T16n0716_緣生初勝分法本經

大正藏第 16 冊 No. 0716 緣生初勝分法本經

No. 716 [No. 717]

緣生初勝分法本經卷上

隋天竺三藏達磨笈多譯

如是我聞：

一時婆伽婆在舍啰婆悉帝城勝林給孤獨園。爾時眾多比丘集坐住堂，作是議論言：「諸命者等，世尊曾以無量諸門，說十二分緣生，于彼最初演說無明以為緣體。有何因緣，一切煩惱諸行緣中，惟說無明以為緣體？於此無明見何勝異？」是諸比丘集坐住堂議論未竟。

世尊晝日遊于定行，以天耳清凈過人，聞其議論，于日後分從定行起，詣彼住堂，到已在比丘眾前，于常所設座上坐。坐訖，世尊告諸比丘言：「比丘！何故集坐住堂議論未竟，有何議論於此集坐？」

諸比丘言：「大德！此眾多比丘集坐在堂作是議論言：『諸命者等，世尊曾以無量諸門，說十二分緣生，于彼最初演說無明以為緣體。有何因緣，一切煩惱諸行緣中，惟說無明以為緣體？於此無明見何勝異？』大德！我等眾多比丘集坐住堂議論未竟，有如是議於此集坐。」

如是語已，世尊告諸比丘：「有法門名緣生初勝分，善聽善思，當爲汝說。何者緣生初勝分法門？諸比丘！有十一種勝異中勝異故，安立無明為緣生初緣。何者十一

【現代漢語翻譯】現代漢語譯本《緣生初勝分法本經》捲上

隋朝天竺三藏達磨笈多譯

我是這樣聽說的：

一時，婆伽婆（Bhagavan，世尊）在舍啰婆悉帝城（Śrāvastī，室羅伐悉底城）的勝林給孤獨園（Jetavana-anāthapiṇḍada-ārāma，祇樹給孤獨園）。當時，許多比丘聚集在住堂，議論說：『諸位同修，世尊曾經用無量法門，宣說十二緣起，在其中最初演說無明作為緣起之根本。是何因緣，在一切煩惱諸行之緣中，唯獨宣說無明作為緣起之根本？于這無明之中，世尊見到了何種殊勝之處？』這些比丘聚集在住堂，議論未完。

世尊在白天行走于禪定之中，以天耳清凈超勝常人，聽到了他們的議論，于午後從禪定中起身，前往那住堂，到達后在比丘眾前，于常設的座位上坐下。坐定后，世尊告訴諸位比丘說：『比丘們！因為什麼緣故聚集在住堂議論未完，有什麼議論在此聚集？』

諸位比丘說：『大德！這些眾多比丘聚集在住堂，議論說：『諸位同修，世尊曾經用無量法門，宣說十二緣起，在其中最初演說無明作為緣起之根本。是何因緣，在一切煩惱諸行之緣中，唯獨宣說無明作為緣起之根本？于這無明之中，世尊見到了何種殊勝之處？』大德！我等眾多比丘聚集在住堂議論未完，有這樣的議論在此聚集。』

這樣說完后，世尊告訴諸位比丘：『有一種法門名為緣生初勝分，仔細聽，好好思考，我當爲你們宣說。什麼是緣生初勝分法門？諸位比丘！有十一種殊勝中的殊勝，因此安立無明為緣起之初緣。什麼是十一種？』

【English Translation】 English version The Sutra on the Primary Excellence of Dependent Origination, Volume 1

Translated by Dharma Gupta, Tripitaka Master from India during the Sui Dynasty

Thus have I heard:

At one time, the Bhagavan (Blessed One) was in the Jeta Grove, Anathapindika's Park in the city of Shravasti (Śrāvastī). At that time, many Bhikshus (monks) gathered in the dwelling hall, discussing: 'Venerable ones, the World-Honored One has, through countless means, expounded the twelvefold Dependent Origination, and in that, initially declared ignorance (avidyā) as the fundamental condition. What is the reason that, among all the conditions of afflictions and actions, only ignorance is declared as the fundamental condition? What superior quality does the World-Honored One see in this ignorance?' These Bhikshus gathered in the dwelling hall, their discussion unfinished.

The World-Honored One, during the day, was walking in meditative practice, and with his pure divine ear, surpassing that of ordinary people, heard their discussion. In the afternoon, he arose from his meditative practice and went to that dwelling hall. Having arrived, he sat before the assembly of Bhikshus on the seat usually prepared. Having sat, the World-Honored One said to the Bhikshus: 'Bhikshus! Why are you gathered in the dwelling hall, your discussion unfinished? What discussion is this for which you have gathered here?'

The Bhikshus said: 'Greatly Virtuous One! These many Bhikshus have gathered in the hall, discussing: 'Venerable ones, the World-Honored One has, through countless means, expounded the twelvefold Dependent Origination, and in that, initially declared ignorance as the fundamental condition. What is the reason that, among all the conditions of afflictions and actions, only ignorance is declared as the fundamental condition? What superior quality does the World-Honored One see in this ignorance?' Greatly Virtuous One! We, the many Bhikshus, have gathered in the dwelling hall, our discussion unfinished, and such is the discussion for which we have gathered here.'

Having spoken thus, the World-Honored One said to the Bhikshus: 'There is a Dharma (teaching) called the Primary Excellence of Dependent Origination. Listen well and contemplate well, and I shall explain it to you. What is the Dharma of the Primary Excellence of Dependent Origination? Bhikshus! There are eleven kinds of superior excellence, and therefore ignorance is established as the primary condition of Dependent Origination. What are the eleven?'

？所謂攀緣勝異、種相勝異、由緒勝異、等起勝異、轉生勝異、顛倒勝異、相勝異、業勝異、障礙勝異、順縛勝異、對治勝異。」

爾時有異比丘，即從坐起整衣一髆，向世尊所合掌曲躬，白言：「大德！何者無明攀緣勝異？」

佛言：「比丘！因果俱過惡一切染分因果、俱功德一切凈分，併爲無明之所攀緣。比丘！此是無明攀緣勝異。」

比丘白佛：「大德！何者無明種類勝異？」

佛言：「比丘！覆于真實，顯不真實。比丘！此是無明種類勝異。」

比丘白佛：「大德！何者無明由緒勝異？」

佛言：「比丘！於一切煩惱染、業染、生染而作由緒根本住處故。」

比丘白佛：「大德！何者一切煩惱染？」

佛言：「比丘！略說三種煩惱，一切煩惱染，所謂無慧煩惱、疑慧煩惱、邪慧煩惱。」

比丘白佛：「大德！何者一切業染？」

佛言：「比丘！略說自相三種差別(謂身口意也)及障礙對治相三種差別(障礙者非福也，對治者福及不動也)，總攝業染。」

比丘白佛：「大德！何者一切種生染？」

佛言：「比丘！略說三受依止，所謂苦受、樂受、不苦不樂受；三種苦故，所謂苦苦、壞苦、行苦，總攝生染。」

比丘白佛：

【現代漢語翻譯】現代漢語譯本：『什麼是所謂的攀緣勝異、種相勝異、由緒勝異、等起勝異、轉生勝異、顛倒勝異、相勝異、業勝異、障礙勝異、順縛勝異、對治勝異？』

當時，有一位比丘（bhiksu，佛教出家男眾），從座位上起身，整理好衣服，袒露右肩，向世尊（Buddha，佛陀）合掌彎腰，說道：『大德（bhante，對佛或長老的尊稱）！什麼是無明（avidyā，對事物真相的迷惑）攀緣勝異？』

佛陀（Buddha）說：『比丘（bhiksu）！無論是因是果，凡是屬於惡的一切染污之分，無論是因是果，凡是屬於善的一切清凈之分，都為無明（avidyā）所攀緣。比丘（bhiksu）！這就是無明（avidyā）攀緣勝異。』

比丘（bhiksu）問佛陀（Buddha）：『大德（bhante）！什麼是無明（avidyā）種類勝異？』

佛陀（Buddha）說：『比丘（bhiksu）！它覆蓋真實，顯現不真實。比丘（bhiksu）！這就是無明（avidyā）種類勝異。』

比丘（bhiksu）問佛陀（Buddha）：『大德（bhante）！什麼是無明（avidyā）由緒勝異？』

佛陀（Buddha）說：『比丘（bhiksu）！它對於一切煩惱染、業染、生染，作為由緒，根本住處。』

比丘（bhiksu）問佛陀（Buddha）：『大德（bhante）！什麼是一切煩惱染？』

佛陀（Buddha）說：『比丘（bhiksu）！簡略地說，有三種煩惱，就是一切煩惱染，即無慧煩惱、疑慧煩惱、邪慧煩惱。』

比丘（bhiksu）問佛陀（Buddha）：『大德（bhante）！什麼是一切業染？』

佛陀（Buddha）說：『比丘（bhiksu）！簡略地說，自身、口、意三種差別，以及障礙、對治三種差別（障礙指非福業，對治指福業及不動業），總括起來就是業染。』

比丘（bhiksu）問佛陀（Buddha）：『大德（bhante）！什麼是一切種生染？』

佛陀（Buddha）說：『比丘（bhiksu）！簡略地說，以三種感受為依止，即苦受、樂受、不苦不樂受；三種苦，即苦苦、壞苦、行苦，總括起來就是生染。』

比丘（bhiksu）問佛陀（Buddha）：

【English Translation】 English version: 'What are the so-called superior clinging, superior kind, superior origin, superior arising, superior rebirth, superior inversion, superior characteristic, superior karma, superior obstruction, superior bondage, and superior antidote?'

At that time, a certain bhiksu (monk) rose from his seat, arranged his robe, bared one shoulder, and, with palms joined, bowed towards the Blessed One (Buddha), and said: 'Venerable sir (bhante)! What is superior clinging of ignorance (avidyā)?'

The Buddha (Buddha) said: 'Bhiksu (monk)! Whether it is cause or effect, all defiled aspects of evil, whether it is cause or effect, all pure aspects of merit, are clung to by ignorance (avidyā). Bhiksu (monk)! This is the superior clinging of ignorance (avidyā).'

The bhiksu (monk) asked the Buddha (Buddha): 'Venerable sir (bhante)! What is the superior kind of ignorance (avidyā)?'

The Buddha (Buddha) said: 'Bhiksu (monk)! It covers the truth and reveals the untruth. Bhiksu (monk)! This is the superior kind of ignorance (avidyā).'

The bhiksu (monk) asked the Buddha (Buddha): 'Venerable sir (bhante)! What is the superior origin of ignorance (avidyā)?'

The Buddha (Buddha) said: 'Bhiksu (monk)! It serves as the origin, the fundamental dwelling place, for all defilements of affliction, karma, and birth.'

The bhiksu (monk) asked the Buddha (Buddha): 'Venerable sir (bhante)! What are all the defilements of affliction?'

The Buddha (Buddha) said: 'Bhiksu (monk)! Briefly, there are three kinds of affliction, which are all the defilements of affliction, namely, affliction of no wisdom, affliction of doubtful wisdom, and affliction of wrong wisdom.'

The bhiksu (monk) asked the Buddha (Buddha): 'Venerable sir (bhante)! What are all the defilements of karma?'

The Buddha (Buddha) said: 'Bhiksu (monk)! Briefly, the three distinctions of self, speech, and mind, and the three distinctions of obstruction and antidote (obstruction refers to non-meritorious karma, antidote refers to meritorious and imperturbable karma), taken together, are the defilements of karma.'

The bhiksu (monk) asked the Buddha (Buddha): 'Venerable sir (bhante)! What are all the defilements of birth?'

The Buddha (Buddha) said: 'Bhiksu (monk)! Briefly, relying on the three kinds of feeling, namely, painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling; the three kinds of suffering, namely, suffering of suffering, suffering of change, and suffering of conditioning, taken together, are the defilements of birth.'

The bhiksu (monk) asked the Buddha (Buddha):

「大德！云何此一切種煩惱染、業染、生染，皆以無明而作由緒根本住處？」

佛言：「比丘！于實諦中二種愚故，未生煩惱染而令其生，若已生者漸大增多；未生業染而令其生，若已生者復隨積集；未生生染而令其生，若已生者不可移轉。是故說言一切種煩惱染、業染、生染，皆以無明而作由緒根本住處。比丘！此是無明由緒勝異。」

比丘白佛：「大德！何者無明等起勝異？」

佛言：「比丘！此無明於來世苦諦所攝更生之身，愚惑不了，于現在苦諦所攝已得之身，亦愚惑不了，由此愚惑故，攝聚緣生及轉出緣生，和合攝聚、和合轉出，此二種緣生及來世、現在二身愚惑，皆以無明為等起之緣。」

比丘白佛：「大德！何者攝聚緣生和合攝聚？」

佛言：「比丘！初無明緣行，行緣識，如是名色、六入、觸緣受，是名攝聚緣生和合攝聚。」

比丘白佛：「大德！何者轉出緣生和合轉出？」

佛言：「比丘！第二無明緣中，受緣愛，愛緣取，如是有緣生，乃至生緣老死，是名轉出緣生和合轉出。」

比丘白佛：「大德！云何初無明於彼攝聚緣生和合攝聚而作起緣？」

佛言：「比丘！此一于更生身，愚惑不了求于更生，以此愚惑求更生故，于更生中見其好

【現代漢語翻譯】現代漢語譯本：『大德（尊稱）！為什麼所有種類的煩惱染、業染、生染，都以無明（avidyā，對事物真相的無知）作為起始、根本和住處呢？』

佛說：『比丘（bhikkhu，佛教僧侶）！因為對於真實諦理的兩種愚昧，導致未生的煩惱染得以產生，已生的煩惱染逐漸增大增多；未生的業染得以產生，已生的業染不斷積累；未生的生染得以產生，已生的生染無法轉移。所以說，所有種類的煩惱染、業染、生染，都以無明作為起始、根本和住處。比丘！這就是無明作為起始的殊勝之處。』

比丘問佛：『大德！什麼是無明等起（samutthāna，生起）的殊勝之處？』

佛說：『比丘！這種無明對於來世苦諦（duḥkha-satya，關於痛苦的真理）所包含的更生之身，愚昧迷惑，不能明瞭；對於現在苦諦所包含的已得之身，也愚昧迷惑，不能明瞭。由於這種愚昧迷惑，攝聚緣生（saṃgraha-pratītyasamutpāda，聚集的緣起）和轉出緣生（vivarta-pratītyasamutpāda，轉變的緣起）得以攝聚和轉出。對於這兩種緣生以及來世、現在的兩種身，都因無明而作為生起的因緣。』

比丘問佛：『大德！什麼是攝聚緣生和合攝聚？』

佛說：『比丘！最初的無明緣行（saṃskāra，行為），行緣識（vijñāna，意識），由此產生名色（nāmarūpa，名稱和形式）、六入（ṣaḍāyatana，六種感官）、觸（sparśa，接觸）緣受（vedanā，感受），這就是攝聚緣生和合攝聚。』

比丘問佛：『大德！什麼是轉出緣生和合轉出？』

佛說：『比丘！第二種無明緣中，受緣愛（tṛṣṇā，渴愛），愛緣取（upādāna，執取），由此產生有緣生（bhava，存在），乃至生緣老死（jarā-maraṇa，衰老和死亡），這就是轉出緣生和合轉出。』

比丘問佛：『大德！最初的無明如何對於攝聚緣生和合攝聚而作為生起的因緣？』

佛說：『比丘！因為對於更生之身，愚昧迷惑，所以求于更生。因為這種愚昧迷惑而求更生，所以在更生中看到美好。』

【English Translation】 English version: 『Venerable sir! Why is it that all kinds of defilements of affliction, defilements of karma, and defilements of birth all have ignorance (avidyā, ignorance of the true nature of things) as their origin, root, and dwelling place?』

The Buddha said: 『Bhikkhu (Buddhist monk)! Because of two kinds of ignorance regarding the true reality, unarisen defilements of affliction arise, and arisen defilements of affliction gradually increase and multiply; unarisen defilements of karma arise, and arisen defilements of karma continue to accumulate; unarisen defilements of birth arise, and arisen defilements of birth cannot be transferred. Therefore, it is said that all kinds of defilements of affliction, defilements of karma, and defilements of birth all have ignorance as their origin, root, and dwelling place. Bhikkhu! This is the superior distinction of ignorance as an origin.』

The bhikkhu asked the Buddha: 『Venerable sir! What is the superior distinction of ignorance as a condition for arising (samutthāna, arising)?』

The Buddha said: 『Bhikkhu! This ignorance, with regard to the body of rebirth included in the truth of suffering (duḥkha-satya, the truth about suffering) in the future, is deluded and unclear; with regard to the body already obtained included in the truth of suffering in the present, it is also deluded and unclear. Because of this delusion, the gathering dependent arising (saṃgraha-pratītyasamutpāda, gathering dependent origination) and the turning out dependent arising (vivarta-pratītyasamutpāda, turning dependent origination) are gathered and turned out. With regard to these two kinds of dependent arising and the two bodies of the future and the present, ignorance is the condition for arising.』

The bhikkhu asked the Buddha: 『Venerable sir! What is the gathering dependent arising and the combined gathering?』

The Buddha said: 『Bhikkhu! Initially, ignorance conditions volitional formations (saṃskāra, formations), volitional formations condition consciousness (vijñāna, consciousness), and thus name and form (nāmarūpa, name and form), the six sense bases (ṣaḍāyatana, six sense spheres), contact (sparśa, contact) condition feeling (vedanā, feeling); this is called the gathering dependent arising and the combined gathering.』

The bhikkhu asked the Buddha: 『Venerable sir! What is the turning out dependent arising and the combined turning out?』

The Buddha said: 『Bhikkhu! Secondly, in the condition of ignorance, feeling conditions craving (tṛṣṇā, craving), craving conditions grasping (upādāna, clinging), and thus existence conditions birth (bhava, becoming), and even birth conditions old age and death (jarā-maraṇa, old age and death); this is called the turning out dependent arising and the combined turning out.』

The bhikkhu asked the Buddha: 『Venerable sir! How does the initial ignorance act as a condition for arising in the gathering dependent arising and the combined gathering?』

The Buddha said: 『Bhikkhu! Because of delusion and lack of understanding regarding the body of rebirth, one seeks rebirth. Because of this delusion and seeking of rebirth, one sees goodness in rebirth.』

事。然于現在愛不愛境，由執著分別故，作非福行，所謂于眾具生貪，于損惱生瞋相應故，則於好惡不持思量，便作放逸迷惑之行，他世惡事思念而不覺知，是故彼非福行無明作緣。若復于更生中或見好事，或見出道，乃作福行及不動行，或因說法覺知，或自修習靜念，彼覺念中雖有善心而非正思，彼以此故，則為更生迷惑之所牽引。所謂于更生中見其好事，不怯弱故，見其出道，不怯弱故，彼福非福不動行，惡對對治相等，六識身中共生共滅，則于現在報識生滅之中，安置彼等諸行熏習后新出生所有種子，攝取相應故。所有種子既皆攝取，后若出生則有次第，謂攝名色、六入、觸等，漸當出生彼名色等於此現在報識之中，且生因相未是果相，是故說名攝聚緣生。比丘！此是第一無明於攝聚緣生和合攝聚而作起緣。」

比丘白佛：「大德！云何后無明於彼轉出緣生和合轉出而作起緣？」

佛言：「比丘！此一于現在身所起迷惑，以六入、觸作緣生受，即得其味。以得味故，當來還求此類之受。有所求時便起于取，於樂受中渴愛作緣則生欲取，言欲取者分別欲故。彼為先首方有欲界煩惱，若復新受為緣，則生無有渴愛共厭離行，此與厭離相應未為道理，彼依渴愛，以非方便求無有時，則有出離邪見、決定邪

