English
condition. That which is similar immediately after the cessation of consciousness is the immediate condition. This also abides in two ways, as before, among the causes, three and the immediate condition are the close cause, and all others are the cooperative condition. These are also the cause of the close cause that takes what is close and similar to its own result. The close cause and the cooperative cause gather together, and everything that helps to produce the result is the cooperative cause. It is enough to say briefly, one should enter into the realm of meaning, which is also the close cause that walks in the realm, and there are also two. The transmitted close cause is: In the continuum of all sentient beings, while possessing the defilement of afflictions, the essence is the primordially pure Suchness, called the lineage of the Three Jewels, abiding in a way that can be realized, and from one's own continuum, the Three Jewels of the result also arise. The condition that awakens the lineage or element is the Three Jewels that have already appeared in the continuum of others, which is also the realization of the manifestation of that lineage, the sudden and temporary purification of the Buddha's enlightenment, possessing the complete limbs of the qualities of the Dharma, spontaneously accomplishing non-conceptualization that causes others to realize the lineage, possessing the deeds of the victorious Buddha Jewel, and the Dharma and Sangha Jewels that arise from it, but its establishment will be explained below. The actual close cause is that ordinary sentient beings who have not entered the path naturally develop a general faith and devotion as a sign of having the lineage. The cooperative cause of refuge also abides in two ways, the uncommon cooperative cause is taking refuge by remembering fear, therefore, the refuge of the three types of individuals must generate the three types of fear that they each remember. That is, here it refers to remembering the fear of conditioned samsara, remembering the fear of unconditioned nirvana, and generating great compassion based on fear, there are three types. The first has three, the remembrance of fear based on the ignorance of the cause of affliction is that it must be understood by the twelve links of dependent origination. It is determined here in five aspects, and the nature of dependent origination abides in both cause and effect. The etymology of dependent origination is: Pratītya (藏文：པྲ་ཏི་ཏ་，梵文天城体：प्रत्यय，梵文罗马拟音：pratyaya，汉语字面意思：缘) means relying on.
Chinese
即一起做。所谓“sam”是samBhava，意为关联，是近取因。Utpada意为生起，是出生的意思。如果缩略声音，则变为pratītyasamutpāda，即缘起。缘起的体性，在《现观庄严论》中说，是无动摇、无常和从能力之因产生。因此，经中说：“此有故彼生，此生故彼生。”例如，以无明为缘而有行等所说的意旨，也依次得到很好的阐释。由此也遣除了所破的主要方面，即无因生和从不相符之因生二者。因为自在天等的心的动摇，事先没有进行任何行为，只是显示了具有自己的因，所以遣除了第一种情况。不可能成为因的常法不会产生，而是从无常法产生。并且，并非一切能成为因的无常法都能产生一切，而是显示了从具有能力的近取因产生，所以遣除了第二种情况。关于缘起的分类，有支分的分类、支分的简略、支分作为缘的安立、支分的作用的显示、支分归纳为三烦恼、详细分类的解说等六个方面。第一方面有十二支。无明有两种：执实有之烦恼性的无明和执实无之非烦恼性的无明。存在的根本是前者。《七十空性论》中说：了知诸法皆空性，是为正见不愚痴，是则无明即止灭，从此十二支皆灭。以及《六十正理论》中说：若有实执则生贪，嗔等无尽诸恶见，若无实执则不生，是故当知烦恼因。以及《七十皈依论》中所说也是如此。烦恼性的无明所造作的认识，其自性是：实际上没有从自相方面能起作用的事物，却执着认为有，这是幼稚的凡夫众生轮回中出生的第一个因，并且
English
that is to be done together. The term "sam" is samBhava, which means connection and is the proximate cause. Utpada means arising, which is the meaning of birth. If the sound is abbreviated, it becomes pratītyasamutpāda, which is dependent origination. The nature of dependent origination is stated in the Abhisamayalankara as being unmoving, impermanent, and arising from the cause of ability. Therefore, the sutra says, "This being, that arises; this arising, that arises." For example, the meaning of what is said, such as actions arising from ignorance, is also explained well in sequence. This also eliminates the main aspects to be refuted, namely, arising from no cause and arising from a dissimilar cause. Because the movement of the minds of Ishvara and others does not perform any action in advance, but only