Chinese
從前前之後後產生的角度來說，稱之為從因產生。從內在的地、水、火、風、空、識六界聚合的角度產生，所以稱之為從緣產生。聖者薩魯江巴經中說：同樣，內在的緣起是為了兩種原因而產生，兩種是什麼呢？即是與因相關和與緣相關。那麼，內在的緣起與因相關是什麼呢？即是說，由於無明的緣故產生諸行，由於諸行的緣故產生識等等。又，內在的緣起如何看待與緣相關呢？因為六界聚合的緣故，什麼是六界呢？即是說，從地、水、火、風、空和識界聚合而觀看內在的緣起與緣相關。這些是大乘的觀點。按照聲聞乘的觀點，前世煩惱現行時的蘊就是無明。前世積累業時的五蘊就是行。然後，入胎時的五蘊是識。然後，從凝滑位等根門尚未生起時的五蘊是名色。根門生起後到不能對境受用之間的五蘊是六入。從能對境受用開始到不知痛苦差別之間的五蘊是觸。從知道痛苦差別開始到不能行淫之間的五蘊是受。從能行淫開始到沒有接受所欲之境之間的五蘊是愛。接受所欲之境時的五蘊是取。然後，積累業時的五蘊是有。然後，後世最初從母胎中產生的五蘊是生。然後，後世的名色、六入、觸、愛、受這四者是老死。薩魯江巴經中說：名色之入是什麼，那就是老死。從生到受之間
English
From the perspective of the latter arising from the former, it is called arising from cause. Because it arises from the aggregation of the six elements of inner earth, water, fire, wind, space, and consciousness, it is called arising from conditions. As the Noble Salu Jangpa Sutra says: Similarly, inner dependent origination arises for two reasons. What are the two? They are related to cause and related to condition. So, what is inner dependent origination related to cause? It is said that due to ignorance, actions arise; due to actions, consciousness arises, and so on. Again, how should inner dependent origination be viewed as related to condition? Because of the aggregation of the six elements. What are the six elements? That is, from the aggregation of earth, water, fire, wind, space, and the element of consciousness, inner dependent origination is viewed as related to condition. These are according to the Mahayana view. According to the Shravakas, the aggregates at the time of experiencing afflictions in the previous life are ignorance. The five aggregates at the time of accumulating karma in the previous life are actions. Then, the five aggregates at the time of entering the womb are consciousness. Then, the five aggregates from the stage of the 'mer mer po' (embryo) etc., when the sense faculties have not yet arisen, are name and form. The five aggregates from when the sense faculties have arisen until one cannot experience objects are the six sense bases. The five aggregates from when one can experience objects until one does not know the difference between pleasure and pain are contact. The five aggregates from when one knows the difference between pleasure and pain until one cannot engage in sexual activity are feeling. The five aggregates from when one can engage in sexual activity until one has not taken desired objects are craving. The five aggregates at the time of taking desired objects are grasping. Then, the five aggregates at the time of accumulating karma are existence. Then, the five aggregates that initially arise from the mother's womb in the next life are birth. Then, the name and form, six sense bases, contact, craving, and feeling of the next life are old age and death. As the Salu Jangpa Sutra says: Whatever is the arising of name and form, that is old age and death. From birth to feeling
Chinese
也像那样。这些在《俱舍论》中说：前后各有二，中间有八个完全具备。无明烦恼是最初存在的阶段，行是最初的业，识是连接蕴，名和色从那以后，六处直到出现，那是三者聚合的时候，触是苦乐等的原因，直到认识能力，受直到贪爱，取是贪恋享乐，为了获得享乐而四处奔波，那是产生果的业，那就是有。连接是生，受之间是老死。如此，十二缘起有两种圆满的方式：刹那和相续。如果从刹那的角度来说，由于父母和自己双方的力量，在杀生时不知道而造罪业是无明。因此，从事于业的部分是行。从事于业时的知识是识。自己和他人的名和色以及六处。从那以后，对自己是快乐，对他人是痛苦，刺伤的部分是触。从中产生苦乐的部分是受。从中向外喜悦地进入是贪爱。从中进入来世的生是取。从中具备五蕴的部分是有。从中产生现在和来世的部分是生。那部分的老死，即行为完成的刹那具备。刹那有三种：知识迅速进入所知是时间尽头的刹那。像那样的一百二十个瞬间是它的刹那。从开始做一件事到完成之间是行为完成的刹那。如果从相续来考虑，唯识宗认为因果一次在两世中圆满，前世圆满了六个因，因此今生圆满了六个果。因此，来世也是如此。六个因是：无明、行、识、贪爱、取、有。六个果是其余的。声闻乘认为因果一次在三世中圆满，前世的无明和行作为因，因此今生产生了识等五个果，今生的贪爱、取、有三个导致
English
It is also like that. These are stated in the Treasury of Knowledge: Two each at the beginning and end, and eight in the middle are fully complete. Ignorance and affliction are the initial state, actions are the initial karma, consciousness is the connecting aggregate, name and form are from then on, the six sense sources until they appear, that is when the three are combined, contact is the cause of pleasure and pain, etc., until the ability to know, feeling until craving, grasping is attachment to enjoyment, running around to obtain enjoyment, that is the karma that produces the fruit, that is existence. Connection is birth, between feeling is old age and death. Thus, the twelve links of dependent origination have two ways of completion: momentary and continuous. If considered from the momentary perspective, due to the power of both parents and oneself, unknowingly committing sins while killing is ignorance. Therefore, the aspect of engaging in action is action. The knowledge at the time of engaging in action is consciousness. One's