【現代漢語翻譯】現代漢語譯本：事情就是這樣。然而，對於現在所愛或不愛的境界，由於執著和分別的緣故，造作非福之行，也就是對於各種資具產生貪婪，對於損害和惱怒產生嗔恨，與這些相應。因此，對於好與壞不能夠保持思考和衡量，便會做出放縱和迷惑的行為，對於來世的惡事思念卻不能覺察和知曉，所以說，這些非福之行以無明作為因緣。如果又在更生之中，或者見到好事，或者見到出離之道，於是造作福行以及不動之行，或者因為聽聞說法而覺知，或者自己修習靜念，這些覺念之中雖然有善心，但卻不是正確的思考，因此，他會因為這些而被更生的迷惑所牽引。也就是在更生之中見到好事，不感到怯弱，見到出離之道，也不感到怯弱。這些福行、非福行、不動行，與惡的對治相等，六識身共同生起共同滅亡，於是在現在報識的生滅之中，安置那些諸行熏習后新出生的所有種子，因為攝取和這些種子相應。所有種子既然都被攝取，之後如果出生就會有次第，也就是攝取名色（nāmarūpa，精神和物質）、六入（ṣaḍāyatana，六種感覺器官）、觸（sparśa，感覺）等等，逐漸地將要出生這些名色等等，在這個現在的報識之中，只是生起的因相，還不是果報的相狀，所以說名為攝聚緣生。比丘（bhikkhu，佛教僧侶）！這就是第一種無明，在攝聚緣生的和合攝聚之中，作為生起的因緣。

比丘（bhikkhu，佛教僧侶）稟告佛陀（Buddha）說：『大德（bhadanta，對僧侶的尊稱）！什麼是后無明，在那些轉出緣生的和合轉出之中，作為生起的因緣？』

佛陀（Buddha）說：『比丘（bhikkhu，佛教僧侶）！這一個在現在身所生起的迷惑，以六入（ṣaḍāyatana，六種感覺器官）、觸（sparśa，感覺）作為因緣而生起感受（vedanā，感覺），立即就得到了其中的滋味。因為得到了滋味，將來還會尋求這一類的感受。當有所求的時候，就會產生取（upādāna，執取），在快樂的感受之中，以渴愛（tṛṣṇā，渴求）作為因緣，就會生起欲取（kāma-upādāna，對慾望的執取），所說的欲取，是因為分別慾望的緣故。他作為先導，才會有欲界的煩惱。如果又以新的感受作為因緣，就會產生沒有渴愛的共同厭離之行，這與厭離相應是不合道理的，他依靠渴愛，以不方便的手段尋求沒有的時候，就會產生出離的邪見、決定的邪見。

【English Translation】 English version: This is the matter. However, regarding the present state of what is loved or not loved, due to attachment and discrimination, non-meritorious actions are performed, that is, greed arises towards various possessions, and anger arises towards harm and annoyance, corresponding to these. Therefore, one cannot maintain thought and measurement regarding good and bad, and thus performs actions of indulgence and delusion, thinking about evil deeds in the next life without being aware or knowing. Therefore, these non-meritorious actions have ignorance (avidyā) as their condition. If, moreover, in rebirth, one sees good things or sees the path of liberation, then meritorious actions and unwavering actions are performed, or one becomes aware through hearing the Dharma (teaching), or one cultivates quiet contemplation. Although there is good intention in these awarenesses, it is not correct thinking, and therefore, one will be drawn by the delusion of rebirth. That is, seeing good things in rebirth, one does not feel timid; seeing the path of liberation, one does not feel timid. These meritorious, non-meritorious, and unwavering actions are equal to the counteractions of evil, and the six consciousnesses (ṣaḍvijñānakāya) arise and cease together. Thus, in the arising and ceasing of the present retribution consciousness, all the seeds newly born after the perfuming of those actions are placed, because they are taken up in correspondence. Since all the seeds have been taken up, if they are born later, there will be an order, that is, taking up name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), etc., gradually these name and form etc. will be born in this present retribution consciousness, only the cause of arising, not yet the appearance of retribution, therefore it is called the arising of conditioned co-arising.

Bhikkhu (bhikkhu, Buddhist monk)! This is the first kind of ignorance (avidyā), which acts as the condition for arising in the combined taking up of conditioned co-arising.

The Bhikkhu (bhikkhu, Buddhist monk) said to the Buddha (Buddha): 'Venerable One (bhadanta, an honorific title for monks)! What is the later ignorance (avidyā), which acts as the condition for arising in the combined turning out of those conditioned co-arising?'

The Buddha (Buddha) said: 'Bhikkhu (bhikkhu, Buddhist monk)! This delusion that arises in the present body, with the six sense bases (ṣaḍāyatana) and contact (sparśa) as conditions, gives rise to feeling (vedanā), and immediately obtains its taste. Because it obtains the taste, it will seek this kind of feeling again in the future. When there is seeking, grasping (upādāna) arises. In pleasant feeling, with craving (tṛṣṇā) as a condition, desire-grasping (kāma-upādāna) arises, which is said to be desire-grasping because of discriminating desires. He is the leader, and then there are afflictions of the desire realm. If new feeling is again a condition, then actions of common aversion without craving arise, which is not reasonable in accordance with aversion. He relies on craving, and when he seeks without convenient means, then wrong views of liberation and determined wrong views arise.

見及彼二依止邪見(依亦有二，合為四種)，由彼令此渴愛緣取。若復彼取為依，未得離欲，如是死時，然此四見及欲界煩惱，以欲渴愛作緣生取，若復離欲離色，彼色界渴愛、無色界渴愛生得常有。若色界、無色界中煩惱生時，色界、無色界便起于取。彼色、無色界煩惱及此諸見，或以色界渴愛作緣生取，或以無色界渴愛作緣生取。如是渴愛緣取故，已得諸行熏習報識共取而生。彼取攝已，先所集行所有所有渴愛未滅，彼處彼處則當現前，為令自身轉出故。以是因緣有于出生，故說彼行為有，彼取力故。行既為有，於此死已先所攝聚，當出生者作緣轉出，是故說名有緣生。于轉出中，出生時相壞異於昔，復至彼邊則有死退壽命終盡，是故說名生緣老死。比丘！此是第二無明，于轉出緣生和合轉出而作起緣。」

比丘白佛：「大德！何故轉出緣生中渴、取二種，而不說為諸行緣也？」

佛言：「比丘！渴、取自界分齊斷故。如欲渴及取，不應作色界、無色界不動行緣，非境界故。如欲渴于不動行中，如是，色渴于無色界中、無色渴于欲界色界中、色渴于欲界中，亦爾。」

比丘白佛：「大德！何故欲渴及取，不與福非福行為緣？」

佛言：「比丘！於此現前所有境界，愛與不愛而為增上，以

【現代漢語翻譯】現代漢語譯本：觀察到那兩種依賴於邪見的觀點（依賴也有兩種，合起來共有四種），由於這些觀點，導致了渴愛（tanha）緣取（upadana）的產生。如果進一步以『取』為依賴，而未能脫離慾望，那麼在死亡的時候，這四種邪見以及欲界的煩惱，會以對慾望的渴愛為條件而產生『取』。如果脫離了慾望，脫離了色界，那麼對『有』（bhava）的渴愛和對『無有』（vibhava）的渴愛就會產生，並且被認為是常有的。當對『有』或『無有』的煩惱產生時，『有』或『無有』的『取』便會生起。那些關於色界、無色界的煩惱以及這些邪見，或者以對『有』的渴愛為條件而產生『取』，或者以對『無有』的渴愛為條件而產生『取』。如此，由於渴愛緣『取』，已經獲得的諸行（sankhara）的熏習，與報識（vinnana）共同作用而產生。當『取』攝持之後，先前積累的諸行中所有未滅的渴愛，會在那個地方、那個地方顯現出來，爲了使自身能夠再次轉生。因為這個原因，才會有出生，所以說那些行為是『有』，是由於『取』的力量。行為既然是『有』，那麼在此死亡之後，先前所攝取的、將要出生的事物就作為條件而轉生，所以這被稱為『有緣生』。在轉生之中，出生時的相貌與過去不同，再次到達那個地方，就會有衰老、死亡、壽命終盡，所以這被稱為『生緣老死』。比丘們，這就是第二種無明，在轉生緣起的和合轉生中作為生起的條件。

比丘問佛陀：『世尊，為什麼在轉生緣起中，只說渴愛和取這兩種是諸行的緣，而不說諸行是它們的緣呢？』

佛陀說：『比丘，因為渴愛和取有它們自身界限的斷絕。例如，對慾望的渴愛和取，不應該作為對『有』或『無有』的不動行的緣，因為它們不是那個境界的。就像對慾望的渴愛在不動行中一樣，對色界的渴愛在無色界中，對無色界的渴愛在欲界『有』中，對色界的渴愛在欲界中，也是如此。』

比丘問佛陀：『世尊，為什麼對慾望的渴愛和取，不與福業和非福業的行為作為緣呢？』

佛陀說：『比丘，因為對於此地現前所有的境界，愛與不愛是增上的條件，因此……』

【English Translation】 English version: Seeing those two dependencies on wrong views (there are also two kinds of dependencies, totaling four), due to them, craving (tanha) conditions clinging (upadana). If, furthermore, clinging is relied upon, and one has not attained detachment from desire, then at the time of death, these four views and the defilements of the desire realm, conditioned by craving for desire, give rise to clinging. If one is detached from desire and detached from the form realm, then craving for existence (bhava-tanha) and craving for non-existence (vibhava-tanha) arise and are considered permanent. When defilements regarding existence or non-existence arise, clinging to existence or non-existence arises. Those defilements regarding the form realm and the formless realm, and these views, either conditioned by craving for existence, give rise to clinging, or conditioned by craving for non-existence, give rise to clinging. Thus, because craving conditions clinging, the habitual tendencies (sankhara) already acquired, together with the resultant consciousness (vinnana), jointly arise. When clinging has taken hold, all the craving in the previously accumulated habitual tendencies that has not been extinguished will manifest in that place, in that place, in order to allow oneself to be reborn. It is for this reason that there is birth, therefore it is said that those actions are 'becoming' (bhava), due to the power of clinging. Since actions are becoming, then after death here, what was previously accumulated, what is about to be born, serves as a condition for rebirth, therefore it is called 'becoming-conditioned birth'. In rebirth, the appearance at the time of birth is different from the past, and upon reaching that place again, there is aging, death, and the end of life, therefore it is called 'birth-conditioned old age and death'. Bhikkhus, this is the second kind of ignorance, acting as a condition for arising in the combined rebirth of conditioned arising.

A bhikkhu asked the Buddha: 'Venerable Sir, why is it that in becoming-conditioned arising, only craving and clinging are said to be conditions for actions, and not that actions are their condition?'

The Buddha said: 'Bhikkhu, because craving and clinging have a cessation of their own boundaries. For example, craving for desire and clinging should not be conditions for the unwavering actions of existence or non-existence, because they are not of that realm. Just as craving for desire is in unwavering actions, so too, craving for the form realm is in the formless realm, craving for the formless realm is in the desire realm of existence, and craving for the form realm is also in the desire realm.'

A bhikkhu asked the Buddha: 'Venerable Sir, why is it that craving for desire and clinging are not conditions for meritorious and demeritorious actions?'

The Buddha said: 'Bhikkhu, because for all the realms present here, love and non-love are the predominant conditions, therefore...'

有欲渴起不善根作非福行。由於共因果非福行中不知其惡故，所謂心惡及所作惡，以不知故起非福行。而彼心及所作惡等，惟以無明為緣，非渴為緣，與不善根不共境界故。若以欲渴作于福行，依信乃作，謂信死必生、生必藉緣，以信攝故所有渴取，我但施設為障覆無記，若法障覆無記則不能起行。由於共因果福行中不知出離故，求可愛生便作福行，是故雖云福行，亦以無明為緣。」

比丘白佛：「大德！何故色界渴取，不與色界不動行為緣？」

佛言：「比丘！未離欲者，色渴未生未得住處；彼未有時未得住處故，不能為色界不動行緣，令其得起。如色界渴於色界不動行中，如是無色界渴于無色界不動行中亦爾。由於色界身、無色界身有過惡中見其好事，想而思惟，或因說法，或因教授法故，有此不正思惟，與彼行為緣。然此不正思惟，為無明所引，不正思惟果，共無明和合，與不動行為緣故，是故彼不動行，亦以無明為緣，應知。比丘！又一無有渴為依故，作諸福行及不動行，由無有渴故，則見諸有過惡，何肯更求當有？然復于無有中不如實知，以不如實知又未得對治道故，迷非對治為對治想，便作福行及不動行。比丘！以此因緣，應知惟以無明緣行，非渴、取為緣。」

比丘白佛：「大德！

【現代漢語翻譯】現代漢語譯本：當慾望和渴求生起時，就會產生不善的根源，從而做出非福德的行為。這是因為在共同的原因和結果中，由於不瞭解非福德行為的邪惡，也就是心念的邪惡和行為的邪惡，因為不瞭解這些邪惡，所以才會產生非福德的行為。而這些心念和行為的邪惡，僅僅以無明（avidyā，對事物真相的無知）為緣起，而不是以渴求為緣起，因為它們與不善的根源沒有共同的境界。如果以慾望和渴求來行福德之事，那也是基於信念而行，相信死亡之後必定會再生，再生必定依賴於因緣。因為有這種信念的攝持，所有的渴求，我只是將其施設為一種障覆的無記（avyākrta，既非善也非惡的狀態）。如果某種法障覆了無記，那麼它就不能引發行為。由於在共同的原因和結果中，不瞭解從輪迴中出離的方法，所以才會尋求可愛的生命，從而做出福德的行為。因此，雖然說是福德的行為，實際上也是以無明為緣起。

比丘（bhiksu，佛教僧侶）問佛陀（Buddha）說：『大德（bhadanta，對佛陀的尊稱）！為什麼渴求不與不動行（āniñja，指禪定中的一種狀態）為緣呢？』

佛陀說：『比丘！還沒有脫離慾望的人，對於色界（rūpadhātu，佛教三界之一，指有形物質的世界）的渴求還沒有生起，也沒有得到安住之處；因為他還沒有生起，也沒有得到安住之處，所以不能成為不動行的緣，使不動行得以生起。就像對色界的渴求對於不動行一樣，對於無色界（arūpadhātu，佛教三界之一，指沒有形體的精神世界）的渴求對於無色界的不動行也是如此。由於在色身（rūpakāya，指有形之身）和無色身（arūpakāya，指無形之身）的過失和邪惡中，看到了美好的事物，從而產生了錯誤的想像和思惟，或者因為聽聞說法，或者因為接受教導，所以產生了這種不正思惟，並與不動行結緣。然而，這種不正思惟，是被無明所引導的，不正思惟的結果，與無明結合在一起，與不動行結緣，因此，這種不動行，也是以無明為緣起的，應當知曉。比丘！還有一種情況，就是因為沒有渴求作為依靠，所以才會做出各種福德的行為和不動的行為，因為沒有渴求，所以才能看到各種過失和邪惡，又怎麼會再去追求當下的存在呢？然而，又對無有的狀態不如實地瞭解，因為不如實地瞭解，又沒有得到對治的方法，所以把非對治的方法當作對治的方法，於是就做出了福德的行為和不動的行為。比丘！因為這些因緣，應當知道僅僅是以無明為緣而產生行為，而不是以渴求和執取為緣。』

比丘問佛陀說：『大德！』

【English Translation】 English version: When desire and craving arise, they generate unwholesome roots, leading to the performance of non-meritorious actions. This is because, within the common cause and effect, one does not understand the evil of non-meritorious actions, that is, the evil of the mind and the evil of actions. Because of this lack of understanding, non-meritorious actions arise. And these evils of mind and action arise solely from ignorance (avidyā), not from craving, because they do not share a common realm with unwholesome roots. If one performs meritorious actions with desire and craving, it is done based on faith, believing that death is followed by rebirth, and rebirth depends on conditions. Because of this faith, all craving is merely designated by me as a hindering nescience (avyākrta). If a certain dharma hinders nescience, then it cannot initiate action. Because, within the common cause and effect, one does not understand the way to liberation from samsara, one seeks desirable existence and performs meritorious actions. Therefore, although called meritorious actions, they actually arise from ignorance.

A bhikkhu (Buddhist monk) asked the Buddha: 'Venerable sir (bhadanta, a respectful term for the Buddha), why is craving not a condition for imperturbable action (āniñja, a state of meditative calm)?'

The Buddha said: 'Bhikkhu, for one who has not abandoned desire, craving for the realm of form (rūpadhātu, one of the three realms in Buddhism, the realm of material existence) has not arisen, nor has it found a dwelling place; because it has not arisen and has not found a dwelling place, it cannot be a condition for imperturbable action, causing it to arise. Just as craving for the realm of form is for imperturbable action, so too is craving for the formless realm (arūpadhātu, one of the three realms in Buddhism, the realm of immaterial existence) for imperturbable action in the formless realm. Because one sees good qualities in the faults and evils of the form body (rūpakāya, the physical body) and the formless body (arūpakāya, the immaterial body), one thinks and contemplates wrongly, or because of hearing the Dharma, or because of receiving instruction, this wrong thinking arises and becomes a condition for that action. However, this wrong thinking is led by ignorance, and the result of wrong thinking, combined with ignorance, becomes a condition for imperturbable action. Therefore, that imperturbable action also arises from ignorance, it should be known. Bhikkhu, there is also a case where, because there is no craving as a support, one performs various meritorious actions and imperturbable actions. Because there is no craving, one sees various faults and evils, so how would one seek further existence? However, one does not truly know the state of non-existence, and because one does not truly know and has not obtained the antidote, one mistakes the non-antidote for the antidote, and then performs meritorious actions and imperturbable actions. Bhikkhu, because of these causes and conditions, it should be known that action arises solely from ignorance as a condition, not from craving and grasping as conditions.'

The bhikkhu asked the Buddha: 'Venerable sir!'

