English
Understanding the faults of dependent origination in forward order and the merits of its reverse order, thereby severing the root. Based on realizing half and two selflessnesses, at the end of the path of joining and the path of meditation, actualizing the two knowledges of exhaustion and non-arising, thereby attaining the Arhat state. The latter is through meditating on the dependent origination of all phenomena contained in the two truths, thereby abandoning all subtle defilements of the three realms. The view is also the same as the former. That is, for the self of phenomena, there is attachment to both the external object of grasping and the internal consciousness of grasping. The self of person is the attachment to "I" and "mine," which is called the self of person and the self of phenomena. The Hearers do not understand the latter as superior to the former. The Solitary Realizers understand the absence of external grasping in both the former and the latter, but do not understand the absence of internal grasping. The self of phenomena is meditating on the fact that all external objects are without inherent existence, and that the internal consciousness that grasps is also emptiness, free from the three characteristics of arising, abiding, and ceasing; this latter is solely the realization of the Great Vehicle. For both Hearers and Solitary Realizers, eight inferior grounds, such as the ground of white appearance, are taught. Based on these, there are the Stream-enterer, Once-returner, Non-returner, and Arhat, each of which is divided into two: entering and abiding, thus known as the four pairs and eight types of individuals. For Bodhisattvas, it is taught that there are four fruits of the contemplative life in the ten grounds, which is the proper establishment of the path of the All-Knowing Great One. Among these, the Arhat is the one who knows the knowledge of exhaustion and the knowledge of non-arising. The knowledge of exhaustion is abiding in the realm of the absence of remaining aggregates and the cessation of all mental cognitions, and abiding there for the duration that the previously accumulated merit can sustain, and finally being born in the Pure Land of Great Bliss, etc., and being urged by the compassion of the Buddha, initially attaining Buddhahood. Root: The root of all dependent phenomena is ignorance. From this arise formations, consciousness, name and form. From this arise the six sense sources. From this arise contact, from this arise feeling. From this arise craving, craving gives rise to grasping, grasping gives rise to existence. From this arises birth, if there is birth, there is inevitably the lack of desire, and sorrow, old age, death, and other sufferings. Because of this, the accumulation of extremely great suffering is established. Because of the cessation of birth, everything ceases. The Victorious Ones spoke the profound cause and effect of dependent origination.
Chinese
圣言宝藏。 所谓这样，由无明的缘故产生行，由行之缘故产生识，由识之缘故产生名色。 同样，由缘起流转次第生起的缘故，产生衰老、疾病、死亡。 由此缘故，产生悲伤、哀号、痛苦、忧恼等。 并且，当无明止息时，行等其他诸法也会止息。 无明是不了知各自自证的智慧之真谛，这才是究竟的无明。 此外，无明、贪爱和取这三者是烦恼道。 行和有是业道。 其余的支分是异熟道。 其中，无明、行、识、爱、取、有这六个因在过去世圆满，剩余的六个以果的方式在今世圆满。 为了容易理解，仅说自己理解的程度。 最初心识错乱之时，以及临终时中阴的消融次第圆满后，在基道光明母子相合之际，自识自知的两种无明几乎相同。 由此因缘，形成有中阴，并且其识与风相合，不由自主，如同鸟羽被风吹走一般。 以及，由四大聚合的色蕴产生粗大的无依之物。 由意身六根产生六识并扩展。 六识接触六境，体验到乐、苦、舍的感受。 由此缘故，为了取身而产生贪爱，由贪爱的缘故，入胎即是取。 入胎后不出来是有，出来是生，由此缘故产生老、病、死等，前者的缘故产生后者。 这些是自身的缘起。 外缘起是：依靠种子而生出苗芽，依靠温暖和湿润而生长草木，依靠父母而生育子女，依靠水面而显现星辰的影像，如同依靠柱子和栋梁而建立多层房屋一样，轮回和涅槃的诸法都仅仅依靠缘起。 简而言之，依靠善
English
The treasury of the Holy Word. Thus, due to ignorance, actions arise; due to actions, consciousness arises; due to consciousness, name and form arise. Similarly, due to the cause of interdependent origination arising in sequence, aging, sickness, and death arise. Due to that cause, sorrow, lamentation, suffering, and distress arise. Moreover, when ignorance ceases, other phenomena such as actions also cease. Ignorance is not understanding the truth of the self-aware wisdom of each individual; that is the ultimate ignorance. Furthermore, ignorance, craving, and grasping are the path of affliction. Actions and existence are the path of karma. The remaining limbs are the path of maturation. Among them, ignorance, actions, consciousness, craving, grasping, and existence—these six causes are completed in the previous life, and the remaining six are completed in this life as the result. To make it easier to understand, I will only speak to the extent of my own understanding. Initially, at the time of mental confusion, and at the time of death, after the dissolution stages of the bardo are completed, at the time when the ground luminosity and path luminosity merge, the two ignorances of self-knowing are almost the same. Due to this cause, the bardo of existence is formed, and because that consciousness is combined with