English
English version Obstruction. At the time (of sprouting), the seed does not say, 'I can cause (the sprout) to grow.' The seed also does not say, 'I obtain the sprout from six conditions.' The sprout also does not say, 'I arise from numerous conditions.' Although there is no such thought, in reality, the sprout arises from the combination of many conditions. The sprout does not arise from itself, nor does it arise from another, nor does it arise from the combination of itself and another, nor does it arise from Īśvara (Īśvara, a concept in Hinduism, believing that the world is created by God), nor does it arise from time and direction, nor does it arise from Prakṛti (Prakṛti, a concept in Indian philosophy, referring to primordial matter), nor does it arise from no cause. This is called the order of arising dharmas. Like this, the arising of external conditions, with five reasons, should be known as neither continuous, nor permanent, nor from here to there. Just as the seed is small but the fruit is abundant, similar continuity without producing different things. Why is it said to be not continuous? Because of the sequential continuity of seed, sprout, root, stem, it is not continuous. Why is it said to be not permanent? Because the sprout, stem, flower, and fruit are each different, it is not permanent. It is not that the sprout arises after the seed has perished, nor does the sprout arise without the seed perishing, but rather, due to the law of conditions, the sprout arises and the seed decays, arising sequentially, therefore it is not permanent. The names and forms of seed and sprout are each different, therefore it is not from here to there. The seed is small but the fruit is abundant, it should be known that they are not one. This is called the seed is small but the fruit is abundant. Just as the seed does not produce a different fruit, it is called similar continuity. With these five kinds of external conditions, all dharmas can arise. The arising of internal conditions arises from two causes. What is called cause? From Avidyā (Avidyā, ignorance of the truth in Buddhism) to old age and death. When Avidyā ceases, Saṃskāra (Saṃskāra, karmic force in Buddhism) ceases, and so on, because of the cessation of birth, old age and death cease. Because of Avidyā, there is Saṃskāra, and so on, because there is birth, there is old age and death. Avidyā does not say, 'I can cause Saṃskāra to arise,' and Saṃskāra does not say, 'I arise from Avidyā,' and so on, old age, sickness, and death do not say, 'I arise from birth,' but in reality, if there is Avidyā, there is Saṃskāra, if there is birth, there is old age and death. This is called the order of arising of internal causes. What is called the arising of internal conditions? It