Chinese
触所生有六。彼六各各三种分别。谓苦乐非苦乐。如是总说触受。各有十八。如前受蕴所指。行相亦然。 复次地水火风空识等相。名为六界。所言缘生者云何行相。即十二缘生。何等十二。所谓无明乃至老死。此中无明者。谓于业果谛宝法中不正行故。由此无明起诸烦恼。是故于无我中计我蕴等。而有所得。无明缘行。行有三种。福行罪行不动行。福行谓十善业道。罪行谓十不善业道。不动行谓无色等至。彼如是行。以其无明为因诸行得生。行缘于识是故眼等诸识爱非爱果种子生长。识缘名色。此名色者谓由识故施设彼名。名有生处。是故受等四蕴为名色。即如应依名而立。名色缘六处。彼六处者。谓由如是名色眼等六处建立六处缘触。触谓眼等色等。如前已说。触缘受。受有三种。亦如前说。此中触受行相应知。受缘爱。爱由无明。爱缘取。取谓色等所取所生乐行。取缘有。有行相者谓即如前所说行识等相。有缘生。谓即名色有所生起。由彼无明故有生法。即此无明自性亦无分位。生缘老死。老谓诸蕴衰变。死谓诸蕴灭坏。生法后边而无其实先所得身而悉舍离。然彼无明于后蕴中还复随转。增长一切烦恼过失。彼等皆由无明自类烦恼业等而为其因。是故烦恼业生。此三不断。以是轮回相续流转。如是知者。 现代汉语译本 触所生之法有六种。这六种触又各自有三种分别，即苦、乐、非苦非乐。总而言之，触所生的感受共有十八种，如同前面受蕴所指出的那样，其行相也是如此。 进一步说，地、水、火、风、空、识等相，名为六界。所说的缘生法，其行相如何呢？就是十二缘生。哪十二种呢？就是无明乃至老死。其中，无明指的是对于业果、谛（真谛）、宝（佛法僧三宝）之法不正确的行持。由于这种无明，产生了各种烦恼。因此，在无我的法中，执计有我，以及五蕴等，而有所得。无明缘于行，行有三种：福行、罪行、不动行。福行指的是十善业道，罪行指的是十不善业道，不动行指的是无色界的禅定。他们如此行持，以无明为因，诸行得以产生。行缘于识，因此眼等诸识，爱与非爱之果的种子得以生长。识缘于名色。这名色指的是由于识的缘故而施设的名。名有生处，因此受等四蕴为名，即如其所应地依名而立。名色缘于六处。这六处指的是由于如是名色，眼等六处得以建立。六处缘于触。触指的是眼等与色等，如前已说。触缘于受。受有三种，也如前所说。这里触与受的行相应当知晓。受缘于爱。爱由无明而生。爱缘于取。取指的是对于色等所取之物所产生的乐的行持。取缘于有。有的行相指的是如前面所说的行、识等相。有缘于生，指的是名色有所生起。由于无明，所以有生法。而这无明自性也是没有分位的。生缘于老死。老指的是诸蕴的衰变，死指的是诸蕴的灭坏。生法之后，最终会面临老死，先前所得之身最终都要舍离。然而，无明在后来的蕴中还会随之流转，增长一切烦恼过失。这些都是由无明、同类的烦恼、业等作为其原因。因此，烦恼、业、生，这三者不断，以此轮回相续流转。如是知晓的人，就能从中解脱。
English
English version There are six things born of contact. Each of these six has three distinctions, namely, suffering, pleasure, and neither suffering nor pleasure. Thus, in summary, there are eighteen kinds of feelings born of contact, as indicated earlier in the Skandha of Feeling (Vedanā-skandha), and their characteristics are also the same. Furthermore, the characteristics of earth, water, fire, wind, space, and consciousness are called the six elements (dhātu). What is the characteristic of what is called dependent origination (pratītyasamutpāda)? It is the twelve links of dependent origination. What are the twelve? They are ignorance (avidyā) up to old age and death (jarā-maraṇa). Among these, ignorance refers to incorrect conduct regarding the fruits of karma, the Truths (satya), and the Jewels (ratna, i.e., the Buddha, Dharma, and Sangha). Due to this ignorance, various afflictions arise. Therefore, in what is without self (anātman), one clings to the idea of a self and the aggregates (skandha), and thus something is obtained. Ignorance conditions volitional formations (saṃskāra). There are three kinds of volitional formations: meritorious actions (puṇya-saṃskāra), demeritorious actions (apuṇya-saṃskāra), and imperturbable actions (āniñja-saṃskāra). Meritorious actions refer to the ten virtuous paths of action, demeritorious actions refer to the ten non-virtuous paths of action, and imperturbable actions refer to the formless attainments (arūpa-samāpatti). As they act in this way, with ignorance as the cause, volitional formations arise. Volitional formations condition