Chinese
当要使其他四蕴被认知时，就只能用无法在识蕴中指示的名相来指示。色蕴是，对于眼识等可以直接指示的，就称为色。因此，五蕴是名色之间的相互依存。六处是指从眼处到意处这六者。触的相互依存是，基于境、根、识三者的聚合，意识发生转变。也就是从眼根的聚合而产生的觉知，到意根的聚合而产生的触，共有六种。感受的相互依存是，从眼根的聚合而产生的触所带来的感受，到意根的聚合而产生的触所带来的感受，共有六种。并且，每一种感受又因体验快乐、痛苦、舍受三种感受的不同，而分为十八种，这十八种感受中的任何一种都包含在内。爱的相互依存产生于感受，因此，对于快乐，产生不愿与之分离的爱；对于未产生的快乐，产生希望其产生的爱；对于痛苦，产生希望与之分离，以及不希望再次产生的爱；对于舍受，产生希望安住其中的爱。取的相互依存是，希望寻找爱的对象。这包括欲取、戒禁取、见取和自语取。其中，欲取是指，对欲望的对象产生贪爱并希望去寻找；戒禁取是指，仅仅为了来世获得天界的快乐，而希望持守戒律和苦行；见取是指，希望在此生获得财富、尊敬和名声，以及为了来世获得天界的快乐，而希望持有恶见；自语取是指，贪爱自身相续的蕴，并希望获得其圆满，例如，吝啬财物并希望积攒起来，宣扬自我，以及希望获得好的蕴，甚至希望修习无色界的禅定。虽然在两种《阿毗达磨》中，对这四种取的分类与此不同，但其要点是一致的。有的相互依存是，连接到出生的有。
English
When the other four aggregates are to be cognized, they are indicated only by names that cannot be indicated in the consciousness aggregate. The form aggregate is called "form" because it can be directly indicated to the eye consciousness and so on. Thus, the five aggregates are the interdependence of name and form. The six sense sources are the six from the eye sense source to the mind sense source. The interdependence of contact is the transformation of consciousness based on the combination of object, sense faculty, and consciousness. That is, there are six kinds from the awareness arising from the combination of the eye faculty to the contact arising from the combination of the mind faculty. The interdependence of feeling is the feeling arising from the contact of the combination of the eye faculty to the feeling arising from the contact of the combination of the mind faculty, of which there are six. And each of these is also one of the eighteen divisions that are transformed by experiencing the three feelings of pleasure, pain, and equanimity. The interdependence of craving arises from feeling, so there is craving for pleasure not to be separated from what already exists, craving for what does not exist to arise, craving for suffering to be separated and not to arise again, and craving for equanimity to remain. The interdependence of grasping is the desire to seek the object of craving. This includes desire-grasping, discipline-grasping, view-grasping, and self-assertion-grasping. Among these, desire-grasping is the desire to crave and seek objects of desire, and discipline-grasping is the desire to take vows and asceticism merely for the sake of seeking the happiness of the higher realms in the next life. View-grasping is the desire to gain wealth, honor, and fame in this life, and the desire to hold evil views in order to seek the happiness of the higher realms in the next life. Self-assertion-grasping is the desire for the perfection of the aggregates of one's own continuum by craving, such as the desire to hoard things out of stinginess, to proclaim oneself, and even to desire good aggregates and to meditate on the formless samadhi. Although the four graspings are spoken of differently in the two Abhidharmas, the point is the same. The interdependence of existence is the connection to the existence of birth.
