Chinese
名色因缘六入。云何六入？内六入：眼内入乃至意内入，是名六入。 六入因缘触。云何触？六种触界：眼触乃至意触。云何眼触？眼缘色生眼识，三法和合，是名眼触，乃至意触亦如是！ 触因缘受。云何受？三种受：乐受、苦受、不苦不乐受。云何乐受？爱使。云何苦受？恚使。云何不苦不乐受？痴使。复次乐受生乐，住乐灭苦；苦受生苦，住苦灭乐；不苦不乐受，不知苦不知乐。 受因缘爱。云何爱？眼触色生爱，乃至意触法生爱。 爱因缘取。云何取？欲取、见取、戒取、我语取。 取因缘有。云何有？三种有：欲有、色有、无色有。下从阿鼻大泥梨。上至他化自在天，是名欲有，及其能生业。云何色有？从下梵世上至阿迦尼吒天，是名色有。云何无色有？从虚空乃至非有想非无想处，是名无色有。 有因缘生。云何生？种种众生处处生出，有受阴得持得入得命，是名生。 生因缘老死。云何老？齿落、发白、多皱、根熟、根破、气噎，身偻拄杖行步，阴身朽故，是名老。 云何死？一切众生处处退、落、堕、灭、断、死，失寿命尽，是名死。先老后死，故名老死。 是中十二因缘，一切世间非无因缘边、非天 现代汉语译本 形成色法（Rupa）。名（Nama）与色（Rupa）结合，就叫做名色（Namarupa）。 名色（Namarupa）的因缘是六入（Salayatana）。什么是六入（Salayatana）？内在的六入（Salayatana）：眼内入乃至意内入，这叫做六入（Salayatana）。 六入（Salayatana）的因缘是触（Sparsa）。什么是触（Sparsa）？六种触界：眼触乃至意触。什么是眼触？眼缘于色而生眼识，这三种法和合，就叫做眼触，乃至意触也是这样！ 触（Sparsa）的因缘是受（Vedana）。什么是受（Vedana）？三种受：乐受、苦受、不苦不乐受。什么是乐受？爱使（Tanha）。什么是苦受？恚使（Dosa）。什么是不苦不乐受？痴使（Moha）。进一步说，乐受生起快乐，持续是快乐，灭去是痛苦；苦受生起痛苦，持续是痛苦，灭去是快乐；不苦不乐受，既不知苦也不知乐。 受（Vedana）的因缘是爱（Tanha）。什么是爱（Tanha）？眼触色而生爱，乃至意触法而生爱。 爱（Tanha）的因缘是取（Upadana）。什么是取（Upadana）？欲取、见取、戒取、我语取。 取（Upadana）的因缘是有（Bhava）。什么是有（Bhava）？三种有：欲有、色有、无色有。下从阿鼻大地狱（Avici-mahàniraya），上至他化自在天（Paranimmita-vasavatti），这叫做欲有，以及能产生它的业。什么是色有？从下梵世（Brahma-loka）上至阿迦尼吒天（Akanittha），这叫做色有。什么是无色有？从虚空处（Akasanancayatana）乃至非想非非想处（Nevasannanasannayatana），这叫做无色有。 有（Bhava）的因缘是生（Jati）。什么是生（Jati）？种种众生在处处产生、出现，有受阴（Vedanakkhandha）得到、保持、进入、得到生命，这叫做生。 生（Jati）的因缘是老死（Jaramarana）。什么是老（Jara）？牙齿脱落、头发变白、很多皱纹、诸根成熟、诸根破坏、气息阻塞，身体弯曲拄着拐杖行走，阴身朽坏，这叫做老。 什么是死（Marana）？一切众生在处处退失、陨落、堕下、灭亡、断绝、死亡，失去寿命耗尽，这叫做死。先老后死，所以叫做老死。 这其中的十二因缘，整个世间不是没有因缘的边际，也不是天（Deva）所为。
English
English version Forming of material form (Rupa). The combination of name (Nama) and form (Rupa) is called name and form (Namarupa). The condition for name and form (Namarupa) is the six sense bases (Salayatana). What are the six sense bases (Salayatana)? The six internal sense bases (Salayatana): the internal eye base up to the internal mind base, these are called the six sense bases (Salayatana). The condition for the six sense bases (Salayatana) is contact (Sparsa). What is contact (Sparsa)? The six kinds of contact realms: eye contact up to mind contact. What is eye contact? The eye, conditioned by form, gives rise to eye consciousness; the combination of these three things is called eye contact, and so it is with mind contact! The condition for contact (Sparsa) is feeling (Vedana). What is feeling (Vedana)? Three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. What is pleasant feeling? Craving (Tanha). What is painful feeling? Aversion (Dosa). What is neither-pleasant-nor-painful feeling? Delusion (Moha). Furthermore, pleasant feeling arises as pleasure, persists as pleasure, and ceases as pain; painful feeling arises as pain, persists as pain, and ceases as pleasure; neither-pleasant-nor-painful feeling is neither known as