English
English version: 'That which holds to the water element moistens the seed': The characteristic of the water element (Ap-dhatu) is to moisten the seed. 'That which is the fire element warms the seed': The characteristic of the fire element (Tejo-dhatu) is to warm the seed. 'That which is the wind element moves the seed': The characteristic of the wind element (Vayo-dhatu) is to move the seed. 'That which is the space element does not obstruct the seed': The characteristic of the space element (Akasa-dhatu) is not to obstruct the growth of the seed. 'Time is able to transform the seed': Time is able to transform the seed. These six factors explain their respective functions. The characteristic of the earth element (Pathavi-dhatu) is solidity. The characteristic of the water element is flow and moisture. The characteristic of the fire element is warmth and dryness. The characteristic of the wind element is lightness and movement. The characteristic of the space element is emptiness and permeability. The space element is further divided into light and darkness. Time is established based on the four great elements of earth, water, fire, and wind. 'If there are not these many causes, the seed cannot sprout': If there are not these many causes and conditions, the seed cannot sprout. 'If the external earth element is fully present, so too are water, fire, wind, space, time, etc. When all are combined and the seed perishes, the sprout is born': If the external earth element is fully present, without lacking anything, likewise, water, fire, wind, space, time, etc., are all fully present. When all combine and the seed perishes, the sprout is born. This passage is to prove the above viewpoint; the meaning of the text is clear. Below, the gate of arising from causations without a maker is explained, divided into six parts: First, the six causes without a maker; second, the cause without a maker; third, the effect without a maker; fourth, although there is no maker, the fruit is produced; fifth, proof; sixth, conclusion. 'Here, the earth element does not think, 'I am able to support the seed.' Likewise, the water element does not think, 'I am able to moisten the seed.' The fire element does not think, 'I am able to warm the seed.' The wind element does not think, 'I am able to move the seed.' The space element does not think, 'I am able to not obstruct the seed.' Time does not think, 'I am able to transform the seed.'': This explains that the six causes have no maker. The earth element does not think, 'I am able to support the seed.' The water element does not think, 'I am able to moisten the seed.' The fire element does not think, 'I am able to warm the seed.' The wind element does not think, 'I am able to move the seed.' The space element does not think, 'I am able to not obstruct the seed.' Time does not think, 'I am able to transform the seed.' 'The seed also does not think, 'I am able to produce a sprout.'': This explains that the cause has no maker. The seed also does not think, 'I am able to produce a sprout.' 'The sprout also does not think, 'I am now born from these many causes.'': This explains that the effect has no maker. The sprout also does not think, 'I am now born from these many causes.' 