Chinese
我，形体前所未有地新产生了。衰老死亡是，六处圆满的生命走到尽头后，转变为其他状态。第三，无明遮蔽了如实见。行在阿赖耶识上播下业的种子。识引导至出生之处。名色执持身体。六处使身体完全圆满。触使三者聚合，完全了知对境。受对境进行享用。爱执聚集业的种子，作为存在的因。取执取与识相应的生。有使业力无碍，使后有显现。生和老死是痛苦的开始和结束。因此，十二缘起使众生烦恼。遮蔽之故，引来之故，引导之故，普执之故，圆满之故，普断之故，亲近享用之故，聚集之故，结合之故，显现之故，痛苦之故，流转而烦恼。如是说。第四，归纳为两次因果。其中两种，有部认为归纳为两次因果。前世的无明是烦恼，行是业。这二者是因的支分。从这二者产生今生的识，名色，六处，触，受这五者。这五者是果的支分，因此是一次因果。今生的爱和取二者是烦恼，有是业。这三者是来世的因的支分。对于这些，来世的生和老死出现是果的支分，因此是一次因果。如此认为归纳为两次因果。大乘派认为，无明，行，爱，取，有五者是因，其余七者是果的支分。认为归纳为一次因果。第五，在多少世中圆满。有部认为归纳为三次。无明和行二者，由前世所摄，是因的支分。
English
I, the form is newly born, never before existed. Aging and death are when the six sense bases are complete, life comes to an end, and then transforms into another state. Thirdly, ignorance obscures seeing things as they are. Actions plant the seeds of karma on the Alaya consciousness. Consciousness leads to the place of birth. Name and form hold the body. The six sense bases make the body completely perfect. Contact brings the three together and completely discerns the object. Sensation enjoys the object. Craving gathers the seeds of karma as the cause of existence. Grasping takes the birth that is in accordance with consciousness. Existence makes the power of karma unimpeded, causing the future existence to manifest. Birth and old age and death are the beginning and end of suffering. Therefore, the twelve links of dependent origination cause sentient beings to be afflicted. Because of obscuration, because of bringing, because of guiding, because of universal holding, because of perfection, because of universal cutting, because of close enjoyment, because of gathering, because of combining, because of manifestation, because of suffering, wandering and affliction. Thus it is said. Fourth, summarizing into two cycles of cause and effect. Among the two, the Sarvastivadins believe in summarizing into two cycles of cause and effect. The ignorance of the previous life is affliction, and action is karma. These two are the limbs of the cause. From these two arise the consciousness, name and form, six sense bases, contact, and sensation of this life. These five are the limbs of the result, therefore it is one cycle of cause and effect. The craving and grasping of this life are affliction, and existence is karma. These three are the limbs of the cause of the future life. For these, the birth and old age and death of the future life arising are the limbs of the result, therefore it is one cycle of cause and effect. Thus, it is believed to be summarized into two cycles of cause and effect. The Mahayana school believes that ignorance, action, craving, grasping, and existence are the five causes, and the remaining seven are the limbs of the result. It is believed to be summarized into one cycle of cause and effect. Fifth, in how many lifetimes is it completed? The Sarvastivadins believe in summarizing into three cycles. Ignorance and action, the two, are included in the previous life and are the limbs of the cause.
