T32n1652_緣生論
大正藏第 32 冊 No. 1652 緣生論
No. 1652 [No. 1653]
緣生論序
原是一心。積為三界。癡流漫遠。苦樹郁高。欲討其際。難測其本。理極實相之門。筌窮假名之域。五因七果。十有二分緣生之法。總備於此。凡則迷而起妄。聖則悟以通真。下似免浮。上如象度。大哉妙覺。淵乎洞盡。十地與雙林俱暢。聞城共稻芉咸敷。至若此經獨苞彼例。彼所未說。此乃具演。攀緣為首。對治為末。總則一十一門。別則百二十問。其旨微而密。其詞約而隱。經之綱目。攝在茲焉。並有聖者郁楞迦。附此經旨作論。顯發其論也。遍取三乘之意。不執一部之筌。先立偈章。后興論釋。偈有三十。故亦名三十論也。大業二年十月。南賢豆國(舊名天竺者訛也)三藏法師達磨笈多。與故翻經法師彥琮。在東都上林園。依林邑所獲賢豆梵本。譯為隋言。三年九月其功乃竟。經二卷。論一卷。三藏師。究論閑明。義解沉密。琮法師。博通經論。兼善梵文。共對葉本。更相扣擊。一言靡遺。三覆逾審。辭頗簡質。意存允正。比之昔人。差無尤失。真曰法燈。足稱智藏。愿窮后際。常益世間。云爾。
緣生論
聖者郁楞迦造
大隋南印度三藏達磨笈多譯
從
【現代漢語翻譯】 現代漢語譯本 《緣生論序》
原本是一心，積累形成了三界。愚癡的流淌漫長而遙遠，痛苦之樹茂盛而高大。想要探究它的邊際，難以測度它的根本。道理窮盡了實相之門，方法窮盡了假名之域。五因七果，十二緣起的法則，全部包含在這裡。凡人因為迷惑而生起虛妄，聖人因為覺悟而通達真理。下面的就像是兔子免於浮水，上面的就像是大象測量水深。偉大啊，這微妙的覺悟！深遠啊，這洞徹的領悟！十地菩薩和雙林涅槃都暢所欲言，聞城說法和稻田中的蘆葦都普遍開敷。至於這部經，獨自包含了其他的例子。其他經所沒有說的，這部經都詳細地闡述了。以攀緣為開始，以對治為結束。總的來說有一十一門，分別來說有一百二十問。它的旨意精微而隱秘，它的言辭簡略而含蓄。經的綱領和條目，都包含在這裡了。並且有聖者郁楞迦（Arya Ullenka），依據這部經的旨意作論，來顯發這部經的要義。普遍採取三乘佛教的意旨，不執著於一部經的說法。先立下偈頌，然後興起論釋。偈頌有三十首，所以也叫做《三十論》。大業二年十月，南賢豆國（舊名天竺是錯誤的）三藏法師達磨笈多（Dharmagupta），與已經去世的翻譯經書的法師彥琮，在東都上林園，依據林邑所獲得的賢豆梵文字，翻譯成隋朝的語言。三年九月，這項工作才完成。經有兩卷，論有一卷。三藏法師，精通論典，義理解釋深刻而周密。琮法師，博通經論，並且擅長梵文。共同對照葉本，互相推敲。一句話也沒有遺漏，三次反覆審查，文辭雖然簡略樸實，但意思在於準確端正。與以前的人相比，沒有什麼過失。真正可以稱得上是法燈，足以稱為智慧的寶藏。愿窮盡未來，永遠利益世間。就這樣。
《緣生論》
聖者郁楞迦（Arya Ullenka）造
大隋南印度三藏達磨笈多（Dharmagupta）譯
從
【English Translation】 English version Preface to the Treatise on Dependent Origination
Originally, there was one mind, which accumulated to form the Three Realms. The flow of ignorance is vast and distant, and the tree of suffering is lush and tall. If one seeks to explore its boundaries, it is difficult to measure its roots. The principle exhausts the gate of true reality, and the method exhausts the realm of provisional names. The five causes and seven effects, the twelve factors of Dependent Origination, are all contained herein. Ordinary beings, due to delusion, give rise to falsehoods, while sages, due to enlightenment, attain truth. The lower is like a rabbit avoiding drowning, and the upper is like an elephant measuring the depth of the water. Great is this wondrous enlightenment! Profound is this thorough understanding! The Ten Grounds and the Twin Trees both speak freely, and the City of Hearing and the reeds in the rice fields all bloom universally. As for this scripture, it alone encompasses other examples. What other scriptures have not spoken of, this scripture elaborates in detail. It begins with clinging and ends with antidotes. In general, there are eleven sections, and specifically, there are one hundred and twenty questions. Its meaning is subtle and profound, and its words are concise and implicit. The outline and items of the scripture are all contained herein. Moreover, there is the venerable Ullenka (Arya Ullenka), who composed a treatise based on the meaning of this scripture to elucidate its essence. It universally adopts the intent of the Three Vehicles, without clinging to the teachings of one scripture. First, it establishes verses, and then it raises explanations. There are thirty verses, so it is also called the 'Thirty Verses Treatise'. In the tenth month of the second year of the Daye era, the Tripiṭaka Master Dharmagupta from South Kosala (the old name of India is a mistake), together with the deceased scripture-translating master Yancong, in the Shanglin Garden of the Eastern Capital, translated the Kosala Sanskrit text obtained from Linyi into the language of the Sui Dynasty. In the ninth month of the third year, this work was completed. The scripture has two volumes, and the treatise has one volume. The Tripiṭaka Master was proficient in treatises, and his interpretation of the meaning was profound and thorough. Master Cong was well-versed in scriptures and treatises and was also proficient in Sanskrit. Together, they compared the palm-leaf manuscripts and scrutinized each other's work. Not a single word was missed, and it was reviewed more than three times. The language is simple and unadorned, but the intention is to be accurate and correct. Compared to the people of the past, there are no major errors. Truly, he can be called a Dharma lamp, worthy of being called a treasure of wisdom. May he exhaust the future and always benefit the world. Thus it is.
Treatise on Dependent Origination
Composed by the Venerable Ullenka (Arya Ullenka)
Translated by the Tripiṭaka Master Dharmagupta from South India of the Great Sui Dynasty
From
一生於三 從三轉生六 六二二更六 從六亦生六 從六有於三 此三複有三 三複生於四 四復生於三 從三生於一 彼一復生七 于中所有苦 牟尼說皆攝 十二種差別 善凈說為空 緣生分力故 應知十二法 無智與業識 名色根三和 知渴及以取 集出熟後邊 初八九煩惱 第二第十業 餘七皆是苦 三攝十二法 初二是過去 后二未來時 餘八是現在 此謂三時法 惱起業感報 報還生煩惱 煩惱復生業 亦由業有報 離惱何有業 業壞亦無報 無報則離惱 此三各自滅 五分因生果 名為煩惱業 七分以為果 七種苦應念 因中空無果 因中亦無因 果中空無因 果中亦無果 因果二俱空 智者與相應
(梵本一偈今為一偈半)。
世中四種分 因果合故有 煩惱業果合 念欲為六分 有節所攝故 二節及三略 因果雜為節 三四節總略 二二三三二 苦時有五法 作者胎境界 發轉生流行 迷惑發起果 報流果為二 相應根分中 一一三二分 熱惱貧乏果 轉出津流果 相應他分中 二一一一法 此有十二種 等力緣自生 無眾生無命 無
【現代漢語翻譯】 現代漢語譯本 『一』生出『三』，從『三』轉化產生『六』。 『六』加『二』再加『二』還是『六』，從『六』也生出『六』。 從『六』產生『三』，這『三』又產生『三』。 『三』又生出『四』，『四』又生出『三』。 從『三』生出『一』，那『一』又生出『七』。 其中所有的苦，牟尼（Muni，聖人）說都包含在內。 十二種差別，善凈（善於清凈）說為空性。 由於緣起和力量的區分，應該瞭解這十二種法。 無明和業識，名色和六根，三和合。 知、渴愛以及取，有、生、老死（集、出、熟、後邊）。 最初的八個和第九個是煩惱，第二個和第十個是業。 其餘七個都是苦，這三種包含了十二種法。 最初的兩個是過去，最後的兩個是未來。 其餘八個是現在，這就是所謂的三時法。 煩惱生起，業感得果報，果報又產生煩惱。 煩惱又產生業，也因為業而有果報。 離開煩惱，哪裡會有業？業壞滅，也就沒有果報。 沒有果報，就脫離了煩惱，這三者各自滅除。 五種因素是因，產生果，這被稱為煩惱業。 七種因素是果，七種苦應該憶念。 因中空無果，因中也沒有因。 果中空無因，果中也沒有果。 因和果兩者都是空性的，智者與此相應。
（梵文字來是一偈，現在變成了一偈半）。
世間有四種分類，因為因和果的結合而存在。 煩惱、業和果結合，加上念和欲為六種分類。 因為有節的包含，所以有二節和三略。 因果混雜成為節，三節和四節總括。 二二三三二，受苦時有五種法。 作者、胎、境界，發、轉、生、流行。 迷惑發起果，報、流、果為二。 相應根的分之中，一一三二分。 熱惱、貧乏是果，轉出、津流是果。 相應他分之中，二一一一法。 這有十二種，平等的力量，緣于自身而生。 沒有眾生，沒有命，沒有（後續內容缺失）
【English Translation】 English version 『One』 gives rise to 『three,』 from 『three』 transforms and produces 『six.』 『Six』 plus 『two』 plus 『two』 is still 『six,』 from 『six』 also arises 『six.』 From 『six』 arises 『three,』 this 『three』 again produces 『three.』 『Three』 again gives rise to 『four,』 『four』 again gives rise to 『three.』 From 『three』 arises 『one,』 that 『one』 again gives rise to 『seven.』 Among them, all the suffering, Muni (Muni, Sage) says are included. The twelve kinds of distinctions, the Well-Purified (skilled in purification) says are emptiness. Due to the distinction of dependent origination and power, one should understand these twelve dharmas. Ignorance and karmic consciousness, name and form and the six roots, the three harmonies. Knowing, craving, and grasping, existence, birth, old age and death (accumulation, emergence, maturation, subsequent end). The first eight and the ninth are afflictions, the second and tenth are karma. The remaining seven are all suffering, these three encompass the twelve dharmas. The first two are the past, the last two are the future. The remaining eight are the present, this is what is called the three times. Afflictions arise, karma brings about retribution, retribution again produces afflictions. Afflictions again produce karma, also because of karma there is retribution. Apart from afflictions, where would there be karma? When karma is destroyed, there is also no retribution. Without retribution, one is liberated from afflictions, these three each cease. Five factors are the cause, producing the effect, this is called afflictive karma. Seven factors are the effect, the seven sufferings should be remembered. In the cause, there is emptiness and no effect, in the cause there is also no cause. In the effect, there is emptiness and no cause, in the effect there is also no effect. Cause and effect are both empty, the wise are in accordance with this.
