T16n0717_分別緣起初勝法門經

大正藏第 16 冊 No. 0717 分別緣起初勝法門經

No. 717 [No. 716]

分別緣起初勝法門經卷上

大唐三藏法師玄奘奉　詔譯

如是我聞：

一時，薄伽梵在室羅筏住誓多林給孤獨園。時有眾多大苾芻眾，在安適堂同集會坐，作如是類往復談論言：「諸大德！世尊曾以無量異門，說十二分甚深緣起，于彼最初宣說無明，以為緣性。何因緣故，一切煩惱諸行緣中，唯說無明以為緣性？於此無明見何殊勝？」由是因緣便興諍論。

於時世尊，游于天住，以超過人清凈天耳，聞如是事。于日晚時從宴坐起，詣安適堂在大眾前，敷如常座結加趺坐，以清美音告諸大眾：「汝等何故集此堂中而興諍論？汝等今者，為何所論於此集會？」

時諸大眾白言：「世尊！我等集此，作如是類往復談論言：『諸大德！世尊曾以無量異門說十二分甚深緣起，于彼最初，宣說無明以為緣性。何因緣故，一切煩惱諸行緣中，唯說無明以為緣性？於此無明見何殊勝？』世尊！我等由是因緣便興諍論，我等今者為論是事於此集會。」作是語已。

爾時世尊告彼大眾：「我有如是分別緣起初勝法門，汝應諦聽極善作意，當爲汝說。云何名為分別緣起初勝法門？

【現代漢語翻譯】現代漢語譯本《分別緣起初勝法門經》捲上

大唐三藏法師玄奘奉詔譯

如是我聞：

一時，薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī）住誓多林給孤獨園。當時有眾多大苾芻（bhikṣu，比丘）眾，在安適堂一同安坐，像這樣來回談論說：『諸位大德！世尊曾經用無量不同的方式，宣說十二分甚深緣起，在那其中最初宣說無明，作為緣性。因為什麼緣故，在一切煩惱諸行的緣中，唯獨說無明作為緣性？對於這無明，看到了什麼殊勝之處？』因為這個因緣，便引發了爭論。

當時世尊，在天界安住，用超過常人的清凈天耳，聽到了這件事。在傍晚時分從宴坐中起身，前往安適堂，在大眾面前，鋪設好通常的座位，結跏趺坐，用清美聲音告訴大眾：『你們因為什麼緣故聚集在這堂中而引發爭論？你們現在，爲了什麼事在此聚集談論？』

當時諸位大眾稟告說：『世尊！我們聚集在此，像這樣來回談論說：「諸位大德！世尊曾經用無量不同的方式宣說十二分甚深緣起，在那其中最初宣說無明作為緣性。因為什麼緣故，在一切煩惱諸行的緣中，唯獨說無明作為緣性？對於這無明，看到了什麼殊勝之處？」世尊！我們因為這個因緣便引發了爭論，我們現在爲了這件事在此聚集談論。』說完這些話后。

這時世尊告訴那些大眾：『我有這樣分別緣起初勝法門，你們應當仔細聽，極好地用心思考，我將為你們解說。什麼叫做分別緣起初勝法門？』

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

Translated under Imperial Order by the Tripiṭaka Master Xuanzang of the Great Tang Dynasty

Thus have I heard:

At one time, the Bhagavan (Bhagavan, the World-Honored One) was dwelling in the Jeta Grove of Anāthapiṇḍika's Park in Śrāvastī (Śrāvastī). At that time, a great assembly of many bhikṣus (bhikṣu, monks) were sitting together in the Hall of Comfort, engaging in discussions of this kind: 'Virtuous ones! The World-Honored One has, through countless different means, expounded the profound Dependent Origination in twelve parts, and in that, initially declared ignorance as the fundamental condition. For what reason, among all the conditions of afflictions and actions, is only ignorance declared as the fundamental condition? What particular excellence is seen in this ignorance?' Due to this cause, disputes arose.

At that time, the World-Honored One, abiding in the heavenly realm, heard of this matter with his pure divine ear, surpassing that of humans. In the evening, he arose from his meditative seat, went to the Hall of Comfort, and before the assembly, arranged his usual seat, sat in the lotus position, and with a clear and beautiful voice, addressed the assembly: 'For what reason have you gathered in this hall and engaged in disputes? What are you discussing here together?'

At that time, the assembly replied: 'World-Honored One! We have gathered here, engaging in discussions of this kind: 「Virtuous ones! The World-Honored One has, through countless different means, expounded the profound Dependent Origination in twelve parts, and in that, initially declared ignorance as the fundamental condition. For what reason, among all the conditions of afflictions and actions, is only ignorance declared as the fundamental condition? What particular excellence is seen in this ignorance?」 World-Honored One! Due to this cause, disputes arose, and we are now gathered here discussing this matter.' Having spoken thus,

Then the World-Honored One said to the assembly: 'I have such a Dharma Gate on the Primary Excellence of Differentiating Dependent Origination; you should listen attentively and apply your mind extremely well, and I will explain it to you. What is called the Dharma Gate on the Primary Excellence of Differentiating Dependent Origination?'

謂十一種殊勝事故，于緣起初，宣說無明以為緣性。何等十一？謂所緣殊勝、行相殊勝、因緣殊勝、等起殊勝、轉異殊勝、邪行殊勝、相狀殊勝、作業殊勝、障礙殊勝、隨縛殊勝、對治殊勝。」

爾時眾中有一苾芻，從座而起偏袒右肩，合掌禮佛，白言：「世尊！云何無明所緣殊勝？」

世尊告曰：「無明所緣，即是一切若因若果有眾過患諸雜染品，及以一切若因若果有眾功德諸清凈品，是名無明所緣殊勝。」

復言：「世尊！云何無明行相殊勝？」

世尊告曰：「如是無明隱覆真實顯現虛妄，以為行相，是名無明行相殊勝。」

復言：「世尊！云何無明因緣殊勝？」

世尊告曰：「如是無明，普於一切煩惱雜染、諸業雜染、諸生雜染，能作因緣根本依處。云何一切煩惱雜染？謂略有三煩惱品類，普攝一切煩惱雜染，謂無知煩惱、猶預煩惱、顛倒煩惱。云何一切諸業雜染？謂略有三自相差別身語意業及三障礙對治差別，謂福、非福及不動業，普攝一切諸業雜染。云何一切諸生雜染？謂略有三依止三受，謂樂及苦、不苦不樂，所起三苦，壞苦、苦苦及以行苦，普攝一切諸生雜染。云何無明普於一切煩惱雜染、諸業雜染、諸生雜染，能作因緣根本依處？謂于諸諦有二種愚，能令一切

【現代漢語翻譯】現代漢語譯本：關於十一種殊勝的因緣，在緣起之初，宣說無明（avidyā，對事物真相的無知）作為根本的緣性。這十一種是什麼呢？即所緣殊勝、行相殊勝、因緣殊勝、等起殊勝、轉異殊勝、邪行殊勝、相狀殊勝、作業殊勝、障礙殊勝、隨縛殊勝、對治殊勝。

當時，大眾中有一位比丘（bhikṣu，佛教僧侶），從座位上站起來，袒露右肩，合掌向佛陀（Buddha）行禮，說道：『世尊（Bhagavan，佛陀的尊稱）！什麼是無明所緣殊勝呢？』

世尊告訴他說：『無明所緣，就是一切無論是因還是果，具有眾多過患的各種雜染之品，以及一切無論是因還是果，具有眾多功德的各種清凈之品，這叫做無明所緣殊勝。』

又問：『世尊！什麼是無明行相殊勝呢？』

世尊告訴他說：『這種無明，能夠隱蔽真實，顯現虛妄，以此作為它的行相，這叫做無明行相殊勝。』

又問：『世尊！什麼是無明因緣殊勝呢？』

世尊告訴他說：『這種無明，普遍對於一切煩惱雜染、諸業雜染、諸生雜染，能夠作為因緣和根本的依處。什麼是一切煩惱雜染呢？簡略來說有三種煩惱品類，普遍攝取一切煩惱雜染，即無知煩惱、猶豫煩惱、顛倒煩惱。什麼是一切諸業雜染呢？簡略來說有三種自體差別的身語意業，以及三種障礙對治的差別，即福業、非福業以及不動業，普遍攝取一切諸業雜染。什麼是一切諸生雜染呢？簡略來說有三種依止三種感受，即樂受、苦受以及不苦不樂受，所引起的的三種苦，壞苦、苦苦以及行苦，普遍攝取一切諸生雜染。無明如何普遍對於一切煩惱雜染、諸業雜染、諸生雜染，能夠作為因緣和根本的依處呢？對於諸諦（truths）有兩種愚昧，能夠令一切

【English Translation】 English version: Regarding the eleven kinds of superior causes, at the beginning of dependent origination, ignorance (avidyā, unawareness of the true nature of things) is declared as the fundamental causal nature. What are these eleven? They are: superior object, superior aspect, superior cause, superior arising, superior transformation, superior wrong conduct, superior characteristic, superior action, superior obstruction, superior attachment, and superior antidote.

At that time, a bhikṣu (Buddhist monk) in the assembly rose from his seat, bared his right shoulder, folded his palms, prostrated to the Buddha (the Awakened One), and said: 'Bhagavan (Blessed One, a title of respect for the Buddha)! What is the superior object of ignorance?'

The Bhagavan replied: 'The object of ignorance is all defiled qualities, whether cause or effect, that have many faults, and all pure qualities, whether cause or effect, that have many merits. This is called the superior object of ignorance.'

He further asked: 'Bhagavan! What is the superior aspect of ignorance?'

The Bhagavan replied: 'This ignorance conceals the truth and manifests falsehood as its aspect. This is called the superior aspect of ignorance.'

He further asked: 'Bhagavan! What is the superior cause of ignorance?'

The Bhagavan replied: 'This ignorance universally serves as the cause and fundamental basis for all defilements of afflictions, defilements of actions, and defilements of births. What are all the defilements of afflictions? Briefly, there are three categories of afflictions that universally encompass all defilements of afflictions: afflictions of unknowing, afflictions of doubt, and afflictions of delusion. What are all the defilements of actions? Briefly, there are three self-characteristic distinctions of bodily, verbal, and mental actions, and three distinctions of obstructive antidotes: meritorious, non-meritorious, and unwavering actions, which universally encompass all defilements of actions. What are all the defilements of births? Briefly, there are three kinds of feelings that are relied upon: pleasant, painful, and neither-pleasant-nor-painful, from which arise the three kinds of suffering: suffering of change, suffering of suffering, and pervasive suffering, which universally encompass all defilements of births. How does ignorance universally serve as the cause and fundamental basis for all defilements of afflictions, defilements of actions, and defilements of births? Regarding the truths, there are two kinds of ignorance that cause all'

煩惱雜染，未生而生生已增廣，及令一切諸業雜染，未生而生生已積集，亦令一切諸生雜染，未生而生生已不轉，是故我說如是無明，普於一切煩惱雜染、諸業雜染、諸生雜染，能作因緣根本依處，是名無明因緣殊勝。」

復言：「世尊！云何無明等起殊勝？」

世尊告曰：「謂此無明，或愚當來苦諦所攝後有自體，或愚現法苦諦所攝已得自體，如是愚者，或有能引所引緣起，或有能生所生緣起。此二緣起，即以愚于當來現法自體無明作等起緣。」

復言：「世尊！云何能引所引緣起？」

世尊告曰：「第一無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，是名能引所引緣起。」

復言：「世尊！云何能生所生緣起？」

世尊告曰：「第二無明緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死，是名能生所生緣起。」

復言：「世尊！云何名為第一無明與其能引所引緣起作等起緣？」

世尊告曰：「謂有一類，愚于當來後有自體，即便發起後有希求。由愚所生後有希求，便於後有見勝功德，若於現法執著可愛、不可愛境，邪分別故，造非福行，彼于資具生貪著故，或於怨憎生瞋恚故，及彼相應不能決了，功德過患放逸愚故，造斯惡行，即於後世所

【現代漢語翻譯】現代漢語譯本：『煩惱雜染，未生而生，生已增廣，以及使一切諸業雜染，未生而生，生已積集，也使一切諸生雜染，未生而生，生已不轉，因此我說這樣的無明（avidyā，無知），普遍對於一切煩惱雜染、諸業雜染、諸生雜染，能作為因緣根本的依處，這叫做無明因緣殊勝。』

又問：『世尊！怎樣的無明等起殊勝？』

世尊告訴說：『就是這無明，或者愚昧於未來苦諦（duhkha satya，痛苦的真諦）所包含的後有自體，或者愚昧於現法苦諦所包含的已得自體，像這樣愚昧的人，或者有能引所引的緣起，或者有能生所生的緣起。這兩種緣起，就是以愚昧於未來現法自體的無明作為等起緣。』

又問：『世尊！怎樣的能引所引緣起？』

世尊告訴說：『第一種是無明緣行（samskara，業），行緣識（vijñāna，意識），識緣名色（nāmarūpa，名與色），名色緣六處（sadayatana，六根），六處緣觸（sparśa，接觸），觸緣受（vedanā，感受），這叫做能引所引的緣起。』

又問：『世尊！怎樣的能生所生緣起？』

世尊告訴說：『第二種是無明緣受，受緣愛（trsna，渴愛），愛緣取（upadana，執取），取緣有（bhava，存在），有緣生（jati，出生），生緣老死（jaramarana，衰老和死亡），這叫做能生所生的緣起。』

又問：『世尊！怎樣叫做第一無明與能引所引的緣起作為等起緣？』

世尊告訴說：『就是有一類人，愚昧於未來後有的自體，便發起對於後有的希求。由於愚昧所產生的對於後有的希求，便在後有中見到殊勝的功德，如果在現法中執著可愛、不可愛的境界，由於邪分別的緣故，造作非福的行業，他們對於資具產生貪著，或者對於怨憎產生瞋恚，以及與這些相應的不能決斷，對於功德過患放逸愚昧的緣故，造作這些惡行，就在後世所

【English Translation】 English version: 『Affliction defilements, not yet arisen arise, and having arisen, increase and expand, and cause all karma defilements, not yet arisen arise, and having arisen, accumulate, and also cause all birth defilements, not yet arisen arise, and having arisen, do not cease. Therefore, I say that such ignorance (avidyā), universally for all affliction defilements, all karma defilements, all birth defilements, can act as the causal root and basis. This is called the excellence of ignorance as a cause.』

Again he said: 『World-Honored One! What is the excellence of ignorance as a condition for arising?』

The World-Honored One said: 『This ignorance either is ignorant of the future existence itself, which is included in the Truth of Suffering (duhkha satya) of the future, or is ignorant of the already obtained existence itself, which is included in the Truth of Suffering of the present. Such ignorant ones either have the causal origination that leads and is led, or have the causal origination that produces and is produced. These two causal originations take ignorance of the future and present existence itself as the condition for arising.』

Again he said: 『World-Honored One! What is the causal origination that leads and is led?』

The World-Honored One said: 『The first is ignorance as the condition for action (samskara), action as the condition for consciousness (vijñāna), consciousness as the condition for name and form (nāmarūpa), name and form as the condition for the six sense bases (sadayatana), the six sense bases as the condition for contact (sparśa), contact as the condition for feeling (vedanā). This is called the causal origination that leads and is led.』

Again he said: 『World-Honored One! What is the causal origination that produces and is produced?』

The World-Honored One said: 『The second is ignorance as the condition for feeling, feeling as the condition for craving (trsna), craving as the condition for grasping (upadana), grasping as the condition for becoming (bhava), becoming as the condition for birth (jati), birth as the condition for old age and death (jaramarana). This is called the causal origination that produces and is produced.』

Again he said: 『World-Honored One! What is called the first ignorance acting as the condition for arising for the causal origination that leads and is led?』

The World-Honored One said: 『It refers to a certain type of person who, being ignorant of the future existence itself, then initiates a desire for future existence. Because of the desire for future existence arising from ignorance, they see superior merits in future existence. If, in the present existence, they are attached to lovable and unlovable objects, due to wrong discriminations, they create non-blessed actions. Because they are greedy for resources, or because they are angry with enemies, and because they are unable to decide accordingly, and because they are negligent and ignorant of merits and faults, they create these evil actions, and in the future they will』

有過失，不能思惟、不能解了，行相無明能作如是非福行緣。若於後有見勝功德，或見出離，便造福行或不動行，彼依教法或依誨法，發起思擇及修習故，能造斯行。應知如是思擇修習雖在善心，然不如理作意思惟，故是後有愚癡所引，謂於後有見勝功德，癡覆藏故，及見出離，癡覆藏故。如是非福、福、不動行，障礙對治，與六識身俱生俱滅，能于現在已得生滅異熟識中安置諸行，三種習氣由此方便，攝受後有新生種子。攝受後有新種子故，于當生中所起後有所攝名色，六處、觸、受次第而生，此名色等。于現已得異熟識中，但起因性未有果性，是故但名所引緣起，如是名為第一無明與其能引所引緣起作等起緣。」

復言：「世尊！云何名為第二無明與其能生所生緣起作等起緣？」

世尊告曰：「謂有一類，愚于現在已得自體，於六觸處為緣生受，便起味著。由味著故，希求當來如是類受。由希求故，于追求時便起于取，樂受所起愛為緣故，發生欲取。言欲取者，謂于諸欲妄分別貪，此為上首。此為前行，便有欲界一切煩惱。若復以其苦受為緣，生無有愛，厭離俱行非理所引，厭離相應，依止此愛，不正方便求無有時，即便發起出離惡見、定期惡見，及此二種所依惡見。由此義故，名愛緣取。若即以此

