Chinese
因为没有能力去做，所以规定对果起作用的，就是作因。也就是使先前没有的果产生的因；像吃了食物使身体存活；像水器皿作为依靠的作因；像使先前存在的种姓延续；像使年龄从年幼变为壮年；像使先前具有的分离；像用黄金制造神和人的形象；用具有生、住、灭三种的理由，来成立有为法；通过修道获得果；投向其他处所和时间；使立即成就；进行阻断；使任何事物衰老陈旧；使先前存在的毁灭；用有烟的征象确定有火；用没有烟的征象不能确定有火等等。在《阿毗达磨集论》中说了二十三种作因的差别。总之，一切因都包含在作因中，但是由于士夫的努力作用，使产生果的作因从先前单独说明。并且，由那个因所产生的果，称为士夫作果。第二，解释四缘，一切内外事物的因缘之主要者，就是阿赖耶识，也就是阿赖耶的种子部分。作为因缘的类别有：俱生因、等分因、同类因、遍行因、异熟因等五因。也承认这五因。在这五因之中，因为有作为因缘的，所以安立在那里是可以的，但并非五因全部都成为因缘是不一定的。近取因，必须是在大乘的场合，才适合说是阿赖耶识，也就是认定为阿赖耶的异熟部分。其余的俱生等五因，是俱作缘。所缘缘是所见之境和所缘之境，也就是无分别智。
English
Because it is not possible to act, it is stipulated that what acts on the result is the acting cause. That is, the cause that produces a result that did not exist before; like eating food to keep the body alive; like a water vessel as a relying acting cause; like maintaining a previously existing lineage; like changing age from young to mature; like separating what was previously possessed; like making images of gods and humans from gold; using reasons that have the three characteristics of arising, abiding, and ceasing to establish conditioned phenomena; obtaining results through cultivation; projecting to other places and times; causing immediate accomplishment; interrupting; causing anything to age and become old; causing previously existing things to be destroyed; using the sign of smoke to determine the presence of fire; using the sign of no smoke to not determine the presence of fire, and so on. In the Abhidharmasamuccaya, twenty-three kinds of acting causes are mentioned. In short, all causes are included in the acting cause, but because of the effort of the individual, the acting cause that produces the result is explained separately from before. And the result produced by that cause is called the individual's acting result. Second, explaining the four conditions, the main cause condition of all internal and external things is the Alaya consciousness itself, which is the seed part of the Alaya. As categories of cause conditions, there are: co-emergent cause, equal share cause, similar cause, pervasive cause, and Vipaka cause, these five causes. These five causes are also acknowledged. Among these five causes, because there are those that are cause conditions, it is acceptable to establish them there, but it is not certain that all five causes become cause conditions. The immediate cause must be the Alaya consciousness in the context of the Mahayana, which is identified as the Vipaka part of the Alaya. The remaining five causes, such as the co-emergent cause, are co-operative conditions. The objective condition is the object seen and the object aimed at, which is non-conceptual wisdom.