(The Sanskrit text was originally one verse, now it has become one and a half verses).
In the world there are four kinds of divisions, existing because of the combination of cause and effect. Afflictions, karma, and effect combine, adding mindfulness and desire makes six kinds of divisions. Because of the inclusion of sections, there are two sections and three summaries. Cause and effect mixed together become sections, three sections and four sections are summarized. Two two three three two, when suffering there are five dharmas. Author, womb, realm, arising, turning, birth, flowing. Confusion initiates the effect, retribution, flow, effect are two. In the corresponding root division, one one three two divisions. Torment, poverty are the effect, turning out, exudation are the effect. In the corresponding other division, two one one one dharma. There are twelve kinds of these, equal power, arising from themselves. No sentient beings, no life, no (subsequent content missing)
動以慧知 無我無我所 無我無我因 四種無智空 余分亦如是 斷常二邊離 此即是中道 若覺已成就 覺體是諸佛 覺已於眾中 仙聖說無我 曾於城喻經 導師說此義 迦栴延經說 正見及空見 破邏具膩經(張宿名也) 亦說殊勝空 緣生若正知 彼知空相應 緣生若不知 亦不知彼空 于空若起慢 則不厭受眾 若有彼無見 則迷緣生義 緣生不迷故 離慢彼知空 及厭受眾故 不迷業果合 業作緣續生 亦非不緣此 空緣當有此 業報受用具 十二分差別 前已說緣生 彼煩惱業苦 三中如法攝 三中生於二 二中生於七 七中復生三 有輪如是轉 因果諸生世 無別有眾生 唯是于空法 還自生空法 藉緣生煩惱 藉緣亦生業 藉緣亦生報 無一不有緣 誦燈印鏡音 日光種子酢 眾續不超到 智應觀彼二
緣生三十論本竟緣生三十論我當隨順次第解釋。
從一生於三 從三轉生六 六二二更六 從六亦生六
從一生於三者。一謂無智。此無智者說名無明。于苦集滅道中。不覺知故。名為無智。由無智故。則有福非福不動。說名三行。及身行口行心行等從其轉生
【現代漢語翻譯】 現代漢語譯本 以智慧來行動和認知。 沒有『我』，也沒有『我所擁有』（無我所），沒有『我』，也沒有『我』的原因（無我因）。 四種顛倒的無知是空性的，其餘部分也是如此。 遠離斷見和常見這兩種極端，這就是中道。 如果覺悟已經成就，覺悟的本體就是諸佛。 覺悟之後，在眾人之中，仙人和聖者宣說無我。 曾經在《城喻經》中，導師（佛陀）說過這個道理。 《迦旃延經》中，講述了正見和空見。 《破邏具膩經》（張宿名）也講述了殊勝的空性。 如果正確地瞭解緣起，那麼他就瞭解與空性相應的道理。如果不能瞭解緣起，那麼他也不瞭解空性。如果對於空性生起傲慢，那麼他就不厭離接受大眾的供養。如果持有『有』或『無』的偏見，那麼就會迷惑于緣起的意義。因為不迷惑于緣起，所以遠離傲慢，他了解空性，並且厭離接受大眾的供養，因此不迷惑于業果的結合。 業的造作是緣起相續產生的，也不是不依靠緣起而產生的。空性和緣起應當存在，業報和受用也具備。十二因緣有差別。 前面已經說了緣起，那些煩惱、業和苦，在這三者中如法地攝取。三者中產生二者，二者中產生七者，七者中又產生三者。 生命之輪就這樣運轉，因果在世間產生。沒有另外的眾生存在，只有空性的法，還自己產生空性的法。依靠緣而產生煩惱，依靠緣也產生業，依靠緣也產生果報。沒有一樣不是依靠緣而產生的，就像誦經、燈、印章、鏡子、聲音、日光、種子、醋一樣，眾多的相續不會超越而到達。智慧應當觀察這二者。 《緣起三十論》的根本經文結束。《緣起三十論》，我應當隨順次第來解釋。 從一產生於三，從三轉生六，六、二、二又產生六，從六也產生六。 『從一產生於三』，這個『一』指的是無智。這個無智被稱為無明，因為對於苦、集、滅、道四聖諦不覺知，所以稱為無智。由於無智，所以有福、非福、不動這三種行為，稱為三行，以及身行、口行、心行等從其轉生。
【English Translation】 English version Act and know with wisdom. No 'I' and no 'what belongs to me' (no self-possession), no 'I' and no cause of 'I' (no self-cause). The four kinds of ignorance are emptiness, and the remaining parts are also the same. Away from the two extremes of annihilationism and eternalism, this is the Middle Way. If enlightenment has been achieved, the essence of enlightenment is all Buddhas. After enlightenment, among the assembly, the immortals and sages proclaim no-self. Once in the 'City Parable Sutra', the teacher (Buddha) spoke of this meaning. In the 'Kātyāyana Sutra', right view and emptiness are discussed. The 'Parājika Sutra' (name of a constellation) also speaks of the supreme emptiness. If one correctly understands dependent origination (Pratītyasamutpāda), then he knows the principle corresponding to emptiness. If one does not understand dependent origination, then he also does not understand emptiness. If arrogance arises regarding emptiness, then he will not be averse to receiving offerings from the masses. If one holds the view of 'existence' or 'non-existence', then he will be confused about the meaning of dependent origination. Because one is not confused about dependent origination, therefore he is free from arrogance, he understands emptiness, and he is averse to receiving offerings from the masses, therefore he is not confused about the combination of karma and its result. The creation of karma is produced by the continuity of dependent origination, and it is not produced without relying on dependent origination. Emptiness and dependent origination should exist, and karmic retribution and enjoyment are also present. The twelve links of dependent origination have differences. It has been said before about dependent origination, those afflictions, karma, and suffering, are lawfully included in these three. From the three, two are produced, from the two, seven are produced, and from the seven, three are produced again. The wheel of life turns in this way, and cause and effect arise in the world. There are no other sentient beings, only the empty dharma, which itself produces the empty dharma. Afflictions arise by relying on conditions, karma also arises by relying on conditions, and karmic retribution also arises by relying on conditions. There is nothing that does not arise by relying on conditions, just like reciting scriptures, lamps, seals, mirrors, sounds, sunlight, seeds, vinegar, the numerous continuities will not transcend and arrive. Wisdom should observe these two. The fundamental text of the 'Thirty Verses on Dependent Origination' ends. The 'Thirty Verses on Dependent Origination', I shall explain in sequential order. From one, three are produced, from three, six are transformed, six, two, two again produce six, from six also produce six. 'From one, three are produced', this 'one' refers to ignorance (Avidyā). This ignorance is called unknowing, because one is not aware of the Four Noble Truths (suffering, origin, cessation, path), therefore it is called ignorance. Because of ignorance, there are the three kinds of actions (karma): meritorious, demeritorious, and unwavering, called the three actions, as well as bodily action, verbal action, mental action, etc. arise from it.
。從三轉生六者。從彼三行生六識身。所謂眼識耳識鼻識舌識身識意識。六二者。彼六識身轉生二種。所謂名色。二更六者。名色二種轉生六入。所謂眼入耳入鼻入舌入身入意入。從六亦生六者。從彼六入轉生六觸。所謂眼觸耳觸鼻觸舌觸身觸意觸。
從六有於三 此三複有三 三複生於四 四復生於三
從六有於三者。從彼六觸轉生三受。所謂樂受苦受不苦不樂受。此三複有三者。還從彼等三受。轉生三種渴愛。所謂欲渴愛有渴愛無有渴愛。三複生於四者。從彼三種渴愛轉生四取。所謂欲取見取戒苦行取我語取。四復生於三者。從彼四取轉生三有。所謂欲有色有無色有。
從三生於一 彼一復生七 于中所有苦 牟尼說皆攝
從三生於一者。還以彼等三有作緣。生當來一種生。彼一復生七者還從彼一。當有老死憂悲苦惱困等七種。于中所有苦牟尼說皆攝者。于中無明為始困為終。無量種苦。世尊略說。皆此所攝。
十二種差別 善凈說為空 緣生分力故 應知十二法
十二種差別善凈說為空者。此無智等各別不雜有十二分。又彼皆自性空應當正見。如此所說唯是空法。自生空法。緣生分力故應知十二法者。若以次第生分力故。彼十二法如是應知。彼中迷惑相者是
【現代漢語翻譯】 現代漢語譯本： 從三轉生六：從那三種行（指善行、惡行、不動行）產生六識身（眼識、耳識、鼻識、舌識、身識、意識）。 六轉生二：那六識身轉而產生兩種（名色）。所謂名色。 二更生六：名色二種轉而產生六入（眼入、耳入、鼻入、舌入、身入、意入）。 從六亦生六：從那六入轉而產生六觸（眼觸、耳觸、鼻觸、舌觸、身觸、意觸）。
從六有於三，此三複有三，三複生於四，四復生於三。
從六有於三：從那六觸轉而產生三種受（樂受、苦受、不苦不樂受）。 此三複有三：又從那三種受，轉而產生三種渴愛（欲渴愛、有渴愛、無有渴愛）。 三複生於四：從那三種渴愛轉而產生四取（欲取、見取、戒禁取、我語取）。 四復生於三：從那四取轉而產生三有（欲有、色有、無色有）。
從三生於一，彼一復生七，于中所有苦，牟尼（指佛陀）說皆攝。
從三生於一：又以那三種有作為因緣，產生當來的一種生。 彼一復生七：又從那一種生，當有老、死、憂、悲、苦、惱、困等七種。 于中所有苦牟尼說皆攝：其中以無明為開始，以困為終結，無量種的苦，世尊簡略地說，都包含在這裡面。
十二種差別，善凈說為空，緣生分力故，應知十二法。
十二種差別善凈說為空：這無智等各自不混雜，有十二種差別，而且它們都是自性空的，應當正確地認識到。如此所說，唯是空法，自生空法。 緣生分力故應知十二法：如果以次第生起的力量來說，這十二法應當這樣理解。其中迷惑的相是...
