English
This is a brief explanation of the impure example. The subject of debate, conforming to the nature of something else, becomes a similar example, which is taking a near-similar example, and is a brief explanation of an impure example. The subject of debate, not commonly known, such as the sound of permanence or impermanence, does not establish similarity, which is a brief explanation of an impure subject. Although it is known in the scriptures, it is not truly certain, and is a semblance harmed by valid cognition. This is a brief explanation of an impure result, which contradicts the above five in order. In general, whatever is established as a sign is the characteristic of a sign. If the basis is established, it pervades as a valid sign. Specifically, what should be abandoned after knowing is a false sign, and what should be taken after knowing is a correct sign. It has already been explained that the latter relies on correct valid cognition. Here, explaining the former, whatever is established as a sign that does not fulfill the three aspects is the characteristic of a false sign. It is divided into three: unestablished, uncertain, and contradictory. The characteristic of the first is that whatever sign is established for what is desired to be known, but is not established as stated. It is divided into two: unestablished in meaning, and although established, unestablished in relation to the mind. The first has four: the subject does not exist, the sign does not exist, both do not exist, and although they exist, there is no connection. The first: the self that pervades everything is the subject. Or, the sound of ultimate truth is the subject, and so on. In that, no matter what sign is established, there is no direction, so the property of the direction is not established. Second: because of focusing on the qualities of the self. Or, because it is a rabbit's horn, and so on. No matter where it is established, it is not the property of the subject, so the property of the direction is not established. Third: the sound of ultimate truth is the subject. It is permanent, because it is a rabbit's horn, and so on. Thus, both the direction and the property are not established. Fourth, the sign is desired to be known, and there are three: impossible, non-pervasive, and both pervasive and non-pervasive. First, sound is the subject. It is impermanent, because it is not a product, and so on. Or, because it is apprehended by the eye, and so on. Second, sound is the subject. It is pervasive because it is preceded by mind, because it arises from the effort of a person, and so on. Third, the consciousness of the appearance of two moons is the subject. It is direct perception, because it is free from conceptuality and non-erroneous, and so on. Although freedom from conceptuality is established, non-erroneousness is not established. Here, the fault of the sign not being established is incurred. What is too pervasive is uncertain, therefore the sign is not
Chinese
因为没有成立的回答，所以没有。这样就是六个。第二，从理智来看，有四种情况：法不成，因不成，二者都不成，二者的关系不成。第一，如果对食肉者的瓶子、宝珠或灯不确定，就像把宝珠作为有法一样。第二，就像因为远离贪欲而造作一样，或者怀疑是烟还是雾，就像把烟作为因一样。第三，食肉者的瓶子是有法，这里有，因为有食肉者。第四，有三种情况：怀疑不存在，怀疑不遍及，怀疑是二者的部分。第一，认为声音不是造作的时候，门是有法，是无常的，因为是造作的。第二，认为语言有有情造作和非有情造作两种的时候，一切语言是有法，不是自生的，因为是有情造作的。第三，虽然认为大多数事物是无常的，但在承认自在天等是常有的前提下，自在天是有法，是变化的，因为与无常和事物的基础相同。现在的善行和以前的善行，以及孔雀的叫声证明山谷中间有孔雀是不确定的，但不是因不成。因为听到孔雀的叫声，所以这个山谷里有孔雀。像这样，以及取决于辩论者等其他情况都包括在这里。如果成立勤作所生的声音是无常的，因为声音的一部分在水声中没有，所以有法的一部分不成立，虽然在辩论的时候需要区分，但一般来说因是没有过失的。这样就是六个，也就是十二个。从法和有法的各个方面不成立而区分出来的过失部分，都包括在因的自性不成立中。其他虽然在方面法上没有过失，但取决于宗派的过失是根据宗派的承诺而定的。正确来说，都包括在有法或因的自性不成立中。一般来说，如果事物成立，即使对辩论双方来说声音不成立，也可以作为因；如果事物不成立，即使在辩论双方看来仅仅是声音成立，也不是因。后两者按照论典。因此，似是而非的教证从根本上就是有缺陷的不清净。
English
Because there is no established answer, there is none. Thus, there are six. Secondly, considering the intellect, there are four cases: the subject is unestablished, the reason is unestablished, both are unestablished, and the connection between the two is unestablished. First, if one is uncertain whether it is a flesh-eater's vase, a jewel, or a lamp, it is like establishing a jewel as the subject. Second, like saying it is made because it is free from attachment, or doubting whether it is smoke or mist, it is like stating smoke as the reason. Third, the flesh-eater's vase is the subject, it is here because there is a flesh-eater. Fourth, there are three cases: suspecting non-existence, suspecting non-pervasiveness, and suspecting it is a part of both. First, when thinking that sound is not made, the door is the subject, it is impermanent because it is made. Second, when believing that words are made by beings and not made by beings, all words are the subject, they are not self-born because they are made by beings. Third, although most things are believed to be impermanent, in the face of believing that Ishvara etc. are permanent entities, Ishvara is the subject, it is changeable because it is homogeneous with impermanence and the basis of things. The present virtue and the previous virtue, and proving that there is a peacock in the middle of the valley because the peacock's sound is heard, are uncertain, but it is not an unestablished reason. Because the peacock's sound is heard, there is a peacock in this valley. Like this, and other situations depending on the debater etc. are included here. If one establishes that the sound produced by effort is impermanent, because one aspect of sound is absent in the sound of water, one aspect of the subject is unestablished. Although it is necessary to distinguish during the debate, generally the reason is without fault. Thus, there are six, which is twelve. The parts that become faults when distinguished from the unestablished aspects of the subject and the predicate are included in the unestablished nature of the reason. Although others are without fault in the aspect of the predicate, the faults depending on the tenet are based on the commitment of the tenet. Correctly speaking, they are included in the unestablished nature of the subject or the reason. Generally, if a thing is established, even if sound is not established for both debaters, it can be taken as a reason; if a thing is not established, even if only sound is established in the view of both debaters, it is not a reason. The latter two are according to the scriptures. Therefore, a seemingly valid scripture is fundamentally a flawed and impure one.
