T32n1651_十二因緣論
大正藏第 32 冊 No. 1651 十二因緣論
No. 1651
十二因緣論一卷
凈意菩薩造
後魏北印度三藏菩提流支譯
歸命牟尼尊 妙法比丘僧 略作因緣論 為義顯現故 牟尼所演說 十二勝上分 因緣所生法 彼為三所攝 煩惱業及苦 次說應當知 煩惱初八九 業二及以十 餘七說為苦 三攝十二法 從三故生二 從二故生七 從七復生三 是故如輪轉 一切世間法 唯因果無人 但從諸空法 唯生於空法 誦燈印鏡響 日珠種子水 諸陰轉不轉 智者善思量
有弟子成就。隨所聞法堪能受持。令不忘失於如來法。謂事非事及性相等。如是義中心懷疑惑。為得知故問言。尊者。
牟尼所演說 十二勝上分 因緣所生法 彼為三所攝 如是等諸事 今為知請問 愿為我解釋 除斷我疑網 師見弟子意 於法生渴仰 恭敬請示故 即答言汝聽 十二勝上分 彼為三所攝 煩惱業及苦 次說應當知 是中十及二 故曰為十二 以彼不異分 故名為勝分 如車輿分故 說勝分應知
言牟尼者。名為寂滅。亦名無分別。亦名為定。亦名無言說。彼
【現代漢語翻譯】 現代漢語譯本 《十二因緣論》一卷 凈意菩薩造 後魏北印度三藏菩提流支譯 歸命牟尼尊（釋迦牟尼佛的尊稱），妙法比丘僧。 略作因緣論，為義顯現故。 牟尼（釋迦牟尼佛）所演說，十二勝上分。 因緣所生法，彼為三所攝。 煩惱、業及苦，次說應當知。 煩惱初八九，業二及以十。 餘七說為苦，三攝十二法。 從三故生二，從二故生七。 從七復生三，是故如輪轉。 一切世間法，唯因果無人。 但從諸空法，唯生於空法。 誦燈印鏡響，日珠種子水。 諸陰轉不轉，智者善思量。 有弟子成就，隨所聞法堪能受持，令不忘失於如來法，謂事非事及性相等。如是義中心懷疑惑，為得知故問言。尊者。 『牟尼（釋迦牟尼佛）所演說，十二勝上分，因緣所生法，彼為三所攝。』 如是等諸事，今為知請問，愿為我解釋，除斷我疑網。 師見弟子意，於法生渴仰，恭敬請示故，即答言汝聽。 『十二勝上分，彼為三所攝，煩惱業及苦，次說應當知。』 是中十及二，故曰為十二，以彼不異分，故名為勝分，如車輿分故，說勝分應知。 言牟尼（釋迦牟尼佛）者，名為寂滅，亦名無分別，亦名為定，亦名無言說。彼
【English Translation】 English version The Treatise on the Twelve Nidānas, One Scroll Composed by Bodhisattva Jingyi Translated by Tripiṭaka Bodhiruci from Northern India of the Later Wei Dynasty I take refuge in Muni (an epithet of Shakyamuni Buddha), the wonderful Dharma, and the Sangha of Bhikshus. I briefly compose this treatise on dependent origination for the sake of revealing its meaning. The twelve excellent divisions expounded by Muni (Shakyamuni Buddha). The dharmas arising from conditions are encompassed by these three. Afflictions, karma, and suffering, it should be known, are discussed in sequence. Afflictions are the first, eighth, and ninth; karma is the second and tenth. The remaining seven are said to be suffering; these three encompass the twelve dharmas. From the three, two arise; from the two, seven arise. From the seven, three arise again; therefore, it is like a wheel turning. All worldly dharmas are merely cause and effect, without a self. Only empty dharmas arise from empty dharmas. Recitation, lamp, seal, mirror, echo, sun, jewel, seed, water. The skandhas turning or not turning, the wise should contemplate well. There is a disciple who is accomplished, capable of upholding the Dharma he hears, and preventing the loss of the Tathagata's Dharma, referring to what is and is not, and the equality of natures. He harbors doubts about such meanings and asks to understand, saying: 'Venerable One,' 'The twelve excellent divisions expounded by Muni (Shakyamuni Buddha), the dharmas arising from conditions are encompassed by these three.' Such matters, I now ask to know, I wish you to explain and dispel my net of doubts. The teacher sees the disciple's intention, his thirst for the Dharma, and his respectful request, and replies, 'Listen.' 