T32n1653_大乘緣生論
大正藏第 32 冊 No. 1653 大乘緣生論
No. 1653 [No. 1652]
大乘緣生論一卷(聖者郁楞迦造)
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
從一生於三 從三轉生六 六二二更六 從六亦生六 從六有於三 此三複有三 三複生於四 四復生於三 從三生於一 彼一復生七 于中所有苦 牟尼說皆攝 十二種差別 智士說為空 緣生支力故 應知十二法 無知與業識 名色根三和 領渴及以取 集生熟次終 初八九煩惱 第二第十業 餘七皆是苦 三攝十二法 初二是過去 后二未來時 餘八是現在 此謂三時法 煩惱業感報 報還生煩惱 煩惱復生業 亦由業有報 離惱何有業 離業何有報 無報則離惱 此三各寂滅 五支因生果 名為煩惱業 七支以為果 七種苦應知 因中空無果 果中亦無因 因中亦無因 果中亦無果 智者空相應 世中四種支 因果合故有 煩惱業果合 應許為六分 有節所攝故 二節及三略 因果雜為節 三四節總略 二三二三二
【現代漢語翻譯】 現代漢語譯本 《大乘緣生論》一卷 (聖者郁楞迦（Ullenga）造)
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空（Amoghavajra）奉 詔譯
從一產生三，從三轉化產生六。 六、二、二再加六，從六也產生六。 從六產生三，這三又產生三。 三又產生四，四又產生三。 從三產生一，那一又產生七。 其中所有的苦，牟尼（釋迦牟尼佛）說都包含在內。 十二種差別，智者說為空性。 因為緣起支的力量，應當瞭解這十二法。 無明與行（業），識、名色、六入、觸三和合。 受、愛、取，有、生、老、死依次終結。 最初的八和九是煩惱，第二和第十是業。 其餘七個都是苦，這三類涵蓋了十二法。 最初的兩個是過去，最後的兩個是未來時。 其餘八個是現在，這被稱為三時法。 煩惱、業產生果報，果報又產生煩惱。 煩惱又產生業，也因為業而有果報。 離開煩惱哪裡會有業？離開業哪裡會有果報？ 沒有果報就離開了煩惱，這三者各自寂滅。 五支作為因產生果，被稱為煩惱業。 七支作為果，應當瞭解為七種苦。 因中空無果，果中也無因。 因中也沒有因，果中也沒有果。 智者與空性相應，世間有四種支。 因果合和所以存在，煩惱、業、果合和。 應當允許分為六分，因為被節所攝。 二節和三略，因果混雜為節。 三、四節總括，二、三、二、三、二。
【English Translation】 English version The Treatise on Dependent Arising of the Mahayana, One Volume (Composed by the Venerable Ullenga)
Translated by the Shramana Amoghavajra of the Daxingshan Temple, holding the titles of Grand General of the Auxiliary Court, Special Advanced Official of the Three Departments, Acting Director of the Court of State Ceremonials, Duke of the State of Su, with a fief of three thousand households, bestowed with purple robes, posthumously awarded the title of Minister of Public Works, with the posthumous title of Great Mirror and the epithet Greatly Wise, under imperial decree.
From one, three are born; from three, six are transformed. Six, two, two, and again six; from six, also six are born. From six, there are three; these three again have three. Three again give rise to four; four again give rise to three. From three, one is born; that one again gives rise to seven. All the sufferings within, Muni (Shakyamuni Buddha) said are all encompassed. The twelve kinds of distinctions, the wise say are emptiness. Because of the power of the limbs of dependent arising, one should know these twelve dharmas. Ignorance and action (karma), consciousness, name and form, the six sense bases, the three harmonies of contact. Feeling, craving, and grasping, existence, birth, old age, and death sequentially end. The first eight and nine are afflictions, the second and tenth are karma. The remaining seven are all suffering; these three categories encompass the twelve dharmas. The first two are the past, the last two are the future. The remaining eight are the present; these are called the dharmas of the three times. Afflictions and karma produce retribution, and retribution again produces afflictions. Afflictions again produce karma, and also because of karma there is retribution. Without afflictions, where would there be karma? Without karma, where would there be retribution? Without retribution, one is free from afflictions; these three each find quiescence. Five limbs as the cause produce the fruit, and are called afflictions and karma. Seven limbs as the fruit, one should know as the seven kinds of suffering. In the cause, there is emptiness and no fruit; in the fruit, there is also no cause. In the cause, there is also no cause; in the fruit, there is also no fruit. The wise are in accordance with emptiness; in the world, there are four kinds of limbs. Cause and effect combine, therefore there is existence; afflictions, karma, and fruit combine. It should be permitted to divide into six parts, because they are encompassed by sections. Two sections and three summaries; cause and effect are mixed as sections. Three, four sections are summarized; two, three, two, three, two.
苦位有五法 作者及藏界 境轉生流行 迷惑發起果 等流果為二 相應根分中 一一三二分 熱惱缺短果 轉出等流果 相應余分中 二一一一法 此有十二種 和合故緣生 無眾生無命 空無慧以知 無我無我所 無我無我中 四種無知空 余支亦如是 斷常二邊離 此即是中道 若覺已成就 覺體是諸佛 覺已於眾中 聖仙說無我 曾於城喻經 導師說此義 迦栴延經說 正見及空見 破邏遇拏經(張宿名也) 亦說殊勝空 緣生若正知 彼知空相應 緣生若不知 亦不知彼空 于空若起慢 于蘊不生厭 彼名惡趣空 則迷緣生義 緣生不迷故 離慢彼知空 及厭于蘊故 不迷於業果 業作緣續生 亦非不緣此 空緣當有此 業報受用具 十二支差別 先已說緣生 彼煩惱業苦 三中如法攝 從三生於二 從二生於七 從七復生三 有輪如是轉 一切皆因果 從空生於空 從法生於法 藉緣生煩惱 藉緣亦生業 藉緣亦生報 無一不有緣 誦燈印鏡音 日光種子醋 蘊續不移時 智慧觀彼二
緣生三十論本竟。
緣生三十論我當隨順次第解釋。
從
【現代漢語翻譯】 現代漢語譯本 苦的方面有五種：作者（指造業者），藏界（指儲藏業力的阿賴耶識），境界轉變，生命流轉，迷惑引發結果。 等流果分為兩種：與相應根相關的，分為一、一、三、二部分；熱惱、缺損的果報。 轉變而出的等流果，在相應的其餘部分中，分為二、一、一、一法。這些共有十二種。 因為和合的緣故而產生，其中沒有眾生，沒有命，通過空和智慧來認知，沒有我，沒有我所。 在無我、無我之中，有四種無知空。其餘的支分也是如此，遠離斷見和常見兩種邊見。 這就是中道。如果覺悟已經成就，覺悟的本體就是諸佛。覺悟之後，在眾人之中，聖賢宣說無我。曾經在《城喻經》中，導師（佛陀）說過這個道理。《迦旃延經》中說，正見和空見。《破邏遇拏經》（張宿名也）也說了殊勝的空。 如果正確地瞭解緣起，他就瞭解與空相應的道理。如果不知道緣起，也不知道那個空。如果對於空生起傲慢，對於五蘊就不會生起厭離，這叫做惡趣空，就會迷惑緣起的意義。 因為不迷惑緣起，遠離傲慢，他就瞭解空，並且厭離五蘊，所以不迷惑于業果。業的造作是緣起相續產生的，也不是不依靠緣而產生的。空性的緣起應當有這些：業報和受用之物。 十二因緣的差別，先前已經說了緣起，那些煩惱、業、苦，在三者中如法地攝持。從三者產生二者，從二者產生七者，從七者又產生三者。生死之輪就這樣運轉，一切都是因果。 從空性產生空性，從法產生法。依靠緣而產生煩惱，依靠緣也產生業，依靠緣也產生果報，沒有一樣不是有緣的。 誦經、燈、印章、鏡子、聲音、日光、種子、醋，五蘊相續，不轉移時間，用智慧觀察這兩者。 《緣生三十論》的根本經文到此結束。 《緣生三十論》，我將按照次第來解釋。 從...
