English
Therefore, it is an establisher. Secondly, compassion, you have a cause, because you arise from the habituation of the object of compassion in many lifetimes. Thirdly, there are two: refuting the argument that habituation cannot change, and refuting that even if it exists, it is not beyond its own nature. The first has two parts: establishing the argument and explaining the refutation. The first is: the nihilist says, "Compassion, it is not established by habituation in many lifetimes, because there are no previous or future lives. Because conceptual consciousness relies on the body, therefore, when the body is destroyed, the stream of consciousness is cut off." The way of relying is like the intoxicating power of alcohol, is consciousness the nature of the body? Like the light of a lamp, is it the result of the body? Like the sweetness of sugarcane, does it rely on the body as a quality? If asked like this. The second has two parts: brief statement and detailed explanation. The first is: Compassion, it is not reasonable that you are not established by habituation because the mind and consciousness actually rely on the body. This is not reasonable because the mind and consciousness actually rely on the body, which is prohibited by reason. How is it? When ordinary beings take birth, breathing, faculties, and consciousness, etc., are not born only from the body without relying on their own similar previous ones. If they were born, then mind etc. should also be born in stones etc., which is too extreme. And what more special reason is there to see that the consciousness of this life is able to connect the previous and the later? Since there is no reason, why do you say that there is no connection at the time of death? Because the reason is the same. In the past, the teachers made the first sentence a brief statement, and in the detailed explanation, they made the divisions such as "If there is no previous life, it is too extreme, and the next life is established by reason." At the time of establishing the object of compassion, they did not distinguish the difference between establishing the next life as the main thing, and establishing the previous life as the main thing when establishing the nature of the suffering truth, the aggregates of taking as the nature of samsara. And where the extreme is explained in detail with warmth and moisture, and the connection is explained in detail with the last mind, etc.
Chinese
修习之法亦未曾知晓而穷尽。第二，分二：广说极端之理；广说结合无违。初者，分三：从生起之身而生则太极端；从具权之身而生则太极端；从常恒之身而生则太极端。初者：若谓从石等生心太过分之过失是没有的，因为有些地、水、火、风是心等的种子，有些则不是。答：则一切地、水、火、风都应成为心等的种子之自性。若其他条件具足，则在任何地方，暖湿等都不会变成众生出生的处所，因为没有不变成出生之地的部分。因此，一切地等都将变成心等的种子之自性，因此，根等若不依赖于自己的同类先前的，而是地、水、火、风，则如何一个地、水、火、风如完全转变成根等一般，一切地、水、火、风都应转变？因为理由无有差别。第二，分三：若反驳则成立因果；遣除与经相违；若以理成立则违背承诺。初者：若欲身、意、智为实有之所依，则必须欲具根之身、意、智为实有之所依。如是，意、智，有法，不是真实依赖于眼等诸根之识，因为眼等诸根一一被违缘所损害时，对你没有真实的损害之故。眼等诸根彼等亦有法，你依赖于意，因为此意若被忧恼等所变，则你被见为转变之故。根依赖于意之故，有身者，有法，你的先前意智生起后来的根，因为你的后来意智所住之所依，正是依赖于先前意智之业，是后来诸根之因之故。因此，若有依赖于先前意智之业，如此之根的引发者，则后来，即临终之时，有法，从意智生起根，在此会转变，因为彼之因缘聚合圆满且无有阻碍之故。《理藏》中说：因缘
English