【現代漢語翻譯】現代漢語譯本：如果因為犯了過失，不能進行思惟和理解，那麼這種行相的無明就能作為造作非福行的因緣。如果對於未來的生命（後有）看到殊勝的功德，或者看到解脫的希望，就會造作福行或者不動行。這些人依靠教法或者訓誨，發起思擇和修習，所以能夠造作這些行為。應當知道，這樣的思擇和修習雖然是在善心中進行，但是因為不如理作意地思惟，所以是被對於後有的愚癡所引導的。也就是說，因為愚癡覆蓋和隱藏了對於後有殊勝功德的認知，以及對於解脫的認知。像這樣，非福行、福行、不動行，障礙對治，與六識身同時生起同時滅亡，能夠在現在已經獲得的、具有生滅變化的異熟識中安置各種行為的三種習氣。通過這種方式，攝受未來生命的新生種子。因為攝受了未來生命的新種子，所以在未來生命中所產生的、被後有包含的名色、六處、觸、受依次產生，這些名色等，在現在已經獲得的異熟識中，只產生了因的性質，還沒有產生果的性質，所以只稱為所引緣起。像這樣，稱為第一無明與其能引所引緣起作為等起緣（根本原因）。

又說：『世尊！什麼叫做第二無明與其能生所生緣起作為等起緣？』

世尊說：『有一種人，對於現在已經獲得的自身（自體），以六觸處為因緣而產生的感受，便產生貪戀執著（味著）。由於貪戀執著，希望未來也能得到這樣的感受。由於希望得到，在追求的時候就產生了『取』。以樂受所產生的愛為因緣，發生欲取（Kāma-upādāna）。所說的欲取，是指對於各種慾望的虛妄分別和貪婪，這是最主要的，這是先導。有了這個先導，便會有欲界的一切煩惱。如果又以苦受為因緣，產生無有愛（Bhava-upādāna），伴隨著厭離，被不如理的思維所引導，與厭離相應，依靠這種愛，用不正當的方法去追求不存在的狀態，就會發起出離惡見、定期惡見，以及這兩種惡見所依賴的惡見。因為這個原因，稱為愛緣取。如果就以這個』

【English Translation】 English version: If, due to transgression, one is unable to contemplate or understand, then ignorance in its aspect can act as the condition for performing non-meritorious actions. If one sees superior merits in future existence (bhava), or sees liberation, one then performs meritorious or imperturbable actions. Those who rely on teachings or instructions, initiating contemplation and practice, are able to perform these actions. It should be known that such contemplation and practice, although performed with a virtuous mind, are nevertheless induced by ignorance regarding future existence because of unwise consideration. That is, because ignorance covers and conceals the perception of superior merits in future existence, and the perception of liberation. Thus, non-meritorious, meritorious, and imperturbable actions, which obstruct the antidotes, arise and cease simultaneously with the six consciousnesses (ṣaṭ-vijñāna-kāya), and are able to establish the three types of habitual tendencies of actions in the presently obtained, impermanent, and ripening consciousness (vipāka-vijñāna). Through this means, the seeds for new future existences are accumulated. Because new seeds for future existences are accumulated, the name and form (nāma-rūpa), the six sense bases (ṣaḍ-āyatana), contact (sparśa), and feeling (vedanā), which are included in future existence, arise in sequence in the next life. These name and form, etc., in the presently obtained ripening consciousness, only give rise to the nature of a cause, not the nature of a result. Therefore, they are only called induced dependent origination. Thus, this is called the first ignorance acting as the originating condition for its inducing and induced dependent origination.

Again, he said: 'Bhagavan (世尊, World-Honored One)! What is called the second ignorance acting as the originating condition for its producing and produced dependent origination?'

The Bhagavan (世尊, World-Honored One) said: 'There are those who are ignorant of their presently obtained self (ātman), and based on the feelings arising from the six sense contacts (ṣaḍ-sparśa-āyatana), they develop attachment (tṛṣṇā). Because of this attachment, they desire similar feelings in the future. Because of this desire, they develop grasping (upādāna) when pursuing. Due to the love arising from pleasant feelings, desire-grasping (Kāma-upādāna) arises. Desire-grasping refers to the false discriminations and greed regarding various desires, which are the most important and the forerunners. With this as the forerunner, all the afflictions of the desire realm (kāma-dhātu) arise. If, based on painful feelings, non-existence-love (Bhava-upādāna) arises, accompanied by aversion, induced by unwise thinking, and corresponding to aversion, relying on this love, and seeking non-existence through improper means, then wrong views of escape, fixed wrong views, and the wrong views on which these two depend will arise. For this reason, it is called love-conditioned grasping. If just with this'

取為所依，不離欲貪而命終者，由此諸見及與欲界一切煩惱，名有欲界愛為緣取。若離欲貪，或離色貪，彼色界愛或無色愛便得生處。彼於色界或無色界煩惱轉時，發起色界、無色界取，由此諸色、無色煩惱及彼諸見，名有色界愛為緣取，及無色界愛為緣取。彼由如是愛為緣取，先得種種行所熏習異熟果識，名為有取。彼由如是取所攝受，先所積集行等種子，若彼彼處諸愛未斷，即彼彼處功能現前，能生後有。由彼行等能有當生，能令生有將入現在，故說名有。由彼取力，行等成有。以是為緣，從此命終，先所引發漸次生起，由此義故，名有緣生。生既生已，先起時分變異名老，于最後邊命盡名死，由是故名生緣老死。如是名為第二無明與其能生所生緣起為等起緣。」

復言：「世尊！何緣不說愛取二種能生緣起與行為緣？」

世尊告曰：「愛取二種自界所行有分齊故。所以者何？欲界愛取，與彼色界或無色界諸不動行為等起緣，不應道理，非境界故。如說欲界愛取二種于不動行，如是色界愛取二種于無色界諸不動行，若無色界愛取二種于欲界行或色界行，及以色界愛取二種于欲界行，當知亦爾。」

復言：「世尊！何緣欲界愛取二種，不與非福、福行為緣？」

世尊告曰：「諸有現前愛非

{ "translations": [ "現代漢語譯本：如果以欲貪作為依靠，在沒有脫離欲貪的情況下死亡，那麼由此產生的各種見解以及欲界的一切煩惱，就稱為以對欲界的愛為緣的『取』（Upadana，執取）。如果脫離了欲貪，或者脫離了色貪，那麼對色界的愛或者對無色界的愛就會產生。當這些對色界或無色界的煩惱運轉時，就會發起色界或無色界的『取』，由此產生的色界、無色界的煩惱以及各種見解，就稱為以對色界的愛為緣的『取』，以及以對無色界的愛為緣的『取』。由於這種以愛為緣的『取』，先前獲得的被各種『行』（Karma，業）所熏習的異熟果識，就稱為『有取』。由於這種被『取』所攝受，先前所積累的『行』等的種子，如果在各個地方對愛的執著沒有斷除，那麼在各個地方的功能就會顯現，能夠產生後有（Bhava，存在）。由於這些『行』等能夠導致當生，能夠使『生有』（Jati-bhava，生之存在）進入現在，所以被稱為『有』（Bhava，存在）。由於『取』的力量，『行』等成就了『有』。以這個為緣，從此命終，先前所引發的逐漸生起，由於這個意義，稱為『有緣生』（Bhava-pratyaya-jati，以存在為緣而生）。生已經產生之後，最初開始的時分變異稱為『老』（Jara，衰老），在最後邊命盡稱為『死』（Marana，死亡），因此稱為『生緣老死』（Jati-pratyaya-jara-maranam，以生為緣而老死）。這樣就稱為第二種無明以及它所能產生的和所生的緣起，作為等起緣。」， "", "又問：『世尊！為什麼不說愛和取這兩種能產生緣起的因素，與『行』為緣呢？』", "", "世尊回答說：『愛和取這兩種因素，在它們各自的界限內活動，有其侷限性。為什麼這麼說呢？因為欲界的愛和取，與色界或無色界的那些不動『行』作為等起緣，是不合道理的，因為它們不是同一個境界。正如所說，欲界的愛和取這兩種因素對於不動『行』是如此，色界的愛和取這兩種因素對於無色界的那些不動『行』也是如此，如果無色界的愛和取這兩種因素對於欲界的『行』或者色界的『行』，以及色界的愛和取這兩種因素對於欲界的『行』，應當知道也是同樣的道理。』", "", "又問：『世尊！為什麼欲界的愛和取這兩種因素，不與非福『行』（Apunya-karma，非福業）、福『行』（Punya-karma，福業）為緣呢？』", "", "世尊回答說：『那些有現前愛的人，不是……』" ], "english_translations": [ "English version: 'If one relies on desire and greed, and dies without being detached from desire and greed, then all the views and all the afflictions of the desire realm that arise from this are called 『Upadana』 (clinging) conditioned by love for the desire realm. If one is detached from desire and greed, or detached from form and greed, then love for the form realm or love for the formless realm will arise. When these afflictions of the form or formless realm are in operation, they give rise to 『Upadana』 of the form or formless realm. The afflictions and views of the form and formless realms that arise from this are called 『Upadana』 conditioned by love for the form realm, and 『Upadana』 conditioned by love for the formless realm. Because of this 『Upadana』 conditioned by love, the ripened consciousness (Vipaka-vijnana) previously conditioned by various 『Karma』 (actions) is called 『Bhava-upadana』 (clinging to existence). Because of this being embraced by 『Upadana』, the seeds of 『Karma』 etc. that were previously accumulated, if the attachment to love in those various places is not severed, then the functions in those various places will manifest, capable of producing future existence (Bhava). Because these 『Karma』 etc. are capable of causing future birth, capable of bringing 『Jati-bhava』 (existence of birth) into the present, therefore it is called 『Bhava』 (existence). Due to the power of 『Upadana』, 『Karma』 etc. accomplish 『Bhava』. Taking this as a condition, from this death, what was previously initiated gradually arises, because of this meaning, it is called 『Bhava-pratyaya-jati』 (birth conditioned by existence). Once birth has arisen, the initial temporal changes are called 『Jara』 (aging), and at the very end, the exhaustion of life is called 『Marana』 (death), therefore it is called 『Jati-pratyaya-jara-maranam』 (aging and death conditioned by birth). Thus, this is called the second kind of ignorance and the dependent origination that it can produce and that is produced, as the condition for its arising.'", "", "Again he said: 'Venerable One! Why is it not said that love and clinging, these two factors that can produce dependent origination, are conditioned by 『Karma』?'", "", "The World-Honored One replied: 'Love and clinging, these two factors, operate within their respective realms and have their limitations. Why is this so? Because love and clinging in the desire realm, as the condition for the arising of those unmoved 『Karma』 of the form or formless realm, is unreasonable, because they are not the same realm. Just as it is said that love and clinging in the desire realm are like this for unmoved 『Karma』, so too are love and clinging in the form realm for those unmoved 『Karma』 of the formless realm. If love and clinging in the formless realm are for the 『Karma』 of the desire realm or the 『Karma』 of the form realm, and love and clinging in the form realm are for the 『Karma』 of the desire realm, it should be understood that the same principle applies.'", "", "Again he said: 'Venerable One! Why are love and clinging in the desire realm not conditioned by non-meritorious 『Karma』 (Apunya-karma) and meritorious 『Karma』 (Punya-karma)?'", "", "The World-Honored One replied: 'Those who have present love are not...'" ] }

愛境增上力故，發生欲愛起不善根造非福行，一切皆由於因於果非福行中不知過患。彼由意樂有過失故，或由加行有過失故，起非福行。如是意樂、加行過失，唯用無明以為勝緣，非境界愛及不善根。若由欲愛造諸福行，彼信為依乃造斯行，于死於生起定信故。此愛及取，由信攝伏，我施設為有覆無記。若法欲界有覆無記，于發諸行無勝功能，以于因果及福行中不知出離，求可愛生造斯福行故，此福行亦唯無明以為勝緣。」

復言：「世尊！何緣色界愛取二種不作色界不動行緣？」

世尊告曰：「諸有未離欲界貪者，色界愛等未得生處。若無生處則無堪能，故非色界不動行緣。如說色界愛取二種，于其色界諸不動行；如是無色愛取二種，于無色界諸不動行，應知亦爾。彼於色界或無色界，有過患身，起有功德作意想見，或依教法或依誨法，發起如是非理作意，能為彼界不動行緣。如是所起非理作意無明所引，如是無明由此所起非理作意及果為伴，能為彼界不動行緣。是故應知，彼不動行亦唯無明以為勝緣。復有一類，依無有愛造諸福行或不動行，彼由如是無有愛故，既于諸有見多過患，豈更悕求當來諸有？然于無有不如實知，由無知故，不得諸有真對治道。又無知故，于非對治起對治想，造諸福行或不動

【現代漢語翻譯】現代漢語譯本：由於對境界的愛增長的力量，就會發生欲愛，從而產生不善的根源，造作非福的行業，這一切都是因為在因和果中，對於非福的行業不知道它的過患。他們由於意樂上有過失，或者由於加行上有過失，從而發起非福的行業。像這樣的意樂和加行的過失，只有用無明作為殊勝的因緣，而不是境界愛和不善根。如果由於欲愛而造作各種福德的行業，他們是依靠信心才造作這些行為的，因為對於死亡和出生生起堅定的信心。這種愛和取，由於被信心所攝伏，我把它施設為有覆無記。如果有一種法在欲界是有覆無記的，那麼它對於發起各種行為沒有殊勝的功能，因為對於因果以及福德的行業不知道出離，爲了尋求可愛的生存才造作這些福德的行業，所以這種福德的行業也只有用無明作為殊勝的因緣。

又問：『世尊！是什麼原因導致愛和取這兩種不能作為不動行的因緣呢？』

世尊告訴說：『那些沒有離開欲界貪慾的人，愛等等還沒有得到出生的處所。如果沒有出生的處所，那麼就沒有堪能，所以不能作為不動行的因緣。就像所說的愛和取這兩種，對於各種不動行；像這樣無色界的愛和取這兩種，對於無各種不動行，應當知道也是這樣。他們在各種或者無各種中，對於有過患的身體，生起有功德的作意、想法和見解，或者依靠教法，或者依靠教誨法，發起像這樣的不如理作意，能夠作為那個界的不動行的因緣。像這樣所發起的不如理作意是被無明所引導的，像這樣的無明由此所發起的不如理作意以及果報為伴侶，能夠作為那個界的不動行的因緣。所以應當知道，那種不動行也只有用無明作為殊勝的因緣。』還有一類人，依靠無有愛而造作各種福德的行業或者不動行，他們由於像這樣的無有愛，既然對於各種存在看到很多過患，怎麼還會希望追求將來的各種存在呢？然而對於無有不如實地瞭解，由於無知，所以不能得到各種存在的真正的對治之道。又由於無知，對於非對治生起對治的想法，造作各種福德的行業或者不動行

【English Translation】 English version: Due to the increasing power of love for objects, desire-love arises, leading to the creation of non-virtuous roots and the performance of non-meritorious actions. All of this is because, in terms of cause and effect, the suffering of non-meritorious actions is not understood. They engage in non-meritorious actions due to faults in their intention or faults in their actions. Such faults in intention and action are primarily caused by ignorance, not by love of objects or non-virtuous roots. If virtuous actions are performed out of desire-love, they are done so based on faith, with a firm belief in death and rebirth. This love and attachment, being subdued by faith, I designate as obscured and indeterminate. If a phenomenon is obscured and indeterminate in the desire realm, it has no superior function in initiating actions, because it does not understand liberation from cause and effect and from virtuous actions. Seeking a desirable existence, they perform these virtuous actions, so these virtuous actions are also primarily caused by ignorance.

Again, he asked: 'Venerable One! What is the reason that love and attachment cannot be the cause of unwavering actions?'

The World-Honored One said: 'Those who have not abandoned greed for the desire realm, their love and so on have not yet obtained a place of birth. If there is no place of birth, then there is no capacity, so they cannot be the cause of unwavering actions. Just as it is said that these two, love and attachment, are related to various unwavering actions; similarly, these two, love and attachment in the formless realm, are related to non-various unwavering actions, it should be understood that it is also like this. In various or non-various realms, they develop thoughts, ideas, and views of merit regarding a body with suffering, either relying on teachings or instructions, and initiate such irrational thoughts, which can be the cause of unwavering actions in that realm. Such irrational thoughts that arise are led by ignorance, and this ignorance, accompanied by the irrational thoughts and their results, can be the cause of unwavering actions in that realm. Therefore, it should be known that those unwavering actions are also primarily caused by ignorance.' Furthermore, there are those who perform virtuous actions or unwavering actions based on the love of non-existence. Because of this love of non-existence, having seen many faults in various existences, how could they still hope to seek future existences? However, they do not truly understand non-existence, and because of ignorance, they do not attain the true antidote to various existences. Also, because of ignorance, they develop the thought of an antidote for what is not an antidote, and perform various virtuous actions or unwavering actions.

