English
The order of arising is forward, and the order of cessation of samsara is backward. Counting sequentially from ignorance, whether it is the arising order or the cessation order, it is forward; counting backward from old age and death, whether it is the arising order or the cessation order, both are considered backward. According to the first view, due to ignorance, actions arise; due to actions, consciousness arises, and so on; or from what does old age and death arise? From birth, and so on. In any case, it is considered forward. When ignorance ceases, actions cease; when actions cease, consciousness ceases, and so on; or by what does old age and death cease? By the cessation of birth, and so on. Both are considered backward. According to the latter view, due to ignorance, actions arise, and so on; or when ignorance ceases, actions cease, and so on, all of which are forward; from what do old age and death arise? From birth, and so on; or when birth ceases, old age and death cease; when existence ceases, birth ceases, and so on, all of which are considered backward. This latter view of forward and backward is combined with the order of understanding the Four Noble Truths, as it appears in the *Abhidharmasamuccaya*. When the arising order is combined with the forward order, the truth of the origin (samudaya) is determined; when the arising order is combined with the backward order, the truth of suffering (duhkha) is determined. Similarly, the two ways of the cessation order, forward and backward, determine the path and cessation (nirodha). Among these, the origin (samudaya) is the root of all afflictions, namely ignorance. Because actions are accumulated from ignorance, it starts with the afflictions and actions of the origin (samudaya). Due to ignorance, actions arise, and so on, which is determined by wisdom. This is the determination of the cause of the pervasively afflicted side, namely the origin (samudaya). Furthermore, among all the sufferings of samsara, the most important are birth and old age and death. Therefore, from what do old age and death arise? From birth, and so on, combined with the backward order, the result of the pervasively afflicted side, namely the truth of suffering (duhkha), is determined. Furthermore, the root of the origin (samudaya), ignorance, is severed by the nature of the path truth (marga), namely the wisdom that realizes selflessness. When ignorance ceases, actions cease, and so on. The determination of the cessation order in the forward direction determines the cause of the purified side, namely the path truth (marga). Furthermore, the main aspect of the suffering of samsara to be abandoned, the cessation of birth and death, is the truth of cessation (nirodha). Therefore,
Chinese
因为生灭，所以老死等灭，直到无明灭尽，思维能使解脱的果实——灭谛得以确立。仔细研究这些，就会明白轮回的巨大痛苦之根源在于我执无明，而所有道路的根源在于证悟无我的智慧等等。要努力获得超越听闻而来的、通过思考而产生的定解，因为这缘起是诸佛真实语宝藏中最珍贵的部分。第二，关于经文的意义：缘起之法，轮回和涅槃的显现之根本，就是无明和它的止灭这二者。如何理解呢？如果对真理的意义愚昧，而有执著于我的无明，那么由此产生将众生抛入轮回的善业、恶业和不动业这三种行为。如《根本慧论》所说：'无明障蔽故，为有而生作，三种业生起，由彼趣诸有。' 因此，由业所抛，产生于未来任何一道的识。由它的缘故，产生名和色，即识在受生之处连接时的感受、思想、行为和识，这四种非物质的蕴就是名，因为它们引领众生前往所缘之处，并带入新的生命。此时精血与风结合的部分是色，因为它能产生冷热等变化。此后，它逐渐发展，产生眼等识，六处圆满。由此，根、作意和境三者聚合显现，产生触，即眼等聚合是产生触等的基础。从触产生乐受、苦受或舍受中的任何一种感受，即通过这三种境界中的任何一种来体验。由此产生贪爱，即希望快乐不离，希望痛苦远离，以及对中间状态两者都不希望的方式。对此，经中说：欲望和
English
