Chinese
无，实际上不存在，虽然不存在却显现，无明，执著于我的错觉，以及执著于我而使其变得无意义，即众生如梦一般执著于苦乐而疲惫不堪。《无尽藏身经》中说：“我做了游戏，孩子们却精疲力尽。”也就是说，显现时，在忆念觉知中显现之时，就已然超越了本空的戏论之边。如《三摩地王经》中说：“诸佛之子摧毁事物，一切存在皆本为空性，与持断灭空见之外道，以及愚笨的智者不争辩。”也就是说，有无、是非、真假、清净不清净，一切都是由分别念所造作的宗派，因此，为了断除遍计所执，必须舍弃。如经中所说：“有分别念者立名有与无，如是思辨不能止息痛苦，有与无二者皆是边，清净与不清净此亦是边，智者不住于中道。”以及《不退转法轮经》中说：“有是为一边，无是为二边，彼即我与无我同，常与断亦同。”如是各自以自己的分别念宗派束缚自己。《楞伽经》中说：“执著于知晓事物的声音，犹如蚕作茧自缚，孩童不善于连接，因自己的宗派低下而束缚。”因此，一切法在任何时候都是缘起，无生，无灭，无来，无去，非一，非异，无断，无常，了知一切戏论皆寂灭之自性。如《中观根本慧论》中说：“以是缘起故，无灭亦无生，不断亦不常，不来亦不去，异义亦非一，能伏诸戏论，佛为如是说，我稽首礼彼。”如是宣说。总而言之，一切法的自性本自清净，即是自性缘起或根本缘起。
English
Non-existent in reality, appearing as if existent, ignorance, the mistaken notion of clinging to self, and being made meaningless by clinging to self, that is, sentient beings are exhausted by clinging to happiness and suffering as if in a dream. The *Avikalpaveshadhāraṇī* says: "I have played a game, but the children are exhausted." That is to say, when appearing, at the time of appearing in recollection and awareness, it is already beyond the extremes of the empty elaboration. As the *Samadhiraja Sutra* says: "The sons of the Buddhas destroy things, all existence is originally empty, and do not argue with the heretics who hold the nihilistic view of emptiness, and the foolish wise men." That is to say, existence and non-existence, right and wrong, truth and falsehood, purity and impurity, all are philosophical tenets fabricated by conceptual mind, therefore, in order to abandon the imputed, it must be abandoned. As the sutra says: "Those with conceptual thoughts establish names of existence and non-existence, thus deliberation does not cease suffering, existence and non-existence are both extremes, purity and impurity are also extremes, the wise do not dwell in the middle way." And the *Wheel of Non-Returning Sutra* says: "Existence is one extreme, non-existence is the second extreme, that is, self and non-self are the same, permanence and annihilation are also the same." Thus, each is bound by their own conceptual philosophical tenets. The *Lankavatara Sutra* says: "Clinging to the sound of knowing things, like a silkworm spinning its cocoon, children are not good at connecting, and are bound by their own inferior philosophical tenets." Therefore, all dharmas are dependently originated at any time, without birth, without cessation, without coming, without going, not one, not different, without annihilation, without permanence, realizing that all elaborations are of the nature of quiescence. As the *Mūlamadhyamakakārikā* says: "Because of dependent arising, there is no cessation and no birth, no annihilation and no permanence, no coming and no going, different meanings and not one, able to subdue all elaborations, the Buddha said it thus, I bow down and prostrate to him." Thus it is taught. In short, the nature of all dharmas is primordially pure, which is called the nature of dependent arising or the basis of dependent arising.
