Dependent Origination and the Rest, Five Topics Complete
Fascicle 93 opens with the treatise's own confirmation that the sense-bases section (處擇攝, fascicles 89–92) has been fully explained, and turns to the third of sūtra matters' four major divisions: dependent origination, food, the truths, and the elements (緣起食諦界擇攝), spanning fascicles 93–96 and decisively explaining four topics from the Saṃyukta Āgama through seven gates. This fascicle works through establishing and the rest (立等), the first of these gates' own ten-topic summary verse, closing its first five topics entirely: establishing (立), the full classical twelve-links exposition across the three time periods; suffering (苦), the nine-mark tree of future suffering; accumulation (聚), the bodhisattva's own reverse-and-forward contemplation leading to awakening; contemplating the truths (諦觀), the Buddha's rediscovery of the ancient eightfold path; and embracing the noble teaching (攝聖教), the doctrine that dependently-arisen dharmas have no true agency of their own. Fascicle 93's own lecture source ends here. Fascicle 94's own opening confirms that, in the treatise itself, this fascicle should also contain establishing and the rest's remaining five topics and the entire second particular verse, the two truths and the rest (二諦等) — material absent from the available lecture transcript. Fascicle 94 continues with the third particular verse, contact as condition and the rest (以觸為緣等), which the treatise's own framework places there.
1. Section: The Sense-Bases Section Closes; Dependent Origination and the Rest Begins
Thus the sense-bases section has already been explained. Dependent origination, food, the truths, and the elements — I shall now speak of these.
如是已說處擇攝。緣起、食、諦、界擇攝，我今當說。
Thus the sense-bases section has already been explained. Dependent origination, food, the truths, and the elements — I shall now speak of these.
Sūtra matters' decisive analysis (擇攝) of the Saṃyukta Āgama has four divisions: the aggregates section (行擇攝, fascicles 85–88), the sense-bases section (處擇攝, fascicles 89–92) — both now complete — the section on dependent origination, food, the truths, and the elements (緣起食諦界擇攝, fascicles 93–96), and the factors-of-awakening section (菩提分法擇攝, fascicles 97–98). This third section works through seven gates: establishing and the rest, the two truths and the rest, and contact as condition and the rest, and cessation and the rest (these four decisively explain dependent origination; the first two are in this fascicle, the latter two in fascicle 94); the embrace of food (fascicle 94, the four foods); the embrace of the truths (fascicle 95, the four noble truths); and the embrace of the elements (fascicle 96, the eighteen elements).
2. Section: Marking and Explaining All Seven Gates — the Overall Summary Verse
An overall summary verse says: establishing and the rest; the two truths and the rest; contact as condition and the rest; cessation and the rest; food and the rest — and, lastly, suchness and the rest.
總嗢柁南曰：
An overall summary verse says:
立等二諦等 以觸為緣等 有滅等食等 最後如理等
Establishing and the rest; the two truths and the rest; contact as condition and the rest; cessation and the rest; food and the rest — and, lastly, suchness and the rest.
The verse's seven "and the rest" phrases mark the seven gates; the final "suchness and the rest" stands for the elements (界), covered in fascicle 96.
3. Section: Dependent Origination's First Particular Verse — Establishing and the Rest, Marked and Listed
A particular summary verse says: establishing, suffering, accumulation, the truths and their contemplation; embracing the noble teaching, subtle wisdom; the limit of deliberation, and observation; overweening pride, and, last, the very profound.
別嗢柁南曰：
A particular summary verse says:
立苦聚諦觀 攝聖教微智 思量際觀察 上慢後甚深
Establishing, suffering, accumulation, the truths and their contemplation; embracing the noble teaching, subtle wisdom; the limit of deliberation, and observation; overweening pride, and, last, the very profound.
This opens dependent origination's embrace (緣起攝), whose first matter, explaining its distinctions (釋差別), begins with its own first particular verse, establishing and the rest (立等), listing ten topics to be explained in the long-form section that follows: establishing, suffering, accumulation, the truths' contemplation, embracing the noble teaching, subtle wisdom, the limit of deliberation, observation, overweening pride, and the very profound.
4. Section: The Long-Form Explanation Begins — Establishing's Three Marks, Briefly Marked and Listed
Briefly, by three marks, one should know the distinctions in establishing dependent origination: first, arising from the prior period into the middle period; second, arising from the middle period into the latter period; third, within the middle period, once arisen, either continuing to flow onward, or turning toward purity.
略由三相，應知建立緣起差別。
Briefly, by three marks, one should know the distinctions in establishing dependent origination.
一、從前際中際得生；二、從中際後際得生；三、於中際生已隨轉及趣清淨。
First, arising from the prior period into the middle period; second, arising from the middle period into the latter period; third, within the middle period, once arisen, either continuing to flow onward, or turning toward purity.
This opens the long-form explanation (長行釋), whose ten sections match the summary verse's ten topics, beginning with the first, establishing (立), itself opening with briefly marking and listing (略標列) three marks. The 披尋記 notes this three-mark analysis closely follows the Basic Section's own treatment in fascicle 9. This treatise's own causal scheme (unlike the śrāvaka three-lives/two-round-of-cause-and-effect model) uses a two-lives/one-round scheme: ignorance and formations as the drawing cause; the seeds of consciousness, name-and-form, the six sense-bases, contact, and feeling as what is drawn; craving, grasping, and existence as the generating cause; and birth, aging, and death as what is generated.
5. Section: Broadly Explaining the Marks Begins — Questioning the First Mark and Its Continuing Flow
Here, what is it to arise from the prior period into the middle period, and, within the middle period, once arisen, to continue flowing onward?
此中云何從其前際中際得生，及於中際生已隨轉？
Here, what is it to arise from the prior period into the middle period, and, within the middle period, once arisen, to continue flowing onward?
This opens broadly explaining the marks (廣釋相), beginning with arising from the prior into the middle period and continuing to flow onward (從前際中際生及生隨轉), itself opening with questioning (徵).
6. Section: Distinguishing the Arising-and-Turning Mark Begins — the Prior Period's Embrace: Ignorance Conditions Formations
Namely, as with a certain one who, in a former life, lacking wisdom, conditioned by ignorance, creates and augments unwholesome, wholesome, or unmoving actions of body, speech, and mind.
謂如有一，宿非聰慧，無明為緣，造作增長罪、福、不動身語意業。
Namely, as with a certain one who, in a former life, lacking wisdom, conditioned by ignorance, creates and augments unwholesome, wholesome, or unmoving actions of body, speech, and mind.
This opens the reply (釋), beginning with distinguishing the arising-and-turning mark (辨生轉相), distinguishing (辨) arising from the prior period (從前際生), and, within it, the prior period's embrace (前際攝) — ignorance conditions formations (無明緣行), the nineteen kinds of ignorance driving unwholesome, wholesome, or unmoving karma of body, speech, and mind.
7. Section: Formations Condition Consciousness, Closing "The Prior Period's Embrace" Entirely
By this as condition, the karma-following consciousness continues without interruption right up to the end of life, becoming the cause for the next life's continued arising of consciousness.
由此為緣，隨業行識乃至命終隨轉不絕，能為後世續生識因。
By this as condition, the karma-following consciousness continues without interruption right up to the end of life, becoming the cause for the next life's continued arising of consciousness.
With this, formations condition consciousness (行緣識) closes entirely, closing the prior period's embrace (前際攝2: 無明緣行/行緣識) entirely.
8. Section: The Middle Period's Embrace Begins — Its Stage of Arising
Thus, turning onward, there comes to be craving both inward and outward... When consciousness is about to generate its fruit, this craving arises before it as an accompanying condition. Once life has ended, by the prior period's cause, one's own embodiment arises in the present world.
如是展轉有內外愛，
Thus, turning onward, there comes to be craving both inward and outward —
識生果時，能為助伴現前而起。既命終已，由前際因，於現在世自體得生。
When consciousness is about to generate its fruit, this craving arises before it as an accompanying condition. Once life has ended, by the prior period's cause, one's own embodiment arises in the present world.
This opens the middle period's embrace (中際攝), beginning with its stage of arising (生起位). Inward craving is craving for one's own embodiment, born of the delusion that fails to see non-self; outward craving is craving for the objective world, born of the delusion that fails to see conditions as illusion-like. Both, present at the moment of death, moisten the seeds of consciousness, name-and-form, the six bases, contact, and feeling laid down in the prior period, turning them into existence and giving rise to the present embodiment.
9. Section: Its Stage of Growth, Closing "The Middle Period's Embrace" and "Arising from the Prior Period" Entirely
Once born, gradually within the mother's womb, by consciousness as condition, the continuing resultant consciousness turns on without interruption, sustaining the kalala and the rest. Name-and-form's stages grow ever more distinguished, from the womb onward, right up to old age.
生已漸次於母腹中，因識為緣，續生果識隨轉不絕，任持所有羯羅藍等。名色分位後後殊勝，始從胎藏，乃至衰老。
Once born, gradually within the mother's womb, by consciousness as condition, the continuing resultant consciousness turns on without interruption, sustaining the kalala and the rest. Name-and-form's stages grow ever more distinguished, from the womb onward, right up to old age.
The embryo passes through the eight classical stages — kalala, arbuda, peśī, ghana, praśākhā, then hair-and-nails, the sense-faculties, and their full form — each seven days marking a further transformation, through birth, growth, and on to old age. With this, its stage of growth (增長位) closes entirely, closing the middle period's embrace (中際攝2: 生起位/增長位) entirely, which closes arising from the prior period (從前際生2: 前際攝/中際攝) entirely.
10. Section: Continuing to Flow Onward Once Arisen Begins — Bringing Forth the Two Mutual Supports, Name-and-Form Conditions Consciousness
Further, this very consciousness, when about to continue arising, can bring about the karma that generates and its resultant fruit. The resultant, arisen consciousness in turn relies on name-and-form to continue turning — namely, turning by relying on the eye and the rest, its six supports... By this it is said: name-and-form conditions consciousness.
又即此識當續生時，能感生業與異熟果。異熟生識復依名色相續而轉，謂依眼等六依轉故。
Further, this very consciousness, when about to continue arising, can bring about the karma that generates and its resultant fruit. The resultant, arisen consciousness in turn relies on name-and-form to continue turning — namely, turning by relying on the eye and the rest, its six supports.
由是說言：名色緣識。
By this it is said: name-and-form conditions consciousness.
