English
Because it cannot function simultaneously, it is like a rabbit's horn. Its reason is established through self-cognizance direct perception. A permanent phenomenon must remain unchanged, but functioning sequentially and simultaneously is the nature of change. If it is further argued that the reason is not established and it can function, then does it function simultaneously or sequentially? If like the former, then all conditioned phenomena should arise simultaneously. If like the latter, since it arises sequentially, the proposition of permanence is destroyed. Its pervasion is also contradictory to entities because it is devoid of both functioning abilities. Secondly, an entity, a subject, cannot be permanent because it is produced, like a pot. Therefore, the reason is established by being produced, but being produced does not establish permanence. Thirdly, a permanent entity, its nature being one, must remain unchanged in past and future times. If it changes in past and future times and does not remain one, then the permanent entity is undermined. Moreover, past and future times, subjects, cannot be one permanent entity because they are contradictory phenomena, like yesterday and today. It should not be that the agent and the acted upon have autonomy, because happiness and suffering come involuntarily, like birth and death. The latter has four types: the Samkhya school, which considers nature or awareness to be permanent, and the Ishvara school, which believes the agent to be permanent, and the Vaisheshika school, which considers atoms to be permanent, and the Brahma school, which considers awareness to be permanent. The former follows the sage Kapila, believing all phenomena to be the twenty-five Tattvas. Among them are the divisions of the twenty-five Tattvas, the way to liberation through understanding them, and the refutation of its extreme views. The former is the division, entities, and establishment. The first is: Prakriti, Mahat, and Ahamkara, the three; the eleven senses; the five elements; the five Tanmatras, totaling twenty-four; the permanent Atman, the conscious Purusha, totaling twenty-five. Secondly, Prakriti is the equilibrium of Rajas, Tamas, and Sattva. When these three are not in equilibrium, transformation occurs. Among them, what is called "Mahat" is like a crystal house, the basis for the appearance of reflections. From the outside, reflections of form, sound, etc., and transformations appear, and from the inside, reflections of Prakriti appear. The combination of these two is said to be the "Self" enjoying objects. Rajas
Chinese
从愚昧和勇气三者产生的是我慢。从尘垢和嗔恨产生的是十一个根：眼、耳、鼻、舌、皮肤，这是五个知觉根；头、手、脚、排泄道、生殖器，这是五个行动根；以及共同的心。从勇气产生的是十个：地、水、火、风、空，这是五大元素；色、声、香、味、触，这是五唯，共十个。从愚昧产生的是，被认为是前两者的助手，不会单独产生结果。因为转变的诸法都存在于主体的单一自性中，所以称为“果存在于因中”。例如，因是泥土，果是瓶子。根是精华，果是大象。如果不存在，就不会产生，因为因通过缘而产生果。因为转变的事物都存在于主体的自性中，并且使不明显的事物变得明显，所以称为“自生”。转变的事物毁灭也不是完全毁灭，而是融入主体的自性中，变得不明显。正如自在黑天论典中所说：从自性产生大，从大产生我慢，从我慢产生十六种集合，从五唯产生五大元素。如是。享受二十一种转变之法的是，常恒的觉性之士夫，也就是常恒的、唯一的、有知的士夫，因为不是行境，所以不显现。导师嘎饶曾说：有些认为三种功德是自性，常恒具有因、时、果。如是。分类有四种：从能知和所知的角度进行分类，从自性和转变的角度进行分类，从因和果的角度进行分类，从胜义和世俗的角度进行分类。第一种是：我只是能知，其他都是所知。第二种是四句：主体只是自性。大、我慢、五唯，这七者是两者。十一个根和五大元素，这十六者是转变。作为觉性之士夫的我，不是两者。正如自在黑天论典中所说：主体的自性不变。七大等是自性和
English
