Chinese
那，一切见解都是智慧的种类，那么认为世界有边等十四种见解，也是通过修习而解脱吗？回答说，不是那样的，为了说明这一点：未曾记别十四见，世间日亲善说者，是何等耶？于彼等不应作思，彼之智不能寂灭。认为世界有边等，世间广为人知的十四种见解是，日亲即圆满正等觉佛陀未曾记别的见解，所说的名称是哪些呢？像那样错误的智慧的见解，对于那些是不应作思考和修习的，因为那样的智慧，即不能寂灭自己心相续的烦恼。未曾记别的十四种见解的归纳是：我与世界有边，与无边，二者皆是皆非。我与世界常恒，与无常，二者皆是皆非。如来死后，生与不生，二二皆非。我与命是一还是他，是未曾记别十四见。也就是说，我与世界有边等是，执着我与蕴聚是相同还是不同。对于体积大小的限度，以及先前和后来的时间的边际，认为是有还是没有。那两者都是，或者两者都不是。对于世间的界限，对于处所的上下方位的限度，认为是具有边际还是不具边际。对于劫的成住坏空等的时间的边际，认为是有还是没有，那两者都是或者不是。我与世界是常恒还是无常。那两者都是或者不是。如来在无余涅槃界中灭度之后，从解脱中再次轮回到轮回中，是返回还是不返回，是生还是不生，那两者都是或者不是。执着我与命是一还是不是一，这十四种见解。通过这十四种见解，许多外道遍行者，因为需要向如来提问，所以暂时没有给予记别，因此，那些恶见被称为未曾记别的见解。对于教导修习十二缘起，十二缘起的顺生是：从无明产生行，从行产生识，从识产生名
English
Now, since all views are of the nature of wisdom, are the fourteen views such as the world has an end also liberated by meditation? The answer is, it is not so, in order to explain this: The unpredicted fourteen views, in the world, the Kinsman of the Sun well-spoken, what are they? One should not contemplate on those, for their minds are not pacified. The fourteen views that are well-known in the world, such as the world has an end, are: the Kinsman of the Sun, the perfectly complete Buddha, what are the terms that are well-spoken as the unpredicted views? Like that, for those views of wrong wisdom, one should not contemplate and meditate, because that wisdom, that is, it does not pacify the afflictions of one's own mind stream. The summary of the fourteen unpredicted views is: Self and world have an end, and have no end, both are both are not. Self and world are permanent, and impermanent, both are both are not. The Thus-Gone One after death, arises and does not arise, two and two are not. Self and life are one or different, these are the fourteen unpredicted views. That is to say, self and the world have an end and so on, is: clinging to self and aggregates as the same or not the same. For the limit of the size of the volume, and the limit of the time of before and after, thinking it has or does not have. Both of those are, or both are not. For the boundary of the world, for the limit of the upper and lower directions of the place, thinking it has a boundary or does not have a boundary. For the limit of the time of the kalpa of formation, abiding, destruction, and emptiness, thinking it has or does not have, both of those are or are not. Self and the world are permanent or impermanent. Both of those are or are not. The Thus-Gone One, after passing into the realm of nirvana without remainder, from liberation again returns to samsara, returns or does not return, arises or does not arise, both of those are or are not. Clinging to self and life as one or not one, these fourteen views. Through these fourteen views, many non-Buddhist wanderers, because of the need to ask questions to the Thus-Gone One, so temporarily did not give a prediction, therefore, those evil views are called unpredicted views. Regarding the instruction to meditate on the twelve links of dependent origination, the arising of the twelve links of dependent origination is: from ignorance arises action, from action arises consciousness, from consciousness arises name.