若行於六識身中和合共生者，何故說言行緣于識？」

佛言：「比丘！此六識身中福非福不動等行，和合共生共滅，即于果報識中安置諸行熏習，於後新異出生報識作引方便，是故說言行緣于識。」

比丘白佛：「大德！名色、六入、觸、受諸分，于識中同時攝聚種子，何故說時隨次第說？」

佛言：「比丘！未來次第生轉故。」

比丘白佛：「大德！何故說名色、六入、觸、受等為禪磨，義翻為生，謂一報未死已前總名，非初受生？」

佛言：「比丘！共因受用依止，及共因受用故。」

比丘白佛：「大德！若惟名生無色，當有何過？」

佛言：「比丘！若名不住色中者，禪磨續轉，則不相應。」

比丘白佛：「大德！若惟色生無名，當有何過？」

佛言：「比丘！色若不與名合，不被攝持，則當壞失不得增長。」

比丘白佛：「大德！若惟識緣六入，當有何過？」

佛言：「比丘！于其始時未滿六入，惟有身根及以意根，其所轉生未可得有。此兩根體，其惟名色在於初時，以為次第與彼六入滿足為緣，是故說言名色緣六入。」

比丘白佛：「大德！若惟六入滿足則是禪磨究竟，何故復說觸及受也？」

佛言：「比丘！此六入禪

【現代漢語翻譯】現代漢語譯本：比丘問：『如果行為在六識身（liù shí shēn）中和合共同產生，為什麼說行為是識的緣起呢？』佛陀回答：『比丘！這六識身中，福、非福、不動等行為，和合共同產生，共同滅亡，就在果報識（guǒ bào shí）中安置各種行為的熏習，在以後新的、不同的出生報識中作為引導的方便，所以說行為是識的緣起。』比丘問佛：『大德！名色（míng sè）、六入（liù rù）、觸（chù）、受（shòu）等諸部分，在識中同時攝聚種子，為什麼在說法時要隨次第說呢？』佛陀回答：『比丘！因為未來是次第生起和轉變的。』比丘問佛：『大德！為什麼說名色、六入、觸、受等為禪磨（chán mó），義譯為生，是指一期果報未死之前總的名稱，而不是最初受生的時候呢？』佛陀回答：『比丘！因為共同的因受用依止，以及共同的因受用。』比丘問佛：『大德！如果只有名而沒有色，會有什麼過失呢？』佛陀回答：『比丘！如果名不住在色中，禪磨的延續和轉變，就不相應。』比丘問佛：『大德！如果只有色而沒有名，會有什麼過失呢？』佛陀回答：『比丘！色如果不與名結合，不被攝持，就會壞失而不能增長。』比丘問佛：『大德！如果只有識緣六入，會有什麼過失呢？』佛陀回答：『比丘！在其開始的時候，還沒有圓滿六入，只有身根（shēn gēn）以及意根（yì gēn），其所轉變的生，是不可得的。這兩個根的本體，只有名色在最初的時候，作為次第與那六入滿足為緣，所以說名色緣六入。』比丘問佛：『大德！如果六入滿足就是禪磨的究竟，為什麼還要說觸和受呢？』佛陀回答：『比丘！這六入禪

【English Translation】 English version: Bhikkhu asked: 'If actions arise in conjunction and in harmony within the six sense-consciousness bodies (liù shí shēn), why is it said that actions are conditioned by consciousness?' The Buddha replied: 'Bhikkhu! Within these six sense-consciousness bodies, meritorious, demeritorious, and imperturbable actions arise and cease together in harmony. These actions, through habitual influence, are deposited in the resultant consciousness (guǒ bào shí), serving as a condition for the subsequent arising of new and different resultant consciousness. Therefore, it is said that actions are conditioned by consciousness.' Bhikkhu asked the Buddha: 'Venerable Sir! Name-and-form (míng sè), the six sense bases (liù rù), contact (chù), and feeling (shòu) and other elements simultaneously gather seeds in consciousness. Why are they spoken of in sequence?' The Buddha replied: 'Bhikkhu! Because in the future, they arise and transform in sequence.' Bhikkhu asked the Buddha: 'Venerable Sir! Why are name-and-form, the six sense bases, contact, feeling, etc., referred to as 'chan mo' (chán mó), which translates as 'birth,' referring to the entirety of a life before death, rather than just the initial moment of conception?' The Buddha replied: 'Bhikkhu! Because of the shared cause of enjoyment and reliance, and because of the shared cause of experience.' Bhikkhu asked the Buddha: 'Venerable Sir! If only name arises without form, what fault would there be?' The Buddha replied: 'Bhikkhu! If name does not abide in form, the continuation and transformation of 'chan mo' would not be in accordance.' Bhikkhu asked the Buddha: 'Venerable Sir! If only form arises without name, what fault would there be?' The Buddha replied: 'Bhikkhu! If form does not combine with name and is not sustained, it will decay and not grow.' Bhikkhu asked the Buddha: 'Venerable Sir! If only consciousness conditions the six sense bases, what fault would there be?' The Buddha replied: 'Bhikkhu! At the beginning, the six sense bases are not yet complete. There are only the body sense (shēn gēn) and the mind sense (yì gēn). The arising and transformation of these is not possible. The essence of these two senses, only name-and-form, in the beginning, serve as the condition for the completion of the six sense bases. Therefore, it is said that name-and-form condition the six sense bases.' Bhikkhu asked the Buddha: 'Venerable Sir! If the six sense bases are complete, is that the ultimate 'chan mo'? Why then are contact and feeling also mentioned?' The Buddha replied: 'Bhikkhu! These six sense

磨究竟者，是受用依止究竟而未受用，必受用究竟者，乃是共因領受，是故受用依止究竟及受用究竟，得名禪磨究竟，應知。」

比丘白佛：「大德！此以無明緣渴，亦說受緣；若惟無明緣渴不以受緣，當有何過？」

佛言：「比丘！三種渴、三種有，一時轉生故，然以受緣渴故，相待為力則不轉生，是故不惟無明緣渴。」比丘白佛：「大德！若惟受緣于渴，當有何過？」

佛言：「比丘！一切諸渴皆以受為緣，然復有受非是渴緣，乃與諸渴而作滅緣，是故不惟受緣于渴。」

比丘白佛：「大德！若惟渴緣于有，不以取緣，當有何過？」

佛言：「比丘！渴名為求，于彼惡趣必無求者，然作非福之行，雖求善趣恒與相違，果轉生時非渴為緣，自以取緣令其轉生。比丘所云無有渴者，名無有求。此無有求，雖是相違，然作福不動行果亦轉生。比丘！以此因緣，不惟渴緣于有。」

比丘白佛：「大德！若取緣有、有緣生者，何故不說彼取及有以為集諦？」

佛言：「比丘！以渴能作四種業故：一者、于自身境界受中，作貪美縛業；二者、于渴取中作等起業；三者、於行有中作牽引業；四者、于死已後作相續縛業。是故惟說渴為集諦。」

比丘白佛：「大德！有生有老有

【現代漢語翻譯】現代漢語譯本：『磨究竟』是指受用依止已經達到究竟但尚未受用，而必定受用達到究竟，則是共同因的領受。因此，受用依止究竟和受用究竟，可以被稱作『禪磨究竟』，應當知曉。

比丘問佛：『世尊！如果說因為無明而產生渴愛，也說因為感受而產生渴愛；如果僅僅因為無明而產生渴愛，而不是因為感受而產生渴愛，會有什麼過失呢？』

佛說：『比丘！三種渴愛、三種有，會同時轉生，因此說因為感受而產生渴愛，相互依存才能發揮作用，否則就不會轉生。所以不能僅僅認為無明產生渴愛。』比丘問佛：『世尊！如果僅僅因為感受而產生渴愛，會有什麼過失呢？』

佛說：『比丘！一切的渴愛都以感受為因緣，然而也有感受不是渴愛的因緣，反而能成為滅除渴愛的因緣。所以不能僅僅認為感受產生渴愛。』

比丘問佛：『世尊！如果僅僅因為渴愛而產生有，而不是因為取而產生有，會有什麼過失呢？』

佛說：『比丘！渴愛名為求，在惡趣中必定沒有求。然而，如果做了非福的行業，即使求善趣也總是相違背。果報轉生的時候，不是因為渴愛為因緣，而是因為取為因緣，使其轉生。比丘所說的沒有渴愛，是指沒有求。這種沒有求，雖然是相違背的，然而如果做了福德和不動的行業，果報也會轉生。比丘！因為這個因緣，不能僅僅認為渴愛產生有。』

比丘問佛：『世尊！如果因為取而產生有，因為有而產生生，為什麼不說取和有是集諦（Samudaya Satya）呢？』

佛說：『比丘！因為渴愛能產生四種業：第一，在自身境界的感受中，產生貪戀美妙的束縛業；第二，在渴愛和取中，產生等起業；第三，在行有中，產生牽引業；第四，在死後，產生相續的束縛業。所以只說渴愛是集諦。』

比丘問佛：『世尊！有了生，就會有老，有……』

【English Translation】 English version: 'The ultimate of 'mara' (磨) is the ultimate of enjoyment-dependence (受用依止) without enjoyment, and the inevitable ultimate of enjoyment is the reception of common causes. Therefore, the ultimate of enjoyment-dependence and the ultimate of enjoyment are named the ultimate of 'dhyana-mara' (禪磨), it should be known.'

A Bhiksu (比丘) said to the Buddha (佛): 'Venerable One! It is said that craving (渴) arises from ignorance (無明), and also that craving arises from feeling (受). If craving arises only from ignorance and not from feeling, what fault would there be?'

The Buddha said: 'Bhiksu! The three kinds of craving and the three kinds of existence arise simultaneously. Therefore, it is said that craving arises from feeling, and they depend on each other to exert their power, otherwise they would not arise. Therefore, it cannot be thought that craving arises only from ignorance.' The Bhiksu asked the Buddha: 'Venerable One! If craving arises only from feeling, what fault would there be?'

The Buddha said: 'Bhiksu! All cravings arise from feeling, but there are also feelings that are not the cause of craving, but rather the cause of the cessation of craving. Therefore, it cannot be thought that craving arises only from feeling.'

The Bhiksu asked the Buddha: 'Venerable One! If existence (有) arises only from craving and not from grasping (取), what fault would there be?'

The Buddha said: 'Bhiksu! Craving is called seeking. In the evil realms (惡趣), there is certainly no seeking. However, if one performs non-meritorious actions, even if one seeks good realms, it is always contrary. When the fruit of karma (果) arises, it is not craving that is the cause, but grasping that causes it to arise. What the Bhiksu said about there being no craving means there is no seeking. Although this no-seeking is contradictory, if one performs meritorious and unwavering actions, the fruit of karma will also arise. Bhiksu! Because of this reason, it cannot be thought that existence arises only from craving.'

The Bhiksu asked the Buddha: 'Venerable One! If existence arises from grasping and birth arises from existence, why are grasping and existence not said to be the Samudaya Satya (集諦)?'

The Buddha said: 'Bhiksu! Because craving can produce four kinds of karma: first, in the feeling of one's own realm, it produces the karma of attachment to beauty; second, in craving and grasping, it produces the karma of arising; third, in the existence of action, it produces the karma of attraction; fourth, after death, it produces the karma of continuous bondage. Therefore, only craving is said to be the Samudaya Satya.'

The Bhiksu asked the Buddha: 'Venerable One! With birth, there is old age, there is...'

死，何故名色、六入、觸、受等禪磨之相，乃皆顯為老死之名？」

佛言：「比丘！彼所有出生相者，以三苦順縛示現故。」

比丘白佛：「大德！生以何苦示現？」

佛言：「比丘！行苦示現。」

比丘白佛：「大德！老以何苦示現？」

佛言：「比丘！壞苦示現。」

比丘白佛：「大德！死以何苦示現？」

佛言：「比丘！苦苦示現。」

比丘白佛：「大德！所有四種出生之相，與生老死有何差別？」

佛言：「比丘！彼四種出生之相，隨次第生，若生隨相似生，彼出生中生相如是，應知。」

比丘白佛：「大德！出生之相次第而生，當何所似？」

佛言：「比丘！彼初下種即當有生，彼次第增長生；彼次第出胎生，彼次第增長生。彼增長已，能得受用世俗生。此次第生，復誰所生？眾界入生而無有我，何以故？五眾等增長遷流，以無常故；及命根、力、限量、時、住，亦為無常所生故。比丘！彼四種出生之相，時分破壞即作五種衰惡，說名為老。」

比丘白佛：「大德！何者是五種衰惡？」

佛言：「比丘！一者、發衰惡，發壞離色故；二者、依衰惡(依謂身也)，肉處色力衰惡故；三者、業衰惡，語時上氣喘息故，住時曲

【現代漢語翻譯】現代漢語譯本：『死，為何名色（nāma-rūpa，精神和物質）、六入（ṣaḍāyatana，六種感覺器官）、觸（sparśa，感覺）、受（vedanā，感受）等禪定磨練之相，都顯現為老死之名？』

佛說：『比丘！那些所有出生的現象，因為三種苦的順次束縛而顯現。』

比丘問佛：『大德！生以何種苦來顯現？』

佛說：『比丘！以行苦（saṃskāra-duḥkha，由變化引起的苦）來顯現。』

比丘問佛：『大德！老以何種苦來顯現？』

佛說：『比丘！以壞苦（vipariṇāma-duḥkha，由變質引起的苦）來顯現。』

比丘問佛：『大德！死以何種苦來顯現？』

佛說：『比丘！以苦苦（duḥkha-duḥkha，直接的痛苦）來顯現。』

比丘問佛：『大德！所有四種出生之相，與生老死有什麼差別？』

佛說：『比丘！那四種出生之相，隨次第而生，如果生隨相似而生，那出生中的生相就是這樣，應該知道。』

比丘問佛：『大德！出生之相次第而生，應當像什麼？』

佛說：『比丘！那最初下種就當有生，那次第增長生；那次第出胎生，那次第增長生。那增長之後，能夠得到受用世俗的生。這次第生，又由誰所生？眾界入生而沒有我，為什麼呢？五眾（pañca-skandha，五蘊）等增長遷流，因為無常的緣故；以及命根、力、**、時、住，也因為無常所生。比丘！那四種出生之相，時分破壞就成為五種衰惡，被稱為老。』

比丘問佛：『大德！什麼是五種衰惡？』

佛說：『比丘！第一是發衰惡，頭髮壞離顏色；第二是依衰惡（依指的是身體），肉處色力衰惡；第三是業衰惡，說話時上氣不接下氣，站立時彎曲'

【English Translation】 English version: 'Death, why are the aspects of name and form (nāma-rūpa, mind and matter), the six sense bases (ṣaḍāyatana, six sense organs), contact (sparśa, sensation), feeling (vedanā, feeling), etc., which are refined through meditation, all manifested as the name of old age and death?'

The Buddha said, 'Bhikkhu! All those phenomena of arising are manifested because of the sequential binding of the three kinds of suffering.'

The Bhikkhu asked the Buddha, 'Venerable Sir! With what kind of suffering does birth manifest?'

The Buddha said, 'Bhikkhu! It manifests with the suffering of conditioned existence (saṃskāra-duḥkha, suffering due to change).'

The Bhikkhu asked the Buddha, 'Venerable Sir! With what kind of suffering does old age manifest?'

The Buddha said, 'Bhikkhu! It manifests with the suffering of decay (vipariṇāma-duḥkha, suffering due to deterioration).'

The Bhikkhu asked the Buddha, 'Venerable Sir! With what kind of suffering does death manifest?'

The Buddha said, 'Bhikkhu! It manifests with the suffering of suffering (duḥkha-duḥkha, direct suffering).'

The Bhikkhu asked the Buddha, 'Venerable Sir! What is the difference between all four aspects of arising and birth, old age, and death?'

The Buddha said, 'Bhikkhu! Those four aspects of arising occur sequentially. If arising occurs according to similarity, then the aspect of arising within that arising is like this, it should be known.'

The Bhikkhu asked the Buddha, 'Venerable Sir! The aspects of arising occur sequentially, what should they resemble?'

The Buddha said, 'Bhikkhu! That initial sowing of the seed will have arising, that sequential growth arises; that sequential emergence from the womb arises, that sequential growth arises. After that growth, one is able to receive and enjoy worldly arising. This sequential arising, by whom is it born again? The aggregates and realms enter into arising without a self. Why? The five aggregates (pañca-skandha, five aggregates) and so on grow and change, because of impermanence; and the life force, strength, **, time, and dwelling, are also born of impermanence. Bhikkhu! Those four aspects of arising, when the time is divided and destroyed, become five kinds of decline and evil, and are called old age.'

The Bhikkhu asked the Buddha, 'Venerable Sir! What are the five kinds of decline and evil?'

The Buddha said, 'Bhikkhu! First is the decline and evil of hair, the hair is destroyed and separated from color; second is the decline and evil of reliance (reliance refers to the body), the flesh, place, color, and strength decline and are evil; third is the decline and evil of action, when speaking, the upper breath is panting, when standing, one is bent.'

如牛脊曲故，坐時向前重身故，行時按杖故，意智繫縛及念弱少故；四者、受用衰惡，于現在眾具中受用下劣故，于諸遊戲所可喜中皆不受用故，於色根自境界中不速疾行及不行故；五者命根衰惡，壽盡死近，及少緣死不堪忍故。比丘！于彼四種出生相中，亦有六種死差別應知。一者盡竟死、二者不盡竟死、三者自相死、四者不盡竟死分、五者盡竟死分、六者非時時死。比丘！于中自相死者，識于身中移出別分，及色根滅沒，如是應知。比丘！名色等出生之相與生老死有此差別。」

比丘白佛：「大德！三種渴愛，皆說緣生與生作因，何故惟說欲界生？」

佛言：「比丘！以欲界生粗故，不可讚嘆亦不可教知，以回還非解脫法體故。」

比丘白佛：「大德！若此攝聚緣生及以轉出說十二分，于中幾是能攝聚分，幾是所攝聚分？幾是能轉出分，幾是所轉出分？」

佛言：「比丘！無明與行及一分識，是能攝聚分；彼一分識及名色、六入、觸、受，是所攝聚分。比丘！彼一分受及渴愛、取、有，是能轉出分；生、老死是所轉出分，及彼一分名色、六入、觸、受，亦是所轉出分，應知。」

比丘白佛：「大德！此能攝聚分及此能轉出分，為一時生可見，為當次第？」

佛言：「比丘！

【現代漢語翻譯】現代漢語譯本：『如牛脊曲故，坐時向前重身故，行時按杖故，意智繫縛及念弱少故』：這四種是受用衰敗惡劣的表現，即在現有的各種資具中，只能使用低劣的，對於各種喜愛的遊戲都無法享受，色根（眼睛）對於自身境界的感知遲鈍或無法進行。『五者命根衰惡，壽盡死近，及少緣死不堪忍故』：這是指生命力衰弱，壽命將盡，死亡臨近，並且因為微小的原因就可能死亡，難以忍受。『比丘！于彼四種出生相中，亦有六種死差別應知。一者盡竟死、二者不盡竟死、三者自相死、四者不盡竟死分、五者盡竟死分、六者非時時死。比丘！于中自相死者，識于身中移出別分，及色根滅沒，如是應知。比丘！名色（nāma-rūpa，精神和物質）等出生之相與生老死有此差別。』比丘（bhikkhu，佛教僧侶）問佛陀：『大德！三種渴愛（taṇhā，慾望），都說是緣起（paṭiccasamuppāda，因緣和合而生）和生（bhava，存在）的原因，為什麼只說欲界（kāmadhātu，充滿慾望的界）的生呢？』佛陀說：『比丘（bhikkhu，佛教僧侶）！因為欲界（kāmadhātu，充滿慾望的界）的生是粗糙的，不值得讚美，也不容易理解，因為它是一種輪迴，不是解脫的法體。』比丘（bhikkhu，佛教僧侶）問佛陀：『大德！如果將此攝聚緣起（paṭiccasamuppāda，因緣和合而生）和轉出說成十二分，其中哪些是能攝聚分，哪些是所攝聚分？哪些是能轉出分，哪些是所轉出分？』佛陀說：『比丘（bhikkhu，佛教僧侶）！無明（avijjā，無知）和行（saṅkhāra，行為）以及一部分識（viññāṇa，意識），是能攝聚分；這一部分識（viññāṇa，意識）以及名色（nāma-rūpa，精神和物質）、六入（saḷāyatana，六種感官）、觸（phassa，接觸）、受（vedanā，感受），是所攝聚分。比丘（bhikkhu，佛教僧侶）！這一部分受（vedanā，感受）以及渴愛（taṇhā，慾望）、取（upādāna，執取）、有（bhava，存在），是能轉出分；生（jāti，出生）、老死（jarā-maraṇa，衰老和死亡）是所轉出分，以及那一部分名色（nāma-rūpa，精神和物質）、六入（saḷāyatana，六種感官）、觸（phassa，接觸）、受（vedanā，感受），也應知是所轉出分。』比丘（bhikkhu，佛教僧侶）問佛陀：『大德！這能攝聚分和這能轉出分，是一時產生可見的，還是應當次第產生？』佛陀說：『比丘（bhikkhu，佛教僧侶）！』

