T25n1508_阿含口解十二因緣經
大正藏第 25 冊 No. 1508 阿含口解十二因緣經
No. 1508
阿含口解十二因緣經
後漢安息優婆塞都尉安玄共沙門嚴佛調譯
欲斷生死趣度世道者，當念卻十二因緣。何等為十二？一者本為癡，二者從癡為所作行，三者從作行為所識，四者從所識為名色，五者從名色為六衰，六者從六衰為所更，七者從所更為痛，八者從痛為愛，九者從愛為求，十者從求為得，十一者從得為生，十二者從生為老病死，是為十二因緣事。
此十二事欲起，當用四非常滅之。何等為四非常？一為識苦，二為舍習，三為知盡，四為行道。更說念生、念老、念病、念死，念是四事，便卻是十二因緣道成。念是四事道人，欲得度世，當斷十二因緣事，是為斷生死根。
十二因緣有內外：一者內為癡、外為地，二者內為行、外為水，三者內為識、外為火，四者內為名色、外為風，五者內為六入、外為空，六者內為災、外為種，七者內為痛、外為根，八者內為愛、外為莖，九者內為受、外為葉，十者內為有、外為節，十一者內為生、外為華，十二者內為老死、外為實。人生死從內十二因緣，萬物生死從外十二因緣。
何等為癡？謂不禮父母、不分別白黑，從是因緣得痛不欲
【現代漢語翻譯】 現代漢語譯本 欲要斷絕生死輪迴，超脫世俗之道的人，應當思考並去除十二因緣。什麼是十二因緣呢？第一是根本為癡（無明），第二是從癡而產生行為（行），第三是從行為而產生意識（識），第四是從意識而產生名色（名色），第五是從名色而產生六衰（六入），第六是從六入而產生所更（觸），第七是從觸而產生痛（受），第八是從受而產生愛（愛），第九是從愛而產生求（取），第十是從求而產生得（有），第十一是從得而產生生（生），第十二是從生而產生老病死（老死），這就是十二因緣的全部內容。 要使這十二因緣不起作用，應當用四非常來滅除它。什麼是四非常呢？第一是認識到苦（識苦），第二是捨棄習氣（舍習），第三是了知滅盡（知盡），第四是修行正道（行道）。進一步說，要常念生、念老、念病、念死，思念這四件事，就能斷除十二因緣，成就道業。修道之人，想要超脫世俗，就應當斷除十二因緣，這是斷絕生死根本的方法。 十二因緣有內外之分：一是內為癡（無明）、外為地，二是內為行、外為水，三是內為識、外為火，四是內為名色、外為風，五是內為六入、外為空，六是內為災、外為種，七是內為痛（受）、外為根，八是內為愛、外為莖，九是內為受（取）、外為葉，十是內為有、外為節，十一是內為生、外為華，十二是內為老死、外為實。人生的生死輪迴源於內在的十二因緣，萬物的生死變化源於外在的十二因緣。 什麼是癡（無明）呢？就是不尊敬父母，不能分辨善惡是非，從這種因緣會得到不想要的痛苦。
【English Translation】 English version Those who wish to cut off the cycle of birth and death and transcend the worldly path should contemplate and eliminate the twelve links of dependent origination. What are the twelve? First, the root is ignorance (Avidya). Second, from ignorance arises action (Samskara). Third, from action arises consciousness (Vijnana). Fourth, from consciousness arise name and form (Namarupa). Fifth, from name and form arise the six entrances (Shadayatana). Sixth, from the six entrances arises contact (Sparsha). Seventh, from contact arises feeling (Vedana). Eighth, from feeling arises craving (Trishna). Ninth, from craving arises grasping (Upadana). Tenth, from grasping arises becoming (Bhava). Eleventh, from becoming arises birth (Jati). Twelfth, from birth arise old age, sickness, and death (Jaramarana). These are the twelve links of dependent origination. To prevent these twelve links from arising, one should use the four impermanences to extinguish them. What are the four impermanences? First, to recognize suffering (Dukkha). Second, to abandon habits (Samudaya). Third, to know cessation (Nirodha). Fourth, to practice the path (Marga). Furthermore, one should constantly contemplate birth, old age, sickness, and death. By contemplating these four things, one can cut off the twelve links of dependent origination and accomplish the path. Those who practice the path and wish to transcend the world should cut off the twelve links of dependent origination; this is the method for severing the root of birth and death. The twelve links of dependent origination have internal and external aspects: First, internally it is ignorance (Avidya), externally it is earth. Second, internally it is action, externally it is water. Third, internally it is consciousness, externally it is fire. Fourth, internally it is name and form, externally it is wind. Fifth, internally it is the six entrances, externally it is space. Sixth, internally it is calamity, externally it is seed. Seventh, internally it is feeling, externally it is root. Eighth, internally it is craving, externally it is stem. Ninth, internally it is grasping, externally it is leaf. Tenth, internally it is becoming, externally it is joint. Eleventh, internally it is birth, externally it is flower. Twelfth, internally it is old age and death, externally it is fruit. The cycle of birth and death for humans originates from the internal twelve links of dependent origination, while the cycle of birth and death for all things originates from the external twelve links of dependent origination. What is ignorance (Avidya)? It is not respecting parents and not distinguishing between good and evil. From this cause and condition, one obtains unwanted suffering.
