Chinese
六。同样，缘起六。因此，因缘六者是：从种子生出幼苗，然后依次是树干、树枝、树叶、花朵和果实，像这样，前者产生后者，这是增多的流转方式。如果将减少比作圆石，据说六者都像是它自身。第二，缘起六者是：五大元素和时间的变迁这六者。像这样，与因相关的这六种法，依靠六种缘等的作用，产生了显现为外境的器世间等。如《楞伽经》中说：大慧，就像从泥团中产生陶器一样，同样，从线产生布，从芦苇产生席子，从种子产生幼苗，以及通过杵臼等人的努力和从酸奶中产生酥油。大慧，这是外在的缘起，前者产生后者。如此说。第二，内在的缘起有：定义、分类和总结。第一是：如果不存在就不会产生，依靠而成立。如《迦叶经》中说：此有故彼生，此生故彼起，前因生后。如此说。第二，有实体和区分意义的差别，是如何流转的方式。第一是：无明等十二支。第二是：《大圆满续·觉性自显》中说：彼亦从无明生，无明生行，行生识，识生名，名生色之自性，色生六处，六处生触，触生感受，感受生爱，爱生取，取生有，有生生，生生老，老生病，病生死。如是说。无明是：对真如之义和业果愚昧。以其为因而积累善与非善之业，或者显现造作，是为行。这些业与相续相关的识的基
English
Six. Similarly, six related to conditions. Thus, the six causes and conditions are: from a seed sprouts, and then sequentially, a trunk, branches, leaves, flowers, and fruits, like the former giving rise to the latter, this is the way of increasing cycles. If applied to something small like a round stone, it is said that all six are like that itself. Second, the six related to conditions are: the five elements and the change of time, these six. Thus, these six dharmas related to causes, relying on the six conditions and so forth, perform actions and generate these worlds of objects and containers that appear as external. As it says in the Lankavatara Sutra: Mahamati, just as pottery comes from a lump of clay, similarly, cloth from thread, a mat from reeds, sprouts from seeds, and butter from yogurt through human effort such as with a mortar. Mahamati, this is external dependent origination, the former arising from the latter. So it says. Second, internal dependent origination has: definition, classification, and summary. The first is: something that does not arise if it does not exist, and is established by dependence. As it says in the Kashyapa Sutra: This existing, that arises; this arising, that originates; the former cause gives rise to the latter. So it says. Second, there are differences in substance and meaning, and how they cycle. The first is: the twelve links of ignorance and so forth. The second is: From the Dzogchen Tantra, Awareness Self-Arisen: That also arises from ignorance. From ignorance, action. From action, consciousness. From consciousness, name arises. From name, the nature of form arises. From form, the six sense sources arise. From the six sense sources, contact arises. From contact, feeling arises. From feeling, craving arises. From craving, grasping arises. From grasping, existence arises. From existence, birth arises. From birth, aging arises. From aging, sickness arises. From sickness, death arises. As it is said. Ignorance is: being deluded about the meaning of suchness and the results of actions. By making that the cause, accumulating virtuous and non-virtuous actions, or manifestly acting, is action. Those actions are the basis of consciousness with continuity.
