English
English version: 'Another flame arises.' Why is that? Because there is no space to accommodate it. What does this mean? Following the previous flame, with what location and what conditions? In that very place of arising, with those very conditions, the previous flame immediately ceases together, so there is room for another flame and other conditions. Moreover, there is another situation where the previous lamp flame goes out and the subsequent lamp flame arises, not arising from the condition of no fire. This statement is not correct. Why do the flames of the lamp wick arise in a continuous and uninterrupted sequence? In this way, the sequential arising and ceasing of consciousness, name and form, etc., can accomplish cause and effect, it should be known. Because of this reason, relying on the condition of consciousness can give rise to name and form, and the principle of cause and effect can be established.' 'Question: 'If name and form (námasekka, name and form) are the condition for the six sense bases (saḷāyatana, six sense bases), what is the cause for that cause?'' 'Answer: 'That is the cause. Why is that? Because the pure condition of form is the cause for the five sense bases (pañcāyatana, five sense bases), and the pure condition of name is the cause for the mind base (manāyatana, mind base), therefore it is said that name and form are the condition for the six sense bases.' 'Question: 'If the six sense bases are conditioned by name and form, this principle is not established. Why is that? Because even if that exists, that does not exist. What does this mean? During the stage of the embryo (kalala, embryo), although name and form exist, the six sense bases, etc., do not exist, therefore this principle is not established. Moreover, the reason why this principle is not established is because beings have blindness, deafness, etc. What does this mean? If name and form could be the cause of the six sense bases, then there should be no blind or deaf beings, and all should possess all the faculties.' 'Answer: 'This principle is not correct. Why is that? Because accomplishment exists without being separate from that, just like clouds and rain. What does this mean? Like your saying about rain, if there are clouds first and then rain later, rain cannot exist separately from clouds; there are also cases where there are clouds but no rain. In this way, if the six sense bases have name and form, having the six sense bases cannot be separate from name and form, and there are also cases where there is name and form but no six sense bases.' 'Question: 'For what reason is it that there is name and form but no six sense bases?'' 'Answer: 'Because the various conditions are not complete. What does this mean? Like eye-consciousness (cakkhu-viññāṇa, eye-consciousness), there truly is an eye, but because the various conditions are not complete, eye-consciousness cannot be accomplished. Also, like there truly is a seed, because the various con --------------------------------------------------------------------------------
Chinese
缘不和合故不能成芽。此亦如是，歌罗逻等时中因缘不具足故，眼等诸入亦不具足。” 问曰：“彼诸因缘云何具足？” 答曰：“以烦恼业，名色和合淳熟故成。” 问曰：“云何得知烦恼亦是六入因缘？” 答曰：“以阿罗汉不复生故。此以何义？以阿罗汉虽复有业而无烦恼，是故不生。以不生故无有六入，是故得知，烦恼亦是六入远因业，亦是彼六入因缘。何以故？以成盲等故。是故虽复实有烦恼随种类生，具六种业有盲聋等，是故知业亦六入因。又以十二入有种种故。此以何义？以入种种迭共不同，但一众生一身体中种种不同，何况种种众生身中诸业不同，家力色命皆悉不同，如是等以诸众生家力色等一切差别此皆依业。以是义故，彼业亦是六入因缘，名色亦是六入因缘，以彼六入依种子故。此以何义？以虽复有烦恼业等，名色种子生于六入，不离名色能生六入，如不离子而能生芽，是故得知近因名色生于六入，亦依彼业生于六入。何以故？以虽有彼而无彼故。此以何义？以虽复有烦恼业等，而彼名色不具成就。如歌罗逻等时中无眼等入，而依彼故成就六入，如始结子终能成果。是故得知烦恼业等名色淳熟，而能作彼六入因缘。” 问曰：“汝说因缘犹不具足。何以故？是中 现代汉语译本：因为各种条件不和谐合，所以不能长成芽。这里也是一样，在歌罗逻（受精卵）等阶段，因为各种因缘不完备，所以眼等六入（眼、耳、鼻、舌、身、意六种感觉器官）也不完备。 问：‘那些因缘如何才能完备呢？’ 答：‘通过烦恼和业，使名色（精神和物质）和谐成熟才能成就。’ 问：‘如何得知烦恼也是六入的因缘呢？’ 答：‘因为阿罗汉（断绝轮回的圣者）不再受生。这是什么意思呢？因为阿罗汉虽然还有业，但是没有烦恼，所以不再受生。因为不再受生，所以没有六入。因此得知，烦恼也是六入的远因，业也是六入的因缘。为什么呢？因为会造成盲人等。因此，虽然确实有烦恼随着种类而生，具备六种业而有盲聋等，因此知道业也是六入的因。’又因为十二入（六根和六尘）有种种不同。这是什么意思呢？因为各种入互相不同，即使在一个众生的一个身体中也有种种不同，更何况在各种众生的身体中，各种业不同，家世、体力、容貌、寿命都不同，像这些众生家世、体力、容貌等一切差别都依赖于业。因为这个缘故，那些业也是六入的因缘，名色也是六入的因缘，因为那些六入依赖于种子。这是什么意思呢？即使有烦恼、业等，名色种子生出六入，不离开名色就能生出六入，就像不离开种子就能生出芽，因此得知近因名色生出六入，也依赖于那些业生出六入。为什么呢？因为即使有这个而没有那个。这是什么意思呢？即使有烦恼、业等，而那些名色没有具足成就。就像在歌罗逻等阶段没有眼等入，而依赖于那些才能成就六入，就像最初结的果子最终能够成果。因此得知烦恼、业等使名色成熟，才能作为那些六入的因缘。 问：‘你说因缘还不完备。为什么呢？是中’
