Chinese
不舍弃这样讲述的必要是：为了在阿赖耶识上播种业的种子，以及如所播种般地培育它而证悟。生起支二者和成就支二者是证悟播种，生起支五者和成就支三者是证悟培育种子。对此，无论汉藏两地，三世圆满的因果二轮是次第产生的缘起之安立，以及生起成就四具的缘起二世圆满，互相混合。第一世的无明和行二者是生起支，中间世所摄的大部分识等五者是生起支，中间世的阶段所产生的爱取和中间世的部分，以及第三世的连接相续之间的有支等是成就支，第三世所产生的生和老死支是成就支这样说，因为二者混合成为非二，所以不应理。其理由是，名色等四者不是生起支，因为是成就支的缘故。是成就支，因为它们不是仅仅是种子，而是显现的缘故。对此，即使是显现，也没有不是生起支的过失这样说，即使不具足生起支的定义，如果说是生起支，那就太离谱了。另外，无明和行二者是生起支，由此也生起了名色等四者显现，老死支也已经生起，因此，无明所引发的一个业，将导致能够生起两种异熟果，这太过分了。这在任何情况下都是不允许的，如《俱舍论》中说：业如带壳果，如是药与花。因为是带着比喻而说的缘故。缘起的第二种方式，三世中十二支一轮圆满，所说的因果二轮，这是没有生起和衰减的差别而混合的，也就是无明和行二者是因，由此
English
The necessity of speaking in this way without abandoning it is: in order to plant the seeds of karma on the alaya, and to realize the cultivation of it as it is planted. The two producing limbs and the two accomplishing limbs are to realize the planting of the seed, and the five projecting limbs and the three accomplished limbs are to realize the cultivation of the seed. In this regard, in both China and Tibet, the two cycles of cause and effect that are completed in three lifetimes are the establishment of dependent origination that arises in sequence, and the dependent origination that possesses the four qualities of arising and accomplishment is completed in two lifetimes, mixing with each other. Ignorance and action, the two in the first lifetime, are the producing limbs, and the five, such as consciousness, which are mostly included in the intermediate lifetime, are the projecting limbs, and the craving and grasping that arise in the intermediate lifetime, and the part of the intermediate lifetime, and the limb of existence that arises between the connection of the third lifetime, are the accomplishing limbs, and the birth and old age and death limbs that arise from the third lifetime are said to be the accomplished limbs. Because the two are mixed and become non-dual, it is not reasonable. The reason for this is that the four, such as name and form, are not projecting limbs, because they are accomplishing limbs. They are accomplishing limbs, because they are not merely seeds, but are manifest. In this regard, even if they are manifest, there is no fault in not being projecting limbs, if one says that even if the definition of projecting limbs is not complete, if one says that they are projecting limbs, then it would be too extreme. Furthermore, ignorance and action are the two producing factors, and from this, the four, such as name and form, are also produced manifestly, and the limb of old age and death has also arisen, therefore, one karma instigated by ignorance will lead to the ability to produce two different ripening results, which is too much. This is not allowed in any way, as it is said in the Treasury: Karma is like a fruit with a husk, likewise like medicine and flowers. Because it is spoken with examples. The second way of dependent origination, the twelve limbs are completed in one cycle in three lifetimes, the two cycles of cause and effect that are spoken of, this is mixed without the distinction of arising and diminishing, that is, ignorance and action are the two causes, and from this
Chinese
从识到受之间的五个支分生起，是一次因果的次第。又从因爱和取二者产生果有和生老死等，是一次因果的次第。因此，这被说是两次因果的次第。如此宣说的必要是，为了遣除众生对前际的愚昧、对后际的愚昧和对现在的愚昧。因此，世尊也在经部中广说了缘起的这种安立。遣除三种愚昧的方式是，如《俱舍论》中所说：“前和后际各二，中间八者皆圆满具足。” 意思是说，无明和行二者是前际，从识到有之间的八者是中间际，生和老死二者是后际。十二缘起支分也有可能在一生中圆满，也就是说，十二支分不颠倒次第，必须按照次第圆满。如果像某些人所认为的那样，无明之后是爱取，然后是行，然后是有，然后是识，然后是受等生起，因为颠倒了次第，所以与十二支分的次第在一生中圆满相违。那是不合理的。又，无明和爱取二者，以及行有，这些是本体相同还是不同？如果不同，那么“以无明为缘而有行”这样生起，但从无明产生爱是与教证相违的。同样，“以取为缘而有爱”这样宣说，但从取产生行是与教证相违的。“以行为缘而有识”这样宣说，但从行产生有是教证的妨害。如果本体相同，那么无明和爱取三者就成了一个支分，行和有二者就成了一个支分，这样就陷入了十二支分数量不圆满的过失。一生中十二缘起支分圆满生起，是现法受
English