【English Translation】 English version: 'Like a curved ox spine, therefore when sitting, the body leans forward; therefore when walking, one relies on a staff; therefore, the mind and intellect are bound, and mindfulness is weak and diminished': These four are the manifestations of declining and deteriorating enjoyment, meaning that among the existing possessions, one can only use inferior ones; one cannot enjoy various beloved games; and the sense faculties (eyes) are slow or unable to perceive their respective objects. 'Fifth, the life force declines and deteriorates, life is nearing its end, death is near, and one is easily susceptible to death from minor causes and cannot endure it': This refers to the weakening of vitality, the nearing of the end of life, the approach of death, and the inability to withstand death from even trivial causes. 'Bhikkhu (bhikkhu, Buddhist monk)! Among those four characteristics of birth, there are also six kinds of death that should be known. First, complete death; second, incomplete death; third, death by its own nature; fourth, a part of incomplete death; fifth, a part of complete death; sixth, untimely death. Bhikkhu (bhikkhu, Buddhist monk)! Among these, death by its own nature is when consciousness departs from the body and the sense faculties cease to exist. Thus it should be known. Bhikkhu (bhikkhu, Buddhist monk)! The characteristics of the arising of nāma-rūpa (nāma-rūpa, mind and matter) and so on, have these differences from birth, aging, and death.' A bhikkhu (bhikkhu, Buddhist monk) asked the Buddha: 'Venerable Sir! All three kinds of taṇhā (taṇhā, craving) are said to arise from paṭiccasamuppāda (paṭiccasamuppāda, dependent origination) and to be the cause of bhava (bhava, existence). Why is only the kāmadhātu (kāmadhātu, realm of desire) mentioned?' The Buddha said: 'Bhikkhu (bhikkhu, Buddhist monk)! Because the arising in the kāmadhātu (kāmadhātu, realm of desire) is coarse, not worthy of praise, and not easy to understand, as it is a cycle of rebirth and not the essence of liberation.' A bhikkhu (bhikkhu, Buddhist monk) asked the Buddha: 'Venerable Sir! If this collection of dependent origination and its unfolding are explained in twelve parts, which are the parts that collect, and which are the parts that are collected? Which are the parts that unfold, and which are the parts that are unfolded?' The Buddha said: 'Bhikkhu (bhikkhu, Buddhist monk)! Avijjā (avijjā, ignorance) and saṅkhāra (saṅkhāra, volitional formations), and a portion of viññāṇa (viññāṇa, consciousness), are the parts that collect; that portion of viññāṇa (viññāṇa, consciousness), and nāma-rūpa (nāma-rūpa, mind and matter), saḷāyatana (saḷāyatana, six sense bases), phassa (phassa, contact), and vedanā (vedanā, feeling), are the parts that are collected. Bhikkhu (bhikkhu, Buddhist monk)! That portion of vedanā (vedanā, feeling), and taṇhā (taṇhā, craving), upādāna (upādāna, clinging), and bhava (bhava, existence), are the parts that unfold; jāti (jāti, birth) and jarā-maraṇa (jarā-maraṇa, aging and death) are the parts that are unfolded, and that portion of nāma-rūpa (nāma-rūpa, mind and matter), saḷāyatana (saḷāyatana, six sense bases), phassa (phassa, contact), and vedanā (vedanā, feeling), should also be known as the parts that are unfolded.' A bhikkhu (bhikkhu, Buddhist monk) asked the Buddha: 'Venerable Sir! Are these collecting parts and these unfolding parts produced simultaneously and visible, or do they arise sequentially?' The Buddha said: 'Bhikkhu (bhikkhu, Buddhist monk)!'

一時生，次第說。」

比丘白佛：「大德！能攝聚分、能轉出分既一時生，何故初說能攝聚分，后說能轉出分？」

佛言：「比丘！由所攝聚有更轉出，是故無不由所攝聚。」

比丘白佛：「大德！無明緣不正思，何故說與無明作緣？」

佛言：「比丘！以其無明由不正思牽已與行作緣，從無明生觸、受，及與渴愛作緣。」

比丘白佛：「大德！幾相略說緣生可知？」

佛言：「比丘！略說三相緣生可知：一者不動緣生相(泥梨賀翻為不動，而是空義以空故無所動作)，二者無常緣生相，三者堪能緣生相。」

比丘白佛：「大德！有四種緣，世尊所說，謂因緣、無間緣(舊名次第緣)、攀緣、增上緣(亦名生緣)。大德！于中以何等緣，無明與行作緣？乃至以何等緣，生與老死作緣？」

佛言：「比丘！諸行轉生同相故，我說四種緣。於此義中惟增上緣，我意說為無明緣行乃至生緣老死。彼增上緣，復有不相著及相著。」

比丘白佛：「大德！何者是不相著增上緣？何者是相著增上緣？」

佛言：「比丘！未生不正思中無明順眠，與諸行不相著而作緣；若生已即相著。比丘！其不正思與行和合，於六識身和合共生，生而未滅，與識不相著而作緣；若生

【現代漢語翻譯】現代漢語譯本：『一時產生，依次解說。』

比丘問佛：『大德！能攝聚（能聚集）諸法之分、能轉出（能轉變）諸法之分既然一時產生，為何先說能攝聚分，后說能轉出分？』

佛說：『比丘！由於所攝聚的法有進一步轉變生出的可能，因此沒有不是從所攝聚的法轉變而來的。』

比丘問佛：『大德！無明緣于不正思，為何說與無明作為緣？』

佛說：『比丘！因為無明由不正思牽引后與行（karma）作為緣，從無明產生觸（contact）、受（feeling），以及與渴愛（craving）作為緣。』

比丘問佛：『大德！用幾種相可以概括說明緣起（dependent origination）的道理？』

佛說：『比丘！概括來說，用三種相可以瞭解緣起的道理：一是，不動緣生相（泥梨賀（Nirīha）翻譯為不動，而實際是空性的意思，因為空性所以沒有動作），二是，無常緣生相，三是，堪能緣生相。』

比丘問佛：『大德！有四種緣，是世尊您所說的，即因緣（hetu-paccaya）、無間緣（samanantara-paccaya，舊名次第緣）、攀緣（ārammaṇa-paccaya）、增上緣（adhipati-paccaya，也叫生緣）。大德！其中以哪種緣，無明與行作為緣？乃至以哪種緣，生與老死作為緣？』

佛說：『比丘！諸行（saṅkhāra）的轉變生起具有相同的性質，所以我說四種緣。在這個意義中，只有增上緣，我說是無明緣行，乃至生緣老死。這增上緣，又分為不相著和相著兩種。』

比丘問佛：『大德！什麼是不相著的增上緣？什麼是相著的增上緣？』

佛說：『比丘！未產生的不正思中，無明順著潛在的煩惱習氣，與諸行不相連而作為緣；如果（不正思）已經產生，就（與諸行）相連。比丘！這不正思與行和合，與六識身（six consciousnesses）和合共同產生，產生后還未滅，與識（consciousness）不相連而作為緣；如果（不正思）已經產生

【English Translation】 English version: 『They arise simultaneously, and are explained sequentially.』

The Bhikkhu (monk) said to the Buddha (enlightened one): 『Venerable Sir! Since the elements that gather (that which assembles) and the elements that transform (that which transforms) arise simultaneously, why is it that the element that gathers is spoken of first, and the element that transforms is spoken of later?』

The Buddha said: 『Bhikkhu! Because what is gathered has the potential to further transform and arise, therefore there is nothing that does not come from what is gathered.』

The Bhikkhu said to the Buddha: 『Venerable Sir! Ignorance conditions incorrect thought, why is it said that it serves as a condition for ignorance?』

The Buddha said: 『Bhikkhu! Because ignorance, having been drawn by incorrect thought, then serves as a condition for action (karma), from ignorance arise contact (sparśa), feeling (vedanā), and it serves as a condition for craving (tṛṣṇā).』

The Bhikkhu said to the Buddha: 『Venerable Sir! With how many characteristics can the principle of dependent origination (pratītyasamutpāda) be understood in brief?』

The Buddha said: 『Bhikkhu! In brief, the principle of dependent origination can be understood with three characteristics: first, the characteristic of unmoving dependent origination (Nirīha is translated as unmoving, but it actually means emptiness, because emptiness has no action), second, the characteristic of impermanent dependent origination, and third, the characteristic of capable dependent origination.』

The Bhikkhu said to the Buddha: 『Venerable Sir! There are four kinds of conditions, as spoken of by the World-Honored One, namely, causal condition (hetu-paccaya), immediately contiguous condition (samanantara-paccaya, formerly known as sequential condition), object condition (ārammaṇa-paccaya), and dominant condition (adhipati-paccaya, also called generative condition). Venerable Sir! Among these, with which condition does ignorance condition action, and with which condition does birth condition old age and death?』

The Buddha said: 『Bhikkhu! Because the transformation and arising of actions (saṅkhāra) have the same nature, I speak of four kinds of conditions. In this meaning, only the dominant condition, I say, is that ignorance conditions action, and birth conditions old age and death. This dominant condition is further divided into two types: non-connected and connected.』

The Bhikkhu said to the Buddha: 『Venerable Sir! What is the non-connected dominant condition? What is the connected dominant condition?』

The Buddha said: 『Bhikkhu! In incorrect thought that has not yet arisen, ignorance follows latent afflictions and habits, and serves as a condition for actions without being connected; if (incorrect thought) has already arisen, then it is connected (with actions). Bhikkhu! This incorrect thought combines with action, combines and arises together with the six consciousnesses (ṣaḍvijñānakāya), and having arisen but not yet ceased, serves as a condition for consciousness (vijñāna) without being connected; if (incorrect thought) has already arisen

滅已即相著。比丘！所有未到死時之識，與名色不相著而作緣(識與名色相著作緣，梵本亦無此句)，如識于名色，如是攝聚名色于轉出名色亦如是。如名色于名色，如是六入於六入、觸于觸、受于受，亦如是。如無明於行，如是無明於渴愛、渴愛于取、取于有，亦如是。如識于名色，名色等於名色等如是，有于生亦如是。又比丘！生中胎藏、童子、少年時，與老死不相著而作緣；若到根熟壽盡時中，相著作緣，應知。」

比丘白佛：「大德！若世尊曾於共因共緣共由法門之中，因渴愛故說業，于中是何密意？」

佛言：「比丘！有之所攝業者，因渴愛故說，此是密意。」

比丘白佛：「大德！因以何義可見？緣以何義可見？由以何義可見？」

佛言：「比丘！安置後生處種子故，因義可見；決定住持彼生轉出故，緣義可見；死已出向生處與生故，由義可見。」

比丘白佛：「大德！緣生者，是何句義？」

佛言：「比丘！各自有緣同聚相續，故此諸分生。」

緣生初勝分法本經卷上大正藏第 16 冊 No. 0716 緣生初勝分法本經

緣生初勝分法本經卷下

隋天竺三藏達磨笈多譯

比丘白佛：「大德！惟此出生相續緣生，為更別有緣

【現代漢語翻譯】現代漢語譯本『滅已即相著。』比丘（Bhikkhu）！所有未到死時之識，與名色（Nāmarūpa）不相著而作緣，如識于名色，如是攝聚名色于轉出名色亦如是。如名色于名色，如是六入（Saḷāyatana）於六入、觸（Phassa）于觸、受（Vedanā）于受，亦如是。如無明（Avijjā）於行（Saṅkhāra），如是無明於渴愛（Taṇhā）、渴愛于取（Upādāna）、取于有（Bhava），亦如是。如識于名色，名色等於名色等如是，有于生（Jāti）亦如是。又比丘！生中胎藏、童子、少年時，與老死（Jarā-maraṇa）不相著而作緣；若到根熟壽盡時中，相著作緣，應知。」

比丘白佛：「大德！若世尊曾於共因共緣共由法門之中，因渴愛故說業，于中是何密意？」

佛言：「比丘！有之所攝業者，因渴愛故說，此是密意。」

比丘白佛：「大德！因以何義可見？緣以何義可見？由以何義可見？」

佛言：「比丘！安置後生處種子故，因義可見；決定住持彼生轉出故，緣義可見；死已出向生處與生故，由義可見。」

比丘白佛：「大德！緣生者，是何句義？」

佛言：「比丘！各自有緣同聚相續，故此諸分生。」

緣生初勝分法本經卷上大正藏第 16 冊 No. 0716 緣生初勝分法本經

緣生初勝分法本經卷下

隋天竺三藏達磨笈多譯

比丘白佛：「大德！惟此出生相續緣生，為更別有緣

【English Translation】 English version 『Extinction is immediately followed by attachment.』 Bhikkhus! All consciousness that has not reached the time of death is not attached to name and form (Nāmarūpa) and acts as a condition. Just as consciousness is related to name and form, so too is the collection of name and form related to the transformation of name and form. Just as name and form are related to name and form, so too are the six sense bases (Saḷāyatana) related to the six sense bases, contact (Phassa) to contact, and feeling (Vedanā) to feeling. Just as ignorance (Avijjā) is related to volitional formations (Saṅkhāra), so too is ignorance related to craving (Taṇhā), craving to grasping (Upādāna), and grasping to becoming (Bhava). Just as consciousness is related to name and form, and name and form are related to name and form, so too is becoming related to birth (Jāti). Furthermore, Bhikkhus! In birth, the womb, infancy, and youth are not attached to old age and death (Jarā-maraṇa) and act as a condition; but when the roots are mature and life is exhausted, attachment arises as a condition, it should be known.』

A Bhikkhu said to the Buddha: 『Venerable Sir! If the World-Honored One has ever spoken of karma because of craving in the context of the shared cause, shared condition, and shared origin, what is the hidden meaning in that?』

The Buddha said: 『Bhikkhu! Karma that is included in becoming is spoken of because of craving; this is the hidden meaning.』

A Bhikkhu said to the Buddha: 『Venerable Sir! In what sense can cause be seen? In what sense can condition be seen? In what sense can origin be seen?』

The Buddha said: 『Bhikkhu! Because it places the seed for a future rebirth, the meaning of cause can be seen; because it firmly maintains the transformation of that birth, the meaning of condition can be seen; because after death it goes forth towards the place of birth and birth itself, the meaning of origin can be seen.』

A Bhikkhu said to the Buddha: 『Venerable Sir! What is the meaning of the phrase 『conditioned arising』?』

The Buddha said: 『Bhikkhu! Because each has its own condition and they gather together in a continuous sequence, these divisions arise.』

The Sutra on the Initial Superior Division of Conditioned Arising, Volume One Taisho Tripitaka Volume 16, No. 0716 The Sutra on the Initial Superior Division of Conditioned Arising

The Sutra on the Initial Superior Division of Conditioned Arising, Volume Two

Translated by Dharma Gupta of the Sui Dynasty from India

A Bhikkhu said to the Buddha: 『Venerable Sir! Is this continuous arising of conditioned arising the only condition, or is there another condition?』

生？」

佛言：「比丘！我說八門緣生：一謂受用世俗者，如眼緣色生眼識，三和有觸，觸緣受如是等；二謂說助持者緣生，如四食作緣，根大得住當有增益；三謂說助持因者緣生，如諸谷中種子，田水緣故便有牙等；四謂說出生續系者緣生，如能攝聚分及能轉出分，于出生攝聚及所轉出；五謂說于出生所續系緣生，如世界若因若緣轉成轉壞可知；六謂說出生入者緣生，如不善及善有漏業故，三惡趣及天人趣等，差別可知；七謂說清凈者緣生，如以他音及自正思為因，正見生故無明滅，無明滅故行滅，如是乃至生滅故老死滅。」

比丘白佛：「大德！如次第無明緣等行等生，亦還次第如是滅不？」

佛言：「比丘！不也。」

比丘白佛：「大德！彼何故次第說滅？」

佛言：「比丘！前分無生能故，後分則無生法示現。比丘！無有不生之相，即有滅轉。八謂說自在者緣生，如比丘善治思惟修定修作緣，若欲如是隨所信解，即如是有彼無別異。比丘！此是我說八門緣生。」

比丘白佛：「大德！若世尊曾說，因業故受生、因渴愛故轉出，有何密意作如是說？」

佛言：「比丘！以無明緣故，種種福非福不動行往昔有中已作已集，種種身受生種子聚而攝之，于中渴愛猶未除滅

【現代漢語翻譯】現代漢語譯本：『生從何處來？』

佛說：『比丘！我說有八種緣起之門：第一種是關於受用世俗之人的，例如眼因色而生眼識，三者和合產生觸，觸緣于受，諸如此類；第二種是關於助持的緣起，例如四種食物作為因緣，使根身得以住持，並能增長；第三種是關於助持因的緣起，例如各種穀物中的種子，因田地和水的緣故，便能生出牙等；第四種是關於出生延續的緣起，例如能夠攝取聚集部分和能夠轉化輸出部分，在於出生攝取和所轉化輸出之中；第五種是關於在出生中所延續的緣起，例如世界因因緣和合而轉變產生和轉變壞滅，這是可以理解的；第六種是關於出生進入的緣起，例如因為不善和善的有漏業，三惡趣和天人趣等，其差別是可以理解的；第七種是關於清凈者的緣起，例如以聽聞他人之音和自己如理思維為因，正見生起，無明便滅，無明滅則行滅，如此乃至生滅則老死滅。』

比丘問佛：『大德！如果次第是無明緣行等生起，那麼是否也次第這樣滅去呢？』

佛說：『比丘！不是這樣的。』

比丘問佛：『大德！那為何要次第地說滅呢？』

佛說：『比丘！因為前一環節沒有生起的能力，后一環節就沒有生起的現象可以顯示。比丘！沒有不生的現象，就會有滅的轉變。第八種是關於自在者的緣起，例如比丘善於修習思惟、修習禪定、修習作為因緣，如果想要怎樣，隨著所信解的，就會怎樣，沒有其他差別。比丘！這就是我所說的八種緣起之門。』

比丘問佛：『大德！如果世尊曾經說過，因為業的緣故而受生，因為渴愛的緣故而轉出，這是有什麼密意才這樣說的呢？』

佛說：『比丘！因為無明的緣故，種種福業、非福業、不動行業在往昔的生命中已經造作和積聚，種種身受的生起種子聚集並攝持著它們，而其中的渴愛還沒有被去除。』

【English Translation】 English version: 『From where does birth arise?』

The Buddha said: 『Bhikkhu (Buddhist monk)! I speak of eight doors of dependent origination: the first is said to be for those who enjoy worldly things, such as the eye arising from the condition of color, eye-consciousness arising from the combination of the three, contact arising from touch, and so on; the second is said to be the dependent origination of support, such as the four kinds of food acting as conditions, allowing the roots and elements to abide and increase; the third is said to be the dependent origination of the cause of support, such as the seeds in various grains, which sprout due to the conditions of fields and water; the fourth is said to be the dependent origination of the continuation of birth, such as the parts that can gather and the parts that can transform and output, in the gathering of birth and what is transformed and output; the fifth is said to be the dependent origination of what is continued in birth, such as the world transforming into formation and destruction due to causes and conditions, which can be understood; the sixth is said to be the dependent origination of those who enter into birth, such as the three evil destinies and the destinies of gods and humans, which can be understood as different due to unwholesome and wholesome defiled karma; the seventh is said to be the dependent origination of the pure, such as right view arising from the cause of hearing the voices of others and one's own right thinking, ignorance ceasing, and with the cessation of ignorance, actions cease, and so on, until with the cessation of birth, old age and death cease.』