Ego arises from the three, darkness and courage. From passion and hatred arise the eleven faculties: the eye, ear, nose, tongue, skin, which are the five sense faculties; the head, hands, feet, excretory passage, and genitals, which are the five action faculties; and the mind, which is common to both. From courage arise ten: earth, water, fire, wind, and space, which are the five elements; and form, sound, smell, taste, and touch, which are the five tanmatras, making ten in all. That which arises from darkness is considered to be an assistant to the former two, not producing separate results. Because all phenomena of transformation exist in the single nature of the principal, it is called "the effect exists in the cause." For example, the cause is clay, and the effect is a pot. The root is essence, and the effect is an elephant. That which does not exist does not arise, because the effect arises from the cause through conditions. Because all objects of transformation exist in the nature of the principal, and make the unclear clear, it is called "self-arising." The destruction of transformed objects is not complete destruction, but they dissolve into the nature of the principal, becoming unclear. As it is said in the scripture of Ishvara Krishna: From nature arises the great, from that arises ego, from that arise sixteen groups, from the five tanmatras arise the five elements. Thus it is. The one who enjoys the twenty-one transformed dharmas is the self, the eternal purusha of consciousness, who is eternal, solitary, and conscious, and because he is not an object of experience, he is not visible. Master Garab said: Some consider the three qualities to be nature, and the eternal to be complete with cause, time, and effect. Thus it is. There are four classifications: classification from the perspective of knower and known, from the perspective of nature and transformation, from the perspective of cause and effect, and from the perspective of ultimate and conventional. The first is: the self is only the knower, and all others are the known. The second is four possibilities: the principal is only nature. The great, ego, and the five tanmatras, these seven are both. The eleven faculties and the five elements, these sixteen are transformation. The self, the purusha of consciousness, is neither. As it is said in the scripture of Ishvara Krishna: The nature of the principal does not change. The seven great ones etc. are nature and
Chinese
十六变即是变异本身。 补卢沙（पुरुष，puruṣa，神我，人我）的自性不变。 如是说。第三，自性（ प्रधान ，pradhāna，自性）是因，而各种变异之法是果。神我（आत्म，ātman，我）不是两者，而是享受者。 第四，神我（आत्म，ātman，我）和自性（ प्रधान ，pradhāna，自性）是究竟谛，其他一切是世俗谛。 出自那部经：具有三种 गुण （藏文，梵文天城体，梵文罗马拟音，汉语字面意思： गुण，गुṇ，guṇa，功德）自性的至高者，不是能见的道。凡是成为能见的道，都如幻术般虚假。 如是说。第二，如果了解二十五个谛，就被认为是解脱。如果了解二十五个谛，无论以何种发髻或头饰的装束存在，都将获得解脱，对此毫无疑问。 如是说。内道的密咒超越了外道和内道。虽然一切法都从自心的显现中产生，但法和因果并非二元。因为没有理解到自证无边无际，无内外之分，所以执着于一切都从心产生，心是果，分别念是转变，以及智慧是本觉等等的片面之词，像上面那样错误理解，是附带的外道。 第三，这不合理，破斥它有三个方面：没有能成立的，有能损害的，以及了解它不能解脱。 前者是，自性（ प्रधान ，pradhāna，自性）、大自在天（महेश्वर，Maheśvara，大自在天）和神我（आत्म，ātman，我）的存在没有成立，因为无论是现量还是比量都无法成立。 后者是，各种变异之法存在于自性（ प्रधान ，pradhāna，自性）的自性中是不合理的，因中存在果是不合理的，以及神我（आत्म，ātman，我）是常恒的，并且享受对境是不合理的。 首先，显现为多种变异，那是真实的还是不真实的？如果是真实的，那么多种真实自性（ प्रधान ，pradhāna，自性）的自性是单一的，这种观点是错误的。如果显现为多种是不真实的，那么多种虚假无法成立一个真实，所以自性（ प्रधान ，pradhāna，自性）的自性是单一的，这是不合理的。就像梦中的多种虚假马牛无法成立一个真实的马牛一样。 其次，因中存在果，因果是一体还是异体？如果是一体，那么因果就不合理了。导师噶饶多吉曾说： 如果承诺为因，却说为果，用自己清晰的语言，是愚蠢的言论。 如是说。如果不是一体，那么因中存在果就被破坏了。
English
