English
English version 'The nature of conditionality' means that no dharma (法, law/phenomenon) can arise without relying on conditions. 'Suchness (真如, true thusness)' means that if one realizes this dharma, one understands suchness. 'The nature of being without error' means abandoning delusion. 'The nature of being without change' means abandoning wickedness. 'The nature of truthfulness' means there are no false lies. 'The nature of actuality' means it is the noble truth (圣谛, āryasatya). 'The nature of non-falsity' means it is not inverted or arbitrarily conceived. 'The nature of non-inversion' means it is the realm of correct wisdom. A Dharma master explains that the preceding text explains the following content, and one should contemplate it rationally. The second part explains the Dharma gate arising from various impermanent causes. It is divided into three parts: first, the indication; second, the question; and third, the answer. Sutra: 'This conditioned dharma arises from two kinds.' This is the initial indication. Sutra: 'What are the two?' This is the second part, the question. Sutra: 'What is meant by cause-correspondence and condition-correspondence.' This is the third part, the answer. 'Cause-correspondence' means that this is because the cause is not shared. 'Condition-correspondence' means that this helps the cause and is shared. Sutra: 'Furthermore, there are two, namely external and internal.' This is the third part, the Dharma gate arising from the cause of no-self (无我, anatta). 'That' refers to the dharma corresponding to causes and conditions. Because foolish ordinary people cling to the internal ayatanas (诸入, sense bases) as self and cling to the external ayatanas as self, taking and rejecting these two, it is said that there are two kinds of internal and external causes and conditions, both arising from the same cause of no-self. The second part explains the sutra text, divided into two parts: first, external; then, internal. The first is further divided into two parts: first, cause-correspondence; second, condition-correspondence. Sutra: 'Among these, what is the cause-correspondence of external conditioned dharmas, up to the meaning of how one should contemplate the cause-correspondence of external conditioned dharmas?' This is the initial cause-correspondence. It is divided into two parts: first, the Dharma gate arising from the enabling cause; second, the Dharma gate arising from no-author. The first is further divided into three parts: first, the question; second, the answer; and third, the proof of establishment. Sutra: 'Among these, what is the cause-correspondence of external conditioned dharmas?' This is the initial question. Sutra: 'That is, from a seed arises a sprout, from a sprout arises a leaf, from a leaf arises a stem, from a stem arises a node, from a node arises an ear, from an ear arises a flower, and from a flower arises a fruit.' This is the second part, the answer. Seeds and other dharmas are called causes. --------------------------------------------------------------------------------