Chinese
积聚（业）并带到下辈子的，是识。它进入受生之处，与受等四蕴一起的，以及从（四大）生出的色，即五蕴自性的名色形成。它逐渐增长，生出眼等六内处。由此，境、根、识三者聚集的触，由此，体验苦乐的受，由此，想要获得乐和想要舍弃苦的爱，由此，以三门努力进行取舍之事的取，由此滋养，业的习气变得有能力取后有，是为有。由此产生后世的生，有生就有年龄变化的老，界变化的病，命变化的死，因此，十二缘起的轮子不间断地旋转，所以称为轮回。这些也圆满于三世：无明、行、识三者，是产生生的原因，因此属于前世；从名色到有之间的七者圆满于中间世，前四者是异熟的自性，后三者是从那些异熟的因缘所生。生和老死二者圆满于后世，此生的最后是有，从它的因缘产生生，从生产生老死。如是龙树说：从三者中生出二，从二生出七，从七也生出三，是有的轮子，自身一次又一次地旋转。这些也是前者产生后者的角度来说是与因相关联的，以及内部的五大种和识，即六界聚集而产生的角度来说是与缘相关联的，如《萨鲁绿穗经》中说：内部的缘起是由于二而产生的，二是哪二呢？即与因相关联和与缘相关联。等等广说。第三，如果归纳起来有三：无明、爱、取三者是烦恼的自性，行和有二者是业，剩余七者是痛苦，龙树说：第一、第八、第九是烦恼。
English
The one that accumulates (karma) and carries it to the next life is consciousness. When it enters a place of rebirth, together with the four aggregates of feeling, etc., and the form that arises from (the four great elements), that is, the nature of the five aggregates, name and form are formed. It gradually develops, and the six internal sense bases, such as the eyes, emerge. From this, there is contact, which is the meeting of object, faculty, and consciousness; from this, there is feeling, which experiences pleasure and pain; from this, there is craving, which desires to obtain pleasure and desires to abandon suffering; from this, there is grasping, which strives to do the work of acceptance and rejection through the three doors; nourished by this, the karmic imprints become capable of taking rebirth, which is becoming. From this, the future birth arises, and if there is birth, there is aging, which is the change of age, sickness, which is the change of elements, and death, which is the change of life. Therefore, the wheel of the twelve links of dependent origination revolves without interruption, so it is called samsara. These are also completed in three lifetimes: ignorance, action, and consciousness are the cause of generating birth, therefore they belong to the previous life; the seven from name and form to becoming are completed in the intermediate life, the first four are the nature of maturation, and the latter three arise from the causes and conditions of those maturations. Birth and aging and death are completed in the future life, the end of this life is becoming, and from its causes and conditions birth arises, and from birth arise aging and death. As Nagarjuna said: From the three, two arise, from the two, seven arise, and from the seven, three also arise, it is the wheel of existence, which itself revolves again and again. These are also said to be related to cause from the aspect of the former giving rise to the latter, and related to conditions from the aspect of the inner five elements and consciousness, that is, the six elements, gathering and producing. As it is said in the Rice Seedling Sutra: Internal dependent origination arises because of two, what are the two? That is, related to cause and related to condition. And so on, extensively explained. Third, if summarized, there are three: ignorance, craving, and grasping are the nature of affliction, action and becoming are karma, and the remaining seven are suffering. Nagarjuna said: The first, eighth, and ninth are afflictions.
Chinese
烦恼。第二个原因是第十个，其余七个是痛苦。如是说。也就是从烦恼产生业，从业产生痛苦，又从痛苦产生烦恼，对于有身者来说是实际的，对于无身者来说是以习气的方式流转。这样内外之缘起二者皆以十二支的方式流转。从次第三者来说：十二缘起以各种方式，内外二者皆流转。如是说。第六个是错乱的过患：如彼经中说：远离圣道，感受痛苦，过患宣说了两种。如是说。所欲求的是远离圣道的痛苦，在《广大论》中说：一切有情众生，虽以五智普遍照耀，却因自己的分别念遮蔽，而不领悟五智的意义。如是说。所应断除的是极其难忍的剧烈痛苦，以及暂时看似安乐的各种不同感受的痛苦的过患。如彼经中说：将感受不和谐的苦乐。如是说。此处有些人说：痛苦可以成为过患，但快乐为何成为过患呢？回答说：拉杰涅敦说：相对于佛的安乐，有情众生的安乐无论如何圆满，也未超出痛苦的自性，就像佣人获得工资一样。而且，它必定是变异之苦的因。第七个是错乱的论证：轮回和涅槃二者的作者是不造作的常续刹那。在《广大论》中说：不造作的常续刹那，没有它未把握的。如是说。特别是轮回的作者是：邪分别常续的刹那。彼经中说：邪分别常续的刹那，没有它未做的。如是说。此经中说：我与他与分别的常续。如是说。次第三者中说：具有常续的刹那，被说为业的作者。如是说。第八个比喻是：轮回就像水桶的旋转，蔓延就像草垛的火。次第三者中说：水桶、草垛、火的比喻一样，恒常流转和蔓延。如是说。如是八者之上，彼经中说：坏灭、生起、空无和住留。
