English
In terms of the mind of a yogi, for a yogi initially, when the consummated reality is not yet realized, when that very nature is realized through cultivating the path, at that time, the consummated reality appears as if newly born, never before seen. Therefore, it should be considered that in such an appearance, it seems as if the causes and conditions are manifestly assembled. Conditioned arising is of two types: in terms of what is produced and what produces, and in terms of what is established and what establishes. Therefore, there are two types of conditioned arising. The first is other-dependence, and the second is complete imputation. That is also the main establishment, but it is not certain that other-dependence is necessarily the conditioned arising of what is produced and what produces, and it is not certain that complete imputation is necessarily the pervasion of what is established and what establishes. The conditioned arising of what is produced and what produces also has two types: temporary and authentic conditioned arising. The first, in terms of the external container world, for example, seeds, fields, water, fertilizer, temperature, humidity, and the same season, etc., from these producing causes, the produced sprouts, stems, and fruits are produced. For sentient beings, for example, accumulating any karma, the karma remains in the mind in the form of habitual tendencies, and when the habitual tendencies are awakened by external conditions, the appearance of one's own body, speech, and mind arises. For example, in terms of inner consciousness, the produced sense consciousness and other consciousnesses are produced from the four producing conditions. In terms of what is established and what establishes, there are also two types: the conditioned arising of what is established and what establishes that depends on what is produced and what produces, and the conditioned arising of what is established and what establishes that does not depend on it. The first, for example, from the consciousness that appears as a seed, the consciousness that appears as a sprout arises, which is the actual cause and effect of what is produced and what produces. Relying on it, the apprehended aspect of the way of grasping of the conceptual thought that thinks that what appears as a seed is the cause of the sprout, from that arises the apprehended aspect of the way of grasping that thinks that what appears as a sprout is the fruit. In general, merely appearing as a seed is a substance of consciousness, and it is also an appearance, and that
Chinese
将自身执着为因果的分别念的执着方式等是假立的，是显现分。第二种是，相对于小而安立为大，依靠边而安立为中等。例如，两个物体分离地存在时，不会产生一个相对于另一个的大小的想法，但当两个物体在一起时，就会产生这种想法。例如，相对于须弥山王而将雪山安立为小，这是因为从将须弥山王执着为大的分别念中，会产生将雪山执着为小的分别念。其中，前者是能立，后者是所立。第二，真实的正 dependent arising 是，具足一切阿赖耶识习气者。第二，真实宣说 dependent arising 的差别，分为 dependent arising 的词义、dependent arising 的差别、dependent arising 的真实性三个方面。第一，dependent arising 的梵语是：Pratītyasamutpāda（梵文天城体：प्रतीत्यसमुत्पाद，梵文罗马拟音：Pratītyasamutpāda，汉语字面意思：缘起）。其中，Pratītya（梵文天城体：प्रतीत्य，梵文罗马拟音：Pratītya，汉语字面意思：缘）是集合或聚集的意思，Utpāda（梵文天城体：उत्पाद，梵文罗马拟音：Utpāda，汉语字面意思：起）是产生，是出现的意思，Sam（梵文天城体：सम्，梵文罗马拟音：Sam，汉语字面意思：总）是近取，是正确出现或 निश्चित 出现的意思。也就是说，任何事物都不可能从一个因产生多种果，也不可能从多种因只产生一个果。因此，多种因缘聚合，才能产生多种果，所以称为 dependent arising。例如，种子具有颜色、形状、味道、能力等多种性质，加上水、肥料、温度、湿度等多种助缘，才能产生具有颜色、味道、能力等多种性质的果实——苗芽。这是从能生所生的角度来说的，对于能立所立也是如此。例如，从作为因的标志中，可以推断出作为果的不 സ്ഥിര 也是如此。或者，Pratītya（梵文天城体：प्रतीत्य，梵文罗马拟音：Pratītya，汉语字面意思：缘）是最初，是 पहले 的意思，Utpāda（梵文天城体：उत्पाद，梵文罗马拟音：Utpāda，汉语字面意思：起）是 उत्पन्न 的意思，但当它与后面的词连接时，就具有连接的含义，例如 Sambandha（梵文天城体：सम्बन्ध，梵文罗马拟音：Sambandha，汉语字面意思：关系）这个词。这样，后面的词是果，从 पहले 的因中产生，并且 पहले
English
