Chinese
并非如此，因为暂且中阴界的世间是成立的。如果有人说，即使有中阴界的世间，也不会记得其他的转世，那么这种说法是不合理的。因为，如果其他的转世存在，并且对于布施等先前体验过的记忆，每天都在增长，那么怎么会不记得呢？如果对于先前体验过的没有习惯，那么就会看到没有记忆。对于那些从记忆习惯中获得清晰智慧的人来说，即使是很久以前的事情也会成为记忆的对象。例如，在年老的时候，会立刻想起小时候的经历，同样，通过卓越的习惯，也能回忆起在其他转世中的经历，因此应该努力培养记忆的习惯。对此，例如，一个了解从其他地方来的人，当他看到由与其他地方的联系所产生的特点时，就会确定他是从那里来的。就像看待布施一样，也能认识到其他地方也是具有区分性的。同样，如果拥有清晰的记忆，并且拥有来自其他世界的众生的知识，那么也能认识到其他转世的特殊之处。因为这种行为和这个地方的联系是先前就存在的，所以从这种具有形态本质的事物中，会产生与各自确定的行为和结果相关的道理。例如，如果确定了烟的微细本质，那么也会知道草和树叶等原因的自性。同样，如果确定了行为和结果的各种特殊自性，那么就能推断出所有的形态。如果知道了原因的本质，那么也能通过它来了解结果的本质，因此就能了解所有行为和结果之间的联系。如果正确地了解了通往天界和解脱的道路，那么就会成为世尊一切智者，因为一切所知都是超越相互之间的原因和结果的，而不是产生的。以多种方式了解原因和结果的自性，对于认识一切所知的事物来说，是没有障碍的。如果通过了解结果的自性来了解原因的自性，那么通过推断的智慧，怎么会成为一切智者呢？
English
It is not so, because the intermediate state of existence is established for a while. If someone says that even if there is an intermediate state of existence, one does not remember other rebirths, then that statement is unreasonable. For, if other rebirths exist, and the memory of previous experiences such as giving increases day by day, how could one not remember? If there is no habit of experiencing immediately, then it is seen that there is no memory. For those who have clear intelligence from the habit of memory, even what has passed for a long time becomes an object of memory. For example, in old age, one remembers in an instant the experiences of childhood, similarly, through excellent habit, one can also remember experiences in other rebirths, therefore one should strive to cultivate the habit of memory. For example, one who knows that someone has come from another place, when he sees the characteristics produced by the connection with another place, he will certainly determine that he has come from there. Just as one sees giving, one also knows that other places are also distinctive. Similarly, if one has clear memory and has the knowledge of beings who have come from other worlds, then one can also know the special characteristics of other rebirths. Because the connection between this action and this place existed before, from such a thing with the nature of form, the reason for the connection between the action and the result, which are determined separately, arises. For example, if the subtle nature of smoke is determined, then the nature of the causes such as grass and leaves will also be known. Similarly, if the special nature of actions and results is also determined, then all forms can be inferred. If the nature of the cause is known, then the nature of its result is also known through it, therefore all connections between actions and results will be known. If one correctly knows the path to heaven and liberation, then one will become the Bhagavan, the all-knowing one, because all knowable things are beyond mutual cause and effect, and are not produced. Knowing the nature of cause and effect in various ways, there is no obstacle to knowing all knowable things. If one knows the nature of the cause by knowing the nature of the result, then how can one become all-knowing through the wisdom of inference?
