English
English version: ‘Just like rain, sometimes there are no clouds and no rain, and sometimes there are clouds but no rain. It is the same here.’ Question: ‘Why is it that in the three characteristics of conditioned phenomena (the three marks of existence), sometimes only birth is said to be the cause of birth, and sometimes old age is said to be the cause of old age?’ Answer: ‘This is to accord with the meaning. When a phenomenon is about to arise, birth can accord with it; when a phenomenon is about to cease, old age can accord with it. Moreover, the causes of old age and death accord with destructive phenomena, while the cause of birth is contrary to old age and death. Old age and death mutually accord with each other. What is meant by ‘accord’ is that they accord with destruction, hence they are called old age, and death is the same. Therefore, old age and death are combined into one cause, while birth is a separate cause.’ Question: ‘Why are sorrow and the like not mentioned as causes?’ Answer: ‘Because sorrow and the like are not universal to all beings. What does this mean? Phenomena such as sorrow do not pervade the three realms (kama-dhatu, rupa-dhatu, arupa-dhatu), and for this reason, they are not mentioned as causes.’ Question: ‘If ignorance (avidya) ceases, then volitional formations (samskara) also cease, what is the sequential (paticcasamuppada) relationship?’ Answer: ‘The Tathagata (Tathagata) speaks in sequence, that ignorance and the twelve links of dependent origination (dvadasanga) can produce existence (bhava), because beings cannot understand the twelve links of dependent origination, they fall into annihilationism (ucchedaditthi). The Tathagata speaks in sequence that when ignorance ceases, the rest also cease, because beings cannot understand the cause of ignorance, they fall into eternalism (sassataditthi). And as previously said, why does the world exist, because not understanding the twelve links of dependent origination, they fall into infinitism (antananta)? For this reason, the Tathagata says how does the world cease? Because not understanding what phenomena, they fall into finitism (santa). For this reason, the Tathagata speaks in sequence. Just as the Tathagata said in the Kaccayanagotta Sutta (Kaccayanagotta Sutta). Moreover, the origination of suffering (samudaya satya) and the path to the cessation of suffering (magga satya) regarding self-view (sakkayaditthi) have already been spoken, but the suffering (dukkha satya) and cessation of suffering (nirodha satya) regarding self-view have not yet been spoken, so he wants to speak about them. Moreover, the truth of defilement (leading to defilement) has already been spoken, but the truth of purity (leading to purity) has not yet been spoken. Moreover, the truth of bondage (leading to bondage) has already been spoken, but the truth of liberation (leading to liberation) has not yet been spoken, now he wants to speak about them, so he says that when ignorance ceases, volitional formations also cease, and so on.’ Question: ‘How many kinds of causes (hetu) are there?’ Answer: ‘Briefly speaking, there are four kinds. What are the four? First, the twelve links of dependent origination at times; second, a moment (ksana); third, ...’ --------------------------------------------------------------------------------
Chinese