【English Translation】 English version There are five aspects of suffering: the agent (the one who creates karma), the storehouse realm (the Alaya Consciousness that stores karmic forces), the transformation of realms, the cycle of life, and the results arising from delusion. The result of outflowing karma is divided into two: those related to the corresponding roots, divided into parts one, one, three, and two; the results of heat and deficiency. The outflowing result that transforms, in the corresponding remaining parts, is divided into two, one, one, and one dharma. These total twelve. Because of the cause of combination, they arise. There are no sentient beings, no life, and through emptiness and wisdom, one knows that there is no self, no possession of self. In no-self and no-possession of self, there are four kinds of ignorance of emptiness. The remaining branches are also like this, away from the two extreme views of permanence and annihilation. This is the Middle Way. If enlightenment has been achieved, the essence of enlightenment is all Buddhas. After enlightenment, among the assembly, the sages speak of no-self. Once in the 'City Parable Sutra', the guide (Buddha) spoke of this principle. In the 'Katyayana Sutra', it speaks of right view and the view of emptiness. The 'Parayanuga Sutra' (Zhang Xiu's name) also speaks of the supreme emptiness. If one correctly understands dependent origination, he understands the principle corresponding to emptiness. If one does not know dependent origination, he also does not know that emptiness. If one arises arrogance towards emptiness, one will not arise aversion to the five aggregates, this is called the emptiness of evil realms, and one will be deluded about the meaning of dependent origination. Because one is not deluded about dependent origination, and is away from arrogance, he understands emptiness, and because he is averse to the five aggregates, he is not deluded about the results of karma. The creation of karma arises from the continuity of dependent origination, and it is not produced without relying on conditions. The dependent origination of emptiness should have these: karmic retribution and the objects of enjoyment. The differences of the twelve links of dependent origination, dependent origination has been spoken of earlier, those afflictions, karma, and suffering, are contained within the three in accordance with the Dharma. From the three, two are produced, from the two, seven are produced, and from the seven, three are produced again. The wheel of samsara turns in this way, everything is cause and effect. From emptiness, emptiness arises, from dharma, dharma arises. Afflictions arise relying on conditions, karma also arises relying on conditions, and karmic retribution also arises relying on conditions, nothing is without conditions. Chanting, lamp, seal, mirror, sound, sunlight, seed, vinegar, the continuity of the five aggregates, without shifting time, use wisdom to observe these two. The root text of the 'Thirty Verses on Dependent Origination' ends here. I will explain the 'Thirty Verses on Dependent Origination' in sequential order. From...
一生於三 從三轉生六 六二二更六 從六亦生六
從一生於三者謂無知。此無知者說名無明。于苦集滅道中不覺知故。名為無知。由故則有福非福。不動說名三行。及身行口行心行等。從其轉生。從三轉生六者從三行生六識身。所謂眼識耳識鼻識舌識身識意識。六二者彼六識身轉生二種。所謂名色。二更六者。名色二種轉生六處。所謂眼處耳處鼻處舌處身處意處。從六亦生六者。從彼六處轉生六觸。所謂眼觸耳觸鼻觸舌觸身觸意觸。
從六有於三 此三複有三 三複生於四 四復生於三
從六有於三者。從彼六觸轉生三受。所謂樂受苦受不苦不樂受。此三複有三者。還從彼等三受。轉生三種愛。所謂欲愛有愛無有愛。從三複生於四者。從彼三種愛轉生四取。所謂欲取見取戒禁取我語取。從四復生於三者。從彼四取轉生三有。所謂欲有色有無色有。
從三生於一 彼一復生七 于中所有苦 牟尼說皆攝
從三生於一者。還以彼等三有作緣生。當來一種生。彼一復生七者。還從一當有老死愁嘆苦憂惱等七種。于中所有苦牟尼說皆攝者。于中無明為始苦為終。無量種苦。世尊略說皆此所攝。
十二種差別 智士說為空 緣生支力故 應知十二法
十二種差
【現代漢語翻譯】 現代漢語譯本 『一生於三』，是從一（指無明）生出三（指三行）。此無知者被稱為無明（Avidyā），因為在苦（Duḥkha）、集（Samudaya）、滅（Nirodha）、道（Mārga）四聖諦中不覺知，所以名為無知。由此無明則有福行、非福行、不動行，這三種行為被稱為三行，以及身行、口行、心行等。 『從三轉生六』，是從三行生出六識身，即眼識（cakṣu-vijñāna）、耳識（śrotra-vijñāna）、鼻識（ghrāṇa-vijñāna）、舌識（jihvā-vijñāna）、身識（kāya-vijñāna）、意識（mano-vijñāna）。 『六二』，是彼六識身轉生二種，即名（nāma）和色（rūpa）。 『二更六』，是名色二種轉生六處（ṣaḍ-āyatana），即眼處（cakṣur-āyatana）、耳處（śrotrāyatana）、鼻處（ghrāṇāyatana）、舌處（jihvāyatana）、身處（kāyāyatana）、意處（manāyatana）。 『從六亦生六』，是從彼六處轉生六觸（ṣaṭ-sparśa），即眼觸（cakṣu-sparśa）、耳觸（śrotra-sparśa）、鼻觸（ghrāṇa-sparśa）、舌觸（jihvā-sparśa）、身觸（kāya-sparśa）、意觸（mana-sparśa）。
『從六有於三』，是從彼六觸轉生三受（tri-vedanā），即樂受（sukha-vedanā）、苦受（duḥkha-vedanā）、不苦不樂受（adukhamasukha-vedanā）。 『此三複有三』，還從彼等三受，轉生三種愛（tri-tṛṣṇā），即欲愛（kāma-tṛṣṇā）、有愛（bhava-tṛṣṇā）、無有愛（vibhava-tṛṣṇā）。 『三複生於四』，是從彼三種愛轉生四取（catvāri upādānāni），即欲取（kāmopādāna）、見取（dṛṣṭyupādāna）、戒禁取（śīlavratopādāna）、我語取（ātmavādopādāna）。 『四復生於三』，是從彼四取轉生三有（tri-bhava），即欲有（kāma-bhava）、色有（rūpa-bhava）、無色有（arūpa-bhava）。
『從三生於一』，還以彼等三有作緣生，當來一種生（jati）。 『彼一復生七』，還從一生出老（jarā）、死（maraṇa）、愁（śoka）、嘆（parideva）、苦（duḥkha）、憂（daurmanasya）、惱（upāyāsa）等七種。 『于中所有苦，牟尼說皆攝』，于中無明為始，苦為終，無量種苦，世尊略說皆此所攝。
『十二種差別，智士說為空』，緣生支力故，應知十二法。 十二種差別
【English Translation】 English version 'One is born from three,' meaning from one (Avidyā, ignorance) are born three (three actions). This ignorance is called Avidyā (ignorance), because one is not aware of the Four Noble Truths: Duḥkha (suffering), Samudaya (the cause of suffering), Nirodha (the cessation of suffering), and Mārga (the path to the cessation of suffering). Therefore, it is called ignorance. Due to this ignorance, there are meritorious actions, non-meritorious actions, and unwavering actions. These three actions are called the three actions, including bodily action, verbal action, and mental action. 『From three, six are born,』 meaning from the three actions are born the six consciousnesses, namely eye-consciousness (cakṣu-vijñāna), ear-consciousness (śrotra-vijñāna), nose-consciousness (ghrāṇa-vijñāna), tongue-consciousness (jihvā-vijñāna), body-consciousness (kāya-vijñāna), and mind-consciousness (mano-vijñāna). 『Six two,』 means these six consciousnesses give rise to two things, namely nāma (name) and rūpa (form). 『Two further six,』 means these two, nāma and rūpa, give rise to the six āyatanas (sense bases), namely eye-āyatana (cakṣur-āyatana), ear-āyatana (śrotrāyatana), nose-āyatana (ghrāṇāyatana), tongue-āyatana (jihvāyatana), body-āyatana (kāyāyatana), and mind-āyatana (manāyatana). 『From six, six are also born,』 meaning from these six āyatanas are born the six sparśas (contacts), namely eye-contact (cakṣu-sparśa), ear-contact (śrotra-sparśa), nose-contact (ghrāṇa-sparśa), tongue-contact (jihvā-sparśa), body-contact (kāya-sparśa), and mind-contact (mana-sparśa).
『From six, there are three,』 meaning from these six contacts are born the three vedanās (feelings), namely sukha-vedanā (pleasant feeling), duḥkha-vedanā (painful feeling), and adukhamasukha-vedanā (neither-pleasant-nor-painful feeling). 『These three again have three,』 meaning from these three feelings are born the three tṛṣṇās (cravings), namely kāma-tṛṣṇā (craving for sensual pleasures), bhava-tṛṣṇā (craving for existence), and vibhava-tṛṣṇā (craving for non-existence). 『Three further give rise to four,』 meaning from these three cravings are born the four upādānās (graspings), namely kāmopādāna (grasping for sensual pleasures), dṛṣṭyupādāna (grasping for views), śīlavratopādāna (grasping for vows and rituals), and ātmavādopādāna (grasping for the doctrine of self). 『Four further give rise to three,』 meaning from these four graspings are born the three bhavas (existences), namely kāma-bhava (existence in the desire realm), rūpa-bhava (existence in the form realm), and arūpa-bhava (existence in the formless realm).