The method of practice is also exhausted without being known. Secondly, there are two: extensively explaining the reasons for being too extreme; extensively explaining the combination without contradiction. The first has three parts: it is too extreme if it arises from the body of the elements; it is too extreme if it arises from the body with power; it is too extreme if it arises from the permanent body. The first is: if it is said that there is no fault of being too extreme for the mind to arise from stones, etc., because some elements are the seeds of mind, etc., and some are not. Answer: Then all the elements should become the nature of the seeds of mind, etc. If other conditions are complete, then in any place, warmth, moisture, etc. will not become the place where beings are born, because there is no part of the place that does not become the place of birth. Therefore, all earth, etc. will become the nature of the seeds of mind, etc. Therefore, if the senses, etc. do not depend on their own similar predecessors, but are elements, how can one element be completely transformed into senses, etc., and all elements should be transformed? Because there is no difference in reason. The second has three parts: if refuted, the cause and effect are established; abandon the contradiction with the scriptures; if established by reason, the promise is contradicted. The first is: if you want the body, mind, and intellect to be the real support, then you must want the body, mind, and intellect with the senses to be the real support. Thus, mind and intellect, phenomena, are not consciousness that truly relies on the senses such as the eyes, because when each of the senses such as the eyes is harmed by adverse conditions, there is no real harm to you. Those senses such as the eyes are also phenomena, you depend on the mind, because if this mind is changed by sorrow, etc., then you are seen as changing. Because the senses depend on the mind, the embodied one, phenomena, your later senses arise from your previous mind and intellect, because the support of your later mind and intellect is the very karma that depends on the previous mind and intellect, which is the cause of the later senses. Therefore, if there is a cause of the later senses that depends on the karma of the previous mind and intellect, then later, that is, at the time of death, phenomena, the senses arising from the mind and intellect will change here, because the causes and conditions are complete and there is no obstacle. In the "Treasure of Reasoning": cause and condition
Tibetan
གས་ཚང་ཞིང་གེགས་མེད་པའི། །རྟགས་ཀྱིས་ཕྱི་མཐའ་ཐུག་མེད་འགྲུབ། །ཅེས་གསུངས་པ་འདིའི་དོན་ནོ། །གཉིས་པ་ནི། འོ་ན་ལུས་དང་སེམས་དག་ཕན་ཚུན་རྗེས་སུ་བྱེད་པ་ཅན་ཉིད་དོ་ཞེས་གསུངས་པའི་ལུང་དུ་འགལ་ལོ་ཞེ་ན། དེ་ལྟ་བུའི་ལུང་ཆོས་ཅན། ཡིད་བློ་ལུས་ལ་དངོས་སུ་རྟེན་པར་མ་བཤད་དེ། ལུས་ཀྱིས་ལུས་ཤེས་ལ་ཕན་འདོགས། ལུས་དེའི་ཤེས་པས་ཡིད་བློ་ལ་ཕན་འདོགས་པའི་ཕྱིར་ན་ཡིད་ནི་ལུས་ལ་བརྒྱུད་ནས་བརྟེན་པར་བཤད་པའི་ཕྱིར་རོ། །གསུམ་པ་ནི། གལ་ཏེ་དབང་པོ་ཡིད་བློའི་དངོས་རྟེན་ཡིན་ཏེ། དབང་པོ་མེད་པ་ཡིད་བློ་སྐྱེ་བ་མ་ཡིན་པའི་ཕྱིར་ཞེ་ན། ཡིད་བློ་དེ་ཆོས་ཅན། ཁྱོད་ཀྱང་དབང་པོའི་དངོས་རྟེན་དུ་ཐལ། དབང་པོ་དེ་ཡང་ཁྱོད་མེད་པར་སྐྱེ་བ་མིན་པའི་ཕྱིར། འདོད་པ་དེ་ལྟ་ནའང་བློ་དབང་གཉིས་པོ་ཆོས་ཅན། ཤི་བའི་འོག་ཏུ་ཕན་ཚུན་རྒྱུ་ཅན་ཏེ་འབྲས་བུ་ཡིན་པར་ཐལ། འཆི་ཁའི་ཚེ་ཕན་ཚུན་རྒྱུ་ཉིད་ཡིན་པས་དེའི་ཕྱིར། གསུམ་པ་ལ་གཉིས་ཏེ། ཧ་ཅང་ཐལ་བའི་རིགས་པ་དགོད། །ཉེས་སྤོང་ཁས་བླངས་འགལ་བས་དགག་པའོ། །དང་པོ་ནི། རྒྱང་འཕེན་པས་ལུས་རྟག་པ་ལས་ཡིད་བློ་སྐྱེ་བར་ཁས་བླངས་པ་ལྟར་ན་ལུས་ཆོས་ཅན། ཁྱོད་ལས་ཡིད་རིམ་ཅན་དུ་སྐྱེ་བ་མིན་པར་ཐལ། ཁྱོད་རིམ་ཅན་མིན་པའི་རྟག་པ་ཡིན་པའི་ཕྱིར། གཉིས་པ་ནི། གལ་ཏེ་ཁྱབ་པ་མེད་དེ། ལུས་རྟག་པས་རྐྱེན་ལ་ལྟོས་ནས་ཡིད་རིམ་ཅན་དུ་བསྐྱེད་པའི་ཕྱིར་ཞེ་ན། ལུས་ཆོས་ཅན། རྐྱེན་ལ་ལྟོས་པའང་མེད་པར་ཐལ། རྐྱེན་གྱིས་ཁྱད་པར་ཅན་དུ་བྱ་བ་མིན་པའི་ཕྱིར་རོ། །གལ་ཏེ་བློ་རིམ་ཅན་ལ་ལྟོས་ནས་ལུས་རྟག་པ་ལས་ཀྱང་རིམ་གྱིས་བློ་སྐྱེ་བར་འགྱུར་བས་སྐྱོན་མེད་དོ་ཞེ་ན། ལུས་ཆོས་ཅན། དེའི་ཡང་རིམ་པ་གསལ་བར་བྱེད་པ་སྟེ་སྔ་ཕྱི་རིམ་པ་ཅན་དུ་ཐལ། བློ་རིམ་ཅན་ལ་ལྟོས་ནས་ཡིད་རིམ་ཅན་དུ་སྐྱེད་བྱེད་ཡིན་པའི་ཕྱིར་རོ། །འདོད་ན་ལུས་ཅན་ཆོས་ཅན། ཁྱོད་ཀྱི་ལུས་སེམས་གཉིས་ཀྱི་སྐད་ཅིག་སྔ་མ་སྔ་མ་ནི། སྐད་ཅིག་རེ་རེ་སྔོན་མེད་ཕྱི་མ་དེའི་རྒྱུ་ཡིན་པར་ཐལ། ཁྱོད་ཀྱི་ལུས་སེམས་སྔ་ཕྱི་རིམ་པ་ཅན་གྱི་རྒྱུན་ལྡན་ཡིན་པའི་ཕྱིར། འདོད་ན། ལུས་ཅན་ཆོས་ཅན། ལུས་སེམས་སྔ་མ་ལུས་སེམས་ཕྱི་མའི་རྒྱུ་ཡིན་པ་དེ་ཐམས་ཅད་ཀྱི་ཚེ་ན་ཁྱོད་འཆི་ཁ་ཐ་མའི་ཚེ་ན་ཡང་མཐོང་བ་ཉིད་དུ་ཐལ། ཁྱོད་ཀྱི་ལུས་སེམས་སྔ་མ་ལུས་སེམས་ཕྱི་མའི་རྒྱུ་ཡིན་པ་དེའི་ཕྱིར་ནའོ། །འདོད་ན་སྐྱེ་བ་ཕྱི་མ་གྲུབ་བོ། །གཉིས་པ་མཚམས་སྦྱོར་འགལ་བ་མེད་པ་རྒྱས་པར་བཤད