Chinese
成为具有力量的行为是“有”。它有三种，其中，行为之有力量小，死亡之有力量中等，连接相续之有力量巨大。生的缘起是：胎生、化生、湿生、卵生等各种生。老死的缘起是：五蕴变化而衰老，生病，悲伤，哭泣，痛苦，不适等等，直到死亡。如此十二缘起被三种道，或者说三种遍一切烦恼所涵盖，即烦恼道、业道和苦道。或者说三种遍一切烦恼是：烦恼遍一切，烦恼业遍一切，痛苦遍一切。正如龙树菩萨所说，《中观·缘起精要》中说：初一、八、九是烦恼，二、十是业，其余七是痛苦。也就是说，第一个无明，第八个爱，第九个取是烦恼；第二个行和第十个有是业。其余的识等五个，以及生和老死两个，这七个被称为痛苦。从这三个中产生两个，从两个中产生七个，从七个中又产生三个，这个有的轮转，自身不断地循环。也就是说，从烦恼产生业，从业产生痛苦，如果不止息，那么又会从痛苦产生烦恼，这样持续不断地轮转。因此，业和烦恼的五个支是因，痛苦的七个支是果。第四，将十二缘起与三世联系起来，仅仅是从暂时的缘起角度出发，才与三世联系起来。如《俱舍论》中说：前际和后际各两个，中间有八个，完全具备。也就是说，前世是无明和行两个，后世是生和老死两个，中世是识到有之间的八个缘起支。如此与三世联系起来的必要是：前际和后际
English
Becoming powerful through action is existence. It has three aspects: the existence of action is weak, the existence of death is moderate, and the existence of linking rebirth is very powerful. The dependent arising of birth includes various forms of birth such as womb-born, spontaneously born, moisture-born, and egg-born. The dependent arising of aging and death includes aging due to the changing aggregates, sickness, sorrow, lamentation, suffering, discomfort, and so on, up to death. Thus, the twelve dependent arisings are encompassed by the three paths, or the three all-pervasive afflictions: the path of affliction, the path of action, and the path of suffering. Alternatively, the three all-pervasive afflictions are: affliction pervading all, affliction of action pervading all, and suffering pervading all. As Nagarjuna himself said, in the Essence of Dependent Arising in the Middle Way: The first, eighth, and ninth are afflictions; the second and tenth are actions; the remaining seven are suffering. That is, the first, ignorance; the eighth, craving; and the ninth, grasping, are afflictions. The second, formation; and the tenth, existence, are actions. The remaining five, beginning with consciousness, and the two, birth and death, are called suffering. From these three, two arise; from two, seven arise; and from seven, three arise again. This wheel of existence revolves again and again. That is, from affliction, action arises; from action, suffering arises. If it is not stopped, then affliction will arise again from suffering, thus continuously revolving. Therefore, the five limbs of action and affliction are the cause, and the seven limbs of suffering are the result. Fourth, linking the twelve dependent arisings to the three lifetimes is done only from the perspective of temporary dependent arising. As stated in the Abhidharmakosha: Two each at the beginning and end, and eight in the middle, fully complete. That is, in the previous life, there are ignorance and formation; in the future life, there are birth and death; and in the intermediate life, there are the eight limbs of dependent arising from consciousness to existence. The necessity of linking them to the three lifetimes is:
Chinese
于彼等之中，为了遣除愚痴。如是，就将中有之生作为现在的生，说明彼之因是前世。又，了知前世等生的前际是无有边际的。生的前际愚痴即会遣除。说明后世是现在生的果。又，若不以对治摧毁彼等后世等，则了知生是无有边际的，故能消除对生的后际的愚痴。若知现在生是前世的果和后世的因，则能遣除由无因而生，以及认为是由作者所作等愚痴。如何将三世联系起来的方法是，首先，唯有烦恼存在的阶段是无明的支分。在行之中也包含因的识，以烦恼所引发的业正在行持和已经行持是行的支分，此二者包含在第一世之中。在中阴和凝合的阶段有识，因为没有色蕴，所以称为识的支分。中阴的识进入母胎，白、红、心三者混合时，有四名和只有色蕴，因为眼等四处尚未生起，所以称为名色的支分。五个月圆满时，在原有的身和意的生处之上，眼的生处等四者显现，故六处齐全，但不能享用色等境，所以称为生处的支分。从出生后，六根接触对境，虽有触，但不了解苦乐之因，所以称为触的缘起支。从能说话和行走等阶段，虽有了解苦乐之因等粗略的受，但没有贪著性爱的念头，所以称为受的缘起支。在十二岁等阶段，虽有贪著性爱的念头但不能行淫，贪爱心重而取舍心小，所以是爱的缘起支。在十六岁等时，行淫的行
English
Among those, in order to dispel ignorance. Thus, taking the intermediate state of existence as the present existence, it is explained that its cause is the previous life. Moreover, understanding that the previous limit of births, such as previous lives, is without end. The ignorance of the previous limit of births will be dispelled. It is explained that the future life is the result of the present life. Also, if those future lives, etc., are not destroyed by antidotes, then it is understood that birth is without end, so the ignorance of the future limit of birth can be eliminated. If one knows that the present life is the result of the previous life and the cause of the future life, then one can dispel the ignorance of arising from no cause, and the belief that it is made by a creator, etc. The method of how to connect the three times is that, first, the stage where only afflictions exist is the limb of ignorance. The consciousness of the cause is also included in the formation, and the actions that are being performed and have already been performed, which are caused by afflictions, are the limbs of formation, and these two are