『From three, one is born,』 meaning from these three existences, conditioned by them, is born one future birth (jati). 『That one further gives rise to seven,』 meaning from that one birth arise seven things: jarā (old age), maraṇa (death), śoka (sorrow), parideva (lamentation), duḥkha (pain), daurmanasya (grief), and upāyāsa (despair). 『Among these, all suffering, the Muni (Buddha) said, is included,』 meaning from ignorance as the beginning to suffering as the end, countless kinds of suffering are all included in this, as the World-Honored One briefly explained.
『Twelve kinds of distinctions, the wise say are empty,』 because of the power of the conditioned arising of the limbs, one should understand the twelve dharmas. Twelve kinds of distinctions
別智士說為空者。此無知等差別有十二支。彼一切皆自性空。應當知如此所說唯是空。法從空生空從法生。法由緣生支法故。應當知十二法者。若以次第生支力故。彼十二法如是應知。彼中迷惑相者是無明。彼行句處積集當有相者是行。彼識句處次受生支轉出相者是識彼名色句處名身色身和合相者是名色。彼六處句安置根相者是六處。彼觸句處眼色識共聚相者是觸。彼受句處愛非愛顛倒受用相者是受。彼愛句處無厭足相者是愛。彼取句處執持攝取相者是取。彼有句處名身色身相者是有。彼生句處蘊生起相者是生。彼老句處成熟相者是老。彼死句處命根斷者是死。彼愁句處匆遽相者是愁。彼嘆句處哭聲者是嘆。彼苦句處身逼惱相者是苦。彼憂句處心逼惱相者是憂。彼諸熱惱句處損害相者是惱。
無知與業識 名色根三和 領渴及以取 集出熟後邊
于中無知者是無明。業者行。識者是了別。名色五蘊聚。根者是處。三和者是觸。領納者是受。渴者是愛。取者是執持。受用者是有。起者是生。熟者是老。後邊者是死。
又此等差別相攝。我當次第說之。于中煩惱業差別。
初八九煩惱 第二第十業 餘七皆是苦 三攝十二法
三煩惱者無明愛取。二業者行有。七報者識名色六處觸
【現代漢語翻譯】 現代漢語譯本： 別智士對空性的解釋是：無明等差別有十二支（十二因緣）。這所有一切本質上都是空性的。應當知道，如此所說的一切都只是空。法從空性產生，空性從法產生。法由因緣而生，是支法的緣故。應當知道這十二法，如果以次第相生的力量的緣故。這十二法應當這樣理解。其中，迷惑的相是無明（avidyā，無明）。行為的積聚處，當有相的是行（saṃskāra，行）。識的積聚處，次第受生支轉出的相是識（vijñāna，識）。名色的積聚處，名身和色身和合的相是名色（nāmarūpa，名色）。六處的積聚處，安置根的相是六處（ṣaḍāyatana，六處）。觸的積聚處，眼、色、識共同聚集的相是觸（sparśa，觸）。受的積聚處，對可愛和不可愛顛倒受用的相是受（vedanā，受）。愛的積聚處，沒有厭足的相是愛（tṛṣṇā，愛）。取的積聚處，執持攝取的相是取（upādāna，取）。有的積聚處，名身和色身的相是有（bhava，有）。生的積聚處，蘊生起的相是生（jāti，生）。老的積聚處，成熟的相是老（jarā，老）。死的積聚處，命根斷絕是死（maraṇa，maraṇa）。愁的積聚處，匆遽的相是愁（śoka，愁）。嘆的積聚處，哭聲是嘆（parideva，嘆）。苦的積聚處，身體逼迫惱亂的相是苦（duḥkha，苦）。憂的積聚處，內心逼迫惱亂的相是憂（daurmanasya，憂）。諸熱惱的積聚處，損害的相是惱（upāyāsa，惱）。
無知與業識，名色根三和，領渴及以取，集出熟後邊。
其中無知是無明。業是行。識是了別。名色是五蘊的聚集。根是處。三和是觸。領納是受。渴是愛。取是執持。受用是有。起是生。熟是老。後邊是死。
又這些差別的相攝。我當次第說之。其中煩惱和業的差別。
初八九煩惱，第二第十業，餘七皆是苦，三攝十二法。
三煩惱是無明、愛、取。二業是行、有。七報是識、名色、六處、觸、受、生、老死。
【English Translation】 English version: The wise one speaks of emptiness. These differentiations such as ignorance have twelve branches (twelve links of dependent origination). All of these are inherently empty. It should be known that what is said in this way is only emptiness. Dharma arises from emptiness, and emptiness arises from Dharma. Dharma arises from conditions, because it is a branch of Dharma. These twelve Dharmas should be known, if by the power of sequential arising. These twelve Dharmas should be understood in this way. Among them, the aspect of delusion is ignorance (avidyā). The place of accumulation of actions, the aspect of having, is action (saṃskāra). The place of accumulation of consciousness, the aspect of the sequential arising of the branch of rebirth, is consciousness (vijñāna). The place of accumulation of name and form, the aspect of the combination of name-body and form-body, is name and form (nāmarūpa). The place of accumulation of the six senses, the aspect of establishing the roots, is the six senses (ṣaḍāyatana). The place of accumulation of contact, the aspect of the joint gathering of eye, object, and consciousness, is contact (sparśa). The place of accumulation of feeling, the aspect of experiencing the inverted feelings of love and non-love, is feeling (vedanā). The place of accumulation of craving, the aspect of insatiability, is craving (tṛṣṇā). The place of accumulation of grasping, the aspect of holding and seizing, is grasping (upādāna). The place of accumulation of existence, the aspect of name-body and form-body, is existence (bhava). The place of accumulation of birth, the aspect of the arising of the aggregates, is birth (jāti). The place of accumulation of aging, the aspect of maturity, is aging (jarā). The place of accumulation of death, the cutting off of the life-force, is death (maraṇa). The place of accumulation of sorrow, the aspect of haste, is sorrow (śoka). The place of accumulation of lamentation, the sound of weeping, is lamentation (parideva). The place of accumulation of suffering, the aspect of bodily oppression and affliction, is suffering (duḥkha). The place of accumulation of distress, the aspect of mental oppression and affliction, is distress (daurmanasya). The place of accumulation of all vexations, the aspect of harm, is vexation (upāyāsa).
Ignorance and karmic consciousness, name and form, the six senses and the three harmonies, reception, thirst, and grasping, accumulation, emergence, maturity, and the final end.
Among them, ignorance is ignorance. Karma is action. Consciousness is discernment. Name and form are the aggregation of the five aggregates. The senses are the places. The three harmonies are contact. Reception is feeling. Thirst is craving. Grasping is holding. Experiencing is existence. Arising is birth. Maturity is aging. The final end is death.
Furthermore, I will explain the mutual inclusion of these differences in order. Among them, the differences between afflictions and karma.
The first, eighth, and ninth are afflictions, the second and tenth are karma, the remaining seven are all suffering, the three encompass the twelve Dharmas.
The three afflictions are ignorance, craving, and grasping. The two karmas are action and existence. The seven results are consciousness, name and form, the six senses, contact, feeling, birth, aging, and death.
