Chinese
虽说只是不合逻辑的言辞毫无意义，不应采纳，因此没有必要。虽然如此，但这并非空洞无理的言辞，而是有理有据的，那么，有人会问：此中有何道理呢？比如“如果”等等。| 如果自证不存在，| 也就是说，如果自证的识不存在，那么识又如何能回忆起来呢？因为识没有自证，所以之后无法回忆，没有体验过的事物无法回忆，否则就太过分了。因此，为了之后能忆起体验过的果，应该推断存在自证的识。这也可以作为论证，但不能用它来论证，因为，如果回忆确定是自证的果，就像烟通过回忆来证明火一样，如果量没有成立自证，那么回忆就不会执著于它的果，因为在任何情况下，对因和果的认知都不能是两者都无法认知。虽然像眼等对识一样无法看见，但回忆并非因此而成立为它的果，因为没有眼就没有对蓝色等的认知，所以通过反向推理可以推断它是它的果。有人会解释说，即使没有自证的识，回忆也会产生。因此，因为回忆不一定是自证的果，即使没有自证也会产生回忆，所以自证并不成立。因此，应该说回忆也是识，那么如何成立呢？如果自己没有成立为依据，就无法认知他人，而且回忆并非通过自证来直接执著于自证，因为它们是相同或相似的。识不是其他识的对境，因为就像外境一样，关系没有成立等会产生过失。因为没有其他的差别，所以回忆也会执著于其他因的物体。如果说，但是因为那没有体验过，所以不会回忆起来，那么，即使是同一个相续，也会同样陷入没有体验过的过失。因和果
English
Although words devoid of reason are meaningless and should not be adopted, thus they are unnecessary. However, this is not just empty words devoid of reason, but has a logical basis. So, one might ask, "What reason is there in this?" For example, "If," and so on. | If self-awareness does not exist, | That is, if the consciousness of self-awareness does not exist, then how can consciousness remember? Because consciousness lacks self-awareness, it cannot be remembered later. What has not been experienced cannot be remembered, otherwise it would be too extreme. Therefore, in order to remember the result of experience later, it should be inferred that there is a consciousness of self-awareness. This can also be used as proof, but it cannot be used to prove, because if memory is definitely the result of self-awareness, just as smoke proves fire through memory, if validity (pramana) does not establish self-awareness, then memory will not cling to its result, because in any case, the cognition of cause and effect cannot be such that both are unknowable. Although like the eye, consciousness cannot be seen, memory is not established as its result because without the eye there is no cognition of blue, etc., so by reverse inference it can be inferred that it is its result. It will be explained that memory can arise even without self-awareness. Therefore, because memory is not necessarily the result of self-awareness, memory can arise even without it, so self-awareness is not established. Therefore, it should be said that memory is also consciousness, so how can it be established? If one's own basis is not established, one cannot recognize others, and memory does not directly cling to self-awareness through self-awareness, because they are the same or similar. Consciousness is not the object of another consciousness, because like external objects, faults such as the relationship not being established will arise. Because there is no other difference, memory will also cling to the objects of other causes. If it is said, "But because that has not been experienced, it will not be remembered," then even if it is the same continuum, it will similarly fall into the fault of not having been experienced. Cause and effect
