Chinese
名为“扎”的这个。一方面是名为“牛”的，那是通过组合而成的。词语一方面的形态表达是名为“牛”的。解释词语后阐述记忆是名为“那牛”的。如果抓住与过去的关系，如果没有抓住过去的联系，那么怎么能说全部呢？这样说。需要记忆的和完全看见的，本身是同时的。名为“那个”的是需要记忆的不真实和。名为“那个本身”的是先前看见的本身。为了做那个的意义所要做的事。意义所要做的事，名为意义所要做的事，那也是记忆本身。那是因为现在没有现量抓住的缘故。在名为“那个本身是这个”中存在的，用那个词表达的，也正是记忆本身。因此，不是现量的对境，这样想的。另外，也没有必须由那个本身来做事情的决定，因为也可以由其他来做。因此，为了做那个意义所要做的事，这个事物是那个本身，这样也不能成立，显示这个的是名为“那个本身”。名为“这只是名言”的是，名为“那个本身是这个”等等。如果缺少一个就不能成为意义本身，那么，说了“那个的意义本身”。从连接处，对于所接受的，赞叹功德是，如果连接者是一个，那么。不是，这是回答。现在，为了显示即使我的承诺，前后也没有执为一体，是名为“如果现量”。名为“仅仅那个”的是仅仅依靠我的等等。那是现量。名为“那个”的是通过现量知道的。那么，根本身会进入前后，因此，依靠那个也会进入，如果这样想，是名为“根也”。根不进入前后，但是，认为那个的随后联系会断绝，是名为“那个”。不是，这是回答。名为“那个”的是根的。“说那个本身”是名为“先前的”。进入先前事物的知识是什么
English
This is called 'dra'. One side is called 'cow', which is formed by combining it. The expression of one aspect of the word is called 'cow'. Explaining the words and then explaining the memory is called 'that cow'. If you grasp the relationship with the past, if you don't grasp the connection with the past, then how can you say everything? That's what he said. What needs to be remembered and what is fully seen are simultaneous in themselves. 'That' is what needs to be remembered, untrue and. 'That itself' is what was seen before. In order to do what needs to be done for that meaning. What needs to be done, called what needs to be done, that is also memory itself. That's because it's not grasped by direct perception now. In 'that itself is this', what is expressed by that word is also memory itself. Therefore, it is not the object of direct perception, that's what he thought. Also, there is no certainty that things must be done by that itself, because they can also be done by others. Therefore, in order to do what needs to be done for that meaning, this thing is that itself, this cannot be established, what shows this is called 'that itself'. 'This is just a term' is called 'that itself is this' and so on. If one is missing, it cannot become the meaning itself, then he said 'that's meaning itself'. From the connection, for what is accepted, praising the merits is, if the connector is one, then. No, this is the answer. Now, in order to show that even my promise, the front and back are not held as one, is called 'if direct perception'. 'Just that' is called just relying on me and so on. That is direct perception. 'That' is what is known through direct perception. Then, the sense power itself will enter the front and back, therefore, relying on that will also enter, if you think like this, is called 'sense power also'. The sense power does not enter the front and back, but, thinking that the subsequent connection of that will be cut off, is called 'that'. No, this is the answer. 'That' is of the sense power. 'Saying that itself' is called 'previous'. What is the knowledge that enters the previous thing