【English Translation】 English version: From three, six are born: From those three actions (referring to good actions, bad actions, and unwavering actions) arise the six aggregates of consciousness (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). Six give rise to two: Those six aggregates of consciousness transform and give rise to two (name and form). Namely, name and form. Two further give rise to six: The two, name and form, transform and give rise to the six entrances (eye entrance, ear entrance, nose entrance, tongue entrance, body entrance, and mind entrance). From six also arise six: From those six entrances transform and give rise to the six contacts (eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact).
From six, there are three; these three again have three; three again give rise to four; four again give rise to three.
From six, there are three: From those six contacts transform and give rise to three feelings (pleasant feeling, painful feeling, neither pleasant nor painful feeling). These three again have three: Again, from those three feelings, transform and give rise to three cravings (craving for sensual pleasures, craving for existence, craving for non-existence). Three again give rise to four: From those three cravings transform and give rise to four attachments (attachment to sensual pleasures, attachment to views, attachment to rituals and asceticism, attachment to the ego-belief). Four again give rise to three: From those four attachments transform and give rise to three existences (existence in the desire realm, existence in the form realm, existence in the formless realm).
From three, one is born; that one again gives rise to seven; within them, all suffering, the Muni (referring to the Buddha) said, is included.
From three, one is born: Again, taking those three existences as conditions, one future birth arises. That one again gives rise to seven: Again, from that one birth, there will be seven kinds of suffering: old age, death, sorrow, grief, pain, distress, and despair. Within them, all suffering, the Muni said, is included: Within them, beginning with ignorance and ending with despair, countless kinds of suffering, the World-Honored One briefly said, are all included here.
Twelve kinds of distinctions, well-purified, are said to be empty; due to the power of conditioned arising, the twelve dharmas should be known.
Twelve kinds of distinctions, well-purified, are said to be empty: These twelve divisions, such as ignorance, are distinct and unmixed, and they are all empty of inherent existence, which should be correctly understood. Thus, what is said is only empty dharma, self-arising empty dharma. Due to the power of conditioned arising, the twelve dharmas should be known: If considering the power of sequential arising, these twelve dharmas should be understood in this way. Among them, the aspect of delusion is...
無明。彼行句處。積集當有相者是行。彼識句處。次受生分轉出相者是識。彼名色句處。名身色身和合相者是名色。彼六入句處。相安置相者是六入。彼觸句處。眼色識。共聚相者是觸。彼受句處。愛不愛受用相者是受。彼渴愛句處。無厭足相者是渴愛。彼取句處。執持攝取相者是取。彼有句處。名身色身相者是有。彼生句處。五眾出生相者是生。彼老句處。成熟相者是老。彼死句處。命根斷者是死。彼憂句處。高舉相者是憂。彼悲句處。哭聲者是悲。彼苦句處。身燒熱相者是苦。彼惱句處。心逼惱相者是惱。彼困句處。極疲乏相者是困。
無智與業識 名色根三和 知渴及以取 集出熟後邊
于中無智者是無明。業者是行。識者是解。名色者是五眾總聚。根者是入。三和者是觸。知者是受。渴者是渴愛。取者是執持。集者是有。出者是生。熟者是老。後邊者是死。
又此等差別相攝。我當次第說之。于中業煩惱報差別。
初八九煩惱 第二第十業 餘七皆是苦 三攝十二法
三煩惱者。無明渴愛取。二業者。行有。七報者。識名色六入觸受生老死等。此十二法三種所攝。
又時差別。
初二是過去 后二未來時 餘八是現在 此謂三時法
無明行初
【現代漢語翻譯】 現代漢語譯本 無明（Avidya，指對事物真相的無知）。其『行』（Karma，業）的語句之處，積聚未來果報的因相，這就是『行』。其『識』（Vijnana，意識）的語句之處，下一期生命最初生出的相，這就是『識』。其『名色』（Namarupa，精神和物質）的語句之處，精神之身和物質之身和合的相，這就是『名色』。其『六入』（Sadayatana，六種感官）的語句之處，安置各種感覺功能的相，這就是『六入』。其『觸』（Sparsha，感覺）的語句之處，眼、色、識三者共同聚集的相，這就是『觸』。其『受』（Vedana，感受）的語句之處，喜愛或不喜愛的感受和體驗的相，這就是『受』。其『渴愛』（Trishna，渴求）的語句之處，永不滿足的相，這就是『渴愛』。其『取』（Upadana，執取）的語句之處，執持和攝取的相，這就是『取』。其『有』（Bhava，存在）的語句之處，精神之身和物質之身的相，這就是『有』。其『生』（Jati，出生）的語句之處，五蘊（Pancaskandha）出生的相，這就是『生』。其『老』（Jara，衰老）的語句之處，成熟衰老的相，這就是『老』。其『死』（Marana，死亡）的語句之處，生命之根斷絕，這就是『死』。其『憂』（Shoka，憂愁）的語句之處，情緒高漲的相，這就是『憂』。其『悲』（Parideva，悲傷）的語句之處，哭泣的聲音，這就是『悲』。其『苦』（Duhkha，痛苦）的語句之處，身體如被燒灼般發熱的相，這就是『苦』。其『惱』（Daurmanasya，苦惱）的語句之處，內心逼迫煩惱的相，這就是『惱』。其『困』（Upayasa，困頓）的語句之處，極度疲憊乏力的相，這就是『困』。
無智與業識，名色根三和，知渴及以取，集出熟後邊。
其中，無智就是無明。業就是行。識就是解（理解）。名色就是五蘊的總聚。根就是入（六入）。三和就是觸。知就是受。渴就是渴愛。取就是執持。集就是有。出就是生。熟就是老。後邊就是死。
又，這些差別相攝，我將依次說明。其中，業、煩惱、果報的差別。
初八九煩惱，第二第十業，餘七皆是苦，三攝十二法。
三種煩惱是：無明、渴愛、取。兩種業是：行、有。七種果報是：識、名色、六入、觸、受、生、老、死等。這十二法被三種所攝。
又，時間的差別。
初二是過去，后二未來時，餘八是現在，此謂三時法。
無明和行是過去。
【English Translation】 English version Avidya (ignorance). The phrase 'deeds' (Karma), where the accumulation of causes for future consequences occurs, is 'deeds'. The phrase 'consciousness' (Vijnana), where the initial manifestation of the next life arises, is 'consciousness'. The phrase 'name and form' (Namarupa), where the combination of the mental body and the physical body exists, is 'name and form'. The phrase 'six sense bases' (Sadayatana), where the arrangement of various sensory functions is established, is 'six sense bases'. The phrase 'contact' (Sparsha), where the eye, object, and consciousness converge, is 'contact'. The phrase 'feeling' (Vedana), where the experience of pleasant or unpleasant sensations occurs, is 'feeling'. The phrase 'craving' (Trishna), where insatiable desire arises, is 'craving'. The phrase 'grasping' (Upadana), where clinging and attachment take place, is 'grasping'. The phrase 'becoming' (Bhava), where the mental body and the physical body exist, is 'becoming'. The phrase 'birth' (Jati), where the emergence of the five aggregates (Pancaskandha) occurs, is 'birth'. The phrase 'aging' (Jara), where maturity and decay manifest, is 'aging'. The phrase 'death' (Marana), where the cessation of the life force occurs, is 'death'. The phrase 'sorrow' (Shoka), where elevated emotions arise, is 'sorrow'. The phrase 'lamentation' (Parideva), where the sound of weeping is heard, is 'lamentation'. The phrase 'suffering' (Duhkha), where the body feels burning heat, is 'suffering'. The phrase 'distress' (Daurmanasya), where the mind is oppressed by affliction, is 'distress'. The phrase 'despair' (Upayasa), where extreme fatigue and exhaustion occur, is 'despair'.
'Ignorance and deeds, name and form, sense bases, the three combinations, knowing, craving, and grasping, accumulation, emergence, maturation, and the final end.'
Among these, ignorance is Avidya. Deeds are Karma. Consciousness is understanding. Name and form are the aggregate of the five skandhas. The sense bases are the six entrances. The three combinations are contact. Knowing is feeling. Craving is Trishna. Grasping is Upadana. Accumulation is Bhava. Emergence is Jati. Maturation is Jara. The final end is death.
