Chinese
如果由现量和比量成立，那么这两者如何能同时进行？如果能找到一个普遍考察的实体，那么衡量是否相同还可以。但是，对于普遍考察来说，如果实体本身没有成立，那么要证明什么和什么相同呢？对此，应该这样说：普遍考察和证明事物自身特征的基础就是显现。从外道宗派开始，直到大圆满的见解，所有的见解差别都以显现为特征基础，并争论其特征如何以及如何存在。其中，“是”就是证明真实，“有”就是证明所缘。对于显现本身，当其他人阻止普遍考察时，就会阻止“无”和“非”。其中，否定“无”只是阻止其他人进行普遍考察。否定“非”则在此基础上也证明自己所希望的特征。这四种否定和肯定的方式只是在这里提到，下面会详细解释。像这样，通过这四种否定和肯定的方式来否定其他宗派并确立自己的宗派时，所有的见解都一致认为果是从因和缘产生的，并且由现量和比量成立。其中，某人证明具有特征的存在和是，其他人则否定它不具有那样的特征，并证明它是普遍考察。像这样，当依次确立高低不同的见解时，首先各自的见解都成立为具有特征。然后，它被其他人证明是普遍考察。同样，当依次成立时，最终任何事物都只是自身的特征，也找不到不是普遍考察的剩余事物。那些外道认为常恒，进行观察者，观察因的那些人也观察五种基础，即大梵天常恒，自在天常恒，我常恒，自性常恒，极微常恒。这些常恒也是常恒的因。内外显现的事物是从它们的权势中产生的，是化现的果，所以是无常的。对此，
English
If it is established by direct perception and inference, how can these two proceed simultaneously? If one can find a single entity for universal examination, then it is possible to measure whether they are the same or not. However, for universal examination, if the entity itself is not established, then what and what are to be proven the same? To this, it should be said that the basis for universal examination and for proving the self-character of things is appearance itself. From the tenets of the Tirthikas up to the view of Dzogchen, all differences in views take appearance as their characteristic basis, and they argue about how its characteristics are and how it exists. Among these, 'is' is to prove truth, and 'exists' is to prove the object of focus. When others prevent universal examination of appearance itself, they prevent 'non-existence' and 'non-being'. Among these, negating 'non-existence' only prevents others from engaging in universal examination. Negating 'non-being' also proves one's own desired characteristics on top of that. These four modes of negation and affirmation are only mentioned here, and will be explained in detail below. In this way, when one negates other tenets and establishes one's own tenets through these four modes of negation and affirmation, all views agree that the result arises from cause and condition, and that it is established by direct perception and inference. Among these, what someone proves to be existent and is as a characteristic, others negate that it does not have such a characteristic, and prove that it is a universal examination. In this way, when establishing views of higher and lower order successively, first each of their own views is established as having characteristics. Then, it is proven by others to be a universal examination. Similarly, when it is established successively, in the end, anything is only its own characteristic, and one cannot find any remaining thing that is not a universal examination. Those Tirthikas who view permanence, those who observe, those who observe the cause, also observe five bases, namely, Great Brahma is permanent, Ishvara is permanent, Atman is permanent, Prakriti is permanent, and atoms are permanent. These permanent things are also the cause of permanence. The phenomena that appear internally and externally are produced from their power and are the result of emanation, so they are impermanent. To this,
Chinese
因是恒常只作因之作用，而从不作果之作用。这些内外之事物，是经常只作果之作用，而从不作因之作用。如是则因与果之自性，是各自确定获得也，如是观之。如是则内外之事物，亦观为由因与缘所成，果之自性是无常。亦由现量与不现见所成立。如是，获得禅定之三摩地，并具有天眼之仙人等，观见有情之死亡与迁转，凡是死亡迁转者，从其微尘积聚所成之身体中，出现化生之有情，并迁转至其他生处，又以微尘积聚所成之身体而生，此以瑜伽之现量未能见及。没有化生有情之迁转，以微尘积聚所成之身体而生，此以瑜伽之现量未能见及。所谓有情，乃是见到补特伽罗迁转。因此，由于有情是常恒之故，恒常存在之微尘积聚，乃是幻化并造作由微尘积聚所成之蕴。之后，当迁转至其他补特伽罗之时，微尘之聚合是无常而坏灭，而微尘本身是常恒，故任何时候皆不坏灭。又以天眼观察先前之边际，当最初没有其他有情之时，见到大梵天出现，大梵天未出现之前则未见及。之后，如大梵天之意愿，世界形成，大梵天亦心想一切世界皆由我所化现。如是转变之彼等，乃天眼所见。之后，观察后来之边际，见到其他有情死亡，亦见此世界坏灭，仅于此之时，亦见大梵天正在死亡。此下之时间则未见及。如是乃由瑜伽之现量所见及，并由瑜伽之现量所不能见及而成立。此等亦是显现为因与果之事物之现量。
English
Causes constantly perform only the function of causes, and never perform the function of effects. These internal and external objects constantly perform only the function of effects, and never perform the function of causes. Thus, the inherent nature of cause and effect is definitely and separately obtained, so it is viewed. Thus, these internal and external objects are also viewed as being composed of causes and conditions, and the inherent nature of the effect is impermanent. It is also established by direct perception and non-perception. Thus, those ascetics who have attained the samadhi of meditation and possess the divine eye, when they observe the death and transmigration of sentient beings, from the body of those who die and transmigrate, which is composed of accumulated atoms, a spontaneously born sentient being appears and transmigrates to another place of birth, and is born with a body composed of accumulated atoms, which is not perceived by the direct perception of yoga. Without the transmigration of a spontaneously born sentient being, being born with a body composed of accumulated atoms is not perceived by the direct perception of yoga. The so-called sentient being is seen as the transmigration of a person. Therefore, because sentient beings are permanent, the permanently existing accumulated atoms are transformed and create the aggregates composed of accumulated atoms. Then, when transmigrating to another person, the accumulation of atoms is impermanent and decays, but the atoms themselves are permanent and never perish. Furthermore, when the divine eye examines the previous limit, when there were no other sentient beings at first, the Great Brahma was seen to appear, but what was before the appearance of the Great Brahma was not seen. Then, according to the wishes of the Great Brahma, the world was formed, and the Great Brahma also thought that all the worlds were created by me. Those who have transformed in this way are seen by the divine eye. Then, examining the later limit, other sentient beings are seen to die, and this world is also seen to perish, and at that time, the Great Brahma is also seen to be dying. The time after that is not seen. This is established by what is perceived by the direct perception of yoga and what is not perceived by the direct perception of yoga. These are also the direct perception of things that appear as cause and effect.