Chinese
那，被称为随顺因。像这样仅仅说明名义之后，首先，相应的因是：主要的，生起心和，眷属心所二者的因相同，以及所缘的境相同，以及境那个因相同，以及执取方式相同或者，变成相同，因此，称为相应的因。例如，眼识的近取因，从阿赖耶识的习气苏醒的力量所生，或者，从同类识的第一个刹那所生一样，成为它的眷属的心所，比如感受，也从那个因所生，以及，眼识的所缘缘缘于色法一样，心所感受也缘于那个，以及，眼识的行境被那个人的相续所摄持一样，心所感受也被那个所摄持，以及，眼识也是执取色法的行相的执取方式一样，心所感受也是执取色的执取方式，因此，心和心所二者以四种相同的方式相同。也就是，因和所缘和，境三者是一，<心和心所二者的>执取方式相同，但是，那二者不是一个，例如，眼识执取蓝色的行相的执取方式和，它的眷属心所执取蓝色的执取方式二者，仅仅在显现蓝色上相同，但是，那二者不是一个。这包含在俱生因中，但是，因为需要的关系而分开，如果，是相应的因，那么，遍是俱生因，如果，是俱生因，那么，不遍是那个，因此，为了清楚地显示存在一个特殊的俱生因。也就是，这个俱生因，外和内和二者和三者中，<后者>二者的例子是依靠有法，像安立自相一样，依靠自相，像安立有法一样，互相成为因和果，这只是假立的因果，仅仅是因果随顺而已。内部的俱生因
English
That is called the concomitant cause. Having explained just the name and meaning like that, first, the corresponding cause is: The main one, the cause that generates both the mind and the attendant mental factors is the same, and the object of focus is the same, and that object is the same cause, and the manner of grasping is the same, or becomes the same, therefore, it is called the corresponding cause. For example, the immediate cause of eye consciousness arises from the power of the awakening of the habitual tendencies of the base consciousness, or, just as it arises from the first moment of consciousness of the same kind, a mental factor such as feeling, which becomes its attendant, also arises from that cause, and, just as the object-condition of eye consciousness focuses on form, the mental factor feeling also focuses on that, and, just as the object of eye consciousness is included in the continuum of that person, the mental factor feeling is also included by that, and, just as eye consciousness is also the manner of grasping that grasps the appearance of form, the mental factor feeling is also the manner of grasping that grasps form, therefore, the mind and mental factors are the same in four ways. That is, the cause and the object of focus and, the three objects are one, <the mind and the mental factors> the manner of grasping is the same, but, those two are not the same, for example, the manner of grasping of the eye consciousness grasping the appearance of blue and, the manner of grasping of its attendant mental factor grasping blue, are the same only in appearing blue, but, those two are not the same. This is included in the co-emergent cause, but, it is separated because of the need, if, it is a corresponding cause, then, it is pervaded by being a co-emergent cause, if, it is a co-emergent cause, then, it is not pervaded by being that, therefore, it is to clearly show that there is a special co-emergent cause. That is, this co-emergent cause, among the outer and inner and both and three, the example of <the latter> two is based on the subject, just as establishing the definition, based on the definition, just as establishing the subject, mutually becoming cause and effect, this is only a imputed cause and effect, it is only a cause and effect that follows accordingly. The internal co-emergent cause
Chinese
结果是：就像心和心所产生的相互之间的因果关系一样。也就是说，在作为主识的眼识的眷属中，五种遍行心所必定会产生。其他的随类心所也会相应地产生。当主识生起为善的体性时，在其眷属中，各种善的心所会相应地产生。当它生起为不善的体性时，在其眷属中，各种不善的心所会相应地产生。当它生起为无记的体性时，在其眷属中，各种无记的心所会相应地产生。而且，如前所述，心和心所这两者，也是从同一个因产生的，并且所处之处也不是分离的，而是同时存在，因此称为俱生。第二，外在的俱生因果是：就像地、水、火、风等四大种，以及通过“等”字所包含的<色等>由四大种所转变的事物一样。也就是说，四大种的微尘，哪里有一个，那里就全部都有。如是说，就像四大种各自都具有一个微尘一样，在那里，其他的三个也存在。而且，从地微尘的第一个刹那，产生水、火、风三种的微尘的第二个刹那。而且，这也是从一个生起之因产生的，并且集合也是存在于一体，因此称为俱生。同样，水微尘的第一个刹那，也是其他三个的俱生之因，因此等等各自都要对应结合。然而，这些是实果、实因，具有无碍的能力，因此显现为同时产生。但也不是没有先后次第，也就是说，当地微尘的第一个刹那正在坏灭时，水微尘的第二个刹那正在生起，因此也是同时的。但这二者也有稍微的先后，因为坏灭和生起这两个是有先后次第的。对于将要产生的，以俱生因作为比喻的是：就像红糖的形状一样。也就是说，据说一个总的微尘也具有八种实微尘，即：无声极微八实尘。
English
The result is: Just like the cause and effect relationship between mind and mental factors that arise from the mind. That is to say, in the retinue of eye consciousness, which is the primary consciousness, the five omnipresent mental factors will definitely arise. Other mental factors will also arise accordingly. When the primary consciousness arises as a virtuous nature, various virtuous mental factors will arise accordingly in its retinue. When it arises as a non-virtuous nature, various non-virtuous mental factors will arise accordingly in its retinue. When it arises as an indeterminate nature, various indeterminate mental factors will arise accordingly in its retinue. Moreover, as mentioned above, both mind and mental factors arise from the same cause, and their locations are not separate, but exist simultaneously, hence they are called co-emergent. Secondly, the external co-emergent cause and effect are: just like the four great elements of earth, water, fire, and wind, and the things transformed from the four great elements included by the word "etc." <form, etc.