Chinese
仅仅是世间道作为成办的因，才在那处受生，并非它作为抛掷者。总的来说，依靠寂静和粗大的相状的道，获得一来和不来也是不合理的，因为那道只能阻止烦恼的现行，而不能从根本上断除种子。因此，为了获得断除第六品欲烦恼的一来者和断除第九品的不来者，必须要有具有真实相状的出世间道，才能从根本上断除那个烦恼的种子。凡是远离贪欲的，就不会有生。预流果和一来果没有断除贪欲，不来果虽然完全断除了欲界的贪欲，但没有断除上二界的贪欲，阿罗汉则完全断除了三界的贪欲，因此，经中说不会因业和烦恼而受生。因此，受生的因是贪欲，因为这也说是集谛的根本，并且说由它所取的生是苦谛的根本，成为断除痛苦之对治的根本是八支圣道，灭谛是解脱，龙树菩萨曾说：生是痛苦和贪欲，那是它的广大集起，灭除它就是解脱道，获得它就是八支圣道。如是所说。归纳缘起之义：如果对其中的因和缘的安立稍作了解，就能确定缘起的意义，这是什么原因呢？因为诸法的生灭，不是由作者的心识分别的造作所为，而且在常恒的事物上，因缘的生灭是不可能的，所以无常的诸法是生灭的自性。诸法是具有种子力量的，从各自能产生果的因中产生，因此，以具有这三种特征的方式，诸法才生灭。
English
It is only that the worldly path, as the cause of accomplishment, takes birth in that place, but it is not the thrower. In general, it is also unreasonable to obtain the once-returner and the non-returner by relying on the path with the characteristics of tranquility and grossness, because that path can only prevent the manifestation of afflictions, but cannot eradicate the seeds from the root. Therefore, in order to obtain the once-returner who has abandoned the sixth level of desire realm afflictions and the non-returner who has abandoned the ninth level, there must be a supramundane path with true characteristics to eradicate the seeds of those afflictions from the root. Those who are free from craving will not have birth. The stream-enterer and the once-returner have not abandoned craving, and although the non-returner has completely abandoned the craving of the desire realm, they have not abandoned the craving of the upper two realms. The Arhat has completely abandoned all the craving of the three realms, therefore, it is taught that there will be no birth due to the power of karma and afflictions. Therefore, the cause of taking birth is craving, because it is also said to be the main thing of the truth of origin, and it is said that the birth taken by it is the main thing of the truth of suffering. The Noble Eightfold Path is the main antidote to abandoning suffering, and the truth of cessation is liberation, as said by the protector Nagarjuna: 'Birth is called suffering and craving, that is its vast origin, its cessation is the path of liberation, obtaining it is called the Noble Eightfold Path.' As it is said. To summarize the meaning of dependent origination: If one understands the establishment of cause and condition in a concise way, one will be able to ascertain the meaning of dependent origination. Why is that? Because the arising and ceasing of things is not done by the activity of the mind of the doer, and the arising and ceasing of causes and conditions is impossible in permanent and stable things, so impermanent phenomena are by nature arising and ceasing. Things are seeds endowed with power, arising from causes that can produce their respective fruits. Therefore, things arise and cease in a way that possesses these three characteristics.