Furthermore, I will explain these interconnected differences in order. Among them, the differences between deeds, afflictions, and retribution.
'The first, eighth, and ninth are afflictions, the second and tenth are deeds, the remaining seven are suffering; the three encompass the twelve factors.'
The three afflictions are: ignorance, craving, and grasping. The two deeds are: deeds and becoming. The seven retributions are: consciousness, name and form, six sense bases, contact, feeling, birth, aging, and death, etc. These twelve factors are encompassed by the three.
Furthermore, the differences in time.
'The first two are past, the last two are future, the remaining eight are present; these are called the three times.'
Ignorance and deeds are past.
二種過去時中。生老死後二種未來時中。識名色六入觸受渴愛取有八種。現在時中。
又此等各各次第相生。
惱起業感報 報還生煩惱 煩惱復生業 亦由業有報
煩惱業報三種如前所說。由彼煩惱故有業。由業故有報。還由報故有煩惱。由煩惱故有業。由業故有報。
問曰。由煩惱盡各各寂滅。其義云何。答曰。
離惱何有業 業壞亦無報 無報則離惱 此三各自滅
若其此心無煩惱染則不集業。若不作業則不受報。若滅報者亦不生煩惱。如是此三各各自滅。
又此等有因果分。
五分因生果 名為煩惱業 七分以為果 七種苦應念
五種因名為煩惱業者。如前所說。無明行渴愛取有是也。七種果轉生者。亦如前所說。七種苦所謂識名色六入觸受生老死是也。又此因果二種空。
因中空無果 因中亦無因 果中空無因 果中亦無果 因果二俱空 智者與相應(梵本本一偈今為一偈半)
若此所說因果二種。于中若因空果果亦空因。如是因亦空因果亦空果。於此四際當與相應。
又此更有別分。
世中四種分 因果合故有 煩惱業果合 念欲為六分
世中四種分因果合故有者。
道中五種
【現代漢語翻譯】 現代漢語譯本： 在兩種過去時中，有生和老死；在兩種未來時中，有識、名色（nama-rupa，精神和物質）、六入（sadayatana，六種感官）、觸（sparsha，感官接觸）、受（vedana，感受）、渴愛（trishna，慾望）、取（upadana，執取）、有（bhava，存在）這八種；在現在時中。
而且這些各自依次相生：
煩惱生起業和果報，果報又產生煩惱；煩惱又產生業，也因為業而有果報。
煩惱、業、果報這三種如前所述。因為那些煩惱所以有業，因為業所以有果報，又因為果報所以有煩惱，因為煩惱所以有業，因為業所以有果報。
問：如果煩惱斷盡，各自寂滅，這是什麼意思呢？答：
離開煩惱哪裡會有業？業壞滅也就沒有果報；沒有果報就脫離煩惱，這三者各自滅亡。
如果這個心沒有煩惱的污染，就不會積聚業。如果不造業，就不會承受果報。如果滅除了果報，也不會產生煩惱。像這樣，這三者各自滅亡。
而且這些有因果的區分：
五種因產生果，名為煩惱業；七種果作為結果，七種苦應當憶念。
五種因名為煩惱業，如前所說，是無明（avidya，無知）、行（samskara，行為）、渴愛、取、有。七種果轉化而生，也如前所說，七種苦就是識、名色、六入、觸、受、生、老死。而且這因果兩種都是空性的。
因中空無果，因中也沒有因；果中空無因，果中也沒有果；因果二者皆是空，智者應與此相應（梵文字來是一偈，現在分為一偈半）。
如果這些所說的因果兩種，其中如果因是空的，那麼果也是空的，果是空的，那麼因也是空的。像這樣，因也是空性的，因果也是空性的。對於這四種邊際，應當與此相應。
而且這些更有別的區分：
世間有四種區分，因為因果結合而有；煩惱、業、果結合，憶念和慾望作為六種區分。
世間有四種區分，因為因果結合而有：
道中有五種
【English Translation】 English version: In the two kinds of past time, there are birth and old age and death; in the two kinds of future time, there are consciousness, nama-rupa (name and form, mind and matter), the six entrances (sadayatana, six sense organs), contact (sparsha, sensory contact), feeling (vedana, sensation), craving (trishna, thirst), grasping (upadana, clinging), and existence (bhava, becoming) these eight kinds; in the present time.
Moreover, these arise in sequence from each other:
Afflictions give rise to karma and its retribution, and retribution in turn gives rise to afflictions; afflictions again give rise to karma, and retribution also arises from karma.
Afflictions, karma, and retribution, these three are as previously stated. Because of those afflictions, there is karma; because of karma, there is retribution; and again, because of retribution, there are afflictions; because of afflictions, there is karma; because of karma, there is retribution.
Question: If afflictions are completely extinguished, each becoming quiescent, what does this mean? Answer:
Without afflictions, where would karma come from? If karma is destroyed, there is also no retribution; without retribution, one is free from afflictions; these three each extinguish themselves.
If this mind is without the defilement of afflictions, it will not accumulate karma. If one does not create karma, one will not receive retribution. If retribution is extinguished, afflictions will not arise. In this way, these three each extinguish themselves.
Moreover, these have a distinction of cause and effect:
Five causes give rise to effects, and are called afflictions and karma; seven effects serve as the result, and the seven sufferings should be remembered.
The five causes are called afflictions and karma, as previously stated, namely ignorance (avidya), formations (samskara), craving, grasping, and existence. The seven effects transform and arise, also as previously stated, the seven sufferings are consciousness, nama-rupa, the six entrances, contact, feeling, birth, old age, and death. Moreover, these two, cause and effect, are empty.
In the cause, there is emptiness of effect; in the cause, there is also no cause; in the effect, there is emptiness of cause; in the effect, there is also no effect; cause and effect are both empty; the wise should be in accordance with this (the Sanskrit text was originally one verse, now divided into one and a half verses).
If these two, cause and effect, are as spoken of, wherein if the cause is empty, then the effect is also empty, if the effect is empty, then the cause is also empty. In this way, the cause is also empty, and the cause and effect are also empty. For these four limits, one should be in accordance with this.
Moreover, these have further distinctions:
In the world, there are four kinds of distinctions, because cause and effect combine to exist; afflictions, karma, and effect combine, and mindfulness and desire serve as six distinctions.
In the world, there are four kinds of distinctions, because cause and effect combine to exist:
In the path, there are five kinds
因。及七種果。和合故總略為四種。次第有四種分。于中無明行過去時中。二法為第一分。識名色六入觸受現在時中。為第二分。渴愛取有亦是現在時中。為第三分。生老死未來時中。二法為第四分。此謂四種分也。煩惱業果合念欲為六分者。煩惱業報三種和合。以次第故。於二根本有六種分。于中無明所攝。乃至受以無明為根。渴愛所攝。乃至老死以渴愛為根。無明根中無明是煩惱分。行是業分。識名色六入觸受是報分。渴愛根中渴愛取是煩惱分。有是業分。生老死是報分。
又節分總略。
有節所攝故 二節及三略 因果雜為節 三四節總略
有節為本發起二節。所謂有生兩間。為第一節。行識兩間。是第二節。此二併爲業果節。受渴愛中因果共雜。是第三節。此之三節復為四種總略。無明行二種。是第一總略。識名色六入觸受五種。是第二總略。渴愛取有三種。是第三總略。生老死二種。是第四總略。此謂三節及四總略。
又此等法中住時差別。
二二三三二 苦時有五法 作者胎境界 發轉生流行
二二法者。無明行說為二種。識名色說為二種。三三者。六入觸受說為三種。渴愛取有說為三種。又二者。生老死說為二種。此等五法。是苦時中作者胎藏境界發轉
【現代漢語翻譯】 現代漢語譯本： 因為（因）和七種結果（果）的和合，總括起來略為四種。次第有四種分段。其中，無明（avidyā，對事物真相的無知）和行（saṃskāra，業力）在過去時中，這兩種法為第一分。識（vijñāna，意識）、名色（nāmarūpa，精神和物質）、六入（ṣaḍāyatana，六種感官）、觸（sparśa，感覺）、受（vedanā，感受）在現在時中，為第二分。渴愛（tṛṣṇā，渴求）、取（upādāna，執取）、有（bhava，存在）也是在現在時中，為第三分。生（jāti，出生）和老死（jarā-maraṇa，衰老和死亡）在未來時中，這兩種法為第四分。這就是所謂的四種分段。 煩惱（kleśa，負面情緒）、業（karma，行為）和果報（vipāka，結果）合起來念想慾望為六分，是說煩惱、業和果報這三種和合。因為有次第的緣故，在兩個根本處有六種分段。其中，無明所包含的，乃至受，以無明為根源。渴愛所包含的，乃至老死，以渴愛為根源。在無明根源中，無明是煩惱分，行是業分，識、名色、六入、觸、受是果報分。在渴愛根源中，渴愛和取是煩惱分，有是業分，生和老死是果報分。 又，將節段分法總括起來。 『有節所攝故，二節及三略，因果雜為節，三四節總略』 因為被『有』（bhava，存在）這一節所包含，所以可以分為兩個節段，也可以略為三個節段。將因和果混合在一起作為一個節段，三個節段又可以總括為四個節段。 有節作為根本，發起兩個節段。所謂的『有』和『生』兩段之間，為第一節。『行』和『識』兩段之間，是第二節。這兩個合併起來是業果節。『受』和『渴愛』中，因和果共同混雜，是第三節。這三個節段又可以總括為四種：無明和行兩種，是第一總括。識、名色、六入、觸、受五種，是第二總括。渴愛、取、有三種，是第三總括。生和老死兩種，是第四總括。這就是所說的三個節段和四個總括。 又，在這些法中，住留的時間有差別。 『二二三三二，苦時有五法，作者胎境界，發轉生流行』 『二二法』是指，無明和行說是兩種。識和名色說是兩種。『三三』是指，六入、觸、受說是三種。渴愛、取、有說是三種。『又二』是指，生和老死說是兩種。這些五種法，是在苦難時期的作者、胎藏、境界、發生、轉變。
