Chinese
不是这样的，那是因为自性光明，远离了因果生起所生和能生的关系，以及分别所立和能立的关系。也就是说，自性光明，不是任何因所生的自性任运成就的原始智慧，而且也不生起作为生起其他果的因的作用。超越了所生和能生的关系，也超越了分别所立和能立的关系。因为所立和能立，是被声音和分别假立的，是它的对境。而自性光明，超越了声音分别的对境。也就是说，对于自性光明，无论分别念安立什么样的它的体性，也无法真实触及自性光明的体性。比如，一个曾经亲眼见过普陀山的人，再次在遥远的地方，它的形象在心中显现时，虽然那不是真正的普陀山，但因为以前亲眼见过，所以能通过它间接表示普陀山的体性。而一个以前没有见过普陀山的人，无论通过分别念如何探究“普陀山是这样的”，也无法通过直接或间接的任何方式表示。同样，自性光明，无论用声音分别如何探究和安立，也无法如实地通过直接或间接的任何方式表示它的体性。这样，这些相对的缘起都是共相，因为能表达的词句的实义是所表达的，所以对于自相的事物也不具备，更何况是超越了自性光明对境的呢。这样，如果不是胜义缘起，那么依靠修习缘起而证悟胜义，是否矛盾呢？这也不矛盾，因为一切法仅仅是缘起。也会证悟人无我，因为凡是缘起，就是因缘显现生灭的自性，所以是无常的，而且这些因缘也是具有多种多样的自性
English
It is not so, because self-luminous nature is free from the relationship of cause and effect, what is produced and what produces, and the relationship of what is established and what establishes. That is to say, the self-luminous nature is the primordial wisdom that is spontaneously accomplished, not produced by any cause of its own essence, and it does not produce the function of a cause that produces other fruits. It transcends the relationship of what is produced and what produces, and also transcends the relationship of what is established and what establishes. Because what is established and what establishes are imputed by sound and concept, they are its objects. But the self-luminous nature transcends the object of sound and concept. That is to say, for the self-luminous nature, no matter what kind of characteristic is established by conceptualization, it cannot actually touch the characteristic of the self-luminous nature. For example, a person who has actually seen Mount Potala, when its image appears in his mind again in a distant place, although it is not the real Mount Potala, because he has seen it before, he can indirectly represent the characteristic of Mount Potala through it. But a person who has never seen Mount Potala, no matter how he explores through conceptualization "Mount Potala is like this," he cannot represent it through any direct or indirect means. Similarly, self-luminous nature, no matter how much it is explored and established by sound and concept, it cannot represent its characteristic as it is through any direct or indirect means. Thus, these relative dependent originations are all universals, because the actual meaning of the expressing words is what is expressed, so they are not possessed by the objects of self-characteristics, let alone what transcends the object of self-luminous nature. Thus, if it is not ultimate dependent origination, is it contradictory to realize the ultimate by relying on the practice of dependent origination? This is not contradictory, because all phenomena are merely dependent origination. One will also realize the selflessness of the person, because whatever is dependent origination is the nature of arising and ceasing due to the manifestation of causes and conditions, so it is impermanent, and these causes and conditions are also of various kinds of nature.
