T16n0714_緣起聖道經

大正藏第 16 冊 No. 0714 緣起聖道經

No. 714 [Nos. 713, 715]

緣起聖道經

大唐三藏法師玄奘奉　詔譯

如是我聞：

一時薄伽梵在室羅筏國，住誓多林給孤獨園，與大苾芻眾千二百五十人俱，及諸菩薩摩訶薩等無量大眾。

爾時世尊告諸大眾：「吾未證得三菩提時，獨處空閑，寂然宴坐，發意思惟：『甚奇！世間沉淪苦海，都不覺知出離之法，深可哀愍。謂雖有生、有老、有死，此沒、彼生，而諸有情不能如實知生、老死出離之法。』

「我復思惟：『由誰有故而有老死？如是老死復由何緣？』我於此事如理思時，便生如是如實現觀：『由有生故便有老死。如是老死由生為緣。』

「我復思惟：『由誰有故而得有生？如是生者復由何緣？』我於此事如理思時，便生如是如實現觀：『由有有故便得有生。如是生者由有為緣。』

「我復思惟：『由誰有故而得有有？如是有者復由何緣？』我於此事如理思時，便生如是如實現觀：『由有取故便得有有。如是有者由取為緣。』

「我復思惟：『由誰有故而得有取？如是取者復由何緣？』我於此事如理思時，便生如是如實現觀：『由有愛故便得有取。如是

【現代漢語翻譯】現代漢語譯本《緣起聖道經》

大唐三藏法師玄奘奉詔譯

如是我聞：

一時，薄伽梵（Bhagavan，世尊）在室羅筏國（Śrāvastī），住在誓多林給孤獨園（Jetavana Anāthapiṇḍada-ārāma），與一千二百五十位大苾芻（bhikṣu，比丘）眾，以及諸位菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）等無量大眾在一起。

那時，世尊告訴大眾：『我未證得三菩提（saṃbodhi，正等覺）時，獨自在空閑之處，寂靜地安坐，心中思惟：『真是奇妙！世間眾生沉淪在苦海之中，都不覺知出離的方法，實在令人哀憐。他們雖然有生、有老、有死，在此處消逝，又在彼處出生，但是這些有情（sattva，眾生）不能如實地知曉脫離生、老、死的方法。』

『我復又思惟：『因為誰的存在，才會有老死？這樣的老死又是由於什麼緣故而產生的呢？』我對於這件事如理思惟時，便生起這樣的如實顯現的觀照：『因為有生的存在，才會有老死。這樣的老死是由生作為緣而產生的。』

『我復又思惟：『因為誰的存在，才能夠有生？這樣的生又是由於什麼緣故而產生的呢？』我對於這件事如理思惟時，便生起這樣的如實顯現的觀照：『因為有有的存在，才能夠有生。這樣的生是由有作為緣而產生的。』

『我復又思惟：『因為誰的存在，才能夠有有？這樣的有又是由於什麼緣故而產生的呢？』我對於這件事如理思惟時，便生起這樣的如實顯現的觀照：『因為有取的存在，才能夠有有。這樣的有是由取作為緣而產生的。』

『我復又思惟：『因為誰的存在，才能夠有取？這樣的取又是由於什麼緣故而產生的呢？』我對於這件事如理思惟時，便生起這樣的如實顯現的觀照：『因為有愛的存在，才能夠有取。這樣的取是』

【English Translation】 English version The Holy Dharma of Dependent Origination Sutra

Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree

Thus have I heard:

At one time, the Bhagavan (World-Honored One) was in Śrāvastī (Shravasti), residing in Jetavana Anāthapiṇḍada-ārāma (Jeta Grove Anathapindika's Monastery), together with a great assembly of twelve hundred and fifty bhikṣus (monks), and countless great beings such as Bodhisattva-Mahasattvas (Great Bodhisattvas).

At that time, the World-Honored One told the assembly: 'When I had not yet attained Samyaksaṃbodhi (Perfect Enlightenment), I dwelt alone in a secluded place, quietly sitting in meditation, and thought: 'How wondrous! The world is sinking in the sea of suffering, and they do not realize the Dharma of liberation, which is truly pitiable. Although there is birth, old age, and death, disappearing here and being born there, sentient beings (sattvas) cannot truly know the Dharma of liberation from birth, old age, and death.'

