Chinese
并且，为了不生病、治疗疾病，以及为了长寿、佛法、财富和幸福，如果简要概括医学的要点，那就是所要治疗的疾病和病人，治疗的方法包括行为、饮食、药物和治疗手段，如何治疗则是保持健康无病，以及治疗各种疾病。治疗者包括医生和护士。或者，勇士（指医术高明者）将这些概括为八支。此外，第三种学问是声明学，如《波你尼》的注释中所说，在印度广为人知的八部伟大的声明论典，特别是像在西藏这里像日月一样著名的《迦拉巴》和《旃陀罗· व्याకరణ》的论著，以及它们的口诀。它们的共同主题是，如《言语庄严之花》中所说：“仅显示本体和差别，成为二者所依的是，名称、词语和字母。”因此，有名称、词语和字母三种。特殊的主题是，如《词语明晰之精华》中所说：“自性、条件和各种变化，是词语使用论典的主题。”因此，作为在条件的影响下产生各种变化的基础的是自性。分类如下：“自性、词干和名称，最初的自性是行为的意义。三种标志是元音、辅音和结尾。”这两个声明的自性，是使之成为名称、词语、元音三种中的任何一种的声明的组成部分的条件。其中也有使词干成为标志，使词干成为词语，使词干成为词干，使标志成为标志，使名称成为名称，使标志成为词干，使标志成为词语这七种条件。其中第二种和第七种是条件和变异的基础，因为第二种通过使ti等词干成为词语的方式来区分时间和意义。自性和条件或字母之间相互关联而产生的改变和省略等是变异。如大译师所说：“与自性和条件相关联，或仅与字母相关联的，改变和省略是变异。”这也是连接，名称的全部解释，以及Pṛtta等所揭示的论典的根本，以及...
English
Furthermore, in order to prevent illness, treat diseases, and to achieve longevity, Dharma, wealth, and happiness, if we briefly summarize the key points of medicine, it includes the diseases and patients to be treated, the methods of treatment including behavior, diet, medicine, and therapeutic measures, how to treat which is to maintain health without illness, and to treat various diseases. The healers include doctors and nurses. Alternatively, the brave one (referring to a skilled physician) summarizes these into eight branches. Moreover, the third field of knowledge is grammar, as stated in the commentary of Pāṇini, the eight great treatises on grammar widely known in India, especially the treatises of Kālápa and Candra-vyākaraṇa, famous like the sun and moon in Tibet, along with their oral instructions. Their common subject matter is, as stated in "The Flower of Speech Ornamentation": "It shows only the essence and the distinctions, that which becomes the basis of both, are name, word, and letter." Therefore, there are three: name, word, and letter. The specific subject matter is, as stated in "The Essence of Clarity in Verbal Expression": "Nature, conditions, and all kinds of changes, are the subject matter of treatises on verbal usage." Therefore, the basis for producing various changes under the influence of conditions is nature. The classification is as follows: "Nature, stem, and name, the initial nature is the meaning of action. The three signs are vowel, consonant, and ending." These two natures of sound are the conditions that make it any of the three: name, word, or vowel, which are components of sound. Among them, there are also seven conditions: making the stem into a sign, making the stem into a word, making the stem into a stem, making the sign into a sign, making the name into a name, making the sign into a stem, making the sign into a word. Among these, the second and seventh are the common basis of condition and variation, because the second distinguishes time and meaning by making stems such as ti into words. Changes and omissions, etc., that arise from the mutual relationship between nature and condition or letters, are variations. As the great translator said: "Related to nature and condition, or related only to letters, alteration and omission are variations." This is also the connection, the complete explanation of names, and the root of the treatises revealed by Pṛtta, etc., as well as...
Chinese
分支是根本经和，转变和，顶髻等等。 还有第四种学问，正理学，在《集论》中说： 现量和比量，以及似现量，是自己觉知的工具。 成立和破斥，以及似成立，是使他人理解的工具。 因此，论理学的词义被解释为八种： 现量，比量，成立，破斥四种，每一种又都确定为正确和似是而非两种。 总之，可以归纳为自己理解所量的方法，以及理解后使他人随之理解的方法两种。 其中，《自性不欺诳之智》中说： 量的自性是对自己的行境清晰而不欺骗的道理。 就像用升斗和秤来衡量一样，安立为一种衡量的量。 所量有三种： 现前，隐蔽，极隐蔽。 衡量它们的是： 衡量现前所量的有三种现量： 根现量，自证现量，瑜伽现量。 衡量隐蔽的所量和能立的是： 事实力量比量的三种理： 果的理，自性的理，不见的理。 衡量极隐蔽的所量的理是： 因为现量和事实力量的理都不能成立，所以必须依赖于经过三番审查清净的教证。 此外，量的论典就像是陈那论师所著的《量经》，以及法称论师为了解释其意而著的《七论》。 其中的七论是： 广释《释量论》，中释《定量论》，略释《理滴论》，这三部是主要像身体一样的论典。 从此派生出来的，就像分支一样的四部论典是： 从自利比量派生出来的《理绪论》和《关系常有论》，从他利比量派生出来的《他相续成立论》和《辩论理则论》。 此外，有些大学者说，量的论典是属于阿毗达磨藏，所以是内道的论典，但似乎不合理。在《量理总集论》中，仅仅是陈述量和所量，就使得外道的观点变得毫无意义。
English
The branches are the root sutras, transformations, uṣṇīṣa, and so on. Furthermore, the fourth field of knowledge, logic, is described in the Compendium as follows: 'Direct perception and inference, along with seeming appearances, are the means of self-awareness. Establishment and refutation, along with seeming establishments, are the means of making others understand.' Thus, the meaning of logic is explained in eight ways: direct perception, inference, establishment, and refutation, each of which is determined to be either valid or apparent. In summary, it can be condensed into two methods: the method of understanding what is to be measured by oneself, and the method of enabling others to understand it after understanding. Moreover, according to 'Knowledge with an unerring characteristic,' the characteristic of valid cognition is reasoning that is clear and does not deceive in its own field of application. Just as measuring is done with bushels