Chinese
也可以，意义上没有差别。在精通缘起的场合，需要了解这些：无明、行、识，名色、六处、触，受、爱、取、有，生、老死这十二支。其中，无明是指对于应该了解的事物愚昧无知，是智慧不清晰的状态。对于四圣谛或因果缘起的道理，就像黑暗中的物体，或山那边背后的东西一样，连一点方向也无法认识的分别念。也就是对实相愚昧和对业果愚昧两种。后者是不了解善恶业和苦乐果报产生的心理活动。前者有三种，即对无常、痛苦、无我等四圣谛的体性愚昧，对远离戏论的空性愚昧，以及对如来藏的体性愚昧。其中，对业果愚昧会引发不善业，对四圣谛的实相愚昧，会引发在轮回三界中出生的善恶两种业。对远离戏论愚昧，即使超越了三界，但还没有转变成智慧身，会引发低劣的意生身，以及成就禅定的身体的无漏业和中间业。对如来藏的体性愚昧是无明习气的所在地，甚至会引发成就智慧身、意生身三种的无漏业。总的来说，这些也是因为先前的存在，后来的也必然会和它一起存在。因此，对如来藏愚昧会引发所有这些，对远离戏论愚昧会引发除了意生身的业以外的所有。从“对远离戏论愚昧会引发除了意生身的业以外的所有”到“对业果愚昧只会引发不善业”之间可以类推。那么，无明的支分，不是圣者龙树和吉祥法称等也认为是执着我和我所的坏聚见吗？为什么在究竟的意义上不这样认为呢？虽然无明和坏聚见本体不同，但是，作为引发三界轮回的无明是……
English
It's also okay, there's no difference in meaning. In the context of being skilled in dependent origination, one needs to understand this much: Ignorance, action, consciousness, name and form, the six sense sources, contact, feeling, craving, grasping, existence, birth, old age, and death are the twelve links. Among these, ignorance is the mind that is deluded about what should be known, the state of unclear knowledge. Regarding the meaning of the four noble truths or cause and effect dependent origination, it is like an object in the dark, or something behind a mountain, a discriminating thought that cannot recognize even a direction. That is, there are two types of ignorance: ignorance of reality and ignorance of karmic results. The latter is the mental event of not knowing that good and bad deeds produce happiness and suffering. The former has three aspects: ignorance of the characteristics of the four noble truths such as impermanence, suffering, and selflessness; ignorance of emptiness, which is free from elaboration; and ignorance of the nature of the Tathagatagarbha. Among these, ignorance of karmic results causes the projection of non-virtuous actions, and ignorance of the reality of the four noble truths causes the projection of both virtuous and non-virtuous actions that lead to birth in the three realms of samsara. Ignorance of freedom from elaboration, even though it transcends the three realms, but has not yet transformed into a body of wisdom, causes the projection of inferior mind-made bodies, as well as uncontaminated actions that accomplish the body of meditative absorption, and intermediate actions. Ignorance of the nature of the Tathagatagarbha is the ground of ignorance's imprints, and even causes the projection of uncontaminated actions that accomplish the three aspects of the body of wisdom and the mind-made body. In general, since the earlier ones exist, the later ones necessarily exist along with them. Therefore, ignorance of the Tathagatagarbha causes the projection of all of these, and ignorance of freedom from elaboration causes everything except the action of the mind-made body. From "ignorance of freedom from elaboration causes everything except the action of the mind-made body" to "ignorance of karmic results only causes the projection of non-virtue" can be applied analogously. So, isn't the branch of ignorance the view of the aggregates of destruction, which grasps at self and what belongs to self, as asserted by the noble Nagarjuna and the glorious Dharmakirti? Why is this not considered to be the definitive meaning? Although ignorance and the view of the aggregates of destruction are different in essence, ignorance that causes the projection into the three realms is...
