Chinese
躯干和手脚等五蕴。六处是指，从胎儿中眼睛等器官开始发育，到三者聚合后无法完全分辨对境之间的五蕴。触是指，根、境和识三者聚合后，能够完全分辨对境，但无法分辨快乐和痛苦之因之间的五蕴。受是指，从能够分辨快乐和痛苦之因的孩童时期开始，到无法进行性行为之间的五蕴。爱是指，能够享受性行为的阶段的五蕴，即青春期。取是指，对快乐之因的财富和谷物等贪恋增长，为了获得它们，而奔波于农业和商业等活动阶段的五蕴。有是指，如此取舍和工作时，将业投向后世等阶段的五蕴。生是指，从此地死亡并转移到后世，连接两世之间的阶段的五蕴。老死是指，后世的名称和形态到感觉的基础阶段的五蕴，这是有部宗所承认的阶段性缘起。他们说，这与连续性相关。经部宗不承认阶段性的缘起，而是这样承认连续性的缘起：无明是指与智慧相违背的心所生起，是发起诸行的因。诸行是由此发起的善业、非善业和不动业。识是指这些业将识投向产生的地方。名色是指投胎的五蕴。六处是指眼睛等器官的发育。触是指境、根和识三者聚合后，由完全分辨对境的心所生起。受是指由此产生的快乐、痛苦和舍受。爱是指对快乐之境的执着。取是指追求该境。有是指由这些发起而成就后世的业等。生是指由该业所生
English
The five aggregates are the trunk, limbs, and so on. The six sense sources refer to the five aggregates from the time when the eyes and other organs begin to develop in the womb until the three have gathered and one cannot fully distinguish the objects. Contact refers to the five aggregates from the gathering of the senses, objects, and consciousness, when one can fully distinguish the objects but cannot distinguish the causes of happiness and suffering. Feeling refers to the five aggregates from the time when a child can distinguish the causes of happiness and suffering until he or she cannot engage in sexual activity. Craving refers to the five aggregates of the stage when one can enjoy sexual activity, that is, the stage of youth. Grasping refers to the increasing craving for wealth, grain, and other causes of happiness, and the five aggregates of the stage of running around in agriculture, commerce, and other activities in order to obtain them. Existence refers to the five aggregates of the stage of throwing karma into the next life when taking and working in this way. Birth refers to the five aggregates of the stage of dying from this place and transferring to the next life, connecting the two lives. Aging and death refer to the five aggregates from the name and form of the next life to the basis of feeling, which is the stage-by-stage dependent arising recognized by the Vaibhashikas. They say that this is also related to continuity. The Sutrantikas do not accept stage-by-stage dependent arising, but accept continuous dependent arising in this way: Ignorance refers to the mental factors that arise in opposition to wisdom and are the cause of arousing actions. Actions are the meritorious, non-meritorious, and unwavering actions aroused by this. Consciousness refers to the fact that these actions throw consciousness into the place where consciousness arises. Name and form refer to the five aggregates thrown into the womb. The six sense sources refer to the development of the eyes and other organs. Contact refers to the mental factors that arise from the gathering of objects, senses, and consciousness, and that fully distinguish the objects. Feeling refers to the happiness, suffering, and equanimity that arise from this. Craving refers to attachment to the object of happiness. Grasping refers to pursuing that object. Existence refers to the karma and so on that accomplish the next life by being aroused by these. Birth refers to being born by that karma.