Chinese
然而，这并非是对此的决定性理证，因为在胜义谛中，根本没有因和果。虽然一切知识都有它，但因为对于自身证悟是最终的，并且不能执持它。如果承认名言，那本身就是假立的。既然是假立的，那么一切名言都是由分别念所变现，因此，如果所要成立的是世俗谛，那就无法成立胜义谛。因此，通过忆念并不能成立自证。如果问：既然你也没有自证，那么忆念如何成立呢？回答说：在经历他者时，从关联中产生等等。这里说的是，从知识之外，作为所取之物的对境，在被经历时，对于知识会产生忆念。如果说：经历他者而忆念他者是不合理的，因为这会太过分。回答说：从关联中产生。忆念对境时，从关联中会忆念起知识。因为识也是对境的执持，所以与对境有关联。因此，识就是忆念，否则就不是。如果说：关联是真实的，但如果没有经历过这个，忆念他者就会变成错乱的忆念。回答说：不是的。先前经历过的对境，后来回忆起来时，那个特殊的经历本身就是忆念，因为它是执持那个特殊性的。知识本身就是经历对境，而不是其他，因此，从经历对境的忆念中，由于与对境有关联，所以应该说忆念起了知识。因为仅仅是舍弃对境的知识本身不是忆念，所以没有过失。如果问：如果忆念是由经历的知识所安立，那么在没有习气种子的情况下，后来如何产生忆念呢？回答说：就像老鼠的毒药。就像老鼠的毒药是如何关联而后来产生的，忆念也是如此，这就是它的意思。就像老鼠的毒药，在一刹那间进入身体，又在其他时候遇到龙的声音的因缘，即使没有自证所安立的忆念的习气种子，也仅仅因为遇到因缘，所以在另一刹那间获得了转变。同样，对于当前的情况也没有过失，这是他的想法。再次，仅仅是识
English
However, this is not a definitive proof for it, because in the ultimate truth, there is no cause and effect at all. Although all knowledge has it, it is because it is ultimate for self-realization, and it cannot be grasped. If nominal existence is admitted, then it is merely imputed. Since it is merely imputed, all nominal existence is transformed by conceptualization, therefore, if what is to be established is the conventional truth, then the ultimate truth cannot be established. Therefore, self-awareness is not established through memory. If you ask: Since you also do not have self-awareness, how is memory established? The answer is: When experiencing others, it arises from connection, and so on. Here it is said that from knowledge other than the object to be grasped, when the object becomes the object of experience, memory will arise for knowledge. If you say: Experiencing others and remembering others is not reasonable, because it would be too extreme. The answer is: It arises from connection. When remembering the object, knowledge will be remembered from the connection. Because consciousness is also the grasping of the object, it is related to it. Therefore, consciousness is memory, otherwise it is not. If you say: The connection is true, but if this has not been experienced, remembering others will become a confused memory. The answer is: No. When the object that was previously experienced is later recalled, that particular experience itself is memory, because it grasps that particularity. Knowledge itself is the experience of the object, and not other, therefore, from the memory of experiencing the object, because it is related to the object, it should be said that knowledge is remembered. Because merely the knowledge itself that abandons the object is not memory, there is no fault. If you ask: If memory is established by the knowledge of experience, then