Chinese
五者，以各自的所缘缘，如实见到色法的形相等等，因此，将它安立为该识的所见之处。而有分别的识，只是将所缘的依处，作为明亮显现的方式，或者执取的对境而已。主宰因，是指该事物和它的所依。例如，阿赖耶识是所有事物的主宰因。对于五根识来说，各自不共的主宰因是五根。对于识之外显现为外境的事物来说，共同的主宰因是阿赖耶识，不共的主宰因是事物各自的所依、处所和基础。例如，容器是使容器内的水不移动而停留的所依。关于主宰因，在《阿毗达磨集论》中也说了四种
English
The five perceive the appearance of form, etc., of their respective objective conditions as they are, so they are placed as the object of perception of that consciousness. But the consciousnesses with concepts only take the basis of the object as the way of clear appearance or the object of grasping of the holding. The condition called the lord is the basis of that thing and its basis. For example, the Alaya consciousness is the lord condition of all things. For the five sense consciousnesses, their respective unique lord conditions are the five senses. For things that appear as external objects other than consciousness, the common lord condition is the Alaya consciousness, and the uncommon lord conditions are the respective bases, places, and foundations of the things themselves. For example, a container is the basis that keeps the water inside the container from moving and staying. Regarding the lord condition, the Abhidharma Samuccaya also speaks of four types of divisions: being under the power of reliance, being under the power of dwelling, being under the power of generation, and being under the power of production. The objective condition and the lord condition are also included in the causal condition. Regarding the immediately preceding condition, there are also three different views. The first, the Dharma Abhidharma, believes that it is the same as the thing itself, the same continuum, and immediately past, possessing three characteristics. Regarding the way of being the same, there are also different views such as only consciousness being the same, or the realm and ground being the same. Although various views have emerged, the self-sect believes that both internal and external things need to be the same, and it is not necessary for the realm and ground to be the same. For example, the previous and subsequent moments of eye consciousness are the same in the type of consciousness, both being eye consciousness. This is also held by the same continuum. For example, the previous moment of Lhajin's eye consciousness will not produce the subsequent moment of Chodan's eye consciousness. Therefore, the type of consciousness is the same, held by the continuum of one person, and is the same continuum. The eye consciousness does not disappear after a long time, but the first moment that has just passed is considered to be the immediately preceding condition of the second moment of eye consciousness. If this is analyzed in detail, past
Chinese
仅仅是紧随其后，因为是无实体的，所以不能作为产生事物的因，但具有紧随其后的性质的识，第一个刹那和第二个刹那的紧随因是被认可的。一切事物的产生，是否需要四种因都具备呢？并非如此，在俱有因和增上因的基础上，加上紧随因和所缘缘这两种，四种因都具备的产生，是内在执着的法，识等的产生才具备。除此之外，外境所取部分的产生，是从增上因和俱作因两种因产生的。对此也必须是，因为所取部分不能缘于境，所以没有所缘缘，但紧随因是存在的，相似的先前刹那紧随其后，因此第二个刹那可以安立为紧随缘。还有一种紧随缘的观点，认为不障碍任何事物产生，而是开辟道路，并且对结果有帮助作用的业，被认为是紧随缘。对此，如果解释为开辟事物产生的道路，并且具有帮助结果的作用，那么这只是承认了一个名称而已。仅仅是开辟道路，这样是不行的，因为这和说“虚空的不遮蔽”没有区别。还有一种紧随缘的认识<任何心和心所的前者，产生各自外面的心和心所>，仅仅被认为是使识转向境，紧随缘的主要自宗也必须这样认识。认为紧随其后的识是紧随缘，以及在灭尽定和无想定两种情况下，认为识完全不存在的人，对于从该定中出定时的识的紧随缘，必须解释为入定之前的识已经过去很久了，对于这样说的人，有无数的理证妨害，这在前面阿赖耶识的时候已经说过了。紧随缘的体性
English
Since merely being immediately preceding is non-substantial, it cannot serve as a cause for generating things. However, the consciousness that possesses the characteristic of being immediately preceding, the first moment and the second moment, is considered the immediately preceding condition. When all things arise, one might wonder if it is necessary for all four conditions to be complete. It is not so. On top of the causal condition and the dominant condition, there are the immediately preceding condition and the objective condition. The arising that is complete with all four is complete for the arising of internal grasping phenomena, such as consciousness. Other than that, the arising of external apprehended aspects arises from the dominant condition and the cooperative condition. In this case, it is certain that because the apprehended aspects cannot focus on an object, there is no objective condition. However, the immediately preceding condition does exist, because the similar previous moment is immediately preceding, so the second moment can be established as the immediately preceding condition. Furthermore, according to one view of the immediately preceding condition, it is considered to be the immediately preceding condition that does not obstruct the arising of any phenomenon, but opens the way and