consciousness (vijñāna). Therefore, the seeds of the fruits of like and dislike of the consciousnesses of the eye, etc., grow. Consciousness conditions name and form (nāma-rūpa). This name and form refers to the name that is designated due to consciousness. Name has a place of arising. Therefore, the four aggregates of feeling, etc., are name, which is established according to its corresponding name. Name and form condition the six sense bases (ṣaḍāyatana). These six sense bases refer to the establishment of the six sense bases of the eye, etc., due to such name and form. The six sense bases condition contact (sparśa). Contact refers to the eye, etc., and form, etc., as previously explained. Contact conditions feeling (vedanā). There are three kinds of feeling, as also previously explained. Here, the characteristics of contact and feeling should be understood. Feeling conditions craving (tṛṣṇā). Craving arises from ignorance. Craving conditions grasping (upādāna). Grasping refers to the pleasurable conduct arising from what is grasped, such as form, etc. Grasping conditions becoming (bhava). The characteristic of becoming refers to the characteristics of volitional formations, consciousness, etc., as previously explained. Becoming conditions birth (jāti), which refers to the arising of name and form. Due to ignorance, there is the law of birth. And this nature of ignorance also has no divisions. Birth conditions old age and death. Old age refers to the decay of the aggregates, and death refers to the destruction of the aggregates. After the law of birth, one ultimately faces old age and death, and the body previously obtained is ultimately abandoned. However, ignorance continues to flow along in the later aggregates, increasing all afflictions and faults. These are all caused by ignorance, similar afflictions, karma, etc. Therefore, affliction, karma, and birth are continuous, and thus the cycle of rebirth continues to flow. One who knows this can be liberated from it. --------------------------------------------------------------------------------
Chinese
当于实法而起对治。了无明等自性无我。如是等略说十二缘生。所言波罗蜜多者云何行相。其数有十。此中施有三种。谓法施无妄施慈施。戒有三种。谓摄律仪戒摄善法戒饶益有情戒。忍辱三种。谓谛察法忍耐怨害忍安受苦忍。精进三种。谓被甲精进加行精进毕竟成就精进。定有三种。谓离过失定引发定办事定。慧有三种。谓闻所成慧思所成慧修所成慧。方便三种。谓离过方便拯济方便速证乐方便。愿有三种。谓自行成就愿解众生缚愿清净佛土愿。力有三种。谓成办事业力灭除烦恼力降伏魔怨力。智有三种。谓无分别智分别平等觉了智灭众生罪智。如是施等诸波罗蜜多。以菩提心为先。于一切众生起慈心观。而此诸波罗蜜多。于诸世间所行无有行相亦无所得。于出世蕴等是即无我解脱相。真实所证如理而观。 所言地者。即彼十地。所谓欢喜地修施波罗蜜多。离垢地修戒波罗蜜多发光地修忍辱波罗蜜多。焰慧地修精进波罗蜜多。难胜地修定波罗蜜多。现前地修慧波罗蜜多。远行地修方便波罗蜜多。不动地修愿波罗蜜多。善慧地修力波罗蜜多。法云地修智波罗蜜多。如是诸地所得法无我理。皆慈心所证悉无差别。而彼所修施等诸波罗蜜多。安住清净胜上所得。广大愿力普遍成就。不共一切声闻等故。是诸波罗蜜多 现代汉语译本 当针对真实存在的法而生起对治。了知无明等等的自性是无我的。以上是简略地说明十二缘起。所说的波罗蜜多（Pāramitā，到彼岸）是怎样的行相？它的数量有十种。这其中布施有三种，即法施、无妄施、慈施。戒有三种，即摄律仪戒、摄善法戒、饶益有情戒。忍辱有三种，即谛察法忍、耐怨害忍、安受苦忍。精进有三种，即被甲精进、加行精进、毕竟成就精进。定有三种，即离过失定、引发定、办事定。慧有三种，即闻所成慧、思所成慧、修所成慧。方便有三种，即离过方便、拯济方便、速证乐方便。愿有三种，即自行成就愿、解众生缚愿、清净佛土愿。力有三种，即成办事业力、灭除烦恼力、降伏魔怨力。智有三种，即无分别智、分别平等觉了智、灭众生罪智。像这样布施等等的各种波罗蜜多，以菩提心为先导，对一切众生生起慈悲心观。而这些波罗蜜多，在世间所行没有行相也没有所得。对于出世间的五蕴等等，这就是无我解脱相。真实所证得的，如理如实地观察。 所说的地，就是那十地。即欢喜地修习布施波罗蜜多，离垢地修习戒波罗蜜多，发光地修习忍辱波罗蜜多，焰慧地修习精进波罗蜜多，难胜地修习禅定波罗蜜多，现前地修习智慧波罗蜜多，远行地修习方便波罗蜜多，不动地修习愿波罗蜜多，善慧地修习力波罗蜜多，法云地修习智波罗蜜多。像这样各个地所证得的法无我之理，都是慈悲心所证得的，完全没有差别。而他们所修习的布施等等各种波罗蜜多，安住在清净殊胜的境界中所证得的，以广大的愿力普遍地成就，不与一切声闻等等共通，这就是各种波罗蜜多。