、次第；四者、不断绝。时者，到时名因缘时。此以何义？无明时者，谓过去时。生烦恼者是无明时。言行时者，过去时业是名行时。言识时者，谓托生心共眷属生是名识时。名色时者，未和合成即歌罗逻、安浮陀、枇尼坚支等，如是时中未生眼等五情诸根，六入未满，彼时生体是名名色时。六入时者，以生眼等诸根满足，六入诸根未能有力作彼心心数法依止，是名六入时。言触时者，随何等时诸根于彼心心数法能作依止，而不能作分别苦乐，亦不能作好恶诸事，未有胜行，是名触时。言受时者，谓受苦乐分别苦乐，摄好恶事爱食非爱，欲资生等未有取力，是名受时。言爱时者，爱欲资生行非分别有无，是名爱时。言取时者，知有无分别，求如是起，是名取时。言有时者，求于此世未来世中五欲境界，追求推觅，为未来生起种种业，是名有时。言生时者，此生已退，即次后生所托生处，是名生时。老死时者，自此以后破坏诸根，名老死时。 “言刹那者，名色等支名为刹那，以一念中具足一切十二有支。此义云何？如人依止贪心杀生，彼处所有迷愚痴等名为无明；彼处所有相应思心是名为行；彼处所有相应意法是名为识；彼处所有共识生法相等，四大及依四大所生四尘，如是等法名为名色；彼处所有依入作业而 现代汉语译本 次第；四者、不断绝。时者，到时名为因缘时。此以何义？无明时者，谓过去时。生烦恼者是无明时。言行时者，过去时业是名行时。言识时者，谓托生心共眷属生是名识时。名色时者，未和合成即歌罗逻(Kalala，受精卵)、安浮陀(Arbuda，凝滑位)、枇尼坚支(Peshin，肉芽位)等，如是时中未生眼等五情诸根，六入未满，彼时生体是名名色时。六入时者，以生眼等诸根满足，六入诸根未能有力作彼心心数法依止，是名六入时。言触时者，随何等时诸根于彼心心数法能作依止，而不能作分别苦乐，亦不能作好恶诸事，未有胜行，是名触时。言受时者，谓受苦乐分别苦乐，摄好恶事爱食非爱，欲资生等未有取力，是名受时。言爱时者，爱欲资生行非分别有无，是名爱时。言取时者，知有无分别，求如是起，是名取时。言有时者，求于此世未来世中五欲境界，追求推觅，为未来生起种种业，是名有时。言生时者，此生已退，即次后生所托生处，是名生时。老死时者，自此以后破坏诸根，名老死时。 ‘言刹那者’，名色等支名为刹那，以一念中具足一切十二有支。此义云何？如人依止贪心杀生，彼处所有迷愚痴等名为无明；彼处所有相应思心是名为行；彼处所有相应意法是名为识；彼处所有共识生法相等，四大及依四大所生四尘，如是等法名为名色；彼处所有依入作业而
English
English version Succession; fourth, non-interruption. 'Time' means the time when conditions are met. What does this mean? 'Ignorance-time' refers to the past. The arising of afflictions is the time of ignorance. 'Action-time' refers to past karma. 'Consciousness-time' refers to the mind taking rebirth along with its retinue. 'Name-and-form-time' refers to the state before integration, such as Kalala (受精卵, fertilized egg), Arbuda (凝滑位, gelatinous stage), Peshin (肉芽位, fleshy bud stage), etc. In this state, the five sense organs such as the eyes have not yet arisen, and the six entrances are not yet complete. The body at that time is called 'name-and-form-time'. 'Six-entrances-time' refers to when the sense organs such as the eyes are fully developed, but the six entrances are not yet powerful enough to serve as a basis for mental and mental factors. This is called 'six-entrances-time'. 'Contact-time' refers to when the sense organs can serve as a basis for mental and mental factors, but cannot distinguish between suffering and pleasure, nor between good and evil, and there is no superior practice. This is called 'contact-time'. 'Feeling-time' refers to experiencing suffering and pleasure, distinguishing between suffering and pleasure, engaging in good and evil, desiring sustenance, etc., but without the power of grasping. This is called 'feeling-time'. 'Craving-time' refers to craving for sustenance, acting without distinguishing between existence and non-existence. This is called 'craving-time'. 'Grasping-time' refers to knowing the difference between existence and non-existence, seeking and arising accordingly. This is called 'grasping-time'. 'Becoming-time' refers to seeking the objects of the five desires in this life and future lives, pursuing and searching, and creating various karmas for future rebirths. This is called 'becoming-time'. 'Birth-time' refers to the place of rebirth after this life has ended, where the next rebirth will take place. This is called 'birth-time'. 'Old-age-and-death-time' refers to the destruction of the sense organs from this point onward. This is called 'old-age-and-death-time'. 'Moment' refers to the constituents of name and form as a moment, because all twelve links of dependent origination are complete in a single thought. What does this mean? For example, when a person kills out of greed, the delusion and ignorance present there are called ignorance; the corresponding thought is called action; the corresponding mental phenomena are called consciousness; the co-arising phenomena with consciousness, such as the four great elements and the four dusts derived from them, are called name and form; the activity based on the entrances is --------------------------------------------------------------------------------
Chinese