>. That is to say, the particles of the four great elements, wherever there is one, there are all of them. As it is said, just as each of the four great elements has one particle, the other three also exist there. Moreover, from the first moment of the earth particle, the second moment of the particles of water, fire, and wind arises. Moreover, this also arises from one cause of arising, and the collection also exists as one, therefore it is called co-emergent. Similarly, the first moment of the water particle is also the co-emergent cause of the other three, so each of them should be combined accordingly. However, these are actual results, actual causes, and have unimpeded abilities, so they appear to arise simultaneously. But it is not without sequence, that is to say, when the first moment of the earth particle is ceasing, the second moment of the water particle is arising, so it is also simultaneous. But there is also a slight sequence between the two, because ceasing and arising have a sequence. An example of the co-emergent cause for what is about to arise is: like the shape of brown sugar. That is to say, it is said that one general particle also has eight substantial particles, namely: soundless subtle eight substantial dust particles.
Chinese
比如地、水、火、风、色、香、味、触，具有八种物质。虽然分别部论者认为声音是无常的，但声音实际上是常有的，因为声音能够传到很远的地方，这是显而易见的。因此，在大乘的这个体系中，原子也被认为是具有九种原子物质的。这样，糖块的形状和它的甜味，最初是从甘蔗的因中一起产生的，并且集合也存在于一体，因为它的味道和形状是无法区分的。因此，它们二者被称作“成办<生>和安乐<住或坏灭>合一”，但成办和安乐是不同的实体。因此，糖味的第一刹那，是糖形的第二刹那的俱生因；糖形的第一刹那，是糖味的第二刹那的俱生因，等等，可以类推。也就是说，当糖味的第一刹那正在坏灭时，糖形的第二刹那正在生起，因为直接因和直接果的能力是无碍的，所以显现为同时发生。遍行因是：从烦恼产生烦恼，比如，从因贪欲产生果嗔恨。在烦恼的范畴内，种类和地等是不确定的。例如，从因烦恼嗔恨，不一定只产生同类的果嗔恨，从嗔恨产生我慢等也属于遍行因，因此种类是不确定的。并且，从欲界的烦恼不一定只产生欲界的烦恼，因欲界的烦恼也能产生上二界的烦恼，这也是遍行因，因此地也是不确定的。这个遍行因，大部分包含在等起因的范畴内，但也确实有不包含的情况，比如，从因烦恼产生果烦恼，但种类和地不确定的那些就不包含在其中。如果是作为遍行的等起因，那么就是遍行因。
English
For example, earth, water, fire, wind, form, smell, taste, and touch, possessing eight substances. Although the Vaibhashikas consider sound to be impermanent, sound is actually permanent, because sound can travel very far, which is obvious. Therefore, in this Mahayana system, atoms are also considered to possess nine atomic substances. Thus, the shape of a sugar cube and its sweet taste initially arise together from the cause of sugarcane, and the aggregate also exists as one, because its taste and shape are indistinguishable. Therefore, the two are called "accomplishment <arising> and bliss <abiding or destruction> united," but accomplishment and bliss are different entities. Therefore, the first moment of sugar taste is the co-emergent cause of the second moment of sugar shape; the first moment of sugar shape is the co-emergent cause of the second moment of sugar taste, and so on, can be inferred. That is, when the first moment of sugar taste is ceasing, the second moment of sugar shape is arising, because the ability of the direct cause and direct effect is unobstructed, so it appears to occur simultaneously. The all-pervasive cause is: from affliction arises affliction, for example, from the cause of desire arises the effect of hatred. Within the category of afflictions, the type and realm, etc., are uncertain. For example, from the cause of affliction hatred, it is not necessary to only produce the same type of effect hatred, from hatred arises pride, etc., also belongs to the all-pervasive cause, therefore the type is uncertain. And, from the afflictions of the desire realm, it is not necessary to only produce the afflictions of the desire realm, the afflictions of the desire realm can also produce the afflictions of the upper two realms, this is also the all-pervasive cause, therefore the realm is also uncertain. This all-pervasive cause is mostly included in the category of the equipropitious cause, but there are indeed cases where it is not included, for example, from the cause of affliction arises the effect of affliction, but those where the type and realm are uncertain are not included in it. If it is an equipropitious cause that has become all-pervasive, then it is an all-pervasive cause.
