English
Or by reasoning? As the four reasons mentioned earlier, for those who say there is no result, what can be done since results are not allowed in any case? Seeds and so on become causes. Therefore, seeds and so on are not causes, because there is no result, like a lotus in the sky. If one could say that, it is not so. Therefore, it is established by refuting that "there is a result before arising." If someone thinks that even if it is established that "there is a result," how can it be established that these differences in results mainly arise from the self-nature? It has been said that "manifestation is happiness, etc." Among them, in order to establish that self-nature exists, five kinds of combinations are mentioned, as it is said: Because differences have measure, because of following, because of entering through the gate of ability, because cause and effect are different, because self-nature is diverse and not different, there is an unmanifest cause. It is said like that. The meaning is that self-nature exists because differences have measure. In this world, whatever has a maker is seen to have measure. For example, like a potter who makes pots from clay that can hold five bre (a unit of measurement), two bre, and ten bre, which have measure. This manifestation of greatness, etc., is also seen to have a measure of one intelligence, one pride, five tanmatras (five subtle elements), eleven roots, and five elements. Therefore, it should be established by inference that the self-nature exists from where the manifestation with measure arises. If self-nature does not exist, then this manifestation will not have measure. From this, it can also be known that self-nature exists because the differences are seen to be following. Whatever is observed in accordance with the type is produced from its self-nature cause. For example, the differences between pots and bowls, etc., are in accordance with the type of clay, and those are produced from the self-nature cause of clay. This difference in manifestation is also observed to be in accordance with the types of happiness, suffering, ignorance, etc. From where? Because the results of joy, sorrow, depression, etc., are observed.
Chinese
总之，像这样，心力的果实是极度的喜悦、轻松、执着、增长和欢喜。所谓的安乐，也正是指心力。尘垢的果实是痛苦、干枯、差异、僵硬和忧愁。尘垢也用痛苦的声音来表达。黑暗的果实是沮丧、遮蔽、束缚、各种损害和沉重。黑暗也用愚昧的声音来表达。伟大等等所有这些的果实，被认为是极度的喜悦、痛苦和轻松等等。因此，必须确定这就是安乐、痛苦和愚昧这三种状态的差别。因此，这些从极度喜悦等等的果实中，就成立了具有安乐等等的性质，并且从随之而来的行为中，也成立了从其自性中产生的性质。当它成立时，也间接地成立了任何自性都是主要的东西。如果主要的东西存在，那么不同的事物就会被看到随之而来。由此也可以证明主要的东西存在，因为它是通过能力的方式进入的。就像世间上任何进入任何事物的东西，那对它来说就是能力，例如绳子进入制作布匹一样。因此，应该证明具有产生清晰的主要能力。那个能力也不是没有所依的。因此，存在着主要的东西，能力进入其中。由此也可以证明主要的东西存在，因为原因和结果是可以区分的。因为世间上可以看到原因和结果的区别，例如泥土的团块是原因，而瓶子是结果的自性。而且，它也是与泥土的团块不同的本体，例如瓶子能够容纳蜂蜜、水和牛奶，而泥土的团块则不能。这样，看到伟大等等的这些果实，就存在着产生伟大等等这些果实的原因，即主要的东西。
English
In short, like this, the fruits of mental strength are extreme joy, lightness, attachment, growth, and delight. What is called happiness also refers to mental strength itself. The fruits of dust are suffering, dryness, difference, stiffness, and sorrow. Dust is also expressed by the sound of suffering. The fruits of darkness are depression, obscuration, bondage, various harms, and heaviness. Darkness is also expressed by the sound of ignorance. The fruits of all of these, such as greatness, are considered to be extreme joy, suffering, and lightness, etc. Therefore, it must be determined that this is the difference in the nature of the three states of happiness, suffering, and ignorance. Therefore, these are established as having the nature of happiness, etc., from the fruits of extreme joy, etc., and from the actions that follow, the nature arising from its own nature is also established. When it is established, it is also indirectly established that whatever nature is, that is the main thing. If the main thing exists, then different things are seen to follow. From this, it can also be proved that the main thing exists, because it enters through the way of ability. Just as in this world, whatever enters into anything, that is the ability for it, just as a rope enters into making cloth. Therefore, it should be proved that there is the main ability that produces clarity. That ability is not without a basis. Therefore, there is the main thing in which the ability enters. From this, it can also be proved that the main thing exists, because cause and effect can be distinguished. Because in this world, the distinction between cause and effect can be seen, for example, a lump of clay is the cause, and a pot is the nature of the effect. Moreover, it is also an entity different from the lump of clay, for example, a pot can hold honey, water, and milk, but a lump of clay cannot. Thus, seeing these fruits of greatness, etc., there exists the cause that produces these fruits of greatness, etc., which is the main thing.
