Chinese
“未去除替代语”等，如《释量论》中说：“唯显自性者，自语及未除。”如是，就遣除而言，具有五相，就遍除而言，如理门中说：“所欲立为宗。”如是，此处若特别执取所立，则为所有内道佛教徒之共同基础，且为众人所周知，故亦能代表其他，即一切有为法皆为无常，一切有漏皆为痛苦，一切法皆为空性，实相之体性为无我之寂静，乃所应成立之目标。因此，如错觉显现之四种共相，以及四谛等。不仅为自利，且于与外道辩论时，仅内道佛教徒亦须承诺此四法印之誓言。第二，从“一切刹那”至“住”之间所示，彼等之能立因亦为，由因缘所显现之一切有为法，自生起后，不于第二刹那安住而必坏灭，故为刹那性，亦为所作性。一切皆由分别而显现，故于错觉之体性上，由他缘之力能起作用，以此二者成立无常。三门之业，即有漏之业，能生自果而尽，故不决定而变异堕落之无常，故成立痛苦。业之作用亦依赖于前业，即住于因上，故从业而生，且行于彼，故成立无我之法或自性。彼业及其果，即业上所有之苦乐之成熟，住于因之力量所生，故果迎接基之业因，故成立无常我或寂灭戏论，此乃将有为法之状态视为果。彼等乃成立四所立之能立因。因此，
English
“Without removing the substitute words,” and as it says in the Pramāṇaviniścaya: “That which only shows its own nature, its own words and not removing.” Thus, in relation to exclusion, it possesses five characteristics, and in relation to complete exclusion, as it says in the Gate of Reasoning: “That which is desired to be established is the subject.” Thus, here, if the object to be established is specifically taken, it is the common basis of all inner Buddhist followers, and because it is universally known, it also represents others, namely, all conditioned phenomena are impermanent, all contaminated phenomena are suffering, all phenomena are empty, and the nature of reality is the peace of selflessness, which is the aim to be established. Therefore, like the four common characteristics of illusory appearances, and the Four Noble Truths. Not only for one's own benefit, but also when debating with outsiders, even just inner Buddhists must commit to these four Dharma seals. Secondly, from “all momentary” to “abiding” is shown, and the reason for establishing them is that all conditioned phenomena that appear due to causes and conditions, from their own arising, do not remain for a second moment but are certain to perish, therefore they are momentary and also made. Everything appears from discrimination, so on the nature of illusion alone, it is able to function by the power of other conditions, and with these two, impermanence is established. The actions of the three doors, that is, the contaminated actions, produce their own results and are exhausted, so they are not fixed but change and fall, which is impermanent, so suffering is established. The actions of karma also depend on previous karma, that is, they abide on the cause, so they arise from karma and act on it, so the Dharma or nature of no-self is established. That karma and its result, that is, the maturation of happiness and suffering that exists in karma, abides from the power of the cause, so the result welcomes the cause of the basic karma, so the impermanent self or the pacification of elaboration is established, which is considering the state of conditioned phenomena as the result. These are the reasons that establish the four to be established. Therefore,
Chinese
由于场合的力量，被认为是正确的法，从而使所要证明的事物自然而然地得到证明。第三，从“普遍周知”到“譬喻”之间进行了解释。论敌和对方辩友的心中都知道并成立的理由，与譬喻的法相近地结合在一起。为了证明目标，以直接或间接的方式，将相似的例子和不相似的例子结合起来进行阐述，这就是譬喻。也就是说，当用譬喻来表示与要证明的法相同的时候，就说存在于所有相似的方面，并且与所有不相似的方面相反。因为论敌和对方辩友都知道，所以才成立为譬喻。第四，从“那些是周知的”到“是周知的”之间进行了解释。那些没有在宗派中特别说明的法，论敌和对方辩友都知道，比如瓶子在世间生灭是众所周知的。因此，理由在相似的情况下是周知的和成立的，这就是要正确证明的争论的基础，也就是法。因此，争论的基础方面是：没有被量否定，而是被认为是推论的基础。比如火是热的，这在论敌双方都是量已经成立的。如果像火是冷的，已经被量否定了，就不会使用论证。比如声音，虽然是共同周知的，但由于对其常与无常的理解不同，所以被认为是推论的基础，并在此基础上建立论证。第五，从“凭借什么量”到“确定”之间进行了解释。凭借依赖于正确经典的理由等论证，不会被欺骗，具有真实的特征，并且要证明的事物存在于量本身之中。因此，对方辩友也看到，没有被其他量损害，并且与意义相符，这就是推论的结果，正确地确定要建立的宗派。这些主要是推论，但也暗示了现量。第三，从“楞伽”到“以量清净”之间进行了解释。呼唤楞伽的主人，也就是收集者，那个理由是
English
By the power of the occasion, it is known as the correct dharma, thereby proving the object to be proven naturally. Third, it is explained from "known to all" to "example." The reason that is known and established in the minds of all opponents and counter-opponents is closely associated with the subject of the example as the pervader of the reason. In order to prove the object, similar and dissimilar examples are combined and elaborated in a direct or indirect way, which is the example. That is, when the example is used to indicate that it is the same as the dharma to be proven, it is said to exist in all similar aspects and to be contrary to all dissimilar aspects. Because it is known to the opponent and the counter-opponent, it is established as an example. Fourth, it is explained from "those are known" to "is known." Those dharmas that are not specifically stated in the tenets are known to both the opponent and the counter-opponent, such as the fact that a vase is known to be born and destroyed in the world. Therefore, the reason is known and established in similar cases, which is the basis of the argument to be proven correctly, that is, the dharma. Therefore, the basis of the argument is: it is not negated by valid cognition, but is considered the basis of inference. For example, fire is hot, which is already established by valid cognition for both opponents. If