how does memory arise later without the seed of habit? The answer is: Like rat poison. Just as rat poison is connected and arises later, so is memory, that is its meaning. Just as rat poison enters the body in one instant, and then at other times encounters the condition of the sound of a dragon, even without the seed of the habit of memory established by self-awareness, it is only because of encountering the condition that it obtains transformation in another instant. Similarly, there is no fault in the present situation, that is his thought. Again, merely consciousness
Tibetan
དུ་སྨྲ་བས་རང་རིག་པ་གྲུབ་པར་བྱ་བའི་ཆེད་དུ་རྣམ་པ་གཞན་བསྟན་པའི་ཕྱིར་རྐྱེན་གཞན་དག་དང་ཞེས་པ་ལ་སོགས་པ་གསུངས་ཏེ། རྐྱེན་གཞན་ནི་དུས་གཞན་ཡིན་ཏེ། ལྟ་བའི་རིག་པ་ལ་སོགས་པ་དང་གཞན་གྱི་སེམས་ཤེས་པ་ལ་སོགས་པའི་མངོན་པར་ཤེས་པ་དག་དང་ལྡན་པས་དེའི་ཚོགས་པ་དང་འབྲེལ་པའི་སེམས་མཐོང་བའི་ཕྱིར་ཏེ། སྣང་བའི་ཕྱིར་རྣམ་པར་ཤེས་པ་རང་ཉིད་གསལ་ཏེ་རང་བཞིན་གསལ་ཞིང་རིག་པ་ཡོད་དོ་ཞེས་པའི་དོན་ཏོ། །གལ་ཏེ་ཡང་དེ་ཐམས་ཅད་དུ་ལྐོག་ཏུ་གྱུར་པའི་རང་བཞིན་ཡིན་ན་ཇི་ལྟར་ཚོགས་པའི་ཁྱད་པར་ལས་བརྒྱ་ལ་ཡང་དམིགས་པ་མ་ཡིན་ཏེ། དེའི་ཕྱིར་དཔེར་ན་ཚོགས་པའི་ཁྱད་པར་ལས་གཞན་གྱི་སེམས་དམིགས་པ་དེ་བཞིན་དུ་དེ་མ་ཐག་པའི་རྐྱེན་དང་དམིགས་པའི་རྐྱེན་ལ་སོགས་པ་ལས་རང་གི་སེམས་ཀྱང་དམིགས་པ་ཡིན་ནོ་ཞེས་བསམས་པའོ། །འདིས་ཀྱང་ཤེས་པའི་རིག་པ་སྒྲུབ་པ་མ་ཡིན་ནོ་ཞེས་བསྟན་པའི་ཕྱིར་གྲུབ་པའི་མིག་སྨན་ཞེས་པ་ལ་སོགས་པ་གསུངས་ཏེ། གྲུབ་པ་ཡང་ཡིན་ལ་མིག་སྨན་ཡང་ཡིན་པས་གྲུབ་པའི་མིག་སྨན་ནོ། །དེའི་སྦྱོར་བ་ནི་རྣམ་པར་སྦྱོར་བའམ་རབ་ཏུ་སྦྱོར་བའོ། །དེ་ལས་མཐོང་བ་ནི་བུམ་པའམ་གཏེར་ལ་སོགས་པ་ཡིན་ལ། དེ་འདི་ལྟར་མིག་སྨན་ཉིད་འགྱུར་མིན་ཏེ། བུམ་པ་ལ་སོགས་པ་མིག་སྨན་དུ་འགྱུར་བ་མ་ཡིན་ལ། གང་ལས་རྟོགས་པ་དེ་དེར་འགྱུར་བ་ནི་མ་ཡིན་ཏེ། དེ་བཞིན་དུ་ལྟ་བ་པོའི་རིགས་པ་ལ་སོགས་པ་དང་ལྷན་ཅིག་པའི་ཤེས་པས་གཞན་གྱི་སེམས་བུམ་པ་ལ་སོགས་ལྟར་མཐོང་ན་རེ་ཞིག་དེ་རིགས་པར་གྲུབ་པར་མི་འགྱུར་ཏེ། དེ་ལྟ་བས་ན་འདི་ནི་བསྒྲུབ་བྱ་ལ་མ་ཁོ་བའི་སྒྲུབ་ པར་བྱེད་པ་མ་ཡིན་ནོ། །གལ་ཏེ་ཤེས་པ་རིག་པའི་ངོ་བོར་མ་གྱུར་ན་དོན་ཡང་རྟོགས་པར་མི་འགྱུར་བ་མ་ཡིན་ན་མ་ཤེས་པ་ནི་མི་གསལ་བ་གསལ་བར་བྱེད་པའི་ཕྱིར་ཏེ་དོན་ནི་གསལ་བ་མ་ཡིན་ལ། དེ་མ་རྟོགས་པ་ལ་དོན་ཅི་ལྟར་རྟོགས་པར་འགྱུར་ཏེ། འདི་ལྟར་རང་རིག་པ་བཀག་པའི་ཕྱིར་དང༌། གཞན་གྱིས་གཞན་འཛིན་པ་ཡང་མི་རིགས་པའི་ཕྱིར་ཕྱི་མ་ཕྱི་མས་འཛིན་པར་ཁས་བླངས་པ་ན་ཡང་མ་རྟོགས་པ་རྟོགས་པར་བྱ་བའི་ཆེད་དུ་ཤེས་པ་གཞན་དོན་དུ་གཉེར་བས་ཐུག་པ་མེད་པར་ཐལ་བར་འགྱུར་བའི་ཡང་ཕྱིར་ཇི་ལྟར་ཡང་དོན་རྟོགས་པ་མ་ཡིན་ཏེ། དེས་ན་གང་གཞན་མྱོང་བ་ལ་སོགས་པ་ཞེས་བརྗོད་པ་དེ་རིགས་པ་མ་ཡིན་ཏེ། དོན་ཉམས་སུ་མྱོང་བ་མེད་པའི་ཕྱིར་འཇིག་རྟེན་ན་མཐོང་བའི་ཐ་སྙད་འདི་ཐམས་ཅད་མེད་པར་འགྱུར་རོ་ཞེ་ན། ཇི་ལྟར་མཐོང་ཐོས་ཞེས་པ་ལ་སོགས་པ་ག
Chinese
因此，为了成立自证，为了显示其他方式，所以说了“其他缘”等等。其他缘是其他时间，因为具有观看的智慧等等，以及了知他人心等等的现量，为了见到与那集合相关的心，即为了显现，识自身是明了的，意思是自性明了且具有智慧。如果那一切都是隐蔽的自性，那么怎么能从集合的差别中对任何事物都不缘呢？因此，例如从集合的差别中了知他人的心一样，也认为从紧随其后的缘和所缘缘等等也能了知自己的心。为了显示这也不能成立识的智慧，所以说了“成就的眼药”等等。既是成就的，又是眼药，所以是成就的眼药。它的调合是如实调合或极善调合。从中见到的是瓶子或宝藏等等。这就像眼药本身不会变成瓶子等等，瓶子等等不会变成眼药，从哪里了知，那也不会变成那样。同样，如果与观看者的道理等等一起的识，像见到瓶子等等一样见到他人的心，那么暂时那也不会成立为道理，因此这不是不属于所立的能立。如果识没有变成智慧的体性，那么事物也不会被了知，如果不是这样，为了使不明显变得明显，因为事物不是明显的，如果不了解那，事物怎么会被了解呢？这样，因为遮止了自证，并且因为他人执持他人也不合理，如果承诺后者执持后者，那么为了使不了解的被了解，如果为了其他而寻求其他识，那么又因为会陷入无穷的过失，所以无论如何事物都不会被了解。因此，说“感受其他”等等是不合理的，因为没有体验事物，那么世间上所见的这些名称都会消失，如果这样，怎么会有见闻等等呢？
