Chinese
是为听闻之故，亦如是思彼二相违。如是，声非物质，亦非从物质生，由圣言之自在而决定，以所作性成立声常住，与法之自性相违。以作用空性，实有之虚空常住成立，与有法之自性相违。物质与法之差别，如眼等有法，或是积聚之眼等有法，于彼等明显之相似相，由事物力之自在而犹豫，故二者皆可容纳。亦非自诩，何以故？于犹豫者无有定解，或于定解者不识犹豫故。若识，则于量无有信赖。是故，凡具定解与犹豫二者之体性者，以二二而欲求，故一一，即一者之成就，终无有也。是故，欲求不误解相违者，一一非二者，二者亦是犹豫之因。如是，于生犹豫之二相中，于彼有法，见有一者之决定者，非有也。凡自诩具二体性者，如是，于二二而欲求，于一一则非，故唯是犹豫也。于彼，凡是因，如烟之于火，是果之因，与无常之自性，冷触等，于遮遣，如于相违之所缘，于无火处之非所缘等，如是，一因亦可于众多所立而转，然是总体的能诠。又，如无常之一，以所作性、功用生、有为性等众多因成立，是相违耶？非也。因与所立，无有数量相等、一者决定、不转为他者，然观待种种所立，则因亦种种，观待一所立，则彼类之因亦转为种种，凡具成立者之体性，三相圆满者，彼即是彼之因。如是。纵然众多不一之因，各别而于共同一义之成立不相违，则极微亦可于一义而转。凡如听闻等，非共同之不定因，与二者之总相遍布之实事不定因，此四者。于不误解相违者，亦由圣言之自在，或以所作性成立声常住，与法之自性相违。以作用空性，实有之虚空常住成立，与有法之自性相违。物质与法之……
English
It is for the sake of listening, and similarly think of those two contradictions. Likewise, sound is not material, nor does it arise from matter. It is determined by the authority of scripture. Establishing sound as permanent through its being made contradicts the nature of phenomena. Establishing the real, permanent space through the emptiness of function contradicts the nature of the subject. The difference between matter and phenomena, such as the eye and other subjects, or the aggregate of the eye and other subjects, in those clear, common characteristics, due to the power of reality, there is doubt, so both can be accommodated. It is not self-proclaimed either, because there is no definite understanding for the one who doubts, or the one who has a definite understanding does not recognize doubt. If one knows, then there is no trust in valid cognition. Therefore, whoever possesses the nature of both definite understanding and doubt, desires it in pairs, so one by one, that is, the accomplishment of one, never exists. Therefore, those who want to avoid misunderstanding contradiction, one by one is not both, and both are the cause of doubt. Likewise, among the two signs that generate doubt, there is no seeing of the determination of one on that subject. Whoever claims to possess two characteristics, desires it in pairs, and is not one by one, so it is only doubt. In that, whatever is the cause, such as smoke for fire, is the cause of the result, and the nature of impermanence, cold touch, etc., in negation, such as the object of contradiction, the non-object in the absence of fire, etc., in this way, one cause can also turn to many established things, but it is the total expresser. Also, if one such as impermanence is established by many causes such as being made, arising from effort, being compounded, is it contradictory? No. There is no equality in number between cause and established, one is determined, and does not turn to another, but depending on various established things, the causes are also various, and depending on one established thing, that kind of cause also turns into various, whatever possesses the nature of the establisher, the three aspects are complete, that is always its cause. Like that. Even if many different causes are separate, if they do not contradict establishing one common meaning, then even extremely small things can turn to one meaning. Whatever is like listening, the uncertain cause that is not common, and the factual uncertain cause that pervades the generality of both sides, these four. In those who do not misunderstand contradiction, also by the authority of scripture, or by establishing sound as permanent through its being made, it contradicts the nature of phenomena. Establishing the real, permanent space through the emptiness of function contradicts the nature of the subject. Matter and phenomena...
Chinese
其差别是，眼等法，或者说是积聚的眼等法，以不混淆于明显标志、共同相似、相违的标志，在一切处时，对于所立宗不决定的，产生怀疑的标志，凡是具有同品方的法。想要了解的所立宗，被标志所遮止而损害，成为相违，以及不决定而成为怀疑之外，没有其他的似是而非的理由，只有不具足宗法的三种。法和有法，无论是其自性，还是其差别或特殊性。为了颠倒地成立，标志损害所立宗，称为相违。九种宗法的差别，凡是共同的可量等标志，以及特殊的可闻的标志的法，相对于所立宗，是最初的两种。能知有共同和特殊以及双方的部分三种，其中最初的共同和特殊二者不决定的怀疑，其余七种是相对于双方的法和所立宗，分为真实、虚假、不决定三种。其中最初，在双方都随入，因此成立了遣除，第二，没有随入二者，因为没有随行，因此遣除和随行不成立，所以是不决定。如果说，在双方都必定随入，以及在双方都不随入，是怀疑的原因。不是必定随入双方中的任何一方，也不是必定从双方中遣除，那么会成为成立双方的标志吗？答：那个意义不可能变成实际相违的两种法，因此也不可能成为成立它的标志。同样，有之义是直到两个都不存在的时候，也不是没有，因为没有成立实际相违之一的三蕴。可量进入常与无常二者的遍处，如果不决定，那么以所作成立无常，也会因为勤作生与非勤作生二者都具备而变成怀疑吗？不是的，因为所作的声，以所立宗的法无常，对常进行断除，因此成立所立宗无常，即使标志是同品方的遍处或二者的一部分也可以，因为进入宗，并且从一切异品中遮止的力量，能够成立另一方。
English
The difference is that eye etc. as dharma, or eye etc. as accumulation, with the sign that does not confuse with clear signs, common similarities, and contradictions, in all places and times, the signs that create doubt because they are uncertain about what is to be established, whatever possesses the dharma of the similar side. The object to be known, the object to be established, is harmed by being blocked by the sign, becoming contradictory, and other than being uncertain and becoming doubt, there is no other seemingly valid reason, there are only three that do not possess the property of the subject. Dharma and the subject of dharma, whether it is its own nature, or its difference or particularity. In order to establish it in a reversed way, the sign harms what is to be established, it is called contradictory. The difference of the nine properties of the subject, whatever is the common sign of measurable etc., and the dharma of the special sign of audible, relative