Chinese
示胜益故言寂静。若能而修胜义观者。能离一切诸恶法故。名为寂静。若无我我所能取所取者。无有苦乐等事。超过一切语言境故。谁能乐此法耶。为舍此见故言无畏。于此法中无怖畏故。贪著有境乐著于我。则有怖畏。若见胜义舍分别故。是故若能修此法者。离怖畏故。虽证此因缘胜义。后于异时遇恶知识起颠倒故。贪等烦恼而能生起复为怖因。为除此见故言无侵夺。见胜义者无能毁坏故。言无侵夺也。虽见真实。余不能坏。为自随颠倒故。而不侵夺耶。为除此疑故。言不寂静相。于此胜义无生法中无有对治修道之力。能除颠倒。本自无生性明净故。故因缘论云。此中无可遣。亦无少安立。于真以观真。见真而解脱。 经。若能如是于法亦见常无寿离寿如实性无生无起无作无为无障碍无境界寂静无畏无侵夺不寂静相者 此二观法也。而此经文同上所释故不明也。 经。得正智故能悟胜法以无上法身而见于佛 此三观佛也。言正智者。若有能证胜义法者。名为正智。言胜法者。即胜义谛也。如上所说胜义之法名无上法身。若具正智住平等性智故。而观因缘法及诸佛等无差别。是故佛说若见因缘即能见法。若见于法即能见佛者。与理无违。依平等意趣圆成密语说此法故。次明第二世俗。而观因缘文分为二。 现代汉语译本：为了显示殊胜的利益，所以说寂静。如果能够修习胜义观的人，因为能够远离一切诸恶法，所以名为寂静。如果没有我、我所，能取、所取，就没有苦乐等事，超过一切语言境界，谁能乐于此法呢？为了舍弃这种见解，所以说无畏。于此法中没有怖畏的缘故。贪著有境，乐著于我，就会有怖畏。如果见到胜义，舍弃分别，所以如果能够修习此法的人，就能远离怖畏。虽然证悟了此因缘胜义，后来在其他时候遇到恶知识，生起颠倒，贪等烦恼又能够生起，再次成为怖畏的原因。为了去除这种见解，所以说无侵夺。见到胜义的人，没有能够毁坏的缘故，所以说无侵夺。虽然见到真实，其余的人不能破坏，因为自己随顺颠倒的缘故，所以不能侵夺吗？为了去除这种疑惑，所以说不寂静相。于此胜义无生法中，没有对治修道的力量，能够去除颠倒，本来就是无生性明净的缘故。所以因缘论说：‘此中无可遣，亦无少安立，于真以观真，见真而解脱。’ 经：如果能够这样对于法也见到常、无寿、离寿如实性、无生、无起、无作、无为、无障碍、无境界、寂静、无畏、无侵夺、不寂静相，这两种是观法。而此经文与上面所解释的相同，所以不详细说明。 经：得到正智的缘故，能够领悟殊胜的法，以无上法身而见到佛。这三种是观佛。说正智，如果有人能够证悟胜义法，就名为正智。说胜法，就是胜义谛（Paramārtha-satya）也。如上面所说的胜义之法，名为无上法身（Anuttara-dharmakāya）。如果具有正智，安住于平等性智的缘故，而观察因缘法及诸佛等没有差别。所以佛说如果见到因缘就能见到法，如果见到法就能见到佛，与道理没有违背。依靠平等意趣，圆成密语说此法。接下来阐明第二世俗（Saṃvṛti-satya），而观察因缘文分为二。
English
English version: It is said to be 'silent' to show the superior benefit. If one can cultivate the view of ultimate meaning (Paramārtha), it is called 'silent' because it can be separated from all evil dharmas. If there is no 'I' (ātman), 'mine' (ātmanīya), 'grasping' (grāhaka), or 'grasped' (grāhya), there are no such things as suffering and joy, exceeding all linguistic realms. Who can delight in this Dharma? To abandon this view, it is said to be 'fearless' (nirbhaya), because there is no fear in this Dharma. Attachment to the realm of existence and delight in 'I' (ātman) will cause fear. If one sees the ultimate meaning (Paramārtha) and abandons discrimination, then if one can cultivate this Dharma, one can be free from fear. Although one has realized this causal ultimate meaning (Paramārtha), later, at other times, encountering evil teachers and arising from inversion, afflictions such as greed can arise again, becoming a cause of fear again. To remove this view, it is said to be 'unconquerable' (anabhibhūta), because one who sees the ultimate meaning (Paramārtha) cannot be destroyed, so it is said to be 'unconquerable'. Although one sees the truth, others cannot destroy it, because one follows inversion, so is it not unconquerable? To remove this doubt, it is said to be 'not a state of