English
A passage for editorial review. 大正藏第 02 册 No. 0124 缘起经 No. 124 [Nos. 99(1248), 123, 125(49.1)] 缘起经一卷 三藏法师玄奘奉 诏译 如是我闻： 一时，薄伽梵在室罗筏，住誓多林给孤独园，与无量无数声闻、菩萨、天人等俱。尔时，世尊告苾刍众：“吾当为汝宣说缘起初差别义，汝应谛听，极善思惟，吾今为汝分别解说。” 苾刍众言：“唯然愿说，我等乐闻。” 佛言：“云何名缘起初？谓依此有故彼有，此生故彼生，所谓无明缘行，行缘识，识缘名色，名色缘六处，六处缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死，起愁叹苦忧恼，是名为纯大苦蕴集，如是名为缘起初义 现代汉语译本 《缘起经》一卷 三藏法师玄奘奉诏译 一时，薄伽梵在室罗筏，住在誓多林给孤独园，与无量无数的声闻、菩萨、天人等在一起。当时，世尊告诉众比丘：‘我将为你们宣说缘起最初的差别意义，你们应当仔细听，认真思考，我现在为你们分别解说。’ 众比丘说：‘是的，我们愿意听您说，我们很乐意听。’ 佛说：‘什么叫做缘起最初呢？就是说因为有这个，所以有那个；因为这个生起，所以那个生起。所谓无明缘行，行缘识，识缘名色，名色缘六处，六处缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死，以及由此产生的忧愁、悲叹、痛苦、忧虑、烦恼，这叫做纯粹的大苦聚集。这就是缘起最初的意义。’ English version The Sutra of Dependent Origination, one fascicle Translated by the Tripitaka Master Xuanzang under Imperial Decree Thus have I heard: At one time, the Bhagavan was in Shravasti, residing in the Jeta Grove, Anathapindika's Park, together with countless Shravakas, Bodhisattvas, Devas, and others. At that time, the World Honored One addressed the assembly of Bhikshus, saying: 'I will now explain to you the initial meaning of Dependent Origination. You should listen attentively and contemplate it thoroughly. I will now explain it to you in detail.' The Bhikshus replied: 'Yes, we wish to hear it. We are eager to listen.' The Buddha said: 'What is called the initial Dependent Origination? It is that because this exists, that exists; because this arises, that arises. That is, ignorance conditions volitional formations; volitional formations condition consciousness; consciousness conditions name and form; name and form condition the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; birth conditions old age and death, along with sorrow, lamentation, pain, distress, and despair. This is called the aggregation of the pure great mass of suffering. This is the initial meaning of Dependent Origination.' -------------------------------------------------------------------------------- 。 “云何名为缘起差别？谓无明缘行者，云何无明？谓于前际无知，于后际无知，于前后际无知；于内无知，于外无知，于内外无知；于业无知，于异熟无知，于业异熟无知；于佛无知，于法无知，于僧无知；于苦无知，于集无知，于灭无知，于道无知；于因无知，于果无知，于因已生诸法无知；于善无知，于不善无知；于有罪无知，于无罪无知；于应修习无知，于不应修习无知；于下劣无知；于上妙无知；于黑无知，于白无知；于有异分无知，于缘已生或六触处，如实通达无知。如是于彼彼处如实无知，无见无现观，愚痴无明黑闇，是谓无明。云何为行？行有三种，谓身行、语行、意行，是名为行。 “行缘识者，云何为识？谓六识身，一者眼识，二者耳识，三者鼻识，四者舌识，五者身识，六者意识，是名为识。 “识缘名色者，云何为名？谓四无色蕴：一者受蕴，二者想蕴，三者行蕴，四者识蕴。云何为色？谓诸所有色，一切四大种，及四大种所造，此色前名总略为一，合名名色，是谓名色。 “名色缘六处者，云何六处？谓六内处：一眼内处，二耳内处，三鼻内处，四舌内处，五身内处，六意内处，是谓六处 ‘什么是缘起差别？’意思是说，无明缘起行，那么什么是无明呢？就是对于过去世无知，对于未来世无知，对于过去和未来世都无知；对于内在无知，对于外在无知，对于内在和外在都无知；对于业无知，对于异熟果报无知，对于业和异熟果报都无知；对于佛无知，对于法无知，对于僧无知；对于苦无知，对于集无知，对于灭无知，对于道无知；对于因无知，对于果无知，对于因所生的诸法无知；对于善无知，对于不善无知；对于有罪无知，对于无罪无知；对于应该修习的无知，对于不应该修习的无知；对于下劣的无知；对于上妙的无知；对于黑的无知，对于白的无知；对于有差别部分的无知，对于缘起已生或六触处，如实通达的无知。像这样在各个方面如实无知，没有见解，没有现观，愚痴无明黑暗，这就是无明。什么是行呢？行有三种，就是身行、语行、意行，这叫做行。 ‘行缘起识’，那么什么是识呢？就是六识身，第一是眼识，第二是耳识，第三是鼻识，第四是舌识，第五是身识，第六是意识，这叫做识。 ‘识缘起名色’，那么什么是名呢？就是四种无色蕴：第一是受蕴，第二是想蕴，第三是行蕴，第四是识蕴。什么是色呢？就是所有色，一切四大种，以及四大种所造的，这色和前面的名总括起来成为一个整体，合称为名色，这就是名色。 ‘名色缘起六处’，那么什么是六处呢？就是六内处：第一是眼内处，第二是耳内处，第三是鼻内处，第四是舌内处，第五是身内处，第六是意内处，这叫做六处。 