棄，不信今世亦後世。已作是事便隨行，不作是亦不得，是以有癡便為行，已有行便為識，已有識便為名色，已有名色便為六入，已有六入便為栽，已有栽便為痛，已有痛便為愛，已有愛便為受，已有受便為有，已有有便為生，已有生便為老死。故人生取十二因緣，得十二因緣生，無因緣亦不生；萬物亦爾。不斷十二因緣，不脫生死。行三十七品經，為從是得道。
十二因緣有五事：一者癡；二者生死精行，是前世因緣；三者識，從識受身生；四者名色，色身覆成五陰，是今世因緣；五者六衰，復作生死精行種栽，是後世因緣。前後三世轉相因緣故，為有五事。
十二因緣本從身十事，出身十事。七事成一。三事從四，七事成。一者殺、盜、淫、兩舌、惡口、妄言、綺語，共從色為一。三事從四者。嫉、瞋恚、癡，從痛癢、思想、生死、識。是十事合為五陰，便為十二因緣。地名癡，行為盛陰，便作生死行。自種栽名為行。已有行便有識受身生死，有識便有名色。身復作十事，成已五陰、已有名色便有六入，復作盛陰，行種栽后當復受轉相，因緣生死故名為因緣。身十事為十二因緣者，嫉為癡，瞋恚為生死，精疑為識，殺為名色，盜為六衰，淫為更，兩舌為痛，妄言為愛，惡口為成，綺語為愿，生有無故
【現代漢語翻譯】 現代漢語譯本 捨棄不信奉今生和來世。已經做了這些事就隨之而行，不做這些事也不可能，因此有了愚癡就會產生行為，有了行為就會產生意識，有了意識就會產生名色（nāma-rūpa，精神和物質），有了名色就會產生六入（ṣaḍāyatana，六種感官），有了六入就會產生觸（sparśa，感覺），有了觸就會產生痛（vedanā，感受），有了痛就會產生愛（tṛṣṇā，渴愛），有了愛就會產生受（upādāna，執取），有了受就會產生有（bhava，存在），有了有就會產生生（jāti，出生），有了生就會產生老死（jarā-maraṇa，衰老和死亡）。所以人生就產生了十二因緣，得到十二因緣而生，沒有因緣也不會生；萬物也是這樣。不斷絕十二因緣，就無法脫離生死。修行三十七道品，才能從中得道。
十二因緣有五件事：第一是愚癡（avidyā）；第二是生死精行，這是前世的因緣；第三是識（vijñāna），從識接受身體而生；第四是名（nāma），身體又形成五陰（pañca-skandha，五蘊），這是今生的因緣；第五是六衰，又產生生死精行的種子，這是後世的因緣。前後三世互相因緣，所以有這五件事。
十二因緣本來是從身體的十件事產生，由身體的十件事產生。七件事成為一個整體。三件事從屬於四件事，七件事才得以成立。第一是殺、盜、淫、兩舌、惡口、妄言、綺語，這些共同從色（rūpa，色蘊）成為一個整體。三件事從屬於四件事：嫉妒、嗔恚、愚癡，從屬於痛癢、思想、生死、識。這十件事合起來成為五陰，就成為十二因緣。地代表愚癡，行為盛陰，就產生生死的行為。自己種下種子名為行。有了行便有了識，接受身體的生死，有了識便有名色。身體又產生十件事，成就了五陰，有了名色便有了六入，又產生盛陰，行為種下種子，以後應當再次接受互相轉變，因緣生死，所以名為因緣。身體的十件事成為十二因緣，嫉妒代表愚癡，嗔恚代表生死，精疑代表識，殺代表名色，盜代表六衰，淫代表更，兩舌代表痛，妄言代表愛，惡口代表成，綺語代表愿，因為有生所以有無。
【English Translation】 English version Abandoning and not believing in this life or the next. Having done these things, one follows along; not doing them is also impossible. Therefore, with ignorance (avidyā) arises action (saṃskāra); with action arises consciousness (vijñāna); with consciousness arises name and form (nāma-rūpa); with name and form arises the six sense bases (ṣaḍāyatana); with the six sense bases arises contact (sparśa); with contact arises feeling (vedanā); with feeling arises craving (tṛṣṇā); with craving arises grasping (upādāna); with grasping arises becoming (bhava); with becoming arises birth (jāti); with birth arises old age and death (jarā-maraṇa). Therefore, human life arises from the twelve links of dependent origination, and is born from the twelve links of dependent origination; without causes and conditions, there is no birth. All things are like this. Without cutting off the twelve links of dependent origination, one cannot escape birth and death. Practicing the thirty-seven factors of enlightenment is how one attains the Way.
The twelve links of dependent origination have five aspects: first, ignorance (avidyā); second, the vital activities of birth and death, which are the causes and conditions of the previous life; third, consciousness (vijñāna), from which the body is received and born; fourth, name (nāma), and the body again forms the five aggregates (pañca-skandha), which are the causes and conditions of this life; fifth, the six declines, which again produce the seeds of the vital activities of birth and death, which are the causes and conditions of the next life. Because the three periods of past, present, and future are mutually conditioned, there are these five aspects.
The twelve links of dependent origination originally arise from the ten activities of the body, and are produced by the ten activities of the body. Seven activities form a whole. Three activities are subordinate to four activities, so that seven activities can be established. First, killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, and frivolous speech, together form a whole from form (rūpa). The three activities subordinate to the four activities are: jealousy, anger, and ignorance, which are subordinate to feeling, thought, birth and death, and consciousness. These ten activities combine to form the five aggregates, which become the twelve links of dependent origination. Earth represents ignorance, action represents the flourishing aggregate, which produces the activities of birth and death. Planting seeds oneself is called action. With action, there is consciousness, receiving the body, birth and death; with consciousness, there is name and form. The body again produces ten activities, completing the five aggregates; with name and form, there are the six sense bases, again producing the flourishing aggregate, action plants seeds, and in the future one should again receive mutual transformation, conditioned birth and death, therefore it is called dependent origination. The ten activities of the body become the twelve links of dependent origination: jealousy represents ignorance, anger represents birth and death, essential doubt represents consciousness, killing represents name and form, stealing represents the six declines, sexual misconduct represents change, divisive speech represents feeling, false speech represents craving, harsh speech represents accomplishment, frivolous speech represents wishes, because there is birth, there is non-existence.