Because birth ceases, old age and death cease, and so on, until ignorance ceases. Through contemplation, the fruit of liberation, the truth of cessation, is established. By examining these carefully, one understands that the root of the great mass of suffering in samsara arises from ignorance of self-grasping, and the root of all paths is the wisdom that realizes selflessness, and so on. One must strive to gain certainty through contemplation, which transcends what is learned through hearing, because this dependent origination is the most precious part of the treasury of the Buddhas' truthful words. Secondly, regarding the meaning of the text: The root of all phenomena of dependent origination, samsara and nirvana, is simply ignorance and its cessation. How is this understood? If there is ignorance that is deluded about the meaning of truth and grasps at a self, then from this arise the three actions that throw beings into samsara: virtuous, non-virtuous, and unwavering actions. As it says in the Root Wisdom: 'Because ignorance obscures, actions are produced for rebirth. Whatever actions are produced, by them one goes to the various realms of existence.' From this, consciousness arises, thrown by karma, into any future realm of existence. Due to this, name and form arise, that is, the feeling, thought, action, and consciousness at the time of connection when consciousness is born. These four non-material aggregates are name, because they lead beings to the object and bring them into a new life. At this time, the part of sperm and blood combined with wind is form, because it produces changes such as hot and cold. Thereafter, it gradually develops, producing consciousness such as eye consciousness, and the six sense spheres are completed. From this, the three—faculty, attention, and object—are combined and manifest, producing contact, that is, the aggregation of the eye and so on is the basis for the arising of contact and so on. From contact arises any one of the feelings of pleasure, pain, or equanimity, that is, experiencing through any of these three realms. From this arises craving, that is, wanting pleasure not to depart, wanting pain to depart, and not wanting either of the intermediate states. Regarding this, the sutra says: Desire and
Chinese
在有色和无色界中所使用的差别，显示了三种形态。贪爱产生执取，即对欲望等事物怀有渴望和贪恋。经中说，根据所缘的差别，有四种执取：欲执取1、见执取2、戒禁取3和有我语取4。因为这种渴望和贪恋会执取欲望等事物。这两者的区别在于，仅仅是显现欲望是贪爱，而特别显现欲望则是执取。远因是贪爱，近因是执取。行的种子被贪爱和执取所润泽，从那之中显现出产生果实，这就是有，即五蕴。经中说，三界之有。这里认为是过去的有。从有产生未来的再生，如果有了生，就会有缺乏欲望的享受，内心被忧伤所折磨，元素紊乱而生病，行衰老而衰老，与生命分离而死亡，内心不适，身体痛苦，以及由此而来的口中发出呻吟和哀嚎，互相争斗和冲突等等，因为这些巨大的痛苦之聚都成立。如《亲友书》中所说：生非善妙，生乃是，众多损害之容器，善知之。如此，由于内在的缘起力的作用，外在显现的缘起是：从种子到幼苗等六种与因相关的缘起，以及五大元素和时间的变迁等六种与缘相关的缘起，共十二种。如此，内外两种缘起轮转显现，当通过下士道获得阿罗汉果位，或者通过大乘道获得菩萨地时，从无明的力量积累了投生轮回的业，到老死之间的粗大的十二支有支缘起虽然会被中断，但是，由于仍然存在对这些无明习气的种子，以及依靠无漏业而产生的意生身，以及不可思议变化的死亡和转生现象，所以缘起
English
The differences used in the realms of form and formlessness show three aspects. Attachment arises from craving, which is the desire and longing for things like desire. The sutra says that according to the difference of the object, there are four kinds of clinging: desire clinging 1, view clinging 2, precept and vow clinging 3, and self-assertion clinging 4. Because this desire and longing will cling to things like desire. The difference between these two is that merely manifesting desire is craving, while especially manifesting desire is clinging. The distant cause is craving, and the near cause is clinging. The seed of action is moistened by craving and clinging, and from that it appears to produce fruit, which is existence, the five aggregates. The sutra says, the existence of the three realms. Here it is considered to be past existence. From existence arises future rebirth, and if there is birth, there will be lack of enjoyment of desires, the mind will be tormented by sorrow, the elements will be disordered and sick, actions will be old and old, separated from life and death, the heart will be uncomfortable, the body will be painful, and from this the mouth will groan and wail, fight and conflict with each other, etc., because these great aggregates of suffering are established. As it is said in the Suhrllekha: Birth is not good, birth is, a container of many harms, know it well. Thus, due to the action of the inner dependent origination, the outer manifestation of dependent origination is: from seed to seedling, etc., six