Chinese
如果有人主张佛陀是现量知者，这并不会有任何改变，因为推测一切事物与现量并非不同。在此，对于能够现量了知事物的知识，称之为现量。当通过卓越的串习，能够完全了知一切所知，并且一切事物都清晰显现时，那本身就如同现量一般。如果有人说，不可能串习一切事物，那又如何能够现量了知一切呢？这种说法也是不合理的，因为仅仅是串习本身并不是知识。例如，如果完全了解声音，那么了解量论就不会困难。同样，有些人未经听闻就能了解，并且在辩论时，通过串习就能在反驳和回答时运用。如果串习了与之相似的论典，难道不会了解与之相似的论典吗？轮回中难道没有相似的种类吗？例如，地等元素与众生是相似的，业和果的显现，以及生和灭的安立，总是具有相同的自性。而特殊的差别，在论典等方面也是相同的。因此，就像每天的食物都会变化一样，轮回的变化也是存在的。通过长时间的串习，了解一切也是可能的。剩余的辩论清楚地表明了一切智者的成立。论师不是已经将论典阐释为平息痛苦之因了吗？就像“为了向众生展示而有论典”所说的那样，那么如何通过串习方法来实现呢？在此说道：为了那个意义而串习方法，这被认为是教法。因为存在于成立之前，所以这两者被说是原因。这并不是说教法直接就是偈颂所希望的，而是说串习方法本身被认为是教法。如何串习方法就是教法呢？为了那个意义，因为那个意义变成了那个声音，例如说酥油是生命一样。教法的意义如何变成串习方法呢？因为串习方法和智慧清晰的人们变成了教法。
English
If someone claims that the Buddha is an omniscient being through direct perception, this does not change anything, because inferring all things is not different from direct perception. Here, knowledge that directly realizes things is called direct perception. When, through excellent habituation, one completely knows all knowable things, and all things appear clearly, then that itself is like direct perception. If someone says that it is impossible to become habituated to all things, how can one directly know all things? This is also unreasonable, because mere habituation itself is not knowledge. For example, if one fully understands sound, then understanding epistemology is not difficult. Similarly, some people understand without hearing, and during debate, through habituation, they can engage in refutation and response. If one becomes habituated to treatises of a similar kind, wouldn't one understand treatises of the same kind? Are there not similar kinds in samsara? For example, the elements such as earth and sentient beings are similar, the elaboration of actions and results, and the establishment of birth and death, always have the same nature. And the specific differences are also the same in treatises and so on. Therefore, just as the food changes every day, the changes of samsara also exist. Through long-term habituation, it is also possible to know everything. The remaining debate clearly shows the establishment of omniscience. Didn't the teacher explain the treatise as the cause of pacifying suffering? Just as it is said, "Treatises are for showing to beings," then how is it achieved through habituation to methods? Here it is said: For the sake of that meaning, habituation to methods, this is considered to be the teaching. Because it exists before establishment, these two are said to be the cause. It is not that the teaching is directly what is desired by the verses, but rather that habituation to methods itself is considered to be the teaching. How is habituation to methods the teaching? For the sake of that meaning, because that meaning becomes that sound, like saying that ghee is life. How does the meaning of the teaching become habituation to methods? Because habituation to methods and people with clear intelligence become the teaching.
Chinese
哦！这些又是如何知晓的呢？这里说到：此二者是说为因。所谓习惯和教法这二者，被说为一切智慧的因。如果说是因，那这些又是如何知晓的呢？因为是先前就有的缘故。比如，经典本身并不是真实如来（梵文：Tathāgata，梵文天城体：तथागत，梵文罗马拟音：tathāgata，汉语字面意思：如来）的因，而是通过某种方法，从习惯中，世尊才能成为如来。所谓“如来”又是怎样的呢？说到：因舍功德三如来，是故痛苦非依处，赞叹彼是无我者，见或理智之故也。所谓舍弃痛苦之因，即由我和我所执着所产生的贪恋之因，舍弃了这三种功德，即极其美妙、不退转和无余摧毁之故。摧毁即是没有，如果我和我所执着不存在，那么就不是痛苦的依处，所以是极其赞叹的。那么，这种舍弃是从何而来的呢？是从见到无我而来的。通过见而舍弃的烦恼，是从见本身而来，或者是从理智而来。理智就是习惯，是阻止通过修习而舍弃的烦恼之因。或者，理智是瑜伽，是相互具备的，是无二见的意思。其中一些人是通过人无我而舍弃，另一些人是通过法无我而舍弃。如此，在展示了极其赞叹的功德之后，也要讲述不退转的功德。什么是不退转呢？说到：生与诸过皆生起，复又退还如是说，舍弃我见之种子故，不再前往是也。所谓过失和一切生起的事物不再退还，即没有过失的状态和不再生起就是不再退还。那它又是如何转变的呢？视我为种子，即是因。断除它，烦恼就不会产生，没有烦恼就不会再次受生，所以不再退还。如果通过见到无我，如何能阻止我执呢？
English
O! How are these also known? Here it is said: These two are said to be the cause. That is, habituation and the teachings are said to be the cause of all wisdom. If they are said to be the cause, how are these known? Because they exist beforehand. For example, the scriptures themselves are not directly the cause of the Tathāgata, but through some means, the Blessed One becomes a Tathāgata through habituation. What is meant by "Tathāgata"? It is said: The three qualities of abandoning the cause are the Tathāgata, therefore suffering is not a support, praise is that which is selfless, because of seeing or reason. That is, abandoning the cause of suffering, the cause of attachment arising from the clinging to self and what belongs to self, abandoning these three qualities, namely, being extremely beautiful, irreversible, and completely destroyed. Destruction means non-existence. If self and the clinging to self do not exist, then it is not a support for suffering, therefore it is highly praised. From what does this abandonment arise? It arises from seeing selflessness. The afflictions to be abandoned through seeing come from seeing itself, or from reason. Reason is habituation, which is the cause of preventing the accumulation of afflictions to be abandoned through meditation. Or, reason is yoga, which is mutually possessed, meaning seeing non-duality. Some abandon through the selflessness of the person, while others abandon through the selflessness of phenomena. Thus, after showing the qualities of being highly praised, the qualities of irreversibility are also to be discussed. What is irreversibility? It is said: Birth and all faults arise, it is said that they return again, because the seed of the view of self is abandoned, it is not going again. That is, the faults and all arising things do not return again, that is, the state of being without faults and not being born again is irreversibility. How does that change? Seeing self as the seed, that is, the cause. By cutting it off, afflictions will not arise, and without afflictions, one will not take birth again, therefore it is irreversible. If through seeing selflessness, how can one prevent the clinging to self?
