Chinese
但于现在世有一刹那顷。能有了别。此亦名意。亦名为心。亦是施设有情本事。于色等境了别为用。由根境别说有六种。谓名眼识乃至意识。佛于经中自说彼相。谓能了别故立识名。由此故知了别为相。 前于思择有为相中。说法生因总有二种。一内。二外。内谓生相。外谓六因。或四缘性。今应思择。因缘者何。因有六种。一相应因。二俱有因。三同类因。四遍行因。五异熟因。六能作因。心心所法展转相应。同取一境名相应因。如心与受等。受等与受等。受等复与心。各除其自性。诸有为法更互为果。或同一果。名俱有因。如诸大种所相能相。心心随转更互相望。二因别者。如诸商人更相助力能过险路。是俱有因。诸所饮食展转同义。是相应因。心随转者。谓诸心所及诸静虑无漏律仪诸有为相。以彼与心俱堕一世一起一住一灭一果一等流一异熟因善因不善因无记。由此十因名心随转。自地自部前生诸法。如种子法。与后相似为同类因。自地前生诸遍行法。与后染法为遍行因。一切不善有漏善法。与自异熟为异熟因。诸法生时除其自性。以一切法为能作因。或唯无障。或能生故。如是六因总以一切有为果。为是所生故。谓相应俱有因得士用果。由此势力彼得生故。此名士用。彼名为果。同类遍行因得等流果。 现代汉语译本 即使在现在这一世，哪怕只有一刹那的时间，能够进行辨别，这也叫做‘意’（manas，末那识），也叫做‘心’（citta，心），也是施设假定的有情众生的自体。它以对色等境界进行辨别作为作用。由于根和境的不同，所以说有六种，也就是眼识乃至意识。佛在经中亲自说了它们的体相，说能够进行辨别，所以立名为‘识’。由此可知，辨别就是识的体相。 前面在思考有为法的体相时，说法产生的原因总共有两种：一是内在的，二是外在的。内在的原因叫做‘生相’（jāti-lakṣaṇa，生相）；外在的原因叫做‘六因’（ṣaṭ-hetu，六因）或者‘四缘’（catuḥ-pratyaya，四缘）的性质。现在应当思考，因缘是什么？因有六种：一、相应因（saṃprayuktuka-hetu，相应因），二、俱有因（sahabhū-hetu，俱有因），三、同类因（sabhāga-hetu，同类因），四、遍行因（sarvatraga-hetu，遍行因），五、异熟因（vipāka-hetu，异熟因），六、能作因（kāraṇa-hetu，能作因）。 心和心所法相互相应，共同取同一个境界，叫做相应因。比如心与受等，受等与受等，受等又与心，各自除去自身的体性。各种有为法相互之间作为果，或者作为同一个果，叫做俱有因。比如诸大种（mahābhūta，四大种）和所相（lakṣaṇa，相）能相（lakṣaṇin，具有相者）。心和心所随之运转，相互观待，两种因的区别在于：比如诸位商人互相帮助，能够通过危险的道路，这就是俱有因。各种饮食相互之间具有相同的意义，这就是相应因。心随之运转，指的是各种心所和各种静虑（dhyāna，禅定）、无漏律仪（anāsrava-śīla，无漏戒）以及各种有为相。因为它们与心一同堕入一个世、一起生起、一起安住、一起灭坏、一个果、一个等流、一个异熟因、善因、不善因、无记。由此十种原因叫做心随转。 在同一地、同一部的前生诸法，比如种子法，与后来的相似法作为同类因。在同一地的，前生诸遍行法，与后来的染污法作为遍行因。一切不善的有漏善法，与自身的异熟果作为异熟因。诸法生起时，除去自身的体性，以一切法作为能作因。或者仅仅是无障碍，或者能够产生，像这样六种因总以一切有为果作为所生。所以说相应因和俱有因得到士用果（puruṣakāra-phala，增上果），由于这种势力的缘故，它们能够产生，这叫做士用，它们叫做果。同类因和遍行因得到等流果（niṣyanda-phala，等流果）。
English
English version Even in the present life, for a moment, being able to discern is also called 'manas' (mind, the sixth consciousness), also called 'citta' (mind, the general consciousness), and is also the hypothetical self of sentient beings. It uses the discernment of objects such as form as its function. Due to the difference between the root and the object, it is said that there are six types, namely eye consciousness to mind consciousness. The Buddha himself spoke of their characteristics in the sutras, saying that being able to discern is the reason for establishing the name 'consciousness'. From this, it can be known that discernment is the characteristic of consciousness. Previously, when considering the characteristics of conditioned phenomena, it was said that there are two general causes for their arising: internal and external. The internal cause is called 'jāti-lakṣaṇa' (characteristic of birth); the external cause is called 'ṣaṭ-hetu' (six causes) or the nature of 'catuḥ-pratyaya' (four conditions). Now it should be considered, what are causes and conditions? There are six causes: 1. Saṃprayuktuka-hetu (associated cause), 2. Sahabhū-hetu (co-existent cause), 3. Sabhāga-hetu (cause of similar type), 4. Sarvatraga-hetu (omnipresent cause), 5. Vipāka-hetu (resultant cause), 6. Kāraṇa-hetu (efficient cause). Mind and mental factors are mutually associated, taking the same object together, which is called the associated cause. For example, mind and feeling, etc., feeling, etc., and feeling, etc., feeling, etc., and mind, each excluding its own nature. Various conditioned phenomena act as results for each other, or as the same result, which is called the co-existent cause. For example, the mahābhūta (great elements) and lakṣaṇa (characteristics) and lakṣaṇin (possessors of characteristics). Mind and mental factors follow each other, relying on each other. The difference between the two causes is that, for example, merchants helping each other