This opens continuing to flow onward once arisen (生已隨轉), beginning with bringing forth the two mutual supports (出二依止) — consciousness relying on name-and-form, name-and-form relying on consciousness. The consciousness that enters the womb in its first moment is called true resultant, the ālaya-consciousness; the six operating consciousnesses it subsequently gives rise to, drawn out by that same karmic power, are called resultant-born consciousness, and these rely on name-and-form (the six bases) to keep turning.
11. Section: Explaining the Mark of Name-and-Form Conditioning Consciousness
The co-arisen five faculties are called form; the uninterrupted-cessation and the rest are called name — each, as fitting, able to serve as consciousness's support. Consciousness relies on these, and thus, right up to the end of life, turns again and again.
俱生五根說名為色，無間滅等說名為名，隨其所應，能與六識作所依止。識依彼故，乃至命終數數隨轉。
The co-arisen five faculties are called form; the uninterrupted-cessation and the rest are called name — each, as fitting, able to serve as consciousness's support. Consciousness relies on these, and thus, right up to the end of life, turns again and again.
"Uninterrupted-cessation and the rest" names two aspects of the mental faculty: the uninterrupted-cessation mental faculty (each prior moment of consciousness ceasing as the condition for the next), common to all three vehicles, and the afflicted mental faculty, the seventh consciousness, found only in the Mahāyāna account — hence the "and the rest."
12. Section: Consciousness Conditions Name-and-Form, Closing "Bringing Forth the Two Mutual Supports" — Distinguishing Each Individually — Entirely
Further, the five form faculties — the forms produced by the great elements the faculties rely on, and the forms produced by the great elements the faculties occupy, together with every other name — are all held and sustained by that consciousness, so that the faculties fall within a continuum, turning on without interruption... By this it is said: consciousness conditions name-and-form, name-and-form conditions consciousness.
又五色根，根依大種、根處大種所生諸色及諸餘名，由彼執持，所有根等墮在相續，流轉不絕。
Further, the five form faculties — the forms produced by the great elements the faculties rely on, and the forms produced by the great elements the faculties occupy, together with every other name — are all held and sustained by that consciousness, so that the faculties fall within a continuum, turning on without interruption.
由是故言：識緣名色，名色緣識。
By this it is said: consciousness conditions name-and-form, name-and-form conditions consciousness.
With this, consciousness conditions name-and-form (識緣名色) closes entirely, closing distinguishing each individually (別辨2: 名色緣識/識緣名色) entirely. The Mahāvibhāṣā distinguishes the two formulas six ways — displaying consciousness's function versus name-and-form's function; each as the other's mutual support, like two bundled reeds leaning on each other, or an elephant, horse, or boat together with its driver; the moment of rebirth versus the sustained life that follows; consciousness generating name-and-form versus consciousness abiding by relying on it; what is generated versus what generates; and prior-to-posterior sequence versus simultaneous co-arising.
13. Section: The Simile of Bundled Reeds, Closing "Continuing to Flow Onward Once Arisen" and "Distinguishing the Arising-and-Turning Mark" Entirely
In the present life, they are just like bundled reeds leaning on each other, turning on together right up to the sustaining of the lifespan.
於現在世，猶如束蘆相依而轉，乃至壽住。
In the present life, they are just like bundled reeds leaning on each other, turning on together right up to the sustaining of the lifespan.
With this, the simile of bundled reeds (喻如束蘆) closes entirely, closing continuing to flow onward once arisen (生已隨轉2: 出二依止/喻如束蘆) entirely.
14. Section: The Concluding Statement, Closing "Distinguishing the Arising-and-Turning Mark" Entirely
Thus is it called arising from the prior period into the middle period through the formations of dependent origination, and, within the middle period, once arisen, continuing to flow onward.
如是名為從其前際，中際緣起諸行得生，於其中際生已隨轉。
Thus is it called arising from the prior period into the middle period through the formations of dependent origination, and, within the middle period, once arisen, continuing to flow onward.
With this, the concluding statement (結) closes entirely, closing distinguishing the arising-and-turning mark (辨生轉相2: 辨/結) entirely.
15. Section: Distinguishing Differences Begins — by the Four Kinds of Birth: Referring to Womb-Birth
One should know that here, the sequence of turning just described is stated in terms of womb-birth.
當知此中，依胎生者說轉次第。
One should know that here, the sequence of turning just described is stated in terms of womb-birth.
This opens distinguishing differences (料簡差別), beginning with distinguishing by the four kinds of birth (約四生辨), the first being womb-birth, the model followed above.
16. Section: Distinguishing Egg-Birth and Moisture-Birth
Egg-birth and moisture-birth have no further distinction apart from what occurs within the mother's womb.
卵生、濕生，除在母腹有餘差別。
Egg-birth and moisture-birth have no further distinction apart from what occurs within the mother's womb.
Buddhist classification of birth-types sorts by the environment a being is born into rather than by biological reproduction — insects born from eggs, such as moths or mosquitoes, still count as moisture-born in this scheme.
17. Section: Distinguishing Transformation-Birth Individually Begins — the Desire and Form Realms
Beings possessing form who undergo transformation-birth in the desire realm or form realm, at the very moment of birth, have their faculties fully complete — this differs from the rest.
有色有情，在欲、色界受化生者，於初生時諸根圓滿，與餘差別。
Beings possessing form who undergo transformation-birth in the desire realm or form realm, at the very moment of birth, have their faculties fully complete — this differs from the rest.
This opens distinguishing transformation-birth individually (別辨化生), beginning with the desire and form realms (欲色界) — unlike womb-, egg-, or moisture-birth, where faculties may be incomplete, transformation-birth (found among the gods, some humans at the aeon's start, and certain hell-, hungry-ghost-, and animal-realm beings) always brings the six faculties into being all at once, fully formed.
18. Section: The Formless Realm, Closing "Distinguishing Transformation-Birth Individually" and "By the Four Kinds of Birth" Entirely
Among the class of beings in the formless realm, consciousness relies on name and the seed of form, and name and the seed of form turn by relying on consciousness. Because that consciousness contains the seed of form, form — though interrupted — will arise again later. Such is the distinction found here.
在無色界諸有情類，識依於名及色種子，名及色種依識而轉。由彼識中有色種故，色雖間斷，後當更生。如是名為此中差別。
Among the class of beings in the formless realm, consciousness relies on name and the seed of form, and name and the seed of form turn by relying on consciousness. Because that consciousness contains the seed of form, form — though interrupted — will arise again later. Such is the distinction found here.
In the formless realm, form does not manifest, but its seed remains held within the ālaya-consciousness; once the formless realm's lifespan ends, that being can still take rebirth in a realm possessing form. With this, the formless realm (無色界) closes entirely, closing distinguishing transformation-birth individually (別辨化生2: 欲色界/無色界) entirely, closing by the four kinds of birth (約四生辨3: 指依胎生/簡卵濕生/別辨化生) entirely.
19. Section: Distinguishing by the Three Kinds of Karma, Closing "Distinguishing Differences" and "Arising from the Prior into the Middle Period, and Continuing to Flow Onward" Entirely
By wholesome karma, one is born into the desire realm's human and heavenly destinies; by unwholesome karma, one is born into the miserable destinies; by unmoving karma, one is born into the form or formless realms.
由福業故，生於欲界人天兩趣；由罪業故，生惡趣中；由不動業，生色無色。
By wholesome karma, one is born into the desire realm's human and heavenly destinies; by unwholesome karma, one is born into the miserable destinies; by unmoving karma, one is born into the form or formless realms.
With this, distinguishing by the three kinds of karma (約三業辨) closes entirely, closing distinguishing differences (料簡差別2: 約四生辨/約三業辨) entirely, closing the reply (釋2: 辨生轉相/料簡差別) entirely, closing arising from the prior into the middle period, and continuing to flow onward (從前際中際生及生隨轉2: 徵/釋) entirely — the first mark's full explanation.
20. Section: Arising from the Middle into the Latter Period, and Turning Toward Purity Begins — the General Questioning
What is it called to arise from the middle period into the latter period through the formations of dependent origination? And what is it not to arise, so that by this non-arising purity is realized?
云何名為從其中際，後際緣起諸行得生？云何不生，由不生故證得清淨？
What is it called to arise from the middle period into the latter period through the formations of dependent origination? And what is it not to arise, so that by this non-arising purity is realized?
This opens the second mark, arising from the middle into the latter period, and turning toward purity (從中際後際得生及趣清淨), beginning with the general questioning (總徵).
21. Section: Explaining Each Individually Begins — Arising From the Middle Into the Latter Period: the Middle Period's Embrace, Marking and Listing Its Two Fruits
Namely, such a person, having arisen within the middle period, experiences two fruits obtained from prior karma. First, experiencing the internal resultant fruit; second, experiencing the dominant fruit born of feeling toward objective conditions.
謂彼如是於中際生補特伽羅，領受先業所得二果。一者、領受內異熟果，二者、領受境界所生受增上果。
Namely, such a person, having arisen within the middle period, experiences two fruits obtained from prior karma. First, experiencing the internal resultant fruit; second, experiencing the dominant fruit born of feeling toward objective conditions.
This opens explaining each individually (別釋), beginning with arising from the middle into the latter period (從中際後際生), and, within it, distinguishing each individually (別辨), and the middle period's embrace (中際攝), marking and listing its two fruits (標列二果) — the internal resultant fruit is one's own five-aggregate embodiment; the dominant fruit is the pleasant, painful, or neutral feeling arising from the surrounding world one experiences.
22. Section: Explaining Its Cause Individually Begins — the Drawing Cause: What Draws — Ignorance Conditions Formations
Because of hearing improper teachings, or because of the power of habituation from former lives, one gives rise to delusion regarding these two fruits. Because of delusion regarding the internal resultant fruit, one fails to truly know the suffering of future rebirth to come. By this power of ignorance regarding both the prior and latter periods, one creates and augments formations just as before.
彼由聽聞不正法故，或由先世串習力故，於二種果發起愚癡。彼由於內異熟果中有愚癡故，不能如實了知當來後有生苦。由此前際、後際無明增上力故，如前造作增長諸行。
Because of hearing improper teachings, or because of the power of habituation from former lives, one gives rise to delusion regarding these two fruits. Because of delusion regarding the internal resultant fruit, one fails to truly know the suffering of future rebirth to come. By this power of ignorance regarding both the prior and latter periods, one creates and augments formations just as before.
