T16n0708_了本生死經

大正藏第 16 冊 No. 0708 了本生死經

No. 708 [Nos. 709-712]

了本生死經

吳月氏優婆塞支謙譯

佛說是：「若比丘見緣起為見法，已見法為見我。」

於是賢者舍利弗謂諸比丘言：「諸賢者！佛說：『若諸比丘見緣起為見法，已見法為見我。』此謂何義？是說有緣。若見緣起無命、非命，為見法；見法無命、非命，為見佛。當隨是慧。

「彼有二事見外緣起，有二事見內緣起，合為四。

「何謂二事見外緣起？為因相縛、緣相縛。因相縛為何等？從種根，從根葉，從葉莖，從莖節，從節懷華，從華實。是為因相縛。何謂緣相縛？為地種、水種、火種、風種、空種，從是因緣有種生彼。地為持種，水為潤種，火為熱種，風為起種，空為令種無礙。如是得時節會，令種生。彼種不知我生根，根不知從種有；根不知我生葉，葉不知從根有；葉不知我生莖，莖不知從葉有節懷華，實亦不自知轉相生有。又地不知我生種，種亦不知地持我；水亦不知我潤種，種亦不知水潤我；至火、風、空皆不相知。是諸賢者，從因緣有，得時會，令種生。為非自作，非彼作，亦非無因生。當以五事見外緣起。何謂五？一非常，二不斷，三不步，

【現代漢語翻譯】現代漢語譯本大正藏第 16 冊 No. 0708 了本生死經

No. 708 [Nos. 709-712]

了本生死經

吳月氏優婆塞支謙譯

佛陀說：『如果比丘能見到緣起，那就是見到了法；已經見到了法，那就是見到了我。』於是賢者舍利弗對眾比丘說：『諸位賢者！佛陀說：「如果比丘能見到緣起，那就是見到了法；已經見到了法，那就是見到了我。」這句話是什麼意思呢？是說有緣。如果見到緣起沒有命、不是命，那就是見到了法；見到法沒有命、不是命，那就是見到了佛陀。應當遵循這種智慧。『對於外在的緣起，有兩種觀察方式；對於內在的緣起，也有兩種觀察方式，合起來是四種。『什麼叫做兩種觀察外在緣起的方式呢？就是因相的束縛和緣相的束縛。什麼叫做因相的束縛？從種子生根，從根生葉，從葉生莖，從莖生節，從節生花苞，從花苞結果實。這就是因相的束縛。什麼叫做緣相的束縛？就是地種（土地的性質）、水種（水的性質）、火種（火的性質）、風種（風的性質）、空種（空間的性質），從這些因緣和合，種子才能生長。土地保持種子，水滋潤種子，火提供熱量，風使種子生長，空間使種子沒有阻礙。這樣，當時間條件成熟時，種子就能生長。種子不知道「我生根」，根也不知道是從種子而來；根不知道「我生葉」，葉也不知道是從根而來；葉不知道「我生莖」，莖也不知道是從葉而來；節、花苞、果實也不知道它們是互相轉化而產生的。而且，土地不知道「我生種子」，種子也不知道土地在支撐我；水也不知道「我滋潤種子」，種子也不知道水在滋潤我；直到火、風、空，它們之間都互不相知。諸位賢者，它們從因緣和合而生，當時間條件成熟時，種子就能生長。這不是自己造成的，也不是其他什麼造成的，也不是沒有原因就產生的。應當用五種方式來觀察外在的緣起。什麼是五種方式？一是非常，二是不斷，三是不步，』

【English Translation】 English version Tripitaka Volume 16 No. 0708 了本生死經 (Understanding the Root of Birth and Death Sutra)

No. 708 [Nos. 709-712]

了本生死經 (Understanding the Root of Birth and Death Sutra)