'The twelve excellent divisions are encompassed by these three: afflictions, karma, and suffering, it should be known, are discussed in sequence.' Among them are ten and two, hence it is called twelve; because they are not different divisions, they are called excellent divisions, like the divisions of a chariot, it should be known that they are called excellent divisions. The term Muni (Shakyamuni Buddha) means tranquility and extinction, also means non-discrimination, also means samadhi, also means non-verbal expression. He
牟尼所演。宣暢辯說。是名假名。然彼非是大人丈夫。自在定時。性相所生。但唯因緣所產生故。彼十二分。于煩惱業及以苦處。三法迭互共作因緣。如拒瓶案。如是三處所攝應知。
問曰。何者為煩惱。何者為業。何者為苦。而得有此諸因緣法勝分攝成。
答曰。於此十二勝上分中。初為無明。第八為愛。第九為取。此三勝分是煩惱所攝。第二為行。第十為有。此二勝分是業所攝。餘七勝分是苦所攝。此是煩惱業苦等三。攝十二分應知。言餘七者。謂識名色六入觸受及生老死。恩愛別離。怨憎合會。所求不得。如是等法生一切苦。如是諸分。于向所說。煩惱業苦。以為根本。應知。攝十二分。唯有三事。更無餘法。一切經中但有此分。更無有餘。
問曰。已知此等諸勝分義。為我解釋煩惱業苦在於何處。復云何成一切諸事。答曰。從三生二。三是煩惱。二是業。謂從煩惱而生於業。從二生七。七者是苦。謂從於業而生於苦。從七生三者。謂從於苦而生煩惱。此說煩惱業苦三種迭互相生。是故生有輪轉不定。所言有者。所謂欲色無色界等。彼中不住。喻如輪轉。以彼有故。一切世間凡夫眾生。次第上下猶如輪轉。有中不定。以不定故。說有三處。
問曰。彼造一切身。自在眾生。何者是彼作
【現代漢語翻譯】 現代漢語譯本： 牟尼（Muni，聖人）所演說的，宣揚暢達的辯論解說，這被稱為假名（conceptual designation）。然而，它們並非是大人丈夫（great man），在自在的禪定狀態下，由自性或現象所生，而僅僅是由因緣和合而產生。這十二緣起支分，在煩惱、業以及苦處這三者之間，相互作為因緣。如同三腳架支撐瓶子一樣。應當知道，這三處所涵蓋了一切。
問：什麼是煩惱？什麼是業？什麼是苦？才能有這些因緣法殊勝的部分所攝持構成？
答：在這十二殊勝的支分中，最初的無明（ignorance）、第八的愛（craving）、第九的取（grasping），這三個殊勝的支分是煩惱所攝。第二的行（volitional action）、第十的有（becoming），這兩個殊勝的支分是業所攝。其餘七個殊勝的支分是苦所攝。這便是煩惱、業、苦這三者涵蓋十二緣起支分。所說的其餘七個是：識（consciousness）、名色（name and form）、六入（six sense bases）、觸（contact）、受（feeling）、生（birth）、老死（old age and death）。恩愛別離、怨憎合會、所求不得，像這樣的法產生一切苦。像這樣的支分，對於前面所說的煩惱、業、苦，作為根本。應當知道，十二緣起支分僅僅由這三件事所攝，沒有其他法。一切經中只有這些支分，沒有其他的。
問：已經知道了這些殊勝支分的意義，請為我解釋煩惱、業、苦在哪裡？又是如何構成一切諸事的？
答：從三生二，三是煩惱，二是業，意思是說從煩惱而生業。從二生七，七是苦，意思是說從業而生苦。從七生三，意思是說從苦而生煩惱。這說明煩惱、業、苦三種互相迭生，因此生死輪迴沒有定處。所說的『有』，是指欲有（desire realm existence）、色有（form realm existence）、無色有（formless realm existence）等等。眾生在其中不能安住，譬如輪子旋轉。因為有這些『有』，一切世間的凡夫眾生，次第上下猶如輪轉，在『有』中沒有定處。因為沒有定處，所以說有三處（三界）。
問：那個造作一切身，自在的眾生，什麼是他的作為？ English version: That which is expounded by Muni (Sage), the eloquent and clear explanations, are called conceptual designations. However, they are not great men, born from their own nature or phenomena in a state of free samadhi, but are merely generated by the aggregation of causes and conditions. These twelve links of dependent origination mutually act as causes and conditions among afflictions, karma, and suffering. Just as a tripod supports a bottle. It should be known that these three encompass everything.