'Although there are these many causes, when the seed perishes, the sprout is born. Likewise, when there is a flower, the fruit is produced.': This explains that although there is no maker, the fruit can naturally arise. Although there are these many causes, when the seed perishes, the sprout naturally arises, just as when there is a flower, the fruit naturally arises. 'That sprout is neither self-made, nor other-made, nor both self and other-made, nor made by Isvara (自在天), nor a result of time's change, nor self-born, nor born without a cause. Although earth, water, fire, wind, space, time, etc., combine, the sprout arises when the seed perishes.': This is the fifth part, used to prove the above viewpoint. The sprout is not self-made, nor made by other things, nor made by both self and other things, nor created by Isvara, nor a result of time's change, nor self-born, nor born without a cause. Although the elements of earth, water, fire, wind, space, time, etc., combine, the sprout arises when the seed perishes. 'Speaking of not self-made. If the self-nature of all dharmas exists, then --------------------------------------------------------------------------------
Chinese
无。不为自因无所施为不能成故。言亦非他作者。无有作者而先起意而造作故。此则显其一切诸法无有我也。言非自他俱作者自性及余不造作故。言非自在作者。为诸法因常自在等时时而生。与理相违。因具足故。言亦非时变者。诸法假因缘有不待时故。言非自性生者。非是数论所计法故。此则断除不同因也。言亦非无因而生者。诸法假因缘故。此舍无因见也。 经。是故应如是观外因缘法缘相应义 此六结也。三明遮恶见。文五。一标。二问。三答。四解释。五总结。 经。应以五种观彼外因缘法 此初标也。 经。何等为五 此二问。 经。不常不断不移从于小因而生大果与彼相似 此三答也。 经。云何不常至是故与彼相似 此四解释也。文五。一明不常。二明不断。三明不移。四明小因生大。五相似。初又分三。一问。二答。三结。 经。云何不常 此初问也。 经。为芽与种各别异故彼芽非种非种坏时而芽得生亦非不灭而得生起种坏之时而芽得生 此二答也。若是常者此是因此是果不可说故。 经。是故不常此三结也 二明不断。文三。初问。次答。后结。 经。云何不断 此初问也。 经。非过去种坏而生于芽亦非不灭而得生起种子亦坏 现代汉语译本： 不是自身的原因，因为没有施为就不能成就。也不是其他作者，因为没有作者会先起意而造作。这显示了一切诸法没有‘我’（Atman）。也不是自身和他者的共同作者，因为自性和其他都不是造作者。也不是自在天（Ishvara）的作者，因为作为诸法之因的自在天，如果常自在等，就会时时而生，这与道理相违背，因为因需要具足。也不是时间变化的结果，因为诸法是假的因缘所生，不依赖时间。也不是自性生，因为它不是数论派（Samkhya）所计的法。这断除了不同的因。也不是无因而生，因为诸法是假的因缘所生。这舍弃了无因的见解。 经：因此，应当这样观察外因缘法，因缘相应的意义。这是六个结。下面三点说明遮止恶见。分为五个部分：一、标示；二、提问；三、回答；四、解释；五、总结。 经：应当以五种方式观察那些外因缘法。这是最初的标示。 经：什么是五种方式？这是第二个提问。 经：不常、不断、不移，从小因而生大果，并且与因相似。这是第三个回答。 经：为什么说不常……乃至……所以与因相似？这是第四个解释。分为五个部分：一、说明不常；二、说明不断；三、说明不移；四、说明小因生大；五、说明相似。第一部分又分为三个部分：一、提问；二、回答；三、总结。 经：为什么说不常？这是第一个提问。 经：因为芽和种子各自不同，芽不是种子，也不是种子坏灭时芽才得以产生，也不是种子不灭而芽得以生起，而是种子坏灭之时芽才得以产生。这是第二个回答。如果说是常，那么这就是因，这就是果，不可这样说。 经：所以说不常。这是第三个总结。第二部分说明不断。分为三个部分：一、提问；二、回答；三、总结。 经：为什么说不断？这是第一个提问。 经：不是过去的种子坏灭而生出芽，也不是种子不灭而得以生起，而是种子坏灭。
English
English version: It is not from itself, because without action, it cannot be accomplished. Nor is it from another agent, because no agent would first conceive and then create. This reveals that all dharmas have no 'self' (Atman). Nor is it from both itself and another, because neither self-nature nor another is a creator. Nor is it from Ishvara (the Lord), because if Ishvara, as the cause of all dharmas, were eternally self-existent, etc., he would be constantly arising, which contradicts reason, because the causes need to be complete. Nor is it the result of time's transformation, because dharmas arise from false causes and conditions and do not depend on time. Nor is it self-originated, because it is not a dharma as conceived by the Samkhya school. This cuts off different causes. Nor is it born without a cause, because dharmas arise from false causes and