English
English version: 'Because the conditions are not harmonious, a sprout cannot form. It is the same here; in the stages of Kalala (embryo), etc., because the conditions are not complete, the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind) are also not complete.' Question: 'How can those conditions be complete?' Answer: 'Through afflictions and karma, the combination of Nama-rupa (name and form, mind and matter) becomes ripe and complete.' Question: 'How can we know that afflictions are also a cause of the six entrances?' Answer: 'Because an Arhat (a liberated being who has ended the cycle of rebirth) is no longer reborn. What does this mean? It means that although an Arhat still has karma, they have no afflictions, and therefore are not reborn. Because they are not reborn, they have no six entrances. Therefore, we know that afflictions are also a distant cause of the six entrances, and karma is also a condition for those six entrances. Why? Because it can cause blindness, etc. Therefore, although afflictions certainly arise according to their kind, possessing six kinds of karma can lead to blindness, deafness, etc. Therefore, we know that karma is also a cause of the six entrances.' Furthermore, because the twelve entrances (the six sense organs and the six sense objects) are diverse. What does this mean? It means that the various entrances are different from each other; even within one being's body, there are various differences, let alone in the bodies of various beings, where various karmas are different, and family, strength, appearance, and lifespan are all different. Like these, all the differences in beings' family, strength, appearance, etc., depend on karma. For this reason, that karma is also a condition for the six entrances, and Nama-rupa is also a condition for the six entrances, because those six entrances depend on the seed. What does this mean? It means that even if there are afflictions, karma, etc., the Nama-rupa seed gives rise to the six entrances; without Nama-rupa, the six entrances cannot arise, just as without a seed, a sprout cannot arise. Therefore, we know that the proximate cause, Nama-rupa, gives rise to the six entrances, and also depends on that karma to give rise to the six entrances. Why? Because even if there is this, there is not that. What does this mean? It means that even if there are afflictions, karma, etc., those Nama-rupa are not fully accomplished. Just like in the stages of Kalala, etc., there are no eye entrances, etc., but relying on those, the six entrances can be accomplished, just as the initial fruit can eventually bear fruit. Therefore, we know that afflictions, karma, etc., ripen Nama-rupa, and can act as the cause of those six entrances. Question: 'You say the conditions are still not complete. Why? In this' --------------------------------------------------------------------------------
Chinese