為有十二因緣。何以故？淫為癡、瞋恚為生死、精疑為識，內三事為本。已有三事，便有七事，成五盛陰。嫉為五陰本故為疑。五陰行可意善、不可意瞋，便作生死精十事，外從身內意故。疑謂不分別白黑、不識生死故為識。道人慾斷十二因緣，當先斷身十事。便為癡，從癡五陰滅，十二因緣亦滅。斷身十事者，外從身、內從意，故言身意。持謂不殺。亦謂外從口、內從嫉斷者，謂萬物一切意不起便瞋恚止，瞋恚止便殺止，殺止便貪慾止，貪慾止便泣止。外口者謂聲。止聲者，兩舌、惡口、妄言、綺語亦止。無有疑，便入道。是為還五陰斷十二因緣本。
人受身有三別：第一、五陰盛陰；第二、十八種；第三、十二因緣行。是三事得身三別。第一、五陰盛陰者，五陰從身十事出。從眼為色陰，從耳為痛癢陰，從鼻為思想陰，從口為生死陰，從意為識陰。心主唸對是六事為根本，是為五陰地。第二、十八，入十九根。十八種者，五陰行為盛陰，有對有入為十二入本。六情為十八，間有識故，為十九根。言十八種者，識不生故，為十八種。是說盛陰行生十八種、十九根。第三、十二因緣者，謂五陰。五盛陰行，求十二因緣便有身。是同身十事，俱分別之耳。從色得身，從四陰得名字，從名色得愛受，從受行癡，行癡
【現代漢語翻譯】 現代漢語譯本： 存在十二因緣。為什麼呢？淫慾是癡（無明），瞋恚是生死（輪迴），精疑是識（意識），這內在的三件事是根本。已經有了這三件事，便有七件事，成就了五盛陰（五蘊熾盛）。嫉妒是五陰的根本，所以產生疑惑。五陰的執行，順心時產生喜好，不順心時產生瞋恚，於是造作生死之業，形成十事。這十事從外在的身和內在的意念產生。疑惑是指不能分辨黑白、不認識生死，所以稱為識。修行人想要斷除十二因緣，應當首先斷除身的十事。這樣就成為癡，從癡而五陰滅，十二因緣也隨之滅。斷除身的十事，是從外在的身和內在的意念入手，所以說是身意。持戒就是不殺生。也指從外在的口和內在的嫉妒入手來斷除。斷除的方法是，對於萬物一切意念不起，那麼瞋恚就會停止，瞋恚停止殺生就會停止，殺生停止貪慾就會停止，貪慾停止哭泣就會停止。外在的口指的是聲音。停止聲音，兩舌（挑撥離間）、惡口（粗言惡語）、妄言（虛妄不實之語）、綺語（花言巧語）也就停止了。沒有疑惑，就能進入道。這就是返回五陰，斷除十二因緣的根本。
人接受身體有三種區別：第一、五陰盛陰；第二、十八種；第三、十二因緣行。這三件事得到了身體的三種區別。第一、五陰盛陰，五陰是從身的十事產生的。從眼產生色陰（色蘊），從耳產生痛癢陰（受蘊），從鼻產生思想陰（想蘊），從口產生生死陰（行蘊），從意產生識陰（識蘊）。心主導念頭，與對像相對，這六件事是根本，這就是五陰的地基。第二、十八入十九根。十八種，五陰的行為是盛陰，有對境有入處，是十二入（十二處）的根本。六情（六根）是十八，中間有識的緣故，是十九根。說十八種，是因為識不生起，所以是十八種。這是說盛陰的行為產生十八種、十九根。第三、十二因緣，指的是五陰。五盛陰的執行，追求十二因緣，於是就有了身體。這與身的十事相同，只是分別說明罷了。從色得到身體，從四陰得到名字，從名色得到愛受，從受產生癡，產生癡
【English Translation】 English version: There are twelve links of dependent origination. Why? Lust is ignorance (Avidya), anger is birth and death (Samsara), and doubt about essence is consciousness (Vijnana). These three internal matters are the root. Having these three matters, there are then seven matters, completing the five aggregates in their flourishing (Panca Skandha). Jealousy is the root of the five aggregates, hence doubt arises. The functioning of the five aggregates, agreeable things produce liking, disagreeable things produce anger, thus creating the karma of birth and death, forming ten matters. These ten matters arise from the external body and the internal mind. Doubt refers to not distinguishing between black and white, not recognizing birth and death, hence it is called consciousness. A practitioner who wishes to sever the twelve links of dependent origination should first sever the ten matters of the body. This becomes ignorance, and from the cessation of ignorance, the five aggregates cease, and the twelve links of dependent origination also cease. Severing the ten matters of the body begins with the external body and the internal mind, hence it is said 'body and mind'. Upholding precepts means not killing. It also means severing from the external mouth and the internal jealousy. The method of severing is that if no thought arises regarding all things, then anger will cease, and when anger ceases, killing will cease, and when killing ceases, greed will cease, and when greed ceases, lamentation will cease. The external mouth refers to speech. Stopping speech means stopping double-tongued speech (divisive speech), harsh speech, false speech, and frivolous speech. Without doubt, one can enter the path. This is returning to the five aggregates and severing the root of the twelve links of dependent origination.
A person's reception of a body has three distinctions: first, the flourishing of the five aggregates; second, the eighteen elements (Dhatus); third, the functioning of the twelve links of dependent origination. These three matters obtain the three distinctions of the body. First, the flourishing of the five aggregates: the five aggregates arise from the ten matters of the body. From the eye arises the aggregate of form (Rupa Skandha), from the ear arises the aggregate of feeling (Vedana Skandha), from the nose arises the aggregate of perception (Samjna Skandha), from the mouth arises the aggregate of birth and death (Samskara Skandha), and from the mind arises the aggregate of consciousness (Vijnana Skandha). The mind governs thoughts, and being in relation to objects, these six matters are the root, and this is the foundation of the five aggregates. Second, the eighteen elements enter into the nineteen roots (Indriyas). The eighteen elements: the actions of the five aggregates are the flourishing aggregates, having objects and places of entry, they are the root of the twelve entrances (Ayatanas). The six senses are eighteen, and because there is consciousness in between, there are nineteen roots. Saying 'eighteen elements' is because consciousness does not arise, hence there are eighteen elements. This is saying that the actions of the flourishing aggregates produce the eighteen elements and the nineteen roots. Third, the twelve links of dependent origination refer to the five aggregates. The functioning of the five flourishing aggregates, seeking the twelve links of dependent origination, thus there is a body. This is the same as the ten matters of the body, only explained separately. From form, the body is obtained; from the four aggregates, the name is obtained; from name and form, love and sensation are obtained; from sensation, ignorance arises, and from ignorance