受生老死等。此十二法三種所攝。又時差別。
初二是過去 后二未來時 餘八是現在 此謂三時法
無明行初二種過去時。生老死後二種未來。識名色六處觸受愛取有八種現在時。
又此等各各次第相生。
煩惱業感報 報還生煩惱 煩惱復生業 亦由業有報
煩惱業報三種如前所說。由彼煩惱故有業。由業故有報。還由報故有煩惱。由煩惱故有業。由業故有報。
問曰由煩惱盡各各寂滅。其義云何答言。
離惱何有業 離業何有報 無報則離惱 此三各寂滅
若其此心無煩惱染。則不集業。若不作業。則不受報。若滅報者亦不生煩惱。如是此三各各寂滅。
又此等有因果分。
五支因生果 名為煩惱業 七分以為果 七種苦應知
五種因名為煩惱業者。如前所說。無明行愛取有是也。七種果轉生者。亦如前所說。七種苦所謂識名色六處觸受生老死是也。
又此因果二種空。
因中空無果 果中亦無因 因中亦無因 果中亦無果 智者空相應(梵本一偈今為一句矣)
若此所說因果二種。于中若因空果亦空。果空因亦空。因空因亦空。果空果亦空。於此四句際當與相應。
又此更有分別。
【現代漢語翻譯】 現代漢語譯本 受（shòu）生老死等。這十二種法被三種所包含。又有時間上的差別。
初二是過去，后二未來時，餘八是現在，此謂三時法。
無明（wú míng，ignorance）和行（xíng，action）這最初的兩種屬於過去時。生（shēng，birth）和老死（lǎo sǐ，old age and death）這后兩種屬於未來時。識（shí，consciousness）、名色（míng sè，name and form）、六處（liù chù，six sense bases）、觸（chù，contact）、受（shòu，feeling）、愛（ài，craving）、取（qǔ，grasping）、有（yǒu，becoming）這八種屬於現在時。
而且這些各自依次相生。
煩惱業感報，報還生煩惱，煩惱復生業，亦由業有報。
煩惱（fán nǎo，afflictions）、業（yè，karma）、報（bào，result）這三種如前面所說。由於那些煩惱的緣故才有業，由於業的緣故才有報。反過來，又由於報的緣故才有煩惱，由於煩惱的緣故才有業，由於業的緣故才有報。
問：如果煩惱都滅盡，各自寂滅，那是什麼意思呢？回答說：
離惱何有業，離業何有報，無報則離惱，此三各寂滅。
如果這個心沒有煩惱的污染，就不會積聚業。如果不造業，就不會承受果報。如果滅除了果報，也不會產生煩惱。像這樣，這三種各自寂滅。
而且這些有因果的區分。
五支因生果，名為煩惱業，七分以為果，七種苦應知。
五種因被稱為煩惱業，就像前面所說的，無明、行、愛、取、有就是。七種果轉生，也像前面所說的，七種苦，也就是識、名色、六處、觸、受、生、老死。
而且這因果兩種都是空性的。
因中空無果，果中亦無因，因中亦無因，果中亦無果，智者空相應。
如果這裡所說的因果兩種，其中如果因是空性的，果也是空性的。果是空性的，因也是空性的。因是空性的，因也是空性的。果是空性的，果也是空性的。對於這四句的道理，應當與之相應。
而且這還有更進一步的分別。
【English Translation】 English version Suffering (shòu) birth, old age, and death, etc. These twelve dharmas are encompassed by three categories. There are also differences in time.
'The first two are past, the last two are future, the remaining eight are present, these are called the three times dharmas.'
Ignorance (wú míng) and action (xíng), the first two, belong to the past time. Birth (shēng) and old age and death (lǎo sǐ), the last two, belong to the future time. Consciousness (shí), name and form (míng sè), six sense bases (liù chù), contact (chù), feeling (shòu), craving (ài), grasping (qǔ), becoming (yǒu), these eight belong to the present time.
Moreover, these arise sequentially from each other.
'Afflictions create karma and retribution, retribution in turn creates afflictions, afflictions again create karma, and retribution also arises from karma.'
Afflictions (fán nǎo), karma (yè), and retribution (bào), these three are as previously described. Because of those afflictions, there is karma; because of karma, there is retribution. Conversely, because of retribution, there are afflictions; because of afflictions, there is karma; because of karma, there is retribution.
Question: If afflictions are completely extinguished, each becoming quiescent, what does that mean? Answer:
'Without afflictions, how can there be karma? Without karma, how can there be retribution? Without retribution, then afflictions are gone; these three each become quiescent.'
If this mind has no defilement of afflictions, then it will not accumulate karma. If it does not create karma, then it will not receive retribution. If retribution is extinguished, then afflictions will not arise. Thus, these three each become quiescent.
Moreover, these have a distinction of cause and effect.
'Five factors cause the arising of effects, called afflictions and karma; seven parts are taken as effects, seven kinds of suffering should be known.'
The five causes are called afflictions and karma, as previously described: ignorance, action, craving, grasping, and becoming. The seven effects that are transformed and arise are also as previously described: the seven kinds of suffering, namely consciousness, name and form, six sense bases, contact, feeling, birth, old age, and death.
Moreover, these two, cause and effect, are empty.
'In the cause, there is emptiness, no effect; in the effect, there is also no cause; in the cause, there is also no cause; in the effect, there is also no effect; the wise are in accordance with emptiness.'
If these two, cause and effect, are as described here, wherein if the cause is empty, the effect is also empty. If the effect is empty, the cause is also empty. If the cause is empty, the cause is also empty. If the effect is empty, the effect is also empty. One should be in accordance with these four statements.
Moreover, there is further distinction.
世中四種支 因果合故有 煩惱業果合 應許為六支
世中四種支因果合故有者。所說三世五種因。共七種果。總略為四種。次第有四種分。于中無明行過去時二法為初分。識名色六處觸受現在時為第二分。愛取有亦是現在時為第三分。生老死未來時二法為第四分。此謂四種分也。煩惱業果結許為六分者。煩惱業報三種結為二根。則為六分。于中無明乃至受以無明為根。愛乃至老死為愛根。無明根中無明是煩惱分。行是業分。識名色六處觸受是報分。愛根中愛取是煩惱分。有是業分。生老死是報分。
又節分總略。
有節所攝故 二節及三略 因果雜為節 三四節總略
有節為本。發起二節。所謂有生兩間是第一節。行識兩間是第二節。此二節併爲業果節。受愛中因果共雜是第三節。此之三節復為四種總略。無明行二種是第一總略。識名色六處觸受五種是第二總略。愛取有三種是第三總略。生老死二種是第四總略。此謂三節及四總略。
又此等法中位時差別。
二三二三二 苦位有五法 作者及藏界 境轉生流行
法者無明。行說為二種。識名色六處說為三種。觸受說為二種。愛取有說為三種。又二者生老死說為二種。此等五法是苦位中作者。胎藏境
【現代漢語翻譯】 現代漢語譯本 世間有四種支分，是因與果結合而產生的。 如果將煩惱、業和果結合起來，應該允許有六種支分。
『世間有四種支分，是因與果結合而產生的』。這裡所說的過去、現在、未來三世的五種因，以及七種果，總括起來為四種。次第有四種區分。其中，無明（avidyā，對事物真相的無知）和行（saṃskāra，由無明驅動的行為）屬於過去時，是第一部分。識（vijñāna，意識）、名色（nāmarūpa，精神和物質）、六處（ṣaḍāyatana，感覺器官）、觸（sparśa，感覺）和受（vedanā，感受）屬於現在時，是第二部分。愛（tṛṣṇā，渴愛）、取（upādāna，執取）和有（bhava，存在）也屬於現在時，是第三部分。生（jāti，出生）和老死（jarā-maraṇa，衰老和死亡）屬於未來時，是第四部分。這就是所謂的四種區分。 『煩惱、業和果結合起來，允許有六種支分』。煩惱、業和報這三種結合起來，以二個根為基礎，就形成了六個部分。其中，從無明到受以無明為根，從愛到老死以愛為根。在無明根中，無明是煩惱的部分，行是業的部分，識、名色、六處、觸和受是報的部分。在愛根中，愛和取是煩惱的部分，有是業的部分，生和老死是報的部分。
又對節和總略進行概括。
由於有節所包含，所以可以概括為二節和三略。 將因果混合在一起作為節，三節和四節進行總括。
以有節為根本，由此發起兩個節。所謂有和生之間是第一節，行和識之間是第二節。這兩個節合併爲業果節。受和愛中因果混合在一起是第三節。這三個節又可以概括為四種總略。無明和行兩種是第一總略，識、名色、六處、觸和受五種是第二總略，愛、取和有三種是第三總略，生和老死兩種是第四總略。這就是所謂的三節和四總略。
又，這些法在位置和時間上的差別。
二、三、二、三、二，在苦位中有五種法。 作者以及藏界，境的轉變和生之流行。
法，即無明和行，說為兩種。識、名色、六處說為三種。觸和受說為兩種。愛、取和有說為三種。又，生和老死說為兩種。這些五種法是苦位中的作者，胎藏之境。
【English Translation】 English version There are four kinds of branches in the world, which are produced by the combination of cause and effect. If afflictions, karma, and consequences are combined, it should be allowed to have six branches.
『There are four kinds of branches in the world, which are produced by the combination of cause and effect.』 What is said here are the five causes of the three times (past, present, and future) and the seven effects, which are summarized into four kinds. There are four kinds of distinctions in order. Among them, ignorance (avidyā, unawareness of the true nature of things) and formations (saṃskāra, actions driven by ignorance) belong to the past time and are the first part. Consciousness (vijñāna, awareness), name and form (nāmarūpa, mind and matter), six sense bases (ṣaḍāyatana, sense organs), contact (sparśa, sensation), and feeling (vedanā, feeling) belong to the present time and are the second part. Craving (tṛṣṇā, thirst), grasping (upādāna, clinging), and becoming (bhava, existence) also belong to the present time and are the third part. Birth (jāti, birth) and old age and death (jarā-maraṇa, aging and death) belong to the future time and are the fourth part. These are the so-called four distinctions. 『If afflictions, karma, and consequences are combined, it should be allowed to have six branches.』 The three, afflictions, karma, and retribution, combined with two roots as the basis, form six parts. Among them, from ignorance to feeling, ignorance is the root; from craving to old age and death, craving is the root. In the root of ignorance, ignorance is the part of affliction, formations are the part of karma, and consciousness, name and form, six sense bases, contact, and feeling are the part of retribution. In the root of craving, craving and grasping are the part of affliction, becoming is the part of karma, and birth, old age, and death are the part of retribution.
