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在佛教義理中，緣起法之所以被視為「甚深」，主要體現在幾個層次：

1. 邏輯與現象的深奧：

不僅是簡單的「此有故彼有」，更涉及微觀與宏觀萬物之間錯綜複雜的相互依存關係。

2. 打破「我執」的困難：

人類的本能傾向於認為有一個獨立、永恆的「我」。要徹見「無我」與「空性」（即緣起的本質），需要極高的智慧與禪定力，這與直覺完全相反。

3. 不同層次的展開：

• 初級：理解因果報應、業力。

• 中級：理解十二因緣的流轉與還滅。

• 高級：中觀學派所云，緣起即性空，這種「不生不滅、不常不斷」的非兩極觀點，確實極其難以體會。

佛陀的定論

佛陀在《雜阿含經》中也曾說過：「見緣起即見法，見法即見佛。」

 這說明了緣起法不只是理論，更是通往解脫的唯一門徑。

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In Buddhist philosophy, dependent origination is considered “profound” for several reasons:

1. The depth of logic and phenomena:
It is not just a simple idea of “when this exists, that exists.” It involves the complex and interconnected relationships between all things, both at microscopic and macroscopic levels.

2. The difficulty of breaking attachment to the self:
Humans naturally tend to believe in an independent and permanent “self.”
To truly realize “non-self” and “emptiness” (the essence of dependent origination) requires deep wisdom and strong meditative concentration, as it goes completely against our intuition.

3. Different levels of understanding:

• Beginner level: Understanding cause and effect, and karma. 

• Intermediate level: Understanding the cycle and cessation described in the Twelve Links of Dependent Origination. 

• Advanced level: As taught in the Madhyamakaschool, dependent origination is emptiness itself. This “neither arising nor ceasing, neither permanent nor annihilated” view goes beyond all extremes and is very difficult to realize. 

 

The Buddha’s Conclusion

In the Saṃyukta Āgama, the Buddha said:
“To see dependent origination is to see the Dharma; to see the Dharma is to see the Buddha.”

This shows that dependent origination is not just a theory, but the only and direct path to liberation.