Chinese
另外，从识到受的五者，由这一生所包含，是果的支分。贪爱、取、有三者也由这一生所包含，是后世出生的因的支分。生和老死二者，由后世所包含，是果的支分。十二缘起被认为是圆满于三世。大乘论师认为圆满于二世，如果从前世进入今世，那么之前所说的因的支分在前世存在，而果的支分在今世存在。如果从今世进入后世，那么因的支分在今世存在，而果的支分在后世存在。第六，以三种烦恼所包含的方式是：第一无明、第八贪爱、第九取三者，是以烦恼为烦恼。第二行、第十有二者，是以业为烦恼。识等剩余七者是以痛苦为烦恼，即：第一第八第九是烦恼，第二第十是业，剩余七者是痛苦。十二法归纳为三。第七，这些无始无终地进入的方式是：以无明、有、取三者为因，行、有二者积聚业，业的异熟果识等七者产生，从这些中也出生之前的三个，因此持续不断地产生，即：从三者中产生二者，从二者中产生七者，从七者中也产生三者，这个有的轮转，自身也是一次又一次地轮转。第八，没有作者的例子是：其中没有补特伽罗等作者，因为自性无我，从因和缘的集合中，产生无我的法，这就是缘起，即：诵读、灯、镜子、印章，火镜、种子、酸味、声音一样，蕴的相续结合也是，不转移也应由智者思考。从今生到后世的相续结合是远离常断的，这也就是，如上师的诵读，弟子理解意义一样，此的因是不转移，后世不是无因而生，如镜子和面容，因为今生存在，所以后世存在，转移也不是没有。
English
Furthermore, the five from consciousness to feeling are included in this life and are the limbs of the result. Craving, grasping, and existence are also included in this life and are the limbs of the cause of birth in the next life. Birth and old age and death are included in the next life and are the limbs of the result. The twelve links of dependent origination are considered to be complete in three lifetimes. The Mahayana masters believe that they are completed in two lifetimes. If one enters this life from the previous life, then the limbs of the cause mentioned earlier exist in the previous life, and the limbs of the result exist in this life. If one enters the next life from this life, then the limbs of the cause exist in this life, and the limbs of the result exist in the next life. Sixth, the way they are included by the three afflictions is: the first ignorance, the eighth craving, and the ninth grasping are afflictions by affliction. The second action and the tenth existence are afflictions by karma. The remaining seven, such as consciousness, are afflictions by suffering, that is: the first, eighth, and ninth are afflictions, the second and tenth are karma, and the remaining seven are suffering. The twelve dharmas are summarized into three. Seventh, the way these enter without beginning or end is: with ignorance, existence, and grasping as the cause, action and existence accumulate karma, and the ripening of karma, the seven such as consciousness, arise. From these, the previous three also arise, so they arise continuously, that is: from the three, two arise, from the two, seven arise, and from the seven, three also arise. This wheel of existence revolves again and again. Eighth, the example of no agent is: there is no agent such as a person, because there is no self of inherent existence, and from the collection of causes and conditions, selfless dharmas arise, which is dependent origination, that is: like recitation, lamp, mirror, seal, burning glass, seed, sour taste, and sound, the combination of aggregates is also, the wise should contemplate without transference. The connection from this life to the next is free from permanence and annihilation, that is, just as a student understands the meaning from the recitation of a lama, the cause of this is non-transferral, and the next life does not arise without a cause, like a mirror and a face, because this life exists, so the next life exists, and transference is not non-existent.
Chinese