Translated by Upasaka Zhi Qian of Yuezhi during the Wu Dynasty The Buddha said: 'If a Bhikkhu sees dependent origination (緣起), he sees the Dharma (法); having seen the Dharma, he sees me.' Then, the worthy Shariputra (舍利弗) said to the Bhikkhus: 'Worthy ones! The Buddha said: 'If Bhikkhus see dependent origination, they see the Dharma; having seen the Dharma, they see me.' What does this mean? It means there are conditions (緣). If one sees dependent origination as without life (無命), as not life (非命), he sees the Dharma; seeing the Dharma as without life, as not life, he sees the Buddha. One should follow this wisdom.' 'There are two ways to see external dependent origination, and two ways to see internal dependent origination, making four in total.' 'What are the two ways to see external dependent origination? They are bondage of cause-aspect (因相縛) and bondage of condition-aspect (緣相縛). What is bondage of cause-aspect? From seed (種) comes root (根), from root comes leaf (葉), from leaf comes stem (莖), from stem comes node (節), from node comes bud (懷華), from bud comes fruit (實). This is bondage of cause-aspect. What is bondage of condition-aspect? It is earth-element (地種), water-element (水種), fire-element (火種), wind-element (風種), space-element (空種). From these conditions, the seed is born. Earth holds the seed, water moistens the seed, fire warms the seed, wind causes the seed to rise, space allows the seed to be unobstructed. Thus, when the time is right, the seed grows. The seed does not know 'I give rise to root,' the root does not know it comes from the seed; the root does not know 'I give rise to leaf,' the leaf does not know it comes from the root; the leaf does not know 'I give rise to stem,' the stem does not know it comes from the leaf; the node, bud, and fruit also do not know they arise through mutual transformation. Furthermore, earth does not know 'I give rise to seed,' the seed does not know earth supports me; water does not know 'I moisten the seed,' the seed does not know water moistens me; up to fire, wind, and space, they do not know each other. These worthy ones, they arise from the assembly of conditions, and when the time is right, the seed grows. It is not self-made, not made by another, nor does it arise without cause. One should see external dependent origination in five ways. What are the five? First, it is not permanent (非常); second, it is not 끊임없이 (不斷); third, it does not step (不步);'

四種不敗亡，五相像非故。彼種已壞為非常，有根出為不斷，種根分異為不躇步，少種多生實為不敗亡，實生如種根非種為相像非故。

「當知是二事見內緣起：因相縛、緣相縛。何謂因相縛？緣不明，行；緣行，識；緣識，名色；緣名色，六入；緣六入，更樂；緣更樂，痛；緣痛，愛；緣愛，受；緣受，有；緣有，生；緣生，老、死、憂、悲、苦、懣心惱。如是是但大苦性具成有病。彼不明不知我作行，行不知從不明有；行不知我作識，識不知從行有；識不知我作名色，名色不知從識有；六入、更樂、痛、愛、受、有、生至於老死亦轉不知。是從不明有行，從行有識，從識有名色，從名色有六入、更樂、痛、愛、受、有、生、老、死、憂、悲、苦、懣心惱，如上說。是但大苦性具成有。彼若無生，則無老、死、憂、悲、苦、懣心惱。

「是諸賢者，因緣起故，緣是生法。有緣起不緣生法，有緣生法不緣起，有緣起緣生法，有不緣起不緣生法。

「何謂緣起不緣生法？為緣不明，行；緣行，識；緣識，名色，至於老死，大苦惱具成有，如上說。是謂緣起非緣生法。

「何謂緣生法非緣起？為如不明、行、識、名色、六入、更樂、痛、愛、受、有、生、老死。是謂緣生法非緣起也。

「

【現代漢語翻譯】現代漢語譯本：四種不會敗亡的情況，五種相似但不相同的情況。那些種子已經壞滅，成為無常；有根生出，相續不斷；種子和根區分開來，不會猶豫不決；少量種子能產生很多果實，這確實是不會敗亡的情況。果實生長得像種子和根，但又不是種子，這是相似但不相同的情況。

『應當知道這兩種情況是觀察內在緣起而得出的：因的相互束縛，緣的相互束縛。什麼叫做因的相互束縛呢？以無明為緣，產生行（karma）；以行為緣，產生識（consciousness）；以識為緣，產生名色（name and form）；以名色為緣，產生六入（six sense bases）；以六入為緣，產生更樂（contact）；以更樂為緣，產生痛（feeling）；以痛為緣，產生愛（craving）；以愛為緣，產生受（grasping）；以受為緣，產生有（becoming）；以有為緣，產生生（birth）；以生為緣，產生老、死、憂、悲、苦、惱（old age, death, sorrow, lamentation, pain, grief, and despair）。這樣就只是巨大的苦聚集在一起，具有病患的性質。他們不明白、不知道是我造作了行，行不知道是從無明產生的；行不知道是我造作了識，識不知道是從行產生的；識不知道是我造作了名色，名色不知道是從識產生的；六入、更樂、痛、愛、受、有、生，乃至老死，也同樣轉而不知道。這是從無明產生行，從行產生識，從識產生名色，從名色產生六入、更樂、痛、愛、受、有、生、老、死、憂、悲、苦、惱，如上面所說。這只是巨大的苦聚集在一起，具有病患的性質。如果滅盡了生，那麼就沒有老、死、憂、悲、苦、惱。』

