English
To be arrogant and complacent with the view of holding (self) is not the act of a wise person. Root verse: Just like a silkworm spins its cocoon, one binds oneself with the tenets of desire. Here, the dharmas established by the mind, have no arising, ceasing, abiding, going, or coming. Not one meaning, not different meanings. Not permanent, not annihilation. All elaborations are completely pacified, knowing its own nature is the essence of wisdom born from contemplation. This is like a silkworm spinning its cocoon, binding itself with its saliva. Likewise, the inconceivable nature of reality is bound by the tenets of believing it to be thinkable and expressible, sinking into the mire of samsara. However, in this world, all dharmas established by the mind have no arising in the beginning, no ceasing in the middle, and ultimately no abiding, going, coming, and so on. Not one meaning, nor different meanings. Not permanent, nor annihilation. Transcending thought and expression, therefore all elaborations are the pacified nature, knowing it to be emptiness is the essence of wisdom arising from contemplating and analyzing the meaning of what has been heard. Root verse: The objects of appearance, earth, water, fire, wind, and space. Mountains and forests, stacked houses. All compounded things arise from causes. Samsara is interdependent origination. Thus, as stated in profound sutras such as the Lankavatara Sutra, the intention of the alaya-vijnana is initially to refute the doctrines of externalists. Later, the profound meaning refutes the clinging to the existence of alaya-vijnana. Here, for the moment, the interdependent origination of samsara is the alaya-vijnana that grasps the six objects of appearance during the time of non-conceptual distraction. In the clear appearance, not allowing clinging to it, that consciousness relies on the five sense objects for affirmation and negation, acceptance and rejection, and the six consciousnesses and the afflicted mind are established as the seven consciousnesses of delusion. All appearances of delusion are external interdependent origination, that is, one relies on the other.
Chinese
如此这般生起。 根本：内部的缘起是，从无明产生行，同样，一者依赖一者，直到老死之间的关联，是内部的缘起。 这里按照声闻乘的规矩讲解，前世烦恼现行时的五蕴是无明。同样，前世积业时的五蕴是行。由此，在母亲的子宫中结生时的五蕴是识。经历从暖位等五种变化的状态，直到根门未生起之间的五蕴是名色。根门生起后，直到不能享用对境之间的五蕴是六处。根识觉醒于对境，直到不能区分苦乐之间的五蕴是触。从感受苦乐，直到不能行淫之间的五蕴是受。能行淫，直到不接受所欲之境之间的五蕴是爱。接受所欲之境的状态的五蕴是取。之后，积业的状态的五蕴是有。来世最初从母亲的子宫中出生的五蕴是生。之后，来世的名色、六处、触、爱、受这四者是老死。如此这般的十二缘起有刹那和相续两种，从行为完成的刹那来说，以自他的力量杀生时，罪恶的心就是无明，从事于那个业就是行，那时的心识就是识，自性的名色和六处，以武器击打是触，由此感受痛苦是受，对此返回并欢喜是爱，之后进入来世是取，由此具足五蕴的部分是有，由此现在和来世的部分是生，那个部分的老死，也就是从一件事开始到完成之间的刹那全部具足。还有，对于所知境，知识突然进入是终结时的刹那，像那样的一百二十个瞬间是它的刹那，总共有三种。 根本：解脱的缘起是，存在于道和果二者之中。道是轮回的缘起，按照
English
Thus it arises. Root text: The internal dependent arising is: From ignorance arises action; Likewise, one relies on another; The connection up to aging and death Is the internal dependent arising. Here, explaining according to the tradition of the Shravaka Vehicle, the five aggregates at the time of experiencing afflictions in the previous life are ignorance. Similarly, the five aggregates at the time of accumulating karma in the previous life are action. From this, the five aggregates at the time of taking rebirth in the mother's womb are consciousness. Experiencing the five states of change, such as warmth, until the sense faculties have not arisen, the five aggregates are name and form. From the arising of the sense faculties until one cannot enjoy objects, the five aggregates are the six sense sources. From the sense faculties awakening to objects until one cannot distinguish between pleasure and pain, the five aggregates are contact. From experiencing pleasure and pain until one cannot engage in sexual activity, the five aggregates are feeling. From being able to engage in sexual activity until one does not accept desired objects, the five aggregates are craving. The five aggregates in the state of accepting desired objects are grasping. After that, the five aggregates in the state of accumulating karma are existence. The five aggregates at the beginning of