Chinese
因为仅仅与坏聚见有关联，所以无明是不明显的。因此，不从那方面说，而是因为坏聚见明显且容易理解，所以从那方面说。例如，如果难以了解某个男孩的种姓、血统、家世，就不从种姓和血统说起，而是从具有明显标志的衣服入手，说“红色的男孩”和“黄色的男孩”等。如《宝鬘论》所说：“有我执亦有业，彼复生诸有。”意思是说，我执等烦恼能积业，或者说，有我执就能积聚能抛入轮回的新业。但这并不是说我执是无明的支分。圣者龙树并没有明确地说无明是自性执。而且，这种认为无明的支分必须有助伴自性执的观点，也只是就轮回于三界而言，是与声闻二部共同的观点。在大乘不共的场合，对于超越三界、与清净相顺的轮回进入方式的十二缘起来说，无明的支分，即对离戏和心要的愚昧，即使是舍弃了坏聚见种子的人也有。因此，认为把无明的认识放在坏聚见上是甚深差别的想法，就像认为把食物的认识放在残羹剩饭上是甚深差别一样，应当明白这是对甚深之道的错误理解。这样，依靠无明，就会产生属于身语意三门的造作，从而积聚福德、非福德和不动业三种业中的任何一种。由于无明的驱使而造作了业，并且在造作之后立即成为阿赖耶识，即具有该业的习气和种子的状态。由此威力，六识也具有了被该习气熏染的力量。造业之时以及中阴阶段的变异识，就是识支。当它刚刚在子宫中受生时，感受、想、行、识这四种蕴，以及凝酪等阶段的元素和所生元素，就是色蕴。
English
Since it only occurs in connection with the view of the perishable aggregate, ignorance is not obvious. Therefore, it is not spoken of from that aspect, but because the view of the perishable aggregate is clear and easy to understand, it is spoken of from that aspect. For example, if it is difficult to understand the caste, lineage, and family of a certain boy, instead of speaking of caste and lineage, one starts with clothes that have obvious signs, saying "the red boy" and "the yellow boy," etc. As it says in the Ratnavali, "If there is self-grasping, there is also karma, and from that, there is also birth." This means that self-grasping and other afflictions can accumulate karma, or that if there is self-grasping, one can accumulate new karma that throws one into samsara. But this does not mean that self-grasping is a branch of ignorance. The noble Nagarjuna did not explicitly say that ignorance is self-grasping. Moreover, this view that the branch of ignorance must have the assistant self-grasping is only in terms of samsara in the three realms, and is a common view with the two Sravaka schools. In the uncommon context of the Mahayana, for the twelve links of dependent origination of how samsara enters in accordance with purification beyond the three realms, the branches of ignorance, namely, ignorance of non-elaboration and the essential nature, are present even in those who have abandoned the seed of the view of the perishable aggregate. Therefore, the idea that considering the recognition of ignorance to be on the view of the perishable aggregate is a profound difference is like thinking that considering the recognition of food to be on leftovers is a profound difference. One should understand that this is a misunderstanding of the profound way. Thus, relying on ignorance, there will arise actions belonging to the three doors of body, speech, and mind, thereby accumulating any one of the three karmas of merit, non-merit, and immovability. Because of the instigation of ignorance, karma is created, and immediately after it is created, it becomes the alaya-vijnana, that is, the state of having the habit and seed of that karma. From that power, the six consciousnesses also have the power to be tainted by that habit. The changing consciousness at the time of accumulating karma and in the intermediate state is the link of consciousness. As soon as it takes birth in the womb, the four aggregates of feeling, perception, formation, and consciousness, and the elements and derived elements in the stages of curd, etc., are the aggregate of form.
