Chinese
因为名为“彼”（ir ro）的那个没有成立。因此，要成立的，实际上内部的诸行只有轮回存在，这个也没有成立。轮回存在没有成立，因为没有束缚，所以没有解脱。以前，在刚刚过去的辩论中，其他论者说，实际上内部的诸事物只有自性存在，因为它们有束缚和解脱。由于这个论证的根本没有成立，所以作者造论，立誓说实际上内部的诸事物只有无自性存在，这个意旨的成立是量（ प्रमाण ）的果。这里说，业和果的关系是合理的，为什么呢？因为从相续的延续中产生果，等等。 因此，中观派驳斥了声闻分别说者的论证“因为业和果有关系”。这里，其他部派阐述了以其他方式建立业和果的关系是合理的论述。这里的简要意思是，例如，外在的苗芽等的相续，最初是从种子产生苗芽，从这个相续产生最终的果实，所以有随行；如果没有最初的种子，苗芽等的相续也不会产生，也不会产生到最终的果实，所以有反还。因此，因为从最初的种子产生苗芽等的相续，从相续产生果实，种子在果实之前产生，所以种子的相续必然存在苗芽等，所以不是断灭，苗芽产生后种子灭绝，所以也不是常恒。因此，不会变成常恒和断灭的过失，种子和果实也有关系，同样，内在的心识相续进入关联的自性，也是从最初的善心和不善心产生，从相续产生最终的可爱和不可爱的果实，所以也有随行；如果没有最初的心识，心识进入关联的自性的相续也不会产生，也不会产生到最终的果实之间
English
Because that called "that" (ir ro) is not established. Therefore, what is to be established is that, in reality, only cyclic existence exists in the internal formations, and this is not established. If the existence of cyclic existence is not established, then because there is no bondage, there is no liberation. Previously, in the immediately preceding debate, other debaters said that, in reality, internal things only have intrinsic existence, because they have bondage and liberation. Because the root of this argument is not established, the author composed the treatise, vowing that, in reality, internal things only have no intrinsic existence, and the establishment of this intention is shown to be the result of valid cognition (pramana). Here it is said that the relationship between action and result is only reasonable, why? Because the result arises from the continuity of the continuum, and so on. Therefore, the Madhyamikas refute the argument of the Shravaka Vaibhashikas that "because there is a relationship between action and result." Here, other schools explain the discourse that establishes the reasonableness of the relationship between action and result in another way. The concise meaning here is that, for example, the continuum of external sprouts, etc., is that the sprout arises from the initial seed, and the final fruit arises from that continuum, so there is also concomitance; if there is no initial seed, the continuum of sprouts, etc., will not arise, and it will not arise until the final fruit, so there is also reversal. Therefore, because the continuum of sprouts, etc., arises from the initial seed, and the fruit arises from the continuum, and the seed arises before the fruit, therefore the continuum of the seed necessarily abides in the sprouts, etc., so it is not annihilation, and because the seed ceases after the sprout arises, it is not permanent either. Therefore, it will not become the fault of permanence and annihilation, and there is also a relationship between the seed and the