【English Translation】 English version: Due to the combination of cause (hetu) and seven kinds of results (phala), it is generally summarized into four types. There are four divisions in sequence. Among them, ignorance (avidyā) and action (saṃskāra) in the past time are the first division. Consciousness (vijñāna), name and form (nāmarūpa), the six entrances (ṣaḍāyatana), contact (sparśa), and sensation (vedanā) in the present time are the second division. Craving (tṛṣṇā), grasping (upādāna), and existence (bhava) are also in the present time, forming the third division. Birth (jāti) and old age and death (jarā-maraṇa) in the future time are the fourth division. This is what is called the four divisions. Afflictions (kleśa), karma (karma), and retribution (vipāka) combined with the thought of desire are considered six divisions, meaning that these three—afflictions, karma, and retribution—are combined. Because of the sequence, there are six divisions at the two roots. Among them, what is included by ignorance, up to sensation, has ignorance as its root. What is included by craving, up to old age and death, has craving as its root. In the root of ignorance, ignorance is the affliction division, action is the karma division, and consciousness, name and form, the six entrances, contact, and sensation are the retribution division. In the root of craving, craving and grasping are the affliction division, existence is the karma division, and birth, old age, and death are the retribution division. Furthermore, the sections are summarized. 'Because it is included in the section of existence, there are two sections and three summaries. Cause and effect are mixed as a section, and the three sections are summarized into four.' Because it is contained within the section of 'existence' (bhava), it can be divided into two sections or summarized into three sections. Mixing cause and effect together forms one section, and the three sections can be summarized into four sections. Taking the section of 'existence' as the root, two sections are initiated. The interval between 'existence' and 'birth' is the first section. The interval between 'action' and 'consciousness' is the second section. These two combined are the karma-result section. In 'sensation' and 'craving,' cause and effect are mixed together, forming the third section. These three sections can be summarized into four types: ignorance and action are the first summary. Consciousness, name and form, the six entrances, contact, and sensation are the second summary. Craving, grasping, and existence are the third summary. Birth and old age and death are the fourth summary. These are what are called the three sections and four summaries. Furthermore, among these dharmas, there are differences in the duration of stay. 'Two, two, three, three, two; in times of suffering, there are five dharmas: the agent, the womb, the realm, arising, transformation, birth, and flow.' 'Two, two dharmas' refers to ignorance and action being described as two types. Consciousness and name and form are described as two types. 'Three, three' refers to the six entrances, contact, and sensation being described as three types. Craving, grasping, and existence are described as three types. 'Again, two' refers to birth and old age and death being described as two types. These five dharmas are the agent, womb, realm, arising, and transformation in times of suffering.
出生。于中流行。如數當知。于中無明行二種。說為苦時中作者。應如是見。識名色二種。說為苦時中胎藏。應如是見。六入觸受三種。說為苦時中境界。渴愛取有三種。說為苦時中發轉。生老死二種說。為苦時中出生。
又果差別。
迷惑發起果 報流果為二 相應根分中 一一三二分
如前所說。此無明根及渴愛根。于無明根第一分中。迷惑發起報流。名四種果。一一三二數分之中。隨其次第當與相應。于中無明是迷惑果。行是發起果。識名色六入是報果。觸受是津流果。復有餘殘果。
熱惱貧乏果 轉出津流果 相應他分中 二一一一法
如前所說。第二渴愛根分中。熱惱貧乏轉生津流果等。隨其數分二一一一。於此法中當與相應。于中渴愛取是熱惱果。有是貧乏果。生是轉出果。老死是津流果。如是此等。則有八果。
此有十二種 等力緣自生 無眾生無命 無動以慧知
如是無明為初。老死為邊。有十二分。平等勝故。各各緣生。而無眾生無壽命無動作。以慧應知。于中無眾生者。以不牢固故。無壽命者。以無我故。無動作者。以無作者故。
無我無我所 無我無我因 四種無智空 余分亦如是
于無我中無智。無我所中無智。
【現代漢語翻譯】 現代漢語譯本 出生，在於（十二因緣）的流轉之中。應當如實知曉，其中無明和行兩種，被稱為苦時中的作者，應當這樣理解。識和名色兩種，被稱為苦時中的胎藏，應當這樣理解。六入、觸、受三種，被稱為苦時中的境界。渴愛、取、有三種，被稱為苦時中的（苦的）發轉。生和老死兩種，被稱為苦時中的出生。
又，（十二因緣的）果報差別：
迷惑發起果，報流果為二； 相應根分中，一一三二分。
如前面所說，這無明根和渴愛根，在無明根的第一部分中，迷惑、發起、報、流，名為四種果。在各個（根）的一一三二的數目劃分中，按照次序應當與（這些果）相應。其中，無明是迷惑果，行是發起果，識、名色、六入是報果，觸、受是津流果。還有剩餘的果報。
熱惱貧乏果，轉出津流果； 相應他分中，二一一一法。
如前面所說，在第二渴愛根的部分中，熱惱、貧乏、轉生、津流果等，按照其數目劃分二一一一，在此法中應當與（這些果）相應。其中，渴愛、取是熱惱果，有是貧乏果，生是轉出果，老死是津流果。像這樣，總共有八種果報。
此有十二種，等力緣自生； 無眾生無命，無動以慧知。
像這樣，以無明為開始，以老死為終結，有十二個部分。因為平等且殊勝的緣故，各自依緣而生。但其中沒有眾生，沒有壽命，沒有動作，應當用智慧來了解。其中，沒有眾生，是因為不牢固的緣故；沒有壽命，是因為沒有我的緣故；沒有動作，是因為沒有作者的緣故。
無我無我所，無我無我因； 四種無智空，余分亦如是。
在無我之中沒有智慧，在無我所之中沒有智慧。
【English Translation】 English version Birth occurs within the flow of (the twelve Nidānas). It should be known as it is. Among them, ignorance (Avidyā) and action (Samskara) are said to be the creators in the time of suffering; it should be seen in this way. Consciousness (Vijnana) and name and form (Nāmarūpa) are said to be the womb in the time of suffering; it should be seen in this way. The six sense bases (Sadayatana), contact (Sparsha), and feeling (Vedana) are said to be the realm in the time of suffering. Craving (Trsna), grasping (Upadana), and becoming (Bhava) are said to be the turning point (of suffering). Birth (Jati) and old age and death (Jaramarana) are said to be the arising in the time of suffering.
Furthermore, the differences in results:
Confusion and arising are results, retribution and flow are two results; In the corresponding root divisions, one, one, three, and two divisions.
As previously stated, these roots of ignorance (Avidyā) and craving (Trsna), in the first part of the root of ignorance, confusion, arising, retribution, and flow are called the four kinds of results. In the numerical divisions of one, one, three, and two of each (root), they should correspond in order. Among them, ignorance (Avidyā) is the result of confusion, action (Samskara) is the result of arising, consciousness (Vijnana), name and form (Nāmarūpa), and the six sense bases (Sadayatana) are the result of retribution, contact (Sparsha) and feeling (Vedana) are the result of flow. There are also remaining results.
Torment and poverty are results, turning out and flow are results; In the corresponding other divisions, two, one, one, one dharma.
As previously stated, in the second part of the root of craving (Trsna), torment, poverty, turning out, flow results, etc., according to their numerical divisions of two, one, one, one, they should correspond in this dharma. Among them, craving (Trsna) and grasping (Upadana) are the result of torment, becoming (Bhava) is the result of poverty, birth (Jati) is the result of turning out, old age and death (Jaramarana) are the result of flow. Thus, there are eight kinds of results.
These have twelve kinds, equal power arises from conditions; No sentient being, no life, no movement, know with wisdom.
Like this, with ignorance (Avidyā) as the beginning and old age and death (Jaramarana) as the end, there are twelve parts. Because of equality and superiority, each arises from conditions. But there is no sentient being, no life, no movement within them; it should be understood with wisdom. Among them, there is no sentient being because of impermanence; there is no life because there is no self; there is no movement because there is no creator.
No self, no belonging to self, no self, no cause of self; Four kinds of emptiness without wisdom, the remaining parts are also like this.
In no self, there is no wisdom; in no belonging to self, there is no wisdom.