『這些賢者們，因為因緣生起，所以緣是生法。有因緣生起但不緣生法，有緣生法但不緣起，有因緣生起也緣生法，有不緣起也不緣生法。』

『什麼叫做緣起但不緣生法呢？以無明為緣，產生行；以行為緣，產生識；以識為緣，產生名色，乃至老死，巨大的苦惱聚集在一起，具有病患的性質，如上面所說。這就叫做緣起但不緣生法。』

『什麼叫做緣生法但不緣起呢？比如無明、行、識、名色、六入、更樂、痛、愛、受、有、生、老死。這就叫做緣生法但不緣起。』

【English Translation】 English version: Four kinds of non-perishing, five kinds of similar but not identical. Those seeds have already decayed, becoming impermanent; roots emerge, continuously; seeds and roots are distinguished, without hesitation; few seeds can produce many fruits, this is indeed non-perishing. Fruits grow like seeds and roots, but are not seeds, this is similar but not identical.

'It should be known that these two situations are derived from observing internal dependent origination: the mutual bondage of causes, the mutual bondage of conditions. What is called the mutual bondage of causes? Conditioned by ignorance (Avidya), action (Karma) arises; conditioned by action, consciousness (Vijnana) arises; conditioned by consciousness, name and form (Namarupa) arise; conditioned by name and form, the six sense bases (Shadayatana) arise; conditioned by the six sense bases, contact (Sparsha) arises; conditioned by contact, feeling (Vedana) arises; conditioned by feeling, craving (Trishna) arises; conditioned by craving, grasping (Upadana) arises; conditioned by grasping, becoming (Bhava) arises; conditioned by becoming, birth (Jati) arises; conditioned by birth, old age, death, sorrow, lamentation, pain, grief, and despair (Jaramarana) arise. Thus, it is merely a great mass of suffering gathered together, possessing the nature of disease. They do not understand, do not know that I created action, action does not know that it arises from ignorance; action does not know that I created consciousness, consciousness does not know that it arises from action; consciousness does not know that I created name and form, name and form do not know that they arise from consciousness; the six sense bases, contact, feeling, craving, grasping, becoming, birth, and even old age and death, also turn and do not know. This is from ignorance arises action, from action arises consciousness, from consciousness arises name and form, from name and form arise the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, death, sorrow, lamentation, pain, grief, and despair, as described above. This is merely a great mass of suffering gathered together, possessing the nature of disease. If birth is extinguished, then there will be no old age, death, sorrow, lamentation, pain, grief, and despair.'

'These wise ones, because of dependent origination, conditions are arising phenomena. There are dependent origination but not conditioned arising phenomena, there are conditioned arising phenomena but not dependent origination, there are dependent origination and conditioned arising phenomena, there are neither dependent origination nor conditioned arising phenomena.'

'What is called dependent origination but not conditioned arising phenomena? Conditioned by ignorance, action arises; conditioned by action, consciousness arises; conditioned by consciousness, name and form arises, and even old age and death, a great mass of suffering gathered together, possessing the nature of disease, as described above. This is called dependent origination but not conditioned arising phenomena.'

'What is called conditioned arising phenomena but not dependent origination? For example, ignorance, action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death. This is called conditioned arising phenomena but not dependent origination.'

何謂緣起緣生法？若出生住不斷老死之生，是出生住因緣相近、因有相近、因微相近、因諦相近、因如相近、無異相近、不狂相近、緣起相近，以緣生如是法：有、受、愛、痛、更樂、六入、名色、識、行。是謂緣起緣生法。

「何謂不緣起不緣生法？謂得道者。彼何謂不明？為如六種。六種受若女、若男。何謂六？為地種、水種、火種、風種、空種、識種。彼身得住，是為地種；如持不散，是為水種；飲、食、嘗、啖臥得善消，是為火種；身中出息、入息，是為風種；四大所不能持，是為空種；隨轉如雙箭笮，是為識種。如彼地種，非女，非男，非人，非士，非身，非身所，非人生，非少年，非作、無作者，非住、無住者，非智、無智者，非眾生，非吾，非我，非彼有、無有主。水、火、風、空種亦如是。識種非女，非男，非人，非士，非身，非身所，非人生，非少年，非作、無作者，非住、無住者，非智、無智者，非眾生，非吾，非我，非我有、無有主。如是但從六種為一想，為合想，為女想，為男想，為妄想，為身想，為自在想，為強自在，受若干種，故為不明。時說曰性癡，凈、常想、樂想、身想，疑嫌妄，非上要。佛說是不明，亦為染於物，無慧生妄，故為不明；妄故為行；知物故為識；五性故為名