wind, it is involuntary, like a feather carried away by the wind. And, from the aggregate of the four elements, a coarse, unsupported thing arises. From the six sense faculties of mind and body, the six consciousnesses arise and spread. The six consciousnesses experience feelings of pleasure, pain, and neutrality by contacting the six objects. Due to that cause, craving arises to take a body, and due to craving, entering the womb is grasping. Remaining in the womb without coming out is existence, and coming out is birth, and due to that cause, old age, sickness, death, etc., arise; the former cause produces the latter. These are one's own interdependent origination. External interdependent origination is: sprouts arise depending on seeds, plants grow depending on warmth and moisture, children are born depending on parents, the images of stars are reflected depending on the surface of water, just as multiple stories of a house depend on pillars and beams, all phenomena of samsara and nirvana depend solely on interdependent origination. In short, depending on virtue
Chinese
如同依靠快乐而产生快乐，依靠罪恶而产生痛苦一样。 根本：虽然如此，但在轮回中造作的，高低之业和黑白因果法，超越一切的寂静圣物，从证悟无生之法性中产生。 这是说，在轮回中造作的主要原因是无明。它产生高低之位、善恶之业、黑白（善与恶）因果之流。超越这些的寂静圣物，即无生之法性，是从证悟胜义谛中产生的。因此，四谛都不成立。从母（般若波罗蜜多）中产生的殊胜谛也不具自性。同样，缘起也未成立互相接触的所缘法。从母（般若波罗蜜多）中产生的缘起法，其自性也是完全清净的。如是说。 虽然如此，为了对治对因果的愚昧，要知道依靠善与非善，会产生想要与不想要的果，从而努力取舍。并且，只是将缘起视为显现而无自性。 阿罗汉也在完全涅槃后，经过十千劫成佛。声闻阿罗汉在先前修道时，因只想着自己成佛的恶念，阻碍了佛土的清净和利益众生。即使与最初的发心菩萨同时发心，声闻和独觉也会延迟四十劫。 开启功德宝藏之门的钥匙，是简释《功德藏》的海洋水滴，珍宝之钥的第四品。 现在，为了首先展示殊胜士夫的入门之处的四大法轮： 应依止于和合之处，依止殊胜士夫能获得功德，对于善愿和福德的皈依处，龙王认为是四大法轮。 这是说，和合之处是指心平等安住，没有不和，远离一切损害之处。依止殊胜士夫，是指依止具足教证功德者，自己也能获得他的功德。善愿是指自己如是
English
Just as happiness arises from relying on happiness, and suffering arises from relying on sin. Root text: Although it is so, the high and low deeds, the white and black cause and effect dharmas that create existence in samsara, the peaceful and holy reality that transcends all, arises from the realization of the unborn nature of reality. This means that the main cause of creating in samsara is ignorance. It generates the streams of high and low positions, good and bad deeds, and white (virtuous) and black (evil) causes and effects. The peaceful and holy reality that transcends these, which is the unborn nature of reality, arises from the realization of the ultimate truth. Therefore, none of the four truths are established. Even the superior truths that arise from the Mother (Prajnaparamita) are without inherent existence. Similarly, dependent origination is also not established as the dependent dharmas mutually contacting each other. The dependent origination that arises from the Mother (Prajnaparamita) is also completely pure in its nature. Thus it is said. Although it is so, as an antidote to ignorance about cause and effect, one should know that desirable and undesirable results arise from relying on virtue and non-virtue, and thus strive to adopt and abandon. And, one should merely view dependent origination as appearing but without inherent existence. Arhats also become Buddhas after completely passing into nirvana for ten thousand kalpas. Shravaka Arhats, when previously practicing the path, due to the evil thought of only thinking of becoming Buddhas themselves, obstructed the purification of the Buddha-field and benefiting sentient beings. Even if they generate the mind of enlightenment at the same time as a first-time Bodhisattva, the Shravakas and Pratyekabuddhas will be delayed by forty kalpas. The key to opening the door of the treasury of qualities, is the condensed commentary on the "Treasury of Qualities," the fourth chapter of the Jewel Key of the Ocean Drop. Now, in order to first show the four great wheels at the entrance to the path of the supreme individual: One should rely on harmonious places, one obtains qualities from relying on supreme individuals, for good wishes and the refuge of merit, the Dragon King considers them to be the four great wheels. This means that a harmonious place is one where the mind abides equally, there is no disharmony, and it is free from all fear of harm. Relying on a supreme individual means that if one relies on someone who is complete with scriptural and realized qualities, one will also obtain their qualities. Good wishes means that one's own
Chinese
通过如说修行来成办善事。 希求福德的救护，是指前世和现在也喜欢并希求积累资粮。根本偈：在人群之中，如毒食般的，境和缘的变化非常剧烈，从那远离，独自喜好寂静，不贪执利养，如风和空行。 就像这样，无论住在王舍城等被占有的房屋大小，由于众人聚集的过失，依靠敌友和争斗以及宗派偏见等，就像吃了毒食一样，贪嗔的境和苦乐的缘引起分别念的变化非常剧烈。从那远离，自己独自喜好心的烦恼寂静，不贪执寻求利养，像虚空的风和空行的行为一样，去往寂静处。如果不是那样而与世俗联系，以前有位名叫吉祥比丘的人，守护戒律的心非常坚定，有位女施主睡在他面前，虽然多次严厉制止不要睡在那里，但她不听，结果比丘生起贪心，在那犯戒了。根本偈：像野兽一样住在寂静处，不会因轻率的行为而扰乱，如果依靠家，则会守护他人情面，嫉妒，忍耐的勇气会减少。 意思是说，在那寂静的任何地方，像野兽一样逃离人群，安稳地居住，不会因贪嗔等轻率的行为而扰乱身心。如果不是那样，依靠家庭，由于守护他人的情面和嫉妒他人的圆满，忍耐的三种勇气会逐渐减少。根本偈：心如非常僵硬的猫，行走安详，行为端正一样，被恶友以安稳为诱饵，即使圆满也会立即从佛法中退失。 意思是说，像这样，心如非常僵硬的猫，也用狡猾的手段行走安详，行为端正一样。某些制造佛法障碍的恶友，用欺骗的手段，以安稳为诱饵的地方，安住