無我中無智。無我因中無智。此中以無我故。四種無智空。如四種次第無智空。如是行等余分。亦皆是空。應當知之。
斷常二邊離 此即是中道 若覺已成就 覺體是諸佛
有是常攝。無是斷攝。如此二邊彼作緣彼處。彼處諸有轉生。離此二邊即是中道。若無智諸外道則墮于邊。若已覺悟諸佛世尊。則為覺體。於此世間獨能成就。餘人悉無此義。
覺已於眾中 仙聖說無我 曾於城喻經 導師說此義
彼亦是此中道覺已。于諸眾中佛說無我。所謂比丘。有我我所。小兒凡夫無聞之類。順墮假名。于中無復我及我所。比丘。生時但苦生。滅時但苦滅。如城喻經中。導師已說此義。又。
迦栴延經說 正見及空見 破邏具膩經(張宿名也) 亦說殊勝空
此等三經。及以余處。如是之相。世尊已說。彼亦是此。
緣生若正知 彼知空相應 緣生若不知 亦不知彼空
於前所說緣生。若有正知彼知無異。彼復何知。謂知于空。緣生若不知亦不知彼空者。於此緣生若其不知。亦于彼空不能解入。應當知之。
于空若起慢 則不厭受眾 若有彼無見 則迷緣生義
于空若起慢則不厭受眾者。若起空慢。則於五受眾中。不生厭離。若有彼無
【現代漢語翻譯】 現代漢語譯本 『無我』之中沒有智慧。『無我』的因中沒有智慧。因為『無我』的緣故，四種無智是空性的，如同四種次第的無智是空性一樣。像這樣，行等等其餘部分，也都是空性的，應當知道。
斷常二邊離 此即是中道 若覺已成就 覺體是諸佛
『有』屬於常邊，『無』屬於斷邊。像這樣，在這兩種邊上，他們作為因緣，在那些地方，那些地方的眾生會轉生。離開這兩種邊就是中道。如果無智的外道就會墮入邊見。如果已經覺悟的諸佛世尊，就是覺悟的本體，在這個世間獨自能夠成就，其他人都沒有這個道理。
覺已於眾中 仙聖說無我 曾於城喻經 導師說此義
他們也是通過這種中道覺悟的。在眾人之中，佛陀宣說『無我』。所謂比丘（佛教出家男眾），有『我』和『我所』（屬於我的）。小孩子和凡夫俗子，沒有聽聞佛法，順應著假名而墮落，其中沒有『我』和『我所』。比丘，出生時只有痛苦產生，滅亡時只有痛苦滅亡。如同《城喻經》中，導師（佛陀）已經闡述了這個道理。還有。
迦旃延經說 正見及空見 破邏具膩經（張宿名也） 亦說殊勝空
這三部經，以及其他地方，像這樣的相，世尊（佛陀）已經說過。那些也是這個道理。
緣生若正知 彼知空相應 緣生若不知 亦不知彼空
對於前面所說的緣起，如果有人正確地瞭解，他就瞭解了空性相應。他了解什麼呢？就是了解空性。『緣生若不知亦不知彼空者』，對於這個緣起，如果他不知道，也就不能理解和進入那個空性，應當知道。
于空若起慢 則不厭受眾 若有彼無 見 則迷緣生義
『于空若起慢則不厭受眾者』，如果對空性生起傲慢，那麼對於五受眾（色、受、想、行、識）中，就不會產生厭惡和遠離。『若有彼無』
【English Translation】 English version There is no wisdom in 'no-self'. There is no wisdom in the cause of 'no-self'. Because of 'no-self', the four kinds of no-wisdom are empty, just as the four kinds of sequential no-wisdom are empty. Likewise, the remaining parts such as conduct are also empty. This should be known.
Leaving the two extremes of permanence and annihilation, this is the Middle Way. If enlightenment is achieved, the essence of enlightenment is all Buddhas.
'Existence' is included in permanence, and 'non-existence' is included in annihilation. Like this, on these two extremes, they act as conditions, and in those places, beings in those places will be reborn. Leaving these two extremes is the Middle Way. If the ignorant non-Buddhists fall into extremes, if the enlightened Buddhas, the World Honored Ones, are the essence of enlightenment, they alone can achieve it in this world, and no one else has this principle.
Having awakened, among the assembly, the sages speak of no-self. Once in the City Parable Sutra, the Teacher spoke of this meaning.
They also awakened through this Middle Way. Among the assembly, the Buddha spoke of 'no-self'. That is, monks (bhikkhus), have 'self' and 'what belongs to self' (mine). Children and ordinary people, who have not heard the Dharma, fall into false names, in which there is no 'self' and 'what belongs to self'. Bhikkhus, at birth, only suffering arises, and at death, only suffering ceases. As in the City Parable Sutra, the Teacher (Buddha) has already explained this meaning. Also,
The Kaccānagotta Sutta speaks of right view and the view of emptiness. The Pūrvāṣāḍhā Sutta (name of a lunar mansion) also speaks of supreme emptiness.
These three sutras, as well as other places, with such characteristics, the World Honored One (Buddha) has already spoken. Those are also this principle.
If dependent origination is rightly known, then one knows the corresponding emptiness. If dependent origination is not known, then one also does not know that emptiness.
Regarding the previously mentioned dependent origination, if someone correctly understands it, they understand that it is not different. What do they understand? They understand emptiness. 'If dependent origination is not known, then one also does not know that emptiness', regarding this dependent origination, if one does not know it, then one cannot understand and enter that emptiness. This should be known.
If arrogance arises regarding emptiness, then one does not厭受眾. If there is that no-view, then one is confused about the meaning of dependent origination.
'If arrogance arises regarding emptiness, then one does not厭受眾', if arrogance arises regarding emptiness, then regarding the five aggregates of clinging (form, feeling, perception, mental formations, consciousness), one will not generate aversion and detachment. 'If there is that no-'
見則迷緣生義者。若復由於無見迷此緣生義故。則於四種見中。隨取何見。一者斷見。二者常見。三者自在化語。四者唯依宿世所作。
緣生不迷故 離慢彼知空 及厭受眾故 不迷業果合
緣生不迷故離慢彼知空者。於前所說各各緣生中若無迷心。及於攝取我我所中。若得離慢。彼則如法能入于空。及厭受眾故不迷業果合者。五受眾中攝取我我所故。則遍世間輪轉不息。于彼受眾起厭離故。於此業果相續。則無顛倒。亦不迷惑。
又問。此義云何。
業作緣續生 亦非不緣此 空緣當有此 業報受用具
業作緣續生亦非不緣此者。煩惱業染如前所說。彼以如是凈不凈業。推遣眾生。傍及上下相續而生。若非此業則不作緣。若不然者。則未作竟而來。及已作竟而失(來謂業未作竟其果即來失謂業已作竟其果便失)。空緣當有此業報受用具者。若由此等凈不凈業。有報受用。則自性是空。本無有我作緣發生。彼自性空亦應當知。彼義今更略說。
十二分差別 前已說緣生 彼煩惱業苦 三中如法攝
無明為初。老死為邊。是十二分緣生差別。如前所說。彼中三是煩惱。二是業。七是苦。皆已攝入。
三中生於二 二中生於七 七中復生三 有輪如是
【現代漢語翻譯】 現代漢語譯本：如果因為知見而對緣起之義產生迷惑，或者因為沒有正確的知見而迷惑于這緣起之義，那麼就會在四種邪見中選取一種：一是斷見（認為事物死後斷滅），二是常見（認為事物永恒不變），三是認為一切是自在天所化現，四是認為一切唯有前世所作之業。
不迷惑于緣起，就能遠離我慢，從而證悟空性；並且因為厭離對五蘊的執取，就不會迷惑于業果的結合。
『緣生不迷故離慢彼知空者』：對於前面所說的各種緣起現象，如果沒有迷惑之心，並且對於執取『我』和『我所』能夠遠離我慢，那麼這個人就能如實地證入空性。『及厭受眾故不迷業果合者』：因為在五受蘊（色、受、想、行、識）中執取『我』和『我所』，所以就會在世間不斷地輪迴。如果對這些受蘊生起厭離之心，那麼對於業果的相續就不會有顛倒的認識，也不會迷惑。
又問：這個道理是怎樣的呢？
業力的造作是相續產生的因緣，但也不是沒有因緣而生；在空性的因緣下，才會有這業報和受用之果。
『業作緣續生亦非不緣此者』：如前面所說，煩惱和業會染污眾生，通過這些清凈或不清凈的業力，推動眾生在六道中上下輪迴。如果不是因為這些業力，就不會產生這些因緣。如果不是這樣，就會出現業還沒造完果就來了，或者業已經造完果卻消失了的情況（『來』是指業還沒造完，它的果報就來了；『失』是指業已經造完，它的果報卻消失了）。『空緣當有此業報受用具者』：如果因為這些清凈或不清凈的業力，而有果報和受用，那麼它的自性就是空性的，本來沒有『我』作為造作者而產生這些因緣。這種自性空也應當瞭解。這個道理現在再簡略地說一下：
十二因緣的差別，前面已經說了緣起；其中煩惱、業和苦，都如實地包含在這三者之中。
以無明為開始，老死為終結，這就是十二因緣的差別，如前面所說。其中，三者（無明、愛、取）是煩惱，二者（行、有）是業，七者（識、名色、六入、觸、受、生、老死）是苦，都已經包含在這三者之中。
從三者（煩惱）中產生二者（業），從二者（業）中產生七者（苦），從七者（苦）中又產生三者（煩惱），生死輪迴就是這樣。
【English Translation】 English version: If, due to views, one becomes confused about the meaning of dependent origination (pratītyasamutpāda), or if, due to not having correct views, one is confused about this meaning of dependent origination, then one will choose one of the four wrong views: first, annihilationism (ucchedavāda) [the belief that everything ceases to exist after death], second, eternalism (śāśvatavāda) [the belief that things are permanent and unchanging], third, the belief that everything is created by Īśvara (自在天) [a supreme being], and fourth, the belief that everything is solely based on past actions (karma).
Not being confused about dependent origination, one can be free from pride and realize emptiness (śūnyatā); and because of being disgusted with clinging to the aggregates (skandha), one will not be confused about the combination of actions and their results (karma-phala).
'Not being confused about dependent origination, one can be free from pride and realize emptiness': If there is no confusion about the various dependent origination phenomena mentioned earlier, and if one can be free from pride in clinging to 'I' and 'mine,' then that person can truly enter into emptiness. 'And because of being disgusted with clinging to the aggregates, one will not be confused about the combination of actions and their results': Because of clinging to 'I' and 'mine' in the five aggregates of experience (pañcaskandha) [form, feeling, perception, mental formations, and consciousness], one will continuously transmigrate in the world. If one develops disgust and detachment from these aggregates, then there will be no inverted understanding of the continuity of actions and their results, and one will not be confused.
Again, it is asked: What is this principle?
The performance of actions is the cause for continuous arising, but it does not arise without causes; under the condition of emptiness, there will be the results of actions and the means of experiencing them.
