English
The ground has been well explained in seven meanings. Because of not knowing the truth as it is, And because of the distribution of karma to consciousness, The four limbs are thrown in sequence. In order to fully nourish its seed, What is born as it is thrown, From the craving generated by feeling, Because of the arising of grasping, that karma of it, What has been distributed becomes manifest. Accomplishment is birth, and also in that, For what reason are faults such as aging? Seeing the truth, there is no throwing, Without craving, there is no arising. Here, the differences of cause and condition are briefly summarized, If known, then a definite understanding will arise in the meaning of dependent origination. Why is it that from the unmoving, impermanent, powerful one, The arising and ceasing of things are done? Because the intelligence of the maker and the permanent such as the chief, And the powerless, unfavorable causes such as time have been abandoned. The Victorious One has well spoken of the differences of cause, condition, and result, And the many aspects of dependent origination. All dependent origination is artificial and sudden, Like the appearance of smoke arising from knowing fire, The appearance of afflictions generates the appearance of karma, The appearance arising from that is arising. The appearance of particles gives rise to the appearance of grossness, The appearance of the senses and the appearance of form, And from the movement of mind, the arising of consciousness, etc., The appearance of arising, the appearance arising from that, The appearance of dwelling, the appearance of ceasing from that, From that, the appearance of appearing to have ceased, Although the aspects of the three times appear, there is no true existence. One habit nourishes, from that appearance arises, That appearance also nourishes another habit. The nourishment of seeds and the two aspects of appearance, Mutually, one benefits the other, Nourishment and appearance arise continuously. These are the ultimate means of abiding in conventional truth. That appearance is also like the awareness in a dream, Never having existed from the beginning, yet appearing without ceasing. Like the appearance of burning from fire in a dream, Transcending all existence, non-existence, permanence, and annihilation. That is the way to enter the ultimate truth, One of the sequences of conventional truth is considered. In the ultimate truth, there is never dependent origination, In that, there is separation from cause and effect and establishment. Because it is dependent origination, because it is selfless appearance, It is well entered into the selflessness of phenomena. In the continuum of aggregates and the consciousness of the all-ground, The delusion of self, sentient beings, and phenomena arises. Those dependent originations are conventional dependent originations.
English
That, that, the name, consciousness, selflessness, enters the ultimate. Such is the Dharmadhatu, having the image of that, that. That is the dependent arising of the ultimate alone. Such is the nature of dependent arising, The ultimate dependent arising is not dependent origination. From whence it has not arisen, nor does it depend, Immutable, free from elaboration, it is constant, therefore. Cause six, condition four, result five, thus it is called. The agent cause is the cause of its own nature, Co-emergent is a friend, understood as concordant. Concurrent cause is the increasing equal share, Pervading, intervening, ripening, and holding. Concurrent mind and mental factors, cause, object, Object and aspect, being one, Therefore, by necessity, included in co-emergence. This has two, inner and outer, characteristic and, Basis, mind and mental factors, arising and so on, four. That also, the first moment of earth dust, Water, fire, and wind, the co-emergent cause of the second. Thus, each one should be joined to each other. However, actual result, actual cause, unimpeded power, Appearing to arise simultaneously, that is also it. Pervading afflictions, from karma arise afflictions, Internally, type and ground, etc., are uncertain. This also is mostly included in the category of equal share. That is the concordant cause, virtue, etc., virtue, Ground equal, etc., it is said to produce equality. Discordant, virtuous, non-virtuous, unspecified karma, Becoming birth, that is the cause of ripening. The agent cause, being powerless, is not reasonable, Therefore, having an agent, it is the agent cause. Result, arising, and living, and support, and dwelling, Change, and separation, and making, and reasoning, Obtaining result, casting, and accomplishing, and obstructing, Making old, and making to perish, and, Making definite, and indefinite maker, and so on. In short, although all causes are agent causes, The agent by a person is distinguished separately from before. The cause and condition of all is the Alaya consciousness, Co-emergent, etc., five causes are regarded as causes. The immediate cause is definitely suitable here, The remaining ones are co-operative conditions. The objective condition is seeing and the object of the object, Called the possessor, the basis is included in the agent cause. Immediately preceding condition, self-similar, one in cause, Immediately preceding the past, this desire and the objective condition, Is for holding dharma, for others it is a condition.
