T85n2816_因緣心釋論開決記
大正藏第 85 冊 No. 2816 因緣心釋論開決記
No. 2816 [cf. No. 1654]
因緣心釋論開決記一卷
將釋此論。先以四門分別。然後釋其正論之文。言四門者。一明造論之主。二明造論之因。三明所述之論為正量不。四辨論所宗。
初言明造論之主者。謂龍猛大師自利他滿證極喜地。善見緣起甚深法性。善逝受記名稱普聞。具諸德者之所造也。
二言明造論之因者。謂龍猛大師為欲斷除五德弟子諸疑網故摧滅外道斷常等。見諸僻執故欲令未來鈍根異生利根有情善解緣起明瞭二諦。速趣無上菩提正因故造斯論 夫欲修行無上菩提正因之者。先須善解緣起緣性雜染凈品明瞭分別二諦之理。言二諦者。勝義世俗二種諦也 言勝義諦者。諸法性相無生無起非斷非常。超語言道心行處滅。唯聖自證之境界也 言俗諦者。略而言之有其四種。一真實。二非真。三近勝義。四清凈 言真實者。謂內外緣起于勝義諦。雖空無物世俗諦門猶如幻化因緣力故成辨現事。聖見其過。凡愚執實不見其患。耽著造作久處生死因果法也 言非真者。謂陽焰幻化干城等類。世諦門中不成辨事。凡亦了達不假聖說非真有也 言近勝義者。為欲詮其勝義諦故。諸佛菩薩善知識
【現代漢語翻譯】 現代漢語譯本： 大正藏第 85 冊 No. 2816 《因緣心釋論開決記》
No. 2816 [cf. No. 1654]
《因緣心釋論開決記》一卷
將要解釋這部論典，首先用四門來分別說明，然後解釋正論的文句。所說的四門是：一、闡明造論的主者；二、闡明造論的因緣；三、闡明所著的論是否為正確的衡量標準；四、辨明論典所宗的宗旨。
首先闡明造論的主者，指的是龍猛（Nagarjuna）大師，他自利利他圓滿，證得極喜地（Pramudita），善於瞭解緣起（Pratītyasamutpāda）甚深的法性（Dharmata），得到善逝（Sugata，佛陀的稱號）的授記，名稱普遍傳揚，是具足各種功德的人所造的。
第二闡明造論的因緣，指的是龍猛大師爲了斷除具有五種功德的弟子們的各種疑惑，摧毀外道斷見、常見等各種偏頗的執著，爲了使未來鈍根的異生和利根的有情能夠很好地理解緣起，明白二諦（Dvasatya），迅速趨向無上菩提（Anuttarā-samyak-saṃbodhi）的正因，所以造了這部論典。想要修行無上菩提正因的人，首先必須很好地理解緣起、緣性的雜染和清凈的品類，明白分別二諦的道理。所說的二諦，是指勝義諦（Paramārtha-satya）和世俗諦（Saṃvṛti-satya）兩種諦。
所說的勝義諦，是指諸法的自性（Svabhava）和現象（Lakṣaṇa）沒有生起，沒有斷滅，不是斷滅，不是恒常，超越語言的道路，心識活動的處所滅盡，只有聖者自己才能證悟的境界。
所說的世俗諦，簡略地說有四種：一、真實；二、非真；三、近勝義；四、清凈。所說的真實，是指內外緣起在勝義諦中雖然是空無所有的，但在世俗諦的層面，猶如幻化一樣，因為因緣的力量而成就辨別顯現的事物。聖者看到其中的過患，凡夫愚昧執著為真實，看不到其中的禍患，貪戀執著，造作種種業，長久地處於生死輪迴的因果法則中。所說的非真，是指陽焰、幻化、干城等，在世俗諦的層面不能成就辨別事物，凡夫也能明白，不需要聖人解說也知道不是真實存在的。所說的近勝義，是爲了詮釋勝義諦，諸佛、菩薩、善知識（Kalyāṇa-mitra）...
【English Translation】 English version: Taisho Tripitaka Volume 85, No. 2816 A Commentary on the Heart of Dependent Origination with Decisive Notes
No. 2816 [cf. No. 1654]
One Volume of Decisive Notes on the Commentary on the Heart of Dependent Origination
To explain this treatise, first, we will differentiate it using four doors, and then explain the text of the main treatise. The four doors are: 1. Clarifying the author of the treatise; 2. Clarifying the cause of writing the treatise; 3. Clarifying whether the treatise is a correct measure; 4. Distinguishing the doctrine of the treatise.
First, clarifying the author of the treatise refers to Master Nagarjuna, who has perfected self-benefit and benefiting others, attained the Joyful Ground (Pramudita), is skilled in understanding the profound Dharma-nature (Dharmata) of Dependent Origination (Pratītyasamutpāda), received the prediction of the Well-Gone One (Sugata, an epithet of the Buddha), and whose name is widely known. It was created by one who possesses all virtues.
Second, clarifying the cause of writing the treatise refers to Master Nagarjuna, who, in order to eliminate the doubts of disciples with five virtues, and to destroy the wrong views of eternalism and annihilationism held by externalists, and to enable future dull-witted beings and sharp-witted sentient beings to understand Dependent Origination well, to understand the Two Truths (Dvasatya) clearly, and to quickly move towards the right cause of Unsurpassed Bodhi (Anuttarā-samyak-saṃbodhi), wrote this treatise. Those who wish to cultivate the right cause of Unsurpassed Bodhi must first understand well the defiled and pure categories of Dependent Origination and Dependent Nature, and clearly distinguish the principles of the Two Truths. The Two Truths refer to the two kinds of truths: the Ultimate Truth (Paramārtha-satya) and the Conventional Truth (Saṃvṛti-satya).
The Ultimate Truth refers to the fact that the self-nature (Svabhava) and phenomena (Lakṣaṇa) of all dharmas are without arising, without ceasing, neither annihilation nor eternal, transcending the path of language, the place where mental activity ceases, and is the realm that only sages can realize for themselves.
The Conventional Truth, briefly speaking, has four types: 1. Real; 2. Unreal; 3. Near Ultimate; 4. Pure. The Real refers to the fact that although internal and external Dependent Origination are empty and without substance in the Ultimate Truth, in the realm of Conventional Truth, they are like illusions, and due to the power of conditions, they accomplish and distinguish manifest things. Sages see the faults in them, while foolish ordinary people cling to them as real, not seeing the harm in them, becoming attached and creating various karmas, and remaining for a long time in the causal law of birth and death. The Unreal refers to things like mirages, illusions, and dry cities, which cannot accomplish the distinguishing of things in the realm of Conventional Truth. Ordinary people can also understand this, and do not need sages to explain that they are not truly existent. The Near Ultimate is for the purpose of explaining the Ultimate Truth, the Buddhas, Bodhisattvas, and spiritual friends (Kalyāṇa-mitra)...
等。以名句文身施設假立十二分教。彼名句文雖非本事。若無名等不能顯事故名句等名近勝義也 言清凈者。謂諸佛如來所有相好力無畏等廣大功德不同異生不善之業染污煩惱之所生長。唯是白凈出世道法之所生起故言清凈。
三言所造之論為正量不者。此中有問。如來所說緣起緣性甚深微細。雖可了知唯佛獨證。龍樹大師位階何地。此所造論以為正量而可信受 答。教理二門有證成故。此所造論而無錯謬。以為正量。勿生疑惑 教量證成者。楞伽經云。南天竺國中有名德比丘。厥號名龍樹。能破有無宗。世間中顯我無上大乘法。得初歡喜地往生安樂國 又大云經說。我滅度後有龍樹苾芻。能摧惡見護我正法。與善行王同時出現。有斯教量而受記。故此師製造以為可信 理證成者。此師在世親證空藏三昧。撝空出寶滿有情願。于山石壁而無障礙。更有勝德文繁不述。如余處明。以斯現量而推此師非凡。是聖所說言教以為正量。堪可流轉。
四言辨論所宗者。大師在世大小乘教各無差。互如佛所說依教修行。佛滅度后大小乘教為諸師等情執不同。各成多宗如余處說。今此論者。所詮之宗非小是大。就大之中復分三宗。一勝義皆空。二應理圓實。三法性圓融。此論所被龍樹菩薩依大般若等住豎立宗故。是故此
【現代漢語翻譯】 等，以名句文身施設假立十二分教（十二分教：佛教經典的不同體裁分類）。這些名句文身雖然不是事物的本質，但如果沒有名句等，就不能顯現事物的意義，所以名句等被稱為接近勝義諦（勝義諦：佛教的最高真理）的方便。 說到清凈，是指諸佛如來所有的相好（相好：佛的莊嚴身相）、力（力：佛的力量）、無畏（無畏：佛的無所畏懼）等廣大功德，不同於異生（異生：指凡夫）不善的業（業：行為）所染污，也不是煩惱（煩惱：使人迷惑痛苦的精神狀態）所生長的。這些功德唯有白凈的出世道法（出世道法：超越世俗的修行方法）所生起，所以稱為清凈。 三、有人問：龍樹菩薩所造的論著是否是正確的量（量：衡量真理的標準）？這裡有人提問，如來所說的緣起（緣起：事物相互依存的法則）和緣性（緣性：事物本性的空性）非常深奧微妙，雖然可以理解，但只有佛才能完全證悟。龍樹大師的地位是什麼？他所造的論著可以作為正確的量而被信受嗎？ 回答：可以通過教量（教量：佛經的權威）和理量（理量：邏輯推理的權威）兩個方面來證明，所以他所造的論著沒有錯誤，可以作為正確的量，不要產生疑惑。教量證明方面，《楞伽經》（《楞伽經》：佛教經典）中說：『在南天竺國中，有一位有名的有德比丘，他的名字叫龍樹，能夠破斥有無二宗，在世間顯揚我的無上大乘佛法，證得初歡喜地（初歡喜地：菩薩修行階位的第一個階段），往生安樂國（安樂國：西方極樂世界）。』 《大云經》（《大云經》：佛教經典）也說：『我滅度后，有龍樹比丘，能夠摧毀惡見，護持我的正法，與善行王同時出現。』有這樣的教量作為依據，所以可以信受龍樹菩薩的記別（記別：佛對弟子的預言）。因此，這位大師所造的論著是可以信賴的。 理量證明方面，這位大師在世時親證空藏三昧（空藏三昧：一種禪定境界），能從虛空中取出寶物滿足眾生的願望，在山石墻壁中行走沒有障礙。他還有很多殊勝的功德，這裡不再詳細敘述，可以參考其他地方的記載。通過這些現量（現量：親身經歷的證明）可以推斷出這位大師不是凡人，而是聖人，他所說的言教可以作為正確的量，值得流傳。 四、關於辨論所宗，大師在世時，大小乘佛教（大小乘佛教：佛教的兩大流派）之間沒有差別，都像佛所說的那樣，依據教法修行。佛滅度后，大小乘佛教因為各位法師的情執不同，各自形成了許多宗派，就像其他地方所說的那樣。現在這部論著所詮釋的宗派不是小乘，而是大乘。在大乘之中又分為三個宗派：一是勝義皆空宗，二是應理圓實宗，三是法性圓融宗。這部論著是龍樹菩薩依據《大般若經》（《大般若經》：佛教經典）等經典而建立的宗派，所以是這樣。
【English Translation】 Etc., establishing the twelve divisions of teachings (twelve divisions of teachings: different literary forms of Buddhist scriptures) through names, phrases, and body of words, which are provisionally established. Although these names and phrases are not the essence of things, without names, etc., the meaning of things cannot be revealed. Therefore, names and phrases are called expedient means close to the ultimate truth (ultimate truth: the highest truth in Buddhism). Speaking of purity, it refers to all the excellent marks (excellent marks: the Buddha's dignified physical characteristics), powers (powers: the Buddha's strength), fearlessnesses (fearlessnesses: the Buddha's lack of fear), and other vast merits of all Buddhas and Tathagatas, which are different from the defilements of unwholesome karma (karma: actions) of ordinary beings (ordinary beings: refers to ordinary people) and are not produced by afflictions (afflictions: mental states that cause confusion and suffering). These merits are only produced by the pure, transcendental Dharma (transcendental Dharma: methods of practice that transcend the mundane), hence they are called pure. Third, is the treatise composed by Nagarjuna a valid standard (standard: a measure of truth)? Here is a question: The dependent origination (dependent origination: the law of interdependence of things) and the nature of dependent origination (nature of dependent origination: the emptiness of the nature of things) spoken by the Tathagata are very profound and subtle. Although they can be understood, only the Buddha can fully realize them. What is the position of Master Nagarjuna? Can his treatise be regarded as a valid standard and be believed? Answer: It can be proven through both scriptural authority (scriptural authority: the authority of Buddhist scriptures) and logical reasoning (logical reasoning: the authority of logical deduction), so his treatise is without error and can be regarded as a valid standard. Do not have doubts. Regarding scriptural authority, the 《Laṅkāvatāra Sūtra》 (《Laṅkāvatāra Sūtra》: a Buddhist scripture) says: 'In South India, there is a famous and virtuous Bhikṣu (Bhikṣu: a Buddhist monk) named Nāgārjuna, who can refute the doctrines of existence and non-existence, and reveal my supreme Mahāyāna Dharma (Mahāyāna Dharma: the Great Vehicle Buddhist teachings) in the world, attain the first Joyful Ground (first Joyful Ground: the first stage of a Bodhisattva's practice), and be reborn in the Land of Bliss (Land of Bliss: the Western Pure Land).' The 《Mahāmegha Sūtra》 (《Mahāmegha Sūtra》: a Buddhist scripture) also says: 'After my Parinirvana (Parinirvana: the Buddha's passing away), there will be a Bhikṣu named Nāgārjuna, who can destroy evil views, protect my true Dharma, and appear at the same time as King Good Conduct.' With such scriptural authority as a basis, the prediction of Nāgārjuna Bodhisattva can be believed. Therefore, the treatise composed by this master is trustworthy. Regarding logical reasoning, this master personally realized the Samadhi of the Treasury of Emptiness (Samadhi of the Treasury of Emptiness: a state of meditative concentration) during his lifetime, and could take treasures from the void to fulfill the wishes of sentient beings, and walk through mountains and stone walls without obstruction. He also has many other excellent merits, which will not be described in detail here, and can be found in other records. Through these direct perceptions (direct perceptions: personally experienced proofs), it can be inferred that this master is not an ordinary person, but a sage, and his teachings can be regarded as a valid standard and are worthy of being circulated. Fourth, regarding the discussion of the doctrines, when the master was alive, there was no difference between the Mahāyāna and Hīnayāna Buddhist teachings (Mahāyāna and Hīnayāna Buddhist teachings: the two major schools of Buddhism), and they all practiced according to the Dharma as the Buddha said. After the Buddha's Parinirvana, the Mahāyāna and Hīnayāna Buddhist teachings formed many schools due to the different attachments of the various Dharma masters, as mentioned elsewhere. The school interpreted by this treatise is not Hīnayāna, but Mahāyāna. Within Mahāyāna, it is further divided into three schools: first, the school of ultimate emptiness; second, the school of logical and complete reality; and third, the school of the perfect fusion of Dharma-nature. This treatise is the school established by Nāgārjuna Bodhisattva based on the 《Mahāprajñāpāramitā Sūtra》 (《Mahāprajñāpāramitā Sūtra》: a Buddhist scripture) and other scriptures, so it is so.