'What is meant by the differentiation of dependent origination?' It means that ignorance conditions volitional formations. What is ignorance? It is not knowing the past, not knowing the future, not knowing both the past and the future; not knowing the internal, not knowing the external, not knowing both the internal and the external; not knowing karma, not knowing its maturation, not knowing both karma and its maturation; not knowing the Buddha, not knowing the Dharma, not knowing the Sangha; not knowing suffering, not knowing its origin, not knowing its cessation, not knowing the path; not knowing the cause, not knowing the effect, not knowing the phenomena arising from the cause; not knowing the wholesome, not knowing the unwholesome; not knowing the blameworthy, not knowing the blameless; not knowing what should be cultivated, not knowing what should not be cultivated; not knowing the inferior; not knowing the superior; not knowing the dark, not knowing the bright; not knowing the differentiated parts, not knowing the six sense bases that have arisen from conditions, not knowing them as they truly are. Thus, in these various aspects, not knowing as it truly is, having no insight, no direct realization, being foolish, ignorant, and in darkness, this is called ignorance. What are volitional formations? There are three kinds of volitional formations: bodily volitional formations, verbal volitional formations, and mental volitional formations. These are called volitional formations. 'Volitional formations condition consciousness.' What is consciousness? It is the six consciousnesses: first, eye-consciousness; second, ear-consciousness; third, nose-consciousness; fourth, tongue-consciousness; fifth, body-consciousness; and sixth, mind-consciousness. This is called consciousness. 'Consciousness conditions name and form.' What is name? It is the four immaterial aggregates: first, the aggregate of feeling; second, the aggregate of perception; third, the aggregate of mental formations; and fourth, the aggregate of consciousness. What is form? It is all forms, all the four great elements, and what is derived from the four great elements. This form and the preceding name are collectively referred to as name and form. This is name and form. 'Name and form condition the six sense bases.' What are the six sense bases? They are the six internal sense bases: first, the eye sense base; second, the ear sense base; third, the nose sense base; fourth, the tongue sense base; fifth, the body sense base; and sixth, the mind sense base. These are called the six sense bases. “六处缘触者，云何为触？谓六触身：一者眼触，二者耳触，三者鼻触，四者舌触，五者身触，六者意触，是名为触。 “触缘受者，云何为受？受有三种，谓乐受、苦受、不苦不乐受，是名为受。 “受缘爱者，云何为爱？爱有三种，谓欲爱、色爱、无色爱，是名为爱。 “爱缘取者，云何为取？谓四取：一者欲取，二者见取，三者戒禁取，四者我语取，是名为取。 “取缘有者，云何为有？有有三种，谓欲有、色有、无色有，是名为有。 “有缘生者，云何为生？谓彼彼有情，于彼彼有情类，诸生等生趣，起出现蕴，得界、得处、得诸蕴，生起、命根出现，是名为生。 “生缘老死者，云何为老？谓发衰变，皮肤缓皱，衰熟损坏，身脊伛曲黑黡间身，喘息奔急，形貌偻前，凭据策杖，惛昧羸劣，损减衰退，诸根耄熟，功用破坏，诸行朽故，其形腐败，是名为老。云何为死？谓彼彼有情，从彼彼有情类，终尽坏没，舍寿舍暖，命根谢灭，弃舍诸蕴，死时运尽，是名为死。此死前老总略为一，合名老死，如是名为缘起差别义。 “苾刍！我已为汝等说所标缘起初差别义 ‘六处缘触’，什么是触？指的是六种触身：第一是眼触，第二是耳触，第三是鼻触，第四是舌触，第五是身触，第六是意触，这被称为触。 ‘触缘受’，什么是受？受有三种，即乐受、苦受、不苦不乐受，这被称为受。 ‘受缘爱’，什么是爱？爱有三种，即欲爱、色爱、无色爱，这被称为爱。 ‘爱缘取’，什么是取？指的是四种取：第一是欲取，第二是见取，第三是戒禁取，第四是我语取，这被称为取。 ‘取缘有’，什么是有？有有三种，即欲有、色有、无色有，这被称为有。 ‘有缘生’，什么是生？