Chinese
以及，对于执持他者之义，以无须依赖他者性周遍。如果即使有，也不能获得，那么，将变成依赖他者，因此与无须依赖性相违。因此，由于能遍的相违被观察到，从不相符的方面退还时，随同成立，所以，所遍的无意义则不生，以及执持义性存在时，能遍的量即存在，这二者是我们的自性之理。对于非量之境，也因为无有理由性。仅仅依赖于此的无量性。因此，如是仅仅以比量了知非量后，才近似显示，而且，由于未成立之故，对于量与非量，稍微也不应近似指示。如果疑惑难道没有存在于自相续中的应近似指示吗？说了境体验等，凡是体验之境者。以二种方式体验境，以获得义和串习的力量，对于无义则不生决定之识，即是所谓的境体验。说了除了境体验之外，则说境体验之识的明分等，成立为现量或非量，如果那些也从比量了知是量或非量，那么，除了的词语不应理之故。其中，仅仅以现量彼者执持无义则不生之决定性，此少许是现量的作用，之后生起的其他识则遣除怀疑，如是已说。虚妄义之体性非量性，也由后识决定对前识之境造成损害，因此是由现量决定，而不是由比量。何时所证悟之时，所证悟的那些不是因和有因，譬如，地处和无瓶等，由于证悟无有差别之故，如不是所知能知。如是，损害 之境存在
English
And, for holding the meaning of others, it is pervaded by the nature of not depending on others. If even if it exists, it cannot be obtained, then, it will become dependent on others, therefore it contradicts the nature of not depending. Therefore, since the contradiction of the pervader is observed, when retreating from the inconsistent aspect, the concomitance is established, so, if the pervaded is meaningless, it will not arise, and when the nature of holding meaning exists, the pervader, the valid cognition, exists, these two are our reason of self-nature. For the object of non-valid cognition, also because there is no reason. The nature of being without valid cognition depends only on this. Therefore, in this way, only after inferring non-valid cognition through inference, it is shown approximately, and, since it is not established, one should not approximately indicate even slightly for valid cognition and non-valid cognition. If there is doubt whether there is something that exists in one's own mind that should be approximately indicated? It is said that the object experience, etc., are those who have the object of experience. The object is experienced in two ways, by the power of obtaining meaning and habituation, the knowledge that is certain not to arise if there is no meaning is called object experience. Having said that apart from the object experience, it is said that the clarity of the knowledge of the object experience, etc., are established as direct perception or non-valid cognition, if those are also understood as valid cognition or non-valid cognition from inference, then, the word apart from is not reasonable. Among them, only the direct perception itself grasps the certainty of not arising without meaning, this little is the function of direct perception, and the other knowledge that arises later eliminates doubt, as has been said. The nature of the false meaning, the nature of non-valid cognition, is also determined by the subsequent knowledge that harms the object of the previous knowledge, therefore it is determined by direct perception, not by inference. When one realizes, those that are realized are not the cause and the effect, for example, the place and the absence of a pot, etc., because the realization is not different, it is like not being the knowable and the knower. Likewise, the object of harm exists