T32n1654_因緣心論頌因緣心論釋
大正藏第 32 冊 No. 1654 因緣心論頌因緣心論釋
No. 1654
因緣心論頌
龍猛菩薩作
差別十二支 能仁說緣生 于煩惱業苦 三中俱攝盡 初八九煩惱 二及十是業 餘七皆是苦 十二唯三攝 從三生於二 從二生於七 一復生於三 此有輪數轉 諸趣唯因果 此中無眾生 唯從於空法 還生於空法 誦燈鏡及印 火精種梅聲 諸蘊相續結 不移智應察 于甚微細事 若有見斷者 彼不善因緣 未見緣生義 此中無可見 亦無少安立 于真以觀真 見真而解脫
因緣心論釋
龍猛菩薩造
此中有沙門。樂聞能聽。善能憶持。能悟。能觀。及具簡棄。來詣師所。于如來教中。作如是問。薄伽梵。差別十二支。能仁說緣生。彼於何所攝。今欲樂聞。知彼問其真義。師即呼曰汝于煩惱業苦三中都攝盡。作此分別典切之語。此中十及二。故曰為十二支。即差別。故言差別。如車支分。故說為支。能寂身口。故名能仁言。能仁說者。宣暢解釋。說之異名。彼非自性。決定士夫。假相自在。時自然隨欲。化主。偶遇等所生。此是因緣所生。此差別十二支法。于煩惱業苦。遞手相依。猶如束蘆
【現代漢語翻譯】 現代漢語譯本 《因緣心論頌》
龍猛菩薩 作
能仁（釋迦牟尼佛）宣說了具有十二個差別的緣起之法， 這十二支涵蓋了煩惱、業和苦這三者。 最初的第八支和第九支屬於煩惱，第二支和第十支屬於業， 其餘的七支都屬於苦，這十二支僅僅被這三者所包含。 從煩惱、業、苦三者產生第二支（行），從第二支（行）產生第七支（受）， 第一支（無明）又產生煩惱、業、苦三者，如此循環輪轉。 一切諸趣的產生都依賴於因和果，其中沒有常恒不變的眾生。 一切都只是從空性的法中，再次產生空性的法。 應以觀燈、鏡子、印章、火焰、火花、種子、梅子、聲音等現象的譬喻， 來觀察諸蘊（五蘊）相續的連線，它們並非固定不變。 對於極其微細的事物，如果有人產生斷滅見， 那是因為他們不善於思考因緣，沒有真正理解緣起之義。 在這緣起法中，沒有實在可見之物，也沒有絲毫可以安立之處。 以真實的智慧觀察真實的緣起，見到真理就能獲得解脫。
《因緣心論釋》
龍猛菩薩 造
這裡有一位沙門（出家修道者），他喜歡聽聞佛法，並且能夠聽懂，善於憶持，能夠領悟，能夠觀察，並且具有辨別能力。他來到導師（上師）處，在如來的教法中，這樣發問：『薄伽梵（Bhagavan，世尊），能仁（釋迦牟尼佛）宣說了具有十二個差別的緣起之法，它們被包含在哪些方面呢？我現在很想聽聞。』 導師知道他提問的真正含義，就回答說：『你所問的十二支，都包含在煩惱、業和苦這三者之中。』 導師用精闢的語言作了這樣的分別解釋。這裡所說的十支和二支，合起來就是十二支。之所以說是差別，是因為它們各不相同。就像車的各個組成部分一樣，所以稱為支。能寂滅身口意三業，所以稱為能仁。『能仁說』的意思是宣揚解釋，這是『說』的不同說法。這些緣起之法不是自性存在的，不是由決定性的士夫（補特伽羅），也不是由假相自在、時節因緣、自然而然、隨心所欲、化主（造物主）、偶然相遇等所生。這些都是因緣所生之法。這具有十二個差別的法，在煩惱、業和苦之間，像互相依靠的蘆葦一樣，彼此依存。
【English Translation】 English version 'Verses on the Heart of Dependent Origination'
By Nagarjuna (Longmeng) Bodhisattva
The twelve differentiated links, the Able Sage (Shakyamuni Buddha) spoke of dependent origination, Are all encompassed within the three: afflictions, karma, and suffering. The first, eighth, and ninth are afflictions, The second and tenth are karma, The remaining seven are all suffering, The twelve are solely encompassed by these three. From the three, the second arises, From the second, the seventh arises, The first again gives rise to the three, Thus, the wheel turns in cycles. All destinies arise solely from cause and effect, Within this, there is no sentient being, Only from empty dharmas, Do empty dharmas arise again. One should contemplate the continuity of the aggregates (Skandhas) like a lamp, a mirror, a seal, A flame, a spark, a seed, a plum, and a sound, They are connected in succession, not fixed, this should be discerned with wisdom. If one has a view of annihilation, Regarding extremely subtle matters, It is because they do not contemplate causes and conditions well, And have not seen the meaning of dependent origination. Within this, there is nothing truly visible, Nor is there anything that can be established. With true wisdom, contemplate true dependent origination, Seeing the truth leads to liberation.