The Bhikkhu asked the Buddha: 『Venerable Sir! If ignorance conditions actions and so on arise in sequence, do they also cease in the same sequence?』

The Buddha said: 『Bhikkhu! No, it is not so.』

The Bhikkhu asked the Buddha: 『Venerable Sir! Why then is cessation spoken of in sequence?』

The Buddha said: 『Bhikkhu! Because the former part has no capacity to arise, the latter part has no phenomenon of arising to show. Bhikkhu! There is no non-arising phenomenon, and thus there is a transformation of cessation. The eighth is said to be the dependent origination of the independent one, such as a Bhikkhu being skilled in cultivating thought, cultivating meditation, and cultivating action as conditions, if he wants it to be so, according to what he believes and understands, it will be so, without any other difference. Bhikkhu! These are the eight doors of dependent origination that I have spoken of.』

The Bhikkhu asked the Buddha: 『Venerable Sir! If the World Honored One has said that birth is received because of karma, and that one is reborn because of craving, what is the hidden meaning in saying so?』

The Buddha said: 『Bhikkhu! Because of ignorance, various meritorious, non-meritorious, and unwavering actions have already been done and accumulated in past lives, and the seeds for the arising of various bodily sensations are gathered and held together, while the craving within them has not yet been eliminated.』

，以渴愛故，還於有中彼身轉出，彼行有能非無渴愛，是故說名因業故受生、因渴愛故轉出。」

比丘白佛：「大德！若因渴愛故轉出，彼何故取緣有，非渴愛緣？」

佛言：「比丘！此有渴愛如其無取，不能緣非福行於惡趣中出生，及無有渴愛如其無取，不能緣福不動行於非定地身及定地身二種善趣中出生，是故非惟渴愛緣有，取亦緣有。」

比丘白佛：「大德！若世尊曾於大由法門中說云：『阿難陀！彼諸眾生於中眾生種類，或無有生然亦有生，若其一切諸種皆無生緣老死，亦是可知。』世尊！有何密意作如是說？」

佛言：「比丘！密意所說，攝聚之生及轉出之生，于老死增上緣，不相著及相著，此是密意。」

比丘白佛：「大德！世尊已說緣生句義，未說緣生義，彼云何可見？」

佛言：「比丘！略說有十一種緣生義可見，所謂無作者義是緣生義，共因者義，無眾生義，他生義，不動義，無常義，唸唸空義，因果相續不斷義，種種因果義，相似因果義，決定因果義；是緣生義，如是可見。」

比丘白佛：「大德！若世尊曾說甚深即此緣生是也，然此緣生甚深云何可見？」

佛言：「比丘！如是以十一種義故，五種甚深可見，所謂因甚深、相甚深、生甚深、

【現代漢語翻譯】現代漢語譯本：'因為渴愛的緣故，還在『有』（bhava）中，那個身體才會再次出現。那個『行』（karma）之所以有能力，並非沒有渴愛，所以才說因為業力而受生，因為渴愛而再次出現。'

比丘問佛：『大德！如果因為渴愛的緣故而再次出現，那麼為什麼它會取緣于『有』，而不是渴愛緣？』

佛說：『比丘！這種渴愛如果沒有任何『取』（upadana），就不能緣于非福行而在惡趣中出生；同樣，如果沒有渴愛，如果沒有任何『取』，就不能緣于福不動行而在非定地身和定地身這兩種善趣中出生。因此，不僅僅是渴愛緣于『有』，『取』也緣于『有』。』

比丘問佛：『大德！世尊曾經在大由法門中說：『阿難陀！那些眾生之中，有些眾生種類，或者沒有生，但也有生。如果一切種類都沒有生，那麼老死也是可以理解的。』世尊！您有什麼密意才這樣說？』

佛說：『比丘！我所說的密意是，攝聚之生和轉出之生，對於老死的增上緣，不相著和相著，這就是我的密意。』

比丘問佛：『大德！世尊已經說了緣生句義，但沒有說緣生義，那它應該如何理解呢？』

佛說：『比丘！簡略地說，有十一種緣生義可以理解，即：無作者義是緣生義，共因者義，無眾生義，他生義，不動義，無常義，唸唸空義，因果相續不斷義，種種因果義，相似因果義，決定因果義；這些就是緣生義，可以這樣理解。』

比丘問佛：『大德！如果世尊曾經說過，甚深的就是這緣生，那麼這緣生甚深應該如何理解呢？』

佛說：『比丘！因為這十一種義，所以五種甚深可以理解，即：因甚深、相甚深、生甚深、』

【English Translation】 English version: 'Because of craving, that body turns out again in 'being' (bhava). That 'action' (karma) has the ability, not without craving, therefore it is said to be born because of karma, and turns out because of craving.'

The Bhikkhu (monk) said to the Buddha: 'Venerable Sir! If it turns out because of craving, then why does it take dependent origination on 'being', not dependent origination on craving?'

The Buddha said: 'Bhikkhu! This craving, if it has no 'grasping' (upadana), cannot depend on non-meritorious actions to be born in evil destinies; likewise, if there is no craving, if there is no 'grasping', it cannot depend on meritorious unwavering actions to be born in the two kinds of good destinies, namely the bodies in the non-fixed realms and the fixed realms. Therefore, not only craving depends on 'being', but 'grasping' also depends on 'being'.'

The Bhikkhu said to the Buddha: 'Venerable Sir! The World-Honored One once said in the Great Cause Discourse: 'Ananda! Among those beings, some kinds of beings, either have no birth, but also have birth. If all kinds have no birth, then old age and death are also understandable.' World-Honored One! What is the hidden meaning when you say this?'

The Buddha said: 'Bhikkhu! The hidden meaning I spoke of is that the birth of gathering and the birth of turning out, regarding the increasing conditions of old age and death, are non-attached and attached. This is the hidden meaning.'

The Bhikkhu said to the Buddha: 'Venerable Sir! The World-Honored One has spoken of the meaning of the phrase of dependent origination, but has not spoken of the meaning of dependent origination. How can it be seen?'

The Buddha said: 'Bhikkhu! Briefly speaking, there are eleven kinds of meanings of dependent origination that can be seen, namely: the meaning of no author is the meaning of dependent origination, the meaning of common cause, the meaning of no sentient being, the meaning of other-birth, the meaning of unwavering, the meaning of impermanence, the meaning of emptiness in every moment, the meaning of continuous succession of cause and effect, the meaning of various causes and effects, the meaning of similar causes and effects, the meaning of definite causes and effects; these are the meanings of dependent origination, and can be seen in this way.'

The Bhikkhu said to the Buddha: 'Venerable Sir! If the World-Honored One has said that this dependent origination is profound, then how can this profound dependent origination be seen?'

The Buddha said: 'Bhikkhu! Because of these eleven kinds of meanings, five kinds of profoundness can be seen, namely: the profoundness of cause, the profoundness of characteristic, the profoundness of birth,'

轉住甚深、發轉甚深。比丘！復有五種緣生甚深可見，所謂相甚深、攝種甚深、因甚深、果甚深、轉出因果差別對治甚深。比丘！復有五種緣生甚深可見，所謂攝甚深、順甚深、逆甚深、取甚深、境界甚深。比丘！此是無明等起殊勝。」

比丘白佛：「大德！何者是無明轉住殊勝？」

佛言：「比丘！略說無明有四種轉住，所謂順眠轉住(舊名使)，起處轉住(舊名縛亦名上心)，相應轉住，獨不共轉住。」

比丘白佛：「大德！誰所轉住無明作緣？」

佛言：「比丘！此外凡夫以不正思，牽引四種無明，與福非福不動行作緣。比丘！此外凡夫若與福不動相應善業之心，猶是不正思之津氣。比丘！此內法放逸凡夫，且置不共無明，彼余無明放逸牽引與行作緣。比丘！此內法不放逸凡夫學者及聖學者，妄念牽引三種無明，與非福作緣，然彼非福不能作惡趣有，是故彼非福不是無明緣行。我曾說不共無明，此內法不放逸凡夫學者未斷，而聖學者已斷。彼不放逸凡夫，若發生福不動行，于正法中發生正思相應心，時解脫因及解脫向皆亦發生，彼增上故，二善趣生則當轉出，而未斷四種無明增上故。比丘！然聖學者由斷不共無明、不作新業，所有故業由順眠力若未除斷，彼頻觸己亦可盡邊，如是彼無

【現代漢語翻譯】現代漢語譯本：轉為甚深，發起也甚深。比丘們！還有五種緣起甚深是可以見到的，即相甚深、攝種甚深、因甚深、果甚深、以及轉出因果差別對治甚深。比丘們！還有五種緣起甚深是可以見到的，即攝甚深、順甚深、逆甚深、取甚深、境界甚深。比丘們！這就是無明等起的殊勝之處。

比丘問佛：『大德！什麼是無明轉住的殊勝之處？』

佛說：『比丘！簡略地說，無明有四種轉住，即順眠轉住（舊名使），起處轉住（舊名縛，也名上心），相應轉住，獨不共轉住。』

比丘問佛：『大德！是誰的轉住無明作為緣？』

佛說：『比丘！此外的凡夫以不正思，牽引四種無明，與福、非福、不動行作為緣。比丘！此外的凡夫如果與福、不動相應的善業之心，仍然是不正思的津氣。比丘！這個內法放逸的凡夫，且先放下不共無明，他其餘的無明放逸牽引與行作為緣。比丘！這個內法不放逸的凡夫學者以及聖學者，妄念牽引三種無明，與非福作為緣，然而那個非福不能造成惡趣有，因此那個非福不是無明緣行。我曾經說過不共無明，這個內法不放逸的凡夫學者未斷，而聖學者已經斷了。那個不放逸的凡夫，如果發生福、不動行，在正法中發生正思相應的心，那時解脫的因以及解脫的趨向也都會發生，因為他增上的緣故，二善趣的生則應當轉出，但因為未斷四種無明增上的緣故。比丘！然而聖學者由於斷了不共無明，不作新的業，所有過去的業由順眠的力量如果未除斷，他頻繁地觸及自己也可以到盡頭，像這樣他的無

【English Translation】 English version: 'Turning to the profound, arising is also profound.' Monks! There are also five kinds of dependent origination that are profoundly visible, namely, the profoundness of characteristics (相甚深), the profoundness of collection of seeds (攝種甚深), the profoundness of cause (因甚深), the profoundness of effect (果甚深), and the profoundness of turning out the difference and treatment of cause and effect (轉出因果差別對治甚深). Monks! There are also five kinds of dependent origination that are profoundly visible, namely, the profoundness of collection (攝甚深), the profoundness of accordance (順甚深), the profoundness of opposition (逆甚深), the profoundness of grasping (取甚深), and the profoundness of realm (境界甚深). Monks! This is the excellence of the arising of ignorance (無明).

A monk said to the Buddha: 'Venerable One! What is the excellence of the turning and abiding of ignorance?'

The Buddha said: 'Monks! Briefly speaking, there are four kinds of turning and abiding of ignorance, namely, turning and abiding in accordance with dormant tendencies (順眠轉住) (formerly called 'fetters' (使)), turning and abiding at the place of arising (起處轉住) (formerly called 'bonds' (縛), also called 'upper mind' (上心)), turning and abiding in correspondence (相應轉住), and turning and abiding uniquely and non-commonly (獨不共轉住).'

A monk said to the Buddha: 'Venerable One! Whose turning and abiding does ignorance act as a condition for?'

The Buddha said: 'Monks! Ordinary people outside of this (此外凡夫) use incorrect thinking (不正思) to draw upon four kinds of ignorance, which act as conditions for meritorious (福), non-meritorious (非福), and unmoving actions (不動行). Monks! If ordinary people outside of this have minds of good karma corresponding to merit and immovability, they are still the essence of incorrect thinking. Monks! This ordinary person who is lax in the inner Dharma (內法放逸凡夫), let us put aside the non-common ignorance (不共無明) for now; their remaining ignorance, through laxity, draws upon and acts as a condition for actions. Monks! This non-lax ordinary person who is a learner in the inner Dharma (內法不放逸凡夫學者) and the noble learner (聖學者), with deluded thoughts (妄念), draws upon three kinds of ignorance, which act as a condition for non-merit; however, that non-merit cannot create existence in evil destinies (惡趣有), therefore that non-merit is not ignorance conditioning action. I have said that non-common ignorance, which the non-lax ordinary person who is a learner in the inner Dharma has not yet severed, but the noble learner has already severed. If that non-lax ordinary person generates meritorious and unmoving actions, and in the correct Dharma (正法) generates a mind corresponding to correct thinking (正思), then the cause of liberation (解脫因) and the tendency towards liberation (解脫向) will also arise; because of their increase, birth in the two good destinies (二善趣) should turn out, but because of the increase of the four kinds of ignorance that have not been severed. Monks! However, the noble learner, having severed non-common ignorance, does not create new karma; all past karma, if not yet removed by the power of dormant tendencies, can reach its end by frequently touching oneself; thus, their igno'

明緣行生生漸減不復增長。以此因緣故，應知此內法學者，不作無明緣行。比丘！為此外凡夫故發起，我說隨順滿足染污緣生，非為此內法者也。比丘！此是無明轉住殊勝。」

比丘白佛：「大德！何者是無明顛倒殊勝？」

佛言：「比丘！此四種無明，于諦中無而增有及有而謗無二種顛倒。」

比丘白佛：「大德！云何無而增有及有而謗無二種顛倒？」

佛言：「比丘！以四種因緣故，所謂非法見法，法見非法，天趣及解脫中，非方便見方便，是為無而增有顛倒；以邪見故皆謗言無，是為有而謗無顛倒。比丘！此是無明顛倒殊勝。」

比丘白佛：「大德！何者是無明相貌殊勝？」

佛言：「比丘！彼有二種可見，一者微細自相差別，二者愛不愛及俱二顛倒境界同相差別。比丘！如是所有起處無明，微細難知及難見故，何況復順眠者，所有相應無明，微細難知及難見故，何況復不共者，諸愛不愛及俱二顛倒境界之中，覆真實相，及見顛倒相，同等轉行。其餘煩惱則不如此，若余身見等同相煩惱，亦復以彼無明而作依止乃得轉生。比丘！此是無明相貌殊勝。」

比丘白佛：「大德！何者是無明作業殊勝？」

佛言：「比丘！略說無明有二種業應知：一者、一切諸種發

【現代漢語翻譯】現代漢語譯本：因為明（Ming，光明、智慧）的緣故，行（Xing，行為、業力）的生起會逐漸減少，不再增長。因為這個因緣，應當知道，這些內法（Neifa，內在的佛法）的修學者，不會因為無明（Wuming，無知、愚昧）而產生行。比丘（Biqiu，佛教出家男眾）！我說的是爲了那些外凡夫（Waifanfu，不瞭解佛法的普通人）而發起的，隨順、滿足染污（Ranwu，煩惱、不清凈）的緣起（Yuanqi，因緣生起），而不是爲了這些內法修學者。比丘！這就是無明的轉變、安住的殊勝之處。」

比丘問佛：「大德（Dade，對佛的尊稱）！什麼是無明的顛倒殊勝？」

佛說：「比丘！這四種無明，對於真諦（Zhendi，真理）來說，沒有卻增加說有，以及有卻誹謗說沒有，這兩種顛倒。」

比丘問佛：「大德！怎樣是沒有卻增加說有，以及有卻誹謗說沒有這兩種顛倒？」

佛說：「比丘！因為四種因緣的緣故，就是把非法（Feifa，不符合佛法的）看作是法（Fa，佛法），把法看作是非法，在天趣（Tianqu，天道）和解脫（Jietuo，解脫輪迴）中，把非方便（Fei fangbian，不是正確的方法）看作是方便（Fangbian，正確的方法），這就是沒有卻增加說有的顛倒；因為邪見（Xiejian，錯誤的見解）的緣故，都誹謗說沒有，這就是有卻誹謗說沒有的顛倒。比丘！這就是無明顛倒的殊勝之處。」

比丘問佛：「大德！什麼是無明的相貌殊勝？」

佛說：「比丘！無明有兩種可見的相貌，一是微細的自相差別，二是愛（Ai，貪愛）、不愛（Bu ai，厭惡）以及兩者兼具的顛倒境界的共同相差別。比丘！像這樣，所有生起之處的無明，因為微細難以知曉和難以看見的緣故，更何況是隨順睡眠（Suishun shuimian，隨順煩惱習氣）者的，所有相應的無明，因為微細難以知曉和難以看見的緣故，更何況是不共（Bu gong，不共通）的，在愛、不愛以及兩者兼具的顛倒境界之中，覆蓋真實相（Zhenshi xiang，事物的真實面貌），以及見到顛倒相（Diandao xiang，顛倒的現象），同樣地運轉。其餘的煩惱則不是這樣，如果其餘的身見（Shenjian，認為身體是真實存在的錯誤見解）等同相的煩惱，也是依靠那個無明而作為依止才能得以產生。比丘！這就是無明相貌的殊勝之處。」

比丘問佛：「大德！什麼是無明的作業殊勝？」

佛說：「比丘！簡略地說，無明有兩種作業應當知道：一是，一切諸種（Yiqie zhuzhong，一切種子）的發生。

【English Translation】 English version: Because of Ming (clarity, wisdom), the arising of Xing (action, karma) will gradually decrease and no longer increase. Because of this cause and condition, it should be known that these practitioners of Neifa (inner Dharma) will not generate Xing due to Wuming (ignorance). Bhikkhus (Buddhist monks)! What I speak of is initiated for the sake of those ordinary people, Waifanfu (those who do not understand the Dharma), in accordance with and satisfying the arising of defiled Yuanqi (dependent origination), not for these practitioners of Neifa. Bhikkhus! This is the excellence of the transformation and abiding of Wuming.

Bhikkhu asked the Buddha: 'Venerable Sir (Dade, a respectful term for the Buddha)! What is the supreme inversion of Wuming?'

The Buddha said: 'Bhikkhus! These four kinds of Wuming involve two kinds of inversion regarding the truth (Zhendi): increasing what is not there and slandering what is there.'

Bhikkhu asked the Buddha: 'Venerable Sir! How are these two kinds of inversion, increasing what is not there and slandering what is there, manifested?'

The Buddha said: 'Bhikkhus! Because of four kinds of causes and conditions, namely, seeing what is Feifa (not in accordance with the Dharma) as Fa (Dharma), seeing what is Fa as Feifa, seeing non-expedient means (Fei fangbian, not the correct method) as expedient means (Fangbian, correct method) in the heavenly realms (Tianqu) and liberation (Jietuo), this is the inversion of increasing what is not there. Because of wrong views (Xiejian), all are slandered as non-existent; this is the inversion of slandering what is there. Bhikkhus! This is the excellence of the inversion of Wuming.'

Bhikkhu asked the Buddha: 'Venerable Sir! What is the supreme characteristic of Wuming?'