'The performance of actions is the cause for continuous arising, but it does not arise without causes': As mentioned earlier, afflictions (kleśa) and actions (karma) defile beings. Through these pure or impure actions, beings are driven to transmigrate up and down in the six realms. If it were not for these actions, these causes would not arise. If it were not so, then the result would come before the action is completed, or the result would disappear after the action is completed ('coming' refers to the result coming before the action is completed; 'disappearing' refers to the result disappearing after the action is completed). 'Under the condition of emptiness, there will be the results of actions and the means of experiencing them': If there are results and experiences due to these pure or impure actions, then its nature is emptiness; originally, there was no 'I' as the agent creating these causes. This nature of emptiness should also be understood. This principle will now be briefly explained again:
The distinctions of the twelve links (dvādaśāṅga), the dependent origination has already been explained earlier; among them, afflictions, actions, and suffering are all truly contained within these three.
Beginning with ignorance (avidyā) and ending with old age and death (jarā-maraṇa), these are the distinctions of the twelve links of dependent origination, as explained earlier. Among them, three (ignorance, craving (tṛṣṇā), and grasping (upādāna)) are afflictions, two (volitional formations (saṃskāra) and becoming (bhava)) are actions, and seven (consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), birth (jāti), and old age and death) are suffering, all of which are contained within these three.
From the three (afflictions) arise the two (actions), from the two (actions) arise the seven (suffering), and from the seven (suffering) arise again the three (afflictions). The cycle of existence (saṃsāra) is like this.
轉
無明渴愛取三種所生。行有二種。彼二所生。識名色六入觸受生老死七分。彼七分中如前所說。還生三種。彼三複二。其二更七。是故二種次第不斷。此之有輪如是普轉。
因果諸生世 無別有眾生 唯是于空法 還自生空法
因果諸生世無別有眾生者。無明行渴愛取有五種名因。識名色六入觸受生老死七種名果。此等所有普遍世間。若我若眾生若壽若生者。若丈夫若人若作者。是等為首。次第分別其唯虛誑。應當知之。彼云何生。唯是于空法還自生空法。謂自性空中假名煩惱業果。唯有別空假名。煩惱業果法生。此是其義。
藉緣生煩惱 藉緣亦生業 藉緣亦生報 無一不有緣
若有煩惱。則有種種無量種業。及種種業所生果報。彼皆共因共緣。應當知之。無有一處無因緣者。
又為明彼義。今更說譬喻。
誦燈印鏡音 日光種子酢 眾續不超到 智應觀彼二
如誦。有教誦者受誦者。所有教誦不到受誦。何以故。教誦者仍安住故。其教誦者亦不相續。何以故。自不生故。如燈次第生非是初燈。超到亦非第二。無因而生。如是印與像二種。面與鏡二種。音與響二種。日與火二種。種子與芽二種。酢與舌涎二種。此等所有皆不超到。亦非不生。亦
【現代漢語翻譯】 現代漢語譯本 由無明（Avidya，無知）、渴愛（Trsna，慾望）、取（Upadana，執取）這三種因素產生行（Samskara，業力）和有（Bhava，存在）。行和有有兩種。由這兩種產生識（Vijnana，意識）、名色（Namarupa，名色）、六入（Sadayatana，六根）、觸（Sparsa，觸覺）、受（Vedana，感受）、生老死（Jati-jaramarana，生老死）這七個部分。在這七個部分中，如前所述，又產生三種。這三種又產生兩種。這兩種又產生七種。因此，這兩種次第不斷，有輪（Bhavacakra，生命之輪）就這樣普遍運轉。
因果諸生世，無別有眾生，唯是于空法，還自生空法。
『因果諸生世，無別有眾生』的意思是：無明、行、渴愛、取、有這五種被稱為因。識、名色、六入、觸、受、生老死這七種被稱為果。所有這些普遍存在於世間，無論是『我』、『眾生』、『壽者』、『生者』，還是『丈夫』、『人』、『作者』等等，都只是虛妄的，應當明白這一點。它們是如何產生的呢？『唯是于空法，還自生空法』，意思是說，在自性空（Svabhava-sunyata，自性空性）中，只有假名（Prajnapati，假名安立）的煩惱（Klesha，煩惱）、業（Karma，業力）、果（Phala，果報）。只有空性的假名、煩惱、業、果法產生，這就是它的含義。
藉緣生煩惱，藉緣亦生業，藉緣亦生報，無一不有緣。
如果存在煩惱，就會有種種無量的業，以及種種業所產生的果報。它們都是共同的因和共同的緣，應當明白這一點。沒有哪個地方是沒有因緣的。
爲了進一步闡明這個道理，現在再說一個譬喻。
誦燈印鏡音，日光種子酢，眾續不超到，智應觀彼二。
例如誦讀。有教誦者和受誦者。教誦者的誦讀不會傳遞到受誦者那裡。為什麼呢？因為教誦者仍然安住于自身。教誦者的誦讀也不會相續。為什麼呢？因為它不是自己產生的。比如燈，次第產生，但不是最初的燈超到，也不是第二個燈無因而生。如同印章與印像這兩種，面容與鏡子這兩種，聲音與迴響這兩種，太陽與火焰這兩種，種子與芽這兩種，醋與舌頭上的唾液這兩種。所有這些都不會超到，也不是不產生，也是...
【English Translation】 English version Ignorance (Avidya), craving (Trsna), and grasping (Upadana) are the three causes that give rise to formations (Samskara) and existence (Bhava). There are two types of formations and existence. From these two arise consciousness (Vijnana), name and form (Namarupa), the six sense bases (Sadayatana), contact (Sparsa), feeling (Vedana), and birth, old age, and death (Jati-jaramarana)—these seven factors. Among these seven factors, as previously explained, three more arise. These three then give rise to two. These two then give rise to seven. Therefore, these two sequences continue without interruption. Thus, the wheel of existence (Bhavacakra) turns universally.
In the world of causes and effects, there is no separate being; only empty phenomena arise from empty phenomena.
『In the world of causes and effects, there is no separate being』 means that ignorance, formations, craving, grasping, and existence are the five that are called causes. Consciousness, name and form, the six sense bases, contact, feeling, birth, old age, and death are the seven that are called effects. All these are universally present in the world. Whether it is 『I,』 『sentient being,』 『life-span,』 『born one,』 or 『man,』 『person,』 『agent,』 and so on, they are all false and deceptive. This should be understood. How do they arise? 『Only empty phenomena arise from empty phenomena』 means that in emptiness of inherent existence (Svabhava-sunyata), there are only nominally designated (Prajnapati) afflictions (Klesha), actions (Karma), and results (Phala). Only the empty nominal designations, afflictions, actions, and results arise. This is the meaning.
Afflictions arise from conditions, actions also arise from conditions, and results also arise from conditions; there is nothing that does not have conditions.
If there are afflictions, then there will be various and countless actions, and the resulting consequences of those actions. All of these are common causes and common conditions. This should be understood. There is no place without causes and conditions.
To further clarify this meaning, I will now give another analogy.
Recitation, lamp, seal, mirror, sound, sunlight, seed, vinegar—the continuities do not transfer; the wise should observe these two.
For example, recitation. There is a teacher who recites and a student who receives the recitation. The recitation of the teacher does not transfer to the student. Why? Because the teacher remains in their own place. The recitation of the teacher also does not continue. Why? Because it does not arise from itself. Like a lamp, arising in sequence, but it is not the initial lamp that transfers, nor does the second lamp arise without a cause. Like a seal and its impression, a face and a mirror, a sound and its echo, the sun and fire, a seed and a sprout, vinegar and saliva on the tongue. All of these do not transfer, nor do they not arise, and also...