Chinese
我与色极生，由此生处有六，由此则，触遍生，能仁所说。触生诸受，受之基生爱。爱生取，彼生有，有生生。若有生，则有忧恼病老，欲乏及死怖等，极大苦蕴生。无明之缘行，行之缘生。由此名色之缘极生。由此六处之缘生，彼等缘触遍生，能仁所说。触由此则受之缘遍生，所谓受之基者，亦即是受，以爱等生之基，故以基同摄之语而示。由此有之缘生。彼有生取之缘生。由此有之缘生。彼有生生之缘生，由此老死之缘生，凡有生者，则有忧恼与，病与，老与，欲之乏与，死等怖畏种种之苦蕴，极甚广大难忍生。仅示缘起流转之表诠者：生灭故此等皆灭。所谓生灭故老死灭，如是，有灭故生灭，乃至无明灭故行灭之间，当以逆流而合之。显示缘起之大者：此缘起是胜者之，语藏之珍宝深奥也。谁以正见此，彼以智慧见彼佛。此缘起之语，乃胜者正等觉佛之语，圣法藏之大宝库之珍贵心要，以难悟且悟则成大利，故为深奥。谁以缘起之义如实不颠倒而见
English
I and form arise greatly. From that, the six sense sources arise, and from that, contact arises everywhere, as spoken by the capable one. From contact, all feelings arise, and from the basis of feeling, desire arises. From desire, grasping arises, and from that, existence arises, and from existence, birth arises. If there is birth, then there are sorrow, sickness, old age, lack of desire, and fears of death, etc., and a very great mass of suffering arises. From the condition of ignorance comes action, and from the condition of action, arising occurs. From that, the condition of name and form arises greatly. From that, the condition of the six sense sources arises, and from those, the condition of contact arises everywhere, as spoken by the capable one. From that contact, the condition of feeling arises everywhere. The so-called basis of feeling is also feeling, and because it is the basis from which desire and so forth arise, it is shown by the word that gathers together what is similar in basis. From that, the condition of existence arises. From that existence, the condition of grasping arises. From that, the condition of existence arises. From that existence, the condition of birth arises, and from that, the condition of old age and death arises. Wherever there is birth, there are sorrow, sickness, old age, lack of desire, and fears of death, etc., and a very great and unbearable mass of suffering arises. Merely showing the representation of the reverse order of dependent origination: When birth ceases, all of this ceases. That is, when birth ceases, old age and death cease, and likewise, from the cessation of existence, birth ceases, up to the cessation of ignorance, action ceases; it should be combined in reverse order. Showing the greatness of dependent origination: This dependent origination is the precious and profound treasure of the Victorious One's treasury of speech. Whoever sees this correctly, sees that Buddha himself with wisdom, sees the supreme. This talk of dependent origination is the precious essence of the great treasury of the holy Dharma, the speech of the Victorious, perfectly enlightened Buddha, and because it is difficult to realize and becomes of great benefit when realized, it is profound. Whoever sees the meaning of dependent origination correctly and without inversion
Chinese
那是通达四谛之如实性，以十六种殊胜行相现量见，如果积累广大资粮，则成佛；中等积累则成独觉；微小积累则成声闻阿罗汉。此处略说总义：无明、行、识，名色、六处、触，受、爱、取、有，生、老死十二支。此处是缘起的体性，区分十二支，并确定其各自的含义，以及它们如何在三世中流转的方式。首先，它是从因缘产生的体性，即各种顺应的因缘产生结果的意义。其次，体性的区分有：烦恼缘起和清净缘起两种。第一种是从无明为缘而产生行，直到以生为缘而产生老死。第二种是从无明灭而行灭，直到生灭而老死灭。以能证之识区分缘起的修习方式和证悟方式，有顺生和逆灭两种。第一种是从无明产生行，无明灭则行灭，从生产生老死，生灭则老死灭，如此顺生思维。第二种是从生产生老死，生灭则老死灭，乃至无明，以颠倒的顺序修习。从不同的分类方式来看，有刹那缘起、相续缘起、暂时缘起和有联系的缘起。第一种是无论由无明所引发的善或非善之业，当造业者在心和身上造业时，都认为在一刹那间具足十二缘起。相续缘起是从无始以来，缘起的轮转持续不断，直到现在，未来若未被对治所摧毁，也将持续到轮回无尽。暂时缘起将在下文阐述。
English
That is realizing the suchness of the four noble truths, directly seeing the sixteen excellent aspects, etc. If one accumulates vast collections, one becomes a Buddha; if one accumulates moderately, one becomes a Pratyekabuddha; if one accumulates small collections, one becomes a Shravaka Arhat. Here, briefly speaking of the general meaning: Ignorance, action, consciousness, name and form, six senses, contact, feeling, craving, grasping, existence, birth, old age, and death are the twelve links. Here is the nature of dependent origination, distinguishing the twelve links and identifying their respective meanings, and how they revolve in the three lifetimes. First, it is the nature of arising from conditions, that is, the meaning of various conducive causes producing results. Second, the distinction of nature has two types: afflicted dependent origination and purified dependent origination. The first is from ignorance as the condition for action to arise, up to birth as the condition for old age and death to arise. The second is from the cessation of ignorance, the cessation of action, up to the cessation of birth, the cessation of old age and death. Distinguishing the way of meditating and realizing dependent origination by the knowing consciousness, there are two types: forward and reverse. The first is from ignorance arising action, and the cessation of ignorance causing the cessation of action, from birth arising old age and death, and the cessation of birth causing the cessation of old age and death, thus thinking in a forward manner. The second is from birth arising old age and death, and the cessation of birth causing the cessation of old age and death, up to ignorance, meditating in a reversed order. From the distinction of different classifications, there are momentary dependent origination, continuous dependent origination, temporary dependent origination, and related dependent origination. The first is that no matter what virtuous or non-virtuous actions are initiated by ignorance, when the actor performs the action on the mind and body, it is considered that the twelve links of dependent origination are complete in an instant. Continuous dependent origination is that from beginningless time, the wheel of dependent origination has been continuously turning until now, and if it is not destroyed by antidotes in the future, it will continue until the end of samsara. Temporary dependent origination will be explained below.