'Commentary on the Heart of Dependent Origination'
By Nagarjuna (Longmeng) Bodhisattva
Here, there is a Shramana (monk), who delights in hearing the Dharma, is able to listen and understand, is skilled in remembering, is able to comprehend, is able to observe, and possesses discernment. He comes to the teacher (Guru), and within the teachings of the Tathagata (Thus Come One), asks thus: 'Bhagavan (World Honored One), the Able Sage (Shakyamuni Buddha) spoke of the twelve differentiated links of dependent origination, in what are they contained? I now wish to hear.' The teacher, knowing the true meaning of his question, replies: 'The twelve links you ask about are all contained within the three: afflictions, karma, and suffering.' The teacher makes this distinction with precise language. Here, the ten links and the two links together make the twelve links. It is said to be differentiated because they are each different. Just as the parts of a chariot are called links. Able to pacify the three karmas of body, speech, and mind, therefore called the Able Sage. 'The Able Sage speaks' means to proclaim and explain, this is a different way of saying 'speaks'. These dharmas of dependent origination are not self-existent, not caused by a definitive Purusha (person), nor by illusory self-mastery, seasonal conditions, natural occurrence, wishful thinking, a creator (Brahma), or chance encounters. These are all dharmas arising from causes and conditions. These twelve differentiated dharmas rely on each other like reeds bound together, mutually dependent between afflictions, karma, and suffering.
。于彼三中。並皆攝盡。言盡者。即是無餘義也。問曰。何者煩惱。何者是業。何者是苦。此差別之法。當於何攝。答曰。初八九煩惱。差別十二支法。初是無明。第八是愛。第九是取。此三是煩惱所攝。何者是業。二及十是業。二是行。十是有。此二法是業所攝。餘七皆是苦。煩惱業之所攝之餘七種是苦。所攝應知。所謂識。名色。六入。觸。受。生。老死。言皆者是揔攝之辭。即攝愛別離。怨憎會。求不得苦。是故此十二支法。于業煩惱苦中。並皆攝盡。言唯者。是其遮義。經中所說之法。此中攝盡。更無有餘。問曰。此義已知。彼煩惱業苦。云何相生。請為解說。答曰。從三生於二。從三煩惱生於二業。從二生於七。謂上所說苦法。七復生於三。所謂諸煩惱。復從三煩惱。生於二業。此有輪數轉。言有者。有其三種。所謂欲。色。無色。于中不息。而作流轉。彼諸異生世間。而自流轉浪。言此者。顯不定義。非如流轉。次第生於諸有。此不定也。問曰。何者是身之自在眾生耶。彼之作用。其事云何。答曰。諸趣惟因果。惟除假名。此中無眾生。此是真實義。非假立有。假立之境。不成實物。問曰。若如是者。誰從此世至於他世。答曰。無有極微等法。從於此世。移至他世。雖然唯從於空法。還生於空法。從無我
我所。煩惱業。五種空因。還生空無我我所。七種苦果之法。彼則無我我所。彼此手無我我所。雖然從自性無我之法。還生自性無我之法。應如是知。作如是說。此中問曰。從自性無我之法。還生自性無我之法者。有何譬喻。此中答曰。誦燈鏡及印。火精種梅聲。已如是等喻。及假喻立成自性無我及成就彼世應知。譬如師所誦者。若轉至弟子。師后更無言說。是故不至。彼弟子誦者。亦不從余得。成無因果故。如師所誦臨終心識。亦復如是。成常過故。不至他世。彼世亦不從余得。成無因果故。如師所誦。與弟子誦者。即彼異彼。不易施設。如是依彼臨終心識。生分心識。得生者。亦復如是。即彼異彼。不易施設。如是從燈生燈依于面像。鏡中現其影像。從印成文。從精出火。從種生芽。從梅生涎。從聲出向。即彼異彼。不易施設。如是。諸蘊相續結。不移智應察。言蘊者。即色受相行識蘊也。言相續結者。彼已從彼因。所生餘者是也。無有極微等法。從於此世。移至他世。是故流轉。從於虛妄分別習氣而生。後言應者。即是逆觀。義當知反。彼應觀諸法無常苦空無我者。則不愚諸事。若不遇者。則無有貪。若無有貪瞋則不生。若無有嗔則無有業。若無有業。則無有取。若無有取。則不造後有。若無有者而則不生。若
