T16n0718_佛說分別緣生經

大正藏第 16 冊 No. 0718 佛說分別緣生經

No. 718

佛說分別緣生經

西天譯經三藏朝奉大夫試鴻臚卿傳教大師臣法天奉　詔譯

如是我聞：

一時佛在烏盧尾螺池邊，泥連河側菩提樹下，成佛未久，獨止其中，心生思念：「世間苦法，無能免者，無能怖者，決定實有，如是觀察，是大義利；世間樂法，亦復如是，無能免者，無能厭者，決定實有，如是觀察，是大義利。」

又復思惟：「所有世間，天人魔梵、沙門婆羅門等界中，而於此法不能了知。若復有人，善能思惟，警覺苦樂，如是了達非究竟法，常所思念，依法修行，是人當得具足戒、定、慧、解脫、解脫知見等法。所有過去未來諸佛，皆悉覺知世間苦樂，一一了知，如法修行，以自行力而成正覺。何以故？此法未曾有，無能了知者，所有過去如來、應供、正等正覺，皆於此法一一了知，如法修行，乃成正覺。未來世中，如來、應供、正等正覺，如是世間苦樂等法，一一了知，如法修行，乃圓道果。」

爾時娑婆界主大梵天王，以佛威力故，知佛所念，譬如力士屈伸臂頃，離梵天界，來詣佛所，脩敬畢已，住立佛前，而白佛言：「世尊！佛所思念，如是如是，世間苦樂，無能免者，

【現代漢語翻譯】現代漢語譯本《佛說分別緣生經》

如是我聞：

一時，佛陀在烏盧尾螺（Uruvilva，地名）池邊，尼連河（Nairañjanā River）側的菩提樹下，剛剛成佛不久，獨自住在那裡。心中思念：『世間的苦法，沒有人能夠避免，沒有人能夠不畏懼，這是決定真實存在的。像這樣觀察，是具有重大意義和利益的；世間的樂法，也是如此，沒有人能夠避免，沒有人能夠厭惡，這是決定真實存在的。像這樣觀察，是具有重大意義和利益的。』

又思惟：『在所有世間，包括天人、魔、梵天、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，印度教祭司）等界中，沒有人能夠完全瞭解這個法。如果有人能夠善於思惟，警覺苦樂，像這樣瞭解通達非究竟之法，常常思念，依法修行，這個人就能夠獲得具足戒、定、慧、解脫、解脫知見等法。所有過去和未來的諸佛，都完全覺知世間的苦樂，一一瞭解，如法修行，以自身的力量成就正覺。為什麼呢？因為這個法是前所未有的，沒有人能夠完全瞭解。所有過去的如來（Tathāgata，佛的稱號之一）、應供（Arhat，阿羅漢的稱號）、正等正覺（Sammasaṁbuddha，佛的稱號）都對這個法一一瞭解，如法修行，才成就正覺。未來世中，如來、應供、正等正覺，也是這樣對世間的苦樂等法，一一瞭解，如法修行，才能圓滿道果。』

這時，娑婆界（Sahā world）之主大梵天王（Mahābrahmā），因為佛陀的威力，知道了佛陀所思念的內容。就像力士屈伸手臂一樣迅速，離開了梵天界，來到佛陀所在的地方，恭敬地行禮完畢，站在佛陀面前，對佛陀說：『世尊！佛陀所思念的，正是如此如此，世間的苦樂，沒有人能夠避免，』

【English Translation】 English version The Buddha Speaks of the Discrimination of Dependent Arising Sutra

Thus have I heard:

At one time, the Buddha was dwelling near the Uruvilva pool, by the side of the Nairañjanā River, under the Bodhi tree. Not long after attaining Buddhahood, he was dwelling alone there, contemplating in his mind: 'The suffering dharmas of the world, no one can escape them, no one can not fear them; they are definitely and truly existent. Observing in this way is of great meaning and benefit. The joyful dharmas of the world are also like this; no one can escape them, no one can dislike them; they are definitely and truly existent. Observing in this way is of great meaning and benefit.'

Furthermore, he contemplated: 'In all the worlds, including gods, humans, demons, Brahmās, Śrāmaṇas, Brāhmaṇas, and so on, no one can fully understand this Dharma. If someone is skilled in contemplating, aware of suffering and joy, understanding and penetrating these non-ultimate dharmas, constantly contemplating, and practicing according to the Dharma, that person will attain the complete precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. All the Buddhas of the past and future fully know the suffering and joy of the world, understanding each one, practicing according to the Dharma, and achieving perfect enlightenment through their own power. Why? Because this Dharma is unprecedented, and no one can fully understand it. All the past Tathāgatas, Arhats, Sammasaṁbuddhas fully understood this Dharma, practiced according to the Dharma, and then achieved perfect enlightenment. In the future, the Tathāgatas, Arhats, Sammasaṁbuddhas will also understand the suffering and joy of the world in this way, practice according to the Dharma, and then perfect the fruit of the path.'