English
Afflictions. The second is from the tenth, the remaining seven are suffering. Thus it is said. That is, from afflictions comes karma, from karma comes suffering, and from that also comes afflictions. For those with bodies, it is actual, and for those without bodies, it revolves in the manner of imprints. Thus, both internal and external dependent arising revolve in the manner of twelve links. From the three stages: The twelve links of dependent arising in various ways, both internally and externally, revolve. Thus it is said. The sixth is the fault of delusion: As it says in that very text: Separated from the noble path and experiencing suffering, two kinds of faults are spoken of. Thus it says. The desired is the suffering of being separated from the noble path, as it says in the Extensive Text: Although all sentient beings are pervaded by the five wisdoms, they are obscured by their own conceptual thoughts and do not understand the meaning of the five wisdoms. Thus it is said. What should be abandoned is the intense suffering of being extremely tormented, and the fault of experiencing various kinds of feelings of suffering that appear to be temporarily pleasant. As it says in this very text: One will experience discordant pleasure and pain. Thus it is said. Here, some say: Suffering may be a fault, but how can pleasure be a fault? In response, Lhaje Nyeton said: Compared to the bliss of the Buddha, no matter how perfect the bliss of sentient beings may be, it does not go beyond the nature of suffering, just like a hired worker receiving wages. Moreover, it is certain to be the cause of the suffering of change. The seventh is the proof of delusion: The agent of both samsara and nirvana is the uncreated continuous moment. As it says in the Extensive Text: The uncreated continuous moment, there is nothing that it does not grasp. Thus it is said. In particular, the agent of samsara is: the continuous moment of wrong thought. As it says in that text: The continuous moment of wrong thought, there is nothing that it has not done. Thus it is said. This very text says: The continuum of self, other, and thought. Thus it is said. In the Three Stages it says: The moment with continuity is said to be the agent of karma. Thus it is said. The eighth example is: Samsara is like the turning of a water bucket, and spreading is like a fire in a haystack. As it says in the Three Stages: Like the examples of a water bucket, a haystack, and fire, it constantly revolves and spreads. Thus it is said. On top of these eight, that text says: Destruction, arising, emptiness, and abiding.
Chinese
具有生老病死四者，没有恒常的自性。因此，具有生灭之法的，被说是轮回的自性。第三，将错觉转为法性，像那样，作为考察对象的轮回之法，虽然看似是错觉，但其自性从未偏离法性，就像木柱被误认为人，但它从未离开木柱的本性一样。就像这部经中说：『从未偏离其自性。』以及『除了错觉之外，什么也没有。』空性无我，原始智慧，自性明智之心。没有所缘和能缘，转变忆念的力量。奇妙的身语功德和净土，不在他处，它本身就是那样。』以及，在《广大经》中说：『从三宝圆满以下，到恶趣的所有处所，实际上没有差别，没有什么需要抛弃。』在此，确定轮回之法的必要性是什么呢？有两个必要性：通过讲述错觉的方式，了解轮回的过失，从而引导到涅槃的道路；以及通过讲述它的自性，不舍弃轮回，就能认识到自生的智慧，从而了知轮回与涅槃无二无别。其中第一个，经中说：『没有痛苦就没有出离。』第二个，就像『不在他处，它本身就是那样。』的解释中，学师日光狮子说：『所谓的轮回之法，不在其他地方。轮回之法本身就是涅槃的坛城。』以及，在《支分经》中说：『轮回和涅槃，两者都不存在。完全了解轮回时，就称之为涅槃。』这被引用在《三摩地眼灯》的自释中。在《喜金刚》中也说：『此即名为轮回，此即涅槃本身。舍弃轮回后，在其他地方，无法证悟涅槃。』如果不是这样，那么修道就没有意义了，就像用灰烬擦拭，也不会变成白色一样。就像《广大经》中说：『如果清净和痛苦，本来就没有存在与不存在的自性，那么就无法断除烦恼，也无法成就清净。』第二，作为考察对象的涅槃之法，在《无垢经》中说：