and scales, it is established as a valid means of measurement. There are three types of objects to be measured: manifest, obscure, and extremely obscure. The means of measuring these are: for measuring manifest objects, there are three types of direct perception: sense direct perception, self-awareness direct perception, and yogic direct perception. The means of measuring and establishing obscure objects are: the three reasons of factual inference: the reason of effect, the reason of nature, and the reason of non-observation. The reason for measuring extremely obscure objects is: because neither direct perception nor the reason of factual power can establish it, it is necessary to rely on scriptures that have been purified by the three examinations. Furthermore, the treatises on valid cognition are like the Compendium on Valid Cognition by Master Dignāga, and the Seven Treatises by Dharmakīrti, which explain its meaning. Among these, the seven treatises are: the extensive Commentary on Valid Cognition, the intermediate Certainty of Valid Cognition, and the concise Drop of Reasoning, which are the three main treatises like the body. The four treatises that branch out from these, like limbs, are: the Drop of Reasons and the Permanence of Relation, which branch out from self-regarding inference, and the Establishment of Other Minds and the Science of Debate, which branch out from other-regarding inference. Furthermore, some great scholars say that the treatises on valid cognition belong to the Abhidharma Piṭaka, and are therefore internal treatises, but this seems unreasonable. In the Compendium of Valid Cognition, merely stating valid cognition and what is to be measured renders the tenets of the Tirthikas meaningless.
Chinese
因此，为了遣除那些不足之处，才撰写了此书。仅仅凭此书，并非为了引入如来教法，因为它的法不是思辨的领域。如是说：如果有人通过思辨的途径引导至法性，那将是对于释迦教法最大的损害。像这样说了许多。另外，作为附属意义，属于工巧明或声明的五小明处是：星算诗歌与结合，词藻戏剧此五者，于圣地被称为五明，名声如风般传播。如是所说，五者之中，星算：就所享用的基础处所而言，是星宿的轮盘；就时间而言，包括年月日时；谁在享用，十曜；考察其如何享用的享用方式；清净足部的享用仪轨。如是享用的痕迹上，就运转方式而言，空中有时轮历算，地上有四季运转方式，各自足部的作用是诸曜的出现与隐没，环绕方向的作用是罗睺进入日月，各自享用所用的作用是讲述定数、增减、生起的方式。总而言之，可计算的和计算者二者包括在内。如是宣说的论典，不共的如时轮根本续释等随行星算的论典，以及外道和共通的战争胜利历算等。此外，对于考察自我的觉知非常重要的，是从汉地传来的被称为五行算或黑算的，可计算的是五行轮转之首，计算者是自性基础的根本，以及五行自性，显现的境，作用的意，执着的心的隐秘关键四者所概括的无明错觉的根本二者的门径。计算方法上：界、年、九宫和卦象，月、日、时辰、星曜等，如是归纳为九种意义而讲述的被称为续的论典，以及那些诀窍明灯母子等。
English
Therefore, this book is written to dispel those shortcomings. It is not intended to introduce the teachings of the Tathagata by this alone, because its Dharma is not a field of speculation. As it is said: If someone leads to Dharma-nature through the path of speculation, that would be the greatest damage to the teachings of Shakyamuni. Like this, many things were said. Furthermore, as an ancillary meaning, the five minor fields of knowledge belonging to craftsmanship or grammar are: astrology, poetry and composition, vocabulary, and drama. These five are called the five sciences in the noble land, and their fame spreads like the wind. As it is said, among the five, astrology: in terms of the basis of enjoyment, it is the wheel of constellations; in terms of time, it includes years, months, days, and hours; who is enjoying, the ten planets; examining how they are enjoyed; the ritual for purifying the enjoyment of the feet. On the traces of such enjoyment, in terms of the mode of operation, there is the Kalachakra calculation in the sky, and the mode of operation of the four seasons on the earth. The function of each foot is the appearance and disappearance of the planets, the function of the surrounding direction is Rahu entering the sun and moon, and the function of using each enjoyment is to explain the fixed number, increase and decrease, and the way of arising. In short, the calculable and the calculator are both included. The scriptures that explain it in this way, such as the uncommon Kalachakra Root Tantra commentary and other astrological scriptures that follow, as well as the external and common war victory calculations, etc. In addition, what is very important for examining self-awareness is what is called the Element Calculation or Black Calculation, which came from China. What can be calculated is the head of the cycle of the five elements, and the calculator is the root of the nature of the base, as well as the nature of the five elements, the appearing object, the acting mind, and the secret key of the grasping mind, which are summarized by the two gateways of the root of ignorance and delusion. In terms of calculation methods: realm, year, nine palaces and trigrams, month, day, hour, planets, etc., are summarized into nine kinds of meanings and explained in the scriptures called Tantras, as well as those key instructions, such as the clear lamp mother and son, etc.