Chinese
故。此则显其从一切不生一切能成之法。各各别故。 经。若无有种芽即不生乃至若无有花实亦不生有。芽种生如是有花实亦得生 此三证成也。此则示其能成义也。二明从无作者因所生门。文四。一明因无作者。二果无作者。三虽无作者而成其果四结。 经。彼种亦不作是念我能生芽芽亦不作是念我从种生乃至花亦不作是念我能生 实实亦不作是念我从花生 此一二明因无作者及果无作者也。此则显其唯有因而无作者。若诸作者是其因者。为与诸法无有相连。不饶益故。 经。虽然有种故而芽得生如是有花故实即而能成就 此三明虽无作者而成其果也。经文可见故不明也。 经。应如是观外因缘法因相应义 此四结也。结文可见。次明第二缘相应。文三。初从能成缘所生门。次从无作者缘所生门。后遮恶见。初又分七。一问。二答。三徴。四答列数。五结。六明业用。七证成。 经。应云何观外因缘法缘相应义 此初问也。 经。谓六界和合故。 此二答。 经。以何六界和合 此三徴也。 经。所谓地水火风空时界等和合外因缘法而得生起 此四答列数也。六界体义如下经文。 经。应如是观外因缘法缘相应义 此五结也。 经。地界者能 现代汉语译本：因此，这显示了它从一切不生之法中成就一切法，因为它们各自不同。 经文：如果没有种子和嫩芽，就不会生长，乃至如果没有花和果实，也不会有。有了嫩芽和种子，就能生长，有了花，果实也能生长——这三者是证明和成就。这显示了它能成就的意义。第二部分说明从无作者的因所生之门。分为四个部分：一、说明因没有作者；二、果没有作者；三、虽然没有作者，但成果却能成就；四、总结。 经文：那个种子也不会这样想：‘我能生出嫩芽’，嫩芽也不会这样想：‘我从种子而生’，乃至花也不会这样想：‘我能生出果实’，果实也不会这样想：‘我从花而生’——这第一和第二部分说明了因没有作者以及果没有作者。这显示了只有因，而没有作者。如果诸作者是其因，那么与诸法就没有相连，因为没有饶益。 经文：虽然有种子，所以嫩芽得以生长，如同有了花，果实就能成就——这第三部分说明了虽然没有作者，但成果却能成就。经文显而易见，所以不再详细说明。 经文：应该这样观察外因缘法（hetu-pratyaya-dharma）的因相应义——这是第四部分的总结。总结的文字显而易见。接下来阐明第二种缘相应。分为三个部分：首先，从能成就的缘所生之门；其次，从无作者的缘所生之门；最后，遮止错误的见解。第一部分又分为七个小部分：一、提问；二、回答；三、征问；四、回答并列举数目；五、总结；六、说明作用；七、证明和成就。 经文：应该如何观察外因缘法（hetu-pratyaya-dharma）的缘相应义——这是第一个提问。 经文：所谓的六界（dhatu）和合的缘故。 这是第二个回答。 经文：以哪六界（dhatu）和合？——这是第三个征问。 经文：所谓的由地界（prthivi-dhatu）、水界（ap-dhatu）、火界（tejas-dhatu）、风界（vayu-dhatu）、空界（akasa-dhatu）、时界（kala-dhatu）等和合外因缘法（hetu-pratyaya-dharma）而得以生起——这是第四个回答并列举数目。六界的体义如下面的经文。 经文：应该这样观察外因缘法（hetu-pratyaya-dharma）的缘相应义——这是第五个总结。 经文：地界（prthivi-dhatu）能够……
English
English version: Therefore, this reveals that it is from all non-arising dharmas that all dharmas are accomplished, because they are each distinct. Sutra: If there is no seed and sprout, there will be no growth, and even if there is no flower and fruit, there will be none. With sprout and seed, there can be growth, and with flower, fruit can also be accomplished—these three are proof and accomplishment. This shows its meaning of being able to accomplish. The second part explains the door of arising from cause without a maker. It is divided into four parts: 1. Explaining that the cause has no maker; 2. The effect has no maker; 3. Although there is no maker, the result can be accomplished; 4. Conclusion. Sutra: That seed also does not think, 'I can produce a sprout,' and the sprout also does not think, 'I arise from the seed,' and even the flower does not think, 'I can produce a fruit,' and the fruit also does not think, 'I arise from the flower'—this first and second part explains that the cause has no maker and the effect has no maker. This shows that there is only cause, and no maker. If the makers were its cause, then there would be no connection with the dharmas, because there is no benefit. Sutra: Although there is a seed, therefore the sprout can grow, just as with a flower, the fruit can be accomplished—this third part explains that although there is no maker, the result can be accomplished. The sutra text is self-evident, so it will not be explained in detail. Sutra: One should observe the meaning of the correspondence of cause in external causal dharmas (hetu-pratyaya-dharma) in this way—this is the fourth part's conclusion. The concluding