Chinese
应当通过分别解释来了解。总的来说，从第一刹那的识，以及其眷属所生的第一刹那的心所来说，会生起第二刹那的识，以及其眷属所生的第二刹那的心所。生起的方式是：第一刹那的识作为第二刹那识的近取因，第一刹那所生的心所作为第二刹那识的俱有缘。第一刹那识的眷属所生的心所，作为第二刹那识的眷属所生的心所的近取因，并作为前一刹那识的俱有缘而生起。像这样的方式，内外一切法刹那刹那地生灭，这被称为微细的无常。这样一来，六识依靠可意、不可意和中间三种境，生起贪嗔痴三种烦恼，从而扰乱六识。声闻和独觉们会遮止依靠这些而生起的烦恼。也就是通过无常、痛苦、空和无我来遮止。其中，最主要的是通过修习人无我的方式来遮止。当获得阿罗汉果时，在每个六识之上现量证悟无我，从而六识都变成无漏。虽然染污意和阿赖耶识没有变成无漏，但是染污意和阿赖耶识的体性已经衰退，并且不再起作用。以前染污意缘着阿赖耶识而显现为我，缘着六识而显现为我的部分或支分。依靠这些会生起我执和现行的烦恼。当六识变成无漏时，除了显现为我之外，它不能再引发轮回的烦恼，也不能积聚新的业。因此，即使染污意的本体显现为我的状态没有消失，也已经脱离了它的作用。
English
It should be understood through separate explanations. In general, from the first moment of consciousness and the first moment of mental factors arising in its retinue, the second moment of consciousness and the second moment of mental factors arising in its retinue arise. The way they arise is: the first moment of consciousness acts as the immediate cause for the second moment of consciousness, and the mental factors arising in the retinue of the first moment act as the concurrent condition for the second moment of consciousness. The mental factors arising in the retinue of the first moment of consciousness act as the immediate cause for the mental factors arising in the retinue of the second moment of consciousness, and arise as the concurrent condition of the previous moment of consciousness. In this way, all internal and external phenomena arise and cease moment by moment, which is called subtle impermanence. Thus, the six consciousnesses, relying on the three objects of desirable, undesirable, and neutral, give rise to the three afflictions of attachment, aversion, and ignorance, thereby disturbing the six consciousnesses. Hearers and solitary realizers prevent the afflictions that arise from relying on these. That is, they prevent them through impermanence, suffering, emptiness, and selflessness. Among these, the most important is to prevent them through the practice of the selflessness of persons. When one attains Arhatship, one directly realizes selflessness on each of the six consciousnesses, so that the six consciousnesses become uncontaminated. Although the afflicted mind and the alaya consciousness do not become uncontaminated, the characteristics of the afflicted mind and the alaya consciousness deteriorate, and they no longer function. Previously, the afflicted mind, focusing on the alaya consciousness, appeared as self, and focusing on the six consciousnesses, appeared as parts or limbs of self. Relying on these, self-grasping and manifest afflictions arise. When the six consciousnesses become uncontaminated, apart from merely appearing as self, it can no longer cause afflictions that propel rebirth, nor can it accumulate new karma. Therefore, even if the entity of the afflicted mind, which merely appears as self, has not ceased, it is free from its function.