This opens explaining its cause individually (別釋其因), beginning with the drawing cause (引因), distinguishing its marks (辨相), and, within it, what draws (能引) — ignorance conditions formations (無明緣行). Not understanding that the resultant embodiment is not self, nor its surrounding conditions self's-possession, one continues creating wholesome, unwholesome, and unmoving karma exactly as before, laying down further seeds for a future fruit.
23. Section: Formations Condition Consciousness Begins — Clarifying Its Arising
By this new karma perfuming and transforming consciousness, one acts in accordance with karma within the present dharma. Thus, ignorance serving as condition, formations arise; formations serving as condition, consciousness is caused to transform.
由此新業熏變識故，於現法中隨業而行。如是無明以為緣故，諸行得生；行為緣故，令識轉變。
By this new karma perfuming and transforming consciousness, one acts in accordance with karma within the present dharma. Thus, ignorance serving as condition, formations arise; formations serving as condition, consciousness is caused to transform.
This opens formations condition consciousness (行緣識), beginning with clarifying its arising (明緣起) — new karma perfumes the ālaya-consciousness, planting seeds for the destinies of the three realms to come.
24. Section: Bringing Forth Its Essential Nature, Closing "Formations Condition Consciousness" and "What Draws" Entirely
One should know that this consciousness, within the present dharma, is merely of the nature of a cause, embracing what will become future consciousness's fruit — and, in view of every such continuum, is spoken of as the six consciousness-bodies.
當知此識，於現法中但是因性，攝受當生諸識果故，約就一切相續為名，說六識身。
One should know that this consciousness, within the present dharma, is merely of the nature of a cause, embracing what will become future consciousness's fruit — and, in view of every such continuum, is spoken of as the six consciousness-bodies.
With this, bringing forth its essential nature (出體性) closes entirely, closing formations condition consciousness (行緣識2: 明緣起/出體性) entirely, closing what draws (能引2: 無明緣行/行緣識) entirely.
25. Section: What Is Drawn
Further, this very consciousness is followed by the seed of future name-and-form; the seed of name-and-form is in turn followed by the seed of the future six sense-bases; the seed of the six sense-bases is in turn followed by the seed of future contacts; this seed of contact is in turn followed by the seed of future feelings.
又即此識，當來後有名色種子之所隨逐；名色種子，復為當來後有六處種子隨逐；六處種子，復為當來後有諸觸種子隨逐；此觸種子，復為當來後有諸受種子隨逐。
Further, this very consciousness is followed by the seed of future name-and-form; the seed of name-and-form is in turn followed by the seed of the future six sense-bases; the seed of the six sense-bases is in turn followed by the seed of future contacts; this seed of contact is in turn followed by the seed of future feelings.
This opens what is drawn (所引) — one karmic act plants, in a single stroke, the seeds of consciousness, name-and-form, the six bases, contact, and feeling all together, each seed's own character (dull or sharp faculties, favorable or unfavorable surroundings) already latent within it.
26. Section: Concluding the Name, Closing "Distinguishing Its Marks" and "The Drawing Cause" Entirely
One should know this is called, within the middle period, the drawing cause for future existence — with consciousness first and feeling last, universally able to draw forth every embodiment.
當知是名於其中際後有引因。由識為先，受為最後，遍能牽引諸自體故。
One should know this is called, within the middle period, the drawing cause for future existence — with consciousness first and feeling last, universally able to draw forth every embodiment.
With this, concluding the name (結名) closes entirely, closing distinguishing its marks (辨相2: 能引/所引) entirely, closing the drawing cause (引因2: 辨相/結名) entirely.
27. Section: The Generating Cause Begins — Feeling Conditions Craving
Thus, having already, by delusion regarding the prior resultant fruit, drawn forth future existence, further, by the second delusion — regarding the dominant fruit born of objective conditions — one gives rise to craving conditioned by feeling toward those conditions.
如是由先異熟果愚引後有已，復由第二境界所生增上果愚緣境界受，發生貪愛。
Thus, having already, by delusion regarding the prior resultant fruit, drawn forth future existence, further, by the second delusion — regarding the dominant fruit born of objective conditions — one gives rise to craving conditioned by feeling toward those conditions.
This opens the generating cause (生因), beginning with feeling conditions craving (受緣愛) — pleasant feeling breeds craving, painful feeling breeds aversion, neutral feeling breeds delusion, craving being singled out here as the most severe of the resulting afflictions.
28. Section: Craving Conditions Grasping
By this craving, one seeks either the objects of desire, or continued existence itself. Further, one grasps at the grasping of desire, or grasps at views, precepts and vows, or the doctrine of self.
由此愛故，或求諸欲、或求諸有。又取欲取，或取見、戒禁、我語取。
By this craving, one seeks either the objects of desire, or continued existence itself. Further, one grasps at the grasping of desire, or grasps at views, precepts and vows, or the doctrine of self.
Grasping intensifies craving into active pursuit at any cost — grasping the objects of desire themselves, grasping wrong views as ultimate, grasping ascetic precepts and vows (such as the cow-vow or dog-vow) as the path to heaven or liberation, or grasping the doctrine of a real self, sacrificing others' welfare for one's own.
29. Section: Grasping Conditions Existence, Closing "The Generating Cause" and "Explaining Its Cause Individually" and "The Middle Period's Embrace" Entirely
Having grasped these graspings, craving and grasping together moisten the previously drawn cause, which then turns into what is called existence — this being included within what generates future arising.
取諸取已，愛、取和合潤先引因，轉名為有，是當生起因所攝故。
Having grasped these graspings, craving and grasping together moisten the previously drawn cause, which then turns into what is called existence — this being included within what generates future arising.
With this, grasping conditions existence (取緣有) closes entirely, closing the generating cause (生因3: 受緣愛/愛緣取/取緣有) entirely, closing explaining its cause individually (別釋其因2: 引因/生因) entirely, closing the middle period's embrace (中際攝2: 標列二果/別釋其因) entirely.
30. Section: The Latter Period's Embrace Begins — Distinguishing by Way of Its Own Embodiment: Arising as the Drawing Cause Draws
This existence, without interruption, once life has ended, gives rise — just as the drawing cause drew forth — to the formations with consciousness first and feeling last, whether arising gradually or arising all at once.
此有無間，既命終已，如其引因所引諸行，識為最初，受為最後，或漸次生、或復頓生。
This existence, without interruption, once life has ended, gives rise — just as the drawing cause drew forth — to the formations with consciousness first and feeling last, whether arising gradually or arising all at once.
This opens the latter period's embrace (後際攝), beginning with distinguishing by way of its own embodiment (約自體辨), and, within it, arising as the drawing cause draws (如引因生) — gradual arising for womb-, egg-, and moisture-birth; all-at-once for transformation-birth.
31. Section: Arising Relying on the Generating Cause, Closing "Distinguishing by Way of Its Own Embodiment" Entirely
Thus one should know that, within the present dharma, first, by feeling produced from ignorant contact as condition, craving arises; craving as condition, next grasping arises; grasping as condition, this turns into existence; existence as condition, birth is then obtained; birth as condition, aging, sickness, death, and the rest of suffering's distinctions appear in due sequence.
如是應知於現法中，初用無明觸所生受為緣生愛；愛為緣故，次生於取；取為緣故，轉成其有；有為緣故，當生得生；生為緣故，老病死等眾苦差別次第現前。
Thus one should know that, within the present dharma, first, by feeling produced from ignorant contact as condition, craving arises; craving as condition, next grasping arises; grasping as condition, this turns into existence; existence as condition, birth is then obtained; birth as condition, aging, sickness, death, and the rest of suffering's distinctions appear in due sequence.
With this, arising relying on the generating cause (依生因生) closes entirely, closing distinguishing by way of its own embodiment (約自體辨2: 如引因生/依生因生) entirely.
32. Section: Distinguishing by Way of the Place of Rebirth, Closing "The Latter Period's Embrace" and "Distinguishing Each Individually" Entirely
One should know that here, sometimes the place where one is to be born manifests directly; sometimes only its seed continues to follow along.
當知此中，或有處所生處現前，或有處所種子隨逐。
One should know that here, sometimes the place where one is to be born manifests directly; sometimes only its seed continues to follow along.
This distinguishes the immediately-following rebirth from the deferred rebirth whose seed merely continues to follow, dormant, within the ālaya-consciousness. With this, distinguishing by way of the place of rebirth (約依處辨) closes entirely, closing the latter period's embrace (後際攝2: 約自體辨/約依處辨) entirely, closing distinguishing each individually (別辨2: 中際攝/後際攝) entirely.
33. Section: The General Conclusion, Closing "Arising From the Middle Into the Latter Period" Entirely
Thus, within the middle period, ignorance conditioning formations, feeling conditioning craving, and the rest, are able to generate the latter period's formations of dependent origination.
如是中際無明緣行、受緣愛等，能生後際緣起諸行。
Thus, within the middle period, ignorance conditioning formations, feeling conditioning craving, and the rest, are able to generate the latter period's formations of dependent origination.
With this, the general conclusion (總結) closes entirely, closing arising from the middle into the latter period (從中際後際生2: 別辨/總結) entirely — the classical twelve links now laid out in full: ignorance and formations as the drawing factors; consciousness, name-and-form, the six bases, contact, and feeling as what is drawn; craving, grasping, and existence as the generating factors; birth and aging-and-death as what is generated.
34. Section: Turning Toward Purity Begins — Attaining the Pure Wisdom-Vision
If, within the present dharma, one hears the Dharma from another, or has already, in a former life, accumulated the provisions — by this as cause, one is able to rightly contemplate the two fruit-natured formations. Whether toward their cause, their cessation, or the practice leading to cessation, applying proper attention and contemplating them, right view arises; and, toward the truths, one gradually attains the pure wisdom-vision of the learner and, ultimately, of the one beyond learning.
若現法中從他聞法，或於先世已集資糧，由彼為因，能於二種果性諸行如理思惟。若於彼因、若於彼滅、若趣滅行如理作意，思惟彼故，發生正見，又於諸諦漸次獲得有學、無學清淨智見。
If, within the present dharma, one hears the Dharma from another, or has already, in a former life, accumulated the provisions — by this as cause, one is able to rightly contemplate the two fruit-natured formations. Whether toward their cause, their cessation, or the practice leading to cessation, applying proper attention and contemplating them, right view arises; and, toward the truths, one gradually attains the pure wisdom-vision of the learner and, ultimately, of the one beyond learning.