The way of grasping the conceptualization that holds oneself as cause and effect, etc., is imputed, it is the appearance aspect. The second is like establishing something as large relative to something small, and establishing the center based on the edge. For example, if two objects exist separately, the idea of one being larger or smaller relative to the other will not arise, but when the two objects are together, it will arise. For example, like establishing Mount Kailash as small relative to Mount Sumeru, it is because from the conceptualization that holds Mount Sumeru as large, the conceptualization that holds Mount Kailash as small arises. Among these, the former is the establisher, and the latter is the established. The second, the true dependent arising, is that which possesses all the seeds of the Alaya consciousness. The second, actually explaining the divisions of dependent arising, there are three aspects: the meaning of the term dependent arising, the divisions of dependent arising, and explaining the suchness of dependent arising. First, the Sanskrit term for dependent arising is Pratītyasamutpāda. Among these, Pratītya means gathering or assembling, Utpāda means generating, it means arising, and Sam means intensifying, it means truly arising or definitely arising. That is, it is impossible for anything to produce various results from one cause, and it is also impossible for one result to arise from various causes. Therefore, various causes and conditions meet and gather, and various results are generated and arise, so it is called dependent arising. For example, a seed has various properties such as color, shape, taste, and potency, and with various conditions such as water, fertilizer, temperature, and moisture, the sprout, which is the result, also arises with various properties such as color, taste, and potency. This is from the perspective of what is generated and what generates, and it is also the same for what is established and what establishes. For example, from the sign that it is the cause, the inference that the result is impermanent arises. Or, Pratītya is the first, it is the former, and Utpāda is born, but when it is connected to the latter, it also has the meaning of connection, like the word Sambandha. In this way, the latter is the result, arising dependent on the former cause, and the former
Chinese
由于前后两者相互关联，所以称为“缘起”。缘起的后一种解释，仅仅是从产生的结果和作为原因的角度来说的，对于能立和所立则不一定。第二，关于缘起的分类，有分为三种、分为八种、以及详细解释十二缘起支这三种。首先，分为自性分别缘起、可爱与不可爱分别缘起、受用缘起这三种，这三种也依次是世尊为三种根器的所化众生宣说的。正如所说的那样，他们也主要证悟了那个，也就是，自性分别缘起，是指内外一切法都从阿赖耶识变现，并且凭借它的力量显现，就安立在那里。那是为进入大乘的菩萨们，世尊作为教诲的对象而宣说的，对于另外两种根器则没有宣说。因此，只有菩萨和佛才能证悟，声闻和独觉则连一点边都沾不上。第二是十二缘起支。那是世尊为声闻和独觉两种根器都宣说的，并且如所宣说的那样，是两者共同修习的，但是独觉们详细地证悟了顺生和逆生的缘起，而声闻们则不像独觉那样，通过自己领悟的方式来深刻地证悟缘起。第三是受用缘起，是声闻们主要修习和证悟的。所谓自性分别缘起的意思是，分别的意思，在这里是增长和扩大的意思。因此，色声香味触等各种显现，以及心和心所，不真实的遍计所执，都在阿赖耶上留下习气，并且使阿赖耶本身增长和扩大。而且，阿赖耶凭借习气的力量
English
Since the former and the latter two are related, it is called "dependent arising." This latter explanation of dependent arising is only from the perspective of the produced result and the cause, but it is not necessarily so for the establisher and the established. Second, regarding the classification of dependent arising, there are three types, eight types, and a detailed explanation of the twelve links of dependent arising. First, there are three types: dependent arising that distinguishes self-nature, dependent arising that distinguishes the desirable and the undesirable, and dependent arising of utilization. These three were taught by the Bhagavan to three types of disciples in order. As taught, they also mainly realize that, that is, dependent arising that distinguishes self-nature, which means that all internal and external phenomena are emanated from the Alaya-vijñana, and by its power, they appear and are established there. That is taught to the Bodhisattvas who have entered the Mahayana as the object of instruction by the Bhagavan, but it is not taught to the other two types of disciples. Therefore, only Bodhisattvas and Buddhas can realize it, while Sravakas and Pratyekabuddhas cannot even touch the edge of it. The second is the twelve links of dependent