the next life, from emerging from the mother's womb, are birth. After that, the name and form, the six sense sources, contact, craving, and feeling of the next life are aging and death. These twelve links of dependent arising have two types: instantaneous and continuous. From the instantaneous completion of an action, when killing a being through the power of oneself or another, the sinful mind is ignorance. Engaging in that action is action. The consciousness at that time is consciousness. The name and form and the six sense sources are by nature. Striking with a weapon is contact. Experiencing suffering from that is feeling. Returning to that and rejoicing is craving. After that, entering the next life is grasping. From that, the part possessing the five aggregates is existence. From that, the part of the present and future is birth. The aging and death of that part, that is, from the beginning of an action to its completion, is complete in an instant. Furthermore, when knowledge suddenly enters an object of knowledge, it is the instantaneous end. One hundred and twenty moments like that are its instant, totaling three types. Root text: The dependent arising of liberation Exists in both the path and the result. The path is the dependent arising of samsara, According to
Chinese
十二缘起中，根本大无明，以智慧之光明遣除，行等其他支分也，次第逆转，断绝有之根本。如是证悟缘起性，有缘之士知痛苦，断绝集谛，现证灭谛，见解脱道。如是说，轮回是痛苦之地，超越轮回是解脱和遍知之道，因此，它的缘起存在于五道和果位三身中，道如轮回中的缘起一样，十二缘起的根本大无明是轮回的种子，但它被智慧的光明所逆转，行等其他支分也依次从顺转为逆，断绝了有的根本，不再有轮回的意义。如是，缘起的体性，有智慧之人如实见其因果，了知痛苦之真谛，并勤于断除其因集谛之烦恼，若能断除烦恼之流，则可现证灭谛，并能见到殊胜之道。根本：如是，将显现无生，以思维确定，了知其自性之法性，称为修慧。如是说，如前一样，将显现无生不灭以思维确定，其自性是不可言说、不可思议、不可表达的，领悟此法性，称为修慧。因此，修慧是见诸法无我，自性解脱于无自性之义，即是证悟无相之智慧。对此，虽不能以有无等分别念来修持，然于本初自性清净之智慧界，安住正念，即名为修持。根本：虚空清净之界，与修持之义味一体，于此，色等五蕴，八识聚皆不存在。如是说，心性之实相犹如虚空清净之界，与修持之义味一体
English
In the twelve links, the root, great ignorance, is reversed by the wisdom of knowledge. The other components, such as actions, also gradually reverse, cutting off the root of existence. Thus, a person who sees the nature of dependent origination understands suffering and abandons its origin. They realize cessation and see the supreme path. It is said that samsara is the realm of suffering, and liberation from it is the path to liberation and omniscience. Therefore, its dependent origination exists in the five paths and the three kayas of fruition. The path is like dependent origination in samsara, where the root of the twelve links, great ignorance, is the seed of samsara. However, it is reversed by the wisdom of knowledge, and the other components, such as actions, also gradually reverse, cutting off the root of existence and ending the meaning of samsara. Thus, a wise person who sees the nature of dependent origination as it is understands the truth of suffering and diligently strives to abandon the afflictions of its origin, the truth of accumulation. If they can cut off the stream of afflictions, they can realize the truth of cessation and see the excellent path, the good result. Root: Thus, appearances are determined to be unborn through contemplation. Knowing the nature of this reality is known as the wisdom of meditation. It is said that, as before, appearances are determined to be unborn and unceasing through contemplation. The nature of this reality is inexpressible, inconceivable, and unutterable. Taking this nature into practice is known as the wisdom of meditation. Therefore, the wisdom of meditation is seeing the selflessness of phenomena and naturally being liberated into the meaning of no self-nature, which is the realization of wisdom without appearances. Although it cannot be meditated upon with conceptual thoughts of existence or non-existence, placing mindfulness in the realm of wisdom that is primordially and naturally completely liberated is what is labeled as meditation. Root: The realm of completely pure space is of one taste with the meaning of meditation. In it, the five aggregates, such as form, and all eight consciousnesses do not exist. It is said that the nature of mind is like the realm of completely pure space, of one taste with the meaning of meditation.