is the six elements. Earth element (Pṛthivī-dhātu, solidity), water element (Āpas-dhātu, cohesion), fire element (Tejas-dhātu, heat), wind element (Vāyu-dhātu, motion), space element (Ākāśa-dhātu, space), consciousness element (Vijñāna-dhātu, consciousness). What is earth? That which can hold is called the earth element. What is water? That which can moisten is called the water element. What is fire? That which can mature is called the fire element. What is wind? That which can exhale and inhale is called the wind element. What is space? That which can be without obstruction is called the space element. What is consciousness? Four --------------------------------------------------------------------------------
Chinese
阴五识亦言为名亦名为识。如是众法和合名为身。有漏心名为识。如是四阴为五情根名为色。如是等六缘名为身。若六缘具足无损减者则便成身。是缘若减身则不成。地亦不念我能坚持。水亦不念我能湿润。火亦不念我能成熟。风亦不念我能出入息。空亦不念我能无障碍。识亦不念我能生长。身亦不念我从数缘生。若无此六缘身亦不生。地亦无我无人无众生无寿命非男非女亦非非男非非女非此非彼。水火风乃至识等亦皆无我无众生无寿命。乃至亦非此非彼。 云何名无明。无明者。于六界中生一想。聚想常想不动想不坏想内生乐想众生想寿命想人想我想我所想。生如是种种众多想。是名无明。如是五情中生贪欲瞋恚。想行亦如是。随着一切假名法名为识。四阴为名。色阴为色。是名名色。名色增长生六入。六入增长生触。触增长生受。受增长生爱。爱增长生取。取增长生有。有增长故能生后阴为生。生增长变名为老。受阴败坏故名为死。能生嫉热故名忧悲苦恼。五情违害名为身苦。意不和适名为心苦。如是等众苦聚集常在闇冥名为无明。造集诸业名为行。分别诸法名为识。有所建立名为名色。六根开张名为六入。对缘取尘故名为触。受觉苦乐故名为受。如渴求饮故名为爱。能有所取故名为取。起造诸业故名为有 现代汉语译本：阴、五识也可以被称为‘名’，也可以被称为‘识’。像这样，各种法和合在一起，就叫做‘身’（rupa, 身体）。有烦恼的心叫做‘识’（vijnana, 意识）。像这样，四阴（受、想、行、识）为五情根（眼、耳、鼻、舌、身）提供条件，这五情根被称为‘色’（rupa, 色蕴，此处指物质）。像这样，这六种缘（地、水、火、风、空、识）被称为‘身’。如果这六种缘具足而没有缺失，那么身体就能形成。如果这些缘减少，身体就不能形成。地不会想‘我能坚持’，水也不会想‘我能湿润’，火也不会想‘我能成熟’，风也不会想‘我能出入息’，空也不会想‘我能无障碍’，识也不会想‘我能生长’，身体也不会想‘我从众多缘而生’。如果没有这六种缘，身体也不会产生。地没有我、没有人、没有众生、没有寿命，不是男、不是女，也不是非男非女，不是此、不是彼。水、火、风乃至识等，也都没有我、没有众生、没有寿命，乃至也不是此、不是彼。 什么是‘无明’（avidya, 愚痴）？无明是指，在六界（地、水、火、风、空、识）中产生一种妄想，即聚想、常想、不动想、不坏想、内生乐想、众生想、寿命想、人想、我想、我所想。产生像这样种种众多的妄想，就叫做无明。像这样，在五情（眼、耳、鼻、舌、身）中产生贪欲、瞋恚。想和行也是这样。随着一切假名法，叫做‘识’。四阴是‘名’。色阴是‘色’。这就叫做‘名色’（nama-rupa, 名色，精神和物质）。名色增长产生‘六入’（sadayatana, 六入，六根）。六入增长产生‘触’（sparsa, 触）。触增长产生‘受’（vedana, 受）。受增长产生‘爱’（trsna, 爱）。爱增长产生‘取’（upadana, 取）。取增长产生‘有’（bhava, 有）。有增长，就能产生后阴，这就是‘生’（jati, 生）。生增长变化叫做‘老’（jara, 老）。受阴败坏叫做‘死’（marana, 死）。能产生嫉妒和热恼，所以叫做忧悲苦恼。五情受到违害叫做‘身苦’。意念不和谐适叫做‘心苦’。像这样，各种痛苦聚集，常在黑暗之中，就叫做无明。造作聚集各种业，叫做‘行’（samskara, 行）。分别各种法，叫做‘识’。有所建立，叫做‘名色’。六根开张，叫做‘六入’。对缘取尘，所以叫做‘触’。感受苦乐，所以叫做‘受’。像口渴求饮，所以叫做‘爱’。能够有所取，叫做‘取’。起造各种业，叫做‘有’。
English
English version: The skandha of consciousness and the five types of consciousness can also be called 'name' (nama), and can also be called 'consciousness' (vijnana). Thus, the aggregation of all these dharmas is called 'body' (rupa). The mind with defilements is called 'consciousness'. Thus, the four skandhas (feeling, perception, volition, consciousness) provide the conditions for the five sense faculties (eye, ear, nose, tongue, body), and these five sense faculties are called 'form' (rupa, referring to the material aspect). Thus, these