論勝義皆空宗之攝也。
後言釋其正論文者。文分為二。一釋論題。二明正論。
釋題中言因緣心論頌者。夫諸經論所立名者皆有四義。一人。二處。三喻。四義。今此名者約義立也。為此論中。所有一切諸佛菩薩所說緣起廣略二義世及出世雜染還滅。如是等義此中攝盡故立此名 言因緣者。此遮斷常無因等論諸惡見也 言因緣者。為何謂耶。瑜伽及阿毗達磨集二論云。離作用義。從因所生義。離有情義。依他起義。無動轉義。無常義。暫住義。因果相續不斷義。因果相似義。因果種種義。因果各決定義。是緣起義 言心者。緣起緣性即是諸佛秘密心藏真實之境。此論亦明如是義故。故言心也 又言心者。亦是攝辭。此中皆攝諸廣義故 所言論者。教誡學徒故名為論。
二言明正論者。大門分二。一廣。二略。言廣者。七行頌中前五是也 言略者。后二頌也 就廣之中復分為五。一三攝十二門即初二頌也。二十二支法遞互相生無有始終門即第三頌。三十二支法空故無我門即頌中半頌也。四十二支法離二邊故無轉移門。即頌中始從唯從於空法至不移。五還滅門即頌云智應察也。即彼五中前四是順。后一是逆。如理應思。
廣略二門之中先明其廣。就廣之中今當第一明三攝十二門。于中文二。先
【現代漢語翻譯】 現代漢語譯本： 關於勝義皆空宗的攝取。
接下來解釋正論文的部分。文章分為兩部分：一是解釋論題，二是闡明正論。
在解釋論題時提到『因緣心論頌』。一般來說，所有經論的命名都有四種含義：一是人，二是處所，三是比喻，四是意義。這個名稱是根據意義來確立的。因為這部論中，所有諸佛菩薩所說的緣起，無論是廣義還是略義，世間和出世間的雜染和還滅，所有這些意義都包含在這部論中，所以取了這個名字。『因緣』，是爲了遮止斷見、常見、無因等錯誤的見解。『因緣』是指什麼呢？《瑜伽師地論》和《阿毗達磨集論》兩部論中說：離開作用的意義，從因所生的意義，離開有情的意義，依他而起的意義，沒有動轉的意義，無常的意義，暫時存在的意義，因果相續不斷的意義，因果相似的意義，因果種種不同的意義，因果各自決定的意義，這些就是緣起的意義。『心』，緣起和緣性就是諸佛秘密的心藏，是真實的境界。這部論也闡明了這樣的意義，所以稱為『心』。另外，『心』也是一個總括的詞語，因為這部論中包含了各種廣義的含義。所說的『論』，是爲了教誡學徒，所以稱為論。
第二部分是闡明正論，大體上分為廣和略兩部分。廣的部分，七行頌中的前五頌就是。略的部分，是後面的兩頌。在廣的部分中又分為五部分：一是三攝十二門，也就是最初的兩頌。二是二十二支法遞互相生，沒有始終的門，也就是第三頌。三是二十二支法空，所以無我的門，也就是頌中的半頌。四是二十二支法遠離二邊，所以沒有轉移的門，也就是頌中從『唯從於空法』到『不移』的部分。五是還滅門，也就是頌中說的『智應察』。在這五部分中，前四部分是順向的，后一部分是逆向的，應該如理思維。
在廣和略兩部分中，先闡明廣的部分。在廣的部分中，現在首先闡明三攝十二門。在這一部分中分為兩部分：首先是...
English version: On the inclusion of the doctrine of ultimate emptiness.
Next, to explain the main treatise. The text is divided into two parts: first, explaining the title; second, clarifying the main argument.
In explaining the title, it mentions 'Verses on the Treatise of Cause, Condition, and Mind'. Generally, the names given to all sutras and treatises have four meanings: first, the person; second, the place; third, the metaphor; fourth, the meaning. This name is established according to its meaning. Because in this treatise, all the arising of conditions (緣起, yuanqi), whether in broad or concise terms, the defilements and cessation of both worldly and other-worldly realms, all these meanings are included in this treatise, hence this name. 'Cause and Condition' (因緣, yinyuan) is to refute wrong views such as annihilationism, eternalism, and causelessness. What does 'Cause and Condition' refer to? The Yogacarabhumi-sastra (瑜伽師地論, Yujia shidi lun) and the Abhidharmasamuccaya (阿毗達磨集論, Apidamo jilun) state: the meaning of being apart from function, the meaning of being born from a cause, the meaning of being apart from sentient beings, the meaning of arising dependently, the meaning of being without movement, the meaning of impermanence, the meaning of temporary existence, the meaning of the continuous succession of cause and effect, the meaning of the similarity of cause and effect, the meaning of the variety of cause and effect, the meaning of the definite determination of each cause and effect—these are the meanings of dependent origination. 'Mind' (心, xin), dependent origination and the nature of dependent origination are the secret treasury of the minds of all Buddhas, the realm of reality. This treatise also clarifies such meanings, hence it is called 'Mind'. Furthermore, 'Mind' is also an inclusive term, because this treatise includes various broad meanings. What is called 'Treatise' (論, lun) is for instructing disciples, hence it is called a treatise.
The second part is clarifying the main argument, which is broadly divided into two parts: broad and concise. The broad part is the first five verses of the seven-line verses. The concise part is the last two verses. Within the broad part, there are five parts: first, the three inclusions and twelve doors, which are the first two verses. Second, the twenty-two limbs of the Dharma (法, fa) arising mutually in succession without beginning or end, which is the third verse. Third, the twenty-two limbs of the Dharma are empty, hence there is no self, which is half of the verse. Fourth, the twenty-two limbs of the Dharma are apart from the two extremes, hence there is no shifting, which is the part of the verse from 'only from the empty Dharma' to 'does not shift'. Fifth, the cessation door, which is what the verse says, 'wisdom should observe'. Among these five parts, the first four parts are forward, and the last part is reverse, and should be contemplated accordingly.
Among the broad and concise parts, first clarify the broad part. Within the broad part, now first clarify the three inclusions and twelve doors. In this part, there are two parts: first...
【English Translation】 On the inclusion of the doctrine of ultimate emptiness.
Next, to explain the main treatise. The text is divided into two parts: first, explaining the title; second, clarifying the main argument.
In explaining the title, it mentions 'Verses on the Treatise of Cause, Condition, and Mind'. Generally, the names given to all sutras and treatises have four meanings: first, the person; second, the place; third, the metaphor; fourth, the meaning. This name is established according to its meaning. Because in this treatise, all the arising of conditions, whether in broad or concise terms, the defilements and cessation of both worldly and other-worldly realms, all these meanings are included in this treatise, hence this name. 'Cause and Condition' is to refute wrong views such as annihilationism, eternalism, and causelessness. What does 'Cause and Condition' refer to? The Yogacarabhumi-sastra and the Abhidharmasamuccaya state: the meaning of being apart from function, the meaning of being born from a cause, the meaning of being apart from sentient beings, the meaning of arising dependently, the meaning of being without movement, the meaning of impermanence, the meaning of temporary existence, the meaning of the continuous succession of cause and effect, the meaning of the similarity of cause and effect, the meaning of the variety of cause and effect, the meaning of the definite determination of each cause and effect—these are the meanings of dependent origination. 'Mind', dependent origination and the nature of dependent origination are the secret treasury of the minds of all Buddhas, the realm of reality. This treatise also clarifies such meanings, hence it is called 'Mind'. Furthermore, 'Mind' is also an inclusive term, because this treatise includes various broad meanings. What is called 'Treatise' is for instructing disciples, hence it is called a treatise.
The second part is clarifying the main argument, which is broadly divided into two parts: broad and concise. The broad part is the first five verses of the seven-line verses. The concise part is the last two verses. Within the broad part, there are five parts: first, the three inclusions and twelve doors, which are the first two verses. Second, the twenty-two limbs of the Dharma arising mutually in succession without beginning or end, which is the third verse. Third, the twenty-two limbs of the Dharma are empty, hence there is no self, which is half of the verse. Fourth, the twenty-two limbs of the Dharma are apart from the two extremes, hence there is no shifting, which is the part of the verse from 'only from the empty Dharma' to 'does not shift'. Fifth, the cessation door, which is what the verse says, 'wisdom should observe'. Among these five parts, the first four parts are forward, and the last part is reverse, and should be contemplated accordingly.
Among the broad and concise parts, first clarify the broad part. Within the broad part, now first clarify the three inclusions and twelve doors. In this part, there are two parts: first...
問。后答。言先問者前半頌也。言后答者后一頌半而配文也 先略釋問辭言。此中者。是發起辭即如來所說緣起緣性廣略二教於此中也 言沙門者。即是梵音。此云善學。亦云善寂。即是諸聖及隨彼聖出家眾也。此則通於內外學也 言樂聞者。為遮不信及無樂。欲欲欲雖多此中欲令于緣起義明瞭聞也 言能聽者。謂耳根不壞了聲義也 言善能憶持者。謂前耳根所聞之義。意識憶持專注一境無忘失也 言能悟者。謂意識憶持所了之義。以惠善觀于聞聲義。無有遣余悉了知也 言能觀者。而於諸法及出離道功德過失善觀察也。言及具簡棄者。于染凈品功德過失疑網惡作善簡擇故。即前五德二是聞惠。一是恩惠。后二修惠。雖言五德亦具五善之想。舍五惡想如理應思 言來詣師所者。謂五德弟子為求法故來詣龍猛菩薩所也 言于如來教中者。五德弟子非於外道六師等教而有疑惑。唯于如來所說緣起廣略二義心生疑惑故發問也 言婆伽梵者。此云降伏。具謂降四魔具六功德也 問曰。言婆伽梵者。獨如來得。何故呼師為薄伽梵 答。為彼弟子而於師所作如來想。恭敬之辭 又此龍猛住見道位舍諸惡法遠離魔境 經有誠言。如幻一切法。為諸有情說。于彼而無畏。故號為薄伽。龍猛菩薩證極喜地了緣起法如幻化等。具斯德故與理
【現代漢語翻譯】 現代漢語譯本：問：以下是提問，然後是回答。提問指的是前半頌的內容，回答指的是後半頌以及與之相配的文字。 首先簡要解釋提問的語句。『此中』是發起詞，指的是如來所說的緣起緣性廣略二教義理。 『沙門』是梵語，意為『善學』，也意為『善寂』，指的是諸聖以及跟隨諸聖出家的僧眾。這裡泛指內外道的學習者。 『樂聞』是爲了排除不信和不樂於聽聞的情況。雖然慾望有很多種，但這裡希望他們能清楚地聽聞緣起之義。 『能聽』是指耳根沒有損壞，能夠理解聲音的意義。 『善能憶持』是指之前的耳根所聽聞的意義，意識能夠憶持，專注在一個境界上，沒有忘失。 『能悟』是指意識憶持所理解的意義，用智慧善巧地觀察所聽聞的聲音和意義，沒有遺漏，完全瞭解。 『能觀』是指對於諸法以及出離之道，能夠善巧地觀察其功德和過失。『及具簡棄者』是指對於染凈品的功德和過失，能夠善巧地選擇，去除疑惑和後悔。前面的五種德行，兩種是聞慧，一種是恩惠，後面兩種是修慧。雖然說是五種德行，但也具備五種善念，捨棄五種惡念，如理如實地思考。 『來詣師所』是指具備五種德行的弟子爲了求法，來到龍猛菩薩（Nagarjuna）的住所。 『于如來教中』是指具備五種德行的弟子並非對外道六師等的教義產生疑惑，只是對於如來所說的緣起廣略二義心生疑惑，所以才發問。 『婆伽梵』（Bhagavan）意為『降伏』，具體是指降伏四魔，具備六種功德。 問：『婆伽梵』（Bhagavan）這個稱呼只有如來才能使用，為什麼稱呼老師為『薄伽梵』（Bhagavan）？ 答：這是因為弟子們對老師生起如來之想，是一種恭敬的稱呼。 而且這位龍猛（Nagarjuna）菩薩安住于見道位，捨棄各種惡法，遠離魔境。 經中有誠實之言：『如幻一切法，為諸有情說，于彼而無畏，故號為薄伽。』龍猛（Nagarjuna）菩薩證得極喜地，了達緣起法如幻化一般，具備這種德行，合情合理。
【English Translation】 English version: Question: The following is a question, followed by an answer. The question refers to the first half of the verse, and the answer refers to the latter half of the verse and the text associated with it. First, briefly explain the words of the question. 'Herein' is an initiating term, referring to the two teachings of dependent origination and dependent nature, both broad and concise, as taught by the Tathagata (Tathagata). 'Sramana' (Sramana) is a Sanskrit term, meaning 'good learner,' and also meaning 'good tranquility,' referring to the saints and the monastic community who follow them. Here, it refers to learners of both internal and external paths. 'Desiring to hear' is to exclude disbelief and unwillingness to listen. Although there are many kinds of desires, here it is hoped that they can clearly hear the meaning of dependent origination. 'Able to hear' means that the ear faculty is not damaged and can understand the meaning of the sound. 'Able to remember well' means that the meaning previously heard by the ear faculty can be remembered by the consciousness, focusing on one state without forgetting. 'Able to comprehend' means that the consciousness remembers the meaning it has understood, and skillfully observes the heard sound and meaning with wisdom, without omission, and fully understands. 'Able to contemplate' means being able to skillfully observe the merits and faults of all dharmas and the path of liberation. 'And possessing discernment and rejection' means being able to skillfully select the merits and faults of defiled and pure qualities, and remove doubts and regrets. Of the previous five virtues, two are wisdom from hearing, one is grace, and the latter two are wisdom from practice. Although it is said to be five virtues, it also possesses five good thoughts, abandoning five evil thoughts, and thinking reasonably and truthfully. 'Coming to the teacher's place' refers to disciples with five virtues coming to the residence of Nagarjuna (Nagarjuna) to seek the Dharma. 'In the Tathagata's teaching' means that disciples with five virtues are not doubtful about the teachings of the six non-Buddhist teachers, but are doubtful about the two meanings of dependent origination, both broad and concise, as taught by the Tathagata (Tathagata), so they ask questions. 'Bhagavan' (Bhagavan) means 'subduing,' specifically referring to subduing the four maras and possessing six virtues. Question: 'Bhagavan' (Bhagavan) is a title that only the Tathagata (Tathagata) can use, why is the teacher called 'Bhagavan' (Bhagavan)? Answer: This is because the disciples have the thought of the Tathagata (Tathagata) towards the teacher, which is a respectful term. Moreover, this Nagarjuna (Nagarjuna) Bodhisattva abides in the path of seeing, abandoning all evil dharmas, and staying away from the realm of demons. There are sincere words in the scriptures: 'Like illusions are all dharmas, spoken to all sentient beings, without fear in them, therefore called Bhagavan.' Nagarjuna (Nagarjuna) Bodhisattva attains the Joyful Land, understanding that dependent origination is like an illusion, possessing this virtue, which is reasonable.