【現代漢語翻譯】現代漢語譯本：什麼是緣起緣生法？如果說出生、安住、不斷、衰老、死亡的產生，是出生和安住的因緣互相接近，因和有互相接近，因和細微互相接近，因和真諦互相接近，因和如是互相接近，沒有差異互相接近，不狂亂互相接近，緣起互相接近，以緣而生這樣的法：有、受、愛、痛、更樂、六入、名色、識、行。這就叫做緣起緣生法。

什麼是不緣起不緣生法？就是指得道的人。他們什麼是不明呢？就像六種東西。六種感受，無論是女人的還是男人的。什麼是六種呢？就是地種（Dì zhǒng，earth element）、水種（Shuǐ zhǒng，water element）、火種（Huǒ zhǒng，fire element）、風種（Fēng zhǒng，wind element）、空種（Kōng zhǒng，space element）、識種（Shí zhǒng，consciousness element）。他們的身體能夠安住，這就是地種；能夠保持不散，這就是水種；飲用、食用、品嚐、吞嚥、安臥能夠很好地消化，這就是火種；身體中的出息、入息，這就是風種；四大不能夠支援的，這就是空種；隨著（因緣）流轉就像雙箭相連，這就是識種。就像那地種，不是女，不是男，不是人，不是丈夫，不是身體，不是身體所擁有的，不是人生，不是少年，不是作者、沒有作者，不是安住者、沒有安住者，不是有智慧者、沒有智慧者，不是眾生，不是我的，不是我所擁有的，不是他所擁有的、沒有主宰。水、火、風、空種也是這樣。識種不是女，不是男，不是人，不是丈夫，不是身體，不是身體所擁有的，不是人生，不是少年，不是作者、沒有作者，不是安住者、沒有安住者，不是有智慧者、沒有智慧者，不是眾生，不是我的，不是我所擁有的，不是我所擁有的、沒有主宰。像這樣只是從六種東西產生一種想法，產生一種結合的想法，產生女人的想法，產生男人的想法，產生虛妄的想法，產生身體的想法，產生自在的想法，產生強大的自在，感受若干種，所以叫做不明。當時說這是性癡，凈想、常想、樂想、身想，疑惑嫌棄虛妄，不是最重要的。佛說這是不明，也是被事物所污染，沒有智慧產生虛妄，所以叫做不明；虛妄所以產生行為；知道事物所以產生意識；五性所以產生名稱。

【English Translation】 English version: What is dependent origination and dependent arising? If the arising of birth, abiding, ceasing, aging, and death is due to the close proximity of the causes and conditions of birth and abiding, the close proximity of cause and existence, the close proximity of cause and subtlety, the close proximity of cause and truth, the close proximity of cause and suchness, the close proximity of non-difference, the close proximity of non-madness, the close proximity of dependent origination, then by dependent arising, such dharmas arise: existence, feeling, love, pain, further joy, the six entrances, name and form, consciousness, and action. This is called dependent origination and dependent arising.

What is non-dependent origination and non-dependent arising? It refers to those who have attained the Way. What is their non-understanding? It is like six kinds. Six kinds of feelings, whether of women or men. What are the six? They are the earth element (Dì zhǒng), the water element (Shuǐ zhǒng), the fire element (Huǒ zhǒng), the wind element (Fēng zhǒng), the space element (Kōng zhǒng), and the consciousness element (Shí zhǒng). Their body is able to abide, this is the earth element; able to maintain without dispersing, this is the water element; drinking, eating, tasting, swallowing, and resting are well digested, this is the fire element; the out-breath and in-breath in the body, this is the wind element; what the four great elements cannot support, this is the space element; following the (karmic) flow like two arrows connected, this is the consciousness element. Like that earth element, it is not female, not male, not human, not husband, not body, not what the body possesses, not life, not youth, not the doer, not the non-doer, not the abider, not the non-abider, not the wise, not the non-wise, not sentient beings, not mine, not what I possess, not what he possesses, without a master. The water, fire, wind, and space elements are also like this. The consciousness element is not female, not male, not human, not husband, not body, not what the body possesses, not life, not youth, not the doer, not the non-doer, not the abider, not the non-abider, not the wise, not the non-wise, not sentient beings, not mine, not what I possess, not what I possess, without a master. Like this, it is only from the six elements that one arises with an idea, arises with a combined idea, arises with the idea of a woman, arises with the idea of a man, arises with a false idea, arises with the idea of a body, arises with the idea of freedom, arises with strong freedom, experiencing various kinds, therefore it is called non-understanding. At that time, it is said to be inherently foolish, the idea of purity, the idea of permanence, the idea of joy, the idea of self, doubt, suspicion, delusion, not the most important. The Buddha said this is non-understanding, also being defiled by things, without wisdom, delusion arises, therefore it is called non-understanding; delusion therefore produces action; knowing things therefore produces consciousness; the five natures therefore produce names.

