Chinese
说是。那么，什么是应当随之推断的呢？应当随之推断的事物，就是提及的“询问”等等。 确立论式的定义，这里，有法是应当随之推断的。在其他时候，当要理解所要成立的事物时，总体是应当随之推断的；为了显示在确定周遍时，法是应当随之推断的。所以这里提到了“此”。凡是具有想要了解的，即想要理解的差别的有法，就称之为“此”。什么是顺品呢？顺品就是意义相同。将相似的意义近似地安立，而说为顺品。那也是用相似的词语来区分的。顺品就是相似的品，对于相似者来说，是顺的教法。什么是以品和顺品相顺呢，品和顺品二者的共同点是什么呢？如果这样想，就说了“以所要成立的法的共同点”。因为所要成立的也是这个未成立的，并且法是依赖于其他的，所以是所要成立的法。不是差别所要成立，而是总体，因此这里显示了总体所要成立。那是所要成立的法，也是总体，即以所要成立的法的共同点与品相同，就是顺品的意义。什么是不顺品呢？说了“顺品是”，凡不是顺品，那就是不顺品。什么不是顺品呢？与顺品不同的，与它相违背的，以及没有那个顺品的。对于顺品来说，不同和与它相违背，如果在那时没有品的自性，那么名称知识在那时就无法理解。因此，以推断不同和相违背的势力的缘故，不同和相违背二者就被理解为没有顺品的自性。因此，不存在的事物被理解为没有顺品的自性，而不同和相违背二者，以推断的势力，就被理解为不存在的自性。
English
It is said. So, what is to be inferred accordingly? The things to be inferred accordingly are the mentioned "inquiry" and so on. Establishing the definition of the argument, here, the subject is to be inferred accordingly. At other times, when one wants to understand what is to be established, the general is to be inferred accordingly; in order to show that when determining pervasion, the property is to be inferred accordingly. Therefore, "this" is mentioned here. Whatever has the difference of wanting to know, that is, wanting to understand, is called "this." What is the similar side? The similar side is the same in meaning. The similar meaning is approximately established, and it is said to be the similar side. That is also distinguished by the word "similar." The similar side is the side of similarity, and for the similar, it is the teaching of similarity. What is it that is similar to the side and the similar side? What is the common point between the side and the similar side? If one thinks like this, then it is said, "By the common point of the property to be established." Because what is to be established is also this unestablished, and the property depends on others, therefore it is the property to be established. It is not the difference that is to be established, but the general, therefore here it shows that the general is to be established. That is the property to be established, and it is also the general, that is, the common point of the property to be established is the same as the side, which is the meaning of the similar side. What is the dissimilar side? It is said, "The similar side is," whatever is not the similar side, that is the dissimilar side. What is not the similar side? It is different from the similar side, it is contrary to it, and there is no that similar side. For the similar side, being different and being contrary to it, if there is no self-nature of the side at that time, then the name knowledge cannot be understood at that time. Therefore, by the force of inferring difference and contradiction, difference and contradiction are understood as having no self-nature of the similar side. Therefore, non-existent things are understood as having no self-nature of the similar side, and difference and contradiction, by the force of inference, are understood as non-existent self-nature.
Chinese
因此，三者都是不一致的方面。这三种方式也是三种理由，那么“和”、“即”等词语，是用已经阐述的方式来说明的。而“又”这个词，是为了包含其他要表达的内容。其他的，之前的三个方式和三个方式的理由就是那些。这三个方式本身，因为已经阐述过了，所以是不缘三相中的不现见。三相的理由也只有三种，三相的理由是三种形态，这是它的意思。那么，这三种是什么呢？回答说：从否定要证明的事物来说，是不缘三相中的不现见；从肯定要证明的事物来说，是不缘三相中的自性和果。其中，为了说明不现见，所以说了“例如”等等。说“例如”，是为了近似地指示，就像这个不现见一样，其他的也是，但不仅仅是这个的意思。方面是一个方面。特殊的是差别，是对认识者的现量说的。像那样也不是全部，因此说了“在某处”。“在认识的现量方面中的某处”，这是指有法。“瓶子不存在”，这是要证明的。“缘”是知识。它的特征是产生的原因集合，但是为什么现在要表示缘呢？变成那样的意思是，聚集在产生本身中，成为缘的特征，意思是显现。因此说“因为不现见”，这是理由。但是，如果某物在某处不存在，那它怎么会在那里显现呢？即使实际上不存在，因为显现本身是虚构的，所以说在那里显现。如果它在这里存在，那么就只会变成看见了，像这样可以推断的，即使它在那里不存在，也应该是虚构地显现的。那么，像这样可以推断的是什么呢？是其自身缘的看见的原因集合的。在什么时候应该认识到集合呢？在与一个知识混合的其他事物被缘的时候，也就是一个感官的知识所要把握的，眼等向往显现的时候。
English
Therefore, all three are inconsistent aspects. These three ways are also three reasons, then the words "and", "namely", etc., are used to explain in the way that has already been explained. The word "again" is to include other things to be expressed. The other, the previous three ways and the reasons for the three ways are those. The three ways themselves, because they have already been explained, are the non-apprehension of the three characteristics. The reason for the three characteristics is also only three kinds, the reason for the three characteristics is three forms, this is its meaning. So, what are these three? The answer is: From the perspective of negating what is to be proven, it is the non-apprehension of the three characteristics; from the perspective of affirming what is to be proven, it is the nature and result of the