【現代漢語翻譯】 現代漢語譯本：我所（屬於我的事物）。煩惱業（由煩惱產生的行為）。五種空因（導致五蘊皆空的五種原因）。還生空無我我所（仍然產生空性、無我以及我所）。七種苦果之法（導致七種苦果的法則）。彼則無我我所（那些都是無我、無我所的）。彼此手無我我所（彼此之間都是無我、無我所的）。雖然從自性無我之法（雖然從本質上無我的法則），還生自性無我之法（仍然產生本質上無我的法則）。應如是知（應該這樣理解）。作如是說（並這樣宣說）。 此中問曰（這裡有人問），從自性無我之法（從本質上無我的法則），還生自性無我之法者（仍然產生本質上無我的法則），有何譬喻（有什麼比喻）？ 此中答曰（這裡回答說），誦燈鏡及印（誦讀、燈、鏡子和印章），火精種梅聲（火、精液、種子、梅子和聲音）。已如是等喻（像這些比喻），及假喻立成自性無我（以及通過假設的比喻來確立自性無我），及成就彼世應知（以及成就來世，應該知道）。 譬如師所誦者（例如老師所誦讀的內容），若轉至弟子（如果傳授給弟子），師后更無言說（老師之後不再重複說）。是故不至（所以不會完全相同）。彼弟子誦者（弟子所誦讀的內容），亦不從余得（也不是從其他地方獲得的），成無因果故（因為沒有因果關係）。如師所誦臨終心識（就像老師所誦讀的內容和臨終的心識），亦復如是（也是如此）。成常過故（因為會變成常恒不變的過失），不至他世（不會到達來世）。彼世亦不從余得（來世也不是從其他地方獲得的），成無因果故（因為沒有因果關係）。 如師所誦（就像老師所誦讀的內容），與弟子誦者（和弟子誦讀的內容），即彼異彼（既相同又不同）。不易施設（難以確定）。如是依彼臨終心識（同樣，依靠臨終的心識），生分心識（產生下一刻的心識），得生者（獲得生命的人），亦復如是（也是如此）。即彼異彼（既相同又不同）。不易施設（難以確定）。 如是從燈生燈（就像從一盞燈產生另一盞燈），依于面像（依靠面部的形象），鏡中現其影像（鏡子中顯現出影像），從印成文（從印章形成文字），從精出火（從摩擦產生火），從種生芽（從種子長出嫩芽），從梅生涎（從梅子產生唾液），從聲出向（從聲音產生迴響），即彼異彼（既相同又不同）。不易施設（難以確定）。 如是（像這樣），諸蘊相續結（五蘊的相續和結合），不移智應察（不轉移，智慧應該觀察）。言蘊者（所說的蘊），即色受相行識蘊也（就是色蘊、受蘊、想蘊、行蘊、識蘊）。言相續結者（所說的相續和結合），彼已從彼因（它們已經從那個原因），所生餘者是也（所產生的其餘部分就是）。無有極微等法（沒有極微等法），從於此世（從這個世界），移至他世（轉移到另一個世界）。是故流轉（所以才流轉）。從於虛妄分別習氣而生（從虛妄分別的習氣而產生）。 後言應者（後面所說的『應』），即是逆觀（就是逆向觀察），義當知反（意義應當理解為相反）。彼應觀諸法無常苦空無我者（他們應該觀察諸法無常、苦、空、無我），則不愚諸事（就不會對諸事愚昧）。若不遇者（如果不能遇到），則無有貪（就沒有貪婪）。若無有貪瞋則不生（如果沒有貪婪和嗔恨就不會產生）。若無有嗔則無有業（如果沒有嗔恨就沒有業）。若無有業（如果沒有業），則無有取（就沒有執取）。若無有取（如果沒有執取），則不造後有（就不會創造未來的存在）。若無有者而則不生（如果沒有這些，就不會產生）。若（如果）
【English Translation】 English version: 'My own.' (That which belongs to me). Afflictions and karma (actions arising from afflictions). Five causes of emptiness (five reasons leading to the emptiness of the five skandhas). Still produces emptiness, non-self, and 'my own.' (still generates emptiness, non-self, and the concept of 'my own'). The law of seven bitter fruits (the principles leading to seven kinds of suffering). Those are non-self and 'my own.' (Those are without self and without 'my own'). Each other's hands are non-self and 'my own.' (Between each other, there is no self and no 'my own'). Although from the law of self-nature non-self (Although from the inherently selfless law), still arises the law of self-nature non-self (still arises the inherently selfless law). It should be known thus (It should be understood in this way). It should be spoken thus (And it should be spoken in this way). Herein it is asked (Here someone asks), 'From the law of self-nature non-self (From the inherently selfless law), still arises the law of self-nature non-self (still arises the inherently selfless law), what is the analogy?' (What is the analogy for this?) Herein it is answered (Here it is answered), recitation, lamp, mirror, and seal (recitation, lamp, mirror, and seal), fire, essence, seed, plum, and sound (fire, essence, seed, plum, and sound). Such are the analogies (Like these analogies), and by hypothetical analogies, establish self-nature non-self (and through hypothetical analogies, establish inherent selflessness), and the accomplishment of that world should be known (and the accomplishment of the next life should be known). For example, what is recited by the teacher (For example, what is