觀緣門第三
Chapter 3: Observing Conditions
復次，諸法緣不成。何以故？
Furthermore, all phenomena lack inherent existence. Why is this so?
廣略眾緣法， 是中無有果；
緣中若無果， 云何從緣生？
In the many conditions, whether detailed or brief, Within them, there is no inherent result. If within conditions there is no result, How can anything arise from conditions?
瓶等果，一一緣中無，和合中亦無，若二門中無，云何言從緣生？
If the fruit is not found in any single condition, like the clay pot, And it is also not found in their combination, Then since it is absent in both ways, How can we say it arises from conditions?
問曰：「云何名為諸緣？」
Question: "What are all the conditions?"
答曰：
He replied:
「四緣生諸法， 更無第五緣，
因緣次第緣， 緣緣增上緣。」
"Four conditions bring all things into being—no fifth condition exists: causal condition, sequential condition, the condition of objects, and the strengthening condition."
四緣者：因緣、次第緣、緣緣、增上緣。因緣者，隨所從生法，若已從生、今從生、當從生，是法名因緣。次第緣者，前法已滅次第生，是名次第緣。緣緣者，隨所念法，若起身業、若起口業、若起心心數法，是名緣緣。增上緣者，以有此法故彼法得生，此法於彼法為增上緣。如是四緣，皆因中無果。若因中有果者，應離諸緣而有果，而實離緣無果。若緣中有果者，應離因而有果，而實離因無果。若於緣及因有果者，應可得，以理推求而不可得，是故二處俱無。如是一一中無、和合中亦無，云何得言果從緣生？
The four conditions are: the causal condition, the sequential condition, the objective condition, and the dominant condition.
The causal condition: Whatever arises from a cause—whether it has already arisen, is now arising, or will arise in the future—is called the causal condition.
The sequential condition: When a previous phenomenon ceases, the next one arises in succession—this is called the sequential condition.
The objective condition: Whatever one focuses on in mind, whether it gives rise to bodily action, verbal action, or mental activity, is called the objective condition.
The dominant condition: Because this phenomenon exists, that phenomenon arises; this phenomenon serves as the dominant condition for that one.
In all these four conditions, the effect does not exist within the cause. If the effect existed within the cause, then the effect should be able to arise without any conditions. But in reality, without conditions there is no effect. If the effect existed within the conditions, then it should arise without a cause. But in reality, without a cause there is no effect. If the effect existed within both the conditions and the cause, it should be observable. Yet, when examined logically, it cannot be found. Therefore, it exists in neither. Just as it is not found individually, it is also not found in any combination. How, then, can it be said that an effect arises from conditions?
復次：
Furthermore,
若果緣中無， 而從緣中出，
是果何不從， 非緣中而出？
If a result does not exist within its causes, Yet it emerges from those causes— Then why does that same result not also arise From what is not its cause?
若謂果，緣中無而從緣生者，何故不從非緣生？二俱無故。是故無有因緣能生果者。
If you claim that an effect does not exist in its causes yet arises from them, why doesn't it arise from non-causes as well? Both are equally empty of the effect. Therefore, there is no cause or condition that can truly produce an effect.
果不生故，緣亦不生。何以故？以先緣後果故。緣果無故，一切有為法空；有為法空故，無為法亦空；有為、無為空故，云何有我耶？
Because the effect is not produced, the cause is also not produced. Why is this? Because the effect comes after the cause. Since both cause and effect are without inherent existence, all conditioned phenomena are empty. Because conditioned phenomena are empty, unconditioned phenomena are also empty. Since both conditioned and unconditioned phenomena are empty, how could there be a self?