Question: What are afflictions? What is karma? What is suffering? So that these excellent parts of conditioned dharmas can be held and constituted?
Answer: Among these twelve excellent links, the first is ignorance (avidya), the eighth is craving (trishna), and the ninth is grasping (upadana). These three excellent links are included in afflictions. The second is volitional action (samskara), and the tenth is becoming (bhava). These two excellent links are included in karma. The remaining seven excellent links are included in suffering. This is how afflictions, karma, and suffering encompass the twelve links of dependent origination. The remaining seven are: consciousness (vijnana), name and form (nama-rupa), six sense bases (sadayatana), contact (sparsha), feeling (vedana), birth (jati), old age and death (jara-marana). Separation from loved ones, meeting with those who are hated, not obtaining what is sought, such dharmas generate all suffering. These links, with respect to the aforementioned afflictions, karma, and suffering, serve as the root. It should be known that the twelve links of dependent origination are encompassed by only these three things; there are no other dharmas. In all sutras, there are only these links; there are no others.
Question: Having understood the meaning of these excellent links, please explain to me where afflictions, karma, and suffering are located? And how do they constitute all things?
Answer: From three, two are born. Three are afflictions, and two are karma, meaning that karma is born from afflictions. From two, seven are born. Seven are suffering, meaning that suffering is born from karma. From seven, three are born, meaning that afflictions are born from suffering. This explains that afflictions, karma, and suffering arise mutually, thus the cycle of birth and death has no fixed place. The term 'becoming' refers to existence in the desire realm (kama-bhava), existence in the form realm (rupa-bhava), existence in the formless realm (arupa-bhava), and so on. Sentient beings cannot dwell in them, like a rotating wheel. Because of these 'becomings', all ordinary beings in the world, ascending and descending in order, are like a rotating wheel, without a fixed place in 'becoming'. Because there is no fixed place, it is said that there are three places (three realms).
Question: That being who creates all bodies, the self-existing being, what is his action?
【English Translation】 That which is expounded by Muni (Sage), the eloquent and clear explanations, are called 'conceptual designations'. However, they are not great men, born from their own nature or phenomena in a state of free samadhi, but are merely generated by the aggregation of causes and conditions. These twelve links of dependent origination mutually act as causes and conditions among afflictions, karma, and suffering. Just as a tripod supports a bottle. It should be known that these three encompass everything. Question: What are afflictions? What is karma? What is suffering? So that these excellent parts of conditioned dharmas can be held and constituted? Answer: Among these twelve excellent links, the first is 'ignorance' (avidya), the eighth is 'craving' (trishna), and the ninth is 'grasping' (upadana). These three excellent links are included in afflictions. The second is 'volitional action' (samskara), and the tenth is 'becoming' (bhava). These two excellent links are included in karma. The remaining seven excellent links are included in suffering. This is how afflictions, karma, and suffering encompass the twelve links of dependent origination. The remaining seven are: 'consciousness' (vijnana), 'name and form' (nama-rupa), 'six sense bases' (sadayatana), 'contact' (sparsha), 'feeling' (vedana), 'birth' (jati), 'old age and death' (jara-marana). Separation from loved ones, meeting with those who are hated, not obtaining what is sought, such dharmas generate all suffering. These links, with respect to the aforementioned afflictions, karma, and suffering, serve as the root. It should be known that the twelve links of dependent origination are encompassed by only these three things; there are no other dharmas. In all sutras, there are only these links; there are no others. Question: Having understood the meaning of these excellent links, please explain to me where afflictions, karma, and suffering are located? And how do they constitute all things? Answer: From three, two are born. Three are afflictions, and two are karma, meaning that karma is born from afflictions. From two, seven are born. Seven are suffering, meaning that suffering is born from karma. From seven, three are born, meaning that afflictions are born from suffering. This explains that afflictions, karma, and suffering arise mutually, thus the cycle of birth and death has no fixed place. The term 'becoming' refers to 'existence in the desire realm' (kama-bhava), 'existence in the form realm' (rupa-bhava), 'existence in the formless realm' (arupa-bhava), and so on. Sentient beings cannot dwell in them, like a rotating wheel. Because of these 'becomings', all ordinary beings in the world, ascending and descending in order, are like a rotating wheel, without a fixed place in 'becoming'. Because there is no fixed place, it is said that there are three places (three realms). Question: That being who creates all bodies, the self-existing being, what is his action?