Furthermore, summarize the sections and general outlines.
Because it is contained in the section of becoming, it can be summarized into two sections and three summaries. Mixing cause and effect together as a section, the three sections and four sections are summarized.
Taking the section of becoming as the root, two sections are initiated from it. The space between becoming and birth is the first section, and the space between formations and consciousness is the second section. These two sections are combined into the section of karma and consequence. The mixing of cause and effect in feeling and craving is the third section. These three sections can be summarized into four general outlines. Ignorance and formations are the first general outline, consciousness, name and form, six sense bases, contact, and feeling are the second general outline, craving, grasping, and becoming are the third general outline, and birth and old age and death are the fourth general outline. These are the so-called three sections and four general outlines.
Moreover, the differences in position and time of these dharmas.
Two, three, two, three, two, there are five dharmas in the position of suffering. The agent and the womb realm, the transformation of the realm and the flow of birth.
Dharma, namely ignorance and formations, are said to be two kinds. Consciousness, name and form, and six sense bases are said to be three kinds. Contact and feeling are said to be two kinds. Craving, grasping, and becoming are said to be three kinds. Also, birth and old age and death are said to be two kinds. These five dharmas are the agents in the position of suffering, the realm of the womb.
界發轉出生。于中流行如數當知。于中無明行二種說為苦位中作者。識名色六處三種說為苦位中胎藏。觸受二種說為苦位中境界。愛取有三種說為苦位中發轉。生老死二種說為苦位中流行。
又果差別。
迷惑發起果 報流果為二 相應根分中 一一三二分
如前所說。此無明根及愛根。于無明根初分中。迷惑發起報等流名四種果。一一三二數分之道。隨其次第當與相應。于中無明是迷惑果。行是發起果。識名色六處是報果。觸受是等流果。
復有餘殘果。
熱惱缺短果 轉出等流果 相應余分中 二一一一法
如前所說。第二愛根分中。熱惱缺短轉生等流果等。隨其數分二一一一。於此法中當與相應。于中愛取是熱惱果。有是缺短果。生是轉出果。老死是等流果。如是此等則有八果。
此有十二種 和合故緣生 無眾生無命 空無以慧知
如是無明(古譯無明今無知乃正也)為初。老死為后。有十二支和合勝故各各緣生。而無眾生無壽命空無以慧應知。于中無眾生者。以不牢固故。無壽命者以無我故。空者無作者。以無作者故。
無我無我所 無我無我中 四種無知空 余支亦如是
無知是無我。此中無知是無我所。以無我故無我
【現代漢語翻譯】 現代漢語譯本 『界』(Dhatu，元素)發『轉』(Pravrtti，流轉)，『出』(Nisyanda，流出)，『生』(Jati，出生)。於此『中』(madhya，之中)流行，如其數量應當知曉。於此『無明』(Avidya，無明)和『行』(Samskara，行)二種，可說是在『苦位』(duhkha-sthana，苦位)中的作者。『識』(Vijnana，識)、『名色』(Nama-rupa，名色)、『六處』(Sadayatana，六處)三種，可說是在『苦位』中的胎藏。『觸』(Sparsa，觸)和『受』(Vedana，受)二種，可說是在『苦位』中的境界。『愛』(Trsna，愛)、『取』(Upadana，取)、『有』(Bhava，有)三種，可說是在『苦位』中的發轉。『生』(Jati，生)、『老死』(Jara-marana，老死)二種，可說是在『苦位』中的流行。
又，果的差別：
迷惑發起果，報流果為二，相應根分中，一一三二分。
如前所說，此『無明』(Avidya，無明)根和『愛』(Trsna，愛)根，于『無明』(Avidya，無明)根的初分中，『迷惑』(moha，迷惑)、『發起』(prabhava，發起)、『報』(vipaka，報)等流名為四種果。一一三二的數量之道，隨其次第應當與它們相應。其中，『無明』(Avidya，無明)是迷惑果，『行』(Samskara，行)是發起果，『識』(Vijnana，識)、『名色』(Nama-rupa，名色)、『六處』(Sadayatana，六處)是報果，『觸』(Sparsa，觸)、『受』(Vedana，受)是等流果。
復有其餘殘餘的果：
熱惱缺短果，轉出等流果，相應余分中，二一一一法。
如前所說，第二『愛』(Trsna，愛)根分中，『熱惱』(pari-daha，熱惱)、『缺短』(vikala，缺短)、『轉生』(vartana，轉生)、『等流』(nisyanda，等流)果等，隨其數量分為二一一一。於此法中應當與它們相應。其中，『愛』(Trsna，愛)和『取』(Upadana，取)是熱惱果，『有』(Bhava，有)是缺短果，『生』(Jati，生)是轉出果，『老死』(Jara-marana，老死)是等流果。如此這些則有八種果。
此有十二種，和合故緣生，無眾生無命，空無以慧知。
如是『無明』(Avidya，無明)為初，『老死』(Jara-marana，老死)為后，有十二支和合殊勝的緣故，各自緣起而生。而無眾生，無壽命，空無，應以智慧知曉。于其中，無眾生，因為不牢固的緣故。無壽命，因為無我的緣故。空無，因為沒有作者。因為沒有作者的緣故。
無我無我所，無我無我中，四種無知空，余支亦如是。
無知是無我。此中無知是無我所。因為無我的緣故，沒有我。
【English Translation】 English version 'Dhatu' (Element) generates 'Pravrtti' (Transformation), 'Nisyanda' (Effusion), 'Jati' (Birth). Within this 'madhya' (middle), the flow should be known according to its number. Among these, 'Avidya' (Ignorance) and 'Samskara' (Volitional Formations) are said to be the agents in the 'duhkha-sthana' (place of suffering). 'Vijnana' (Consciousness), 'Nama-rupa' (Name and Form), and 'Sadayatana' (Six Sense Bases) are said to be the womb in the 'duhkha-sthana'. 'Sparsa' (Contact) and 'Vedana' (Feeling) are said to be the realm in the 'duhkha-sthana'. 'Trsna' (Craving), 'Upadana' (Grasping), and 'Bhava' (Becoming) are said to be the generation in the 'duhkha-sthana'. 'Jati' (Birth) and 'Jara-marana' (Old Age and Death) are said to be the flow in the 'duhkha-sthana'.
Furthermore, the differences in results:
Delusion and arising are results, Retribution and outflow are two, In corresponding root divisions, One, one, three, two parts.
As previously stated, the root of 'Avidya' (Ignorance) and the root of 'Trsna' (Craving), in the initial division of the root of 'Avidya' (Ignorance), 'delusion' (moha), 'arising' (prabhava), 'retribution' (vipaka), and outflow are named as four kinds of results. The path of numbers one, one, three, two, should correspond to them in that order. Among them, 'Avidya' (Ignorance) is the result of delusion, 'Samskara' (Volitional Formations) is the result of arising, 'Vijnana' (Consciousness), 'Nama-rupa' (Name and Form), and 'Sadayatana' (Six Sense Bases) are the result of retribution, 'Sparsa' (Contact) and 'Vedana' (Feeling) are the result of outflow.
Moreover, there are other remaining results:
Torment, deficiency, and shortness are results, Transformation and outflow are results, In corresponding remaining divisions, Two, one, one, one dharma.
As previously stated, in the second division of the root of 'Trsna' (Craving), 'torment' (pari-daha), 'deficiency' (vikala), 'transformation' (vartana), and 'outflow' (nisyanda) results, etc., are divided according to their numbers as two, one, one, one. In this dharma, they should correspond to them. Among them, 'Trsna' (Craving) and 'Upadana' (Grasping) are the result of torment, 'Bhava' (Becoming) is the result of deficiency, 'Jati' (Birth) is the result of transformation, and 'Jara-marana' (Old Age and Death) is the result of outflow. Thus, there are eight kinds of results.
These are twelve kinds, Arising dependently due to combination, Without sentient beings, without life, Empty and without, know with wisdom.
Thus, with 'Avidya' (Ignorance) as the beginning and 'Jara-marana' (Old Age and Death) as the end, there are twelve branches that arise dependently due to their excellent combination. And there are no sentient beings, no life, empty and without, which should be known with wisdom. Among them, there are no sentient beings because of impermanence. There is no life because of no self. Empty and without because there is no creator. Because there is no creator.
No self, no belonging to self, No self, not in self, Four kinds of ignorance are empty, The remaining branches are also like this.
