T02n0124_緣起經

大正藏第 02 冊 No. 0124 緣起經

No. 124 [Nos. 99(1248), 123, 125(49.1)]

緣起經一卷

三藏法師玄奘奉　詔譯

如是我聞：

一時，薄伽梵在室羅筏，住誓多林給孤獨園，與無量無數聲聞、菩薩、天人等俱。爾時，世尊告苾芻眾：「吾當為汝宣說緣起初差別義，汝應諦聽，極善思惟，吾今為汝分別解說。」

苾芻眾言：「唯然愿說，我等樂聞。」

佛言：「云何名緣起初？謂依此有故彼有，此生故彼生，所謂無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死，起愁嘆苦憂惱，是名為純大苦蘊集，如是名為緣起初義

現代漢語譯本《緣起經》一卷三藏法師玄奘奉詔譯一時，薄伽梵在室羅筏，住在誓多林給孤獨園，與無量無數的聲聞、菩薩、天人等在一起。當時，世尊告訴眾比丘：『我將為你們宣說緣起最初的差別意義，你們應當仔細聽，認真思考，我現在為你們分別解說。』眾比丘說：『是的，我們願意聽您說，我們很樂意聽。』佛說：『什麼叫做緣起最初呢？就是說因為有這個，所以有那個；因為這個生起，所以那個生起。所謂無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死，以及由此產生的憂愁、悲嘆、痛苦、憂慮、煩惱，這叫做純粹的大苦聚集。這就是緣起最初的意義。』

English version The Sutra of Dependent Origination, one fascicle Translated by the Tripitaka Master Xuanzang under Imperial Decree Thus have I heard: At one time, the Bhagavan was in Shravasti, residing in the Jeta Grove, Anathapindika's Park, together with countless Shravakas, Bodhisattvas, Devas, and others. At that time, the World Honored One addressed the assembly of Bhikshus, saying: 'I will now explain to you the initial meaning of Dependent Origination. You should listen attentively and contemplate it thoroughly. I will now explain it to you in detail.' The Bhikshus replied: 'Yes, we wish to hear it. We are eager to listen.' The Buddha said: 'What is called the initial Dependent Origination? It is that because this exists, that exists; because this arises, that arises. That is, ignorance conditions volitional formations; volitional formations condition consciousness; consciousness conditions name and form; name and form condition the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; birth conditions old age and death, along with sorrow, lamentation, pain, distress, and despair. This is called the aggregation of the pure great mass of suffering. This is the initial meaning of Dependent Origination.'

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「云何名為緣起差別？謂無明緣行者，云何無明？謂於前際無知，於後際無知，於前后際無知；于內無知，于外無知，于內外無知；于業無知，于異熟無知，于業異熟無知；于佛無知，於法無知，于僧無知；于苦無知，于集無知，于滅無知，于道無知；于因無知，于果無知，于因已生諸法無知；于善無知，于不善無知；于有罪無知，于無罪無知；于應修習無知，于不應修習無知；于下劣無知；于上妙無知；于黑無知，于白無知；于有異分無知，于緣已生或六觸處，如實通達無知。如是于彼彼處如實無知，無見無現觀，愚癡無明黑闇，是謂無明。云何為行？行有三種，謂身行、語行、意行，是名為行。

「行緣識者，云何為識？謂六識身，一者眼識，二者耳識，三者鼻識，四者舌識，五者身識，六者意識，是名為識。

「識緣名色者，云何為名？謂四無色蘊：一者受蘊，二者想蘊，三者行蘊，四者識蘊。云何為色？謂諸所有色，一切四大種，及四大種所造，此色前名總略為一，合名名色，是謂名色。