事云何。
答曰。偈言。一切世間法。唯因果無人。除假說故有。此是正思量。彼非說性。是故見作眾生不成。
問曰。若如是者。云何得從現在世間而取未來世間。
答曰。乃至無有一毫等法從現在世間而取未來世間。是故偈言。但從諸空法。唯生於空法。此明自我我所空。謂煩惱業處。此五法行性離無我。應如是取。
問曰。若性無我法中。而行性無我者。今說何為證。
答曰。偈言。誦燈印鏡響。日珠種子水。如是等諸喻。為證可取。信無自體。性假名故。有言。現在世未來世者。如師所誦。實不從師轉至弟子。雖不從師轉至弟子。豈可不成授弟子義。可言弟子無因而得。遮護妄計無因患故。如是臨命終時。心識不至未來世間。防常患故。非未來身從余處來。遮護妄計無因患故。如師誦為因。令弟子得。彼不可說。以為即是亦不可說。為一向異。如是臨命終時。心識為因。是故得生後身心識。而彼心識。不可說一不可說異。亦不離彼。亦不即彼。如是從燈生燈。從印生印。從鏡生像。從聲有響。從日從珠出生於火。從子生芽。如安石榴庵羅果等。口生涎水。如是等法。不名即彼。不名異彼。如是一切諸因緣法。轉不轉事。諸有智者。善思量應知。是中陰者。所謂說色受想行識。
【現代漢語翻譯】 現代漢語譯本： 問：什麼是『事』（dharma）？ 答：偈語說：『一切世間法，唯因果無人。除假說故有，此是正思量。』（一切世間法，只有因果，沒有實在的作者。除了假名安立之外，沒有真實存在，這才是正確的思考。）它不是在說自性。因此，認為存在造作的眾生是不成立的。 問：如果這樣，如何能從現在的世間取得未來的世間？ 答：乃至沒有一毫等法從現在的世間取得未來的世間。所以偈語說：『但從諸空法，唯生於空法。』（只是從諸空的法中，才生出空的法。）這說明自我和我所都是空性的，指的是煩惱、業和處（產生業的地方）。這五法（色、受、想、行、識）的執行，其自性是離於無我的。應當這樣理解。 問：如果自性無我的法中，執行也是無我的，那麼現在說什麼可以作為證明？ 答：偈語說：『誦燈印鏡響，日珠種子水。』（誦讀、燈、印章、鏡子、迴響、太陽、寶珠、種子、水。）這些譬喻可以作為證明，相信沒有自體，因為自性是假名安立的。有人說，現在世和未來世，就像老師誦讀，實際上並沒有從老師轉移到弟子。雖然沒有從老師轉移到弟子，難道就不能成立傳授弟子的意義嗎？難道可以說弟子是無因而得嗎？這是爲了遮止妄計無因的過患。就像臨命終時，心識不會到達未來世間，這是爲了防止常的過患。並非未來的身體從其他地方來，這是爲了遮止妄計無因的過患。就像老師誦讀是因，使弟子獲得，這不能說是完全相同，也不能說完全不同。就像臨命終時，心識是因，所以能夠產生後世的心識。而那個心識，不可說是一，不可說是異，也不離彼，也不即彼。就像從燈生燈，從印生印，從鏡生像，從聲有響，從太陽和寶珠產生火，從種子生芽，如石榴、庵羅果等，口中產生涎水。這些法，不能說是即彼，不能說是異彼。像這樣一切諸因緣法，轉與不轉之事，有智慧的人，應當善加思量。所謂中陰身，就是指色、受、想、行、識。 English version: Question: What is 'dharma' (事, dharma)? Answer: The verse says: 'All worldly dharmas, are only cause and effect, without a person. Except for provisional designation, there is existence, this is correct contemplation.' It is not talking about inherent nature. Therefore, the view that there are sentient beings who act is not established. Question: If that is so, how can one obtain the future world from the present world? Answer: There is not even a hair's breadth of dharma that is taken from the present world to obtain the future world. Therefore, the verse says: 'But from all empty dharmas, only empty dharmas arise.' This clarifies that self and what belongs to self are empty, referring to afflictions, karma, and the bases (the place where karma arises). The functioning of these five dharmas (form, feeling, perception, mental formations, and consciousness) is separate from selflessness in nature. It should be understood in this way. Question: If in the nature of selfless dharmas, the functioning is also selfless, then what can be said now as proof? Answer: The verse says: 'Recitation, lamp, seal, mirror, echo, sun, jewel, seed, water.' These metaphors can be taken as proof, believing that there is no own-being, because the nature is provisionally designated. Some say that the present world and the future world are like a teacher reciting, but in reality, it is not transferred from the teacher to the disciple. Although it is not transferred from the teacher to the disciple, can it not establish the meaning of imparting to the disciple? Can it be said that the disciple obtains it without a cause? This is to prevent the fault of falsely assuming no cause. Just as at the time of death, consciousness does not reach the future world, this is to prevent the fault of permanence. It is not that the future body comes from elsewhere, this is to prevent the fault of falsely assuming no cause. Just as the teacher's recitation is the cause, enabling the disciple to obtain it, it cannot be said to be exactly the same, nor can it be said to be completely different. Just as at the time of death, consciousness is the cause, therefore, the consciousness of the subsequent life is obtained. And that consciousness, cannot be said to be one, cannot be said to be different, neither apart from it, nor exactly