A為未知數，A要組成需要很多條件，但A還未成立時，不能認為那就是A。成立以後的A，因為是組合體，所以也不認為A是實體存在。亦既還沒成立前，不能預設成立，成立以後不能認為實有。
“A” is an unknown. In order for “A” to exist, many conditions are required. Before “A” exists, we cannot consider the unknown as “A”. But because “A” is a composition and relies on many conditions, we do not consider “A” to exist as a definitive entity once “A” comes to existence. Before a phenomenon exists, we cannot presume that it will exist. Once it exists, we also cannot consider it to be definitive.
這些很多人懂，但我們要做的是融入思考，亦既不斷修正自我（實有）認識的錯覺 (錯誤的以為自體就這樣存在)。
Many people know this concept, however, we all need to incorporate this concept into our thoughts and continuously correct our misconception that we exist as a definitive entity.
緣起性空（法性），諸法之性，雖然是性空緣起，但不能脫離軌道（法則）。 簡單說就是不能說無因之果，或無果之因。緣的內容是廣泛的一切，但絕對不脫因的存在。 請注意「因」是一種可能，不是種子，不是單一存在。
Pratītyasamutpāda (Dependent Origination) implies that all phenomenons' characteristics are Śūnyatā. Even though all phenomenons' characteristics are Śūnyatā and that implies Dependent Origination, phenomenons must still follow laws of nature/Truth. To put it simply, there cannot be a Result without Yin (Cause), or a Yin (Cause) without a Result. Yuán (Conditions) is considered to be always present but cannot be separated from the existence of Yin (Cause). Yin(Cause) is a possibility, not a seed and cannot exist alone.
因的可能，緣的推升，果的成熟，緣起性空談聚集條件。性空緣起談無自體聚集（沒有單一存在，卻能集成）。
The possibility of Yin (Cause) and the rise of Yuán (Conditions) leads to the maturity of the Result. "Dependent Origination implies that all phenomenons' characteristics are Śūnyatā" is about the requirements for assembly. "All phenomenons' characteristics are Śūnyatā and that implies Dependent Origination" is about assembly without a self (Does not exist alone, but can be assembled.)
附註：因的可能是指一切事物存在的可能，而不是已具體存在。
Note: Yin (Cause) is the possibility for phenomena to exist, it does not mean that the phenomena concretely exist.
附註：法性為一種原則，換個形容就是物質，動物所表達的自我特性。
Note: 法性 is a principle. Another way to describe it is the characteristics that are presented by physical substances and animals.
果位詮釋
Interpretation of Four Stages of Enlightenment
證悟四果從初果到四果，初果法眼淨是打開視野看到真相，什麼是真相：「因」，「緣」，「果」的真相。真相明白以後，對自我人性的脆弱，陰暗，愚昧，會主動展開反擊，進而達到光明面的完成。
There are four stages of Enlightenment. The ability gain from attaining the first stage of enlightenment (Sotāpanna) is to allow one to see the Truth. The Truth of Yin (Cause), Yuán (Conditions) and Results (Karma). Once the Truth is understood, one will be able to face and resolve one's personal weaknesses, "dark sides" and ignorance to reach enlightenment.
奮鬥間展生的粹練，便是真正福報的泉源。因已挑戰造黑業的基礎點，並且面向光明產生真正超越人性的力量。阿含經所謂貪，嗔，癡，薄的完成。
The lessons that one learned through this inner struggle will be the source of one's good fortune. Once the foundation that is built upon facing the "dark side" of one's being is solid, one will have the power and energy to transcend human nature and move toward the "light". One will be able to complete the reduction Greed, Anger and Ignorance as defined in Āgama.
貪，瞋，癡，薄給人一大震奮。 佛陀承認人，生而不完美，基礎點的人性相同，不同點在各人的努力不同。不是開頭式便是完美的聖人做起點，佛教徒自勉吧 !!!!!!!
The idea that Greed, Anger and Ignorance can be reduced should give us tremendous motivation. Buddha recognized that people are not born perfect. The basis of our human natures is the same, we differ in our own efforts. None of us started out as a perfect saint, let us, the students of Buddha's teaching, encourage and help each other grow and advance!!!
半寄 Master Bàn Jì
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