「名色緣六處者，云何六處？謂六內處：一眼內處，二耳內處，三鼻內處，四舌內處，五身內處，六意內處，是謂六處

『什麼是緣起差別？』意思是說，無明緣起行，那麼什麼是無明呢？就是對於過去世無知，對於未來世無知，對於過去和未來世都無知；對於內在無知，對於外在無知，對於內在和外在都無知；對於業無知，對於異熟果報無知，對於業和異熟果報都無知；對於佛無知，對於法無知，對於僧無知；對於苦無知，對於集無知，對於滅無知，對於道無知；對於因無知，對於果無知，對於因所生的諸法無知；對於善無知，對於不善無知；對於有罪無知，對於無罪無知；對於應該修習的無知，對於不應該修習的無知；對於下劣的無知；對於上妙的無知；對於黑的無知，對於白的無知；對於有差別部分的無知，對於緣起已生或六觸處，如實通達的無知。像這樣在各個方面如實無知，沒有見解，沒有現觀，愚癡無明黑暗，這就是無明。什麼是行呢？行有三種，就是身行、語行、意行，這叫做行。『行緣起識』，那麼什麼是識呢？就是六識身，第一是眼識，第二是耳識，第三是鼻識，第四是舌識，第五是身識，第六是意識，這叫做識。『識緣起名色』，那麼什麼是名呢？就是四種無色蘊：第一是受蘊，第二是想蘊，第三是行蘊，第四是識蘊。什麼是色呢？就是所有色，一切四大種，以及四大種所造的，這色和前面的名總括起來成為一個整體，合稱為名色，這就是名色。『名色緣起六處』，那麼什麼是六處呢？就是六內處：第一是眼內處，第二是耳內處，第三是鼻內處，第四是舌內處，第五是身內處，第六是意內處，這叫做六處。

'What is meant by the differentiation of dependent origination?' It means that ignorance conditions volitional formations. What is ignorance? It is not knowing the past, not knowing the future, not knowing both the past and the future; not knowing the internal, not knowing the external, not knowing both the internal and the external; not knowing karma, not knowing its maturation, not knowing both karma and its maturation; not knowing the Buddha, not knowing the Dharma, not knowing the Sangha; not knowing suffering, not knowing its origin, not knowing its cessation, not knowing the path; not knowing the cause, not knowing the effect, not knowing the phenomena arising from the cause; not knowing the wholesome, not knowing the unwholesome; not knowing the blameworthy, not knowing the blameless; not knowing what should be cultivated, not knowing what should not be cultivated; not knowing the inferior; not knowing the superior; not knowing the dark, not knowing the bright; not knowing the differentiated parts, not knowing the six sense bases that have arisen from conditions, not knowing them as they truly are. Thus, in these various aspects, not knowing as it truly is, having no insight, no direct realization, being foolish, ignorant, and in darkness, this is called ignorance. What are volitional formations? There are three kinds of volitional formations: bodily volitional formations, verbal volitional formations, and mental volitional formations. These are called volitional formations. 'Volitional formations condition consciousness.' What is consciousness? It is the six consciousnesses: first, eye-consciousness; second, ear-consciousness; third, nose-consciousness; fourth, tongue-consciousness; fifth, body-consciousness; and sixth, mind-consciousness. This is called consciousness. 'Consciousness conditions name and form.' What is name? It is the four immaterial aggregates: first, the aggregate of feeling; second, the aggregate of perception; third, the aggregate of mental formations; and fourth, the aggregate of consciousness. What is form? It is all forms, all the four great elements, and what is derived from the four great elements. This form and the preceding name are collectively referred to as name and form. This is name and form. 'Name and form condition the six sense bases.' What are the six sense bases? They are the six internal sense bases: first, the eye sense base; second, the ear sense base; third, the nose sense base; fourth, the tongue sense base; fifth, the body sense base; and sixth, the mind sense base. These are called the six sense bases.

「六處緣觸者，云何為觸？謂六觸身：一者眼觸，二者耳觸，三者鼻觸，四者舌觸，五者身觸，六者意觸，是名為觸。

「觸緣受者，云何為受？受有三種，謂樂受、苦受、不苦不樂受，是名為受。

「受緣愛者，云何為愛？愛有三種，謂欲愛、色愛、無色愛，是名為愛。

「愛緣取者，云何為取？謂四取：一者欲取，二者見取，三者戒禁取，四者我語取，是名為取。

「取緣有者，云何為有？有有三種，謂欲有、色有、無色有，是名為有。

「有緣生者，云何為生？謂彼彼有情，于彼彼有情類，諸生等生趣，起出現蘊，得界、得處、得諸蘊，生起、命根出現，是名為生。

「生緣老死者，云何為老？謂發衰變，面板緩皺，衰熟損壞，身脊傴曲黑黡間身，喘息奔急，形貌僂前，憑據策杖，惛昧羸劣，損減衰退，諸根耄熟，功用破壞，諸行朽故，其形腐敗，是名為老。云何為死？謂彼彼有情，從彼彼有情類，終盡壞沒，舍壽舍暖，命根謝滅，棄捨諸蘊，死時運盡，是名為死。此死前老總略為一，合名老死，如是名為緣起差別義。

