English
It should be applied, meaning that it cannot merely cause harm to the support. The first verse shows that because it exists, the existence of that which is applied is not so. The second verse shows that because of its non-existence, the non-existence of that which is applied is also not so. Therefore, it is not the supa (Sanskrit term) that causes it to exist. Now, if the self-nature of the object of dependence is considered to be merely of the nature of destruction and non-destruction, then it is shown that the ability to cause it to exist is impossible, that is, "If self-destruction is the norm." Here, destruction is not merely momentary, because it has been shown that destruction is the law of things themselves. What then? Because the other party wants how long the time is, there is no repetition. The commentator shows this with verses that summarize these contents. This explains that butter lamps etc. are the support, and light etc. are the supported. Even if there is an obstacle to going, if it is not the fruit and the cause themselves, it is not the support and the supported themselves, let alone non-existence. These two, butter lamp and light, arise from it or both, but they do not help each other, and these are not the objects of valid cognition (pramana). Therefore, mind and body are also the same. "From that cause acting together, the fruit of arising exists together, like the melting of fire and copper." This has been established. At that time, even if the butter lamp is ultimately the support of light, it exists because it exists, and even if it becomes the shape of a snake etc., it is not dependent on it, because if there is no butter lamp, even if it exists, it does not exist. The body is not like that of the mind. Even if the body exists, is it not that the mind does not exist, like light to a butter lamp? The answer is, "The excellence of the body does not diminish." This is only not seeing, and it is not merely its fruit. If for a pandita (scholar) who takes the unreal as the object of rationality, there is no rationality in accepting the unreal, then even if he does not see, he will not know that it is its fruit. What then? Because it is distinguished by the difference of its actions. Even so, if there is doubt about it itself, then the discernment of it is wisdom, and
Chinese
因为具有智慧，所以说明是从那智慧产生的学问。如何执持的那些，如实地显示出来，就是意念专注，而那也是心识的执持和记忆的自性，因此，自己的族类串习的减少和卓越的自性的差别，如果具有减少和卓越，就会变得具有减少和卓越。身体的差别所产生的不是心识吗？如果是那样，那么没有身体就没有心识，就像依赖灯火的光明一样，会变成依赖于它。有人这样想，对此，说了“此是灯火光等，依赖者中无有”。光明是随着灯火的作用差别而产生的，因此是依赖于灯火，而不是依赖于其他。同样，心识也是智慧等自性，是随着心识安乐的差别而产生的，因此要知道仅仅是依赖于它，而不是依赖于身体，因为这是不依赖于其他的。如果不同时期的心识如何成为其他心识的所依呢？因为通过习气，后来的心识接近于前一个心识，所以没有过失。在那时产生的随心识生起的法，就是那个心识本身存在，像这样说的是“何者存在而利益”，这是领悟的意义。而且，仅仅是心识才是其他心识的因，因为是随着它的作用而产生的。身体不是，这才是意义。因此，另外说的是，如果事物的相续是那样产生，因为具有因，所以是所依，那么身体也是心识的因，因此会变成所依。为了说明那是因，说了“彼因俱生所作，生之果亦俱时住”，有人这样想，对此，说了“心识作用之差别”。身体的因是具有对它的贪爱的业的名称，心识的因是其他心识，与自己的果一起成为作者，并且同时成为自己果的作者，因为是依赖于它的。因此，是与身体一起的，而不是由它或者它的因产生心识。
English
Because it possesses wisdom, it is explained that knowledge arises from that wisdom. How to hold those things, showing them as they are, is mindfulness, and that is the nature of the mind's holding and memory, therefore, the difference in the nature of the decrease and excellence of one's own lineage's habituation, if it possesses decrease and excellence, it will become endowed with decrease and excellence. Is not the mind produced by the difference of the body? If so, then without the body there would be no mind, just as the light depends on the lamp, it would become dependent on it. Someone thinks like this, to which it is said, "This is like the light of a lamp, etc., it is not present among those who depend." Light follows the difference in the function of the lamp, therefore it depends on it, not on others. Similarly, the nature of the mind, such as wisdom, follows the difference in the bliss of the mind, therefore it should be known that it only depends on it, not on the body, because it does not depend on others. If minds of different times, how can they be the basis of other minds? Because through habituation, the later mind is close to the previous mind, so there is no fault. The mental events that arise at that time are the mind itself, as it is said, "What exists benefits," this is the meaning of realization. Moreover, only the mind is the cause of other minds, because it follows its function. The body is not, this is the meaning. Therefore, it is said otherwise, if the continuum of things arises in that way, because it has a cause, it is a basis, then the body is also the cause of the mind, therefore it will become a basis. To explain that it is the cause, it is said, "That cause, together with the action, the fruit of birth also dwells together," someone thinks like this, to which it is said, "The difference in the function of the mind." The cause of the body is the name of the action with attachment to it, the cause of the mind is another mind, together with its own fruit becoming the agent, and at the same time becoming the agent of its own fruit, because it depends on it. Therefore, it is together with the body, but the mind is not produced by it or its cause.