行。由是道理，如是諸行應知唯用無明為緣，非愛及取為諸行緣。」

復言：「世尊！諸所有行，與六識身相應俱有，同生同滅，何緣故說行是識緣？」

世尊告曰：「以六識身與福、非福及不動行相應俱有，同生同滅，異熟識中安置諸行熏習種子，引發餘生新異熟識。由此道理，是故宣說行是識緣。」復言：「世尊！何緣名色、六處、觸、受諸分種子，異熟識中同時引發，而復說有先後次第？」

世尊告曰：「彼于當來，先後次第而生起故，如是而說。」

復言：「世尊！何緣名色、六處、觸、受，說為當來生身之相？」

世尊告曰：「由彼是因受用依止，及是其因受用體故。」

復言：「世尊！若唯名生都無其色，斯有何過？」

世尊告曰：「若一生中唯有其名不依色住，相續生起不應道理。」

復言：「世尊！若唯色生都無其名，斯有何過？」

世尊告曰：「若唯有色無名執受，即應散壞不得增長。」

復言：「世尊！若但說言識緣六處，斯有何過？」

世尊告曰：「初受生時六處未滿，唯有身根及意根轉，應不可得由此兩根為體。名色最初有故，次第增長，與后圓滿六處為緣故，說名色是六處緣。」

復言：「世尊！若六處滿生

【現代漢語翻譯】現代漢語譯本：『因此，根據這個道理，應該知道這些諸行唯以無明（avidyā，指對事物真相的迷惑）為緣，而不是以愛（tṛṣṇā，指渴愛）和取（upādāna，指執取）為諸行的緣。』

他又說：『世尊！所有諸行，與六識身（ṣaḍ-vijñāna-kāya，指眼識、耳識、鼻識、舌識、身識、意識）相應俱有，同生同滅，為什麼說行是識的緣呢？』

世尊告訴他：『因為六識身與福行（puṇya-abhisamskāra，指善業）、非福行（apuṇya-abhisamskāra，指惡業）及不動行（āniñjya-abhisamskāra，指禪定等不動業）相應俱有，同生同滅，在異熟識（vipāka-vijñāna，指果報識）中安置諸行熏習的種子，引發來世新的異熟識。根據這個道理，所以宣說行是識的緣。』他又說：『世尊！為什麼名色（nāma-rūpa，指精神和物質）、六處（ṣaḍ-āyatana，指六根）、觸（sparśa，指根境識和合產生的感覺）、受（vedanā，指感受）這些部分的種子，在異熟識中同時引發，卻又說有先後次第呢？』

世尊告訴他：『因為它們在未來是按照先後次第生起的，所以這樣說。』

他又說：『世尊！為什麼名色、六處、觸、受，說是未來生身（ātma-bhāva，指有情眾生的身體）的相狀呢？』

世尊告訴他：『因為它們是受用（upabhoga，指享受）的因和依止，並且是受用之體。』

他又說：『世尊！如果只有名（nāma，指精神）而沒有色（rūpa，指物質），會有什麼過失呢？』

世尊告訴他：『如果一生中只有名而不依色住，相續生起是不合道理的。』

他又說：『世尊！如果只有色而沒有名，會有什麼過失呢？』

世尊告訴他：『如果只有色而沒有名來執受，就會散壞而不能增長。』

他又說：『世尊！如果只說識緣六處，會有什麼過失呢？』

世尊告訴他：『最初受生時六處未滿，只有身根（kāya-indriya，指身體感覺器官）和意根（manas-indriya，指意識的根源）在運作，應該無法得到，因為只有這兩個根作為體。名色最初存在，次第增長，與後來圓滿的六處為緣，所以說名色是六處的緣。』

他又說：『世尊！如果六處圓滿生

【English Translation】 English version: 'Therefore, according to this principle, it should be known that these actions (saṃskāra) are conditioned only by ignorance (avidyā), and not by craving (tṛṣṇā) and grasping (upādāna) as the conditions for actions.'

He further said: 'Venerable One! All actions that are associated with the six bodies of consciousness (ṣaḍ-vijñāna-kāya), arising and ceasing together, why is it said that actions are the condition for consciousness?'

The World-Honored One said: 'Because the six bodies of consciousness are associated with meritorious actions (puṇya-abhisamskāra), non-meritorious actions (apuṇya-abhisamskāra), and imperturbable actions (āniñjya-abhisamskāra), arising and ceasing together, placing the seeds of habitual actions in the resultant consciousness (vipāka-vijñāna), giving rise to new resultant consciousness in future lives. According to this principle, it is therefore declared that actions are the condition for consciousness.' He further said: 'Venerable One! Why are the seeds of name and form (nāma-rūpa), the six sense bases (ṣaḍ-āyatana), contact (sparśa), and feeling (vedanā) simultaneously activated in the resultant consciousness, yet it is said that there is a sequential order?'

The World-Honored One said: 'Because they arise in a sequential order in the future, it is said in this way.'

He further said: 'Venerable One! Why are name and form, the six sense bases, contact, and feeling said to be the characteristics of the future body (ātma-bhāva)?'

The World-Honored One said: 'Because they are the cause and the basis for enjoyment (upabhoga), and they are the very substance of enjoyment.'

He further said: 'Venerable One! If only name (nāma) arises without form (rūpa), what fault would there be?'

The World-Honored One said: 'If in one life there is only name without abiding in form, the continuous arising would not be reasonable.'

He further said: 'Venerable One! If only form arises without name, what fault would there be?'

The World-Honored One said: 'If there is only form without name to grasp it, it would scatter and disintegrate and could not grow.'

He further said: 'Venerable One! If it is only said that consciousness conditions the six sense bases, what fault would there be?'

The World-Honored One said: 'At the time of initial conception, the six sense bases are not complete, only the body sense (kāya-indriya) and the mind sense (manas-indriya) are functioning, and they should not be obtainable, because only these two senses are the substance. Name and form exist initially, gradually increasing, and are the condition for the later complete six sense bases, therefore it is said that name and form are the condition for the six sense bases.'

He further said: 'Venerable One! If the six sense bases are fully born

身究竟，何緣復說觸受二種？」

世尊告曰：「若於生身六處已滿，雖是受用所依究竟，而未得名受用究竟，由因及受，方得說名受用究竟。是故應知，要須受用所依究竟，及與受用因體究竟，方得說名生身究竟。」

復言：「世尊！如說無明為緣生愛，又復說言受是愛緣。若唯無明是其愛緣、不緣于受，斯有何過？」

世尊告曰：「愛有三種，應於一時三種俱起，由愛觀待受為緣故，非一時起，由此道理，非唯無明與愛為緣。」

復言：「世尊！若爾，此愛唯受為緣，斯有何過？」

世尊告曰：「應一切受皆是愛緣，然復有受非是愛緣，彼能為緣斷滅諸愛，是故非唯受為愛緣。」

復言：「世尊！若唯說愛與有作緣，不緣于取，斯有何過？」

世尊告曰：「悕求名愛，于險惡趣無有悕求，然由所作非福行故，雖求善趣相違果生，彼果生時豈緣于愛？唯應用彼取為其緣。又如所說無有愛者，悕求無有；求無有時，由造福行、不動行故，相違果生。此果生時豈緣于愛？唯應說彼取為其緣。由此道理，非唯用愛與有為緣。」

復言：「世尊！若取緣有，有緣生者，何緣不說取之與有以為集諦？」

世尊告曰：「愛能造作四種業故，一者此愛于其自體境界受中，能

【現代漢語翻譯】現代漢語譯本：『既然身體已經究竟，為何還要再說觸和受這兩種呢？』

世尊回答說：『如果對於生身的六處已經完備，雖然是受用所依的究竟，但還不能稱為受用究竟，必須要有因和受，才能稱為受用究竟。所以應當知道，必須要有受用所依的究竟，以及受用因體的究竟，才能稱為生身究竟。』

又問：『世尊！如果說無明（avidyā，指對真理的迷惑）為緣而生愛（tṛṣṇā，指渴愛），又說受是愛的緣。如果只有無明是愛的緣，而不緣于受，會有什麼過失呢？』

世尊回答說：『愛有三種，應當在同一時間三種都生起，由於愛依賴於受作為緣的緣故，不能在同一時間生起，由於這個道理，所以不是隻有無明與愛為緣。』

又問：『世尊！如果這樣，那麼此愛只有受作為緣，會有什麼過失呢？』

世尊回答說：『應該一切受都是愛的緣，然而又有受不是愛的緣，它們能夠作為斷滅諸愛的緣，所以不是隻有受作為愛的緣。』

又問：『世尊！如果只說愛與有（bhava，指存在、生命）作為緣，而不緣于取（upādāna，指執取），會有什麼過失呢？』

世尊回答說：『希望追求叫做愛，在險惡的趣向中沒有希望追求，然而由於所作的不是福德的行為，所以雖然求善趣，但會產生相反的結果，這個結果產生的時候難道是緣于愛嗎？只能用取作為它的緣。又如所說沒有愛的人，希望沒有；求沒有的時候，由於造作福德的行為、不動的行為，會產生相反的結果。這個結果產生的時候難道是緣于愛嗎？只能說取作為它的緣。由於這個道理，不是隻有用愛與有作為緣。』

又問：『世尊！如果取緣有，有緣生（jāti，指出生），為什麼不說取和有作為集諦（samudaya satya，指苦的根源）呢？』

世尊回答說：『愛能夠造作四種業的緣故，一是此愛在它自身的境界受中，能夠……』

【English Translation】 English version: 'Since the body is ultimately complete, why further discuss the two, contact and sensation?'

The World-Honored One said, 'If the six sense bases of a living body are complete, although it is the ultimate basis for experience, it cannot be called the ultimate of experience. Only through cause and sensation can it be called the ultimate of experience. Therefore, it should be known that it is necessary for the ultimate basis of experience and the ultimate of the causal entity of experience to be complete in order to be called the ultimate of a living body.'

Again he said, 'World-Honored One! As it is said that ignorance (avidyā, referring to delusion about the truth) is the condition for the arising of craving (tṛṣṇā, referring to thirst or desire), and it is also said that sensation is the condition for craving. If only ignorance is the condition for craving and not sensation, what fault would there be?'

The World-Honored One said, 'There are three types of craving, and all three should arise at the same time. Because craving depends on sensation as a condition, they cannot arise at the same time. For this reason, it is not only ignorance that is the condition for craving.'

Again he said, 'World-Honored One! If that is the case, what fault would there be if this craving only has sensation as its condition?'

The World-Honored One said, 'All sensations should be conditions for craving, but there are also sensations that are not conditions for craving. They can be conditions for the cessation of all cravings. Therefore, it is not only sensation that is the condition for craving.'

Again he said, 'World-Honored One! If it is only said that craving is the condition for becoming (bhava, referring to existence or life), and not for grasping (upādāna, referring to clinging), what fault would there be?'

The World-Honored One said, 'Hopeful seeking is called craving. There is no hopeful seeking in the dangerous realms of existence. However, because the actions performed are not meritorious, although one seeks a good realm, the opposite result arises. When this result arises, is it conditioned by craving? Only grasping should be used as its condition. Furthermore, as it is said that those without craving hope for non-existence; when seeking non-existence, due to performing meritorious actions and unwavering actions, the opposite result arises. When this result arises, is it conditioned by craving? Only grasping should be said to be its condition. For this reason, it is not only craving that is used as the condition for becoming.'

Again he said, 'World-Honored One! If grasping is the condition for becoming, and becoming is the condition for birth (jāti, referring to birth), why is it not said that grasping and becoming are the cause of suffering (samudaya satya, referring to the origin of suffering)?'

The World-Honored One said, 'Because craving can create four types of karma, firstly, this craving, in its own realm of sensation, can...'

作貪味繫縛業故；二者此愛能作發起諸取業故；三者此愛能作令先所引行等成有業故；四者此愛能作死後續生業故。由是因緣，唯說此愛以為集諦。」

復言世尊！若生老死，名色六處觸受為相，於此生身何緣顯示生老死名。世尊告曰：「為顯如是生身之相，有三種苦成苦性故。」

復言：「世尊！生顯何苦？」

世尊告曰：「生顯行苦。」復言：「世尊！老顯何苦？」

世尊告曰：「老顯壞苦。」復言：「世尊！死顯何苦？」

世尊告曰：「死顯苦苦。」復言：「世尊！如是四種生身之相，由生老死有何差別？」

世尊告曰：「即此四種生身之相，若次第生，若屬彼生，若如是生，應知是名生身生相。」

復言：「世尊！云何次第生身生相？」

世尊告曰：「于其最初有下種生，從此無間有漸增生，從此無間有出胎生，從此無間有漸長生。既成長已，受用言說能得等生，如是品類名次第生。」

復言：「世尊！此屬誰生？」

世尊告曰：「蘊、界、處生都無有我。所以者何？以諸蘊等漸增長故，其性無常，即無常法有此生相。」

復言：「世尊！云何而生？」

世尊告曰：「由命根力有暫時住，分限法故，其性無常，即無常法如是而生

【現代漢語翻譯】現代漢語譯本：因為貪愛滋味而造作繫縛之業；第二，這種愛能夠發起各種執取之業；第三，這種愛能夠使先前所引發的行為等成就為『有』之業；第四，這種愛能夠導致死後繼續投生之業。因為這些因緣，所以只說這種愛是集諦（Samudaya-satya，苦之集起真理）。」

又問：『世尊！如果生、老、死，以及名色（Nāmarūpa，精神與物質）、六處（Saḷāyatana，六種感覺器官）、觸（Sparśa，感官接觸）、受（Vedanā，感受）是生身的表相，那麼在這生身中，為何要特別顯示生、老、死呢？』

世尊回答說：『爲了顯示這樣的生身之相，有三種苦構成了苦的性質。』

又問：『世尊！生顯示了什麼苦？』

世尊回答說：『生顯示了行苦（Saṃskāra-duḥkha，由無常變化所帶來的苦）。』

又問：『世尊！老顯示了什麼苦？』

世尊回答說：『老顯示了壞苦（Vipariṇāma-duḥkha，由變壞所帶來的苦）。』

又問：『世尊！死顯示了什麼苦？』

世尊回答說：『死顯示了苦苦（Duḥkha-duḥkha，直接的痛苦感受）。』

又問：『世尊！這四種生身的表相，由生、老、死有什麼差別呢？』

世尊回答說：『這四種生身的表相，無論是次第產生，還是屬於某種特定的產生方式，或是像這樣產生，都應該知道這就是生身的生相。』

又問：『世尊！什麼是次第生身生相？』

世尊回答說：『在其最初有下種生，從此無間有漸增生，從此無間有出胎生，從此無間有漸長生。既成長已，受用言說能得等生，這樣的品類叫做次第生。』

又問：『世尊！這屬於誰的生？』

世尊回答說：『蘊（Skandha，構成個體的五種要素）、界（Dhātu，構成要素）、處（Āyatana，感覺器官與對像）的產生，其中都沒有「我」（Ātman，靈魂，真我）的存在。為什麼呢？因為諸蘊等逐漸增長，其性質是無常的，即無常的法有這種生相。』

又問：『世尊！是怎樣產生的呢？』

世尊回答說：『由於命根（Jīvitendriya，生命力）的力量而有暫時的存在，因為有分限的法則，所以其性質是無常的，即無常的法就是這樣產生的。

【English Translation】 English version: 'Because of craving for flavors, one creates karma that binds; secondly, this craving can initiate the karma of various attachments; thirdly, this craving can cause the previously initiated actions, etc., to become karma of 『becoming』 (bhava); fourthly, this craving can cause karma that leads to subsequent rebirth after death. Because of these reasons, only this craving is said to be the Samudaya-satya (the truth of the arising of suffering).'

Again he said: 'Venerable One! If birth, aging, and death, as well as name and form (Nāmarūpa), the six sense bases (Saḷāyatana), contact (Sparśa), and feeling (Vedanā) are the characteristics of the arising body, then why, in this arising body, are birth, aging, and death specifically shown?'

The Venerable One said: 'To show that the characteristics of such an arising body have three kinds of suffering that constitute the nature of suffering.'

Again he said: 'Venerable One! What suffering does birth reveal?'

The Venerable One said: 'Birth reveals the suffering of formations (Saṃskāra-duḥkha).'

Again he said: 'Venerable One! What suffering does aging reveal?'

The Venerable One said: 'Aging reveals the suffering of decay (Vipariṇāma-duḥkha).'

Again he said: 'Venerable One! What suffering does death reveal?'

The Venerable One said: 'Death reveals the suffering of suffering (Duḥkha-duḥkha).'

Again he said: 'Venerable One! What is the difference between these four characteristics of the arising body, due to birth, aging, and death?'

The Venerable One said: 'These four characteristics of the arising body, whether they arise in sequence, or belong to a specific mode of arising, or arise in this way, should be known as the arising characteristics of the arising body.'

Again he said: 'Venerable One! What are the sequential arising characteristics of the arising body?'

The Venerable One said: 'In the beginning, there is the arising from the implantation of a seed; immediately after this, there is gradual growth; immediately after this, there is birth from the womb; immediately after this, there is gradual maturation. Once matured, one can use speech and attain equal birth. Such a category is called sequential arising.'

Again he said: 'Venerable One! To whom does this arising belong?'

The Venerable One said: 'In the arising of the aggregates (Skandha), elements (Dhātu), and sense bases (Āyatana), there is no self (Ātman). Why? Because the aggregates, etc., gradually increase, their nature is impermanent, and it is this impermanent dharma that has this characteristic of arising.'

Again he said: 'Venerable One! How does it arise?'

The Venerable One said: 'Due to the power of the life force (Jīvitendriya), there is temporary existence, because of the law of limitation, its nature is impermanent, and it is this impermanent dharma that arises in this way.'

。即此四種生身之相，時分變異，應知能作五種衰損，說名為老。」

復言：「世尊！云何名為五種衰損？」

世尊告曰：「一者鬚髮衰損，以彼鬚髮色衰壞故；二者身相衰損，形色膚力皆衰損故；三者作業衰損，發言氣上喘息逾急，身戰掉故，住便僂曲，以其腰脊皆無力故，坐即低屈身羸弱故，行必按杖，身虛劣故，凡所思惟智識愚鈍，念惛亂故；四者受用衰損，于現資具，受用劣故，於戲樂具，一切不能現受用故，于諸色根所行境界，不能速疾明利而行，或不行故；五者命根衰損，壽量將盡，鄰近死故，遇少死緣，不堪忍故。即於此四生身相中，復有六種死差別相：一者究竟死、二者不究竟死、三者自相死、四者不究竟死分差別相、五者究竟死分差別相、六者時非時死。應知此中自相死者，謂識離身，色相滅沒差別之相，如是名為生身相中名色等相由生老死而有差別。」

復言：「世尊！于緣起中說三種愛，一切皆是生身之緣。何緣處處多分，唯說欲界生身？」

世尊告曰：「欲界生身相最粗故，易顯了故，非永解脫退還道故。」

復言：「世尊！如先所說諸引緣起，諸生緣起有十二分，于諸分中，幾是能引？幾是所引？幾是能生？幾是所生？」

世尊告曰：「應知於此十

【現代漢語翻譯】『這四種由生而有的身體狀態，隨著時間推移發生變化，應該知道它們會產生五種衰退和損傷，這被稱為衰老。』

他又問：『世尊！什麼叫做五種衰退和損傷？』

世尊回答說：『第一是須發衰退和損傷，因為鬚髮顏色衰退變壞的緣故；第二是身相衰退和損傷，因為形體、容貌、面板、力量都衰退和損傷的緣故；第三是作業衰退和損傷，因為說話時氣息上涌，喘息急促，身體顫抖的緣故，站立時彎腰駝背，因為腰椎和脊椎都沒有力量的緣故，坐下時身體低矮蜷曲，因為身體羸弱的緣故，行走時必須拄著枴杖，因為身體虛弱的緣故，凡是思考的事情，智識愚鈍，念頭昏亂的緣故；第四是受用衰退和損傷，對於現有的資具，享受和使用變得低劣的緣故，對於戲樂的器具，一切都不能夠享受和使用的緣故，對於各種色根所接觸的境界，不能夠快速敏銳地執行，或者不能執行的緣故；第五是命根衰退和損傷，壽命將要終結，鄰近死亡的緣故，遇到輕微的死亡的因緣，都不能夠忍受的緣故。在這四種由生而有的身體狀態中，又有六種死亡的差別相：第一是究竟死、第二是不究竟死、第三是自相死、第四是不究竟死分差別相、第五是究竟死分差別相、第六是時非時死。應該知道這其中的自相死，是指意識離開身體，色相滅沒的差別之相，像這樣稱為由生而有的身體狀態中，名色等相由於生老死而有差別。』

他又問：『世尊！在緣起中說了三種愛，一切都是由生而有的身體的因緣。為什麼處處大多隻說欲界由生而有的身體？』

世尊回答說：『因為欲界由生而有的身體狀態最粗顯，容易顯現和明瞭，不是永遠解脫后又退還的道路的緣故。』

他又問：『世尊！像先前所說的各種引緣起，各種生緣起有十二個部分，在各種部分中，哪些是能引？哪些是所引？哪些是能生？哪些是所生？』

世尊回答說：『應該知道在這十

【English Translation】 'These four kinds of states of the body that come from birth, change with the passage of time, and it should be known that they produce five kinds of decline and damage, which are called aging.'