shows that it has its own cause, the first case is eliminated. What cannot be a cause, the permanent, does not arise, but arises from the impermanent. And, not everything arises from all impermanent things that can be a cause, but it is shown that it arises from the proximate cause that has the ability, so the second case is eliminated. Regarding the classification of dependent origination, there are six aspects: the classification of limbs, the abbreviation of limbs, the establishment of limbs as conditions, the showing of the function of limbs, the condensation of limbs into three afflictions, and the explanation of detailed classification. The first aspect has twelve limbs. Ignorance is of two types: ignorance that grasps at reality and is afflicted, and ignorance that grasps at non-reality and is non-afflicted. The root of existence is the former. The Seventy Stanzas on Emptiness says: By realizing that all things are empty, one is not deluded because of correct view. That is the cessation of ignorance, and from then on, the twelve limbs cease. And the Sixty Stanzas of Reasoning says: If there is acceptance of reality, then desire, hatred, and so on, and endless wrong views will arise. If there is no acceptance of reality, then afflictions will not arise. Therefore, know the cause of afflictions. And what is taught in the Seventy Stanzas on Refuge is also like this. The realization created by afflicted ignorance, its own nature is: although there is no thing that can function from the aspect of its own characteristic, it is desired to grasp by imputing that it exists. This is the first cause of birth in samsara for childish ordinary beings, and
Chinese
像这样的对实物的执着，就是对真如的无明，因为将空性执着为实物，并且执着于常恒的“我”。还有，像这样的对实物的执着变成第二种，由于对法、因和果的无明，错误地执着，错误的知觉执着于实物，就是对果报成熟的无明。前者在轮回中持续不断地发生，并且遍及所有的轮回之法，因此这种无明也被称为俱生无明，而且不需要考察其他的因，所以不会变成无边无际，而是确定为十二支，并且由于对自己的近取因没有起始，所以轮回也不会变成有起始，这本身就是轮回的根本。后者仅仅是引发不善业，所以被称为不杂无明。第一种无明是引发欲界天界的福德和引发上界的不动业的意乐（藏文，སེམས་པ་，梵文天城体，citta，梵文罗马拟音，citta，汉语字面意思，心）是行（藏文，འདུ་བྱེད་，梵文天城体，saṃskāra，梵文罗马拟音，samskara，汉语字面意思，造作）。第二种是引发恶趣的不善业的意乐（藏文，སེམས་པ་，梵文天城体，citta，梵文罗马拟音，citta，汉语字面意思，心）是行（藏文，འདུ་བྱེད་，梵文天城体，saṃskāra，梵文罗马拟音，samskara，汉语字面意思，造作），这就是行。由业行所熏染的习气就是识，按照八识的观点来说就是阿赖耶识，按照六识的观点来说就是意识。这个识在入胎的瞬间就是名色，也就是，趋向于后世，或者显示自己的本质的延续不断，所以称为名，也就是非色蕴的四蕴，而色蕴就是色。从名产生意处，从色产生眼等有色的五处，这就是六入。内部的六处与外部的六处相遇就是触，也就是眼触等六种。触完全截断了对境，体验感受就是受，也就是欲界的受有苦、乐、舍三种。色界的初禅的远离所产生的受是乐受，二禅的定所产生的乐受，三禅的无喜之乐，四禅的舍受，以及无色界的舍受。对乐受和舍受不离的贪欲是欲贪，想要脱离痛苦的坏灭贪两种产生就是爱。
English
Such clinging to things as real is ignorance of suchness, because emptiness is mistaken for things, and there is also attachment to the eternal "self." Also, such clinging to things becomes the second kind, due to ignorance of the law of cause and effect, mistaken clinging, and the false consciousness clinging to things is ignorance of the maturation of karmic results. The former occurs continuously in samsara and pervades all the laws of samsara, so this ignorance is also called coemergent ignorance, and there is no need to examine other causes, so it will not become infinite, but is determined to be twelve branches, and since there is no beginning to its own immediate cause, samsara will not become having a beginning, and this itself is the root of samsara. The latter only initiates non-virtuous actions, so it is called non-mingling ignorance. The first ignorance is the intention (Tibetan: སེམས་པ་, Sanskrit Devanagari: citta, Sanskrit Romanization: citta, Chinese literal meaning: mind) that initiates merit that propels one to the heavens of the desire realm and the unwavering actions that propel one to the higher realms is action (Tibetan: འདུ་བྱེད་, Sanskrit Devanagari: saṃskāra, Sanskrit Romanization: samskara, Chinese literal meaning: formation). The second is the intention (Tibetan: སེམས་པ་, Sanskrit Devanagari: citta, Sanskrit Romanization: citta, Chinese literal meaning: mind) of non-virtuous actions that propel one to the lower realms is action (Tibetan: འདུ་བྱེད་, Sanskrit Devanagari: saṃskāra, Sanskrit Romanization: samskara, Chinese literal meaning: formation), which is action. The habitual tendencies imprinted by karmic action are consciousness, which according to the eight consciousnesses is the alaya consciousness, and according to the six consciousnesses is the mind consciousness. That consciousness at the moment of conception in the womb is name and form, that is, tending to the next life, or showing the continuous continuation of its own essence, so it is called name, that is, the four aggregates that are not form, and the aggregate of form is form. From name arises the mind-source, and from form arise the five colored sources such as the eye, which is the six sources. The six internal sources meeting with the six external sources is contact, that is, the six such as eye contact. Contact completely cuts off the object, and experiencing the feeling is sensation, that is, the sensations of the desire realm are three: suffering, pleasure, and neutral. The sensation of pleasure arising from the solitude of the first dhyana of the form realm, the sensation of pleasure arising from the samadhi of the second dhyana, the pleasure without joy of the third dhyana, the sensation of equanimity of the fourth dhyana, and the sensation of equanimity of the formless realm. The desire that is inseparable from the sensation of pleasure and equanimity is desire attachment, and the two kinds of destruction attachment that want to be free from suffering arise is craving.
English
Pao. Taking the five desirable qualities of the senses, taking the sixty-four wrong views, taking the vows and asceticism, and taking the four kinds of self-assertion. In addition to the present existence, the desire for future rebirth is also attachment to the pursuit of existence. The craving for existence is taking. Due to the power of craving for existence, the karma that has not yet achieved the five aggregates of future existence is existence, which is the three existences included in the three realms. The place of birth accomplished by karma is birth, which is the four births such as womb birth. The continuation of birth is aging, which is the change of age, and death, which is the change of life. These two limbs are counted as one because there is death before aging. Furthermore, if the result of old age and death is not shown, will samsara have an end? Birth and aging are the impermanence of birth. Death is the impermanence of fear. Therefore, these two impermanences have the cause, essence, and result of all other limbs of samsara, so they are shown as the result. Although these twelve limbs are explained in the Abhidharmakosha in terms of womb birth, if carefully examined, they are gradually accomplished and complete even for miraculous birth. The basis of the name of miraculous birth is that many extremely pure particles of the four elements gather together in an instant and completely accomplish the form body. It must be assumed that this is the case; otherwise, the form with the ability to distinguish colors and senses will become causeless and will not be reasonable in appearance. The treatise says that there is no external seed, which refers to the absence of coarse earth particles. In this way, the consciousness of the intermediate state merely encountering pure particles is name and form, and from this the six sense bases are accomplished. This is to dispel doubts. Fear of death, sorrow of suffering, and uttering words of suffering, groaning, physical suffering is suffering, mental suffering is displeasure, and the arising and disturbance of afflictions and near afflictions is the accomplishment of a great aggregate with various faults. Second, to briefly summarize the limbs, there are two ways of establishing one dependent origination as two parts of cause and effect, and establishing it as one part of cause and effect. The former is the occurrence from the previous life to this life and from this life to the next life.