觀遣他品第五
Chapter 5: Contemplating the Rejection of Others
聲起非離比， 而是其他量，
由遣他門顯， 自義如作等。
諸異無類聲， 無邊故敵故，
種類或具聲， 非別詮異義。
Sound does not arise apart from its referent, But through another valid cognition— It reveals its own object by excluding others, Like the act of making and so forth. Sounds of dissimilar things have no class, Being infinite and opposed— A class or a sound with attributes, Does not separately convey a different meaning.
又曰：
And again it is said:
功德與有德， 說別定異故，
同所依之實， 及聲皆極成。
是為攝頌。
Merit and the virtuous one— They are said to differ, For their basis and essence Are distinct and universally acknowledged.
This is the summary verse.
繫屬由有繫， 法所引而說，
如是由所作， 說事非由餘。
由此種類聲， 詮說不應理，
無自在非具， 假設非有故。
如說民為王， 覺相各異故。
次第而說者， 如花螺等白，
於德所益事， 無覺亦應轉。
雜相於一切， 皆應成倒智。
總等與多性， 及諸頓緣者，
鐃益應相違。 見瑪璃眾色，
彼等諸異法， 具彼過相同。
類性或具性， 由何不相合，
說具彼為異？ 彼如前已遣，
唯具彼應觀。 為繫或是有，
瓶等具彼義， 若衣等不轉，
彼總義如何？ 唯聲義相同，
許彼無因緣？ 若一如青等，
非爾縱然許， 類無類故非。
義引不決定， 故聲亦遣他。
What is bound depends on what binds; It is spoken of as led by the factors. Thus, by what is done, the object is expressed, Not by anything else.
A sound of this kind, Claiming to express, is unreasonable: Without independence, without possession, Since the assumed is not real.
As when people say "the subjects are the king," The perceptions of the aspects differ. When spoken in sequence, Like flowers, conches, and the like being white,
Even without awareness, It would apply to things benefiting from qualities. Mixed aspects in all cases Would become mistaken awareness.
The universal, plurality, And those engaging all at once— Benefit would contradict. Seeing the many colors of agate,
Those various distinct things Share the same faults as these. By kind or by possession, Why are they not united?
If saying "possessing that" is distinct, That was already refuted earlier. Only "possessing that" should be examined: Is it connection or existence?
Pots and so on possess that meaning; If cloth and such do not apply, How is that universal meaning? Only the sound’s meaning is the same—
Is that accepted without cause? If it were one, like blue and so on, Not so, even if accepted: Since the kind has no kind, it is not.
The object’s inference is not certain, So sound also excludes the other.
又曰：
And again it is said:
所詮雖眾多， 聲非皆能了，
與自隨繫義， 是遮遣之果。
聲亦非能於， 眾多法義轉，
唯於所結合， 非由聲德等。
是諸攝頌。
Though there are many teachings, Not all sounds can convey them fully. The meaning that fits one's own connection Is the result of exclusion.
Sounds also cannot turn Toward many meanings of Dharma. They apply only to what is joined together, Not through the qualities of sound itself.
These are the summarizing verses.
遣異義別故， 了自義異愚，
一無異果故， 能別與所別。
彼非唯是青， 亦非唯是蓮，
聚是所詮故， 如顏色無義。
顏色無少義， 然由彼二語，
能了彼所詮。 彼亦了單義，
應互成一故。 聚非有一性，
聚應成眾多。 聲非捨自義，
疑故非遣他。 一應成異門，
異則亦非二。 義之實與德，
若於一轉者， 總別二非有，
具彼二亦無。 如是聲應是，
唯說類與德， 於說具彼中，
應成同不同。 同故不樂說，
牛馬等亦同， 彼未差別者，
應成多聚義。 又所許亦無，
德實應非顯， 異由能詮異，
聲自無差別。 能顯所顯異，
當得互相依， 自性多與一，
互相顯應多。 由德能能詮，
別故設為異， 一多相繫故，
應成為眾多。 是中間頌。
Because they distinguish different meanings, they understand their own meaning while others remain ignorant.
