Chinese
是标志。楞伽的主人，什么是理智？ 意思是说，以真理使智慧得以确立，从而断除疑惑。其中四种是如其名目。楞伽的主人，那依赖于什么？ 意思是说，依赖的理智是：凡是依赖于因缘而安立果的产生，以及通过言说和事物所显现的力量而存在的事物，依赖于不存在的事物而成立名称等，以及六种名称的成立。生起成立和安立名称的成立，以差别而分为二。什么是行为的作用？ 意思是说，行为的理智也以差别而分为三：事物转变为果，就像因缘促成那样，即获得。以分别念和共同显现的力量，在任何境上显现的行为的作用，例如以兔子的名称称呼月亮的行为的作用，这是第二种。生起的实物，各自以因缘而行使各自的业的行为，即通过因缘来完成存在的事业。什么是成立？ 也就是说，凡是分配合适的，意思是说，显示成立正理的理智是：所要成立的事物，以什么来立誓而不可改变。以及说什么，意思是说，说与他人相符和不符的争论的真假。是意义的随行者。为了要知道自己所要成立的事物是确定的、没有过失的，因此，原因、经典和理智成为了因缘。意思是说，为了自己的利益而成立意义的知识，即产生确定。楞伽的主人，那也是这样清净和不清净的。意思是说，呼唤集合者，如果对此进行区分，则根据情况分为两种：正确的知识，即自我的派别；以及看似正确的知识。其他什么是清净的呢？ 是所缘和，处所和，譬喻和，名声和，确定。意思是说，正确的知识是以五种方式达到究竟的：所缘的所要成立的事物，以及所要成立的事物与争论的基础法之间相关联并存在的理由，以及用名声来象征的譬喻，以及他人所称道的理由，以及从一切力量中产生的确定。楞伽的主人。其中，一切行是无常的，一切轮回是痛苦的，一切法是空
English
It is a sign. Lord of Lanka, what is intelligence? It means that with truth, wisdom is established, thereby cutting off doubts. Among them, the four are as their names suggest. Lord of Lanka, what does that depend on? It means that the intelligence of dependence is: whatever depends on causes and conditions to establish the arising of the result, and the things that exist through the power of speech and phenomena, such as establishing names based on non-existent things, and the establishment of six names. The establishment of arising and the establishment of naming are divided into two by difference. What is the action of behavior? It means that the intelligence of behavior is also divided into three by difference: things transform into results, just as causes and conditions facilitate, that is, obtaining. The action of behavior that appears in any realm through the power of conceptualization and common appearance, for example, the action of behavior of calling the moon by the name of the rabbit, this is the second kind. The arising entities, each with its own causes and conditions, perform the actions of their respective karma, that is, accomplishing the existing actions through causes and conditions. What is establishment? That is to say, whatever is appropriately allocated, meaning that the intelligence that demonstrates the establishment of valid reasoning is: the things to be established, with what vow is made and cannot be changed. And what is said, meaning that speaking the truth and falsehood of arguments that agree and disagree with others. It is a follower of meaning. In order to know that what one wants to establish is certain and without fault, therefore, the cause, scriptures, and intelligence become the cause. It means that the knowledge of establishing meaning for one's own benefit, that is, generating certainty. Lord of Lanka, that is also pure and impure in this way. It means that calling the collector, if it is distinguished, it is divided into two according to the situation: correct knowledge, that is, the faction of the self; and knowledge that appears to be correct. What else is pure? It is the object of focus, the place, the metaphor, the fame, and the certainty. It means that correct knowledge is perfected in five ways: the object to be established of the object of focus, and the reason that the object to be established is related to and exists in the basis of the dispute, and the metaphor that symbolizes with fame, and the reason praised by others, and the certainty arising from the power of all. Lord of Lanka. Among them, all conditioned things are impermanent, all samsara is suffering, and all dharmas are empty.