非离入名为六入；彼处所有相应对法，是名为触；彼处所有相应觉者，是名为受；彼处所有相应贪心，是名为爱；彼处所有不舍爱心，是名为取；彼处所有身口意业，是名为有；彼处所有如是等法所起之法，是名为生；彼处所有诸法变异，是名为老；彼处所有诸法散灭，是名为死。 “有次第者，无始义故。此以何义？以彼因果不断绝故，以是义故不知其始。 “不断绝者，以彼因因不断绝故。此以何义？远来义故。又复非但十二有支能生因缘，以彼一切有为诸法名为因缘。” 问曰：“深心等法有何次第？” 答曰：“以成就一切胜功德故，以一切法中不失菩提心以为根本故。此以何义？于诸菩萨摩诃萨修行功德中，说彼深心以为根本，以诸菩萨成就深心，以为不失菩提心因。如深心，诸行亦尔，自然为欲利益一切众生修行，是以如来为欲示现如实修行次第义故，说深心后次说行心。 “又以菩萨成就深心、成就行心，然后于他利益修行，为欲示现如是胜义，说修行后次说成就舍心。又以菩萨持戒布施等如实修行相回向胜法，依如是义示现修行助菩萨道，是故次说成就回向。又从持戒乃至回向非定善根，次欲示现胜三昧法，欲令众生住慈悲等诸善根中。以是义故，说回向后次说成就 现代汉语译本： 不涉及分离和进入的，称为六入（指眼、耳、鼻、舌、身、意六种感觉器官）；在这些地方所有相应的对境，称为触（指感觉器官与外境的接触）；在这些地方所有相应的感受，称为受（指接触后产生的感受）；在这些地方所有相应的贪恋之心，称为爱（指对感受的贪恋）；在这些地方所有不舍弃贪爱之心，称为取（指执取贪爱）；在这些地方所有身、口、意所造的业，称为有（指导致未来果报的行为）；在这些地方所有由这些法所产生的法，称为生（指新的生命产生）；在这些地方所有诸法的变异，称为老（指生命的变化衰老）；在这些地方所有诸法的散灭，称为死（指生命的终结）。 ‘有次第’，是因为‘无始’的缘故。这是什么意思呢？因为因果相续不断绝，因此无法知道它的起始。 ‘不断绝’，是因为因的因相续不断绝。这是什么意思呢？因为它是从久远以来就存在的。而且不仅仅是十二有支能够产生因缘，所有有为法都可以称为因缘。 问：深心等法有什么次第呢？ 答：因为成就一切殊胜功德，因为在一切法中不失去菩提心作为根本。这是什么意思呢？在诸菩萨摩诃萨修行功德中，说深心是根本，因为诸菩萨成就深心，是不失去菩提心的原因。如同深心一样，诸行也是如此，自然而然地想要利益一切众生而修行，因此如来为了示现如实修行的次第，所以在深心之后接着说行心。 又因为菩萨成就深心、成就行心，然后为他人利益而修行，为了示现这样的殊胜意义，所以在修行之后接着说成就舍心。又因为菩萨以持戒、布施等如实修行的功德回向殊胜之法，依据这样的意义示现修行有助于菩萨道，所以接着说成就回向。又因为从持戒乃至回向并非是固定的善根，接着想要示现殊胜的三昧法，想要令众生安住于慈悲等诸善根中。因为这个缘故，所以在回向之后接着说成就三昧。
English
English version: 'Non-separation and entry' is called the Six Entrances (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind); all corresponding objects in those places are called Contact (referring to the contact between sense organs and external objects); all corresponding sensations in those places are called Feeling (referring to the sensations arising from contact); all corresponding craving minds in those places are called Love (referring to the craving for sensations); all non-abandoning of loving minds in those places is called Grasping (referring to the clinging to craving); all actions of body, speech, and mind in those places are called Existence (referring to actions that lead to future consequences); all phenomena arising from these dharmas in those places are called Birth (referring to the arising of new life); all changes of dharmas in those places are called Aging (referring to the changes and aging of life); all disintegration of dharmas in those places is called Death (referring to the end of life). 'Having order' is because of 'beginninglessness'. What does this mean? Because the cause and effect continue without interruption, therefore its beginning cannot be known. 'Uninterrupted' is because the cause of the cause continues without interruption. What does this mean? Because it has existed since a long time ago. Moreover, it is not only the twelve links of dependent origination that can produce causes and conditions; all conditioned dharmas can be called causes and conditions. Question: What is the order of profound mind and other dharmas? Answer: Because of accomplishing all excellent merits, because of not losing the Bodhi mind as the root in all dharmas. What does this mean? Among the merits of practice of all Bodhisattva Mahasattvas, profound mind is said to be the root, because the Bodhisattvas who accomplish profound mind are the cause of not losing the Bodhi mind. Just like profound mind, so are all actions, naturally wanting to benefit all sentient beings through practice. Therefore, the Tathagata, in order to show the order of true practice, speaks of the mind of action after the profound mind. Furthermore, because Bodhisattvas accomplish profound mind and accomplish the mind of action, and then practice for the benefit of others, in order to show such excellent meaning, the mind of renunciation is spoken of after practice. Also, because Bodhisattvas dedicate the merits of true practice such as upholding precepts and giving to excellent dharmas, based on this meaning, it is shown that practice helps the Bodhisattva path, so the accomplishment of dedication is spoken of next. Also, because from upholding precepts to dedication are not fixed roots of goodness, next, the excellent Samadhi dharma is to be shown, wanting to cause sentient beings to abide in roots of goodness such as loving-kindness and compassion. For this reason, the accomplishment of Samadhi is spoken of after dedication. --------------------------------------------------------------------------------