English
Just like that, the so-called "other-powered," "other-powered" does not exist even slightly apart from this dependent arising of the pure and impure. Therefore, the so-called "knowing by illusion" is not possible for the featureless. If it is possible, then there must be a connection, so it is also not possible for the featureless, and it will become other-powered. If there is no connection at all, then it is not possible to know even by illusion, like the color of a barren woman's son. Therefore, the answer to examples such as appearing small in the distance and large up close has also been given. Furthermore, the teacher Gunamati says: Consciousness is only awareness itself. Because it is disturbed by the fault of habit, only the appearance of blue and other feelings arises. That is, the realization of blue and so on is not the nature of blue and so on. Following that, the ignorant self thinks of external blue and so on. The answer to these statements has also been given. They think that the appearance of blue and so on is only the appearance of grasping, even without an object, and not the appearance of an object of focus. Therefore, they think that all the consciousnesses of ordinary beings are not transformed by the object of focus, blue and so on, so they think that the single featureless consciousness is unchanging. Regarding this, once the appearance of blue and so on has been grasped, there is an object in appearance, and if that object is neither an external object nor an internal consciousness, then there is no experience in the way of either real or imputed. Even if it appears due to illusion, these statements have been refuted by examining the relationship between the two. Although the ways of expressing the refuters are different, they cannot establish featurelessness after distinguishing the meaning. When it is shown uncertainly to those who think of featurelessness with examples such as dreams and the appearance of blue in general meaning, they will answer that even without appearance, it appears as such due to illusion. Know that all of these can be refuted by the above reasoning. Furthermore, some people think that even if the appearance of various consciousnesses is false in the state of complete impurity, in the state of purity, it will become the nature of one self, non-dual essence, so they doubt that the reason for denying the truth of a single consciousness is not established. If all appearances could disappear in the state of purity, then according to your view, this must also be possible, even if illusion disappears, the appearance
Chinese
这些不可能逆转。因为认为诸相是不存在的，所以与错乱和它的习气也没有关联。例如，没有马，不一定牛会逆转。另一个过失是，在不清净的时候，识只是虚假的，但在清净的时候，因为没有各种各样的相，所以唯一地成立为真实的。如果这样认为，那么必须说明以前没有的真实的识是从什么因产生的。它不是从以前的虚假的识产生的，因为它已经变成了真实的对立面，所以没有产生真实的能力。如果有能力，那它也不会变成虚假的。如果明明有能力却不是真实的，那么认为它是真实的，也不会变成真实的。清净的时候成立为真实的识，不是无因的，因为会恒常地变成有或无。识以自性成立为真实，仅仅在一种情况下是不可能的，因为与遮破自在、常物等的理证的损害，无有先后差别地相通，这个也同样。即使承认是从前一刹那的力量产生的，对于真实成立的识来说，那也是不行的，因为胜义中因果关联的事物没有成立。像这样，同时是不合理的，因为在果产生之前，没有因，所以没有能力，如果自己成立后有能力，那么果也已经成立了，所以那二者不能安立为因果。时间上有先后差别，也不是因果真实成立的道理，因为无论被其他时间间隔开还是没有间隔开，都不会产生。像这样，如果被其他时间间隔开，那么因和果之间必须有坏灭，因为如果因没有坏灭，间隔也是不可能的。因此，如果必须从因坏灭后的坏灭本身产生，那也是不合理的，因为坏灭是没有，而没有是与一切能力相分离的。如果不是没有坏灭的体性，那么因怎么会坏灭呢？会变成没有坏灭。如果坏灭是事物，那么烧过的木头等以前的事物为什么现在不会存在呢？因为除了坏灭之外，没有其他理由可以安立它们现在不存在。
English
These are impossible to reverse. Because it is held that the aspects are non-existent, there is no connection with delusion and its predispositions. For example, the absence of a horse does not necessarily mean that a cow will be reversed. Another fault is that in the impure state, consciousness is only false, but in the pure state, because there are no various aspects, it is uniquely established as true. If it is thought that way, then it must be stated from what cause that true consciousness, which did not exist before, arises. It is not from the previous false consciousness, because it has become the opposite of truth, so it has no power to generate truth. If it has power, then it will not become false either. If it is not true even though it has power, then thinking of it as true will not make it true either. The consciousness that is established as true in the state of purity is not without a cause, because it would constantly become existent or non-existent. It is impossible for consciousness to be established as true by its own nature in only one state, because the harm of the reasoning that refutes the permanent substance of power, etc., is the same for this as well, without any difference between before and after. Even if it is admitted that it arises from the power of the previous moment, that is not possible for the consciousness that is established as truly existent, because in the ultimate sense, the entity of cause and effect relationship is not established. Like this, simultaneity is not reasonable, because before the result arises, there is no cause, so there is no power, and if it has power after it is established by itself, then the result is also already established, so those two cannot be established as cause and effect. It is not reasonable for cause and effect to be truly established even if the times are different, because it will not arise from either being interrupted or not interrupted by other times. Like this, if it is interrupted by other times, then there must be destruction between the cause and the result, because if the cause is not destroyed, interruption is also impossible. Therefore, if it must arise from the destruction itself after the cause is destroyed, that is also not reasonable, because destruction is non-existence, and non-existence is separated from all powers. If it is not the characteristic of non-destruction, then how will the cause be destroyed? It will become non-destroyed. If destruction is an entity, then why would the previous entities such as burnt wood not exist now? Because there is no other reason to establish that they do not exist now except for destruction.
