English
It is very important to establish cognition on a thing. For example, when saying "vase," the image of a bulging shape appears in the mind, but it is impossible to mistake all other bulging things for vases, which is similar. Therefore, if the signified object established by the definition, such as a vase, is not specifically designated on any particular signified object, such as a golden vase, the forms of sound and meaning of the signified object and the basis of the definition will not appear as different, and therefore the difference of the basis cannot be grasped. If the basis of the definition is a golden vase, then it must become the basis for both the definition and the signified, so it is necessarily both bulging and a vase. However, this is not necessary for the basis of imputation. For example, the mouth, belly, bottom, and material particles of a vase are the basis of imputation for the vase, but each of them does not have to be a vase. However, in the case of the basis of definition, for those who see the meaning of a vase but do not know the term, such as when correctly applying a symbol to establish the term, both the golden vase and the vase agree in sound and mind within the category of vase. At that time, it is easy to grasp the bulging of gold, the shrinking of the bottom, and the ability to hold water as the basis of the definition. All similar things can be explained by this, such as grasping the ability to support the eastern roof beam as the basis of the definition of a pillar. For the basis of the definition of impermanence, such as sound, it is sufficient to leave it as it is because the names are different. The secret terms of logic should be learned elsewhere. Thus, what is called conventional is what is shown through the method of distinction, possessing three characteristics, appearing as infallible and undeniable before the valid cognition of nominalists, but without the slightest bit of self-nature truly established. Its appearing part is conventional, and its empty part is ultimate, thus it has the characteristic of such dependent arising. As the noble Nagarjuna said: Whatever arises dependently Is explained as emptiness. That is a dependent designation; That is the Middle Way. So, by what cause does it appear? Those who rejoice without examination, The former and former self-cause, Relying on the latter and latter, Such results arise. So, if the conventional, which has such characteristics, appears unhindered, by what cause does it appear? If it is thought so, then there is no other cause for this, it is dependent arising.
Chinese
为了显示仅仅是如此显现的道理。如果不加以观察，仅仅是令人愉悦的显现，显现的因并非独立存在，而是如此显现的事物，依赖于其自身的先前之因，从而产生后续的果，仅此而已。如是说。其中，不依赖于任何事物的事物，不应如虚空之花般显现。凡是成为所知的事物，都必然依赖于其他事物，即事物皆依赖而生，无事物皆依赖而立。那么，如何依赖而生呢？在外在与内在的二种法中，外在之法以种子生芽等方式，以缘起的方式产生。内在之法以十二缘起支的方式，因果相续不断地产生。其中，不了解诸法如其本性的状态，即是愚昧。这并非仅仅是没有知识，而是指心所愚昧，它实际上是与智慧的对立面，是不相容的。如此愚昧之后，以对自我、他人等颠倒的分别念造作行为，即是行。行将习气分配给阿赖耶识，一旦显现，便会形成投生果的识。依赖于该识，形成名四蕴以及胎儿时期的凝滑等色蕴，即五蕴。依赖于名色，产生眼等内在的六处。如果存在六处，则必然会与六境相遇而产生触。触生起时，必然会产生乐受、苦受或不苦不乐受。感受之后，不可能无动于衷，必然会产生贪爱。贪爱产生后，不会仅止于此，而是会追求所贪爱之境，并接受它，即是取。如此接受之后所积累的业，称为有。从该业开始，不会白白浪费，与善恶之因相符，会转生到善趣或恶趣，即是生。如此出生之后，逐渐经历持续变化的衰老，以及持续断灭的死亡，二者在无常的方面是相似的，故称为老死。这些也包含在烦恼、业和痛苦三者之中。
English