kinds of dependent origination related to cause, and six kinds of dependent origination related to conditions, including the five elements and the change of time, a total of twelve kinds. Thus, the two kinds of internal and external dependent origination rotate and appear. When the Arhat state is attained through the Hinayana path, or when the Bodhisattva ground is attained through the Mahayana path, from the power of ignorance, the karma of throwing into samsara is accumulated, and the gross twelve links of existence from old age to death will be interrupted, but because there are still seeds of ignorance habits, and the mind-made body produced by relying on uncontaminated karma, and the phenomenon of inconceivable changes of death and rebirth, so dependent origination
Chinese
仅仅是微细的习气之流，在所有习气未完全清净之前，似乎不会停止。因此，在此有生之所，当获得自相之生的延续停止时，所有痛苦的蕴聚也将停止，而生的产生，也仅仅是因为诸如有的根本——无明——的止息，从而断绝了其缘由才不会产生，因此，所有涅槃之法，也仅仅是安立在无明止息，从而有的缘起之流断绝之上。由于烦恼性的缘起之流断绝，故为小乘涅槃；由于非烦恼性的缘起，二取微细之流断绝，故为自性本净之法性显现的法身，在清净二者圆满而不动摇的同时，示现色身的显现，称为不住涅槃。因此，被有寂轮涅所涵盖的一切法，在胜义谛中，自己的体性毫无成立，仅仅是在名言中，如幻如梦的显现般，依缘而生，这种因果关系，是外道等极难了悟的甚深之理。这种从所有不了悟和邪分别的方面完全胜出，并且对于一切所知成为量度的智慧，是断尽了说谎的四种原因，从而真实宣说的佛陀薄伽梵的一切经藏。依靠此，能够如实辨别法的真如，并且所有宗派的究竟之处都能确定。如是说：诸比丘，谁知此娑罗树苗，彼知缘起；谁知缘起，彼知法；谁知法，彼知佛。根本科判第二，以知彼为无生而总结要义：如是，声闻缘觉也通达缘起之义，故与大乘者证悟相同，因此所获得之果也没有差别吗？一般而言，缘起与空性意义相同，并且以彼为境而生起无我之证悟仅仅是相同而已，并非在一切方面都没有差别。声闻缘觉等，对于造作有的主要原因——坏聚见
English
The subtle stream of habit alone appears to be unceasing until all habits are completely purified in the expanse. Therefore, in this place of existence, when the continuation of taking self-characterized birth ceases, all aggregates of suffering will also cease, and the arising of birth will not occur solely because ignorance, the root of all existences, is reversed and its causes are cut off. Therefore, all dharmas of nirvana are merely attributed to the cessation of ignorance and the cutting off of the dependent origination of existence. Because the stream of afflicted dependent origination is cut off, it is Hinayana nirvana; because the subtle stream of dualistic appearance of non-afflicted dependent origination is cut off, the dharmakaya, in which the nature of self-nature is primordially pure, is manifested. While remaining unmoved from the perfection of both purities, it is called non-abiding nirvana because it shows the appearance of the form body. Therefore, all dharmas encompassed by samsara and nirvana, in reality, do not establish any of their own entities, but merely in name, like illusory and dreamlike appearances, arise dependently. This cause and effect relationship is a profound truth that is extremely difficult for tirthikas and others to understand. This wisdom, which completely triumphs over all aspects of non-understanding and wrong discrimination and becomes a measure for all knowable things, is the treasury of all the scriptures of the Buddha Bhagavan, who speaks truthfully because the four causes of lying are exhausted. Relying on this, one can truly discern the suchness of dharma, and the ultimate conclusions of all tenets can be determined. As it is said: O monks, whoever knows this sapling of the sala tree knows dependent origination; whoever knows dependent origination knows dharma; whoever knows dharma knows the Buddha. The second root section summarizes the meaning by knowing it as unborn: Thus, even shravakas and pratyekabuddhas understand the meaning of dependent origination, so their realization is the same as that of the Mahayanists, so is there no difference in what is attained? In general, dependent origination and emptiness have the same meaning, and it is only the same in that the realization of selflessness arises with that as its object, but it is not without difference in all aspects. Shravakas and pratyekabuddhas, for example, see the destructible aggregate as the main cause of creating existence.