便成十二因緣。道當爲斷。色不為身，但名字為身。雖有眼耳鼻舌身意，亦復非身。何以故？設耳是人，當能聽一切。從形得名字，譬金字。譬如以金作物，因從是得字。地水火風空，是五事作身，亦復非身。何以故？身知細滑故，人已死，地不知細滑故。知地水火風空非身，身亦空意亦空，俱空無所有，亦無痛癢。何以故？人已死亦不復覺痛癢，如是為空。意已離身亦無痛癢，但因緣共合故，還歸無有。
身中有十二風：上氣風、下氣風、眼風、耳風、鼻風、背風、脅風、臍風、臂風、足風、曲風、刀風。刀風至病人，殺生刀風，刀風斷截人命。
生老病死，生者謂初墮母腹中時為生；已生便老。止者謂意中止。用止故敗氣息出入。見了身本合十事為敗。
身中五事：一者地，二者水，三者火，四者風，五者空。堅者為地，軟者為水，熱者為火，氣者為風，飯食得出入為空。亦余因緣合為人，自計是我身。若欲萬物，當挍計有身。亦有五因緣共合：一者色、二者痛癢、三者思想、四者生死、五者識。是十事共合，便見生死。
事有善惡。行善有二輩：不犯身三、口四、意三，是為一善；二善者，佈施、持戒、忍辱、精進、不疑。是為二善。惡亦有二輩：犯身三、口四、意三、飲酒，是為一
【現代漢語翻譯】 現代漢語譯本： 於是形成了十二因緣（dvadashanga-pratityasamutpada，佛教關於生命輪迴的十二個環節）。應當斷除這些因緣。色（rupa，物質）不是身（kaya，身體），只是名字（nama，名稱）被認為是身。即使有眼、耳、鼻、舌、身、意（ayatana，六根），也不是真正的身。為什麼呢？如果耳朵是人，就應該能聽到一切。從形體得到名字，就像金字一樣。譬如用金子製作物品，因此而得到名稱。地、水、火、風、空（mahabhuta，五大元素）這五種事物構成了身，但也不是真正的身。為什麼呢？因為身能感知細滑，人死後，地就不能感知細滑了。知道地、水、火、風、空不是身，身也是空的，意（manas，意識）也是空的，一切都是空無所有，也沒有痛癢。為什麼呢？人死後就不再感覺到痛癢，這就是空。意已經離開了身，也沒有痛癢，只是因緣（hetupratyaya，原因和條件）共同聚合，最終還是歸於空無。
身中有十二種風（vayu，氣息）：上氣風、下氣風、眼風、耳風、鼻風、背風、脅風、臍風、臂風、足風、曲風、刀風。刀風降臨到病人身上，是殺生的刀風，刀風會斷截人的性命。
生、老、病、死（jati-jara-vyadhi-marana，生命的四個階段），生是指最初墮入母胎中的時候；已經出生就會衰老。止是指意念中止。因為意念中止，所以呼吸出入停止。看到身體原本由十種事物組成，這就是敗壞。
身中有五種事物：一是地，二是水，三是火，四是風，五是空。堅硬的是地，柔軟的是水，溫暖的是火，氣體是風，飯食的出入是空。也是因為其他因緣聚合成為人，自己認為這是我的身。如果想要了解萬物，就應當考察計算這個身的存在。也有五種因緣共同聚合：一是色，二是痛癢（vedana，感受），三是思想（samjna，知覺），四是生死，五是識（vijnana，意識）。這十種事物共同聚合，就能看到生死的現象。
事物有善惡。行善有兩種：不犯身三（不殺生、不偷盜、不邪淫）、口四（不妄語、不兩舌、不惡口、不綺語）、意三（不貪、不嗔、不癡），這是一種善；第二種善是佈施（dana，給予）、持戒（shila，遵守戒律）、忍辱（kshanti，忍耐）、精進（virya，努力）、不疑（不疑惑）。這是第二種善。惡也有兩種：犯身三、口四、意三、飲酒，這是一種惡。
【English Translation】 English version: Thus, the twelve nidanas (dvadashanga-pratityasamutpada, the twelve links of dependent origination in Buddhism) are formed. These nidanas should be severed. Rupa (rupa, form/matter) is not the kaya (kaya, body), but only the nama (nama, name) is considered the body. Even with the eyes, ears, nose, tongue, body, and mind (ayatana, six sense organs), it is still not the true body. Why? If the ear were the person, it should be able to hear everything. The name is derived from the form, like a golden character. For example, if gold is used to make an object, it gets its name from that. Earth, water, fire, wind, and space (mahabhuta, the five great elements) are the five things that make up the body, but they are not the true body either. Why? Because the body can perceive fineness and smoothness, but after a person dies, the earth cannot perceive fineness and smoothness. Knowing that earth, water, fire, wind, and space are not the body, the body is also empty, and the mind (manas, consciousness) is also empty. Everything is empty and without anything, and there is no pain or itching. Why? Because after a person dies, they no longer feel pain or itching; this is emptiness. When the mind has left the body, there is also no pain or itching, but because of the aggregation of hetupratyaya (hetupratyaya, causes and conditions), it ultimately returns to nothingness.
There are twelve types of vayu (vayu, winds/airs) in the body: upward-moving air, downward-moving air, eye air, ear air, nose air, back air, rib air, navel air, arm air, foot air, joint air, and knife air. When knife air comes to a sick person, it is life-killing knife air, which cuts off a person's life.
Birth, old age, sickness, and death (jati-jara-vyadhi-marana, the four stages of life): birth refers to the initial moment of entering the mother's womb; once born, one ages. Cessation refers to the cessation of thought. Because of the cessation of thought, breathing stops. Seeing that the body is originally composed of ten things, this is decay.
There are five things in the body: first, earth; second, water; third, fire; fourth, wind; and fifth, space. What is hard is earth, what is soft is water, what is warm is fire, what is air is wind, and the intake and output of food is space. It is also because of other conditions coming together that a person is formed, and one thinks, 'This is my body.' If you want to understand all things, you should examine and calculate the existence of this body. There are also five conditions that come together: first, rupa (rupa, form/matter); second, vedana (vedana, feeling/sensation); third, samjna (samjna, perception); fourth, birth and death; and fifth, vijnana (vijnana, consciousness). When these ten things come together, one can see the phenomenon of birth and death.
Things have good and evil. There are two kinds of good deeds: not violating the three actions of the body (not killing, not stealing, not committing sexual misconduct), the four actions of the mouth (not lying, not slandering, not using harsh language, not engaging in frivolous talk), and the three actions of the mind (not being greedy, not being angry, not being ignorant), this is one kind of good; the second kind of good is dana (dana, giving/charity), shila (shila, morality/discipline), kshanti (kshanti, patience), virya (virya, effort/diligence), and not doubting. This is the second kind of good. There are also two kinds of evil: violating the three actions of the body, the four actions of the mouth, the three actions of the mind, and drinking alcohol, this is one kind of evil.