This opens the third mark, turning toward purity once arisen in the latter period (後際不生趣清淨), beginning with attaining the pure wisdom-vision (得清淨智見) — right understanding of the twelve links as suffering and its origin, and of their cessation as the path, ripens through the stages from stream-entry to arhatship.
35. Section: Realizing Pure Liberation Begins — Liberation Through Wisdom
By the power of such wisdom-vision, one is able to sever ignorance and craving without remainder; by their severance, the failure to truly know their objects, and the feelings produced by ignorant contact, are likewise severed accordingly; by this severance, within the present dharma, through freedom from ignorance, one realizes liberation through wisdom.
彼由如是智見力故，能無餘斷無明及愛；由彼斷故，即彼所緣不如實知，諸無明觸所生諸受亦復隨斷；由此斷故，於現法中，由離無明，證慧解脫。
By the power of such wisdom-vision, one is able to sever ignorance and craving without remainder; by their severance, the failure to truly know their objects, and the feelings produced by ignorant contact, are likewise severed accordingly; by this severance, within the present dharma, through freedom from ignorance, one realizes liberation through wisdom.
This opens realizing pure liberation (證清淨解脫), beginning with liberation through wisdom (慧解脫) — severing both the discriminated and innate seeds of ignorance and craving brings arhatship.
36. Section: Liberation of Mind, Closing "Realizing Pure Liberation" Entirely
Further, within the mind associated with the feelings produced by ignorant contact, all the associated afflictions of craving become, for that mind, likewise unbound; by freedom from craving, one realizes liberation of mind.
又無明觸所生諸受相應心中，所有相應貪愛煩惱，彼於其心亦得離繫；由離貪故，證心解脫。
Further, within the mind associated with the feelings produced by ignorant contact, all the associated afflictions of craving become, for that mind, likewise unbound; by freedom from craving, one realizes liberation of mind.
Per the commentary: through ignorance's cessation, liberation through wisdom is attained; through craving's exhaustion, liberation of mind is attained. With this, liberation of mind (心解脫) closes entirely, closing realizing pure liberation (證清淨解脫2: 慧解脫/心解脫) entirely.
37. Section: Accomplishing the Dharma of Non-Arising Begins — the Absence of the Drawing Cause
Further, by that very cessation of ignorance, all the formations — consciousness and the rest, right up to feeling — that would arise for future existence, dependent on ignorance not yet severed, are simply unable to arise; this accomplishes the dharma of non-arising. Hence it is said: ignorance having ceased, formations cease accordingly; in due sequence, right up to the resultant contacts ceasing, the resultant feelings cease accordingly.
又即由彼無明滅故，諸有無明猶未斷時，依於後際應生行識乃至諸受，皆不得生，成不生法。是故說言：無明滅故，諸行隨滅；次第乃至異熟所生諸觸滅故，異熟所生諸受隨滅。
Further, by that very cessation of ignorance, all the formations — consciousness and the rest, right up to feeling — that would arise for future existence, dependent on ignorance not yet severed, are simply unable to arise; this accomplishes the dharma of non-arising. Hence it is said: ignorance having ceased, formations cease accordingly; in due sequence, right up to the resultant contacts ceasing, the resultant feelings cease accordingly.
This opens accomplishing the dharma of non-arising (成不生法), beginning with the absence of the drawing cause (無牽引因) — the arhat's mind still carries seeds accumulated over countless past aeons, but plants no new ones.
38. Section: The Absence of the Generating Cause, Closing "Accomplishing the Dharma of Non-Arising" Entirely
Further, within the present dharma, ignorance having ceased, ignorant contact ceases; ignorant contact having permanently ceased, the feeling produced from ignorant contact ceases; the feeling produced from ignorant contact having permanently ceased, craving ceases accordingly; craving having ceased, then, as said before, all the formations — grasping and the rest, right up to affliction — as the final boundary, all cease, accomplishing the dharma of non-arising.
又現法中，無明滅故，無明觸滅；由無明觸永得滅故，從無明觸所生受滅；由無明觸所生諸受永得滅故，愛亦隨滅；由愛滅故，如前說名所有取等，乃至損惱以為後邊諸行皆滅，成不生法。
Further, within the present dharma, ignorance having ceased, ignorant contact ceases; ignorant contact having permanently ceased, the feeling produced from ignorant contact ceases; the feeling produced from ignorant contact having permanently ceased, craving ceases accordingly; craving having ceased, then, as said before, all the formations — grasping and the rest, right up to affliction — as the final boundary, all cease, accomplishing the dharma of non-arising.
With this, the absence of the generating cause (無生起因) closes entirely, closing accomplishing the dharma of non-arising (成不生法2: 無牽引因/無生起因) entirely.
39. Section: Realizing Nirvāṇa Begins — Nirvāṇa With Residue: Distinguishing It From Continued Flow
Within the present dharma, all these formations no longer flow onward. Because they no longer flow onward, within the present dharma one abides in the realm of nirvāṇa with residue remaining — this is called realizing nirvāṇa in this very life.
於現法中，如是諸行皆不流轉。不流轉故，於現法中住有餘依般涅槃界，名為證得現法涅槃。
Within the present dharma, all these formations no longer flow onward. Because they no longer flow onward, within the present dharma one abides in the realm of nirvāṇa with residue remaining — this is called realizing nirvāṇa in this very life.
This opens realizing nirvāṇa (證得涅槃), beginning with nirvāṇa with residue (有餘依涅槃), and, within it, distinguishing it from continued flow (簡流轉) — the afflictive hindrance is extinguished, though the five aggregates still remain as a basis, purely turning through consciousness and name-and-form alone.
40. Section: Called Pure
At that time, though consciousness conditions name-and-form and name-and-form conditions consciousness still remain, not yet extinguished, this is nonetheless called pure and unblemished.
彼於爾時，識緣名色、名色緣識有餘未滅，而得說名清淨鮮白。
At that time, though consciousness conditions name-and-form and name-and-form conditions consciousness still remain, not yet extinguished, this is nonetheless called pure and unblemished.
Like a fire no longer fed with fuel that has not yet gone out, the arhat's remaining feelings, though present, are free of affliction's binding.
41. Section: Distinguishing Its Abiding Equanimity, Closing "Nirvāṇa With Residue" Entirely
Right up until the body still bearing consciousness has not yet perished, one constantly experiences unbound feelings, free of any binding. That body bearing consciousness continues, sustained by the lifespan drawn forth by prior karma, right up to its exhaustion. Once the lifespan is exhausted, the consciousness that had sustained it relinquishes the body it held, and the life-faculty is relinquished as well. From this point on, the life-faculty is permanently extinguished without remainder, with nothing whatsoever remaining.
乃至有識身住未滅，彼恆領受離繫諸受，無有繫縛。彼有識身，乃至先業所引壽量，恆相續住。壽量若盡，能執持識捨所執身，命根亦捨。從此已後，所有命根無餘永滅，都無所有。
Right up until the body still bearing consciousness has not yet perished, one constantly experiences unbound feelings, free of any binding. That body bearing consciousness continues, sustained by the lifespan drawn forth by prior karma, right up to its exhaustion. Once the lifespan is exhausted, the consciousness that had sustained it relinquishes the body it held, and the life-faculty is relinquished as well. From this point on, the life-faculty is permanently extinguished without remainder, with nothing whatsoever remaining.
With this, distinguishing its abiding equanimity (辨住捨) closes entirely, closing nirvāṇa with residue (有餘依涅槃3: 簡流轉/名清淨/辨住捨) entirely.
42. Section: Nirvāṇa Without Residue Begins — Showing Its Ultimate Nature: Explaining the Mark of Cessation
Further, all these consciousnesses, together with every feeling, at this stage cease spontaneously. Because their prior cause has ceased, nothing further continues — nor is there any further remainder to cease.
又彼諸識與一切受，於此位中任運而滅。先因滅故，餘更不續，亦無餘滅。
Further, all these consciousnesses, together with every feeling, at this stage cease spontaneously. Because their prior cause has ceased, nothing further continues — nor is there any further remainder to cease.
This opens nirvāṇa without residue (無餘依涅槃), beginning with showing its ultimate nature (顯究竟), and, within it, explaining the mark of cessation (釋滅相) — one moment ceases, the next does not arise; the cause of future suffering is utterly stilled.
43. Section: Concluding the Name, Closing "Showing Its Ultimate Nature" Entirely
By this principle, it is called the realm of nirvāṇa without residue — the ultimate, ever-still, sublime trace.
由此道理，名無餘依般涅槃界，究竟寂靜常住妙跡。
By this principle, it is called the realm of nirvāṇa without residue — the ultimate, ever-still, sublime trace.
With this, concluding the name (結得名) closes entirely, closing showing its ultimate nature (顯究竟2: 釋滅相/結得名) entirely.
44. Section: Bringing Forth the Goal, Closing "Nirvāṇa Without Residue," "Realizing Nirvāṇa," "Turning Toward Purity," and "Explaining Each Individually" Entirely
For the sake of this very aim, one constantly follows nirvāṇa, constantly taking nirvāṇa as the ultimate goal, thoroughly cultivating the pure life in the World-Honored One's presence.
為此義故，常隨涅槃，常以涅槃為其究竟，於世尊所熟修梵行。
For the sake of this very aim, one constantly follows nirvāṇa, constantly taking nirvāṇa as the ultimate goal, thoroughly cultivating the pure life in the World-Honored One's presence.
With this, bringing forth the goal (出為趣) closes entirely, closing nirvāṇa without residue (無餘依涅槃2: 顯究竟/出為趣) entirely, closing realizing nirvāṇa (證得涅槃2: 有餘依涅槃/無餘依涅槃) entirely, closing turning toward purity once arisen in the latter period (後際不生趣清淨4: 得清淨智見/證清淨解脫/成不生法/證得涅槃) entirely, closing explaining each individually (別釋2: 從中際後際生/後際不生趣清淨) entirely, closing arising from the middle into the latter period, and turning toward purity (從中際後際得生及趣清淨2: 總徵/別釋) entirely — the second and third marks' full explanation. The Mahāvibhāṣā describes the arhat entering nirvāṇa without residue: "the pure life well established, the noble path well cultivated, at the exhaustion of the lifespan rejoicing, like setting down a vessel of poison."
