Chinese
因为仅仅是干燥就被称为死亡等等，如果仅仅是声音存在就成立的话，不仅是树木，就连泥沼等也会成立有心识。如果你们也这样认为的话，那么对裸体派自己认为不是生命的声音、气味、光等消失时，没有死亡的声音不是一种妨害吗？第三，总结成立的意义：因为这样的理由，无论用什么声音表达，作为能立因的法相，如果未能在所立法上共同显现，就会像上面所说的那样变成不成立宗法。如果能立因的意义成立，即使以自己的意愿而安立其他的名称，并争辩说这个名称不成立，但因为意愿的差别，想到安立在其他事物上的名称，而说这个名称不成立，这并不是对能立因成立所立构成妨害。例如，声音是所立法，是无常的，因为是所作。这样陈述时，如果说因为声音是虚空的性质，所以不是所作，因而能立因不成立，这并不会导致能立因不成立。因为在声音之上，以自己的意愿遍计的差别之法，是依赖于虚空或者说是虚空的性质，即使在他自己的论典中这样出名，声音不是所作，但从舌头、嘴唇等因产生的显现，是辩论双方共同认可的。因此，佛教徒将此安立为所作，所以作为能立因的事物就是它，即使改变它的名称，也不能改变事物本身，因此凭借事物的力量，声音成立为无常。因此，虽然仅仅是声音的意义，由于意愿的理解不同，看起来似乎能立因不成立，但如果意愿的意义成为能立因，即使安立其他名称也不能构成妨害。像这样，即使那个能立因的声音不成立，但作为能立因所应取的事物，如果能在所立法上成立，那么它也能成立与自身相关的所立法，并且所立法所区分的集合意义也会成立。例如，为了成立胜论派所主张的极微是常法，佛教徒认为是有身体、有障碍等，极微是常
English
Because merely being dry is called death, etc., if it were established merely by the presence of sound, then not only trees but also swamps, etc., would be established as having consciousness. If you agree with that, then isn't it contradictory that the naked ascetics themselves consider sound, smell, and light, which are not life, to cease, yet there is no sound of death? Third, summarizing the established meaning: Because of such reasons, no matter what sound is used to express it, if the nature of the object that is to become the sign is not commonly perceived in the subject, then it will become a case of the property of the subject not being established, as mentioned above. If the meaning of the sign is established, even if one establishes another name according to one's own intention and argues that the name is not established, considering it a name established on another object due to the difference in intention, saying that the name is not established does not become an obstacle to the establishment of the thesis by the sign. For example, sound is the subject, it is impermanent, because it is produced. When this is stated, if one argues that the sign is not established because sound is a quality of space and therefore not produced, it does not mean that the sign is not established. Because on sound, the distinguishing characteristic that is thoroughly conceived by one's own intention is dependent on space or is a quality of space, even if it is famous in his own treatise that sound is not produced, the appearance arising from the causes of the tongue, palate, etc., is established as being commonly perceived by both opponents. Therefore, Buddhists establish this as produced, so the object that is to become the sign is that, and even if its name is changed, the object itself cannot be changed, so by the power of the object, sound is established as impermanent. Therefore, although it seems that the sign is not established merely because of the different understandings of the meaning of sound due to intention, if the meaning of intention becomes the sign, establishing another name cannot hinder it. In this way, even if the sound of that sign is not established, if the object to be taken as the sign is established in the subject, then it will also establish the thesis that is related to it, and the collective meaning distinguished by the thesis will also be established. For example, in order to establish that atoms are permanent, as asserted by the Vaisheshikas, Buddhists consider them to be corporeal and obstructive, etc., atoms are permanent.