In order to show that it appears only in that way. If not examined, even this appearance of being merely pleasant is such that the cause of appearance is not separate, but the way it appears depends on its own previous causes, and the subsequent results are only produced in that way. It is said. That which is independent should not appear like a flower in the sky. Whatever becomes knowable is pervaded by dependence, that is, things are born dependently, and non-things are merely designated dependently. How does it arise in dependence? Among the two dharmas, outer and inner, the outer dharmas arise in dependence, such as a sprout from a seed. The inner dharmas arise continuously as cause and effect in the manner of the twelve links of dependent origination. Not knowing the nature of dharmas as they are is ignorance. This is not just a lack of knowledge, but the mental factor of ignorance, which is actually the opposite of wisdom and an incompatible aspect. Having been ignorant in this way, accumulating actions with inverted thoughts of self and others is action. Action distributes habitual tendencies to the alaya-consciousness, and when it manifests, it creates the consciousness of the projected result. Depending on that consciousness, the four names and the form aggregates, such as the slimy state of the womb, are formed, that is, the five aggregates. Depending on name and form, the six inner sense sources, such as the eyes, arise. If the six sense sources exist, then contact with the six objects will inevitably occur. When contact arises, feelings of pleasure, pain, or neither pleasure nor pain will inevitably arise. After feeling, it is impossible to remain indifferent, and craving will inevitably arise. When craving arises, it will not stop there, but will pursue the object of craving and accept it, which is grasping. The karma accumulated after accepting in this way is called existence. From that karma onwards, it will not be wasted, and in accordance with the causes of good and evil, rebirth in higher or lower realms will occur, which is birth. Having been born in this way, aging, which gradually changes continuously, and death, which continuously ceases, are similar in terms of impermanence, so they are called aging and death. All of these are included in the three: afflictions, karma, and suffering.
Chinese
这些互相成为因果，就像轮回的火轮一样，持续不断地运转。这些显现也是依赖于非空性的因才显现的。正如所说：一切皆是空性之法，从中产生空性之法。如背诵、灯、镜子、铜、火石、种子、酸味和声音。蕴的相续连接，不转移，智者应如是理解。如是说。如果背诵被另一个人记住，那么存在于他人心中的经部等，并没有转移到另一个人的心中。而是此方的背诵，是依靠彼方的背诵之声而产生的。并非无因。同样，前后的蕴并没有转移，因为那样会变成常恒。后者不是不依赖于前者而产生的，因为那样会变成无因。同样，用灯供灯，镜子中显现影像，铜中产生铜的凹凸形状，火石中产生火，种子中生长出苗芽，酸味中涌出涎水，声音中产生回声等例子一样。因果转移，并非本体相同。果不是不依赖于前因而产生的。无因则果不可能产生，因缘具足则果不可能不产生，是为缘起。如是如实宣说事物本性的，唯有大沙门释迦牟尼佛才具有的无上特点。这些因产生果的方式，也是事物能力之法性不可思议，因此各个因各自不虚地产生各个果，但实际上是远离所生能生的显空双运。如此，因和果相遇也不能产生，不相遇也不能产生，除了这二者之外没有其他的产生方式。然而，因果不虚显现的方式是最合理的，即从这个因中不虚地产生这个果，仅此而已。如果产生，是如何产生的？产生的
English
These become causes and effects to each other, like the wheel of a firebrand of existence, continuously turning. These appearances also appear relying on a non-empty cause. As it is said: From all phenomena that are empty, empty phenomena arise. Like recitation, lamp, mirror, copper, flint, seed, sour taste, and sound. The connection of aggregates is also understood by the wise as not transferring. As it is said. If reciting is remembered by another, then the sutras, etc., that exist in the mind of the other person have not transferred to the mind of the other. Rather, the recitation on this side arises relying on the sound of the recitation on the other side. It is not without cause. Similarly, the former and latter aggregates have not transferred, because that would become permanent. The latter does not arise without relying on the former, because that would become without cause. Similarly, like offering a lamp with a lamp, an image appearing in a mirror, the shape of the copper's bumps and hollows arising from copper, fire arising from flint, a sprout growing from a seed, saliva welling up from a sour taste, and an echo arising from sound. Cause and effect transfer, but are not the same entity. The effect does not arise without relying on the former cause. Without a cause, an effect cannot arise, and when the causes are complete, the effect cannot be prevented from arising, which is dependent origination. To speak