Ignorance is no self. In this, ignorance is not belonging to self. Because of no self, there is no self.
中無無知。四種無知無我所中。亦無無知空。如四種次第無知空如是行等余支。亦皆是空應當知之。
斷常二邊離 此即是中道 若覺已成就 覺體是諸佛
有是常執。無是斷執。此二邊由此生緣故生彼。彼諸有中。若離二邊即契中道。若不知此是義則諸外道墮於二邊。若覺悟已是則一切諸佛。如佛於世間能成就非余。
覺已於眾中 聖仙說無我 曾於城喻經 導師說此義
彼亦是此中道。覺已於諸眾中。佛說無我無我所。汝等比丘當知。謂著我我所愚童凡夫寡聞之類。隨假施設中。復我及我所。比丘生時但苦生。滅時但苦滅如城喻經中導師已說義又。
迦旃延經說 正見及空見 破邏具拏經 亦說殊勝空
此等三經及以余處。如是之相世尊已廣說。
緣生若正知 彼知空相應 緣生若不知 亦不知彼空
於前所說緣生若有正知。彼知無異。彼復何知。謂知于空。緣生若不知亦不知空者。於此緣生若其不知。亦于彼空不能解入應知之。
于空若起慢 則不厭于蘊 若有彼無見 則迷緣生義
于空若起慢則不厭。若起空慢則於五蘊中不生厭離。若有彼無見則迷緣生義者。若復由於無見迷此緣生義故。則於四種見中隨取何見。一者斷
【現代漢語翻譯】 現代漢語譯本： 中無無知（avidyā，指對真理的無明）。四種無知（指四種顛倒見解，即于無常執常、于無樂執樂、于無我執我、于無凈執凈）無我所中。亦無無知空。如四種次第無知空如是行等余支。亦皆是空應當知之。 斷常二邊離，此即是中道。若覺已成就，覺體是諸佛。 有是常執。無是斷執。此二邊由此生緣故生彼。彼諸有中。若離二邊即契中道。若不知此是義則諸外道墮於二邊。若覺悟已是則一切諸佛。如佛於世間能成就非余。 覺已於眾中，聖仙說無我。曾於城喻經，導師說此義。 彼亦是此中道。覺已於諸眾中。佛說無我無我所。汝等比丘當知。謂著我我所愚童凡夫寡聞之類。隨假施設中。復我及我所。比丘生時但苦生。滅時但苦滅如城喻經中導師已說義又。 迦旃延經說，正見及空見。破邏具拏經，亦說殊勝空。 此等三經及以余處。如是之相世尊已廣說。 緣生若正知，彼知空相應。緣生若不知，亦不知彼空。 於前所說緣生若有正知。彼知無異。彼復何知。謂知于空。緣生若不知亦不知空者。於此緣生若其不知。亦于彼空不能解入應知之。 于空若起慢，則不厭于蘊。若有彼無見，則迷緣生義。 于空若起慢則不厭。若起空慢則於五蘊中不生厭離。若有彼無見則迷緣生義者。若復由於無見迷此緣生義故。則於四種見中隨取何見。一者斷
【English Translation】 English version: There is no ignorance (avidyā, referring to the lack of clarity about the truth) within. In the four kinds of ignorance (referring to the four inverted views: perceiving permanence in impermanence, pleasure in suffering, self in non-self, and purity in impurity), there is no 'mine'. There is also no emptiness of ignorance. Just as the emptiness of the four kinds of ignorance in sequence, so too should it be known that the remaining branches, such as conduct, are all empty. Leaving the two extremes of permanence and annihilation, this is the Middle Way. If awakening is already achieved, the essence of awakening is all Buddhas. 'Existence' is the attachment to permanence. 'Non-existence' is the attachment to annihilation. These two extremes arise from causes and conditions. Among all these existences, to depart from the two extremes is to accord with the Middle Way. If one does not understand this meaning, then the non-Buddhist paths fall into the two extremes. If one is already awakened, then one is all Buddhas. Like the Buddha, one can achieve this in the world, and no other can. Having awakened in the assembly, the sages and immortals speak of non-self. The Teacher spoke of this meaning in the 'City Parable Sutra'. That too is this Middle Way. Having awakened in all assemblies, the Buddha speaks of non-self and not-self. You monks should know that those ignorant children, foolish ordinary people with little learning, attach to 'I' and 'mine' within the provisional designations. Monks, at birth, only suffering arises; at cessation, only suffering ceases. The Teacher has already spoken of this meaning in the 'City Parable Sutra'. The Kātyāyana Sutra speaks of right view and the view of emptiness. The Parākuṇa Sutra also speaks of supreme emptiness. The World Honored One has extensively spoken of such aspects in these three sutras and in other places. If one rightly knows dependent origination, one knows its correspondence with emptiness. If one does not know dependent origination, one also does not know that emptiness. If there is right knowledge of the previously mentioned dependent origination, one knows no difference. What does one know? One knows emptiness. If one does not know dependent origination, one also does not know emptiness. If one does not know this dependent origination, one also cannot understand and enter into that emptiness; this should be known. If one becomes arrogant about emptiness, then one does not become weary of the aggregates. If one has that view of non-existence, then one is confused about the meaning of dependent origination. If one becomes arrogant about emptiness, then one does not become weary. If one becomes arrogant about emptiness, then one does not generate weariness and detachment from the five aggregates. If one has that view of non-existence, then one is confused about the meaning of dependent origination. If one is confused about the meaning of dependent origination due to the view of non-existence, then one takes up whichever of the four views. The first is annihilation.
見。二者常見。三者自在化語。四者一切宿業作。
緣生不迷故 離慢彼知空 及厭于蘊故 不迷於業果
緣生不迷故離慢彼知空者。於前所說各各緣生中。若無迷心。及於執取我我所中。若得離慢彼則如法能入于空。及厭于蘊故不迷於業果者。五蘊中執取我我所故。則遍世間輪轉不息。于彼蘊中厭離故。于業果相續。則無顛倒亦不迷惑。
又此義云何。
業作緣續生 亦非不緣此 空緣當有此 業報受用具
業作緣續生亦非不緣此者。煩惱業報如前所說。彼以如是善不善業。推遣眾生傍及上下相續而生。若非此業則不作緣。若不然者則不作業受報已作業而失。空緣當有此業報受用具者。若由此等善不善業有報受用。自性是空本無有我。作緣發生彼性空亦應當知彼義今更略說。
十二支差別 前已說緣生 彼煩惱業苦 三中如法攝
無明為初。老死為后。是十二支緣生差別如前所說。彼中三是煩惱。二是業。七是苦。皆已攝入。
從三生於二 從二生於七 從七復生三 有輪如是轉
無明愛取三種所生行有二種。彼二所生識名色六處觸受生老死七支。彼七支中如前所說還生三種。彼三複其二更七。是故二種次第不斷。此之有輪如是轉。
【現代漢語翻譯】 現代漢語譯本 見（錯誤的見解）。二者常見（兩種常見的錯誤見解）。三者自在化語（認為世界是自在天所創造的言論）。四者一切宿業作（認為一切都是過去業力造成的）。
緣生不迷故 離慢彼知空 及厭于蘊故 不迷於業果
緣生不迷故離慢彼知空者。於前所說各各緣生中。若無迷心。及於執取我我所中。若得離慢彼則如法能入于空。及厭于蘊故不迷於業果者。五蘊（色、受、想、行、識）中執取我我所故。則遍世間輪轉不息。于彼蘊中厭離故。于業果相續。則無顛倒亦不迷惑。
又此義云何。
業作緣續生 亦非不緣此 空緣當有此 業報受用具
業作緣續生亦非不緣此者。煩惱業報如前所說。彼以如是善不善業。推遣眾生傍及上下相續而生。若非此業則不作緣。若不然者則不作業受報已作業而失。空緣當有此業報受用具者。若由此等善不善業有報受用。自性是空本無有我。作緣發生彼性空亦應當知彼義今更略說。
十二支差別 前已說緣生 彼煩惱業苦 三中如法攝
無明（ignorance）為初。老死為后。是十二支緣生差別如前所說。彼中三是煩惱。二是業。七是苦。皆已攝入。
從三生於二 從二生於七 從七復生三 有輪如是轉
無明愛取三種所生行有二種。彼二所生識名色六處觸受生老死七支。彼七支中如前所說還生三種。彼三複其二更七。是故二種次第不斷。此之有輪如是轉。
【English Translation】 English version Views (incorrect views). The two are common (two common incorrect views). The third is the speech of Ishvara (the statement that the world was created by Ishvara). The fourth is that all is caused by past karma (the view that everything is caused by past karma).
Not confused by dependent arising, knowing emptiness by abandoning pride, And because of厭(disgust) of the skandhas, not confused about the results of karma.