arising. That is taught by the Bhagavan to both Sravakas and Pratyekabuddhas, and as taught, it is practiced by both, but the Pratyekabuddhas realize the forward and reverse dependent arising in detail, while the Sravakas do not deeply realize dependent arising through their own understanding like the Pratyekabuddhas. The third is dependent arising of utilization, which is mainly practiced and realized by the Sravakas. The meaning of so-called dependent arising that distinguishes self-nature is that the meaning of distinguishing here is the meaning of increasing and expanding. Therefore, various appearances such as form, sound, smell, taste, and touch, as well as mind and mental factors, and unreal conceptualizations, all leave imprints on the Alaya, and make the Alaya itself increase and expand. Moreover, the Alaya, by the power of the imprints
Chinese
因此，显现和各种分别念增长和广大，这两者互相是因果意义相符的，因此称为自性。可爱和不可爱进行区分也是如此。区分的意义如前所述，是增长和广大的意义。可爱是令人满意的，不可爱是令人不满意的。这也有两种情况：从完全烦恼的角度来看，以及从完全清净的角度来看。第一种情况是：由于无明和相应的有漏善业的力量，转生到天界是可爱进行区分的缘起。由于与无明相应的不善业的力量，转生到三恶道是不可爱进行区分的缘起。第二种情况是：由于与无明相应的善恶业的力量，转生到六道是不可爱进行区分。由于无漏善业的力量获得解脱是可爱进行区分的缘起。所谓近取缘起，是指六识的生灭方式，其中，领受者是受，辨别者是触。凡是具有这些特性的事物，就称为近取。例如，可爱的色境是所缘缘，眼根是增上缘，眼识第一刹那的俱有缘，以及想要趋向于该境的作意是等无间缘，由这四种缘具足的力量，眼识得以产生。眼识对色境进行辨别是触，意识体验到可爱的境相是乐受，这是产生贪欲之门。心里想着不愿与可爱的境相分离。这样，当眼识从四缘中产生时，其周围产生的随行心所触、受和思等，会使主要的心性变得浑浊和不净。同样，依靠不可爱的境相，是产生嗔恨之门，依靠中庸的境相，也是产生愚痴之门。
English
Therefore, appearances and various kinds of conceptual thoughts increase and expand, and these two are mutually consistent in cause and effect, hence they are called nature. Differentiating between the pleasant and the unpleasant is also like this. The meaning of differentiation, as mentioned above, is the meaning of increase and expansion. Pleasant is that which is satisfying, and unpleasant is that which is unsatisfying. There are also two aspects to this: from the perspective of complete affliction, and from the perspective of complete purification. The first case is: due to the power of ignorance and the corresponding contaminated virtuous actions, being born in the higher realms is the dependent arising that distinguishes the pleasant. Due to the power of non-virtuous actions associated with ignorance, being born in the three lower realms is called the dependent arising that distinguishes the unpleasant. The second case is: due to the power of virtuous and non-virtuous actions associated with ignorance, being born in the six realms is what distinguishes the unpleasant. Obtaining liberation through the power of uncontaminated virtuous actions is called the dependent arising that distinguishes the pleasant. The so-called closely appropriating dependent arising refers to the way in which the six consciousnesses arise and cease. Among them, the one who experiences is feeling, and the one who discerns is contact. Whatever possesses these characteristics is called closely appropriating. For example, a pleasant visual object is the objective condition, the eye faculty is the dominant condition, the co-existent condition is the first moment of eye consciousness, and the mental engagement that desires to move towards the object is the immediately preceding condition. From the power of these four complete conditions, eye consciousness arises. The eye consciousness discriminating the visual object is contact, and the consciousness experiencing the pleasant aspect of the object is pleasant feeling, which is the gateway to the arising of desire. The mind thinks of not wanting to be separated from the pleasant object. Thus, when eye consciousness arises from the four conditions, the accompanying mental factors of contact, feeling, and thought that arise around it cause the primary nature of the mind to become turbid and impure. Similarly, relying on unpleasant objects is the gateway to the arising of hatred, and relying on neutral objects is also the gateway to the arising of delusion.