'I further contemplated: 'Because of whose existence is there old age and death? And what is the cause of such old age and death?' When I contemplated this matter according to reason, I then generated such a true and manifest observation: 'Because there is birth, there is old age and death. Such old age and death arise from birth as a condition.'

'I further contemplated: 'Because of whose existence is it possible to have birth? And what is the cause of such birth?' When I contemplated this matter according to reason, I then generated such a true and manifest observation: 'Because there is becoming (bhava), it is possible to have birth. Such birth arises from becoming as a condition.'

'I further contemplated: 'Because of whose existence is it possible to have becoming? And what is the cause of such becoming?' When I contemplated this matter according to reason, I then generated such a true and manifest observation: 'Because there is grasping (upadana), it is possible to have becoming. Such becoming arises from grasping as a condition.'

'I further contemplated: 'Because of whose existence is it possible to have grasping? And what is the cause of such grasping?' When I contemplated this matter according to reason, I then generated such a true and manifest observation: 'Because there is craving (trsna), it is possible to have grasping. Such grasping is'

取者由愛為緣。』

「我復思惟：『由誰有故而得有愛？如是愛者復由何緣？』我於此事如理思時，便生如是如實現觀：『由有受故便得有愛。如是愛者由受為緣。』

「我復思惟：『由誰有故而得有受？如是受者復由何緣？』我於此事如理思時，便生如是如實現觀：『由有觸故便得有受。如是受者由觸為緣。』

「我復思惟：『由誰有故而得有觸？如是觸者復由何緣？』我於此事如理思時，便生如是如實現觀：『由有六處便得有觸。如是觸者六處為緣。』

「我復思惟：『由誰有故而有六處？如是六處復由何緣？』我於此事如理思時，便生如是如實現觀：『由有名色便有六處。如是六處名色為緣。』

「我復思惟：『由誰有故而有名色？如是名色復由何緣？』我於此事如理思時，便生如是如實現觀：『由有識故便有名色。如是名色由識為緣。』

「我齊此識，意便退還，不越度轉，謂：『識為緣而有名色；名色為緣而有六處；六處為緣而有其觸；觸為緣受；受為緣愛；愛為緣取；取為緣有；有為緣生；生為緣故便有老死、愁、嘆、憂、苦、擾、惱生起。如是積集純大苦聚。』

「我復思惟：『無有誰故而無老死？由誰滅故老死隨滅？』我即於此如理思時，便生如是如實

【現代漢語翻譯】現代漢語譯本：『取是由於愛為因緣而產生的。』

『我再次思考：『因為什麼的存在而有愛？這樣的愛又是由什麼因緣產生的？』當我對此事如理如實地思考時，便生起這樣的如實觀照：『因為有受的存在，所以有愛。這樣的愛是由受為因緣產生的。』

『我再次思考：『因為什麼的存在而有受？這樣的受又是由什麼因緣產生的？』當我對此事如理如實地思考時，便生起這樣的如實觀照：『因為有觸的存在，所以有受。這樣的受是由觸為因緣產生的。』

『我再次思考：『因為什麼的存在而有觸？這樣的觸又是由什麼因緣產生的？』當我對此事如理如實地思考時，便生起這樣的如實觀照：『因為有六處（ayatana，眼、耳、鼻、舌、身、意六種感覺器官）的存在，所以有觸。這樣的觸是由六處為因緣產生的。』

『我再次思考：『因為什麼的存在而有六處？這樣的六處又是由什麼因緣產生的？』當我對此事如理如實地思考時，便生起這樣的如實觀照：『因為有名色（nama-rupa，精神和物質）的存在，所以有六處。這樣的六處是由名色為因緣產生的。』

『我再次思考：『因為什麼的存在而有名色？這樣的名色又是由什麼因緣產生的？』當我對此事如理如實地思考時，便生起這樣的如實觀照：『因為有識（vijnana，意識）的存在，所以有名色。這樣的名色是由識為因緣產生的。』

『我的智慧到此識的層面，意識便退回，不能超越，意思是：『識為因緣而有名色；名色為因緣而有六處；六處為因緣而有觸；觸為因緣而有受；受為因緣而有愛；愛為因緣而有取；取為因緣而有有；有為因緣而有生；生為因緣，所以有老死、愁、嘆、憂、苦、擾、惱生起。這樣就積聚了純粹巨大的苦的集合。』