own and others' name and form and the six sense sources. From then on, what becomes pleasure for oneself and suffering for others, the aspect of stabbing, is contact. The aspect of pleasure and pain arising from that is feeling. From that, joyfully entering outwards is craving. From that, entering into future birth is grasping. From that, the aspect of possessing the five aggregates is existence. From that, the aspect of present and future is birth. The old age and death of that aspect, that is, it is complete in the moment of the completion of the action. There are three moments: knowledge swiftly entering the knowable is the moment at the end of time. One hundred and twenty moments like that are its moment. From starting to do something to completing it is the moment of the completion of the action. If considered from the continuous perspective, the Mind-Only school believes that one cycle of cause and effect is completed in two lifetimes, the six causes are completed in the previous lifetime, therefore the six fruits are completed in this lifetime. Therefore, the next lifetime is also like that. The six causes are: ignorance, action, consciousness, craving, grasping, existence. The six fruits are the remaining ones. The Hearers believe that one cycle of cause and effect is completed in three lifetimes, ignorance and action of the previous lifetime act as the cause, therefore the five fruits such as consciousness arise in this lifetime, the three of craving, grasping, and existence in this lifetime lead to
Chinese
通过行为，产生了未来生老死的果报。了解这些有什么必要呢？《俱舍论》中说：为了彻底消除对过去、未来和现在的无知。这样就讲完了轮回的缘起。现在讲寂灭的缘起，有两种：道和果。道是轮回的缘起，十二缘起的根本是无明，因此要用智慧的般若来对治它。通过听闻、思惟、修习三种智慧，使相续纯熟，就能对治最初的根本无明。无明一旦消失，依赖于它的其他因素也会逐渐消失。进入轮回的原因消失了，就能超越轮回的处境。《亲友书》中说：生灭则一切皆灭。以及《中观根本慧论》中说：如果无明灭尽，行也不会产生。无明灭尽，是因为用智慧修习它。当它和它灭尽时，它和它就不会显现。唯一的痛苦之蕴，就这样完全止息。此外，瑜伽士们渴望解脱，因为他们没有积累导致轮回的业因，所以其果报是未来不会在轮回中产生，因为他们已经阻止了行。如经中所说：轮回的根本是行，因此智者不会造作。果的缘起是，从佛到有情众生的利他行为，就像梦和幻觉一样，将在后面详细解释。因此，如果知道一切法都包含在缘起中，就能真正理解胜义谛，从而获得寂灭。如经中所说：谁见缘起，谁就见痛苦、痛苦的根源、痛苦的止息和道。这些是伟大的经藏的第二个宝库，因为一切法都包含在那里。这些是所有应知事物中最珍贵的。现在讲显现无生的道理：现在讲由它确定的意义，即智慧本身。显现之相从一开始就未曾生起，如同影像一般。本体空无，却显现种种。
English
Through actions, the fruits of future birth, aging, and death are produced. What is the necessity of understanding these? The Treasury of Knowledge states: 'To completely eliminate ignorance of the past, future, and present.' Thus, the dependent origination of samsara has been explained. Now, there are two types of dependent origination of nirvana: the path and the fruit. The path is the dependent origination of samsara. The root of the twelve links is ignorance, so it is reversed by the wisdom of knowledge. By familiarizing the mind with the wisdom of hearing, thinking, and meditating, the root of ignorance, the first link, is reversed. When that is reversed, the others that depend on it are gradually reversed. Because the cause of entering samsara is exhausted, one transcends the state of samsara. The Letter to a Friend states: 'When birth ceases, all this ceases.' And the Root Wisdom states: 'When ignorance ceases, actions will not arise. Ignorance ceases because it is meditated upon with wisdom. When it and it cease, it and it will not manifest. This mass of suffering alone, thus truly ceases.' Furthermore, yogis who desire liberation do not accumulate the causes of action that lead to samsara, so the result is that they will not be born in samsara in the future because they have stopped actions. As it is said in the same text: 'The root of samsara is action, therefore the wise do not act.' The dependent origination of the fruit is that the actions of benefiting sentient beings, from the Buddhas onward, are like dreams and illusions, which will be explained in detail below. Therefore, if one knows that all phenomena are included in dependent origination, one will truly understand the ultimate meaning and attain nirvana. As it is said in the same text: 'Whoever sees dependent origination sees suffering, the origin of suffering, the cessation of suffering, and the path.' These are the second treasury of the great scriptures, because all phenomena are included there. These are the most precious among all things to be known. Now, the teaching of the unborn nature of appearances: Now, the wisdom itself, the meaning determined by it, is explained. This appearance has never been born from the beginning, like a reflection. Its essence is without inherent existence, yet it appears in various forms.