惡；疑、嫉、慳、貪是為二惡。護身口意是為道，行人從福得生。從行得老病死，身便壞敗。人臥出時，意離身在地因緣。何以故不死？四事合持未散故。
人行十事就三事、人行三事就二事、人行二事就一事。何等十事？謂十惡，便得身口意三事。已有三事，便有名色二事。已有名色，便墮癡百劫，乃得為人難得完具。人生精作地識為種，五道識名異，合一識，入一識便失所本知。如人生天上，含人識受入天識，便忘人間事。人從無生、從有死。無何以故生？不識無故生。有何以故死？不識有故死。識無不復生，識有不復死。
意有所念以滅，便到所生處。意念不滅，亦不得行生上意。意頭起以滅，復更念，所念雖多，當還從上頭意受因緣。生人本從婦，婦夫不凈污露得身。長大便惡知識相隨，為五陰、六止、十二衰所欺，便有老病死憂苦。生死為癡，慧人當斷。六止，謂地、水、火、風、空、識。十二衰，謂色、聲、香、味、細滑、念欲。內有匿賊，是為十二衰。
人生有三因緣：一者合會；二者聚；三者心意識。痛癢、思想、生死、識，是為合會。諸愛慾是為聚。上頭為上頭為心、中央為意、後頭為識。人初墮母腹中，如雞子中黃。至三十七日，悉有頭面手足指具足，未生四日到向下。人在
【現代漢語翻譯】 現代漢語譯本： 作惡；疑惑、嫉妒、吝嗇、貪婪，這被稱為兩種惡行。守護好身、口、意被稱為道，修行人從行善中獲得好的轉生。從行為中產生衰老、疾病和死亡，身體因此敗壞。人在睡眠和醒來時，意識會暫時離開身體，依附於地上的因緣。為什麼不會立刻死亡呢？因為地、水、火、風四種元素聚合維持，尚未離散的緣故。 人如果執著於十事，最終會歸結到三事；人如果執著於三事，最終會歸結到二事；人如果執著於二事，最終會歸結到一事。什麼是十事呢？就是指十惡，由此產生身、口、意三事。有了三事，便有名、色二事。有了名色，便會墮入愚癡，經歷百劫，才有可能再次獲得完整的人身，這是非常難得的。人生的開始，精子和卵子結合，地識作為種子，五道（地獄、餓鬼、畜生、人、天）的識各有不同的名稱，它們合為一體，最初的一識一旦進入，便失去了原本的認知。比如人轉生到天上，帶著人間的意識進入天界的意識，便會忘記人間的事情。人從無中生，從有中死。為什麼從無中生？因為不認識『無』的緣故而生。為什麼從有中死？因為不認識『有』的緣故而死。認識了『無』就不會再生，認識了『有』就不會再死。 意識如果專注于某個念頭並使其滅除，便會到達所要轉生的地方。如果意念不滅，也無法提升到更高的意識境界。一個念頭生起並滅去，又產生新的念頭，雖然念頭很多，但都還是從最初的念頭那裡接受因緣。人的出生本源於母親，男女結合，由不凈的污穢產生身體。長大后便被惡知識所影響，被五陰（色、受、想、行、識）、六止（地、水、火、風、空、識）、十二衰（色、聲、香、味、觸、法）所欺騙，於是便有了衰老、疾病、死亡和憂愁痛苦。生死輪迴的根源是愚癡，有智慧的人應當斷除它。六止，指的是地、水、火、風、空、識。十二衰，指的是色、聲、香、味、觸（細滑）、法（念欲）。內在潛藏的賊，就是這十二衰。 人生的存在有三種因緣：一是合會；二是聚集；三是心意識。痛癢、思想、生死、識，這些是合會。各種愛慾是聚集。上部為心，中央為意，後部為識。人最初進入母親的子宮，就像雞蛋中的蛋黃。到第三十七天，頭、面、手、足、手指都已具備，在出生前四天頭朝下。
【English Translation】 English version: Evil; doubt, jealousy, stinginess, and greed are called the two evils. Guarding body, speech, and mind is called the path, and practitioners are born from blessings. From actions come old age, sickness, and death, and the body then decays. When a person sleeps and wakes up, the mind temporarily leaves the body and relies on earthly conditions. Why doesn't one die immediately? Because the four elements (earth, water, fire, and wind) are combined and have not yet dispersed. If a person clings to ten things, they will eventually be reduced to three; if a person clings to three things, they will eventually be reduced to two; if a person clings to two things, they will eventually be reduced to one. What are the ten things? They refer to the ten evils, from which arise the three things of body, speech, and mind. Having these three things, there are then the two things of name and form. Having name and form, one falls into ignorance for hundreds of kalpas (aeons), and it is difficult to be reborn as a complete human being. At the beginning of life, sperm and egg combine, with earth-consciousness as the seed. The consciousnesses of the five paths (hell, hungry ghosts, animals, humans, and heavens) have different names, and they combine into one. Once the initial consciousness enters, it loses its original knowledge. For example, when a person is reborn in the heavens, carrying human consciousness into heavenly consciousness, they forget human affairs. People are born from non-existence and die from existence. Why are they born from non-existence? Because they do not recognize 'non-existence.' Why do they die from existence? Because they do not recognize 'existence.' Recognizing 'non-existence,' one will not be reborn; recognizing 'existence,' one will not die again. If the mind focuses on a thought and eliminates it, it will reach the place of rebirth. If the thought is not eliminated, one cannot ascend to a higher state of consciousness. A thought arises and ceases, and then a new thought arises. Although there are many thoughts, they all receive their causes and conditions from the initial thought. The origin of human birth is from the mother; the union of man and woman, from impure filth, produces the body. Growing up, one is influenced by bad company, deceived by the five skandhas (form, feeling, perception, mental formations, and consciousness), the six entrances (earth, water, fire, wind, space, and consciousness), and the twelve decrepitudes (form, sound, smell, taste, touch, and mental objects). Thus, there is old age, sickness, death, and sorrow. The root of samsara (cycle of birth and death) is ignorance, which wise people should cut off. The six entrances refer to earth, water, fire, wind, space, and consciousness. The twelve decrepitudes refer to form, sound, smell, taste, touch (smoothness), and mental objects (desire). The hidden thief within is these twelve decrepitudes. The existence of human life has three causes: first, combination; second, aggregation; third, mind-consciousness. Pain, sensation, thought, birth, death, and consciousness are combinations. Various desires are aggregations. The upper part is the mind, the center is the intention, and the rear is the consciousness. When a person first enters the mother's womb, it is like the yolk in an egg. By the thirty-seventh day, the head, face, hands, feet, and fingers are all complete, and four days before birth, the head turns downward.