English
English version One should apply antidotes to what is truly existent. Understand that the self-nature of ignorance and so on is without self. The above is a brief explanation of the twelve links of dependent origination. What is meant by Pāramitā (perfection, going to the other shore)? What are its characteristics? There are ten of them. Among these, giving (Dāna) is of three types: giving of Dharma, giving without deception, and giving of loving-kindness. Discipline (Śīla) is of three types: discipline of restraining precepts, discipline of gathering wholesome qualities, and discipline of benefiting sentient beings. Patience (Kṣānti) is of three types: patience of examining the Dharma, patience of enduring harm from enemies, and patience of accepting suffering. Diligence (Vīrya) is of three types: armor-like diligence, application diligence, and diligence of ultimate accomplishment. Concentration (Dhyāna) is of three types: concentration free from faults, concentration that generates, and concentration that accomplishes tasks. Wisdom (Prajñā) is of three types: wisdom born from hearing, wisdom born from thinking, and wisdom born from meditation. Skillful means (Upāya) is of three types: skillful means of avoiding faults, skillful means of rescuing, and skillful means of quickly attaining bliss. Aspiration (Praṇidhāna) is of three types: aspiration to accomplish oneself, aspiration to liberate sentient beings from bondage, and aspiration to purify the Buddha-land. Strength (Bala) is of three types: strength to accomplish tasks, strength to eliminate afflictions, and strength to subdue demonic forces. Knowledge (Jñāna) is of three types: non-discriminating knowledge, knowledge of discriminating equality, and knowledge of extinguishing the sins of sentient beings. Thus, these various Pāramitās, such as giving, are preceded by the Bodhicitta (mind of enlightenment), and one cultivates the contemplation of loving-kindness towards all sentient beings. And these Pāramitās, in their practice in the world, have no characteristics and nothing to be attained. Regarding the aggregates (Skandhas) and so on that are beyond the world, this is the aspect of selflessness and liberation. What is truly attained is observed in accordance with reality. What is meant by the 'ground' (Bhūmi) refers to the ten grounds. Namely, the Joyful Ground (Pramuditā-bhūmi) where