pain nor known as pleasure. The condition for feeling (Vedana) is craving (Tanha). What is craving (Tanha)? Craving arises from eye contact with form, up to craving arising from mind contact with mental objects. The condition for craving (Tanha) is clinging (Upadana). What is clinging (Upadana)? Sense-desire clinging, view clinging, habit and ritual clinging, and self-doctrine clinging. The condition for clinging (Upadana) is becoming (Bhava). What is becoming (Bhava)? Three kinds of becoming: sense-sphere becoming, form-sphere becoming, and formless-sphere becoming. From the Avici great hell (Avici-mahàniraya) downwards, up to the Paranimmita-vasavatti heaven (Paranimmita-vasavatti) upwards, this is called sense-sphere becoming, and the karma that can produce it. What is form-sphere becoming? From the lower Brahma world (Brahma-loka) upwards to the Akanittha heaven (Akanittha), this is called form-sphere becoming. What is formless-sphere becoming? From the sphere of infinite space (Akasanancayatana) up to the sphere of neither perception nor non-perception (Nevasannanasannayatana), this is called formless-sphere becoming. The condition for becoming (Bhava) is birth (Jati). What is birth (Jati)? The various beings are born and emerge in various places, having the feeling aggregate (Vedanakkhandha), obtaining, maintaining, entering, and gaining life; this is called birth. The condition for birth (Jati) is aging and death (Jaramarana). What is aging (Jara)? Teeth falling out, hair turning white, many wrinkles, faculties maturing, faculties decaying, breath choking, body bent over, walking with a cane, the decaying of the physical body; this is called aging. What is death (Marana)? All beings in various places decline, fall away, descend, perish, are cut off, die, lose their lifespan, come to an end; this is called death. First aging, then death, therefore it is called aging and death. These twelve links of dependent origination, the entire world is not without a conditioned boundary, nor is it the work of a god (Deva). --------------------------------------------------------------------------------
Chinese
边、非人边，非种种等邪缘边出。菩萨观十二因缘，系心不动不令外念；外念诸缘摄之令还。观十二分生三世中：前生、今生、后生。菩萨若得心住，当观十二分空无有主。痴不知我作行，行不知我从痴有，但无明缘故行生。如草木种从子芽出，子亦不知我生芽，芽亦不知从子出，乃至老死亦复如是！是十二分中，一一观知无主无我，如外草木无主，但从倒见计有吾我。 问曰：“若无吾我、无主、无作，云何去来言说死此生彼？” 答曰：“虽无吾我，六情作因、六尘作缘、中生六识，三事和合故触法生，念知诸业，由是去来，言说从是有生死。譬如日爱珠，因日、干牛屎，和合方便故火出。五阴亦尔，因此五阴生，后世五阴出，非此五阴至后世，亦不离此五阴得后世五阴，五阴但从因缘出。譬如谷子中芽出，是子非芽亦非余芽边生，非异非一，得后世身亦尔！譬如树未有茎节、枝叶、华实，得时节因缘华叶具足，善恶行报亦复如是！种子坏故非常、非一；芽、茎、叶等生故不断不异；死生相续亦复如是！” 行者谓法无常、苦、空、无我，自生自灭。知因爱等有，知因灭是尽，知尽是道。以四种智知十二分，是正见道。众生为缚着所诳，如人有无价宝珠，不别其真，为他欺诳。是时菩萨发大悲 现代汉语译本： 菩萨从边见、非人边见、非种种等邪缘边见中解脱出来。菩萨观察十二因缘，使心专注于此而不为外念所动；如果生起外念，就收摄回来。观察十二因缘在过去、现在、未来三世中的流转：前生、今生、后生。