Sixteen changes are the changes themselves. The nature of Purusha (पुरुष，puruṣa，the self, the person) does not change. Thus it is said. Third, the Pradhana (प्रधान ，pradhāna，primordial matter) is the cause, and the various transformed dharmas are the result. The Atman (आत्म，ātman，the self) is neither of the two, but the enjoyer. Fourth, the Atman (आत्म，ātman，the self) and the Pradhana (प्रधान ，pradhāna，primordial matter) are the ultimate truth, and all others are conventional truths. From that very text: The supreme being with the nature of the three Gunas (藏文，梵文天城体，梵文罗马拟音，汉语字面意思： गुण，गुṇ，guṇa，qualities) is not the path of seeing. Whatever becomes the path of seeing is very deceptive like a magic trick. Thus it is said. Second, it is believed that liberation is attained by understanding the twenty-five Tattvas. If one knows the twenty-five Tattvas, no matter what hairstyle or headdress one has, one will be liberated, there is no doubt about it. Thus it appears. The inner mantra of the Buddhist transcends the outer and inner paths. Although all dharmas arise from the self-appearance of the mind, dharma and cause and effect are not dualistic. Because they have not understood that self-awareness is without limit, without inner or outer, they cling to the partial statements that everything arises from the mind, the mind is the result, conceptualization is transformation, and wisdom is primordial awareness, and misunderstand them as above, which is an incidental heretical view. Third, this is not reasonable, and there are three ways to refute it: there is no proof, there is harm, and knowing it does not liberate. The former is that the existence of Pradhana (प्रधान ，pradhāna，primordial matter), Maheśvara (महेश्वर，Maheśvara，Great Lord), and Atman (आत्म，ātman，the self) is not established, because it is not established by either direct perception or inference. The latter is that it is unreasonable for the various transformed dharmas to exist in the nature of Pradhana (प्रधान ，pradhāna，primordial matter), it is unreasonable for the result to exist in the cause, and it is unreasonable for the Atman (आत्म，ātman，the self) to be permanent and to enjoy objects. First, is the appearance of various transformations true or untrue? If it is true, then the nature of the various true Pradhana (प्रधान ，pradhāna，primordial matter) is singular, and this view is mistaken. If the appearance of various things is untrue, then various falsehoods cannot establish one truth, so it is unreasonable for the nature of Pradhana (प्रधान ，pradhāna，primordial matter) to be singular. Just as various false horses and cows in a dream cannot establish one true horse and cow. Second, does the result exist in the cause as one entity or different entities? If they are one entity, then cause and effect are unreasonable. Teacher Garab Dorje said: To promise as the cause, but to speak of the result, is foolish speech with clear words. Thus it is said. If they are not one entity, then the establishment of the result in the cause is destroyed.
Chinese
如果像这样说，因为使一个本体中不明显的东西变得明显，所以被认为是因果，那么，明显和不明显是一个还是不同？如果是一个，则不能成为因果；如果是不同，则因中已成立果，并且自生也就不成立了。在一个本体上存在不同的反体是不合理的，因为是因果的缘故，就像煤炭和树木一样。法称论师已经驳斥了它。有人说：‘在最上的根尖上有百头大象，谁也没有见过，但它确实存在。’除了你数论派之外，没有别人会说这种荒谬的话了。关于常我不可理喻：常我的智慧之士，是众生的识流，还是不是？如果不是，那么了解它不会解脱，并且确定它也没有意义。如果是，那么痛苦等有时会间断，这是不合理的，为什么呢？因为众生的识流是常恒的缘故。如果承认，那么痛苦等有时会间断的说法就被否定了。如果自性是常恒的，而状态是变化的，那么，是自性变化，还是其他变化？如果自性变化，那么自性常恒的说法就不成立了；如果是其他变化，那么就会出现不是自性状态的过失。因此，常我没有成立，我享受对境也没有成立。第三，了解它不能解脱，是因为二十五谛不是所知之体性，而是颠倒之识，所以不能解脱。第二，认为作者是常恒的，即认为自在天是常恒的作者，以及遍入天是作者。前者是，认为自在天是作者，认为供养它可以解脱，以及破斥它。第一，一切有情的作者自在天，具有五种特征而成为作者，即：常恒、唯一、具有造作诸业之心、是天界的有情、是清净且应受尊敬和供养之处。他们认为，一切器情世界都是他所造作的，因为春夏秋冬等时节是确定的，樟树的山脊等的尺寸是确定的，男女等众生的种类是各不相同的，以及苦乐等是不确定的。对有情没有自在