Chinese
因此，无论依靠它来成就什么，都不会超出三种相似之处。因此，精通不纯净的分类非常重要。第二部分分为五点：要证成的相似之处，理由的相似之处，例子的相似之处，有法者的相似之处，以及圣言的相似之处的阐述。第一点是，《楞伽经》中，从“楞伽”到“不与他者相符”之间所阐述的内容。呼唤楞伽的主人，然后阐述要证成的相似之处的特征是：由于不具备上述五种完全清净的特征，因此与正确的量不相符，类似于其他外道等的观点，誓言等变得有缺陷，与将非量视为量相符。如果执着于个别特征，那么有为法的特征无常等，由于处于业中而变化和堕落，因此是痛苦的；由于处于因业中，因此事物成立而为空性；由于该业的果报成熟而处于其中，因此是无我。这四者的意义与要证成的相反，将常和我的范畴归为非痛苦和非空性，像这样颠倒地执着于其他，观察四种颠倒的特征，与虚空等无为法的特征相符。这种执着与不相符的另一方相符，因此是相违的。例如，声音是有法，是常，因为是所作。类似于遍及所有不相符方的相违，以及类似于从勤作中产生，在相符方中完全没有，而在不相符方的一方中存在的相违。因此，即使理由成立，如果它与要证成的相反，则称为相违。实际上，有为法的特征是无常、痛苦、空性和无我，如果发誓与此相反，即常、乐、我的显现，或者自性成立的显现，并发誓为我，那么这与不纯净的相符，因此与他者相符。也就是说，建立起把握周遍的量，它与他者相符方和不相符方两者都不相符，并且誓言的境
English
Therefore, whatever is accomplished by relying on it will not go beyond the three appearances. Therefore, being skilled in the distinctions of the impure is extremely important. The second part has five aspects: the appearance of what is to be proven, the appearance of the reason, the appearance of the example, the appearance of the subject, and the explanation of the appearance of scripture. The first is taught from "Laṅkā" in the Laṅkāvatāra Sūtra to "not disagreeing with others." Calling out to the lord of Laṅkā, the characteristic of the appearance of what is to be proven is taught: because it does not possess the five characteristics of being completely pure, it does not agree with valid cognition, and like the views of other non-Buddhists, vows and so on become flawed, and it is similar to taking what is not valid cognition as valid cognition. If one grasps at specific characteristics, then the characteristics of conditioned phenomena, such as impermanence, are painful because they abide in karma and change and fall; because they abide in the cause of karma, they are empty because they are established as entities; because the result of that karma abides in maturation, they are without a self. The meaning of these four is the opposite of what is to be proven, and non-suffering and non-emptiness are included in the categories of permanence and self, and so on. Thus, others perceive it perversely, and by observing the four characteristics of perversion, they perceive it in accordance with the characteristics of unconditioned phenomena such as space. This perception is in accordance with the other side that does not agree, and therefore it is contradictory. For example, sound is the subject, it is permanent, because it is produced. Like the contradiction that pervades all disagreeing sides, and like the contradiction that arises from effort, which is completely absent on the agreeing side, but exists on one side of the disagreeing side. Therefore, even if the sign is established, if it pervades the opposite of what is to be proven, it is called contradictory. In essence, the characteristics of conditioned phenomena are impermanence, suffering, emptiness, and selflessness. If one vows the opposite of this, that is, the appearance of permanence, happiness, and self, or the appearance of being established by nature, and vows it as self, then it agrees with impurity, and therefore agrees with others. That is, the valid cognition that establishes the pervasion is not in accordance with both the agreeing and disagreeing sides of others, and the object of the vow
Chinese
如果以特征理由来确定，那需要确定的事物与相似的例子和不相似的例子等都不一致，即在两个方面都不存在，这与论题之外的任何例子所指的法有法都不一致，因此是不共不定因。例如：声音，作为有法，是无常的，因为是所作性。这个论式的理由在相似方和不相似方都不存在，因此是未见的不共不定因。因此，与有法之外的相似方和不相似方都不相容的，称为不共不定因。实际上，与常恒事物等不纯净之外的纯净方都不一致。第二，从“一切皆是意”到“这是不相似的”之间所说，通过陈述不定因来颠倒所要成立的结论是：一切都是意的对境。这样陈述是因为，意的对境与一切方面都一致。由于这个理由在任何正确的所立宗的方面都不能单独成立，因此凭借遍及所有事物整体的相似和不相似方面的力量，所要成立的结论必然不能成立，所以是共同不定因。例如：声音，作为有法，是无常的，因为是意所能知的，如瓶子一样。以及，声音，作为有法，是常恒的，因为是所知，如虚空一样。无论陈述哪个，这个理由本身在所有相似方都存在，在所有不相似方也存在。因此，所要成立的结论无常也不能成立，反过来说，常恒也不能成立，所以是共同不定因。因此，与有法之外的相似方和不相似方都相容的，称为共同不定因。实际上，意的对境遍及一切常恒和无常事物，所以是共同不定因。它的特征是，无论将论题安立在哪个有法上，无论成立什么结论，都不能确定地成立。凡是以所要成立的结论本身为目标而立誓，并且以与所有方面都不一致的理由来陈述，凭借其中之一的力量，就能确定立誓和理由是不一致的，因此呈现出与颠倒的自性相符，从而互相