Chinese
大正藏第 16 册 No. 0708 了本生死经 No. 708 [Nos. 709-712] 了本生死经 吴月氏优婆塞支谦译 佛说是：“若比丘见缘起为见法，已见法为见我。” 于是贤者舍利弗谓诸比丘言：“诸贤者！佛说：‘若诸比丘见缘起为见法，已见法为见我。’此谓何义？是说有缘。若见缘起无命、非命，为见法；见法无命、非命，为见佛。当随是慧。 “彼有二事见外缘起，有二事见内缘起，合为四。 “何谓二事见外缘起？为因相缚、缘相缚。因相缚为何等？从种根，从根叶，从叶茎，从茎节，从节怀华，从华实。是为因相缚。何谓缘相缚？为地种、水种、火种、风种、空种，从是因缘有种生彼。地为持种，水为润种，火为热种，风为起种，空为令种无碍。如是得时节会，令种生。彼种不知我生根，根不知从种有；根不知我生叶，叶不知从根有；叶不知我生茎，茎不知从叶有节怀华，实亦不自知转相生有。又地不知我生种，种亦不知地持我；水亦不知我润种，种亦不知水润我；至火、风、空皆不相知。是诸贤者，从因缘有，得时会，令种生。为非自作，非彼作，亦非无因生。当以五事见外缘起。何谓五？一非常，二不断，三不步， 现代汉语译本 大正藏第 16 册 No. 0708 了本生死经 No. 708 [Nos. 709-712] 了本生死经 吴月氏优婆塞支谦译 佛陀说：‘如果比丘能见到缘起，那就是见到了法；已经见到了法，那就是见到了我。’ 于是贤者舍利弗对众比丘说：‘诸位贤者！佛陀说：“如果比丘能见到缘起，那就是见到了法；已经见到了法，那就是见到了我。” 这句话是什么意思呢？是说有缘。如果见到缘起没有命、不是命，那就是见到了法；见到法没有命、不是命，那就是见到了佛陀。应当遵循这种智慧。 ‘对于外在的缘起，有两种观察方式；对于内在的缘起，也有两种观察方式，合起来是四种。 ‘什么叫做两种观察外在缘起的方式呢？就是因相的束缚和缘相的束缚。什么叫做因相的束缚？从种子生根，从根生叶，从叶生茎，从茎生节，从节生花苞，从花苞结果实。这就是因相的束缚。什么叫做缘相的束缚？就是地种（土地的性质）、水种（水的性质）、火种（火的性质）、风种（风的性质）、空种（空间的性质），从这些因缘和合，种子才能生长。土地保持种子，水滋润种子，火提供热量，风使种子生长，空间使种子没有阻碍。这样，当时间条件成熟时，种子就能生长。种子不知道“我生根”，根也不知道是从种子而来；根不知道“我生叶”，叶也不知道是从根而来；叶不知道“我生茎”，茎也不知道是从叶而来；节、花苞、果实也不知道它们是互相转化而产生的。而且，土地不知道“我生种子”，种子也不知道土地在支撑我；水也不知道“我滋润种子”，种子也不知道水在滋润我；直到火、风、空，它们之间都互不相知。诸位贤者，它们从因缘和合而生，当时间条件成熟时，种子就能生长。这不是自己造成的，也不是其他什么造成的，也不是没有原因就产生的。应当用五种方式来观察外在的缘起。什么是五种方式？一是非常，二是不断，三是不步，’
English
English version Tripitaka Volume 16 No. 0708 了本生死经 (Understanding the Root of Birth and Death Sutra) No. 708 [Nos. 709-712] 了本生死经 (Understanding the Root of Birth and Death Sutra) Translated by Upasaka Zhi Qian of Yuezhi during the Wu Dynasty The Buddha said: 'If a Bhikkhu sees dependent origination (緣起), he sees the Dharma (法); having seen the Dharma, he sees me.' Then, the worthy Shariputra (舍利弗) said to the Bhikkhus: 'Worthy ones! The Buddha said: 'If Bhikkhus see dependent origination, they see the Dharma; having seen the Dharma, they see me.' What does this mean? It means there are conditions (緣). If one sees dependent origination as without life (無命), as not life (非命), he sees the Dharma; seeing the Dharma as without life, as not life, he sees the Buddha. One should follow this wisdom.' 'There are two ways to see external dependent origination, and two ways to see internal dependent origination, making four in total.' 