T01n0037_緣本致經

大正藏第 01 冊 No. 0037 緣本致經

No. 37 [No. 27(51), No. 36]

佛說緣本致經

失譯人名今附東晉錄

聞如是：

一時，佛在舍衛國祇樹給孤獨園。佛告諸比丘：「愛讱深有，榮色未起，為纏沒住，亦有本栽，非無緣致。愛有耽荒，本致熟在，狂醉為受，不明觀解，是名癡本。

「癡緣所生，亦為有本。何等為本？眩曜色聲，五蓋馳惑，斯生癡本矣。

「五蓋蔽冥，致影沉吟，亦為有本。何等為本？三惡種牽，斯謂為本。

「三惡栽習，亦為有本。何等為本？不攝根識，斯亦為本。

「不攝根識，緣致有本。何等為本？謂非所應念，專候不已，斯謂本也。

「非應所念，亦從本緣，不為無本。何等為本？不從正信，迷於所向，斯謂本也。

「不信從謬，亦有緣致，非為無本。何等為本？惡師所引，非法聽受，斯謂為本。

「非正失聽，亦有緣本。何等為本？違背賢聖英㑺之聚，斯謂為本。

「乖錯賢㑺緣致違背，亦為有本。何等為本？失於戴仰虛心集樂，斯謂本矣。如是，比丘！夫失賢眾清高之聚，身口意行視聽惑滿，胸心閉塞矣。以非法見，信向毀矣。正道負背則邪見增，邪見增則內攝喪，內攝喪則三惡興恣，三惡興恣則五蓋盈滿，五蓋盈滿則癡本足，癡本足則愛受盛，以斯轉種增著猗有，塵染無際矣。

「度世明慧，升于脫要，亦為有本。何謂度世智慧解脫之本？七覺法妙，謂為致本。

「七覺鏡照，亦為有本。何等為本？謂四意止，斯則覺本。

「四意靜止，由從有本，非無有本。其義焉在？謂清凈潔妙，其行在三。

「三清凈行，亦為有本，非無有本。本義為何？謂守攝諸根，斯則為本。

「守攝諸根，亦為有本，非無有本。本義為何？謂鏡鑑玄照，斯為本念矣。

「本念照往，亦為有本，緣致入正。何等為本？本念造勝，謂之樹信。

「信亦有本，不為無本。何等信本？謂多聞經道次第典要，斯謂為本。

「聞于經法，亦為有本，不為無本。何等聞法？謂賢行澄清業真者也。

「賢者清凈，亦為有本。何等為本？謂㑺行清真潔白之聚。

「如是，比丘！賢者集勝依附明哲，奉事多聞能致信本，信本已立便得正念，正念已樹守攝諸根，根守已建登三行凈，已三清凈便四意止，四意止立便七覺意；七覺意成立，是即無為解脫度世。」

佛說如是，弟子受行

現代漢語譯本： 這部經名為《緣本致經》。 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。佛陀告訴眾比丘：『愛慾的執著根深蒂固，即使美好的事物尚未出現，它也像被纏繞住一樣，無法擺脫，這並非沒有原因，而是有其根本的來源。愛慾使人沉溺放縱，其根本原因在於對事物不加明辨，像喝醉了一樣，不明真相，這就是所謂的癡的根本。』 『癡的產生也有其根本原因。是什麼呢？就是被炫目的色彩和聲音所迷惑，被五蓋（貪慾、嗔恚、睡眠、掉悔、疑）所矇蔽，這就是癡的根本。』 『五蓋遮蔽心智，使人陷入沉思和猶豫，這也有其根本原因。是什麼呢？就是被三惡（貪、嗔、癡）的種子所牽引，這就是根本。』 『三惡的習性也有其根本原因。是什麼呢？就是不能約束自己的感官和意識，這就是根本。』 『不能約束感官和意識，也有其根本原因。是什麼呢？就是專注于不應該想的事情，並且執著不放，這就是根本。』 『專注于不應該想的事情，也有其根本原因，並非沒有原因。是什麼呢？就是不從正確的信仰出發，迷失了方向，這就是根本。』 『不相信正道，反而相信謬誤，也有其根本原因，並非沒有原因。是什麼呢？就是被惡師所引導，聽受不合法的教誨，這就是根本。』 『聽受不合法的教誨，也有其根本原因。是什麼呢？就是違背賢聖的教誨，遠離賢聖的群體，這就是根本。』 『違背賢聖的教誨，也有其根本原因。是什麼呢？就是失去了虛心學習和樂於接受教誨的心，這就是根本。』 『比丘們啊！失去賢聖的清凈群體，就會導致身口意行為的混亂，視聽被迷惑所充滿，內心閉塞。以不正確的見解，導致信仰的喪失。背離正道，邪見就會增長；邪見增長，內心就會失去約束；內心失去約束，三惡就會放縱；三惡放縱，五蓋就會充滿；五蓋充滿，癡的根本就會穩固；癡的根本穩固，愛慾就會盛行。這樣輾轉相生，就會更加執著于有，被塵世的污染所纏繞，沒有盡頭。』 『要超越世俗，獲得智慧，達到解脫的境界，也有其根本原因。什麼是超越世俗、智慧解脫的根本呢？就是七覺支的微妙法，這就是根本。』 『七覺支的智慧之光，也有其根本原因。是什麼呢？就是四念住，這就是覺悟的根本。』 『四念住的靜止，也有其根本原因，並非沒有原因。它的意義是什麼呢？就是清凈潔白的修行，其行為在於三方面。』 『三清凈的修行，也有其根本原因，並非沒有原因。根本的意義是什麼呢？就是守護和約束自己的感官，這就是根本。』 『守護和約束自己的感官，也有其根本原因，並非沒有原因。根本的意義是什麼呢？就是像鏡子一樣明鑑一切，這就是根本的念頭。』 『根本的念頭照亮前方，也有其根本原因，從而進入正道。是什麼根本呢？就是根本的念頭創造了殊勝，這就是樹立信仰。』 『信仰也有其根本，並非沒有原因。信仰的根本是什麼呢？就是多聽聞佛經的教導，瞭解其中的次第和要點，這就是根本。』 『聽聞佛經的教導，也有其根本，並非沒有原因。聽聞佛法是什麼呢？就是親近那些行為賢善、清凈、真實的人。』 『賢善清凈的人，也有其根本。是什麼根本呢？就是親近那些行為高尚、品德純潔的群體。』 『比丘們啊！親近賢者，依附明智的人，奉事多聞的人，就能建立信仰的根本；信仰的根本建立后，就能獲得正念；正念樹立后，就能守護和約束自己的感官；感官守護建立后，就能進入三清凈的修行；三清凈修行后，就能建立四念住；四念住建立后，就能成就七覺支；七覺支成就后，就能達到無為解脫，超越世俗。』 佛陀說完這些話，弟子們都信受奉行。

