English
English version: Depending on the field of karma and the ignorance (avidyā) fertilized by love, one is born in such a place and enters the mother's womb, capable of producing the sprout of name and form (nāmarūpa). These seven factors, although without a creator, accomplish their result. Sutra: This sprout of name and form is neither created by Īśvara (the Lord), nor by another, nor by both self and other together, nor is it a transformation of Īśvara, nor a change of time, nor born of its own nature, nor relying on a creator, nor born without a cause. These eight points explain that the result has no creator. The sutra is explained as above. Sutra: Even when parents unite, and when other conditions come together, this selfless dharma, without self or what belongs to self, is like empty space. These illusory dharmas, with causes and conditions complete, enter the mother's womb relying on such a place of birth, and can accomplish the consciousness that grasps the seed, and the sprout of name and form. These nine points explain the establishment. The 'selfless dharma' is because there are no creating dharmas such as Īśvara. The 'selflessness' is because there is no inherent nature, hence no self. The 'without what belongs to self' means there is no prior intention of self or others. From here onwards, it explains the absence of a personal self. The 'like empty space' is because its nature is empty. If so, why is this called the law of dependent origination? Therefore, it is said that these illusory dharmas, with causes and conditions complete. For example, although illusion has no inherent nature or characteristics, the causes and conditions are complete, and it appears to be born. This is also the case here, and it does not contradict reason. This reveals the absence of a dharma self. Ten, it explains that even if there are many karmas present, they will not all be received at once. The text is divided into four parts: one, explaining present karma; two, explaining karma of birth; three, explaining subsequent karma; four, explaining indeterminate karma. First, it is divided into two parts: one, metaphor; two, synthesis. Sutra: For example, when eye consciousness arises, and even other eyes, know according to their category. This is the initial metaphor. The text is divided into eight parts: one, indication; two, question; three, answer; four, function; five, accomplishment; six, cause without creator; seven, result without creator; eight, although without a creator, it accomplishes its result. Sutra: For example, when eye consciousness arises, if it possesses five conditions, it can arise. This is the initial indication. Sutra: What are the five conditions? This is the second question. Sutra: The so-called relying on rūpa (form), āloka (light), ākāśa (space), and relying on manaskāra (attention), eye consciousness can arise. This is the third answer. --------------------------------------------------------------------------------
Chinese
经。此中眼则能作眼色所依色则能作眼识之境明则能为显现之事空则能为不障之事作意能为思想之事 此四明作用也。 经。若无此众缘眼识不生若内入眼无不具足如是乃至色相空作意无不具足一切和合之时眼识得生 此五明能成也。 经。彼眼亦不作是念我今能为眼识所依色亦不念我今能作眼识之境明亦不作念我今能作显现之事作意亦不作念我今能为眼识所思 此六明因无作者。 经。彼眼识亦不作念我是从此众缘而有 此七明果无作者。 经。虽然有此众缘眼识得生乃至诸余眼等随类知之 此八明虽无作者而成其果也。此眼识喻现报业也。 经。如是无有少法而从此世移至他世虽然因及众缘无不具足故业果亦现 此二明合也。经文可见。二明生业。文二。初喻。后合。 经。譬如明镜之中现其面像虽彼面像不移镜中因及众缘无不具足故面像亦现 此初喻也。此明镜喻生报业也。 经。如是无少许从于此灭生其余处因及众缘无不具足故业果亦现 此二合也。三明后业。文二。初喻。后合。 经。譬如月轮从此四万二千由旬而行彼月轮形像现其有水小器中者彼月轮亦不从彼移至于有水之器虽然因及众缘无不具足故月轮亦现 此初喻也 此月轮喻。后报业也。 现代汉语译本 经：在此之中，眼（眼睛）能够作为眼色的所依，色（颜色、形状）能够作为眼识的境，明（光明）能够显现事物，空（空间）能够不造成阻碍，作意（心理活动）能够进行思想活动。这四者说明了各自的作用。 经：如果没有这些众多的因缘，眼识就不会产生。如果内在的眼（眼睛）没有不具足的，像这样乃至色相、空、作意没有不具足的，一切和合的时候，眼识才能产生。这五者说明了能够成就。 经：那眼（眼睛）也不会这样想：‘我现在能够作为眼识的所依。’色（颜色、形状）也不会想：‘我现在能够作为眼识的境。’明（光明）也不会想：‘我现在能够显现事物。’作意（心理活动）也不会想：‘我现在能够为眼识所思。’这六者说明了因没有作者。 经：那眼识也不会这样想：‘我是从此众多的因缘而有的。’这七者说明了果没有作者。 经：虽然有这些众多的因缘，眼识得以产生，乃至其余的眼等，可以根据类别来了解。这八者说明了虽然没有作者，却成就了果。这个眼识的比喻是现报业。 经：就像这样，没有丝毫的法从这个世界转移到其他世界。虽然因和众缘没有不具足的，所以业果也会显现。这二者说明了合。经文可见。二者说明生业。分为两部分，先是比喻，后是合。 经：譬如明镜之中显现出面像，虽然那面像没有移动到镜子中，但因为因和众缘没有不具足的，所以面像也会显现。这是第一个比喻。这个明镜的比喻是生报业。 经：就像这样，没有丝毫从这里灭，而生到其他地方。因为因和众缘没有不具足的，所以业果也会显现。这二者是合。三者说明后业。分为两部分，先是比喻，后是合。 经：譬如月轮从四万二千由旬（yóu xún, ancient Indian unit of distance）之外运行，那月轮的形象显现在有水的小器皿中，那月轮也没有从那里移动到有水的器皿中。虽然因和众缘没有不具足的，所以月轮也会显现。这是第一个比喻。这个月轮的比喻是后报业。
