Chinese
如果成立，那么，认为感官是所依，具有一个月亮形象的知识，也必然是意识本身。因此，对于依赖于感官产生的变异，那也因为是变异的缘故而成为意识，所以没有过失。这个“此”的意思是，具有两个月亮形象的本身就是从感官产生的。如果认为两个月亮等知识也会退转，那么就说了“两个月亮等”。被患有眼翳的人遮蔽，变成具有与自身性质不同的变异时，也仅仅是有黑色等的性质。即使那样，无论有无眼翳，存在的黑色绳子本身如何退转呢？由于从比喻成立的知识中没有成立退转，所以这是成立者。比喻如何变化？因为所要成立的是空性，所以这样认为。那个也不合理，意思是说，感官的错乱即使消失，也会变成存在的本身。想要显现为意识本身的错乱，也不会那样变化。指示这个的是“意识的水”。同样，通过他人传递的是，对于言辞的某些时候的放置，那也是不合理的，指示这个的是“错认为水”。仅仅是显现，指示这个的是“以量”。像那样，意思是：错认为水，所见，记忆不会改变。指示那个也是不相关的，意思是“幻化”。完全显现不会改变。这样说也不是与智慧相关联，这样说的是：完全显现。感官所生是什么等，这样说是不相关的，这样说的是：那也是存在的和。显现为黑色等本身也是。意识也是，意思是：会变成完全显现的本身，这样关联。不是，意思是回答。那个意思是意识的完全显现。那样存在吗，意思是：即使是没有分别念的本身。其他认为是意识的缘故，是具有分别念的，想要这样，如果认为如何知道这个，这样说了。因为导师这样
English
If it is established, then, the knowledge that considers the sense organs as the basis and has the image of a moon is necessarily consciousness itself. Therefore, for relying on the variation produced by the sense organs, that also becomes consciousness because it is a variation, so there is no fault. The meaning of "this" is that the very nature of having two moons is produced from the sense organs. If it is thought that the knowledge of two moons, etc., will also revert, then it is said "two moons, etc." When obscured by a person with cataracts, becoming possessed of a variation different from its own nature, it is only the nature of having blackness, etc. Even so, whether there are cataracts or not, how does the existing black rope itself revert? Since reversion is not established from the knowledge established by analogy, this is the establisher. How does the analogy change? Because what is to be established is emptiness, so it is thought. That is also unreasonable, meaning that even if the confusion of the sense organs disappears, it will become the existing itself. The confusion that wants to appear as consciousness itself will not change in that way. What indicates this is "the water of consciousness." Similarly, what is transmitted through others is that the placement of words at certain times is also unreasonable, what indicates this is "mistaking for water." Merely appearing, what indicates this is "by measure." Like that, it means: mistaking for water, what is seen, memory will not change. Indicating that is also unrelated, meaning "illusion." Complete manifestation will not change. Saying this is also not related to wisdom, what is said is: complete manifestation. What is born of the senses, etc., saying this is unrelated, what is said is: that is also existing and. The very appearance as blackness, etc., is also. Consciousness also, it means: it will become the very nature of complete manifestation, thus related. No, it means the answer. That means the complete manifestation of consciousness. Does it exist like that, it means: even if it is the very nature of non-conceptualization. Others think that because it is consciousness, it is possessed of conceptualization, wanting this, if it is thought how to know this, it is said like this. Because the teacher like this
Chinese
既然如此修行，那么，其他人就会认为这与此相反。如果那样，就不会变成需要修行的了，这是他们的想法。所有错觉都与分别念有关，这是其他人所公开承认的，在“那时”这个词出现时，两种错觉就会变得清晰。之所以说“因为没有它”，是因为没有禅修。之所以说“在它上面”，也是指错觉地认为有两个月亮。之所以说“与言说分离”，是因为有习惯于阻止一切事物的能力，所以能够言说。如果习惯所产生的错觉，比如证明，也是没有分别念的，而且显现为黑色等等也是从感官产生的，那么，那时什么会成为例子呢？如果错觉地认为有化身的心与分别念有关，以及错觉地认为有水等等，那又是什么呢？对此的回答是，显现为有益和有害是分别念的自性，因此也是错觉，这是相关的。之所以说“对于其他人”，是指“完全清晰地显现不会改变”等等。有人问，如何知道导师已经指出了两种如实显现呢？之所以说“如果不是那样”，是指如果不承认有两种，那么，指出应该在某个地方停止等等，就会成为不智者谈论的原因。错觉的知识本身就是心的错觉，因为它是以不清晰的方式为对象的。如果有人说，因为说有两个月亮的知识是两个心，所以您是这样认为的吗？对此的回答是“那就是”。之所以说“谁的”，是指有智慧的人的。再次，如果与他的观点相结合，错觉本身如何存在呢？他说“感官和”。对于从感官接触中产生的知识，暂时不可能有错觉，因此应该与“因为变得更强”等等结合起来。什么是声音等对象的错觉呢？对于从感官和对象中产生的知识，最后的陈述以及提到口渴等错觉等
English
Since it is to be accomplished in this way, then, others will think that it is the opposite of this. If that is the case, then it will not become something to be accomplished, that is their thought. All illusions are associated with conceptual thought, which is openly acknowledged by others, and when the word "at that time" appears, the two kinds of illusions will become clear. The reason for saying "because it is not there" is because there is no meditation. The reason for saying "on it" also refers to the illusion of thinking there are two moons. The reason for saying "separate from speech" is because there is the habit of preventing all things, so