無違 弟子呼師稱薄伽梵者。求何事耶。為愛盡故。求解脫故。非為財利及愛果也 言彼於何所攝者。為彼弟子或於廣義先已了知。而於攝略不善巧。故問攝義也 言今欲樂聞者。雖言樂聞亦攝思修為取果也 后明答辭言。知彼問其真義者。謂龍猛菩薩知彼五德弟子于緣起緣性盡所有性如所有性。真義之中生渴仰無不如法。故試問也 言師即呼曰汝者。為彼弟子先於師所作如來想。稱薄伽梵與彼相應即呼曰汝 言師者。五種師中出家羯磨依止教授也 言汝者。即是子也。子有三種。一身所生。二口所生。三心所生。今取后二 言作此分明者。而語與義無有相違稱彼問答。故言分明 言典功之語者。語無有失而無雜亂。義理分明利益聽眾有果獲也。
次下又重釋問辭釋論也 言此中十及二故曰為十二者。若十及二不別說者數為二十。有增加過故此言也 問。不言十一。不言十三。定言十二。為何謂耶。若言十一義不具足。若言十三義無所用。有增減過故定十二 又三世因果用十二故。謂從於前際至中際因者無明行識。果謂名色。助因為愛。從於中際至后之因從識至受。果謂生老死。助因取有。住中際者從識至受。故定十二 又十二者。初三即是能引支也。名色六入觸受四法所引支也。愛取有三能成支也。生之一法
【現代漢語翻譯】 現代漢語譯本 無違：弟子稱呼老師為薄伽梵（Bhagavan，世尊），是想求得什麼呢？是爲了愛慾止息的緣故，爲了求解脫的緣故，不是爲了財利以及愛慾的果報啊。說『彼於何所攝者』，是因為那位弟子或者對於廣義已經瞭解，而對於攝略不夠善巧，所以才問攝義啊。說『今欲樂聞者』，雖然說是樂於聽聞，也包含了思考、修行以求取果報的意思啊。後面說明回答的辭句說，『知彼問其真義者』，是說龍猛菩薩（Nagarjuna）知道那位具足五德的弟子，對於緣起、緣性、盡所有性、如所有性這些真義之中生起了渴求，沒有不如法的，所以才試探性地發問啊。說『師即呼曰汝者』，是因為那位弟子先前對於老師生起了如來想，稱呼薄伽梵與他的想法相應，所以老師就稱呼他為『汝』。說『師者』，是指五種老師中的出家、羯磨（Karma，業）、依止、教授。說『汝者』，就是指兒子啊。兒子有三種：一身所生，二口所生，三心所生。現在取后兩種。說『作此分明者』，是因為語言與義理沒有相違背，稱合他的問答，所以說是分明。說『典功之語者』，是指語言沒有缺失而且沒有雜亂，義理分明，利益聽眾，能夠獲得果報啊。
其次下面又重新解釋問辭的釋論啊。說『此中十及二故曰為十二者』，如果十和二不分別說，那麼數字就是二十。有增加的過失，所以這樣說啊。問：不說是十一，不說是十三，一定要說是十二，是為什麼呢？如果說是十一，義理不具足。如果說是十三，義理沒有用處。有增減的過失，所以確定是十二。又因為三世因果用十二的緣故。所謂從前際到中際的因是無明、行、識。果是名色。助因是愛。從中際到后際的因是從識到受。果是生老死。助因是取、有。住在中際的是從識到受。所以確定是十二。又十二支中，最初三支就是能引支啊。名色、六入、觸、受四法是所引支啊。愛、取、有三支是能成支啊。生這一法
【English Translation】 English version Avinaya: When a disciple addresses the teacher as Bhagavan (Bhagavan, The Blessed One), what is he seeking? It is for the sake of the cessation of craving, for the sake of seeking liberation, not for the sake of wealth and the fruits of craving. To say 'Where is he included?' is because that disciple either already understands the broad meaning, but is not skilled in the concise meaning, so he asks about the meaning of inclusion. To say 'Now desiring to hear' although saying 'desiring to hear', it also includes thinking, practicing, and seeking to obtain the result. Later, explaining the reply, 'Knowing that he asks about the true meaning' means that Nagarjuna (Nagarjuna) knows that the disciple with five virtues has a thirst for the true meaning of dependent origination, the nature of dependent origination, the nature of all that exists, and the nature of what truly is, without anything being improper, so he asks tentatively. To say 'The teacher then calls him 'you'' is because that disciple previously had the thought of the Tathagata (Tathagata, Thus Come One) towards the teacher, and calling him Bhagavan corresponds to his thought, so the teacher calls him 'you'. To say 'teacher' refers to ordination, karma (Karma, action), reliance, and instruction among the five kinds of teachers. To say 'you' means son. There are three kinds of sons: one born from the body, two born from the mouth, and three born from the mind. Now we take the latter two. To say 'making this clear' is because the language and meaning do not contradict each other, and it matches his questions and answers, so it is said to be clear. To say 'words of merit' refers to language that has no faults and is not chaotic, the meaning is clear, it benefits the audience, and one can obtain the result.
Next, below, there is another re-explanation of the commentary on the question. To say 'Among these, ten plus two is called twelve' if ten and two are not said separately, then the number is twenty. There is the fault of addition, so it is said this way. Question: Why not say eleven, not say thirteen, but definitely say twelve? If it is said to be eleven, the meaning is not complete. If it is said to be thirteen, the meaning is useless. There is the fault of addition and subtraction, so it is determined to be twelve. Also, because the cause and effect of the three times use twelve. The causes from the past to the present are ignorance, action, and consciousness. The result is name and form. The assisting cause is love. The causes from the present to the future are from consciousness to sensation. The result is birth, old age, and death. The assisting causes are grasping and existence. Dwelling in the present is from consciousness to sensation. Therefore, it is determined to be twelve. Also, among the twelve links, the first three are the propelling links. Name and form, the six entrances, contact, and sensation are the propelled links. Love, grasping, and existence are the completing links. Birth is one dharma.
所成支也。老死即是過失支也。能引支者。顯其遠因。能成支者。即示近因。若無此二生不成故 言支即差別故言差別如車支分故說為支者。除十二支別無差別。即十二支性相業用名不同故立差別義如車支分。若離輪等別無有車。此亦如是。十二支法明性相者。如稻稈經說。何者無明於此六界起於一想一合想常想堅牢想不壞想安樂想眾生名生者養育士夫補特伽羅儒童作者我我所相等。及餘種種無知。此是無明。有無明故於諸境界起貪嗔癡。于諸境界起貪嗔癡者。此是無明緣行。而於諸事能了別者。名之為識。與識俱生四取蘊者。此是名色。依名色諸根。名為六入。三法和合名之為觸。覺受觸者。名之為受。于受貪著。名之為愛。增長愛者。名之為取。從取而生。能生業者。名之為有。而從彼因所生之蘊。名之為生。生已蘊成熟者。名之為老。老已蘊滅壞者。名之為死。臨終之時內具貪著及熱惱者。名之為愁。從愁而生諸言辭者。名之為嘆。五識身受苦者。名之為苦。作意之識受諸苦者。名之為憂。具如是等及隨煩惱者。名之為惱 十二支法明業用者。如阿毗達磨集論說。無明作何業耶。而於諸有迷諸有情。亦與諸行而作緣也。行作何業而於諸趣顯現有情。亦與識作習起緣也。識作何業能持有情業之纏縛。亦與名色而作
【現代漢語翻譯】 現代漢語譯本 所成支，指的是有（bhava）。老死即是過失支。能引支者，是顯示其遠因。能成支者，是揭示其近因。如果沒有這二者，就不會有生。說『支』即是差別，因為支有差別。如同車的各個部件，所以說為『支』。除了十二支，沒有其他的差別。即十二支的體性、相狀、作用和名稱各不相同，因此建立差別的意義，如同車的各個部件。如果離開了輪子等，就沒有車。這裡也是如此。 十二支法闡明體性和相狀，如《稻稈經》所說：什麼是無明（avidya）？對於此六界（六種元素：地、水、火、風、空、識）生起一想、一合想、常想、堅牢想、不壞想、安樂想，以及眾生、名生者、養育士夫（purusha，人）、補特伽羅（pudgala，補特伽羅）、儒童、作者、我、我所等等的名稱，以及其餘種種無知，這就是無明。因為有無明，所以在各種境界中生起貪（raga）、嗔（dvesha）、癡（moha）。在各種境界中生起貪嗔癡，這就是無明緣行（samskara）。 對於諸事能夠了別，這名為識（vijnana）。與識俱生的四取蘊（四大要素：色、受、想、行）就是名色（nama-rupa）。依靠名色而有的諸根，名為六入（sadayatana）。三法和合，名為觸（sparsha）。覺受觸，名為受（vedana）。對於受貪著，名為愛（trishna）。增長愛，名為取（upadana）。從取而生，能夠產生業，名為有。而從彼因所生的蘊，名為生（jati）。生之後，蘊成熟，名為老（jara）。老之後，蘊滅壞，名為死（marana）。臨終之時，內心具有貪著和熱惱，名為愁（shoka）。從愁而生起的各種言辭，名為嘆（lamentation）。五識身感受痛苦，名為苦（duhkha）。作意之識感受各種痛苦，名為憂（domanassa）。具有如是等等以及隨煩惱，名為惱（upayasa）。 十二支法闡明作用，如《阿毗達磨集論》所說：無明作什麼業？對於諸有迷惑諸有情，也與諸行作為緣。行作什麼業？在諸趣中顯現有情，也與識作為習起緣。識作什麼業？能夠持有情業的纏縛，也與名色作為緣。
【English Translation】 English version The 'accomplished factor' refers to bhava (becoming). Old age and death are the 'faulty factor'. 'That which can lead to a factor' reveals its distant cause. 'That which can accomplish a factor' indicates its proximate cause. If these two are absent, there will be no birth. To say 'factor' is to say 'difference', because factors are different. Just as the parts of a chariot, so it is said to be 'factors'. Apart from the twelve nidanas (links of dependent origination), there is no other difference. That is, the nature, characteristics, function, and names of the twelve nidanas are different, thus establishing the meaning of difference, just like the parts of a chariot. If one separates the wheels, etc., there is no chariot. It is the same here. The twelve nidanas explain nature and characteristics, as stated in the 'Rice Stalk Sutra': What is avidya (ignorance)? Regarding these six elements (earth, water, fire, wind, space, consciousness), arising is the thought of 'one', the thought of 'combination', the thought of 'permanence', the thought of 'solidity', the thought of 'indestructibility', the thought of 'happiness', and the names of beings, those who are born, those who nurture purusha (person), pudgala (individual), youths, agents, 'I', 'mine', etc., and all other forms of ignorance. This is avidya. Because there is avidya, raga (greed), dvesha (hatred), and moha (delusion) arise in various realms. The arising of greed, hatred, and delusion in various realms is avidya-hetu-samskara (ignorance conditioning formations). The ability to discern matters is called vijnana (consciousness). The four skandhas (aggregates: form, feeling, perception, mental formations) that arise together with consciousness are nama-rupa (name and form). The sense bases that rely on name and form are called sadayatana (six sense bases). The combination of the three dharmas is called sparsha (contact). The feeling of contact is called vedana (feeling). Attachment to feeling is called trishna (craving). The increase of craving is called upadana (grasping). Arising from grasping, the ability to generate karma is called bhava (becoming). And the skandhas that arise from that cause are called jati (birth). After birth, the maturation of the skandhas is called jara (old age). After old age, the destruction of the skandhas is called marana (death). At the time of death, having greed and distress internally is called shoka (sorrow). The various words that arise from sorrow are called lamentation. The five sense consciousnesses experiencing suffering is called duhkha (suffering). The consciousness of attention experiencing various sufferings is called domanassa (grief). Having such things and accompanying afflictions is called upayasa (despair). The twelve nidanas explain function, as stated in the 'Abhidharmasamuccaya': What karma does avidya perform? It deludes beings in various existences and also serves as a condition for formations. What karma do formations perform? They manifest beings in various destinies and also serve as a habitual condition for consciousness. What karma does consciousness perform? It can hold the entanglement of beings' karma and also serves as a condition for name and form.
