English
The earth, to where it goes, the opposite aspects of a person are divided, the nature is one. The latter two are considered to be in accordance, and in the dependent arising nature, it also becomes the antidote to that. The three characteristics are neither the same nor different from that, the imputed is imputed, the dependent arising is the place of designation. The perfectly established is the dharma nature of that, the dharma-possessor abides in the manner of dharma nature, Because of negating oneness with existence and non-existence, the two and the perfectly established are neither one nor different. If analyzed, the dependent arising is in the imputed, because of being gathered, it becomes two characteristics. The appearing aspect of the dependent arising is the imputed, the mistaken appearances are countless and inconceivable. The mind that is the basis of appearance is also all seeds, that becomes the dharma nature of that, and that is also that. Because there is no imputed, it is free from grasping and apprehended elaboration, the nine kinds of perfectly established and the sixteen kinds of emptiness, The self-nature perfectly established and the completely pure perfectly established, are well established by the distinction of cessation and path. For a while, the appearing aspect of the dependent arising is not separated, at that time it is that, when that ceases, that also ceases. Like the blue of glass being destroyed and the glass ceasing, at that time only the dharma nature remains. The meaning is that there is no other appearance besides the appearing aspect, in the dependent arising, there is no solidity of its own nature. The perfectly established abides in the manner of its own nature, whatever the appearance is, it is the manner of the imputed. Also from the sutra: Whatever is the object of imputation, that is also the dependent arising. The appearances of various imputations are known as dependent arising. What the venerable one said: The sons of the Victorious Ones should abandon the discriminations of non-existence and existence, and the discriminations of addition and defamation, the discriminations of one and many. The discriminations of self and difference, the discriminations of name and meaning as they are, and the discriminations of manifest attachment. Those ten are the distracted discriminations, the root discrimination is the alaya consciousness. Sign and sign-appearance, object to be grasped and grasping consciousness, sign-transformation, benefit and harm, old age etc., happiness and suffering etc. The combination of those two is the discrimination of appearance-transformation, the improper discrimination arises from hearing non-Buddhist teachings, The the proper good speech arises from following the hearing of the Buddhist teachings, both are the discriminations of others' teachings. Manifestation is said to be the thicket of discriminating views, body and embodied, five consciousnesses, The eater, mind, and the six objects of close acquisition, close acquisition entering consciousness, then time and number.
Chinese
聚落等处所和名言分别识，是从言说的习气中产生， 自他显现的分别识，是从我执中产生， 高处和恶趣，死亡、转移、出生的分别识，是从有支的种子中产生， 因此一切都是分别识。 仅仅是分别识，是通过显现和体验而成立， 因此安住于世俗谛的法相。 如同清澈的湖水中，日月等， 显现出多种形象， 虽然那和水没有差别， 但水是有的，而形象是无的，这样显现。 与形象相同的是，周遍计度的法， 仅仅是分别识，与水相同， 是就世俗谛的层面而言， 在胜义谛中，那些什么也没有。 在显现为瓶子的时候，瓶子的部分， 是周遍计度，知识仅仅是显现， 是依他起，那二者是错乱的， 那之后的智慧是圆成实。 贪嗔的显现分，那的知识和， 那的味等、无戏论这三者， 道路本身是依他起，那是证悟和， 法性、对境，要知道另外两个。 声音概念显现的法身也是周遍计度， 执持那的形象的心是依他起， 那样的事物是圆满成立的， 这个理应用在所有所知上。 然而，由于执着于言辞， 就像说获得是无止境一样， 舍弃太过分的立宗， 因此运用在所有基上。 至尊者也说： 知道无的空性， 同样，知道有的空性，和 自性空性， 就称为知道空性。 圣者面前和， 论师也说： 怎样显现，就不是那样， 因此说为无。 因为怎样显现的缘故， 因此说为有。 因为无自性和自性的缘故， 因为不住于自己的实事， 因为如同所取那样没有的缘故， 认为是无自性性。 自性是三种的， 依靠三种的无自性， 一切诸法， 被宣说为无自性。 周遍计度、依他起，说是缘起， 那是二者，即所生和能生， 所立和能立，依他缘起。 第一个是依他起，第二个是周遍计度。