English version: This sutra is called 'The Sutra on the Origins of Conditions'. Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. The Buddha said to the monks, 'The attachment to desire is deeply rooted. Even before beautiful things arise, it is as if one is entangled and cannot escape. This is not without cause; it has its fundamental origin. Desire leads to indulgence and recklessness. Its root cause lies in not discerning things clearly, like being drunk, not understanding the truth. This is what is called the root of ignorance.' 'The arising of ignorance also has its fundamental cause. What is it? It is being deluded by dazzling colors and sounds, being obscured by the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt). This is the root of ignorance.' 'The five hindrances obscure the mind, causing one to fall into contemplation and hesitation. This also has its fundamental cause. What is it? It is being drawn by the seeds of the three evils (greed, hatred, and delusion). This is the root.' 'The habits of the three evils also have their fundamental cause. What is it? It is the inability to restrain one's senses and consciousness. This is the root.' 'The inability to restrain one's senses and consciousness also has its fundamental cause. What is it? It is focusing on things that should not be thought about and clinging to them. This is the root.' 'Focusing on things that should not be thought about also has its fundamental cause, it is not without cause. What is it? It is not starting from correct faith, losing one's direction. This is the root.' 'Not believing in the right path, but believing in falsehoods, also has its fundamental cause, it is not without cause. What is it? It is being led by evil teachers and receiving unlawful teachings. This is the root.' 'Receiving unlawful teachings also has its fundamental cause. What is it? It is going against the teachings of the wise and noble, and distancing oneself from the community of the wise. This is the root.' 'Going against the teachings of the wise and noble also has its fundamental cause. What is it? It is losing the heart of humbly learning and joyfully accepting teachings. This is the root.' 'Monks! Losing the pure community of the wise will lead to confusion in body, speech, and mind, the senses will be filled with delusion, and the heart will be closed off. With incorrect views, faith will be lost. Turning away from the right path, wrong views will increase; when wrong views increase, the mind will lose its restraint; when the mind loses its restraint, the three evils will be indulged; when the three evils are indulged, the five hindrances will be filled; when the five hindrances are filled, the root of ignorance will be firm; when the root of ignorance is firm, desire will flourish. Thus, they will be reborn and become more attached to existence, entangled by worldly defilements without end.' 'To transcend the world, gain wisdom, and reach the state of liberation, there is also a fundamental cause. What is the root of transcending the world, wisdom, and liberation? It is the wonderful dharma of the seven factors of enlightenment. This is the root.' 'The light of wisdom of the seven factors of enlightenment also has its fundamental cause. What is it? It is the four foundations of mindfulness. This is the root of enlightenment.' 'The stillness of the four foundations of mindfulness also has its fundamental cause, it is not without cause. What is its meaning? It is pure and immaculate practice, its actions lie in three aspects.' 'The three pure practices also have their fundamental cause, it is not without cause. What is the meaning of the root? It is guarding and restraining one's senses. This is the root.' 'Guarding and restraining one's senses also has its fundamental cause, it is not without cause. What is the meaning of the root? It is like a mirror, clearly reflecting everything. This is the fundamental thought.' 'The fundamental thought illuminates the way forward, it also has its fundamental cause, thus entering the right path. What is the root? It is the fundamental thought that creates excellence, this is establishing faith.' 'Faith also has its root, it is not without cause. What is the root of faith? It is listening to the teachings of the Buddha, understanding the order and key points. This is the root.' 'Listening to the teachings of the Buddha also has its root, it is not without cause. What is listening to the Dharma? It is being close to those who are virtuous, pure, and truthful in their actions.' 'Those who are virtuous and pure also have their root. What is the root? It is being close to those who are noble in their actions and pure in their character.' 'Monks! Being close to the wise, relying on the intelligent, serving those who have heard much, one can establish the root of faith; once the root of faith is established, one can obtain right mindfulness; once right mindfulness is established, one can guard and restrain one's senses; once the senses are guarded, one can enter the three pure practices; after the three pure practices, one can establish the four foundations of mindfulness; after the four foundations of mindfulness are established, one can achieve the seven factors of enlightenment; after the seven factors of enlightenment are achieved, one can reach the state of non-action liberation, transcending the world.' The Buddha spoke these words, and the disciples received and practiced them.

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現代漢語譯本：佛說緣本致經

English version: The Buddha Speaks of the Sutra on the Origin of Conditions