菩萨如果能够使心安住，就应当观察十二因缘的空性，了知其中没有主宰。愚痴的人不知道‘我’造作了行为，行为也不知道‘我’是从愚痴产生的，只是因为无明的缘故，行为才产生。就像草木的种子生出芽，种子并不知道‘我’生出了芽，芽也不知道是从种子生出来的，乃至老死也是这样！在这十二因缘中，一一观察，了知没有主宰，没有‘我’，就像外面的草木没有主宰一样，只是因为颠倒的见解才认为有‘我’。 有人问：‘如果没有‘我’、没有主宰、没有造作者，那么去来、言说、死此生彼是怎么回事呢？’ 回答说：‘虽然没有‘我’，但六根（六情）作为因，六尘作为缘，中间产生六识，三者和合，所以产生触法，念知各种业，因此有去来，言说由此产生，有生死。譬如用日光照爱珠，因为有日光和干燥的牛粪，加上一定的方便，所以产生火。五阴也是这样，因为这个五阴产生，后世的五阴出现，不是这个五阴到了后世，也不是离开这个五阴而得到后世的五阴，五阴只是从因缘产生。譬如谷子中生出芽，这个谷子不是芽，也不是从其他的芽那里产生，非异非一，得到后世的身体也是这样！譬如树还没有茎节、枝叶、花果，等到时节因缘成熟，花叶就具足，善恶行为的果报也是这样！种子坏灭，所以不是常恒、不是一体；芽、茎、叶等生长，所以不是断灭、不是异体；生死相续也是这样！’ 修行者认为法是无常、苦、空、无我的，自生自灭。知道因为爱等烦恼的存在，知道因为灭尽烦恼才是解脱，知道灭尽烦恼的途径就是道。用四种智慧来了解十二因缘，这就是正见之道。众生被束缚和执着所迷惑，就像有人有无价的宝珠，却不能辨别真假，被他人欺骗。这时，菩萨发起大悲心。
English
English version: The Bodhisattva emerges from the extremes of views (边), the extremes of non-human views (非人边), and the extremes of various kinds of wrong views (非种种等邪缘边). The Bodhisattva contemplates the Twelve Links of Dependent Origination (十二因缘), focusing the mind without allowing external thoughts to arise; if external thoughts arise, they are gathered back. Contemplate the twelve divisions in the three periods of time: past life, present life, and future life. If the Bodhisattva attains a stable mind, they should contemplate the emptiness of the twelve divisions, realizing that there is no master (主宰) within them. The ignorant do not know that 'I' create actions (行), and actions do not know that 'I' arise from ignorance (痴), but actions arise because of ignorance. Just as a sprout emerges from a seed of a plant, the seed does not know 'I' produce the sprout, and the sprout does not know it arises from the seed, and so it is even with old age and death! In these twelve divisions, one by one, contemplate and realize that there is no master, no 'I', just as external plants have no master, but due to inverted views (倒见), it is assumed that there is an 'I'. Someone asks: 'If there is no 'I', no master, no creator, then how do coming and going, speech, and dying here and being born there occur?' The answer is: 'Although there is no 'I', the six senses (六情) act as the cause, the six sense objects (六尘) act as the condition, and in between, the six consciousnesses (六识) arise. Because the three come together, contact (触) with the Dharma arises, and thoughts know various karmas. Therefore, there is coming and going, speech arises from this, and there is birth and death. For example, when a sun-loving jewel is exposed to sunlight, because there is sunlight and dry cow dung, and with appropriate means, fire is produced. The five aggregates (五阴) are also like this. Because of these five aggregates, the five aggregates of the next life arise. It is not that these five aggregates go to the next life, nor is it that the five aggregates of the