Chinese
如果确定是某物，那就不可能接近地表示它，就像没有泥土就无法确定有泥土的东西一样，拉辛（Lha sbyin）不能接近地表示有棍子的人。原因和结果的关系是不同的，这是不合理的。如果考察其他的关系，那就会陷入无穷无尽的境地。如果承认原因和结果的自性，那么原因和结果就不会同时产生，因为它们是存在的。因此，原因和结果不是接近的，怎么会变成原因和结果的意识呢？如果通过知识对已停止的事物进行虚构和考察，并执着于所认识的境的因果，那就不是事物的境了。此外，因为承认了有差别和没有差别的理由，所以考察其他的意义，并执着于所认识的境是没有意义的。原因和结果如果同时存在，就不会同时产生。即使分别产生，又怎么会是原因和结果的自性呢？当从原因产生的时候，是和自己的结果同时产生，还是单独产生？如果是单独产生，是在自己的结果之前还是之后？如果和自己的结果同时产生，那么两者都是从其他产生的，因为没有相互的联系，所以结果的联系就消失了。或者，如果单独在自己的结果之前，那么那一刹那的原因因为已经产生，所以会消失，怎么会产生结果呢？如果它存在，又怎么会依赖于这个原因呢？如果它不存在，又怎么不是原因呢？结果是从与原因的联系中产生的。或者，如果已经产生了结果，之后才产生，那么它也会在结果的时候消失，所以不存在的那个时候怎么会产生后来出现的因果事物呢？如果也说那个事物有联系，那么原因和结果因为不会同时产生，所以必须存在于两者之中，如果不存在，又怎么会有联系呢？即使不是一刹那，原因和结果在产生之前，除了存在于所依赖的处所之外，后来也会进入其他的自性，所以依赖于非它之物，没有所依赖，所以它不是事物的条件或原因。或者，这
English
If something is determined, then it is impossible to closely represent it, just as without earth, one cannot determine something with earth, and Lha sbyin cannot closely represent someone with a stick. The relationship between cause and effect being different is unreasonable. If other relationships are examined, then it will lead to infinite regress. If the self-nature of cause and effect is admitted, then cause and effect will not arise simultaneously, because they exist. Therefore, cause and effect are not close, so how can they become the consciousness of cause and effect? If one fabricates and examines stopped things through knowledge, and clings to the cause and effect of the object of cognition, then it is not the object of things. Furthermore, because the reason for having difference and not having difference is admitted, examining other meanings and clinging to the object of cognition is meaningless. Cause and effect, if they exist simultaneously, will not arise simultaneously. Even if they arise separately, how can they be the self-nature of cause and effect? When arising from a cause, does it arise simultaneously with its own effect, or does it arise alone? If it arises alone, is it before or after its own effect? If it arises simultaneously with its own effect, then both are produced from others, and because there is no mutual connection, the connection of the effect is lost. Or, if it is alone before its own effect, then that momentary cause, because it has already arisen, will disappear, so how can it produce an effect? If it exists, how can it depend on this cause? If it does not exist, how can it not be a cause? The effect arises from the connection with the cause. Or, if it has already produced its own effect and then arises later, then it will also disappear at the time of the effect, so how can that non-existent thing produce the later arising cause and effect things? If that thing is also said to have a connection, then cause and effect, because they will not arise simultaneously, must exist in both, and if it does not exist, how can there be a connection? Even if it is not a moment, before the cause and effect arise, except for existing in the place of dependence, later it will also enter other self-natures, so it depends on non-it, and without dependence, it is not a condition or cause of things. Or, this
Chinese
如果以集合的理由，将原因和结果进行陈述和了解，那么具有集合的原因的结果，就会从集合转变为原因。原因和没有集合的原因不是原因，结果就是那样的结果。因为对一切事物没有差别，所以一切事物都互相转变为原因和结果的自性。以先前和之后，有和没有的差别，那么在这里，那是不可能没有关联的，所以对于无法去除的，那是不合理的。认为那些本身或者那些差别是它的特征，如果它出现，那么就存在，如果它不出现，那么就不存在，所以说这是原因和结果的自性。像这样，暂时通过不可见和伴随的现量，如果原因和结果存在，那么在存在的境上，原因和结果是存在的。如果它存在，那么就存在，如果它不存在，那么就不存在，这说明了成立特征。有时，为了通过不可见或者先前的现量来成立原因和结果，暂时显示它的境，所以说了“即使有其他原因”这句话。像烟等的结果，具有火和木柴等生者的集合，不是与集合不同的，因为集合将变成无因。如果不依赖于那个结果，那么将变成事物不存在。如果说它和结果依赖于它，那么，在这里，如果不是谁产生，那么是因为与其他的意义相关联。 即使产生，也是仅仅通过集合的自己的自性来产生。对于做一个结果，这些没有能力，或者用什么来显示其他的呢？如果它也与其他的集合相关联和依赖，那么将变成没有边际。因此，想到仅仅通过集合来产生，那些也应该通过每个原因的方式来衡量那个不同的结果，所以说了“即使有其他原因”这句话。属于集合中的原因的产生者们，是各自那些也产生，所以执持这个没有产生者，通过想要表达的“不是从没有而有”这句话，说明了不可见的境。
English
If, by reason of aggregation, causes and effects are stated and understood, then the effect of a cause with aggregation will change from aggregation to cause. A cause without reason and aggregation is not a cause, and the effect is just such an effect. Because there is no difference for all things, all things mutually transform into the nature of cause and effect. With the difference of earlier and later, being and non-being, then here, that is impossible without connection, so for what cannot be removed, that is unreasonable. Thinking that those themselves or those differences are its characteristics, if it appears, then it exists, if it does not appear, then it does not exist, so it is said that