེ་ཡོངས་སུ་མི་ཤེས་པ་ནི་ངེས་པ་མེད་པ་སྟེ། སྐད་ཅིག་མ་འདྲ་བ་གཞན་འབྱུང་བའི་ཕྱིར་རོ། །རྟག་པར་སྒྲོ་བཏགས་པའི་འཁྲུལ་པ་གང་ཡིན་པ་དེ་ལས་ཐ་དད་པར་སྐྱེས་བུས་མི་མཐོང་སྟེ། དཔེར་ན་སྒྱུ་མའི་སྒོང་དག་ཐ་དད་པ་ཡོད་ཀྱང་འདྲ་བའི་ཕྱིར་མི་ཤེས་པ་བཞིན་ནོ། །འདི་ལྟར་སྐད་ཅིག་མ་གཉིས་པ་དང་ཐ་དད་པར་མི་ཤེས་པའི་ཕྱིར། དེ་ཉིད་འདི་ཡིན་ནོ་སྙམ་ནས་ཐ་སྙད་འདོགས་སོ། །འོན་ཏེ་སྒྱུའི་སྒོང་དག་ཐ་དད་པར་འཛིན་པ་སྟེ། དཔྱོད་པ་དང་ལྡན་པས་ལེགས་པར་དཔྱད་ནས་ཤེས་ཀྱི། སྐད་ཅིག་མ་ནི་དེ་ལྟར་ངེས་པ་མ་ཡིན་ནོ་ཞེ་ན། འདིར་སྨྲས་པ། །འདི་ལྟར་མར་མེ་སོགས་འཇིག་པ། །ཅན་ནི་ནུས་པའི་བར་སྐྱེ་བོས། །འདྲ་བ་མེད་པར་གཞན་འབྱུང་པ། །རྟགས་མེད་མཐོང་བ་ཡོངས་གཅོད་བྱེད། །ཅེས་བྱ་བ་ལ། འདིའི་དགོངས་པ་ནི་འདི་ཡིན་ཏེ། འདི་གནས་སྐབས་མ་ཡིན་པ་ཅན་ནི་འཇིག་པ་དང་མི་རྟག་ཞེས་ཐ་སྙད་འདོགས་ལ། སྒྲོན་མ་ལ་སོགས་པ་ལ་ཡང་དེའི་གནས་སྐབས་མེད་དེ། འདི་ལྟར་སྐྱེ་བོ་འདི་དག་མར་མེ་ལ་སོགས་པ་ལ་བལྟ་བས་མར་མེ་འཇིག་པའོ་ཞེས་དེ་ལྟར་ཡོངས་སུ་གཅོད
Chinese
如果这样，为什么推理会起作用呢？对此回答说：总的来说，如果无常本身是不确定的，那么为了使自己的特征以无常的自性成立，推理就会起作用。即使自己的特征显现为刹那，但由于不能确定为无常，因此为了成立为可以施设名称，就像这样存在就是可以观察到的。而且，前一个刹那和后一个刹那显现为真实，远离前后刹那的才被称为刹那。任何事物如何显现，就应如何施设名称。就像蓝色显现为蓝色一样，名称的道路也会起作用。因为所有显现的事物，即使是稍微的前后事物，也不是进入到事物本身，所以一切都显现为无常。那么，如果蓝色显现为刹那，为什么在看到之后不能立即确定呢？回答说：因为有其他的相似之处。有些人不能完全了解它。由于迷惑，就像鸡蛋的差别一样。因为没有看到差别。意思是说，即使事物显现为刹那，也不能完全了解其无常性，因为不确定，因为有其他相似的刹那产生。由于对常有的虚假执着，人们看不到差别。例如，幻化的鸡蛋虽然有差别，但因为相似而无法识别。因此，由于无法区分第二个刹那，所以认为“这就是它”，并施加名称。如果认为幻化的鸡蛋是可以区分的，有智慧的人经过仔细观察就能了解，但刹那却不能那样确定，那么，对此回答说：就像灯火等毁灭一样。具有能力的人在中间产生。没有相似之处，其他产生。没有标记，看到完全断除。意思是说，这具有非暂时性的特征，因此施加“毁灭”和“无常”的名称。灯等也没有那种暂时性，就像这些人观察灯等，从而完全断除“灯在毁灭”的念头。
English
If so, why does inference work? To this it is said: In general, if impermanence itself is uncertain, then in order for one's own characteristics to be established as the nature of impermanence, inference will work. Even if one's own characteristics appear as momentary, but because it cannot be determined as impermanent, in order to be established as something that can be labeled, it is just like this existence that becomes observable. Moreover, the former and latter moments appear to be true, and what is separate from the former and latter moments is called momentary. Whatever appears, that is how the name should be applied. Just as blue appears as blue, the path of names will also work. Because all manifest things, even slightly former and latter things, do not enter into the thing itself, so everything appears as impermanent. Then, if blue appears as momentary, why can't it be determined immediately after seeing it? The answer is: Because there are other similarities. Some people cannot fully understand it. Because of delusion, like the difference of eggs. Because the difference is not seen. It means that even if things appear as momentary, one cannot fully understand their impermanence, because it is uncertain, because other similar moments arise. Because of the false clinging to permanence, people cannot see the difference. For example, although illusory eggs have differences, they cannot be recognized because they are similar. Therefore, because the second moment cannot be distinguished, it is thought that "this is it," and a name is applied. If it is thought that illusory eggs can be distinguished, and wise people can understand after careful observation, but moments cannot be determined in that way, then, to this it is said: Just like the destruction of lamps and so on. Those with ability arise in the middle. There is no similarity, others arise. Without a mark, seeing completely cuts off. It means that this has a non-temporary characteristic, so the names "destruction" and "impermanence" are applied. Lamps and so on also do not have that temporality, just as these people observe lamps and so on, thereby completely cutting off the thought of "the lamp is being destroyed."