『我再次思考：『沒有什麼的存在就沒有老死？因為什麼的滅除，老死也隨之滅除？』我對此事如理如實地思考時，便生起這樣的如實觀照：

【English Translation】 English version: 『Grasping arises conditioned by craving.』

『Then I thought: 『With what being present does craving come to be? What is the condition for craving?』 Then, through wise attention, there arose in me the breakthrough of wisdom: 『With feeling being present, craving comes to be. Feeling is the condition for craving.』

『Then I thought: 『With what being present does feeling come to be? What is the condition for feeling?』 Then, through wise attention, there arose in me the breakthrough of wisdom: 『With contact being present, feeling comes to be. Contact is the condition for feeling.』

『Then I thought: 『With what being present does contact come to be? What is the condition for contact?』 Then, through wise attention, there arose in me the breakthrough of wisdom: 『With the six sense bases (ayatana, six sense organs: eye, ear, nose, tongue, body, and mind) being present, contact comes to be. The six sense bases are the condition for contact.』

『Then I thought: 『With what being present do the six sense bases come to be? What is the condition for the six sense bases?』 Then, through wise attention, there arose in me the breakthrough of wisdom: 『With name-and-form (nama-rupa, mind and matter) being present, the six sense bases come to be. Name-and-form is the condition for the six sense bases.』

『Then I thought: 『With what being present does name-and-form come to be? What is the condition for name-and-form?』 Then, through wise attention, there arose in me the breakthrough of wisdom: 『With consciousness (vijnana, awareness) being present, name-and-form comes to be. Consciousness is the condition for name-and-form.』

『Thus far does the range of my direct knowledge extend, that is, up to consciousness. It is to this extent that one is born, or ages, or dies, or falls away, or reappears. That is to say: 『Name-and-form is conditioned by consciousness; the six sense bases are conditioned by name-and-form; contact is conditioned by the six sense bases; feeling is conditioned by contact; craving is conditioned by feeling; grasping is conditioned by craving; being is conditioned by grasping; birth is conditioned by being; aging and death, sorrow, lamentation, pain, grief, and despair are conditioned by birth. Thus is the origin of this whole mass of suffering.』

『Then I thought: 『With what not being present is there no aging and death? From the cessation of what does aging and death cease?』 Then, through wise attention, there arose in me the breakthrough of wisdom:

現觀：『無有生故便無老死。由生滅故老死隨滅。』

「我復思惟：『無有誰故而無有生？由誰滅故此生隨滅？』我即於此如理思時，便生如是如實現觀：『無有有故便無有生。由有滅故生即隨滅。』

「我復思惟：『無有誰故而無有有？由誰滅故此有隨滅？』我即於此如理思時，便生如是如實現觀：『無有取故便無有有？由取滅故有即隨滅？』

「我復思惟：『無有誰故而無有取？由誰滅故此取隨滅？』我即於此如理思時，便生如是如實現觀：『無有愛故便無有取。由愛滅故取即隨滅。』

「我復思惟：『無有誰故而無有愛？由誰滅故此愛隨滅？』我即於此如理思時，便生如是如實現觀：『無有受故便無有愛。由受滅故愛即隨滅。』

「我復思惟：『無有誰故而無有受？由誰滅故此受隨滅？』我即於此如理思時，便生如是如實現觀：『無有觸故便無有受。由觸滅故受即隨滅。』

「我復思惟：『無有誰故而無有觸？由誰滅故此觸隨滅？』我即於此如理思時，便生如是如實現觀：『無六處故便無有觸。六處滅故觸即隨滅。』

「我復思惟：『無有誰故而無六處？由誰滅故六處隨滅？』我即於此如理思時，便生如是如實現觀：『無名色故便無六處。名色滅故六處隨滅。』

【現代漢語翻譯】現代漢語譯本：現觀：『沒有生，所以就沒有老死。因為生滅，所以老死也隨著滅。』『我又思惟：沒有什麼，所以沒有生？因為什麼滅，所以生也隨著滅？』我於是這樣如理思惟時，便生起這樣的如實現觀：『沒有「有」（bhava），所以就沒有生。因為「有」滅，所以生就隨著滅。』『我又思惟：沒有什麼，所以沒有「有」？因為什麼滅，所以「有」也隨著滅？』我於是這樣如理思惟時，便生起這樣的如實現觀：『沒有「取」（upadana），所以就沒有「有」。因為「取」滅，所以「有」就隨著滅。』『我又思惟：沒有什麼，所以沒有「取」？因為什麼滅，所以「取」也隨著滅？』我於是這樣如理思惟時，便生起這樣的如實現觀：『沒有「愛」（tanha），所以就沒有「取」。因為「愛」滅，所以「取」就隨著滅。』『我又思惟：沒有什麼，所以沒有「愛」？因為什麼滅，所以「愛」也隨著滅？』我於是這樣如理思惟時，便生起這樣的如實現觀：『沒有「受」（vedana），所以就沒有「愛」。因為「受」滅，所以「愛」就隨著滅。』『我又思惟：沒有什麼，所以沒有「受」？因為什麼滅，所以「受」也隨著滅？』我於是這樣如理思惟時，便生起這樣的如實現觀：『沒有「觸」（sparsha），所以就沒有「受」。因為「觸」滅，所以「受」就隨著滅。』『我又思惟：沒有什麼，所以沒有「觸」？因為什麼滅，所以「觸」也隨著滅？』我於是這樣如理思惟時，便生起這樣的如實現觀：『沒有「六處」（sadayatana），所以就沒有「觸」。因為「六處」滅，所以「觸」就隨著滅。』『我又思惟：沒有什麼，所以沒有「六處」？因為什麼滅，所以「六處」也隨著滅？』我於是這樣如理思惟時，便生起這樣的如實現觀：『沒有「名色」（namarupa），所以就沒有「六處」。因為「名色」滅，所以「六處」就隨著滅。』

【English Translation】 English version: Insight: 'Because there is no birth, there is no old age and death. Because of the cessation of birth, old age and death also cease.' I further contemplated: 'Because of what is there no birth? Because of the cessation of what does birth cease?' As I contemplated thus, according to principle, such a true insight arose in me: 'Because there is no 'becoming' (bhava), there is no birth. Because of the cessation of 'becoming', birth ceases.' I further contemplated: 'Because of what is there no 'becoming'? Because of the cessation of what does 'becoming' cease?' As I contemplated thus, according to principle, such a true insight arose in me: 'Because there is no 'grasping' (upadana), there is no 'becoming'. Because of the cessation of 'grasping', 'becoming' ceases.' I further contemplated: 'Because of what is there no 'grasping'? Because of the cessation of what does 'grasping' cease?' As I contemplated thus, according to principle, such a true insight arose in me: 'Because there is no 'craving' (tanha), there is no 'grasping'. Because of the cessation of 'craving', 'grasping' ceases.' I further contemplated: 'Because of what is there no 'craving'? Because of the cessation of what does 'craving' cease?' As I contemplated thus, according to principle, such a true insight arose in me: 'Because there is no 'feeling' (vedana), there is no 'craving'. Because of the cessation of 'feeling', 'craving' ceases.' I further contemplated: 'Because of what is there no 'feeling'? Because of the cessation of what does 'feeling' cease?' As I contemplated thus, according to principle, such a true insight arose in me: 'Because there is no 'contact' (sparsha), there is no 'feeling'. Because of the cessation of 'contact', 'feeling' ceases.' I further contemplated: 'Because of what is there no 'contact'? Because of the cessation of what does 'contact' cease?' As I contemplated thus, according to principle, such a true insight arose in me: 'Because there are no 'six sense bases' (sadayatana), there is no 'contact'. Because of the cessation of the 'six sense bases', 'contact' ceases.' I further contemplated: 'Because of what are there no 'six sense bases'? Because of the cessation of what do the 'six sense bases' cease?' As I contemplated thus, according to principle, such a true insight arose in me: 'Because there is no 'name and form' (namarupa), there are no 'six sense bases'. Because of the cessation of 'name and form', the 'six sense bases' cease.'