included in the first life. In the intermediate state and the state of coagulation, there is consciousness, but because there is no form aggregate, it is called the limb of consciousness. The consciousness of the intermediate state enters the mother's womb, and when the three, white, red, and mind, are mixed, there are four names and only the form aggregate, because the four sense bases such as the eye have not yet arisen, so it is called the limb of name and form. When five months are completed, on top of the existing body and mind sense bases, the four, such as the eye sense base, appear, so the six sense bases are complete, but they cannot enjoy objects such as form, so it is called the limb of the sense bases. From birth, the six faculties come into contact with objects, and although there is contact, the cause of pleasure and pain is not understood, so it is called the dependent arising limb of contact. From the stage of being able to speak and walk, although there are coarse feelings such as understanding the cause of pleasure and pain, there is no thought of craving for sexual intercourse, so it is called the dependent arising limb of feeling. In the stage of twelve years old, etc., although there is a thought of craving for sexual intercourse, one cannot engage in sexual activity, the desire is strong and the ability to take and abandon is small, so it is the dependent arising limb of craving. At the age of sixteen, etc., the act of sexual
Chinese
由于进入欲望的境地而行事，所以取舍的部分居多。未成熟时，不会积蓄许多有意识的身体力量，所以是取的支分。从成熟到死亡之间，行善作恶的力量很大，所以是有的支分。这八个支分在中阴身时是完整的。中阴的有和连接的有两个，包含在生之中。从住在母亲的子宫到出来之间，是生的缘起的支分。出生后到变成尸体等死亡之间，是老死的缘起的支分。这两个支分安排在第三世的状态中。其中，圣者龙树的追随者大多认为缘起之轮是三世，而圣者无著大多认为在两世中圆满。也就是说，从无明到取这九个支分在前世是完整的，后面的三个支分安排在后世。这种方式是，无明和行是投射的支分，识等五个是投射的支分。爱取有三个是完成的支分，生老死两个是完成的支分，总共由四个支分组成。这些是世俗谛的缘起，暂时胜义谛的缘起是，状态的胜义谛，例如行的支分。不是从我和，其他和，两者和，两者都不是中产生，但在未经观察和分析的情况下，由于无明的缘故，行，从这个集合中仅仅显现现象并不阻止，像这样在这里没有详细说明。讲述圣道八支，分为正说和引申义两部分。第一部分，确定圣道八支是：正见、正命、正精进，正念、正定、正语、正业边，以及正思维，这八支是道的支分。为了寂静，应当修习。也就是正确的见解，同样地加上正确的命、正确的精进、正确的念、正确的禅定、正确的语、正确的业边，以及正确的思维。这些既是圣道，也是支分，所以是圣道的支
English
Because of entering the realm of desire and acting, the part of taking is mostly present. When immature, one does not accumulate much conscious physical strength, so it is a limb of taking. From maturity to death, the power of doing good and evil is great, so it is a limb of existence. These eight limbs are complete in the intermediate state. The existence of the intermediate state and the connection have two, included in birth. From dwelling in the mother's womb to coming out, it is a limb of the arising of birth. From birth to becoming a corpse, etc., until death, it is a limb of the arising of old age and death. These two limbs are arranged in the state of the third life. Among them, the followers of the noble Nagarjuna mostly consider the wheel of dependent arising to be three lives, while the noble Asanga mostly considers it to be complete in two lives. That is to say, the nine limbs from ignorance to taking are complete in the previous life, and the latter three limbs are arranged in the subsequent life. This way, ignorance and action are the projecting limbs, and the five of consciousness, etc., are the projected limbs. Craving, taking, and existence are the three completing limbs, and birth, old age, and death are the two completing limbs, totaling four limbs. These are the dependent arising of conventional truth, and the dependent arising of temporary ultimate truth is the ultimate truth of the state, such as the limb of action. It does not arise from me and, other and, both and, neither, but without observation and analysis, due to the cause of ignorance, action, from this collection, merely the appearance of phenomena does not prevent, like this is not explained in detail here. Explaining the eight limbs of the noble path, divided into two parts: direct explanation and inferred meaning. The first part, identifying the eight limbs of the noble path is: right view, right livelihood, right effort, right mindfulness, right concentration, right speech, right action, and right thought, these eight limbs are limbs of the path. For the sake of peace, one should practice. That is, correct view, similarly adding correct livelihood, correct effort, correct mindfulness, correct concentration, correct speech, correct action, and correct thought. These are both the noble path and the limbs, so they are the limbs of the noble path.