English
The so-called "nature" refers to the ability to be understood by their respective names, which exists in each part where the imputation of the opposite is eliminated by other-exclusion, and which cannot be understood by others. Therefore, it is separately established in the realm of conceptual consciousness. However, in terms of meaning, only the nature of the pot is the same, so conditionedness and impermanence are established on the pot as a single entity relationship. In the conceptual consciousness of other-exclusion, this is due to the power of distinction and classification, but in meaning, since it is a single entity, there can be no self-relation to itself, just as the fingertip cannot grasp itself. Its arising is the way of cause and effect, in which there are two types of causes: the substantial cause and the concurrent cause. In other treatises, there are also explanations of how the result is produced in terms of six causes and four conditions, which should also be understood. Generally speaking, there are said to be five types of causes, but in reality, they can be summarized into two types: the cause of establishment and the cause of production. Anything without which the result does not arise is called a cause. Incidentally, regarding contradiction, two entities become mutually harmful and harmed, and if their continuous abilities are the same and they cannot coexist, it is known as contradiction of non-coexistence. Contradictions that are unreal, such as blue and non-blue, are definitely two mutually exclusive contradictions. The first, like light and darkness, is a contradiction in meaning; like grasping at self and realizing selflessness, is a contradiction in consciousness. Mutually exclusive contradictions have two types: substantial contradiction and indirect contradiction. The first is that the two are actually contradictory, such as permanence and impermanence. The second is that the two are not actually contradictory, but the opposite of one is the pervader of the other, so the two cannot exist at the same time, such as conditionedness and permanence. For example, the pervader of permanence is unconditionedness. Regarding this, it is very important to deeply understand the concept of contradiction and relation. However, it is omitted for fear of verbose writing, and the relationship of contradiction must pervade all arguments. Therefore, only a brief explanation is given here. Third, examining the cause: If there is no cause, then by what means could this occasional arising be possible? If there is a cause, then by what means will it be freed from the control of others? Thus it is said. If asked whether phenomena such as blue and yellow have a cause, then there is no choice but to admit one of the two. For phenomena, there is
Chinese
如果说没有，那么以什么理由，不是恒常存在或不存在的任何一种，而是在有些时候存在，有些时候不存在的时候，像这样偶尔发生怎么可以呢？如果不依赖于因，那么偶尔发生是不可以的，这在前面已经说过了。如果这种显现具有因，也是因为从缘而生，就是依他起，完全受其他的支配，以什么理由可以从受其他支配的状态中脱离出来呢？无法摆脱啊！因此，如果从缘而生就是存在的。而且，唯识宗不承认识之外的其他因，因此这也无法避免成为遍计所执，而必然会成为依他起。第二，显示单单的能取显现是不合理的。如果那不存在，那么识也，会因为没有显现而改变。如同清净的晶球一样，识不会有强烈的感受。这样说，如果境的显现不存在，那么仅仅是能取者的识，虽然可以认为具有二取空性自明的显现，但实际上会因为没有显现而体验到。没有境的颜色改变，仅仅是能取者的自性，如同清净的晶球一样的识，即使可以观察到，也无法观察到，没有体验或强烈的感受。一般来说，对任何一个境各自进行识别，就称为识。即使是眼识，如果没有观察到所有的色法的显现，就无法确定这就是眼识。同样，没有显现的单独的识是无法体验的。因此，所谓的光明和觉性如同晶球一样，也是因为识本身是作为境的显现而被观察到的。因此，如果观察到这个和这个相似，就必须显现出那个和那个的显现。如果没有显现出显现，而只是断定是那个和那个，那就只是承诺而已，就像说石女的儿子是白色的。因此，没有显现的自性是无法体验的，因为没有体验到，所以知道没有那样的自性。而且，现在没有理由不能观察到那样的自性。如果按照你的观点，显现是既不在外也不在内的任何东西，那么，如果没有改变和污染的显现，识
English
If it is said that it does not exist, then for what reason is it not any of the constant existence or non-existence, but at times exists and at times does not exist? How could such an occasional occurrence be possible? If it does not depend on a cause, then occasional occurrence is not possible, as has already been said. Even if this appearance has a cause, it is because it arises from conditions, it becomes dependent on others, and for what reason can it be reversed from being dependent on others? It cannot be reversed! Therefore, if it arises from conditions, it exists. Moreover, the Mind-Only school does not accept causes other than consciousness, so it cannot avoid becoming the completely imputed, and it will inevitably become dependent on others. Secondly, showing that the mere apprehending aspect is unreasonable. If that does not exist, then that consciousness, will change because of the absence of appearance. Like a clear crystal ball, consciousness has no intense sensation. It is said that if the appearance of the object does not exist, then the consciousness of the mere subject, although it can be considered to have the appearance of being empty and self-luminous, will actually be experienced as having no appearance. Without the color change of the object, the nature of the mere subject, a consciousness like a clear crystal ball, even if it can be observed, cannot be observed, and there is no experience or intense sensation. In general, the separate recognition of any object is