Chinese
在后世连接自身。（或者：在来世连接自身。）衰老和死亡是在后世出生，生命结束后又会死亡。相关的缘起也被认为是同样的。刹那缘起是指刹那间也相互依存的十二支，完整具备。例如，某人杀生时，那里也有普遍引发的无明，以及行为的杀生本身。那时，有认识对象的识，以及具有五蕴的名色，以及眼等六处，以及三者聚合而截断对象的触，以及感受快乐等的受，以及贪爱血肉等的爱，以及那部分增长的取，以及对于杀生，有那本身更具威力的有，以及前所未有的生，以及变化衰老和死亡也是如此。以三世来归纳，无明和行是被前世所归纳，是因的支分。识，名色，六处，触，受是被今世所归纳，是果的支分。爱，取，有三者也被今世所归纳，是后世出生的因的支分。生和老死是被后世所归纳，是果的支分。这样，前世有二支，今世有八支，后世有二支，总共十二支。因和果的方式有两种：前际和后际。其中，前际是无明烦恼和行，这二者是因。从这二者产生今世的识，名色，六处，触，受这五者，因为是果的支分，所以这是一个因果的循环。今世的爱和取是烦恼，有是业，这三者是后世的因。从这些产生后世的生和老死，因为是果的支分，所以这是一个因果的循环。这样，十二缘起也被因和果的两个循环所归纳。以三种烦恼来归纳，无明，爱和取是烦恼的
English
Connects oneself in the next life. Aging and death are being born in the next life, and dying again after the end of life. The related dependent origination is also considered to be the same. Momentary dependent origination refers to the twelve branches that arise interdependently even in a moment, fully complete. For example, when someone kills, there is also the ignorance that universally provokes it, as well as the action of killing itself. At that time, there is the consciousness that recognizes objects, as well as name and form with the five aggregates, as well as the six sense bases such as the eye, as well as the contact that cuts off objects by the aggregation of the three, as well as the feeling of experiencing pleasure and so on, as well as the craving for flesh and so on, as well as the grasping that increases that part, and for killing, there is the existence that is more powerful than that itself, as well as the unprecedented birth, and the change of aging and death is also like that. Summarized by the three times, ignorance and action are summarized by the previous life, and are the branch of cause. Consciousness, name and form, six sense bases, contact, and feeling are summarized by this life, and are the branch of effect. Craving, grasping, and existence are also summarized by this life, and are the branch of cause for birth in the next life. Birth and old age and death are summarized by the next life, and are the branch of effect. In this way, there are two branches in the previous life, eight in this life, and two in the next life, totaling twelve branches. There are two ways of cause and effect: the prior extreme and the posterior extreme. Among them, the prior extreme is ignorance, affliction, and action, these two are the cause. From these two arise the consciousness of this life, name and form, six sense bases, contact, and feeling, these five, because they are the branch of effect, so this is a cycle of cause and effect. The craving and grasping of this life are affliction, and existence is karma, these three are the cause of the next life. From these arise the birth and old age and death of the next life, because they are the branch of effect, so this is a cycle of cause and effect. In this way, the twelve links of dependent origination are also summarized by the two cycles of cause and effect. Summarized by the three afflictions, ignorance, craving, and grasping are the afflictions of
Chinese
是集起。 行是存在之业的集起。 识等七者是出生的集起。 也就是业和烦恼是集起之谛，出生的集起是痛苦之谛。 为了断除它，通过缘起寂灭等来指示。 寂灭的缘起是安住于道和果二者，道如已说的轮回缘起一样，是进入十二支的次第，直到根本大无明之间。 这些通过智慧的明觉来逆转，行等其他也从次第中逆转，通过修习来斩断存在的根本。 如此，见到缘起性相的士夫，了知痛苦并断除集起，证得灭和道，见到殊胜，如《中论》所说： 无明灭则行亦不生，无明灭者，由智修习之。 彼与彼灭故，彼与彼不显。 唯苦蕴，如是正灭。 如此，显现和显现处的一切，在无生之状态中，通过听闻和思维来确定之时，自性了知的法性显现，被称为修习的智慧。 彼时，如虚空般清净的界，是修习的体性，无有能修所修，与彼义成为一体之时，彼性中也没有色等五蕴和识之八聚。 那么是什么也没有吗？ 说道：若以分别心遮止说无，则与智慧本身更加相违。 为什么呢？若视为空无，则会堕入断灭，所以不是那样，而是三身和五智等一切功德的大宝藏。 如米滂贡布说： 如何先前一样，后来也一样，是不变的法性。 龙树菩萨说： 法界非是生，亦无有灭时，于一切时中，无有诸烦恼，无始中边际，离一切垢染。
English
are the origin. Actions are the origin of the karma of existence. The seven, such as consciousness, are the origin of birth. That is, karma and afflictions are the truth of origin, and the origin of birth is the truth of suffering. To eliminate it, it is indicated by dependent arising, nirvana, and so on. The dependent arising of nirvana is to abide in both the path and the fruit. The path, like the already explained dependent arising of samsara, is to enter the twelve links in order, up to the great ignorance at the root. These are reversed by the wisdom of knowledge, and others such as actions are also reversed from the order. By meditating, the root of existence is cut off. Thus, the person who sees the characteristics of dependent arising knows suffering and abandons the origin, realizes cessation and the path, and sees the supreme. As it is said in the Root Wisdom: When ignorance ceases, actions also do not arise. The cessation of ignorance is through cultivating it with wisdom. Because that and that cease, that and that do not appear. The mere aggregate of suffering, thus it is rightly ceased. Thus, when all appearances and objects of appearance are determined in a state of no-birth through hearing and thinking, the nature of self-knowing dharma appears, which is known as the wisdom of meditation. At that time, the realm of space, like pure space, is the nature of meditation. When there is no meditator or object of meditation, and it becomes one with that meaning, then in that nature there are also no five aggregates such as form and the eight collections of consciousness. Then is there nothing at all? It is said: If one stops by conceptually saying there is nothing, then it is even more contradictory to wisdom itself. Why? If one sees it as empty, then one will fall into annihilation, so it is not like that, but it is a great treasure of all qualities such as the three bodies and the five wisdoms. As Mipham Gonpo said: How it was before, so it is later, it is the unchanging dharma. Nagarjuna said: The realm of dharma is not birth, nor will it ever cease, at all times, there are no afflictions, without beginning, middle, or end, free from all stains.