next life are obtained apart from these five aggregates. The five aggregates arise only from conditions. For example, a sprout emerges from a grain of rice; this grain is not the sprout, nor does it arise from other sprouts, neither different nor the same. Obtaining the body of the next life is also like this! For example, a tree does not yet have stems, nodes, branches, leaves, flowers, and fruits, but when the time and conditions are right, the flowers and leaves are complete. The retribution of good and bad actions is also like this! Because the seed is destroyed, it is not permanent, not one; because sprouts, stems, leaves, etc., grow, it is not cut off, not different; the continuity of death and birth is also like this!' The practitioner considers the Dharma to be impermanent (无常), suffering (苦), empty (空), and without self (无我), arising and ceasing by itself. Knowing that because of the existence of craving (爱) and other afflictions, knowing that liberation is the cessation of afflictions, knowing that the path is the way to cessation. Understanding the twelve divisions with the four kinds of wisdom is the path of right view (正见). Sentient beings are deluded by bondage and attachment, like a person who has a priceless jewel but cannot distinguish its authenticity and is deceived by others. At this time, the Bodhisattva generates great compassion. --------------------------------------------------------------------------------
Chinese
心，我当作佛，以正真法化彼众生，令见正道。 问曰：“如《摩诃衍般若波罗蜜》中言：‘诸法不生不灭，空无所有，一相无相，是名正见。’云何言无常等观名为正见？” 答曰：“若《摩诃衍》中说‘诸法空无相’，云何言无常、苦、空等不实？若言不生不灭空是实相者，不应言无相。汝言前后不相应。复次佛说四颠倒，无常中常颠倒亦有道理，一切有为无常。何以故？因缘生故。无常因、无常缘，所生果云何常？先无而今有，已有便无。一切众生皆见无常，内有老、病、死，外见万物凋落，云何言无常不实？” 问曰：“我不言有常为实、无常为不实，我言有常、无常俱是不实。何以故？佛言：‘空中有常、无常，二事不可得，若着此二事，是俱颠倒。’” 答曰：“汝言不与法相应。何以故？言无法，云何复言二俱颠倒？一切空无所有，是为实不颠倒。若我破有常着无常，我法应破而不实，我有常颠倒，破故观无常。何以故？无常力能破有常，如毒能破余毒，如药除病，药亦俱去，当知药妙能除病故。若药不去，后药为病，此亦如是！若无常法着，应当破，不实故。我不受无常法，云何破？佛言：‘苦是四真谛中言实苦，谁能使乐？苦因是实因，谁能令非因？苦尽是实尽，谁能令 现代汉语译本：我的心意是，如果我成佛，将以纯正的佛法教化众生，使他们能够见到正确的道路。 有人问：‘《摩诃衍般若波罗蜜经》中说：‘一切诸法不生不灭，本性空寂，没有任何实在的自性，唯一的实相就是无相，这才是真正的见解。’那么，为什么说观察诸法无常等也是正确的见解呢？’ 我回答说：‘如果《摩诃衍经》中说‘一切诸法空无自性’，又怎么能说无常、苦、空等不是真实的呢？如果说不生不灭的空才是实相，就不应该说无相。你所说的前后矛盾。而且，佛陀说过四种颠倒，在无常中执着于常的颠倒也是有道理的，因为一切有为法都是无常的。为什么呢？因为它们是因缘和合而生的。无常的因、无常的缘，所产生的果又怎么会是常呢？本来没有而现在有了，已经有了又会消失。一切众生都能看到无常，内在有衰老、疾病、死亡，外在看到万物凋零，怎么能说无常不是真实的呢？’ 有人问：‘我不是说有常是真实的，无常是不真实的，我是说有常和无常都不是真实的。为什么呢？佛陀说过：‘在空性中，常和无常这两种概念都不可得，如果执着于这两者，都是颠倒的。’’ 我回答说：‘你所说的不符合佛法。为什么呢？既然说没有法，又怎么能说两者都是颠倒的呢？一切都是空无所有的，这才是真实的，不颠倒的。如果我破除了对常的执着而执着于无常，我的佛法就应该被破除而不是真实的，因为我原本有执着于常的颠倒，所以才通过观察无常来破除它。为什么呢？因为无常的力量能够破除对常的执着，就像毒药能够解除另一种毒药，又像药物能够去除疾病，药物去除疾病后，药物本身也会离开，由此可知药物的妙用在于能够去除疾病。如果药物不离开，那么后来的药物就会变成疾病，这里也是一样的！如果执着于无常法，就应该破除它，因为它不是真实的。我不接受无常法，又怎么破除它呢？佛陀说过：‘苦是四圣谛中真实存在的苦，谁能把它变成快乐？苦的因是真实的因，谁能让它变成非因？苦的止息是真实的止息，谁能让它