緣也。名色作何業令諸有情而取于身。亦與六入而作緣也。六入作何業令諸有情圓滿受身觸作緣也。觸作何業令諸有情受用於境受作緣也。受作何業令諸有情趣生受用愛作緣也。愛作何業令諸有情而引于生取作緣也。取作何業取後有故令諸有情而識有取有□□□□□□作緣也。有作何業令諸有情趣向後有生作緣也。生作何業令諸有情次第成就名色六入。而觸及受老死緣也。老死作何業令諸有情數數轉變壽及命也 十二支法釋名者。如稻稈經說。大黑闇故名為無明。造作故名諸行。了別故名識。相依名名色。為生門故名六入。觸故名觸。受故名受。渴故名愛。取故名取。生後有故名有。生蘊故名生。蘊熟故名老。蘊壞故名死。愁故名愁。嘆故名嘆。惱身故名苦。惱心故名憂。煩惱故名惱 言能寂身口故名能仁者。雖不言意能寂身口而從於彼意凈因生。但果清凈知。因凈故而不言也。
言彼非自性者。次下有十種。外道僻執此次第一也。謂裸形外道執六種法為法自性。一有壽。二無壽。三有漏。四系得。五持禁戒。六解脫。若不了別此六法者輪轉生死。若了別時而得解脫。或有一類而執有。情微塵昧闇平等自性。即彼士夫為法自性。二言決定者。此是數論外道宗也。謂有一類而執諸法。從彼生者即是彼果。彼即是因
【現代漢語翻譯】 現代漢語譯本： 緣起。名色（nama-rupa，身心複合體）做什麼業，使有情眾生執取于自身，並且與六入（sadayatana，六根）結緣呢？六入做什麼業，使有情眾生圓滿地感受身觸，並以此為緣呢？觸（sparsha，感覺）做什麼業，使有情眾生感受外境，並以此為緣呢？受（vedana，感受）做什麼業，使有情眾生趨向于生，並以受用之愛為緣呢？愛（trishna，渴愛）做什麼業，牽引有情眾生趨向于生，並以取（upadana，執取）為緣呢？取做什麼業，因為執取後有，使有情眾生了知有取，並以有（bhava，存在）為緣呢？有做什麼業，使有情眾生趨向於後有，並以生（jati，出生）為緣呢？生做什麼業，使有情眾生次第成就名色、六入，以及觸和受，並以老死（jara-marana，衰老和死亡）為緣呢？老死做什麼業，使有情眾生數數轉變壽命和生命呢？ 十二支法釋名：如《稻稈經》所說，大黑暗故名為無明（avidya，無明）。造作故名諸行（samskara，行）。了別故名識（vijnana，識）。相依名名色。為生門故名六入。觸故名觸。受故名受。渴故名愛。取故名取。生後有故名有。生蘊故名生。蘊熟故名老。蘊壞故名死。愁故名愁。嘆故名嘆。惱身故名苦（duhkha，苦）。惱心故名憂（domanassa，憂）。煩惱故名惱（upayasa，惱）。 說能寂靜身口故名為能仁（muni，聖人）：雖然沒有說意也能寂靜身口，但這是從意的清凈因所生。只是果清凈，就知道原因是清凈的，所以沒有說意。 說彼非自性：接下來有十種外道邪見，這是其中的第一種。即裸形外道執著六種法為法的自性：一、有壽；二、無壽；三、有漏；四、系得；五、持禁戒；六、解脫。如果不能了別這六種法，就會在生死中輪轉。如果了別了，就能得到解脫。或者有一類外道執著有情、微塵、昧闇、平等為自性，即彼士夫（purusha，神我）為法的自性。二、說決定者：這是數論外道的宗義。即有一類外道執著諸法，從彼所生就是彼的果，彼就是因。
【English Translation】 English version: Conditioned Arising. What karma does nama-rupa (name and form, the psycho-physical complex) perform that causes sentient beings to grasp onto a body, and also becomes a condition for the six sense bases (sadayatana)? What karma do the six sense bases perform that causes sentient beings to fully experience bodily contact, and become a condition for it? What karma does contact (sparsha) perform that causes sentient beings to experience external objects, and become a condition for it? What karma does feeling (vedana) perform that causes sentient beings to tend towards birth, and become a condition for craving (trishna)? What karma does craving perform that leads sentient beings towards birth, and become a condition for grasping (upadana)? What karma does grasping perform, because of grasping after future existence, that causes sentient beings to know there is grasping, and become a condition for existence (bhava)? What karma does existence perform that causes sentient beings to tend towards future existence, and become a condition for birth (jati)? What karma does birth perform that causes sentient beings to gradually achieve name and form, the six sense bases, and contact and feeling, and become a condition for old age and death (jara-marana)? What karma does old age and death perform that causes sentient beings to repeatedly change lifespan and life? Explanation of the Twelve Links: As stated in the 'Rice Seedling Sutra,' great darkness is called ignorance (avidya). Creating is called formations (samskara). Discriminating is called consciousness (vijnana). Mutual dependence is called name and form. Being the gate of birth is called the six sense bases. Touching is called contact. Experiencing is called feeling. Thirsting is called craving. Grasping is called grasping. Generating future existence is called existence. Generating aggregates is called birth. Aggregates maturing is called old age. Aggregates decaying is called death. Sorrowing is called sorrow. Lamenting is called lamentation. Afflicting the body is called suffering (duhkha). Afflicting the mind is called distress (domanassa). Affliction is called vexation (upayasa). Saying that one who can pacify body and speech is called a sage (muni): Although it is not said that the mind can also pacify body and speech, it arises from the pure cause of the mind. Only the result is pure, so it is known that the cause is pure, and therefore the mind is not mentioned. Saying that it is not self-nature: Following this, there are ten kinds of heretical views of externalists, this being the first. Namely, the naked ascetics hold six kinds of dharmas as the self-nature of dharmas: 1. Having life; 2. Not having life; 3. Having outflows; 4. Being bound; 5. Holding precepts; 6. Liberation. If one cannot distinguish these six dharmas, one will revolve in samsara. If one distinguishes them, one can attain liberation. Or there is a class of externalists who hold sentient beings, atoms, darkness, and equality as self-nature, that is, the purusha (self) is the self-nature of dharmas. 2. Saying that it is determined: This is the doctrine of the Samkhya externalists. Namely, there is a class of externalists who hold that whatever dharmas arise from that, that is its result, and that is the cause.
。是故因果各各決定人天等趣。不相雜住生死輪轉。三言士夫者。此亦數論宗也。謂有一類執有。眾生及以士夫為諸法因。不了此二久處生死。雖相雜住若了別時即得解脫。士夫者。而有千頌善解法述。或執士夫有大力用。各在有情身內住也。四言相假者。謂有一類外道說言。日月星宿日數即是法因。順彼作業成辨其事。若違彼者即不成就。是故諸法是彼自性。若不了彼久處輪迴。若了別者即得解脫。又言相假者。有諸外道起如是見。立如是論。若有眾生。于殑伽河等沐浴支體。沐浴支體而得清凈。或有一類執獨等成以為清凈。不假善惡而成異熟。但假日月沐浴等法以為清凈。五言自在者。此亦數論宗也。謂有一類說。諸有情其受苦樂不從善惡。雖自在變彼由現見於因果中。世間有情不隨欲轉故作此計。所以者何。現見世間有情于彼因時。欲修凈業不遂本欲。反更為惡。于彼果時。愿生善趣樂世界中不遂本欲墮惡趣等。竟謂受樂不遂所欲反受諸苦。由此見故彼作是思。六言時者。此亦數論宗也。謂執有情所受苦樂不假善惡。但待時受苦樂報如夏草青冬即變白。如是等類非由善惡。是時變故。七言自然者。謂有一類計一切法六自然性。一物。二德。三業。四總。五差。六連。若了此六如得解脫。若不了者輪轉生死。或有
【現代漢語翻譯】 現代漢語譯本 因此，因果各自決定了人天等道的去向。不相混雜地居住，在生死中輪轉。三言『士夫』，這也是數論宗的觀點。他們認為有一類人執著于眾生以及『士夫』（Purusha，精神或靈魂）是諸法的起因。不明白這兩者長久處於生死之中。雖然它們相混雜地居住，如果能夠明瞭分辨，就能得到解脫。『士夫』，有千頌善於解釋法義的論述，或者認為『士夫』有強大的力量，各自住在有情眾生的身體內。四言『相假』，是指有一類外道說，日月星宿的執行規律就是法的起因。順應它們來作業就能成就事情，違背它們就不能成就。因此，諸法的自性就是日月星宿。如果不明白這個道理，就會長久在輪迴中。如果明白了，就能得到解脫。又說『相假』，有些外道產生這樣的見解，立下這樣的理論：如果眾生在殑伽河（Ganges River，恒河）等河流中沐浴身體，就能得到清凈。或者有一類人認為依靠獨自修行等方式就能成就清凈，不需要依靠善惡業力就能產生不同的果報。只是藉助日月沐浴等法就能得到清凈。五言『自在』，這也是數論宗的觀點。他們認為，有情眾生所感受的苦樂不是由善惡業力決定的，而是『自在』（Isvara，自在天）變化的結果。但由於現見因果關係，世間的有情不能隨心所欲地轉變，所以他們才這樣認為。為什麼呢？因為現見世間的有情在造作善因的時候，想要修習清凈的業，卻不能如願，反而造作了惡業。在承受果報的時候，希望生到善趣快樂的世界中，卻不能如願，反而墮落到惡趣等地方。想要感受快樂，卻不能如願，反而感受到了各種痛苦。因為看到這些現象，他們才這樣認為。六言『時』，這也是數論宗的觀點。他們認為有情眾生所感受的苦樂不是由善惡業力決定的，而是等待時機來承受苦樂的果報，就像夏天的草是青色的，冬天就變成白色的，這些都不是由善惡業力造成的，而是因為時節變化的原因。七言『自然』，是指有一類人認為一切法有六種自然屬性：一、物（dravya，實體）；二、德（guna，性質）；三、業（karma，活動）；四、總（samanya，共性）；五、差（vishesha，個性）；六、連（samavaya，關係）。如果明白了這六種屬性就能得到解脫，如果不明白就會在生死中輪轉。或者有 English version Therefore, cause and effect each determine the destination of beings in the realms of gods, humans, and so on. They dwell without intermingling, revolving in the cycle of birth and death. The term 'Purusha' is also a view of the Samkhya school. They believe that there is a category of people who cling to the idea that beings and 'Purusha' (spirit or soul) are the cause of all dharmas. They do not understand that these two are long in the cycle of birth and death. Although they dwell intermingled, if they can clearly distinguish them, they can attain liberation. 'Purusha', there are thousands of verses that are good at explaining the meaning of the Dharma, or they believe that 'Purusha' has great power and resides within the bodies of sentient beings. The term 'dependence' refers to a category of non-Buddhist who say that the laws of the sun, moon, and stars are the cause of the Dharma. Following them to work can accomplish things, and violating them cannot accomplish them. Therefore, the nature of all dharmas is the sun, moon, and stars. If you do not understand this principle, you will be in reincarnation for a long time. If you understand, you can get liberation. It also says 'dependence', some non-Buddhists have such views and establish such theories: If sentient beings bathe their bodies in rivers such as the Ganges River (Ganges River), they can be purified. Or there is a category of people who believe that relying on solitary practice and other methods can achieve purity, and there is no need to rely on good and evil karma to produce different results. Only by means of the sun, moon, bathing and other methods can we get purity. The term 'sovereignty' is also a view of the Samkhya school. They believe that the suffering and happiness experienced by sentient beings are not determined by good and evil karma, but by the changes of 'Isvara' (Sovereign Heaven). However, due to the visible cause and effect relationship, sentient beings in the world cannot transform as they wish, so they think so. Why? Because it is visible that sentient beings in the world, when creating good causes, want to practice pure karma, but they cannot get what they want, but instead create evil karma. When receiving retribution, they hope to be born in a good and happy world, but they cannot get what they want, but fall into evil realms and so on. Wanting to experience happiness, but not getting what they want, but experiencing all kinds of suffering. Because they saw these phenomena, they thought so. The term 'time' is also a view of the Samkhya school. They believe that the suffering and happiness experienced by sentient beings are not determined by good and evil karma, but are waiting for the opportunity to receive the retribution of suffering and happiness, just like the grass in summer is green and turns white in winter. These are not caused by good and evil karma, but because of seasonal changes. The term 'nature' refers to a category of people who believe that all dharmas have six natural attributes: one, substance (dravya); two, virtue (guna); three, karma; four, general (samanya); five, difference (vishesha); six, connection (samavaya). If you understand these six attributes, you can get liberation, and if you don't understand, you will be in the cycle of birth and death. Or have
