Chinese
缘故。如此这般，这三种缘在何处存在，就能见到安乐和痛苦等必定产生。执持色等的心和它的眷属的安乐等也与此相同，即是从三种缘产生。第二，即使确定是从三种缘产生，但也不能否定在那时内在的安乐等显现，如果这样想。那么，当这三种缘不存在和存在时，在某些时间和某些人那里，心生安乐等，以及主心、官觉、意识等，这些次第产生和不产生是可以见到的。因此，安乐等是从这三种缘产生的，而不是从其他自在我的功德聚合等产生。因为舍弃这三种缘，从未见过从中产生。当三种缘聚合时，仅仅凭此就能产生，因此可见不依赖于其他。安乐等仅仅是这三种缘的果，而不是其他的，因为从未见过随行和相违。如果舍弃见到随行和相违的决定之因，而臆测其他因，那就等同于认为泥土等不是瓶子的因，而是布等是它的因。此外，如果安乐等不是心的自性体验，而是作为不同的体验或仅仅是见到的，那么就像回忆过去的痛苦等或见到瓶子等一样，安乐不会带来利益，痛苦也不会带来损害。第三，因为原因相同，所以如同安乐等和意识相同一样，从三种缘产生的所有意识，在产生安乐和痛苦等的方式上没有差别，因此安乐等不仅仅是从三种缘产生，而是内在自在我的功德，如果这样说。虽然仅仅在从三种缘产生上相同，但由于这些缘本身的差别不同，安乐和痛苦等，即包括舍受在内的所有感受，会不同地、分别地产生。因为所缘缘可爱和不可爱，以及内在作意的差别，对某些事物会显现为损害，对某些事物会显现为安乐，比如对贪欲和嗔恨强烈的人来说，女人就是如此。官觉的差别也会导致不同，比如对于有洁癖的动物来说，火就像普通人一样。这些可以作为双方都认可的例子，虽然在从官觉境产生上是相同的
English
Because of the cause. Thus, when these three conditions exist, it is seen that happiness and suffering, etc., will definitely arise. The mind that grasps forms, etc., and the happiness, etc., of its retinue are also the same as this, that is, they arise from the three conditions. Second, even if it is determined that it arises from the three conditions, it cannot be denied that inner happiness, etc., manifests at that time, if you think so. Then, when these three conditions do not exist and exist, in some times and for some people, mental happiness, etc., and the main mind, sense, consciousness, etc., these arise and do not arise in sequence can be seen. Therefore, happiness, etc., arise from these three conditions, and not from other inherent qualities of the self, etc. Because abandoning these three conditions, it has never been seen to arise from them. When the three conditions are assembled, they can arise by themselves, so it is seen that they do not depend on others. Happiness, etc., are only the result of these three conditions, and not of others, because following and opposition have never been seen. If one abandons the definite cause of seeing following and opposition, and speculates on other causes, it would be the same as thinking that clay, etc., are not the cause of the pot, but that cloth, etc., are its cause. Furthermore, if happiness, etc., are not the experiential nature of the mind, but are experienced or merely seen as different, then just as remembering past suffering, etc., or seeing pots, etc., happiness would not bring benefit, and suffering would not bring harm. Third, because the cause is the same, just as happiness, etc., and consciousness are the same, all consciousnesses arising from the three conditions would have no difference in the way they produce happiness and suffering, etc., therefore happiness, etc., do not arise merely from the three conditions, but are the qualities of the inner self, if you say so. Although they are the same only in arising from the three conditions, happiness and suffering, etc., including equanimity, will arise differently and separately because of the differences in these conditions themselves. Because of the difference in the object condition being pleasing and unpleasing, and the inner attention, some things will appear as harmful, and some things will appear as happy, such as women for those with strong desire and hatred. The difference in the senses will also lead to differences, such as fire for animals with cleanliness and ordinary people. These can be used as examples that are accepted by both opponents, although they are the same in arising from the sense object