without error about the way things are, as they are, is the unsurpassed characteristic of the great renunciate, the Buddha, the Bhagavan alone. The way these causes produce effects is also inconceivable due to the nature of the power of things, so each cause unfailingly produces each effect, but in reality, it is a union of appearance and emptiness, separate from what is produced and what produces. Thus, even if cause and effect meet, it is not appropriate to produce, and even if they do not meet, it is not appropriate to produce, and there is no other way of producing other than these two. However, the way in which cause and effect appear unfailingly is most reasonable, that is, it is sufficient to say that this effect unfailingly arises from this cause. If it arises, how does it arise? The arising
Chinese
不必寻找诸如原因是什么之类的理由，因为火是热的，这是事物的本性。正如不必另外寻找理由说为什么它是热的一样。因此，事物的存在方式是可以衡量的，与此相符的衡量就是量或理。对于理，从衡量境、因、果、自性的角度来说，有作用、能作、依赖、法性的三种理。对于那些可衡量的对象，断除增益和诽谤，以不颠倒的方式进行遮破和建立，这被称为建立理由之理。其中，衡量显现之境的是现量，衡量隐蔽之境的是比量。比量也是因为能量衡量隐蔽之境的具有理由的法被量所把握，所以最终归于现量。而现量也必须仅仅归于法性，像这样，作用和能作、依赖二者也是事物的法性，所以归于法性的理。因此，所有理的决断和终结之处就是法性的理。到达那里之后，不必再建立其他的理由，就像无法解释火为什么是热的一样。因此，与事物的法性相符的，被称为事物力量加入之理，因为是对事物的不颠倒衡量，所以是其他理无法夺取的意义。名言和胜义的量都称为事物力量加入。其中，火的自性是热的，这是世俗的法性或存在方式；火无自性，这是胜义的法性或存在方式。因此，这两个量结合起来，才能确定事物的不颠倒存在方式，仅仅依靠一个是不行的。佛陀薄伽梵所说的一切，也是基于这两个谛，不颠倒地如实显示事物的实相。追随者们也同样需要用理来确定，这才是释迦的宗派不颠倒。一般而言，用理进行观察，特别是说量等对内学没有用处，这是观察
English
It is not necessary to find reasons such as what is the cause, because fire is hot, which is the nature of things. Just as it is not necessary to separately seek a reason for why it is hot. Therefore, the way things exist is measurable, and measuring in accordance with that is valid cognition or reasoning. Regarding reasoning, from the perspective of measuring object, cause, effect, and essence, there are said to be three types of reasoning: action, function, dependence, and nature. For those measurable objects, cutting off exaggerations and slanders, and performing negation and establishment in a non-inverted manner is called the reasoning of establishing reasons. Among them, the measurer of what has become manifest as an object is direct perception, and the measurer of what has become hidden is inference. Inference also ultimately relies on direct perception because the reason-possessing dharma that can infer that hidden object is grasped by valid cognition. And that direct perception must also rely solely on nature, like this, action and function, and dependence are also the nature of things, so they are included in the reasoning of nature alone. Therefore, the decision and conclusion of all reasoning is the reasoning of nature. Having reached there, it is not necessary to establish other reasons, just as the reason why fire is hot cannot be explained. Therefore, that which is in accordance with the nature of things is called the reasoning of the force of things, because it is a non-erroneous measurement of the way things are, so it is a meaning that cannot be taken away by other reasoning. Both conventional and ultimate valid cognition are called the force of things. Among them, the nature of fire being hot is the conventional nature or way of being, and the nature of fire being without self-nature is the ultimate nature or way of being. Therefore, these two valid cognitions, when combined, establish the non-erroneous way of being of things, but not by relying on one alone. Whatever the Buddha, the Bhagavan, has said is also based on these two truths, and shows the reality of things without error. Followers also need to ascertain in the same way with reasoning, which is the non-erroneous doctrine of Shakya. In general, examining with reasoning, and especially saying that valid cognition etc. are not needed for inner science, is examining