English
Because it proclaims non-arising. It will be separated from the extremes of action. As the scripture says: If one practices the non-arising of form, then one is not practicing the Perfection of Wisdom. Thus it is said. Showing the fault of completely grasping negation as non-affirmation. Here, it should be definitively grasped that things are only without self-origination. Otherwise, if it is definitively grasped, then only there is no self-origination, then what is it? Then it will definitely become other-origination. Similarly, only there is no self-origination, then what is it? Then it will definitely become self and other-origination, which is also not approved, because it will be separated from the extremes of action. Thus it is said. Among the three kinds of definitive grasping, one should grasp according to the first kind. If one grasps according to the second and third kinds, then it will become other-origination and self and other-origination. As it is said, here too, the negation of "not from others" should be regarded as the meaning of non-negation, because negation is the main thing. In this way, by negating the net of all discriminations, it is intended to accomplish the non-discriminating wisdom that is in accordance with all objects of knowledge. If one completely grasps negation as non-affirmation, then because the establishment of that is the main thing, therefore, by establishing that things are unborn, because it proclaims non-arising, it will become separated from the extremes of action. As the scripture says: If one practices the non-arising of form, then one is not practicing the Perfection of Wisdom. Because here it should be definitively grasped that things are only without other-origination. Otherwise, if it is definitively grasped, then only there is no other-origination, then what is it? Then it will definitely become self-origination. Similarly, only there is no other-origination, then what is it? Then it will definitely become self and other-origination. That is also not approved, because it will be separated from the extremes of action. Thus, connect as before, which is the concluding words. Regarding this, for the time being, it is reasonable for things to arise from themselves, thus everything also strives only for its own benefit, if it does not strive for the benefit of others, then at that time, things
Chinese
如果它们不是从自身产生的，那么怎么会从本质和形态都不同的他者产生呢？例如，火不可能从本质和形态都不同的水中产生。为什么事物不是从他者产生的呢？为了阐明理由。这里也说了，他者的他性是法，所以显现了宗法的性质。如何阐明的呢？就像内部的生处不是从自身产生的宗派一样，具有宗法的性质。同样，在这里，作为果的眼等内部生处转变为他者，即从因明亮和黑暗等他者产生，在不是从他者产生的宗派中，因明亮和黑暗等他者的果，即眼等内部生处是他性；作为果的眼等内部生处是他性的因，即明亮和黑暗等是他性，因为是成立的法，所以显现了宗法的性质。作为果的眼等内部生处，以及因明亮和黑暗等，彼此存在他性，这是宗法的性质，因此阐明了显现了宗法的性质。其中，这里的“也”字，是指在成立事物不是从他者产生的场合中说的。 “他者”是指，相对于作为果的眼等内部生处来说，转变为他者的因明亮和黑暗等是他者的；相对于因明亮和黑暗等来说，转变为他者的作为果的眼等内部生处是他者的。“他性”是指，相对于转变为他者的因明亮和黑暗等来说的他性，即眼等内部生处相对于转变为他者的因明亮和黑暗等来说，存在他性；相对于转变为他者的眼等内部生处来说的他性，即因明亮和黑暗等相对于转变为他者的眼等内部生处来说，存在他性。
English
If they are not produced from themselves, how could they arise from others who are different in essence and form? For example, fire cannot arise from water, which is different in essence and form. Why are things not produced from others? To explain the reason. Here it is also said that the otherness of the other is the dharma, so the nature of the subject is manifested. How is it explained? Just as the internal sense bases are not produced from themselves, the sect has the nature of the subject. Similarly, here, the internal sense bases such as the eye, which are the result, are transformed into others, that is, they are produced from the causes of brightness and darkness, etc. In the sect that is not produced from others, the result of the other causes of brightness and darkness, etc., that is, the internal sense bases such as the eye, is otherness; the cause of the internal sense bases such as the eye, which is the result, that is, brightness and darkness, etc., is otherness, because it is the established dharma, so the nature of the subject is manifested. The internal sense bases such as the eye, which are the result, and the causes of brightness and darkness, etc., exist in otherness with each other, which is the nature of the subject, therefore it is explained that the nature of the subject is manifested. Among them, the word "also" here refers to the occasion of establishing that things are not produced from others. "Other" refers to the causes of brightness and darkness, etc., which are transformed into others in relation to the internal sense bases such as the eye, which are the result; in relation to the causes of brightness and darkness, etc., the internal sense bases such as the eye, which are transformed into others, are the other. "Otherness" refers to the otherness in relation to the causes of brightness and darkness, etc., which are transformed into others, that is, the internal sense bases such as the eye exist in otherness in relation to the causes of brightness and darkness, etc., which are transformed into others; the otherness in relation to the internal sense bases such as the eye, which are transformed into others, that is, the causes of brightness and darkness, etc., exist in otherness in relation to the internal sense bases such as the eye, which are transformed into others.
