Chinese
，第二是行之支，第三是识之支，第四是名色和六处之支，第五是触和受之支，第六是爱取有三者之支，第七是生和老死之支。如此安立的理由是，无明是障碍证悟真实之实相，并且产生颠倒，行之支是在阿赖耶识上种下业的习气，识是引导至生处，名色六处之支是执持同类的身体，触和受之支是为了对境进行享用，爱、取、有三者是为了完全积聚未来的再生，生和老死之支是痛苦的厌倦和必然产生。这一切也都是从不如理、不真实的遍计所生的力量所产生的缘故。这安立为七因是连接两世的知识，布顿（བློ་བརྟན）所著的解释中说，这四个是生的种子。如是说，名色、六处、触、受，这四个仅仅说是生的种子，但没有说是显现的缘故。另外，在那解释中也说，此时是抛射的缘起和成就的缘起，这也清楚了。两世圆满之理的明显例子是，与我见相应的无明作了因时的意乐，依靠想要自己好的想法，作了三根本的那个时候的意乐，做了如守护八支戒那样的行之业，在阿赖耶识上种下了转生为人的种子，因此获得了那个识完全转变的差别，在那之后没有出现不顺品的因缘，因此以前的相续明显增长，使转生为人的名色的种子变得有能力和强大，再次逐渐使种子成熟，生
English
, the second is the limb of formation, the third is the limb of consciousness, the fourth is the limb of name and form and the six sense sources, the fifth is the limb of contact and feeling, the sixth is the limb of craving, grasping, and existence, and the seventh is the limb of birth and death. The reason for establishing it in this way is that ignorance obstructs the seeing of the true reality and generates perversion, the limb of formation plants the habit of karma on the alaya consciousness, consciousness leads to the place of birth, the limb of name and form and the six sense sources holds the body of the same kind, the limb of contact and feeling is for enjoying the object, the three of craving, grasping, and existence are for completely accumulating future rebirth, and the limb of birth and death is for the weariness of suffering and the inevitable occurrence. All of this also arises from the power of improper and untrue conceptualization. This establishment as seven causes is also the knowledge that connects two lives. In the explanation written by Buton, it is said that these four are the seeds of life. As it is said, name and form, the six sense sources, contact, and feeling, these four are only said to be the seeds of life, but they are not said to be manifest. Furthermore, in that explanation, it is also said that at this time there is the dependent arising of projection and the dependent arising of accomplishment, which is also clear. An obvious example of the way to complete two lives is that ignorance, which is in accordance with the view of self, made the intention of the cause time. Relying on the thought of wanting oneself to be good, it made the intention of the three roots at that time, and did the action of formation like keeping the eight precepts, and planted the seed of transforming into a human in the alaya consciousness, so it obtained the difference that the consciousness completely transformed, and after that, no unfavorable conditions arose, so the previous continuum clearly increased, making the seed of name and form of transforming into a human capable and powerful, and again gradually ripening the seed, birth
Chinese
六处生长的种子变得有力量，之后又没有不和的障碍而成熟增长，触和受的种子也次第先后地变得有力量。这以上是投生的缘起，无明、行、识三者是投生的支分，名色等四者是所投生的支分。它们投生为人之后，什么时候一定会获得那个生，但是像这个生之后的那个生，不一定会在某个特定的时间成就，因此又生起了贪恋天界的强烈想法，想要守护八支分戒律的取，以及由此实际守护戒律，使得之前的种子变得非常强有力，以种子的方式成就了一定会转生为人的爱，这是有的支分。在具有那个相续的同时，完全舍弃了人身，直到再次转生为人之间，完全执取爱，以及入胎之间的中阴是有的支分，正在入胎是生的支分，从入胎之后到第二世的整个老死，是显现成就的支分。第二，宣说世亲论师的论典，是说贤善的世亲论师的《缘起经释》中，将具有投生和成就四者的缘起在两世中圆满的安立，进行内在区分，以七个意义来显示，即投生的缘起中，也分为什么投生，如何投生，以及投生什么三者，对于使所投生的得以成就的成就缘起，也分为什么成就，如何成就，以及成就什么三者，并且显示了什么是过患，这七个意义，也是由十二缘起支分依次显示的。其中，什么投生，是无明的支分，以及由此所引发的行的支分二者。如何投生，是一个支分，即识的
English
The seeds of the six senses become potent, and then, without any conflicting obstacles, they mature and grow. The seeds of contact and feeling also become powerful in due course. This is the dependent arising of projection. Ignorance, action, and consciousness are the limbs of projection, while name and form, etc., are the limbs of what is projected. Because of these, a human birth is projected. Although it is certain that this birth will be taken at some time, it is not certain that the subsequent birth, like the one after this birth, will be accomplished at a specific time. Therefore, a strong desire for the higher realms arises again, and the taking, which is the desire to keep the eight-limbed precepts, and the actual keeping of the precepts, make the previous seeds very powerful. The craving that will definitely lead to rebirth as a human is established in the form of a seed, which is the limb of existence. While possessing that continuum, the human body is completely abandoned, and until rebirth as a human, craving is fully grasped, and the intermediate state between entering the womb is the limb of existence. The act of entering the womb is the limb of birth, and from the moment of entry until the entire second life of aging and death, it is the limb of manifest accomplishment. Secondly, explaining the treatise of Master Vasubandhu, in the commentary on the Dependent Arising Sutra by the wise Vasubandhu, the establishment of the dependent arising that possesses the four aspects of projection and accomplishment, which is completed in two lifetimes, is divided internally and shown in seven meanings. In the dependent arising of projection, it is also divided into what projects, how it projects, and what is projected. In the dependent arising of accomplishment, which causes what is projected to be accomplished, it is also divided into what accomplishes, how it accomplishes, and what is accomplished. Furthermore, it shows what the fault is. These seven meanings are also shown sequentially by the twelve limbs of dependent arising. Among them, what projects is the limb of ignorance and the limb of action that is caused by it. How it projects is one limb, which is consciousness.
