English
From here, a sound emerges! The great cracking is especially intense. The entire body is connected only by a network of veins, with many worms eating inside the wounds, etc., one will experience suffering without end. Temporary existence is uncertain, such as stoves, doors, pillars, mortars, and ropes, etc., experiencing the suffering of these images appearing, and being encased in wood and stone, etc. Hungry ghosts dwell and wander in the sky, suffering from the torment of extreme hunger and thirst. The external obscuration is not finding food and drink, and even if found, it dries up in an instant. The internal obscuration is that food and drink cannot enter the mouth, and even if it does, it burns like fire, scorching the lungs and heart. In particular, many worms eat the body, and suffering from being weak and inferior, etc., is unimaginable. Furthermore, due to the four causes of inverted karmic appearances, one always suffers, unable to hear the sound of water. Wandering in the sky are the powerful, kings, dead spirits, demons, witches, Te'urang, etc., always seeking desires with fear and dread, tormented by mantra practitioners, etc., suffering is immeasurable. For animals, they also eat each other, and there is much suffering from harm, exploitation, killing, and slaughter. For humans, there is also no time for happiness, because of the nature of the four rivers of suffering, separation from loved ones, poverty from pursuing desires, experiencing unwanted things, desires not being fulfilled and being exhausted, many enemies and harms, suffering from slander and false accusations, being ungrateful, repaying kindness with harm, accompanied by harm, suffering from attachment, hatred, and clinging, jealousy, etc., always dwelling in the ocean of suffering. Asuras are angry and hateful, fighting each other, unable to bear the wealth of the gods, quarreling everywhere, unwanted things befalling, being killed by weapons, etc., there is no time for happiness, there are various kinds of suffering. The gods are attached to happiness and bliss, and their minds are distracted. When the five omens of death appear, they are abandoned by beloved friends and become miserable, tormented by the suffering of death, falling, etc. Thus, the beings of the six realms of samsara, like a pit of fire, the tip of a sword, an unclean room, are always in an endless ocean of suffering, there is no time for happiness, like a bucket and a dipper. From one passing to another, samsara has no beginning and no end. Thus, all the happiness and suffering of the container and its contents, do not arise without cause or from self-nature, but from the previous existence of their own kind.
Chinese
为了产生与之相应的果，因此因缘和合不可避免。同样，自在天、大自在天、我和时间等，作者恒常并非由他而生，因为恒常的因不会产生果，如果产生了有为法，那么因就会变成那样。因此，从因缘和合中，产生各种各样的现象，这就是缘起。外缘起与因相关的有六种：种子、苗芽、叶子、树干，空管、心材、花朵、果实等，从先前的产生后来的，是近取因。与缘相关的有五大和时间这六种，坚固、摄集、成熟、增长、开解依次变化。这些一起是作缘，是果产生的助伴。内缘起有十二支：执著于我的分别念是无明。由贪嗔痴所生的三种业，是产生苦乐前世的转世之因——行。来世的生处、去处是识，虽然说了能投生者和所投生的果，但实际上是成就转世的支分。四名和色法的支分，执持着有之身，连接着相续。由此产生内在的六处，是名色状态的完全圆满。境、根、识三者聚合而完全决断，要知道六者是知觉的支分。享受苦乐和舍受三种，是近取生起的受的支分。由于受的因，而体验境的滋味，由于喜爱和执着，而贪求境的痛苦，对于苦乐和舍受三种自性，有欲界、色界、无色界三有等。由此更加增长，对于希求和接受，实际进行结合是取的支分，就像执著于我一样。使三界后世成就之业，显现出来是有的支分。成为感受痛苦之基础的转世之，取生和身体完全圆满，并且成为蕴的因，衰老，停止时死亡。像这样的支分，在顺生时，由于先前的产生，后来的依次产生，如果断绝了它，那么后来的就不会产生，因为互相联系，所以叫做缘起。其中，先前的三种是能投生者，名色
English