recited by the teacher), if it is transferred to the disciple (if it is transmitted to the disciple), the teacher has no further speech (the teacher has no further speech afterward). Therefore, it does not completely transfer (Therefore, it is not completely the same). What is recited by the disciple (What is recited by the disciple), also does not come from elsewhere (also does not come from elsewhere), because there is no cause and effect (because there is no cause and effect). Like the teacher's recitation and the consciousness at the time of death (Like the teacher's recitation and the consciousness at the time of death), it is also thus (it is also like this). Because it becomes a constant fault (Because it becomes a constant fault), it does not go to another world (it does not go to another world). That world also does not come from elsewhere (That world also does not come from elsewhere), because there is no cause and effect (because there is no cause and effect). Like the teacher's recitation (Like the teacher's recitation), and the disciple's recitation (and the disciple's recitation), they are both the same and different (they are both the same and different). It is not easy to establish (It is difficult to determine). Likewise, relying on that consciousness at the time of death (Likewise, relying on that consciousness at the time of death), the consciousness of the next moment arises (the consciousness of the next moment arises), the one who obtains life (the one who obtains life), is also thus (is also like this). They are both the same and different (They are both the same and different). It is not easy to establish (It is difficult to determine). Like from a lamp, another lamp is lit (Like from a lamp, another lamp is lit), relying on the face (relying on the face), the image appears in the mirror (the image appears in the mirror), from the seal, writing is formed (from the seal, writing is formed), from friction, fire is produced (from friction, fire is produced), from the seed, a sprout grows (from the seed, a sprout grows), from the plum, saliva is produced (from the plum, saliva is produced), from the sound, an echo arises (from the sound, an echo arises), they are both the same and different (they are both the same and different). It is not easy to establish (It is difficult to determine). Thus (Like this), the continuity and combination of the skandhas (the continuity and combination of the five skandhas), without shifting, wisdom should observe (without shifting, wisdom should observe). What is meant by 'skandhas' (What is meant by 'skandhas'), is the skandha of form, feeling, perception, volition, and consciousness (is the skandha of form, feeling, perception, volition, and consciousness). What is meant by 'continuity and combination' (What is meant by 'continuity and combination'), they