Chinese
亦然。所谓“非法”，即是能立之法。如是，观待因缘鲜嫩等变异之彼等，果如眼等内之生处诸法，是为他性。观待果如眼等内之生处变异之彼等，因缘鲜嫩等诸法，是为他性者，彼非从果所生，是故，果如眼等内无者，是能立之法。果如眼等内之生处诸法，观待因缘鲜嫩等变异之彼等，是为他性者，彼亦非从他所生，是故，果如眼等内之生处他性，亦是从他所生之能立之法。因缘鲜嫩等诸法，是为他性者，彼非果如眼等内之生处他性之因，是故，因缘鲜嫩等诸法他性，亦是从他所生之能立之法也。所谓“显现方之法”，是说如是，以他之他性是能立之法故，显现方之法。果如眼等内之生处诸法，因缘鲜嫩等非从他所生，于所立之方，亦是宗因他性，因缘鲜嫩等他，非果如眼等内之生处他性之因，于所立之方，亦唯是宗因他性之故也。所谓“譬喻依于彼”，譬喻是依于所立与能立之法，以所立与能立之法是具有名声之有法之譬喻之故也。彼之语词是与所立与能立之法相连，譬喻何者与方相同，有所立之法非从他法所生，及能立之法他性者，彼即是同法。
English
It is also so. The so-called "non-dharma" is the dharma that can establish. Thus, considering the altered states of the fresh and tender causes, etc., the internal sense bases such as the eye, etc., are of otherness. Considering the altered states of the internal sense bases such as the eye, etc., the fresh and tender causes, etc., are of otherness, and that is not born from the result, therefore, the absence of the result such as the eye, etc., internally, is the dharma that can establish. The internal sense bases such as the eye, etc., considering the altered states of the fresh and tender causes, etc., are of otherness, and that is also not born from another, therefore, the otherness of the internal sense bases such as the eye, etc., is also the dharma that can establish as born from another. The fresh and tender causes, etc., being of otherness, that is not the cause of the otherness of the internal sense bases such as the eye, etc., therefore, the otherness of the fresh and tender causes, etc., is also the dharma that can establish as born from another. The so-called "manifestation of the dharma of the side" means that, in this way, because the otherness of the other is the dharma that can establish, the dharma of the side is manifested. The internal sense bases such as the eye, etc., the fresh and tender causes, etc., are not born from another, and in the side to be established, the reason is also otherness, the fresh and tender causes, etc., are other, not the cause of the otherness of the internal sense bases such as the eye, etc., and in the side to be established, it is only the reason of otherness. The so-called "example depends on that" means that the example depends on the dharma to be established and the dharma that can establish, because the dharma to be established and the dharma that can establish are examples of a subject possessing fame. The word "that" is connected with the dharma to be established and the dharma that can establish, and whatever example is similar to the side, the dharma to be established is not born from another dharma, and the dharma that can establish is otherness, that is the similar dharma.
Chinese
是譬喻的同义词。这里“结合的词”是指，在显示事物并非由他物所生的情况下，与结合相关的词语，指的是下文中的有法、所立之法、能立之法和近于结合的例子。因此，称之为“结合的词”是指与结合相关的词语，即推理具有因和譬喻的同义词。从胜义谛上来说，内部的生处并非从其他因缘所生，因为是他者的缘故，譬如瓶子一样。其中，“从胜义谛上来说”是指，先前不是他者的，在这里全部以胜义谛遮止，是为了必须确定的缘故。在其他方面也没有相违，因为在如实显示差别之基的差别时没有相违，并且造作者所显示的本身就是殊胜的意趣。因此，有人说，在这里遮止不由他生，也是以胜义谛来遮止。其中，“从胜义谛上来说”是指，从胜义谛上以物质、事物和实事的方式遮止不由他生。并且，这是在安住于世俗谛的基础上，对胜义谛的对境进行遮止，但在胜义谛本身中，因为没有言说，所以也没有遮止的名称。其中，“内部的生处”是指所要推理的宗，即有法。“不由那些其他的因缘所生”是指所要推理的宗，即所立之法。“因为是他者的缘故”是指能立之法，即宗之法。“譬如瓶子一样”是指譬喻，即同法之喻。其中，“内部的”是指自己加持并作为处所。“自己”是指对界限进行占有，首先是丰饶的用具和广大的事物，然后是对低劣的用具和狭小范围的事物进行占有，因此称为“自己”。自己确定加持并作为处所，就是“内部的”。“生处”是指心和心所生法，生起和出现，以及增长。
English
It is a synonym for example. Here, "the combining word" refers to the words related to combination in the case of showing that things are not born from others, referring to the subject, the thing to be established, the means of proof, and the examples close to combination in the following text. Therefore, calling it "the combining word" refers to the words related to combination, that is, inference has the same meaning as reason and example. From the ultimate point of view, the internal sources of birth are not born from other causes, because they are other, like a pot. Among them, "from the ultimate point of view" means that what was not other before is completely negated here from the ultimate point of view, because it must be determined. There is no contradiction in other aspects, because there is no contradiction in truly showing the difference of the basis of difference, and what the author shows is the supreme intention. Therefore, some say that negating non-birth from others here is also negated by the ultimate truth. Among them, "from the ultimate point of view" means that from the ultimate point of view, non-birth from others is negated in terms of substance, things, and facts. And this is to negate the object of the ultimate truth based on dwelling in the conventional truth, but in the ultimate truth itself, because there is no speech, there is no name of negation. Among them, "the internal sources of birth" refers to the subject to be inferred, that is, the subject of the law. "Not born from those other causes" refers to the subject to be inferred, that is, the thing to be established. "Because it is other" refers to the means of proof, that is, the property of the subject. "Like a pot" refers to the example, that is, the example of similar dharma. Among them, "internal" means that oneself blesses and makes it a place. "Self" refers to possessing the boundary, first the abundant utensils and vast things, and then possessing the inferior utensils and small range of things, so it is called "self". Self-determined blessing and making it a place is "internal". "Sources of birth" refers to mind and mental events, arising and appearing, and increasing.