In order to produce a result that is in accordance with it, therefore, the coming together of causes and conditions is unavoidable. Similarly, Ishvara, the Great Ishvara, the self, time, etc., the constant agent is not born from another, because a constant cause does not produce a result, and if conditioned phenomena arise, then that cause will become like that. Therefore, from the assembly of causes and conditions, various phenomena arise, and this is dependent arising. External dependent arising has six connections with causes: seed, sprout, leaf, trunk, hollow stem, heartwood, flower, and fruit, etc., from the previous arises the later, which is the proximate cause. The connections with conditions are the five elements and time, these six change in the order of stability, collection, ripening, growth, and opening. These together are the acting condition, the helper for the arising of the result. Internal dependent arising has twelve limbs: the conceptual thought of grasping at a self is ignorance. The three actions born from attachment, hatred, and ignorance are the cause of the rebirth of happiness and suffering in the previous life—action. The place of birth and destination in the next life is consciousness, although it is said that there are the thrower and the thrown result, in reality it is the limb that accomplishes rebirth. The limbs of the four names and form, hold the body of existence and connect the continuum. From this arise the six internal sense bases, which is the complete perfection of the state of name and form. The aggregation of object, faculty, and consciousness completely determines, know that the six are the limbs of cognition. Experiencing the three of pleasure, pain, and equanimity, is the limb of feeling that arises proximately. Because of the cause of feeling, one experiences the taste of the object, and because of love and attachment, one craves the suffering of the object, for the three natures of pleasure, pain, and equanimity, there are the three existences of the desire realm, form realm, and formless realm, etc. From this, it increases even more, and the actual combination of desire and acceptance is the limb of grasping, just like grasping at a self. The action that accomplishes the future existence of the three realms, manifesting it is the limb of existence. The rebirth that becomes the basis for experiencing suffering, taking birth and the body being completely perfected, and becoming the cause of the aggregates, aging, and death when it ceases. Such limbs, in the order of arising, because of the previous arising, the later arises in sequence, and if it is cut off, then the later will not arise, because they are interconnected, it is called dependent arising. Among these, the previous three are the thrower, name and form
Chinese
等等四者是感受的支分，贪爱、取、有显现成办，生、老、死显现成办是支分。十二缘起中，烦恼和业五者是因，剩余七者是果，是痛苦。这样在两生或三生中圆满。再次如相续不断的纺轮一般，在有中漂泊没有起始和终结。因此，即使没有产生因果的心，也会出现具有五种特点的缘起：因灭则生苗芽，所以不是常恒；如秤杆的高低一样产生，所以不是断灭；因为不是同一块土地和幼苗，所以不是转移；小小的种子能成就大的果实。而且也不是从其他产生，是同类的因。这样，内外诸法，各自的因缘如果完备，就会产生变化，不完备就不会产生，因此没有其他的作者。依靠缘起，如果见到这不可阻挡的各种显现，那么对于因果将永远不会迷惑。因此，无论轮回的痛苦显现如何，一切都源于因，没有不是从因产生的。想要获得与因无关的安乐果，就像想要得到舍弃光芒的太阳一样。因此，因是业和烦恼二者，业是具有染污、产生轮回之果的，因为心思考虑并且身语投入。心是意业，以及由它产生的，思考是身语的二业。其中有善、不善和无记。有表色业是业，无表色业是戒律、非戒律和中间者。发起者是意之思考，是因。投入业是六识，是朋友。时间的策发有两种。善业是舍弃不善，本体是善的心所十一，以及与之相应的法，关联和习气相随的策发是善，以及寂灭涅槃是胜义善。获得它们的方式有八种：获得和加行在前之善，饶益和摄持对治之善，近寂灭和同类之善。十善业是舍弃损害他人，布施、梵行、说正直语，调解怨恨、说与法相应的语言，说柔和语以及习惯于舍心。