English
Ra ro. Third, explaining the suchness of dependent origination, there are three types: the suchness of selflessness, the inner suchness, and the suchness of no inherent existence. First, generally, all the phenomena of samsara encompassed by appearance and existence, as well as the conventional path and its results, are merely dependent origination arising from the manifest aggregation of causes and conditions. Moreover, this is impermanent, suffering, empty, and selfless. First, impermanence refers to the subtle impermanence of things arising and ceasing in an instant. This does not mean that what has already arisen is destroyed afterward, but rather that what is arising is also ceasing. Because there is not even the slightest interval, arising and ceasing are continuous. Suffering is established as the suffering of causes because it is impermanent. Because there is no autonomy to remain even for an instant. Whatever external or internal things there are, they are merely the arising of various results of impermanent nature from various causes and conditions of their own nature. Because the self and the agent never exist, it is emptiness. Selflessness means that these phenomena are not made by the will of a truly existent agent, nor are they made by a permanent lord with balanced particles, essence, and strength, nor are they produced from causes such as past, future, and present, as some non-Buddhists claim to be the cause of all worlds, nor are they produced from causes such as sounds and letters, as some others claim to generate all worlds, thus eliminating the possibility of results arising from various incompatible causes. Therefore, the Victorious One thoroughly explained the various distinctions of causes and conditions and the many distinctions of dependent origination. Second, regarding the inner suchness, there are five points. First, regarding these establishments of dependent origination, they are not created by the will of an agent, nor do they arise from a permanent lord, etc., nor do they arise from incompatible causes such as time, but rather they arise from various causes and conditions.
Chinese
因为从聚集的、无实义的自性中，内外各种事物聚集的、无实义的，能够坚固存在的机会一丝一毫也没有的空虚之物才产生的缘故。虽然说它们无我这一点是真实的，但如果认为内在意识的缘起是内在意识的缘起，外境事物的缘起就是它本身，那么就不是这样。因为所有缘起之法都是虚假的，是暂时的，没有丝毫真实成立的。<第一个理由成立>不是虚假的理由是：例如像瓶子一样，也是由各种各样的原因造成的，如泥土的物质微粒聚集的集合体，水和线，轮子等各种各样的原因，以及由人的手劳动等作者的各种各样的条件造成的。而它自身的体性也是口张开的，颈收缩的，腹部膨胀的等形状的构造，以及颜色的差别等各种事物的自性。它的作用，如取水等，不是仅仅能自主地取，而是与人的手的劳动等各种各样的条件结合在一起，才能做同样的作用等，对于体性和作用的差别是这样的事物，就称为瓶子。仅仅是意识假立的，在这些事物之上，也没有叫做瓶子的另外的法。而且，瓶子一旦被打碎，泥土的物质虽然存在，但不会对它产生瓶子的想法。这样看来，这些事物仅仅是意识分别的虚假之物。 <第二个理由>是暂时的理由是：不是从一开始就成立的、能够坚固存在的坚硬之物，而是仅仅从因缘中新产生的缘故。这样看来，显现为外境的事物，因为不像显现的那样在意义上成立，所以是内在的意识显现为外境的形象。例如，从因火产生果烟的显现，也不是在外境上成立的火的微粒物质，在外境上成立的烟的微
English
Because from the assembled, meaningless nature, various internal and external things are assembled, meaningless, and there is not even the slightest chance for something empty to arise that can exist firmly. Although it is true that they are selfless, if it is thought that the interdependence of inner consciousness is the interdependence of inner consciousness, and the interdependence of external objects is itself, then it is not so. Because all interdependent dharmas are false and temporary, and there is not the slightest bit of true establishment. <The first reason is established> The reason for not being false is: for example, like a vase, it is also caused by various causes, such as the aggregate of particles of clay material, water and thread, wheels, etc., and various conditions of the author such as labor by human hands. And its own nature is also the structure of shapes such as the mouth being open, the neck being constricted, and the abdomen being swollen, and the nature of various things such as the difference in color. Its function, such as taking water, etc., is not just able to take it independently, but only in combination with various conditions such as human hand labor, can it do the same function, etc. For such a difference in nature and function, it is called a vase. It is