Chinese
因为没有其他的差别，所以一切事物都将是常恒的。如果因没有止息，那么结果的产生是不合理的，结果将会断绝。毁灭本身会变成不是由因产生的物体等等，由于有无尽的过失，所以毁灭是从因止息后不存在的部分上安立的，而毁灭自身的体性一点物体也没有。如果存在，那么非事物在所知中将是不可能的，因为非事物仅仅是从对事物的否定部分上安立的，除此之外，没有任何独立存在的非事物。如果这样，非事物不是非事物，最终否定和肯定，事物和非事物，存在和不存在等等，所有这些都不会变成互相排斥的法性，而是会混淆，导致所有的知识体系都崩溃。因此，所谓的毁灭仅仅是因毁灭的部分的无遮，因此它本身没有任何能力。因现在不存在，所以从间隔中产生也是不合理的。这个过失和因果不相遇就不能产生所显示的两者意义相同。如果像认为从毁灭中产生那样，那就是承认不相遇而产生。如果因果之间没有其他时间间隔，那么就会变成同时，因为两个无分刹那之间没有间隔，除了同时之外不可能有其他情况。如果这样，连一点间隔都没有，那么就会变成一体。这样一来，自己产生自己也是不合理的，时间也会变成劫也变成刹那。那么，这种因果关系的不合理性难道不是也显示了世俗因果的不合理性吗？不是的，因为虽然显现为因和果，但因为那样是经不起观察的，所以才安立为世俗。如果因果是经得起分析的事物，那么就会变成胜义谛，怎么会变成世俗呢？因此，对于世俗来说，辩驳和分析是不适用的。如是这些从寂护的难解释中如所说般简明扼要地显示了。那么，如果这样，无论因果相遇与否都不能产生，那么安立因和果不是变得没有意义了吗？不会的，因为其原因是，对于承认因果二者真实成立的宗派来说，如果真实成立，那么用理
English
Since there are no other differences, all things will be permanent. If the cause does not cease, then the production of the result is unreasonable, and the result will be cut off. Destruction itself will become an object that does not arise from a cause, etc. Because of endless faults, destruction is established on the part of the cause that ceases to exist, but the nature of destruction itself has not even a little object. If it exists, then non-things will be impossible in the knowable, because non-things are merely established from the negative part of things, and there is no independent non-thing apart from that. If so, if non-things are not non-things, then ultimately negation and affirmation, things and non-things, existence and non-existence, etc., all of these will not become mutually exclusive dharmata, but will be confused, causing all systems of knowledge to collapse. Therefore, the so-called destruction is merely a non-affirming negation of the part of the cause that is destroyed, so it itself has no power. Since the cause does not exist now, it is also unreasonable to arise from the interval. This fault and the fact that cause and effect do not meet and cannot arise are the same in meaning. If, as it is thought, it arises from destruction, then it is admitting that it arises without meeting. If there is no other time interval between cause and effect, then it will become simultaneous, because there is no interval between two indivisible moments, and there can be nothing other than simultaneity. If so, if there is not even a little interval, then it will become one. In that case, it is also unreasonable for oneself to produce oneself, and time will become a kalpa and also a moment. So, doesn't this unreasonableness of the cause-and-effect relationship also show the unreasonableness of conventional cause and effect? No, because although they appear as cause and effect, they are established as conventional because they cannot withstand such examination. If cause and effect are objects that can withstand analysis, then they will become ultimate truth, how can they become conventional? Therefore, refutation and analysis are not applicable to the conventional. As these are clearly and concisely shown as stated in Kamalaśīla's Difficult Explanation. So, if this is the case, if neither cause and effect meet nor do not meet, then doesn't the establishment of cause and effect become meaningless? No, because the reason is that for the school that admits that both cause and effect are truly established, if they are truly established, then with reason
Chinese
必须能够经受分析。这样一来，由于除了相触与不相触或者中断与不中断这两种情况之外，没有其他的可能性，因此必须以这两种情况中的任何一种方式产生。如果脱离了这两种情况，就没有其他的因果产生方式，因此因果关系也是不合理的。然而，对于不承认因果关系真实存在的宗派来说，只要原因本身是该结果没有它就不会产生的因，是事物的自性就足够了。不需要承认相触与不相触的两种产生方式中的任何一种。即使不这样承认，因果关系也不会变得不合理，而且因果关系非常合理，这将在下面阐述世俗名言时，在“我因前前……”等章节中进行说明。像这样，这些驳斥虚假相的理路非常有力，如果能够很好地体验到其中蕴含的独特深奥之处，就能彻底了解唯识宗的宗义，并且能够揭示中观的秘密，因此对于这两种方式的宗派来说，没有比这更重要的事情了。 第二，建立远离真实的二： 事物任何被分析， 于彼彼处无有一。 于何处无有一之性， 于彼彼处亦无多。 如是说。因此，无论自他宗派所承认的常与无常、周遍与不周遍、粗与细、能知与所知等等任何事物，在对所有这些事物是否存在单独成立的“一”进行分析时，对于未经分析时似乎是单独存在的泡沫般的事物，如果用比百万金刚山还要重且坚固的分析之锤进行分析，连微尘都无法承受，只能破碎成无数碎片并散落。因此，在这些事物中，没有任何事物可以被确立为单独存在的“一”。如果任何事物都不存在“一”，那么也不存在“多”，因为“多”必须从“一”开始，如果没有“一”，哪里会有“多”呢？就像没有树就没有森林一样。正如《楞伽经》中所说： 若以智慧分析之， 自性即不可得取。 是故彼等不可说， 亦说自性不可得。 若以智慧分析之， 无有他性亦无分别。 若无成立之事物，