Chinese
不是通过推测来成立的。因此，所谓虚空就只剩下了一个词。如果这样理解，就会明白一切法都只是由分别念所安立，而没有自性的道理。如云：‘众生口中常说见到虚空，虚空如何能见，应仔细观察此理。’正如所说。装饰和孔隙的虚空不能作为虚空存在的论证，这在前面已经说过了。因此，如果通过名言的量已经认识到无自性，仅仅是假立名言，那么就不需要再用胜义的量来强调证明了。上下宗派的道理也是如此。因此，对于能够起作用的事物，要正确无误地进行肯定和否定，并且要消除颠倒执着的二种我，就像有眼睛的年轻人观察年轻人的身体一样。因此，否定了事物，无事物本身就在意识中成立了。除此之外，没有其他的作为否定和肯定基础的无事物。然而，即使对它的声音和意义进行各种各样的命名，也和虚空中的花朵一样。而且，作为那个世俗的所依是：色等十二处，一切所知都包含在其中。一般来说，有六个内处和六个外处。定义是依次为：色蕴执着的识的非共同增上缘，以及成为眼识的所缘缘等，直到仅仅成为意识的所缘缘为止。光明和觉知是识的定义。如果分类，有八识聚，即：以增上缘眼根为基础产生的识等是定义。作为各种习气的所依的光明和觉知，以及在识的相续中执着我，是阿赖耶识和染污意的定义。一般来说，所谓的定义是事物本身的名词、所诠释的特征的安立之因，因此为了区分意义和自相，并且不迷惑于意义和名词，就像说肚子胀大的瓶子是瓶子的定义一样。但是，不要因为定义和词语的形式相似，就向其他方面妄加猜测。
English
It is not established through inference. Therefore, the so-called "space" will only remain as a word. If understood in this way, it will be clear that all phenomena are merely established by conceptual thought and have no inherent nature. As it is said, 'Sentient beings often say they see space, how can space be seen? One should carefully examine this reason.' Just as it is said. The space of ornaments and holes cannot be used as proof of the existence of space, as has been mentioned above. Therefore, if one has already realized through the measure of convention that there is no inherent nature, and that it is merely a designation, then there is no need to emphasize and prove it again with the measure of ultimate truth. The principle of higher and lower tenets is also the same. Therefore, one should correctly and accurately affirm and negate things that can perform a function, and eliminate the two selves that are falsely imputed in a reversed manner, just as a young man with eyes examines the body of a young person. Therefore, by negating things, non-things themselves are established in the mind. Apart from that, there is no other non-thing that serves as the basis for negation and affirmation. However, even if various names are given to its sound and meaning, it is like a flower in the sky. Moreover, the basis for that conventional truth is: the twelve sources such as form, etc., all objects of knowledge are included in just that much. Generally, there are six internal sources and six external sources. The definitions are, in order: the uncommon dominant condition of the consciousness that grasps form, and becoming the objective condition of eye consciousness, etc., up to becoming the objective condition of mind consciousness alone. Clarity and awareness are the definition of consciousness. If classified, there are eight aggregates of consciousness, namely: the consciousness that arises based on the dominant condition of the eye faculty, etc., is the definition. Clarity and awareness that serve as the basis for various habitual tendencies, and clinging to self in the continuum of consciousness, are the definitions of the Alaya consciousness and the afflicted mind. In general, the so-called definition is the cause of establishing the name of the thing itself, the characteristic to be explained, therefore, in order to distinguish between meaning and self-nature, and not to be confused about meaning and name, it is like saying that a pot with a bulging belly is the definition of a pot. However, do not speculate in other directions simply because the definition and the form of the words are similar.