fruit, similarly, the nature of the internal stream of consciousness entering into connection also arises from the initial virtuous and non-virtuous mind, and the final desirable and undesirable fruit arises from the continuum, so there is also concomitance; if there is no initial mind, the continuum of the nature of consciousness entering into connection will not arise, and it will not arise between the final fruit
Chinese
也不會產生，因此也有遮返。如此一來，因為最初的心識具有心識之流持續相連的特徵之流產生，從流產生果，心識先於果，因此，心識之流確定存在心識之流持續相連的特徵時，也不是斷滅，心識之流產生時，心識滅盡，因此也不是常恆，如此一來，也不會變成常恆和斷滅的過失，而且也有業和果的關聯，因此，我們的論式成立了，因為和業果相關聯。由此成立了所要證成的，真實義中內部的行蘊等有輪迴是唯一的事實。成立了有輪迴，因為有束縛，因此也有解脫，所以在先前剛結束的辨析中，我們說過，真實義中內部的諸法具有自性是唯一的事實，因為這些有束縛和解脫，因此成立了所說論式的根本。因此說，真實義中內部的諸法具有自性是唯一的事實。為了顯示與此法相符的例子，例如：苗芽等任何相續，從種子顯現，從此產生果，如果沒有種子，那也不會產生。因為從種子產生相續，從相續產生果，種子先於果，因此不是斷滅也不是常恆。如此說道。為了顯示詳細解釋那一點，苗芽、葉子、樹幹、絨毛、穗、莖、芒、穗尖、稻穀等特徵的任何相續，從種子滅盡而顯現，從該相續中果顯現，如此說道，這顯示了隨行。如果沒有種子，先前引導的苗芽相續也不會顯現，這顯示了遮返。因為從種子顯現相續，從相續顯現果，種子先於果，因此斷
English
Nor will it arise, so there is also reversal. Thus, because the initial mind has the characteristic stream of mind continuously connected, the stream arises, from the stream the fruit arises, and the mind precedes the fruit, therefore, when the stream of mind certainly exists as the characteristic of the continuous connection of the stream of mind, it is also not annihilation, and when the stream of mind arises, the mind ceases, so it is also not permanent. Thus, it will not become the fault of permanence and annihilation, and there is also a connection between karma and fruit. Therefore, our argument is established because it is related to karma and fruit. Thus, it is established that what is to be proven is that in the ultimate sense, the internal aggregates and so on have only cyclic existence. If it is established that there is cyclic existence, then because there is bondage, there is also liberation. Therefore, in the previous immediately preceding analysis, we said that in the ultimate sense, the internal phenomena have only self-nature, because these have bondage and liberation. Therefore, the root of the stated argument is established. Therefore, it is said that in the ultimate sense, the internal phenomena have only self-nature. In order to show the example that is in accordance with this Dharma, for example: any continuum such as sprouts, etc., appears from the seed, from which the fruit arises, and if there is no seed, then it will not arise. Because the continuum arises from the seed, and the fruit arises from the continuum, and the seed precedes the fruit, therefore it is neither annihilation nor permanence. Thus it is said. In order to show the detailed