Chinese
འགྱུར། 如果因为以不同的方式进入，那么，这样一来，那么我执也因为是从无我中返回，所以会变成返回。如果它返回，那么因为过失和生都会产生，就会变成再次返回的过失。如果这样想，那么这里说到：那真实，不同，自性。身语意的恶处。无烦恼即无病，或。道说不明显即是遗留。这叫做，见到无我，那就会变成真实，以及不同，以及自性不会再次返回。 是，我执是从无我中颠倒，即使那样，因为不是真实，所以不是返回，因为是无我。那么，遗留叫做，除了不再次返回之外，还有什么呢？说到：身语意的恶处就是遗留。身体等的恶处是怎样的呢？不是存在的烦恼者，因为那样的缘故，无病且无过失，因为舍弃了轮回的痛苦。其中，无烦恼的身体的恶处是，即使变成了阿罗汉，也因为串习的力量，会发生跳跃行走等。语的恶处是，即使没有我慢，也会说轻蔑等语。意的恶处是完全不知道，这三个是遗留。说法不明显也是遗留，因为没有长期串习，如果没有智慧，就不会精通词句。如果见到无我不是舍弃所有，那么，遗留会以什么舍弃呢？因为除了见到无我之外，没有其他的舍弃之因。还有，只要说，就不是舍弃过失，因为说是以思考为先导，思考也是错误的，如果这样想，那么说到：从串习中会舍弃所有。有些人说声音等是过失。如果说没有穷尽，那么这是返回。怀疑是因为迷惑。这叫做，应该说因为智慧明亮等串习的缘故，习气会返回。因此，从串习中会舍弃所有。那样的话
English
It will change. If it is because it enters in different ways, then, in that case, the view of self will also become a reversal because it is a reversal from non-self. If it reverses, then because faults and births will all arise, it will become a fault of returning again. If you think like that, then here it is said: That is true, different, self-nature. The bad places of body, speech, and mind. Absence of affliction is absence of disease, or. Explaining the path unclearly is leaving. This is called, seeing non-self, that will become true, and different, and self-nature will not return again. Yes, the view of self is a reversal from non-self, even so, because it is not true, it is not a reversal, because it is non-self. Then, what else is leaving called besides not returning again? It is said: The bad places of body, speech, and mind are leaving. What are the bad places of body and so on like? They are not existing afflictions, because of that, they are without disease and without fault, because they have abandoned the suffering of samsara. Among them, the bad place of the body without affliction is that even if one becomes an Arhat, due to the power of habit, jumping and walking and so on will occur. The bad place of speech is that even without pride, one will speak contemptuous words and so on. The bad place of mind is not knowing everything, these three are leaving. Explaining the path unclearly is also leaving, because if one has not practiced for a long time, if one does not have intelligence, one will not become proficient in words. If seeing non-self does not abandon everything, then what will abandon leaving? Because there is no other cause of abandonment besides seeing non-self. Also, as long as one speaks, one has not abandoned faults, because speaking is preceded by thinking, and thinking is also wrong, if you think like that, then it is said: From habit, everything will be abandoned. Some say that sounds and so on are faults. If you say it is not exhausted, then this is a reversal. Doubt is because of confusion. This is called, it should be said that because of the habit of intelligence and so on, the habitual tendencies will return. Therefore, from habit, everything will be abandoned. In that case