45. Section: The Concluding Statement on Establishing, Closing "Broadly Explaining the Marks" and "Establishing" — the First of Ten Topics — Entirely
This is called broadly explaining, by three marks, the establishing of dependent origination: namely, flowing onward from the prior period into the middle period; flowing onward from the middle period into the latter period; and, further, within the middle period, flowing onward toward purity.
是名廣說由三種相，建立緣起。謂從前際中際流轉，從其中際後際流轉，復於中際流轉清淨。
This is called broadly explaining, by three marks, the establishing of dependent origination: namely, flowing onward from the prior period into the middle period; flowing onward from the middle period into the latter period; and, further, within the middle period, flowing onward toward purity.
With this, the concluding statement (結建立) closes entirely, closing broadly explaining the marks (廣釋相2: 從前際中際生及生隨轉/從中際後際得生及趣清淨) entirely, closing establishing (立3: 略標列/廣釋相/結建立), the first of establishing and the rest's ten topics, entirely — the full classical exposition of dependent origination's three marks across the three time periods, from the drawing cause through the generating cause to their cessation in nirvāṇa.
46. Section: Suffering Begins — Generally Marking the Nine Marks of the Tree of Future Suffering
Next, by nine marks, the tree of future suffering is established, able to generate what is yet to come.
復次，安立九相後有苦樹，能生當有。
Next, by nine marks, the tree of future suffering is established, able to generate what is yet to come.
This opens the second topic, suffering (苦) — the resultant suffering of birth, aging, and death likened to a tree, its root the karma-seeds of consciousness, name-and-form, the six bases, contact, and feeling, watered by the three afflictions of ignorance, craving, and grasping. Per the 披尋記: the small tree (newly created karma from this very life) has five marks — new karma created in the present life; craving toward the present, past, and future each counted separately (three marks); and karma's ongoing increase. The large tree (karma accumulated across former lives, ripening only after a long delay) has four marks — long-accumulated karma awaiting its distant ripening; conditions that make the tree flourish; craving that keeps it moist; and its long-standing establishment. Together these nine marks establish the tree of suffering.
47. Section: Distinguishing Each Individually Begins — By Present Karma: Bringing Forth the Dark Portion, Establishing Five Marks — the First
Namely, there are, in the world, those lacking wisdom who, within the present dharma, create new karma — this is like the small tree of suffering.
謂有世間非聰慧者，於現法中所造新業，如小苦樹。
Namely, there are, in the world, those lacking wisdom who, within the present dharma, create new karma — this is like the small tree of suffering.
This opens distinguishing each individually (別辨), beginning with distinguishing by present karma (約現業辨), the small tree, and, within it, bringing forth the dark portion (出黑品), establishing five marks (安立五相), the first: an ordinary being unwise in the Dharma continues creating wholesome, unwholesome, and unmoving karma, unaware it is not-self.
48. Section: The Next Three Marks
If those unwise in the world, toward the objects tending to give rise to defilements, relying on the present, savor them with craving; relying on the past, cherish them with deep longing; relying on the future, cling to them with single-minded attachment.
若彼世間非聰慧者，於能隨順諸漏處所，依現在世隨觀愛味，依過去世深生顧戀，依未來世專心繫著。
If those unwise in the world, toward the objects tending to give rise to defilements, relying on the present, savor them with craving; relying on the past, cherish them with deep longing; relying on the future, cling to them with single-minded attachment.
These three marks together name the threefold craving toward past, present, and future objects at the six sense-doors, wherever contact with the world proves displeasing enough to breed affliction.
49. Section: The Final Mark, Closing "Establishing Five Marks" Entirely
Having thus abided... All the previously unsevered craving, through repeated habituation, grows ever further.
如是住已，
Having thus abided —
先所未斷一切貪愛，由數習故，轉更增長。
all the previously unsevered craving, through repeated habituation, grows ever further.
With this, the final mark closes entirely, closing establishing five marks (安立五相3: 初一相/次三相/後一相) entirely.
50. Section: Able to Generate What Is Yet to Come, Closing "Bringing Forth the Dark Portion" (Small Tree) Entirely
This unwise person, wishing this small tree of future existence to flourish further still, waters it constantly with the water of craving, so that, as said before, the fruit obtained through grasping gradually comes to completion.
此非聰慧補特伽羅，欲令如是後有小樹復加滋茂，以貪愛水而恆溉灌，令如前說能感當來取所得果漸次圓滿。
This unwise person, wishing this small tree of future existence to flourish further still, waters it constantly with the water of craving, so that, as said before, the fruit obtained through grasping gradually comes to completion.
With this, able to generate what is yet to come (能生當有) closes entirely, closing bringing forth the dark portion (出黑品2: 安立五相/能生當有) entirely — the small tree's full account.
51. Section: Distinguishing the Bright Portion Begins — Rightly Contemplating the Dharma-Nature
If there are learned noble disciples who, though creating the small tree of karma able to bring future results, are toward the formations tending to defilement undistortedly contemplating the arising-and-ceasing nature of dharmas; undistortedly contemplating severance, freedom from desire, and the realm of cessation as the still nature — they diminish that karma, do not let it grow, and cause its water of craving to disperse entirely.
若有多聞諸聖弟子，雖造有漏能感當來諸業小樹，然於能順煩惱諸行，無倒隨觀生滅法性；於斷、無欲及以滅界，無倒隨觀是寂靜性；損減彼業，不令增長，使其愛水亦皆消散。
If there are learned noble disciples who, though creating the small tree of karma able to bring future results, are toward the formations tending to defilement undistortedly contemplating the arising-and-ceasing nature of dharmas; undistortedly contemplating severance, freedom from desire, and the realm of cessation as the still nature — they diminish that karma, do not let it grow, and cause its water of craving to disperse entirely.
This opens distinguishing the bright portion (簡白品), beginning with rightly contemplating the dharma-nature (正觀法性) — a noble disciple's undistorted view of impermanence severs discriminated afflictions, then innate ones through further cultivation, drying up the tree's water of craving at its source.
52. Section: Severing Craving, Grasping, and the Rest, Closing "Distinguishing the Bright Portion" and "By Present Karma" (Small Tree) Entirely
Therefore, the wise, unwilling to nourish this tree of future existence, sever their craving, and craving's conditioning of grasping, and the rest. Having destroyed this tree of future existence, they leave it utterly without anything remaining — how much less would they let it grow further still.
故聰慧者，不欲滋榮後有小樹，便斷其愛、愛緣取等。損壞如是後有小樹，尚令一切皆無所有，何況使其後更增長。
Therefore, the wise, unwilling to nourish this tree of future existence, sever their craving, and craving's conditioning of grasping, and the rest. Having destroyed this tree of future existence, they leave it utterly without anything remaining — how much less would they let it grow further still.
With this, severing craving, grasping, and the rest (斷愛取等) closes entirely, closing distinguishing the bright portion (簡白品2: 正觀法性/斷愛取等) entirely, closing by present karma (約現業辨2: 出黑品/簡白品) entirely — the small tree's full account, black and white portions both.
53. Section: By Former-Life Karma Begins — Bringing Forth the Dark Portion, Establishing Four Marks — the First
Further, there is a person whose present embodiment has already arisen, upon whom the previously created and augmented karma ripening only later still presses, within the present dharma. That very embodiment, together with the previously created karma ripening only later, taken together as one, is called future existence, like the great tree of suffering.
復更有一補特伽羅已生自體，諸先所有造作增長順後受業，於現法中為其所繫。即彼自體及先所造順後受業，總攝為一，說名後有如大苦樹。
Further, there is a person whose present embodiment has already arisen, upon whom the previously created and augmented karma ripening only later still presses, within the present dharma. That very embodiment, together with the previously created karma ripening only later, taken together as one, is called future existence, like the great tree of suffering.
This opens distinguishing by former-life karma (約先業辨), the great tree, beginning with bringing forth the dark portion (出黑品), establishing four marks (安立四相), the first: karma sown in a former life, its ripening long delayed, is called karma-conditioned-to-be-experienced-later, as distinct from karma ripening in the very next life.
54. Section: The Second and Third Marks
If, toward the dharmas tending to give rise to defilements, one clings — as said before, right up to single-minded attachment... Having thus abided, that previously created karma ripening only later is like a root driving straight downward, making the tree flourish. ... Within the present dharma, that craving-affliction is like a channel running alongside, keeping the tree moist.
若於能順諸煩惱法，如前乃至專心繫著。
If, toward the dharmas tending to give rise to defilements, one clings — as said before, right up to single-minded attachment.
如是住已，彼先所造順後受業如直下根，令樹鬱茂。
Having thus abided, that previously created karma ripening only later is like a root driving straight downward, making the tree flourish.
於現法中，彼愛煩惱如傍注道，令樹潤澤。
Within the present dharma, that craving-affliction is like a channel running alongside, keeping the tree moist.
This covers the second mark (clinging to defiling objects across past, present, and future, as with the small tree) and the third (craving's ongoing moisture), the root text presenting them as a continuous flow of imagery — root driving deep, water channel running alongside.
55. Section: The Fourth Mark, Closing "Establishing Four Marks" Entirely
By this as cause, the seed-consciousness that follows afflicted karmic action, at the time of its continued arising in the world to come, abides in name-and-form. Thus is the tree of suffering established over a long time.
以此為因，令隨惑業行一切種子識，於當來世正續生時，住於名色。如是苦樹長時安立。
By this as cause, the seed-consciousness that follows afflicted karmic action, at the time of its continued arising in the world to come, abides in name-and-form. Thus is the tree of suffering established over a long time.
With this, the fourth mark closes entirely, closing establishing four marks (安立四相4: 第一相/第二相/第三相/第四相) entirely.
56. Section: Able to Generate What Is Yet to Come, Closing "Bringing Forth the Dark Portion" (Great Tree) Entirely
One should know that such a person wishes the tree of suffering to flourish onward, growing ever further.
當知如是補特伽羅，欲令苦樹展轉滋茂。
One should know that such a person wishes the tree of suffering to flourish onward, growing ever further.
With this, able to generate what is yet to come (能生當有) closes entirely, closing bringing forth the dark portion (出黑品2: 安立四相/能生當有) entirely.
57. Section: Distinguishing the Bright Portion, Closing "By Former-Life Karma," "Distinguishing Each Individually," and "Suffering" — the Second of Ten Topics — Entirely
Here, the bright portion should be understood as before.
此中白品，如前應知。
Here, the bright portion should be understood as before.