merely a false establishment of consciousness, and above these things, there is no other dharma called a vase. Moreover, once the vase is broken, although the clay material exists, the idea of a vase will not arise for it. In this way, these things are merely false things of consciousness discrimination. <The second reason> The reason for being temporary is: it is not a hard thing that is established from the beginning and can exist firmly, but only arises newly from causes and conditions. In this way, what appears as an external object is because it is not established in meaning as it appears, so it is the inner consciousness that appears as the image of the external object. For example, the appearance of the fruit smoke arising from the cause fire is not the particle substance of fire established in the external object, the smoke of
Chinese
而且，事物显现产生，并非如显现般真实成立，而是确凿无疑地，乃是果的烟雾之识，从无因知晓的显现中，它才真实产生。第二点，生起烦恼痛苦三者的道理是：从烦恼的心中，并非产生身语之业，以及由此而产生的外境，而是确凿无疑地，内在的唯一识，显现为烦恼之相，由此产生业之识，并由此生起生之识。第三点是：外境必定存在，因为这些粗大的事物，显而易见是由微小的微尘等聚合而成，如果这样认为。那么，也是从众多极微尘聚合的显现中，产生显现为铁尘的识，从众多铁尘聚合的识中，产生显现为水尘的识，从众多水尘聚合的识中，产生显现为兔毛尘的识，同样地，现在直接成为眼识对境的微尘聚合的识中，产生这些粗大的显现。而且，直至阳光中的微尘，都显现为普通人诸根识的对境，因此，从显现于其中的识中产生粗大显现是真实的。然而，像这样没有成为诸根识对境的牛毛尘以下，对于普通的有情来说，如果没有显现，那么如何从中产生粗大显现呢？即使对于普通人来说，那些没有直接显现于诸根识，但从中产生后后的识，这并不矛盾，因为即使自己没有亲眼见到，但总的来说，那些都是识，因为对于具有天眼的人的眼识来说，那些都会显现。例如，三十三天（Trāyastriṃśa）的神居，虽然不显现于普通人的诸根识，但对于获得神通的人的诸根识来说，那些是显现的，因此，总的来说，那些必须仅仅安立为识。此外，对于天施（Devadatta）来说，梦中的显现是各种各样的，虽然对于供施（Yajñadatta）来说，并不清晰显现，但总的来说，对于供施来说，也必须仅仅安立为梦境。这样一来，所有的识都是自身本体清晰的。
English
Moreover, the appearance of things arising is not established as real according to appearance, but it is undoubtedly the consciousness of the smoke of the result, from the appearance of knowing without a cause, it is actually born. The second point, the way the three sufferings of affliction arise is: from the mind of affliction, the actions of body and speech and the arising of external objects from it do not arise, but it is undoubtedly that the one inner consciousness appears as the aspect of affliction, from which the consciousness of action is generated, and from which the consciousness of birth arises. The third point is: external objects must exist, because these coarse objects are manifestly seen to be composed of the aggregation of minute particles, etc. If you think so. Then, from the appearance of the aggregation of many extremely small particles, the consciousness appearing as iron dust arises, from the consciousness of the aggregation of many iron dust, the consciousness appearing as water dust arises, from the consciousness of the aggregation of many water dust, the consciousness appearing as rabbit hair dust arises, and similarly, now directly becoming the object of eye consciousness, from the consciousness of the aggregation of minute particles, these coarse appearances arise. Moreover, even the dust of sunlight appears as the object of the senses of ordinary beings, therefore, it is true that coarse appearances arise from the consciousness appearing therein. However, if the cow hair dust and below, which have not become the object of the senses, do not appear to ordinary sentient beings, then how can coarse appearances arise from them? Even though those do not directly appear to the senses of ordinary individuals, it is not contradictory that later and later consciousness arises from them, because even if one has not seen them with one's own eyes, in general, those are all consciousness, because for the eye consciousness of those with divine eyes, those will appear. For example, the abode of the thirty-three gods (Trāyastriṃśa) does not appear to the senses of ordinary people, but for the senses of those who have attained supernatural powers, those appear, therefore, in general, those must be established only as consciousness. Furthermore, for Devadatta, the appearances in dreams are various, although they do not clearly appear to Yajñadatta, but in general, for Yajñadatta, they must also be established only as dreams. In this way, all consciousness is merely clear in its own essence.