The Buddha said: 'Bhikkhus! There are two kinds of visible characteristics of Wuming: one is the subtle difference in its own nature, and the other is the difference in the common characteristics of the inverted realms of love (Ai), non-love (Bu ai), and both. Bhikkhus! Like this, all Wuming at the place of arising, because it is subtle and difficult to know and difficult to see, how much more so is the corresponding Wuming of those who follow sleep (Suishun shuimian, follow the habits of afflictions), because it is subtle and difficult to know and difficult to see, how much more so is the uncommon (Bu gong), in the inverted realms of love, non-love, and both, covering the true nature (Zhenshi xiang, the true nature of things), and seeing inverted appearances (Diandao xiang, inverted phenomena), operating in the same way. Other afflictions are not like this; if other afflictions of the same nature, such as self-view (Shenjian, the mistaken view that the body is real), also rely on that Wuming as a basis in order to arise. Bhikkhus! This is the excellence of the characteristic of Wuming.'

Bhikkhu asked the Buddha: 'Venerable Sir! What is the supreme function of Wuming?'

The Buddha said: 'Bhikkhus! Briefly speaking, there are two kinds of functions of Wuming that should be known: first, the arising of all seeds (Yiqie zhuzhong).'

轉，與作依止業者無明；二者、一切諸種背轉，與作障礙業者無明。」

比丘白佛：「大德！何者是一切諸種發轉？」

佛言：「比丘！若處轉生若轉生如轉生，是為一切諸種發轉。」

比丘白佛：「大德！何處轉生？」

佛言：「比丘！流轉道中以自我分別故。」

比丘白佛：「大德！何法轉生？」

佛言：「比丘！內外諸入以自我攝取故。」

比丘白佛：「大德！云何轉生？」

佛言：「比丘！業之與報相續發轉，以自我分別及邪分別故。」

比丘白佛：「大德！何者是一切諸種背轉？」

佛言：「比丘！略說四種背轉，所謂：一者背轉依止、二者背轉攀緣、三者背轉思念、四者背轉果成。比丘！此是無明作業殊勝。」

比丘白佛：「大德！何者是無明惡對殊勝？」

佛言：「比丘！勝法惡對無明，及廣法惡對無明，此二應見。」

比丘白佛：「大德！云何勝法惡對無明？」

佛言：「比丘！其五根中以此攝取、以此和合，所謂慧根，彼之惡對則是無明，是故說名勝法惡對。」

比丘白佛：「大德！云何廣法惡對無明？」

佛言：「比丘！所有聞體智、思體智、修體智，彼之惡對則是無明，是故說名廣法惡

【現代漢語翻譯】現代漢語譯本『轉』，與作為依止之業相關的，是無明（Avidyā，無知）；二者，一切諸種的背轉，與作為障礙之業相關的，是無明（Avidyā，無知）。』

比丘（Bhiksu，佛教僧侶）問佛：『大德！什麼是一切諸種的發轉？』

佛言：『比丘（Bhiksu，佛教僧侶）！若在某處轉生，若轉生如轉生，這就是一切諸種的發轉。』

比丘（Bhiksu，佛教僧侶）問佛：『大德！在何處轉生？』

佛言：『比丘（Bhiksu，佛教僧侶）！在流轉道中，因為有自我的分別。』

比丘（Bhiksu，佛教僧侶）問佛：『大德！什麼法轉生？』

佛言：『比丘（Bhiksu，佛教僧侶）！內外諸入，因為以自我攝取。』

比丘（Bhiksu，佛教僧侶）問佛：『大德！如何轉生？』

佛言：『比丘（Bhiksu，佛教僧侶）！業與報相續發轉，因為有自我的分別以及邪分別。』

比丘（Bhiksu，佛教僧侶）問佛：『大德！什麼是一切諸種的背轉？』

佛言：『比丘（Bhiksu，佛教僧侶）！簡略地說，有四種背轉，分別是：一者背轉依止、二者背轉攀緣、三者背轉思念、四者背轉果成。比丘（Bhiksu，佛教僧侶）！這就是無明（Avidyā，無知）作業的殊勝之處。』

比丘（Bhiksu，佛教僧侶）問佛：『大德！什麼是無明（Avidyā，無知）的惡對殊勝？』

佛言：『比丘（Bhiksu，佛教僧侶）！勝法惡對無明（Avidyā，無知），以及廣法惡對無明（Avidyā，無知），這二者應當被看見。』

比丘（Bhiksu，佛教僧侶）問佛：『大德！什麼是勝法惡對無明（Avidyā，無知）？』

佛言：『比丘（Bhiksu，佛教僧侶）！在五根中，以此攝取、以此和合，這就是所謂的慧根，它的惡對就是無明（Avidyā，無知），因此被稱為勝法惡對。』

比丘（Bhiksu，佛教僧侶）問佛：『大德！什麼是廣法惡對無明（Avidyā，無知）？』

佛言：『比丘（Bhiksu，佛教僧侶）！所有聞體智、思體智、修體智，它們的惡對就是無明（Avidyā，無知），因此被稱為廣法惡』

【English Translation】 English version 'Turning' is ignorance (Avidyā), related to the karma that serves as a support; secondly, the turning away of all kinds, related to the karma that serves as an obstacle, is ignorance (Avidyā).'

A Bhiksu (Buddhist monk) asked the Buddha: 'Venerable Sir, what is the turning of all kinds?'

The Buddha said: 'Bhiksu (Buddhist monk)! If there is rebirth in a certain place, if rebirth is like rebirth, this is the turning of all kinds.'

A Bhiksu (Buddhist monk) asked the Buddha: 'Venerable Sir, where is rebirth?'

The Buddha said: 'Bhiksu (Buddhist monk)! In the cycle of transmigration, because of the discrimination of self.'

A Bhiksu (Buddhist monk) asked the Buddha: 'Venerable Sir, what dharma is reborn?'

The Buddha said: 'Bhiksu (Buddhist monk)! The internal and external entrances, because of the grasping of self.'

A Bhiksu (Buddhist monk) asked the Buddha: 'Venerable Sir, how is rebirth?'

The Buddha said: 'Bhiksu (Buddhist monk)! Karma and its retribution arise in succession, because of the discrimination of self and wrong discrimination.'

A Bhiksu (Buddhist monk) asked the Buddha: 'Venerable Sir, what is the turning away of all kinds?'

The Buddha said: 'Bhiksu (Buddhist monk)! Briefly speaking, there are four kinds of turning away, namely: first, turning away from support; second, turning away from clinging; third, turning away from thought; fourth, turning away from the fruition. Bhiksu (Buddhist monk)! This is the excellence of the activity of ignorance (Avidyā).'

A Bhiksu (Buddhist monk) asked the Buddha: 'Venerable Sir, what is the excellence of the adversary of ignorance (Avidyā)?'

The Buddha said: 'Bhiksu (Buddhist monk)! The superior dharma adversary of ignorance (Avidyā), and the extensive dharma adversary of ignorance (Avidyā), these two should be seen.'

A Bhiksu (Buddhist monk) asked the Buddha: 'Venerable Sir, what is the superior dharma adversary of ignorance (Avidyā)?'

The Buddha said: 'Bhiksu (Buddhist monk)! Among the five roots, with this grasping, with this combining, this is the so-called wisdom root, its adversary is ignorance (Avidyā), therefore it is called the superior dharma adversary.'

A Bhiksu (Buddhist monk) asked the Buddha: 'Venerable Sir, what is the extensive dharma adversary of ignorance (Avidyā)?'

The Buddha said: 'Bhiksu (Buddhist monk)! All the wisdom of hearing, the wisdom of thinking, the wisdom of cultivation, their adversary is ignorance (Avidyā), therefore it is called the extensive dharma adversary.'

對。」

比丘白佛：「大德！若言無智是無明者，彼豈無有是無明耶？」

佛言：「比丘！不爾。」

比丘白佛：「大德！若智無有是無明者，當有何過？」

佛言：「比丘！若爾，無明之相不可安立。何以故？比丘！聞體智無有思體智，思體智無有修體智，世間修體智無有出世修體智，出世學智無有無學智，無學聲聞智無有如來智。彼如是者，彼亦是有智，彼亦是無智，如是有無明故得立其相。又比丘！三善根中我說無癡，彼中癡無而有無癡，非以癡無是其無癡；今亦非以明無是其無明，又心數法不知真實故名無明，亦如心數法知真實故名智。又比丘！若當無有是無明者，此中諸十一種無明殊勝，此則無有，是故非明無有是其無明。比丘！此是無明惡對殊勝。」

比丘白佛：「大德！何者是無明順縛殊勝？」

佛言：「比丘！乃至有頂趣等三界眾生，於此諦中若未有智，彼無空缺順眠恒縛，亦以彼故，謂彼眾生為具足縛。若復善趣惡趣因果分中，亦未有智，彼微細者無色界眾生，次中者色界，增上者欲界，然彼微細、次中、增上，當來有生，法爾順縛。又比丘！若阿羅漢盡諸漏者，應知之障，彼亦是無明順縛。如此無明遠行順縛，亦應可見。比丘！此是無明順縛殊勝。」

【現代漢語翻譯】現代漢語譯本：比丘說：『是的。』比丘問佛：『世尊！如果說沒有智慧就是無明（avidyā，指對事物真相的迷惑和無知），那麼，沒有智慧的狀態本身難道不是無明嗎？』佛說：『比丘！不是這樣的。』比丘問佛：『世尊！如果智慧本身不是無明，那會有什麼過失呢？』佛說：『比丘！如果是那樣，無明的相狀就無法確立。為什麼呢？比丘！因為聞所成的智慧中沒有思所成的智慧，思所成的智慧中沒有修所成的智慧，世間的修所成智慧中沒有出世間的修所成智慧，出世間的有學智慧中沒有無學智慧，無學的聲聞智慧中沒有如來智慧。如果像這樣，它們既是有智慧，也是沒有智慧，像這樣因為有無明才能確立它的相狀。還有，比丘！在三種善根中我說無癡（amoha，指沒有迷惑的智慧），在無癡之中，癡雖然不存在，但有無癡存在，不是因為癡不存在就是無癡；現在也不是因為明不存在就是無明，而且心數法（citta-samprayutta-dharma，指與心識相關的心理現象）因為不知真實所以叫做無明，也像心數法因為知真實所以叫做智慧。還有，比丘！如果根本沒有無明，那麼這十一種無明殊勝（指各種不同層次和型別的無明）也就不會存在，所以不是因為明不存在就是無明。比丘！這就是無明惡對殊勝。』比丘問佛：『世尊！什麼是無明順縛殊勝呢？』佛說：『比丘！乃至有頂（abhavāgra，指三界中最高的境界）趣等三界眾生，對於四聖諦（catvāri āryasatyāni，指苦、集、滅、道四條真理）如果還沒有智慧，那麼他們就沒有空缺地被順眠（anusaya，指潛在的煩惱習氣）恒常束縛，也因為這個緣故，說這些眾生是具足束縛的。如果對於善趣惡趣的因果差別還沒有智慧，那麼那些微細的無色界眾生，其次是色界眾生，最上的是欲界眾生，然而這些微細、其次、最上的眾生，將來還會再生，這是法爾如此的順縛。還有，比丘！如果阿羅漢（arhat，指斷盡煩惱，證得解脫的聖者）斷盡諸漏（āsava，指煩惱），應知的障礙，那也是無明順縛。像這樣無明遠行順縛，也應該可以見到。比丘！這就是無明順縛殊勝。』

【English Translation】 English version: 『Yes.』 The Bhikkhu said to the Buddha: 『Venerable Sir! If it is said that lack of wisdom is ignorance (avidyā, referring to delusion and ignorance of the truth of things), then, is the state of lacking wisdom itself not ignorance?』 The Buddha said: 『Bhikkhu! It is not so.』 The Bhikkhu said to the Buddha: 『Venerable Sir! If wisdom itself is not ignorance, what fault would there be?』 The Buddha said: 『Bhikkhu! If that were the case, the characteristic of ignorance could not be established. Why? Bhikkhu! Because in wisdom born of hearing there is no wisdom born of thinking, in wisdom born of thinking there is no wisdom born of meditation, in worldly wisdom born of meditation there is no supramundane wisdom born of meditation, in supramundane wisdom of the learner there is no wisdom of the non-learner, in the wisdom of the non-learner, the Śrāvaka, there is no wisdom of the Tathāgata. If it is like this, they are both with wisdom and without wisdom; it is because of ignorance like this that its characteristic can be established. Furthermore, Bhikkhu! Among the three wholesome roots, I speak of non-delusion (amoha, referring to wisdom without delusion); in non-delusion, although delusion does not exist, non-delusion exists; it is not because delusion does not exist that there is non-delusion; now it is also not because clarity does not exist that there is ignorance, and mental phenomena (citta-samprayutta-dharma, referring to mental phenomena related to consciousness) are called ignorance because they do not know the truth, just as mental phenomena are called wisdom because they know the truth. Furthermore, Bhikkhu! If there were no ignorance at all, then these eleven kinds of superior ignorance (referring to various levels and types of ignorance) would not exist; therefore, it is not because clarity does not exist that there is ignorance. Bhikkhu! This is the superiority of ignorance as an evil counterpart.』 The Bhikkhu said to the Buddha: 『Venerable Sir! What is the superiority of ignorance as a bond in accordance?』 The Buddha said: 『Bhikkhu! Even beings in the three realms, up to the realm of the peak of existence (abhavāgra, referring to the highest realm in the three realms), if they do not have wisdom regarding the Four Noble Truths (catvāri āryasatyāni, referring to the four truths of suffering, its origin, its cessation, and the path), then they are constantly bound without any gap by latent tendencies (anusaya, referring to latent defilements and habits), and it is also because of this that these beings are said to be fully bound. If there is no wisdom regarding the causal distinctions of good and bad destinies, then those subtle beings of the formless realm, next the beings of the form realm, and the most superior beings of the desire realm, however subtle, next, or most superior, these beings will naturally be reborn in the future, which is a bond in accordance. Furthermore, Bhikkhu! If an Arhat (arhat, referring to a saint who has extinguished all defilements and attained liberation) has exhausted all outflows (āsava, referring to defilements), the obstruction of what should be known, that is also a bond in accordance with ignorance. The bond in accordance with ignorance that goes far should also be visible in this way. Bhikkhu! This is the superiority of ignorance as a bond in accordance.』

比丘白佛：「大德！何者是無明對治殊勝？」

佛言：「比丘！有二種智以為無明對治，一者因他音聲或有不因，是少分法界智；二者因他音聲而非少分，是無量法界智。」

比丘白佛：「大德！所有少分法界智，何攀緣？何種相？何作業？云何可見？」

佛言：「比丘！其少分法界智，四念攀緣，十六種相，與無明共，而於煩惱、業、生諸染作遠離業，應如是見。」

比丘白佛：「大德！生苦云何可見？」

佛言：「比丘！內因苦依止故，外因苦依止故，及彼二苦依止故。」

比丘白佛：「大德！何者是內因苦？」

佛言：「比丘！病苦、老苦、死苦。」

比丘白佛：「大德！何者是外因苦？」

佛言：「比丘！不愛和合苦、愛別離苦、若欲求時不得苦。」

比丘白佛：「大德！何者是彼二依止苦？」

佛言：「比丘！略說五受眾。」

比丘白佛：「大德！何者是渴愛？」

佛言：「比丘！若於現在身中而有貪愛。」

比丘白佛：「大德！何者是更有渴愛？」

佛言：「比丘！若於未來身中而有愿求。」

比丘白佛：「大德！何者是喜欲共行渴愛？」

佛言：「比丘！若於己得攝取受用現在境界之

【現代漢語翻譯】現代漢語譯本比丘問佛陀：『世尊，用什麼方法對治無明最為殊勝？』佛陀回答說：『比丘，有兩種智慧可以用來對治無明。第一種是依靠他人教導或者不依靠他人教導而獲得的，是少分法界智；第二種是依靠他人教導並且不是少分的，是無量法界智。』比丘問佛陀：『世尊，這少分法界智攀緣什麼？具有什麼相狀？起什麼作用？應該如何觀察？』佛陀回答說：『比丘，這少分法界智以四念處（Sati Patthana）為攀緣，具有十六種相狀，與無明共同存在，但對於煩惱、業、生等染污具有遠離的作用，應當這樣觀察。』比丘問佛陀：『世尊，生之苦應該如何觀察？』佛陀回答說：『比丘，由於內在原因所依止的苦，由於外在原因所依止的苦，以及由於這兩種原因所依止的苦。』比丘問佛陀：『世尊，什麼是內在原因所依止的苦？』佛陀回答說：『比丘，病苦、老苦、死苦。』比丘問佛陀：『世尊，什麼是外在原因所依止的苦？』佛陀回答說：『比丘，不喜愛的事物聚合的苦、喜愛的事物分離的苦、以及想要得到卻得不到的苦。』比丘問佛陀：『世尊，什麼是這兩種原因所依止的苦？』佛陀回答說：『比丘，簡略地說，就是五受眾（Panca Upadanakkhandha）。』比丘問佛陀：『世尊，什麼是渴愛（Tanha）？』佛陀回答說：『比丘，就是對於現在身中所產生的貪愛。』比丘問佛陀：『世尊，什麼是更有渴愛？』佛陀回答說：『比丘，就是對於未來身中所產生的愿求。』比丘問佛陀：『世尊，什麼是喜欲共行渴愛？』佛陀回答說：『比丘，就是對於自己已經獲得、攝取、受用現在的境界之』

【English Translation】 English version A Bhikkhu (monk) said to the Buddha: 'Venerable Sir, what is the most excellent antidote to ignorance (Avijja)?' The Buddha said: 'Bhikkhu, there are two kinds of wisdom that serve as antidotes to ignorance. The first is the wisdom of a limited sphere of reality (少分法界智), gained either through the voice of another or not, and the second, gained through the voice of another and not limited, is the wisdom of an immeasurable sphere of reality (無量法界智).' The Bhikkhu said to the Buddha: 'Venerable Sir, what does this limited wisdom of the sphere of reality cling to? What are its characteristics? What is its function? How should it be seen?' The Buddha said: 'Bhikkhu, this limited wisdom of the sphere of reality clings to the four foundations of mindfulness (Sati Patthana), has sixteen characteristics, exists together with ignorance, but has the function of distancing itself from defilements such as afflictions, karma, and birth. It should be seen in this way.' The Bhikkhu said to the Buddha: 'Venerable Sir, how should the suffering of birth be seen?' The Buddha said: 'Bhikkhu, it is due to suffering dependent on internal causes, suffering dependent on external causes, and suffering dependent on both of these causes.' The Bhikkhu said to the Buddha: 'Venerable Sir, what is suffering dependent on internal causes?' The Buddha said: 'Bhikkhu, the suffering of illness, the suffering of old age, and the suffering of death.' The Bhikkhu said to the Buddha: 'Venerable Sir, what is suffering dependent on external causes?' The Buddha said: 'Bhikkhu, the suffering of being united with what is not loved, the suffering of being separated from what is loved, and the suffering of not obtaining what one desires.' The Bhikkhu said to the Buddha: 'Venerable Sir, what is suffering dependent on both of these causes?' The Buddha said: 'Bhikkhu, briefly, it is the five aggregates of clinging (Panca Upadanakkhandha).' The Bhikkhu said to the Buddha: 'Venerable Sir, what is craving (Tanha)?' The Buddha said: 'Bhikkhu, it is the greed and desire that arises in the present body.' The Bhikkhu said to the Buddha: 'Venerable Sir, what is craving for further existence?' The Buddha said: 'Bhikkhu, it is the wish and longing that arises for a future body.' The Bhikkhu said to the Buddha: 'Venerable Sir, what is craving accompanied by delight and desire?' The Buddha said: 'Bhikkhu, it is the craving associated with one's own attainment, grasping, and enjoyment of present circumstances.'

