English
English version At that time, it is like using scales to measure, and sprouts are produced according to the height and depth. This is the second answer. Because cause and effect continue without interruption, it is called 'non-ceasing'. This can be seen in the previous text. Sutra: 'Therefore, it does not cease' - This is the third conclusion. The third part explains 'non-transferring'. It is divided into three parts: first, the question; then, the answer; and finally, the conclusion. Sutra: 'How does it not transfer?' - This is the initial question. Sutra: 'The sprout is different from the seed because the sprout is not the seed' - This is the second answer. Because the cause is different from the seed, it is called 'non-transferring'. Sutra: 'Therefore, it does not transfer' - This is the third conclusion. The fourth part explains 'small cause produces great effect'. It is divided into three parts: first, the question; then, the answer; and finally, the conclusion. Sutra: 'How does a small cause produce a great effect?' - This is the initial question. Sutra: 'From a small seed, a great fruit is produced' - This is the second answer. For example, the Kolavrksa (拘律陀树) tree, although the cause is extremely small, the stems and leaves are very large. Therefore, a great effect is produced from a small cause. Sutra: 'Therefore, from a small cause, a great effect is produced' - This is the third conclusion. The fifth part explains 'similarity'. It is divided into three parts: first, the question; then, the answer; and finally, the conclusion. Sutra: 'How is it similar to that?' - This is the initial question. Sutra: 'Because the planted seed produces that fruit' - This is the second answer. For example, a rice seed produces a rice fruit and does not become something else. Because the fruit and the cause are not reversed or confused. This shows that the function of karma is not lost. There are two situations that can cause the loss of the function of karma: one is an equal or smaller cause, and the other is a reversed or confused production of fruit. Sutra: 'Therefore, it is similar to that' - This is the third conclusion. Sutra: 'Therefore, these are the five ways to observe external causes and conditions' - This is a summary of the above five viewpoints. The content of the summary is as shown in the sutra. The explanation of external causes and conditions ends here. The second part explains the internal causes and conditions. It is divided into two parts: one is cause-correspondence, and the other is condition-correspondence. The first part is further divided into three aspects: one is the aspect of arising from various impermanent causes, the second is the aspect of arising from enabling causes, and the third is the aspect of arising from causeless causes. Sutra: 'Thus, the internal causes and conditions... to so-called cause-correspondence and condition-correspondence' - This is the initial explanation of the aspect of arising from various impermanent causes. It is divided into three parts: first, the indication; then, the question; and finally, the answer. -------------------------------------------------------------------------------- 经。如是内因缘法亦以二种而得生起 此初标也。 经。云何为二 此二问也。 经。所谓因相应缘相应 此三答也。二明从能成因所生门。文三。初问。次答。后证成。 经。何者是内因缘法因相应义 此初问也。 经。所谓始从无明缘行乃至生缘老死 此二答也。 经。若无明不生行亦不有乃至若无有生老死非有如是有无明故行乃得生乃至有生故老死得有 此三证成也。三明从无作者因所生门。又四。一因无作者。二果无作者。三虽无作者而成其果。四结。 经。无明亦不作是念我能生行行亦不作念我从无明而生乃至生亦不作是念我能生于老死老死亦不作念我从生有 此一二明因无作者及果无作者也。经文可见。 经。虽然有无明故行乃得生如是有生故老死得有 此三虽无作者而成其果也。 经。是故应如是观内因缘法因相应义 此四结也。第二次明缘相应义文八。一从种种无常因所生门。二从能成缘所生门。三从无作者缘所生门。四辨体。五释名。六续支。七离二边。八束因。初门分五。一问。二答。三徴。四答列数。五结。 经。应云何观内因缘法缘相应事 此初问也。 经。为六界和合故 此二答也。 经。以何六界和合 { "translations": [ "经：如是内因缘法亦以二种而得生起——此初标也。", "现代汉语译本：佛经上说：像这样的内在因缘法也是通过两种方式产生和兴起的——这是最初的标示。", "经：云何为二——此二问也。", "现代汉语译本：什么是这两种方式呢？——这是第二个提问。", "经：所谓因相应缘相应——此三答也。二明从能成因所生门。文三。初问。次答。后证成。", "现代汉语译本：所谓的因相应和缘相应——这是第三个回答。下面阐明从能够成就原因的事物所产生的途径。分为三个部分：首先是提问，然后是回答，最后是论证成立。", "经：何者是内因缘法因相应义——此初问也。", "现代汉语译本：什么是内在因缘法中因相应的含义呢？——这是最初的提问。", "经：所谓始从无明缘行乃至生缘老死——此二答也。", "现代汉语译本：所谓的因相应，就是从无明（Avidyā，无知）缘起行（Saṃskāra，行为），乃至生（Jāti，出生）缘起老死（Jarā-maraṇa，衰老和死亡）——这是第二个回答。", "经：若无明不生行亦不有乃至若无有生老死非有如是有无明故行乃得生乃至有生故老死得有——此三证成也。三明从无作者因所生门。又四。一因无作者。二果无作者。三虽无作者而成其果。四结。", "现代汉语译本：如果无明不产生，行也不会存在；乃至如果没有生，老死也不会存在。正因为有了无明，行才得以产生；正因为有了生，老死才得以存在——这是第三个论证成立。下面阐明从没有作者的原因所产生的途径。分为四个部分：一是原因没有作者，二是结果没有作者，三是虽然没有作者却能成就结果，四是总结。", "经：无明亦不作是念我能生行行亦不作念我从无明而生乃至生亦不作是念我能生于老死老死亦不作念我从生有——此一二明因无作者及果无作者也。经文可见。", "现代汉语译本：无明也不会产生这样的念头：‘我能够产生行’；行也不会产生这样的念头：‘我从无明而生’；乃至生也不会产生这样的念头：‘我能够产生老死’；老死也不会产生这样的念头：‘我从生而有’——这第一和第二部分阐明了原因没有作者以及结果没有作者。具体内容可以参考经文。", "经：虽然有无明故行乃得生如是有生故老死得有——此三虽无作者而成其果也。", "现代汉语译本：虽然没有作者，但是因为有了无明，行才得以产生；同样，因为有了生，老死才得以存在——这是第三部分，阐明了虽然没有作者却能成就结果。", "经：是故应如是观内因缘法因相应义——此四结也。第二次明缘相应义文八。一从种种无常因所生门。二从能成缘所生门。三从无作者缘所生门。四辨体。五释名。六续支。七离二边。八束因。初门分五。一问。二答。三徴。四答列数。