'What are the two ways to see external dependent origination? They are bondage of cause-aspect (因相縛) and bondage of condition-aspect (緣相縛). What is bondage of cause-aspect? From seed (種) comes root (根), from root comes leaf (葉), from leaf comes stem (莖), from stem comes node (節), from node comes bud (懷華), from bud comes fruit (實). This is bondage of cause-aspect. What is bondage of condition-aspect? It is earth-element (地種), water-element (水種), fire-element (火種), wind-element (風種), space-element (空種). From these conditions, the seed is born. Earth holds the seed, water moistens the seed, fire warms the seed, wind causes the seed to rise, space allows the seed to be unobstructed. Thus, when the time is right, the seed grows. The seed does not know 'I give rise to root,' the root does not know it comes from the seed; the root does not know 'I give rise to leaf,' the leaf does not know it comes from the root; the leaf does not know 'I give rise to stem,' the stem does not know it comes from the leaf; the node, bud, and fruit also do not know they arise through mutual transformation. Furthermore, earth does not know 'I give rise to seed,' the seed does not know earth supports me; water does not know 'I moisten the seed,' the seed does not know water moistens me; up to fire, wind, and space, they do not know each other. These worthy ones, they arise from the assembly of conditions, and when the time is right, the seed grows. It is not self-made, not made by another, nor does it arise without cause. One should see external dependent origination in five ways. What are the five? First, it is not permanent (非常); second, it is not 끊임없이 (不斷); third, it does not step (不步);' --------------------------------------------------------------------------------
Chinese
四种不败亡，五相象非故。彼种已坏为非常，有根出为不断，种根分异为不躇步，少种多生实为不败亡，实生如种根非种为相象非故。 “当知是二事见内缘起：因相缚、缘相缚。何谓因相缚？缘不明，行；缘行，识；缘识，名色；缘名色，六入；缘六入，更乐；缘更乐，痛；缘痛，爱；缘爱，受；缘受，有；缘有，生；缘生，老、死、忧、悲、苦、懑心恼。如是是但大苦性具成有病。彼不明不知我作行，行不知从不明有；行不知我作识，识不知从行有；识不知我作名色，名色不知从识有；六入、更乐、痛、爱、受、有、生至于老死亦转不知。是从不明有行，从行有识，从识有名色，从名色有六入、更乐、痛、爱、受、有、生、老、死、忧、悲、苦、懑心恼，如上说。是但大苦性具成有。彼若无生，则无老、死、忧、悲、苦、懑心恼。 “是诸贤者，因缘起故，缘是生法。有缘起不缘生法，有缘生法不缘起，有缘起缘生法，有不缘起不缘生法。 “何谓缘起不缘生法？为缘不明，行；缘行，识；缘识，名色，至于老死，大苦恼具成有，如上说。是谓缘起非缘生法。 “何谓缘生法非缘起？为如不明、行、识、名色、六入、更乐、痛、爱、受、有、生、老死。是谓缘生法非缘起也。 “ 现代汉语译本： 四种不会败亡的情况，五种相似但不相同的情况。那些种子已经坏灭，成为无常；有根生出，相续不断；种子和根区分开来，不会犹豫不决；少量种子能产生很多果实，这确实是不会败亡的情况。果实生长得像种子和根，但又不是种子，这是相似但不相同的情况。 ‘应当知道这两种情况是观察内在缘起而得出的：因的相互束缚，缘的相互束缚。什么叫做因的相互束缚呢？以无明为缘，产生行（karma）；以行为缘，产生识（consciousness）；以识为缘，产生名色（name and form）；以名色为缘，产生六入（six sense bases）；以六入为缘，产生更乐（contact）；以更乐为缘，产生痛（feeling）；以痛为缘，产生爱（craving）；以爱为缘，产生受（grasping）；以受为缘，产生有（becoming）；以有为缘，产生生（birth）；以生为缘，产生老、死、忧、悲、苦、恼（old age, death, sorrow, lamentation, pain, grief, and despair）。这样就只是巨大的苦聚集在一起，具有病患的性质。他们不明白、不知道是我造作了行，行不知道是从无明产生的；行不知道是我造作了识，识不知道是从行产生的；识不知道是我造作了名色，名色不知道是从识产生的；六入、更乐、痛、爱、受、有、生，乃至老死，也同样转而不知道。这是从无明产生行，从行产生识，从识产生名色，从名色产生六入、更乐、痛、爱、受、有、生、老、死、忧、悲、苦、恼，如上面所说。这只是巨大的苦聚集在一起，具有病患的性质。如果灭尽了生，那么就没有老、死、忧、悲、苦、恼。’ ‘这些贤者们，因为因缘生起，所以缘是生法。有因缘生起但不缘生法，有缘生法但不缘起，有因缘生起也缘生法，有不缘起也不缘生法。’ ‘什么叫做缘起但不缘生法呢？以无明为缘，产生行；以行为缘，产生识；以识为缘，产生名色，乃至老死，巨大的苦恼聚集在一起，具有病患的性质，如上面所说。这就叫做缘起但不缘生法。’ ‘什么叫做缘生法但不缘起呢？比如无明、行、识、名色、六入、更乐、痛、爱、受、有、生、老死。这就叫做缘生法但不缘起。’