He further asked: 'World Honored One! What are the five kinds of decline and damage called?'

The World Honored One replied: 'First is the decline and damage of the beard and hair, because the color of the beard and hair declines and deteriorates; second is the decline and damage of the physical appearance, because the form, appearance, skin, and strength all decline and are damaged; third is the decline and damage of activities, because when speaking, the breath rises upward, breathing becomes rapid, and the body trembles; when standing, one is hunched over, because the waist and spine have no strength; when sitting, the body is low and curled up, because the body is weak; when walking, one must lean on a cane, because the body is frail; in all thoughts, intelligence is dull, and thoughts are confused; fourth is the decline and damage of enjoyment, because the enjoyment and use of existing resources becomes inferior, and one is unable to enjoy and use all kinds of entertainment; one is unable to quickly and keenly operate in the realms experienced by the various sense organs, or is unable to operate at all; fifth is the decline and damage of the life force, because the lifespan is coming to an end, nearing death, and one is unable to endure even slight causes of death. In these four kinds of states of the body that come from birth, there are also six kinds of differences in death: first is ultimate death, second is non-ultimate death, third is self-nature death, fourth is the difference between non-ultimate death divisions, fifth is the difference between ultimate death divisions, and sixth is death at the right time and death at the wrong time. It should be known that self-nature death refers to the difference in the appearance of consciousness leaving the body and the form ceasing to exist. This is called the difference in the aspects of name and form in the states of the body that come from birth, due to birth, aging, and death.'

He further asked: 'World Honored One! In dependent origination, three kinds of craving are mentioned, all of which are causes for the body that comes from birth. Why is it that in most places, only the body that comes from birth in the desire realm is mentioned?'

The World Honored One replied: 'Because the state of the body that comes from birth in the desire realm is the coarsest, easiest to manifest and understand, and is not the path of returning after permanent liberation.'

He further asked: 'World Honored One! As previously stated, there are various conditions that lead to dependent origination, and there are twelve parts to the origination of birth. Among these parts, which are the causes, which are the effects, which are the producers, and which are the produced?'

The World Honored One replied: 'It should be known that in these ten

二分中，無明與行及識一分，名為能引；復有一分識及名色、六處、觸、受，名為所引；復有一分受、愛、取、有，名為能生；生及老死名為所生，應知一分名色、六處及與觸、受，亦名所生。」

復言：「世尊！如是諸分，若引若生，為一時起？為次第起？」

世尊告曰：「一時而起，次第宣說。」

復言：「世尊！如是諸分，若一時起，何因緣故，先說其引后說其生？」

世尊告曰：「要由有引後有方生，非無引故。」

復言：「世尊！無明亦緣非理作意，何故唯說無明為緣？」

世尊告曰：「無明亦引非理作意與行為緣，又從無明所生觸受為緣生愛，是故偏說。」

復言：「世尊！略由幾相應知緣起？」

世尊告曰：「略由三相應知緣起：一者由無動作知緣起相，二者由性無常知緣起相，三者由有堪能知緣起相。」

分別緣起初勝法門經卷上大正藏第 16 冊 No. 0717 分別緣起初勝法門經

分別緣起初勝法門經卷下

大唐三藏法師玄奘奉　詔譯

「複次，世尊！如余處說緣有四種，所謂因緣、等無間緣，及所緣緣並增上緣。世尊！今者依何緣說無明緣行，依何緣說次第乃至生緣老死？」

世尊告曰：「我

【現代漢語翻譯】現代漢語譯本：『在十二緣起支中，無明（Avidya，指對真理的無知）與行（Samskara，指身、口、意的行為）以及識（Vijnana，指意識）的一部分，被稱為「能引」；另一部分識以及名色（Namarupa，指精神和物質現象）、六處（Sadayatana，指六種感官）、觸（Sparsha，指感官與對象的接觸）、受（Vedana，指感受），被稱為「所引」；又一部分受、愛（Trishna，指渴愛）、取（Upadana，指執取）、有（Bhava，指存在），被稱為「能生」；生（Jati，指出生）及老死（Jaramarana，指衰老和死亡）被稱為「所生」，應當知道一部分名色、六處以及觸、受，也被稱為「所生」。』

又問：『世尊！這些緣起支，無論是「能引」還是「能生」，是同時生起？還是次第生起？』

世尊回答說：『是同時生起，但爲了方便理解而次第宣說。』

又問：『世尊！既然這些緣起支是同時生起，為何先說「能引」后說「能生」？』

世尊回答說：『必須先有「能引」才有「能生」，沒有「能引」就不會有「能生」。』

又問：『世尊！無明也以不如理作意（Ayoniśo manaskara，指不正確的思維方式）為緣，為何只說無明為緣？』

世尊回答說：『無明也引導不如理作意，並與行為緣，又從無明所生的觸受為緣而生愛，所以偏重說明無明。』

又問：『世尊！簡略地說，通過哪些方面可以瞭解緣起？』

世尊回答說：『簡略地說，通過三個方面可以瞭解緣起：一是通過無動作（指因果關係的自然運作）來了解緣起之相，二是通過自性無常（Anitya，指一切事物都在變化）來了解緣起之相，三是通過具有堪能性（指事物具有產生結果的能力）來了解緣起之相。』

《分別緣起初勝法門經》捲上大正藏第16冊 No. 0717 《分別緣起初勝法門經》

《分別緣起初勝法門經》卷下

大唐三藏法師玄奘奉詔譯

『再次，世尊！正如其他地方所說，緣有四種，即因緣（Hetupratyaya，指直接原因）、等無間緣（Samanantarapratyaya，指無間斷的條件）、所緣緣（Alambanapratyaya，指對像條件）以及增上緣（Adhipatipratyaya，指增強的條件）。世尊！現在是依據哪種緣說「無明緣行」，依據哪種緣說次第乃至「生緣老死」？』

世尊回答說：

【English Translation】 English version: 'Among the twelve links of dependent origination, ignorance (Avidya, meaning ignorance of the truth) and volitional formations (Samskara, referring to actions of body, speech, and mind), along with a portion of consciousness (Vijnana, referring to awareness), are called 'that which leads'; another portion of consciousness, along with name and form (Namarupa, referring to mental and material phenomena), the six sense bases (Sadayatana, referring to the six senses), contact (Sparsha, referring to the contact between senses and objects), and feeling (Vedana, referring to sensations), are called 'that which is led'; yet another portion consisting of feeling, craving (Trishna, referring to thirst or desire), grasping (Upadana, referring to clinging), and becoming (Bhava, referring to existence), are called 'that which generates'; birth (Jati, referring to being born) and old age and death (Jaramarana, referring to aging and death) are called 'that which is generated.' It should be known that a portion of name and form, the six sense bases, and contact and feeling are also called 'that which is generated.'

Again, he asked: 'Venerable One, are these links, whether 'that which leads' or 'that which generates,' arising simultaneously or sequentially?'

The World-Honored One replied: 'They arise simultaneously, but are explained sequentially for the sake of understanding.'

Again, he asked: 'Venerable One, since these links arise simultaneously, why are 'that which leads' mentioned first and 'that which generates' mentioned later?'

The World-Honored One replied: 'It is necessary to have 'that which leads' before there can be 'that which generates'; without 'that which leads,' there will be no 'that which generates.'

Again, he asked: 'Venerable One, ignorance also conditions irrational attention (Ayoniśo manaskara, referring to incorrect ways of thinking), so why is only ignorance mentioned as a condition?'

The World-Honored One replied: 'Ignorance also leads to irrational attention and conditions volitional formations, and the feeling arising from the contact conditioned by ignorance gives rise to craving; therefore, ignorance is emphasized.'

Again, he asked: 'Venerable One, in brief, through what aspects can dependent origination be understood?'

The World-Honored One replied: 'In brief, dependent origination can be understood through three aspects: first, by understanding the characteristic of dependent origination through non-action (referring to the natural operation of cause and effect); second, by understanding the characteristic of dependent origination through the nature of impermanence (Anitya, referring to the fact that all things are changing); and third, by understanding the characteristic of dependent origination through having potentiality (referring to the ability of things to produce results).'

The Sutra on the Initial Superior Dharma Gate of Differentiating Dependent Origination, Volume 1 Taisho Tripitaka Volume 16, No. 0717, The Sutra on the Initial Superior Dharma Gate of Differentiating Dependent Origination

The Sutra on the Initial Superior Dharma Gate of Differentiating Dependent Origination, Volume 2

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

'Furthermore, Venerable One, as it is said elsewhere, there are four types of conditions: namely, causal condition (Hetupratyaya, referring to the direct cause), immediate condition (Samanantarapratyaya, referring to the uninterrupted condition), object condition (Alambanapratyaya, referring to the object condition), and dominant condition (Adhipatipratyaya, referring to the enhancing condition). Venerable One, based on which condition is it said that 'ignorance conditions volitional formations,' and based on which condition is it said that sequentially 'birth conditions old age and death'?'

The World-Honored One replied:

依諸行總相宣說，有四種緣，今此義中，我惟依一增上緣說無明緣行，次第乃至生緣老死。此增上緣復有二種，一遠、二近。」

復言：「世尊！此增上緣云何為遠？云何為近？」

世尊告曰：「非理作意若未生時，無明隨眠能為諸行遠增上緣；生已便作近增上緣。非理作意所引諸行，與六識身相應俱有同生同滅，若未生時，彼能為識遠增上緣；彼若生已，便能為識近增上緣。未死沒時，識為名色遠增上緣；既死沒已，識為名色近增上緣。如以其識望彼名色，如是以其所引名色，望彼所生名色亦爾。如以名色望彼名色，如是六處望彼六處，觸望于觸，受望于受，亦復如是。如以無明望彼諸行，無明望愛，愛望于取，取望于有，亦復如是。如以其識望彼名色，以名色等望名色等，如是以有望生亦爾。若在胎藏、嬰孩、童子、少年時，生能為老死遠增上緣；諸根成熟命將盡時，應知能作近增上緣。」

復言：「世尊！如彼有因、有緣、有由，法門經說愛是業因，有何密意？」

世尊告曰：「有所攝業用愛為因，是為此中所說密意。」

復言：「世尊！此因、緣、由三種別義，云何應知？」

世尊告曰：「諸能引發後生種子，是其因義；若與此生作依作持令得生起，是其緣義；既命終

【現代漢語翻譯】現代漢語譯本：依據諸行總相來宣說，有四種緣，但在此處，我只依據一種增上緣來說明無明緣行，依次乃至生緣老死。這增上緣又有兩種，一是遠增上緣，二是近增上緣。

他又問：『世尊！這增上緣如何是遠？如何是近？』

世尊告訴他：『不如理作意（avidyā-hetu）未生起時，無明隨眠（anusaya）能作為諸行的遠增上緣；生起后便作為近增上緣。不如理作意所引發的諸行，與六識身（sadayatana）相應，共同生起，共同滅去，未生起時，它能作為識的遠增上緣；它若生起后，便能作為識的近增上緣。未死亡時，識是名色（nāmarūpa）的遠增上緣；死亡后，識是名色的近增上緣。就像用識來看待名色，同樣用它所引發的名色，來看待它所生的名色也是如此。就像用名色來看待名色，同樣六處（sadayatana）看待六處，觸（sparśa）看待觸，受（vedanā）看待受，也是如此。就像用無明看待諸行，無明看待愛（trsna），愛看待取（upādāna），取看待有（bhava），也是如此。就像用識看待名色，用名色等看待名色等，同樣用有看待生（jati）也是如此。如果在胎藏、嬰孩、童子、少年時，生能作為老死（jarāmarana）的遠增上緣；諸根成熟，生命將要終結時，應當知道能作為老死的近增上緣。』

他又問：『世尊！如彼有因、有緣、有由，法門經中說愛是業因，有什麼密意？』

世尊告訴他：『有所攝的業用愛作為因，這就是此處所說的密意。』

他又問：『世尊！這因、緣、由三種不同的含義，應當如何理解？』

世尊告訴他：『凡是能夠引發後世果報種子的，是因的含義；如果對於此生的存在，作為依靠，作為支援，使之能夠生起，這是緣的含義；既然命終……』

【English Translation】 English version: Speaking in terms of the general characteristics of all actions, there are four types of conditions (pratyaya), but in this context, I will only explain the condition of ignorance (avidyā) leading to action (samskara), and sequentially to birth (jati) leading to old age and death (jarāmarana), based on one condition, the dominant condition (adhipati-pratyaya). This dominant condition has two types: distant and near.

He further asked: 'World Honored One! How is this dominant condition distant? How is it near?'

The World Honored One replied: 'When inappropriate attention (ayoniso-manasikara) has not yet arisen, ignorance (avidyā) as latent tendency (anusaya) can be a distant dominant condition for actions (samskara); once it has arisen, it becomes a near dominant condition. The actions (samskara) induced by inappropriate attention (ayoniso-manasikara), which are associated with the six sense bases (sadayatana), arising and ceasing together, when they have not yet arisen, they can be a distant dominant condition for consciousness (vijnana); once they have arisen, they become a near dominant condition for consciousness (vijnana). Before death, consciousness (vijnana) is a distant dominant condition for name and form (nāmarūpa); after death, consciousness (vijnana) is a near dominant condition for name and form (nāmarūpa). Just as consciousness (vijnana) is regarded in relation to name and form (nāmarūpa), so too is the name and form (nāmarūpa) it induces in relation to the name and form (nāmarūpa) it generates. Just as name and form (nāmarūpa) are regarded in relation to name and form (nāmarūpa), so too are the six sense bases (sadayatana) in relation to the six sense bases (sadayatana), contact (sparśa) in relation to contact (sparśa), and feeling (vedanā) in relation to feeling (vedanā). Just as ignorance (avidyā) is regarded in relation to actions (samskara), ignorance (avidyā) in relation to craving (trsna), craving (trsna) in relation to grasping (upādāna), and grasping (upādāna) in relation to becoming (bhava). Just as consciousness (vijnana) is regarded in relation to name and form (nāmarūpa), and name and form (nāmarūpa) etc. are regarded in relation to name and form (nāmarūpa) etc., so too is becoming (bhava) in relation to birth (jati). When in the womb, as an infant, child, or youth, birth (jati) can be a distant dominant condition for old age and death (jarāmarana); when the faculties are mature and life is nearing its end, it should be known that it can act as a near dominant condition for old age and death (jarāmarana).'

He further asked: 'World Honored One! As it is said in the Dharma teachings that there is a cause, a condition, and a reason, and that craving (trsna) is the cause of karma, what is the hidden meaning?'

The World Honored One replied: 'Karma that is accumulated uses craving (trsna) as its cause; this is the hidden meaning spoken of here.'

He further asked: 'World Honored One! How should the three distinct meanings of cause, condition, and reason be understood?'

The World Honored One replied: 'That which can induce the seeds of future rebirth is the meaning of cause; that which provides reliance and support for this life, enabling it to arise, is the meaning of condition; since the end of life...'