can pass through dangerous roads, which is the co-existent cause. Various foods have the same meaning for each other, which is the associated cause. What follows the mind refers to various mental factors and various dhyāna (meditative absorptions), anāsrava-śīla (undefiled precepts), and various conditioned characteristics. Because they fall into one world with the mind, arise together, abide together, cease together, one result, one outflow, one resultant cause, good cause, unwholesome cause, and neutral. These ten causes are called what follows the mind. The previous phenomena of the same realm and the same category, such as seed phenomena, act as the cause of similar type with the subsequent similar phenomena. The previous omnipresent phenomena in the same realm act as the omnipresent cause with the subsequent defiled phenomena. All unwholesome and defiled wholesome phenomena act as the resultant cause with their own resultant fruit. When phenomena arise, excluding their own nature, all phenomena act as the efficient cause. Or it is merely unobstructed, or it can produce. In this way, the six causes generally take all conditioned results as what is produced. Therefore, it is said that the associated cause and the co-existent cause obtain the puruṣakāra-phala (fruit of effort), and because of this power, they can produce. This is called effort, and they are called results. The cause of similar type and the omnipresent cause obtain the niṣyanda-phala (outflow fruit). --------------------------------------------------------------------------------
Chinese
果似因故说名为等。从因生故复说为流。果即等流名等流果。异熟因得异熟果。果不似因故说为异熟。谓成熟堪受用故。果即异熟名异熟果。唯有情数摄。无覆无记性。能作因得增上果。此增上力彼得生故。如眼根等于眼识等。及田夫等于稼穑等。由前增上后法得生。增上之果名增上果。择灭无为名离系果。此由道得非道所生。果即离系名离系果。缘有四种。谓因。等无间。所缘。增上缘。除能作余五因名因缘。过去现在心心所法。除阿罗汉最后心等。名等无间缘。一切法名所缘缘。能作因性名增上缘。 容有碍物是虚空相。此增上力彼得生故。能有所容受是虚空性故。此若无者。诸有碍物应不得生。无容者故。如世尊说。梵志当知。风依虚空。婆罗门曰。虚空依何。佛复告言。汝问非理。虚空无色无见无对。当何所依。然有光明虚空可了。故知实有虚空无为。此体若无风何依住。说无色等言何所依。因有光明何所了别。了龟毛等。不因比故。 众苦永断说名择灭。众苦者何。谓诸生死。如世尊说。苾刍当知。诸有若生即说为苦。诸有即是生死别名。有若不生名苦永断。如堤堰水。如壁障风。令苦不生名为择灭。择谓拣择即胜善慧。于四圣谛数数简择。彼所得灭立择灭名。此随所断体有无量。以所断法量 现代汉语译本： ‘果’因为类似于‘因’，所以被称为‘等’。因为从‘因’产生，所以又被称为‘流’。‘果’就是‘等’和‘流’，所以称为‘等流果’（从相似的因产生的果）。 ‘异熟因’得到‘异熟果’（从不相似的因产生的果）。‘果’不像‘因’，所以被称为‘异熟’，意思是成熟了可以被受用。‘果’就是‘异熟’，所以称为‘异熟果’。它只属于有情众生的范畴，是无覆无记的性质。 ‘能作因’得到‘增上果’（通过帮助或支持其他因素而产生的果）。因为这种增上的力量，其他的因素才能产生，比如眼根对于眼识，农夫对于庄稼。因为前面的增上作用，后面的法才能产生。增上作用的果实称为‘增上果’。 ‘择灭无为’被称为‘离系果’（通过智慧的选择和断除烦恼而获得的果）。这是通过修行佛道而得到的，不是通过其他途径产生的。‘果’就是‘离系’，所以称为‘离系果’。 ‘缘’有四种，分别是‘因缘’、‘等无间缘’、‘所缘缘’和‘增上缘’。除了‘能作因’之外，其余的五种‘因’被称为‘因缘’。 过去和现在的心和心所法，除了阿罗汉的最后心等，被称为‘等无间缘’（紧接着前一念而生起的因缘）。一切法被称为‘所缘缘’（作为认识对象的因缘）。‘能作因’的性质被称为‘增上缘’（通过支持或帮助其他因素而产生的因缘）。 容纳有障碍的物体是‘虚空相’（虚空的特征）。因为这种增上的力量，物体才能产生。能够容纳事物是虚空的性质。如果没有虚空，那么有障碍的物体就无法产生，因为没有容纳的空间。正如世尊所说：‘梵志，你应该知道，风依靠虚空。’婆罗门问：‘虚空依靠什么？’佛回答说：‘你问得没有道理。虚空没有颜色，不能被看见，也没有对立面，它依靠什么呢？’然而，通过光明可以了解虚空的存在。所以，确实存在虚空这种无为法。如果虚空不存在，风依靠什么存在？说虚空没有颜色等等，又依靠什么呢？因为有光明，才能了解虚空，了解龟毛等不存在的事物，这并不是通过类比得出的结论。 永远断除众苦被称为‘择灭’。什么是众苦呢？就是指生死轮回。正如世尊所说：‘比丘，你们应该知道，凡是有生，就被称为苦。’诸有就是生死的另一种说法。如果‘有’不再产生，就意味着众苦被永远断除，就像堤坝阻挡水流，墙壁阻挡风一样，使痛苦不再产生，这被称为‘择灭’。‘择’的意思是拣择，也就是殊胜的智慧。通过对四圣谛反复地简择，所得到的灭就被称为‘择灭’。这种灭随着所断除的烦恼的多少而有无量种，以所断除的法的数量来衡量。
English