非無因。而生彼二種。五受眾相續到時。非是初受眾。超到而第二受眾。亦非不生。亦非無因。而生智者。於此受眾相續不超。而次第到。應當正觀。
又外內受用。俱有十種。皆應當見。于中外十種者。一者非常故。二者非斷故。三者不超到故。四者無中間故。五者非彼體故。六者非別異故。七者無作者故。八者非無因故。九者唸唸空故。十者同類果相系故。彼外所有種子滅無餘故。非常芽出生故。非斷種子滅無餘已。其芽本無今有生故不超到。彼所相續無有斷絕。因果相系故無中間。種子芽差別故非彼體。從彼出生故非別異。因緣和合故無作者。種子為因故非無因。種子芽莖枝葉花果等傳傳相生故唸唸空。甜酢咸苦辛澀隨因差別果轉出故。同類果相繫於中。內十種者一者死邊受眾滅無餘故非常。二者得次生分受眾故非斷。三者死邊受眾滅無餘已。次生分受眾。本無今有生故不超到。四者受眾相續無有斷絕。因果相系故無中間。五者死邊次生分受眾差別故非彼體。六者從彼出生故非別異。七者因緣和合故無作者。八者煩惱業為因故非無因。九者迦羅邏。頞浮陀箄尸。伽那奢佉。出胎。嬰孩。童子。少年。長宿等。傳傳相生。故唸唸空。十者善不善熏。隨因差別果轉出故。同類果相系。
又有三偈。
【現代漢語翻譯】 現代漢語譯本：並非沒有原因，才產生那兩種（受和智）。當五受眾（Pañca vedanā skandha，五種感受的集合）相續不斷時，並非最初的受眾直接跳躍到第二個受眾，也不是不生起，也不是沒有原因而生起。智者應當正確觀察，在此受眾的相續中，沒有跳躍，而是依次到來。
此外，外部和內部的感受和作用，都有十種現象，都應當觀察。其中外部的十種現象是：一，因為是無常的，所以是『非常』；二，因為相續不斷，所以是『非斷』；三，因為不是跳躍產生的，所以是『不超到』；四，因為因果相連，沒有間斷，所以是『無中間』；五，因為種子和芽是不同的，所以是『非彼體』；六，因為是從種子生出的，所以是『非別異』；七，因為是因緣和合而生，所以是『無作者』；八，因為種子是生芽的原因，所以是『非無因』；九，因為種子、芽、莖、枝、葉、花、果等相續不斷地產生，所以是『唸唸空』；十，因為甜、酸、咸、苦、辛、澀等味道隨著原因的不同而產生不同的結果，所以是『同類果相系』。外部所有的種子滅盡無餘，所以是無常的，但新的芽會因此而生起。種子滅盡無餘后，芽從原本沒有的狀態產生，所以不是跳躍產生的。它們之間的相續沒有斷絕，因果相互聯繫，所以沒有間斷。種子和芽是不同的，所以不是同一個本體。因為是從種子生出的，所以不是完全不同的。因為是因緣和合而成的，所以沒有作者。因為種子是原因，所以不是沒有原因的。種子、芽、莖、枝、葉、花、果等傳遞相生，所以每一念都是空的。甜、酸、咸、苦、辛、澀等味道隨著原因的不同而轉變，產生不同的結果，所以是同類果相系。
其中內部的十種現象是：一，因為臨終時的受眾滅盡無餘，所以是『非常』；二，因為得到下一期生命的受眾，所以是『非斷』；三，因為臨終時的受眾滅盡無餘后，下一期生命的受眾從原本沒有的狀態產生，所以是『不超到』；四，因為受眾相續不斷，因果相連，所以是『無中間』；五，因為臨終時的受眾和下一期生命的受眾是不同的，所以是『非彼體』；六，因為是從臨終的受眾生出的，所以是『非別異』；七，因為是因緣和合而成的，所以是『無作者』；八，因為煩惱和業是原因，所以是『非無因』；九，因為羯羅藍（Kalala，受精卵）、遏部曇（Arbuda，凝滑位）、閉尸（Pesi，肉芽位）、伽那（Ghana，硬結位）、奢佉（Shakha，肢體分位）、出胎、嬰孩、童子、少年、長者等相續不斷地產生，所以是『唸唸空』；十，因為善與不善的熏習，隨著原因的不同而產生不同的結果，所以是『同類果相系』。
還有三首偈頌。
【English Translation】 English version: It is not without a cause that those two (feeling and wisdom) arise. When the five aggregates of feeling (Pañca vedanā skandha, the collection of five sensations) continue, it is not that the initial aggregate of feeling jumps directly to the second aggregate of feeling, nor is it that it does not arise, nor does it arise without a cause. The wise should observe correctly that in this continuity of aggregates of feeling, there is no jumping, but rather they arrive in sequence.
Furthermore, both external and internal sensations and functions have ten aspects, all of which should be observed. Among the ten external aspects are: first, because it is impermanent, it is 'not permanent'; second, because it continues, it is 'not discontinuous'; third, because it does not arise by jumping, it is 'not jumping'; fourth, because cause and effect are connected without interruption, it is 'without interval'; fifth, because the seed and the sprout are different, it is 'not that entity'; sixth, because it arises from the seed, it is 'not different'; seventh, because it arises from the combination of conditions, it is 'without a maker'; eighth, because the seed is the cause of the sprout, it is 'not without a cause'; ninth, because the seed, sprout, stem, branch, leaf, flower, fruit, etc., arise continuously, it is 'empty in every moment'; tenth, because sweet, sour, salty, bitter, pungent, and astringent tastes produce different results according to the difference in causes, it is 'related to similar fruits'. All external seeds are extinguished without remainder, so it is impermanent, but new sprouts will arise because of this. After the seed is extinguished without remainder, the sprout arises from a state of originally not existing, so it is not produced by jumping. Their continuity is not interrupted, and cause and effect are interconnected, so there is no interval. The seed and the sprout are different, so they are not the same entity. Because it arises from the seed, it is not completely different. Because it is formed by the combination of conditions, there is no maker. Because the seed is the cause, it is not without a cause. The seed, sprout, stem, branch, leaf, flower, fruit, etc., are transmitted and produced continuously, so every moment is empty. Sweet, sour, salty, bitter, pungent, and astringent tastes change according to the difference in causes, producing different results, so they are related to similar fruits.
Among the ten internal aspects are: first, because the aggregate of feeling at the time of death is extinguished without remainder, it is 'not permanent'; second, because the aggregate of feeling of the next life is obtained, it is 'not discontinuous'; third, because after the aggregate of feeling at the time of death is extinguished without remainder, the aggregate of feeling of the next life arises from a state of originally not existing, it is 'not jumping'; fourth, because the aggregates of feeling continue without interruption, and cause and effect are connected, it is 'without interval'; fifth, because the aggregate of feeling at the time of death and the aggregate of feeling of the next life are different, it is 'not that entity'; sixth, because it arises from the aggregate of feeling at the time of death, it is 'not different'; seventh, because it is formed by the combination of conditions, it is 'without a maker'; eighth, because afflictions and karma are the cause, it is 'not without a cause'; ninth, because Kalala (受精卵, fertilized egg), Arbuda (凝滑位, gelatinous stage), Pesi (肉芽位, fleshy bud stage), Ghana (硬結位, solid mass stage), Shakha (肢體分位, limb differentiation stage), birth, infancy, childhood, adolescence, adulthood, etc., arise continuously, it is 'empty in every moment'; tenth, because the influence of good and bad produces different results according to the difference in causes, it is 'related to similar fruits'.
There are also three verses.
如燈炎轉生 識身亦如是 先際與后際 亦無有聚集 無生亦有生 破壞無相著 生已亦無住 而此作業轉 若於彼緣生 而能觀知空 為其施設教 彼亦是中道
于中無明行渴愛取有。是為集諦。識名色六入觸受生老死。是為苦諦。彼等十二分滅。是為滅諦。若於緣生如實能知。是為道諦。
緣生論
【現代漢語翻譯】 現代漢語譯本：
如燈焰轉移，意識之身也是如此。 先前的界限和後來的界限，也沒有聚集。 無生也有生，破壞而無相互執著。 生起之後也沒有停留，而這業力卻在流轉。 如果對於那因緣所生之法，能夠觀察並了知其空性， 為他施設教法，那也就是中道。
其中，無明（Avidya，指對實相的迷惑）行（Samskara，指由業力驅動的行為）渴愛（Trsna，指對感官快樂的渴求）取（Upadana，指執取）有（Bhava，指存在），這就是集諦（Samudaya Satya，指苦的根源）。識（Vijnana，指意識）名色（Namarupa，指精神和物質現象）六入（Sadayatana，指六種感官）觸（Sparsa，指感官接觸）受（Vedana，指感受）生（Jati，指出生）老死（Jaramarana，指衰老和死亡），這就是苦諦（Duhkha Satya，指苦的真理）。那十二支的滅盡，就是滅諦（Nirodha Satya，指滅苦的真理）。如果對於因緣所生之法能夠如實了知，這就是道諦（Marga Satya，指通往滅苦的道路）。
緣生論 English version:
Like the flame of a lamp transferring, so too is the body of consciousness. The prior limit and the subsequent limit, there is no gathering either. There is non-arising and also arising, destruction without mutual clinging. Having arisen, there is also no abiding, and yet this karma turns. If, with regard to that which arises from conditions, one can observe and know emptiness, To him, teaching is imparted, that is also the Middle Way.
In this, ignorance (Avidya, referring to delusion about reality), activities (Samskara, referring to actions driven by karma), craving (Trsna, referring to thirst for sensual pleasure), grasping (Upadana, referring to clinging), existence (Bhava, referring to being), these are the Truth of the Origin (Samudaya Satya, referring to the origin of suffering). Consciousness (Vijnana, referring to awareness), name and form (Namarupa, referring to mental and material phenomena), the six sense bases (Sadayatana, referring to the six senses), contact (Sparsa, referring to sensory contact), feeling (Vedana, referring to sensation), birth (Jati, referring to birth), old age and death (Jaramarana, referring to aging and death), these are the Truth of Suffering (Duhkha Satya, referring to the truth of suffering). The cessation of those twelve factors, that is the Truth of Cessation (Nirodha Satya, referring to the truth of the cessation of suffering). If one can truly know that which arises from conditions, that is the Truth of the Path (Marga Satya, referring to the path to the cessation of suffering).
On Dependent Arising
【English Translation】 Like the flame of a lamp transferring, so too is the body of consciousness. The prior limit and the subsequent limit, there is no gathering either. There is non-arising and also arising, destruction without mutual clinging. Having arisen, there is also no abiding, and yet this karma turns. If, with regard to that which arises from conditions, one can observe and know emptiness, To him, teaching is imparted, that is also the Middle Way. In this, ignorance (Avidya, referring to delusion about reality), activities (Samskara, referring to actions driven by karma), craving (Trsna, referring to thirst for sensual pleasure), grasping (Upadana, referring to clinging), existence (Bhava, referring to being), these are the 'Truth of the Origin' (Samudaya Satya, referring to the origin of suffering). Consciousness (Vijnana, referring to awareness), name and form (Namarupa, referring to mental and material phenomena), the six sense bases (Sadayatana, referring to the six senses), contact (Sparsa, referring to sensory contact), feeling (Vedana, referring to sensation), birth (Jati, referring to birth), old age and death (Jaramarana, referring to aging and death), these are the 'Truth of Suffering' (Duhkha Satya, referring to the truth of suffering). The cessation of those twelve factors, that is the 'Truth of Cessation' (Nirodha Satya, referring to the truth of the cessation of suffering). If one can truly know that which arises from conditions, that is the 'Truth of the Path' (Marga Satya, referring to the path to the cessation of suffering). On Dependent Arising