..續本文上一頁不是我們對這世界的一般性觀念呢？我們根據自己的心念，給予這些現象一個虛擬的永恒概念(假名)，這幾乎是人類共同對于這些現象的一種美好的意願。人類被這些貪婪的力量傷害，被妄想欺騙，被永恒的假想蒙蔽了真性。因此，我們很難理解，也不願意去理解，這個世界就是夢幻、泡影的真相。這就好像一團火球，迅速的在環繞我們， 到一定的時候，爲我們再創造一個輪回。
The fundamental principle at work in dependent origination is that of cause and effect. In dependent origination, what actually takes place in the causal process is described in detail. To illustrate the nature of dependent origination of the things around us, let us consider an oil lamp. The flame in an oil lamp burns dependent upon the oil and the wick. When the oil and the wick are present, the flame in an oil lamp burns. If either of these is absent, the flame will cease to burn. This example illustrates the principle of dependent origination with respect to a flame in an oil lamp. Or in an example of a plant, it is dependent upon the seed, earth, moisture, air and sunlight for the plant to grow. All these phenomena arise dependent upon a number of causal factors, and not independently. This is the principle of dependent origination.
In the Dhamma, we are interested to know how the principle of dependent origination is applied to the problem of suffering and rebirth. The issue is how dependent origination can explain why we are still going round in Samsara, or explain the problem of suffering and how we can be free from suffering. It is not meant to be a description of the origin or evolution of the universe. Therefore, one must not be mistaken into assuming that ignorance, the first factor mentioned in the dependent origination, is the first cause. Since everything arises because of some preceding causes, there can be no first cause.
緣起法主要是靠因和果的運作。在緣起法裏詳細的闡述了各種「因」的要義，讓我們清楚的觀察到環繞我們的各種因緣的本質。讓我們以油燈作爲實例，油燈的點燃靠的是油和燈蕊，當油和燈蕊的因緣和合時，油燈就能夠被點燃，就能發出光亮，當這兩個因緣條件缺少一個時，油燈就無法點燃了。透過油燈，我們清楚的了解緣起法的運作。再以植物爲例子，植物的成長，靠的是種子、土壤、養分、空氣和陽光，這些因緣條件缺一不可，這更清楚的讓我們了解什麼是緣起法。在佛法裏，讓我們清楚的理解造成「苦」和輪回的緣起法。緣起法爲我們解釋了爲何我們還要受困于輪回，爲我們明了「苦」的定義，及如何解脫于「苦」的正確途徑。這並不意味著我們要逃避各種因緣，也不要對緣起法生起錯誤的觀念。在緣起法裏闡述了什麼是第一因，一切事物的生起有賴于因緣，生起事物的「因」，就是第一因。
According to the Law of Dependent Origination, there are twelve factors which account for the continuity of existence birth after birth. The factors are as follows:
緣起法是闡述十二連續生起的因緣，因此，也稱爲十二緣起法。
Through ignorance are conditioned volitional actions or kamma-formations.
Through volitional actions is conditioned consciousness.
Through consciousness are conditioned mental and physical phenomena.
Through mental and physical phenomena are conditioned the six faculties(i. e., five physical sense-organs and mind).
Through the six faculties is conditioned (sensorial and mental) contact.
Through (sensorial and mental)contact is conditioned sensation.
Through sensation is conditioned desire, ”thirst". Through desire (”thirst”) is conditioned clinging.
Through clinging is conditioned the process of becoming.
一、緣于「無明」(貪、嗔、癡等煩惱)而産生「行」(造作諸業)。
二、緣于「行」(造作諸業)而産生「識」(業識)。
叁、緣于「識」(業識)而産生「名色」(物質與心理現象)。
四、緣于「名色」(物質與心理現象)而産生「六入」(眼、耳、鼻、舌、身、意)。
五、緣于「六入」(眼、耳、鼻、舌、身、意)而産生「觸」(外境接觸)。
六、緣于「觸」(外境接觸)而産生「受」(苦、樂的感受)。
七、緣于「受」(苦、樂的感受)而産生「愛」(對境生愛欲)。
八、緣于「愛」(對境生愛欲)而産生「取」(追求造作)。
九、緣于「取」(追求造作)而産生「有」(業因完成)。
十、緣于「有」(業因完成)而産生「生」(在受于身)。
十一、緣于「生」(在受于身)而産生「老死」(未來身之老死)。
Through the process of becoming is conditioned birth. through birth are conditioned decay, death, sorrow, lamentation, pain, grief and despair. This is how life arises, exists and continues, and how suffering arises. These factors may be understood as sequentially spanning over a period of three life-times; the past life, the present life, and the future life. In the dependent origination, ignorance and mental formation belong to the past life, and represent the conditions that are responsible for the occurrence of this life.
這就是生命的生、滅和延續的規律，也是「苦」的生起。十二因緣讓我們了解生命在叁世(過去、現在、未來)的循環規律，在十二因緣裏，「無明」和「行」屬于過去世二因，「識」、「名色」…
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