explanation of that point, any continuum of characteristics such as sprouts, leaves, trunks, fluff, ears, stems, awns, spikelets, grains, etc., appears from the cessation of the seed, and from that continuum the fruit appears. Thus it is said, which shows the following. If there is no seed, the continuum of sprouts that was previously guided will also not appear, which shows the reversal. Because the continuum appears from the seed, and the fruit appears from the continuum, and the seed precedes the fruit, therefore cut
Tibetan
་པ་མ་ཡིན་ཏེ་ས་བོན་གྱི་རྒྱུན་གྱིས་ངེས་པར་གནས་པའི་ཕྱིར་རོ། །རྟག་པ་ཡང་མ་ཡིན་ཏེ། མྱུ་གུ་འབྱུང་བ་ན་ས་བོན་དེ་འགག་པའི་ཕྱིར་རོ་ཞེས་བྱ་བས་ནི། དེ་ལྟར་རྟག་པ་དང༌། ཆད་པའི་སྐྱོན་དུ་ཡང་མི་འགྱུར་ལ། ས་བོན་དང་འབྲས་བུར་འབྲེལ་པ་ཡང་ཡོད་པར་བསྟན་ཏོ། །དེ་ལྟར་ན་དེ་ནི་ཆོས་མཐུན་པའི་དཔེའི་ཚིག་ཡིན་ནོ་ཞེས་བྱ་བ་ནི་དེ་ ལྟར་ཕྱི་རོལ་གྱི་འདུ་བྱེད་རྣམས་ལས་ས་བོན་དང་འབྲས་བུར་འབྲེལ་བའི་ཚུལ་བསྟན་པ་དེ་ནི་ནང་གི་འདུ་བྱེད་རྣམས་ལ་ལས་དང་འབྲས་བུར་འབྲེལ་པ་ཡོད་པར་སྒྲུབ་པའི་ཆོས་མཐུན་པའི་དཔེའི་ཚིག་ཡིན་ཏེ། འདིས་མཚོན་པའི་དོན་གྱི་དངོས་པོ་ནི་འོག་ནས། །ཆོས་སྒྲུབ་པ་ཡི་ཐབས་རྣམས་ནི། །དཀར་པོའི་ལས་ཀྱི་ལམ་བཅུ་སྟེ། །ཆོས་ཀྱི་འབྲས་བུ་འདི་གཞན་དུ། །འདོད་པའི་ཡོན་ཏན་རྣམ་ལྔའོ། །ཞེས་འབྱུང་བ་ཡིན་པར་སྦྱར་རོ། །ད་ནི་དམ་བཅས་པའི་དོན་ཉིད་ཀྱི་ཕྱོགས་དང༌། སྒྲུབ་པའི་ཆོས་དང༌། མཇུག་བསྡུ་བ་བསྟན་པའི་ཕྱིར་དེ་བཞིན་དུ། །སེམས་ཀྱི་རྒྱུན་ནི་གང་ཡིན་པ། །སེམས་པ་ལས་ནི་མངོན་པར་འབྱུང༌། །དེ་ལས་འབྲས་བུ་སེམས་པ་ནི། །མེད་ན་དེ་ཡང་འབྱུང་མི་འགྱུར། །གང་ཕྱིར་སེམས་པ་ལས་རྒྱུན་དང༌། །རྒྱུན་ལས་འབྲས་བུ་འབྱུང་འགྱུར་ཞིང༌། །ལས་ནི་འབྲས་བུའི་སྔོན་འགྲོ་བ། །དེ་ཕྱིར་ཆད་མིན་རྟག་མ་ཡིན། །ཞེས་བྱ་བ་སྨྲས་སོ། །དེ་ཉིད་བྱེ་བྲག་ཏུ་བཤད་པ་བསྟན་པའི་ཕྱིར་སེམས་ཀྱི་རྒྱུན་འབྲེལ་བར་འཇུག་པའི་མཚན་ཉིད་གང་ཡིན་པ་ནི་བྱམས་པ་དང༌། བྱམས་པ་མ་ཡིན་པའི་སེམས་པ་ལས་སུ་བརྗོད་པ་གང་ཡིན་པའི་སེམས་པ་འགགས་པ་དེ་ལས་མངོན་པར་འབྱུང་ཞིང༌། རྒྱུན་ལས་འབྲས་བུ་འདོད་པ་དང་མི་འདོད་པ་ཉམས་སུ་མྱོང་བའི་མཚན་ཉིད་མངོན་པར་འབྱུང་ངོ་ཞེས་བྱ་བ་སྨྲས་ཏེ། དེས་ནི་རྗེས་སུ་འགྲོ་བ་བསྟན་ཏོ། །སེམས་པ་མེད་ན་སེམས་ཀྱི་རྒྱུན་དེ་ཡང་མངོན་པར་འབྱུང་བར་མི་འགྱུར་ཏེ་ཞེས་བྱ་བ་ནི་ལྡོག་པར་བསྟན་ཏོ། །དེ་ལྟར་དེས་ནི་ལས་ཀྱི་རྒྱུན་རྗེས་སུ་འཇུག་པ་ཉིད་བསྟན་ཏོ་ཞེས་བྱ་བ་ནི། དེ་ལྟར་རྗེས་སུ་འགྲོ་བ་དང་ལྡོག་པ་བསྟན་པའི་སྐབས་དེས་ནི་ནང་གི་འདུ་བྱེད་རྣམས་ལ་ལས་དང་འབྲས་བུར་འབྲེལ་པ་ཡོད་པར་སྒྲུབ་པའི་ཆོས་གཏན་ཚིགས་ནི་ལས་དང་འབྲས་བུར་འབྲེལ་པའི་རྒྱུན་རྗེས་སུ་འཇུག་པ་ཉིད་ཡིན་པར་བསྟན་ཏོ། འོག་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་འབྲས་བུ་ཁྱད་པར་ཅན་ཐོབ་པར་འདོད་པ་རྣམས་ལ་དེ་དང་འབྲེལ་པ་ཐོབ་པར་བྱ་བའི་ཕྱིར། ཐབས་བསྟན་པ་ཡོད་པའི་ཕྱིར་རོ་
Chinese
不是断灭，因为种子的相续必定存在。也不是常恒，因为当苗芽生起时，种子便会灭尽。因此，这样便不会堕入常恒和断灭的过失，而且也显示了种子和果实之间存在关联。因此，这便是符合正法的譬喻之词。如此，从外在的行法中，显示了种子和果实相关联的方式，这便是为了证明内在的行法中，业和果实存在关联的符合正法的譬喻之词。以此所象征的意义的实物，在下文中：修法的方便，是白色业的十种道，此世间的法的果实，是所欲的五种功德。应当这样结合。现在为了显示所承诺的意义的方面，以及能成立的法，和结尾，同样地：心的相续是什么，从心生起，从那产生果，心若无，那也不会生。因为从心有相续，相续生果，业是果的前行，因此不是断灭也不是常恒。这样说道。为了显示那本身的差别解释，心的相续相关联而进入的相是什么，就是慈爱和非慈爱的心，从所说的心灭尽，从中显现，从相续产生体验所欲和不所欲的相的果，这样说道，这显示了随行。如果心不存在，心的相续也不会显现，这显示了还灭。因此，这显示了业的相续随行本身。如此，在显示随行和还灭的场合，这便是在内在的行法中，为了证明业和果实存在关联，能成立的法之理由，就是业和果实相关联的相续随行本身。下文中，世尊为了让想要获得殊胜果实的人们，获得与那相关的，有显示方便的缘故。