Chinese
并且，诸法无我，是自宗的所缘。这样称呼结集者，所要显示的是可以推测的事物，例如四种共相和四谛。所显示的所缘，也是所有内道者的共同基础，并且为所有内道者所熟知，因此在这里作为代表。一切都是刹那，并且生灭变化，因此有他者存在。这是因为所有有为法都会坏灭，所以是刹那，并且一切都是从分别念中显现，所以在错乱的层面有他性存在。业是不恒常的，这是因为身语意三门的活动具有作用，能够产生力量并最终耗尽。行为依赖于先前的业，存在于因上，并且业以及业所带来的苦乐都存在于果上，因此渴望获得果报。这是从有为法的状态中推算果报，是成立所立的理由。通过状态的力量，法称论师成立了自性所立。一切所知都是可以被关联的，这是为了将辩论者的心识纳入其中。具有九种相同和九种不同，并且通过辩论者和反驳者所知，从而成立了比喻。这些所知，指的是比喻，例如瓶子等在其他人的世间中生灭，断灭并且为人所知，这就是所知。通过这种方式，以能成立的相似显现的理由来成立有法。通过何者的教证，量成为量本身，这就是确定。意思是说，作者和行为本身必须在我和他人的心识中确定为真实的，这就是心识中显现的事物。楞伽的主人也是如此，这样称呼结集者，这个理由也比四种现量更少争议，并且确定存在于比量中，自性，成立果的同品有，以及非可见的异品有，这就是相，理由是知道果有因，即三相。对于这些，通过完全正确的认识，断除怀疑和二元对立的方面，并且断除趋近的因，即不相似的相似。
English
And, the absence of self in all phenomena is the object of the self's division. Thus calling the compiler, what is to be shown is what can be inferred, such as the four general characteristics and the four truths. The object shown is also the common basis of all inner paths, and is known to all inner paths, so it is represented here. Everything is momentary, and arises and changes, so there is another. This is because all conditioned things are destroyed, so it is momentary, and everything appears from discrimination, so there is otherness in the aspect of confusion. Actions are impermanent, because the activities of body, speech, and mind have an effect, which can generate power and eventually be exhausted. Actions depend on previous actions, exist in the cause, and the happiness and suffering of actions exist in the result, so they desire to obtain the result. This is to calculate the result from the state of conditioned phenomena, which is the reason for establishing what is to be established. Through the power of the state, Dharmakirti establishes the nature to be established. All that is known can be related, in order to include the minds of the debaters. Having nine similarities and nine differences, and through what is known to the debater and the refuter, the metaphor is established. These known things refer to metaphors, such as vases, etc., which arise and perish, are cut off and known in the world of others, this is what is known. In this way, the reason that appears similar to what can be established is used to establish the subject. Through whose teachings does the valid cognition appear as valid cognition itself, this is certainty. It means that the author and the action itself must be determined as true in the minds of both myself and others, this is what appears in the mind. The lord of Lanka is also like this, thus calling the compiler, this reason is also less controversial than the four kinds of direct perception, and it is certain to exist in inference, nature, the presence of the similar class that establishes the result, and the presence of the dissimilar class that is not visible, this is the sign, the reason is knowing that the result has a cause, that is, the three aspects. For these, through completely correct knowledge, cut off the aspects of doubt and duality, and cut off the cause of approaching, that is, the dissimilar similarity.
Chinese
与方面相违背，未成立，不完整，分离，即没有不一致。与真理方面相符，在他人心中显现，年老是因为转变的缘故，是向外的意思。一般来说，从处所将论式的第四个部分转变，即具有五种法相的论式确定意义，虽然正确，但不会出现错误，必定是决定的量。那是最初的现量，如果总结，则包含在现量和比量这二者之中。以量而清净。意思是说，通过消除那些过失，是远离显现的正确的量。楞伽的主人不清净是这样的。呼唤之后，显示了相似的论式。与他者相符。意思是说，显示了数量，即从上面的五个依次颠倒。楞伽的主人，对于那完全清净的特征。等等，对于收集者显示了不清净，即特征不一致，互相不一致就是相违背。楞伽的主人，一切都应作为意念的对象。那些要成立的颠倒的是，一切都显示为意念的对象，例如声音是常法，因为是所知，像这样在两个方面都存在，因此是不共不定，即标志进入两个方面，即使一切都一致。那个标志在要成立的正确的方面没有成立，因此事物的微粒与天空一致。与不一致的瓶子也进入的力量，要成立的正确的没有成立。声音是常法，因为是所作。像吠陀的声音一样，如果这样安排，因为吠陀被认为是常，所以在一致的方面没有看到，像这样在一致的方面结合，以不著名的力量，不共的不定，即使在不一致的方面存在也没有看到，在两个方面都没有，因此没有看到，在两个方面都存在也没有看到而得以恢复。以它的力量，要成立的正确的不能成立，因此是不清净的。以所有方面的力量，在自性上显现为一致的是，在事物上没有成立，因此是没有成立。特征不一致，以一个显现为另一个的力量而相违背。楞伽的主人，还有一致的例子。等等，一致的例子，声音是常法。因为不是有身体的。像天空一样结合。那个标志也进入了不一致的方面，因此不
