English
Yes. So, even if there is no object, does it appear without a cause? Or, does it appear there due to another cause that is not the object itself? It is not so. These appearances arise gradually, so they do not arise suddenly and arbitrarily without a cause. If they arise suddenly without a cause, then it is unreasonable for them to arise occasionally or gradually. Because they must be either constantly existent or constantly non-existent, as stated above. So, are the appearances of things like pots caused by other causes, such as Ishvara? Or, what contradiction is there if they arise from permanent things like self and consciousness? There is a contradiction. Because these appearances and thoughts are momentary arising and ceasing, they do not arise constantly without ceasing or changing. Therefore, they do not arise from a permanent cause. Therefore, the various appearances and thoughts, which are undeniable as mere appearances, cannot be without a cause, and even if there is a cause, they cannot arise from either the power of external objects themselves or from the two causes other than objects. Therefore, it is very clearly proven by reason that they are transformed from the complete maturation of the realm of habitual tendencies residing in the mind. Second: "Therefore, due to similarity of habituation, the first arises from its own kind." As it is said, due to the reasons just mentioned, the various internal and external appearances also arise due to the power of habitual tendencies. For example, desire and fear are similar to habituation in the mind. Precisely because of this, it is also established that there are previous and subsequent lives. Thus, the very first moment of the newly born mind also arises from the previous mind of its own kind, and this is established by the very same valid reasoning. In that way, it is also established that there is a future life for those with attachment. As for this life itself, the mind that previously experienced the touch of a young woman, with the habitual tendencies residing in the continuum, can now also arouse the mind that seeks such touch. The mind that now experiences such sexual intercourse can also arouse later desire. Similarly, whatever one is accustomed to, it appears later in a clear or unclear manner, according to the strength of the habituation, just like learning to read, etc. Therefore, whatever objects those with desire
Chinese
就像一个善良的女人反复思念，或者以前不干净的人反复思念蛇等恐怖事物，由于习惯的力量，最终会产生仿佛就在眼前的清晰显现一样。禅定和修不净观等所有心所作意也与此类似。因此，最初的生起心识的刹那，也不是由外境的力量产生，也不是由常有的原因产生，也不是无因而生，而是由与自己同类的先前对事物等分别而产生。因为现在的意识是对事物等分别的缘故。对此，从量已成之外，还说了许多理的类别，如果写出来，文字会变得繁多，所以就此搁笔。意义的精髓是，能够清晰地了解智慧的近取因，不是智慧本身之外的其他物质等，因为依靠心之外的事物是不合理的，所以用不依赖于心之外事物的标志，来证明前际无尽的关键，这些都用这里所说的道理来完成。如是，既然成立了前际无尽，同样，不离贪欲的临终心识，也因为与执著我和我所的颠倒习气相关联，所以能够连接其他心识，就像先前一样。对此，如果因缘具足且没有障碍，那么果的产生是毫无疑问的。就像现在的意识由先前的意识产生一样，在临终时，原因根本的我执以及由此产生的业和烦恼二者都具足，并且没有证悟无我的障碍，那么为什么不连接到后世呢？因此，在没有证悟无我之前，轮回是不会停止的。仅仅是明晰的心识，不依赖于我执等，而是由与自己同类的先前心识产生，因此即使证悟了二无我，由于没有障碍且原因具足，也不会停止。具有正理自性的人们是这样认为的。按照现见量的方式，即使不净的心识止息，也必须用这种方式来证明智慧的相续不会断绝。这些是作为附带意义而说的。如是，不仅总的来说名言的安立是合理的，而且以宣说内识的方式来安立名言，这是由实事之理所成立的，正因为如此，缘起
English
Just as a virtuous woman repeatedly thinks of something, or someone previously impure repeatedly thinks of terrifying things like snakes, due to the force of habit, eventually a clear appearance arises as if it were right in front of them. All mental activities such as meditation and cultivating ugliness are similar to this. Therefore, the first moment of a newly born mind does not arise from the power of external objects, nor does it arise from a permanent cause, nor does it arise without a cause. Rather, it arises from the preceding moment of similar nature, which is a conceptualization of objects and so on. This is because the present consciousness is a conceptualization of objects and so on. On this topic, many categories of reasoning beyond the establishment of valid cognition have been mentioned, but writing them all would make the text too long, so I will leave it at that. The essence of the matter is that the proximate cause for clearly understanding wisdom is not something other than wisdom itself, such as material objects, because relying on things other than the mind is unreasonable. Therefore, the key to proving the beginningless nature of the past is through the sign of not depending on anything other than the mind, and these points are fully accomplished by the reasoning presented here. Just as the beginningless nature of the past is established, similarly, the mind at the time of death, which is not free from attachment, is also able to connect to another mind because it is associated with the reversed habitual tendencies of clinging to self and what belongs to self, just like before. In this regard, if the causes