Chinese
分类如下：自性谓词、非显现谓词和果谓词。第一种是通过依赖于本体同一关系，来证明存在与自身不可分离的事物，并且具备三种特征。例如，声音，作为主题，是无常的，因为它是被制造的，或者因为它是产生的。这是特殊的依赖关系。又如，声音，作为主题，是无常的，因为它存在于事物中。这是纯粹自性的特征结合，共有两种。 第二种是通过证明不存在与自身不可分离的事物的术语，并且具备三种特征。分为不可见非显现和可见非显现两种。第一种，例如，在这个面前的地方，作为主题，不能确定食肉者是否已经进入劫末，因为对于他来说，食肉者是非显现的。实际上，像食肉者和中阴身这样的事物，即使存在于这个地方，对于已经进入劫末的人来说，也是非显现的。因此，这个标志仅仅证明了不存在，而不能确定存在与否，因此，在地点、时间和本质上，它与任何劫末的事物都是相同的。第二种分为可显现非显现和矛盾对立显现两种。第一种，例如，这个房子里，作为主题，没有瓶子，因为它没有被可见的量度所显现。这就像自性非显现。在夜晚的海洋中，作为主题，没有烟，因为没有火。这就像原因非显现。在帕吉岩石堡垒中，作为主题，没有鹿，因为没有树。这就像遍在非显现。在没有烟的墙壁周围，作为主题，没有烟的直接结果，因为没有烟。这就像直接结果非显现，分为四种。 第二种，对于可显现的矛盾对立显现，分为依赖于不能同时存在的矛盾和依赖于相互排斥的矛盾的矛盾显现的特征结合两种。第一种有十二种。例如，在帕吉地区，作为主题，没有冷触，因为它被火所遍及。这就像与自性相矛盾的自性显现的否定标志。在帕吉地区，作为主题，没有冷触的直接原因，即无碍的能力，因为
English
They are classified as follows: the predicate of nature, the predicate of non-apprehension, and the predicate of result. The first is to prove that there is something inseparable from oneself by relying on the identity relationship of the self, and it has three characteristics. For example, sound, as the subject, is impermanent, because it is made, or because it is produced. This is a special dependency. Also, sound, as the subject, is impermanent, because it exists in things. This is a pure nature feature combination, there are two types. The second is to prove the term that there is no thing inseparable from oneself, and it has three characteristics. It is divided into two types: invisible non-apprehension and visible non-apprehension. The first, for example, in this place in front, as the subject, it cannot be determined whether the carnivore has entered the end of the kalpa, because for him, the carnivore is non-apprehended. In fact, things like carnivores and bardo beings, even if they exist in this place, are non-apprehended for those who have entered the end of the kalpa. Therefore, this sign only proves non-existence, and cannot determine existence or non-existence, so in terms of location, time, and essence, it is the same as any object at the end of the kalpa. The second type is divided into apprehendable non-apprehension and contradictory opposition apprehension. The first, for example, in this house, as the subject, there is no vase, because it is not apprehended by visible measure. This is like nature non-apprehension. In the ocean at night, as the subject, there is no smoke, because there is no fire. This is like cause non-apprehension. In the Paki rock fortress, as the subject, there are no deer, because there are no trees. This is like pervasive non-apprehension. Around the wall without smoke, as the subject, there is no direct result of smoke, because there is no smoke. This is like direct result non-apprehension, divided into four types. The second, for the apprehension of visible contradictory opposites, is divided into two types of characteristic combinations of contradictory apprehension that rely on contradictions that cannot exist simultaneously and rely on mutually exclusive contradictions. The first type has twelve types. For example, in the Paki area, as the subject, there is no cold touch, because it is pervaded by fire. This is like the negation sign of the nature apprehension that contradicts the nature. In the Paki area, as the subject, there is no direct cause of cold touch, that is, unimpeded ability, because
Chinese