就像芝麻和油，种子和果实一样，获得相似的生命；就像火苗和火，产生因果同类的现象；就像种子和幼苗，此生灭亡后不会变成没有来世；就像酸味和口水，由此获得先前经历的业的生命；就像声音和回声，如果顺缘聚合，违缘不生，就会产生，因此从一和异中解脱。第九，像这样，此生的蕴不会转移到后世，所以不是常；不依赖于此，后世不会产生，所以不是断；由于产生其他不同的众生种类，所以不是先前的转移；由于从微小的因产生巨大的果，所以不是相同；善恶业产生苦乐果报不混淆，这是缘起的法性。像这样，由于远离常断的边，所以是甚深的；由于无法用其他方式表达，所以难以证悟。正如所说：唯有空性的诸法中，唯有空性的诸法生起。又说：对于极其微细的事物，谁能分别断灭？不善巧者，不能见到从缘而生的意义。第二，与此相反的，无明是普遍执着于补特伽罗的我。这可以通过直接证悟无我的智慧来断除，因为它们是直接相违的。无明灭，则作为产生存在的因，行也灭。彼灭，则业所生的识，名色，六处，触，受等灭。这些灭，则从业而生的爱和取灭。彼灭，则形成后世蕴的业力强大的有灭。彼灭，则由彼所生的生和老死灭，痛苦的蕴全部灭尽。第三，像这样，缘起流转是集和苦的真谛，是轮回的因果。与此相反，是道和灭的真谛，是涅槃的因果。像这样，缘起涵盖了轮回和涅槃的所有法。声闻和独觉的观点是，所有外在的事物都是由微尘聚集而成的。
English
Just as sesame seeds and oil, seeds and fruits, acquire similar lives; just as flames and fire produce cause-and-effect phenomena of the same kind; just as seeds and sprouts, after this life ceases, will not become without a future life; just as sourness and saliva, from this, acquire the life of previously experienced karma; just as sound and echo, if favorable conditions gather and unfavorable conditions do not arise, they will arise, thus being liberated from one and different. Ninth, like this, the aggregates of this life do not transfer to the next, so it is not permanent; without relying on this, the next life will not arise, so it is not annihilation; because other different kinds of beings arise, it is not a transfer of the previous; because a great result arises from a small cause, it is not the same; good and bad karma produce pleasant and painful results without confusion, this is the nature of dependent origination. Like this, because it is free from the extremes of permanence and annihilation, it is profound; because it cannot be expressed in any other way, it is difficult to realize. As it is said: In the phenomena of emptiness alone, only the phenomena of emptiness arise. It is also said: For extremely subtle things, who can discern annihilation? The unskilled do not see the meaning of arising from conditions. Second, contrary to this, ignorance is the universal clinging to the self of the person. This can be abandoned by the wisdom that directly realizes selflessness, because they are directly contradictory. When ignorance ceases, then as the cause of producing existence, actions also cease. When that ceases, then consciousness born from karma, name and form, the six sense bases, contact, and feeling cease. When these cease, then craving and grasping born from karma cease. When that ceases, then the karmic power of existence that forms the aggregates of the next life ceases. When that ceases, then birth and old age and death born from that cease, and the aggregates of suffering are completely extinguished. Third, like this, the arising of dependent origination is the truth of accumulation and suffering, the cause and effect of samsara. Contrary to this, is the truth of the path and cessation, the cause and effect of nirvana. Like this, dependent origination encompasses all the phenomena of samsara and nirvana. The view of the Hearers and Solitary Buddhas is that all external things are formed by the aggregation of particles.
Chinese
如果从各个方面分析微尘，由于微尘不是实有的，所以通过十二缘起的逆行之门，追溯到虚空，从而了悟色蕴无我。内执之心，类似于声闻的刹那无分之心。《现观庄严论》中说：“为了舍弃所取境之证悟，以及因为没有舍弃能执，如犀牛角的道，应当了知是真实的概括。”如是，独觉的见解也是所取境无自性，并且没有粗大的内执之心，因此了悟了二分之一个无我，所以比下者殊胜。但是，如同水没有流向彼岸的此岸一样，由于认为刹那无分之心是胜义谛，所以比上者低劣。三摩地。导。独觉的修习禅定，譬如，灯油耗尽则灯灭，之后从灯产生的光明之流也灭尽。同样，以作为无明之对治的明了且不间断的智慧，使无明清净就叫做灭尽。以其力量，从其产生的行也灭尽，之后直到老死之间都灭尽，应当如是了知。如是，通过外十二缘起的逆行之门，遮破对外所取境的执着，以及通过内十二缘起的逆行之门，遮破对内执之心的执着，这就是独觉的禅定，这是普贤、毗卢遮那、释迦牟尼等诸佛所说的。行持戒律与声闻相同。导。独觉的行持和戒律都与声闻相应，特殊的行持，导。特别之处在于，努力像犀牛角一样独自安住。时间。导。如同犀牛角一样，在坏劫、成劫、住劫、空劫的八十个小劫为一个大劫的百劫之间，听闻思维佛陀的教言声闻的律藏，以四加行道、三道、十二支来调伏自心，到达大资粮道时，以神通观察到来世将要投生的地方，为了成就愿望，使诸佛和菩萨都欢喜