English
The lands such as settlements and the conceptual consciousness of terms, arise from the imprints of expression. The consciousness of self and other appearances arises from the view of self. The consciousness of higher realms, lower realms, death, transmigration, and birth, arises from the seed of the branch of existence. Therefore, everything is mere consciousness. Mere consciousness is established through appearance and experience. Therefore, it abides in the manner of conventional truth. Just as in a clear lake, the images of the sun, moon, and so on, appear in various forms, although there is no difference between them and the water, the water exists, but the images do not appear. Like the images are the phenomena of complete imputation. Mere consciousness is like the water, which is considered in terms of conventional truth. In ultimate truth, none of those exist. When appearing as a pot, the part of the pot, is complete imputation, and knowledge is merely appearance. It is dependent origination, and those two are mistaken. The wisdom after that is perfect establishment. The appearance aspect of attachment and aversion, its knowledge, and its equanimity and non-elaboration, these three, the path itself is dependent origination, its realization, and nature and object, know that the other two exist. The Dharmakaya of sound conceptual appearance is also complete imputation, the mind that grasps its form is dependent origination. Such a thing is perfectly established, this knowledge should be applied to all knowable things. However, by clinging to words, like saying that attainment is endless, abandon the extremely excessive assertions. Therefore, apply it to all bases. The Lord also said: Knowing the emptiness of non-existence, likewise, knowing the emptiness of existence, and knowing the emptiness of self-nature, it is said to be knowing emptiness. Before the Noble One and, the teacher also said: As it appears, it is not so, therefore, it is said to be non-existent. Because it appears in that way, therefore, it is said to be existent. Because of the absence of self and identity, because it does not abide in its own entity, because it does not exist as it is grasped, it is considered as the absence of own-being. Own-being is of three kinds, relying on the three kinds of absence of own-being, all phenomena, are taught as being without self-nature. Complete imputation and dependent origination are said to be dependent arising. That is twofold, namely, what is produced and what produces, what is established and what establishes, dependent arising by force. The first is dependent origination, the second is complete imputation.
Chinese
是地。缘起之义是从词<པྲ་ཏི་པ་，pratītya>中产生<ས་མུཏྤཏ་བ་，samutpāda>，即依赖于聚合而安立或产生之义。或者说依赖于前者而关联于后者。这仅仅是产生之作用，区分自性之缘起，是诸法皆从普基阿赖耶识中显现。区分痛苦与非痛苦者为十二缘起支，具有受用性的是六根之入门方式。名色之生起与死亡、转移、转生，以及谷物等外境之区分，和坏灭形成等外器之缘起，以及以四食为生和两种行，业之引导是欲与不欲之行。清净之区分是以五道证得解脱。威力之区分是神通等，这八者也是具有关联之缘起。死亡、转移、转生是十二支。其中也有刹那性和具有关联性，被认为是暂时性或常续性三种。暂时性也有二生和三生。缘起每一匝圆满之方式各异，具有抛、成等四者是因果一匝。二生是与其他不混淆，为了理解播种和养育而宣说。三世圆满是因果二匝。抛和成无有区分地混合，为了遣除三种愚昧也宣说了这个。也有在一世中圆满的，如果顺序颠倒则支分圆满相违。刹那性是在一刹那中具足，具有关联性也被认为是如此延续。或者说每个支分都是刹那性，逐渐相连也是可以的。至尊也曾说过：为了遮蔽和为了播种，为了引导和为了普持，为了圆满和为了断除三者，为了受用和为了摄集，为了结合和为了显现，为了痛苦是行和烦恼。三种和两种也是烦恼，七种是不如理作意。论师也曾说过：以何抛和如何抛，以及成办彼者也是于彼，过患为何彼等，由十二支分来显示。以二支、以一支和，四种和以二支和，以一支、以一支、以一支。