The 披尋記 confirms the remedy is identical to the small tree's — undistorted contemplation diminishes the karma and dries up its craving, so it need not be repeated. With this, distinguishing the bright portion (簡白品) closes entirely, closing by former-life karma (約先業辨2: 出黑品/簡白品) entirely — the great tree's full account — closing distinguishing each individually (別辨2: 約現業辨/約先業辨) entirely, closing suffering (苦2: 總標/別辨), the second of establishing and the rest's ten topics, entirely.
Two companion sūtras from the Saṃyukta Āgama's causation section illustrate this teaching with matching tree similes. The first (corresponding to the small tree) has the Buddha describe a young sapling that, tended with care, manure, water, and proper warmth, grows large — just as craving toward the fettering objects of the six senses, present, past, and future, nourishes karma into future birth, aging, death, and the whole mass of suffering; whereas a sapling deprived of care, or cut down, chopped apart, dried, burned, and scattered to the wind or a river, never grows again — just as undistorted contemplation of impermanence dries up craving and unravels the entire chain back through grasping, existence, birth, and suffering. The second sūtra (corresponding to the great tree) repeats the same teaching using the imagery of a fully grown tree with deep roots, spreading branches, and lush leaves — nourished by craving it grows ever more entrenched, but cut down and burned to ash it cannot grow back — mapping the four great-tree marks (long-delayed ripening, conditions for flourishing, craving's moisture, and long establishment) onto the same dependent-origination chain from name-and-form through the six sense-bases, contact, feeling, craving, grasping, existence, birth, and the great mass of suffering, in both its dark and bright portions.
58. Section: Accumulation Begins — Bringing Forth the Contemplation of the Truths: Marking the Purpose
Next, the World-Honored One, in a former life as a bodhisattva, set aside the worldly paths and worldly teachers he had learned from, and, seated at the seat of awakening, for the sake of compassion and benefiting other beings as his foremost aim, himself gave rise to the right contemplation of the truths.
復次，世尊在昔為菩薩時，棄前所得諸世俗道及世諸師，處菩提座，為欲悲愍利他有情以為上首，自於諸諦起正觀察。
Next, the World-Honored One, in a former life as a bodhisattva, set aside the worldly paths and worldly teachers he had learned from, and, seated at the seat of awakening, for the sake of compassion and benefiting other beings as his foremost aim, himself gave rise to the right contemplation of the truths.
This opens the third topic, accumulation (聚) — the great mass of suffering — beginning with bringing forth the contemplation of the four truths (出觀諸諦), marking the purpose (標所為): the Buddha-to-be's own contemplation beneath the bodhi tree, undertaken purely out of compassion for other beings.
59. Section: Explaining the Reverse Contemplation Begins — Contemplating Suffering and Its Origin: Clarifying the Principle, Generally Marking It
At that time, wishing to contemplate the truth of suffering through and through, since aging-and-death belongs to the truth of suffering, he therefore contemplated dependent origination in reverse order.
爾時為欲歷觀苦諦，由老死支苦諦所攝，故於緣起逆歷觀察。
At that time, wishing to contemplate the truth of suffering through and through, since aging-and-death belongs to the truth of suffering, he therefore contemplated dependent origination in reverse order.
This opens explaining the reverse contemplation (明逆觀), beginning with contemplating suffering and its origin (觀苦集), clarifying the principle (明道理), generally marking it (總標) — starting from aging-and-death and moving backward, link by link, through dependent origination.
60. Section: Distinguishing Each Individually Begins — Bringing Up the Contemplation of Aging-and-Death: Marking and Listing Three Marks
One should know that here, by three marks, one contemplates aging-and-death in accordance with truth: first, contemplating its subtle cause; second, contemplating its gross cause; third, contemplating that it is not indeterminate.
當知此中，由三種相，於其老死如理觀察。一者、觀察細因緣故；二者、觀察麤因緣故；三者、觀察非不定故。
One should know that here, by three marks, one contemplates aging-and-death in accordance with truth: first, contemplating its subtle cause; second, contemplating its gross cause; third, contemplating that it is not indeterminate.
This opens distinguishing each individually (別辨), beginning with bringing up the contemplation of aging-and-death (舉觀老死), marking and listing (標列) three marks — the subtle cause is the seed-state of consciousness through feeling; the gross cause is their manifest arising; the third mark confirms nothing but birth can ever bring about aging-and-death.
61. Section: Explaining Each in Turn Begins — the First Two Marks: Explaining Subtle and Gross
The condition that draws forth birth is also called birth; birth's own embodiment is likewise called birth. The former birth is subtle; the latter birth is gross.
感生因緣，亦名為生；即生自體，亦名為生。前生是細，後生為麤。
The condition that draws forth birth is also called birth; birth's own embodiment is likewise called birth. The former birth is subtle; the latter birth is gross.
This opens explaining each in turn (隨釋), beginning with the first two marks (初二相), explaining subtle and gross (釋細麤). Per the 披尋記 citing the Basic Section: the seeds of consciousness through feeling are, in meaning, called birth — the subtle, causal state; their manifest arising is the gross, resultant state.
62. Section: Distinguishing the Cause and Condition, Closing "The First Two Marks" Entirely
Here, one contemplates that, because of the prior subtle birth, there is aging-and-death; one also contemplates that, by condition of the latter gross birth, there likewise comes to be aging-and-death. Future aging-and-death takes subtle birth as its cause; present aging-and-death takes gross birth as its cause.
此中觀前細生有故，而有老死；亦觀由後麤生緣故，得有老死。當來老死，細生為因；現法老死，麤生為因。
Here, one contemplates that, because of the prior subtle birth, there is aging-and-death; one also contemplates that, by condition of the latter gross birth, there likewise comes to be aging-and-death. Future aging-and-death takes subtle birth as its cause; present aging-and-death takes gross birth as its cause.
With this, distinguishing the cause and condition (辨因緣) closes entirely, closing the first two marks (初二相2: 釋細麤/辨因緣) entirely.
63. Section: The Final Mark, Closing "Bringing Up the Contemplation of Aging-and-Death" Entirely
What is called not indeterminate? Namely, apart from these two embodiments of birth included within the place of birth, nothing else whatsoever could ever bring about the fruit of aging-and-death.
云何名為非不決定？謂即除彼生處所攝二種生體，餘定無能與老死果。
What is called not indeterminate? Namely, apart from these two embodiments of birth included within the place of birth, nothing else whatsoever could ever bring about the fruit of aging-and-death.
With this, the final mark closes entirely, closing explaining each in turn (隨釋2: 初二相/後一相) entirely, closing bringing up the contemplation of aging-and-death (舉觀老死2: 標列/隨釋) entirely.
64. Section: Giving the Example of Contemplating Birth and the Rest, Closing "Distinguishing Each Individually" Entirely
Just as one contemplates aging-and-death, so too birth, existence, grasping, and craving are each, by the same three marks, contemplated in accordance with truth — one should know this is likewise so.
如觀老死，生、有、取、愛各由三種如理觀察，當知亦爾。
Just as one contemplates aging-and-death, so too birth, existence, grasping, and craving are each, by the same three marks, contemplated in accordance with truth — one should know this is likewise so.
With this, giving the example of contemplating birth and the rest (例觀生等) closes entirely, closing distinguishing each individually (別辨2: 舉觀老死/例觀生等) entirely — the same subtle-seed/gross-manifest/not-indeterminate analysis applied all the way back through each link.
65. Section: The General Conclusion, Closing "Clarifying the Principle" Entirely
Thus is it called, beginning from aging-and-death, contemplating in reverse sequence the principle of dependent origination for the truths of suffering and its origin.
如是名為始從老死，次第逆觀苦、集二諦緣起道理。
Thus is it called, beginning from aging-and-death, contemplating in reverse sequence the principle of dependent origination for the truths of suffering and its origin.
With this, the general conclusion (總結) closes entirely, closing clarifying the principle (明道理3: 總標/別辨/總結) entirely.
66. Section: Bringing Forth the Simile, Closing "Contemplating Suffering and Its Origin" Entirely
One should know that here, the dharma that accords with the truth of origin is like the lamp's wick; this very truth of origin is like its oil; the truth of suffering is like the lit lamp; unwise people are like those who pour in the oil and gather the wick — thus does this lamp of suffering burn on through the long ages.
應知此中，順集諦法，猶如燈炷；即此集諦，如膏油等；苦諦類燈；諸非聰慧補特伽羅，譬於灌油并集炷者；如是苦燈燒然長世。
One should know that here, the dharma that accords with the truth of origin is like the lamp's wick; this very truth of origin is like its oil; the truth of suffering is like the lit lamp; unwise people are like those who pour in the oil and gather the wick — thus does this lamp of suffering burn on through the long ages.
With this, bringing forth the simile (出譬喻) closes entirely, closing contemplating suffering and its origin (觀苦集2: 明道理/出譬喻) entirely. Per the 披尋記, the tainted formations of the five aggregates are called dharmas according with the truth of origin — analyzed five ways: by their basis, by latent tendency, by association, by their object, and by their arising — each marking how affliction and karma keep perpetuating themselves as long as their seeds remain unsevered.
67. Section: Contemplating Cessation and the Path, Closing "Explaining the Reverse Contemplation" Entirely
One should know the bright portion is the reverse of this — namely, skillfully contemplating, by proper means, the truths of cessation and the path.
當知白品，與此相違。謂善方便觀滅、道諦。
One should know the bright portion is the reverse of this — namely, skillfully contemplating, by proper means, the truths of cessation and the path.
With this, contemplating cessation and the path (觀滅道) closes entirely, closing explaining the reverse contemplation (明逆觀2: 觀苦集/觀滅道) entirely, closing bringing forth the contemplation of the four truths (出觀諸諦2: 標所為/明逆觀) entirely — cessation bears the four aspects of stillness, excellence, wonder, and freedom; the path, the four aspects of the way, the proper, the accomplishing, and the leading-out.
68. Section: Broadly Explaining Suffering's Distinctions Begins — Generally Marking Two Kinds of Persons
There are further two kinds of persons.
復有二種補特伽羅。
There are further two kinds of persons.
This opens broadly explaining suffering's distinctions (廣苦差別), beginning with generally marking (總標) two kinds of persons.
69. Section: Raising the Question
What are the two?
何等為二？
What are the two?
This opens raising the question (徵起).