色；猗名色根故為六入；三合故為更樂；更樂行故為痛；痛而樂故為愛；愛彌廣故為受；受當復有行故為有；五性具成故為生；諸種熟故為老；命根噤閉故為死；熱中為憂；誑語為悲；臨五識身合為五苦；心識身合為懣；心念勞為惱；有故生有。如是見知，障顯是，說具滿，大苦性足。從是受兇衰，著故復生。其始不可見知，不可度量。又冥為不明義；作成為行義；知為識義；緣住彼，彼相倚，為名色義；主亦不專為六入義；更亦合會為更樂義；從知痛義；渴欲得物，如火無厭，為愛義；取為受義；當復有為有義；五性仰為生義；熟為老義；行虧為死義。如是義說，亦為十二緣起相。

「又從不明近福德行作、近罪賊行作，是謂緣不明；行有諸行故，近福、不福而有識，是謂緣行識；由識作性行，名色具成生，是謂緣識名色；是緣生作，作輒受，是謂緣名色；六入、眼識會更樂，是謂緣六入更樂；如更樂，痛知亦爾，是謂緣更樂痛死；不知痛者為行別故，從愛象輒取，是謂緣痛愛；從愛象更吞，是謂緣愛受有；受為三行身、口、意，是謂緣受有；有行勞，當復有具成生，是謂緣有生；五性已成故有老死。是為十二緣起，隨轉宛轉，造作田業，識造種行，不明造對行。如地持種，水令種不散，火令種熟，風令種起

【現代漢語翻譯】現代漢語譯本色（rupa，物質）；因名色（nama-rupa，名色，精神和物質的結合）之根而有六入（ayatana，六種感官）；三者結合產生更樂（sparsha，觸）；更樂的運作產生痛（vedana，感受）；因痛而產生快樂，故生愛（trishna，渴愛）；愛不斷增長，故生受（upadana，執取）；因受而將再次產生行為，故為有（bhava，存在）；五蘊（skandha，構成個體的五種要素）完全形成，故有生（jati，出生）；各種條件成熟，故有老（jara，衰老）；生命力停止，故有死（marana，死亡）；內心焦躁為憂（shoka，憂愁）；虛假之語為悲（parideva，悲傷）；面臨五識（五種感官意識）與身體的結合爲五苦（duhkha，痛苦）；心識與身體的結合爲懣（daurmanasya，沮喪）；心念勞累為惱（upayasa，煩惱）；因為有，所以產生有。如此觀察認知，障礙顯現，說明具足圓滿，大苦的性質完備。由此遭受兇險衰敗，因為執著而再次產生。其開始不可見，不可度量。又，冥昧為不明（avidya，無明）之義；作為為行（samskara，行）之義；知為識（vijnana，識）之義；緣於此而住，彼此相互依存，為名色之義；主導作用但不專一為六入之義；更相合會為更樂之義；從知而產生痛之義；如飢渴般渴求事物，如火般永不滿足，為愛之義；獲取為受之義；將再次產生作為為有之義；五蘊仰賴而生為生之義；成熟為老之義；行為缺失為死之義。如此解釋，也為十二緣起（dvadasanga-pratitya-samutpada，十二因緣）之相。