母腹中，苦不可言。人在母腹中，命日益、識日大。身稍老至半年時，身與識日減。得身為福亦為罪。何以故？以得人身是為福，以飢渴寒熱貪淫嫉妒為罪。
人生子有五因緣：一者有本願；二者同業；三者曉禮；四者來債；五者償債。何等為本願？謂先世時見人子端正，便愿言：「我子如是。」同業者，謂同計挍得利相呼。曉禮者，謂當相敬愛。來債者，謂父母主治生，子橫用之。償債者，謂子治生付父母，是為償債。子以三因緣生：一者父母先世負子錢；二者子先世負父母錢；三者怨家來作子。父母勤苦求財已致便死，子得用之，是為父母先負子錢。子行求財產已致便死，父母用之，是為子負父母錢。有時子生百日千日便死，父母便憂愁惱，是為怨家相從生。
生子有三輩：一者福子；二者真子；三者不真子。何等為福子？謂父母持戒、佈施、忍辱、精進行道，子亦爾，是為福子。真子者，父母不通道，子獨奉道教，是為真子。不真子者，父母隨道業、隨法行，子但飲酒作惡，人所不欲見，是為不真子。
子從父母生，有同意、有同行、有同念。俱長壽富貴端正，是為同行。貪慾瞋恚，是為同意。精進行道，是為同念。本行在父多類父，本行在母多類母，不同行不相類故。人生墮地未有所知，
【現代漢語翻譯】 現代漢語譯本：在母親的腹中，苦楚難以言說。人在母親的腹中，生命一天天增長，意識也一天天擴大。身體漸漸衰老，到了半年的時候，身體和意識都一天天減少。得到人身既是福氣也是罪過。為什麼這樣說呢？因為得到人身是福氣，而飢餓、乾渴、寒冷、炎熱、貪婪、淫慾、嫉妒則是罪過。
人生孩子有五種因緣：一是具有本來的願望（本願）；二是共同的行業（同業）；三是懂得禮儀（曉禮）；四是前來討債（來債）；五是前來還債（償債）。什麼是本願呢？就是前世看見別人的孩子端正美好，便發願說：『我的孩子也要像這樣。』同業，是指共同謀劃計算以獲取利益而互相呼應。曉禮，是指應當互相尊敬愛護。來債，是指父母辛勤經營家業，孩子卻隨意揮霍。償債，是指孩子經營家業供養父母，這就是償債。孩子因為三種因緣而出生：一是父母前世欠了孩子的錢；二是孩子前世欠了父母的錢；三是怨家來做孩子。父母辛勤勞苦地求取錢財，還沒有享用就去世了，孩子卻得以使用，這就是父母前世欠了孩子的錢。孩子努力經營家產，還沒有享用就去世了，父母卻得以使用，這就是孩子欠了父母的錢。有時孩子出生一百天、一千天就夭折了，父母因此憂愁煩惱，這就是怨家來投生。
生孩子有三種類型：一是福子；二是真子；三是不真子。什麼是福子呢？就是父母持戒、佈施、忍辱、精進修行，孩子也這樣，這就是福子。真子，是指父母不信奉佛道，孩子卻獨自奉行佛道教義，這就是真子。不真子，是指父母遵循佛道事業、遵循佛法修行，孩子卻只顧飲酒作惡，令人不願意見到，這就是不真子。
孩子從父母而生，有同意、有同行、有同念。一同長壽、富貴、端正，這就是同行。一同貪慾、嗔恚，這就是同意。一同精進修行，這就是同念。平時的行為習慣像父親的就多半像父親，平時的行為習慣像母親的就多半像母親，不同行就不會相像。人生下來，落在地上，還沒有任何知覺。
【English Translation】 English version: In the mother's womb, the suffering is indescribable. While in the mother's womb, a person's life grows daily, and their consciousness expands daily. As the body gradually ages, reaching half a year, both the body and consciousness diminish daily. Obtaining a human body is both a blessing and a sin. Why is that? Because obtaining a human body is a blessing, while hunger, thirst, cold, heat, greed, lust, and jealousy are sins.
There are five causes and conditions for a person to have children: first, having an original vow (本願, běn yuàn); second, shared karma (同業, tóng yè); third, understanding propriety (曉禮, xiǎo lǐ); fourth, coming to collect a debt (來債, lái zhài); and fifth, coming to repay a debt (償債, cháng zhài). What is an original vow? It means that in a previous life, seeing someone else's child being upright and beautiful, one makes a vow, 'May my child be like this.' Shared karma refers to jointly planning and calculating to obtain benefits and responding to each other. Understanding propriety refers to mutually respecting and loving each other. Coming to collect a debt refers to the parents diligently managing the household, while the child squanders it. Repaying a debt refers to the child managing the household and supporting the parents; this is repaying a debt. A child is born due to three causes and conditions: first, the parents owed the child money in a previous life; second, the child owed the parents money in a previous life; and third, enemies come to be children. The parents diligently and laboriously seek wealth, but die before enjoying it, and the child gets to use it; this is the parents owing the child money in a previous life. The child diligently manages the property, but dies before enjoying it, and the parents get to use it; this is the child owing the parents money. Sometimes a child dies after a hundred or a thousand days, and the parents are worried and distressed; this is enemies coming to be born.
There are three types of children: first, a blessed child (福子, fú zǐ); second, a true child (真子, zhēn zǐ); and third, an untrue child (不真子, bù zhēn zǐ). What is a blessed child? It means that the parents uphold precepts, practice generosity, forbearance, and diligent cultivation, and the child does the same; this is a blessed child. A true child refers to the parents not believing in the Buddhist path, but the child alone upholds the Buddhist teachings; this is a true child. An untrue child refers to the parents following the Buddhist path and practicing the Dharma, but the child only drinks alcohol and does evil, making people unwilling to see them; this is an untrue child.
Children are born from their parents, sharing agreement, shared conduct, and shared thoughts. Together they have longevity, wealth, nobility, and uprightness; this is shared conduct. Together they have greed and anger; this is shared agreement. Together they diligently cultivate the path; this is shared thoughts. If one's habitual behavior is like the father's, one is mostly like the father; if one's habitual behavior is like the mother's, one is mostly like the mother; if one's conduct is not the same, they will not be alike. When a person is born and falls to the ground, they have no awareness.