Chinese
亦可成立。此以外，主物存在，因其自性种种无别之故。自性种种者，谓三界。此等坏灭之时，于某时成为无别，如是五大成为五唯（དེ་ཙམ་ལྔ），无别。五唯与诸根于我慢，我慢于觉，觉于主物成为无别。是故若如是，则坏灭时三界成为无别。无别者，谓不能分别也。如是则于何处大等衰损，无别而行之主物存在耶？如是思惟。如是故，此处论师以随行之故，为表示其余诸法之义，唯示现论式。其中，乐等之“等”字，摄苦与无明二者。明者，谓大等生起之究竟。显现者，谓明显作意之义。如何耶？谓说“极”等，与每一“等”字相连也。此我等最初已说竟。如是显示随行之故之论式成立后，为立量，故说“是故彼类”等。彼类随行见故者，是论式，谓以三功德之体性，见彼类随行之故之义。彼之实事生者，谓从乐等实事之因生之义。此亦显示所立。如瓶等差别之喻者，如瓶等之差别也。彼自性之因者，谓是主物也，数论师作是说。是故以“于此”等作答。其中，略言之，从唯主物生起此等果之差别，完全成为彼之自性，如是所说者，应如是观察，若果之差别此等主物
English
It can also be established. In addition to this, the Pradhāna exists because its nature is various and inseparable. The term "various natures" refers to the three realms. These become inseparable at some point during the time of destruction. For example, the five elements become inseparable from the five tanmātras. The tanmātras and the senses become inseparable from ego, ego from intellect, and intellect from the Pradhāna. Therefore, if it is like that, the three realms become inseparable at the time of destruction. "Inseparable" means that they cannot be distinguished. Thus, where do the great elements and others diminish, and where does the Pradhāna, which acts inseparably, exist? One should think like this. Therefore, here, the teacher, because of following, only shows the reason for the purpose of indicating the remaining phenomena. Among them, the word "etc." in "happiness, etc." includes suffering and ignorance. "Clarity" means the ultimate arising of the great elements and others. "Appearing clearly" means the meaning of clearly focusing. How is it? It is said that "utmost" etc. should be mentioned and connected with each "etc.". This has already been explained by us at the very beginning. Having thus shown that the reason for following is established, in order to establish the valid cognition, "therefore, that kind" etc. is said. "Because that kind is seen to follow" is the reason, meaning that because the nature of the three qualities is seen to follow that kind. "Arising from its reality" means arising from the cause of the reality of happiness etc. This also shows what is to be established. The example of "like the difference of a pot etc." is like the difference of a pot etc. That which is the cause of its nature is the Pradhāna, so say the Samkhyas. Therefore, the answer is given with "in this" etc. Among them, briefly speaking, from the Pradhāna alone arise these differences of effects, completely becoming its nature. What is said like that should be examined like this: if the differences of effects are the Pradhāna
Chinese
如果仅仅是自性，那么为何这些会成为果呢？如果某物与某物无差别，那么它不应是它的果或因，因为因和果的体性是不同的。如果不是这样，那么“这是果，这是因”的无混杂的安立又将如何成立呢？因此，你们所安立的根本自性仅仅是因，而地、水、火、风和根识的十六种体性之集合仅仅是果，以及智慧、我慢、仅仅这些，相对于前后二者来说，既是因也是果，这样的安立也将不成立。如是说：“根本自性不变，七大等自性变，十六者皆变，士夫自性不变。”就像这样说的。由于互不相异，一切都将成为因或果的过失，或者，因和果的事物，因为仅仅是具有依赖性，并且所依赖的异体也不可能存在，就像士夫一样，一切都将既不是自性也不是变异。否则，士夫也将成为自性和变异的名称。凡是酸奶就是奶，凡是奶就是酸奶，这是勇猛取所宣说的，同样，也阐述了能穿透者所安住之处。又说，具有因等法的即是明，相反的即是不明，这样所说也是孩童之语，因为如果某物与某物自性无差别，那么它不应与它相违，因为相违的体性是异体。如果不是这样，那么相异的名称将断绝。因此，承许微尘、黑暗、勇气等，以及有情们互不相异，将成为毫无理由，并且一切杂多都将成为一体。因此，将导致同时产生和毁灭的过失。因为安立为无差别的体性是成就和安乐是一体的缘故。因此，
English
If it is only the nature itself, then how can these become the result? If something is not different from something else, then it should not be its result or cause, because the nature of cause and result are different. If it is not so, then how can the unmixed establishment of "this is the result, this is the cause" be established? Therefore, your establishment that the fundamental nature is only the cause, and the sixteen collections of the nature of the elements and senses are only the result, and that wisdom, pride, and only these, in relation to the former and latter, are both cause and result, will also not be established. As it is said: "The fundamental nature does not change, the seven great ones and others change in nature, the sixteen all change, the self does not change in nature." It is like this saying. Because they are not mutually different, everything will become the fault of being either cause or result, or, the things of cause and result, because they are only with dependence, and the other entity on which they depend is also impossible, like the self, everything will become neither nature nor change. Otherwise, the self will also become the name of nature and change. Whatever is yogurt is milk, whatever is milk is yogurt, this is what the brave one proclaimed, and similarly, it also explains where the piercer dwells. It is also said that what has the qualities of cause and so on is clear, and the opposite is unclear, what is said like this is also the words of a child, because if something is not different in nature from something else, then it should not be contrary to it, because the nature of the contrary is a different entity. If it is not so, then the name of difference will be cut off. Therefore, acknowledging that dust, darkness, courage, etc., and sentient beings are not mutually different, will become without reason, and all the various things will become one entity. Therefore, it will lead to the fault of simultaneous arising and destruction. Because the nature of establishing as non-different is that accomplishment and happiness are one. Therefore,