this is the nature of cause and effect. Like this, for a while, through the invisible and accompanying direct perception, if causes and effects exist, then in the realm of existence, causes and effects exist. If it exists, then it exists, if it does not exist, then it does not exist, this explains establishing characteristics. Sometimes, in order to establish causes and effects through invisible or previous direct perception, temporarily showing its realm, so it is said, "Even if there are other causes." Effects such as smoke, which have a collection of beings such as fire and firewood, are not different from the collection, because the collection will become without cause. If it does not depend on that effect, then it will become that things do not exist. If it is said that it and the effect depend on it, then, here, if it is not who produces, then it is because it is related to other meanings. Even if it produces, it is only through the self-nature of the collection that it produces. For making one effect, these have no ability, or with what should another be shown? If it is also related and dependent on other collections, then it will become without limit. Therefore, thinking that it is only through the collection that it produces, those should also be measured in the way of each cause to that different effect, so it is said, "Even if there are other causes." The producers of causes belonging to the collection are each those also produce, so holding this non-producer, through the statement wanting to express "not from non-existence to existence," the realm of the invisible is explained.
Chinese
又或者，现量之行境，是以前所说的非现见所断除的，若彼存在则执取为存在，是为有事。如是，于此亦然，若彼存在则存在，若彼不存在则不存在的因与果之事物，作证成，有何用呢？说现量与非现见作证成。现量先行之非现见，执取他义空性，此现量之自性，是作证成。如是，现量与非现见，作证成因与果之体性，以何非现见，以观待而具之现量所应证成耶？如是以前已说。彼非现见先行之现量，为作证成此，应说非现见与现量作证成。因与果之事物，彼之后随行、违逆成立之决定，如所说者，是现量与非现见，及因与果之关系决定也，应如是连结。若尔，果之理的随行决定，一切时中，果之生起，是随行自有因也，于作证成之时，如何因与果之事物之证成，于此说耶？如是疑惑者。因与果之事物成立，是为因之缘故，随行决定，是因于果安立，以非他之方便所应证成，所显示者，是唯见之因，何者欲求，彼之欲求消除之缘故，为此显示之缘故而说。因与果之体性，如是说。因与果之体性，是为存在也。是者，为何之缘故耶？他义，是所应证成之外也。何者非他，彼是违逆之障碍所具之量，以行境，彼之自性决定唯独之随行，以前已说之缘故。说他义，是彼是他义自身亦如是转变也。如何，何处有烟，彼处决定有火，不被鬼神所食，以是火于彼处有也，以此，是形之随行也。何者因与果之体
English
Or, the object of direct perception is abandoned by the non-perception mentioned earlier. If it exists, then grasping it as existing is existence. Likewise, here too, if it exists, it exists; if it does not exist, then what is the use of proving the cause and effect of things? It is said that direct perception and non-perception prove it. Non-perception preceded by direct perception grasps the emptiness of other meanings. This nature of direct perception is what proves it. Thus, direct perception and non-perception prove the nature of cause and effect. With what non-perception should the direct perception that is possessed by dependence be proven? As said before. The direct perception preceded by that non-perception, in order to prove this, it should be said that non-perception and direct perception prove it. The determination of the establishment of following and reversing after the cause and effect of things, as said, is the determination of the relationship between direct perception and non-perception, and cause and effect, and should be connected in this way. If so, the determination of following the reason of the effect, in all times, the arising of the effect, is following its own cause. At the time of proving, how is the proof of the cause and effect of things said here? Those who doubt this. The establishment of the cause and effect of things is the reason for the cause, and the determination of following is the establishment of the cause on the effect, and what should be proven by non-other means is shown, which is the cause of mere seeing. For the sake of eliminating the desires of those who desire, it is said for the sake of showing this. The nature of cause and effect is said. The nature of cause and effect is existence. Is that for what reason? Other meaning is other than what should be proven. Whoever is not other, that is the measure possessed by the obstacle of reversal, and the following of the determination of its own nature is only said before. Saying other meaning is that it also changes in the same way in the other meaning itself. How, where there is smoke, there is definitely fire, not eaten by ghosts and gods, because there is fire in that place, this is also the following of form. What is the nature of cause and effect?
