Chinese
接下来是对于进入宗派者，成为引生对于实有之理确信之因的量，以及瑜伽现量，此二者的行境有自相和非自相两种。第二，从进入方式分为自、共相两种，有六个要点：分类的基础、分类的体性、分类的方式、分类的意义、数量的确定、各自的自性。第一是所量仅此而已。第二是自相的定义和共相的定义两种。第三是：获得是进入的前提，进入的基础是了知。如是说，不欺骗意义的获得依赖于进入意义，而进入意义又依赖于了知，了知的方式有显现共相和显现差别相两种，因此分为两种。第四是：在四种差别中，如同事物和非事物一样，是遮止为一的差别。第五是：从进入所量的方式上，确定为自、共相两种，从结果的角度确定为能起作用和不能起作用的法两种，从本体的角度确定为相似的共同法和不相似的非共同法两种，从有境声音的角度确定为是否为声音的实际所诠释之物两种，从有境意识的角度确定为分别和无分别意识的实际对境两种。这些的周遍和立宗的支分在论典中很清楚。第六有三点：定义、分类、对建立进行观察。第一点有破、立、舍三种，第一是：有些认为在胜义中能起作用和不能起作用的法两种是那两者的定义，这是不合理的，因为“胜义能起作用是什么”等等的论述，是显示经部宗的二谛的定义和自、共相两者的定义的基础，而不是显示自、共相两者的定义，因为雅玛日说：顺便显示了下等乘的二谛的安立之故。有些认为处所、时间、自性不混杂而存在的实物是自相，这并不是所谓的自相的定义，如果那样的话，前面的部
English
Next, for those who have entered a school of thought, the valid cognitions that become the cause of inducing certainty about the meaning of reality, as well as yogic direct perception, these two have two objects of engagement: self-characterised and non-self-characterised. Second, from the perspective of the mode of engagement, there are six points when dividing into self and general characteristics: the basis of division, the nature of division, the manner of dividing, the meaning of dividing, the determination of number, and the individual nature of each. First, it is merely the object to be measured. Second, there are two: the definition of self-characterised and the definition of general-characterised. Third: Obtaining is preceded by engagement. The basis of engagement is knowledge. As it says, obtaining without deceiving the meaning depends on engaging with the meaning. That also depends on knowing the meaning. The way of knowing has two aspects: the appearance of the general aspect and the appearance of the particular aspect, so it is divided into two. Fourth: Among the four differences, it is the difference that prevents being one, like things and non-things. Fifth: From the way of engaging with the object to be measured, it is certain that there are two: self and general characteristics. From the perspective of the result, there are two kinds of phenomena: those that can perform a function and those that cannot. From the perspective of essence, there are two kinds of phenomena: similar common phenomena and dissimilar uncommon phenomena. From the perspective of the subject, sound, there are two: whether or not it is the actual object expressed by sound. From the perspective of the subject, consciousness, there are two: the actual object of conceptual and non-conceptual consciousness. The pervasiveness and the limbs for establishing the property of the subject of these are clear in the text. Sixth, there are three: definition, division, and investigation of the establishment. The first has three: refutation, establishment, and abandonment. The first is: Some think that the two phenomena that can and cannot perform a function in the ultimate sense are the definitions of those two, which is unreasonable, because the statement "What is the ultimate that can perform a function?" and so on, shows the definition of the two truths of the Sautrantika school and the basis of the definition of self and general characteristics, but does not show the definition of self and general characteristics, because Yama Ri said: Incidentally, it shows the establishment of the two truths of the inferior vehicle. Some say that the entity that exists without mixing place, time, and nature is the self-characterised, but that is not the definition of the self-characterised, because if it were, the front group