English
It is earth. The meaning of dependent origination comes from the word <པྲ་ཏི་པ་, pratītya> arising from <ས་མུཏྤཏ་བ་, samutpāda>, which means being established or arising in dependence on aggregation. Or, it means that the latter is related to the former in dependence. This is merely the function of generation, and the dependent origination that distinguishes self-nature is that all phenomena manifest from the basis of the ālaya consciousness. Distinguishing between suffering and non-suffering is the twelve links of dependent origination, and that which has utility is the way the six senses enter. The arising of consciousness, death, transference, and rebirth, as well as the distinction of external objects such as crops, and the dependent origination of external vessels such as destruction and formation, as well as sustenance by the four foods and the two types of going, the guidance of karma is the going of desire and non-desire. The distinction of purity is the attainment of liberation through the five paths. The distinction of power is clairvoyance, etc. These eight are also dependent origination with connection. Death, transference, and rebirth are the twelve links. Among them, there are also momentary and related ones, which are considered to be three types: temporary or continuous. Temporary ones also have two and three lives. The way each cycle of dependent origination is completed is different, and having four, such as throwing and accomplishing, is one cycle of cause and effect. Two lives are not mixed with others, and it is said to understand sowing and nurturing. The completion of three lifetimes is two cycles of cause and effect. Throwing and accomplishing are mixed without distinction, and this is also said to eliminate the three confusions. There is also completion in one lifetime, and if the order is reversed, the completion of the links is contradictory. Momentariness is complete in one moment, and relatedness is also considered to continue in this way. Or, each link is momentary, and it seems that it is also possible to say that they are gradually connected. The venerable one also said: For the sake of obscuration and for the sake of sowing, for the sake of guiding and for the sake of holding, for the sake of completion and for the sake of cutting off the three, for the sake of enjoyment and for the sake of gathering, for the sake of combining and for the sake of manifestation, for the sake of suffering are action and affliction. Three and two are also afflictions, and seven are irrational thoughts. The teacher also said: By what is thrown and how is it thrown, and accomplishing that is also on that, what are the faults, those are shown by the twelve links. With two links, with one link, and with four types and with two links, with one link, with one link, with one link.
Chinese
地界，已于七种意义中善加阐述。 因不识如实之真谛， 且因业力分配于心识， 四支肢节次第投掷。 为令彼之种子完全滋长故， 如所投掷般生起之， 由感受所生之贪爱， 因生起执取故，彼之业， 已分配者显现。 成就乃生起，于彼亦然， 衰老等过患因何之故？ 见真谛则无投掷， 离贪则无生起。 于此，因缘之差别略作归纳， 若知，则于缘起之义生起定解。 为何从无动摇、无常、具力者， 作诸事物之生灭耶？ 作者之智与自在等常恒者， 及时间等无力、不顺之因已舍弃故。 胜者已善说因缘果之差别， 及缘起之诸多相状。 一切缘起皆是造作、突发性， 如烟之相识从知火而生， 烦恼显现生起业之相识， 从彼所生之相识乃生起。 微尘之相识生起粗显之相， 根之相识与色之相识， 及从意之动摇生起意识等， 生起之相识，从彼生起之相识， 住立之相识，从彼灭去之相识， 从彼已灭尽般显现之相识， 虽显现三种时间之相状，然无真实存在。 一习气滋养，从彼生起显现， 显现彼亦滋养另一习气。 种子滋养与相识两种相状， 互相一者利益一者， 滋养与相识，连续不断生起。 此等乃世俗安住之究竟方便。 彼相识亦如梦中之觉知， 本初未曾有，然显现不灭。 如梦中之火显现燃烧般， 超越有无常断一切。 彼乃趣入胜义谛之， 世俗谛之次第，视为其中之一。 于胜义谛则无有缘起， 于彼离因果与安立。 因是缘起故，因是无我之相识故， 乃善加趣入法无我。