便喜向其母者，意識本因緣故耳。
人來生時有因緣，身能出入無間，至七日便復壞其身。亦有地水火風空，但微難見。人年老少識多忘者，識轉稍向後所生處。何以故不預知當所生處？用未到故。他人生他人來、他人至他人所、他人憂他人所，從來久遠習故。不學身有三痛，意亦有三痛。身痛者，謂得刀杖瓦石蹴蹋；二者病瘦；三者死。意痛者，一為憂父母兄弟妻子知識；二為憂財寶怨家。何以故為痛？謂五陰不調故痛。何以故為死陰？熟壞故為死。一切病皆意所作，身無所知，故不作是病。是身何以故為病？四因緣不等故。何以為憂？一切不如意故。何以不定？病疾過去故。何以為急？要欲壞。何以故為碎？身老毒故。何以為老死？壞故。何以為非常？不得自在故。何以為苦？急故。何以為空？無有主。言我作是如何？以為非身，不能離苦、不得受苦。是為十事。
人所欲凡有三事，人之所愛常欲得之：一者強健；二者安隱；三者長壽。如是復有三怨：一者年老，是強健怨；二者疾病，是安隱怨；三者身死，是長壽怨。亦有三救：一者歸命佛；二者歸命法；三者歸命比丘僧。
有四事可畏；一者生；二者老；三者病；四者死。人面赤有五因緣：一者近火：二者飲酒：三者恐怖：四者念怒：五者
【現代漢語翻譯】 現代漢語譯本：於是（嬰兒）便高興地朝向他的母親，這是因為意識和本有因緣的緣故。
人來出生時是有因緣的，身體能夠自由出入而沒有阻礙，但到了七天就會損壞。身體由地、水、火、風、空五種元素組成，只是非常微小難以看見。人年紀大了或者年少時記憶力差，是因為意識逐漸轉向未來將要投生的地方。為什麼不能預先知道將要投生的地方呢？因為時機未到。他人出生、他人到來、他人到達他人的地方、他人為他人憂愁，都是因為長久以來的習氣所致。不學習佛法，身體有三種痛苦，意識也有三種痛苦。身體的痛苦，一是被刀杖瓦石擊打或踐踏；二是生病瘦弱；三是死亡。意識的痛苦，一是為父母兄弟妻子親友擔憂；二是為財寶和怨家擔憂。為什麼會感到痛苦呢？因為五陰（色、受、想、行、識）不調和的緣故。什麼叫做死陰呢？就是（五陰）成熟敗壞的緣故。一切疾病都是意識所造成的，身體本身沒有知覺，所以不會製造疾病。這個身體為什麼會生病呢？因為地、水、火、風四種元素不平衡的緣故。什麼是憂愁呢？就是一切不如意的事情。為什麼（身體）不穩定呢？因為疾病會過去。為什麼（身體）是急迫的呢？因為它終將要壞滅。為什麼（身體）是破碎的呢？因為身體衰老而充滿毒素。什麼是衰老和死亡呢？就是（身體）敗壞。為什麼（身體）是無常的呢？因為它不能自在。為什麼（身體）是痛苦的呢？因為它急迫地走向壞滅。為什麼（身體）是空性的呢？因為它沒有主宰。說『我』所做的是什麼呢？認為（身體）不是自身，不能脫離痛苦，也不能感受痛苦。這就是十件事。
人們所希望的通常有三件事，人們所喜愛的總是希望得到：一是強健；二是安穩；三是長壽。同樣也有三種怨敵：一是年老，是強健的怨敵；二是疾病，是安穩的怨敵；三是死亡，是長壽的怨敵。也有三種救護：一是歸命佛（Buddha，覺悟者）；二是歸命法（Dharma，佛法）；三是歸命比丘僧（Bhikshu Sangha，出家僧團）。
有四件事令人畏懼：一是出生；二是衰老；三是疾病；四是死亡。人的面色發紅有五種原因：一是靠近火；二是飲酒；三是恐怖；四是念怒；五是...
【English Translation】 English version: Then (the infant) happily turns towards his mother, this is because of the consciousness and the inherent causes and conditions.
When people are born, there are causes and conditions. The body can freely enter and exit without obstruction, but it will be damaged after seven days. The body is composed of the five elements of earth, water, fire, wind, and space, but they are very subtle and difficult to see. When people are old or have poor memory when young, it is because consciousness gradually turns towards the place where they will be reborn in the future. Why can't one know in advance where they will be reborn? Because the time has not yet arrived. Others are born, others arrive, others reach the places of others, others worry for others, all because of long-standing habits. Without studying the Dharma, the body has three kinds of suffering, and the mind also has three kinds of suffering. The sufferings of the body are: first, being struck or trampled by knives, sticks, tiles, and stones; second, being sick and weak; third, death. The sufferings of the mind are: first, worrying about parents, siblings, wives, children, and friends; second, worrying about wealth and enemies. Why do we feel pain? Because the five skandhas (form, feeling, perception, volition, and consciousness) are not in harmony. What is called the death skandha? It is because (the five skandhas) are mature and decayed. All diseases are caused by the mind; the body itself has no awareness, so it does not create diseases. Why does this body get sick? Because the four elements of earth, water, fire, and wind are not in balance. What is worry? It is all unsatisfactory things. Why is (the body) unstable? Because diseases will pass. Why is (the body) urgent? Because it will eventually be destroyed. Why is (the body) fragmented? Because the body is old and full of toxins. What are old age and death? It is (the body's) decay. Why is (the body) impermanent? Because it cannot be free. Why is (the body) suffering? Because it is urgently heading towards destruction. Why is (the body) empty? Because it has no master. What is it that 'I' do? Thinking that (the body) is not oneself, unable to escape suffering, and unable to experience suffering. These are the ten things.
People usually desire three things, and people always want to obtain what they love: first, strength and health; second, peace and security; third, longevity. There are also three enemies: first, old age, which is the enemy of strength and health; second, disease, which is the enemy of peace and security; third, death, which is the enemy of longevity. There are also three refuges: first, taking refuge in the Buddha (Buddha, the awakened one); second, taking refuge in the Dharma (Dharma, the teachings of the Buddha); third, taking refuge in the Bhikshu Sangha (Bhikshu Sangha, the monastic community).
There are four things to be feared: first, birth; second, old age; third, disease; fourth, death. There are five reasons why a person's face turns red: first, being near fire; second, drinking alcohol; third, being frightened; fourth, thinking of anger; fifth, ...
