Chinese
是从先前诸根作为因所生。欲界所摄非表色，刹那生灭。 就此而言，与表色一同产生的诸大种，都是尚未产生非表色之流的因，因此，除了第一个非表色刹那之外，所有其他的刹那，都是以过去的四大种作为因来安立的。第一个刹那则是以一同产生的四大种作为因所生。因此，称作“刹那之后”是一种区别。提到“欲界所摄”是为了断除禅定和无漏的律仪，因为它们的所依四大种与心一样是同时的。它们会成为此处的根本意义，例如，现在产生的四大种是作为其他色法的所依。因为是进入和随之进入之因，所以依序是，过去的四大种是进入之因，因此成为根本意义，是以现在产生的身体四大种的所依之义。用手推是进入之因。地的方向是随之进入之因。因为是五种大种、身体和语言之业，所以提问是：又在哪里有身体和语言之业呢？会详细说明，因为在第四禅以上没有大种，也没有身体和语言之业，所以才提到第四禅的处所之间。提到“不属于界”是因为在此处只有生是决定的因，而不是自己的处所，因为无漏是不相应的，这样来显示。如果是这样，那么难道是从无漏的四大种作为因所生吗？因此才提到没有无漏的四大种。如果是这样，那么难道会变成不依赖于大种吗？因此才提到以它的力量而生，作为因的色法不依赖于大种就不会产生，而是以唯心之力。
English
They arise from the previous faculties as causes. The non-manifesting form belonging to the desire realm is momentary. In this context, all the elements that arise together with the manifesting form are the cause for generating the stream of non-manifesting form. Therefore, all moments other than the first non-manifesting moment are established by taking the past great elements as causes. The first moment arises only by taking the co-arisen great elements as causes. Therefore, it is a distinction to be called "after the moment." Mentioning "belonging to the desire realm" is to cut off the meditative states and the undefiled vows, because their dependent great elements are simultaneous with the mind. They become the fundamental meaning here, for example, the great elements that arise now are the support of other forms. Because they are the cause of entering and subsequently entering, the order is that the past great elements are the cause of entering, thus becoming the fundamental meaning, which is the meaning of the support of the great elements of the body that arise now. Pushing with the hand is the cause of entering. The direction of the earth is the cause of subsequently entering. Because they are the five elements, the body, and the actions of speech, the question is: Where else are there actions of body and speech? It will be explained in detail, because there are no great elements above the fourth dhyana, and there are no actions of body and speech, so it is mentioned between the places of the fourth dhyana. Mentioning "not belonging to the realm" is because only birth is the definite cause here, not its own place, because the undefiled is not corresponding, thus showing. If that is the case, then is it born from the undefiled great elements as the cause? Therefore, it is mentioned that there are no undefiled great elements. If that is the case, then would it become independent of the great elements? Therefore, it is mentioned that it arises by its power, and the form that is the cause does not arise without relying on the great elements, but by the power of mind-only.
Chinese
生起是因为以这个为因的色法本身会受到损害。在那里，也应当了解有表业和无表业。无表业有两种：等持的业和非等持的业。其中，名为“无表业未摄持”的内容会详细阐述。因为不住于境，以及心和心所没有执取为所依之物的缘故，所以是未摄持的。因为由善和不善的份额相等的因所产生，所以是从同类因产生的。因为是善和不善，所以不是从异熟产生的，因为经中说“异熟未被指示”。也不是从增长产生的，因为没有积累微尘，以及它的生起依赖于识。显现为有情，是因为是身语业的特征，并且属于有情的相续。这是一个差别，如果是非等持的业，那么是从同类摄持的生处产生的。不是从增长产生的生处产生的，因为它的所依大种是同一刹那的，并且从增长产生的的大种是持续相随的。也不是从未摄持的生处产生的，因为它的那些大种与身体的大种没有差别。从等持产生的，名为“从增长产生的”的内容会详细阐述，不是从增长产生的生处产生同类因的生处，因为它的所依大种，除了从等持产生的增长产生之外，没有同类因。仅仅是从未摄持的生处产生的，而不是从摄持的生处产生的，因为大种都依赖于心。摄持的那些是不依赖于心而运行的。名为“从非他性产生的”，意思是说，仅仅以哪些大种为因，能够生起断除杀生，就仅仅从那些大种能够生起断除绮语等。
English
Arising is because the form itself, which has this as its cause, will be harmed. There, one should also understand the karmas that are revealing and non-revealing. Non-revealing karmas are of two types: the karma of meditative stabilization and the non-meditative stabilization. Among these, the meaning of "non-revealing, ungrasped" will be explained in detail. Because it does not abide in the object, and because the mind and mental factors have not grasped it as an object of support, it is ungrasped. Because it is produced by a cause with equal portions of virtue and non-virtue, it arises from a similar cause. Because it is virtue and non-virtue, it is not born from maturation, because it is said in the scriptures that "maturation is not indicated." It is also not born from increase, because there is no accumulation of subtle particles, and because its arising depends on consciousness. It appears as a sentient being because it is the characteristic of the karma of body and speech, and because it belongs to the continuum of sentient beings. This is a distinction: if it is a non-meditative stabilization, then it arises from the elements that are grasped by a similar cause. It does not arise from the elements that arise from increase, because its supporting great elements are of the same instant, and the great elements that arise from increase continuously follow. It also does not arise from ungrasped elements, because those great elements are not different from the great elements of the body. That which arises from meditative stabilization is called "arising from increase," and this will be explained in detail. It does not arise from the elements of a similar cause that arise from increase, because its supporting great elements, other than those arising from increase that arise from meditative stabilization, have no similar cause. It arises only from ungrasped elements, and not from grasped elements, because the great elements depend on the mind. Those that are grasped operate without depending on the mind. That which is called "arising from non-otherness" means that only those great elements that are the cause of abandoning killing, only from those can arise up to abandoning idle talk. The mind...