English
They are not skilled in the meaning of "of," because the so-called "middle" is not established in its own nature, so it is a mistaken view. As it is said in the Samadhiraja Sutra: "Those with concepts establish 'existence' and 'non-existence.' Thinking in this way does not pacify suffering. 'Existence' and 'non-existence' are both extremes. Purity and impurity are also extremes. The wise do not dwell in the middle." If one does not realize such a state, merely eliminating the extremes of permanence and annihilation, which are based on different entities, is also found in worldly views and is not the true view. In the Sutra of the Unreturning Wheel, it is said: "'Existence' is one extreme, and 'non-existence' is the second. This is the same as self and no-self, the same as permanence and annihilation." Thus, the manner of eliminating faults is taught. Thus, in the meaning of the nature of reality, nothing such as existence or non-existence is established. However, those who cling to things as real are like silkworms that spin webs with their own saliva, binding their hands and feet and preventing them from escaping. Similarly, they bind themselves with the tenets of their own schools, which are established by conceptual elaboration, and become distant from the true meaning. In the Lankavatara Sutra, it is said: "Those who grasp at names, thinking of things as real, are like silkworms. The immature are unskilled in connection and are bound by the inferiority of their own tenets." Therefore, in this situation where the power of habit is strengthened, the nature of all these phenomena, which are fabricated by the mind and merely appear, is the unborn state, and thus it is established in the unceasing nature. Although birth and death appear, as they are established by conceptual thought, there is no first birth, final death, intermediate dwelling, or coming and going inside and outside and mutually. Self and other, meaning and consciousness, etc., are neither one meaning nor different entities, neither permanent without change nor initially existent and finally annihilated. Thus, the six negations and the two non-existences, the hundred extremes of elaboration, are the nature of near pacification. The protector Nagarjuna said: "That which arises dependently, without cessation, without birth, without annihilation, without permanence, without coming, without going, not different meaning, not one meaning, the pacification of elaboration is taught." Therefore, in such a nature itself
Chinese
通达并且如实了知实相，是不错谬的由思所生之智慧的体性。第二，轮回的缘起是：如《楞伽经》等甚深经部中所说的阿赖耶识，具有深意的说法，首先能够引出破除外道宗义的重大意义，之后甚深经文的意义理论家们，会避免执着阿赖耶识的存在。因此，除了六识之外，所谓的阿赖耶识，即使在名言中也没有实有成立，但在无分别的散乱状态下，对境的执着被安立为阿赖耶，并且不让明相执着于此，这就是它的识。它与五根的对境，以否定、肯定、取、舍的方式相互依存，因此在被安立为七识的错觉中，总的来说，地、水、火、风这四大元素，显现为仅仅是虚空分隔开来。具体来说，山、森林、楼房、瓶子、毡子、篱笆、幼苗等一切有为法，都从各自的因中产生，就像这样：根、茎、枝、叶、花、果这六者被称为因和关联的六种方式。对于树木等，这六者是真实的，而对于瓶子、毡子等，也可以按照相似的方式来计算。五大元素和时间的变迁这六者被称为缘和关联的六种方式。这样，在外境的习气没有穷尽之前，轮回就会以十二种自性的方式不断持续，这就是外在的缘起。此外，由于存在无明，就会产生推动轮回的业，即行，同样，识等前前导致后后，以一种相互依赖的方式，一直到老死都不会中断。从无始以来，轮回就在内在的心和身的习气没有穷尽之前不断产生，这就是内在的缘起。这些意义，以大乘为主的共同宗义已经讲完。这里，如果按照声闻部的角度稍微解释一下，无明是成就此生的前世烦恼总
English
Understanding and knowing the true nature of reality as it is, is the unmistaken essence of wisdom arising from thought. Secondly, the dependent origination of samsara is: As the Alaya-vijñana is spoken of in profound sutras such as the Lankavatara Sutra, it has a profound meaning, which first leads to the great significance of refuting the tenets of the Tirthikas, and later the theorists of the profound scriptures avoid clinging to the existence of the Alaya-vijñana. Therefore, apart from the six consciousnesses, the so-called Alaya-vijñana does not exist even nominally, but in a state of non-conceptual distraction, the clinging to objects is designated as Alaya, and its consciousness does not allow clear appearance to cling to it. It depends on the objects of the five senses in terms of negation, affirmation, grasping, and rejection, and thus, in the illusion of being designated as the seven consciousnesses, in general, the four elements of earth, water, fire, and wind appear to be merely separated by space. Specifically, mountains, forests, buildings, vases, felt, fences, seedlings, and all conditioned