'Not confused by dependent arising, knowing emptiness by abandoning pride' means: In the previously mentioned individual instances of dependent arising, if there is no confused mind, and if one can abandon pride in clinging to 'I' and 'mine', then one can enter emptiness according to the Dharma. 'And because of disgust of the skandhas, not confused about the results of karma' means: Because of clinging to 'I' and 'mine' in the five skandhas (form, feeling, perception, volition, consciousness), one endlessly revolves throughout the world. Because of disgust and detachment from those skandhas, there is no顛倒(reversal) or confusion regarding the continuity of the results of karma.
Furthermore, what is the meaning of this?
Karma creates conditions for continuous birth, Also, it is not without conditions; Due to empty conditions, there will be this, The means for experiencing the results of karma.
'Karma creates conditions for continuous birth, also, it is not without conditions' means: As previously stated,煩惱(afflictions), karma, and results. With such good and bad karma, they propel sentient beings to be born continuously in various realms. If it were not for this karma, it would not create conditions. If that were not the case, then one would not create karma and receive its results, and the karma would be lost after being created. 'Due to empty conditions, there will be this, the means for experiencing the results of karma' means: If there are results to be experienced due to these good and bad karmas, their nature is empty, and there is fundamentally no 'I'. When conditions arise, their empty nature should also be known. Now, let's briefly explain that meaning further.
The differences of the twelve links, Dependent arising has been explained before; Those afflictions, karma, and suffering, Are properly included in the three.
Ignorance (無明) is the beginning, and old age and death are the end. The differences in the twelve links of dependent arising have been explained before. Among them, three are afflictions, two are karma, and seven are suffering. All are included.
From the three, the two are born, From the two, the seven are born, From the seven, the three are born again, The wheel of existence turns in this way.
The three, ignorance, craving, and grasping, give rise to the two, actions and existence. The two give rise to the seven links: consciousness, name and form, the six sense bases, contact, feeling, birth, old age and death. From those seven links, as previously stated, the three are born again. Those three again give rise to the two and then the seven. Therefore, the sequence of the two is continuous. The wheel of existence turns in this way.
因果生諸世 無別有眾生 唯是于空法 還自生空法
因果生諸世無別有眾生者。無明行愛取有五種名因。識名色六處觸受生老死七種名果。此等所有普遍世間。若我若眾生若壽若生者若丈夫若人若作者。是等分別唯虛誑。應當知之彼云何生。唯是于空法還自生空法謂自性空中假名煩惱業果。唯有空假名煩惱業果法生。此是其義。
藉緣生煩惱 藉緣亦生業 藉緣亦生報 無一不有緣
若有煩惱則有種種無量業。及種種業所生果報彼皆因共緣。應當知之無有一法無因緣者。又為明彼義今更說譬喻。
誦燈印鏡音 日光種子醋 眾續不移轉 智應觀彼二
如誦有教誦者受誦者。所有教誦不移轉受誦。何故教誦者仍安。安故其教誦者亦不相續。何以故自不自故。如燈次第生非是初燈。移轉亦非第二。無因而生。如是印與像二種。面與鏡二種。音與響二種。日與火二種。種子與芽二種。醋與舌唌二種。二種此等所有皆不移轉。亦非不生。亦非無因而生。彼二種五蘊。相續次第轉。非初蘊而移轉。而第二蘊亦非不生。亦非無因而生。智者於此蘊相續次第不移轉。應當正觀。又內外相應有十種。皆當知。于中外十種者。一者非常故二者非斷故。三者不移轉故四者因果相系無中間
【現代漢語翻譯】 現代漢語譯本 因果產生世間萬物，並非獨立存在有情眾生（Sattvas）。 一切都只是在空性（Sunyata）的法則中，還自生出空性的法則。
『因果生諸世無別有眾生』的意思是：無明、行、愛、取、有這五種被稱為『因』。識、名色、六處、觸、受、生、老、死這七種被稱為『果』。這些存在於普遍的世間。如果認為有我（Atman）、眾生（Sattva）、壽命（Jiva）、生者（Jata）、丈夫（Purusha）、人（Puggala）、作者（Karaka）等，這些分別都是虛妄的。應當明白它們是如何產生的：只是在空性的法則中，還自生出空性的法則，即自性本空中假名安立的煩惱、業和果報。唯有空性的假名、煩惱、業和果報之法產生。這就是它的含義。
憑藉因緣產生煩惱，憑藉因緣也產生業，憑藉因緣也產生果報，沒有一樣不是由因緣而生。
如果有了煩惱，就會有種種無量的業，以及種種業所生的果報，它們都是由因和緣共同產生的。應當明白沒有一種法是沒有因緣的。爲了更清楚地說明這個道理，現在再說一個譬喻。
如誦讀、燈、印章、鏡子、聲音、日光、種子、醋，這些事物之間的延續不會發生轉移，智者應當觀察它們之間的關係。
例如誦讀，有教授者和接受誦讀者。教授的教誦不會轉移到接受誦讀者身上。為什麼呢？因為教授者仍然安住。因為安住的緣故，他的教誦也不會相續轉移。為什麼呢？因為既不是自己，也不是非自己。又如燈，次第相生，但後生的燈並非是最初的燈轉移而來，也不是無因而生。如同印章和印像這兩種，面容和鏡子這兩種，聲音和迴響這兩種，日光和火光這兩種，種子和芽這兩種，醋和舌頭分泌的唾液這兩種。這兩種事物之間都不會發生轉移，也不是不生，也不是無因而生。這兩種五蘊（Skandha）相續次第流轉，不是最初的蘊轉移，而第二蘊也不是不生，也不是無因而生。智者對於這五蘊相續次第不轉移的道理，應當正確地觀察。此外，內外相應的有十種道理，都應當知道。其中內外十種道理是：一、非常（Anitya）的緣故；二、非斷（Uccheda）的緣故；三、不轉移的緣故；四、因果相系沒有中間的緣故。
【English Translation】 English version Causes and conditions give rise to all worlds, there are no separate sentient beings (Sattvas). It is only within the empty (Sunyata) dharma that empty dharmas arise again from themselves.
『Causes and conditions give rise to all worlds, there are no separate sentient beings』 means: Ignorance, action, love, grasping, and existence are the five names of 『causes』. Consciousness, name and form, the six sense bases, contact, sensation, birth, old age, and death are the seven names of 『effects』. These exist in the universal world. If one thinks there is a self (Atman), a sentient being (Sattva), a life (Jiva), a born one (Jata), a man (Purusha), a person (Puggala), a maker (Karaka), these distinctions are all false. One should understand how they arise: only within the empty dharma do empty dharmas arise again from themselves, that is, afflictions, karma, and karmic results nominally established in the emptiness of self-nature. Only the empty name, afflictions, karma, and karmic result dharmas arise. This is its meaning.
Afflictions arise by relying on conditions, karma also arises by relying on conditions, karmic retribution also arises by relying on conditions, nothing arises without conditions.
If there are afflictions, there will be various immeasurable karmas, and the karmic retributions produced by various karmas, all of which are produced by the combination of causes and conditions. One should know that there is no dharma that does not arise from causes and conditions. To further clarify this meaning, let me give another analogy.
Like recitation, a lamp, a seal, a mirror, a sound, sunlight, a seed, vinegar, the continuation between these things does not transfer, the wise should observe the relationship between them.
For example, in recitation, there is the teacher and the receiver of the recitation. The teaching of the teacher does not transfer to the receiver. Why? Because the teacher remains still. Because of this stillness, his teaching does not continue to transfer. Why? Because it is neither itself nor not itself. Also, like a lamp, which arises in succession, the later lamp is not transferred from the initial lamp, nor does it arise without cause. Like a seal and an image, a face and a mirror, a sound and an echo, sunlight and firelight, a seed and a sprout, vinegar and saliva secreted by the tongue. The continuation between these two kinds of things does not transfer, nor does it not arise, nor does it arise without cause. These two kinds of five aggregates (Skandha) continue to flow in succession, it is not the initial aggregate that transfers, and the second aggregate does not not arise, nor does it arise without cause. The wise should correctly observe the principle that the five aggregates continue in succession without transferring. In addition, there are ten kinds of corresponding internal and external principles, all of which should be known. Among them, the ten internal and external principles are: first, because of impermanence (Anitya); second, because of non-annihilation (Uccheda); third, because of non-transfer; fourth, because the cause and effect are related without an intermediate.