「我復思惟：『無有誰故而無名色？由誰滅故名色隨滅？』我即於此如理思時，便生如是如實現觀：『無有識故便無名色。由識滅故名色隨滅。』

「我復思惟：『無有誰故而無有識？由誰滅故此識隨滅？』我即於此如理思時，便生如是如實現觀：『無有行故便無有識。由行滅故識即隨滅。』

「我復思惟：『無有誰故而無有行？由誰滅故此行隨滅？』我即於此如理思時，便生如是如實現觀：『無無明故便無有行。無明滅故行即隨滅；由行滅故識亦隨滅；由識滅故名色隨滅；名色滅故六處隨滅；六處滅故觸亦隨滅；由觸滅故受亦隨滅；由受滅故愛亦隨滅；由愛滅故取亦隨滅；由取滅故有亦隨滅；由有滅故生亦隨滅；由生滅故老死、愁、嘆、憂、苦、擾、惱皆亦隨滅。如是永滅純大苦聚。』

「我復思惟：『我今證得舊道、舊徑、舊所行跡、古昔諸仙之所游履。』

「譬如有人遊行曠野、險穢、稠林，歘然值遇舊道、舊徑、舊所行跡、古昔諸人嘗所游履。彼即尋行。既尋行已，見舊城郭、古昔王都，園林、池沼無不具足，凈妙街衢甚可愛樂。其人見已，如是思惟：『我今宜應速詣王所，啟白斯事。』爾時彼人便到王所，啟白王言：『大王當知！我有因緣遊行曠野、險穢、稠林，歘然值遇

【現代漢語翻譯】現代漢語譯本『我再次思索：『如果沒有什麼，就沒有名色（nāma-rūpa，精神和物質）？如果什麼滅了，名色就隨之滅亡？』我於是對此如理作意時，便生起這樣的如實正觀：『如果沒有識（viññāṇa，意識），就沒有名色。如果識滅了，名色就隨之滅亡。』『我再次思索：『如果沒有什麼，就沒有識？如果什麼滅了，這個識就隨之滅亡？』我於是對此如理作意時，便生起這樣的如實正觀：『如果沒有行（saṅkhāra，業力），就沒有識。如果行滅了，識就隨之滅亡。』『我再次思索：『如果沒有什麼，就沒有行？如果什麼滅了，這個行就隨之滅亡？』我於是對此如理作意時，便生起這樣的如實正觀：『如果沒有無明（avijjā，無知），就沒有行。如果無明滅了，行就隨之滅亡；由於行滅了，識也隨之滅亡；由於識滅了，名色也隨之滅亡；名色滅了，六處（saḷāyatana，六種感官）也隨之滅亡；六處滅了，觸（phassa，感覺）也隨之滅亡；由於觸滅了，受（vedanā，感受）也隨之滅亡；由於受滅了，愛（taṇhā，渴愛）也隨之滅亡；由於愛滅了，取（upādāna，執取）也隨之滅亡；由於取滅了，有（bhava，存在）也隨之滅亡；由於有滅了，生（jāti，出生）也隨之滅亡；由於生滅了，老死（jarā-maraṇa，衰老和死亡）、愁（soka，悲傷）、嘆（parideva，哀嘆）、憂（dukkha，痛苦）、苦（domanassa，憂愁）、擾（upāyāsa，絕望）、惱（煩惱）也都隨之滅亡。這樣就永遠滅除了這純粹巨大的苦蘊。』『我再次思索：『我現在證得了舊道、舊徑、舊的行跡，這是古代諸仙曾經遊歷過的。』『譬如有人在曠野、險惡、茂密的森林中，忽然遇到舊道、舊徑、舊的行跡，這是古代諸人曾經遊歷過的。他便沿著這條路走。沿著路走之後，他看見了舊的城郭、古代的王都，園林、池沼無不具備，乾淨美好的街道非常可愛。這個人看見之後，這樣思惟：『我現在應該儘快去見國王，稟告這件事。』當時，這個人便到了國王那裡，稟告國王說：『大王您要知道！我因為某種因緣在曠野、險惡、茂密的森林中，忽然遇到...