phenomena arise from their respective causes, like this: root, stem, branch, leaf, flower, and fruit, these six are called the six ways of cause and connection. For trees and the like, these six are real, and for vases, felt, etc., they can also be counted in a similar way. The five elements and the change of time, these six are called the six ways of condition and connection. Thus, as long as the imprints of external objects are not exhausted in the nature of twelve, samsara will continue uninterruptedly, and this is the external dependent origination. Furthermore, because of the existence of ignorance, karma that propels samsara, namely action, arises; similarly, consciousness and so on, the former leads to the latter, in a way that they depend on each other, and continue uninterruptedly until old age and death. From beginningless time, samsara arises continuously until the imprints of the inner mind and body are not exhausted, and this is the inner dependent origination. The meaning of these, the common tenets mainly based on the Mahayana have already been explained. Here, if we explain it slightly from the perspective of the Shravaka Pitaka, ignorance is the general affliction of the previous life that accomplishes this life.
Chinese
是临终时的五蕴。行是此生完成之前的造业时的五蕴。识是于母胎中结生之际的五蕴。名色是经历暖相等五种状态，到诸根未生起之间的五蕴。六处是诸根生起后，到不能享用对境之间的五蕴。触是诸根觉知对境，即从执取苦乐之境开始，到不能真正了知苦乐差别之间的五蕴，这段时间很短。受是于胎中感受粗略苦乐，到不能行淫之间的五蕴。爱是从能行淫开始，到没有寻找财物或女人或男人的欲望为止的五蕴，这段时间也很短。取是寻求有之境而未得之间的五蕴。有是得到那个对境后，通过享用而积累来世能成就之业，即到临终为止的五蕴。生是凭着那个业力的作用，来世刚入胎时的五蕴。老死是入胎后，到后世的名色、六处、触和受这四者圆满之间的五蕴，因为这是趋向坏灭的，所以就放在这里了。从那里的爱开始，就是缘起支的开端了。关于那些道理，如《俱舍论》中所说：前后各有二，中间有八支，无明烦恼是前际，行是过去的业。识是结生之蕴，名色是此之后，六处是生起之前，那是三合之前。触是苦乐等等的，知因的能力未达到。受是行淫之前，爱是贪著享用淫事者。取是为了获得享用，而四处奔波。彼有是产生未来果的，作业即是有。结生是生，老死在受之间。为了遣除前后中间的愚昧。
English
These are the five aggregates at the time of death. Karma is the five aggregates at the time of accumulating karma before this life is completed. Consciousness is the five aggregates at the time of conception in the mother's womb. Name and form are the five aggregates from experiencing the five states such as warmth, etc., until the sense faculties have not arisen. The six sense sources are the five aggregates from the arising of the sense faculties until one is unable to enjoy objects. Contact is the awakening of the sense faculties to objects, that is, from grasping objects of pleasure and pain until one cannot truly know the difference between pleasure and pain, these five aggregates, this time is short. Feeling is the five aggregates from experiencing coarse pleasure and pain in the womb until one cannot engage in sexual activity. Craving is the five aggregates from being able to engage in sexual activity until there is no desire to seek wealth, women, or men, this time is also short. Grasping is the five aggregates between seeking the realm of existence and not finding it. Existence is the accumulation of karma that will accomplish the next life by enjoying that object once it is found, that is, the five aggregates up to the time of death. Birth is the five aggregates at the moment of entering the womb in the next life by the power of that karma. Aging and death are the five aggregates from entering that womb until the completion of the four, name and form, the six sense sources, contact, and feeling, in the next life, because this is directed towards destruction, it is placed here. From craving there, is the beginning of the dependent origination. Regarding those reasons, as stated in the Abhidharmakosha: There are two each at the beginning and end, and eight in the middle, ignorance and afflictions are the former limit, actions are past karma. Consciousness is the aggregate of rebirth, name and form are after that, the six sense sources are before arising, that is before the union of the three. Contact is of pleasure and pain, etc., the ability to know the cause has not reached. Feeling is before sexual activity, craving is for those who are attached to enjoying sexual activity. Grasping is running around everywhere in order to obtain enjoyment. That existence is the action that produces future fruit, that is existence. Rebirth is birth, aging and death are between feelings. In order to dispel ignorance in the beginning, end, and middle.
