Chinese
为了遣除愚昧，对于有生的三部分，从前世到今世安立一个因果部分，从今世到后世安立一个因果部分，这是没有特意区分投生和成办，总的来说只是归纳为因果支分而已。后者，按照《摄类学》所说，归纳为四支：由无明完全引发，行蕴心识的业习气分配到识，这是投生者。那个识中有名色到受之间的四者存在能够产生的潜力，这是投生处。这两者是间接因，即使在成办者之间也有很多劫的时间间隔，如经中所说：业即使经历百千劫，也不会坏灭而存在。这里是指这个意思。业习气作为间接因存在，被贪爱取受滋养，成为能够不断成办后有的潜力，这是有，这三者是成办者，这是直接因。从那之后，在后世连接相续的生等二者是显现成办的支分，在成办者和成办之间，其他生也不应该有间隔，如前文所说：聚合时节因缘成熟时，自然会成熟为果。第三，支分安立为缘，一般来说，识产生识有四种缘，识对色法只有增上缘一种，色法对识有增上缘和所缘缘两种，色法产生色法有增上缘和因缘两种，虽然如此，按照《摄类学》中所说，是就最初的情况而说的。无明的习气是因缘，那个自身体性不相异的因，是具有产生力量的灭尽的无间缘，对于虚构的对境作意是所缘缘，俱生行蕴的习气是增上缘，这是产生后世无明的方式，对于行等也同样适用。无明确定是行的增上缘，因此在《摄类学》中说，只作增上缘，这是指这个意思。在《地藏经》中说，除了因缘之外，作三种缘，这是因为胜义谛的因缘确定是阿赖耶识。第四，显示支分的作用有二：
English
To dispel ignorance, regarding the three parts of existence, establishing one part of cause and effect from the previous life to this life, and establishing one part of cause and effect from this life to the next life, this is without specifically distinguishing between projecting and accomplishing. Generally, it is merely summarizing into the limbs of cause and effect. The latter, according to the Compendium of Abhidharma, is summarized into four limbs: Ignorance completely instigates, and the karmic imprints of the mental activity of formations are allocated to consciousness, which is the projector. In that consciousness, the four from name and form to feeling possess the potential to arise, which is the projected. These two are indirect causes, and there may be many eons of separation between the accomplisher, as the sutra says: Actions, even after hundreds of eons, will not be wasted but will remain. This refers to this meaning. The karmic imprints of actions remain as indirect causes, nourished by craving and grasping, becoming the potential to continuously accomplish future existence, which is existence. These three are the accomplisher, and this is the direct cause. From that, the two, such as birth, which connect the continuum in the next life, are the limbs of manifest accomplishment. Between the accomplisher and the accomplished, there should not be any other birth intervening, as stated earlier: When the assembly and time are ripe, it will naturally ripen into fruit. Third, the limbs are established as conditions. Generally, consciousness produces consciousness with four conditions. Consciousness only has one dominant condition for matter. Matter has two conditions for consciousness: dominant and objective. Matter produces matter with two conditions: dominant and causal. However, according to the Compendium of Abhidharma, it is spoken from the perspective of the first case. The karmic imprint of ignorance is the causal condition. The cause that is not different from its own characteristic is the immediately preceding condition of cessation, which has the power to produce. Attending to the object of imputation is the objective condition. The karmic imprint of co-emergent formations is the dominant condition. This is the way to generate subsequent ignorance, and the same applies to formations and so on. Ignorance is definitely only the dominant condition for formations. Therefore, in the Compendium, it is said that it only acts as the dominant condition, which refers to this meaning. In the Earth Store Sutra, it is said that it acts as three conditions other than the causal condition, because the ultimate causal condition is definitely the Alaya consciousness. Fourth, showing the function of the limbs has two:
Chinese
相似的业是先前的行为成为后来的出生的原因。不相似的行为是：无明因对真理的无知而蒙蔽；行造作不与未做之业相遇，而是播下区分各种去向的业的种子；识使已做之业不浪费，而引导至后世；名色执持身体；六处使身体的官能圆满；触是境、根、识三者聚合，从而完全确定可意、不可意、非可意的三种境中的任何一种；受是体验境，从而亲近受用；爱滋养种子，从而积聚生；取使生无间断地结合；有使生明显地趋向；生使从名色到受之间显现，从而带来痛苦；老死是经历生的状态的变迁，从而带来痛苦。第五，归摄支分至烦恼方面，即无明、爱、取三者是烦恼的遍行烦恼；行、有二者是业的遍行烦恼；其余七者归摄于异熟的遍行烦恼，这出自《俱舍论》和《中观论》。唯识宗认为，识归摄于业，这二者并不相违，即与行相关联时，因其执持业的种子，故可称为因时的识；当其成为名色的直接原因时，因其趋向于果，故可称为果时的识。第六，详细分类方面：有与刹那相关联的、持续不断的和暂时的；有显示为有情的内在缘起；有显示为非有情的外在缘起四种。第一种是：刹那间的业，如杀生等，是完整的，即不知不觉地从事于业，这是无明；心是行；境的认知是识；与之相应的其他四蕴是名色；眼等是六处；三者聚合是触；体验是受；对该业的执着是爱；相应的其他烦恼是取；由这些所策动，趋向于身语之业是有；业显现。
English
Similar actions cause the subsequent birth. Dissimilar actions are: Ignorance obscures due to unknowing of the truth; Formation plants the seeds of actions that separate the various destinations without encountering unperformed actions; Consciousness leads to the next life without wasting performed actions; Name and Form hold the body; Six Sense Sources complete the body's faculties; Contact is the union of object, faculty, and consciousness, thereby completely determining any of the three kinds of objects: agreeable, disagreeable, or neutral; Feeling experiences the object, thereby closely enjoying it; Craving nourishes the seed, thereby accumulating birth; Grasping connects to birth without interruption; Existence manifestly inclines towards birth; Birth manifests from Name and Form up to Feeling, thereby causing suffering; Aging and Death are the experience of the changing state of birth, thereby causing suffering. Fifth, the aggregation of limbs into afflictions: Ignorance, Craving, and Grasping are the all-pervasive afflictions of affliction; Formation