Chinese
具有圆满和无碍的，以征兆成就无有边际的究竟。这是所说之义。第二，如果有人问：那么，身和心是相互随顺的，这与所说的经文相矛盾吗？像这样的经文，心识并非真实地依赖于身体而存在，而是身体有助于身体的意识，身体的意识有助于心识，因此，心识是通过身体而依赖于身体的。第三，如果有人说：感官是心识的真实所依，因为没有感官，心识就不会产生。那么，心识，你也是感官的真实所依，因为没有你，感官也不会产生。如果承认这一点，那么，心识和感官两者，在死亡之后，就成了相互的因和果。因为临终时，它们是相互的因。第三部分分为两点：指出过于极端的推理，以及通过驳斥对方的辩解和承诺的矛盾之处来进行反驳。第一点：如果顺世外道承认身体是常，并由此产生心识，那么，身体，你不可能从中产生渐次的心识，因为你是非渐次的常法。第二点：如果有人说，并非如此，因为身体是常，所以依赖于条件而产生渐次的心识。那么，身体，你也不需要依赖于条件，因为条件不能使你变得特殊。如果有人说，依赖于渐次的智慧，即使身体是常，也能逐渐产生智慧，所以没有过失。那么，身体，你也会显现出次第，即具有先后次第。因为你是依赖于渐次智慧而产生渐次心识的因。如果承认，那么，有身者，你的身体和心识的每一个刹那，都是前一刹那是后一刹那的因，因为你的身体和心识是具有先后次第的连续体。如果承认，那么，有身者，身体和心识的前一刹那是身体和心识的后一刹那的因，那么在所有的时候，甚至在你临终的最后一刻也能看到这一点，因为你的身体和心识的前一刹那是身体和心识的后一刹那的因。如果承认，那么后世就成立了。第二部分，详细阐述了连接没有矛盾之处。
English
Having completeness and without obstacles, the signs accomplish the ultimate without limit. This is the meaning of what is said. Secondly, if someone asks: Then, the body and mind are mutually compliant, does this contradict the scriptures that say so? Such scriptures, consciousness does not truly depend on the body for existence, but the body helps the body's consciousness, and the body's consciousness helps the mind, therefore, the mind depends on the body through the body. Thirdly, if someone says: The senses are the true basis of mind, because without the senses, mind cannot arise. Then, mind, you are also the true basis of the senses, because without you, the senses cannot arise. If this is admitted, then, both mind and senses, after death, become mutual causes and effects. Because at the time of death, they are mutual causes. The third part is divided into two points: pointing out excessively extreme reasoning, and refuting by refuting the contradictions in the other party's defense and promises. The first point: If the Lokayata admits that the body is permanent and that mind arises from it, then, body, it is impossible for you to produce gradual mind from it, because you are a non-gradual permanent phenomenon. The second point: If someone says, it is not so, because the body is permanent, it depends on conditions to produce gradual mind. Then, body, you also do not need to depend on conditions, because conditions cannot make you special. If someone says, depending on gradual wisdom, even if the body is permanent, wisdom can gradually arise, so there is no fault. Then, body, you will also show a sequence, that is, having a sequence of before and after. Because you are the cause of producing gradual mind depending on gradual wisdom. If admitted, then, embodied one, each moment of your body and mind, the previous moment is the cause of the next moment, because your body and mind are a continuous stream with a sequence of before and after. If admitted, then, embodied one, the previous moment of body and mind is the cause of the next moment of body and mind, then at all times, even at the last moment of your death, this can be seen, because the previous moment of your body and mind is the cause of the next moment of body and mind. If admitted, then the next life is established. The second part elaborates on the connection without contradictions.