English
It contradicts the aspect, is unestablished, incomplete, and separate, meaning there is no inconsistency. It conforms to the aspect of truth and appears in the minds of others; old age is due to transformation, meaning it is outward. Generally, from the location, the fourth part of the argument is transformed, meaning that the argument with five characteristics determines the meaning. Although correct, it will not produce error, and it is certainly a definitive measure. That is the direct perception of the first action, and if summarized, it is included in these two: direct perception and inference. Pure by measure. It means that by eliminating those faults, it is the correct measure of separation from appearance. The impure lord of Lanka is like this. After calling out, it shows the appearance of a similar argument. It agrees with others. It means that it shows the number, which is the reverse of the above five in order. The lord of Lanka, for that completely pure characteristic. And so on, showing impurity to the collector, that is, the characteristics are inconsistent, and mutual inconsistency is contradictory. Lord of Lanka, everything should be made the object of thought. Those to be established are reversed, everything is shown as the object of thought, for example, sound is permanent, because it is knowable, like this, it exists in both aspects, so it is the uncommon uncertainty, that is, the sign enters both aspects, even if everything is consistent. That sign is not established in one aspect of the correct thing to be established, so the particles of things are consistent with the sky. The power that also enters the inconsistent vase, the correct thing to be established is not established. Sound is impermanent, because it is made. Like the sound of the Vedas, if arranged like this, because the Vedas are considered permanent, they are not seen in the consistent aspect, like this, combined in the consistent aspect, with the power of the unknown, the uncommon uncertainty, even if it exists in the inconsistent aspect, it is not seen, it does not exist in both aspects, so it is not seen, it exists in both aspects but is restored without being seen. By its power, the correct thing to be established cannot be established, so it is impure. By the power of all aspects, what appears to be consistent in nature is not established in things, so it is unestablished. The characteristics are inconsistent, and they contradict each other by the power of one appearing as another. Lord of Lanka, there is also a consistent example. And so on, a consistent example, sound is permanent. Because it is not embodied. Combine it like the sky. That sign also enters the inconsistent aspect, so it does not
Chinese
由于共同显现，所以是不共的相违。声音是所立宗，是常，以外在的非有身之物为例，如瓶子一样，这样将不相似的比喻与理由结合，理由的相似之处也显现在意识中。由于在不相似的方面不确定不存在，所以是不共的相违。这些也是不确定的过失。由于不是自性成立，也不是由分别念所宣说，所以显现为不净的相。由于它的自性作用是不净的，以及能动的意识显现为不净，所以是从确定中颠倒过来的。楞伽的主人，法性。意思是法性的智慧，例如水的性质是自性湿润，这样显示一样。楞伽的主人，在哪里。意思是将智慧的种类认为是一种，以及广为开展的方式这两种，在外境的丸状物中也是同样变化的。在此，智慧的种类中，一个以业的差别分为八种，简而言之，从一到多，从多到一，这样分开，事物的实有就变成远离一和多的了。为了说明体性的支分中有十一个的三分之下的意义。楞伽的主人，所缘是执着。相是差别。意思是将意识安立在因果的法之境上，以及它本身的各自差别不混杂。那么，这两个重复有什么必要呢？那是因为如经的广说和体性的陈述以及词义的解释一样。第五，菩提是自性。意思是因果轮回涅槃诸法的体性是法性。第六，舍弃什么而获得什么，是果。意思是细微和粗大的障碍与对治分离，三身四智显现。第七，谁证悟以及对谁说，是诠说。意思是他们为了自己的利益，将所知义完全理解后，向他人宣说。第八，谁的方面。意思是与清净的量，涅槃者不一致，不净的恶见，我执，懈怠等不给予见义。第九，在谁的方面努力。意思是与相似的真实的解脱，在那唯一的正理上再三地专注，不舍弃精进。第十，与谁不一致。意思是外来的反驳者，轮回的法等。