English
English version: What is dependent origination and dependent arising? If the arising of birth, abiding, ceasing, aging, and death is due to the close proximity of the causes and conditions of birth and abiding, the close proximity of cause and existence, the close proximity of cause and subtlety, the close proximity of cause and truth, the close proximity of cause and suchness, the close proximity of non-difference, the close proximity of non-madness, the close proximity of dependent origination, then by dependent arising, such dharmas arise: existence, feeling, love, pain, further joy, the six entrances, name and form, consciousness, and action. This is called dependent origination and dependent arising. What is non-dependent origination and non-dependent arising? It refers to those who have attained the Way. What is their non-understanding? It is like six kinds. Six kinds of feelings, whether of women or men. What are the six? They are the earth element (Dì zhǒng), the water element (Shuǐ zhǒng), the fire element (Huǒ zhǒng), the wind element (Fēng zhǒng), the space element (Kōng zhǒng), and the consciousness element (Shí zhǒng). Their body is able to abide, this is the earth element; able to maintain without dispersing, this is the water element; drinking, eating, tasting, swallowing, and resting are well digested, this is the fire element; the out-breath and in-breath in the body, this is the wind element; what the four great elements cannot support, this is the space element; following the (karmic) flow like two arrows connected, this is the consciousness element. Like that earth element, it is not female, not male, not human, not husband, not body, not what the body possesses, not life, not youth, not the doer, not the non-doer, not the abider, not the non-abider, not the wise, not the non-wise, not sentient beings, not mine, not what I possess, not what he possesses, without a master. The water, fire, wind, and space elements are also like this. The consciousness element is not female, not male, not human, not husband, not body, not what the body possesses, not life, not youth, not the doer, not the non-doer, not the abider, not the non-abider, not the wise, not the non-wise, not sentient beings, not mine, not what I possess, not what I possess, without a master. Like this, it is only from the six elements that one arises with an idea, arises with a combined idea, arises with the idea of a woman, arises with the idea of a man, arises with a false idea, arises with the idea of a body, arises with the idea of freedom, arises with strong freedom, experiencing various kinds, therefore it is called non-understanding. At that time, it is said to be inherently foolish, the idea of purity, the idea of permanence, the idea of joy, the idea of self, doubt, suspicion, delusion, not the most important. The Buddha said this is non-understanding, also being defiled by things, without wisdom, delusion arises, therefore it is called non-understanding; delusion therefore produces action; knowing things therefore produces consciousness; the five natures therefore produce names. --------------------------------------------------------------------------------
Chinese