中而有味著。」

比丘白佛：「大德！何者是處處喜欲渴愛？」

佛言：「比丘！若於未得境界之中種種追求。」

比丘白佛：「大德！此之渴愛，何者是無餘斷？」

佛言：「比丘！見道應斷，煩惱斷故，下分上分結斷故，未來苦果者渴愛斷故，現在苦果者渴愛斷故斷。」

比丘白佛：「大德！何者是舍？」

佛言：「比丘！若見道應斷，煩惱斷故斷。」

比丘白佛：「大德！何者是究竟邊？」

佛言：「比丘！若修道應斷，煩惱斷故斷。」

比丘白佛：「大德！何者是盡？」

佛言：「比丘！若下分結斷故斷。」

比丘白佛：「大德！何者是離？」

佛言：「比丘！若上分結斷故斷。」

比丘白佛：「大德！何者是滅？」

佛言：「比丘！若畢竟斷故斷。」

比丘白佛：「大德！何者是寂？」

佛言：「比丘！若未來苦果者，渴愛斷故斷。」

比丘白佛：「大德！何者是沒？」

佛言：「比丘！若現在苦果者，渴愛斷故斷。」

比丘白佛：「大德！何者是正見？」

佛言：「比丘！若證見時前行智，若證見時智，若證見時後得智，超越所知方便教行故。」

比丘白佛：「大

【現代漢語翻譯】現代漢語譯本：『中而有味著。』

比丘（bhikkhu，佛教僧侶）問佛：『大德（bhadanta，對佛的尊稱）！什麼是處處喜愛的渴愛？』

佛說：『比丘！如果對於尚未得到的境界，種種追求。』

比丘問佛：『大德！這種渴愛，如何才能完全斷除？』

佛說：『比丘！通過見道（darśanamārga，證悟真理的道路）應當斷除，因為煩惱（kleśa，精神上的痛苦）斷除，下分結（avadhibandha，導致輪迴的較低層次的束縛）和上分結（ūrdhvabhāgīya-saṃyojana，導致輪迴的較高層次的束縛）斷除，未來苦果的渴愛斷除，現在苦果的渴愛斷除而斷除。』

比丘問佛：『大德！什麼是舍（tyāga，放下）？』

佛說：『比丘！通過見道應當斷除，因為煩惱斷除而斷除。』

比丘問佛：『大德！什麼是究竟邊（atyantakoṭi，最終的邊界）？』

佛說：『比丘！通過修道（bhāvanāmārga，培養智慧和慈悲的道路）應當斷除，因為煩惱斷除而斷除。』

比丘問佛：『大德！什麼是盡（nirodha，止息）？』

佛說：『比丘！因為下分結斷除而斷除。』

比丘問佛：『大德！什麼是離（viveka，分離）？』

佛說：『比丘！因為上分結斷除而斷除。』

比丘問佛：『大德！什麼是滅（nirvāṇa，涅槃）？』

佛說：『比丘！因為畢竟斷除而斷除。』

比丘問佛：『大德！什麼是寂（śānti，寂靜）？』

佛說：『比丘！如果是未來苦果，因為渴愛斷除而斷除。』

比丘問佛：『大德！什麼是沒（astamgama，消失）？』

佛說：『比丘！如果是現在苦果，因為渴愛斷除而斷除。』

比丘問佛：『大德！什麼是正見（samyagdṛṣṭi，正確的見解）？』

佛說：『比丘！如果在證見時前行的智慧，如果在證見時的智慧，如果在證見時後得的智慧，超越所知方便教行。』

比丘問佛：『大

【English Translation】 English version: 'Tasting the flavor in the middle.'

The bhikkhu (bhikkhu, Buddhist monk) said to the Buddha: 'Venerable Sir (bhadanta, a respectful term for the Buddha)! What is the craving that delights in desire everywhere?'

The Buddha said: 'Bhikkhu! It is the various pursuits in realms not yet attained.'

The bhikkhu said to the Buddha: 'Venerable Sir! How is this craving completely eradicated without remainder?'

The Buddha said: 'Bhikkhu! It should be eradicated through the path of seeing (darśanamārga, the path to realizing the truth), because the afflictions (kleśa, mental suffering) are eradicated, because the lower fetters (avadhibandha, the lower level of bondages that cause rebirth) and the higher fetters (ūrdhvabhāgīya-saṃyojana, the higher level of bondages that cause rebirth) are eradicated, because the craving that leads to future suffering is eradicated, because the craving that leads to present suffering is eradicated.'

The bhikkhu said to the Buddha: 'Venerable Sir! What is relinquishment (tyāga, letting go)?'

The Buddha said: 'Bhikkhu! It should be eradicated through the path of seeing, because the afflictions are eradicated.'

The bhikkhu said to the Buddha: 'Venerable Sir! What is the ultimate end (atyantakoṭi, the ultimate boundary)?'

The Buddha said: 'Bhikkhu! It should be eradicated through the path of cultivation (bhāvanāmārga, the path of cultivating wisdom and compassion), because the afflictions are eradicated.'

The bhikkhu said to the Buddha: 'Venerable Sir! What is cessation (nirodha, stopping)?'

The Buddha said: 'Bhikkhu! It is because the lower fetters are eradicated.'

The bhikkhu said to the Buddha: 'Venerable Sir! What is detachment (viveka, separation)?'

The Buddha said: 'Bhikkhu! It is because the higher fetters are eradicated.'

The bhikkhu said to the Buddha: 'Venerable Sir! What is extinction (nirvāṇa, nirvana)?'

The Buddha said: 'Bhikkhu! It is because of complete eradication.'

The bhikkhu said to the Buddha: 'Venerable Sir! What is tranquility (śānti, peace)?'

The Buddha said: 'Bhikkhu! If it is future suffering, it is because craving is eradicated.'

The bhikkhu said to the Buddha: 'Venerable Sir! What is disappearance (astamgama, vanishing)?'

The Buddha said: 'Bhikkhu! If it is present suffering, it is because craving is eradicated.'

The bhikkhu said to the Buddha: 'Venerable Sir! What is right view (samyagdṛṣṭi, correct understanding)?'

The Buddha said: 'Bhikkhu! If it is the wisdom that precedes at the time of witnessing, if it is the wisdom at the time of witnessing, if it is the wisdom attained after witnessing, surpassing the known skillful means of teaching and practice.'

The bhikkhu said to the Buddha: 'Venerable

德！何者是正分別？」

佛言：「比丘！於三寶中若正知已，依正信故，于彼功德順念分別，超越異論等教故。」

比丘白佛：「大德！何者是正語？」

佛言：「比丘！若聖所愛戒，無漏所攝、無漏思惟共轉者，遠離四種口業，超越惡趣故。」

比丘白佛：「大德！何者是正業？」

佛言：「比丘！若聖所愛戒，無漏所攝、無漏思惟共轉者，遠離三種身業，超越惡趣故。」

比丘白佛：「大德！何者是正命？」

佛言：「比丘！若聖所愛戒，無漏所攝、無漏思惟共轉者，遠離邪命所起身口業，超越惡趣故。」

比丘白佛：「大德！何者是正發？」

佛言：「比丘！若於上解脫中依止樂欲，發起精進，遠離惡對，滿足對治故。」

比丘白佛：「大德！何者是正念？」

佛言：「比丘！若於止觀合相應時，三種之相作依止已，時時於此三種相中，以不放逸共入正住，于緣境中心數不忘，于修道中超越不相應故。」

比丘白佛：「大德！何者是正定？」

佛言：「比丘！若其此等七種定，具修治作已一心專向，乃至此等七種與差別行作依止故，與殊勝功德出生作依止故。」

比丘白佛：「大德！若如是，念處等諸覺助法，皆攝為

【現代漢語翻譯】現代漢語譯本：德！什麼是正分別（Samma-vavatthana，正確的分別）？」

佛說：『比丘（bhikkhu，佛教僧侶）！如果正確地瞭解三寶（Triratna，佛、法、僧），由於正確的信仰，對於三寶的功德順著念頭去分別，超越了其他不同的理論和教導。』

比丘問佛：『大德！什麼是正語（Samma-vaca，正確的言語）？』

佛說：『比丘！如果聖者所喜愛的戒律，被無漏（anasava，沒有煩惱）所包含，與無漏的思惟共同運轉，遠離四種口業（妄語、兩舌、惡口、綺語），從而超越惡趣（duggati，不好的去處）。』

比丘問佛：『大德！什麼是正業（Samma-kammanta，正確的行為）？』

佛說：『比丘！如果聖者所喜愛的戒律，被無漏所包含，與無漏的思惟共同運轉，遠離三種身業（殺生、偷盜、邪淫），從而超越惡趣。』

比丘問佛：『大德！什麼是正命（Samma-ajiva，正確的謀生）？』

佛說：『比丘！如果聖者所喜愛的戒律，被無漏所包含，與無漏的思惟共同運轉，遠離以邪命（miccha-ajiva，不正當的謀生方式）所引起的身口業，從而超越惡趣。』

比丘問佛：『大德！什麼是正發（Samma-vayama，正確的精進）？』

佛說：『比丘！如果在上解脫（vimoksha，解脫）中依止喜好和願望，發起精進，遠離不好的對境，滿足對治（patipaksha，對抗）的需要。』

比丘問佛：『大德！什麼是正念（Samma-sati，正確的念）？』

佛說：『比丘！如果在止（samatha，止息）觀（vipassana，內觀）相結合相應的時候，以三種相作為依止，時時在這三種相中，以不放逸共同進入正住（samprajanya，正知），對於所緣的境界中心裡常常不忘記，在修道中超越不相應的狀態。』

比丘問佛：『大德！什麼是正定（Samma-samadhi，正確的禪定）？』

佛說：『比丘！如果這七種定（七覺支，七種禪定因素），都已經修習和治理，一心專注，乃至這七種定與差別行（visesa-gamana，特殊的修行方式）作為依止，與殊勝的功德出生作為依止。』

比丘問佛：『大德！如果這樣，念處（satipatthana，四念處）等各種覺助法（bodhipakkhiya-dhamma，菩提分法），都包含在……』

【English Translation】 English version: 『Venerable sir, what is right discrimination (Samma-vavatthana)?』

The Buddha said: 『Bhikkhu (Buddhist monk)! If, having rightly known the Triple Gem (Triratna, Buddha, Dharma, Sangha), due to right faith, one discriminates with mindfulness according to their merits, surpassing other doctrines and teachings.』

The bhikkhu asked the Buddha: 『Venerable sir, what is right speech (Samma-vaca)?』

The Buddha said: 『Bhikkhu! If the precepts beloved by the noble ones, encompassed by the unpolluted (anasava, without defilements), co-arise with unpolluted thought, abstaining from the four kinds of verbal misconduct (false speech, divisive speech, harsh speech, idle chatter), thereby transcending the woeful states (duggati, bad destinations).』

The bhikkhu asked the Buddha: 『Venerable sir, what is right action (Samma-kammanta)?』

The Buddha said: 『Bhikkhu! If the precepts beloved by the noble ones, encompassed by the unpolluted, co-arise with unpolluted thought, abstaining from the three kinds of bodily misconduct (killing, stealing, sexual misconduct), thereby transcending the woeful states.』

The bhikkhu asked the Buddha: 『Venerable sir, what is right livelihood (Samma-ajiva)?』

The Buddha said: 『Bhikkhu! If the precepts beloved by the noble ones, encompassed by the unpolluted, co-arise with unpolluted thought, abstaining from bodily and verbal misconduct arising from wrong livelihood (miccha-ajiva, improper means of living), thereby transcending the woeful states.』

The bhikkhu asked the Buddha: 『Venerable sir, what is right effort (Samma-vayama)?』

The Buddha said: 『Bhikkhu! If, in the higher liberation (vimoksha, liberation), one relies on desire and aspiration, initiates effort, abstains from bad objects, and fulfills the need for counteraction (patipaksha, opposition).』

The bhikkhu asked the Buddha: 『Venerable sir, what is right mindfulness (Samma-sati)?』

The Buddha said: 『Bhikkhu! If, when calm (samatha, tranquility) and insight (vipassana, insight) are combined and in accordance, having taken the three characteristics as a basis, at all times in these three characteristics, with non-negligence, one enters into right abiding (samprajanya, clear comprehension), in the object of thought, the mind is constantly unforgetful, and in the path of cultivation, one transcends the state of non-accordance.』

The bhikkhu asked the Buddha: 『Venerable sir, what is right concentration (Samma-samadhi)?』

The Buddha said: 『Bhikkhu! If these seven kinds of concentration (seven factors of enlightenment, seven meditative factors), having been cultivated and managed, are directed with one-pointedness, even to the extent that these seven are taken as a basis for differentiated practice (visesa-gamana, special practices), and are taken as a basis for the arising of superior merits.』

The bhikkhu asked the Buddha: 『Venerable sir, if that is so, then the foundations of mindfulness (satipatthana, four foundations of mindfulness) and other aids to enlightenment (bodhipakkhiya-dhamma, factors conducive to enlightenment) are all included in...』

道，何故惟說聖八分道，以為道相？」

佛言：「比丘！以聖八分道故，彼余所有諸覺助法皆此攝故。」

比丘白佛：「大德！若此苦中有四種相，于中何者是無常相？」

佛言：「比丘！苦中若見生滅之法，此是其相。」

比丘白佛：「大德！何者是苦相？」

佛言：「比丘！仍彼生滅之法作依止已，若見三苦順縛，此是其相。」

比丘白佛：「大德！何者是空相？」

佛言：「比丘！苦中若見離於我物，此是其相。」

比丘白佛：「大德！何者是無我相？」

佛言：「比丘！苦中若見我自離相，此是其相。」

比丘白佛：「大德！若此四種以為集相，于中何者是因相？」

佛言：「比丘！于渴愛中若見種苦種子因體，此是其相。」

比丘白佛：「大德！何者是集相？」

佛言：「比丘！于渴愛中若見相續生因體，此是其相。」

比丘白佛：「大德！何者是生相？」

佛言：「比丘！于渴愛中若見五趣差別生因體，此是其相。」

比丘白佛：「大德！何者是緣相？」

佛言：「比丘！于渴愛中若見彼余別緣執持因體，此是其相。」

比丘白佛：「大德！若此滅諦有四種相，于中何者是滅相？」

【現代漢語翻譯】現代漢語譯本：『世尊，為什麼只說聖八分道（Arya Ashtanga Marga），作為道的特徵呢？』佛說：『比丘（bhikkhu）！因為聖八分道，其餘所有的覺悟輔助法都包含在其中。』比丘（bhikkhu）問佛：『大德！如果這苦（duhkha）中有四種特徵，其中哪個是無常相（anitya-lakshana）？』佛說：『比丘（bhikkhu）！在苦（duhkha）中如果看到生滅之法，這就是它的特徵。』比丘（bhikkhu）問佛：『大德！哪個是苦相（duhkha-lakshana）？』佛說：『比丘（bhikkhu）！仍然以那生滅之法作為依止，如果看到三種苦（三苦：苦苦、壞苦、行苦）順著束縛，這就是它的特徵。』比丘（bhikkhu）問佛：『大德！哪個是空相（shunyata-lakshana）？』佛說：『比丘（bhikkhu）！在苦（duhkha）中如果看到遠離我物，這就是它的特徵。』比丘（bhikkhu）問佛：『大德！哪個是無我相（anatman-lakshana）？』佛說：『比丘（bhikkhu）！在苦（duhkha）中如果看到我自身遠離的特徵，這就是它的特徵。』比丘（bhikkhu）問佛：『大德！如果這四種是集（samudaya）的特徵，其中哪個是因相（hetu-lakshana）？』佛說：『比丘（bhikkhu）！在渴愛（trishna）中如果看到產生痛苦種子的原因，這就是它的特徵。』比丘（bhikkhu）問佛：『大德！哪個是集相（samudaya-lakshana）？』佛說：『比丘（bhikkhu）！在渴愛（trishna）中如果看到相續產生的因，這就是它的特徵。』比丘（bhikkhu）問佛：『大德！哪個是生相（prabhava-lakshana）？』佛說：『比丘（bhikkhu）！在渴愛（trishna）中如果看到五趣（gati）差別產生的因，這就是它的特徵。』比丘（bhikkhu）問佛：『大德！哪個是緣相（pratyaya-lakshana）？』佛說：『比丘（bhikkhu）！在渴愛（trishna）中如果看到其他不同的緣執持的原因，這就是它的特徵。』比丘（bhikkhu）問佛：『大德！如果這滅諦（nirodha-satya）有四種特徵，其中哪個是滅相（nirodha-lakshana）？』

【English Translation】 English version: 'Venerable Sir, why is it that only the Noble Eightfold Path (Arya Ashtanga Marga) is spoken of as the characteristic of the path?' The Buddha said, 'Bhikkhu! Because of the Noble Eightfold Path, all other factors that aid in awakening are included within it.' The bhikkhu (bhikkhu) asked the Buddha, 'Venerable Sir! If there are four characteristics in this suffering (duhkha), which of them is the characteristic of impermanence (anitya-lakshana)?' The Buddha said, 'Bhikkhu! If one sees the nature of arising and ceasing in suffering (duhkha), that is its characteristic.' The bhikkhu (bhikkhu) asked the Buddha, 'Venerable Sir! Which is the characteristic of suffering (duhkha-lakshana)?' The Buddha said, 'Bhikkhu! Still relying on that nature of arising and ceasing, if one sees the three kinds of suffering (three kinds of suffering: suffering of suffering, suffering of change, suffering of conditioning) bound together, that is its characteristic.' The bhikkhu (bhikkhu) asked the Buddha, 'Venerable Sir! Which is the characteristic of emptiness (shunyata-lakshana)?' The Buddha said, 'Bhikkhu! If one sees detachment from self and possessions in suffering (duhkha), that is its characteristic.' The bhikkhu (bhikkhu) asked the Buddha, 'Venerable Sir! Which is the characteristic of non-self (anatman-lakshana)?' The Buddha said, 'Bhikkhu! If one sees the characteristic of self being separate in suffering (duhkha), that is its characteristic.' The bhikkhu (bhikkhu) asked the Buddha, 'Venerable Sir! If these four are the characteristics of arising (samudaya), which of them is the characteristic of cause (hetu-lakshana)?' The Buddha said, 'Bhikkhu! If one sees the cause of the seed that produces suffering in craving (trishna), that is its characteristic.' The bhikkhu (bhikkhu) asked the Buddha, 'Venerable Sir! Which is the characteristic of arising (samudaya-lakshana)?' The Buddha said, 'Bhikkhu! If one sees the cause of continuous arising in craving (trishna), that is its characteristic.' The bhikkhu (bhikkhu) asked the Buddha, 'Venerable Sir! Which is the characteristic of origin (prabhava-lakshana)?' The Buddha said, 'Bhikkhu! If one sees the cause of the different kinds of rebirth in the five realms (gati) in craving (trishna), that is its characteristic.' The bhikkhu (bhikkhu) asked the Buddha, 'Venerable Sir! Which is the characteristic of condition (pratyaya-lakshana)?' The Buddha said, 'Bhikkhu! If one sees the cause of other different conditions holding on in craving (trishna), that is its characteristic.' The bhikkhu (bhikkhu) asked the Buddha, 'Venerable Sir! If there are four characteristics of this truth of cessation (nirodha-satya), which of them is the characteristic of cessation (nirodha-lakshana)?'