「苾芻！我已為汝等說所標緣起初差別義

『六處緣觸』，什麼是觸？指的是六種觸身：第一是眼觸，第二是耳觸，第三是鼻觸，第四是舌觸，第五是身觸，第六是意觸，這被稱為觸。『觸緣受』，什麼是受？受有三種，即樂受、苦受、不苦不樂受，這被稱為受。『受緣愛』，什麼是愛？愛有三種，即欲愛、色愛、無色愛，這被稱為愛。『愛緣取』，什麼是取？指的是四種取：第一是欲取，第二是見取，第三是戒禁取，第四是我語取，這被稱為取。『取緣有』，什麼是有？有有三種，即欲有、色有、無色有，這被稱為有。『有緣生』，什麼是生？指的是在各種各樣的有情眾生中，在各種各樣的有情類別中，諸如出生、等生、趣向、出現蘊、獲得界、獲得處、獲得諸蘊，生命生起、命根出現，這被稱為生。『生緣老死』，什麼是老？指的是頭髮衰敗變白，面板鬆弛起皺，衰老成熟損壞，身體脊背彎曲，黑斑遍佈全身，呼吸急促，形貌佝僂，需要拄著枴杖，昏聵虛弱，損減衰退，各種感官遲鈍，功能破壞，各種行為朽壞，形體腐敗，這被稱為老。什麼是死？指的是在各種各樣的有情眾生中，從各種各樣的有情類別中，最終結束壞滅，捨棄壽命捨棄溫暖，命根消亡，拋棄諸蘊，死亡時生命耗盡，這被稱為死。這死亡之前的衰老總括為一，合稱為老死，這就是所謂的緣起差別義。『比丘們！』我已經為你們說了所標示的緣起最初的差別意義。

『Six sources give rise to contact,』 what is contact? It refers to six bodies of contact: first is eye contact, second is ear contact, third is nose contact, fourth is tongue contact, fifth is body contact, and sixth is mind contact. This is called contact. 『Contact gives rise to feeling,』 what is feeling? There are three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. This is called feeling. 『Feeling gives rise to craving,』 what is craving? There are three kinds of craving: craving for sensual pleasures, craving for form, and craving for formlessness. This is called craving. 『Craving gives rise to grasping,』 what is grasping? It refers to four kinds of grasping: grasping for sensual pleasures, grasping for views, grasping for rites and rituals, and grasping for a self-theory. This is called grasping. 『Grasping gives rise to becoming,』 what is becoming? There are three kinds of becoming: becoming in the realm of desire, becoming in the realm of form, and becoming in the realm of formlessness. This is called becoming. 『Becoming gives rise to birth,』 what is birth? It refers to the various sentient beings, in various categories of sentient beings, such as birth, equal birth, going towards, the arising of aggregates, obtaining realms, obtaining places, obtaining aggregates, the arising of life, and the appearance of the life faculty. This is called birth. 『Birth gives rise to old age and death,』 what is old age? It refers to the graying and weakening of hair, the loosening and wrinkling of skin, the decay and damage of maturity, the bending of the spine, the appearance of dark spots all over the body, rapid breathing, a hunched posture, the need for a cane, confusion and weakness, decline and decay, the dulling of the senses, the destruction of function, the decay of actions, and the corruption of the body. This is called old age. What is death? It refers to the various sentient beings, from various categories of sentient beings, finally ending and decaying, abandoning life and warmth, the cessation of the life faculty, the discarding of aggregates, and the exhaustion of life at the time of death. This is called death. The old age before death is summarized as one, and together they are called old age and death. This is the so-called meaning of the differentiation of dependent origination. 『Monks!』 I have already explained to you the initial meaning of the differentiation of dependent origination that was indicated.

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時薄伽梵說是經已，聲聞、菩薩、天人等眾，聞佛所說皆大歡喜，得未曾有，信受奉行

當薄伽梵說完這部經后，在場的聲聞、菩薩、天人等大眾，聽聞佛陀所說，都非常歡喜，感到前所未有，信受奉行。

When the Blessed One had finished speaking this sutra, the assembly of Śrāvakas, Bodhisattvas, gods, and humans, having heard what the Buddha had said, were all greatly delighted, felt something they had never experienced before, and faithfully accepted and practiced it.