Chinese
如果说（与身体）一起产生贪执，那么，同时产生的身体对贪执没有帮助，因为已经证实同时产生没有关联。像这样的贪执心识的第一个刹那不可能无因而生，因此，由于它从自己的同类前一刹那的等同因中产生，所以身体形成之前也已经成立了心识的同类。第二，如果说无明和业也是轮回的一切生起之因，那么为什么只说贪爱是生起之因呢？不认识无我的无明也是轮回之因，但在此处没有说它是因，而只说贪爱是因，是因为它能无间断地直接牵引前后世的相续，并且是那个生和无间断的紧随因。虽然无明普遍是因，但执取哪个轮回，取决于贪爱这个近取因，就像工匠需要工具和针线一样。如果没有无明的支配而生起贪爱，实际上不会形成轮回，就像不认识而误以为是银子，如果没有贪爱也不会去拿一样。业也不是（唯一的因），因为有业不一定有那个轮回。比如，如果没有贪爱的滋养，业不会直接形成轮回，就像种子没有水分一样。业也依赖于贪爱才能成就，如果没有贪爱，即使舍弃了业所获得的王位，更何况是特意再次进入轮回呢？因此，在贪爱的支配下造业，并且那个业产生果，也依赖于贪爱。因此，贪爱是成就轮回的主要原因，所以这样说是合理的。通过这些确定了生起之因的形态，因此，通过同样的道理也确定了胜生和生起之缘的形态，所以没有另外说明。第三，关于灭谛。要成立有痛苦的灭除。要遣除那不可能的怀疑。第一，具有轮回痛苦自性的那个不是恒常的，因为在它的因上，有阻碍的对治等，用“等”字表示在无余的时期，它产生的因不齐全是有可能的。第二，
English
If it is said that attachment arises together (with the body), then the body that arises simultaneously does not help attachment, because it has been proven that simultaneous arising has no connection. The first moment of such an attachment mind cannot arise without a cause, therefore, since it arises from its own similar previous moment's equal cause, it is established that there is a similar kind of mind even before the body is formed. Second, if ignorance and karma are also the causes of all arising in samsara, then why is only craving said to be the cause of arising? Ignorance, which does not recognize selflessness, is also a cause of samsara, but here it is not said to be the cause, but only craving is said to be the cause, because it can directly pull the continuity of previous and subsequent lives without interruption, and it is the immediate cause without interruption of that birth. Although ignorance is generally the cause, which samsara is grasped depends on craving, which is the proximate cause, just as a craftsman needs tools and thread. If craving does not arise under the control of ignorance, samsara will not actually be formed, just as if one does not recognize and mistakenly thinks it is silver, one will not take it if there is no craving. Karma is also not (the only cause), because there is no certainty that there will be that samsara if there is karma. For example, if karma is not nourished by craving, karma will not directly form samsara, just as a seed has no moisture. Karma also depends on craving to be accomplished, and if there is no craving, even if one abandons the kingdom obtained by karma, what more to say about deliberately entering samsara again? Therefore, karma is created under the control of craving, and the fruit of that karma also depends on craving. Therefore, craving is the main cause of accomplishing samsara, so it is reasonable to say so. Through these, the form of the cause of arising is determined, therefore, through the same reasoning, the form of excellent birth and the conditions of arising are also determined, so there is no other explanation. Third, regarding cessation. To establish that there is the cessation of suffering. To dispel the doubt that it is impossible. First, that which has the nature of samsaric suffering is not permanent, because on its cause, there are obstructing antidotes, etc., and the word "etc." indicates that in the period of no remainder, it is possible that the cause of its arising is incomplete. Second,