已，導引近生令得生起，是其由義。如是應知三義差別。」

復言：「世尊！言緣起者，是何句義？」

世尊告曰：「如是諸分，各由自緣和合無闕相續而起，如是名為緣起句義。」

復言：「世尊！惟有此生相續緣起？為更別有所餘緣起？」

世尊告曰：「我說緣起，略有八門：一者、說有受用世俗境界緣起，謂緣眼色生於眼識，三事和合便有其觸，觸為緣受，如是廣說；二者、說有任持緣起，謂緣四食諸根大種安住增長；三者、說有食因緣起，謂求諸谷，田、種、水緣發生牙等；四者、說有一切生身相續緣起，謂由能引，能生諸分別，生一切所引所生；五者、說有一切生身依持緣起，謂諸世界由諸因緣施設成壞；六者、說有一切生身差別緣起，謂由不善、善有漏業，施設三惡、人天趣別；七者、說有清凈緣起，謂依他音，及依自內如理作意，發生正見能滅無明，無明滅故諸行隨滅，廣說乃至，由生滅故老死隨滅。」

復言：「世尊！如無明等次第為緣能生行等，為即如是次第滅耶？」

佛言：「不爾。」

復言：「世尊！何緣次第而說彼滅？」

世尊告曰：「為欲顯示由先諸分不生功能，令后諸分得不生法，故次第說，然非不為生相滅法有次第轉。八者、說有

【現代漢語翻譯】現代漢語譯本：『已』，是引導使之接近產生，從而能夠生起，這就是它的含義。應該這樣理解這三種含義的差別。」

他又問：『世尊！所說的緣起，是什麼意思呢？』

世尊回答說：『像這樣，各種組成部分，各自由於自身的因緣和合，沒有缺失地相續而生起，像這樣就叫做緣起的含義。』

他又問：『世尊！只有這種生相續的緣起嗎？還是有其他的緣起呢？』

世尊回答說：『我所說的緣起，大概有八種：第一種，是說有受用世俗境界的緣起，就是說由於眼和色相互作用而產生眼識，這三者和合就有了觸，以觸為緣而產生受，像這樣廣泛地解說；第二種，是說有任持的緣起，就是說依靠四種食物，諸根和大種得以安住和增長；第三種，是說有食物作為因緣的緣起，就是說爲了獲得穀物，需要田地、種子、水的因緣才能發生牙等；第四種，是說有一切生身相續的緣起，就是說由能引發、能產生各種分別，從而產生一切所引發所產生的；第五種，是說有一切生身依持的緣起，就是說諸世界由於各種因緣的施設而形成和壞滅；第六種，是說有一切生身差別的緣起，就是說由於不善、善的有漏業，而施設三惡道、人天道的差別；第七種，是說有清凈的緣起，就是說依靠聽聞他人之音，以及依靠自己內心的如理作意，從而發生正見，能夠滅除無明，無明滅除的緣故，諸行也隨之滅除，廣泛地說，乃至由於生滅的緣故，老死也隨之滅除。』

他又問：『世尊！就像無明等次第作為因緣能夠產生行等，那麼它們的滅除也是按照這樣的次第嗎？』

佛說：『不是這樣的。』

他又問：『世尊！為什麼按照次第來說它們的滅除呢？』

世尊回答說：『爲了顯示由於先前的各個部分不產生作用，從而使後面的各個部分得到不生之法，所以按照次第來說，然而並非不為生相滅法有次第的轉變。第八種，是說有

【English Translation】 English version: 'Already' means guiding it to approach birth, so that it can arise. This is its meaning. The difference between these three meanings should be understood in this way.'

He further asked: 'World Honored One! What is the meaning of what is called dependent origination (Pratītyasamutpāda)?'

The World Honored One replied: 'Like this, all the components, each arising from the combination of their own conditions, without any deficiency, continuously arise. This is called the meaning of dependent origination.'

He further asked: 'World Honored One! Is there only this arising of continuous birth? Or are there other dependent originations?'

The World Honored One replied: 'The dependent origination that I speak of has roughly eight aspects: First, it speaks of the dependent origination of experiencing worldly realms, which means that eye-consciousness arises from the interaction of the eye (cakṣus) and form (rūpa), and the combination of these three things results in contact (sparśa), and feeling (vedanā) arises from contact, and so on in detail; Second, it speaks of the dependent origination of sustenance, which means that the roots (indriya) and great elements (mahābhūta) abide and grow by relying on the four kinds of food (āhāra); Third, it speaks of the dependent origination of food as a cause, which means that in order to obtain grains, the conditions of fields, seeds, and water are needed for sprouts, etc., to arise; Fourth, it speaks of the dependent origination of the continuity of all living bodies, which means that from what can induce and generate various discriminations (vikalpa), all that is induced and generated arises; Fifth, it speaks of the dependent origination of the support of all living bodies, which means that the worlds are established and destroyed due to the arrangement of various conditions; Sixth, it speaks of the dependent origination of the differences of all living bodies, which means that due to unwholesome and wholesome contaminated karma (karma), the distinctions of the three evil destinies (durgati), and the destinies of humans and gods are established; Seventh, it speaks of pure dependent origination, which means that by relying on the sounds of others and by relying on one's own internal rational reflection (yoniso manasikara), right view (samyag-dṛṣṭi) arises, which can extinguish ignorance (avidyā). Because ignorance is extinguished, actions (samskara) are extinguished accordingly, and so on extensively, until old age and death (jarā-maraṇa) are extinguished because of the extinction of birth (jati).'

He further asked: 'World Honored One! Just as ignorance and so on are the conditions for the arising of actions and so on in sequence, do they also cease in the same sequence?'

The Buddha said: 'It is not so.'

He further asked: 'World Honored One! Why are their cessation spoken of in sequence?'

The World Honored One replied: 'In order to show that because the previous components do not produce function, the subsequent components attain the Dharma of non-arising, therefore they are spoken of in sequence, but it is not that there is no sequential transformation for the Dharma of arising and ceasing. Eighth, it speaks of

自在緣起，謂善修治靜慮為緣，諸修定者隨所愿樂，如是皆成終無別異。如是名為我所略說八門緣起。」

復言：「世尊！如佛所說，因業故生，因愛故轉。依何密意作如是說？」

世尊告曰：「無明為緣，先於諸有，造作增長種種福行或非福行或不動行，引發攝受種種生身種子差別。於此有中若愛未斷，由此愛故能令行等轉成其有。有起後有自體功能，如是功能不離於愛。依此密意故說是言，因業故生，因愛故轉。」

復言：「世尊！若世尊說愛是轉因，何緣但說取為有緣，非愛緣有？」

世尊告曰：「若離於取，有愛不能為緣轉變非福行等，令成有支生諸惡趣。又若離取，諸無有愛不能為緣，轉變福行不動行等，令成有支于不定地及於定地生諸善趣。是故非唯愛為有緣，然彼有支定緣于取。」

復言：「世尊！如《大因緣法門經》說：『汝阿難陀！若於彼彼有情類中無有生者，應無如是如是類生；若一切生都無有者，應不施設生緣老死。』依何密意作如是說？」

世尊告曰：「依所引生及所生生，二種密意，作如是說。又依老死遠增上緣，及依老死近增上緣，二種密意，作如是說。」

復言：「世尊！先為略說緣起句義，其緣起義猶未為說，云何應知？」

世

【現代漢語翻譯】現代漢語譯本：『自在緣起』，是指以善於修習靜慮（dhyana，禪定）為因緣，所有修習禪定的人都能隨自己的意願達成目標，最終的結果沒有差別。這便是概括地講述了八種緣起的含義。

又問：『世尊！您曾說過，因為業（karma）而生，因為愛（trsna，渴愛）而流轉。這是基於什麼深意而說的呢？』

世尊回答說：『以無明（avidya）為緣，眾生最初在各種存在形式（bhava）中，造作和增長各種福行（punya-abhisamskara，善業）、非福行（apunya-abhisamskara，惡業）或不動行（anenja-abhisamskara，無色界定業），從而引發和攝取各種不同的生命體種子。如果在此存在形式中愛沒有斷除，那麼由於這種愛的緣故，就能使這些行為等轉化為存在。存在產生後有的自體功能，而這種功能離不開愛。基於這種深意，所以我才說，因為業而生，因為愛而流轉。』

又問：『世尊！如果世尊說愛是流轉的原因，為什麼只說取（upadana，執取）是存在的因緣，而不是愛是存在的因緣呢？』

世尊回答說：『如果離開了取，愛就不能作為因緣轉變非福行等，使之成為有支（bhava-anga，有支）而產生於各種惡趣（durgati，惡道）。又如果離開了取，那些沒有愛的眾生也不能作為因緣，轉變福行、不動行等，使之成為有支而生於不定地（不定的地方，指欲界和色界）以及定地（禪定之地，指無色界），從而生於各種善趣（sugati，善道）。因此，不僅僅是愛作為存在的因緣，然而，那個有支必定以取為因緣。』

又問：『世尊！正如《大因緣法門經》（Maha-nidana Sutta）所說：『阿難陀！如果在那些有情眾生中沒有生，就不會有這樣那樣的生命種類；如果一切生都完全沒有，就不應安立生緣老死。』這是基於什麼深意而說的呢？』

世尊回答說：『這是基於所引生（指無明等能引發後續的緣起支）和所生生（指由前面的緣起支所產生的後續支）這兩種深意而說的。也是基於老死（jaramarana）的遠增上緣（指生是老死的遠因）和老死的近增上緣（指老死是直接相連的）這兩種深意而說的。』

又問：『世尊！先前只是簡略地說了緣起句義，但緣起的真正含義還沒有說明，應該如何理解呢？』

【English Translation】 English version: 『Dependent Arising by Sovereignty』 means that by diligently cultivating meditative concentration (dhyana), all practitioners of meditation can achieve their desired goals, and the final results are no different. This is a concise explanation of the meaning of the eightfold dependent arising.

Again, he asked: 『World-Honored One! As the Buddha has said, 『Because of karma (karma) there is birth, and because of craving (trsna) there is transmigration.』 Based on what hidden meaning did you say this?』

The World-Honored One replied: 『With ignorance (avidya) as the condition, beings initially, in various forms of existence (bhava), create and increase various meritorious actions (punya-abhisamskara), non-meritorious actions (apunya-abhisamskara), or unwavering actions (anenja-abhisamskara), thereby initiating and accumulating various seeds of different life forms. If craving has not been severed in this existence, then because of this craving, these actions can be transformed into existence. Existence gives rise to the inherent function of future existence, and this function is inseparable from craving. Based on this hidden meaning, I said, 『Because of karma there is birth, and because of craving there is transmigration.』

Again, he asked: 『World-Honored One! If the World-Honored One says that craving is the cause of transmigration, why is it only said that grasping (upadana) is the condition for existence, and not that craving is the condition for existence?』

The World-Honored One replied: 『If separated from grasping, craving cannot serve as the condition to transform non-meritorious actions, etc., causing them to become a limb of existence (bhava-anga) and arise in various evil destinies (durgati). Also, if separated from grasping, those without craving cannot serve as the condition to transform meritorious actions, unwavering actions, etc., causing them to become a limb of existence and be born in indeterminate realms (referring to the desire realm and the form realm) and determinate realms (the realms of meditative absorption, referring to the formless realm), thereby being born in various good destinies (sugati). Therefore, it is not only craving that serves as the condition for existence; however, that limb of existence is definitely conditioned by grasping.』

Again, he asked: 『World-Honored One! As the Maha-nidana Sutta says: 『Ananda! If there were no birth among those sentient beings, there would be no such and such kinds of birth; if all birth were completely absent, one should not posit old age and death as conditioned by birth.』 Based on what hidden meaning was this said?』

The World-Honored One replied: 『This was said based on the two hidden meanings of that which is brought forth (referring to ignorance and other factors that can initiate subsequent limbs of dependent arising) and that which is born (referring to the subsequent limbs produced by the preceding limbs of dependent arising). It was also said based on the two hidden meanings of the distant enhancing condition of old age and death (referring to birth as the distant cause of old age and death) and the near enhancing condition of old age and death (referring to old age and death being directly connected).』

Again, he asked: 『World-Honored One! Previously, you only briefly explained the meaning of the phrases of dependent arising, but the true meaning of dependent arising has not yet been explained. How should it be understood?』

尊告曰：「諸緣起義，略有十一，如是應知：謂無作者義是緣起義，有因生義是緣起義，離有情義是緣起義，依他起義是緣起義，無動作義是緣起義，性無常義是緣起義，剎那滅義是緣起義，因果相續無間絕義是緣起義，種種因果品類別義是緣起義，因果更互相符順義是緣起義，因果決定無雜亂義是緣起義。如是應知緣起略義。」

復言：「世尊！如余經說，緣起甚深。云何應知如是緣起甚深之相？」

世尊告曰：「即依十一緣起略義，應知緣起五甚深相。何等為五？一因甚深、二相甚深、三生甚深、四差別甚深、五流轉甚深。應知緣起甚深之相，復有五種。何等為五？謂相甚深、引發因果諸分甚深、生起因果諸分甚深、差別甚深、對治甚深。應知緣起復有五種甚深之相。何等為五？謂攝甚深、順次甚深、逆次甚深、執取甚深、所行甚深。是名無明等起殊勝。」

復言：「世尊！云何無明轉異殊勝？」

世尊告曰：「略有四種轉異無明。何等為四？一者隨眠轉異無明，二者纏縛轉異無明，三者相應轉異無明，四者不共轉異無明。」

復言：「世尊！誰有何等轉異無明，而說無明為緣生行？」

世尊告曰：「外法異生非理作意所引四種轉異無明，由此為緣，生福、非福及不動行。

【現代漢語翻譯】現代漢語譯本：尊者稟告說：『諸緣起（Pratītyasamutpāda，事物相互依存的生起）的意義，略有十一種，應當這樣理解：沒有作者的意義是緣起義，有因生起的意義是緣起義，脫離有情的意義是緣起義，依他而生起的意義是緣起義，沒有動作的意義是緣起義，自性無常的意義是緣起義，剎那間滅的意義是緣起義，因果相續沒有間斷的意義是緣起義，種種因果品類差別的意義是緣起義，因果更互相符順的意義是緣起義，因果決定沒有雜亂的意義是緣起義。應當這樣理解緣起的簡略意義。』又說：『世尊！如其他經典所說，緣起非常深奧。應當如何理解這種緣起深奧的相狀？』世尊告訴他說：『就依靠這十一種緣起的簡略意義，應當瞭解緣起的五種甚深相狀。哪五種呢？一是因甚深，二是相甚深，三是生甚深，四是差別甚深，五是流轉甚深。應當瞭解緣起的甚深相狀，還有五種。哪五種呢？是相甚深，引發因果諸分的甚深，生起因果諸分的甚深，差別甚深，對治甚深。應當瞭解緣起還有五種甚深相狀。哪五種呢？是攝甚深，順次甚深，逆次甚深，執取甚深，所行甚深。這叫做無明（Avidyā，對事物真相的無知）等生起的殊勝。』又說：『世尊！無明的轉變差異如何殊勝？』世尊告訴他說：『略有四種轉變差異的無明。哪四種呢？一是隨眠轉異無明，二是纏縛轉異無明，三是相應轉異無明，四是不共轉異無明。』又說：『世尊！誰具有何種轉變差異的無明，而說無明為緣生起行（Karma，業）？』世尊告訴他說：『外道凡夫以不如理作意所引發的四種轉變差異的無明，由此為緣，生起福行、非福行以及不動行。』

【English Translation】 English version: The Venerable One reported, 'The meaning of Pratītyasamutpāda (dependent origination), in brief, has eleven aspects, which should be understood as follows: the meaning of 'no author' is the meaning of dependent origination; the meaning of 'arising from a cause' is the meaning of dependent origination; the meaning of 'apart from sentient beings' is the meaning of dependent origination; the meaning of 'arising dependently on others' is the meaning of dependent origination; the meaning of 'no action' is the meaning of dependent origination; the meaning of 'impermanence of nature' is the meaning of dependent origination; the meaning of 'momentary cessation' is the meaning of dependent origination; the meaning of 'uninterrupted continuity of cause and effect' is the meaning of dependent origination; the meaning of 'various categories of cause and effect' is the meaning of dependent origination; the meaning of 'cause and effect mutually conforming' is the meaning of dependent origination; the meaning of 'cause and effect being definite and without confusion' is the meaning of dependent origination. Thus, the brief meaning of dependent origination should be understood.' He further said, 'Venerable One! As stated in other sutras, dependent origination is very profound. How should one understand the aspect of such profound dependent origination?' The World Honored One told him, 'Relying on these eleven brief meanings of dependent origination, one should understand the five profound aspects of dependent origination. What are the five? First, the profundity of cause; second, the profundity of characteristic; third, the profundity of arising; fourth, the profundity of difference; and fifth, the profundity of transmigration. One should understand that there are also five kinds of profound aspects of dependent origination. What are the five? They are the profundity of characteristic, the profundity of the elements that give rise to cause and effect, the profundity of the elements that arise as cause and effect, the profundity of difference, and the profundity of antidote. One should understand that there are also five kinds of profound aspects of dependent origination. What are the five? They are the profundity of encompassing, the profundity of sequential order, the profundity of reverse order, the profundity of grasping, and the profundity of the sphere of activity. This is called the excellence of the arising of Avidyā (ignorance).' He further said, 'Venerable One! How is the transformation and difference of ignorance excellent?' The World Honored One told him, 'Briefly, there are four kinds of ignorance that transform and differ. What are the four? First, ignorance that transforms as latent tendencies; second, ignorance that transforms as entanglements; third, ignorance that transforms as association; and fourth, ignorance that transforms as non-common.' He further said, 'Venerable One! Who has what kind of ignorance that transforms and differs, such that it is said that ignorance is the condition for the arising of Karma (action)?' The World Honored One told him, 'The four kinds of ignorance that transform and differ, which are induced by irrational attention of ordinary beings external to the Dharma, are the condition for the arising of meritorious actions, non-meritorious actions, and unwavering actions.'