have already arisen from that cause (they have already arisen from that cause), the remaining parts that are produced are this (the remaining parts that are produced are this). There are no ultimate particles or similar dharmas (There are no ultimate particles or similar dharmas), from this world (from this world), transferring to another world (transferring to another world). Therefore, there is transmigration (Therefore, there is transmigration). It arises from the habitual tendencies of false discrimination (It arises from the habitual tendencies of false discrimination). The later word 'should' (The later word 'should'), is reverse observation (is reverse observation), the meaning should be understood as the opposite (the meaning should be understood as the opposite). They should observe that all dharmas are impermanent, suffering, empty, and without self (They should observe that all dharmas are impermanent, suffering, empty, and without self), then they will not be ignorant of all things (then they will not be ignorant of all things). If they do not encounter this (If they do not encounter this), then there will be no greed (then there will be no greed). If there is no greed and hatred, then they will not arise (If there is no greed and hatred, then they will not arise). If there is no hatred, then there is no karma (If there is no hatred, then there is no karma). If there is no karma (If there is no karma), then there is no grasping (then there is no grasping). If there is no grasping (If there is no grasping), then future existence is not created (then future existence is not created). If there are none of these, then they will not arise (If there are none of these, then they will not arise). If (If)
不生者。即于身心而苦不生。如是不集五種因故。即相余處。而果不生。此果解脫。是故斷除。斷常等諸惡見也。此中有二訟。
于甚微細事 若有見斷者 彼不善因緣 未見緣生義 此中無可見 亦無少安立 于真以觀真 見真如解脫
因緣心論釋一卷
【現代漢語翻譯】 現代漢語譯本：
『不生者』，指的是對於身心而言，痛苦不會產生。像這樣不聚集五種原因，那麼在其他地方，結果也不會產生。這種結果是解脫，因此應當斷除。斷除斷見、常見等各種錯誤的見解。這裡面有兩種爭論。
『對於極其微小的事情，如果有人認為可以斷除，那麼他就是不善的因緣，沒有見到緣起的意義。』
『這裡面沒有什麼可見的，也沒有絲毫可以安立的。以真理來觀察真理，見到真理就能獲得解脫。』 《因緣心論釋》一卷
【English Translation】 English version:
'Non-arising' means that suffering does not arise in relation to body and mind. Just as the five causes are not assembled, so the result does not arise elsewhere. This result is liberation, therefore it should be eliminated. Eliminate wrong views such as annihilationism (斷見, duàn jiàn) and eternalism (常見, cháng jiàn). There are two disputes here. 'If someone sees that even the most subtle things can be cut off, then that is an unwholesome condition, and they have not seen the meaning of dependent origination (緣生, yuán shēng).' 'There is nothing to be seen here, nor is there anything to be established. Observe truth with truth, and seeing truth leads to liberation.' Commentary on the Treatise on the Mind of Dependent Origination, one fascicle.