Chinese
对于未成立的事物所具有的，即属于事物之法的任何陈述，对此都不会成立，就像陈述石女之子具有能起作用或白色等一样。如果依赖于有和无两种情况，无论陈述知识等成立之声，或非有身等否定之声所显示的标志，由于事物可以归于有和无两种情况，因此对于成立这一点来说，就会变成具有迷惑性的不定。而陈述无之法，如能起作用的空等，则会变成与成立有相违的标志，因此，无论陈述知识所具有的何种程度的标志，都不可能超出三种似是而非的标志，因此，主宰存在这一点，通过何种标志，如何成为所要成立的，都无法成立。第四，为了说明陈述存在是正确标志的方式，并举例说明，事物和标志是确定的，这本身就是成立。首先，如果将存在作为标志，那么与之前所说的存在之过失不是一样吗？不一样，因为这具有三种方式。如何呢？想要了解的法，其自性所变成的成立，即标志存在或已作，是能知。在意义之上，标志确定为遍及的自性所变成的法，如无常，同样通过意识也能确定，是所知。由于那种方式，遍及的无常等如果退转，那么遍及的事物存在等标志也会退转，因此对于成立这一点来说，在任何情况下都不会迷惑，因为法之自性成立之时，已作等自性也成立，因此同品周遍成立。在意义上，从相互遍及或本体一的关系中，后随成立。因此，如果所要成立的退转，那么标志也会退转，因为是遍及的缘故。因此，由于是具有这三种方式的正确推理，所以显示后随的同品喻的陈述，例如，仅仅无常就是已作的，或者说，如果是已作的，那么一定是无常的。 例如瓶子一样。声音也是已作的，这样说。还有，显示退转的异品喻的陈述。凡是没有作的，就不会坏灭，或者说，凡是不坏灭的，一定是未作的。例如虚空一样。声音是已作的，就像这样陈述一样。这也是陈述。
English
Whatever is stated about what exists in the unestablished, that is, what belongs to the dharma of things, will not be established, just as stating that the son of a barren woman has the ability to function or is white, etc. If it depends on both aspects of existence and non-existence, whatever sign is shown by the sound of establishing knowledge, etc., or the sound of negating non-embodiment, etc., since things can be attributed to both existence and non-existence, it will become an uncertain fallacy for establishing this. And stating the dharma of non-existence, such as the emptiness of being able to function, etc., will become a contradictory sign for establishing existence, therefore, whatever sign of the extent of knowledge is stated for it, it is impossible to go beyond the three fallacious signs, therefore, how can the existence of the chief be established by any sign, and it cannot be established. Fourth, to show that stating existence is the correct sign, with examples, the fact that things and signs are certain is itself the establishment. First, if existence is taken as a sign, isn't the fault of stating existence the same as before? It is not the same, because it has three aspects. How is it? The establishment that has become the nature of the object of knowledge, that is, the sign existence or made, is the knower. On the meaning, the dharma that has become the nature of the sign being determined as pervasive, such as impermanence, is also determined by the mind, it is the known. Because of that way, if the pervasive impermanence, etc., reverses, then the sign of pervasive existence, etc., will also reverse, therefore, it is not misleading in any way for establishing this, because when the nature of the object is established, the nature of made, etc., is also established, therefore, the homogeneity is established. In meaning, the subsequent follows from the relationship of mutual pervasion or identity. Therefore, if what is to be established reverses, then the sign will also reverse, because it is pervasive. Therefore, since it is a correct reasoning with these three aspects, the statement of the homogeneous example showing the subsequent, for example, only impermanence is made, or if it is made, then it must be impermanent. Like a vase. Sound is also made, it is said. Also, the statement of the heterogeneous example showing the reversal. Whatever is not made will not perish, or whatever does not perish must be unmade. Like space. Sound is made, just as it is stated. This is also the statement.