silence' (aśānta-lakṣaṇa). In this ultimate meaning (Paramārtha), the unproduced Dharma, there is no power of antidotal cultivation that can remove inversion, because it is originally unproduced and inherently clear. Therefore, the Treatise on Causation says: 'In this, there is nothing to be rejected, nor is there anything to be established. With truth, contemplate truth, see truth, and be liberated.' Sutra: If one can thus see in the Dharma also permanence, no life, the true nature of being apart from life, no birth, no arising, no making, no action, no obstruction, no boundary, silence, fearlessness, unconquerability, and the aspect of not being silent, these two are methods of contemplation. And this sutra text is the same as explained above, so it is not explained in detail. Sutra: Because of obtaining right wisdom (samyag-jñāna), one can awaken to the supreme Dharma, and see the Buddha with the unsurpassed Dharma-body (Anuttara-dharmakāya). These three are contemplations of the Buddha. 'Right wisdom' (samyag-jñāna) means that if someone can realize the ultimate meaning (Paramārtha) Dharma, they are called 'right wisdom' (samyag-jñāna). 'Supreme Dharma' (Agra-dharma) is the ultimate truth (Paramārtha-satya). The ultimate meaning (Paramārtha) Dharma as mentioned above is called the unsurpassed Dharma-body (Anuttara-dharmakāya). If one possesses right wisdom (samyag-jñāna) and abides in the wisdom of equality, then one observes that there is no difference between causal dharmas and all Buddhas. Therefore, the Buddha said that if one sees causation, one can see the Dharma, and if one sees the Dharma, one can see the Buddha, which is not contrary to reason. Relying on the intention of equality, the perfect secret speech speaks this Dharma. Next, the second conventional truth (Saṃvṛti-satya) is explained, and the text on observing causation is divided into two. --------------------------------------------------------------------------------
Chinese
初标。后释。初又分三。一从有因所生门。二从种种无常因所生门。三从无我因所生门。 经。问曰何故名因缘至不颠倒性等作如是说 此初也。文四。一问。二答。三结。四引证 经。问曰何故名因缘 此初问也。既前言。此因缘法于胜义谛无生无为。若如是者。何故此法名因缘耶。问此事故故列斯问。 经。答曰有因有缘名为因缘非无因无缘故 此二答也。此则能除无因之见。此缘生之法。于第一义虽无有生。然约世谛如幻如化假因假缘有施设故。是故诸佛留教于世与理无违。若世谛门如幻化者。何故说此法耶。虽然。为舍外道五种见故。所谓无因执常有我不能作者故。佛为说从有因所生。从种种无常因所生。从无我因所生。从能成因所生。从无作者因所生门也。 经。是故名为因缘之法 此三结也。 经。世尊略说因缘之相彼缘生果如来出现若不出现法性常住乃至法性法住性法定性与因缘相应性 真如性。无错谬性。无变异性。真实性。实际性。不虚妄性。不颠倒性等。作如是说。此四引证也。言彼缘生果如来出现。若不出现法性常住者。从因生果之法。不假诸佛出现于世及般涅槃。此法尔故也。言法性者。是因缘性故。言法住性者。因缘之法本自住故。言法定性者。依本因故。言与 现代汉语译本： 初标。后释。首先是初步的标示，然后是详细的解释。初步的标示又分为三个方面：一是从有因所生之门，二是从种种无常因所生之门，三是从无我因所生之门。 