English
Therefore, in order to establish self-cognition, and in order to show other ways, it is said "other conditions" and so on. Other conditions are other times, because they possess the wisdom of viewing and so on, and the direct perception of knowing the minds of others and so on. In order to see the mind related to that collection, that is, in order to manifest, consciousness itself is clear, meaning that its nature is clear and it possesses wisdom. If all of that is a hidden nature, then how can it not perceive anything from the difference of the collection? Therefore, just as one knows the minds of others from the difference of the collection, it is also thought that one can know one's own mind from the immediately preceding condition and the object condition and so on. In order to show that this also cannot establish the wisdom of consciousness, it is said "accomplished eye medicine" and so on. It is both accomplished and eye medicine, so it is accomplished eye medicine. Its combination is either truly combined or excellently combined. What is seen from it is a vase or a treasure and so on. It is not the case that the eye medicine itself becomes a vase and so on, and it is not the case that a vase and so on becomes eye medicine. From where one knows, that does not become like that. Similarly, if the consciousness together with the reasoning of the viewer and so on sees the minds of others like seeing a vase and so on, then temporarily that will not be established as reasoning. Therefore, this is not a means of proof that does not belong to what is to be established. If consciousness does not become the nature of wisdom, then things will not be understood either. If this is not the case, in order to make the unclear clear, because things are not clear, if one does not understand that, how will things be understood? In this way, because self-cognition is prevented, and because it is unreasonable for others to grasp others, if one promises that the latter grasps the latter, then in order to make the ununderstood understood, if one seeks other consciousness for the sake of others, then again, because one will fall into the fault of infinity, things will not be understood in any way. Therefore, it is unreasonable to say "experiencing others" and so on, because there is no experiencing of things, then all these names seen in the world will disappear. If so, how will there be seeing and hearing and so on?