six causes (earth, water, fire, wind, space, consciousness) are called 'body'. If these six causes are complete and without deficiency, then the body can be formed. If these causes are diminished, the body cannot be formed. Earth does not think, 'I can hold firm,' water does not think, 'I can moisten,' fire does not think, 'I can mature,' wind does not think, 'I can provide inhalation and exhalation,' space does not think, 'I can be without obstruction,' consciousness does not think, 'I can grow,' and the body does not think, 'I arise from numerous causes.' If there are not these six causes, the body will not arise. Earth has no self, no person, no sentient being, no life, is not male, is not female, is not neither male nor female, is not this, is not that. Water, fire, wind, and even consciousness, all have no self, no sentient being, no life, and are not this, not that. What is called 'ignorance' (avidya)? Ignorance refers to the arising of a delusion within the six elements (earth, water, fire, wind, space, consciousness), namely, the thought of aggregation, the thought of permanence, the thought of immovability, the thought of indestructibility, the thought of inherent pleasure, the thought of sentient beings, the thought of life, the thought of person, the thought of self, and the thought of what belongs to self. The arising of such various and numerous thoughts is called ignorance. Thus, in the five senses (eye, ear, nose, tongue, body) arise greed and hatred. Perception and volition are also like this. Following all provisional names is called 'consciousness'. The four skandhas are 'name'. The skandha of form is 'form'. This is called 'name and form' (nama-rupa). The growth of name and form gives rise to the 'six entrances' (sadayatana, six sense bases). The growth of the six entrances gives rise to 'contact' (sparsa). The growth of contact gives rise to 'feeling' (vedana). The growth of feeling gives rise to 'craving' (trsna). The growth of craving gives rise to 'grasping' (upadana). The growth of grasping gives rise to 'becoming' (bhava). The growth of becoming can give rise to the subsequent skandhas, which is 'birth' (jati). The growth and change of birth is called 'aging' (jara). The decay and destruction of the feeling skandha is called 'death' (marana). The ability to generate jealousy and heat is called sorrow, grief, suffering, and distress. The violation of the five senses is called 'bodily suffering'. The disharmony of the mind is called 'mental suffering'. Thus, the aggregation of various sufferings, constantly in darkness, is called ignorance. Creating and accumulating various karmas is called 'volition' (samskara). Discriminating various dharmas is called 'consciousness'. What is established is called 