Chinese
关于有联系的缘起，如果只应用于有情众生，那么业和烦恼以及痛苦等，都是一个产生一个，彼此关联；如果应用于物质现象，那么从种子产生幼苗，从幼苗产生种子等，是因果关联；如果将稳定和运动两者共同应用，那么从有情众生的业和烦恼产生并成立世间的显现，并且依靠和缘取世间，有情众生的业和烦恼得以增长，成为一切能依所依的有联系者。有联系的缘起有八种，这是在《大乘阿毗达磨》中说的。十二支的体性是：无明分为对自性愚昧的无明和对业果愚昧的无明两种。第一种是：因为不了解无我的意义而愚昧，它能完全引发一切不善和有漏；对业果愚昧的无明是：不了解从善与非善产生乐与苦的果报，它仅仅能引发一切不善。行的体性是，如果从身语意的三种业中的任何一种来划分，有福业、非福业、不动业三种。第一种是欲界的善，第二种是一切不善。第三种是禅定和无色，是获得上二界之业，因此是善，是世间法，是等起，具有三种特征。无记业。善业中的无漏业不会变成行的支分。识有因之识和果之识，也就是阿赖耶识。因为是唯一的相续，所以识从自身来说没有明与不明，力量大与小。但是，从在识上留下业的种子开始，到未死之间，业的习气不明显且力量小，所以是因；在中阴和自身连接时，以业的种子成熟的方式变得具有力量且明显。
English
Regarding interdependent origination with connection, if applied only to sentient beings, then karma, afflictions, and suffering arise from one another, being interconnected; if applied to material phenomena, then sprouts arise from seeds, and seeds arise from sprouts, and so on, being cause-and-effect connections; if both the stable and the moving are applied in common, then the appearance of the world arises and is established from the karma and afflictions of sentient beings, and by relying on and focusing on the world, the karma and afflictions of sentient beings are increased, becoming all the connected things that are the container and its contents. There are eight kinds of interdependent origination with connection, as stated in the Mahayana Abhidharma. The nature of the twelve links is: Ignorance is divided into ignorance that is ignorant of itself and ignorance that is ignorant of karma and its results. The first is: being ignorant because one does not understand the meaning of selflessness, which completely arouses all non-virtue and contaminated things; ignorance that is ignorant of karma and its results is: not knowing that happiness and suffering arise from virtue and non-virtue, which only arouses all non-virtue. The nature of action is, if divided into any of the three actions of body, speech, and mind, there are three types of action: meritorious action, non-meritorious action, and unwavering action. The first is the virtue of the desire realm, and the second is all non-virtue. The third is meditation and the formless, which is the action that attains the two higher realms, so it is virtue, it is worldly, and it is co-emergent, possessing three characteristics. Unspecified action. Among virtuous actions, uncontaminated action does not become a limb of action. Consciousness has the consciousness of cause and the consciousness of effect, which is also the alaya consciousness. Because it is the only continuum, consciousness itself has no clarity or obscurity, and no great or small power. However, from the time when the seed of karma is left on the consciousness until death, the karmic imprints are unclear and weak, so it is the cause; when connecting the intermediate state and oneself, it becomes powerful and clear in the way that the seed of karma ripens.