it is like fire is cold, which has been negated by valid cognition, then the argument will not be used. For example, sound, although it is commonly known, is considered the basis of inference due to the different understandings of its permanence and impermanence, and the argument is established on this basis. Fifth, it is explained from "by what valid cognition" to "determination." By means of the argument, etc., that relies on the correct scriptures, it is not deceived, has the characteristics of truth, and the object to be proven exists in valid cognition itself. Therefore, the counter-opponent also sees that it is not harmed by other valid cognitions and is in accordance with the meaning, which is the result of inference, correctly determining the tenet to be established. These are mainly inferences, but they also imply direct perception. Third, it is explained from "Lanka" to "pure by valid cognition." Calling the owner of Lanka, that is, the collector, that reason is
Chinese
我以如是现量四种显现相符，远离争论，以自性、果、无缘之三种相，决定具备三种特征之理，并依彼等及譬喻，断除对正确知识之不顺品——未解、邪解、怀疑三种，故完全清净；于立宗上，能引发争论之因——不成、不定、相违等皆无，故远离遣除之过失；通达宗派之义，与真实之方相符，于心中显现，故意义确定，是为量。彼亦为以理转变之义，从普通之处转变为理之第四，即以具足五法之理力，若能确定意义，则不生错乱，能善成立正确之量。若归纳能确定者，则可归摄为二量，即以现量成立与以比量成立二者，能消除诸过失，故远离显现乃是事物力量所致，或以极隐蔽之圣教量确定，故清净且无过失而成立。那么，以现量和比量二者成立正理，是以何种方式成立呢？若问，如何显现世俗之义，如何存在胜义之义，此二者现前者为现量，隐后者以能推测彼之相显现而不欺惑，如前所示，以其他随之推测之量，以前面所示之二种方式成立。其中，世俗之自性现前者，如不欺惑之眼识现量见到青莲花。胜义之自性现前者，如圣者之等持智慧。世俗之义随之推测者，如前所示，从烟推测火，从所作推测无常等。胜义随之推测者，如以一异离等之理推测空性等。那么，现量有几种呢？有四种，即以自主缘有境者为所依而生之离分别、不欺惑之识，是为根现量，如不欺惑之眼识等。
English
I, in accordance with the fourfold manifestation of direct perception, am free from dispute. With the three characteristics of nature, result, and non-observation, the reason is determined to possess the three essential qualities. Relying on these and examples, it completely purifies by cutting off the three unfavorable aspects of correct knowledge—ununderstanding, misunderstanding, and doubt. On the proposition, the causes that lead to dispute—unestablished, uncertain, and contradictory—are absent, thus being free from the faults of elimination. Understanding the meaning of the tenet, it appears in the mind in accordance with the side of truth, so the meaning is determined and established as valid cognition. This is also the meaning of being transformed by reason. From the general state, it is transformed into the fourth of reason, that is, if the meaning is determined by the power of the reason possessing five qualities, then confusion will not arise, and correct valid cognition will be well established. If we summarize the means of determination, they can be condensed into two valid cognitions: that which is established by direct perception and that which is established by inference. These two eliminate all faults, so the appearance of separation is due to the power of things, or it is determined by the extremely hidden scriptural valid cognition, thus being established as pure and without fault. So, how do direct perception and inference establish validity, and in what way do they establish it? If asked, how does the conventional meaning appear, and how does the ultimate meaning exist? The former, which is manifest, is direct perception, and the latter, which is hidden, is inferred by the sign that can infer it, appearing without deception. As shown above, it is established by the other subsequent inference, in the two ways shown above. Among these, the nature of the conventional that is manifest is like the non-deceptive eye consciousness directly perceiving a blue lotus. The nature of the ultimate that is manifest is like the wisdom of the meditative equipoise of the noble ones. The conventional meaning that is subsequently inferred is like inferring fire from smoke and impermanence from what is made, as shown above. The ultimate that is subsequently inferred is like inferring emptiness by the reason of being separate from one and many, and so on. So, how many types of direct perception are there? There are four, namely, the non-conceptual, non-deceptive consciousness that arises relying on the self-cause, the sense power, and the object, which is sense direct perception, such as the non-deceptive eye consciousness, and so on.
Chinese
是五种量。由于感官错乱而显现的一个月亮变成两个月亮等，是相似的现量，不是量。自缘依赖于意根而产生的离分别、不颠倒的知识，是意现量。随顺感官错乱的无分别意和梦境的显现等，不是量。自缘依赖于止观瑜伽而产生的离分别、不颠倒的知识，是瑜伽现量。习惯于不净观的骷髅的明亮显现等，因为是错乱，所以不认为是量。瑜伽现量遮蔽和断除世俗的对境等，如了知其义，这是有相的；如见无我，这是无相的瑜伽现量。所有心和心所都以自身明了的体性，离分别、不颠倒地自知，这是自证现量。无论是产生错乱还是不错乱的知识，它只是以自明的方式体验自身，因此是不错乱且离分别的。这四种现量的对境，因为对境、时间和相状不混杂地显现自相，所以没有声义混杂执着的分别。总的来说，如果没有这些世间的现量，那么作为知识不错乱而缘取的根本的那些相也就不存在了。因为从因产生以及因灭等显现的这些现象的安立就不存在了。如果不证悟那些显现的自性空性，也就不会解脱。如云：不依于名言，终不能证得胜义谛。若不能证得胜义谛，终不能获得寂灭涅槃。分别而言，如果没有感官现量，则不能见到色等对境；如果没有意现量，则内外一切对境共同了知的识就不存在；如果没有瑜伽现量，则不可能有证悟超凡对境的知识，因此安立为这三种。通达这些之后，各自现量体验各自的对境。一切体验的究竟归于自证，即现量体验的意义。