English
English version: Four kinds of non-perishing, five kinds of similar but not identical. Those seeds have already decayed, becoming impermanent; roots emerge, continuously; seeds and roots are distinguished, without hesitation; few seeds can produce many fruits, this is indeed non-perishing. Fruits grow like seeds and roots, but are not seeds, this is similar but not identical. 'It should be known that these two situations are derived from observing internal dependent origination: the mutual bondage of causes, the mutual bondage of conditions. What is called the mutual bondage of causes? Conditioned by ignorance (Avidya), action (Karma) arises; conditioned by action, consciousness (Vijnana) arises; conditioned by consciousness, name and form (Namarupa) arise; conditioned by name and form, the six sense bases (Shadayatana) arise; conditioned by the six sense bases, contact (Sparsha) arises; conditioned by contact, feeling (Vedana) arises; conditioned by feeling, craving (Trishna) arises; conditioned by craving, grasping (Upadana) arises; conditioned by grasping, becoming (Bhava) arises; conditioned by becoming, birth (Jati) arises; conditioned by birth, old age, death, sorrow, lamentation, pain, grief, and despair (Jaramarana) arise. Thus, it is merely a great mass of suffering gathered together, possessing the nature of disease. They do not understand, do not know that I created action, action does not know that it arises from ignorance; action does not know that I created consciousness, consciousness does not know that it arises from action; consciousness does not know that I created name and form, name and form do not know that they arise from consciousness; the six sense bases, contact, feeling, craving, grasping, becoming, birth, and even old age and death, also turn and do not know. This is from ignorance arises action, from action arises consciousness, from consciousness arises name and form, from name and form arise the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, death, sorrow, lamentation, pain, grief, and despair, as described above. This is merely a great mass of suffering gathered together, possessing the nature of disease. If birth is extinguished, then there will be no old age, death, sorrow, lamentation, pain, grief, and despair.' 