English
English version Not relying on consciousness (Vijnana), nor apart from consciousness do name and form (Namarupa) arise. This name and form do not come from consciousness, but are due to consciousness as a condition. Ordinary people are ignorant and attached to name and form, and consciousness does not reach name and form. If the wise seek name and form here, they are unattainable and invisible. This name and form have no shape or direction, and arise from recollection and discrimination. This appearance of name and form exists because of the condition of consciousness. The nature of consciousness itself is unattainable, how much more so name and form arising from the condition of consciousness? If one were to definitively obtain the nature of name and form, there would be no such possibility. 'Name and form as the condition for the six sense bases (Sadayatana): these six sense bases arise because of name and form. Name exists within the body, therefore there are incoming and outgoing breaths that benefit the body, as well as mental activities and mental factors. These six sense bases are all false and without substance, arising from discrimination and having inverted functions.' 'The six sense bases as the condition for contact (Sparsa): this contact exists dependent on form. Contact does not touch form. Why? Because form has no awareness, and is no different from grass, wood, tiles, or stones. It is only from the arising of the six sense bases that contact is spoken of through discrimination. Why? The six sense bases are already false and without substance, how much more so contact arising from the six sense bases? Contact is empty and without substance, arising from recollection and inversion. This contact has no direction or location. Contact is empty because it has no nature of contact. Therefore, contact does not know the six sense bases, and the six sense bases do not know contact.' 'Contact as the condition for feeling (Vedana): this feeling is not inside contact, not outside contact, and not in between. This feeling is not brought from elsewhere to be received, but feeling arises from contact. This contact is already false and without substance, how much more so feeling arising from contact? All feelings have no definite characteristic. All feelings are without substance, arising from inversion and having inverted functions.' 'Feeling as the condition for craving (Tanha): this feeling does not bring craving from elsewhere, feeling does not combine with craving, feeling does not know craving and does not discriminate craving, craving does not know feeling and does not discriminate feeling, craving does not combine with feeling. This craving does not rely on feeling, nor does craving exist apart from feeling. Within feeling, there is not even an appearance of feeling, how much more so craving arising from the condition of feeling? Craving is not inside feeling, not outside feeling, and not in between. Craving is also not inside craving, not outside craving, and not in between. The appearance of craving within craving is unattainable. This craving only arises from false recollection --------------------------------------------------------------------------------