色；猗名色根故为六入；三合故为更乐；更乐行故为痛；痛而乐故为爱；爱弥广故为受；受当复有行故为有；五性具成故为生；诸种熟故为老；命根噤闭故为死；热中为忧；诳语为悲；临五识身合为五苦；心识身合为懑；心念劳为恼；有故生有。如是见知，障显是，说具满，大苦性足。从是受凶衰，着故复生。其始不可见知，不可度量。又冥为不明义；作成为行义；知为识义；缘住彼，彼相倚，为名色义；主亦不专为六入义；更亦合会为更乐义；从知痛义；渴欲得物，如火无厌，为爱义；取为受义；当复有为有义；五性仰为生义；熟为老义；行亏为死义。如是义说，亦为十二缘起相。 “又从不明近福德行作、近罪贼行作，是谓缘不明；行有诸行故，近福、不福而有识，是谓缘行识；由识作性行，名色具成生，是谓缘识名色；是缘生作，作辄受，是谓缘名色；六入、眼识会更乐，是谓缘六入更乐；如更乐，痛知亦尔，是谓缘更乐痛死；不知痛者为行别故，从爱象辄取，是谓缘痛爱；从爱象更吞，是谓缘爱受有；受为三行身、口、意，是谓缘受有；有行劳，当复有具成生，是谓缘有生；五性已成故有老死。是为十二缘起，随转宛转，造作田业，识造种行，不明造对行。如地持种，水令种不散，火令种熟，风令种起 现代汉语译本 色（rupa，物质）；因名色（nama-rupa，名色，精神和物质的结合）之根而有六入（ayatana，六种感官）；三者结合产生更乐（sparsha，触）；更乐的运作产生痛（vedana，感受）；因痛而产生快乐，故生爱（trishna，渴爱）；爱不断增长，故生受（upadana，执取）；因受而将再次产生行为，故为有（bhava，存在）；五蕴（skandha，构成个体的五种要素）完全形成，故有生（jati，出生）；各种条件成熟，故有老（jara，衰老）；生命力停止，故有死（marana，死亡）；内心焦躁为忧（shoka，忧愁）；虚假之语为悲（parideva，悲伤）；面临五识（五种感官意识）与身体的结合为五苦（duhkha，痛苦）；心识与身体的结合为懑（daurmanasya，沮丧）；心念劳累为恼（upayasa，烦恼）；因为有，所以产生有。如此观察认知，障碍显现，说明具足圆满，大苦的性质完备。由此遭受凶险衰败，因为执着而再次产生。其开始不可见，不可度量。又，冥昧为不明（avidya，无明）之义；作为为行（samskara，行）之义；知为识（vijnana，识）之义；缘于此而住，彼此相互依存，为名色之义；主导作用但不专一为六入之义；更相合会为更乐之义；从知而产生痛之义；如饥渴般渴求事物，如火般永不满足，为爱之义；获取为受之义；将再次产生作为为有之义；五蕴仰赖而生为生之义；成熟为老之义；行为缺失为死之义。如此解释，也为十二缘起（dvadasanga-pratitya-samutpada，十二因缘）之相。 ‘又从不明接近福德之行（punya-samskara，善行）、接近罪恶之行（apunya-samskara，恶行）而作，这称为缘于不明；行为有各种行为，接近福德、不福德而有识，这称为缘于行而有识；由识产生性质和行为，名色完全形成而生，这称为缘于识而有名色；因为缘于生而产生作为，产生后随即接受，这称为缘于名色而有六入；六入、眼识相会产生更乐，这称为缘于六入而有更乐；如更乐，痛的认知也是如此，这称为缘于更乐而有痛；不知痛的人因为行为的差别，像大象一样随意取用，这称为缘于痛而有爱；从爱的形象进一步吞噬，这称为缘于爱而有受；受是身、口、意三种行为，这称为缘于受而有有；有这种行为的劳作，将来会再次完全形成而生，这称为缘于有而有生；五蕴已经形成，所以有老死。这就是十二缘起，随着流转，辗转相生，造作田地产业，识造作种子行为，不明造作相对的行为。如同土地承载种子，水使种子不散，火使种子成熟，风使种子生长。’
English
English version Rupa (rupa, form); because of the root of nama-rupa (nama-rupa, name and form, the combination of mind and matter) there are six ayatanas (ayatana, six sense bases); the combination of the three gives rise to sparsha (sparsha, contact); the operation of sparsha gives rise to vedana (vedana, feeling); because of feeling pleasure, there is trishna (trishna, craving); because craving increases, there is upadana (upadana, grasping); because of grasping, there will be further action, hence bhava (bhava, becoming); the five skandhas (skandha, the five aggregates that constitute an individual) are fully formed, hence jati (jati, birth); various conditions mature, hence jara (jara, aging); the life force ceases, hence marana (marana, death); inner restlessness is shoka (shoka, sorrow); false speech is parideva (parideva, lamentation); facing the combination of the five vijnanas (five sense consciousnesses) with the body is duhkha (duhkha, suffering); the combination of mind and body is daurmanasya (daurmanasya, depression); mental fatigue is upayasa (upayasa, despair); because there is becoming, there is becoming. Thus seeing and knowing, obstacles appear, indicating completeness, the nature of great suffering is complete. From this, one suffers misfortune and decline, and because of attachment, one is born again. Its beginning cannot be seen or measured. Furthermore, darkness means avidya (avidya, ignorance); action means samskara (samskara, formations); knowing means vijnana (vijnana, consciousness); depending on this and relying on each other means nama-rupa; the leading role but not exclusively means six ayatanas; mutual combination means sparsha; from knowing arises the meaning of vedana; craving for things like thirst, like fire never satisfied, means trishna; taking means upadana; there will be further action means bhava; the five skandhas relying on each other for birth means jati; maturity means jara; lack of action means marana. Such explanations