it. Just as from a lamp, a lamp is born; from a seal, a seal is born; from a mirror, an image is born; from a sound, an echo is born; from the sun and a jewel, fire is born; from a seed, a sprout is born, such as pomegranate, amra fruit, etc.; saliva is produced from the mouth. These dharmas, cannot be said to be exactly it, cannot be said to be different from it. Like this, all conditioned dharmas, the matter of transferring and not transferring, those with wisdom, should contemplate well and know. The intermediate state (中陰, bardo) refers to form, feeling, perception, mental formations, and consciousness.
【English Translation】 English version: Question: What is 'dharma' (事, dharma)? Answer: The verse says: 'All worldly dharmas, are only cause and effect, without a person. Except for provisional designation, there is existence, this is correct contemplation.' It is not talking about inherent nature. Therefore, the view that there are sentient beings who act is not established. Question: If that is so, how can one obtain the future world from the present world? Answer: There is not even a hair's breadth of dharma that is taken from the present world to obtain the future world. Therefore, the verse says: 'But from all empty dharmas, only empty dharmas arise.' This clarifies that self and what belongs to self are empty, referring to afflictions, karma, and the bases (the place where karma arises). The functioning of these five dharmas (form, feeling, perception, mental formations, and consciousness) is separate from selflessness in nature. It should be understood in this way. Question: If in the nature of selfless dharmas, the functioning is also selfless, then what can be said now as proof? Answer: The verse says: 'Recitation, lamp, seal, mirror, echo, sun, jewel, seed, water.' These metaphors can be taken as proof, believing that there is no own-being, because the nature is provisionally designated. Some say that the present world and the future world are like a teacher reciting, but in reality, it is not transferred from the teacher to the disciple. Although it is not transferred from the teacher to the disciple, can it not establish the meaning of imparting to the disciple? Can it be said that the disciple obtains it without a cause? This is to prevent the fault of falsely assuming no cause. Just as at the time of death, consciousness does not reach the future world, this is to prevent the fault of permanence. It is not that the future body comes from elsewhere, this is to prevent the fault of falsely assuming no cause. Just as the teacher's recitation is the cause, enabling the disciple to obtain it, it cannot be said to be exactly the same, nor can it be said to be completely different. Just as at the time of death, consciousness is the cause, therefore, the consciousness of the subsequent life is obtained. And that consciousness, cannot be said to be one, cannot be said to be different, neither apart from it, nor exactly it. Just as from a lamp, a lamp is born; from a seal, a seal is born; from a mirror, an image is born; from a sound, an echo is born; from the sun and a jewel, fire is born; from a seed, a sprout is born, such as pomegranate, amra fruit, etc.; saliva is produced from the mouth. These dharmas, cannot be said to be exactly it, cannot be said to be different from it. Like this, all conditioned dharmas, the matter of transferring and not transferring, those with wisdom, should contemplate well and know. The intermediate state (中陰, bardo) refers to form, feeling, perception, mental formations, and consciousness.