70. Section: Listing and Explaining Begins — the Simile of a Solitary Lamp of Suffering, Sustained in Succession
First, one who acts only for oneself, without benefit — namely, one who merely gathers the wick and pours in oil for oneself, sustaining a single lamp of suffering in succession over a long time.
一、唯行自非利益行。謂但於己集炷灌油，令一苦燈相續久住。
First, one who acts only for oneself, without benefit — namely, one who merely gathers the wick and pours in oil for oneself, sustaining a single lamp of suffering in succession over a long time.
This opens listing and explaining (列釋) the two kinds, beginning with the simile of a solitary lamp of suffering sustained in succession (唯自苦燈相續喻) — an unwise ordinary being who harms only themselves, ignorance conditioning formations gathering the wick of the five seeds, craving and grasping pouring the oil that keeps the lamp burning, life after life, through the long night of saṃsāra.
71. Section: The Simile of a Great Mass of Fire, Shared by Self and Other, Closing "Listing and Explaining" and "Broadly Explaining Suffering's Distinctions" and "Accumulation" — the Third of Ten Topics — Entirely
Second, there is a further kind of person who acts for both self and countless others, without benefit, kindling a great mass of suffering's fire shared by self and other — taking up and giving ear to wrong teachings first of all, the wrong conduct drawn from the wisdom of hearing, thinking, and cultivation that follows, just like gathering dry firewood, dry grass, and dry cattle-dung. By this cause and condition, the great mass of suffering's fire burns on for a long age, without ever breaking off.
二、復有餘補特伽羅，兼行自他無量大眾非利益行。為然自他大苦火聚，攝受聽聞邪法為先，聞思修慧所引邪行，譬如積集乾薪、乾草及乾牛糞。由是因緣，令苦火聚長時熾然，無有斷絕。
Second, there is a further kind of person who acts for both self and countless others, without benefit, kindling a great mass of suffering's fire shared by self and other — taking up and giving ear to wrong teachings first of all, the wrong conduct drawn from the wisdom of hearing, thinking, and cultivation that follows, just like gathering dry firewood, dry grass, and dry cattle-dung. By this cause and condition, the great mass of suffering's fire burns on for a long age, without ever breaking off.
Per the Yogācārabhūmi Commentary, this second kind describes a teacher of wrong views — one blind person leading many other blind people, all falling together into the fire-pit of wrong practice. With this, the simile of a great mass of fire shared by self and other (自他大苦火聚喻) closes entirely, closing listing and explaining (列釋2: 唯自苦燈相續喻/自他大苦火聚喻) entirely, closing broadly explaining suffering's distinctions (廣苦差別3: 總標/徵起/列釋) entirely, closing accumulation (聚2: 出觀諸諦/廣苦差別), the third of establishing and the rest's ten topics, entirely.
Two companion sūtras from the Saṃyukta Āgama's causation section illustrate the bodhisattva's own contemplation. In the first, the Buddha recalls that, in seclusion before his awakening, he reflected: "How hard-pressed is this world!" — subject to birth, aging, sickness, death, and rebirth, yet unable to see these clearly. Reasoning backward, he asked what condition gives rise to birth, and found it was existence; what gives rise to existence, and found it was grasping; what gives rise to grasping, and found it was craving — arising from delight in the present, longing for the past, and attachment to the future — thus tracing suffering and its origin back through five links (craving, grasping, existence, birth, and the great mass of suffering). He then illustrated this with a lamp: just as a lamp fed with oil and wick burns on indefinitely, so attachment toward the six senses' objects, past, present, and future, feeds craving, grasping, existence, birth, and the whole mass of suffering. Reversing the question — what removes birth, and found it was existence's absence, tracing all the way back to craving's cessation through seeing all formations as impermanent, to be relinquished — he arrived at cessation and the path, illustrated by the same lamp burning out once no more oil or wick is added. The second sūtra repeats this teaching using a blazing woodpile instead of a lamp — kindled ever higher by added firewood and dry grass, yet certain to go out once no more fuel is added — mapping the same reverse-and-forward contemplation of dependent origination that led the bodhisattva to full awakening.
72. Section: Concluding Forward and Reverse Contemplation, Closing "Contemplating Suffering and Its Origin" Entirely
Thus, forward and reverse, one contemplates dependent origination's suffering and its origin in accordance with truth.
如是順逆如理觀察緣起苦、集。
Thus, forward and reverse, one contemplates dependent origination's suffering and its origin in accordance with truth.
Having traced backward from aging-and-death to consciousness, then forward again from consciousness through to aging-and-death, both directions of contemplation confirm the same twelve-linked chain. With this, concluding forward and reverse contemplation (結順逆) closes entirely, closing contemplating suffering and its origin (觀苦集2: 辨觀相/結順逆) entirely.
73. Section: Contemplating the Truth of Cessation Begins — Marking It
From this point without interruption, in order to contemplate the truth of cessation, beginning from aging-and-death, one enters in reverse sequence, right up to ignorance.
從此無間，為觀滅諦，始從老死逆次第入，乃至無明。
From this point without interruption, in order to contemplate the truth of cessation, beginning from aging-and-death, one enters in reverse sequence, right up to ignorance.
This opens contemplating the truth of cessation (觀滅諦), beginning with marking it (標) — the same reverse sequence now traced all the way back to ignorance itself, the twelfth and final link.
74. Section: Questioning
Why is this?
何以故？
Why is this?
This opens questioning (徵) — why must cessation's contemplation reach all the way back to ignorance?
75. Section: The Reply, Closing "Contemplating the Truth of Cessation" Entirely
Contemplating thus the present truth of suffering — how is it that all of it comes to be entirely extinguished? Namely, by no longer creating new karmic formations conditioned by ignorance.
觀察如是現在苦諦，云何一切皆悉盡滅，謂不造作無明為緣新業行故。
Contemplating thus the present truth of suffering — how is it that all of it comes to be entirely extinguished? Namely, by no longer creating new karmic formations conditioned by ignorance.
With this, the reply (釋) closes entirely, closing contemplating the truth of cessation (觀滅諦3: 標/徵/釋) entirely — cessation is reached simply by no longer planting the small tree of new karma at its root, ignorance.
76. Section: Contemplating the Truth of the Path Begins — Marking the Search
Having thus contemplated the three noble truths through and through, next, one further seeks: by what path, what practice, can this noble truth of cessation be realized?
如是歷觀三聖諦已，次更尋求此滅聖諦，何道何行而能證得。
Having thus contemplated the three noble truths through and through, next, one further seeks: by what path, what practice, can this noble truth of cessation be realized?
This opens contemplating the truth of the path (觀道諦), beginning with marking the search (標尋求).
77. Section: Showing Its Realization, Closing "Contemplating the Truth of the Path" and "Distinguishing" — Suffering, Cessation, and the Path All Contemplated — Entirely
By recollecting former abodes as said before, remembering how in the past one sought the eternal exhaustion of every contaminant, worldly right view, as if taught by an instructor, is made to appear before the mind. One reflects thus: I now realize the ancient, proper path — the very one the sages of old alike have walked.
由如前說宿住隨念，憶昔為求諸漏永盡，世間正見如教授者令現在前。作是思惟：我今證得先舊正道，古昔諸仙同所遊履。
By recollecting former abodes as said before, remembering how in the past one sought the eternal exhaustion of every contaminant, worldly right view, as if taught by an instructor, is made to appear before the mind. One reflects thus: I now realize the ancient, proper path — the very one the sages of old alike have walked.
Per the 披尋記, citing fascicle 91: through meditative skillful means the bodhisattva gives rise to the wisdom of recollecting former lives, remembering how, under buddhas of the past, he had accumulated the wisdom of hearing and thinking on the path to exhausting every contaminant — this long-accumulated worldly right view now manifests, becoming the basis on which he sits beneath the bodhi tree until ultimate exhaustion of all contaminants is realized. With this, showing its realization (顯證得) closes entirely, closing contemplating the truth of the path (觀道諦2: 標尋求/顯證得) entirely, closing distinguishing (辨3: 觀苦集/觀滅諦/觀道諦) — the full forward-and-reverse contemplation of suffering, its origin, its cessation, and the path — entirely.
78. Section: The Concluding Statement, Closing "Bringing Forth the Contemplation of the Four Truths" Entirely
Thus, by worldly mental application alone, one contemplates the four truths through and through.
如是但以世間作意歷觀四諦。
Thus, by worldly mental application alone, one contemplates the four truths through and through.
With this, the concluding statement (結) closes entirely, closing bringing forth the contemplation of the four truths (出觀四諦2: 辨/結) entirely — this whole account describes the bodhisattva's pre-awakening contemplation using only worldly mental application, not yet the transcendent path.
79. Section: Clarifying the Twofold Beneficial Practice Begins — Benefiting Oneself
Further, by right view, having entered direct realization within the truths, one progressively, by skillful means, realizes unsurpassed complete awakening... directly seeing by skillful means, one obtains the pure, excellent wisdom-vision of the learner or the one beyond learning, free of contaminants... For the sake of this aim, across three great incalculable aeons, one cultivates every difficult practice — and now, in this very matter, all has been fully realized.
又以正見，於諸諦中得入現觀，次第方便證得無上正等菩提，
Further, by right view, having entered direct realization within the truths, one progressively, by skillful means, realizes unsurpassed complete awakening.
現見方便獲得無漏有學、無學善淨智見。
Directly seeing by skillful means, one obtains the pure, excellent wisdom-vision of the learner or the one beyond learning, free of contaminants.
為此義故，於三大劫阿僧企耶，修行一切難行之行，今於此義皆已證得。
For the sake of this aim, across three great incalculable aeons, one cultivates every difficult practice — and now, in this very matter, all has been fully realized.
This opens clarifying the twofold beneficial practice (明二利行), beginning with benefiting oneself (自利行) — direct realization of the four truths' sixteen aspects, followed by progressive cultivation through the thirty-seven factors of awakening, all the way to the noble eightfold path, culminating in the pure wisdom-vision that crowns three incalculable aeons of difficult practice — the fruit of self-benefit shared across all three vehicles.
80. Section: Benefiting Others, Closing "Clarifying the Twofold Beneficial Practice" and "Contemplating the Truths" — the Fourth of Ten Topics — Entirely
For the sake of benefiting others, out of compassion for the human and heavenly beings of the world, according to whoever is capable of entering the noble Dharma, one opens the four noble truths, causing them to give rise to complete awakening.