are also the aspects of dvadasanga-pratitya-samutpada (dvadasanga-pratitya-samutpada, twelve links of dependent origination). ‘Furthermore, from ignorance approaching punya-samskara (punya-samskara, meritorious actions), approaching apunya-samskara (apunya-samskara, demeritorious actions) and acting, this is called conditioned by ignorance; actions have various actions, approaching meritorious and demeritorious actions, and there is consciousness, this is called conditioned by actions there is consciousness; from consciousness arises nature and action, name and form are fully formed and born, this is called conditioned by consciousness there is name and form; because of the condition of birth, action arises, and after arising, it is immediately received, this is called conditioned by name and form there are six ayatanas; the six ayatanas, eye consciousness meet and produce sparsha, this is called conditioned by six ayatanas there is sparsha; like sparsha, the knowledge of vedana is also like this, this is called conditioned by sparsha there is vedana; those who do not know vedana take it at will like elephants because of the difference in actions, this is called conditioned by vedana there is trishna; from the image of trishna further swallowing, this is called conditioned by trishna there is upadana; upadana is the three actions of body, speech, and mind, this is called conditioned by upadana there is bhava; with the labor of this action, there will be complete formation and birth again in the future, this is called conditioned by bhava there is jati; the five skandhas have already been formed, so there is old age and death. This is the twelve links of dependent origination, following the flow, turning around and giving rise to each other, creating fields and industries, consciousness creates seed actions, ignorance creates relative actions. Just as the land bears seeds, water keeps the seeds from scattering, fire ripens the seeds, and wind makes the seeds grow.’ --------------------------------------------------------------------------------
Chinese
，空令种无碍。行造田业亦如是，爱造润行，彼行不知：‘我造田业。’爱不知：‘我为润行。’识不知：‘我为种行。’不明不知：‘我为对行。’如地不知：‘我持种。’水、火、风、空如上说。从有行劳，当复有具成生。此亦无有从是世躇步者，但因缘相持。譬如镜净、明朗，缘内、外生面象。面亦不死此生彼，镜中从有面，因缘不亏。是不死此而生彼，为有苦情，因缘不亏，从是有受。如火以受，不断现昼夜，然其炎不步。识亦如是，不身相缚，往来五道。有缘故生，是法无主。譬如月圆四十九由延，而圆形现于下水，有缘不亏，非月死彼而于此生。观生死当如是。是为因相缚。 “何谓缘相缚？如佛告阿难：‘眼缘色生眼识。彼眼不知：“我作猗行。”色不知：“我为识对。”明不知：“我为识照。”空不知：“我令识无碍。”识不知：“我生此作有。”眼、色、明、空、念，令眼识具成生。耳、鼻、口、身、心缘法生心识。彼眼不知：“我为识作猗。”法不知：“我为识作行。”心不知：“我为识作明。”空不知：“我令识无碍。”识不知：“我成此因缘。”是，阿难！缘心、法、明、空、念，令心识具成生，而此非自作，非彼作，非两作，非无因生，非我故，非彼故，非无因有。’ “当 现代汉语译本 ‘空’只是使得‘种’没有阻碍。行为造作田地产业也是如此，‘爱’造作滋润的行为，那些行为并不知道：‘我造作田地产业。’‘爱’并不知道：‘我作为滋润的行为。’‘识’并不知道：‘我作为播种的行为。’‘不明’并不知道：‘我作为相对的行为。’如同土地不知道：‘我承载种子。’水、火、风、空的道理如上面所说。从有行为的劳作，应当再次具有成就的生命。这也没有从这个世界踌躇不前的人，只是因缘互相支持。譬如镜子干净、明亮，因内外而生面部的形象。面部的形象也不是死在这里而生在那里，镜子中因为有面部，因缘没有亏损。这不是死在这里而生在那里，因为有痛苦的情感，因缘没有亏损，因此有感受。如同火凭借接受，不断地显现昼夜，然而它的火焰不会移动。‘识’也是这样，不被身体束缚，往来于五道（指地狱、饿鬼、畜生、人、天五种境界）。因为有因缘的缘故而生，这个法没有主宰。譬如月亮圆满四十九由延（yóu yán，古印度长度单位），而圆形显现在下面的水中，因缘没有亏损，不是月亮死在那里而在这里生。观察生死应当像这样。这是因为因相束缚。 ‘什么叫做缘相束缚？’如佛陀告诉阿难（Ānán，佛陀的十大弟子之一）：‘眼缘于色而生眼识。那个眼并不知道：“我作为依靠的行为。”色并不知道：“我作为识的相对。”光明并不知道：“我作为识的照耀。”空并不知道：“我使得识没有阻碍。”识并不知道：“我生在这里而成就存在。”眼、色、明、空、念，使得眼识完全成就而生。耳、鼻、口、身、心缘于法而生心识。那个眼并不知道：“我为识作依靠。”法并不知道：“我为识作行为。”心并不知道：“我为识作光明。”空并不知道：“我令识没有阻碍。”识并不知道：“我成就这个因缘。”是这样，阿难！缘于心、法、明、空、念，使得心识完全成就而生，而这并非自己所作，并非他者所作，并非两者共同所作，并非没有原因而生，并非因为我的缘故，并非因为他的缘故，并非没有原因而有。’ 应当（知道）。’