【English Translation】 Therefore, cause and effect each determine the destination of beings in the realms of gods, humans, and so on. They dwell without intermingling, revolving in the cycle of birth and death. The term 'Purusha' is also a view of the Samkhya school. They believe that there is a category of people who cling to the idea that beings and 'Purusha' (spirit or soul) are the cause of all dharmas. They do not understand that these two are long in the cycle of birth and death. Although they dwell intermingled, if they can clearly distinguish them, they can attain liberation. 'Purusha', there are thousands of verses that are good at explaining the meaning of the Dharma, or they believe that 'Purusha' has great power and resides within the bodies of sentient beings. The term 'dependence' refers to a category of non-Buddhist who say that the laws of the sun, moon, and stars are the cause of the Dharma. Following them to work can accomplish things, and violating them cannot accomplish them. Therefore, the nature of all dharmas is the sun, moon, and stars. If you do not understand this principle, you will be in reincarnation for a long time. If you understand, you can get liberation. It also says 'dependence', some non-Buddhists have such views and establish such theories: If sentient beings bathe their bodies in rivers such as the Ganges River (Ganges River), they can be purified. Or there is a category of people who believe that relying on solitary practice and other methods can achieve purity, and there is no need to rely on good and evil karma to produce different results. Only by means of the sun, moon, bathing and other methods can we get purity. The term 'sovereignty' is also a view of the Samkhya school. They believe that the suffering and happiness experienced by sentient beings are not determined by good and evil karma, but by the changes of 'Isvara' (Sovereign Heaven). However, due to the visible cause and effect relationship, sentient beings in the world cannot transform as they wish, so they think so. Why? Because it is visible that sentient beings in the world, when creating good causes, want to practice pure karma, but they cannot get what they want, but instead create evil karma. When receiving retribution, they hope to be born in a good and happy world, but they cannot get what they want, but fall into evil realms and so on. Wanting to experience happiness, but not getting what they want, but experiencing all kinds of suffering. Because they saw these phenomena, they thought so. The term 'time' is also a view of the Samkhya school. They believe that the suffering and happiness experienced by sentient beings are not determined by good and evil karma, but are waiting for the opportunity to receive the retribution of suffering and happiness, just like the grass in summer is green and turns white in winter. These are not caused by good and evil karma, but because of seasonal changes. The term 'nature' refers to a category of people who believe that all dharmas have six natural attributes: one, substance (dravya); two, virtue (guna); three, karma; four, general (samanya); five, difference (vishesha); six, connection (samavaya). If you understand these six attributes, you can get liberation, and if you don't understand, you will be in the cycle of birth and death. Or have
妄計蕀鐵豆圓。如是等事是準而作皆自然性。八九十言隨欲化主偶過者。此三宗見。是無因論。謂有一類而依世間諸靜慮故見世施主。一期受命恒行佈施無有斷絕。從此命終生下賤家。貧窮遺乏。彼作是思定無施。與愛養祠祀。復見有人一期受中恒行妙行。或行惡行。見彼命終。墮于惡趣。生諸那落迦。或往善趣生於天上樂。世界中彼作是思。定無妙行及與惡行亦無善行惡行二業。業果異熟。或復有時見諸因緣空無果報。謂見世間無有因緣欻。或時欻爾大風卒起於一時間寂然止息。或時忽爾暴河瀰漫於一時間類則空竭。或時郁爾果木繁榮於一時間颯然衰悴。由如是故起如是等三種見也 言等者。等攝諸餘外道僻執非獨前。十言所生者。與前九文一一相合。言此是因緣所生者。能仁所說內外諸法緣起緣性唯有正因及以助因。別無自性決定等故。
次下初門第二明答辭釋論也 言此差別十二支法于煩惱業苦遞互相依猶如束蘆于彼三中並皆攝盡者。譬如世間以束蘆等立成其舍獨一不成。如是十二支法三法攝盡和合相依共作雜染凈品因果無獨勝。能闕一不成 言盡者即是無餘義也者。於三法中十二支法無有一法攝不盡故雜染因果遍攝盡。故五德弟子所問之疑悉皆斷故。
又次下言問曰等者。是下答辭發起文也 言
【現代漢語翻譯】 現代漢語譯本： 『妄計蕀鐵豆圓』（錯誤地認為蕀鐵豆是圓的）。像這樣的事情，如果以此為準則去做，都認為是自然而然發生的。還有第八、第九、第十種說法，隨著想要教化的人，偶爾遇到（的情況而產生）。這三種宗見，是無因論者所持的觀點。他們認為有一類人，因為依賴世間的各種禪定，所以看到世間的施主，一生都在接受命運的安排，持續不斷地行佈施，沒有停止。這些人死後，卻出生在貧窮困乏的家庭。他們因此認為，佈施、供養和祭祀都沒有用處。他們又看到有些人，一生都在修行殊勝的善行，或者做惡事。看到這些人死後，墮入惡趣，進入各種那落迦（地獄），或者前往善趣，出生在天上的快樂世界中。他們因此認為，殊勝的善行和惡行都沒有用處，也沒有善行惡行兩種業的果報和異熟果。或者有時，他們看到各種因緣空無果報。他們認為世間沒有因緣，突然之間，或者突然颳起大風，在一瞬間又寂靜地停止。或者有時，突然暴漲的河流泛濫，在一瞬間又幹涸。或者有時，茂盛的果樹繁榮生長，在一瞬間又突然衰敗凋零。由於這些原因，產生了這三種宗見。』言等者』（『等』字的意思），包括了其他外道的偏頗執見，不僅僅是前面十種說法所產生的（宗見）。與前面九種說法一一對應。『言此是因緣所生者』（說這些是因緣所生的），能仁（釋迦牟尼佛）所說的內外諸法，都是緣起緣性的，只有正因和助因，沒有自性決定等說法。
接下來是初門中的第二部分，闡明回答的言辭和解釋。『言此差別十二支法于煩惱業苦遞互相依猶如束蘆于彼三中並皆攝盡者』（這十二支法，在煩惱、業、苦之間互相依賴，就像捆在一起的蘆葦，在這三者之中全部被包含），譬如世間用捆在一起的蘆葦等搭建成房屋，單獨一根蘆葦無法完成。同樣，十二支法被三法全部包含，和合相依，共同產生雜染和清凈的因果，沒有單獨殊勝的，缺少一個都不行。『言盡者即是無餘義也者』（『盡』的意思就是沒有剩餘），在三法中，十二支法沒有一個不能被包含，因此雜染的因果全部被包含。所以五德弟子所提出的疑問全部被解答。
又接下來，『言問曰等者』（『問曰』等字），是下面回答的言辭的發起文。
【English Translation】 English version: 『妄計蕀鐵豆圓』 (Mistakenly thinking that the 蕀鐵豆 (cì tiě dòu, a type of thorny iron bean) is round). Such things, if taken as a standard to follow, are all considered to happen naturally. There are also the eighth, ninth, and tenth views, arising from occasional encounters (of situations) by those who wish to teach others. These three views are held by those who believe in causelessness. They believe that there is a class of people who, because they rely on various worldly meditations, see worldly benefactors who, throughout their lives, accept the arrangement of fate and continuously give alms without ceasing. After these people die, they are born into poor and destitute families. They therefore think that almsgiving, offerings, and sacrifices are useless. They also see some people who, throughout their lives, cultivate excellent virtuous deeds or do evil deeds. They see these people die and fall into evil realms, entering various Naraka (hells), or going to good realms, being born in happy worlds in the heavens. They therefore think that excellent virtuous deeds and evil deeds are useless, and that there are no karmic retributions or different ripening fruits of good and evil deeds. Or sometimes, they see various causes and conditions without any resulting effects. They think that there are no causes and conditions in the world, and suddenly, or suddenly a great wind arises, and in an instant it ceases quietly. Or sometimes, a suddenly surging river floods, and in an instant it dries up. Or sometimes, lush fruit trees flourish, and in an instant they suddenly wither and decline. Because of these reasons, these three views arise. 『言等者』 (The meaning of 『等』 (děng, etc.)), includes other heretical views of external paths, not just those arising from the previous ten views. It corresponds one by one with the previous nine statements. 『言此是因緣所生者』 (Saying that these are produced by causes and conditions), the inner and outer dharmas spoken by the 능仁 (Néng Rén, Shakyamuni Buddha) are all arising from conditions and are of the nature of dependent origination, with only the primary cause and the assisting cause, and no self-nature determination, etc.
Next is the second part of the initial section, clarifying the words of the answer and the explanation. 『言此差別十二支法于煩惱業苦遞互相依猶如束蘆于彼三中並皆攝盡者』 (These twelve branches of dependent origination mutually rely on each other in afflictions, karma, and suffering, like a bundle of reeds, and are all contained within these three), for example, in the world, a house is built with bundles of reeds, etc., and a single reed cannot complete it. Similarly, the twelve branches of dependent origination are all contained by the three dharmas, harmoniously relying on each other, jointly producing the causes and effects of defilement and purity, with none being singularly superior, and lacking one will not work. 『言盡者即是無餘義也者』 (The meaning of 『盡』 (jìn, exhaust) is that there is nothing remaining), in the three dharmas, there is not a single one of the twelve branches of dependent origination that cannot be contained, therefore the causes and effects of defilement are all contained. Therefore, all the doubts raised by the five virtuous disciples are answered.
And next, 『言問曰等者』 (The words 『問曰』 (wèn yuē, asking) etc.), are the initiating words of the following answer.
問曰者。五德弟子問師之辭 言何者煩惱。何者是業。何者見苦。此差別之法當於何攝者為軌範。師云。何三法攝於十二。已說分明典功之語我已知辨。十二法中幾煩惱道幾是業道幾苦道攝幾因幾果。我今疑惑請為解釋故生問也。言答曰者。謂師欲斷除弟子疑惑而對答也。言初八九煩惱者。為此三法擾亂有情法義同故。故煩惱攝非體相同。謂無明於事不明瞭時擾亂心故。愛著事時擾亂心故。取耽於事行行之時擾亂心故。十地經云。三道成就苦諦集諦無明愛取別雜染道而無斷絕。行有二。法業道不斷餘七支。法苦道不斷此論與經義同一也 言二及十見業者。為此二法體相雖殊造作義同故立業名。謂行即從於身口意門造福等業有增後有而作業故 言餘七皆是苦者。為此七法而皆從於業雜染生同一果相。三八苦性故立苦名 經及諸論先列無明末後老死。有何義趣次第如是。為諸有情從無始來不了因果及以真性而有迷惑。從於迷惑而有造作。以行習氣令心顛倒。心顛倒故而於當來續生。名色以相續故六處成就。根成就故而觸于境。即便觸受于境受用。受用境故於現染著未來生愛。以生欲故取求積集。以積集故來生果因有便成就。即有起故而於五趣而受生也。以有生故即有老死。諸有情類從無始來輪轉生死。因果次第如是故也。
【現代漢語翻譯】 現代漢語譯本： 問：五德弟子向老師請教，什麼是煩惱？什麼是業？什麼是見苦？這些差別之法應當歸於何處作爲規範？ 師父說：什麼三法包含於十二緣起之中？已經說得很清楚了，我已知曉。十二法中，哪些屬於煩惱道？哪些屬於業道？哪些屬於苦道？哪些是因？哪些是果？我現在疑惑，請您解釋。 答：老師爲了斷除弟子的疑惑而作答。初八九屬於煩惱，因為這三種法擾亂有情，法義相同，所以歸於煩惱，並非本體相同。無明使人對事物不明瞭時擾亂心，愛著事物時擾亂心，執取事物並付諸行動時擾亂心。《十地經》說：三道成就苦諦和集諦，無明、愛、取是別雜染道，沒有斷絕。行有二法，屬於業道，不斷絕其餘七支。法屬於苦道，不斷絕。此論與經義相同。 二和十屬於見業，因為這兩種法本體和現象雖然不同，但造作的意義相同，所以立為業。行即從身口意三門造作福等業，有增長後有的作用，所以稱為業。 其餘七支都是苦，因為這七種法都是從業雜染而生，具有相同的果相，都是三八苦的性質，所以立為苦。 經書和各種論典先列出無明，最後列出老死，有什麼意義和次第？因為眾生從無始以來不瞭解因果以及真性，所以產生迷惑。從迷惑而產生造作，以行為習氣使心顛倒。心顛倒，所以在未來繼續投生。名色相續，六處成就。根成就，所以接觸外境。接觸外境，就感受外境。感受外境，就對現在產生染著，對未來產生愛。因為產生慾望，所以執取並求取積聚。因為積聚，所以來生果的因便成就。因為有，所以在五趣中受生。因為有生，所以就有老死。眾生從無始以來在生死中輪迴，因果次第就是這樣。
【English Translation】 English version: Question: A disciple of the Five Virtues asks the teacher: What is Klesha (煩惱, affliction)? What is Karma (業, action)? What is seeing suffering (見苦)? Where should these differentiated dharmas be categorized as a standard? The teacher says: What three dharmas are contained within the Twelve Nidanas (十二緣起, twelve links of dependent origination)? It has been explained clearly, and I understand it. Among the twelve dharmas, which belong to the path of Klesha? Which belong to the path of Karma? Which belong to the path of suffering? Which are causes? Which are effects? I am now confused, please explain. Answer: The teacher answers in order to dispel the disciple's doubts. The first, eighth, and ninth belong to Klesha, because these three dharmas disturb sentient beings, and their meaning is the same, so they are categorized as Klesha, although their essence is not the same. Ignorance (無明, avidyā) disturbs the mind when one is unclear about things, attachment (愛, trsna) disturbs the mind when one is attached to things, and grasping (取, upadana) disturbs the mind when one acts upon things. The Ten Bhumi Sutra (十地經) says: The three paths accomplish suffering and accumulation, ignorance, attachment, and grasping are separate and mixed defiled paths, without cessation. Action has two dharmas, belonging to the path of Karma, without ceasing the remaining seven limbs. Dharma belongs to the path of suffering, without ceasing. This treatise has the same meaning as the sutra. The second and tenth belong to seeing Karma, because although the essence and phenomena of these two dharmas are different, their meaning of creation is the same, so they are established as Karma. Action is the creation of meritorious deeds etc. from the three doors of body, speech, and mind, which has the effect of increasing future existence, so it is called Karma. The remaining seven limbs are all suffering, because these seven dharmas are all born from the defilement of Karma, and have the same aspect of result, all being of the nature of the three eights of suffering, so they are established as suffering. Why do the sutras and various treatises list ignorance first and old age and death last? What is the meaning and order? Because sentient beings have been confused since beginningless time due to not understanding cause and effect and true nature. From confusion arises creation, and action uses habit to invert the mind. The mind is inverted, so it continues to be reborn in the future. Name and form (名色, nāmarūpa) continue, and the six sense bases (六處, sadayatana) are accomplished. The roots are accomplished, so they contact the external environment. Contacting the external environment, one experiences the external environment. Experiencing the external environment, one becomes attached to the present and develops love for the future. Because desire arises, one grasps and seeks accumulation. Because of accumulation, the cause of the fruit of future life is accomplished. Because there is existence (有, bhava), one is born in the five realms. Because there is birth, there is old age and death. Sentient beings have been revolving in samsara since beginningless time, and the order of cause and effect is like this.