例如“因为被火遍布”这样，是针对与原因相违背的自性进行观察。在彼方，有法，没有产生寒冷的结果和毛孔竖立，因为被火遍布。例如“因为被火遍布”这样，是针对与结果相违背的自性进行观察。在彼方，有法，没有雪的触感，因为被火遍布。例如“因为被火遍布”这样，是针对与所遍相违背的自性进行观察。以上是四种情况。 此外，在彼方，有法，没有寒冷的触感，因为被强烈的烟雾遍布覆盖。例如这样，是针对与自性相违背的结果进行观察。在彼方，有法，没有寒冷触感的直接原因的无碍能力，因为被强烈的烟雾遍布覆盖。例如这样，是针对与原因相违背的结果进行观察。在彼方，有法，没有产生寒冷的结果和毛孔竖立，因为被强烈的烟雾遍布覆盖。例如这样，是针对与结果相违背的结果进行观察。在彼方，有法，没有雪的触感，因为被强烈的烟雾遍布覆盖。例如这样，是针对与所遍相违背的结果进行观察。以上是四种情况。 此外，在彼方，有法，没有寒冷的触感，因为被檀香木的火焰遍布覆盖。这是针对与自性相违背的所遍进行观察。在彼方，有法，没有寒冷触感的直接原因的无碍能力，因为被檀香木的火焰遍布覆盖。这是针对与原因相违背的所遍进行观察。在彼方，有法，没有产生寒冷的结果和毛孔竖立，因为被檀香木的火焰遍布覆盖。这是针对与结果相违背的所遍进行观察。在彼方，有法，没有雪的触感，因为被檀香木的火焰遍布覆盖。例如这样，是针对与所遍相违背的所遍进行观察。以上是四种情况，总共十二种。 第二种，虽然在相互排斥的实体上，没有将理由和所立结合起来，但是通过安置间接相违的所遍，来遮止遍及者的相违。 例如“声音，有法，不是常，因为是所作，或者因为是勤作所生”这样，也被称为量妨害，属于自性的理由结合。 同样，成为观察究竟义的理由的，具有种类的结合等其他论证，也包含在这三种之中。 单一和多重分离的真实论证
English
For example, "because it is pervaded by fire," this is observing a nature that contradicts the cause. In that place, the subject, there is no production of cold results and goosebumps, because it is pervaded by fire. For example, "because it is pervaded by fire," this is observing a nature that contradicts the result. In that place, the subject, there is no sensation of snow, because it is pervaded by fire. For example, "because it is pervaded by fire," this is observing a nature that contradicts what is pervaded. These are four cases. Furthermore, in that place, the subject, there is no cold sensation, because it is covered by the pervasiveness of strong smoke. For example, this is observing a result that contradicts the nature. In that place, the subject, there is no unimpeded ability of the direct cause of cold sensation, because it is covered by the pervasiveness of strong smoke. For example, this is observing a result that contradicts the cause. In that place, the subject, there is no production of cold results and goosebumps, because it is covered by the pervasiveness of strong smoke. For example, this is observing a result that contradicts the result. In that place, the subject, there is no sensation of snow, because it is covered by the pervasiveness of strong smoke. For example, this is observing a result that contradicts what is pervaded. These are four cases. Furthermore, in that place, the subject, there is no cold sensation, because it is covered by the pervasiveness of sandalwood fire. This is observing what is pervaded that contradicts the nature. In that place, the subject, there is no unimpeded ability of the direct cause of cold sensation, because it is covered by the pervasiveness of sandalwood fire. This is observing what is pervaded that contradicts the cause. In that place, the subject, there is no production of cold results and goosebumps, because it is covered by the pervasiveness of sandalwood fire. This is observing what is pervaded that contradicts the result. In that place, the subject, there is no sensation of snow, because it is covered by the pervasiveness of sandalwood fire. For example, this is observing what is pervaded that contradicts what is pervaded. These are four cases, totaling twelve. Secondly, although on mutually exclusive entities, there is no combination of the reason and what is to be proven, by establishing what is pervaded that is indirectly contradictory, the contradiction of the pervader is prevented. For example, "sound, the subject, is not permanent, because it is produced, or because it arises from effort," this is also called harm by valid cognition, and belongs to the combination of the reason of nature. Similarly, other arguments, such as the combination of types that become the reason for examining ultimate meaning, are also included within these three. The true argument of single and multiple separation