English version: 'Result' is called 'equal' because it resembles the 'cause'. It is also called 'flowing' because it arises from the 'cause'. 'Result' is both 'equal' and 'flowing', hence it is called 'equal-flowing result' (a result arising from a similar cause). 'Ripening cause' yields 'ripening result' (a result arising from a dissimilar cause). 'Result' is unlike 'cause', hence it is called 'ripening', meaning it is mature and can be enjoyed. 'Result' is 'ripening', hence it is called 'ripening result'. It belongs only to the realm of sentient beings and is of the nature of being neither obscured nor indeterminate. 'Efficient cause' yields 'augmenting result' (a result produced by helping or supporting other factors). Because of this augmenting power, other factors can arise, such as the eye faculty for eye consciousness, and the farmer for crops. Because of the preceding augmenting effect, the subsequent dharma can arise. The fruit of augmentation is called 'augmenting result'. 'Cessation through discrimination' (择灭无为) is called 'result of separation' (离系果) (a result obtained through the wise selection and elimination of afflictions). This is obtained through practicing the Buddhist path, not through other means. 'Result' is 'separation', hence it is called 'result of separation'. 'Conditions' (缘) are of four types, namely 'causal condition' (因缘), 'immediately preceding condition' (等无间缘), 'object condition' (所缘缘), and 'augmenting condition' (增上缘). Except for 'efficient cause' (能作因), the remaining five 'causes' are called 'causal condition'. Past and present mind and mental factors, except for the final mind of an Arhat (阿罗汉), are called 'immediately preceding condition' (the condition that arises immediately after the previous thought). All dharmas are called 'object condition' (the condition that serves as the object of cognition). The nature of 'efficient cause' is called 'augmenting condition' (the condition that arises by supporting or helping other factors). Accommodating obstructing objects is the 'characteristic of space' (虚空相). Because of this augmenting power, objects can arise. Being able to accommodate things is the nature of space. If there were no space, then obstructing objects could not arise, because there would be no space to accommodate them. Just as the World-Honored One (世尊) said: 'Brahmin (梵志), you should know that wind relies on space.' The Brahmin asked: 'What does space rely on?' The Buddha (佛) replied: 'Your question is unreasonable. Space has no color, cannot be seen, and has no opposite. What does it rely on?' However, the existence of space can be understood through light. Therefore, space, this unconditioned dharma (无为法), truly exists. If space did not exist, what would wind rely on? What would the statement that space has no color, etc., rely on? Because there is light, space can be understood, and non-existent things like turtle hair can be understood, which is not a conclusion drawn through analogy. The eternal cessation of all suffering is called 'cessation through discrimination' (择灭). What is all suffering? It refers to the cycle of birth and death (生死轮回). Just as the World-Honored One said: 'Bhikkhus (比丘), you should know that whatever has birth is called suffering.' 'Existence' (有) is another way of saying birth and death. If 'existence' no longer arises, it means that all suffering is eternally cut off, just like a dam blocking water, or a wall blocking wind, preventing suffering from arising. This is called 'cessation through discrimination'. 'Discrimination' (择) means selection, which is excellent wisdom. Through repeatedly discriminating the Four Noble Truths (四圣谛), the cessation that is obtained is called 'cessation through discrimination'. This cessation is immeasurable, depending on the amount of afflictions that are eliminated, measured by the quantity of dharmas that are eliminated. --------------------------------------------------------------------------------