如是所說外法異生所有福行及不動行相應善心，一切皆是非理作意所引等流。內法異生若放逸者，彼除一種不共無明，所餘無明引發放逸，為緣生行。內法異生若不放逸勤修學者及聖有學，三種無明引發妄念為非福緣，然此非福不能為緣招三惡趣。故此非福，我不說為無明緣行。如是所說不共無明，內法異生雖不放逸，而修學者亦未能斷，諸聖有學應知永斷。又不放逸內法異生，若造福行及不動行，彼是正法如理作意，相應善心之所引發，解脫為依迴向解脫而引發故，雖于善趣感殊勝生，而非無明起增上緣，然能作彼四種無明。斷增上緣諸聖有學，不共無明已永斷故，不造新業，所有故業由隨眠力未永斷滅，暫觸還吐，如是所有無明緣行，生生漸滅不復增長。由此道理，應知內法諸有學者，不緣無明更造諸行。是故惟依外法異生，我說順次雜染緣起，最極圓滿，非住內法，是名無明轉異殊勝。」

復言：「世尊！云何無明邪行殊勝？」

世尊告曰：「彼四無明，于諸諦中皆能發起增益、損減二種邪行。」

復言：「世尊！如何名為增益、損減二種邪行？」

世尊告曰：「由四顛倒，謂于非法見為是法，或於是法見為非法，或於生天解脫道中非方便者見是方便，是方便者見非方便，如是名為增

【現代漢語翻譯】現代漢語譯本：如上所說的外道凡夫所有通過福行（punya-abhisamskara，積聚善業的行為）和不動行（aninjya-abhisamskara，禪定等不動搖的善行）相應的善心，一切都是由不如理作意（ayoniso-manasikara，不正確的思維方式）所引導的等流（nisyanda，相似的結果）。內道凡夫如果放逸（pramada，懈怠），那麼除了不共無明（asadharana-avidya，獨特的無明）之外，其餘的無明會引發放逸，以放逸為緣而產生諸行（samskara，業力）。內道凡夫如果不放逸，勤奮修行學習的人以及聖者（arya，證悟者），三種無明會引發妄念，成為非福的因緣，然而這種非福不能作為因緣招感三惡趣（tri-apaya，地獄、餓鬼、畜生）。因此，這種非福，我不說它是無明緣行。如上所說的不共無明，內道凡夫即使不放逸，而修行學習的人也未能斷除，諸聖者應當知道已經永遠斷除了。另外，不放逸的內道凡夫，如果造作福行和不動行，那是正法如理作意（yoniso-manasikara，正確的思維方式）相應的善心所引發的，以解脫為依靠，迴向于解脫而引發的緣故，即使在善趣（sugati，好的去處）感得殊勝的果報，也不是無明生起增上緣（adhipati-pratyaya，強有力的條件），然而能夠作為那四種無明的斷除增上緣。諸聖者因為已經永遠斷除了不共無明，所以不造作新的業，所有過去的業由於隨眠（anusaya，潛在的煩惱）的力量沒有永遠斷滅，暫時接觸還會吐出來，像這樣所有無明緣行，生生世世逐漸滅除不再增長。由此道理，應當知道內道諸位學習者，不再以無明為緣造作諸行。因此，我只依據外道凡夫，說順次雜染緣起（samklesa-pratitya-samutpada，煩惱的緣起）最極圓滿，不是住在內道，這叫做無明轉變的殊勝之處。

又問：『世尊！什麼叫做無明邪行殊勝？』

世尊告訴說：『那四種無明，對於諸諦（satya，真理）中都能發起增益（atmaropa，增加）和損減（apavada，減少）兩種邪行。』

又問：『世尊！如何稱作增益、損減兩種邪行？』

世尊告訴說：『由於四種顛倒（viparyasa，錯誤的認知），即對於不是法的認為是法，或者對於是法的認為不是法，或者對於生天（deva，天界）解脫道中不是方便的認為是方便，是方便的認為不是方便，這叫做增益

【English Translation】 English version: As it is said, all meritorious deeds and unwavering deeds of non-Buddhist beings, along with their corresponding virtuous minds, are all outflows (nisyanda) induced by irrational attention (ayoniso-manasikara). If an internal being (an individual within Buddhism) is negligent (pramada), then, except for the unique ignorance (asadharana-avidya), the remaining ignorance induces negligence, which in turn causes actions (samskara). If an internal being is not negligent, diligently studies and practices, and is a noble being (arya), then three types of ignorance induce deluded thoughts, becoming the cause of non-merit. However, this non-merit cannot cause rebirth in the three evil realms (tri-apaya). Therefore, I do not say that this non-merit is ignorance-conditioned action. As it is said, this unique ignorance, even if an internal being is not negligent but studies and practices, has not been eradicated; noble beings should know that it has been permanently eradicated. Furthermore, if a non-negligent internal being performs meritorious deeds and unwavering deeds, they are induced by virtuous minds corresponding to the right Dharma and rational attention (yoniso-manasikara), relying on liberation and dedicating themselves to liberation. Although they may experience superior rebirths in good realms (sugati), it is not that ignorance arises as a dominant condition (adhipati-pratyaya), but it can serve as the dominant condition for eradicating those four types of ignorance. Because noble beings have permanently eradicated unique ignorance, they do not create new karma. All past karma, due to the power of latent tendencies (anusaya) not yet completely eradicated, is temporarily touched and then expelled. Thus, all ignorance-conditioned actions gradually diminish and no longer increase life after life. From this principle, it should be known that internal beings who are practitioners no longer create actions conditioned by ignorance. Therefore, I say that only based on external beings is the sequential defilement origination (samklesa-pratitya-samutpada) most complete, not residing within the internal path; this is called the superior transformation of ignorance.

Again, he said: 'Venerable One! What is the superiority of ignorant wrong actions?'

The World-Honored One said: 'Those four types of ignorance can initiate both additive (atmaropa) and subtractive (apavada) wrong actions in relation to the Truths (satya).'

Again, he said: 'Venerable One! What are called additive and subtractive wrong actions?'

The World-Honored One said: 'Due to the four inversions (viparyasa), namely, seeing what is not Dharma as Dharma, or seeing what is Dharma as not Dharma, or seeing what is not a means to rebirth in the heavens (deva) and liberation as a means, or seeing what is a means as not a means, this is called additive.'

益邪行；諸有誹謗、一切邪見，如是名為損減邪行。是名無明邪行殊勝。」

復言：「世尊！云何無明相狀殊勝？」

世尊告曰：「應知無明有二種相：一者微細自相殊勝，二者遍於可愛非愛俱非境界共相殊勝。所以者何？纏縛無明尚為微細難知難了，況彼所有隨眠無明；相應無明尚為微細難知難了，況彼所有不共無明。遍於一切可愛、非愛、俱非境界，覆真實相顯虛妄相，共相而轉非余煩惱，有如是相，是故殊勝。余身見等共相煩惱，亦用無明為依而轉，是名無明相狀殊勝。」

復言：「世尊！云何無明作業殊勝？」

世尊告曰：「應知無明略有二種所作事業：一者無明普能造作一切流轉所依事業，二者無明普能造作一切寂止能障事業。」

復言：「世尊！何等名為一切流轉？」

世尊告曰：「若是處轉、若是事轉、若如是轉，我總說為一切流轉。」

復言：「世尊！是何處轉？」

世尊告曰：「於三世處由我分別。」

復言：「世尊！是何事轉？」

世尊告曰：「內外六處由我取執。」

復言：「世尊！云何而轉？」

世尊告曰：「諸業異熟相續流轉，由我分別、由邪分別。」

復言：「世尊！云何名為一切寂止？」

【現代漢語翻譯】現代漢語譯本：『增長邪行；凡是誹謗、一切邪見，這些都叫做損減邪行。這叫做無明邪行的殊勝之處。』

又問：『世尊！無明的相狀有什麼殊勝之處？』

世尊說：『應當知道無明有兩種相狀：一是微細自相的殊勝，二是普遍存在於可愛、非愛、俱非境界的共相殊勝。為什麼這樣說呢？纏縛的無明尚且微細難以知曉和了解，更何況它所具有的隨眠無明；相應的無明尚且微細難以知曉和了解，更何況它所具有的不共無明。普遍存在於一切可愛、非愛、俱非的境界中，覆蓋真實的相狀而顯現虛妄的相狀，作為共相而運轉，而不是其他的煩惱，具有這樣的相狀，所以殊勝。其餘的身見等共相煩惱，也依靠無明作為依處而運轉，這叫做無明相狀的殊勝。』

又問：『世尊！無明的作業有什麼殊勝之處？』

世尊說：『應當知道無明略有二種所作的事業：一是無明普遍能夠造作一切流轉所依的事業，二是無明普遍能夠造作一切寂止的能障礙事業。』

又問：『世尊！什麼叫做一切流轉？』

世尊說：『無論是處所的流轉、無論是事物的流轉、無論是像這樣的流轉，我都總稱為一切流轉。』

又問：『世尊！是什麼處所的流轉？』

世尊說：『在過去、現在、未來三世的處所，由我的分別而流轉。』

又問：『世尊！是什麼事物的流轉？』

世尊說：『內外六處（眼、耳、鼻、舌、身、意六根以及色、聲、香、味、觸、法六塵），由我的取執而流轉。』

又問：『世尊！是怎樣流轉的？』

世尊說：『諸業的異熟（指善惡業所招感的果報）相續流轉，由我的分別、由邪惡的分別而流轉。』

又問：『世尊！什麼叫做一切寂止？』

【English Translation】 English version: 'Increasing wrong practices; all slanders and all wrong views, these are called decreasing wrong practices. This is called the excellence of ignorance's wrong practices.'

Again he said: 'World Honored One! What is the excellence of the characteristics of ignorance?'

The World Honored One said: 'It should be known that ignorance has two kinds of characteristics: first, the excellence of subtle self-characteristics; second, the excellence of common characteristics that pervade the realms of the lovable, the unlovable, and the neither-lovable-nor-unlovable. Why is this so? Entangled ignorance is already subtle and difficult to know and understand, how much more so is the latent ignorance it possesses; corresponding ignorance is already subtle and difficult to know and understand, how much more so is the uncommon ignorance it possesses. Pervading all realms of the lovable, the unlovable, and the neither-lovable-nor-unlovable, it covers the true characteristics and reveals false characteristics, functioning as a common characteristic and not as other afflictions, having such characteristics, therefore it is excellent. Other afflictions such as the common characteristic of self-view also rely on ignorance as a basis to function, this is called the excellence of the characteristics of ignorance.'

Again he said: 'World Honored One! What is the excellence of the actions of ignorance?'

The World Honored One said: 'It should be known that ignorance briefly has two kinds of actions: first, ignorance universally creates all actions that are the basis of transmigration; second, ignorance universally creates all actions that obstruct quiescence.'

Again he said: 'World Honored One! What is called all transmigration?'

The World Honored One said: 'Whether it is transmigration of place, whether it is transmigration of things, whether it is transmigration in this way, I collectively call it all transmigration.'

Again he said: 'World Honored One! What is the transmigration of place?'

The World Honored One said: 'In the places of the three times (past, present, and future), it transmigrates due to my discriminations.'

Again he said: 'World Honored One! What is the transmigration of things?'

The World Honored One said: 'The six internal and external places (the six sense organs: eyes, ears, nose, tongue, body, and mind; and the six sense objects: form, sound, smell, taste, touch, and dharma) transmigrate due to my grasping and attachment.'

Again he said: 'World Honored One! How does it transmigrate?'

The World Honored One said: 'The maturation of various karmas (referring to the retribution of good and evil deeds) continuously transmigrates, due to my discriminations and due to wrong discriminations.'

Again he said: 'World Honored One! What is called all quiescence?'

世尊告曰：「一切寂止略有四種：一者寂止所依、二者寂止所緣、三者寂止作意、四者寂止果成，是名無明作業殊勝。」

復言：「世尊！云何無明障礙殊勝？」

世尊告曰：「應知無明障礙勝法、障礙廣法。」

復言：「世尊！如何無明障礙勝法？」

世尊告曰：「言勝法者，能攝五根令其和合，所謂慧根，障礙此者即是無明，是故說名障礙勝法。」

復言：「世尊！如何無明障礙廣法？」

世尊告曰：「言廣法者，聞所成智、思所成智、修所成智，障礙此者即是無明，是故說名障礙廣法。」

復言：「世尊！如說無智名為無明，此唯智無名無明耶？」

世尊告曰：「非唯智無名為無明。」

復言：「世尊！若唯智無名為無明，斯有何過？」

世尊告曰：「若爾，無明應不可立決定體相。所以者何？聞所成智體上，無有思所成智；思所成智體上，無有修所成智；一切世間修所成智體上，無有一切出世修所成智；出世有學智上，無有諸無學智；無學聲聞智上，無有如來等智。若如是者，應即是智即是無智，如是無明應不可立決定體相。又我于彼三善根中，說有無癡，應但癡無說名無癡，然非癡無說名無癡，故非明無說名無明，而別有一心所有法，不知

【現代漢語翻譯】現代漢語譯本：

世尊（Bhagavan，佛陀）告訴說：『一切寂止（samatha，止禪）略有四種：一是寂止所依（基礎）、二是寂止所緣（對像）、三是寂止作意（專注）、四是寂止果成（結果），這叫做無明（avidyā，無知）作業的殊勝之處。』又問：『世尊！如何是無明障礙的殊勝之處？』世尊告訴說：『應當知道無明障礙殊勝之法、障礙廣博之法。』又問：『世尊！如何是無明障礙殊勝之法？』世尊告訴說：『所說殊勝之法，是指能夠攝持五根（indriya，感覺器官）使之和合，也就是慧根（paññindriya，智慧之根），障礙這個的就是無明，所以說它障礙殊勝之法。』又問：『世尊！如何是無明障礙廣博之法？』世尊告訴說：『所說廣博之法，是指聞所成智（sutamayā paññā，聽聞而獲得的智慧）、思所成智（cintāmayā paññā，思考而獲得的智慧）、修所成智（bhāvanāmayā paññā，修行而獲得的智慧），障礙這個的就是無明，所以說它障礙廣博之法。』又問：『世尊！如經中所說，沒有智慧叫做無明，這僅僅是沒有智慧才叫做無明嗎？』世尊告訴說：『並非僅僅是沒有智慧才叫做無明。』又問：『世尊！如果僅僅是沒有智慧才叫做無明，這會有什麼過失呢？』世尊告訴說：『如果這樣，無明就無法建立確定的體相。為什麼呢？因為聞所成智的體性上，沒有思所成智；思所成智的體性上，沒有修所成智；一切世間的修所成智的體性上，沒有一切出世間的修所成智；出世間有學之智上，沒有諸無學之智；無學聲聞（arhat，阿羅漢）之智上，沒有如來（Tathāgata，佛）等智。如果這樣，就應該是既是智慧又是無智，這樣無明就無法建立確定的體相。而且我在那三種善根（kuśalamūla，善的根源）中，說有無癡（amoha，不愚癡），應該只是沒有愚癡才叫做無癡，然而並非沒有愚癡才叫做無癡，所以並非沒有明才叫做無明，而是另有一種心所有法（caitta，心所），不知』

【English Translation】 English version:

The Blessed One (Bhagavan, the Buddha) said: 'There are, in brief, four kinds of tranquility (samatha, calm abiding): first, the basis of tranquility; second, the object of tranquility; third, the attention to tranquility; and fourth, the accomplishment of the fruit of tranquility. This is called the excellence of the activity of ignorance (avidyā, ignorance).' Again he said: 'Blessed One! How is the excellence of the obstruction of ignorance?' The Blessed One said: 'It should be known that ignorance obstructs superior dharmas and obstructs extensive dharmas.' Again he said: 'Blessed One! How does ignorance obstruct superior dharmas?' The Blessed One said: 'What is called superior dharma is that which can gather the five faculties (indriya, sense faculties) and make them harmonious, namely the faculty of wisdom (paññindriya, faculty of wisdom). That which obstructs this is ignorance, therefore it is said to obstruct superior dharmas.' Again he said: 'Blessed One! How does ignorance obstruct extensive dharmas?' The Blessed One said: 'What is called extensive dharma is the wisdom arising from hearing (sutamayā paññā, wisdom born of hearing), the wisdom arising from thinking (cintāmayā paññā, wisdom born of reflection), and the wisdom arising from cultivation (bhāvanāmayā paññā, wisdom born of meditation). That which obstructs this is ignorance, therefore it is said to obstruct extensive dharmas.' Again he said: 'Blessed One! As it is said that the absence of wisdom is called ignorance, is it only the absence of wisdom that is called ignorance?' The Blessed One said: 'It is not only the absence of wisdom that is called ignorance.' Again he said: 'Blessed One! If only the absence of wisdom is called ignorance, what fault would there be?' The Blessed One said: 'If that were so, ignorance could not be established as having a definite characteristic. Why? Because in the nature of wisdom arising from hearing, there is no wisdom arising from thinking; in the nature of wisdom arising from thinking, there is no wisdom arising from cultivation; in the nature of all worldly wisdom arising from cultivation, there is none of all supramundane wisdom arising from cultivation; in the wisdom of supramundane learners, there is no wisdom of the non-learners; in the wisdom of non-learning Hearers (arhat, liberated being), there is no wisdom equal to that of the Thus-Gone One (Tathāgata, Buddha). If it were so, it should be both wisdom and non-wisdom, and thus ignorance could not be established as having a definite characteristic. Moreover, in those three roots of goodness (kuśalamūla, roots of virtue), I have said there is non-delusion (amoha, non-delusion). It should be that only the absence of delusion is called non-delusion, but it is not that the absence of delusion is called non-delusion. Therefore, it is not that the absence of clarity is called ignorance, but rather there is another mental factor (caitta, mental concomitant), not knowing'

真實說名無明。如別有一心所有法，了知真實說名為智，又唯明無名無明者，應無如是一切無明十一殊勝。是故應知，非唯明無說名無明，是名無明障礙殊勝。」

復言：「世尊！云何無明隨縛殊勝？」

世尊告曰：「乃至有頂三界有情，于諸諦中所有無智隨眠隨縛未缺未減，由彼有情說名具縛。又此無智，善趣惡趣因果差別，無色有情有其下品，色界有情有其中品，欲界有情有其上品，如是成就三品無明。諸有情類當來可生，一一法爾三品隨縛。此說異生，若諸聖者漸次永斷，若具上中定有中下，或有中下而無上中。又阿羅漢，雖盡諸漏脫煩惱障，應知尚有所知障攝無明隨縛，如是無明，應知極遠隨逐有情，唯除諸佛余皆隨縛。是名無明隨縛殊勝。」

復言：「世尊！云何無明對治殊勝？」

世尊告曰：「有二妙智對治無明。何等為二？一依他音，或不依止少分有量法界妙智；二依他音，全分無量法界妙智。」

復言：「世尊！少分有量法界妙智，為何所緣？有何行相？作何事業？」

世尊告曰：「少分有量法界妙智，緣四聖諦十六行相，作無明等煩惱業，生一切雜染離系事業。」

復言：「世尊！云何應知生苦之相？」

世尊告曰：「是內緣苦所依性故，是外

【現代漢語翻譯】現代漢語譯本：『真實說名無明』的含義並非指存在一種獨立於心之外的『心所有法』（Citta-samprayukta-dharma，與心相應的心理現象），如果了知真實才能被稱為『智』（Jnana，智慧），那麼僅僅說明沒有光明就稱之為『無明』的說法，就無法解釋無明所具有的十一種殊勝之處。因此，應當明白，不能僅僅因為沒有光明就稱之為『無明』，這樣才能體現無明在障礙方面的殊勝性。

