Chinese
因此成立。這裡，將已逝之量的標誌、法、義三者，說成是世俗諦的實事，因此，那些認為世俗諦的實事能成立實事的人們，必須承認異體排除和作用能立的基礎相同，因此與法稱論師的宗義相違背。那麼，應當如何安立所量和能量的名詞呢？所量是法，能量是標誌，以及義法有名詞存在，這是法。並非依賴於意義上的不同，而是僅僅依賴於由分別識在境上成立的差別相異，因為這是分別假立的緣故。那麼，所入之境將無法獲得自相嗎？以所作之標誌成立聲音是無常的，能成立和所成立的名詞是法。你沒有所入之境無法獲得自相的過失，因為從非所作、常等中返回的自相之自性，是任何差別的究竟，從那裡經由產生之識，顯現出法和有法之差別，那是你的所依。第三個是，在成立聲音是常的，將聲音安立為標誌，這是法。應當顯示為未成立之標誌，因為不具有經由自相聯繫之名詞所安立的，執持差別相異之智。由於將從標誌所取之境返回，不顯現為差別相異之有法，作為能立之故。第二個是，在成立瓶子的有為是無常的，將有為安立為標誌，也將變成未成立，因為基礎標誌沒有差別。如果差別相異就沒有過失，因此，標誌那是法。標誌和有法，有法二者並非沒有差別，因為是差別和總體，因此基礎標誌二者，法是差別相異的緣故。例如，勤發生的聲音是法。是無常的，因為是勤發生之故，如同以差別有法和總體的標誌來取，是相異的。此處的總體和差別，也是就已逝之量的標誌和有法的角度而言，與前者相同。如果此處也將變成基礎標誌沒有差別，因為有法被標誌所區分之故。在成立勤發聲是無常的，勤發生法
English
Therefore, it is established. Here, the signs, dharma, and meaning of the past measure are said to be mundane realities. Therefore, those who believe that mundane realities can establish realities must acknowledge that the basis of other-elimination and functional validity are the same, which contradicts the tenets of Dharmakirti. So, how should the terms "measurable" and "measuring" be established? The measurable is the dharma, the measuring is the sign, and the term "meaning-dharma" exists. This is the dharma. It does not rely on differences in meaning, but only on the difference of aspects established in the object by discriminating consciousness, because it is a discriminating imputation. Then, will the object of entry not obtain its own characteristic? By the sign of being made, establishing that sound is impermanent, the terms of the establishable and the establishing are dharma. You do not have the fault of the object of entry not obtaining its own characteristic, because the nature of the self-characteristic that returns from the unmade, permanent, etc., is the ultimate of any difference. From there, through the consciousness that arises, the difference between dharma and the possessor of dharma appears, which is your basis. The third is, in establishing that sound is permanent, setting sound as a sign, this is dharma. It should be shown as an unestablished sign, because it does not have the intellect that grasps the difference of aspects, which is established by terms connected through self-characteristics. Because the possessor of dharma, which returns from the object to be taken as a sign, does not appear as a difference of aspects, is made into the establishing. The second is, in establishing that the compounded of a pot is impermanent, setting the compounded as a sign will also become unestablished, because the basis and sign have no difference. If the difference of aspects has no fault, therefore, the sign is dharma. The sign and the possessor of the sign, the two possessors of dharma, are not without difference, because they are difference and generality, therefore the two basis signs, the dharma, are different in aspect. For example, the sound produced by effort is dharma. It is impermanent, because it is produced by effort, just as taking the difference possessor of dharma and the sign of generality, they are different. The generality and difference here are also in terms of the sign and the possessor of dharma of the past measure, which is the same as before. If here also the basis and sign will become without difference, because the possessor of dharma is distinguished by the sign. In establishing that the sound produced by effort is impermanent, the effort produced dharma