three characteristics. Among them, in order to explain non-apprehension, it is said "for example" and so on. Saying "for example" is to indicate approximately, just like this non-apprehension, others are also like this, but it does not only mean this. Aspect is one aspect. The special is the difference, which is said to the direct perception of the knower. Like that is not all, therefore it is said "in some place". "In some place in the aspect of the direct perception of knowledge", this refers to the subject of the argument. "The pot does not exist", this is to be proven. "Apprehension" is knowledge. Its characteristic is the collection of causes that produce it, but why is it necessary to represent apprehension now? The meaning of becoming like that is that it gathers in the production itself, becoming the characteristic of apprehension, meaning appearance. Therefore, it is said "because of non-apprehension", this is the reason. But, if something does not exist in some place, how can it appear there? Even if it does not actually exist, because the appearance itself is fabricated, it is said to appear there. If it exists here, then it will only become seeing, what can be inferred like this, even if it does not exist there, it should be fabricated to appear. So, what can be inferred like this? It is the collection of causes of seeing the apprehension of itself. When should the collection be recognized? When other things mixed with one knowledge are apprehended, that is, when the knowledge of one sense organ is to be grasped, when the eye and so on aspire to appearance.
Chinese
如果两个事物互相依赖，则称为与一个知识混合。如果这两个事物存在，则不一定确定其中一个，因为两者都没有区别，都可以被理解。因此，如果与一个知识混合的另一个事物显现，并且如果另一个有见者的集合是有效的，那么应该考察它是否会变成纯粹的见者，这是对显现的妄加猜测。不观察到它，就是不观察到内部。因此，没有瓶子的地面本身，以及对它的知识，是确定不显现的原因，因此称为不显现。仅仅在那个时候，与一个知识混合的事物没有确定，那么就不确定不显现。因此，事物和知识也被称为不观察。仅仅是错误的见解并不能使人理解，因为它不确定是睡着还是醒着。因此，应该认为，显现是远离瓶子的地面和它的知识，词语的力量本身就是不显现的本质。什么是成为观察的特征呢？说了成为观察的特征是，成为观察的特征就是瓶子成为观察的特征。成为知识的其他条件聚集在一起就是，瓶子也是产生知识的原因，眼睛等也是其他原因，除了显现的瓶子之外的任何原因都是其他条件，它们的集合就是聚集。自性本身与他者不同，因此具有特殊性，具有特殊性就是具有特殊性。因此，应该认为瓶子等的这种特殊自性，以及其他条件的集合，这两者都成为观察的特征。如果自性是能动的，那是什么样的呢？说了自性存在于哪里等等，如果除了可以观察的瓶子之外的其他观察条件存在，那么任何成为纯粹显现的自性就是特殊的自性。它的意思是这样的：显现的这个特征依赖于一个理解者。如果是这样，那么一个观看者在观看时
English
If two things are interdependent, it is called mixing with one knowledge. If these two things exist, it is not necessarily certain that one of them is, because neither of them is different and both can be understood. Therefore, if another thing mixed with one knowledge appears, and if another collection of seers is valid, then it should be examined whether it will become a pure seer, which is a false guess about the appearance. Not observing it is not observing the inside. Therefore, the ground itself without a bottle, and the knowledge of it, is the cause of determining non-appearance, so it is called non-appearance. Only at that time, the thing mixed with one knowledge is not determined, then it is not certain that it does not appear. Therefore, things and knowledge are also called non-observation. Just a wrong view does not make people understand, because it is not certain whether it is asleep or awake. Therefore, it should be considered that appearance is the ground away from the bottle and its knowledge, and the power of the words themselves is the essence of non-appearance. What is the characteristic of becoming an observation? It is said that the characteristic of becoming an observation is that the characteristic of becoming an observation is that the bottle becomes the characteristic of becoming an observation. The other conditions that become knowledge are gathered together, the bottle is also the cause of generating knowledge, and the eyes and so on are also other causes, any cause other than the appearing bottle is other conditions, and their collection is gathering. The nature itself is different from others, so it has particularity, and having particularity is having particularity. Therefore, it should be considered that this special nature of bottles and so on, and the collection of other conditions, both become the characteristics of observation. If nature is active, what is it like? It is said that nature exists where, etc. If other observation conditions exist besides the observable bottle, then any nature that becomes pure appearance is a special nature. Its meaning is like this: this characteristic of appearance depends on one understander. If so, then a viewer while viewing