Chinese
考虑到为了避免所有词语的歧义，需要用一种说法来概括，比起致力于增加词语的繁琐，更重要的是像经和论著那样，抓住语句的要点。唉！现在有些愚蠢的人，因为自己不能正确理解意义和词语的用法，甚至几乎要批评佛陀的教诲是否正确。但这种定义在抓住意义反转的关键方面有其独到之处。从词语的角度来看，虽然大多数在其他方面进行推测，描绘檀香的图案并没有什么意义。然而，满足于像婆罗门记住咒语一样记住别人说的一些词语，甚至轻视古代圣贤的著作，这真是太奇怪了。特别是，连接与不连接等理解的关键也同样需要确定。因此，凡是有意义上的错误，任何词语都无法纠正。而词语的表达方式就像自己手中拿着的绳索等一样，为了顺应智慧的力量来表达意愿。智者们用事实的力量进行辩论，依赖于意义，而不是仅仅依赖词语的表达方式。然而，孩子们用词语的方式进行辩论，如果失去了智慧力量的铁钩，那么词语也像醉酒的大象一样，变得不受控制，必须视其为危险的境地。因此，对于那些总是用眼罩遮住眼睛的人来说，在拥有卓越的智慧力量之前，暂时别人是无法呼吸的。然而，所有以词语的运用为主的讲解、辩论和写作，因为表达繁多而意义狭隘，关键的理解产生缓慢。因此，有智慧的人们应该主要依靠意义来正确理解所有论著，从而掌握深刻的智慧。通过自然获得对语言表达的控制，将论著的关键以归谬法的语言串联起来，也要擅长于摧毁敌对者的骄傲等方式。因此，稍微谈谈定义等的确定方式，即任何具有能指和理由的
English
Considering that in order to avoid all ambiguities of words, it is necessary to summarize with one statement, rather than dedicating oneself to increasing the complexity of words, it is more important to grasp the key points of the statements as in sutras and treatises. Alas! Nowadays, some foolish people, because they themselves cannot correctly understand the meaning and usage of words, even almost criticize whether the Buddha's teachings are correct. But this definition has its own uniqueness in grasping the key aspects of meaning reversal. From the perspective of words, although most speculate in other aspects, drawing patterns of sandalwood has no meaning. However, being satisfied with memorizing some words said by others like Brahmins memorizing mantras, and even despising the writings of ancient sages, is truly strange. In particular, the key to understanding such as connecting and not connecting also needs to be determined in the same way. Therefore, wherever there is a fault in meaning, no words can correct it. And the way of expressing words is like holding a rope in one's own hand, in order to follow the power of wisdom to express one's wishes. Wise people debate with the power of facts, relying on meaning, not just relying on the way of expressing words. However, children debate with words, and if they lose the iron hook of the power of wisdom, then words, like drunken elephants, become uncontrollable and must be regarded as dangerous situations. Therefore, for those who always cover their eyes with blindfolds, others cannot breathe for a while until they have excellent wisdom power. However, all explanations, debates, and writings that focus on the use of words, because the expression is numerous but the meaning is narrow, the key understanding is slow to arise. Therefore, wise people should mainly rely on meaning to correctly understand all treatises, so as to master profound wisdom. By naturally gaining control over linguistic expression, linking the key points of the treatises in a series of reductio ad absurdum arguments, one must also be skilled in destroying the pride of opponents and so on. Therefore, to talk a little bit about the way to determine definitions, etc., that is, anything that has a signifier and a reason
Chinese
语词概念。 瓶等事物，于其所施设之义的反体，即是立为瓶等的理由。因此，若以腹大作为瓶的体性，则此为瓶的安立之因。如支撑栋梁的作用等，并非其体性。同样，若能毫无错谬地把握住与基反体、自反体二者不相混淆，且体性自身之本然面目清晰明确的体性，则能远离不遍、遍太过、不可能三者，或者具备不具、他具、不可能三种决断。此时，当体性和所诠释之物的关系确定之时，凭借义类区分的力量，所有边际无余地在此确定。即使没有许多言辞的繁琐，把握住要点就足够了。 例如，说“木头”一词，通过义类区分就能理解眼前的木头，而无需说出木头的种类以及其处所、时间、自性等不相混淆的所有形态。如果不能理解名称与所指的关系，仅凭陈述体性的言辞增多也难以奏效。例如，有人看着清澈的宝石说：“这是蓝宝石吗？”另一个人说：“不是，蓝宝石是蓝色的。”那人仅凭言辞推断，问道：“那么蓝色的布也是蓝宝石吗？”回答说：“不是，是蓝色的宝石。”又问：“那么青金石也是吗？”回答说：“不是，蓝宝石比它便宜。”又问：“那么蓝色的玻璃是吗？”回答说：“不是，比普通的玻璃贵重。”像这样无论怎么说，也无法完整地说出蓝宝石的独特属性，从而认识它，这就像给盲人描述大象的样子。当说“蓝色”时，如果能理解事物上的蓝色属性与蓝宝石相关联，就能立即断除增益。同样，把握住体性的要点，就能通过它自然而然地确定所有不共的性质，并且能够阻止其他的增益，就像生命停止后其他感官也会停止一样。因此，要擅长把握要点，在任何情况下都要获得通过意义进行区分的真实理解。