【English Translation】 English version 『I further reflected: 『What being absent, is there no nāma-rūpa (name and form, mind and matter)? From the cessation of what does nāma-rūpa cease?』 Then, through wise reflection, this realization arose in me: 『Consciousness being absent, there is no nāma-rūpa. From the cessation of consciousness, nāma-rūpa ceases.』『I further reflected: 『What being absent, is there no consciousness? From the cessation of what does this consciousness cease?』 Then, through wise reflection, this realization arose in me: 『Volitional formations being absent, there is no consciousness. From the cessation of volitional formations, consciousness ceases.』『I further reflected: 『What being absent, are there no volitional formations? From the cessation of what do these volitional formations cease?』 Then, through wise reflection, this realization arose in me: 『Ignorance being absent, there are no volitional formations. From the cessation of ignorance, volitional formations cease; from the cessation of volitional formations, consciousness also ceases; from the cessation of consciousness, nāma-rūpa ceases; from the cessation of nāma-rūpa, the six sense bases (saḷāyatana) cease; from the cessation of the six sense bases, contact (phassa) ceases; from the cessation of contact, feeling (vedanā) ceases; from the cessation of feeling, craving (taṇhā) ceases; from the cessation of craving, clinging (upādāna) ceases; from the cessation of clinging, becoming (bhava) ceases; from the cessation of becoming, birth (jāti) ceases; from the cessation of birth, aging and death (jarā-maraṇa), sorrow (soka), lamentation (parideva), pain (dukkha), grief (domanassa), and despair (upāyāsa) all cease. Thus is the cessation of this entire mass of suffering.』『I further reflected: 『I have now attained this ancient path, this ancient trail, this ancient road, traveled by the Perfectly Enlightened Ones of the past.』『It is like a man traveling through a wilderness, a dangerous and dense forest, who suddenly comes upon an ancient path, an ancient trail, an ancient road, traveled by men of former times. He follows it. As he follows it, he sees an ancient city, an ancient royal capital, complete with parks, gardens, ponds, and lakes, delightful and beautiful streets. Seeing this, he thinks: 『I should inform the king about this.』 So he goes to the king and says: 『Your Majesty, I was traveling through a wilderness, a dangerous and dense forest, and I came upon...

舊道、舊徑、舊所行跡、古昔諸人嘗所游履。我即尋行。既尋行已，見舊城郭、古昔王都，園林池沼無不具足，凈妙街衢甚可愛樂。大王！今者若都彼城，定使大王昌隆廣大，安隱，豐樂，人民熾盛。』爾時其王便都彼城。后時王都昌隆廣大，安隱，豐樂，人民熾盛。

「我亦如是。今已證得舊道、舊徑、舊所行跡、古昔諸仙嘗所游履。何等名為舊道、舊徑、舊所行跡、古昔諸仙嘗所游履？當知即是八支聖道，謂初正見，次正思惟、正語、正業、正命、正勤、正念、正定，惟至第八。如是名為舊道、舊徑、舊所行跡、古昔諸仙嘗所游履。我昔尋行。既尋行已，曾見老死，見老死集，見老死滅，見於老死趣滅行跡。如是曾見生、有、取、愛、受、觸、六處、名色、識、行，曾見行集，曾見行滅，曾見於行趣滅行跡。我於此法自然通達。現等覺已，告諸苾芻、諸苾芻尼、鄔波索迦、鄔波斯迦，及告種種外道、沙門、諸婆羅門、雜出家類無量大眾。是諸苾芻若於此中能正修行成能證者，便能證得正理法善。諸苾芻、苾芻尼、鄔波索迦、鄔波斯迦無量大眾，若於此中能正修行成能證者，便能證得正理法善。如是乃能增廣梵行，亦當饒益無量眾生，為諸天人正善開示。」

時諸苾芻及諸菩薩摩訶薩等無量大眾，聞佛

【現代漢語翻譯】現代漢語譯本：『舊道、舊徑、舊所行跡，是古代聖賢曾經遊歷的地方。我便沿著這些道路前行。沿著這些道路前行后，我看見了舊的城郭、古代的王都，園林池沼一應俱全，乾淨美好的街衢非常令人喜愛。大王！如果現在遷都到那座城池，必定能使大王昌盛廣大，安穩，豐樂，人民熾盛。』當時那位國王便遷都到了那座城池。後來，王都昌隆廣大，安穩，豐樂，人民熾盛。