At that time, Mahābrahmā, the lord of the Sahā world, knowing the Buddha's thoughts through the Buddha's power, as quickly as a strong man extends or retracts his arm, departed from the Brahma world and came to the Buddha's location. After respectfully paying homage, he stood before the Buddha and said: 'World Honored One! What the Buddha is contemplating is exactly so; the suffering and joy of the world, no one can escape them,'

是大義利，過去未來，亦復如是。于天人魔梵界中，唯佛世尊一一了知，若增若減、若善若惡，悉能分別，緣生之法，以佛智力，如實了知。」

佛言：「梵王！如是如是。世間眾生，於一切法，無智無識，不能了知，無明癡暗之所覆閉，是為無明。從無明緣而生於行，行有三種，謂身、口、意。復從行緣而生於識，識有六種，謂眼識、耳識、鼻識、舌識、身識、意識。從於識緣而生名色，名者除色，名有四種，謂受、想、行、識；色者所謂四大，一切色法，由四大生。如是色蘊、名蘊二種，是為名色。從名色緣生於六處，內六處者，有其六種，謂眼處、耳處、鼻處、舌處、身處、意處。從六處緣，復生于觸，觸有六種，謂眼觸、耳觸、鼻觸、舌觸、身觸、意觸。復從觸緣而生於受，受有三種，謂樂受、苦受、不苦不樂受。復從受緣而生於愛，愛有三種，謂欲愛、色愛、無色愛。復從愛緣而生於取，取有四種，所謂欲取、見取、戒禁取、我語取。復從取緣而生於有，有者三種，謂欲有、色有、無色有。從有為緣即有生法，其生法者，謂眾生界，隨蘊生起，處處差別，生異滅法，常所遷易。從生為本，有蘊、有界、有處，乃至命根等法，是名為生。從生為緣而有老死，老者所謂心識昏昧，發白面皺，氣力劣弱，呻

【現代漢語翻譯】現代漢語譯本：佛陀對大義利說：『過去和未來也是這樣。在天、人、魔、梵（deva, human, mara, brahma）等世界中，只有佛世尊能夠一一瞭解，無論是增加還是減少，是善還是惡，都能夠分辨清楚。對於緣起之法，憑藉佛的智慧和力量，如實地瞭解。』

佛陀說：『梵王（brahma king）！是的，是的。世間的眾生，對於一切法，沒有智慧，沒有認識，不能瞭解，被無明和癡暗所覆蓋和封閉，這就是無明（ignorance）。從無明為緣而產生行（action），行有三種，即身、口、意（body, speech, mind）。又從行為緣而產生識（consciousness），識有六種，即眼識、耳識、鼻識、舌識、身識、意識（eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness）。從識為緣而產生名色（name and form），名是指除了色之外的，名有四種，即受、想、行、識（feeling, perception, volition, consciousness）；色是指四大，一切色法，由四大產生。像這樣，色蘊（form aggregate）、名蘊（name aggregate）兩種，就是名色。從名色為緣產生六處（six sense bases），內六處有六種，即眼處、耳處、鼻處、舌處、身處、意處（eye base, ear base, nose base, tongue base, body base, mind base）。從六處為緣，又產生觸（contact），觸有六種，即眼觸、耳觸、鼻觸、舌觸、身觸、意觸（eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact）。又從觸為緣而產生受（feeling），受有三種，即樂受、苦受、不苦不樂受（pleasant feeling, painful feeling, neutral feeling）。又從受為緣而產生愛（craving），愛有三種，即欲愛、色愛、無色愛（sense-craving, form-craving, formless-craving）。又從愛為緣而產生取（grasping），取有四種，即欲取、見取、戒禁取、我語取（sense-grasping, view-grasping, ritual-grasping, self-doctrine-grasping）。又從取為緣而產生有（becoming），有有三種，即欲有、色有、無色有（sense-becoming, form-becoming, formless-becoming）。從有為緣就有生（birth）法，這個生法，是指眾生界，隨著蘊的生起，處處不同，產生不同的滅法，經常遷變。從生為根本，有蘊、有界、有處，乃至命根等法，這叫做生。從生為緣而有老死（old age and death），老是指心識昏昧，頭髮變白，面容起皺，氣力衰弱，呻吟。

【English Translation】 English version: The Buddha said to Mahamati, 'The past and the future are also like this. In the realms of gods, humans, maras, and brahmas, only the Buddha, the World Honored One, knows each and every detail. Whether it increases or decreases, whether it is good or evil, He can distinguish it all. With the power of Buddha's wisdom, He truly understands the Dharma of Dependent Origination.'