Chinese
那么，色、声、香、味、触等五蕴和八识也都不存在。根本偈：若以分别心，遮止说无有，是与慧相违。非是断灭无，是身智之宝。这是说，像这样遮止有边之后，就不能突然修习一个无有的东西。实际上，如果以分别心遮止说无有，就特别与智慧相违背，如果执着于一无所有的空性，就会变成断灭，所以那也不是，是身和智慧的宝藏。根本偈：自性本清净，于真如谛视，所谓谛视者，亦是世俗谛，不离本性修，此乃为殊胜。于彼之前者，心及作意等，一切皆非有。若能如是知，以方便解脱，无慧方便者，不能从缚解。这是说，菩萨们的道路，是以智慧的力量不堕入轮回，以方便的力量不堕入涅槃的边际。如果不是这样，没有智慧的方便和没有方便的智慧，就不能从束缚中解脱。像这样的方便和智慧相结合的道路，就是见到远离增益和损减的中道。像这样，有智慧的人就能舍弃增益的边，以方便就能舍弃损减的边。根本偈：何处空性与悲心，于相续中而串习，乃为资粮道。加行道及胜法位，俱于空悲中显现。这是说，像这样在入定的时候修习空性，在后得的时候修习具有悲心本质的布施等双运资粮，就是资粮道。作为新产生大乘发心的所依，谁最初获得大乘发心，谁就能进入小资粮道，从修习方式的差别来说，资粮道有大、中、小三种，小资粮道中四念住是：身念住，入定的时候像虚空一样修习，后得的时候像不净和幻化一样修习。受念住，入定的时候不生起，后得的时候感受
English
Then, the five aggregates such as form, sound, smell, taste, and touch, and all eight consciousnesses do not exist either. Root verse: If one blocks with the mind, saying there is nothing, it is especially contradictory to wisdom. It is not annihilation, it is the treasure of body and wisdom. This means that after blocking the extreme of existence like this, one cannot suddenly meditate on something that is non-existent. In reality, if one blocks with the mind, saying there is nothing, it is especially contradictory to wisdom. If one clings to emptiness as nothing at all, it will become annihilation, so that is not it either, it is the treasure of body and wisdom. Root verse: The nature itself is completely pure, look correctly at suchness. To look is also conventional truth. Not moving from its nature is the best of meditation. Before it, mind and all mental activities are not present. If one knows such wisdom completely, one will be liberated by skillful means. Without wisdom and skillful means, one will not be liberated from bondage. This means that the path of the Bodhisattvas is that they do not fall into samsara by the power of wisdom, and they do not fall to the extreme of nirvana by the power of skillful means. If it is not like that, skillful means without wisdom and wisdom without skillful means will not liberate one from bondage. Such a path that combines skillful means and wisdom is seeing the Middle Way that abandons the extremes of addition and subtraction. Like this, the wise abandon the extreme of addition, and skillful means abandon the extreme of subtraction. Root verse: Wherever emptiness and compassion, are relied upon in the continuum, is the great accumulation path. From the path of joining down to the supreme dharma, emptiness and compassion appear in both meditative equipoise and subsequent attainment. This means that engaging in the complete accomplishment of the two accumulations, such as generosity with the essence of emptiness in meditative equipoise and compassion in subsequent attainment, is the accumulation path. Whoever is the basis for the new arising of the Mahayana aspiration, whoever first obtains the Mahayana aspiration, can enter the small accumulation path. From the perspective of the difference in meditation methods, there are three types of accumulation paths: great, medium, and small. In the small accumulation path, the four mindfulnesses are: mindfulness of the body, meditating like space in meditative equipoise, and meditating like impurity and illusion in subsequent attainment. Mindfulness of feelings, not arising in meditative equipoise, and feeling in subsequent attainment.