五结。", "现代汉语译本：因此，应该这样观察内在因缘法中因相应的含义——这是第四部分，总结。接下来阐明缘相应的含义，分为八个部分：一是从种种无常的原因所产生的途径，二是从能够成就缘的事物所产生的途径，三是从没有作者的缘所产生的途径，四是辨别本体，五是解释名称，六是延续分支，七是远离二边，八是归纳原因。第一个部分分为五个小部分：一是提问，二是回答，三是追问，四是回答并列举数量，五是总结。", "经：应云何观内因缘法缘相应事——此初问也。", "现代汉语译本：应该如何观察内在因缘法中缘相应的事宜呢？——这是最初的提问。", "经：为六界和合故——此二答也。", "现代汉语译本：因为六界（Ṣaṭ dhātu，地、水、火、风、空、识）的和合——这是第二个回答。", "经：以何六界和合——", "现代汉语译本：以哪六界和合——", "English version:Sūtra: 'Thus, the internal dependent origination (hetu-pratyaya) arises in two ways' - This is the initial statement.", "English version:Sūtra: 'What are the two?' - This is the second question.", "English version:Sūtra: 'They are called the cause-correspondence and the condition-correspondence' - This is the third answer. The second explains the path arising from the enabling cause. The text has three parts: first, the question; second, the answer; and third, the proof.", "English version:Sūtra: 'What is the meaning of cause-correspondence in the internal dependent origination?' - This is the first question.", "English version:Sūtra: 'It starts from ignorance (Avidyā) conditioning volitional formations (Saṃskāra), and so on, until birth (Jāti) conditions old age and death (Jarā-maraṇa)' - This is the second answer.", "English version:Sūtra: 'If ignorance does not arise, volitional formations will not exist; and if there is no birth, old age and death will not exist. Thus, because of ignorance, volitional formations arise; and because of birth, old age and death exist' - This is the third proof. The third explains the path arising from the cause without a maker. It has four parts: first, the cause has no maker; second, the result has no maker; third, although there is no maker, the result is achieved; and fourth, the conclusion.", "English version:Sūtra: 'Ignorance does not think, \'I can produce volitional formations\'; volitional formations do not think, \'I arise from ignorance\'; and so on, birth does not think, \'I can produce old age and death\'; old age and death do not think, \'I arise from birth\'' - These first and second parts explain that the cause has no maker and the result has no maker. The text is self-explanatory.", "English version:Sūtra: 'Although there is no maker, volitional formations arise because of ignorance; and old age and death exist because of birth' - This third part explains that although there is no maker, the result is achieved.", "English version:Sūtra: 'Therefore, one should observe the meaning of cause-correspondence in the internal dependent origination in this way' - This is the fourth conclusion. The second time, the meaning of condition-correspondence is explained in eight parts: first, the path arising from various impermanent causes; second, the path arising from the enabling condition; third, the path arising from the condition without a maker; fourth, identifying the substance; fifth, explaining the name; sixth, continuing the branches; seventh, avoiding the two extremes; and eighth, summarizing the causes. The first part is divided into five sub-parts: first, the question; second, the answer; third, the inquiry; fourth, the answer listing the numbers; and fifth, the conclusion.", "English version:Sūtra: 'How should one observe the matter of condition-correspondence in the internal dependent origination?' - This is the first question.", "English version:Sūtra: 'It is because of the combination of the six elements (Ṣaṭ dhātu)' - This is the second answer.", "English version:Sūtra: 'With the combination of which six elements?' -" ], "english_translations": [ "Sūtra: 'Thus, the internal dependent origination (hetu-pratyaya) arises in two ways' - This is the initial statement.", "Sūtra: 'What are the two?' - This is the second question.", "Sūtra: 'They are called the cause-correspondence and the condition-correspondence' - This is the third answer. The second explains the path arising from the enabling cause. The text has three parts: first, the question; second, the answer; and third, the proof.", "Sūtra: 'What is the meaning of cause-correspondence in the internal dependent origination?' - This is the first question.", "Sūtra: 'It starts from ignorance (Avidyā) conditioning volitional formations (Saṃskāra), and so on, until birth (Jāti) conditions old age and death (Jarā-maraṇa)' - This is the second answer.", "Sūtra: 'If ignorance does not arise, volitional formations will not exist; and if there is no birth, old age and death will not exist. Thus, because of ignorance, volitional formations arise; and because of birth, old age and death exist' - This is the third proof. The third explains the path arising from the cause without a maker. It has four parts: first, the cause has no maker; second, the result has no maker; third, although there is no maker, the result is achieved; and fourth, the conclusion.