Chinese
想颠倒相应故名为爱。是爱非过去未来现在，是爱非以缚相故起，是爱亦非缚相，但以因缘相续不断故，说受因缘爱。智者知见是爱无处无方，空无牢坚，虚妄无所有。 “爱因缘取者，爱不于余处持取来，爱不与取合，爱亦不能生取，有爱故说名取，随因缘和合故说。取不与爱合亦不散，爱不与取合亦不散，取不在爱内不在爱外亦不在中间，爱尚无有，何况爱因缘生取？诸取决定相不可得。智者知见是取虚妄无所有，取中无取相，是取非过去未来现在，取不在取内不在取外不在中间，是取但从颠倒起，因本缘生，今众缘故有取。无有法若合若散，是取无有根本，无一定法可得。凡夫受是虚妄取，是诸行皆虚妄故。世间为取所系缚，智者通达是取虚妄空无牢坚，无有根本，无一定法可得。 “取因缘有者，是取不持有来，是取不能生有，而说取因缘有，是有不在取内不在取外不在中间。有不依止取，取不与有合亦不散，但以众缘和合故说取因缘有。取不能生有，取不分别有，取尚虚妄无所有，何况从取因缘生有？有无有持来者，有中有不可得，有不在内有不在外有不在中间，是有非过去未来现在。智者通达是有虚妄，颠倒相应无合无散。有无所知无所分别，是有无处无方，是有无前际无后际无中际，是有 现代汉语译本：想的颠倒相应，因此称之为爱（Tanha）。这种爱不是过去、未来或现在的，这种爱不是因为束缚的表象而产生，这种爱也不是束缚的表象本身。只是因为因缘相续不断，所以才说因为感受的因缘而有爱。有智慧的人知道并看到这种爱无处无方，是空虚的，不牢固，是虚妄的，一无所有。 ‘爱因缘而有取（Upadana）’，爱不是从其他地方拿取而来，爱不与取结合，爱也不能产生取。因为有爱，所以才说名为取，是随因缘和合而说的。取不与爱结合，也不与爱分离；爱不与取结合，也不与取分离。取不在爱之内，不在爱之外，也不在爱中间。爱尚且没有，更何况爱因缘而生的取？各种取的决定性的相状是不可得的。有智慧的人知道并看到这种取是虚妄的，一无所有，取中没有取的相状。这种取不是过去、未来或现在的，取不在取之内，不在取之外，也不在取中间。这种取只是从颠倒中产生，因为根本的因缘而生，现在因为众多的因缘而有取。没有一种法是既结合又分离的，这种取没有根本，没有一定的法可以得到。凡夫接受这种虚妄的取，是因为诸行都是虚妄的。世间被取所系缚，有智慧的人通达这种取是虚妄的，空虚的，不牢固，没有根本，没有一定的法可以得到。 ‘取因缘而有有（Bhava）’，这种取不是持有而来，这种取不能产生有，而是说取因缘而有有。有不在取之内，不在取之外，也不在取中间。有不依止于取，取不与有结合，也不与有分离，只是因为众多的因缘和合，所以才说取因缘而有有。取不能产生有，取不分别有，取尚且虚妄一无所有，更何况从取因缘而生有？有，没有持有而来者，有中没有可以得到的东西，有不在内，有不在外，有不在中间，这种有不是过去、未来或现在的。有智慧的人通达这种有是虚妄的，与颠倒相应，没有结合也没有分离。有无所知，无所分别，这种有无处无方，这种有无前际，无后际，无中际，这种有...
English
English version: Desire arises because of the corresponding inversion of thought; hence it is called Tanha (craving). This Tanha is neither past, future, nor present. This Tanha does not arise because of the appearance of bondage, nor is this Tanha the appearance of bondage itself. It is only because the conditions continue uninterrupted that it is said that desire arises from the conditions of feeling. The wise know and see that this Tanha is nowhere and in no direction, it is empty, not firm, it is false, and nothing exists. 'Upadana (grasping) arises from Tanha.' Tanha does not bring grasping from elsewhere, Tanha does not combine with grasping, nor can Tanha produce grasping. Because there is Tanha, it is called grasping, which is said to be in accordance with the combination of conditions. Grasping does not combine with Tanha, nor does it separate from Tanha; Tanha does not combine with grasping, nor does it separate from grasping. Grasping is not within Tanha, not outside Tanha, nor in between. Tanha does not even exist, let alone grasping arising from Tanha? The definite characteristics of all grasping are unattainable. The wise know and see that this grasping is false, that nothing exists, and that there is no characteristic of grasping within grasping. This grasping is neither past, future, nor present. Grasping is not within grasping, not outside grasping, nor in between. This grasping arises only from inversion, it arises from fundamental conditions, and now grasping exists because of numerous conditions. There is no dharma that is both combined and separated. This grasping has no root, and no definite dharma can be obtained. Ordinary people accept this false grasping because all actions are false. The world is bound by grasping. The wise understand that this grasping is false, empty, not firm, has no root, and no definite dharma can be obtained. 