English
English version 'Emptiness' merely allows the 'seed' to be without obstruction. The act of creating fields and industries is also like this; 'love' creates the act of nurturing, but those acts do not know: 'I am creating fields and industries.' 'Love' does not know: 'I am acting as the nurturing act.' 'Consciousness' (识, shí) does not know: 'I am acting as the act of sowing.' 'Ignorance' does not know: 'I am acting as the relative act.' Just as the earth does not know: 'I am holding the seed.' The principles of water, fire, wind, and emptiness are as described above. From the labor of having actions, there should again be a life of accomplishment. There is also no one hesitating from this world, but only causes and conditions supporting each other. For example, a mirror is clean and bright, and the image of a face arises because of internal and external causes. The image of the face is not dying here and being born there; in the mirror, because there is a face, the causes and conditions are not deficient. It is not dying here and being born there, because there is the emotion of suffering, the causes and conditions are not deficient, therefore there is feeling. Just as fire, through acceptance, continuously appears day and night, yet its flame does not move. 'Consciousness' is also like this, not bound by the body, going back and forth in the five paths (五道, wǔ dào, referring to the five realms of existence: hell, hungry ghosts, animals, humans, and gods). Because there are causes and conditions, it arises; this dharma has no master. For example, the moon is round, forty-nine yojanas (由延, yóu yán, an ancient Indian unit of length), and the round shape appears in the water below; the causes and conditions are not deficient, it is not that the moon dies there and is born here. Observing birth and death should be like this. This is because of the bondage of cause and effect. ‘What is called the bondage of conditions?’ As the Buddha told Ānanda (阿难, one of the ten great disciples of the Buddha): ‘The eye arises from the condition of form, giving rise to eye-consciousness. That eye does not know: “I am acting as the supporting act.” Form does not know: “I am acting as the counterpart of consciousness.” Light does not know: “I am acting as the illumination of consciousness.” Emptiness does not know: “I am allowing consciousness to be without obstruction.” Consciousness does not know: “I am born here and accomplishing existence.” Eye, form, light, emptiness, and thought, allow eye-consciousness to be fully accomplished and born. Ear, nose, mouth, body, and mind arise from the condition of dharma, giving rise to mind-consciousness. That eye does not know: “I am acting as the support for consciousness.” Dharma does not know: “I am acting as the action for consciousness.” Mind does not know: “I am acting as the light for consciousness.” Emptiness does not know: “I am allowing consciousness to be without obstruction.” Consciousness does not know: “I am accomplishing this cause and condition.” It is like this, Ānanda! Conditioned by mind, dharma, light, emptiness, and thought, mind-consciousness is fully accomplished and born, and this is not self-made, not made by others, not made by both, not born without cause, not because of me, not because of him, not existing without cause.’ ‘Should (know).’ --------------------------------------------------------------------------------
Chinese
以五事见内缘起。何谓五？非常、不断、不步、少行多报、相象非故。彼如死际，身已坏为非常；出生有身分为不断；或同去、或异去，分异故为不步；少行多报，谓行不败亡。如行报生，非故家也。若见此缘起无命、非命，为见法；见法无命、非命，为见四谛：苦、习、尽、道。譬如明人见师成画，叹其画好、师妙。见四谛者亦如是，佛一切知、一切现，从是得喜不离佛，得法众至真，戒喜不离。” 了本生死经 现代汉语译本：以五件事来看待内在的缘起。什么是五件事呢？无常、不断、不步、少行多报、相似而非故旧。比如临死之际，身体已经坏灭，是为无常；出生后有了新的身体部分，是为不断；或者一同离去，或者各自离去，因为分离不同所以为不步；少许的作为却得到丰厚的回报，这是因为行为不会白白消失。如同行为产生回报，并非是原来的家。如果能看到这缘起中没有命，也没有非命，就是见到了法；见到法中没有命，也没有非命，就是见到了四圣谛：苦、集、灭、道（苦的真谛，苦的生起，苦的止息，通往苦止息的道路）。譬如明眼人看到工匠完成绘画，赞叹画作精美，工匠技艺巧妙。见到四圣谛的人也是这样，佛陀（Buddha）一切知晓、一切显现，因此得到喜悦而不离开佛陀，得到正法僧团的真实教导，持戒而喜悦而不离弃。 《了本生死经》
English
English version: Inner dependent origination is seen through five things. What are the five? Impermanence (非常), non-cessation (不断), non-stepping (不步), small actions with great rewards (少行多报), similarity but not the same as before (相象非故). For example, at the moment of death, the body has already decayed, which is impermanence; upon birth, there are new bodily components, which is non-cessation; either departing together or departing separately, because of separation and difference, it is non-stepping; small actions with great rewards mean that actions are not in vain. Like actions producing rewards, it is not the old home. If one sees in this dependent origination that there is no fate (命), nor non-fate (非命), this is seeing the Dharma (法); seeing in the Dharma that there is no fate, nor non-fate, is seeing the Four Noble Truths: suffering (苦), origination (习), cessation (尽), and the path (道) [the truth of suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering]. It is like a person with clear vision seeing a craftsman complete a painting, praising the painting's beauty and the craftsman's skill. One who sees the Four Noble Truths is also like this; the Buddha (佛陀) knows all and manifests all, and from this, one obtains joy and does not leave the Buddha, obtains the true teachings of the Sangha (法众), and maintains precepts with joy without abandoning them. 《The Sutra on Understanding the Basis of Life and Death》 --------------------------------------------------------------------------------