conditions. This abandons the view of causelessness. Sutra: Therefore, one should observe external causes and conditions in this way, the meaning of corresponding causes and conditions. These are the six knots. The following three points explain the prevention of evil views. Divided into five parts: 1. Indication; 2. Question; 3. Answer; 4. Explanation; 5. Conclusion. Sutra: One should observe those external causes and conditions in five ways. This is the initial indication. Sutra: What are the five ways? This is the second question. Sutra: Not permanent, not discontinuous, not moving, from a small cause arises a great effect, and similar to the cause. This is the third answer. Sutra: Why is it said to be not permanent... and so on... therefore similar to the cause? This is the fourth explanation. Divided into five parts: 1. Explaining not permanent; 2. Explaining not discontinuous; 3. Explaining not moving; 4. Explaining a small cause produces a great effect; 5. Explaining similarity. The first part is further divided into three parts: 1. Question; 2. Answer; 3. Conclusion. Sutra: Why is it said to be not permanent? This is the first question. Sutra: Because the sprout and the seed are different from each other, the sprout is not the seed, nor does the sprout arise when the seed is destroyed, nor does it arise without the seed being destroyed, but the sprout arises when the seed is destroyed. This is the second answer. If it is said to be permanent, then this is the cause, this is the effect, it cannot be said like this. Sutra: Therefore, it is said to be not permanent. This is the third conclusion. The second part explains not discontinuous. Divided into three parts: 1. Question; 2. Answer; 3. Conclusion. Sutra: Why is it said to be not discontinuous? This is the first question. Sutra: It is not that the past seed is destroyed and the sprout arises, nor does it arise without the seed being destroyed, but the seed is destroyed. --------------------------------------------------------------------------------
Chinese
当尔之时如秤高下而芽得生 此二答也。因果相续无有断绝。故名不断。往文可见。 经。是故不断 此三结也。三明不移。文三。初问。次答。后结。 经。云何不移 此初问也。 经。芽与种别芽非种故 此二答也。因与种别故名不移。 经。是故不移 此三结也。四明小因生大。文三。初问。次答。后结。 经。云何小因而生大果 此初问也。 经。从小种子而生大果 此二答也。如拘律陀树等因。虽极小茎叶甚大故。从小因生大果也。 经。是故从于小因而生大果 此三结也。五明相似。文三。初问。次答。后结。 经。云何与彼相似 此初问也。 经。如所植种生彼果故 此二答也。如稻种子。即生彼果。不为余故。为果与因。不颠倒故。此显业用无有失也。有二种法而失业用一等及小二颠倒生果。 经。是故与彼相似 此三结也。 经。是以五种观外因缘之法 此五总结也。结文可见。明外因缘竟 第二明内因缘法。文分为二。一因相应。二缘相应。初复分三。一从种种无常因所生门。二能成因所生门。三从无作者因所生门。 经。如是内因缘法至所谓因相应缘相应 此初明从种种无常因所生门。文三。初标。次问。后答。 现代汉语译本 当那个时候，就像用秤称量一样，根据高低而生出新芽。这是第二个回答。因为因果相续，没有断绝，所以叫做‘不断’。往前的经文已经可以见到。 经文：‘是故不断’——这是第三个总结。第三部分说明‘不移’。分为三个部分：首先是提问，然后是回答，最后是总结。 经文：‘云何不移’——这是最初的提问。 经文：‘芽与种别芽非种故’——这是第二个回答。因为因和种子不同，所以叫做‘不移’。 经文：‘是故不移’——这是第三个总结。第四部分说明‘小因生大’。分为三个部分：首先是提问，然后是回答，最后是总结。 经文：‘云何小因而生大果’——这是最初的提问。 经文：‘从小种子而生大果’——这是第二个回答。例如拘律陀树（Kolavrksa）等，原因虽然极小，但茎叶却非常大。所以是从小因而生大果。 经文：‘是故从于小因而生大果’——这是第三个总结。第五部分说明‘相似’。分为三个部分：首先是提问，然后是回答，最后是总结。 经文：‘云何与彼相似’——这是最初的提问。 经文：‘如所植种生彼果故’——这是第二个回答。例如稻米种子，就产生稻米果实，不会变成其他的。因为果和因，不会颠倒错乱。这显示了业的作用不会丧失。有两种情况会导致业的作用丧失：一是同等或较小的因，二是颠倒错乱而产生果实。 经文：‘是故与彼相似’——这是第三个总结。 经文：‘是以五种观外因缘之法’——这是对以上五种观点的总结。总结的内容如经文所示。外因缘的说明到此结束。第二部分说明内因缘法。分为两个部分：一是因相应，二是缘相应。第一部分又分为三个方面：一是从种种无常因所生之门，二是能成因所生之门，三是从无作者因所生之门。 经文：‘如是内因缘法至所谓因相应缘相应’——这是最初说明从种种无常因所生之门。分为三个部分：首先是标示，然后是提问，最后是回答。