Chinese
并且，它所产生的果也是多种多样的，因此不是单一的。像这样产生也不是自主的，而是由因缘的受制而产生的。因此，可以领悟到与补特伽罗我（梵文：pudgala-ātmā）的自性——常、一、自主——相反的，是无常、众多、受制，因此进入到补特伽罗无我的状态。而且，这些缘起并非如外境事物那样成立，因为它们仅仅是识。因此，显示一切显现皆为唯识，这稍微进入了法无我的状态。而这唯识，也显示并非自性成立，因此是完全进入法无我。因此，众生依赖于蕴的相续，产生了对补特伽罗我的错觉。依赖于阿赖耶识，产生了对法我的能取所取的错觉。也就是说，对于凡夫众生而言，只要五蕴的相续没有被道的对治所摧毁，就会持续不断地产生。例如，从在母胎中结生开始，直到完全断气，寿命完全终结为止，首先是粗大的蕴的相续，然后再次在中阴等状态中取细微的蕴的相续，并且由此再次完全受生，即是执取粗大蕴的相续等，相续不断地产生。因此，依赖于蕴的相续，而执著于我。法的我，即能取所取的法，是从阿赖耶识中，由于具足一切种子的习气力，而产生外在所取的各种境的显现，以及内在能取的心和心所的各种识。像这样，上面所显示的缘起是世俗谛的缘起，而它以及它的唯识仅仅是自性世俗，但因为是进入胜义谛无我的门径，所以仅仅是名言上的胜义谛。而它们各自的法界以及各自的显现影像，则是胜义谛的缘起。像这样，就是缘起性，胜义谛的缘起。
English
And, the fruit it produces is also diverse, therefore it is not singular. The way it is produced is also not autonomous, but arises from being subject to causes and conditions. Therefore, one can realize that what is opposite to the nature of the person-self (Sanskrit: pudgala-ātmā)—permanent, singular, autonomous—is impermanent, multiple, and dependent, thus entering into the state of the absence of a person-self. Moreover, these dependent arisings are not established as appearing to be external objects, because they are merely consciousness. Therefore, showing that all appearances are only mind, this slightly enters into the state of the absence of phenomena-self. And this only mind is also shown not to be established by its own nature, therefore it is fully entering into the absence of phenomena-self. Therefore, sentient beings, relying on the continuum of the aggregates, give rise to the illusion of a person-self. Relying on the alaya-consciousness, they give rise to the illusion of the subject-object duality of the phenomena-self. That is, for ordinary sentient beings, as long as the continuum of the five aggregates has not been destroyed by the antidote of the path, it will continue to arise without ceasing. For example, from the moment of conception in the womb until the complete cessation of breath and the complete end of life, first there is the continuum of the coarse aggregates, and then again in the intermediate state and so on, one takes the continuum of the subtle aggregates, and thereby again fully takes rebirth, that is, grasping the continuum of the coarse aggregates and so on, arises continuously. Therefore, relying on the continuum of the aggregates, one clings to a self. The phenomena-self, that is, the phenomena of subject-object duality, arises from the alaya-consciousness, due to the power of the habitual tendencies that possess all seeds, giving rise to the various appearances of external objects that are the objects of grasping, and the various consciousnesses of the internal mind and mental factors that are the subjects of grasping. Like this, the dependent arisings shown above are the dependent arisings of the conventional truth, and it and its only mind are merely conventionally true in their own nature, but because they are the gateway to entering the ultimate truth of selflessness, they are merely nominally ultimately true. And the dharmadhatu of each of them and the images of their appearances are the dependent arisings of the ultimate truth. Like this, it is the nature of dependent arising, the dependent arising of the ultimate truth.
Chinese
既非由任何因所生，亦不依赖任何缘，本体亦不转变为其他，是超越一切言语概念之境，远离戏论，刹那刹那生灭的空性，故为常。而缘起是各自从自己的因所生，依赖各种各样的缘，自己的本体迁变，具有戏论，刹那刹那生灭的无常之故。因此，所说胜义谛的界是无变的，是常，是指从粗大的无常和微细的无常中返回而言的。胜义谛的缘起是，《名称赞》中说：“十二支显有之根本，具足清净十二种相，具有四谛之理的相。”此中所说之义是，自性光明，一般而言，由于是具有一切相，虽然不能数清相的数目，但仅就相的安立部分而言，显现有之根本十二支的相，显现为彼之相，显现为真谛之义十二种相等等，在续部中广说。第四，从缘起引申出安立因缘之相，其中有对彼实体和依成之义的考察两种，其中第一种有略说和广说两种，其中第一种是，薄伽梵的六因、四缘和五果，即因缘果十五种相，在经部中也屡次宣说。其中六因是，能作因、俱生因、同类因、相应因、遍行因和异熟因。如云：“因即六种相。”此中所说，因的分类宣说了六种相，不是说比这更多不需要，比这更少则不能包括的三蕴消除之数，而是说，六因也必定包含在<第一>能作因中，但分为六种，依靠各自而产生理解<深刻的>差别等必要，因此这样宣说。四缘是，缘
English