'name and form'. The opening of the six senses is called the 'six entrances'. Taking dust in relation to conditions is called 'contact'. Experiencing pleasure and pain is called 'feeling'. Like thirst seeking drink is called 'craving'. Being able to grasp is called 'grasping'. Arising and creating various karmas is called 'becoming'. --------------------------------------------------------------------------------
Chinese
。后阴始起故名为生。住世衰变故名为老。最后败坏故名为死。追感往事言声哀戚名为忧苦。事来逼身是名苦恼。追思相续故名为悲。烦恼缠缚故名为恼。邪见妄解名为无明。以此邪解起于三业故名为行善恶等业能受果报故名为识。从污秽无记业生污秽无记识。不动业生不动识。从识生名色。从名色生六入。从六入生触。从触生受。从受生爱。从爱生取。从取生有。从有生生。从生有老死忧悲苦恼。弥勒语尊者舍利弗。十二因缘各各有果。非常非断。非有为不离有为。非尽法。非离欲法。非灭法。有佛无佛相续不断。如河駃流间无绝时。 尔时弥勒重语尊者舍利弗。十二因缘各各有因。各各有缘。非常非断。非有为不离有为。非尽法。非离欲法。非灭法。有佛无佛相续不断。如河駃流间则无绝。能以四缘增长十二缘。何等为四。无明爱业识。识为种体。业为田体。无明爱是烦恼体。能生长识。业为识田。爱为润渍。无明覆植识种子。业不作念我能生识种。爱亦不作念我能润渍。无明亦不作念我能覆植识种。识亦不作念我从尔所因缘。复次业为识田。无明为粪。爱水为润。便生名色等牙。而名色牙亦不从自生。亦不从他生。亦不从自他合生。亦不从自在天生。亦不从时方生。亦不从体生亦不无因缘生。复次欲乐父 母精气众缘和合故生色牙。无主无我无造无寿者。犹如虚空如幻。从众因缘和合而生。复次尊者舍利弗。眼识从五因缘生。云何为五。眼色明空作意。识便得生。眼识依眼根以色为境界。缘明以为照虚空不作障碍。作意起发故。生眼识。如是众缘若不和合眼识则不生。而眼识亦不作念我能作体想。色亦不作念我能作境界。明亦不作念我能照了。空亦不作念我能无碍。作意亦不作念我能发起眼识。眼识亦不作念我从数缘生。如此眼识实假。众缘和合而生。如是次第诸根生识。亦如是说。 复次舍利弗。无有法从此世至他世。但业果庄严众缘和合便生。又复舍利弗。譬如明镜能现面像。镜面各在异所。而无往来物见同处。又复舍利弗。如月丽天去地四万二千由旬。水流在下月曜于上。玄象虽一影现众水。月体不降水质不升。如是舍利弗。众生不从此世至于后世。不从后世复至于此。然有业果因缘报应。不可损减。复次尊者舍利弗。如火得薪便然薪尽则止。如是业结生识周遍诸趣。能起名色果。无我无主亦无受者。如虚空。如热时炎。如幻如梦无有实法。而其善恶因缘果报随业不亡。又复尊者舍利弗。十二因缘亦从五因缘生。非常非断不来不去因少果多。亦相似相续次第而生。云何非常。一阴灭一阴生。灭非即生生非 即灭。故名非常。云何不断。如秤高下此灭彼生。故名不断。如实知见。云何不来不去无有子去而至于牙。亦无牙来而趣子所。以是缘故。无有从此至彼。然实以少种能生多果。云何相似而生。如不善因生不善果。如善因生善果。以是故名相似相续而生。又复舍利弗。如佛所说。能观十二因缘。是名正见。若正观十二因缘者。于过去身中不生有想。于未来身中亦不生无想。众生为从何来去何所至。若沙门婆罗门及世间人。成就诸见我见众生见命见丈夫见吉不吉见。如是十二因缘。如多罗树剪灭其首更不得生。我见则除。若人正见十二因缘。若得如是思心。尊者舍利弗。若有众生能忍是法。此多陀阿伽度阿罗呵三藐三佛陀善逝世间解调御丈夫天人师佛世尊。必为授阿耨多罗三藐三菩提记。尊者舍利弗闻弥勒作是说已。欢喜而去。天龙夜叉乾闼婆阿修罗及诸大众。顶礼弥勒。欢喜奉行。 佛说稻芉经 现代汉语译本 即灭。所以叫做‘非常’。什么叫做‘不断’呢？就像天平一样，一端抬高，另一端就下降，此处的灭亡导致彼处的产生，所以叫做‘不断’。这是如实的知见。 什么叫做‘不来不去’呢？没有种子离开而到达牙，也没有牙齿到来而趋向种子。因为这个缘故，没有从这里到那里。然而实际上，以少量的种子能够产生众多的果实。 什么叫做‘相似而生’呢？就像不善的因产生不善的果，就像善良的因产生善良的果。因为这个缘故，叫做相似相续而生。 此外，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）。就像佛所说的那样，能够观察十二因缘，这叫做‘正见’。如果正确地观察十二因缘，对于过去的身中，不会产生‘有’的想法；对于未来的身中，也不会产生‘无’的想法。 众生是从哪里来，去向哪里，到达哪里呢？如果沙门（Śrāmaṇa，出家修道者）、婆罗门（Brāhmaṇa，古印度僧侣阶层）以及世间人，成就各种见解，如我见（认为存在永恒不变的‘我’）、众生见（认为存在独立的众生）、命见（认为生命是永恒的）、丈夫见（认为存在永恒的丈夫）、吉不吉见（认为存在吉凶祸福）。 像这样的十二因缘，就像多罗树（Tāla tree，一种棕榈树）被剪掉树顶后就无法再生长一样。我见就会被去除。如果有人正确地理解十二因缘，如果得到这样的思考。 尊者舍利弗，如果有众生能够忍受这个法，那么这位多陀阿伽度（Tathāgata，如来）、阿罗呵（Arhat，阿罗汉）、三藐三佛陀（Samyaksaṃbuddha，正等觉者）、善逝（Sugata，善于逝世者）、世间解（Lokavidū，了解世间事者）、调御丈夫（Puruṣadaṃyasārathi，调伏丈夫者）、天人师（Śāstādevamanuṣyāṇāṃ，天人之导师）、佛（Buddha，觉悟者）、世尊（Bhagavat，世间尊贵者），必定会为他授阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）的记别。 尊者舍利弗听了弥勒（Maitreya，未来佛）这样说后，欢喜地离开了。天龙（Nāga，天龙八部之一）、夜叉（Yakṣa，一种守护神）、乾闼婆（Gandharva，一种天神，负责奏乐）、阿修罗（Asura，一种好战的神）以及各位大众，顶礼弥勒，欢喜地奉行。 《佛说稻芉经》