為利他故，哀愍世間諸人天故，隨有堪能入聖法者，開四聖諦，令生等覺。
For the sake of benefiting others, out of compassion for the human and heavenly beings of the world, according to whoever is capable of entering the noble Dharma, one opens the four noble truths, causing them to give rise to complete awakening.
With this, benefiting others (利他行) closes entirely, closing clarifying the twofold beneficial practice (明二利行2: 自利行/利他行) entirely, closing contemplating the truths (諦觀2: 出觀四諦/明二利行), the fourth of establishing and the rest's ten topics, entirely. The Abhidharmakośa's opening verse of homage praises the Buddha's three virtues found here: the virtue of wisdom (breaking through all ignorance to unsurpassed awakening) and the virtue of severance (cutting off all affliction to unsurpassed nirvāṇa) — both self-benefiting — and the virtue of compassion (saving all beings) — benefiting others.
A long companion sūtra has the Buddha recount his own pre-awakening contemplation: reasoning backward from aging-and-death through birth, existence, grasping, craving, feeling, contact, the six bases, and name-and-form to consciousness — unable to go further back than consciousness, since consciousness and name-and-form mutually condition each other — then reasoning that ignorance's absence removes formations, removing consciousness, name-and-form, and so on down to the cessation of the whole mass of suffering. Reflecting that he had thereby rediscovered "the ancient path of the ancient sages," he compares himself to a traveler in the wilderness who stumbles upon a long-overgrown road leading to a forgotten, thriving city, and reports the discovery to a king who then resettles and revives it — just so, the Buddha rediscovered the noble eightfold path leading to the cessation of suffering, taught by no one before him yet walked by every awakened one, and, having realized it himself, taught it in turn to his fourfold assembly and to renunciants and householders of other paths alike, that the Dharma might spread for the benefit of all. As Venerable Yin Shun observes on this passage: dependent origination's rising and ceasing is not something the Buddha invented, but a truth as it naturally is, discovered by his equanimous great wisdom peering into life's deepest mystery.
81. Section: Embracing the Noble Teaching Begins — Marking It
Next, the World-Honored Buddha's teaching is embraced within three points.
復次，佛世尊教三處所攝。
Next, the World-Honored Buddha's teaching is embraced within three points.
This opens the fifth topic, embracing the noble teaching (攝聖教) — the whole of the sūtras, discipline, and treatises distilled into three essential points — beginning with marking it (標).
82. Section: Questioning
What are the three?
何等為三？
What are the three?
This opens questioning (徵).
83. Section: Listing
First, dependently-arisen dharmas are well established as lacking any true agency; second, this serves as the basis for benefiting others; third, this serves as the basis for benefiting oneself.
一、善建立諸緣生法無作用故；二、彼為依利他行故；三、彼為依自利行故。
First, dependently-arisen dharmas are well established as lacking any true agency; second, this serves as the basis for benefiting others; third, this serves as the basis for benefiting oneself.
This opens listing (列) the three points: the doctrine that dependently-arisen dharmas have no true agency of their own, and the two forms of practice — benefiting others and benefiting oneself — that this doctrine, once realized, supports.
84. Section: Explaining Begins — Well Establishing That Dependently-Arisen Dharmas Lack Agency: Clarifying the Designation
Here, "dependently-arisen dharmas are well established as lacking any true agency" means: contemplating, from the future's suffering, in reverse, the present dharma's prior suffering and origin — name-and-form conditions consciousness, consciousness conditions name-and-form, like bundled reeds leaning on each other and thereby standing. Within this span, no dependently-arisen dharma is self-made, other-made, both self-and-other-made, or causeless. Such is the designation called: dependently-arisen dharmas are well established as lacking any true agency.
此中善建立諸緣生法無作用故者，謂從後際苦，逆觀現法前際苦、集，名色緣識，識緣名色，譬如束蘆展轉相依而得住立。於其中間，諸緣生法皆非自作，亦非他作，非自他作，非無因生。如是施設，名善建立諸緣生法無作用故。
Here, "dependently-arisen dharmas are well established as lacking any true agency" means: contemplating, from the future's suffering, in reverse, the present dharma's prior suffering and origin — name-and-form conditions consciousness, consciousness conditions name-and-form, like bundled reeds leaning on each other and thereby standing. Within this span, no dependently-arisen dharma is self-made, other-made, both self-and-other-made, or causeless. Such is the designation called: dependently-arisen dharmas are well established as lacking any true agency.
This opens explaining (釋) the three points, beginning with the first, clarifying the designation (明施設) — not self-made, since a not-yet-arisen dharma has no own-nature to act with; not other-made, since without its own seed no other condition alone can produce it; not both-made, since neither an impermanent, momentary seed nor an empty-natured condition can truly generate anything; and not causeless, since cause and condition together do genuinely give rise to the dharma once combined — dependent origination is thus neither nihilism nor eternalism, established only as a provisional, conventional designation.
85. Section: Explaining Why This Is Well Established, Closing "Well Establishing That Dependently-Arisen Dharmas Lack Agency" Entirely
Why is this so? Because impermanent formations have no prior period, no latter period, and, though the middle period exists, it exists only momentarily. Their functioning and motion, from the standpoint of ultimate truth, have no existence whatsoever, but are only provisionally designated by conventional truth. Such a designation, being truthful and undistorted, is therefore called well established.
所以者何？無常諸行前際無故，後際無故，中際雖有，唯剎那故。作用動轉，約第一義都無所有，但依世俗暫假施設。如是施設如實無倒，是故說此名善建立。
Why is this so? Because impermanent formations have no prior period, no latter period, and, though the middle period exists, it exists only momentarily. Their functioning and motion, from the standpoint of ultimate truth, have no existence whatsoever, but are only provisionally designated by conventional truth. Such a designation, being truthful and undistorted, is therefore called well established.
With this, explaining why this is well established (釋善立) closes entirely, closing well establishing that dependently-arisen dharmas lack agency (善建立諸緣生法無作用故2: 明施設/釋善立), the first of embracing the noble teaching's three points, entirely.
86. Section: This Serves As the Basis for Benefiting Others
Precisely relying on this well-established nature, in accordance with dependent origination, one proclaims the teaching of the noble truths for the sake of others — this is called: this serves as the basis for benefiting others.
即依如是善建立性，依諸緣起，為他宣說聖諦法教，名彼為依利他行故。
Precisely relying on this well-established nature, in accordance with dependent origination, one proclaims the teaching of the noble truths for the sake of others — this is called: this serves as the basis for benefiting others.
This is the second of the three points, this serves as the basis for benefiting others (彼為依利他行故) — teaching others the truth that dependently-arisen dharmas have no agency of their own is itself the very content of benefiting them.
87. Section: This Serves As the Basis for Benefiting Oneself Begins — Marking the Approach to Realization
Relying on this very point, oneself is able to enter direct realization of the noble truths, practicing dharma-in-accord-with-dharma, and is further able to realize nirvāṇa in this very life — one should know this is called using this as the basis for benefiting oneself.
即此為依，自能趣入聖諦現觀法隨法行，又能證得現法涅槃，當知是名用彼為依自利行故。
Relying on this very point, oneself is able to enter direct realization of the noble truths, practicing dharma-in-accord-with-dharma, and is further able to realize nirvāṇa in this very life — one should know this is called using this as the basis for benefiting oneself.
This opens the third of the three points, this serves as the basis for benefiting oneself (彼為依自利行故), beginning with marking the approach to realization (標能趣證).
88. Section: Bringing Forth Its Various Names, Closing "This Serves As the Basis for Benefiting Oneself," "Explaining," and "Embracing the Noble Teaching" — the Fifth of Ten Topics — Entirely
Further, disciples who have previously accumulated the provisions of wisdom, having accomplished sharp, innate wisdom, are called wise; possessing the wisdom of the teaching, they are called clear-sighted; possessing the wisdom of realization, they are called well-tamed; realizing the Dharma by themselves, not through another's condition, they are called fearless; truly awakening to nirvāṇa as their object, they are called seeing the ambrosia; and, resting on the wisdom of exhaustion and of non-arising, realizing the realm of nirvāṇa with residue, they are called bodily realizing and fully abiding in the wondrous realm of ambrosia.
又先積集智慧資糧諸弟子眾，成就猛利俱生慧故，名為聰慧；具教智故，名為明了；具證智故，名善調伏；不由他緣，自覺法故，名無所畏；緣於涅槃，如實覺故，名見甘露；盡、無生智為所依止，證有餘依涅槃界故，名身證得妙甘露界具足安住。
Further, disciples who have previously accumulated the provisions of wisdom, having accomplished sharp, innate wisdom, are called wise; possessing the wisdom of the teaching, they are called clear-sighted; possessing the wisdom of realization, they are called well-tamed; realizing the Dharma by themselves, not through another's condition, they are called fearless; truly awakening to nirvāṇa as their object, they are called seeing the ambrosia; and, resting on the wisdom of exhaustion and of non-arising, realizing the realm of nirvāṇa with residue, they are called bodily realizing and fully abiding in the wondrous realm of ambrosia.
With this, bringing forth its various names (出其異名) closes entirely, closing this serves as the basis for benefiting oneself (彼為依自利行故2: 標能趣證/出其異名) entirely, closing explaining (釋3: 善建立諸緣生法無作用故/彼為依利他行故/彼為依自利行故) entirely, closing embracing the noble teaching (攝聖教4: 標/徵/列/釋), the fifth of establishing and the rest's ten topics, entirely.
Fascicle 93's source text concludes at this exact point. The lecture transcript's very next line reads only "the sūtra corresponding to the above treatise passage is as follows:" — and then ends, without the promised sūtra text ever appearing. Fascicle 94's own opening confirms a larger gap than this alone: per the treatise's own structural framework, both establishing and the rest (立等) and the two truths and the rest (二諦等) belong within Taishō fascicle 93 in their entirety. This translation's lecture source, however, covers only the first five of establishing and the rest's ten topics — establishing, suffering, accumulation, contemplating the truths, and embracing the noble teaching. Topics six through ten (subtle wisdom, the limit of deliberation, observation, overweening pride, and the very profound), together with the whole of the second particular verse, the two truths and the rest, are entirely absent from the available lecture material — a substantial gap in the transcribed teaching series, not an omission in this translation. No content has been invented to fill it. Fascicle 94 continues with the third particular verse, contact as condition and the rest (以觸為緣等), which the treatise's own framework places here rather than in fascicle 93.