Chinese
不是的。因为心是智慧等等，并且心的自性随着自己的特性而变化，但身体等等不是这样。因此，只有依靠它，而不是依靠身体等等。对于绘画等等，智慧等等的心的特性也不会随着自己的特性而变化。也不是依靠它，因为依靠墙壁。同样，对于蜡烛来说，光是蜡烛的光。同样，如果认为心也随着其他心而变化，那么就会变成依靠身体，所以说了这个，即“蜡烛的光等等”。如果绘画、蜡烛和蜡烛的光等等也是心的特性，那么同样，墙壁等等也是经过良好训练的特性。对于良好建造的墙壁，即使是智者也无法控制完美的绘画。因此，不仅仅是心作为所依。心是通过如上所述的推理而成为其他心，而不是身体。名为“所依者们”是为了表明与心不同，从而进行随后的论证。因为不依赖于其他的东西，在这些事物中是不存在的，因为它们是专注于自身的。名为“不是那个，在其他地方”，指的是不同于其他蜡烛的事物，如瓶子等等。对于成为智慧所依的智慧，智慧等等是所依，因此将这些事物连接起来，说明它们是能依和所依的关系。即使像依赖蜡烛一样，蛇的光芒难道不会变化吗？如果认为依赖身体的心也会随着心的变化而变化，那么就说“如果蜡烛的光也”。因为光是从蛇那里变化的。就像理解蜡烛的变化一样，表明不是从心的变化来理解身体的变化，所以说“智慧的作用是不同的”。从营养摄取和食物的差异，以及接近所需的角度，如何陈述习惯性的智慧等等，并指出与此相反的过失，所以说“通过营养摄取等等”。或者仅仅是智慧是营养的
English
It is not. Because mind is wisdom and so on, and the nature of mind changes according to its own characteristics, but body and so on are not like that. Therefore, it only relies on it, not on body and so on. For painting and so on, the characteristics of the mind such as wisdom and so on do not change according to their own characteristics either. It is also not dependent on it, because it depends on the wall. Similarly, for a candle, the light is the light of the candle. Similarly, if it is thought that the mind also changes with other minds, then it will become dependent on the body, so this is said, that is, "the light of the candle and so on." If painting, candle, and the light of the candle and so on are also characteristics of the mind, then similarly, the wall and so on are also characteristics of good training. For a well-built wall, even a wise person cannot control perfect painting. Therefore, it is not just the mind that acts as a support. The mind is another mind through the reasoning shown above, not the body. The name "those who depend" is to show that it is different from the mind, thereby making a subsequent argument. Because what does not depend on other things does not exist in these things, because they are focused on themselves. The name "not that, in other places" refers to things that are different from other candles, such as bottles and so on. For the wisdom that has become the support of wisdom, wisdom and so on are the support, so connect these things to explain that they are the relationship between the supporter and the supported. Even if it depends on the candle, doesn't the light of the snake change? If it is thought that the mind that depends on the body also changes with the change of the mind, then say "if the light of the candle also." Because the light changes from the snake. Just as understanding the change of the candle, it shows that the change of the body is not understood from the change of the mind, so it says "the function of wisdom is different." From the difference between nutrient intake and food, and the angle close to what is needed, how to state habitual wisdom and so on, and point out the fault contrary to this, so it says "through nutrient intake and so on." Or is it just that wisdom is the nutrition of
Chinese
是接受等等近需所作的身体所生。其差别是由于串习，心中如是思。除了现量忆念。是为之义。同样，所谓现行者，即无有随忆念之后行之义。显示智慧与意所缘者之其他体相是，各各各各，是彼等之种类义，即从串习所生之差别种类义。若如是转变，则根识是随根自体之身体差别而行者，并且由彼所生之自性而生起意识。因此，彼亦经由传承而依赖于身体，若彼坏灭则转变亦坏灭，如根识一般，心中如是思，则他世并非如此。从彼亦即从身体，此即从心之差别之心性而并非是，是为他人之观点，若如是则他世将不成定有。然“也”字亦有自之义，故而是从自之义。略而言之，意所缘者是如何执取之忆念，执取亦是根之作用，而智慧是执取或忆念皆可，然一切皆是从彼而来，而串习是彼之前行故而行，此与所谓无有饶益无有之语相连。于何时耶？于心无有饶益之状态由何而生之时，即于饶益之心自性上亦有根之识，以前识散乱及其他者，见后识散乱及其他之故。前者亦如是，并且从彼亦如是之故，他世成立。或者，从彼亦即从根之自性身体之差别，即识是于色等等之执取上决定之自性，并非是随行之心所转变者，而是从心与根等等而转变为识之差别，并非从一者而来，因为无有法性之故。是为之义。于智慧与根等等之所生显现。
English
It arises from the body, which is made from necessities such as acceptance. The difference is due to habituation, or so it is thought in the mind. Except for direct memory. This is the meaning. Similarly, the so-called manifest action means that there is no following after memory. The other characteristics of wisdom and mind-objects are shown as: each and every one. This is the meaning of their category, that is, from the meaning of the category of the difference produced by habituation. If it changes like that, then sense consciousness follows the difference of the body, which is the self-nature of the sense, and the mind consciousness arises from the very nature of its arising. Therefore, it also depends on the body through transmission, and if it is destroyed, the transformation will also be destroyed. Like sense consciousness, it is thought in the mind that the other world is not like that. From that, that is, from the body, this is from the mind-nature of the difference of mind, and it is not, which is the view of others, and if it is like that, the other world will not become definite. However, the word "also" also has the meaning of self, so it means from self. Briefly speaking, how is the mind-object grasped as memory? Grasping is also the function of the sense, and wisdom can be grasping or memory, but everything comes from that, and habituation is the preceding of that, so it acts. This is connected with the words "no benefit, no". When is it? When the state of mind without benefit arises from what, then the nature of the benefiting mind also has the consciousness of the sense, because the former consciousness is distracted and others see the latter consciousness distracted and others. The former is also the same, and because it is also the same from that, the other world is established. Or, from that, that is, from the difference of the body of the nature of the sense, that is, consciousness is the nature that is determined on the grasping of form etc., and it is not the one that is transformed by the following mind, but it is transformed into the difference of consciousness from mind and sense etc., and it is not from one, because there is no dharma-nature. This is the meaning. Manifestation of the arising of wisdom and sense etc.