words are self-evident. Next, the second correspondence of conditions is explained. It is divided into three parts: first, the door of arising from the condition that can accomplish; second, the door of arising from the condition without a maker; and finally, refuting wrong views. The first part is further divided into seven sub-parts: 1. Question; 2. Answer; 3. Inquiry; 4. Answer and enumeration; 5. Conclusion; 6. Explaining function; 7. Proof and accomplishment. Sutra: How should one observe the meaning of the correspondence of conditions in external causal dharmas (hetu-pratyaya-dharma)?—this is the first question. Sutra: So-called because of the union of the six elements (dhatu). This is the second answer. Sutra: With which six elements (dhatu) united?—this is the third inquiry. Sutra: So-called because of the union of earth element (prthivi-dhatu), water element (ap-dhatu), fire element (tejas-dhatu), wind element (vayu-dhatu), space element (akasa-dhatu), time element (kala-dhatu), etc., external causal dharmas (hetu-pratyaya-dharma) are able to arise—this is the fourth answer and enumeration. The substance and meaning of the six elements are in the following sutra text. Sutra: One should observe the meaning of the correspondence of conditions in external causal dharmas (hetu-pratyaya-dharma) in this way—this is the fifth conclusion. Sutra: The earth element (prthivi-dhatu) is able to... --------------------------------------------------------------------------------
Chinese
持于种水界者润渍于种火界者能暖于种风界者动摇于种空界者不障于种时则能变种子 此六明业用也。言地界者。坚强为性。水界者流湿为性。火界者温燥为性。风界者轻等动性。空风者虚通为性。此复有二。谓明及闇。言时者为约地等四大而建立也。 经。若无此众缘种则不能而生于芽若具外地界无不具足如是乃至水火风空时等无不具足一切和合种子灭时而芽得生 此七证成也。经文可见。二明从无作者缘所生门。文六。一六缘无作者。二因无作者。三果无作者。四虽无作者而成其果。五证成。六结。 经。此中地界不作是念我能任持种子如是水界亦不作是念我能润渍于种火界亦不作是念我能暖于种子风界亦不作是念我能动摇于种空界亦不作是念我能不障于种时亦不作是念我能变于种子 此初明六缘无作者。 经。种子亦不作是念我能生芽 此二因无作者也。 经。芽亦不作是念我今从此众缘而生 此三明果无作者。 经。虽然有此众缘而种灭时芽即得生如是有花之时实即得生 此四虽无作者而成其果也。 经。彼芽亦非自作亦非他作非自他俱作非自在作亦非时变非自性生亦非无因而生虽然地水火风空时界等和合种灭之时而芽得生 此五证成也。言非自作者。诸法自性若有若 现代汉语译本： ‘持于种水界者润渍于种’：水界（Ap-dhatu）的特性是润湿种子。 ‘火界者能暖于种’：火界（Tejo-dhatu）的特性是温暖种子。 ‘风界者动摇于种’：风界（Vayo-dhatu）的特性是使种子运动。 ‘空界者不障于种’：空界（Akasa-dhatu）的特性是不阻碍种子的生长。 ‘时则能变种子’：时间能够变化种子。这六种因素说明了它们各自的作用。 地界（Pathavi-dhatu）的特性是坚固。 水界的特性是流动和湿润。 火界的特性是温暖和干燥。 风界的特性是轻盈和运动。 空界的特性是虚空和通透。空界又分为明和暗两种。 时间是根据地、水、火、风这四大元素而建立的。 ‘若无此众缘种则不能而生于芽’：如果没有这些众多的因缘，种子就不能发芽。 ‘若具外地界无不具足如是乃至水火风空时等无不具足一切和合种子灭时而芽得生’：如果具备了外在的地界，没有不具备的，像这样乃至水、火、风、空、时间等没有不具备的，一切和合，种子灭亡时，芽就得以生长。这段经文是用来证明上述观点的，经文的意思很明显。 下面阐明从无作者的因缘所生之门，分为六个部分： 一、六缘无作者；二、因无作者；三、果无作者；四、虽无作者而成其果；五、证成；六、总结。 ‘此中地界不作是念我能任持种子如是水界亦不作是念我能润渍于种火界亦不作是念我能暖于种子风界亦不作是念我能动摇于种空界亦不作是念我能不障于种时亦不作是念我能变于种子’：这里说明六缘没有作者，地界不会想‘我能任持种子’，水界也不会想‘我能润湿种子’，火界也不会想‘我能温暖种子’，风界也不会想‘我能动摇种子’，空界也不会想‘我能不妨碍种子’，时间也不会想‘我能变化种子’。 ‘种子亦不作是念我能生芽’：这是说明因没有作者，种子也不会想‘我能生芽’。 ‘芽亦不作是念我今从此众缘而生’：这是说明果没有作者，芽也不会想‘我现在从此众多的因缘而生’。 ‘虽然有此众缘而种灭时芽即得生如是有花之时实即得生’：这是说明虽然没有作者，但果实却能自然生成。虽然有这些众多的因缘，但是当种子灭亡时，芽就自然产生了，就像有了花的时候，果实也就自然产生了。 ‘彼芽亦非自作亦非他作非自他俱作非自在作亦非时变非自性生亦非无因而生虽然地水火风空时界等和合种灭之时而芽得生’：这是第五个部分，用来证明上述观点。芽不是自己产生的，也不是其他事物产生的，不是自己和其他事物共同产生的，不是自在天（Isvara）创造的，也不是时间变化的结果，不是自性产生的，也不是无缘无故产生的。虽然是地、水、火、风、空、时间等要素和合，在种子灭亡的时候，芽才得以产生。’言非自作者。诸法自性若有若