Chinese
二是。彼无间开悟具 कार्य者，或于境生起趣向之欲。若如前者，则于色等有变异。于一切所执分，亦不定为四缘，以有之自在故，无生离果之因。简择断离果是实事，是世俗谛；胜义断离是实事，是果简择。自体果由境与异熟相续所摄。从作者因之门所生者，即是所作果。等流果称为因相同。以主要宣说故，非唯一之边。一切诸因，决定摄为二。从因而生，则成待彼。一切所待，皆无自性。安立互相依赖故，安立坏灭。仅只如此，不能成立自体依赖。如二山互相无待。所谓右之立者是左者，右之安立是左之安立所依赖，然实物非依赖。是故说缘起是主要生者。如是即是决择五法、三自性与缘起之善分别，即第五品。 颠倒余三是神我见之友伴。神我者，欲恒常或暂时安住，是常。念 पहले安住真实之外是断灭，就 व्यक्ति而论，是常见与断见边见。有为法 कभी भी无恒常之机会。从无常而知无与痛苦。具痛苦者，不能为作者。无常与神我及作者相违。如是，至尊者亦以偈颂云： 不容许从因所生故， 相违故自体不住故， 无故体性决定故， 随逐故灭坏之故， 见为转变之故， 彼因性与果之故， 执持之故与主之故， 清净与有情随逐之故， 初由渐而渐大， 增长与所依之事物， 转变与成熟， 如是劣与 विशेष殊胜， 光明与不光明， 往他方与具种子， 无种子之自体， 及于影像中生， 生之十四种相， 因与量之差别， 增长无义不容许， 及所依性是
English
Two. Is it immediately capable of opening the mind, or does it desire to turn towards the object? If it is the former, then there will be changes in form, etc. In all that is grasped, it is not necessarily the four conditions, because of the power of existence, there is no cause for producing the result of separation. The result of analytical cessation is real, it is conventional truth; ultimate cessation is real, it is the result of analysis. The self-result is included by the field and the maturation continuum. Whatever arises from the door of the acting cause is the acting result. The result of equal fate is called the same cause. It is not just one extreme that is mainly stated. All causes are definitely included in two. If it arises from a cause, then it becomes dependent on it. All that is dependent does not exist by its own nature. Establishment destroys establishment because of mutual dependence. Just that alone does not establish self-reliance. Like two mountains that are not mutually dependent. The so-called right-hand stand is the left-hand one, the establishment of the right is dependent on the establishment of the left, but the object is not dependent. Therefore, it is said that dependent arising is the main generator. This is the fifth chapter, which is a good distinction for determining the five dharmas, the three natures, and dependent arising. The other three inversions are friends of the view of self. The self is constant or desires to abide for a while, it is constant. Thinking that what was previously true is different from annihilation, in relation to the person, it is the extreme view of permanence and annihilation. Conditioned things never have the opportunity to be permanent. From impermanence, one realizes non-existence and suffering. One who has suffering is not suitable to be an agent. Impermanence contradicts self and agent. Thus, the venerable one also said in verses: It is not allowed because it is born from a cause, Because it is contradictory, because the self does not abide, Because it is non-existent, because the characteristic is definite, Because it follows, because it ceases, Because it is seen to be transformed, Because it is the cause itself and the result, Because it is grasped and because it is the master, Because it is pure and sentient beings follow, The first is gradually increasing, Growth and the object of support, Transformation and maturation, Likewise, inferior and superior, Bright and not bright, Going to another place and with seeds, The self of no seeds, And birth in the image, The fourteen aspects of birth, The difference between cause and measure, Growth is meaningless and not allowed, And the nature of the support is
Chinese
亦不生，住亦不生，初不坏，终不变，如是劣及有差别胜，光明与不光明，无有行住不容有，最后亦不生，以随心之故，一切有为皆刹那，诸生起及义六种，说为刹那者，以干与增及自性，动与增与减之故，以与彼生相关故，及完全变异为基之故，色香味及触，以相似故，彼与彼相似，以薪柴粗大生起故，以渐次增多所缘故，以随心故以问故，是故外亦刹那，说云：何者于何处亦无有，说为常者不应理，虚空及类总等，虽智者说然于诤论前，以变异实事断及名声故，彼等是唯有假立，唯是智所假立耳，此等无有变异故，若谓云何非常耶，以此无有差别基，虽无变异然非无变异，于无基者生灭等，有无任何皆不应理，如石女之子生，如是说无有，然非不生，法界任何皆非有，说为实性胜义谛，如是欲求之不生，非胜义谛与此相同，若有且成立而无生，则说为无生，若本有成立则无生，无有生则无有住与灭，有生灭者，许为实有与假有二者，于住者则有实事与假立，胜义谛名为三种差别，然生后若住则为住，本初住则无有住，二种灭亦成所作，此等是新生故，以生者无有不灭故，是生灭者，是有为法，灭有刹那一与二，有长达劫等，以得者与彼相关故，以时之牵引而变异故，若谓虽生然非已生，则于色等亦成过失，若谓虽生然可不灭，则成有常事物，虽是无事物然新产生
English
Also not born, dwelling is also not born, initially not destroyed, ultimately not changing, likewise inferior and especially superior, light and not light, without going, dwelling is not permissible, the very last is also not born, because of following the mind, all conditioned things are momentary, all arising and six kinds of meanings, saying as momentary, because of dryness and increase and nature, movement and increase and decrease, because of being related to that arising, and because of the basis of complete transformation, color, smell, taste, and touch, because of similarity, that is similar to that, because of the arising from coarse firewood, because of the object of gradual increase, because of following the mind, because of asking, therefore the external is also momentary, saying: whatever is nowhere, saying as permanent is not reasonable, space and general kinds etc., although the wise say, but in front of the debate, because of change, reality, cutting, and fame, those are only hypothetical, only the intellect hypothesizes, these are without change, if saying why is it not permanent, because there is no difference basis for this, although there is no change, it is not without change, for the baseless, arising and ceasing etc., having or not having anything is not reasonable, like the birth of a barren woman's son, like saying there is none, but it is not unborn, the dharma realm is not anything, saying as the ultimate reality, such unborn of desire, is not the ultimate reality, it is the same as this, if there is and is established but there is no birth, then it is said to be unborn, if it is established from the beginning then there is no birth, without arising there is no dwelling and cessation, those with arising and ceasing, are considered as having substance and having imputation, for the dwelling, there are substance and designation, ultimate reality is called three kinds of differences, however, if dwelling after arising then it is dwelling, initially dwelling then there is no dwelling, two kinds of cessation also become made, these are newly born, because the born has no non-cessation, it is arising and ceasing, it is conditioned, cessation has one or two moments, there are those reaching kalpas etc., because of the obtainer and being related to it, because of the transformation by the leading of time, if saying although arising but not born, then it becomes a fault for form etc., if saying although born but can not cease, then it becomes having permanent things, although it is a non-thing but newly arises