『我也是這樣。現在我已經證得了舊道、舊徑、舊所行跡，是古代聖賢曾經遊歷的地方。什麼叫做舊道、舊徑、舊所行跡，古代聖賢曾經遊歷的地方呢？應當知道那就是八支聖道，也就是最初的正見（正確的見解），其次是正思惟（正確的思考）、正語（正確的言語）、正業（正確的行為）、正命（正確的謀生方式）、正勤（正確的努力）、正念（正確的念頭）、正定（正確的禪定），直到第八個。這就叫做舊道、舊徑、舊所行跡，古代聖賢曾經遊歷的地方。我過去沿著這些道路前行。沿著這些道路前行后，我曾見到老死，見到老死的生起，見到老死的滅亡，見到通往老死滅亡的道路。像這樣，我曾見到生、有（存在）、取（執取）、愛（愛慾）、受（感受）、觸（接觸）、六處（六種感官）、名色（精神和物質）、識（意識）、行（行為），曾見到行的生起，曾見到行的滅亡，曾見到通往行滅亡的道路。我對於這些法自然通達。現證等覺之後，告訴各位比丘（出家男子）、各位比丘尼（出家女子）、鄔波索迦（在家男居士）、鄔波斯迦（在家女居士），以及各種外道、沙門（修行者）、婆羅門（祭司）、雜出家類無量的大眾。各位比丘，如果你們能夠在此法中正確修行並能證悟，便能證得正理法善。各位比丘、比丘尼、鄔波索迦、鄔波斯迦無量的大眾，如果你們能夠在此法中正確修行並能證悟，便能證得正理法善。這樣才能增廣梵行（清凈的行為），也應當饒益無量眾生，為諸天人正確地開示。』

當時各位比丘以及各位菩薩摩訶薩（偉大的菩薩）等無量的大眾，聽聞佛

【English Translation】 English version: 'The old path, the old course, the old tracks, the places where the ancient sages used to travel. I then followed these paths. Having followed these paths, I saw old cities, ancient royal capitals, gardens, ponds, all complete, with clean and wonderful streets, very delightful and pleasing. O King! If you were to move your capital to that city now, it would surely make you prosperous and great, peaceful, joyful, and the people flourishing.' At that time, the king moved his capital to that city. Later, the royal capital became prosperous and great, peaceful, joyful, and the people flourishing.

'I am also like that. Now I have attained the old path, the old course, the old tracks, the places where the ancient sages used to travel. What is called the old path, the old course, the old tracks, the places where the ancient sages used to travel? It should be known that it is the Noble Eightfold Path, namely, first Right View (correct understanding), then Right Thought (correct thinking), Right Speech (correct speech), Right Action (correct action), Right Livelihood (correct way of living), Right Effort (correct effort), Right Mindfulness (correct mindfulness), Right Concentration (correct concentration), up to the eighth. This is called the old path, the old course, the old tracks, the places where the ancient sages used to travel. I used to follow these paths. Having followed these paths, I saw old age and death, saw the arising of old age and death, saw the cessation of old age and death, saw the path leading to the cessation of old age and death. Likewise, I saw birth, existence (bhava), clinging (upadana), craving (tanha), feeling (vedana), contact (sparsha), the six sense bases (sadayatana), name and form (nama-rupa), consciousness (vijnana), volitional formations (sankhara), saw the arising of volitional formations, saw the cessation of volitional formations, saw the path leading to the cessation of volitional formations. I naturally understood these dharmas. Having attained perfect enlightenment, I told the Bhikshus (monks), the Bhikshunis (nuns), the Upasakas (male lay devotees), the Upasikas (female lay devotees), and various other heterodox sects, Shramanas (ascetics), Brahmanas (priests), various kinds of renunciants, and countless multitudes. If these Bhikshus can practice correctly in this Dharma and are able to attain realization, they will be able to attain the good of the true principle of Dharma. If the Bhikshus, Bhikshunis, Upasakas, Upasikas, and countless multitudes can practice correctly in this Dharma and are able to attain realization, they will be able to attain the good of the true principle of Dharma. In this way, they will be able to expand the Brahma-conduct (pure conduct), and also benefit countless beings, and correctly reveal the Dharma to gods and humans.'

At that time, the Bhikshus and the Bodhisattva Mahasattvas (great Bodhisattvas) and countless multitudes, hearing the Buddha

所說，嘆未曾有，皆大歡喜，信受奉行。

緣起聖道經

【現代漢語翻譯】現代漢語譯本：他們聽了佛陀所說，讚歎前所未有，都非常歡喜，相信並接受佛陀的教誨，並依教奉行。

《緣起聖道經》

【English Translation】 English version: Having heard what was said, they exclaimed 'It is unprecedented!', were all greatly pleased, faithfully accepted, and practiced accordingly.

'The Dependent Origination of the Holy Path Sutra'