Chinese
如是所说，一切法自性无生灭故，本体以真实性观待，观待亦仅是世俗言语之增上，于实相之境中不离彼而修乃为殊胜。彼人以智慧于前炫耀之智及怀疑等一切作意皆不住留。如慈氏菩萨云：“此中无有应除者，少许亦无应立者，于真实性观真实，真实见时得解脱。”如是。若有人以各别自证之智慧遣除一切执边之过失而趣入真实，却妄加诽谤为观察修，此乃愚昧之言。经中云：“具光，所谓‘我’者，此为一边；所谓‘无我’者，此为二边。具光，所谓‘有’者，此为一边；所谓‘无’者，此为二边。二者之中间为何边耶？即是不可观察、不可显示、无所依、非显现、无有分别、无有处所。具光，此乃以各别自证了知中观之诸法。”如是等广说。如以真实之等持与智慧，如钻木取火般，以火焚烧木柴及自身，如是二障之粗细连根摧毁。如《法界赞》云：“何时等持金刚杵，击碎彼之如瓶身，尔时彼之虚空界，直至边际皆显现。”如是。若有人修习一无所缘，或误以为是和尚之见，或落入无记，则仅以名言之散乱而徒劳无益于自心。如《摄颂》云：“菩提萨埵前际后际及，现在生起不可得，三时清净即无为，无戏论性此为胜，般若波罗蜜多行。”如是说故。若谓各别自证之见亦真实，不分别之见亦真实，此二如何相容耶？若未见平等安住之差别，则如是说亦为真实。然依我等上师之加持，略有所悟，如是二取戏论自共之相。
English
As it is said, since all dharmas are completely pure in their very nature, without arising or ceasing, one should contemplate the true essence with true contemplation. The term 'contemplation' is merely a conventional expression. The supreme practice is to meditate without straying from the state of reality. All mental activities, such as the intellect that proudly asserts itself and doubts, do not remain in that person's mind. As Maitreya says: 'In this, there is nothing to be removed, and nothing to be added. To see the truth is to see the truth, and seeing the truth is liberation.' Some people eliminate all faults of clinging to extremes with the wisdom of individual discernment and enter into reality, but they falsely accuse it of being analytical meditation, which is foolish talk. The sutra says: 'O Subhuti, the term 'self' is one extreme, and the term 'no-self' is the second extreme. O Subhuti, the term 'exists' is one extreme, and the term 'does not exist' is the second extreme. What is the middle way between these two extremes? It is that which cannot be examined, cannot be shown, is without support, is non-manifest, without discrimination, and without location. O Subhuti, this is the individual discernment of the dharmas of the Middle Way.' As it is extensively taught, with true samadhi and wisdom, just as fire is produced by rubbing wood and then burns the wood itself, the two obscurations, both subtle and gross, are destroyed from their roots. As it is said in the Praise of Dharmadhatu: 'When the vajra of samadhi shatters that vase, then that space appears to the very end.' Some people meditate on not focusing on anything, which is the view of the Heshang, or they mistake it for non-definitive speech, which only exhausts the mind with the distractions of terminology. As it is said in the Compendium of Sutras: 'The past and future limits of a Bodhisattva, and the present arising, are not found. The three times are pure and unconditioned, without elaboration. This is the supreme practice of the Perfection of Wisdom.' Therefore, the view of individual discernment is also true, and the view of non-discrimination is also true. If one wonders how these two can be compatible, it is true as long as one does not see the distinction of equipoise. However, according to the blessing of our gurus, we have understood it slightly, like this: the appearance of duality, the characteristics of self and other elaborations.