and Existence are the all-pervasive afflictions of action; the remaining seven are aggregated into the all-pervasive afflictions of maturation, which comes from the Treasury of Knowledge and the treatises of the Middle Way. According to the Mind-Only school, the aggregation of consciousness into action is not contradictory, i.e., when related to Formation, it is called the consciousness of the causal time because it holds the seed of action; when it becomes the direct cause of Name and Form, it can be called the consciousness of the resultant time because it inclines towards the result. Sixth, in terms of detailed classification: there are those related to a moment, those that are continuous and those that are temporary; there are the internal dependent origination that shows as sentient beings; there are the external dependent origination that shows as non-sentient beings. The first is: momentary actions, such as killing, are complete, i.e., unknowingly engaging in action is ignorance; mind is formation; the cognition of the object is consciousness; the other four aggregates corresponding to it are Name and Form; the eyes etc. are the six sense sources; the union of the three is contact; experience is feeling; attachment to that action is craving; the corresponding other afflictions are grasping; motivated by these, inclining towards the actions of body and speech is existence; the action manifests.
Chinese
出生，业成熟为衰老，业消亡为死亡。这如同《俱舍论》的解释，但也见到其他不同的安立方式。第二和第三相同，虽然是之前所说的，但其中与因相关的是后者从前者产生，与缘相关的是内部五蕴由六界聚合而生，这有两种。第四也有两种：从种子到幼芽等是与因相关，外部五大成为能作者是与缘相关。为了很好地了解这些的分类，必须如下确定内部的缘起：通常，色、识、非相应行三种存在。色，有色处的生处，存在的色蕴都是色法。心，识、意处，以及心所无明、思、名法处、触、受、爱、取、有四蕴都是识。生、老、死是非相应行。这些产生果的方式是，如《释量论》所说：“非识是识之，近取非有故亦成。”如同所说，如果是色法的近取因，就是色法；识的近取因就是识；非相应行的近取因就必须是非相应行。俱生缘是色法成为识的缘，识成为色法的缘等等，并且它们各自以两种缘来作用等等。如果了解了这个道理，也会精通外部的缘起。关于缘起圆满的方式，如果像分别说部那样将因果分为两部分，则需要在三个生命中圆满：因，无明和行二者在前世圆满；识等五个果和后世的因爱、取、有三者在今生圆满；果，生老死在来世圆满。如果像唯识宗那样将因果视为一体，则从生到感受变化的业需要在两个生命中圆满：前世以能投生的三种（烦恼）所投生的五种种子，直到死亡时都由爱和取滋养，转变为有，然后在来世产生能成就的两种（果）。另一种情况是，对于感受变化的业，需要三个生命来圆满：前世圆满了能投生和所投生的八支，中间世圆满了能成就
English
Birth is being born. Karma maturing greatly is aging. Karma ceasing is dying. This is according to the explanation in the Treasury of Knowledge, but other different ways of establishing it are also seen. The second and third are the same, and although they are what was said before, in relation to the cause, the latter arises from the former, and in relation to the condition, the internal five elements are produced by the aggregation of the six elements, so there are two. The fourth also has two: from the seed to the sprout, etc., is related to the cause, and the external five elements becoming the agent is related to the condition. To understand the classification of these well, it is necessary to ascertain the internal dependent origination as follows: In general, form, consciousness, and non-associated compositional factors exist in three ways. Form, the birth place of form sense base, all the form aggregates of existence are form. Mind, consciousness, mind sense base, and mental factors, ignorance, thought, name and dharma sense base, contact, feeling, craving, grasping, and the four aggregates of existence are consciousness. Birth, aging, and death are non-associated compositional factors. The way these produce results is, as stated in the Commentary on Valid Cognition: "Non-consciousness is of consciousness, because the proximate cause is not, it is also established." As it is said, if it is the proximate cause of form, it is form; the proximate cause of consciousness is consciousness; the proximate cause of non-associated factors must be non-associated factors. The co-emergent condition is that form becomes the condition for consciousness, consciousness becomes the condition for form, etc., and each of them acts with two conditions, etc. If you understand this principle, you will also become skilled in external dependent origination. Regarding the way dependent origination is completed, if the cause and effect are divided into two parts as in the Vaibhashika school, it is completed in three lifetimes: the cause, ignorance and action, are completed in the previous lifetime; the five results such as consciousness and the three causes of the next life, craving, grasping, and existence, are completed in the present lifetime; the result, birth, aging, and death, are completed in the next lifetime. If the cause and effect are regarded as one as in the Chittamatra school, then the karma that changes from birth to experience is completed in two lifetimes: in the previous lifetime, the five seeds sown by the three propelling (afflictions) are nourished by craving and grasping until death, and transformed into existence, and then in the next lifetime, the two accomplishing (results) arise. In another case, for the karma that changes into experience, it takes three lifetimes to complete: in the previous lifetime, the eight branches of propelling and propelled are completed, and in the intermediate lifetime, the accomplishing