Chinese
虽然周遍，如果是俱有因，则不是同分因所周遍。例如，欲界的贪欲生起时，因是欲界的贪欲，果是贪欲，从那（贪欲）做了俱有和同分二者的因的作用等，又从那个因生起嗔恨之类的果时，因是贪欲，对果嗔恨做了俱有因的作用，却没有做同分因的作用。这个同分因是相似因，即因善产生果也是善，以及等等，不善产生不善，无记产生无记等。而且，需要地相同，以及等等，需要本体也相同，例如，从欲界的烦恼贪欲，产生上面二界的烦恼之类不是，而是需要产生欲界的烦恼，因此，地相同，而且，烦恼等也不是种类不同，而是因贪欲产生果贪欲之类，需要种类相同。异熟因是：<不相似的>因有漏善和不善产生果无记。例如，从异熟因不善产生它的果地狱的蕴，就像这样，感受地狱的各种痛苦是从不善所引，但它的身体所依蕴只是完全的无记，同样，因有漏善引到天界，但天的异熟蕴不是善，而是完全的无记。总的来说，一切因都包含在作用因中，对于认为作用因无能的人们，也有两种不同的观点：有些认为，对于自以外的所知，一切有为法都是作用因无能。另一些则认为，自以外的成为有为法，不损害自的，那是作用因无能。那样不合理，总的来说，认为作用因无能是不合理的，特别是后一种观点肯定是不合理的，因为损害也是有说是作用因的时候。因此。
English
Although pervasive, if it is a co-existent cause, it is not pervasive by being a similar cause. For example, when desire arises in the desire realm, the cause is desire in the desire realm, and the result is desire. From that (desire), it performs the function of both co-existent and similar causes, etc. Also, when a result such as hatred arises from that cause, the cause is desire, and it performs the function of a co-existent cause for the result of hatred, but it does not perform the function of a similar cause. This similar cause is a concordant cause, that is, the cause of virtue produces the result of virtue, and so on, non-virtue produces non-virtue, and indeterminate produces indeterminate, etc. Moreover, it is necessary that the place is the same, and so on, it is also necessary that the essence is the same, for example, from the affliction of desire in the desire realm, it is not like producing the afflictions of the two upper realms, but it is necessary to produce the afflictions of the desire realm, therefore, the place is the same, and the afflictions, etc., are not different in kind, but it is necessary that the kind is the same, like the cause of desire produces the result of desire. The cause of maturation is: the <dissimilar> cause of contaminated virtue and non-virtue produces the result of indeterminate. For example, from the cause of maturation, non-virtue produces its result, the aggregates of hell, just like that, experiencing various sufferings of hell is drawn from non-virtue, but its physical support aggregates are only completely indeterminate, similarly, even if the cause of contaminated virtue leads to the heavens, the aggregates of maturation of the gods are not virtuous, but completely indeterminate. In general, all causes are included in the acting cause, and for those who believe that the acting cause is incapable, there are also two different views: some believe that for knowable objects other than oneself, all conditioned dharmas are incapable of being acting causes. Others believe that what is other than oneself, which has become conditioned, and does not harm oneself, is considered incapable of being an acting cause. That is unreasonable, in general, believing that the acting cause is incapable is unreasonable, and in particular, the latter view is certainly unreasonable, because there are times when harming is also said to be an acting cause. Therefore.