Chinese
譬如为了辩论，就像精通论理的班智达一样。阿赖耶识也是，因为远离三界轮回的一切习气，所以不具备一切特征。譬如以前是康地的诸侯，后来失去了一半的王位，就不具备康地诸侯的全部特征一样。第二，缘起分为八种，首先，识产生的缘起，就是刚才所说的具有作用的缘起，以及死亡和出生的缘起，由于无明的缘故产生行等等，是完全烦恼的缘起，是区分悦意和不悦意的缘起。外缘起是指庄稼等，种子和肥沃的土地，以及水、肥料、温度、湿气等因素使其完全成熟，从而产生幼苗，从幼苗产生树干，从树干产生茎，从茎产生穗，然后逐渐生长到果实。然后又将果实作为种子，逐渐产生幼苗等，像这样以连绵不断的方式产生。外器世界的分类是缘起产生、存在和毁灭的现象，也就是三千大千世界的这个世界，显现成住坏空的现象，是由于居住在那个世界中的众生共同业力的力量所显现的。特别是对于赡部洲的人来说，众生的寿命从无量岁到十岁之间递减，从十岁到百千万岁之间递增等等，在那些阶段中，外在器世界的好坏、增减等变化也是多种多样，但都是由那些众生的业力所产生的，所以称为缘起。以食物的滋养来分类的缘起是，以四种食物来滋养，也就是《俱舍论》中所说：‘界之食乃欲，三生处之自性，非色处，彼不益，于自主解脱故。触与思惟识，是有漏食，三者清净。’所说的那样。
English
For the sake of debate, like a learned Pandit skilled in reasoning. The Alaya consciousness is also, because it is free from all the habitual tendencies of the three realms of samsara, it does not possess all the characteristics. For example, if one was formerly a prince of Kham, but later lost half of his kingdom, he would not possess all the characteristics of a prince of Kham. Secondly, the dependent arising is divided into eight categories. First, the dependent arising of the arising of consciousness is the dependent arising of function just mentioned, as well as the dependent arising of death and birth. Due to ignorance, actions arise, etc., which is the dependent arising of complete affliction, and the dependent arising of distinguishing between the pleasant and the unpleasant. External dependent arising refers to crops, etc., where seeds and fertile land are abundant, and factors such as water, fertilizer, temperature, and moisture cause them to fully ripen, resulting in sprouts, from sprouts to stems, from stems to stalks, from stalks to ears, and then gradually growing to fruit. Then, the fruit itself is used as a seed, and sprouts and so on gradually arise. In this way, they arise in a continuous manner. The classification of the external container world is the dependent arising of arising, abiding, and destruction. That is, the appearance of formation, abiding, decay, and emptiness in this realm of the three thousand great thousand worlds is due to the power of the collective karma of the sentient beings residing in that world. In particular, for the inhabitants of Jambudvipa, the lifespan of beings decreases from immeasurable years to ten years, and increases from ten years to hundreds of thousands of years, etc. During those periods, various changes such as good and bad, increase and decrease, also appear in the external container world, but they all arise from the power of the karma of those sentient beings, and therefore it is called dependent arising. The dependent arising classified by the nourishment of food is that nourishment is provided by four types of food, as stated in the Abhidharmakosha: 'The food of the realm is desire, the nature of the three sense bases, not the form sense base, because it does not benefit self-mastery and liberation. Contact, thought, and consciousness are defiled food, the three are pure.'
Chinese
段的食物，触的食物，意思的食物，和意识的食物，这四种也是生存的意义。轮回的众生们，后面的三种食物，从前一个到后一个依次，以出生的方式在这个轮回的地方不断产生，这叫做食物的生存的缘起。想要和不想要去的分类的缘起是，从善业的力量，想要去往善趣的地方，从不善业的力量，不想要去往恶趣的地方，这是之前说的完全烦恼的缘起。以清净来分类的缘起是，依靠五道获得解脱的果位，也就是戒律、智慧和禅定的三种学习产生资粮道，从资粮道者的相续的三种学习产生加行道的智慧，从那个相续的三种学习产生见道的智慧，从那产生修道的智慧，这些是清净的方便，那清净的自性是不再学习的道显现。以力量来分类的缘起是，产生六种神通，也就是菩萨圣者们的神通六种是，力量分类的特征，资粮道和加行道者的神通五种是，力量分类的随顺，外道们依靠世间的道，获得神通神变等是，力量分类的实际和随顺都不是。力量分类的六种神通是，《经庄严论》中说：生与语心善与不善生，其处与定出显三何者，知一切行极分类具者，无碍稳固获得之力。如是所说。这样缘起的八种分类是有关联的缘起，是就所生和能生的角度来说的缘起，一般来说对于所立和能立也是，在意识中就关联的角度来说，是有关联的缘
English
The food of realms, the food of contact, the food of intention, and the food of consciousness – these four are also the meaning of sustenance. Sentient beings in samsara, these latter three foods, from the former to the latter in sequence, arise continuously in this place of samsara in the manner of birth, this is called the dependent arising of sustenance of food. The dependent arising of the classification of wanting and not wanting to go is: from the power of virtuous actions, wanting to go to the place of good rebirth, and from the power of non-virtuous actions, not wanting to go to the place of bad rebirth, this is the very dependent arising of complete affliction spoken of earlier. The dependent arising of classification by purity is: obtaining the state of liberation by relying on the five paths, that is, from the three trainings of morality, wisdom, and concentration, the path of accumulation arises, from the three trainings of the continuum of the path of accumulation, the