不说外因缘故。此以何义？唯除声入。名色等缘共六入生。若如是者，但说六入因缘。不具足说名色因缘，此是过失？” 答曰：“彼不须说。何以故？以二处见故。此以何义？以彼外入二处见故，以依众生摄、依非众生摄。此以何义？此中但依众生次第说彼十二因缘，而不依彼非众生说十二因缘，是故但依众生所摄入说，不依非众生说。以是义故，此中但依众生所摄内因缘说，而非依彼外因缘说。” 问曰：“若尔，不应说于名色。此以何义？若如是者，名色有支中不应说名色，以色二处见故。” 答曰：“实如所难。虽然，若于彼处不说名色，但言以名缘六入者，如是不说五种色入，彼六入中色亦清净，非但名色入清净。此以何义？应说可见色等入缘，是故彼处亦说色名。以是故，说识因缘名、名缘意入如是等，如是三时无有分别，是故如来于此中说，是名正说。” 问曰：“何故不说外入因缘？” 答曰：“说眼等者，是即成说。此以何义？此修多罗中具足成就说众生体。此复何义？随何等处眼等诸入，彼处必有色等外入。何以故？以不远离色等境界有眼识等。以是义故，说眼等入则已摄得外色等入，是故不别说外入等。又以依内入得名字故。此以何义？依内入故得众生名，非 现代汉语译本：问：‘如果不考虑外在的因缘，这是什么意思呢？仅仅排除声音的进入。名色等因缘共同产生六入。如果像这样，只说六入的因缘，不完整地说名色的因缘，这是不是一种过失呢？’ 答：‘那个不需要说。为什么呢？因为在两个地方可以见到。这是什么意思呢？因为那个外在的进入在两个地方可以见到，即依众生所摄和依非众生所摄。这是什么意思呢？这里仅仅依据众生的次第来说这十二因缘，而不依据非众生来说十二因缘，所以仅仅依据众生所摄的进入来说，不依据非众生来说。因为这个缘故，这里仅仅依据众生所摄的内在因缘来说，而不是依据那个外在的因缘来说。’ 问：‘如果这样，就不应该说名色了。这是什么意思呢？如果像这样，名色作为支分，就不应该说名色，因为色在两个地方可以见到。’ 答：‘确实像你所说的那样。虽然如此，如果在那个地方不说名色，只说以名缘六入，这样就不包括五种色入，那样六入中的色也变得清净了，不仅仅是名色入清净。这是什么意思呢？应该说可见的色等进入的因缘，所以那个地方也说了色名。因此，说识因缘名、名缘意入等等，这样三个时期没有分别，所以如来在这里这样说，这才是正确的说法。’ 问：‘为什么不说外入的因缘呢？’ 答：‘说眼等，就是已经说了。这是什么意思呢？这个修多罗（Sutra，经）中完整地成就了说众生的身体。这又是什么意思呢？无论在什么地方，有眼等诸入，那个地方必定有色等外入。为什么呢？因为不远离色等境界，才有眼识等。因为这个缘故，说眼等入就已经包含了外色等入，所以不另外说外入等。又因为依靠内入才能得到名字。这是什么意思呢？依靠内入才能得到众生的名字，而不是’
English
English version: Question: 'If external conditions are not considered, what does this mean? Only excluding the entry of sound. The conditions of name and form (nama-rupa) and others together give rise to the six entrances (sadayatana). If it is like this, only the conditions for the six entrances are spoken of, and the conditions for name and form are not fully explained. Is this a fault?' Answer: 'That does not need to be said. Why? Because it can be seen in two places. What does this mean? Because that external entry can be seen in two places, namely, dependent on beings and dependent on non-beings. What does this mean? Here, the twelve links of dependent origination (dvadasanga-pratityasamutpada) are only explained according to the order of beings, and not according to non-beings. Therefore, it is only explained according to the entry included in beings, and not according to non-beings. For this reason, here it is only explained according to the internal conditions included in beings, and not according to those external conditions.' Question: 'If that is the case, then name and form should not be spoken of. What does this mean? If it is like this, name and form as a limb (anga) should not be spoken of, because form can be seen in two places.' Answer: 'It is indeed as you have questioned. However, if name and form are not spoken of in that place, but only that name conditions the six entrances, then the five form entrances are not included, and the form in the six entrances also becomes pure, not just the name and form entrances. What does this mean? The conditions for the entry of visible form and so on should be spoken of, so the name of form is also spoken of in that place. Therefore, saying that consciousness (vijnana) conditions name, and name conditions the mind entrance (manayatana), and so on, in these three times there is no distinction. Therefore, the Tathagata (Tathagata, Thus Come One) speaks in this way, and this is called the correct explanation.' Question: 'Why are the conditions for the external entrances not spoken of?' Answer: 'Speaking of the eye and so on is already speaking of it. What does this mean? In this Sutra (Sutra, discourse), the body of beings is fully and completely spoken of. What does this mean? Wherever there are entrances such as the eye, there must be external entrances such as form. Why? Because eye-consciousness and so on do not exist apart from the realm of form and so on. For this reason, speaking of the eye and other entrances already includes external form and other entrances, so there is no separate mention of external entrances and so on. Also, because names are obtained based on internal entrances. What does this mean? The name of beings is obtained based on internal entrances, not' --------------------------------------------------------------------------------