The arising of the five limbs from consciousness to feeling is one cycle of cause and effect. Furthermore, from the two causes, craving and grasping, the results of existence and birth, old age, and death arise, which is one cycle of cause and effect. Therefore, this is said to be two cycles of cause and effect. The necessity of speaking in this way is to dispel the ignorance of sentient beings regarding the past extreme, the future extreme, and the present extreme. Therefore, the Blessed One extensively taught this establishment of dependent origination in the sutras. The way to dispel the three types of ignorance is as stated in the Treasury of Knowledge: "The former and latter extremes are two each, and the eight in between are completely fulfilled." This means that ignorance and action are the former extreme, the eight from consciousness to existence are the intermediate extreme, and birth and old age and death are the latter extreme. It is also possible for the twelve limbs of dependent origination to be completed in one lifetime. That is, the twelve limbs must be completed in the order as they are, without disturbing the sequence. If, as some believe, craving and grasping follow ignorance, then action, then existence, then consciousness, then feeling, and so on arise, because the sequence is reversed, it contradicts the completion of the sequence of the twelve limbs in one lifetime. That is unreasonable. Furthermore, are ignorance and craving and grasping, and action and existence, the same or different in essence? If they are different, then "conditioned by ignorance, there is action" arises, but the arising of craving from ignorance contradicts the scriptures. Similarly, it is said that "conditioned by grasping, there is craving," but the arising of action from grasping contradicts the scriptures. It is said that "conditioned by action, there is consciousness," but the arising of existence from action is a scriptural harm. If they are the same in essence, then ignorance and craving and grasping become one limb, and action and existence become one limb, thus incurring the fault of not fulfilling the number of twelve limbs. The completion of the twelve limbs of dependent origination in one lifetime is experiencing the present dharma.
Chinese
被转变所控制，例如，一个男人如果做了强烈的想要获得女人之身的行为，那个业就在识上完全安放了在那儿出生的种子，并且那个名和色以及六处和触和受的支分的种子也次第完全安放，在某个时候，他贪恋恭敬，并且由那个激发的想要成办恭敬的取者，对像阿罗汉僧众一样的事物说这些是女人的聚会。用粗暴的语言谩骂所造的业，使得先前安放的转生为女人的业变得非常强有力，从那可见的法性中，性别完全转变，正在转变成女人是生，已经变成那个是老死支分，就像在一个生命中圆满一样。刹那的缘起是，在一个行为完成的刹那，十二支圆满具足是刹那的缘起，而且也不是仅仅十二支齐全就可以，而是像无明缘行，行缘识等十二支，都需要变成因和因生那样。那也例如，在一个行为完成的刹那，缘起十二支圆满具足的方式是，例如杀生这样的行为完成的时间里会具足，由无明激发的嗔恨心，在杀害一个有情的时候的那些烦恼是无明的支分，杀生的行为是行的支分，那使自己的心变坏之后，在识上安放了会转生到像地狱一样的习气是识的支分，那个时候自己的五蕴和六处被那个恶业染污的部分是那个支分和那个支分。那个时候境、根、识三者聚合而完全断绝那个境是触的支分，那个时候被杀者感受被杀是受的支分，那个时候对杀生的行为非常贪恋是爱的支分，想要成办那个爱的行为
English
Controlled by transformation, for example, if a man performs a strong action with the desire to obtain a woman's body, that karma completely places the seed of being born there on the consciousness, and the seeds of that name and form, as well as the six sense sources, contact, and feeling, are also gradually and completely placed. At some point, he craves reverence, and, motivated by that, the taker who desires to accomplish reverence says to something like an Arhat Sangha, "These are gatherings of women." The karma created by cursing with harsh language makes the previously placed karma of being born as a woman extremely powerful. From that visible Dharma nature, the gender completely transforms. The process of transforming into a woman is birth, and having already transformed into that is the branch of aging and death, just like being complete in one lifetime. Momentary dependent origination is when, in a single moment of completing an action, the twelve branches are fully complete, which is momentary dependent origination. Moreover, it is not sufficient for just the twelve branches to be complete, but like ignorance conditioning action, action conditioning consciousness, etc., the twelve branches need to become cause and effect. For example, in a single moment of completing an action, the way the twelve branches of dependent origination are fully complete is that, for example, an action like killing is