经文：问：为什么称作因缘，乃至不颠倒性等，作这样的解说？这是最初的标示。文分四个部分：一、提问，二、回答，三、总结，四、引证。 经文：问：为什么称作因缘？这是最初的提问。既然前面说，这因缘法在胜义谛（Paramārtha-satya）中是无生无为的。如果这样，为什么此法还称作因缘呢？为了询问这件事，所以列出这个提问。 经文：答：因为有因有缘，所以名为因缘，不是无因无缘。这是第二个回答。这就能消除无因的见解。这因缘所生的法，在第一义谛（Paramārtha-satya）中虽然没有生，然而就世俗谛（Saṃvṛti-satya）来说，如幻如化，假借因缘而有施设。因此，诸佛留在世间的教法与真理没有违背。如果世俗谛的法如幻如化，为什么还要说这种法呢？虽然如此，是为了舍弃外道的五种见解，即所谓无因执、常有、我、不能作者等。所以佛为他们说从有因所生，从种种无常因所生，从无我因所生，从能成因所生，从无作者因所生之门。 经文：所以名为因缘之法。这是第三个总结。 经文：世尊略说因缘之相，彼缘生果，如来出现，若不出现，法性常住，乃至法性法住性，法定性，与因缘相应性——真如性（Tathātā），无错谬性，无变异性，真实性，实际性（Bhūta-koṭi），不虚妄性，不颠倒性等，作如是说。这是第四个引证。说彼缘生果，如来出现，若不出现法性常住，是指从因生果的法，不依赖诸佛出现于世及般涅槃（Parinirvana），这是法尔如是。说法性，是因缘的体性。说法住性，是因缘之法本来就存在。说法定性，是依据根本因。
English
English version: Initial indication. Later explanation. The initial indication is further divided into three aspects: first, the gate of arising from causes; second, the gate of arising from various impermanent causes; and third, the gate of arising from the cause of no-self (Anatta). Sutra: Question: Why is it called 'cause and condition,' and so on, up to 'non-inverted nature,' and explained in this way? This is the initial indication. The text is divided into four parts: first, the question; second, the answer; third, the conclusion; and fourth, the citation. Sutra: Question: Why is it called 'cause and condition' (Hetu-pratyaya)? This is the initial question. Since it was previously stated that this Dharma of cause and condition is unborn and unconditioned in the ultimate truth (Paramārtha-satya). If so, why is this Dharma called 'cause and condition'? To inquire about this matter, this question is listed. Sutra: Answer: Because there are causes and conditions, it is called 'cause and condition,' not because there are no causes and no conditions. This is the second answer. This can eliminate the view of no cause. This Dharma arising from conditions, although there is no arising in the ultimate truth (Paramārtha-satya), yet in terms of conventional truth (Saṃvṛti-satya), it is like illusion and transformation, provisionally established through false causes and conditions. Therefore, the teachings left by the Buddhas in the world do not contradict the truth. If the Dharma of conventional truth is like illusion and transformation, why is this Dharma still taught? Nevertheless, it is to abandon the five views of external paths, namely, the belief in no cause, permanence, self (Atman), and non-agent. Therefore, the Buddha taught them the gate of arising from causes, the gate of arising from various impermanent causes, the gate of arising from the cause of no-self (Anatta), the gate of arising from enabling causes, and the gate of arising from the cause of no agent. Sutra: Therefore, it is called the Dharma of cause and condition. This is the third conclusion. Sutra: The World-Honored One briefly explained the characteristics of cause and condition: 'From those conditions arise results; whether the Tathagata appears or does not appear, the Dharma-nature (Dharmata) abides eternally,' and so on, up to 'the nature of Dharma-abiding, the nature of Dharma-established, the nature of being in accordance with cause and condition'—such as 'Suchness' (Tathātā), 'non-erroneous nature,' 'non-changing nature,' 'true nature,' 'reality limit' (Bhūta-koṭi), 'non-false nature,' 'non-inverted nature,' and so on. This is the fourth citation. Saying 'From those conditions arise results; whether the Tathagata appears or does not appear, the Dharma-nature abides eternally' means that the Dharma of arising results from causes does not depend on the Buddhas appearing in the world or entering Parinirvana; it is naturally so. Saying 'Dharma-nature' is the nature of cause and condition. Saying 'Dharma-abiding nature' means that the Dharma of cause and condition inherently abides. Saying 'Dharma-established nature' means it is based on the fundamental cause. --------------------------------------------------------------------------------
Chinese
因缘相应性者。无有一法不假因缘而能生故。言真如性者。若证此法了真如故。言无错谬性者。舍颠倒故。言无变异性者。舍邪曲故。言真实性者。无虚诳故。言实际性者。是圣谛故。言不虚妄性者。非颠倒横计故。言不颠倒性者。是正智境界故。有师解云。前文释后如理应思 次二明从种种无常因所生门。文三。初标。次徴。后答。 经。此因缘法以其二种而得生起 此初标也。 经。云何为二 此二徴也。 经。所为因相应缘相应 此三答也 言因相应者。此是取因不共有故。言缘相应者。此是助因是共有故。 经。彼复有二谓外及内此第三从无我因所生门也 言彼者即是与因缘相应法也。为诸凡愚执内诸入以为其我。于外诸入执为我。取舍此二故。故说二种内外因缘。同一无我因缘生故 第二此明释文二。初外。后内。初复有二。一因相应。二缘相应。 经。此中何者是外因缘法因相应至应如是观外因缘法因相应义 此初因相应也。文二。一从能成因所生门。二从无作者所生门。初又分三。一问。二答。三证成。 经。此中何者是外因缘法因相应 此初问也。 经。所谓从种生芽从芽生叶从叶生茎从茎生节从节生穗从穗生花从花生实。此二答也。为种等诸法名为因 现代汉语译本 ‘因缘相应性’是指，没有一种法不是依靠因缘就能产生的。‘真如性’是指，如果证得了这种法，就能了解真如。‘无错谬性’是指，舍弃了颠倒。‘无变异性’是指，舍弃了邪曲。‘真实性’是指，没有虚假的谎言。‘实际性’是指，是圣谛。‘不虚妄性’是指，不是颠倒的横加计度。‘不颠倒性’是指，是正智的境界。有法师解释说，前面的经文解释了后面的内容，应该如理思维。下面第二部分说明从种种无常因所生的法门。分为三个部分。首先是标示，其次是提问，最后是回答。 经文：‘此因缘法以其二种而得生起’ 这是最初的标示。 经文：‘云何为二’ 这是第二部分的提问。 经文：‘所为因相应缘相应’ 这是第三部分的回答。‘因相应’是指，这是取因不共有的缘故。‘缘相应’是指，这是帮助因的，是共同有的缘故。 经文：‘彼复有二谓外及内’ 这是第三部分，从无我因所生的法门。‘彼’是指与因缘相应的法。因为凡夫愚昧之人执着内在的诸入（ayatana，处）以为是我，对外在的诸入执着为我，取舍这内外二者。所以说有两种内外因缘，都是从同一个无我因缘所生。第二部分说明解释经文，分为两个部分。首先是外，然后是内。首先又分为两个部分。一是因相应，二是缘相应。 经文：‘此中何者是外因缘法因相应至应如是观外因缘法因相应义’ 这是最初的因相应。分为两个部分。一是从能成因所生的法门，二是从无作者所生的法门。首先又分为三个部分。一是提问，二是回答，三是证明成立。 经文：‘此中何者是外因缘法因相应’ 这是最初的提问。 经文：‘所谓从种生芽从芽生叶从叶生茎从茎生节从节生穗从穗生花从花生实。’ 这是第二部分的回答。种子等等诸法被称为因。