English
It is not annihilation, because the continuity of the seed necessarily exists. It is also not permanent, because when the sprout arises, the seed will perish. Therefore, in this way, one will not fall into the faults of permanence and annihilation, and it also shows that there is a connection between the seed and the fruit. Therefore, this is a word of analogy that conforms to the Dharma. Thus, from external actions, the way in which the seed and fruit are related is shown, and this is a word of analogy that conforms to the Dharma to prove that there is a connection between karma and fruit in internal actions. The object of meaning symbolized by this is in the following: The means of practicing the Dharma are the ten paths of white karma, and the fruit of the Dharma in this world is the five qualities of desire. It should be combined in this way. Now, in order to show the aspect of the meaning of the commitment, as well as the Dharma that can be established, and the conclusion, similarly: What is the continuity of mind? It arises from the mind, and from that, the fruit arises. If there is no mind, then that will not arise either. Because from the mind there is continuity, and from continuity the fruit arises, and karma is the precursor of the fruit, therefore it is neither annihilation nor permanence. Thus it is said. In order to show the specific explanation of that itself, what is the characteristic of the continuity of mind being related and entering? It is the mind of love and non-love. From the cessation of the mind that is spoken of, it manifests, and from the continuity, the fruit of experiencing the characteristics of desire and non-desire arises. Thus it is said, and this shows the following. If the mind does not exist, the continuity of the mind will not manifest either, and this shows the reversal. Therefore, this shows the very following of the continuity of karma. Thus, in the occasion of showing the following and the reversal, this is in the internal actions, in order to prove that there is a connection between karma and fruit, the reason for the Dharma that can be established is the very following of the continuity related to karma and fruit. In the following, the Bhagavan, in order to enable those who want to obtain special fruits to obtain that which is related to that, has the reason for showing the means.