English
Etc., the four are branches of feeling. Craving, grasping, and existence are manifestly accomplished, and birth, old age, and death are manifestly accomplished as branches. Among the twelve links, the five afflictions and actions are the cause, and the remaining seven are the result, which is suffering. Thus, it is completed in two or three lifetimes. Again, like a continuously spinning wheel, wandering in existence without beginning or end. Therefore, even without the mind that generates cause and effect, dependent origination with five characteristics occurs: Because the cause ceases, the sprout grows, so it is not permanent. It arises like the high and low of a scale, so it is not annihilation. Because it is not the same soil and seedling, it is not transference. A small seed accomplishes a great fruit. Moreover, it is not born from something else; it is a similar cause. Thus, all phenomena, internal and external, if their respective causes and conditions are complete, will arise and change. If they are incomplete, they will not arise. Therefore, there is no other agent. By relying on dependent origination, if one sees these unobstructed various appearances, then one will never be confused about cause and effect. Therefore, no matter how the suffering of samsara appears, everything originates from cause; nothing does not arise from cause. Wanting to obtain a blissful result unrelated to cause is like wanting the sun's orb while rejecting its rays. Therefore, the cause is the two, action and affliction. Action is that which has defilements and generates the result of samsara, because the mind thinks and body and speech engage. Mind is mental action, and what arises from it. Thought is the two actions of body and speech. Among these are virtuous, non-virtuous, and neutral. Revealing action is action, and non-revealing action is discipline, non-discipline, and the intermediate. The instigator is the mind's thought, which is the cause. Engaging in action is the six consciousnesses, which are friends. The instigation of time has two aspects. Virtuous action is abandoning non-virtue. Its essence is the eleven virtuous mental factors, and the dharmas that correspond with them, the associated and habitual instigation is virtuous, and peaceful nirvana is ultimate virtue. There are eight ways to obtain them: virtue preceded by attainment and application, virtue of benefiting and upholding the antidote, virtue of near pacification and similarity. The ten virtuous actions are abandoning harming others, giving, practicing celibacy, speaking truthfully, reconciling conflicts, speaking words in accordance with the Dharma, speaking pleasantly, and being accustomed to a generous mind.
Chinese
通过慈心禅修习惯于正确的见解，以十善业舍弃十不善业，具有殊胜的利益。虽然依所依的不同，众生有差别，但在此世间，这十者可以获得和显现。其中，身语的七善是业，也是道，而意的三善是业之道，因为是显现的造作。最终，为了获得高处的果报，享用福德相应的安乐和荣耀。成就寂灭涅槃是解脱的顺缘，大小乘的差别在于发心。加行道的善是决择的顺缘，因为决择是见道的因。异熟果的安乐果报随发心而生起，在与因相应的任何生处，特别喜欢行善，并且寿命长、财富多、容貌美丽等等。自果是地方光彩夺目，福德广大等，具有众多功德。不善业由三毒生起，除了本体的特殊性之外，都是根本和近分的烦恼。所有相应的都是相关的恶业，习气是随后的关联和普遍的策动。轮回和生来就有的不善业，与善业相反，努力和前进。损害和持有罪恶的果报，障碍不顺的方面和法，以十不善业成就颠倒的异熟果。上二界的烦恼，虽然是无漏的障碍和无记，但不是不善业，因为不能产生异熟果。十不善业的动机是想要杀害，夺取他人的生命，不给予而偷偷地拿走。行于四种不应行的法，邪淫。说谎，用离间语破坏友谊。说粗恶语，说绮语，贪婪和想要加害，以及邪见。身语的七业是业，但不是道。意的三不善业是业之道，因为业是造作的心力。因此，随着它的趋势而行，并且造作。这些在欲界中，即使在地狱中，除了绮语、粗语、害心之外，只有相应的，没有显现的。如果声音不悦耳，则有意的三业和绮语，其他都不显现。在欲界其他地方，十不善业显现。这些的本体是三毒的自性。