次第如是。無明等法各各單已為有差別。一一法中皆有差別。謂無明有十九種。一前際無知。二后際無知。三彼二俱無知。四內無知。五外無知。六內外無知。七業無知。八異熟無知。九業異熟無知。十于佛無知。十一於法無知。十二于僧無知。十三于苦無知。十四于集無知。十五于滅無知。十六于道無知。十七于因無知。十八于果無知。十九于處無知。行有三種。謂罪行福行及不動行。識有八種。謂從眼識至賴耶識。名色有二。一圓滿。謂下二界。二不圓滿。謂無色界。六入有六。謂眼根等。而觸有六。謂從眼觸至意觸也。受有十八。謂眼具三至意具三。受有三種。謂三界愛。取有四種。謂欲見禁及我論也。而有十二。謂生果業集死生中有三界五趣。生有四種。謂胎生等發白面皺等是老差別。死及死性別離壽壞等是死差別 言皆是總攝者。謂大小乘教說有八苦識等七法。但攝其五餘三不說。何故爾耶。為伏此難故言皆者攝三苦也。識等七法雲何攝五。謂識名色及以六入即攝五蔭盛苦。受觸二法即攝病苦。生攝生苦。老死即攝老苦死苦 又經說言。三苦八苦。此但攝八三。復云何識名色即六行苦故。觸受二法即苦苦故。生老死二即變苦故 言是故此十二支法于業煩惱中等者。即是頌中十二唯三攝釋論辭也 言唯者。是
【現代漢語翻譯】 現代漢語譯本：次第就是這樣。無明（avidyā，對事物真相的無知）等法各自單獨存在時就有差別，每一個法中都有差別。所謂的無明有十九種：一、對過去際的無知；二、對未來際的無知；三、對過去和未來兩者的無知；四、對內在的無知；五、對外在的無知；六、對內在和外在兩者的無知；七、對業（karma，行為）的無知；八、對異熟（vipāka，果報）的無知；九、對業和異熟兩者的無知；十、對佛（Buddha，覺悟者）的無知；十一、對法（Dharma，佛法）的無知；十二、對僧（Saṃgha，僧團）的無知；十三、對苦（duḥkha，痛苦）的無知；十四、對集（samudaya，苦的生起）的無知；十五、對滅（nirodha，苦的止息）的無知；十六、對道（mārga，通往滅苦的道路）的無知；十七、對因（hetu，原因）的無知；十八、對果（phala，結果）的無知；十九、對處（sthāna，處所）的無知。行（saṃskāra，行為）有三種，即罪行（不善業）、福行（善業）以及不動行（無色界禪定）。識（vijñāna，意識）有八種，即從眼識到阿賴耶識（ālayavijñāna，藏識）。名色（nāmarūpa，精神和物質）有兩種：一、圓滿，指下二界（欲界和色界）；二、不圓滿，指無色界。六入（ṣaḍāyatana，六根）有六種，即眼根等。觸（sparśa，接觸）有六種，即從眼觸到意觸。受（vedanā，感受）有十八種，即眼具三（與眼根相關的三種感受）到意具三（與意根相關的三種感受）。愛（tṛṣṇā，渴愛）有三種，即三界（欲界、色界、無色界）的愛。取（upādāna，執取）有四種，即欲取、見取、戒禁取以及我語取。有（bhava，存在）有十二種，即生果業（導致果報的業）、集死生（導致死亡和再生的集因），中有（antarābhava，中陰身）有三界五趣（三界和五道輪迴）。生（jāti，出生）有四種，即胎生等。發白、面皺等是老的差別。死（maraṇa，死亡）及死性別離、壽壞等是死的差別。 『言皆是總攝者』，意思是說，大小乘教義都說有八苦和識等七法，但這裡只攝取了五種，其餘三種沒有說。為什麼呢？爲了消除這個疑問，所以說『皆』，就是攝取了三苦。識等七法如何攝取五蘊呢？識、名色以及六入就攝取了五蘊熾盛苦。受和觸兩種法就攝取了病苦。生攝取了生苦。老死就攝取了老苦和死苦。 又經中說有三苦和八苦，這裡只攝取了八苦和三苦。又如何理解識和名色就是六行苦呢？觸和受兩種法就是苦苦。生老死二者就是變異苦。 『言是故此十二支法于業煩惱中等者』，這句話就是頌中『十二唯三攝』的解釋。『唯』的意思是決定。
【English Translation】 English version: Thus is the order. Ignorance (avidyā, unawareness of the true nature of things) and other dharmas (elements of existence) each have their own distinctions when they exist separately, and each dharma has its own distinctions. So-called ignorance has nineteen types: 1. Ignorance of the past; 2. Ignorance of the future; 3. Ignorance of both the past and the future; 4. Internal ignorance; 5. External ignorance; 6. Ignorance of both internal and external; 7. Ignorance of karma (action); 8. Ignorance of vipāka (result of action); 9. Ignorance of both karma and vipāka; 10. Ignorance of the Buddha (the awakened one); 11. Ignorance of the Dharma (the teachings); 12. Ignorance of the Saṃgha (the monastic community); 13. Ignorance of duḥkha (suffering); 14. Ignorance of samudaya (the arising of suffering); 15. Ignorance of nirodha (the cessation of suffering); 16. Ignorance of mārga (the path to the cessation of suffering); 17. Ignorance of hetu (cause); 18. Ignorance of phala (result); 19. Ignorance of sthāna (place). Saṃskāra (volitional formations) has three types, namely sinful actions (unwholesome karma), meritorious actions (wholesome karma), and unwavering actions (meditative states of the formless realm). Vijñāna (consciousness) has eight types, namely from eye-consciousness to ālayavijñāna (storehouse consciousness). Nāmarūpa (name and form, mind and matter) has two types: 1. Complete, referring to the lower two realms (the desire realm and the form realm); 2. Incomplete, referring to the formless realm. Ṣaḍāyatana (six sense bases) has six types, namely the eye base, etc. Sparśa (contact) has six types, namely from eye-contact to mind-contact. Vedanā (feeling) has eighteen types, namely three related to the eye (three feelings associated with the eye sense) to three related to the mind (three feelings associated with the mind sense). Tṛṣṇā (craving) has three types, namely craving for the three realms (desire realm, form realm, and formless realm). Upādāna (grasping) has four types, namely sense-craving, view-grasping, precept-and-vow-grasping, and self-assertion-grasping. Bhava (becoming) has twelve types, namely karma that produces future results, the causes that lead to death and rebirth, and antarābhava (intermediate state) has the three realms and five destinies (the three realms and the five paths of reincarnation). Jāti (birth) has four types, namely womb-born, etc. Graying hair, wrinkled face, etc., are the distinctions of old age. Maraṇa (death) and separation from the dying, the destruction of lifespan, etc., are the distinctions of death. 『言皆是總攝者』 means that both the teachings of the Great Vehicle and the Small Vehicle say that there are eight sufferings and seven dharmas such as consciousness, but here only five are included, and the other three are not mentioned. Why? To eliminate this doubt, it is said 『all,』 which means that the three sufferings are included. How do the seven dharmas such as consciousness include the five aggregates? Consciousness, name and form, and the six sense bases include the suffering of the flourishing of the five aggregates. The two dharmas of feeling and contact include the suffering of illness. Birth includes the suffering of birth. Old age and death include the suffering of old age and the suffering of death. Furthermore, the sutras say that there are three sufferings and eight sufferings, but here only the eight sufferings and three sufferings are included. Also, how can it be understood that consciousness and name and form are the suffering of the six formations? The two dharmas of contact and feeling are the suffering of suffering. Birth, old age, and death are the suffering of change. 『言是故此十二支法于業煩惱中等者』 This sentence is the explanation of 『twelve are only included in three』 in the verse. 『Only』 means definitive.
其遮義。經中所說之法。此中攝盡。更無有餘者。顯論勝能也。此論難思遍攝諸經廣大義故。
次下大門第二明十二支法遞互相生無有始終門釋論也 言問曰此義己知彼煩惱業苦云何相生請為解說者。十二支法三道攝者。師作分明典功之語。于中所有盡所有性如所有性。我今無倒皆悉了知彼十二法。何者是因。何者是果。云何相生。所有因果。今欲樂聞請為解說。此顯自能及生起也 言從三煩惱生於二業者。謂從無明而生於行。從於愛取生有故也 言謂上所說苦法者。即至前門文中所謂識名色六入觸受生老死故。謂從於行從識至受五法生故。從有而生生老死故。言所謂諸煩惱者。即無明愛取也。所謂從識至受生於愛取。從生老死生無明。故十二支法遞互相生者。於四緣中各具幾緣而作緣耶。各除因緣緣具餘三緣。無明若生身語行法有色之者。以增上緣而作緣也。若生非色意行法者。等無間緣所緣緣增上緣而作緣也。如是余支若生有色以增上緣而作其緣。若生非色以所緣緣等無間緣增上之緣而為緣也。如是非色而於有色亦增上緣而為其緣。而於非色亦以等無間緣所緣緣增上緣而為其緣隨。所應知。十二支法何故互相而不作其因緣緣耶。因緣緣者各各自種而顯現故。余有廣義文繁不述。如瑜伽論 言言有者有其三種
【現代漢語翻譯】 現代漢語譯本：其含義在於，經文中所說的法，都包含在這裡面了，沒有剩餘的。這顯示了此論的殊勝能力，因為它能周遍涵蓋諸經的廣大意義，令人難以思議。
接下來是第二大門，闡明十二因緣法相互遞生、沒有始終的道理。這是對論的解釋。提問說：『這個道理我已經知道了，但煩惱、業、苦是如何相互產生的呢？請為我解說。』十二因緣法被三道所攝，這是大師用清晰明確的語言來闡述其功德。對於其中所有的盡所有性（一切事物的所有方面）和如所有性（事物本來的樣子），我現在完全瞭解，沒有顛倒。這十二法，哪個是因，哪個是果，又是如何相互產生的？所有這些因果關係，我現在很想聽聞，請為我解說。』這顯示了提問者的能力和引發問題的意圖。
回答說：『從三種煩惱產生兩種業，』指的是從無明（Avidya，無知）產生行（Samskara，行為），從愛（Trsna，渴愛）和取（Upadana，執取）產生有（Bhava，存在）。
『所說的苦法，』指的是前面文章中提到的識（Vijnana，意識）、名色（Namarupa，名色）、六入（Sadayatana，六入）、觸（Sparsa，觸）和受（Vedana，感受），以及生（Jati，生）、老死（Jaramarana，老死）。指的是從行產生識到受這五法，從有產生生老死。
『所說的諸煩惱，』指的是無明、愛和取。從識到受產生愛和取，從生老死產生無明。十二因緣法相互遞生，那麼在四緣（四種條件）中，每支各具幾種緣而作為緣呢？每支都除去因緣（Hetu-pratyaya，直接原因），具備其餘三種緣。無明如果產生身語行法（與身體和語言相關的行為）和有色之法（有形色的事物），就以增上緣（Adhipati-pratyaya，增上緣）而作為緣。如果產生非色意行法（與意念相關的行為），就以等無間緣（Samanantara-pratyaya，等無間緣）、所緣緣（Alambana-pratyaya，所緣緣）和增上緣而作為緣。其餘各支也是如此，如果產生有色之法，就以增上緣而作為緣；如果產生非色之法，就以所緣緣、等無間緣和增上緣而作為緣。同樣，非色之法對於有色之法也以增上緣而作為緣，而對於非色之法也以等無間緣、所緣緣和增上緣而作為緣，應根據情況瞭解。
十二因緣法為什麼相互作用而不作為因緣緣呢？因為因緣緣是各自的種子顯現的緣故。還有更廣義的解釋，但因為文字繁多，這裡就不詳細敘述了，可以參考《瑜伽師地論》。
『有』有三種。
【English Translation】 English version: Its meaning lies in the fact that the Dharma (law, teachings) spoken of in the scriptures is entirely contained within it, with nothing left over. This demonstrates the superior ability of this treatise, as it comprehensively encompasses the vast meanings of all the scriptures, making it inconceivable.
Next is the second major section, elucidating the principle of the twelve links of dependent origination (Dvadasanga-pratityasamutpada) arising mutually without beginning or end. This is an explanation of the treatise. The question is asked: 'I already understand this principle, but how do afflictions (Klesha), karma (action), and suffering (Dukkha) arise mutually? Please explain it to me.' The twelve links of dependent origination are encompassed by the three rounds (of affliction, action, and suffering). This is the master using clear and precise language to expound its merits. Regarding all the 'exhaustive nature' (everything about a thing) and 'suchness nature' (the way things really are) within it, I now fully understand, without any inversion. Which of these twelve links is the cause, which is the effect, and how do they arise mutually? I now eagerly desire to hear about all these causal relationships, please explain them to me.' This demonstrates the questioner's ability and the intention to raise the issue.
The answer is: 'From the three afflictions arise two karmas,' referring to the fact that from ignorance (Avidya) arises action (Samskara), and from craving (Trsna) and grasping (Upadana) arises becoming (Bhava).
'The suffering Dharma (law, teachings) spoken of' refers to the consciousness (Vijnana), name and form (Namarupa), six sense bases (Sadayatana), contact (Sparsa), and feeling (Vedana) mentioned in the previous text, as well as birth (Jati) and old age and death (Jaramarana). It refers to the fact that from action arise the five links from consciousness to feeling, and from becoming arise birth, old age, and death.