English
English version Sutra: Herein, the eye (organ of sight) can serve as the basis for eye-objects (visual data), form (color, shape) can serve as the object of eye-consciousness, light can manifest things, space can provide unobstructedness, and attention can facilitate thought. These four explain their respective functions. Sutra: If these many conditions are absent, eye-consciousness will not arise. If the internal eye (organ of sight) is not complete, and so on, until form, space, and attention are all complete, eye-consciousness can arise when all are in harmony. These five explain what enables accomplishment. Sutra: That eye (organ of sight) does not think, 'I am now able to serve as the basis for eye-consciousness.' Form (color, shape) does not think, 'I am now able to serve as the object of eye-consciousness.' Light does not think, 'I am now able to manifest things.' Attention does not think, 'I am now able to be thought by eye-consciousness.' These six explain that the cause has no author. Sutra: That eye-consciousness also does not think, 'I arise from these many conditions.' These seven explain that the result has no author. Sutra: Although there are these many conditions, eye-consciousness arises, and so on for other eyes, understand them according to their categories. These eight explain that although there is no author, the result is accomplished. This analogy of eye-consciousness is the karma of present retribution. Sutra: Just like this, there is not the slightest dharma that moves from this world to another world. Although the cause and conditions are all complete, the result of karma also manifests. These two explain combination. The sutra text is visible. The two explain the karma of birth. It is divided into two parts, first the analogy, then the combination. Sutra: For example, in a clear mirror, an image of a face appears. Although that face does not move into the mirror, because the cause and conditions are all complete, the face also appears. This is the first analogy. This analogy of the clear mirror is the karma of birth retribution. Sutra: Just like this, there is not the slightest thing that ceases here and is born elsewhere. Because the cause and conditions are all complete, the result of karma also manifests. These two are the combination. The three explain the karma of future retribution. It is divided into two parts, first the analogy, then the combination. Sutra: For example, the moon travels from forty-two thousand yojanas (yóu xún, ancient Indian unit of distance) away, and the image of that moon appears in a small vessel containing water. That moon does not move from there to the vessel containing water. Although the cause and conditions are all complete, the moon also appears. This is the first analogy. This analogy of the moon is the karma of subsequent retribution. --------------------------------------------------------------------------------
Chinese