it is possible to speak. If the illusion produced by habit, such as proof, is also without conceptual thought, and the appearance as black, etc., also arises from the senses, then, at that time, what would become an example? If the mind that is illusory as an emanation is associated with conceptual thought, and what about the illusion of water, etc.? The answer to this is that appearing as beneficial and harmful is the nature of conceptual thought, therefore it is also an illusion, this is related. The reason for saying "for others" refers to "appearing completely clear will not change," etc. Someone asks, how is it known that the teacher has pointed out the two kinds of appearances as they are? The reason for saying "if it is not so" refers to if one does not acknowledge that there are two kinds, then, pointing out that one should stop somewhere, etc., will become a cause for unwise people to talk about. The knowledge of illusion itself is the illusion of the mind, because it is objectified in an unclear way. If someone says, because it is said that the knowledge of two moons is two minds, is that what you think? The answer to this is "that is." The reason for saying "whose" refers to that of the wise. Again, if combined with his view, how does the illusion itself exist? He said "senses and." For the knowledge arising from sensory contact, it is temporarily impossible to have illusion, therefore it should be combined with "because it has become stronger," etc. What is the illusion of sound and other objects? For the knowledge arising from the senses and objects, the last statement and mentioning thirst and other illusions, etc.
Chinese
“不是欺骗”是学派论师陈那说的。因此，错觉是由所说之义本身阐明的。因此，为了所说之义本身得以阐明，错觉仅仅存在于意识的领域中，这是他的观点。显示专注于陈述自性的是“感官等”。自性是指在其他事物中不存在的事物，并且它存在于该事物中。它也被称为存在于该事物中。执着的自性本身是任何不可能从感官中产生的事物，因为无分别念也从感官中产生。对于那些认为其他事物不是现量的人来说，它也是存在的。因此，说“那不是应该说的”不是正确的。之所以说“因此”，是因为它不适合被说。说“那是现量”是指那本身就是现量。说“其他”是指执着的自性不是现量，因此有必要以这种方式进行区分。说“稍微”是指“执着的自性”这个词。说“稍微”是指“非错觉”等等。显示两者的是“因此”。在陈述自性时，也应该陈述非错觉。为什么呢？如果那样，就这么说了。通过指出不可言说是具有境的，就没有任何必要了。或者，如果认为没有必要，即使那样也只是陈述自性，那么就说了陈述自己的自性。我和其他事物相遇也是唯一的非共同之处。因此，也应该说我和其他共同的事物，因为比量也从我和其他事物相遇中产生。如果那样，那么说，如果只有现量才能陈述非共同之处，那么那时，就这样驳斥了理性的特征。驳斥婆罗门也是这样说的。为了陈述其他驳斥，做了两种分别念，就像这样。为了成就其他意义，陈述自性，这是第二种分别念。对于第一种，说的是“对于那个”。
English
"It is not deception" is what the teacher Dignāga said. Therefore, illusion is clarified by the very statement of the meaning. Therefore, in order for the statement of the meaning itself to be clear, illusion exists only in the realm of the mind, that is his intention. What shows the very focus on stating the essence is "sense organs, etc." The nature is what does not exist in others and is in that. It is also said to be in that which exists. The very nature of attachment is that nothing can arise from the senses, because non-conceptualization also arises from the senses. It also exists for those who think that other things are not manifest. Therefore, saying "that is not to be said" is not correct. The reason for saying "therefore" is that it is not appropriate to be said. Saying "that is manifest" means that that alone is manifest. Saying "other" means that the nature of attachment is not manifest, so it is appropriate to distinguish it in that way. Saying "a little" refers to this word "the nature of attachment." Saying "a little" refers to "non-illusion," and so on. What shows both is "therefore." In stating the essence, it is also appropriate to state non-illusion. Why? If so, it is said. By pointing out that the unspeakable is the object, there is no need for anything. Or, if you think that there is no need, even then it is only stating the essence, then it is said to state one's own essence. Meeting with myself and others is also only uncommon. Therefore, it should also be said that I and other common things, because inference also arises from meeting with myself and others. If so, then, if only the manifest can state the uncommon, then at that time, in this way, the characteristics of reason are refuted. Refuting the Brahmin is also what is said. To state other refutations, two discriminations are made, like this. To accomplish other meanings, the essence is stated, which is the second discrimination. For the first, what is said is "for that."