彼託生者。此諸陰滅。因彼滅陰。后相似生。然實無有一毫等法從此至彼。此是世間漸次之義。以是義故。一切世間。無常不凈苦無我等。以能觀察如是事故。于諸法中不生疑惑。不疑惑故則不生染。不生染故則不生著。不生著故則不虛渴。不虛渴故則不造業。以無業故則不取事。不取事故不造有為行。無有為行。故則不復生。以不生故無有一切身心等苦。如是不造五種因故。則于彼處無七種果。以無果故名為解脫。如是作故。則是釋成不生不滅不常不斷。有邊無邊如是等句。于中有偈。
不見無緣生 決定是正義 于諸最妙事 是故不成斷 于中無所減 亦復無所增 應見如諦實 隨狀及如彼
十二因緣論一卷
【現代漢語翻譯】 現代漢語譯本：當一個生命體轉生時，此處的諸陰（Skandha，蘊）會滅去。因為此處的陰滅去，所以在下一處會產生相似的陰。然而，實際上沒有絲毫相同的法（Dharma，佛法）從此處轉移到彼處。這就是世間漸次變化的意義。因為這個意義，所以一切世間都是無常、不凈、苦、無我的。因為能夠這樣觀察，所以對於諸法（Dharma，佛法）不會產生疑惑。因為不疑惑，所以不會產生貪染。因為不產生貪染，所以不會產生執著。因為不產生執著，所以不會有虛妄的渴求。因為沒有虛妄的渴求，所以不會造業。因為沒有業，所以不會執取事物。因為不執取事物，所以不造作有為之行。沒有有為之行，就不會再次出生。因為不出生，所以沒有一切身心等痛苦。像這樣不造作五種因，那麼在彼處就沒有七種果。因為沒有果，所以稱為解脫。像這樣去做，就是解釋併成就了不生不滅、不常不斷、有邊無邊等等語句的真義。其中有一首偈頌： 不見無緣生，決定是正義； 于諸最妙事，是故不成斷； 于中無所減，亦復無所增； 應見如諦實，隨狀及如彼。 《十二因緣論》一卷
【English Translation】 English version: When a being is reborn, the Skandhas (aggregates) here cease. Because the Skandhas here cease, similar Skandhas arise in the next existence. However, in reality, there is not a single Dharma (teaching, law) that transfers from here to there. This is the meaning of gradual change in the world. Because of this meaning, all the world is impermanent, impure, suffering, and without self. Because one can observe in this way, one does not generate doubt about the Dharmas (teachings, phenomena). Because one does not doubt, one does not generate attachment. Because one does not generate attachment, one does not generate clinging. Because one does not generate clinging, one does not have false craving. Because one does not have false craving, one does not create karma. Because there is no karma, one does not grasp at things. Because one does not grasp at things, one does not create conditioned actions. Without conditioned actions, one will not be reborn again. Because there is no rebirth, there is no suffering of body and mind. If one does not create these five causes, then in that place there will be no seven results. Because there are no results, it is called liberation. Doing it this way explains and accomplishes the meaning of statements such as 'neither arising nor ceasing, neither permanent nor impermanent, having an end or without end.' There is a verse in it: Not seeing arising without cause, certainly is the right meaning; In all the most subtle things, therefore it does not become annihilation; In it nothing is diminished, nor is anything increased; One should see according to reality, following the condition and as it is. 《Treatise on the Twelve Nidanas》, one fascicle