called consciousness. Even in the case of eye consciousness, if all the appearances of form are not observed, it is impossible to determine that this is eye consciousness. Similarly, a single consciousness without appearance cannot be experienced. Therefore, the so-called luminosity and awareness like a crystal ball is also because consciousness itself is observed as the appearance of the object. Therefore, if one observes this and this is similar, then the appearance of that and that must appear. If the appearance does not appear, but it is simply determined to be that and that, then it is only a promise, like saying that the son of a barren woman is white. Therefore, the nature without appearance cannot be experienced, and because it is not experienced, it is known that there is no such nature. Moreover, there is no reason why such a nature cannot be observed now. If, according to your view, appearance is something that is neither outside nor inside, then if there is no appearance of change and defilement, consciousness
Chinese
如同鸟蛋般清净的、无二的智慧，为何不亲自体验呢？在体验的同时，心中却无法确定，这怎么可能呢？因为没有其他导致不确定的因素啊。又有人说：如同海市蜃楼等事物明明没有水的形象，却能体验到，所以这个论证是不确定的。对于海市蜃楼等事物也可以进行同样的辩驳和考察，因此不是不确定的。这样说来，即使海市蜃楼等事物在外在没有水的形象，但如果内在的意识中连对水的形象产生错觉的现象都没有，又怎么能体验到完全不存在的事物呢？这是不合理的。第三，驳斥对过失反驳的回答。经中说：如果说这是由错觉产生的，那么这是否完全依赖于错觉呢？如果是由于错觉的力量产生的，那么这也完全受他者的支配。这样说。对于上述所说，如果没有形象就不应该体验到，虚妄分别者会说：即使没有形象，也不需要断绝知觉体验的说法，因为即使没有这个形象，也是由于心识错误的习气力量，或者由于错觉才会有这样的认知。例如，当患有黄眼病时，明明没有黄金的形象，却能看到海螺呈现黄金的形象，同样，由于错觉的习气力量，即使没有黄色等的形象，也会像真实存在一样显现。如果这样认为，那么这个形象是否一定是与错觉以本体同一的方式相关联呢？或者，是由错觉的力量产生的，是产生关系的呢？无论是哪种情况，如果存在这样的关联，那么这个形象也必然会变成受他者支配的。其中，错觉指的是错觉的原因——习气，和结果——错觉本身的体性这二者。原因习气和形象二者不可能本体同一，因为习气是果还没有产生的时候，因此它不可能体验形象。而结果错觉和形象之间也不可能是产生关系，因为形象和错觉二者会陷入时间不一致的过失。因此，如果由于错觉而显现，那么这个形象必然要与习气、产生和错觉以本体同一的方式相关联。一旦这样关联，这个形象也就会变成受他者支配的。
English
Why not directly experience the non-dual wisdom that is like a pure bird's egg? How could one experience it and yet not be certain in one's mind? It is impossible because there is no other cause for uncertainty. Some say: "Just as one experiences the appearance of water in mirages, etc., even though there is no water, this reasoning is uncertain." However, one can make the same refutation and examination regarding mirages, etc., so it is not uncertain. Like this, even if there is no appearance of water, etc., externally in mirages, etc., how could one experience something that is completely non-existent if there is not even a mere appearance of delusion in the internal consciousness? It is unreasonable to experience it. Third, refuting the answer that refutes the fault. It is said: "If it is known by delusion, does it depend on delusion? If it arises by its power, then that too is under the control of another." It is said that if there is no appearance, it is not appropriate to experience it. The false imagers say: "Even if there is no appearance, it is not necessary to cut off the mere term of knowing and experiencing, because even if this appearance does not exist, it is known in this way by the power of the habit of mental error or by delusion. For example, when one is afflicted with yellow eye disease, one perceives the appearance of gold in a conch shell even though it does not exist. Similarly, due to the power of the habit of delusion, even if there is no appearance of yellow, etc., it is believed to appear as if it were true." If so, is it certain that the appearance depends on delusion in a way that is inherently one with it? Or, is it that it arises by the power of delusion, a relationship of arising? Whichever of the two it is, if there is such a connection, then that appearance will inevitably become under the control of another. Here, "delusion" refers to the cause of delusion, habit, and the result, the nature of delusion itself. It is not reasonable for the cause, habit, and appearance to be inherently one, because habit is when the result has not yet arisen, so it is not appropriate for it to experience the appearance. And the result, delusion, and the appearance cannot be a relationship of arising, because there is a fault in that the appearance and delusion become inconsistent in time. Therefore, if it appears due to delusion, then that appearance must be related to habit, arising, and delusion in a way that is inherently one. Once it is related in this way, that appearance will also become under the control of another.
Chinese
就像这样，所谓“他性”、“他性”，完全不存在于清净与不清净的缘起之外。因此，所谓“由错觉而知”，对于无相是不可能的。如果可能，则必须有联系，因此对于无相也是不可能的，并且会变成他性。如果没有任何联系，则不可能通过错觉来了解，就像石女的儿子的颜色一样。因此，对于远处显得小而近处显得大的例子等，也已经作出了回答。此外，导师善护说：唯有识，唯是觉知，因习气过患所扰动，便生起蓝色等感受之相。彼即是了知蓝色等，非是蓝色等之自性。于彼之后，愚昧之我，心想外境蓝色等。对于这些说法，也已经作出了回答。他们认为，蓝色等的相，即使没有对境，也仅仅是执着的相，而不是所缘的相。因此，他们认为，所有凡夫的意识，都不是由所缘蓝色等转变而成的，因此认为唯一的无相识是不变的。对此，一旦执取了蓝色等的相，在显现上就有对境，如果这个对境既不是外境也不是内在的意识，那么就无法以实有或假立的方式来体验。即使由于错觉而显现，通过对这两者关系的考察，也已经驳斥了这些说法。虽然反驳者们的表达方式有所不同，但在意义上加以区分后，也无法成立无相。当以梦境和总义的蓝色显现等来不确定地显示给那些认为无相的人时，他们会回答说，即使没有相，也是由于错觉而显现为那样，要知道所有这些都可以用上述的推理方式来驳斥。还有一些人认为，在完全不清净的时候，显现为各种各样的意识是虚假的，但在清净的时候，会变成同一自性、无二的本体，因此怀疑否定单一意识的理由是不成立的。如果清净的时候，所有的相都可能消失，那么按照你们的观点，这也必须是可能的，即使错觉消失了，相