'These wise ones, because of dependent origination, conditions are arising phenomena. There are dependent origination but not conditioned arising phenomena, there are conditioned arising phenomena but not dependent origination, there are dependent origination and conditioned arising phenomena, there are neither dependent origination nor conditioned arising phenomena.' 'What is called dependent origination but not conditioned arising phenomena? Conditioned by ignorance, action arises; conditioned by action, consciousness arises; conditioned by consciousness, name and form arises, and even old age and death, a great mass of suffering gathered together, possessing the nature of disease, as described above. This is called dependent origination but not conditioned arising phenomena.' 'What is called conditioned arising phenomena but not dependent origination? For example, ignorance, action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death. This is called conditioned arising phenomena but not dependent origination.' --------------------------------------------------------------------------------
Chinese
何谓缘起缘生法？若出生住不断老死之生，是出生住因缘相近、因有相近、因微相近、因谛相近、因如相近、无异相近、不狂相近、缘起相近，以缘生如是法：有、受、爱、痛、更乐、六入、名色、识、行。是谓缘起缘生法。 “何谓不缘起不缘生法？谓得道者。彼何谓不明？为如六种。六种受若女、若男。何谓六？为地种、水种、火种、风种、空种、识种。彼身得住，是为地种；如持不散，是为水种；饮、食、尝、啖卧得善消，是为火种；身中出息、入息，是为风种；四大所不能持，是为空种；随转如双箭笮，是为识种。如彼地种，非女，非男，非人，非士，非身，非身所，非人生，非少年，非作、无作者，非住、无住者，非智、无智者，非众生，非吾，非我，非彼有、无有主。水、火、风、空种亦如是。识种非女，非男，非人，非士，非身，非身所，非人生，非少年，非作、无作者，非住、无住者，非智、无智者，非众生，非吾，非我，非我有、无有主。如是但从六种为一想，为合想，为女想，为男想，为妄想，为身想，为自在想，为强自在，受若干种，故为不明。时说曰性痴，净、常想、乐想、身想，疑嫌妄，非上要。佛说是不明，亦为染于物，无慧生妄，故为不明；妄故为行；知物故为识；五性故为名 现代汉语译本： 什么是缘起缘生法？如果说出生、安住、不断、衰老、死亡的产生，是出生和安住的因缘互相接近，因和有互相接近，因和细微互相接近，因和真谛互相接近，因和如是互相接近，没有差异互相接近，不狂乱互相接近，缘起互相接近，以缘而生这样的法：有、受、爱、痛、更乐、六入、名色、识、行。这就叫做缘起缘生法。 什么是不缘起不缘生法？就是指得道的人。他们什么是不明呢？就像六种东西。六种感受，无论是女人的还是男人的。什么是六种呢？就是地种（Dì zhǒng，earth element）、水种（Shuǐ zhǒng，water element）、火种（Huǒ zhǒng，fire element）、风种（Fēng zhǒng，wind element）、空种（Kōng zhǒng，space element）、识种（Shí zhǒng，consciousness element）。他们的身体能够安住，这就是地种；能够保持不散，这就是水种；饮用、食用、品尝、吞咽、安卧能够很好地消化，这就是火种；身体中的出息、入息，这就是风种；四大不能够支持的，这就是空种；随着（因缘）流转就像双箭相连，这就是识种。就像那地种，不是女，不是男，不是人，不是丈夫，不是身体，不是身体所拥有的，不是人生，不是少年，不是作者、没有作者，不是安住者、没有安住者，不是有智慧者、没有智慧者，不是众生，不是我的，不是我所拥有的，不是他所拥有的、没有主宰。水、火、风、空种也是这样。识种不是女，不是男，不是人，不是丈夫，不是身体，不是身体所拥有的，不是人生，不是少年，不是作者、没有作者，不是安住者、没有安住者，不是有智慧者、没有智慧者，不是众生，不是我的，不是我所拥有的，不是我所拥有的、没有主宰。像这样只是从六种东西产生一种想法，产生一种结合的想法，产生女人的想法，产生男人的想法，产生虚妄的想法，产生身体的想法，产生自在的想法，产生强大的自在，感受若干种，所以叫做不明。当时说这是性痴，净想、常想、乐想、身想，疑惑嫌弃虚妄，不是最重要的。佛说这是不明，也是被事物所污染，没有智慧产生虚妄，所以叫做不明；虚妄所以产生行为；知道事物所以产生意识；五性所以产生名称。