English
English version 'Speaking of the six aggregates of contact', it refers to the contact of the six senses such as the eyes (six aggregates of contact: the contact of the six senses of eyes, ears, nose, tongue, body, and mind with the external environment). 'Speaking of being stained, loving, and indulging', it is explained in accordance with different degrees of love and desire such as lower, middle, upper, upper-middle, and upper (stained, loving, and indulging: defiled love and attachment). 'Speaking of liking beauty', it refers to what the mind delights in (liking beauty: beautiful things). 'Speaking of peace and happiness', it refers to being in harmony with oneself (peace and happiness: comfort and joy). 'Speaking of wishing for happiness', it refers to generating greed and attachment to good things in the future (wishing for happiness: hope and joy). The seventh part clarifies the view of being away from the two extremes. 'Sutra: Therefore, these twelve links of dependent origination are mutually causes and conditions, neither permanent nor impermanent, neither conditioned nor unconditioned, neither without cause nor without condition, neither with a receiver nor with an exhausted dharma, neither a destructible dharma nor an extinguished dharma, from beginningless time like a waterfall without interruption.' 'Speaking of mutually being causes and conditions', it is because there are many similar causes and dissimilar causes. This can be used to prevent the common view and the arbitrarily conjectured causes such as Ishvara (common view: the mistaken view that things are eternal and unchanging; Ishvara: the chief god in Hinduism, considered by some to be the creator of the universe). 'Speaking of not being permanent', it is because there is arising and ceasing (not permanent: not eternal). 'Speaking of not being impermanent', it is because there is continuous succession from moment to moment (not impermanent: not without permanence, but refers to continuous succession). 'Speaking of not being conditioned', it is because there is no self, person, etc., who first generates the intention to create (not conditioned: not man-made). 'Speaking of not being unconditioned', it is like illusion, formed by the harmony of causes and conditions (not unconditioned: not without action, but refers to the harmony of causes and conditions). 'Speaking of not being without cause and not being without condition', it is because each relies on a certain cause and many conditions (not without cause and not without condition: not without cause and conditions). 'Speaking of not having a receiver', it is because there is no author (not having a receiver: no recipient). 'Speaking of not being an exhausted dharma', it is because the cause and effect correspond, and it will not exhaust itself (not an exhausted dharma: not an exhaustible law). 'Speaking of not being a destructible dharma', if the causes and conditions are in harmony, it can produce results (not a destructible dharma: not a law that will be destroyed). 'Speaking of not being an extinguished dharma', if there are no incompatible conditions, it will not perish itself (not an extinguished dharma: not a law that will be extinguished). 'Speaking of beginningless', it is because the cycle of birth and death has no boundary (beginningless: without beginning). 'Speaking of without interruption', it is because after the cause is destroyed, the result is produced in succession without interruption (without interruption: without interruption). 