Chinese
据说，这些显现圆满的事物存在于欲界胎生者圆满的一生中。第三个是涅槃的缘起，一般来说，大乘的不住二边的涅槃，法身的自性如前所述，是胜义谛无为的体性。如《中观根本慧论》中说：事物和非事物是因缘和合的，涅槃不是因缘和合的。因此，像这样的法身智慧，虽然不是由因和缘新造作的缘起，但是依靠修道的因缘，从暂时的垢染中显现涅槃，并且无为智慧的自力无碍地显现，可以说这是缘起。它的方式是：存在于四种学道的阶段和无学果的阶段。其中，在学道的时候，轮回的缘起，从无明到老死，如前所述，十二缘起的根本是：对于真谛的愚昧的巨大无明，在资粮道主要通过听闻思惟来了解，并且将它的对治——证悟无我之义的智慧如实地确定下来。在加行道，通过信等五力，以总义的方式修习，从而削弱无明。在见道，如实地现见智慧的自性，不再造作由无明而无力地投生于有中的有漏之业，虽然没有像凡夫俗子一样的自相的生老病死等，但是因为还有无明习气等，所以依靠无漏之业而示现生老病死等。在修道九地中，通过串习和增上现证的智慧之力的作用，无明的习气逐渐退转，因此行等其他支分的习气也以逆转的方式止息，最后以金刚喻定断除了有之根本——极其微细的具有二取显现的无明习气，从而断绝了相续。
English
It is said that these fully manifested things exist in the complete life of a desire realm being born from a womb. The third is the dependent arising of Nirvana. In general, the Nirvana of the Great Vehicle, which does not abide in the two extremes, the nature of the Dharmakaya, as previously explained, is the essence of the unconditioned ultimate truth. As it says in the Root Wisdom: "Things and non-things are conditioned, Nirvana is unconditioned." Therefore, although such Dharmakaya wisdom is not a newly created dependent arising by causes and conditions, it is possible to say that dependent arising occurs when Nirvana is manifested from temporary defilements by relying on the causes and conditions of practicing the path, and the self-power of the unconditioned wisdom appears without obstruction. Its manner is: it exists in the four stages of the path of learning and the stage of the non-learning result. Among them, during the time of the path of learning, the dependent arising of samsara, from ignorance to old age and death, as previously explained, the root of the twelve links is: the great ignorance of being deluded about the meaning of the truth, which is mainly understood through hearing and thinking on the path of accumulation, and then its antidote, the wisdom that realizes the meaning of selflessness, is ascertained as it is. On the path of preparation, through the five powers of faith, etc., one meditates in the manner of the general meaning, thereby weakening ignorance. On the path of seeing, one directly sees the nature of wisdom as it is, and no longer accumulates contaminated karma that causes one to be helplessly thrown into existence by ignorance, although there are no self-characterized birth, old age, and death like ordinary beings, because there are still seeds of ignorance, etc., one demonstrates birth, old age, and death, etc., by relying on uncontaminated karma. In the nine grounds of the path of meditation, through the power of familiarizing and increasing the wisdom that is directly realized, the seeds of ignorance gradually recede, so the seeds of the other remaining limbs, such as action, also cease in a reverse manner, and finally, with the Vajra-like Samadhi at the end of existence, the root of existence, the extremely subtle seed of ignorance with dualistic appearance, is abandoned, thereby severing the continuum.