English
manner, and the meaning of all such dharmas, after truly knowing the inconceivable Suchness, the manner of superior seeing without departing from its state, and the manner of calm abiding that obtains stability without the mind wavering from a single point due to the power of samadhi. These are the special investigations of reality. Sixth, from "Lanka's" to "all conditions" is shown. Lord of Lanka, what is the entry of consciousness into an object? It is shown in three ways: whether there is creation or not, at the time when consciousness enters any good, bad, or neutral object; and when the three, object, sense power, and consciousness, gather and assemble, and touch arises that completely cuts off the object; as it is said, "Cause and object immediately, the master is also the same." Like this, when the four conditions are complete, one definitely ascertains one's own object as it is, and thus enters samsara. In this way, the knowing of objects is investigated. Seventh, there are two: brief explanation and detailed explanation. First, from "Lanka's" to "Dharmata" is shown. Lord of Lanka, what is the reason that establishes truth and establishes wisdom in the mind, thereby cutting off doubt and generating true certainty? There are four kinds, as follows: because all dharmas included in the effect are established in dependence on the cause, it is the reason of dependence on the effect; because all dharmas included in the cause perform the function of producing the effect, it is the reason of the cause performing the function; because it is based on the sign of a valid person to establish reason, it is the reason of establishing reason; and the dharmata of all dharmas, its nature is not modified, and it is established without dependence on others, the essence is the reason of dharmata, these are the four kinds. Second, there are two: explanation of the reason of dependence on the effect, the reason of the cause performing the function, the reason of establishing reason, and the reason of the essence of dharmata. First, from "Lanka's" to "because of terminology, it becomes cause and condition" is shown. Lord of Lanka, what is the reason of dependence that is represented from the aspect of the effect? There are two kinds: whatever the many dharmas of their respective causes and conditions gather together, thereby establishing that these effects arise or occur, for example, eye consciousness.
Chinese
就像了知本身依赖于自因、所缘、根识三者聚合圆满而生起一样。由于言说和事物任何显现的力量，而安立了那个和那个的名称。就像依赖于存在的名称而成立不存在的名称一样。同样，长短、好坏、大小、高低、清净不清净等六种名称，也成为了成立的因和缘。其中，依赖于生起之因缘，就像种子和水肥等因的聚合圆满，从而实际生起自果的幼苗一样。例如，这个瓶子，是具有自因前行的依赖性，因为它是幼苗。这样写道。因此，在因的时候，也能从因缘聚合而推测出能生果，这成为了自性的理证。如果成立了意义成立而名称不成立，例如，这个瓶子，是牛，因为它具有肉垂和颔袋。因为依赖于安立之因，所以牛的名称本身依赖于肉垂和颔袋的特征，就像世间的一切名称都依赖于假立一样。因此，生起成立和安立名称的成立有两种差别：前者是成为意义之因缘的果，后者是成为名称的因缘之果。第二，从“作用”到“成为业的因和缘”之间进行了阐述。其中，从因的角度来表示，什么是作用的道理呢？对此，也有三种
English
Just as knowing itself depends on the complete aggregation of self-cause, object, and sense consciousness to arise. Because of the power of whatever appears, whether it be speech or object, that and that name are established. Just as the name of non-existence is established in dependence on the name of existence. Similarly, the names of long and short, good and bad, big and small, high and low, pure and impure, and so on, become the cause and condition for establishment. Among these, depending on the cause and condition of arising, it is like a sprout that actually arises as its own fruit from the complete aggregation of causes such as seeds, water, and fertilizer. For example, this pot is something that depends on its own prior cause, because it is a sprout. This is how it is written. Therefore, even in the case of the cause, inferring that the fruit can arise from the aggregation of causes and conditions becomes a reason of nature. If one establishes that the meaning is established but the name is not, for example, this pot is a cow because it has dewlap and a wattle. Because it depends on the cause of establishment, the name of cow itself depends on the signs of dewlap and wattle, just as all the names of the world depend on imputation alone. Therefore, there are two differences in the establishment of arising and the establishment of naming: the former is the fruit that becomes the cause and condition of meaning, and the latter is the fruit of the cause and condition that becomes the name. Secondly, from "doing" to "becoming the cause and condition for action" is explained. Among these, from the perspective of the cause, what is the reason for doing? There are also three
Chinese
并且由于所有因缘聚合而产生结果的行为，以及名言中与意义相符的说法，都是正确的理智。那么，对于世间的普通人来说，这些名言是量吗？如果不是量，虽然不一定是事物力量加入的量，但在辩论时，如果与名言相违背，则是说话者的过失，因此可能会妨碍立宗。出生后所做的事情本身，就像从阿赖耶识中产生眼识一样，出生后所做的事情，比如在阿赖耶识中积累色法的习气等等，应该知道这些都适用于一切。第三部分有三个方面：概括性地说明、详细地解释和总结。第一部分，从“什么是论证”到“不纯净”之间进行了说明。那么，什么是证明合理的理智呢？对于任何立宗者，为了证明自己的宗派，披上外来辩论者无法攻破的盔甲而不动摇，这就是能成立的理智。或者，为了自己的利益，通过五种完全纯净的特征来说明要证明的事物；或者，在为了他人的利益进行后推论时，争论相同和不同，说出真实和虚假，通过真实的理解来证明，并且说出以正确的理由驳倒虚假的方式；或者，在为了自己的利益进行后推论时，要知道自己所要证明的真实性是无过失的；或者，为了他人的利益进行后推论时，为了让对方知道自己所立下的誓言，经论成为能成立的原因，理智成为理解正量的条件。呼唤楞伽的主人，将后推论进行分类，根据情况分为两种，即无过失的、正确的量，如理由和例子等，是自己宗派的知识；以及似乎有错误的理由等，因为不纯净所以不是量的其他宗派的知识。第二部分分为两个方面：解释纯净和解释不纯净。第一部分分为三个方面：概括性地说明、详细地解释和总结。第一部分，从“什么是纯净”到“确定”之间进行了说明。其中，什么是正确的知识
English