'The afflictions spoken of' refer to ignorance, craving, and grasping. From consciousness to feeling arise craving and grasping, and from birth, old age, and death arises ignorance. The twelve links of dependent origination arise mutually, so in the four conditions (four types of conditions), how many conditions does each link possess and act as a condition? Each link excludes the direct cause (Hetu-pratyaya) and possesses the remaining three conditions. If ignorance gives rise to bodily and verbal actions (actions related to body and speech) and form-related phenomena (phenomena with form), it acts as a condition through the dominant condition (Adhipati-pratyaya). If it gives rise to non-form-related mental actions (actions related to mind), it acts as a condition through the immediately preceding condition (Samanantara-pratyaya), the object-condition (Alambana-pratyaya), and the dominant condition. The same applies to the remaining links; if they give rise to form-related phenomena, they act as a condition through the dominant condition; if they give rise to non-form-related phenomena, they act as a condition through the object-condition, the immediately preceding condition, and the dominant condition. Similarly, non-form-related phenomena also act as a condition for form-related phenomena through the dominant condition, and for non-form-related phenomena through the immediately preceding condition, the object-condition, and the dominant condition. This should be understood accordingly.
Why do the twelve links of dependent origination interact mutually but not act as the direct cause condition? Because the direct cause condition is the manifestation of each individual seed. There are also broader explanations, but because the text is extensive, they will not be elaborated upon here. You can refer to the 'Yogacarabhumi-sastra' (瑜伽師地論).
'Becoming' has three types.
所謂欲色無色者。此顯三界有也。欲界者未離欲愛慾名為欲界。色界者已離欲愛慾未離色愛名為色界。無色界者已離欲愛慾及離色愛慾未離無色慾名無色界。欲界有者。所謂十種。一欲界無始時有。二業有。三死有。四中有。五生有。六捺落迦有。七傍生有。八鬼趣有。九人趣有。十天趣有。此名欲有。于中第一第三第五名自性有。業者具引其果義立有義也。中有者而於其果得後有義故名為有也。五趣者而於其果有受用義故名有也。色界有者除三惡道及以人趣餘六是也。無色有者除三惡道人及中有餘五果也。言于中不息而作流輪者。所謂於三有中無時暫住無有始終。煩惱業因增上力故。三界五趣受苦果故。取輪喻者顯不住義也 言彼諸異生世間而自流浪者。謂三有中於中不息。雖作流輪無有作者。唯有異因異果。無有義利自流浪故 言言此者。顯不定義。非如輪轉次第生於諸有。此即不定者。為諸有情三界五趣隨業受生。無次第故。
次下大門第三明十二支法空故無我門釋論也 言問曰何者。是身之自在眾生耶。彼之作用其事。何者。即是下論生起問也。謂師先說三攝十二及以遞互相生之門。唯言十二更無別物。若如是者諸趣有情各各身中皆有自在名為眾生。而即于彼起眾生想。眾共稱侍為彼本無何不宣說。若
【現代漢語翻譯】 現代漢語譯本 所謂欲界、色界、無色界，這顯示了三界的存在。欲界是指還沒有脫離慾望和愛慾的境界，稱為欲界。色界是指已經脫離了慾望和愛慾，但還沒有脫離對色的愛慾的境界，稱為色界。無色界是指已經脫離了慾望和愛慾，以及對色的愛慾，但還沒有脫離對無色界的愛慾的境界，稱為無色界。欲界的存在，包括以下十種：一是欲界無始時有，二是業有，三是死有，四是中有，五是生有，六是地獄有（捺落迦有），七是傍生有，八是鬼趣有，九是人趣有，十是天趣有。這稱為欲有。其中第一、第三、第五種稱為自性有。業有是指具備引生其果報的意義，因此立為『有』的意義。中有是指能夠得到後有的意義，所以稱為『有』。五趣是指在其果報中有受用意義，所以稱為『有』。色界有，除了三惡道和人趣之外，其餘六種都是。無色界有，除了三惡道、人趣和中有之外，其餘五種果報也是。說到『于其中不停止而像輪子一樣流轉』，是指在三有之中沒有片刻的停歇，沒有開始也沒有終結。這是因為煩惱和業力的原因增強，導致三界五趣眾生承受痛苦的果報。用輪子的比喻，是爲了顯示其不住的特性。 說到『那些凡夫俗子在世間中自己流浪』，是指在三有之中沒有停歇。雖然像輪子一樣流轉，卻沒有作者，只有不同的因和不同的果，因為沒有意義和利益而自己流浪。 說到『說這個』，是爲了顯示不確定性。不是像輪子轉動一樣按順序生於諸有。這種不確定性，是因為諸有情在三界五趣中隨著業力而受生，沒有次第的緣故。 接下來是第三個大門，闡明十二因緣法是空性的，所以沒有我（無我）的門。說到『問：什麼是身體的自在眾生呢？』，以及『他們的作用是什麼？』，這實際上是下面論述的生起之問。意思是說，老師先前說了三攝十二以及互相遞生的法門，只說了十二因緣，沒有其他的東西。如果這樣的話，那麼各個趣道的有情，在各自的身體中都有自在的眾生，並且對他們產生眾生的想法，大家共同侍奉他們，但實際上根本沒有這些，為什麼不說清楚呢？
【English Translation】 English version The so-called Desire Realm (欲界), Form Realm (色界), and Formless Realm (無色界) reveal the existence of the Three Realms (三界). The Desire Realm refers to the realm where one has not yet detached from desires and lusts, hence it is called the Desire Realm. The Form Realm refers to the realm where one has detached from desires and lusts but has not detached from the love of form, hence it is called the Form Realm. The Formless Realm refers to the realm where one has detached from desires and lusts, as well as the love of form, but has not detached from the love of the Formless Realm, hence it is called the Formless Realm. The existence in the Desire Realm includes the following ten types: first, the Desire Realm exists from beginningless time; second, Karma-existence (業有); third, Death-existence (死有); fourth, Intermediate-existence (中有); fifth, Birth-existence (生有); sixth, Hell-existence (捺落迦有); seventh, Animal-existence (傍生有); eighth, Ghost-existence (鬼趣有); ninth, Human-existence (人趣有); tenth, Heaven-existence (天趣有). This is called Desire-existence. Among them, the first, third, and fifth are called Self-nature-existence. Karma-existence refers to possessing the meaning of bringing about its consequences, hence establishing the meaning of 'existence'. Intermediate-existence refers to being able to obtain the meaning of subsequent existence, hence it is called 'existence'. The Five Destinies (五趣) refer to having the meaning of enjoyment in their consequences, hence they are called 'existence'. Form-existence, excluding the three evil paths and the human path, the remaining six are. Formless-existence, excluding the three evil paths, the human path, and Intermediate-existence, the remaining five consequences are. Saying 'within which it does not cease but revolves like a wheel' refers to not stopping for a moment in the Three Existences, without beginning and without end. This is because the causes of afflictions and karma increase, leading the beings of the Three Realms and Five Destinies to endure the consequences of suffering. The metaphor of the wheel is used to show its non-abiding nature. Saying 'those ordinary beings wander in the world themselves' refers to not stopping in the Three Existences. Although revolving like a wheel, there is no author, only different causes and different consequences, wandering themselves because there is no meaning or benefit. Saying 'saying this' is to show uncertainty. It is not like the wheel turning, being born in the various existences in order. This uncertainty is because sentient beings in the Three Realms and Five Destinies are born according to their karma, without order. Next is the third great gate, clarifying that the Twelve Links of Dependent Origination (十二因緣) are empty in nature, so there is no self (無我). Saying 'Question: What is the self-existing being of the body?' and 'What are their functions?' is actually the question that arises in the following discussion. It means that the teacher previously spoke of the Three Compendiums and Twelve, as well as the doors of mutual generation, only speaking of the Twelve Links of Dependent Origination, without anything else. If this is the case, then the sentient beings of each destiny have self-existing beings in their respective bodies, and they generate the thought of beings towards them, and everyone serves them together, but in reality, there is none of this, why not explain it clearly?
是有者相性業用其事如何。愿師解釋。言自在者謂見聞等也 言諸趣唯因果唯除假名此中無眾生者。謂三界四生及以五趣名為諸趣。即彼諸趣唯從煩惱業因而生苦果。于因果上假立眾生。隨彼假立起眾生想。除彼因果更別無有眾生故也。論文略故。雖言無眾生亦攝受者補特伽羅士夫作者等諸橫計名。故喻伽等論云。離有情義是緣起義。于離有情復無常義。若是無常復暫住義。若是暫住復依他義。若依他義即離作用義。是緣起義等廣如論說 言此是真實義非假立有者。所謂即此無眾生等緣起緣性甚深之義。諸佛出現若不出現性相如是。非同外道妄計。我等假立亦有故。故言真實。言假立之境不成實物者。為有難 言若彼假立眾生有者。假立眾生即是有。故何故汝言此中無眾生耶。為答此難故此言也。
此下大門第四明十二支法離二邊故不轉移門釋論也。辭此文分二。初法。后喻。此分法也 言論曰若如是者。所謂如前諸趣唯因果此中無眾生。若如是故也 言誰從此世至於他世者。若無我人眾生壽者。誰從此世造善惡業移至他世受善惡報。又若無我至他世者。外道亦言無有他世立斷見論。此何差別 言答曰無有極微等法者。所謂於五蘊中無有少許至他世故也 言雖然者。雖五蘊中無有少法而至他世。唯從於空法還生
【現代漢語翻譯】 現代漢語譯本： 『是有者相性業用其事如何。愿師解釋。言自在者謂見聞等也』——『有者』的自性、作用和因果關係是怎樣的呢？希望老師解釋。這裡說的『自在者』指的是見聞等。 『言諸趣唯因果唯除假名此中無眾生者。謂三界（欲界、色界、無色界）四生（卵生、胎生、濕生、化生）及以五趣（地獄、餓鬼、畜生、人、天）名為諸趣。即彼諸趣唯從煩惱業因而生苦果。于因果上假立眾生。隨彼假立起眾生想。除彼因果更別無有眾生故也。論文略故。雖言無眾生亦攝受者補特伽羅（人）、士夫（丈夫）、作者等諸橫計名。故喻伽等論云。離有情義是緣起義。于離有情復無常義。若是無常復暫住義。若是暫住復依他義。若依他義即離作用義。是緣起義等廣如論說』——『諸趣』指的是三界、四生和五趣。這些『諸趣』僅僅是從煩惱和業因而產生苦果。在因果之上假立『眾生』，隨著這種假立產生『眾生』的觀念。除了因果之外，再沒有其他的『眾生』存在。論文比較簡略，雖然說沒有『眾生』，但也包括了補特伽羅（Pudgala，人）、士夫（Purusha，丈夫）、作者等各種橫加計度的名稱。所以瑜伽行派的論典說，離開有情的意義就是緣起的意義，離開有情也就是無常的意義，如果是無常就是暫住的意義，如果是暫住就是依他的意義，如果依他就是離開作用的意義，緣起的意義等等，詳細的解釋如同論中所說。 『言此是真實義非假立有者。所謂即此無眾生等緣起緣性甚深之義。諸佛出現若不出現性相如是。非同外道妄計。我等假立亦有故。故言真實。言假立之境不成實物者。為有難』——這裡所說的『這是真實義，不是假立的』，指的是沒有眾生等緣起緣性甚深的意義。諸佛出現或者不出現，事物的本性都是如此，不像外道那樣虛妄地認為『我』等是真實存在的，所以說是真實的。『假立的境界不是真實存在的』，這是爲了避免疑問。 『言若彼假立眾生有者。假立眾生即是有。故何故汝言此中無眾生耶。為答此難故此言也』——如果說假立的眾生是存在的，那麼假立的眾生就是存在的。那麼為什麼你說這裡沒有眾生呢？爲了回答這個疑問，所以這樣說。 『此下大門第四明十二支法離二邊故不轉移門釋論也。辭此文分二。初法。后喻。此分法也』——下面是第四個大門，說明十二因緣法遠離兩種極端，因此不會轉移的解釋。這段文字分為兩部分，第一部分是法，第二部分是比喻。這裡是第一部分，解釋法。 『言論曰若如是者。所謂如前諸趣唯因果此中無眾生。若如是故也』——論中說『如果像這樣』，指的是像前面所說的『諸趣僅僅是因果，其中沒有眾生』，如果像這樣的話。 『言誰從此世至於他世者。若無我人眾生壽者。誰從此世造善惡業移至他世受善惡報。又若無我至他世者。外道亦言無有他世立斷見論。此何差別』——『誰從這一世到下一世呢？』如果沒有我、人、眾生、壽者，那麼誰從這一世造作善惡業，轉移到下一世承受善惡果報呢？而且，如果沒有『我』到下一世，那麼外道也說沒有下一世，建立了斷見論，這有什麼區別呢？ 『言答曰無有極微等法者。所謂於五蘊中無有少許至他世故也』——回答說，『沒有極微等法』，指的是在五蘊中沒有絲毫東西可以轉移到下一世。 『言雖然者。雖五蘊中無有少法而至他世。唯從於空法還生』——『雖然』，雖然五蘊中沒有絲毫東西可以轉移到下一世，但是僅僅是從空法中產生。
【English Translation】 English version: 『What is the nature, function, and karmic effect of the existent? May the teacher explain. The term 『self-existent』 refers to seeing, hearing, etc.』 – What are the nature, function, and causal relationships of the 『existent』? I hope the teacher can explain. The term 『self-existent』 here refers to seeing, hearing, and so on. 『The term 『all destinies are solely cause and effect, except for nominal designations, there are no sentient beings herein』 refers to the three realms (the desire realm, the form realm, and the formless realm), the four types of birth (oviparous, viviparous, moisture-born, and metamorphic), and the five destinies (hell, hungry ghosts, animals, humans, and gods) as 『all destinies.』 These 『all destinies』 arise solely from the causes of afflictions and karma, resulting in suffering. Upon these causes and effects, 『sentient beings』 are nominally designated. According to these nominal designations, the notion of 『sentient beings』 arises. Apart from these causes and effects, there are no other 『sentient beings.』 The treatise is concise, so although it says there are no 『sentient beings,』 it also includes the various names that are superimposed, such as Pudgala (person), Purusha (man), and agent. Therefore, the Yogacara treatises say that the meaning of being apart from sentient beings is the meaning of dependent origination. Being apart from sentient beings also means impermanence. If it is impermanent, it is temporary. If it is temporary, it is dependent on others. If it is dependent on others, it is devoid of inherent function. The meaning of dependent origination, etc., is explained extensively in the treatises.』 – 『All destinies』 refers to the three realms, the four types of birth, and the five destinies. These 『all destinies』 arise solely from afflictions and karmic causes, resulting in suffering. Upon these causes and effects, 『sentient beings』 are nominally designated, and the notion of 『sentient beings』 arises according to this designation. Apart from these causes and effects, there are no other 『sentient beings.』 The treatise is concise, so although it says there are no 『sentient beings,』 it also includes the various names that are superimposed, such as Pudgala (person), Purusha (man), and agent. Therefore, the Yogacara treatises say that the meaning of being apart from sentient beings is the meaning of dependent origination. Being apart from sentient beings also means impermanence. If it is impermanent, it is temporary. If it is temporary, it is dependent on others. If it is dependent on others, it is devoid of inherent function. The meaning of dependent origination, etc., is explained extensively in the treatises. 