wisdom of the path of joining arises, from the three trainings of that continuum, the wisdom of the path of seeing arises, and from that, the wisdom of the path of meditation arises, these are the means of purification, and in that, the nature of purity, the path of no more learning, becomes manifest. The dependent arising of classification by power is: the arising of the six superknowledges, that is, the six superknowledges of the noble Bodhisattvas are the characteristic of the classification of power, the five superknowledges of those in the paths of accumulation and joining are the conformity of the classification of power, and the obtaining of superknowledges, magical powers, etc., by outsiders relying on worldly paths is neither the actual nor the conforming of the classification of power. The six superknowledges of the classification of power are: In the Ornament of the Sutras, it says: 'Birth, speech, and mind, generate good and non-good, their place and definite emergence, whichever of the three is manifest, knowing all that goes, with extreme classification, is the power of obtaining unobstructed stability.' As it is said. Thus, these eight classifications of dependent arising are related dependent arising, it is the dependent arising in terms of what is produced and what produces, and in general, it is also for what is established and what establishes, in terms of the connection in consciousness, it is related dependent
Chinese
即使匆忙，也应以事物之间的关系为主。生起的因果，被说成是具有关系的缘起。像这样，这八者中，有六个是遍染污的缘起，两个是清净的缘起。六者中，又分四种依赖于内有情众生，两种依赖于外器世界。最初的四种是：识的生起，死亡和转移，出生，以四食为生，以及趋向欲和不欲的种种分别的缘起。器缘起和外部分别的缘起两种是：依赖于外器世界的缘起，以及清净种种分别的缘起，和能力力量种种分别的两种是清净的缘起。第三，详细解释十二支，分为从四种方式进行区分的解释，和详细解释具有关系的十二支两种。第一种是，有情众生死亡和转移以及将要出生于何处，是依靠十二缘起支的顺序。其中又分为刹那间的十二支，具有关系的十二支，阶段性的十二支，和持续性的十二支，分为四种。或者，也可以将阶段性和持续性的缘起两种作为类别，分为三种。阶段性的缘起中，在欲界有两种生，一种是十二缘起支完成一次的方式，另一种是在欲界的三种生中，十二缘起支各自完成一次的方式，世尊在经中这样说过。第一种是，无明和行两种是投射支，识到受之间的五种是投入支，爱、取、有三种是完成支，生和老死两种是完成的支，具有投射和完成四支。这种因果的顺序一次完成，只在两次生中完成，不要和其他在三次生中完成的方式等混淆。缘起的
English
Even if in a hurry, the relationship between things should be the main thing. The arising cause and effect is said to be the dependent origination with relationship. Like this, among these eight, there are six pervasively defiled dependent originations, and two purified dependent originations. Among the six, there are four that rely on sentient beings within, and two that rely on the external container world. The first four are: the arising of consciousness, death and transference, birth, living on four foods, and the dependent origination of various distinctions of tending towards desire and non-desire. The two of container dependent origination and external distinction dependent origination are: the dependent origination that relies on the external container world, and the dependent origination of pure various distinctions, and the two of power and strength various distinctions are the purified dependent origination. Third, explaining the twelve branches in detail, divided into the explanation of distinguishing from four ways, and the detailed explanation of the twelve branches with relationship. The first is that sentient beings' death and transference and where they will be born is in sequence by the twelve branches of dependent origination. Among them, there are also the twelve branches of an instant, the twelve branches with relationship, the twelve branches of a stage, and the twelve branches of continuity, divided into four. Or, the two dependent originations of stage and continuity can also be taken as categories, divided into three. Among the dependent originations of stage, there are two births in the desire realm, one is the way that the twelve branches of dependent origination are completed once, and the other is the way that the twelve branches of dependent origination are each completed once in the three births of the desire realm, the Bhagavan said in the sutra. The first is that ignorance and action are the two projecting branches, the five from consciousness to feeling are the entering branches, the three of craving, grasping, and existence are the completing branches, and the two of birth and old age and death are the completed branches, possessing the four branches of projecting and completing. This single completion of the order of cause and effect is only completed in two births, do not confuse it with other ways of completing in three births, etc. The dependent origination of