one cultivates the perfection of giving (Dāna-pāramitā), the Stainless Ground (Vimalā-bhūmi) where one cultivates the perfection of discipline (Śīla-pāramitā), the Luminous Ground (Prabhākarī-bhūmi) where one cultivates the perfection of patience (Kṣānti-pāramitā), the Blazing Ground (Arciṣmatī-bhūmi) where one cultivates the perfection of diligence (Vīrya-pāramitā), the Difficult-to-Conquer Ground (Sudurjayā-bhūmi) where one cultivates the perfection of concentration (Dhyāna-pāramitā), the Manifest Ground (Abhimukhī-bhūmi) where one cultivates the perfection of wisdom (Prajñā-pāramitā), the Far-Going Ground (Dūraṅgamā-bhūmi) where one cultivates the perfection of skillful means (Upāya-pāramitā), the Immovable Ground (Acalā-bhūmi) where one cultivates the perfection of aspiration (Praṇidhāna-pāramitā), the Ground of Good Wisdom (Sādhumatī-bhūmi) where one cultivates the perfection of strength (Bala-pāramitā), and the Cloud of Dharma Ground (Dharmameghā-bhūmi) where one cultivates the perfection of knowledge (Jñāna-pāramitā). Thus, the principle of selflessness of phenomena (Dharma-nairātmya) attained in these various grounds is all attained through loving-kindness, and there is no difference. And the various perfections such as giving that they cultivate, abide in the pure and supreme state that is attained, and are universally accomplished through vast aspirational power, not shared with all Śrāvakas (hearers) and so on. These are the various perfections. --------------------------------------------------------------------------------
Chinese
。于所缘相而无差别。若人若法离相空故。 所言空者。即十八空。谓眼等空是名内空。色等空是名外空。眼等色等智观平等名内外空。方等诸分器世间相。各各观察一一皆空。是名大空。于诸分别离取舍性。说名为空。此空复空。是名空空。于胜义谛观不可得。名胜义空。于施等行诸有为法皆悉平等。名有为空。诸无为法无发悟相。名无为空。于空法中无有少法而实可转。散而无集。是名散空。彼一切法无有边际。名无际空。一切法中毕竟无余一法不空。名毕竟空。蕴等诸法自性如是。无所生起离自取舍相。名自相空彼一切法空无差别。名一切法空。于我蕴中取舍不可得。名不可得空。此不可得。谓色等相不可得故。但有诸业性。是名无相空。若人若法彼自性空。是名自性空。于诸性中离取舍性。名无性空。彼无性者谓离蕴等无别性故。若离蕴等自性起空分别者。是对碍相即名无性自性空。若彼如是分别尽处。即能解脱色等系缚。无复分别有无边分。离蕴等取舍。是即一相。而彼一相性无有二。彼如是故即于波罗蜜多安住一境。自性空理离戏论相。是即无我真实所观。 所言菩提分者。即三十七菩提分。谓四念处乃至八正道。四念处者身受心法。此中身念处者观身无有种种积集而无所著。离取舍相等。 现代汉语译本：对于所缘之境，没有差别之分。无论是人还是法，都因为离相而为空。 所谓‘空’，即是十八空。眼等为空，名为内空；色等为空，名为外空；眼等与色等以智慧观照平等，名为内外空。方等诸部分，以及器世间之相，各自观察，一一皆空，这名为大空。对于各种分别，远离取舍之性，称之为空。此空复为空，名为空空。对于胜义谛（Paramārtha-satya，最高真理）观察而不可得，名胜义空。对于布施等行为，所有有为法（saṃskṛta，因缘和合而成的法）都平等，名为有为空。所有无为法（asaṃskṛta，非因缘和合的法）没有生起领悟之相，名为无为空。在空法之中，没有丝毫法可以实际转变，散灭而无聚集，这名为散空。所有一切法没有边际，名为无际空。一切法中，毕竟没有剩余一法不是空的，名为毕竟空。蕴等诸法的自性就是如此，没有生起，远离自我的取舍之相，名为自相空。所有一切法空而没有差别，名为一切法空。在我蕴之中，取舍不可得，名为不可得空。此不可得，是因为色等相不可得的缘故，但有诸业的性质，这名为无相空。无论是人还是法，其自性为空，这名为自性空。对于诸性之中，远离取舍之性，名为无性空。所谓无性，是指远离蕴等而没有别的自性。如果远离蕴等，对自性生起空的分别，这是对障碍之相的执着，即名为无性自性空。如果像这样分别到了尽头，就能解脱色等束缚，不再分别有无边际，远离对蕴等的取舍，这就是一相。而这一相的性质没有二。正因为这样，就能在波罗蜜多（Pāramitā，到彼岸）中安住于一境。自性空的道理远离戏论之相，这就是无我（Anātman）的真实所观。 所谓菩提分，即是三十七菩提分。包括四念处乃至八正道。四念处是指身、受、心、法。其中身念处是指观察身体没有种种积聚，而没有执着，远离取舍等相。