Chinese
不观察周遍，不观察金刚屑因，不观察有无生灭之果，以及观察到与重大缘起之理相违背之处等等，应当正确地了解。第三，依靠彼生关系，为了成立异于自己的事物存在，必须具备三种方式。因此，以果之相来推断因，对此进行分类，根据陈述方式有五种：如“具烟之山，有火，因为有烟。”这类的，是成立必要之因的果相。如“虚空中的青烟，其因是先前的火。”这类的，是成立先前之因的果相。如“近取蕴，具有自己的因，因为是无常的事物。”这类的，是成立一般之因。如“先前显现的眼识，具有自己的所缘缘，因为是眼识。”这类的，是成立特殊之因。如“口中的糖块，有色，因为有味。”这类的，是推断因法之果相，实际上是从糖的味道现在的情况来看，先前和现在的味觉和色觉两者聚集在一起，推断是由先前的因所产生的。第三，例子的定义是：必须安住于随行和遮返之义。分类有两种：同品例和异品例。第四，有法之定义是：一般作为法的所依。诤论有法之定义是：具有想要了解的差别。分类有四种：同品例的有法，异品例的有法，适当时机的有法，以及诤论的有法。第五，在论典中已经阐明。第二部分有五点：宣说所立，宣说理由，宣说例子，指示有法，以及确定圣教量。第一点，从“楞伽”到“观察”之间已经阐明，即呼唤楞伽的主人，也就是呼唤结集者，然后指示要推断的事物。如量论经中说：“其中所要推断的，被认为是相的意义之境，具有自己的自性，与自己相
English
Non-observation of the pervasive, non-observation of the vajra sliver cause, non-observation of the result of existence, non-existence, arising, and cessation, and observing contradictions to the truth of the great dependent arising, etc., should be properly understood. Third, relying on the relationship of that which arises from that, in order to establish the existence of something different from oneself, it is necessary to have the three modes complete. Therefore, the cause is inferred by the sign of the effect, and dividing it, there are five ways of stating the argument: such as "The mountain with smoke has fire because it has smoke," which is the effect sign that establishes the necessary cause. Such as "The blue smoke in the sky, its cause is the previous fire," which is the effect sign that establishes the previous cause. Such as "The aggregates of appropriation have their own cause because they are impermanent things," which establishes the general cause. Such as "The eye consciousness that appears previously has its own objective condition because it is eye consciousness," which establishes the specific cause. Such as "The lump of sugar in the mouth has form because it has taste," which is the effect sign of inferring the cause-dharma, in reality, from the current state of the taste of sugar, the previous and current taste and form are gathered together, inferring that it is produced by the previous cause. Third, the definition of an example is that it must abide in the meaning of following and reversing. There are two types: similar examples and dissimilar examples. Fourth, the definition of a subject of dharma is that it is generally the basis of dharma. The definition of a subject of debate is that it possesses the distinction of wanting to know. There are four types: the subject of dharma of the similar example, the subject of dharma of the dissimilar example, the subject of dharma of the appropriate occasion, and the subject of debate. Fifth, it is explained in the text. The second part has five points: explaining what is to be established, explaining the reason, explaining the example, indicating the subject of dharma, and establishing the reliable scripture. The first point, from "Lanka" to "observation," has been explained, that is, calling the owner of Lanka, that is, calling the compiler, and then indicating what is to be inferred. As it says in the Sutra on Valid Cognition: "Among them, what is to be inferred is considered the object of the meaning of the sign, possessing its own nature, and with itself"