Chinese
即是显现。从见到自性清净的缘起之后，迅速证得不住的殊胜果位。如此这般，所有显现为外内之法的，都如水中显现的月亮倒影一般，本体空性却显现为种种。如《三摩地王经》中所说：‘如同夜晚水中的月亮，显现在清澈无垢的湖中，水月虽空却似积聚，实无心要。一切诸法亦当如是知。’像这样，了知轮涅诸法皆无自性后，安住于平等舍中。外观显现种种事物，内观无有而显现的觉性，对二者既不喜悦也不厌恶地安住。除此之外，不缘任何法，于如虚空般的境界中，心的行境止息，这就是胜义谛，称为般若波罗蜜多。如《入行论》中所说：‘何时实与非实法，皆不住于心识前，尔时无余方便故，无所缘境即寂灭。’以及萨ra哈说：‘从所修和能修中解脱，安住于不动的状态即名为禅修。心中无念即是大手印，对任何果都无有期望。’这些意义在《经庄严论》中也说到：‘善能辨别一切所知，依于三摩地，极度解脱一切烦恼，智慧是生命，善说且是诸法之最胜，此三者皆具足。如是通达智慧后，智者当如实修持。’本体是证悟所知。因是依于三摩地。果是从烦恼中解脱。《摄颂》中说：‘以智慧完全了知诸法自性后，将从无余三界中真实解脱。’作用是清净生命，善说诸法而断除疑惑。如彼经中所说：‘人中之胜者转动珍宝轮，为了止息痛苦，也为众生宣说佛法。’功德是智慧能引领至解脱之城。分类有听闻、思惟、修习三种，或者三摩地的加行、正行、后行三种智慧。具有这些的功德，《经庄严论》中说：‘佛子们’
English
That is appearance. After seeing the interdependence of pure nature, one quickly attains the supreme state of non-abiding. Like this, all phenomena that appear as outer and inner dharmas are like the reflection of the moon appearing in water, without essence but appearing in various forms. As it says in the Samadhiraja Sutra: 'Just as the moon in the water at night, appears in a clear and unpolluted lake, the water moon is empty but seems to accumulate, without essence. Know all dharmas to be like that.' In this way, after knowing that all phenomena of samsara and nirvana are without self-nature, remain in equanimity. Outwardly, objects appear in various forms. Inwardly, awareness arises without existence. When the mind is placed without joy or aversion towards these two, and no other dharma is perceived, the activity of the mind ceases in a state like the sky. This is the ultimate reality, called Prajnaparamita. As it says in the Bodhicharyavatara: 'When neither real nor unreal, abide before the mind, then, there being no other possibility, one is utterly pacified in the absence of object.' And Saraha says: 'Liberated from the object of meditation and the meditator, remaining in an unmoved state is called meditation. No thought in the mind is the Great Seal, without expectation of any result.' These meanings are also mentioned in the Ornament of the Sutras: 'Well able to distinguish all knowable things, relying on samadhi, utterly liberated from all afflictions, wisdom is life, well-spoken and the most excellent of all dharmas, possessing all three. Having fully understood wisdom in this way, the wise should truly practice.' The essence is the realization of knowable things. The cause is relying on samadhi. The result is liberation from afflictions. It says in the Compendium: 'Having fully understood the nature of dharmas through wisdom, one will be truly liberated from the entirety of the three realms.' The function is purifying life, speaking well of dharmas, and cutting off doubts. As it says in that very text: 'The best of men turns the precious wheel, and to end suffering, also teaches the Dharma to beings.' The benefit is that wisdom leads to the city of liberation. The divisions are the three types of hearing, contemplation, and meditation, or the three wisdoms of the preliminary, actual, and subsequent stages of samadhi. The benefits of possessing these are mentioned in the Ornament of the Sutras: 'The sons of the Buddhas'