指的是在各种各样的有情众生中，在各种各样的有情类别中，诸如出生、等生、趣向、出现蕴、获得界、获得处、获得诸蕴，生命生起、命根出现，这被称为生。 ‘生缘老死’，什么是老？指的是头发衰败变白，皮肤松弛起皱，衰老成熟损坏，身体脊背弯曲，黑斑遍布全身，呼吸急促，形貌佝偻，需要拄着拐杖，昏聩虚弱，损减衰退，各种感官迟钝，功能破坏，各种行为朽坏，形体腐败，这被称为老。什么是死？指的是在各种各样的有情众生中，从各种各样的有情类别中，最终结束坏灭，舍弃寿命舍弃温暖，命根消亡，抛弃诸蕴，死亡时生命耗尽，这被称为死。这死亡之前的衰老总括为一，合称为老死，这就是所谓的缘起差别义。 ‘比丘们！’我已经为你们说了所标示的缘起最初的差别意义。 ‘Six sources give rise to contact,’ what is contact? It refers to six bodies of contact: first is eye contact, second is ear contact, third is nose contact, fourth is tongue contact, fifth is body contact, and sixth is mind contact. This is called contact. ‘Contact gives rise to feeling,’ what is feeling? There are three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. This is called feeling. ‘Feeling gives rise to craving,’ what is craving? There are three kinds of craving: craving for sensual pleasures, craving for form, and craving for formlessness. This is called craving. ‘Craving gives rise to grasping,’ what is grasping? It refers to four kinds of grasping: grasping for sensual pleasures, grasping for views, grasping for rites and rituals, and grasping for a self-theory. This is called grasping. ‘Grasping gives rise to becoming,’ what is becoming? There are three kinds of becoming: becoming in the realm of desire, becoming in the realm of form, and becoming in the realm of formlessness. This is called becoming. ‘Becoming gives rise to birth,’ what is birth? It refers to the various sentient beings, in various categories of sentient beings, such as birth, equal birth, going towards, the arising of aggregates, obtaining realms, obtaining places, obtaining aggregates, the arising of life, and the appearance of the life faculty. This is called birth. ‘Birth gives rise to old age and death,’ what is old age? It refers to the graying and weakening of hair, the loosening and wrinkling of skin, the decay and damage of maturity, the bending of the spine, the appearance of dark spots all over the body, rapid breathing, a hunched posture, the need for a cane, confusion and weakness, decline and decay, the dulling of the senses, the destruction of function, the decay of actions, and the corruption of the body. This is called old age. What is death? It refers to the various sentient beings, from various categories of sentient beings, finally ending and decaying, abandoning life and warmth, the cessation of the life faculty, the discarding of aggregates, and the exhaustion of life at the time of death. This is called death. The old age before death is summarized as one, and together they are called old age and death. This is the so-called meaning of the differentiation of dependent origination. ‘Monks!’ I have already explained to you the initial meaning of the differentiation of dependent origination that was indicated. 。” 时薄伽梵说是经已，声闻、菩萨、天人等众，闻佛所说皆大欢喜，得未曾有，信受奉行 当薄伽梵说完这部经后，在场的声闻、菩萨、天人等大众，听闻佛陀所说，都非常欢喜，感到前所未有，信受奉行。 When the Blessed One had finished speaking this sutra, the assembly of Śrāvakas, Bodhisattvas, gods, and humans, having heard what the Buddha had said, were all greatly delighted, felt something they had never experienced before, and faithfully accepted and practiced it.