Chinese
因此，随之而来的那个不存在，并不是指先前的进入，这是关联。为什么呢？因为说了“除此之外”，意思是说，与眼等不同的识，在现量进入之后随之而来，这被称为是随顺于该根。将此归纳起来，所要显示的就是要成为一体。对于现量成为一体的理解，那是由根所生的，这并不是为了阻止这种争论。对于现量成为一体的理解，以及其他的理解，这两者之间没有差别，因为两者都是一体理解的自性。在现量中成为一体的理解是清晰的，而其他的理解是不清晰的。如果有人争辩说，这怎么会没有差别呢？那么所说的结论就是“清晰性”。如此产生的是与清晰的自性成为一体，但如何与先前所见的那样成为一体呢？那是不清晰的缘故。如果先前所见与此现量不能被理解为一体，那么为什么先前所见与现在所见不能同时被现量所理解呢？这是为了阻止这种争论，即“相似性，抓住和毁灭是两者”。如果无有忆念而生起见，即使如此，忆念也会与根一起作用。如果有人问什么与什么，这里例如说是地等。忆念不是与根一起作用的。那个被称为根的识。另外，被称为分别念，因为不异的分别念本身就是与分别念一起的。即使有见，也会变成火花，如果没有见，也会有存在的分别念，那么这种分别念和见怎么会成为一体呢？这是具有已说的特征，与相违之法，以及第五种所说的分别念。如果识本身存在见，但也有生起和不生起的时候，那么说它具有相违之法，这才是美丽的。
English
Therefore, the absence of that which follows is not referring to the previous entry, this is the connection. Why? Because it is said, "Other than that," meaning that the consciousness that is different from the eye, etc., following after the direct perception has entered, is said to be in accordance with that sense faculty. Summarizing this, what is to be shown is to become one. The understanding of becoming one in direct perception, that which is born from the sense faculty, this is not to prevent this argument. The understanding of becoming one in direct perception, and what is other, there is no difference between these two, because both are the nature of understanding as one. The understanding of becoming one in direct perception is clear, while other understandings are unclear. If someone argues, how can there be no difference? Then the conclusion stated is "clarity." What arises in this way becomes one with the nature of clarity, but how can it become one with what was seen before? That is because it is unclear. If what was seen before cannot be understood as one with this direct perception, then why can't what was seen before and what is seen now be understood simultaneously by direct perception? This is to prevent this argument, that is, "similarity, grasping and destruction are both." If seeing arises without memory, even so, memory will act together with the sense faculty. If someone asks what with what, here for example it is said to be earth, etc. Memory is not acting together with the sense faculty. That is called the consciousness of the sense faculty. Furthermore, it is called conceptual thought, because the non-different conceptual thought itself is with conceptual thought. Even if there is seeing, it will become