佛言：「比丘！于解脫中若見滅煩惱，此是其相。」

比丘白佛：「大德！何者是止相？」

佛言：「比丘！于解脫中若見止苦，此是其相。」

比丘白佛：「大德！何者是妙相？」

佛言：「比丘！于解脫中若見無罪凈樂，此是其相。」

比丘白佛：「大德！何者是出相？」

佛言：「比丘！于解脫中若見出無常，此是其相。」

比丘白佛：「大德！若此四種以為道相，于中何者是道相？」

佛言：「比丘！於此道中若見所知相應及無顛倒，此是其相。」

比丘白佛：「大德！何者是如相？」

佛言：「比丘！於此道中若見出世無漏，此是其相。」

比丘白佛：「大德！何者是跡相？」

佛言：「比丘！于聖道中若見行於順行，此是其相。」

比丘白佛：「大德！何者是乘相？」

佛言：「比丘！於此道中若見無上，此是其相。」

比丘白佛：「大德！何故惟四聖諦？」

佛言：「比丘！共因果染凈，皆此攝故(共因果者，染則因果共染、凈則因果共凈，故名共也)。」

比丘白佛：「大德！此苦等諦，何故漸次說諦？」

佛言：「比丘！病由脫藥相似法故(病謂苦、由謂集、脫謂滅、藥

【現代漢語翻譯】現代漢語譯本佛說：『比丘（bhikkhu，佛教僧侶）！在解脫中如果看到煩惱止息，這就是解脫的相狀。』比丘（bhikkhu）問佛：『大德！什麼是止息的相狀？』佛說：『比丘（bhikkhu）！在解脫中如果看到痛苦止息，這就是止息的相狀。』比丘（bhikkhu）問佛：『大德！什麼是妙的相狀？』佛說：『比丘（bhikkhu）！在解脫中如果看到沒有罪過的清凈快樂，這就是妙的相狀。』比丘（bhikkhu）問佛：『大德！什麼是出的相狀？』佛說：『比丘（bhikkhu）！在解脫中如果看到脫離無常，這就是出的相狀。』比丘（bhikkhu）問佛：『大德！如果這四種是道的相狀，其中哪個是真正的道相？』佛說：『比丘（bhikkhu）！在這條道路中如果看到與所知相應且沒有顛倒，這就是道的相狀。』比丘（bhikkhu）問佛：『大德！什麼是如的相狀？』佛說：『比丘（bhikkhu）！在這條道路中如果看到出世間且沒有煩惱污染，這就是如的相狀。』比丘（bhikkhu）問佛：『大德！什麼是跡的相狀？』佛說：『比丘（bhikkhu）！在聖道中如果看到行於順行，這就是跡的相狀。』比丘（bhikkhu）問佛：『大德！什麼是乘的相狀？』佛說：『比丘（bhikkhu）！在這條道路中如果看到無上，這就是乘的相狀。』比丘（bhikkhu）問佛：『大德！為什麼只有四聖諦？』佛說：『比丘（bhikkhu）！因為（四聖諦）共同包含因果、染污和清凈，都包含在這裡面。（共同包含因果是指，染污則因果共同染污，清凈則因果共同清凈，所以稱為共同。）』比丘（bhikkhu）問佛：『大德！這苦等諦，為什麼按順序漸次宣說？』佛說：『比丘（bhikkhu）！因為（四聖諦）與疾病、病因、痊癒、藥物相似的緣故。（疾病指苦，病因指集，痊癒指滅，藥物

【English Translation】 English version The Buddha said: 'Bhikkhu (Buddhist monk)! If, in liberation, one sees the cessation of afflictions, this is its characteristic.' The bhikkhu (Buddhist monk) asked the Buddha: 'Venerable Sir! What is the characteristic of cessation?' The Buddha said: 'Bhikkhu (Buddhist monk)! If, in liberation, one sees the cessation of suffering, this is its characteristic.' The bhikkhu (Buddhist monk) asked the Buddha: 'Venerable Sir! What is the characteristic of excellence?' The Buddha said: 'Bhikkhu (Buddhist monk)! If, in liberation, one sees pure joy without fault, this is its characteristic.' The bhikkhu (Buddhist monk) asked the Buddha: 'Venerable Sir! What is the characteristic of emergence?' The Buddha said: 'Bhikkhu (Buddhist monk)! If, in liberation, one sees emergence from impermanence, this is its characteristic.' The bhikkhu (Buddhist monk) asked the Buddha: 'Venerable Sir! If these four are considered characteristics of the path, which among them is the true characteristic of the path?' The Buddha said: 'Bhikkhu (Buddhist monk)! If, in this path, one sees correspondence with what is known and without perversion, this is its characteristic.' The bhikkhu (Buddhist monk) asked the Buddha: 'Venerable Sir! What is the characteristic of suchness?' The Buddha said: 'Bhikkhu (Buddhist monk)! If, in this path, one sees transcendence of the world and without defilements, this is its characteristic.' The bhikkhu (Buddhist monk) asked the Buddha: 'Venerable Sir! What is the characteristic of a trace?' The Buddha said: 'Bhikkhu (Buddhist monk)! If, in the Noble Path, one sees progress in accordance with the right way, this is its characteristic.' The bhikkhu (Buddhist monk) asked the Buddha: 'Venerable Sir! What is the characteristic of a vehicle?' The Buddha said: 'Bhikkhu (Buddhist monk)! If, in this path, one sees the unsurpassed, this is its characteristic.' The bhikkhu (Buddhist monk) asked the Buddha: 'Venerable Sir! Why only the Four Noble Truths?' The Buddha said: 'Bhikkhu (Buddhist monk)! Because they commonly encompass cause and effect, defilement and purity, all are contained within them. (Commonly encompassing cause and effect means that defilement is cause and effect commonly defiled, and purity is cause and effect commonly pure, hence the name common.)' The bhikkhu (Buddhist monk) asked the Buddha: 'Venerable Sir! Why are these truths, such as suffering, taught in a gradual sequence?' The Buddha said: 'Bhikkhu (Buddhist monk)! Because they are similar to illness, its cause, recovery, and medicine. (Illness refers to suffering, its cause refers to the origin, recovery refers to cessation, and medicine

謂道)。」

比丘白佛：「大德！此四聖諦為一時證見，為漸次證見？」

佛言：「比丘！有道理故一時證見，有道理故漸次證見(道理亦名因緣亦名方便)。」

比丘白佛：「大德！若一時證見，有何道理？」

佛言：「比丘！自內知諦真智境界，攀緣非安立義，以總攀緣故，一時證見。」

比丘白佛：「大德！若漸次證見，有何道理？」

佛言：「比丘！已修治智及后得者，自相因果觀察其相，以非總攀緣故，漸次證見。」

比丘白佛：「大德！若世尊說四聖諦，何故復說二諦：世諦及最勝義諦？」

佛言：「比丘！於此四聖諦中，若法住智境界，彼是世諦；若復自內最勝義智境界，非安立智境界，彼是最勝義諦。應如是見。」

比丘白佛：「大德！若四聖諦，非聖亦諦、聖亦諦，何故以聖而名此諦，以聖諦故世尊所說？」

佛言：「比丘！雖非聖者，亦於此諦法體之中，無智而信故；聖者於此法體之中，有智而信故。以是義故，此為聖諦，應如是見。」

比丘白佛：「大德！非少分無量法界智，何攀緣？何種相？何作業？」

佛言：「比丘！亦四聖諦以為攀緣，清凈想諦為相，一切種入諦為相，與一切眾生作一切義利為相。又少分

【現代漢語翻譯】現代漢語譯本：（有人）稱之為道。」

比丘問佛：「大德！這四聖諦是一次性證見，還是漸次證見？」

佛說：「比丘！有道理可以一次性證見，有道理可以漸次證見（道理也叫做因緣，也叫做方便）。」

比丘問佛：「大德！如果是一次性證見，有什麼道理？」

佛說：「比丘！從自身內在了知真諦的智慧境界，攀緣于非安立的意義，因為是總體上的攀緣，所以能一次性證見。」

比丘問佛：「大德！如果是漸次證見，有什麼道理？」

佛說：「比丘！已經修習純熟的智慧以及后得智，觀察自相和因果的相互關係，因為不是總體上的攀緣，所以能漸次證見。」

比丘問佛：「大德！如果世尊說了四聖諦，為什麼又說二諦：世俗諦和勝義諦？」

佛說：「比丘！在這四聖諦中，如果是法住智的境界，那就是世俗諦；如果是自身內在最殊勝的智慧境界，不是安立智的境界，那就是勝義諦。應當這樣理解。」

比丘問佛：「大德！如果四聖諦，非聖者也認為是諦，聖者也認為是諦，為什麼用『聖』來命名此諦，因為是聖諦所以是世尊所說？」

佛說：「比丘！即使不是聖者，也對此諦法的本體，沒有智慧但相信；聖者對此法體，有智慧而相信。因為這個緣故，這被稱為聖諦，應當這樣理解。」

比丘問佛：「大德！非少分無量法界智，攀緣什麼？以什麼為相？有什麼作用？」

佛說：「比丘！也以四聖諦作為攀緣，以清凈想諦為相，以一切種入諦為相，以給一切眾生帶來一切義利為作用。還有少分

【English Translation】 English version: is called the Path.'

The Bhikshu (Buddhist monk) said to the Buddha: 'Greatly Virtuous One! Are these Four Noble Truths realized all at once, or are they realized gradually?'

The Buddha said: 'Bhikshu! There is a reason for realizing them all at once, and there is a reason for realizing them gradually (reason is also called cause and condition, also called expedient means).'

The Bhikshu said to the Buddha: 'Greatly Virtuous One! If they are realized all at once, what is the reason?'

The Buddha said: 'Bhikshu! From within, knowing the realm of true wisdom of the Truth, clinging to the meaning of non-establishment, because of the overall clinging, they are realized all at once.'

The Bhikshu said to the Buddha: 'Greatly Virtuous One! If they are realized gradually, what is the reason?'

The Buddha said: 'Bhikshu! Those who have cultivated wisdom and those who have attained it later, observe the characteristics of self-nature, cause, and effect in relation to each other, because it is not an overall clinging, they are realized gradually.'

The Bhikshu said to the Buddha: 'Greatly Virtuous One! If the World Honored One speaks of the Four Noble Truths, why also speak of the Two Truths: the Conventional Truth (Satyasamvriti) and the Ultimate Truth (Paramarthasatya)?'

The Buddha said: 'Bhikshu! Within these Four Noble Truths, if it is the realm of the wisdom of the Dharma-abiding, that is the Conventional Truth; if it is the realm of the most supreme wisdom within oneself, the realm of non-establishment wisdom, that is the Ultimate Truth. It should be seen in this way.'

The Bhikshu said to the Buddha: 'Greatly Virtuous One! If the Four Noble Truths are truths for both non-saints and saints, why is this Truth named with 'Noble,' because it is the Noble Truth spoken by the World Honored One?'

The Buddha said: 'Bhikshu! Even if they are not saints, they have no wisdom but believe in the essence of this Truth; saints have wisdom and believe in this essence. For this reason, this is called the Noble Truth, it should be seen in this way.'

The Bhikshu said to the Buddha: 'Greatly Virtuous One! What does the non-partial, immeasurable realm of Dharma wisdom cling to? What is its characteristic? What is its function?'

The Buddha said: 'Bhikshu! It also clings to the Four Noble Truths, takes the Truth of pure thought as its characteristic, takes the Truth of entering into all kinds as its characteristic, and takes bringing all benefits and happiness to all sentient beings as its function. Also, a small part'

法界智者，聲聞不背眾生義利不現前為相，緣覺背眾生義利為相。又無量法界智者，遠離為業，謂離一切種煩惱及所應知障故；與依止為業，謂與得至一切種遍智善凈法界，作依止故；覆護為業，謂覆護諸眾生等，諸處逼惱故。比丘！此是無明對治殊勝。」

諸比丘言：「善哉大德！」彼等比丘於世尊說，歡喜默然而住。

彼諸比丘於世尊說，其心悅樂，皆大歡喜。

緣生初勝分法本經卷下

緣生經並論序

原是一心，積為三界，癡流漫遠，苦樹郁高，欲討其際，難測其本，理極實相之門，筌窮假名之域，五因七果十有二分，緣生之法總備於此，凡則迷而起妄，聖則悟以通真，下似兔浮，上如象渡，大哉妙覺淵乎洞盡十地與雙林俱暢聞城共稻芉咸敷，至若此經，獨包彼例，彼所未說，此乃具演，攀緣為首，對治為末，總則一十一門，別則百二十問，其旨微而密，其辭約而隱，經之綱目，攝在茲焉，並有聖者郁楞迦附此經旨作論顯發其論也遍取三乘之意，不執一部之筌，先立偈章，后興論釋，偈有三十，故亦名三十論也，大業二年十月南賢豆國(舊名天竺者訛也)三藏法師達磨笈多與故翻經法師彥琮在東都上林園依林邑所獲賢豆梵本譯為隋言，三年九月其功乃竟，經二卷論一卷，三藏師

【現代漢語翻譯】現代漢語譯本：法界智者，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）不以不利益眾生為相，義利不現前為相；緣覺（Pratyekabuddha，不依師教，自己覺悟的修行者）以背離眾生義利為相。又無量法界智者，以遠離為業，即遠離一切種類的煩惱以及所應知的障礙；以給予依止為業，即給予證得一切種類的遍智和善凈法界作為依止；以覆護為業，即覆護諸眾生等，使其免受各種逼迫惱害。比丘們！這就是對治無明的殊勝方法。

眾比丘說：『太好了，大德！』這些比丘聽了世尊的教誨，歡喜地默然安住。

這些比丘聽了世尊的教誨，心中喜悅，都非常歡喜。

《緣生初勝分法本經》卷下

《緣生經》並論序

原本是一心，積累成為三界，愚癡的流淌漫長而遙遠，痛苦的樹木茂盛而高大，想要探尋它的邊際，難以測度它的根本。道理窮盡了實相之門，方法窮盡了假名的領域。五因七果十二緣起，緣生的法則全部具備於此。凡夫因為迷惑而生起虛妄，聖人因為覺悟而通達真理。下面好像兔子浮水，上面好像大象渡河。偉大啊，妙覺！深遠啊，洞徹！十地菩薩與雙林涅槃，都暢快地聽聞；聞城說法與稻芉比喻，都普遍地闡述。至於這部經，獨自包含了那些例子，那些例子所沒有說的，這部經就全部演說。以攀緣為開始，以對治為結束，總共有十一個門類，分別有一百二十個問題。它的旨意微妙而精深，它的言辭簡略而隱晦。經的綱領，都包含在這裡了。並且有聖者郁楞迦（Ullenga）依據這部經的旨意作論，顯發它的意義。這部論遍取三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的意旨，不執著於一部經的方便。先立偈頌，后興論釋，偈頌有三十首，所以也叫做《三十論》。大業二年十月，南賢豆國（Kaundinyapura，舊名天竺是訛傳）三藏法師達磨笈多（Dharmagupta）與故翻經法師彥琮在東都上林園，依據林邑（Champa）所獲得的賢豆梵本翻譯成隋朝語言，三年九月，這項工作才完成。經有兩卷，論有一卷，三藏法師。

【English Translation】 English version: O wise one of the Dharma realm, the Śrāvaka (hearer, one who attains enlightenment by listening to the Buddha's teachings) is characterized by not acting against the benefit and welfare of sentient beings, and by the absence of manifest benefit and welfare. The Pratyekabuddha (solitary Buddha, one who attains enlightenment independently) is characterized by turning away from the benefit and welfare of sentient beings. Furthermore, the immeasurable wise one of the Dharma realm has 'separation' as their activity, meaning separation from all kinds of afflictions and the obscurations to knowledge. 'Giving reliance' is their activity, meaning giving reliance on attaining complete omniscience and the pure Dharma realm. 'Covering and protecting' is their activity, meaning covering and protecting all sentient beings from various forms of oppression and suffering. Monks! This is the supreme method for counteracting ignorance.

The monks said, 'Excellent, O Blessed One!' These monks, having heard the words of the World Honored One, rejoiced and remained in silence.

These monks, having heard the words of the World Honored One, were delighted in their hearts and greatly rejoiced.

The End of Volume Two of the Sutra on the Origin of Dependent Arising and the Supreme Division of Dharma.

Preface to the Sutra and Commentary on Dependent Arising

Originally, it was one mind, which accumulated to become the three realms. The flow of ignorance is vast and distant, and the tree of suffering is lush and tall. If one wishes to explore its boundaries, it is difficult to fathom its roots. The principle exhausts the gate of true reality, and the method exhausts the realm of provisional names. The five causes, seven effects, and twelve divisions of dependent arising are all fully contained within this. Ordinary beings become deluded and give rise to falsehoods, while sages awaken and penetrate the truth. Below, it is like a rabbit floating on water; above, it is like an elephant crossing a river. Great is the wonderful enlightenment! Profound is the thorough understanding! The ten Bhumis (stages of a Bodhisattva's path) and the twin Sala trees (where Buddha entered Nirvana) both joyfully hear; the city of hearing (Śrāvastī) and the Kusa grass (used in a simile) are both universally expounded. As for this Sutra, it uniquely encompasses those examples; what those examples do not speak of, this Sutra fully elaborates. Beginning with clinging and ending with counteraction, there are a total of eleven categories and one hundred and twenty questions. Its meaning is subtle and profound, and its words are concise and hidden. The outline of the Sutra is contained herein. Furthermore, there is the sage Ullenga who, based on the meaning of this Sutra, composed a commentary to reveal its significance. This commentary broadly takes the meaning of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), without clinging to the expedient of one scripture. First, he establishes verses, then he raises commentary and explanation. There are thirty verses, so it is also called the 'Thirty Verses Treatise'. In the second year of the Daye era, in the tenth month, the Tripiṭaka Master Dharmagupta from South Kaundinyapura (the old name 'Tianzhu' (India) is a corruption) and the former Sutra-translating Master Yanzong, in the Shanglin Garden of the Eastern Capital, based on the Kaundinyapura Sanskrit text obtained from Champa, translated it into the language of the Sui Dynasty. In the ninth month of the third year, this work was completed. The Sutra has two volumes, and the commentary has one volume, Tripiṭaka Master.

字論閑明義解沉密琮法師博通經論，兼善梵文，共對葉本，更相扣擊，一言靡遺，三覆逾審，辭頗簡質，意存允正，比之昔人，差無尤失，真曰法燈，足稱智藏，愿窮后際常益世間云爾。

【現代漢語翻譯】現代漢語譯本：《字論閑明義解》由沉密琮法師撰寫，他博學多才，精通經論，並且擅長梵文。他與人共同校對葉本（指貝葉經），互相探討，字斟句酌，沒有遺漏任何一個字，並且多次覆核，務求審慎。他的文辭雖然簡樸，但意義卻準確而公正。與前人相比，他的譯作幾乎沒有錯誤。他真可謂是佛法的明燈，足以被稱為智慧的寶藏。愿他的智慧能夠一直流傳下去，永遠利益世間。問：云爾（如此，這樣）？答：是的。

【English Translation】 English version: The 'Commentary on the Treatise on Letters: Idle Clarifications' was written by Dharma Master Chenmi Cong, who was erudite, well-versed in sutras and treatises, and also proficient in Sanskrit. Together, they proofread the leaf manuscript (referring to palm-leaf scriptures), discussing and refining each word, leaving nothing out, and repeatedly reviewing it to ensure thoroughness. His writing style is simple and unadorned, but the meaning is accurate and just. Compared to those of the past, his translations are almost without error. He can truly be called a lamp of the Dharma, worthy of being called a treasury of wisdom. May his wisdom continue to flow and forever benefit the world. Question: Yun er (Thus, like this)? Answer: Yes.