『The statement 『this is the true meaning, not a nominal existence』 refers to the profound meaning of dependent origination and the nature of dependent origination, such as the absence of sentient beings. Whether the Buddhas appear or not, the nature of things is such. It is not like the false assumptions of externalist paths. We nominally designate, but it also exists, therefore it is said to be true. 『The realm of nominal designation is not a real entity』 is to avoid questions.』 – The statement 『this is the true meaning, not a nominal existence』 refers to the profound meaning of dependent origination and the nature of dependent origination, such as the absence of sentient beings. Whether the Buddhas appear or not, the nature of things is such. It is not like the false assumptions of externalist paths that 『I』 and so on are real, therefore it is said to be true. 『The realm of nominal designation is not a real entity』 is to avoid questions. 『The statement 『if the nominally designated sentient beings exist, then the nominally designated sentient beings exist. So why do you say there are no sentient beings herein?』 is to answer this question.』 – If the nominally designated sentient beings exist, then the nominally designated sentient beings exist. So why do you say there are no sentient beings herein? This is said to answer this question. 『The following is the fourth great gate, explaining the commentary on the gate of the twelve links of dependent origination, which does not transfer because it is free from the two extremes. This text is divided into two parts: first, the Dharma; second, the analogy. This is the division of the Dharma.』 – The following is the fourth great gate, explaining the commentary on the gate of the twelve links of dependent origination, which does not transfer because it is free from the two extremes. This text is divided into two parts: first, the Dharma; second, the analogy. This is the first part, explaining the Dharma. 『The statement 『if it is so, as the treatise says』 refers to the previous statement that 『all destinies are solely cause and effect, there are no sentient beings herein.』 If it is so.』 – The statement 『if it is so, as the treatise says』 refers to the previous statement that 『all destinies are solely cause and effect, there are no sentient beings herein.』 If it is so. 『The statement 『who goes from this life to the next life?』 If there is no self, person, sentient being, or life-span, who creates good and evil karma in this life and transfers to the next life to receive good and evil retribution? Moreover, if there is no 『self』 going to the next life, and the externalist paths also say there is no next life, establishing a theory of annihilation, what is the difference?』 – 『Who goes from this life to the next life?』 If there is no self, person, sentient being, or life-span, who creates good and evil karma in this life and transfers to the next life to receive good and evil retribution? Moreover, if there is no 『self』 going to the next life, and the externalist paths also say there is no next life, establishing a theory of annihilation, what is the difference? 『The answer is that there are no subtle particles or other things that go to the next life. That is to say, within the five aggregates, there is nothing that goes to the next life.』 – The answer is that there are no subtle particles or other things that go to the next life. That is to say, within the five aggregates, there is nothing that goes to the next life. 『Although, even though there is nothing within the five aggregates that goes to the next life, it is only from the empty Dharma that it is reborn.』 – Although, even though there is nothing within the five aggregates that goes to the next life, it is only from the empty Dharma that it is reborn.
于空法故也 言唯從於空法還生於空法者。此頌意明因中無有極微等法而至於果故轉有。經云。業者作已滅壞。滅已不住方所。雖然臨終之時各各近住心意中現。如是大王后識滅時。生分之識最初生於人天等趣。無有一法從於此世移至他世。雖然亦現舍壽及初生法也。最後滅識名為舍壽。初生之識名為生法。最後滅者無有至處。初生法者無所從來。何以故。自性寂故。后識后空舍壽。舍壽空業。業自空。初識初空。生者生空。雖然而業不失。是故此論與經義同。余釋論辭自明不說。
次下後明喻也 言此中問曰等請辭者。從空生空。微細難知故請喻也。言此答曰等立八喻者。雖詮一義為諸有情根機不等建多喻也 言言蘊者。即色受想行識蘊也。此五蘊相所有廣義。如五蘊等餘論所明。今略辯相。言色蘊者。謂四大種及四大種所造諸色 言受蘊者。謂三領納。一苦。二樂。三不苦不樂。樂謂滅時有和合欲。苦謂生時有乖離欲。不苦不樂謂無二欲。言想蘊者。謂于境界取種種相。此復有三。謂小想大想及無量想。言行蘊者。謂除受想諸餘心法及心不不相應行 言識蘊者。謂于所緣境了別為性。此復有三。一六轉識。二末那識。三阿賴耶識 言相續結者。滅已從彼因所生餘者是也。若因果各別不相雜故因滅果生。如秤
【現代漢語翻譯】 現代漢語譯本：因為一切法本性為空，所以才會有『唯有從空法中產生，又還歸於空法』的說法。這句頌文的意思是說，在因地中並沒有極微等實有之法，所以才能轉化為果。經中說：『業在造作之後便會滅壞，滅壞之後也不會停留在任何地方。』雖然如此，臨終之時，這些業的影像會各自在心意中顯現。就像大王您所見，后一刻的意識滅去時，下一刻的意識最初產生於人天等道。沒有一個法是從這一世轉移到下一世的。雖然如此，也會顯現捨棄壽命和最初出生的法。最後滅去的意識稱為舍壽，最初產生的意識稱為生法。最後滅去的意識無所去處，最初產生的法也無所從來。為什麼呢？因為它們的自性本自寂滅。后一刻的意識是空，舍壽也是空，舍壽是空的，業也是空的，業本身也是空。最初的意識是空，生也是空。雖然如此，業力不會消失。因此，這個論述與經義是相符的。其餘的解釋在其他論著中已經很清楚，這裡就不再贅述。 接下來解釋比喻。『此中問曰』等是提問的語句，因為從空產生空，這種道理非常微妙難以理解，所以才需要用比喻來說明。『此答曰』等設立八個比喻，雖然是爲了詮釋同一個道理，但因為眾生的根器不同，所以才建立多種比喻。『言蘊者』，指的是色蘊（rupa-skandha，物質蘊）、受蘊（vedana-skandha，感受蘊）、想蘊（samjna-skandha，知覺蘊）、行蘊（samskara-skandha，意志蘊）和識蘊（vijnana-skandha，意識蘊）。這五蘊的詳細解釋，可以在《五蘊論》等其他論著中找到。這裡簡要地說明它們的體相。色蘊指的是四大種（地、水、火、風）以及四大種所造的諸色。受蘊指的是三種領納：苦、樂、不苦不樂。樂是指滅時有和合的慾望，苦是指生時有乖離的慾望，不苦不樂是指沒有這兩種慾望。想蘊指的是對於境界取種種相。這又分為三種：小想、大想和無量想。行蘊指的是除了受和想之外的其餘心法以及心不相應行。識蘊指的是對於所緣境的了別為性。這又分為三種：六轉識（眼識、耳識、鼻識、舌識、身識、意識）、末那識（manas-vijnana，末那識）和阿賴耶識（alaya-vijnana，阿賴耶識）。相續的連線，指的是滅去之後，從那個因所生的其餘法。如果因果各自不同，互不混雜，那麼因滅果生，就像天平一樣。
【English Translation】 English version: It is because of the emptiness of all dharmas that it is said, 'Only from empty dharmas do they arise, and to empty dharmas do they return.' This verse clarifies that in the cause, there are no ultimately existent dharmas such as atoms, and therefore transformation into the effect occurs. The sutra says, 'Karma, once created, is destroyed and does not remain in any location.' Nevertheless, at the time of death, the images of these karmas appear individually in the mind. Just as you, Great King, have seen, when the last moment of consciousness ceases, the first moment of consciousness arises in the realms of humans, gods, and so on. No dharma is transferred from this life to the next. However, the abandonment of life and the initial arising of dharma are also manifested. The last consciousness to cease is called 'abandonment of life,' and the first consciousness to arise is called 'arising of dharma.' The last consciousness to cease has nowhere to go, and the first dharma to arise comes from nowhere. Why? Because their nature is inherently peaceful. The last moment of consciousness is empty, the abandonment of life is also empty, the abandonment of life is empty, karma is also empty, and karma itself is empty. The first consciousness is empty, and birth is also empty. Nevertheless, the power of karma is not lost. Therefore, this treatise is consistent with the meaning of the sutras. The remaining explanations are clear in other treatises and will not be repeated here. Next, the analogy is explained. 'Herein, the question is asked,' etc., are the words of inquiry, because the arising from emptiness is subtle and difficult to understand, so analogies are needed to illustrate it. 'Herein, the answer is given,' etc., establishes eight analogies, although they are all intended to explain the same meaning, multiple analogies are established because sentient beings have different capacities. 'The term 'skandhas' refers to the five skandhas: rupa-skandha (form skandha), vedana-skandha (feeling skandha), samjna-skandha (perception skandha), samskara-skandha (volition skandha), and vijnana-skandha (consciousness skandha). The detailed explanations of these five skandhas can be found in other treatises such as the 'Treatise on the Five Skandhas.' Here, their characteristics are briefly explained. Rupa-skandha refers to the four great elements (earth, water, fire, and wind) and the forms created by the four great elements. Vedana-skandha refers to three types of reception: suffering, pleasure, and neither suffering nor pleasure. Pleasure refers to the desire for union when ceasing, suffering refers to the desire for separation when arising, and neither suffering nor pleasure refers to the absence of both desires. Samjna-skandha refers to taking various characteristics of objects. This is further divided into three types: small perception, large perception, and immeasurable perception. Samskara-skandha refers to the remaining mental dharmas other than feeling and perception, as well as the non-associated formations of the mind. Vijnana-skandha refers to the nature of distinguishing objects. This is further divided into three types: the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), manas-vijnana (manas consciousness), and alaya-vijnana (alaya consciousness). The connection of continuity refers to the remaining dharmas that arise from that cause after cessation. If the cause and effect are distinct and not mixed, then the cause ceases and the effect arises, just like a balance scale.
高下同一剎那無時隔也。言是故流輪。后虛不妄分別習氣而十法流輪。即是十法苦果虛妄分別習氣。即煩惱業五因法也。
次下大門第五明還滅門釋論也 言後言應者。即是逆觀。義當知反。彼等釋論辭者。與上論頌智應察相合故。後言應者。當知反彼雜染因果三道法也 此中有問。云何反彼雜染因果三道法耶。為欲顯示真聖之道故。故言應觀諸法無常苦空無我等也 言應觀諸法者。謂觀明流十二法也 言無常者。無明等法滅壞性故 言苦者。無明等□□□□□□□□□□苦性故。言空者無明。
【現代漢語翻譯】 現代漢語譯本：高和下在同一剎那沒有時間間隔。說的是因此流轉輪迴。後面的虛妄不實的分別習氣導致了十法流轉輪迴。這十法流轉輪迴就是十法苦果，虛妄分別的習氣就是煩惱、業這五種因法。
接下來是第五大門，闡明還滅門（Nirodha-dvāra）的解釋。這裡說的『後言應』，指的是逆向觀察，意義在於反轉。這些解釋的言辭，與上面的論頌中智慧應當明察的部分相合。所以，『後言應』，應當理解為反轉那些雜染的因果三道法。
這裡有人提問：『如何反轉那些雜染的因果三道法呢？』爲了顯示真實的聖道，所以說應當觀察諸法無常、苦、空、無我等等。這裡說的『應當觀察諸法』，指的是觀察明流十二法。這裡說的『無常』，指的是無明（Avidyā）等法的滅壞的性質。這裡說的『苦』，指的是無明等（此處原文有缺失）的苦的性質。這裡說的『空』，指的是無明（Avidyā）。
【English Translation】 English version: High and low are in the same instant, with no time interval. It speaks of the flowing wheel (bhava-cakra) because of this. The subsequent false and unreal discriminating habitual tendencies lead to the flowing wheel of the ten dharmas. This flowing wheel of the ten dharmas is the suffering result of the ten dharmas, and the habitual tendencies of false discrimination are the five causal dharmas of affliction and karma.
Next is the fifth great gate, explaining the commentary on the Nirodha-dvāra (Gate of Cessation). The 'subsequent words should' refer to reverse observation, with the meaning of reversal. These explanatory words correspond to the part in the above verse where wisdom should clearly observe. Therefore, 'subsequent words should' should be understood as reversing those impure causal, resultant, and threefold path dharmas.
Here someone asks: 'How to reverse those impure causal, resultant, and threefold path dharmas?' In order to reveal the true noble path, it is said that one should observe all dharmas as impermanent (anitya), suffering (duhkha), empty (sunyata), selfless (anatman), etc. The 'should observe all dharmas' here refers to observing the twelve dharmas of the stream of light. The 'impermanent' here refers to the destructive nature of ignorance (Avidyā) and other dharmas. The 'suffering' here refers to the suffering nature of ignorance (Avidyā) and others (original text is missing here). The 'empty' here refers to ignorance (Avidyā).