Chinese
是蕴的聚合，即名色的支分。这些发展导致眼等六处产生，这是六处的支分。从子宫出生后，六根、六境和六识聚集，依赖于境的显现而使识转变的触产生，这是触的支分。依赖于此，体验快乐、痛苦或舍受中的任何一种，这是受的支分。依赖于此，产生想要获得快乐的渴爱，想要抛弃痛苦的渴爱，以及喜欢安住于舍受的渴爱，这是爱的支分。渴爱发展导致想要对乐、苦、舍的因进行取舍，这是取的支分。这也积聚了能投生后有的业，或者滋养了先前已投生的业的习气，从而使之显现地趋向于成就生，这是有的支分。依赖于此，成就了后世的蕴，这是生的支分。这本身的界转变的衰老，年龄转变的年老，生命转变的死亡，以及身心痛苦的悲伤，对食物衣服等的需求匮乏，哀号哭泣和心不愉快，扰乱等等，这巨大的痛苦聚合将会产生，这是老死的支分。这样，十二支分也是，一时具足，或者在行为完成的一刹那具足，或者一生圆满等等的多种情况，以及化生众生，和上界众生，具足任何支分即可，不必完全具足等等的多种情况也有。主要以两世圆满来解释，即投生的支分，已投生的支分，成就的支分，和成就的支分，归纳为四种，或者归纳为三世的规律，五世中缘起两次圆满。然而，这些详细的解释在此不赘述。这是轮回流转的缘起，断除了无明，则行之支分止息，即不积聚投生之业，从生
English
It is the aggregate of aggregates, the branch of name and form. From the development of these, the six sources, such as the eye, arise, which are the branch of the six sources. After being born from the womb, the six faculties, the six objects, and the six consciousnesses gather, and the touch that transforms consciousness based on the appearance of the object arises, which is the branch of touch. Depending on this, experiencing any of pleasure, pain, or equanimity is the branch of feeling. Depending on this, craving arises, wanting to obtain pleasure, wanting to abandon suffering, and craving to be happy dwelling in equanimity, which is the branch of craving. The development of craving leads to the desire to take and abandon the causes of pleasure, pain, and equanimity, which is the branch of grasping. This also accumulates the karma that can project the future existence, or nourishes the imprints of the karma that has already been projected, thereby making it manifestly directed towards the accomplishment of birth, which is the branch of becoming. Depending on this, the aggregates of the future life are accomplished, which is the branch of birth. The aging of its own element changing, the aging of age changing, the death of life changing, and the sorrow of body and mind suffering, the lack of desire for food, clothing, etc., wailing and lamenting and unpleasantness of mind, disturbances, etc., this great aggregate of suffering will arise, which is the branch of old age and death. Thus, the twelve branches are also, complete at one time, or complete in one instant of the completion of the action, or complete in one lifetime, etc., and the beings of miraculous birth, and the beings of the upper realms, any branch is complete, it is not necessary to be completely complete, etc., there are many situations. Mainly explained by the completion of two lifetimes, that is, the branch of projecting, the branch of being projected, the branch of accomplishing, and the branch of being accomplished, summarized into four types, or the law of summarizing into three lifetimes, in five lifetimes, dependent origination is completed twice. However, these detailed explanations are not elaborated here. This is the dependent origination of the cycle of existence, and when ignorance is abandoned, the branch of action ceases, that is, the karma of projecting birth is not accumulated, from birth.
Chinese
由于阻止了腹泻，直至不发生衰老和死亡，这是扭转轮回的缘起。只有这两种缘起次第，因为在许多经中都说了顺生和逆转的缘起。对于逆转来说，从衰老和死亡到无明之间，认为只需要逆转，这是依赖于片面的说法，是专断的行为。如果明显地考察无明从何而生，不是从自生，不是从他生，不是从二者生，也不是无因，所以，无明是不生的。因为不生，所以，安住的事物没有产生。因为没有安住，所以没有坏灭的原因，因此不会坏灭。这样一来，无明远离生、住、灭三者，因此没有自性，从行到衰老和死亡也同样如此。在真实的存在方式中，没有生，没有灭，虽然本来没有成立，但仅仅是从无而显现的因缘聚合，从无而显现的果的显现部分显现出来而不阻止，这被称为脱离四边的缘起。这不仅限于十二支，而且种子和苗芽等一切因果缘起的种类都应如此运用。这被称为胜义谛的缘起，仅仅是暂时的胜义谛。世俗缘起的法性一切相智，就是胜义谛的缘起。从无明到衰老和死亡，完全是烦恼的十二缘起，仅仅是错觉的显现，在存在方式上从未存在过，因此，从无明灭到衰老和死亡灭之间，也仅仅是瑜伽士的智慧的显现，而不是在其他存在方式上存在，就像梦中的孩子从未存在过一样，他的死亡更是不合理。由于完全清净的缘起本来没有成立，所以，那些仅仅是无自性的离边，也是相对于有边而由分别念安立的，实际上并不存在。一切相智也安立为胜义谛的无明到胜义谛的衰老和死亡之间，也存在胜义谛的无明灭到胜义谛的衰老和死亡灭之间。这种智慧不是无而显现的错觉之法，而是存在的方式。