Chinese
关于支分，行之支分以作业之种子播种之方式抛射，所抛射者为名色、六处、触、受，此四者为所抛射。如是七支分以未来之有，播种种子且完全抛射，然彼种子未作具力故，彼有不决定迅速成就，如后生般迅速之时，决定有之成就者，为成就之支分，又以何成就者，为爱与取之二支分，成就之方式如何者，先前所抛射之有之种子，以有之一支分作具力之方式，所成就者，未来有之生之一支分即是，第七义过患为何者，以老死之一支分显示。如是无明生行等之道理亦是，以无明之支分，亦可作使有显现之作业之策动，何以故，若如实了知四谛之义，虽无与坏聚见及相应之无明积集业，然不如实了知谛之义，且于彼义极愚昧故，心颠倒之故。如是无明所策动之业，于心阿赖耶识，为完全布施生之习气之故。彼三支分者，名色与六处等之四支分次第抛射，此处说次第故，显示彼四者亦有先后顺序之语。彼之种子完全增长故。谓彼四支分之种子之力完全增长，谓增长或能力具力之义。如所抛射般生者。谓抛射者以何方式如所抛射般四支分次第抛射，从所生之受之支分，以何成就者爱，从彼生取，如是显示，然于此时，有如此困难之处，受之
English
Regarding the limbs, the limb of formation propels in the manner of sowing the seeds of karma, and what is propelled are name and form, the six sense bases, contact, and feeling, these four are what is propelled. Thus, although these seven limbs sow the seeds for a future existence and completely propel it, because those seeds have not been made powerful, that existence is not certain to be quickly accomplished. In a time as quick as a subsequent birth, what makes the accomplishment of existence certain is the limb of accomplishment. Moreover, by what is it accomplished? It is by the two limbs of craving and grasping. How is it accomplished? It is in the manner of the seeds of the previously propelled existence being made powerful by one limb of existence. What is accomplished? It is precisely one limb of birth of a future existence. What is the seventh meaning, the fault? It is shown by one limb of aging and death. Thus, the reason why ignorance arises from formation, etc., is also that the limb of ignorance can also act as the motivation for the action of manifestly forming existence. Why? Because if one fully knows the meaning of the four truths as they are, although there is no accumulation of karma by ignorance that is in accordance with the view of the perishable, one does not fully know the meaning of the truths as they are, and because one is extremely ignorant of that meaning, the mind is reversed. Thus, the karma motivated by ignorance is for the sake of completely bestowing the habits of birth upon the mind, the all-ground consciousness. Those three limbs gradually propel the four limbs of name and form, the six sense bases, etc. Here, because it is said "gradually," it is a word that shows that those four also have a sequential order. "Because its seeds are fully increased." This means that the power of the seeds of those four limbs is fully increased, meaning increased or capable and powerful. "Born as propelled." This also means that the feeling limb of what is born as the four limbs are gradually propelled in what manner by what propels, craving is what accomplishes, and grasping arises from that, as shown. However, at this time, there is such a difficult point, the feeling of
Chinese
彼支分种子力量强大，虽仅为受之种子，然因未显现故，非真实之受，且于彼无生贪，何以故？彼乃受之支分力量强大者，以缘起之他果，即老死支分所摄之受种子极成熟，受显现近成之一者，彼完全苏醒而成为受之显现，由此而生贪。又或者，受之种子极具力量者，亦能真实生贪。如是仅为名相之说。如是，由贪而生取之支分，取者，彼先前于心上所熏染之习气完全成熟，变得极具力量，又复显现趋向于成办有，乃有之支分。又，此处仅由取者熏染业之习气而令其力大耶？抑或由取而生起新业而为之耶？彼乃由取而完全生起新业，由此生起身语之业，亦有不生者，然如害心等心之意业必定生起，故彼令先前之习气力大，其后，彼业灭尽，然于心上以种子之方式存在，新种子与先前之业习气旧种子存在者，于有支分之所有阶段，新种子以具力之方式令来世显现成办。所谓成办即生者，如是依靠成办之彼等支分，于生处相续连接之时，来世显现成办乃生之支分，相续连接已毕之后，即为老死之支分，故有衰老、死亡、悲伤、哀嚎等种种过患。如是，以未如实知晓真谛之故，而积聚抛入轮回之业等十二支分之次第，以何因缘而于轮回中受生耶？对于现见真谛者而言，则无有来世抛