a spark, and if there is no seeing, there will be a conceptual thought of existence, then how can this conceptual thought and seeing become one? This is the conceptual thought with the characteristics that have been stated, with contradictory dharmas, and with the fifth kind that is said. If consciousness itself has seeing, but there are also times of arising and not arising, then it is beautiful to say that it has contradictory dharmas.
Tibetan
ན་ཀྱང་གང་ཞིག་འགའ་ཞིག་པ་དེ་ནི་གཞན་ཁོ་ན་ཡིན་ལ། དེ་དང་ལྷན་ཅིག་པ་གང་ཡིན་པ་དེ་ཡང་གཞན་ཡིན་ཏེ། དེས་ན་འགལ་བའི་ཆོས་དང་ལྡན་པས་ཐ་དད་པར་ཇི་ལྟར་འགྲུབ་སྙམ་དུ་བསམས་པའོ། །འདི་ལ་བརྗོད་པ་ནི་དེ་ལྟ་ཡིན་ ན་ནི་ཞེས་བྱ་བའོ། །ཤེས་པ་དེ་ཉིད་འདི་ཡིན་ནོ་ཞེས་བྱ་བར་ངོ་ཤེས་པ་ཡོད་ཀྱང༌། འདིར་ཐ་དད་པར་ཁས་བླངས་པའི་ཕྱིར་གཞན་དུ་ཡང་ངོ༌། །ཤེས་པ་ལས་གཅིག་པ་ཉིད་དུ་མི་འགྲུབ་པོ་ཞེས་དགོངས་པའོ། །ཧ་ཅང་ཐལ་བར་ཡང་ཞེས་བྱས་བ་ནི་སྔོན་པོ་དང་སེར་པོ་དག་ཀྱང་གཅིག་པ་ཉིད་དུ་ཐལ་བར་འགྱུར་ཏེ། དེ་ཡང་སྔོན་པོ་འབའ་ཞིག་བ་ལས་ཚོགས་པ་ཐ་དད་པའི་ཕྱིར་རོ་ཞེས་སྔར་བཤད་ཟིན་ཏོ། །དེ་ནི་ཞེས་བྱ་བ་ནི་མཐོང་བའོ། །གཞན་གྱི་ཚེ་ཡང་ཞེས་བྱ་བ་ནི་རྣམ་པར་རྟོག་པ་མེད་པར་རོ། །ནམ་ཡང་ཞེས་བྱ་བ་ནི་ཕུན་པོ་ལྔའི་མཚན་ཉིད་ཀྱི་ལུས་ནི་ཤེས་པའི་རྒྱུ་ཡིན་པའི་ཕྱིར་རོ། །ཤེས་པ་དེ་གཉིས་ཞེས་བྱ་བ་ནི་མིག་དང་རྣམ་བའི་ཤེས་པའོ། །གཞན་དུ་ཡང་ཞེས་བྱ་བ་ནི་བ་ལང་མཐོང་བའི་དུས་སུ་བ་ལང་དུ་རྣམ་པར་རྟོག་པ་ནི་ཡང་ངོ༌། །གནས་སྐབས་དེ་ན་ཞེས་བྱ་བ་ནི་བརྡར་རྣམ་པར་རྟོག་པའི་གནས་སྐབས་ནའོ། །ཐ་སྙད་ལས་ཞེས་བྱ་བ་ནི་བ་ལང་ལ་འཇུག་པ་དང་ལྡོག་པའི་མཚན་ཉིད་ལས་སོ། །འདིར་ཞེས་བྱ་བ་ནི་རྣམ་པར་ཏོག་པ་བསྒྲུབ་པར་བྱ་བ་འདིར་རོ། །འདྲ་ཞེས་བྱ་བ་ནི་བ་ལང་གི་རྣམ་པར་རྟོག་པ་བདེ་བའི་འབྲས་བུ་ཡིན་པས་ཇི་ལྟར་མི་འཛིན་ཏེ། བ་ལང་གི་རྣམ་པར་རྟོག་པ་དེ་ཡང་ཡོད་པ་ཁོ་ནའོ་ཞེས་བྱ་བར་བསམ་པའོ། །སྒྲ་སྦྱོར་བར་བྱེད་པ་ཞེས་བྱ་བ་ནི་བ་ལང་གི་རྣམ་པར་རྟོག་པའོ། །རྟོགས་པར་འགྱུར་བ་ཉིད་དོ་ཞེས་བྱ་བའི་དོན་ཏོ། །སྦྱོར་བ་ནི་འདིར་ལྟར་ཡིན་ཏེ་གང་ཞིག་གང་དུ་ཐ་སྙད་བྱེད་པ་དེ་ཐམས་ཅད་ནི་དེའི་རྣམ་པར་ཏོག་པ་སྔོ་དུ་འགྲོ་བ་ཅན་ཡིན་ཏེ། དཔེར་ན་བ་ལང་གི་རྣམ་པར་རྟོག་པའི་དེ་མ་ཐག་པ་བཞིན་ནོ། །རྣམ་པར་རྟོག་པ་གཞན་གྱིས་དེ་མ་ཐག་པ་འདི་ཡང་ཐ་སྙད་ཡིན་ནོ་ཞེས་བྱ་བའོ། །འོན་ཏེ་ཞེས་བྱ་བ་ལ་སོགས་པས་ནི་གཞན་ཉིད་ཀྱིས་སྒྲུབ་པའི་མཐའ་གྲ་བའི་དོགས་པ་བསུ་ནས་ལན་འདབས་པ་ནི་མ་ཡིན་ཏེ་ཞེས་བྱ་བའོ། །འདིར་གྲུབ་པའི་མཐའ་སྨྲ་བས་བརྗོད་པ་ནི་མ་ཡིན་ཏེ་ཞེས་བྱ་བའོ་།དེའི་རྗེས་སུ་བྱ་བ་ནི་མེ་རྗེས་སུ་དཔོང་པའི་ཚེའོ། །རྗེས་སུ་དཔག་པ་ཉིད་སྟོན་པ་ནི་རིག་པ་སྟེ་དྲོ་བའི་རྣམ་ཤེས་དང༌། གཞན་གྱི་ཐ་སྙད་དེ་མི་བདེ་བ་ལ་སོགས་པས་སོ། །འདི་ཉིད་བརྗོད་པ་ནི་ལྐོག་ཏུ་གྱུར་པའི་མེ་བ
Chinese