经。如是无有少许从于此灭而生余处因及众缘无不具足故业果亦现 此二合也。四明不定业。文三。初喻。次合。后结。 经。譬如其火因及众缘若不具足而不能燃因及众缘具足之时乃可得燃 此初喻也。而此火喻不定业也。 经。如是无我之法无我我所犹如虚空依彼幻法因及众缘无不具足故所生之处入于母胎则能成就种子之识业及烦恼所生名色之芽 此二合也。 经。是故应如是观内因缘法缘相应事 此三结也。十一遮恶见。文四。一标。二问。三答。四释。 经。应以五种观内因 缘法 此初标也。 经。云何为五 此二问也。 经。不常不断不移从于小因而生大果与彼相似 此三答也。四明释。文分为五。一不常。二不断。三不移。四从小生大。五相似。初又分三。一问。二答。三结。 经。云何不常 此初问也。 经。所谓彼后灭蕴与彼生分各异为后灭蕴非生分故彼后灭蕴亦灭生分亦得现故 此二答也。为生死有各差别故名不常。 经。是故不常 此三结也。二明不断。文三。初问。此答。后结。 经。云何不断 此初问也。 经。非依后灭蕴灭坏之时生分得有亦非不灭彼后灭蕴亦灭当尔之时生分之蕴如秤高下而得生故 此二答。犹 现代汉语译本 经：如此，没有丝毫从此处灭亡而生于他处的因和众缘，没有不具足的，所以业果也会显现。这是二者合在一起说明。 四、说明不定业。分为三个部分。首先是比喻，其次是合说，最后是结论。 经：譬如火，因和众缘如果不具足就不能燃烧，因和众缘具足的时候才可以燃烧。这是最初的比喻。而这个火的比喻是不定业。 经：如此，无我之法，无我我所，犹如虚空，依靠那幻法，因和众缘没有不具足的，所以所生之处进入母胎，就能成就种子之识，以及业和烦恼所生的名色之芽。 经：所以应该这样观察内因缘法缘相应之事。这是第三个结论。十一、遮止恶见。分为四个部分。一、标示；二、提问；三、回答；四、解释。 经：应该用五种方式观察内因缘法。这是第一个标示。 经：什么是五种？这是第二个提问。 经：不是常，不是断，不是转移，从小因而生大果，与彼相似。这是第三个回答。四、详细解释。分为五个部分。一、不是常；二、不是断；三、不是转移；四、从小生大；五、相似。首先解释‘不是常’，又分为三个部分。一、提问；二、回答；三、结论。 经：什么是不常？这是第一个提问。 经：所谓前灭之蕴与后生之分各自不同，因为后灭之蕴不是生分，所以后灭之蕴灭了，生分才能显现。这是第二个回答。因为生死有各自的差别，所以名为不常。 经：所以是不常。这是第三个结论。二、说明不断。分为三个部分。一、提问；二、回答；三、结论。 经：什么是不断？这是第一个提问。 经：不是依靠后灭之蕴灭坏的时候，生分才能存在；也不是不灭，那后灭之蕴也灭了，当那个时候，生分之蕴就像秤的高低一样而产生。这是第二个回答。
English
English version Sutra: Thus, there is not the slightest cause or condition that ceases here and arises elsewhere; nothing is lacking, so the result of karma also appears. This is the combination of the two. Fourth, explaining indeterminate karma. It is divided into three parts: first, a metaphor; second, a combination; and third, a conclusion. Sutra: For example, fire cannot burn if the causes and conditions are not sufficient; it can only burn when the causes and conditions are sufficient. This is the initial metaphor. And this metaphor of fire is indeterminate karma. Sutra: Thus, the Dharma of no-self, without self or what belongs to self, is like empty space. Relying on that illusory Dharma, nothing is lacking in causes and conditions, so when the place of birth enters the mother's womb, it can accomplish the seed consciousness, as well as the sprout of name and form born from karma and afflictions. Sutra: Therefore, one should observe in this way the corresponding events of internal causes and conditions. This is the third conclusion. Eleven, refuting evil views. Divided into four parts: first, indication; second, question; third, answer; and fourth, explanation. Sutra: One should observe internal causes and conditions in five ways. This is the first indication. Sutra: What are the five? This is the second question. Sutra: Not permanent, not discontinuous, not transferred, producing great results from small causes, similar to that. This is the third answer. Four, detailed explanation. Divided into five parts: first, not permanent; second, not discontinuous; third, not transferred; fourth, producing great results from small causes; fifth, similar. First, explaining 'not permanent,' which is further divided into three parts: first, question; second, answer; third, conclusion. Sutra: What is not permanent? This is the first question. Sutra: That is, the later extinguished skandha (khandha) and the subsequent arising part are different from each other, because the later extinguished skandha is not the arising part, so the later extinguished skandha ceases, and the arising part can appear. This is the second answer. Because birth and death have their own differences, it is called not permanent. Sutra: Therefore, it is not permanent. This is the third conclusion. Two, explaining not discontinuous. Divided into three parts: first, question; second, answer; third, conclusion. Sutra: What is not discontinuous? This is the first question. Sutra: It is not that the arising part can exist only when the later extinguished skandha is destroyed; nor is it that if it does not cease, that later extinguished skandha also ceases. At that time, the skandha of the arising part arises like the rise and fall of a scale. This is the second answer. --------------------------------------------------------------------------------