Chinese
是也。如何叫做回答呢？就是以自己的知识，产生人的知识。因为与它的自性相关联的缘故。这叫做是为了与应该安立的自性相关联的缘故。非自性叫做众多等等。对于那个，叫做对于比量之识。执著于意义，就是显现为意义。总摄近义，就是因为那个的缘故。那个就是不可见性，叫做比量，因为是仅仅特别执著的自性。因此叫做因为不可见的缘故。那么比量如何了知隐蔽性呢？那个是这样说的。没有了知性就是以自己的体性。这样在自己的宗派上，遣除了他人所说的过失后，如果比量是事物之境，那么为了显示那个就是现量，所说的就是：隐蔽，叫做对于隐蔽的事物，如果比量了知意义的自性是隐蔽的，那么那时这个就是隐蔽性，所了知的那个就是现量。因此，这个对于隐蔽的，在见到那个时，对于那个进行比量就仅仅成了现量。不是比量，因为是执持事物自性的缘故。如果比量是事物之境，那么对于从树叶中生出的，说是从草中生出的，也不会与怀疑相关联，因为一切自性都是从比量中确定的，所以怀疑是不合理的。对于现量所见的刹那等等，就不会产生怀疑。如果意义和知识是一体的缘故，因为那个是见到的，所以，如果认为隐蔽的仅仅是未见到的，那么，知识和意义也是知识，因为是有质碍和无质碍的差别。因为那个的缘故，叫做因为不是一体的缘故。那个意义是能作义的。以那个是现量的因，比量如何了知呢？总结就是因为那个的缘故。因此叫做随
English
It is so. What is called an answer? It is to generate human knowledge with one's own knowledge. Because it is related to its own nature. This is called being related to the nature that should be established. Non-nature is called many, etc. To that, it is called to the knowledge of inference. Attachment to meaning is to appear as meaning. Summarizing the near meaning is because of that. That is invisibility, called inference, because it is the nature of mere special attachment. Therefore, it is called because of invisibility. Then how does inference know the hiddenness? That is what is said. The absence of knowing is by its own nature. Thus, after eliminating the faults spoken by others in one's own sect, if inference is the object of things, then in order to show that that is direct perception, what is said is: hidden, called to the hidden things, if inference knows that the nature of meaning is hidden, then at that time this is hiddenness, and what is known is direct perception. Therefore, this is for the hidden, when seeing that, inferring that becomes only direct perception. It is not inference, because it is holding the nature of things. If inference is the object of things, then for what is born from leaves, saying that it is born from grass, it will not be related to doubt, because all natures are determined from inference, so doubt is unreasonable. For the moment seen by direct perception, etc., doubt will not arise. If meaning and knowledge are one, because that is seen, so, if it is thought that the hidden is only the unseen, then knowledge and meaning are also knowledge, because there is a difference between the obstructive and the non-obstructive. Because of that, it is called because it is not one. That meaning is capable of doing meaning. How does inference know that that is the cause of direct perception? The conclusion is because of that. Therefore, it is called following