to what is to be established, are the first two. The knower has three parts: common, special, and both sides, of which the first two common and special are uncertain doubts, the remaining seven are divided into three: true, false, and uncertain, relative to the dharma and what is to be established on both sides. Among them, the first one follows both sides, thus the exclusion is established, and the second one does not follow both, because there is no following, thus the exclusion and following are not established, so it is uncertain. If it is said that necessarily following both sides and not following both sides is the cause of doubt. If it is not necessarily following either of the two sides, and it is not necessarily excluding from both sides, then will it become a sign of establishing both? Answer: That meaning cannot become two actually contradictory dharmas, so it cannot become a sign of establishing it either. Similarly, the meaning of existence is not non-existent until both do not exist, because there is no three aggregates that establish one of the actual contradictions. If measurability enters the pervasive place of both permanent and impermanent, if it is uncertain, then establishing impermanence by what is made, will it also become doubt because both diligence-born and non-diligence-born are complete? No, because the sound of what is made, with the dharma of what is to be established, impermanence, cuts off permanence, thus establishing what is to be established, impermanence, even if the sign is the pervasive place of the similar side or a part of both, because it enters the subject, and the power of preventing from all dissimilar sides, can establish the other side.
Chinese
是的。或者在任何基上不存在的应遮遣之法，称为“遍除”，即从声音上遍除不存在的常法吗？或者说，从不具有应成之法的不共品类中遍除，即无常的差别，功用生是无常的决定因素，即从非无常中遮除。在任何基上不存在应成，那么成立为遍除之义，以该义如实成立，故为能知。能成与应成之义相同之因，即使自身成立为应成之外的应成差别之二分，亦可。如果像不依赖于不共遮除而进入一样，其一切支分皆成立，那么从白色成立，是色、是功德、是所依，从 次第顺生或逆生中。顺生次第是彼三者。逆生次第是否定非色等三者，即说六种分别。在《达提迦》中说：白色、色、功德、所依三者。色具有功德和所依二者，功德具有所依一者。顺逆所依具有功德、色、白色三者等，说二一之间。总之，此因显示遮除不共的还灭分。如果了知因进入的量之事物，则诸多法在一个上，一个因同时了知，则成为过失，即表示白色等。三、二者同时了知。以“一”表示于一之词，故诸多相违以一个因了知，即不依赖于还灭，仅以随行而成立也。该因是对应成之反面的相违本身。不相违而进入不共品类，是对彼应成之差别进行辨别的愚昧，即疑惑之因。于诤论成立中所说，与应成彼相同，于不共品类中无有之法，所显示之因 ，如果将“是彼相同无有上无有本身”与之结合，则不共亦成为真因，因为彼处进入该定义之故。如果确定地执取“是彼相同无有本身”，则唯有周遍相等之因，如于声音上所作等之因，成为因，则成为不应理，如彼处非功用生等。应成之法彼相同之品
English
Yes. Or, the object to be negated that does not exist on any basis is called "thoroughly eliminating," that is, thoroughly eliminating the permanent dharma that does not exist on sound? Or, eliminating from the dissimilar category that does not have the object to be proven, that is, the distinction of impermanence, the arising of effort is the determinant of impermanence, that is, eliminating from non-impermanence. On any basis where there is no object to be proven, then it is established as the meaning of thorough elimination, and it is established as it is by that meaning, so it is knowable. The reason why the meaning of what can be accomplished and what should be accomplished is the same, even if it is established as two parts of the difference of what should be accomplished other than what should be accomplished itself. If all its branches are established as if entering without relying on dissimilar elimination, then from the establishment of white, it is form, quality, and dependent, from the order of sequential or reverse generation. The sequential order is those three. The reverse order is the negation of non-form, etc., that is, the six kinds of discrimination are said. In the "Dartika," it is said: white, form, quality, dependent, three. Form has two qualities and dependents, and quality has one dependent. Sequential and reverse dependents have three qualities, forms, and white, etc., saying between two and one. In short, this reason shows the reverse part of eliminating dissimilarities. If one knows the amount of things that the reason enters, then many dharmas are on one, and one reason knows at the same time, then it becomes a fault, that is, it represents white, etc. Three, two are known at the same time. Because "one" is expressed in the word one, many contradictions are known by one reason, that is, it is established only by following without relying on reversion. That reason is the contradiction itself corresponding to the opposite of what should be accomplished. Not contradicting and entering the dissimilar category is the ignorance of distinguishing the difference of that which should be accomplished, that is, the cause of doubt. What is said in the establishment of the argument, the dharma that is the same as what should be accomplished and does not exist in the dissimilar category, the reason shown , if "is the same as that, there is no absence itself" is combined with it, then the uncommon also becomes a true reason, because that definition enters there. If one definitely grasps "is the same as that, there is no absence itself," then only the reason of equal pervasiveness, such as the reason made on sound, etc., becomes the reason, then it becomes unreasonable, such as non-effort arising, etc., there. The category of dharma that should be accomplished is the same