The Buddha said, 'Brahma King! It is so, it is so. Sentient beings in the world, regarding all dharmas, lack wisdom and knowledge, and cannot understand. They are covered and closed off by ignorance and darkness. This is ignorance. From ignorance as a condition arises action. There are three kinds of action: body, speech, and mind. Again, from action as a condition arises consciousness. There are six kinds of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. From consciousness as a condition arises name and form. 'Name' refers to everything except form. There are four kinds of name: feeling, perception, volition, and consciousness. 'Form' refers to the four great elements. All forms arise from the four great elements. Thus, the aggregate of form and the aggregate of name are called name and form. From name and form as a condition arises the six sense bases. The six internal sense bases are of six kinds: eye base, ear base, nose base, tongue base, body base, and mind base. From the six sense bases as a condition arises contact. There are six kinds of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. Again, from contact as a condition arises feeling. There are three kinds of feeling: pleasant feeling, painful feeling, and neutral feeling. Again, from feeling as a condition arises craving. There are three kinds of craving: sense-craving, form-craving, and formless-craving. Again, from craving as a condition arises grasping. There are four kinds of grasping: sense-grasping, view-grasping, ritual-grasping, and self-doctrine-grasping. Again, from grasping as a condition arises becoming. There are three kinds of becoming: sense-becoming, form-becoming, and formless-becoming. From becoming as a condition arises birth. This birth refers to the realm of sentient beings. Arising with the aggregates, it differs from place to place, producing different dharmas of cessation, constantly changing. From birth as the root, there are aggregates, realms, sense bases, and even the life force. This is called birth. From birth as a condition arises old age and death. Old age refers to the dimming of consciousness, white hair, wrinkled face, weakened strength, and groaning.'

吟喘息，身體羸劣，乃至諸根而悉衰朽，是名為老。死復何相？死者謂諸眾生界趣差別，悉歸無常，壽限終盡，舍于暖觸，命根滅已，諸蘊亦舍，四大離散，是名為死。如前所說，老與死法，是為二種。

「如是所說，即名分別緣生之法。若諸眾生，能了知者，是人當得具足五分法身。」

爾時梵王，聞佛所說緣生法已，禮佛而退，還梵天界。

佛說分別緣生經

【現代漢語翻譯】現代漢語譯本：喘息呻吟，身體虛弱，乃至各種感官都衰退朽壞，這叫做『老』。那麼，『死』又是什麼樣的呢？『死』是指所有眾生在不同的界和趣中，都歸於無常，壽命終結，捨棄溫暖的觸覺，生命力滅絕，五蘊也捨棄，地、水、火、風四大分離消散，這叫做『死』。如前面所說，『老』和『死』這兩種法，就是兩種苦。像這樣所說的，就叫做『分別緣生之法』。如果眾生能夠了解這些，這個人就能夠具足五分法身（Dharmakāya，佛的法身，包含戒、定、慧、解脫、解脫知見五種功德）。" 當時，梵王（Brahmā，印度教的創造之神，在此處指護法神）聽了佛所說的緣生之法后，向佛頂禮，然後退回梵天界（Brahmaloka，梵天所居住的世界）。佛說分別緣生經（Pratītyasamutpāda-vibhaṅga-nirdeśa Sūtra）

【English Translation】 English version: Gasping and sighing, the body becomes weak and frail, and even all the senses decline and decay; this is called 『aging』. What, then, is the characteristic of 『death』? 『Death』 refers to all sentient beings in their various realms and destinies, all returning to impermanence, their lifespan coming to an end, abandoning the warmth of touch, the life force extinguished, the five aggregates also abandoned, and the four great elements (earth, water, fire, and wind) separating and scattering; this is called 『death』. As previously stated, 『aging』 and 『death』 are two kinds of suffering. What has been said in this way is called 『the Dharma of Differentiated Dependent Origination』. If sentient beings can understand this, that person will attain the complete five-fold Dharmakāya (Dharmakāya, the body of the Dharma, encompassing the five virtues of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation).' At that time, Brahmā (Brahmā, the Hindu god of creation, here referring to a Dharma-protecting deity), having heard the Dharma of Dependent Origination spoken by the Buddha, bowed to the Buddha and withdrew, returning to the Brahmaloka (Brahmaloka, the world where Brahmā resides). The Buddha Speaks the Pratītyasamutpāda-vibhaṅga-nirdeśa Sūtra