..续本文上一页不是我们对这世界的一般性观念呢？我们根据自己的心念，给予这些现象一个虚拟的永恒概念(假名)，这几乎是人类共同对于这些现象的一种美好的意愿。人类被这些贪婪的力量伤害，被妄想欺骗，被永恒的假想蒙蔽了真性。因此，我们很难理解，也不愿意去理解，这个世界就是梦幻、泡影的真相。这就好像一团火球，迅速的在环绕我们， 到一定的时候，为我们再创造一个轮回。
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.
缘起法主要是靠因和果的运作。在缘起法里详细的阐述了各种「因」的要义，让我们清楚的观察到环绕我们的各种因缘的本质。让我们以油灯作为实例，油灯的点燃靠的是油和灯蕊，当油和灯蕊的因缘和合时，油灯就能够被点燃，就能发出光亮，当这两个因缘条件缺少一个时，油灯就无法点燃了。透过油灯，我们清楚的了解缘起法的运作。再以植物为例子，植物的成长，靠的是种子、土壤、养分、空气和阳光，这些因缘条件缺一不可，这更清楚的让我们了解什么是缘起法。在佛法里，让我们清楚的理解造成「苦」和轮回的缘起法。缘起法为我们解释了为何我们还要受困于轮回，为我们明了「苦」的定义，及如何解脱于「苦」的正确途径。这并不意味着我们要逃避各种因缘，也不要对缘起法生起错误的观念。在缘起法里阐述了什么是第一因，一切事物的生起有赖于因缘，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:
缘起法是阐述十二连续生起的因缘，因此，也称为十二缘起法。
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、缘于「无明」(贪、嗔、痴等烦恼)而产生「行」(造作诸业)。
二、缘于「行」(造作诸业)而产生「识」(业识)。
三、缘于「识」(业识)而产生「名色」(物质与心理现象)。
四、缘于「名色」(物质与心理现象)而产生「六入」(眼、耳、鼻、舌、身、意)。
五、缘于「六入」(眼、耳、鼻、舌、身、意)而产生「触」(外境接触)。
六、缘于「触」(外境接触)而产生「受」(苦、乐的感受)。
七、缘于「受」(苦、乐的感受)而产生「爱」(对境生爱欲)。
八、缘于「爱」(对境生爱欲)而产生「取」(追求造作)。
九、缘于「取」(追求造作)而产生「有」(业因完成)。
十、缘于「有」(业因完成)而产生「生」(在受于身)。
十一、缘于「生」(在受于身)而产生「老死」(未来身之老死)。
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.
这就是生命的生、灭和延续的规律，也是「苦」的生起。十二因缘让我们了解生命在三世(过去、现在、未来)的循环规律，在十二因缘里，「无明」和「行」属于过去世二因，「识」、「名色」…
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