English
Terms of verbal cognition. The opposite of the meaning to which things like pots are applied is the reason for establishing them as pots, etc. Therefore, if a bulging belly is established as the characteristic of a pot, then that is what establishes the pot. Just as the function of supporting beams, etc., is not its characteristic, similarly, if one grasps an impeccable characteristic that is not mixed with the two, the basis opposite and the self-opposite, and the nature of the characteristic itself is clearly defined, then it is free from the three impossibilities of non-pervasion, over-pervasion, and impossibility, or it possesses the three complete determinations of non-possession, other-possession, and impossibility. At that time, when the relationship between the characteristic and the characterized is determined, then by the power of the distinction of meaning, all the edges are determined there without any remainder. Even without many verbal elaborations, it is enough to grasp the point. For example, by saying "a tree," one can understand the tree in front of one by distinguishing the meaning, but it is not necessary to express all the aspects of the tree's species and its place, time, and nature that are not mixed. If one cannot understand the relationship between the name and the named, then it is difficult to benefit from merely increasing the words expressing the characteristic. For example, if someone looks at a clear gem and asks, "Is this an indranila?" another person says, "No, an indranila is blue." If he infers from the words alone and asks, "Then is blue cloth also an indranila?" the answer is, "No, it is a blue gem." Then he asks, "Then is lapis lazuli also that?" The answer is, "No, an indranila is less valuable than that." Then he asks, "Then is blue glass that?" The answer is, "No, it is more precious than ordinary glass." No matter what is said, it is impossible to fully express the unique qualities of an indranila and recognize it. This is like describing an elephant to a blind person. When one says "blue," if one understands that the blue quality on the object is related to the indranila, then it is like cutting off the imputation at that very moment. Similarly, by grasping the essence of the characteristic, all the unique ways of being are naturally determined by it, and the ability to stop other imputations is like the cessation of other senses when life ceases. Therefore, one should be skilled in grasping the essence, and in all ways one should obtain a genuine understanding that is distinguished by meaning.
Chinese
在一个事物上确立认知非常重要。例如，当说“瓶子”时，心中会浮现出鼓胀的形状，但这与将所有其他鼓胀的东西误认为瓶子是不可能的，是相似的。因此，如果不在任何一个具体的所指对象上，比如金瓶等，特别指定这个由定义所确立的所指对象——瓶子，那么所指对象和定义的基础，声音和意义的形态就不会显现为不同，因此无法把握基础的差别。如果定义的基础是金瓶，那么它必须成为定义和所指两者的依据，因此它必然既是鼓胀的又是瓶子。然而，对于施设的基础来说，这并非必要。例如，瓶子的口、腹部、底部等部分以及物质微粒等是瓶子的施设基础，但它们中的每一个都不必是瓶子。然而，在定义的基础的情况下，对于那些看到瓶子的意义却不了解术语的人，比如为了确立术语而正确地运用象征，金瓶和瓶子两者在瓶子这个范畴内，声音和认知是一致的。那时，抓住黄金的鼓胀、底部收缩、能储水的特性作为定义的基础是容易的。所有与之相似的事物都可以用此来解释，比如抓住柱子的定义基础是能够支撑东方的屋梁。对于无常的定义基础，比如声音，因为名称不同，所以保持原样就可以了。逻辑学的秘密术语应该在其他地方学习。如此，所谓的世俗，是指通过区分的方式所显示的，具备三种特征，在名言量前显得真实不虚，无可否认，但却丝毫没有以自性真实成立。它的显现部分是世俗，空性部分是胜义，因此它具有如此缘起之特征。如圣者龙树所说： 缘起即是空性， 亦是假名施设因， 亦是中道正 пути。 那么，通过什么原因显现呢？ 未经观察心生喜悦者， 以前以前的自我原因， 依靠着以后以后的， 产生那样的结果。 那么，如果具有这样特征的世俗，无碍地显现，那是由于什么原因而显现的呢？如果认为如此，那么这没有其他原因，就是缘起