And because the assembly of all causes and conditions performs the action of producing results, and the statements that are consistent with meaning in terminology are correct reasoning. So, are these statements valid for ordinary people in the world? If they are not valid, although they are not necessarily the valid ones that the power of things joins, in the time of debate, if they contradict the statements, it is a fault of the speaker, so it may hinder the establishment of the proposition. The very thing that is done after birth, just as the eye consciousness arises from the alaya, the things that are done after birth, such as accumulating the habits of form in the alaya, etc., should be known that these apply to everything. The third part has three aspects: a summary statement, a detailed explanation, and a conclusion. The first part, from "What is proof" to "impure" is explained. So, what is the reason for proving reasonable? For any proponent, in order to prove his own doctrine, he puts on the armor that cannot be broken by the external debater and does not waver, this is the reason that can be established. Or, for one's own benefit, to explain what is to be proved through the five completely pure characteristics; or, when inferring for the benefit of others, arguing the same and different, speaking truth and falsehood, proving through true understanding, and speaking of refuting falsehood with correct reasons; or, when inferring for one's own benefit, to know that the truth that one wants to prove is without fault; or, when inferring for the benefit of others, in order to let the other party know the vow he has made, the scriptures become the cause of being able to establish, and reason becomes the condition for understanding the valid quantity. Calling the owner of Lanka, classifying the inference, according to the situation, it is divided into two types, namely, the correct quantity without fault, such as reasons and examples, is the knowledge of one's own sect; and the reasons that seem to have errors, etc., because they are impure, are not the knowledge of other sects. The second part is divided into two aspects: explaining purity and explaining impurity. The first part is divided into three aspects: a summary statement, a detailed explanation, and a conclusion. The first part, from "What is pure" to "certainty" is explained. Among them, what is correct knowledge
Chinese
通过五种完全清净而达到究竟，即：立誓后要修习的目标；作为所立之论题的法，确定存在于有法者上，是为真实成立的理由；通过已成立的量，依靠进入境的相似例子来表示名声，以及自他共同承认，作为衡量标准的有法者在相似方面成立；以及依靠能确定极隐蔽之物的正确理路等一切力量所产生的量，从而确定通达自己的宗派，并且不被其他所损害。其中，首先，所立的定义是：自己内心所希望的。如《释量论》所说：“希望是宗的定义。”立誓可分为两种：自续立誓和他续立誓。第一种，如“声，是有法，是无常，因为是所作，例如瓶子。”以及“自他所说的诸事物，是有法，真实不成立自性，因为与真谛的一和多相离，例如影像。”等等。第二种分为两种：宣说自续的他续，以及宣说破斥的他续。第一种，如“声，是有法，应是无常，因为是所作。”以及“诸事物，是有法，应无自性成立，因为与一和多相离。”等等。第二种，如“主物，是有法，应是时间，因为是众多显现和自性相同。”以及“世俗谛，是有法，应是能被理智分析，因为依赖于自己的相。”等等。如《量总集论》所说：“他续非有法，因为非宗法，从先前承诺出发，如是说出理由和立誓的过失，应知是破斥。”如是等等。第二，理由的定义是：具有三种相。也就是，第一相，确定存在于所应推测的事物上；第二相，确定只存在于相似的方面；第三相，确定不存在于不相似的方面。如《释量论》所说：‘有法之法遍及彼’
English
It is perfected through five completely pure aspects, namely: the object to be cultivated after making a vow; the reason that truly establishes that the dharma, which is the subject of the debate, is definitely present on the subject of the argument; expressing fame by relying on similar examples of the object of entry through the established valid cognition that encompasses the dharma to be established; the establishment of the subject of the argument in similar aspects, which is commonly known to oneself and others and taken as a standard of measurement; and through the power of all such things as the correct reasoning that establishes the extremely obscure, one ascertains and understands one's own tenets through the means of valid cognition, and it is not harmed by others. Among these, first, the definition of what is to be established is: what one desires in one's own mind. As it says in the Pramāṇaviniścaya: "Desire is the definition of the পক্ষ (pakṣa, पक्ष, side, the subject)." Vows can be divided into two types: autonomous vows and consequential vows. The first is like: "Sound is the subject, it is impermanent, because it is produced, like a pot." And "The objects spoken of by oneself and others are the subject, they do not truly exist by nature, because they are separate from the one and the many of truth, like a reflection." and so on. The second is divided into two types: consequential that demonstrate autonomy, and consequential that express refutation. The first is like: "Sound is the subject, it should be impermanent, because it is produced." And "Things are the subject, they should not be established by nature, because they are separate from the one and the many." and so on. The second is like: "The principal thing is the subject, it should be time, because it is the same in nature as many manifestations." And "Conventional truth is the subject, it should be able to be analyzed by reason, because it relies on its own characteristic." and so on. As it says in the Compendium of Valid Cognition: "The consequential is not the subject, because it is not a property of the subject, starting from a prior commitment, similarly, stating the faults of the reason and the vow, it should be known as refutation." and so on. Second, the definition of the reason is: possessing three aspects. That is, the first aspect is definitely present in what is to be inferred; the second aspect is definitely present only in similar aspects; and the third aspect is definitely absent in dissimilar aspects. As it says in the Commentary on Valid Cognition: 'The dharma of the subject pervades it.'