故。五者非彼體故六者非別異故。七者無作者故八者非無因故。九者剎那滅故十者同類果相系故。彼外所有種子滅無餘故。非常牙出生故。非斷種子滅無餘已。其牙本無今有生故。不移轉彼所相續無有斷絕因果相繼故。無中間種子牙差別故。非彼體從出生故。非別異因緣和合故。無作者種子為因故。非無因種子牙莖枝葉花果等展轉相生故。剎那滅甜醋咸苦辛澀隨因差別果轉出故。同類果相繁。于中內十種者。一者死邊蘊滅無餘故非常。二者得次生支蘊故非斷。三者死邊蘊滅無餘已次生支蘊本無今有生故不移轉。四者蘊相續無有斷絕因果相繼故無中間。五者死邊次生支蘊差別故非彼體。六者從彼出生故非別異。七者因緣和合故無作者。八者煩惱業為因故非無因。九者迦邏羅頞浮陀箄尸伽那奄佉。出胎嬰孩童子少年長宿等。展轉相生故剎那滅。十者善不善薰。隨因差別果轉出故。同類果相系。
又有三偈。
如燈焰轉生 識身亦如是 前際與后際 亦無有積集 不生亦有生 破壞不和合 所生亦無住 而此作業轉 若於彼緣生 而能觀知空 若知彼施設 則契于中道
于中無明行愛取有是為集諦。識名色六處觸受生老死是為苦諦。彼十二支。道諦者令彼滅證方便。所謂念處正勤如
【現代漢語翻譯】 現代漢語譯本 因此，第一，因為五蘊不是那個（死蘊）的自體；第二，因為它們不是完全不同的；第三，因為沒有作者；第四，因為不是沒有原因的；第五，因為它們是剎那生滅的；第六，因為同類的果報是相互聯繫的。由於外在的種子完全滅盡，所以新生的芽不是永恒的。種子滅盡后，新生的芽本來沒有，現在才產生，所以不是斷滅。它不是從一個地方轉移到另一個地方，而是相續不斷，因果相繼，所以沒有中間狀態。因為種子和芽之間存在差別，所以不是那個（種子）的自體所生。因為因緣和合，所以不是完全不同的。因為種子是原因，所以沒有作者。因為種子、芽、莖、枝、葉、花、果等相互轉化產生，所以不是沒有原因的。因為剎那生滅，甜、酸、咸、苦、辛、澀等味道隨著原因的不同而產生不同的結果。同類的果報相互繁衍相系。 其中內在的十種情況是：第一，死亡時五蘊完全滅盡，所以不是永恒的。第二，獲得下一個生命階段的五蘊，所以不是斷滅。第三，死亡時五蘊完全滅盡后，下一個生命階段的五蘊本來沒有，現在才產生，所以不是從一個地方轉移到另一個地方。第四，五蘊相續不斷，因果相繼，所以沒有中間狀態。第五，死亡時的五蘊和下一個生命階段的五蘊存在差別，所以不是那個（死蘊）的自體。第六，從那個（死蘊）產生，所以不是完全不同的。第七，因為因緣和合，所以沒有作者。第八，因為煩惱和業是原因，所以不是沒有原因的。第九，從羯羅藍(Kalala，受精卵)、頞浮陀(Arbuda，凝滑位)、閉尸(Pesi，肉芽位)、伽那(Ghana，硬結位)、奄摩(Ambuja，胞胎位)到出生的嬰兒、孩童、少年、青年、老年等，相互轉化產生，所以是剎那生滅的。第十，善與不善的熏習，隨著原因的不同而產生不同的結果，所以同類的果報是相互聯繫的。 還有三首偈頌： 如燈焰轉移而生，識身(Vijñāna-kāya，意識之身)也是這樣。 前一瞬間和后一瞬間，也沒有任何積累。 不生也有生，破壞不和合。 所生之物也沒有停留，而這種作業卻在流轉。 如果從那個因緣而生，就能觀察到空性(Śūnyatā，空)。 如果知道那個施設，就契合于中道(Madhyamā-pratipad，不落兩邊的中正之道)。 其中，無明(Avidyā，對事物真相的無知)、行(Saṃskāra，業力)、愛(Tṛṣṇā，渴愛)、取(Upādāna，執取)、有(Bhava，存在)是集諦(Samudaya-satya，苦的根源)。識(Vijñāna，意識)、名色(Nāmarūpa，精神和物質)、六處(Ṣaḍāyatana，六根)、觸(Sparśa，感覺)、受(Vedanā，感受)、生(Jāti，出生)、老死(Jarā-maraṇa，衰老和死亡)是苦諦(Duḥkha-satya，痛苦的真理)。這十二支。道諦(Mārga-satya，解脫痛苦的道路)是指使它們滅盡的證悟方法，也就是念處(Smṛtyupasthāna，四念住)和正勤(Samyak-pradhāna，四正勤)。
【English Translation】 English version Therefore, firstly, because the five skandhas (pañca-skandha, aggregates of existence) are not the self-nature of that (the deceased skandha); secondly, because they are not completely different; thirdly, because there is no creator; fourthly, because it is not without a cause; fifthly, because they are momentary; sixthly, because the fruits of the same kind are interconnected. Because the external seeds are completely extinguished, the newly grown sprout is not permanent. After the seeds are extinguished, the newly grown sprout did not exist before, but now it arises, so it is not annihilation. It is not transferred from one place to another, but continues uninterruptedly, with cause and effect following each other, so there is no intermediate state. Because there is a difference between the seed and the sprout, it is not born from the self-nature of that (the seed). Because causes and conditions come together, there is no creator. Because seeds are the cause, it is not without a cause. Because seeds, sprouts, stems, branches, leaves, flowers, fruits, etc., transform and produce each other, it is not without a cause. Because of momentary extinction, flavors such as sweet, sour, salty, bitter, pungent, and astringent produce different results depending on the cause. The fruits of the same kind multiply and are interconnected. Among them, the ten internal situations are: firstly, when death occurs, the five skandhas are completely extinguished, so it is not permanent. Secondly, obtaining the five skandhas of the next life stage, so it is not annihilation. Thirdly, after the five skandhas are completely extinguished at death, the five skandhas of the next life stage did not exist before, but now they arise, so it is not transferred from one place to another. Fourthly, the five skandhas continue uninterruptedly, with cause and effect following each other, so there is no intermediate state. Fifthly, there is a difference between the five skandhas at death and the five skandhas of the next life stage, so it is not the self-nature of that (the deceased skandha). Sixthly, it is born from that (the deceased skandha), so it is not completely different. Seventhly, because causes and conditions come together, there is no creator. Eighthly, because afflictions and karma are the cause, it is not without a cause. Ninthly, from Kalala (fertilized egg), Arbuda (gelatinous stage), Pesi (fleshy bud stage), Ghana (hardened stage), Ambuja (embryonic stage) to the born infant, child, teenager, youth, old age, etc., transform and produce each other, so it is momentary. Tenthly, the influence of good and bad produces different results depending on the cause, so the fruits of the same kind are interconnected. There are also three verses: Like the flame of a lamp that transfers and arises, so is the Vijñāna-kāya (consciousness-body). There is no accumulation between the previous moment and the next moment. There is birth even without birth, destruction without combination. What is born does not stay, but this action flows. If it arises from that condition, one can observe emptiness (Śūnyatā). If one knows that designation, one is in accordance with the Middle Way (Madhyamā-pratipad). Among them, ignorance (Avidyā), formations (Saṃskāra), craving (Tṛṣṇā), grasping (Upādāna), and becoming (Bhava) are the Samudaya-satya (truth of the origin of suffering). Consciousness (Vijñāna), name and form (Nāmarūpa), six sense bases (Ṣaḍāyatana), contact (Sparśa), feeling (Vedanā), birth (Jāti), old age and death (Jarā-maraṇa) are the Duḥkha-satya (truth of suffering). These are the twelve links. The Mārga-satya (truth of the path) refers to the means of realization that causes them to cease, namely the Smṛtyupasthāna (four foundations of mindfulness) and Samyak-pradhāna (four right efforts).
意足根力覺支八聖道名為道諦。
大乘緣生論一卷
【現代漢語翻譯】 現代漢語譯本：意足（chanda，意願）、根（indriya，能力）、力（bala，力量）、覺支（bojjhanga，菩提的組成部分）、八聖道（ariya atthangika magga，達到涅槃的八重路徑）名為道諦（dukkha nirodha gamini patipada ariya sacca，導向滅苦之道的真理）。 出自《大乘緣生論》第一卷。
【English Translation】 English version: 'Chanda' (intention), 'indriya' (faculty), 'bala' (power), 'bojjhanga' (factors of enlightenment), and the Noble Eightfold Path (ariya atthangika magga, the eightfold path to Nirvana) are called the Truth of the Path (dukkha nirodha gamini patipada ariya sacca, the truth of the path leading to the cessation of suffering). From the first volume of the 'Mahayana Pratityasamutpada Shastra' (Treatise on Dependent Origination).