completed in the duration of time. The afflictions at the time of killing a sentient being with a mind of hatred motivated by ignorance are the branch of ignorance. The act of killing is the branch of action, which, after making one's own mind bad, places the habit of being reborn in a hell-like state on the consciousness, which is the branch of consciousness. At that time, the part of one's own five aggregates and six sense sources that is defiled by that evil karma is that branch and that branch. At that time, the complete severing of the object where the object, faculty, and consciousness converge is the branch of contact. At that time, the one being killed experiencing being killed is the branch of feeling. At that time, being extremely attached to the act of killing is the branch of craving. Wanting to accomplish that act of craving
Chinese
取是取的支分。由此滋养来世有之习气，即是有支分彼时的蕴全部转变的部分，即是生和老死。对于有联系的缘起，也有认为像那样刹那的缘起是常有的。例如，第一个刹那具有十二支分，而且第二个刹那也具有十二支分等等。从第一个刹那时的无明，作为第二个刹那的无明的近取因。第一个刹那的其他支分，作为第二个刹那的无明的俱有缘。同样，第一个刹那的识，作为第二个刹那的识的近取因，第一个刹那的其他支分，作为第二个刹那的识的俱有缘等等。各自结合起来理解。或者说，十二支分各自在十二个刹那，像依次连接那样讲述也可以，似乎是这样。从第一个刹那的无明产生第二个刹那的行，从第二个刹那的行产生第三个刹那的识等等，是依次产生的。第二，详细讲述有联系的缘起十二支分。首先，讲述十二支分各自的体性，以总义的方式讲述，即是：无明的体性具有三种特征，即是：任何一个识，缘自己的对境，而且对境的显现极其不清晰，而且那本身心续极度不寂静，成为产生烦恼的因，即是：你具有三种法。而且，无明的梵语是，阿毗提耶（梵文天城体：अविद्या，梵文罗马拟音：avidyā，汉语字面意思：无明），其中，毗提耶（梵文天城体：विद्या，梵文罗马拟音：vidyā，汉语字面意思：明）是明，阿字是否定的意思。那也是一般明的否定词而已。与明分离，明小，明恶劣，从明转变为其他，仅仅没有明，仅仅不是明，总共有七种左右的名称，虽然这样说了，但这里是安立为与明相违背，成为不相顺品的一种，即是无明。明的相违品其他法
English
Taking is a branch of taking. By this, the habit of the next rebirth is nourished, which is the part where the aggregates of that branch of existence completely transform, which is birth and old age and death. Also, for dependent origination with connection, it is also considered that such momentary dependent origination is constant. For example, the first moment has twelve branches, and the second moment also has twelve branches, and so on. From the ignorance of the first moment, it becomes the immediate cause of the ignorance of the second moment. The other branches of the first moment become the cooperative condition of the ignorance of the second moment. Similarly, the consciousness of the first moment becomes the immediate cause of the consciousness of the second moment, and the other branches of the first moment become the cooperative condition of the consciousness of the second moment, and so on. Each one should be combined and understood. Alternatively, it seems that it is also acceptable to say that each of the twelve branches is in twelve moments, like a sequential connection. From the ignorance of the first moment, the action of the second moment arises, and from the action of the second moment, the consciousness of the third moment arises, and so on, they arise sequentially. Second, the twelve branches of dependent origination with connection are explained in detail. First, the nature of each of the twelve branches is explained, in the form of a general meaning, which is: the nature of ignorance has three characteristics, which are: any consciousness that focuses on its own object, and the appearance of the object is extremely unclear, and that itself is a cause of arising afflictions because the mind stream is not completely pacified, that is: you have three qualities. Moreover, the Sanskrit word for ignorance is, avidya (梵文天城体：अविद्या，梵文罗马拟音：avidyā，汉语字面意思：无明), of which, vidya (梵文天城体：विद्या，梵文罗马拟音：vidyā，汉语字面意思：明) is knowledge, and the letter a is the meaning of negation. That is also just a general negation of knowledge. Being separated from knowledge, small knowledge, bad knowledge, transforming from knowledge to something else, just no knowledge, just not knowledge, there are about seven kinds of names, although it is said that way, but here it is established as something that is contrary to knowledge, becoming a non-concordant category, that is ignorance. Other dharmas that are contrary to knowledge