Chinese
也没有丝毫新业的积聚。这里所说的见真谛，也是从最低限度的入流果开始安立的。大乘的见道，在获得之时，不要说积聚新的能引业，三界轮回的业、烦恼、痛苦全部断除，身语意三转变为智慧的自性。声闻的阿罗汉，以及阿罗汉、不来、一来等，更不用说不积聚新的能引业了。现量见到真谛的入流果等有学之中，也没有任何积聚能引轮回的新业。也就是在见到胜义谛之时，断除了三种随眠。也就是如《俱舍论》中所说：“不欲行及路邪，于道犹豫彼等。”如是由于有身见，不欲行于解脱道；以戒禁取和禁戒殊胜执著，虽欲行却误入歧途；对于真谛和三宝犹豫不决的怀疑，则对解脱道犹豫不决，从而使人从正道中倒退。因此，在见真谛之时，见断所断的三种随眠全部断除了。《俱舍论》下面说，入流者依靠如初禅定之类具有寂静和粗猛相状的世间道修习，能够获得不来果，并且如此获得者将转生到梵天界，这种说法是不合理的。如果这样，即使见到了真谛，也会有积聚新的能引业的过失，因为转生梵天界的业，是由具有寂静和粗猛相状的初禅定作为能引业，从而使入流者在后世投生于梵天界。如果这样，入流者依靠具有寂静和粗猛相状的道，根本不可能转生到色界吗？并非如此，那样转生也是有可能的，那是由于入流者在阿赖耶识上具有转生色界的习气
English
There is not even the slightest accumulation of new karma. Here, the term "seeing the truth" is established from the minimum limit of entering the stream. In the Mahayana path of seeing, at the time of attainment, let alone accumulating new karma that propels rebirth, all the karma, afflictions, and suffering of the three realms of samsara are completely abandoned, and the three aspects of body, speech, and mind are transformed into the nature of wisdom. For the Arhats of the self-realized and the Hearers, as well as the Arhats, Non-returners, and Once-returners, there is no need to mention that they do not accumulate new karma that propels rebirth. Among the learners who directly see the truth, such as the Stream-enterers, there is also no one who accumulates new karma that propels rebirth in samsara. That is, at the time of seeing the ultimate truth, the three kinds of attachments are abandoned. As it is said in the Treasury of Knowledge (Abhidharmakosha), "Not wanting to go, and the wrong path, and hesitation on the path, these so many." Thus, due to the view of the aggregates of fear, one does not want to go on the path of liberation; with the attachment to ethical conduct and asceticism, although one wants to go, one goes astray; the doubt that doubts the truth and the Three Jewels causes hesitation on the path of liberation, thus causing one to regress from the right path. Therefore, at the time of seeing the truth, the three attachments that are abandoned by seeing are all abandoned. The lower Abhidharma says that the Stream-enterer relies on meditating on worldly paths with aspects of serenity and agitation, such as the first dhyana samadhi, and will attain the Non-returner, and that one who attains in this way will be born in the Brahma realm, which is unreasonable. If so, even if the meaning of truth is seen, there will be the fault of accumulating new karma that propels rebirth, because the karma of being born in the Brahma realm is propelled by the first dhyana samadhi with aspects of serenity and agitation, so that the Stream-enterer is born in the Brahma realm in the next life. If so, is it not possible for the Stream-enterer to be born in the Form Realm by relying on the path with aspects of serenity and agitation? It is not so; it is also possible to be born in that way, because the Stream-enterer has the habit of being born in the Form Realm on the alaya consciousness.