『又從不明接近福德之行（punya-samskara，善行）、接近罪惡之行（apunya-samskara，惡行）而作，這稱為緣于不明；行為有各種行為，接近福德、不福德而有識，這稱為緣於行而有識；由識產生性質和行為，名色完全形成而生，這稱為緣于識而有名色；因為緣于生而產生作為，產生后隨即接受，這稱為緣于名色而有六入；六入、眼識相會產生更樂，這稱為緣於六入而有更樂；如更樂，痛的認知也是如此，這稱為緣于更樂而有痛；不知痛的人因為行為的差別，像大象一樣隨意取用，這稱為緣于痛而有愛；從愛的形象進一步吞噬，這稱為緣于愛而有受；受是身、口、意三種行為，這稱為緣于受而有有；有這種行為的勞作，將來會再次完全形成而生，這稱為緣于有而有生；五蘊已經形成，所以有老死。這就是十二緣起，隨著流轉，輾轉相生，造作田地產業，識造作種子行為，不明造作相對的行為。如同土地承載種子，水使種子不散，火使種子成熟，風使種子生長。』

【English Translation】 English version Rupa (rupa, form); because of the root of nama-rupa (nama-rupa, name and form, the combination of mind and matter) there are six ayatanas (ayatana, six sense bases); the combination of the three gives rise to sparsha (sparsha, contact); the operation of sparsha gives rise to vedana (vedana, feeling); because of feeling pleasure, there is trishna (trishna, craving); because craving increases, there is upadana (upadana, grasping); because of grasping, there will be further action, hence bhava (bhava, becoming); the five skandhas (skandha, the five aggregates that constitute an individual) are fully formed, hence jati (jati, birth); various conditions mature, hence jara (jara, aging); the life force ceases, hence marana (marana, death); inner restlessness is shoka (shoka, sorrow); false speech is parideva (parideva, lamentation); facing the combination of the five vijnanas (five sense consciousnesses) with the body is duhkha (duhkha, suffering); the combination of mind and body is daurmanasya (daurmanasya, depression); mental fatigue is upayasa (upayasa, despair); because there is becoming, there is becoming. Thus seeing and knowing, obstacles appear, indicating completeness, the nature of great suffering is complete. From this, one suffers misfortune and decline, and because of attachment, one is born again. Its beginning cannot be seen or measured. Furthermore, darkness means avidya (avidya, ignorance); action means samskara (samskara, formations); knowing means vijnana (vijnana, consciousness); depending on this and relying on each other means nama-rupa; the leading role but not exclusively means six ayatanas; mutual combination means sparsha; from knowing arises the meaning of vedana; craving for things like thirst, like fire never satisfied, means trishna; taking means upadana; there will be further action means bhava; the five skandhas relying on each other for birth means jati; maturity means jara; lack of action means marana. Such explanations are also the aspects of dvadasanga-pratitya-samutpada (dvadasanga-pratitya-samutpada, twelve links of dependent origination).

『Furthermore, from ignorance approaching punya-samskara (punya-samskara, meritorious actions), approaching apunya-samskara (apunya-samskara, demeritorious actions) and acting, this is called conditioned by ignorance; actions have various actions, approaching meritorious and demeritorious actions, and there is consciousness, this is called conditioned by actions there is consciousness; from consciousness arises nature and action, name and form are fully formed and born, this is called conditioned by consciousness there is name and form; because of the condition of birth, action arises, and after arising, it is immediately received, this is called conditioned by name and form there are six ayatanas; the six ayatanas, eye consciousness meet and produce sparsha, this is called conditioned by six ayatanas there is sparsha; like sparsha, the knowledge of vedana is also like this, this is called conditioned by sparsha there is vedana; those who do not know vedana take it at will like elephants because of the difference in actions, this is called conditioned by vedana there is trishna; from the image of trishna further swallowing, this is called conditioned by trishna there is upadana; upadana is the three actions of body, speech, and mind, this is called conditioned by upadana there is bhava; with the labor of this action, there will be complete formation and birth again in the future, this is called conditioned by bhava there is jati; the five skandhas have already been formed, so there is old age and death. This is the twelve links of dependent origination, following the flow, turning around and giving rise to each other, creating fields and industries, consciousness creates seed actions, ignorance creates relative actions. Just as the land bears seeds, water keeps the seeds from scattering, fire ripens the seeds, and wind makes the seeds grow.』

，空令種無礙。行造田業亦如是，愛造潤行，彼行不知：『我造田業。』愛不知：『我為潤行。』識不知：『我為種行。』不明不知：『我為對行。』如地不知：『我持種。』水、火、風、空如上說。從有行勞，當復有具成生。此亦無有從是世躇步者，但因緣相持。譬如鏡凈、明朗，緣內、外生面象。面亦不死此生彼，鏡中從有面，因緣不虧。是不死此而生彼，為有苦情，因緣不虧，從是有受。如火以受，不斷現晝夜，然其炎不步。識亦如是，不身相縛，往來五道。有緣故生，是法無主。譬如月圓四十九由延，而圓形現於下水，有緣不虧，非月死彼而於此生。觀生死當如是。是為因相縛。