'Speaking of like a waterfall', it is because the ocean of Nirvana is the other shore (like a waterfall: like a waterfall; Nirvana: the ultimate state of liberation pursued by Buddhism). This doctrine eliminates the slander of addition and subtraction, and eliminates the common view. The eighth part clarifies the induction of causes. The article is divided into eleven parts: 1. Marking; 2. Questioning; 3. Answering and listing numbers; 4. Function; 5. Explanation; 6. The four dharmas have no author; 7. Although there is no author, the result can be achieved; 8. The result has no author; 9. Proof is established; 10. Although there are many karmas now, they will not be rewarded at the same time; 11. Prevent wrong views. 'Sutra: Although these twelve links of dependent origination are mutually causes and conditions, neither permanent nor impermanent, neither conditioned nor unconditioned, neither without cause nor without condition, neither with a receiver nor with an exhausted dharma, neither a destructible dharma nor an extinguished dharma.' --------------------------------------------------------------------------------
Chinese
从无始已来如暴流水而无断绝有其四支能摄十二因缘之法 此初标也。若缘生之法如暴流水而无断绝者。舍何等因得涅槃耶。示彼因故说束门因也。余文同上所释。 经。云何为四 此初问也。 经。所谓无明爱业识 此三答列数也。缘起初支无明爱取二法俱是贪性。以束为一。说明为爱。言业者行及有也。 经。识者以种子性为因业者以田性为因无明及爱以烦恼性为因 此四明作用也。言识者以种子性为因者。为烦恼及业所熏之识。能为后有名色等因故也。言业者以田性为因者。此业能于种子之识而造作故。言无明及爱以烦恼性为因者。虽有其业。若无烦恼。不受后有故。 经。此中业及烦恼能生种子之识业则能作种子识田爱则能润种子之识无明能殖种子之识若无此众缘种子之识而不能成 此五解释也。言业及烦恼能生种子识者。若无此二不成后有名色等故。言业则能作种子识田者。依业习气种子之识而能生故。言爱则能润种子识者。为有我爱舍苦取乐润生故也。言无明能殖种子识者。为颠倒无知而能生于不善处故。 经。彼业亦不作念我今能作种子识田爱亦不作念我能润于种子之识彼种子识亦不作念我今从此众缘而生 此六明四法无作者也。经文可见。 经。虽然种子之识 现代汉语译本：从无始以来，就像湍急的流水一样没有断绝，有四个主要部分，能够涵盖十二因缘的法则——这是最初的标示。如果缘起之法像湍急的流水一样没有断绝，那么舍弃什么样的因才能证得涅槃呢？为了指示那个因，所以说了‘束门因’。其余的文字和上面解释的相同。 经：‘云何为四？’——这是最初的提问。 经：‘所谓无明、爱、业、识。’——这是第三个回答，列举了数量。缘起的最初一支‘无明’，以及‘爱’和‘取’这两种法，都属于贪的性质。将‘束’归为一类，说明为‘爱’。所说的‘业’，指的是‘行’和‘有’。 经：‘识以种子性为因，业以田性为因，无明和爱以烦恼性为因。’——这是第四个，说明了作用。所说的‘识以种子性为因’，是指被烦恼和业所熏染的识，能够成为后有（未来的存在）和名色（精神和物质现象）等的因。所说的‘业以田性为因’，是指这个业能够在种子之识上进行造作。所说的‘无明和爱以烦恼性为因’，是指即使有业，如果没有烦恼，也不会承受后有的果报。 经：‘此中，业和烦恼能够产生种子之识，业能够作为种子识的田地，爱能够滋润种子之识，无明能够种植种子之识。如果没有这些众缘，种子之识就不能成就。’——这是第五个，解释说明。所说的‘业和烦恼能够产生种子识’，是指如果没有这两者，就不会成就后有的名色等。所说的‘业能够作为种子识田’，是指依靠业的习气，种子之识才能够产生。所说的‘爱能够滋润种子识’，是指因为有我爱，舍弃痛苦而追求快乐，从而滋润了生命。所说的‘无明能够种植种子识’，是指因为颠倒无知，才会在不善的地方产生。 经：‘彼业也不会想“我现在能够作为种子识田”，爱也不会想“我能够滋润种子之识”，彼种子识也不会想“我现在从此众缘而生”。’——这是第六个，说明四法没有作者。经文的意思很明显。 经：‘虽然种子之识……’
English
English version: From beginningless time, like a torrential stream without ceasing, there are four main branches capable of encompassing the laws of the Twelve Nidānas (Twelve Links of Dependent Origination) – this is the initial indication. If the Dharma (law) of Dependent Origination is like a torrential stream without ceasing, then by abandoning what cause can one attain Nirvāṇa (liberation)? To indicate that cause, the ‘bundle-door cause’ is spoken of. The remaining text is the same as explained above. Sūtra: ‘What are the four?’ – This is the initial question. Sūtra: ‘They are ignorance (avidyā), craving (tṛṣṇā), karma (karma), and consciousness (vijñāna).’ – This is the third answer, enumerating the quantities. The initial branch of Dependent Origination, ‘ignorance (avidyā),’ and the two dharmas (elements) of ‘craving (tṛṣṇā)’ and ‘grasping (upādāna),’ all belong to the nature of greed. ‘Bundle’ is classified as one, explained as ‘craving (tṛṣṇā).’ What is spoken of as ‘karma (karma)’ refers to ‘volitional action (saṃskāra)’ and ‘becoming (bhava).’ Sūtra: ‘Consciousness (vijñāna) takes seed-nature as its cause, karma (karma) takes field-nature as its cause, ignorance (avidyā) and craving (tṛṣṇā) take affliction-nature as their cause.’ – This is the fourth, explaining the function. What is spoken of as ‘consciousness (vijñāna) takes seed-nature as its cause’ refers to the consciousness (vijñāna) that is perfumed by afflictions (kleśas) and karma (karma), capable of becoming the cause of future existence (bhava) and name-and-form (nāmarūpa) etc. What is spoken of as ‘karma (karma) takes field-nature as its cause’ refers to this karma (karma) being able to create on the seed-consciousness (vijñāna). What is spoken of as ‘ignorance (avidyā) and craving (tṛṣṇā) take affliction-nature as their cause’ refers to even if there is karma (karma), if there are no afflictions (kleśas), one will not receive the retribution of future existence (bhava). Sūtra: ‘Among these, karma (karma) and afflictions (kleśas) are able to produce seed-consciousness (vijñāna), karma (karma) is able to act as the field of seed-consciousness (vijñāna), craving (tṛṣṇā) is able to moisten seed-consciousness (vijñāna), ignorance (avidyā) is able to plant seed-consciousness (vijñāna). If there are not these collective causes, seed-consciousness (vijñāna) cannot be accomplished.’ – This is the fifth, explaining and clarifying. What is spoken of as ‘karma (karma) and afflictions (kleśas) are able to produce seed-consciousness (vijñāna)’ refers to if there are not these two, future name-and-form (nāmarūpa) etc. will not be accomplished. What is spoken of as ‘karma (karma) is able to act as the field of seed-consciousness (vijñāna)’ refers to relying on the habitual energy of karma (karma), seed-consciousness (vijñāna) is then able to arise. What is spoken of as ‘craving (tṛṣṇā) is able to moisten seed-consciousness (vijñāna)’ refers to because there is self-love, abandoning suffering and pursuing pleasure, thereby moistening life. What is spoken of as ‘ignorance (avidyā) is able to plant seed-consciousness (vijñāna)’ refers to because of inverted ignorance, one will arise in an unwholesome place. Sūtra: ‘That karma (karma) also does not think, ‘I am now able to act as the field of seed-consciousness (vijñāna),’ craving (tṛṣṇā) also does not think, ‘I am able to moisten seed-consciousness (vijñāna),’ that seed-consciousness (vijñāna) also does not think, ‘I am now arising from these collective causes.’ – This is the sixth, explaining that the four dharmas (elements) have no creator. The meaning of the sūtra is very clear. Sūtra: ‘Although seed-consciousness (vijñāna)…’ --------------------------------------------------------------------------------
Chinese
依彼业田及爱所润无明粪壤所生之处入于母胎能生名色之芽 此七虽无作者而成其果也。 经。彼名色芽亦非自在亦非他作亦非自他俱作非自在化亦非时变非自性生非假作者亦非无因而生 此八明果无作者。经文如上所释。 经。虽然父母和合时及余缘和合之时无我之法无我我所犹如虚空彼诸幻法因及众缘无不具足故依彼生处入于母胎则能成就执受种子之识名色之芽 此九明证成也。言无我法者。无自在等诸作法故。言无我者。是无性故无我也。言无我所者。无有我人先起意故。自此已上明人无我也。言犹如虚空者。自性空故若如是者。何故此名因缘法耶。故言彼诸幻法因及众缘无不具足。譬如幻化虽无性相。因及众缘无不具足。而现有生。此亦如是与理无违。此显法无我也。十明虽现有多业。一时不受其报。文分为四。一明现业。二明生业。三明后业。四明不定业。初又分二。一喻。二合。 经。如眼识生时乃至诸余眼等随类知云 此初喻也。文八。一标。二问。三答。四作用。五能成。六因无作者。七果无作者。八虽无作者而成其果。 经。如眼识生时若具五缘而则得生 此初标也。 经。云何为五 此二问也。 经。所谓依色明空依作意故眼识得生 此三答也。 现代汉语译本： 依仗着业力形成的田地，以及被爱欲滋润的无明（avidyā）粪土，在这样的地方产生，便进入母胎，能够生出名色（nāmarūpa）之芽。这七种因素虽然没有作者，却能成就其果报。 经文：这名色之芽也不是自在天（Īśvara）所造，也不是他人所造，也不是自己和他人共同所造，不是自在天的变化，也不是时间的变迁，不是自性而生，不是凭借作者，也不是没有原因而生。这八点说明果报没有作者。经文如上所解释。 经文：即使父母和合之时，以及其他因缘和合之时，这无我之法，无我我所，犹如虚空。这些如幻的法，因和众缘没有不具足的，所以依靠这样的生处进入母胎，就能成就执受种子的识，以及名色之芽。这九点说明证成。所说的‘无我法’，是因为没有自在等造作之法。所说的‘无我’，是因为没有自性，所以无我。所说的‘无我所’，是没有我人先起意念。从这里以上说明人无我。所说的‘犹如虚空’，是因为自性本空。如果这样，为什么这被称为因缘法呢？所以说这些如幻的法，因和众缘没有不具足的。譬如幻化虽然没有自性相状，但因和众缘没有不具足，而现在显现出生。这里也是这样，与道理没有违背。这显示法无我。十、说明即使现在有很多业，也不会一时都受到报应。文分为四部分：一、说明现业；二、说明生业；三、说明后业；四、说明不定业。首先又分为两部分：一、比喻；二、合说。 经文：比如眼识产生时，乃至其他眼等，随其类别而知晓。这是最初的比喻。文分为八部分：一、标示；二、提问；三、回答；四、作用；五、能成就；六、因无作者；七、果无作者；八、虽然没有作者，却能成就其果报。 经文：比如眼识产生时，如果具备五种因缘，才能得以产生。这是最初的标示。 经文：什么是五种因缘？这是第二个提问。 经文：所谓的依靠色（rūpa）、明（āloka）、空（ākāśa），依靠作意（manaskāra），眼识才能产生。这是第三个回答。