Chinese
应当辨别。其中，外在显现，心之显现境，如山、墙壁、土地、水、火、风、天空之形，以显现为“生起”或“生色”而著称的事物为代表。又如布匹、绳索的制作、毛线、粗布等等，从因和缘产生事物的那种形态，生起相似或不相似之物，这一切被称为外在的缘起，即互相依赖而产生，并且以外在显现且呈现物质形态的缘故。从无明到行，乃至老死之间产生，是内在的缘起。如《楞伽经》中说：“大慧，犹如从泥团中产生陶器一样，绳索产生布匹，毛线产生粗布，种子产生苗芽，酥油等依靠人的努力，以及酸奶产生酥油，这些都是，大慧，外在的缘起，从先前的产生后来的。内在的缘起是这样的，从无明和贪爱等产生这些法等等，被称为内在的缘起。” 也就是说，最初不认识各自本有的觉性智慧的真面目，这是大无明。从那里面造作有，从识到老死，互相依赖，没有间断地相连而产生。如《亲友书》中说：“从无明生起行，从行生起识，从识生起名色，从名色生起六处，从六处生起触，佛陀说触普遍生起。从触生起感受，从感受的根源生起贪爱，贪爱生起执取，从执取生起有，从有生起生。有生就有忧愁、衰老，以及渴望不得满足、死亡和恐惧等等，巨大的痛苦之蕴就会产生。” 这些如果详细区分，有十二支。第一支无明，是不如实了知本来清净的法性自性之体，以及由此所代表的诸法，因此造作轮回之业，所以行是有关联地产生。
English
It should be distinguished. Among them, the external appearance, the mind's appearing objects, such as mountains, walls, land, water, fire, wind, and the shape of the sky, represented by things known as 'arising' or 'appearing form.' Also, things like cloth, the making of ropes, woolen yarn, coarse cloth, etc., from causes and conditions, produce that particular form of things, giving rise to similar or dissimilar things. All of this is called external dependent origination, that is, arising in dependence on each other, and because it appears externally and takes on a material form. The arising from ignorance to action, and up to old age and death, is internal dependent origination. As it says in the Lankavatara Sutra: 'Great Wisdom, just as pottery arises from a lump of clay, cloth arises from rope, coarse cloth arises from woolen yarn, sprouts arise from seeds, ghee and so on depend on human effort, and butter arises from yogurt, these are, Great Wisdom, external dependent origination, the former arising from the latter. Internal dependent origination is like this: from ignorance and craving, these dharmas and so on arise, and are called internal dependent origination.' That is to say, initially not recognizing the true face of one's own inherent wisdom, this is great ignorance. From that, actions are performed, from consciousness to old age and death, mutually dependent, without interruption, connected and arising. As it says in the Letter to a Friend: 'From ignorance arises action, from action arises consciousness, from consciousness arises name and form, from name and form arises the six sense sources, from the six sense sources arises contact, the Buddha said that contact universally arises. From contact arises feeling, from the basis of feeling arises craving, craving gives rise to grasping, from grasping arises existence, from existence arises birth. If there is birth, there is sorrow, aging, and the pain of not getting what one wants, death, fear, and so on, a huge mass of suffering will arise.' If these are divided in detail, there are twelve links. The first link, ignorance, is not truly knowing the nature of the originally pure Dharma nature, as well as the dharmas represented by it, therefore creating the karma of samsara, so action arises in connection.
Chinese
同样，由于无明遮蔽，身语意三的善业是顺福分，十种不善业，以及三种未说明之业是行。它们的善业导致善趣，不善业导致恶趣，未说明之业与二者为友，与不善业相同。如《根本慧论》所说：因无明遮蔽故，为再有之因，三种行，显现造作者，以彼等业而流转。如此。行的业所造作的，与此相应的任何一种形式的流转，产生其知识，即是识。如彼论所说：以行为缘故，识于诸趣中生。如此。识进入自己的流转时，进入明点红白风心聚合的部分，感受、想、行、识四者是名四蕴，色是色蕴，总合称为名色。如彼论所说：识若已入胎，则名色乃生。如此。也就是说，从识入母胎开始，就形成了名色。此色从凝酪状开始，直到身体圆满为止。此时，眼、耳、鼻、舌、身、意六处产生，故称六处。如彼论所说：名色若已生，六处亦随之生。如此。之后，境、根、作意三者聚合产生触，例如，色、眼根、眼识三者聚合产生眼触。同样，名色、识三者在母胎中产生触。如彼论所说：以六处为缘，正生于触。依名与色及忆念，唯有生。如是依名与色，识乃生。名与色及识，三者之聚合，是为触，由彼触。如此。触产生感受，从可爱、不可爱、非二者三种境，产生乐受、苦受、舍受三种感受。
English
Similarly, due to the obscuration of ignorance, the virtuous deeds of body, speech, and mind are in accordance with merit, the ten non-virtuous deeds, and the three unstated deeds are actions. Their virtuous deeds lead to higher realms, non-virtuous deeds lead to lower realms, and the unstated deeds are friends with both, being similar to non-virtuous deeds. As stated in the Root Wisdom: 'Because of the obscuration of ignorance, it is the cause of rebirth, the three kinds of actions, manifest the creator, with those deeds they transmigrate.' Thus it is. Whatever is created by the action of actions, entering into any form of transmigration corresponding to it, generating its knowledge, is consciousness. As stated in that very text: 'With action as the condition, consciousness arises in all realms.' Thus it is. When consciousness enters its own transmigration, it enters the part where the white and red bindus, wind, and mind are combined. The four, feeling, perception, action, and consciousness, are the four aggregates of name, and form is the aggregate of form, combined and called name and form. As stated in that very text: 'When consciousness has entered, name and form are formed.' Thus it is. That is to say, from the moment consciousness enters the mother's womb, name and form are formed. That form is from the curd-like state until the body is complete. At that time, the six sense sources of eye, ear, nose, tongue, body, and mind arise, hence they are called the six sense sources. As stated in that very text: 'When name and form are formed, the six sense sources arise.' Thus it is. Then, from the combination of object, sense power, and attention, contact arises. For example, from the combination of form, eye sense power, and eye consciousness, eye contact arises. Similarly, from the three, name and form and consciousness, contact arises in the mother's womb. As stated in that very text: 'Relying on the six sense sources, contact truly arises. Depending on name and form and memory, there is only birth. Thus, depending on name and form, consciousness arises. Name and form and consciousness, whatever is the combination of the three, that is contact, from that contact.' Thus it is. From contact, feeling arises. From the three objects, desirable, undesirable, and neither, the three feelings, pleasure, pain, and equanimity, arise.