It does not arise from any cause, nor does it depend on any condition. Its essence does not transform into anything else. It transcends all realms of speech and concept, is free from elaboration, and is empty due to arising and ceasing moment by moment; therefore, it is permanent. Interdependence, on the other hand, arises from its own causes, depends on various conditions, its own essence changes and transforms, it possesses elaboration, and is impermanent due to arising and ceasing moment by moment. Therefore, when it is said that the realm of ultimate truth is immutable and permanent, it refers to a return from the gross impermanence and the subtle impermanence. The interdependence of ultimate truth is, as stated in the "Namasamgiti": "The twelve limbs show the root of existence, possessing twelve kinds of purity, having the aspect of the nature of the four truths." The meaning of this is that the self-nature of clear light, in general, because it possesses all aspects, although the number of aspects cannot be counted, but only in terms of the establishment of aspects, it shows the aspect of the twelve limbs of the root of existence, appearing as its aspect, appearing as the twelve aspects of the meaning of truth, and so on, which are extensively explained in the tantras. Fourth, from the extension of interdependence, the establishment of the aspects of cause and condition, there are two investigations into the meaning of that entity and dependent origination. The first has two parts: a brief explanation and a detailed explanation. The first is that the Blessed One's six causes, four conditions, and five results, that is, the fifteen aspects of cause, condition, and result, are repeatedly taught in the sutras. Among them, the six causes are: efficient cause, co-emergent cause, homogeneous cause, associated cause, pervasive cause, and ripening cause. As it is said: "Cause is considered to be of six kinds." The classification of causes into six aspects is not because more than that is unnecessary, or that less than that would not include the three aggregates to be eliminated, but because the six causes are necessarily included in the <first> efficient cause, but are divided into six, relying on each to generate understanding of <profound> differences, and so on, so it is taught in this way. The four conditions are: condition
Chinese
四者，即因和，所缘和，无间和，增上也是如此。如是说。于此，因和缘二者安立为名称的异名，产生果的自性者为因，产生差别者说为缘等。也存在显示意义不同的情况。五果是等流果、异熟果、士夫果、离系果、增上果这五种。第二，广说中，有说因、说缘、说果三种，其中第一是，能作因和自性因二者是名称的异名，因为凡是产生果的因，必定是因，所以安立为自性因。俱生因，称为友伴因，因为最初从一个因产生，中间也不分离，以互相帮助的方式存在，所以这样称呼。例如，兄弟二人最初由父母同一个因所生，中间互不分离，互相帮助而存在一样。随顺觉了因和相应因二者是名称的异名，如将在下文阐述的那样，以因等四种方式相同或随顺，所以这样安立。增长因和等分因二者也只是名称的异名，所谓增长的意义是，大大增长或如莲花开放般，对于隐藏显现也安立为增长，而等分是相同的意思。遍行因和障碍因二者也只是名称的异名，所谓遍行之义是行于三界一切处之义，所谓障碍，也是指对于某人获得解脱造成阻碍，进行阻断。异熟因和摄持因二者也只是名称的异名，所谓异熟，是指异熟之身，产生它的因称为它的因，并且摄持着异熟之身。
English
The four are cause, object, immediately preceding condition, and dominant condition. As it is said. Here, the two, cause and condition, are established as synonyms, the one that generates the essence of the result is the cause, and the one that generates the difference is said to be the condition, and so on. There are also cases where different meanings are shown. The five results are the result similar to the cause, the result of maturation, the result of being a person, the result of being free from defilements, and the five dominant results. Secondly, in the detailed explanation, there are three: explaining the cause, explaining the condition, and explaining the result. The first is: the acting cause and the nature cause are established as synonyms, because the cause that produces the result is definitely the cause, so it is established as the nature cause. The co-emergent cause is called the friend cause, because it first arises from one cause, and in the middle it does not separate, but exists in a way that helps each other, so it is called that. For example, two brothers are first born from the same cause of parents, and in the middle they do not separate from each other, but exist helping each other. The cause of understanding accordingly and the corresponding cause are synonyms, as will be explained below, because they are the same or in accordance with the four aspects of cause, etc., so they are established as such. The increasing cause and the equal share cause are also just synonyms, and the meaning of increasing is: greatly increasing or like a lotus flower opening, and it is also established as increasing for the hidden manifestation, and equal share means the same. The pervasive cause and the obstructing cause are also just synonyms, and the meaning of pervasive is the meaning of going to all places in the three realms, and the so-called obstruction also refers to obstructing and blocking someone from attaining liberation. The maturation cause and the holding cause are also just synonyms, and maturation refers to the body of maturation, and the cause that produces it is called its cause, and it holds the body of maturation.