'Bhava (becoming) arises from Upadana.' This grasping does not hold and bring becoming, this grasping cannot produce becoming, but it is said that becoming arises from grasping. Becoming is not within grasping, not outside grasping, nor in between. Becoming does not depend on grasping, grasping does not combine with becoming, nor does it separate from becoming, but it is said that becoming arises from grasping because of the combination of numerous conditions. Grasping cannot produce becoming, grasping does not distinguish becoming, grasping is still false and nothing exists, let alone becoming arising from grasping? Becoming, there is no one who holds and brings it, nothing can be obtained in becoming, becoming is not within, becoming is not outside, becoming is not in between, this becoming is neither past, future, nor present. The wise understand that this becoming is false, corresponds to inversion, and has no combination or separation. Becoming is unknowable and indistinguishable, this becoming is nowhere and in no direction, this becoming has no beginning, no end, and no middle, this becoming... --------------------------------------------------------------------------------
Chinese
非有故、非无故，但随顺十二因缘故说是有。智者通达有相空、无牢坚。 “有因缘生者，是有不持生来，生亦不与有合亦不散，是生不在有内不在有外不在中间。有不能生生，亦不离有有生，但示十二因缘相续，说有因缘生。有与生非缘非不缘，有尚不可得，何况从有生生？智者通达是生不依于有生，生中无生相，生中无自性，生中无根本，无一定法可得。智者通达是生无性无所有，但示十二因缘和合相续，故说有因缘生。生无有法若合若散，生不在有内不在有外亦不在中间，是生非过去非未来非现在，是生前际后际中际不可得，是生根本不可得，智者通达从众因缘生，颠倒相应、虚妄无所有、如幻化相。 “生因缘老死忧悲苦恼者，是生不持老死忧悲苦恼来，生亦不能生老死忧悲苦恼。老死忧悲苦恼，不在生内不在生外不在中间。老死忧悲苦恼，亦不依生，以生故老死忧悲苦恼可说，但示众因缘生法故。生不与老死忧悲苦恼合亦不散，生中生尚不可得，何况生因缘老死苦恼？老死苦恼中老死苦恼不可得。何以故？老死苦恼不在老死苦恼内，亦不在外亦不在中间。老死苦恼非过去非未来非现在，老死苦恼不与老死合亦不散，但颠倒相应众缘和合，具足十二因缘，故说生因缘老死苦恼。老死苦恼无所依止 现代汉语译本：并非有原因，也并非没有原因，只是顺应十二因缘的规律，所以说‘有’。有智慧的人通达‘有’的表象是空性的，没有坚固不变的实体。 ‘有’因缘而生起，这个‘有’不会带着‘生’而来，‘生’也不会与‘有’结合，也不会消散。这个‘生’不在‘有’的内部，不在‘有’的外部，也不在‘有’的中间。‘有’不能生‘生’，也不能脱离‘有’而有‘生’，只是为了展示十二因缘的相续，才说‘有’因缘而生。‘有’与‘生’既非缘也非非缘，‘有’尚且不可得，更何况从‘有’而生‘生’？有智慧的人通达这个‘生’不依赖于‘有’而生，‘生’中没有‘生’的表象，‘生’中没有自性，‘生’中没有根本，没有一定的法则可以获得。有智慧的人通达这个‘生’没有自性，一无所有，只是为了展示十二因缘的和合相续，所以说‘有’因缘而生。‘生’没有一种法则可以结合或消散，‘生’不在‘有’的内部，不在‘有’的外部，也不在‘有’的中间。这个‘生’非过去、非未来、非现在，这个‘生’的前际、后际、中际都不可得，这个‘生’的根本不可得。有智慧的人通达‘生’是从众多因缘而生，与颠倒相应，虚妄不实，如同幻化之相。 ‘生’因缘导致老、死、忧、悲、苦、恼，这个‘生’不会带着老、死、忧、悲、苦、恼而来，‘生’也不能生老、死、忧、悲、苦、恼。老、死、忧、悲、苦、恼不在‘生’的内部，不在‘生’的外部，也不在‘生’的中间。老、死、忧、悲、苦、恼也不依赖于‘生’，因为有了‘生’，老、死、忧、悲、苦、恼才可以被说，只是为了展示众多因缘生法的缘故。‘生’不与老、死、忧、悲、苦、恼结合，也不会消散，‘生’中‘生’尚且不可得，更何况‘生’因缘导致的老、死、苦、恼？老、死、苦、恼中老、死、苦、恼不可得。为什么呢？老、死、苦、恼不在老、死、苦、恼的内部，也不在外，也不在中间。老、死、苦、恼非过去、非未来、非现在，老、死、苦、恼不与老、死结合，也不会消散，只是与颠倒相应，众多因缘和合，具足十二因缘，所以说‘生’因缘导致老、死、苦、恼。老、死、苦、恼没有所依止。