多慚愧。頭白有四因緣：一者火多；二者憂多；三者病多；四者種早白。人病瘦有四因緣：一者少食；二者有憂；三者多愁；四者有病身未和調。有四事不先語人：一者頭白；二者老；三者病；四者死。是四事不可避，亦不可離亦不可卻。
有四事不可忍：一者饑；二者渴；三者寒；四者熱。身復有四事：一者不足；二者不滿；三者不飽；四者不厭。身復有四痛：一者生時痛；二者老時痛；三者病時痛；四者死時痛。
一切味不過八種：一者苦；二者澀；三者辛；四者咸；五者淡；六者甜；七者酢；八者不了了味。苦增寒熱，澀多增風除寒，辛除水，酢除風，令人目冥。食有三因緣悉入骨髓血脈中：一者肥膩；二者毒；三者酒。是三者皆遍身中，無有不到。諸所食飲皆有肥膩，但有薄厚多少耳。人有四種：一者長者種；二者道術種；三者師巫種；四者田家種。生者有四種：一者腹生；二者謂寒熱和生；三者化生；四者卵生。腹生者，謂人及畜生。寒熱和生者，謂蟲蛾蚤虱。化生者，謂天及地獄。卵生者，謂飛鳥魚鱉。
人頭有四十五骨，從腰以上五十一骨，四支百四骨，合二百骨。人身有七十萬脈，九十九萬毛孔，得觀悉自見分別知之。
有阿羅漢，以天眼徹視，見女人墮地獄中者甚眾多。
【現代漢語翻譯】 現代漢語譯本： 真是慚愧。頭髮變白有四種原因：一是體內火氣過旺；二是憂慮過多；三是疾病纏身；四是天生早白。 人因疾病而消瘦也有四種原因：一是飲食過少；二是心懷憂愁；三是思慮過多；四是身患疾病且身體未得到調養。 有四件事不應事先告訴別人：一是頭髮變白；二是衰老；三是生病；四是死亡。這四件事無法避免，也無法擺脫，更無法拒絕。 有四件事難以忍受：一是飢餓；二是口渴；三是寒冷；四是炎熱。身體又有四種狀態：一是不滿足；二是不盈滿；三是不飽足；四是不厭倦。身體又有四種痛苦：一是出生時的痛苦；二是衰老時的痛苦；三是生病時的痛苦；四是死亡時的痛苦。 一切味道不過八種：一是苦；二是澀；三是辛辣；四是咸；五是淡；六是甜；七是酸；八是味道不清晰。苦味會加重寒熱病癥，澀味多會增加風邪並驅除寒氣，辛辣味能去除水濕，酸味能去除風邪，但會使人視力模糊。食物有三種情況會深入骨髓血脈之中：一是肥膩；二是含有毒素；三是飲酒。這三種情況都會遍佈全身，無處不到。人們有四種出身：一是貴族種姓；二是修道之人；三是師巫；四是農家。生命有四種產生方式：一是胎生；二是因寒熱交合而生；三是化生；四是卵生。胎生，指的是人和畜生。寒熱和生，指的是蟲、蛾、跳蚤、虱子。化生，指的是天人和地獄眾生。卵生，指的是飛鳥、魚、鱉。 人頭有四十五塊骨頭，從腰部以上有五十一塊骨頭，四肢有一百零四塊骨頭，總共二百塊骨頭。人身有七十萬條脈絡，九十九萬個毛孔，能夠觀察就能完全清楚地瞭解和分辨它們。 有阿羅漢（Arhat，證得無生，不再輪迴的聖者），以天眼徹視，看見女人墮入地獄中的非常多。
【English Translation】 English version: I am truly ashamed. There are four causes for white hair: first, excessive fire element; second, excessive worry; third, frequent illness; fourth, early predisposition to graying. There are also four causes for a person becoming thin due to illness: first, eating too little; second, having worries; third, excessive sorrow; fourth, having an illness and the body not being in harmony. There are four things one should not tell others in advance: first, white hair; second, old age; third, illness; fourth, death. These four things cannot be avoided, nor can they be escaped, nor can they be refused. There are four things that are unbearable: first, hunger; second, thirst; third, cold; fourth, heat. The body also has four states: first, insufficiency; second, unfulfillment; third, unsatiated; fourth, unwearied. The body also has four pains: first, the pain of birth; second, the pain of old age; third, the pain of illness; fourth, the pain of death. All flavors are no more than eight kinds: first, bitter; second, astringent; third, pungent; fourth, salty; fifth, bland; sixth, sweet; seventh, sour; eighth, indistinct flavor. Bitter increases cold and heat illnesses, astringent mostly increases wind and dispels cold, pungent dispels water, sour dispels wind, but causes dimness of sight. Food has three causes that penetrate into the bones, marrow, blood vessels: first, fatty and greasy; second, poisonous; third, alcohol. These three permeate the entire body, reaching everywhere. All foods and drinks have some fat and grease, but in varying degrees of thickness and quantity. People have four kinds of origins: first, noble lineage; second, those practicing the Dao (道, the Way); third, shamans and sorcerers; fourth, farming families. Beings have four kinds of births: first, womb-born; second, born from the combination of cold and heat; third, born by transformation; fourth, egg-born. Womb-born refers to humans and livestock. Born from the combination of cold and heat refers to insects, moths, fleas, and lice. Born by transformation refers to beings in the heavens and hells. Egg-born refers to flying birds, fish, and turtles. The human head has forty-five bones, from the waist up there are fifty-one bones, the four limbs have one hundred and four bones, totaling two hundred bones. The human body has seven hundred thousand veins and ninety-nine million pores; being able to observe, one can completely see, understand, and distinguish them. There was an Arhat (阿羅漢, a perfected being who has attained Nirvana), who, with his divine eye, saw that a great many women were falling into hell.
便問佛：「何以故？」佛言：「用四因緣故：一者貪珍寶物衣被，欲得多故；二者相嫉妒；三者多口舌；四者作姿態淫多。以是故墮地獄中多耳。」
阿含口解十二因緣經
【現代漢語翻譯】 現代漢語譯本：於是（他）就問佛陀：『是何緣故呢？』佛陀說：『因為有四種因緣的緣故：第一是貪戀珍寶財物和衣物，想要得到更多；第二是互相嫉妒；第三是多生口舌是非；第四是行為放蕩，淫慾過多。因為這些緣故，墮入地獄中的人就很多。』 《阿含口解十二因緣經》
【English Translation】 English version: Then (he) asked the Buddha: 'What is the reason for this?' The Buddha said: 'It is because of four causes and conditions: first, greed for precious treasures, wealth, and clothing, desiring to obtain more; second, mutual jealousy; third, much verbal conflict and gossip; fourth, acting licentiously and excessive lust. Because of these reasons, many fall into hell.' Āgama Oral Explanation of the Twelve Nidānas Sūtra