Chinese
为了那个缘故。正如经中所说：感受将普遍生起。感受之后，贪爱增长，就像感受到红糖的甜味，因此贪恋它的美味是乐受；从痛苦的感受中，想要舍弃它而贪爱安乐；从不苦不乐的感受中，产生舍受，这三种感受也是如此。正如经中所说：以感受为缘而生贪爱，为了感受的缘故而产生贪爱。从贪爱中，对于所希望的，就会去接近和获取。正如经中所说：如果有了贪爱，就会去获取，四种形态都会去获取。对此，《明句论》中说：像这样，对于各种感受显现执着和贪恋，这就是以有为缘而产生的吸引之因，想要完全执取戒律、观点、苦行和自认为是我的四种形态。或者说，在贪爱的时候，有随顺、不随顺、中间和执为我所有这四种情况。从取中产生有，色、受、想、行、识五蕴就是有，因此它们的产生也是如此。正如经中所说：如果有了取，就会有取者，有将会盛大地产生。如果不存在取，就会解脱，有就不会产生。这个有也是五蕴。从中最初产生出生和未来的生。正如经中所说：从有中产生生。出生之后，就会经历成长、衰老和生命终结的死亡。正如经中所说：衰老和死亡以及悲伤，哀号哭泣以及痛苦，不悦和烦恼，这些都从生中产生。经中说：衰老是完全成熟。死亡是衰老的蕴解体。悲伤是对于正在经历衰老和死亡的众生的普遍愚昧，以及伴随显现的执着的内心的痛苦。哀号哭泣是由悲伤所引发的语言表达。痛苦是对五根的损害。不悦是遭遇不愉快的事情。烦恼是从许多痛苦和不悦中产生的。像这样，这些缘起
English
For that reason. As it says in the same text: "Feelings will arise universally." From feeling, craving increases for it, like tasting the sweetness of molasses, thus craving its deliciousness is pleasure; from the feeling of suffering, wanting to abandon it and craving happiness; and from the neutral feeling, equanimity arises, these three also arise. As it says in the same text: "Craving arises from the condition of feeling, craving occurs for the sake of feeling." From craving, whatever is desired is approached and taken. As it says in the same text: "If there is craving, there is taking, the four forms of taking will occur." Furthermore, in the Clear Words it says: "Thus, clinging and attachment to feelings is the cause of attraction arising from the condition of existence, wanting to fully grasp the four forms called vows, views, asceticism, and the assertion of self." Alternatively, at the time of craving, there are four situations: conforming, non-conforming, intermediate, and taking as one's own. From taking, existence arises, the five aggregates of form, feeling, perception, mental formations, and consciousness are existence, therefore their arising is also like that. As it says in the same text: "If there is taking, there is a taker, existence will greatly arise. If there is no taking, there will be liberation, existence will not arise. That existence is also the five aggregates." From that, birth and future rebirth arise initially. As it says in the same text: "From existence, birth arises." After birth, there is maturation, aging, and death by the cessation of life. As it says in the same text: "Old age and death, sorrow and lamentation, wailing and suffering, displeasure and turmoil, all these arise from birth." And in the Sutra it says: "Old age is complete maturation. Death is the destruction of the aggregates of aging. Sorrow is the suffering of the heart with manifest attachment due to the universal ignorance of beings undergoing aging and death. Lamentation and wailing are the verbal expressions caused by sorrow. Suffering is harm to the five senses. Displeasure is the occurrence of unpleasant things. Turmoil arises from many sufferings and displeasures." Thus, these interdependent relationships