他又問：『世尊！無明在隨縛方面的殊勝性是怎樣的呢？』

世尊回答說：『乃至有頂天（Bhavagra，三界中的最高處）的三界（Trailokya，欲界、色界、無色界）有情眾生，對於四聖諦（Arya-satya，苦、集、滅、道）的無智隨眠（Anusaya，煩惱的潛在形式）和隨縛（Paryavasthana，煩惱的顯現形式）尚未斷除和減弱，這些有情眾生就被稱為『具縛』。而且，這種無智在善趣（Sugati，好的去處）和惡趣（Durgati，壞的去處）的因果差別中也有體現：無色界（Arupadhatu，沒有物質形態的禪定境界）的有情眾生具有下品無明，色界（Rupadhatu，有物質形態的禪定境界）的有情眾生具有中品無明，欲界（Kamadhatu，充滿慾望的境界）的有情眾生具有上品無明。這樣就形成了三種品級的無明。所有未來可能出生的有情眾生，自然而然地具有這三種品級的隨縛。這是指異生（Prthagjana，凡夫），如果聖者（Arya，證悟者）能夠逐漸地永遠斷除這些無明，那麼具有上品無明的人一定具有中品和下品無明，或者具有中品和下品無明的人可能沒有上品無明。此外，阿羅漢（Arhat，已證得解脫的聖者）雖然已經斷盡了所有煩惱（Klesha，精神上的痛苦）和解脫了煩惱障（Klesavarana，由煩惱造成的障礙），但應當知道，他們仍然具有所知障（Jneyavarana，對真理的認知障礙）所攝的無明隨縛。因此，無明極其深遠地伴隨著有情眾生，除了諸佛（Buddha，覺悟者）之外，所有眾生都受到無明的隨縛。這就是無明在隨縛方面的殊勝性。』

他又問：『世尊！無明在對治方面的殊勝性是怎樣的呢？』

世尊回答說：『有兩種殊勝的智慧可以對治無明。是哪兩種呢？第一種是依靠聽聞他人教導而獲得的，或者是不完全依賴聽聞，而是通過自身努力獲得的少分有量法界（Dharmadhatu，一切法的本性）的殊勝智慧；第二種是依靠聽聞他人教導而獲得的，完全且無量法界的殊勝智慧。』

他又問：『世尊！少分有量法界的殊勝智慧，所緣的對象是什麼？具有什麼樣的行相？能夠產生什麼樣的作用？』

世尊回答說：『少分有量法界的殊勝智慧，所緣的對象是四聖諦（Arya-satya，苦、集、滅、道）的十六種行相（Akara，對四聖諦的十六種不同角度的理解），能夠產生使眾生脫離無明等煩惱、業和雜染（Samklesha，不清凈的狀態）的解脫事業。』

他又問：『世尊！應當如何理解生（Jati，出生）的痛苦的相狀呢？』

世尊回答說：『因為生是內在痛苦的所依之性，是外在……』

【English Translation】 English version: The statement that 'ignorance is truly called ignorance' does not mean that there is a separate 'Citta-samprayukta-dharma' (mental factor associated with the mind). If knowing the truth is called 'Jnana' (wisdom), then merely stating that the absence of light is called 'ignorance' would fail to explain the eleven superior aspects of ignorance. Therefore, it should be understood that ignorance is not simply the absence of light; this is how the superiority of ignorance in terms of obstruction is manifested.

He further asked: 'Venerable One! What is the superiority of ignorance in terms of its binding nature?'

The World-Honored One replied: 'Even for sentient beings in the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm) up to the Peak of Existence (Bhavagra, the highest point in existence), as long as the latent tendencies (Anusaya, dormant defilements) and manifest forms (Paryavasthana, active defilements) of ignorance regarding the Four Noble Truths (Arya-satya, suffering, its origin, its cessation, and the path to its cessation) have not been severed or diminished, those sentient beings are said to be 'bound.' Furthermore, this ignorance manifests differently in the causal consequences of good destinies (Sugati, favorable rebirths) and bad destinies (Durgati, unfavorable rebirths): beings in the Formless Realm (Arupadhatu, the realm of formless meditation) possess inferior ignorance, beings in the Form Realm (Rupadhatu, the realm of form meditation) possess intermediate ignorance, and beings in the Desire Realm (Kamadhatu, the realm of desire) possess superior ignorance. In this way, three grades of ignorance are established. All sentient beings who are yet to be born naturally possess these three grades of binding. This refers to ordinary beings (Prthagjana, unenlightened beings). If noble ones (Arya, enlightened beings) gradually and permanently sever these ignorances, then those with superior ignorance certainly have intermediate and inferior ignorance, or those with intermediate and inferior ignorance may not have superior ignorance. Moreover, even though Arhats (Arhat, liberated beings) have exhausted all outflows (Asrava, mental effluents) and are liberated from the obstacle of afflictions (Klesavarana, the obscuration caused by afflictions), it should be known that they still possess the binding of ignorance included within the obstacle to knowledge (Jneyavarana, the obscuration to knowing). Thus, ignorance follows sentient beings extremely far, and all except the Buddhas (Buddha, enlightened ones) are bound by it. This is the superiority of ignorance in terms of its binding nature.'

He further asked: 'Venerable One! What is the superiority of ignorance in terms of its antidote?'

The World-Honored One replied: 'There are two excellent wisdoms that counteract ignorance. What are the two? The first is the excellent wisdom of a limited and measurable Dharmadhatu (Dharmadhatu, the realm of all phenomena) that is acquired by relying on the teachings of others, or by not fully relying on the teachings of others but through one's own efforts; the second is the excellent wisdom of a complete and immeasurable Dharmadhatu that is acquired by relying on the teachings of others.'

He further asked: 'Venerable One! What is the object of the excellent wisdom of a limited and measurable Dharmadhatu? What are its aspects? What actions does it perform?'

The World-Honored One replied: 'The object of the excellent wisdom of a limited and measurable Dharmadhatu is the sixteen aspects (Akara, the sixteen characteristics) of the Four Noble Truths (Arya-satya, suffering, its origin, its cessation, and the path to its cessation), and it performs the action of liberating beings from ignorance and other afflictions, karma, and defilements (Samklesha, impure states).'

He further asked: 'Venerable One! How should one understand the nature of the suffering of birth (Jati, birth)?'

The World-Honored One replied: 'Because birth is the inherent nature of the basis of inner suffering, it is external...'

緣苦所依性故，是俱緣苦所依性故。」

復言：「世尊！內緣苦者其相云何？」

世尊告曰：「所謂病苦、老苦、死苦。」

復言：「世尊！外緣苦者其相云何？」

世尊告曰：「非愛和合、所愛別離、求不得苦。」

復言：「世尊！俱緣苦者其相云何？」

世尊告曰：「所謂略說五取蘊苦。」

復言：「世尊！云何名愛？」

世尊告曰：「謂于現在自體貪著。」

復言：「世尊！後有愛者其相云何？」

世尊告曰：「謂于未來自體希求。」

復言：「世尊！云何喜貪俱行愛耶？」

世尊告曰：「謂于已得攝受資財現前境界，深生味著。」

復言：「世尊！云何名為彼彼喜愛？」

世尊告曰：「謂于未得攝受資財非現境界，種種追求。」

復言：「世尊！云何此愛永斷無餘？」

世尊告曰：「見修所斷煩惱斷故，下分上分諸結斷故，畢竟斷故，未來苦果諸愛斷故，現在苦果諸愛斷故，是名此愛無餘永斷。」

復言：「世尊！云何棄捨？」

世尊告曰：「諸見所斷煩惱斷故。」

復言：「世尊！云何變吐？」

世尊告曰：「諸修所斷煩惱斷故。」

復言：「世尊！云何永盡？」

【現代漢語翻譯】現代漢語譯本『因為苦所依賴的自性，所以是共同依賴苦的自性。』

又問：『世尊（Bhagavan，佛陀）！內在所緣的苦，它的相狀是怎樣的？』

世尊（Bhagavan，佛陀）回答說：『就是所謂的病苦、老苦、死苦。』

又問：『世尊（Bhagavan，佛陀）！外在所緣的苦，它的相狀是怎樣的？』

世尊（Bhagavan，佛陀）回答說：『就是非愛和合、所愛別離、求不得苦。』

又問：『世尊（Bhagavan，佛陀）！共同所緣的苦，它的相狀是怎樣的？』

世尊（Bhagavan，佛陀）回答說：『就是所謂的簡略來說五取蘊苦。』

又問：『世尊（Bhagavan，佛陀）！什麼叫做愛？』

世尊（Bhagavan，佛陀）回答說：『就是對於現在的自身產生貪著。』

又問：『世尊（Bhagavan，佛陀）！未來的愛，它的相狀是怎樣的？』

世尊（Bhagavan，佛陀）回答說：『就是對於未來的自身產生希望和追求。』

又問：『世尊（Bhagavan，佛陀）！什麼是與喜悅和貪婪共同生起的愛？』

世尊（Bhagavan，佛陀）回答說：『就是對於已經獲得、攝取的資財和現前的境界，深深地產生迷戀和執著。』

又問：『世尊（Bhagavan，佛陀）！什麼叫做對於各種事物的喜愛？』

世尊（Bhagavan，佛陀）回答說：『就是對於尚未獲得、攝取的資財和非現前的境界，進行各種各樣的追求。』

又問：『世尊（Bhagavan，佛陀）！怎樣才能使這種愛永遠斷除，沒有剩餘？』

世尊（Bhagavan，佛陀）回答說：『因為見道和修道所斷除的煩惱已經斷除，下分結和上分結都已經斷除，已經徹底斷除，未來苦果的各種愛已經斷除，現在苦果的各種愛已經斷除，這就叫做這種愛永遠斷除，沒有剩餘。』

又問：『世尊（Bhagavan，佛陀）！什麼叫做棄捨？』

世尊（Bhagavan，佛陀）回答說：『因為見道所斷除的煩惱已經斷除。』

又問：『世尊（Bhagavan，佛陀）！什麼叫做變吐？』

世尊（Bhagavan，佛陀）回答說：『因為修道所斷除的煩惱已經斷除。』

又問：『世尊（Bhagavan，佛陀）！什麼叫做永遠滅盡？』

【English Translation】 English version 『Because of the nature that suffering relies on, it is therefore the nature of jointly relying on suffering.』

Again he said: 『Bhagavan (世尊, Buddha)! What is the characteristic of suffering that is internally conditioned?』

The Bhagavan (世尊, Buddha) said: 『It is what is called the suffering of illness, the suffering of old age, and the suffering of death.』

Again he said: 『Bhagavan (世尊, Buddha)! What is the characteristic of suffering that is externally conditioned?』

The Bhagavan (世尊, Buddha) said: 『It is 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 is sought.』

Again he said: 『Bhagavan (世尊, Buddha)! What is the characteristic of suffering that is jointly conditioned?』

The Bhagavan (世尊, Buddha) said: 『It is what is called, in brief, the suffering of the five aggregates of clinging (五取蘊).』

Again he said: 『Bhagavan (世尊, Buddha)! What is called love (愛)?』

The Bhagavan (世尊, Buddha) said: 『It refers to the attachment to one's present self.』

Again he said: 『Bhagavan (世尊, Buddha)! What is the characteristic of future love (後有愛)?』

The Bhagavan (世尊, Buddha) said: 『It refers to the desire and seeking for one's future self.』

Again he said: 『Bhagavan (世尊, Buddha)! What is love that is accompanied by joy and greed?』

The Bhagavan (世尊, Buddha) said: 『It refers to deeply savoring and clinging to the resources and present circumstances that have been obtained and acquired.』

Again he said: 『Bhagavan (世尊, Buddha)! What is called the love for this and that (彼彼喜愛)?』

The Bhagavan (世尊, Buddha) said: 『It refers to the various pursuits of resources that have not yet been obtained or acquired, and circumstances that are not present.』

Again he said: 『Bhagavan (世尊, Buddha)! How can this love be completely and permanently severed without remainder?』

The Bhagavan (世尊, Buddha) said: 『Because the afflictions severed by the path of seeing (見道) and the path of cultivation (修道) have been severed, because the lower fetters (下分結) and the higher fetters (上分結) have been severed, because it has been completely severed, because the various loves that are the future result of suffering have been severed, because the various loves that are the present result of suffering have been severed, this is called the complete and permanent severance of this love without remainder.』

Again he said: 『Bhagavan (世尊, Buddha)! What is called abandonment (棄捨)?』

The Bhagavan (世尊, Buddha) said: 『Because the afflictions severed by the path of seeing (見道) have been severed.』

Again he said: 『Bhagavan (世尊, Buddha)! What is called transformation and expulsion (變吐)?』

The Bhagavan (世尊, Buddha) said: 『Because the afflictions severed by the path of cultivation (修道) have been severed.』

Again he said: 『Bhagavan (世尊, Buddha)! What is called complete exhaustion (永盡)?』

世尊告曰：「諸下分結已永斷故。」

復言：「世尊！云何遠離？」

世尊告曰：「諸上分結已永斷故。」

復言：「世尊！云何永滅？」

世尊告曰：「畢竟斷故。」

復言：「世尊！云何寂靜？」

世尊告曰：「未來苦果愛永斷故。」

復言：「世尊！云何隱沒？」

世尊告曰：「現在苦果愛永斷故。」

復言：「世尊！云何正見？」

世尊告曰：「所謂現觀前方便慧，正現觀慧，及與現觀后所得慧，超越所知方便聖教諸邪解行。」

復言：「世尊！云何正思？」

世尊告曰：「謂於三寶已得證凈，為所依止，于彼功德隨念思惟，超越歸依外道師等。」

復言：「世尊！云何正語？」

世尊告曰：「謂聖所愛無漏戒攝，無漏作意同時而轉，於四語業能正遠離，超越一切諸險惡趣。」

復言：「世尊！云何正業？」

世尊告曰：「謂聖所愛無漏戒攝，無漏作意同時而轉，於三身業能正遠離，超越一切諸險惡趣。」

復言：「世尊！云何正命？」

世尊告曰：「謂聖所愛無漏戒攝，無漏作意同時而轉，于邪命趣身語二業能正遠離，超越一切諸險惡趣。」

復言：「世尊！云何正勤？」

【現代漢語翻譯】現代漢語譯本世尊開示說：『因為各種下分結（Orambhagiya-samyojana，導致眾生輪迴于欲界的五種煩惱）已經永遠斷除的緣故。』又問：『世尊！如何才能遠離（煩惱）？』世尊開示說：『因為各種上分結（Urdhambhagiya-samyojana，導致眾生輪迴於色界和無色界的五種煩惱）已經永遠斷除的緣故。』又問：『世尊！如何才能永遠滅盡（煩惱）？』世尊開示說：『因為已經徹底斷除的緣故。』又問：『世尊！如何才能達到寂靜（涅槃）？』世尊開示說：『因為對未來苦果的愛著已經永遠斷除的緣故。』又問：『世尊！如何才能隱沒（煩惱，使其不再顯現）？』世尊開示說：『因為對現在苦果的愛著已經永遠斷除的緣故。』又問：『世尊！什麼是正見（Samma-ditthi，八正道之一，正確的見解）？』世尊開示說：『所謂現觀（Abhisamaya，親身體驗真理）之前的方便智慧，正現觀的智慧，以及現觀之後所獲得的智慧，超越了對所知（Jnana，知識）的方便聖教的各種錯誤理解和行為。』又問：『世尊！什麼是正思（Samma-sankappa，八正道之一，正確的思考）？』世尊開示說：『指對於三寶（Triratna，佛、法、僧）已經獲得清凈的信心，以此為依靠，隨念思惟三寶的功德，超越了歸依外道師等。』又問：『世尊！什麼是正語（Samma-vaca，八正道之一，正確的言語）？』世尊開示說：『指聖者所喜愛的無漏戒（Anasava-sila，沒有煩惱的戒律）所攝持，無漏作意（Anasava-manasikara，沒有煩惱的作意）同時運轉，對於四種語業（妄語、兩舌、惡口、綺語）能夠正確地遠離，超越了一切險惡的去處（惡趣）。』又問：『世尊！什麼是正業（Samma-kammanta，八正道之一，正確的行為）？』世尊開示說：『指聖者所喜愛的無漏戒所攝持，無漏作意同時運轉，對於三種身業（殺生、偷盜、邪淫）能夠正確地遠離，超越了一切險惡的去處。』又問：『世尊！什麼是正命（Samma-ajiva，八正道之一，正確的謀生方式）？』世尊開示說：『指聖者所喜愛的無漏戒所攝持，無漏作意同時運轉，對於邪命（Miccha-ajiva，不如法的謀生方式）所涉及的身語二業能夠正確地遠離，超越了一切險惡的去處。』又問：『世尊！什麼是正勤（Samma-vayama，八正道之一，正確的努力）？』

【English Translation】 English version The Blessed One said: 'Because the lower fetters (Orambhagiya-samyojana, the five fetters that bind beings to the realm of desire) have been completely abandoned.' Again he said: 'Venerable Sir, how is one detached?' The Blessed One said: 'Because the higher fetters (Urdhambhagiya-samyojana, the five fetters that bind beings to the realms of form and formlessness) have been completely abandoned.' Again he said: 'Venerable Sir, how is it utterly extinguished?' The Blessed One said: 'Because of complete cessation.' Again he said: 'Venerable Sir, how is it tranquil?' The Blessed One said: 'Because craving for future painful results has been completely abandoned.' Again he said: 'Venerable Sir, how is it hidden?' The Blessed One said: 'Because craving for present painful results has been completely abandoned.' Again he said: 'Venerable Sir, what is right view (Samma-ditthi, one of the Eightfold Path)?' The Blessed One said: 'It is the wisdom of the preliminary practice of direct knowledge (Abhisamaya, direct experience of the truth), the wisdom of right direct knowledge, and the wisdom gained after direct knowledge, surpassing all wrong understandings and practices of the expedient holy teachings of knowledge (Jnana, knowledge).' Again he said: 'Venerable Sir, what is right thought (Samma-sankappa, one of the Eightfold Path)?' The Blessed One said: 'It refers to having attained pure faith in the Triple Gem (Triratna, Buddha, Dharma, Sangha), relying on this, contemplating and thinking about the merits of the Triple Gem, surpassing reliance on external teachers and the like.' Again he said: 'Venerable Sir, what is right speech (Samma-vaca, one of the Eightfold Path)?' The Blessed One said: 'It refers to being embraced by the undefiled precepts (Anasava-sila, precepts without defilements) beloved by the noble ones, with undefiled attention (Anasava-manasikara, attention without defilements) operating simultaneously, being able to rightly abstain from the four verbal actions (false speech, divisive speech, harsh speech, and idle chatter), surpassing all dangerous and evil destinations (evil realms).' Again he said: 'Venerable Sir, what is right action (Samma-kammanta, one of the Eightfold Path)?' The Blessed One said: 'It refers to being embraced by the undefiled precepts beloved by the noble ones, with undefiled attention operating simultaneously, being able to rightly abstain from the three bodily actions (killing, stealing, and sexual misconduct), surpassing all dangerous and evil destinations.' Again he said: 'Venerable Sir, what is right livelihood (Samma-ajiva, one of the Eightfold Path)?' The Blessed One said: 'It refers to being embraced by the undefiled precepts beloved by the noble ones, with undefiled attention operating simultaneously, being able to rightly abstain from the two actions of body and speech involved in wrong livelihood (Miccha-ajiva, improper means of livelihood), surpassing all dangerous and evil destinations.' Again he said: 'Venerable Sir, what is right effort (Samma-vayama, one of the Eightfold Path)?'