benefits the result. In this regard, if it is explained as having the function of opening the way for the arising of phenomena and benefiting the result, then it is merely an act of acknowledging a name. Merely opening the way is not sufficient, because it is no different from saying "the unobstructiveness of space." Furthermore, the identification of the immediately preceding condition <any previous mind and mental factors that generate their respective external minds and mental factors> is considered to be merely that which causes consciousness to turn towards an object. The main tenet of the immediately preceding condition must also be identified in this way. Those who consider the immediately preceding consciousness to be the immediately preceding condition, and those who believe that consciousness does not exist at all during the two states of cessation and unconscious absorption, must explain that the immediately preceding condition of the consciousness arising from that absorption is the consciousness that occurred long ago before entering the absorption. For those who say this, there are endless logical fallacies, which have already been discussed in the context of the foundational consciousness. The nature of the immediately preceding condition
Chinese
如果像前两个论师那样进行解释，那么对于显现为色等外境的事物，也因为有紧随因，所以如前所述，必须承认是从三种因产生的。对于所有产生执著分识的情况，也不一定需要四种因完全具备。例如，二月显现的眼识，其增上缘是眼根，俱有缘是阿赖耶识的习气力，或者从第一个刹那的同类识产生，以及认为紧随因是趋向于境的作意，虽然三种因具备，但所缘缘不具备，因为境是无二月，而显现为二月，所以是错乱识。因此，对于产生执著识的情况，不具备四种因的情况很多，如果仅仅是从具备的可能性来说，就阐述了四因的分类。识产生识，需要四种因完全具备。识产生物质显现，是以具备两种因的方式产生的，即俱有缘是阿赖耶识的习气，俱生缘就像行蕴抛出未来的生一样。物质产生物质，必定具备两种因，对于认为紧随因是前一刹那同类事物的人来说，也具备紧随因，所以是从三种因产生的。第三，解释五果，对于离系果，没有产生它的因。如果那样，就成了生果。异生果是真实的离系果，而且是世俗谛的法。实相胜义谛的灭谛是真实的离系，是假立的果，因为在胜义界本身上安立了果的假立，而且界与自性身无别，所以是安立在自性身上使用果的名称。不是真实的果，因为对于非为法，不应安立真实的因果关系。增上果是被外境所包括的，这是在尚未观察的情况下说的。在承认外境的情况下，即器世间和受用外境的色声香味触。
English
If we explain it according to the previous two teachers, then even for things that appear as external objects such as form, since there is an immediately preceding condition, as mentioned earlier, it must be admitted that they arise from three conditions. Even for the arising of all apprehending consciousnesses, it is not always necessary for the four conditions to be fully present. For example, the eye consciousness that perceives two moons has the empowering condition of the eye sense, the causal condition of the power of the alaya's habitual imprints, or it arises from the first moment of similar consciousness, and the immediately preceding condition is the attention that is believed to be directed towards the object. Although three conditions are present, the objective condition is not complete, because the object is a non-existent two moons, and the appearance of it is an erroneous consciousness. Therefore, there are many instances where the four conditions are not complete for the arising of apprehending consciousnesses, and if it is only in terms of the possibility of completeness, then the classification of the four conditions is explained. For consciousness to generate consciousness, all four conditions must be present. For consciousness to generate material appearance, it is generated in a way that two conditions are present, that is, the causal condition is the habitual imprint of the alaya, and the accompanying condition is like the volitional activity throwing forth future births. For matter to generate matter, two conditions must necessarily be present, and for those who believe that the immediately preceding condition is the previous moment of similar matter, that condition is also present, so it arises from three conditions. Third, explaining the five results, there is no cause that produces the result of separation. If that were the case, it would be a produced result. The individually discriminated cessation is a real result of separation, and it is also a conventional truth. The truth of cessation, which is the ultimate reality, is a real separation, and the result is imputed, because the imputation of the result is placed on the ultimate realm itself, and since the realm is inseparable from the nature body, it is made in the sense that the term 'result' applies to the nature body. It is not a real result, because it is not appropriate to establish a real cause-and-effect relationship for the unconditioned. The dominant result is included by the external object, and this is said in the case where it has not yet been examined. In the case of accepting external objects, it refers to the container world and the objects of enjoyment, such as external forms, sounds, smells, tastes, and textures.