「何謂緣相縛？如佛告阿難：『眼緣色生眼識。彼眼不知：「我作猗行。」色不知：「我為識對。」明不知：「我為識照。」空不知：「我令識無礙。」識不知：「我生此作有。」眼、色、明、空、念，令眼識具成生。耳、鼻、口、身、心緣法生心識。彼眼不知：「我為識作猗。」法不知：「我為識作行。」心不知：「我為識作明。」空不知：「我令識無礙。」識不知：「我成此因緣。」是，阿難！緣心、法、明、空、念，令心識具成生，而此非自作，非彼作，非兩作，非無因生，非我故，非彼故，非無因有。』

「當

【現代漢語翻譯】現代漢語譯本『空』只是使得『種』沒有阻礙。行為造作田地產業也是如此，『愛』造作滋潤的行為，那些行為並不知道：『我造作田地產業。』『愛』並不知道：『我作為滋潤的行為。』『識』並不知道：『我作為播種的行為。』『不明』並不知道：『我作為相對的行為。』如同土地不知道：『我承載種子。』水、火、風、空的道理如上面所說。從有行為的勞作，應當再次具有成就的生命。這也沒有從這個世界躊躇不前的人，只是因緣互相支援。譬如鏡子乾淨、明亮，因內外而生面部的形象。面部的形象也不是死在這裡而生在那裡，鏡子中因為有面部，因緣沒有虧損。這不是死在這裡而生在那裡，因為有痛苦的情感，因緣沒有虧損，因此有感受。如同火憑藉接受，不斷地顯現晝夜，然而它的火焰不會移動。『識』也是這樣，不被身體束縛，往來於五道（指地獄、餓鬼、畜生、人、天五種境界）。因為有因緣的緣故而生，這個法沒有主宰。譬如月亮圓滿四十九由延（yóu yán，古印度長度單位），而圓形顯現在下面的水中，因緣沒有虧損，不是月亮死在那裡而在這裡生。觀察生死應當像這樣。這是因為因相束縛。

『什麼叫做緣相束縛？』如佛陀告訴阿難（Ānán，佛陀的十大弟子之一）：『眼緣於色而生眼識。那個眼並不知道：「我作為依靠的行為。」色並不知道：「我作為識的相對。」光明並不知道：「我作為識的照耀。」空並不知道：「我使得識沒有阻礙。」識並不知道：「我生在這裡而成就存在。」眼、色、明、空、念，使得眼識完全成就而生。耳、鼻、口、身、心緣於法而生心識。那個眼並不知道：「我為識作依靠。」法並不知道：「我為識作行為。」心並不知道：「我為識作光明。」空並不知道：「我令識沒有阻礙。」識並不知道：「我成就這個因緣。」是這樣，阿難！緣於心、法、明、空、念，使得心識完全成就而生，而這並非自己所作，並非他者所作，並非兩者共同所作，並非沒有原因而生，並非因為我的緣故，並非因為他的緣故，並非沒有原因而有。』

應當（知道）。』

【English Translation】 English version 'Emptiness' merely allows the 'seed' to be without obstruction. The act of creating fields and industries is also like this; 'love' creates the act of nurturing, but those acts do not know: 'I am creating fields and industries.' 'Love' does not know: 'I am acting as the nurturing act.' 'Consciousness' (識, shí) does not know: 'I am acting as the act of sowing.' 'Ignorance' does not know: 'I am acting as the relative act.' Just as the earth does not know: 'I am holding the seed.' The principles of water, fire, wind, and emptiness are as described above. From the labor of having actions, there should again be a life of accomplishment. There is also no one hesitating from this world, but only causes and conditions supporting each other. For example, a mirror is clean and bright, and the image of a face arises because of internal and external causes. The image of the face is not dying here and being born there; in the mirror, because there is a face, the causes and conditions are not deficient. It is not dying here and being born there, because there is the emotion of suffering, the causes and conditions are not deficient, therefore there is feeling. Just as fire, through acceptance, continuously appears day and night, yet its flame does not move. 'Consciousness' is also like this, not bound by the body, going back and forth in the five paths (五道, wǔ dào, referring to the five realms of existence: hell, hungry ghosts, animals, humans, and gods). Because there are causes and conditions, it arises; this dharma has no master. For example, the moon is round, forty-nine yojanas (由延, yóu yán, an ancient Indian unit of length), and the round shape appears in the water below; the causes and conditions are not deficient, it is not that the moon dies there and is born here. Observing birth and death should be like this. This is because of the bondage of cause and effect.

