Yaṃ paṭicca phalameti, so paccayo.
（缘）果从彼缘而来故为「缘」。
Ñ(XVII,44): That due to (paṭicca) which fruit comes (eti) is a condition (paccaya).
Paṭiccāti na vinā apaccakkhatvāti attho.
「从缘」，是非无及不拒绝之义。
Ñ: 'Due to' (paṭicca) = 'not without that'; the meaning is, not dispensing with it.
Etīti uppajjati ceva pavattati cāti attho.
「来」即生起及进行之义，
Ñ: 'Comes' (eti) means both 'arises' and 'occurs'.
Apica upakārakaṭṭho paccayaṭṭho.
又缘的意义为资助之义。
Ñ: Furthermore, the meaning of 'condition' is the meaning of 'help'.
Avijjā ca sā paccayo cāti avijjāpaccayo.
无明即缘为「无明之缘」；
Ñ: It is ignorance and that is a condition, thus it is 'ignorance as condition',
Tasmā avijjāpaccayā.
所以说「由无明之缘」（而有行）。
Ñ: whence the phrase 'with ignorance as condition'.
Saṅkhatamabhisaṅkharontīti saṅkhārā. Apica avijjāpaccayā saṅkhārā, saṅkhārasaddena āgatasaṅkhārāti duvidhā saṅkhārā.
（行），行作有为故为「行」。行有二种：（一）「由无明之缘而有行」的行；（二）由于说行的语句而来的行。
Ñ: 'They form the formed' (S.iii,87), thus they are formations. Furthermore, formations are twofold, namely, (a) formations with ignorance as condition, and (b) formations given in the texts with the word 'formations' (saṅkhāra).
Tattha puññāpuññāneñjābhisaṅkhārā tayo, kāyavacīcittasaṅkhārā tayoti ime cha avijjāpaccayā saṅkhārā.
此中：（一）福行、非福行、不动行三种，及身行、语行、心行三种的此等六种为「由无明之缘而有行」的行；
Ñ: Herein, (a) the three, namely, formations of merit, of demerit, and of the imperturbable, and the three, namely, the bodily, the verbal, and the mental formations, which make six, are 'formations with ignorance as condition'.
Te sabbepi lokiyakusalākusalacetanāmattameva honti.
它们都只是世间的善及不善的思而已。
Ñ: And all these are simply mundane profitable and unprofitable volition.
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