世尊告曰：「于上解脫欲樂為依，發勤精進遠離障礙，圓滿對治。」

復言：「世尊！云何正念？」

世尊告曰：「勤修止觀諸瑜伽師依止三相，時時于彼三種相中及不放逸，俱行境界心現明記，超越遠離修道加行。」

復言：「世尊！云何正定？」

世尊告曰：「謂由如是七種定具，資助瑩飾心一境性，乃至能作如是七支勝進依止，及與引發殊勝功德作所依止。」

復言：「世尊！所有一切四念住等菩提分法，皆聖道攝，何緣唯說八聖道支以為道諦？」

世尊告曰：「如是所言八聖道支，普攝一切菩提分法。」

復言：「世尊！于苦諦中有四行相，云何初名無常行相？」

「謂于苦諦生滅法性，正觀行相。」

「云何第二名苦行相？」

「謂于苦諦，即以生滅法性為依，於三種苦隨逐法性正觀行相。」

「云何第三名空行相？」

「謂于苦諦離實我性，正觀行相。」

「云何第四無我行相？」

「謂于苦諦非我相性，正觀行相。」

復言：「世尊！于集諦中有四行相，云何第一名因行相？」

「謂于能植眾苦種子因緣愛中，正觀行相。」

「云何第二名集行相？」

「謂于續起因緣愛中

【現代漢語翻譯】現代漢語譯本世尊開示說：『以上等解脫的慾望和快樂為基礎，努力精進，遠離各種障礙，圓滿地對治煩惱。』又問：『世尊！什麼是正念？』世尊開示說：『勤奮修習止觀的瑜伽行者，依靠三種特徵（此處應指某種禪修所緣），時時刻刻對這三種特徵保持專注，並且不放逸，使心與所觀境界清晰地相應，超越並遠離那些會妨礙修道的行為。』又問：『世尊！什麼是正定？』世尊開示說：『指的是通過七種禪定工具的輔助和修飾，使心專注于單一的境界，乃至能夠以此七支作為增進修行的基礎，並且作為引發殊勝功德的所依之處。』又問：『世尊！所有四念住（catu-smṛtyupasthāna）等菩提分法（bodhipākṣika-dharmas），都包含在聖道之中，為什麼只說八聖道支（aṣṭāṅga-mārga）是道諦（duḥkha-nirodha-mārga-ārya-satya）呢？』世尊開示說：『所說的八聖道支，普遍地包含了所有的菩提分法。』又問：『世尊！在苦諦（duḥkha-satya）中有四種行相（ākāra），為什麼第一個叫做無常行相（anitya-ākāra）？』『指的是對於苦諦的生滅法性，進行正確的觀察。』『為什麼第二個叫做苦行相（duḥkha-ākāra）？』『指的是對於苦諦，以生滅法性為基礎，對三種苦（三苦：苦苦、壞苦、行苦）隨之而來的法性進行正確的觀察。』『為什麼第三個叫做空行相（śūnyatā-ākāra）？』『指的是對於苦諦，遠離真實的「我」的自性，進行正確的觀察。』『為什麼第四個叫做無我行相（anātma-ākāra）？』『指的是對於苦諦，不是「我」的相狀和自性，進行正確的觀察。』又問：『世尊！在集諦（samudaya-satya）中有四種行相，為什麼第一個叫做因行相（hetu-ākāra）？』『指的是對於能夠種植眾多痛苦種子的因緣——愛（tṛṣṇā）中，進行正確的觀察。』『為什麼第二個叫做集行相（samudaya-ākāra）？』『指的是對於持續生起因緣——愛（tṛṣṇā）中，進行正確的觀察。』

【English Translation】 English version The Blessed One said: 'Relying on the desire and joy of superior liberation, diligently strive to eliminate obstacles and perfect the antidotes.' Again he said: 'Blessed One! What is right mindfulness (samyak-smṛti)?' The Blessed One said: 'Yogis who diligently practice cessation and insight (止觀, śamatha-vipaśyanā) rely on three characteristics (三相, likely referring to specific objects of meditation). They constantly focus on these three characteristics without negligence, clearly remembering the state of mind that corresponds with the object, transcending and abandoning practices that hinder the path.' Again he said: 'Blessed One! What is right concentration (samyak-samādhi)?' The Blessed One said: 'It refers to the state of one-pointedness of mind, aided and adorned by these seven factors of concentration (七種定具, likely referring to specific qualities or conditions that support concentration), to the extent that it can serve as a basis for advancing through these seven limbs (七支, likely referring to stages or aspects of concentration), and as a foundation for generating superior qualities.' Again he said: 'Blessed One! All the factors of enlightenment, such as the four foundations of mindfulness (四念住, catu-smṛtyupasthāna), are included within the Noble Path. Why then are only the eight limbs of the Noble Path (八聖道支, aṣṭāṅga-mārga) spoken of as the Truth of the Path (道諦, duḥkha-nirodha-mārga-ārya-satya)?' The Blessed One said: 'The eight limbs of the Noble Path encompass all the factors of enlightenment.' Again he said: 'Blessed One! There are four aspects (行相, ākāra) in the Truth of Suffering (苦諦, duḥkha-satya). Why is the first called the aspect of impermanence (無常行相, anitya-ākāra)?' 'It refers to the correct observation of the nature of arising and ceasing (生滅法性) in the Truth of Suffering.' 'Why is the second called the aspect of suffering (苦行相, duḥkha-ākāra)?' 'It refers to the correct observation of the nature of the three kinds of suffering (三種苦, likely referring to duḥkha-duḥkha, vipariṇāma-duḥkha, and saṃskāra-duḥkha) that follow the nature of arising and ceasing in the Truth of Suffering.' 'Why is the third called the aspect of emptiness (空行相, śūnyatā-ākāra)?' 'It refers to the correct observation of the Truth of Suffering as being devoid of a real 'self' (實我性, ātman).' 'Why is the fourth called the aspect of no-self (無我行相, anātma-ākāra)?' 'It refers to the correct observation of the Truth of Suffering as not having the characteristic or nature of 'self' (非我相性, anātman).' Again he said: 'Blessed One! There are four aspects in the Truth of the Origin (集諦, samudaya-satya). Why is the first called the aspect of cause (因行相, hetu-ākāra)?' 'It refers to the correct observation of craving (愛, tṛṣṇā), which is the cause and condition for planting the seeds of numerous sufferings.' 'Why is the second called the aspect of origin (集行相, samudaya-ākāra)?' 'It refers to the correct observation of craving (愛, tṛṣṇā), which is the condition for the continuous arising.'

，正觀行相。」

「云何第三名生行相？」

「謂於五趣差別生起因緣愛中，正觀行相。」

「云何第四名緣行相？」

「謂于能作余緣引發因緣愛中，正觀行相。」

復言：「世尊！于滅諦中有四行相，云何第一名滅行相？」

「謂于永斷煩惱滅中，正觀行相。」

「云何第二名靜行相？」

「謂于永斷眾苦靜中，正觀行相。」

「云何第三名妙行相？」

「謂于永斷無罪清凈安樂性中，正觀行相。」

「云何第四名離行相？」

「謂于永斷常住性中，正觀行相。」

復言：「世尊！于道諦中有四行相，云何第一名道行相？」

「謂于聖道與境相應無顛倒性，正觀行相。」

「云何第二名如行相？」

「謂于聖道永出世間離諸漏性，正觀行相。」

「云何第三名行行相？」

「謂于聖道先聖后聖同所游履，正觀行相。」

「云何第四名出行相？」

「謂于聖道無上性中，正觀行相。」

復言：「世尊！何緣聖諦唯有四種？」

世尊告曰：「如是四諦，普攝一切染凈因果差別性故。」

復言：「世尊！何緣四諦如是先後次第說耶？」

世尊告曰：「由是世間

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諸病、病因、病滅良藥相似法故。」

復言：「世尊！入見道時，於此四諦為頓現觀？為漸現觀？」

世尊告曰：「有別道理名頓現觀，有別道理名漸現觀。何別道理名頓現觀？謂自內證真諦聖智，于真智境非安立義，總相緣故名頓現觀。何別道理名漸現觀？謂初業智及后得智，觀察自相及因果相，由作行相別相緣故，名漸現觀。」

復言：「世尊！若有如是四聖諦者，何緣世尊復說二諦，謂世俗諦及勝義諦？」

世尊告曰：「即于如是四聖諦中，若法住智所行境界，是世俗諦。若自內證最勝義智所行境界，非安立智所行境界，名勝義諦。」

復言：「世尊！如是四諦，于聖非聖皆悉是諦，何緣如來唯說聖諦？」

世尊告曰：「如是四諦，于非聖者，唯由法爾說名為諦，不由正智決定信故說名為諦；于諸聖者，亦由法爾說名為諦，亦由正智決定信故，說名為諦。是故如來唯說四種名為聖諦。」

復言：「世尊！全分無量法界妙智，為何所緣？有何行相？作何事業？」

世尊告曰：「此智亦以如是四諦為其所緣，除諦相想清凈行相，入一切種諸諦行相，于作有情一切義利，趣向行相。少分有量法界妙智，若諸聲聞，于作有情一切義利，無有棄背趣向行相；若諸獨覺，

【現代漢語翻譯】現代漢語譯本：『諸病、病因、病滅與良藥，都是相似的法。』

他又問：『世尊！在進入見道時，對於這四聖諦（Four Noble Truths）是頓現觀，還是漸現觀呢？』

世尊告訴他：『有一種道理稱為頓現觀，有一種道理稱為漸現觀。什麼道理稱為頓現觀呢？就是自身內在證悟的真諦聖智，對於真智的境界不是通過安立（conceptual construction）的方式，而是以總相（general characteristic）來緣取，所以稱為頓現觀。什麼道理稱為漸現觀呢？就是最初的初業智（wisdom of initial practice）以及后得智（wisdom attained after meditation），觀察自相（own characteristic）以及因果相（characteristic of cause and effect），由於以作行相（active aspect）和別相（distinctive aspect）來緣取，所以稱為漸現觀。』

他又問：『世尊！如果存在這樣的四聖諦，為什麼世尊您又說二諦（Two Truths），即世俗諦（conventional truth）和勝義諦（ultimate truth）呢？』

世尊告訴他：『就在這四聖諦中，如果法住智（wisdom abiding in phenomena）所行境界，就是世俗諦。如果自內證的最勝義智（wisdom of ultimate meaning）所行境界，不是安立智（wisdom based on conceptual construction）所行境界，就稱為勝義諦。』

他又問：『世尊！這四聖諦，對於聖者（Arya）和非聖者（non-Arya）來說，都是真諦，為什麼如來（Tathagata）只說聖諦呢？』

世尊告訴他：『這四聖諦，對於非聖者來說，只是由於法爾（by nature）如此而稱為真諦，不是由於正確的智慧決定信受而稱為真諦；對於聖者來說，既由於法爾如此而稱為真諦，也由於正確的智慧決定信受，所以稱為真諦。因此，如來只說這四種稱為聖諦。』

他又問：『世尊！全分無量法界妙智（perfect wisdom of the boundless realm of phenomena），以什麼為所緣（object of focus）？具有什麼行相（aspect）？作什麼事業（activity）？』

世尊告訴他：『這種智慧也以這四聖諦作為它的所緣，去除對諦的相想（conceptualization of the truths），具有清凈的行相，進入一切種類的諸諦行相，對於作有情（benefiting sentient beings）的一切義利（benefit），具有趣向的行相。少分有量的法界妙智，如果是聲聞（Sravaka），對於作有情的一切義利，沒有棄背的趣向行相；如果是獨覺（Pratyekabuddha），』

【English Translation】 English version: 'All diseases, the cause of disease, the cessation of disease, and the excellent medicine are similar dharmas.'

He further asked: 'Venerable One! When entering the path of seeing, is the realization of these Four Noble Truths (Aryasatya) sudden or gradual?'

The World-Honored One replied: 'There is a distinct reason for calling it sudden realization, and there is a distinct reason for calling it gradual realization. What distinct reason is called sudden realization? It refers to the self-realized noble wisdom of the true reality, which does not rely on conceptual construction (an立) regarding the realm of true wisdom, but apprehends it through its general characteristic (總相), hence it is called sudden realization. What distinct reason is called gradual realization? It refers to the initial wisdom of practice (初業智) and the wisdom attained after meditation (后得智), which observes the own characteristic (自相) and the characteristic of cause and effect (因果相). Because it apprehends through active aspects (作行相) and distinctive aspects (別相), it is called gradual realization.'

He further asked: 'Venerable One! If there are such Four Noble Truths, why does the World-Honored One also speak of Two Truths (Dvasatya), namely conventional truth (Samvrtisatya) and ultimate truth (Paramarthasatya)?'

The World-Honored One replied: 'Within these Four Noble Truths, the realm of activity of the wisdom abiding in phenomena (法住智) is conventional truth. The realm of activity of the self-realized ultimate wisdom (最勝義智), which is not the realm of activity of conceptual wisdom (安立智), is called ultimate truth.'

He further asked: 'Venerable One! These Four Truths are truths for both the Arya (聖者) and the non-Arya (非聖者), so why does the Tathagata (如來) only speak of the Noble Truths?'

The World-Honored One replied: 'These Four Truths, for the non-Arya, are called truths only by nature (法爾), not because of the firm belief based on correct wisdom; for the Arya, they are called truths both by nature and because of the firm belief based on correct wisdom. Therefore, the Tathagata only speaks of these four as Noble Truths.'

He further asked: 'Venerable One! What is the object of focus (所緣), what is the aspect (行相), and what is the activity (事業) of the perfect wisdom of the boundless realm of phenomena (法界妙智)?'

The World-Honored One replied: 'This wisdom also takes these Four Truths as its object of focus, removing the conceptualization of the truths (諦相想), having the aspect of purity, entering into all kinds of aspects of the truths, and having the aspect of inclination towards all benefits for sentient beings (作有情). The partial and limited wisdom of the realm of phenomena, in the case of Sravakas (聲聞), does not have the aspect of abandoning the inclination towards all benefits for sentient beings; in the case of Pratyekabuddhas (獨覺),'

于作有情一切義利，棄背行相。全分無量法界妙智，能作一切煩惱、所知二障離系所依事業，又作證得一切種智極凈法界所依事業，又作救濟一切有情一切災患所依事業，是名無明對治殊勝。」

時薄伽梵說是經已，諸苾芻眾默然領悟，深心隨喜嘆未曾有。聞佛所說，皆大歡喜，信受奉行。

分別緣起初勝法門經卷下

【現代漢語翻譯】現代漢語譯本：對於利益一切有情眾生的種種義利，卻採取背離捨棄的態度。而那圓滿具足、無量無邊的法界妙智，能夠作為使一切煩惱障和所知障解脫繫縛的所依之事業，又能作為證得一切種智（Sarvajnata，指佛陀所證悟的對一切事物、一切道理的智慧）的極清凈法界的所依之事業，又能作為救濟一切有情眾生脫離一切災難禍患的所依之事業，這就叫做對治無明的殊勝方法。

當時，薄伽梵（Bhagavan，指佛）說完這部經后，各位比丘（Bhikkhu）都默默地領悟，內心深深地隨喜讚歎，覺得前所未有。聽聞佛所說之法，大家都非常歡喜，信受奉行。

《分別緣起初勝法門經》卷下

【English Translation】 English version: 'Regarding all the benefits and advantages that benefit all sentient beings, they adopt an attitude of turning away and abandoning. The complete, immeasurable, and wonderful wisdom of the Dharmadhatu (法界, the realm of reality) can serve as the basis for liberating from the bonds of all afflictions and the two obscurations (煩惱障 and 所知障, Klesha-avarana and Jneya-avarana), and also as the basis for attaining the extremely pure Dharmadhatu (法界, the realm of reality) of all-knowing wisdom (Sarvajnata, the wisdom of the Buddha that understands all things and all principles), and also as the basis for saving all sentient beings from all disasters and calamities. This is called the supreme method for counteracting ignorance (無明, Avidyā).'

'At that time, after the Bhagavan (薄伽梵, the Blessed One, the Buddha) finished speaking this sutra, all the Bhikkhus (比丘, monks) silently understood, deeply rejoiced and praised what they had never heard before. Hearing what the Buddha said, they were all very happy, believed, accepted, and practiced accordingly.'

'The Sutra of the First Excellent Dharma Gate of Differentiating Dependent Origination, Volume Two'