『What is called the bondage of conditions?』 As the Buddha told Ānanda (阿難, one of the ten great disciples of the Buddha): 『The eye arises from the condition of form, giving rise to eye-consciousness. That eye does not know: 「I am acting as the supporting act.」 Form does not know: 「I am acting as the counterpart of consciousness.」 Light does not know: 「I am acting as the illumination of consciousness.」 Emptiness does not know: 「I am allowing consciousness to be without obstruction.」 Consciousness does not know: 「I am born here and accomplishing existence.」 Eye, form, light, emptiness, and thought, allow eye-consciousness to be fully accomplished and born. Ear, nose, mouth, body, and mind arise from the condition of dharma, giving rise to mind-consciousness. That eye does not know: 「I am acting as the support for consciousness.」 Dharma does not know: 「I am acting as the action for consciousness.」 Mind does not know: 「I am acting as the light for consciousness.」 Emptiness does not know: 「I am allowing consciousness to be without obstruction.」 Consciousness does not know: 「I am accomplishing this cause and condition.」 It is like this, Ānanda! Conditioned by mind, dharma, light, emptiness, and thought, mind-consciousness is fully accomplished and born, and this is not self-made, not made by others, not made by both, not born without cause, not because of me, not because of him, not existing without cause.』

『Should (know).』

以五事見內緣起。何謂五？非常、不斷、不步、少行多報、相像非故。彼如死際，身已壞為非常；出生有身份為不斷；或同去、或異去，分異故為不步；少行多報，謂行不敗亡。如行報生，非故家也。若見此緣起無命、非命，為見法；見法無命、非命，為見四諦：苦、習、盡、道。譬如明人見師成畫，嘆其畫好、師妙。見四諦者亦如是，佛一切知、一切現，從是得喜不離佛，得法眾至真，戒喜不離。」

了本生死經

【現代漢語翻譯】現代漢語譯本：以五件事來看待內在的緣起。什麼是五件事呢？無常、不斷、不步、少行多報、相似而非故舊。比如臨死之際，身體已經壞滅，是為無常；出生後有了新的身體部分，是為不斷；或者一同離去，或者各自離去，因為分離不同所以為不步；少許的作為卻得到豐厚的回報，這是因為行為不會白白消失。如同行為產生回報，並非是原來的家。如果能看到這緣起中沒有命，也沒有非命，就是見到了法；見到法中沒有命，也沒有非命，就是見到了四聖諦：苦、集、滅、道（苦的真諦，苦的生起，苦的止息，通往苦止息的道路）。譬如明眼人看到工匠完成繪畫，讚歎畫作精美，工匠技藝巧妙。見到四聖諦的人也是這樣，佛陀（Buddha）一切知曉、一切顯現，因此得到喜悅而不離開佛陀，得到正法僧團的真實教導，持戒而喜悅而不離棄。《了本生死經》

【English Translation】 English version: Inner dependent origination is seen through five things. What are the five? Impermanence (非常), non-cessation (不斷), non-stepping (不步), small actions with great rewards (少行多報), similarity but not the same as before (相像非故). For example, at the moment of death, the body has already decayed, which is impermanence; upon birth, there are new bodily components, which is non-cessation; either departing together or departing separately, because of separation and difference, it is non-stepping; small actions with great rewards mean that actions are not in vain. Like actions producing rewards, it is not the old home. If one sees in this dependent origination that there is no fate (命), nor non-fate (非命), this is seeing the Dharma (法); seeing in the Dharma that there is no fate, nor non-fate, is seeing the Four Noble Truths: suffering (苦), origination (習), cessation (盡), and the path (道) [the truth of suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering]. It is like a person with clear vision seeing a craftsman complete a painting, praising the painting's beauty and the craftsman's skill. One who sees the Four Noble Truths is also like this; the Buddha (佛陀) knows all and manifests all, and from this, one obtains joy and does not leave the Buddha, obtains the true teachings of the Sangha (法眾), and maintains precepts with joy without abandoning them. 《The Sutra on Understanding the Basis of Life and Death》