Chinese
即使不是愚笨，但其他的意义，从形体之后跟随是确定的，那依赖于一个组合，因此从它自己的因的方面不迷惑的缘故，没有过失。或者，如果火的果是烟，即使是那样，哪里有这个，那里肯定有火，为什么呢？如果认为说的是因和果存在成立的理由的跟随。说了“有火则只有有”。“尼”这个词是为了什么呢？因为有则有是果本身是烟的缘故。因此，对于因和果，如前所说，有则有本身是确定的跟随。如果哪里有烟，那里肯定没有火，并且那个没有火也有，那么火的存在的实物的特征的因和果会丧失。现在为了显示不显现的联系是确定的，说了“不显现”。不是只说了自性和果的理由的跟随是确定的，然而也要说不显现的跟随是确定的，那么这个的体性是什么呢？说了“没有的名称的”，因为适合成为要证成的法，是要证成的缘故。想要显现那个适合成为没有的名称。那个是成为所缘的智慧的不显现，那个是其他不显现的体性。仅仅那个是不依赖于理由而进入没有的名称。那个成立的是跟随确定成立。又，从哪里会仅仅进入没有的名称呢？说了“因为见到没有其他的理由”。如果说，任何没有的名称，也与如前所说的不显现相异的，能作意和声音意义，空性等等不是理由，那么在成立那个的时候，不是仅仅以如前所说的不显现的进入而成立的，在那个时候是不显现的跟随成立。如果不是那样，依赖于其他理由的怀疑也是真实的。如果如前所说的不显现肯定不会变成没有的名称，那么从哪里是跟随确定呢？没有其他的理由是争
English
Even if it is not foolish, but other meanings, following after the form is certain, that depends on one combination, therefore, from its own cause aspect, there is no fault because it is not confusing. Or, if the fruit of fire is smoke, even if it is like that, where there is this, there must be fire, why? If it is thought that what is said is the following of the reason that the cause and effect exist. It is said, "If there is fire, there is only existence." What is the word "ni" for? Because existence is the fruit itself is the reason for smoke. Therefore, for cause and effect, as previously said, existence itself is a certain following. If where there is smoke, there is certainly no fire, and that there is also no fire, then the cause and effect of the characteristic of the existence of fire will be lost. Now, in order to show that the connection of non-appearance is certain, it is said, "Non-appearance." It is not only said that the following of the reason of self-nature and fruit is certain, but also to say that the following of non-appearance is certain, then what is the nature of this? It is said, "Of the name of non-existence," because it is suitable to become the Dharma to be proven, it is the reason to be proven. Wanting to manifest that it is suitable to become the name of non-existence. That is the non-appearance that has become the wisdom of the object, that is the nature of other non-appearance. Only that is entering the name of non-existence without relying on reason. That which establishes it is the following that is certainly established. Also, from where will it only enter the name of non-existence? It is said, "Because seeing that there is no other reason." If it is said that any name of non-existence, also different from the non-appearance as previously said, able to make intention and sound meaning, emptiness, etc. are not reasons, then at the time of establishing that, it is not established only by the entry of the non-appearance as previously said, at that time the following of non-appearance is established. If it is not like that, the doubt of relying on other reasons is also true. If the non-appearance as previously said will certainly not become the name of non-existence, then from where is the following certain? No other reason is arguing.