Since there is no single uniform result, there is the distinguished and the distinguisher.
That is not only blue, nor is it only the lotus;
the collection is what is expressed, like color which has no meaning.
Color has not even a little meaning, yet through those two words,
one understands what is expressed. That also understands a single meaning,
for they should become one with each other. The collection is not a single nature;
the collection should become many. Sound does not abandon its own meaning;
because of doubt, it does not dispel another. The one should become different aspects;
if different, then it is also not two. The substance and attribute of meaning,
if they occur in one, then universal and particular are both nonexistent,
and possessing those two is also absent. Thus sound should be
only the expression of category and attribute; in expressing the possessor of those,
it should become the same or different. Because it is the same, it is not pleasing to express;
cow, horse, and so on are also the same. That which is undifferentiated
should become many collection-meanings. Also, what is accepted does not exist;
attribute and substance should not be manifest. Difference arises from different expressors;
sound itself has no differentiation. The manifest and the manifested differ;
they should come to depend on each other. Whether natures are many or one,
mutually manifesting should be many. Through attribute, the expressor is capable;
because of distinction, it is posited as different. Because one and many are connected,
it should become many. This is the intermediate verse.
能別與所別， 非自在前說，
非他總與別， 應說為異門。
無違故積聚， 亦能詮餘義。
Subject and object of distinction, as spoken of, are not independent. Not self, not other, not whole, not part— this should be called the "distinct framework." Because there is no contradiction, they accumulate, and can also express other meanings.
又曰：
And again it is said:
許爾許故異， 自總皆不捨，
不取於一義， 此等生疑同。
雖眾多取總， 由異不錯亂，
能別與所別， 彼等非相同。
是諸攝頌。
異與諸餘異， 相違故能遣，
餘總諸異義， 自總等相違。
彼非彼親遣， 總非相同性，
如是與餘別， 彼非能除遣。
若是同所依， 功德與餘德，
於一實轉故， 所依不相違。
不見故亦遣， 總當遣自異，
餘非理見故， 如是現彼疑。
若謂疑應理， 彼單獨決定；
若異無單獨， 彼聞者則見。
遮遣餘聲已， 由聲總能詮，
於何義疑一， 於多義亦疑。
不見餘聲義， 顯自義分故，
聲繫屬性易， 錯亂亦非有。
又曰：
樹地生及實， 有所量逆次，
四三二一疑， 餘是決定因。
是中間頌。
破餘周遍故， 彼異義非異，
親轉非異故， 其異無窮故。
諸類法安住， 遣他由何定，
世許不應求， 如是色應同。
眼所取作用， 實等亦應爾。
非白等無別， 應唯隨行成，
非親許周遍， 若有許一切，
與無繫屬者， 由何說何法，
有由多體性？ 若許由泥異，
陶等異覺者， 無離異非他，
何為破異覺？ 諸德勝自性，
非屬所見道。 凡屬可見道，
皆如幻甚空。 雖有互差異，
然由見犎等， 彼覺喻相違，
是依汝宗義。 此無觀待知，
唯自分別化。 以非遣之聲，
不詮任何性， 無始故樂成，
由總門除遣。 若許有餘我，
觀一性多性， 彼於事非理。
汝顯能亦爾， 觀聲所詮義，
此非根行境。 若此聲等轉，
非各別諸根。 若言詞所說，
假設為語義， 詮別現語義，
從彼初生起， 如由串習語，
無義亦生心。 由自緣相屬，
各了多種相， 彼由餘語義，
許為所遮義， 知繫屬語義，
非異於比量。 若何從何生，
種種分別識？ 彼亦是自證，
非異於現量。 隨欲由義別，
有者親詮說。 如有不觀待，
數量形而轉， 如水等諸滴，
聚合而詮說。 有者非唯於，
支分而轉。
由如形顯分，
差別而詮轉， 聲於彼支分，
不見能詮轉。 顯所達義故，
非繫假立故， 此方亦說餘。