are complete and there are no obstacles, there is no doubt that the result will arise. Just as the present consciousness arises from the previous consciousness, at the time of death, the root cause of self-grasping and the karma and afflictions arising from it are both complete, and there is no obstacle of realizing selflessness. So why wouldn't it connect to the next existence? Therefore, until selflessness is realized, samsara will not cease. Mere clear consciousness does not depend on self-grasping and so on, but arises from the previous consciousness of similar nature. Therefore, even if both selflessnesses are realized, it will not cease because there are no obstacles and the causes are complete. Those who possess the nature of reasoning hold this view. According to the system of direct perception, even if impure consciousness ceases, it must be proven in this way that the continuum of wisdom does not cease. These are mentioned as supplementary points. Thus, not only is the general establishment of conventions reasonable, but also the establishment of conventions by speaking in terms of inner knowledge is established by the reasoning of reality, and precisely because of this, dependent origination
Chinese
彻底摧毁所有不符合显现事物状态、诽谤因果之路的观点，从而在因果关系上产生胜过其他道路的坚定信念。小部宗等因憎恨胜义谛的道理而受其支配的人说：认为一切法皆无自性，对于阻碍因果等一切事物具有最强大的力量，因此从头顶上授予“无”的权力。正如所说：因此，诽谤因和果，邪见连根拔起善的一面，这如冰雹般的空花，有善愿者应远远抛弃。他们这样说，是因为他们不明白，如果事物有自性，因果就不合理，如果没有自性，因果就非常合理的关键。因此，他们的恶语也用这种方式来消除。第三，以赞叹的方式作结：因此，常断的见解，与此论典相距甚远，止息和随顺，也如种子、芽、枝条等。如是说，因为无因则不生果，因缘具足则果不灭的因果缘起不虚的显现是如此，所以，认为事物不是刹那而是常恒的观点，以及认为事物与因果无关而是断灭的观点，要知道这两种见解与分别安立这两种道理的中观论典并不共存，而是相距遥远。例如，黑暗在光明面前没有机会一样。而且，常断是依赖于事物而产生的，因此，如果胜义中没有事物，又怎么会有常断的见解呢？然而，就世俗而言，依赖于自身的常断也是不可能的，因为前前因刹那止息，后后果随顺于因，因缘聚合圆满则果必然产生，因果相续不断，例如从种子生出芽，从芽生出枝条等。如是《宝云经》中说：如何菩萨善巧大乘？于此菩萨一切学
English
Having completely destroyed all views that contradict the nature of things as they arise and slander the path of cause and effect, a deep and unwavering conviction arises regarding the superiority of the way of cause and effect over other paths. Those who are dominated by hatred for the ultimate truth, such as the Vaibhashikas, say: "The view that all phenomena are without inherent existence is the most powerful force for obstructing all things, including cause and effect, and therefore it is empowered from the crown of the head by 'non-existence.'" As it is said: "Therefore, to slander cause and effect, the wrong view that uproots the white side, this hail of sky-flowers, should be cast far away by those who desire good." They say this because they do not understand the key point that if things have inherent existence, cause and effect are not reasonable, and if they do not, cause and effect are very reasonable. Therefore, their evil speech is also dispelled by this very method. Third, concluding with praise: "Therefore, the views of permanence and annihilation remain far from this treatise. Cessation and following also, are like seeds, sprouts, branches, and so on." It is said that because the appearance of infallible dependent arising of cause and effect, where no effect arises without a cause and no effect ceases when the cause is complete, is such, therefore, the view that things are permanent and not momentary, and the view that things are unrelated to cause and effect and are annihilated, know that these two views do not coexist with this Madhyamaka treatise that distinguishes these two ways, but remain far apart. For example, just as darkness has no opportunity in the presence of light. Moreover, permanence and annihilation arise in dependence on things, so if there are no things in the ultimate sense, how can there be views of permanence and annihilation? However, even in the relative sense, permanence and annihilation that depend on themselves are impossible, because the earlier and earlier causes cease momentarily, and the later and later effects follow the causes, and when the collection of causes is complete, the effect necessarily arises, and the continuity of cause and effect is uninterrupted, just as a sprout arises from a seed, and a branch arises from a sprout, and so on. As it is said in the Cloud Jewel Sutra: "How is a Bodhisattva skilled in the Great Vehicle? Here, a Bodhisattva all the trainings"
Chinese
也教导一切，但不执着于所教，也不执着于所学的道路，也不执着于所学之物，也不堕入以彼因、彼缘、彼基而断灭的见解。如是说。又于彼经中说：善男子，菩萨以正智观色，观受、想、行、识。观色时，不执着于色的生起，不执着于色的生源。观受、想、行、识的生起，不执着于生源，不执着于灭尽。此乃以胜义中无生之慧而观，非于世俗自性中观之。如是说。如是等等。粗略的常断见是：执着于非刹那之物为常，或执着于现在的蕴不生起未来的蕴，或业不生果等。虽有事物之因，却执着于此因不生自果的断见。为了对治如悬崖般的恶劣外道见，应执着于事物刹那坏灭，因缘具足则果必生的道理。执着于前一刹那的因已坏灭，并非断见，而是对治常边的对治；执着于从因而生起后一刹那的事物，并非常边，而是断边的对治。虽然这些是与世俗情况相符的执着之识，但仅凭这些无法如理生起超越世间的见解，因此必须了知事物无自性。此时，与此相关的常断见是：执着于事物真实存在，且在世俗中也不存在。作为其对治，以世俗存在是对治无边之对治，此非有边与常边；无自性是对治有边之对治，虽非无边与断边，但执着于此等，也只是能取所取的分别之自性而已。因此，还需生起无分别的等持智慧。如是，当超越有无分别，一切执着于无分别、离戏、平等性之方式都消逝之时，世