然而，某事物中的某个部分，那只是他者。与此相伴的事物，那也是他者。因此，由于具有相违的性质，如何能成立为不同呢？如此思索。对此的陈述是“如果是那样，那么”。即使有认识到“这个知识就是这个”的认知，但由于在此承认是不同的，所以也是他者。你们认为，从知识上来说，唯一性是无法成立的。又说“非常过分”，是因为蓝色和黄色也会变成同一性。那也是因为，与仅仅是蓝色的集合是不同的缘故，之前已经说过了。 “那是”是指所见。“在其他时候也”是指没有分别念的时候。“无论何时”是指五蕴的自性之身是知识的原因的缘故。“这两个知识”是指眼识和意识。“在其他地方也”是指在看到牛的时候，对牛的分别念也是如此。“在那个时候”是指在名言分别念的时候。“从名言上”是指牛的进入和退出的自性上。“在此”是指要论证分别念的这个地方。“相似”是指牛的分别念是安乐的果实，怎么会不执持呢？认为牛的分别念也仅仅是存在。“进行声音结合”是指牛的分别念。意思是“会被理解”。结合就像这里一样，凡是在哪里进行名言，那一切都是它的分别念，是趋向蓝色的。例如，就像牛的分别念的紧接着的那个。其他的分别念紧接着的这个也是名言。但是，以“然而”等来迎接由其他本身来成立的边际的怀疑，并回答说“不是的”。在此，成立边际的论者所说的是“不是的”。在其之后要做的是，在衡量火的踪迹的时候。显示推论本身的是知识，即温暖的意识，以及其他的名言，即不适等等。这个本身所说的是隐蔽的火。
English
However, a certain part of something, that is only other. Whatever is together with it, that is also other. Therefore, since it possesses contradictory qualities, how can it be established as different? Thus one thinks. The statement for this is "If it is so, then." Even if there is recognition that "this knowledge is this," but since it is admitted here to be different, it is also other. You think that oneness cannot be established from knowledge. It is also said to be "too extreme" because blue and yellow would also become the same. That is also because it is different from the collection that is only blue, which has been said before. "That is" refers to what is seen. "At other times also" refers to when there is no conceptualization. "Whenever" refers to the fact that the body of the five aggregates is the cause of knowledge. "These two knowledges" refer to eye consciousness and mental consciousness. "In other places also" refers to the conceptualization of a cow when seeing a cow. "At that time" refers to the time of verbal conceptualization. "From verbal designation" refers to the nature of the cow's entering and exiting. "Here" refers to this place where conceptualization is to be proven. "Similar" refers to how the conceptualization of a cow is the fruit of happiness, so how could it not be grasped? It is thought that the conceptualization of a cow is only existent. "Performing sound combination" refers to the conceptualization of a cow. It means "it will be understood." Combination is like here, wherever verbal designation is made, all of that is its conceptualization, which tends towards blue. For example, like the immediately following conceptualization of a cow. This immediately following other conceptualization is also a verbal designation. However, with "but" etc., the doubt of welcoming the extreme of being established by other itself is met and answered with "it is not." Here, what is said by the one who asserts the extreme of establishment is "it is not." What is to be done after that is when measuring the trace of fire. What shows inference itself is knowledge, namely the consciousness of warmth, and other verbal designations, namely discomfort etc. What is said here is the hidden fire.