English
English version: Is ‘birth’ related to ‘condition’ (Pratītyasamutpāda, referring to arising from the combination of causes and conditions)? Is the so-called arising from the union of the six elements related to ‘condition’? What are the six elements? Earth element (Dhatu, referring to the element constituting matter), water element (Dhatu, referring to the element constituting matter), fire element (Dhatu, referring to the element constituting matter), wind element (Dhatu, referring to the element constituting matter), space element (Dhatu, referring to the element constituting matter), and time element (Dhatu, referring to the element constituting matter) arising in combination are related to ‘condition’. What are the earth, water, fire, wind, space, and time elements? That which enables the seed to be held is called the earth element; that which enables the seed to be moistened is called the water element; that which enables the seed to be accomplished is called the fire element; that which enables the seed to grow is called the wind element; that which enables the seed to grow without obstruction is called the space element; that which enables the seed to change is called the time element. If there are no numerous conditions, the seed will not sprout. If the earth element is not lacking, and the water, fire, wind, space, and time elements are not lacking, then when all combine, the seed will sprout. The earth element does not think: ‘I can hold the seed.’ The water element does not think: ‘I can moisten the seed.’ The fire element does not think: ‘I can accomplish the seed.’ The wind element does not think: ‘I can grow the seed.’ The space element does not think: ‘I can enable the seed to grow without obstruction.’ The time element does not think: ‘I can change the seed.’ The seed also does not think: ‘I can sprout from numerous conditions.’ However, if the conditions are such, the seed can sprout, and this sprout is not self-produced, not produced by another, not produced by both, not created by Īśvara (Īśvara, the chief god in Hinduism), not caused by the change of time, not born of self-nature, not related to an author, and not born without cause. In this way, the seed arises because of the combination of earth, water, fire, wind, space, and time. ‘Furthermore, regarding conditioned arising, one should know that there are five characteristics: impermanence, non-cessation, non-transfer, few causes with many effects, similar continuation without producing different things. What is impermanence? The seed and the sprout are different, it is not that the seed is the sprout, nor is it that the sprout arises from destroying the seed. The sprout arises because the seed is destroyed, and because the sprout arises from the destruction of the seed, it is called impermanent. What is non-cessation? It is not that the sprout arises without the seed being destroyed, nor is it that the seed is not destroyed. In this way, the seed is destroyed, and the sprout arises in combination, which is called non-cessation. Non-transfer means that the seed and the sprout are different. Few causes with many effects means that,’ --------------------------------------------------------------------------------
Chinese
种子少，果实多。相似相续者，随其植种，收果亦尔。如是外缘生法五种应知。 “云何内缘生？有二种得生。云何为二种？一者系属因，二者系属缘。内缘生法系属于因云何？所谓无明缘行，乃至生缘老死。若无无明，则无行，然有无明，即有行，乃至有生缘老死得生。其无明不作是念：‘我能生行。’行不作是念：‘我从无明生。’乃至生不作是念：‘我能生老死。’然有无明即有行生，乃至有生即有老死生。如是内缘生法系属于因。 “云何内缘生法系属于缘？六界和合生。云何六界和合？所谓地、水、火、风、空、识界和合缘生系属于缘。云何地界？令身聚合坚体，名为地界。云何水界？令身作摄持，名为水界。云何火界？令身中食饮成就，名为火界。云何风界？令身中作出入息，名为风界。云何空界？令身中成窍隙，名为空界。云何识界？令转名色如束芦，五识相应有漏意识，名为识界。若无六界，则不成身。若不阙内地界，不阙水、火、风、空、识界，则一切和合能生其身。其地界不念：‘我能令身聚合坚体。’水界不念：‘我能令身作摄持。’火界不念：‘我能令身中食饮成就。’风界不念：‘我能令身作出入息。’空界不念：‘我能令身中成窍隙。’识界亦不作是念：‘我能转名色犹如 现代汉语译本 种子少，果实多。相似相续的现象，取决于所种植的种子，收获的果实也是如此。像这样由外在条件产生的现象，应该了解为有五种。 ‘什么是内在条件产生的现象呢？’有两种产生方式。‘什么是这两种方式呢？’一是系属因，二是系属缘。内在条件产生的现象如何系属于因呢？就是说，无明（avidyā，对事物真相的迷惑）缘于行（saṃskāra，意志行为），乃至生（jāti，出生）缘于老死（jarā-maraṇa，衰老和死亡）。如果没有无明，就没有行；然而有了无明，就有了行，乃至有了生，老死就得以产生。无明不会这样想：‘我能产生行。’行也不会这样想：‘我从无明产生。’乃至生不会这样想：‘我能产生老死。’然而有了无明，行就产生；乃至有了生，老死就产生。像这样，内在条件产生的现象系属于因。 ‘内在条件产生的现象如何系属于缘呢？’是六界（ṣaṭ dhātu，六种元素）和合而生。‘什么是六界和合呢？’就是地界（pṛthivī-dhātu，坚固性）、水界（ap-dhātu，流动性）、火界（tejas-dhātu，热能）、风界（vāyu-dhātu，气体运动）、空界（ākāśa-dhātu，空间）、识界（vijñāna-dhātu，意识）的和合，因缘而生，系属于缘。‘什么是地界呢？’使身体聚合坚固的性质，称为地界。‘什么是水界呢？’使身体具有摄持作用的性质，称为水界。‘什么是火界呢？’使身体中的食物饮料得以消化成熟的性质，称为火界。‘什么是风界呢？’使身体中产生呼吸出入的性质，称为风界。‘什么是空界呢？’使身体中形成孔隙空缺的性质，称为空界。‘什么是识界呢？’使名色（nāma-rūpa，精神和物质）流转，就像一束芦苇一样互相依靠，与五识（pañca-vijñāna，眼、耳、鼻、舌、身识）相应的有漏意识，称为识界。如果没有六界，身体就不能形成。如果不缺少内在的地界，不缺少水、火、风、空、识界，那么一切和合就能产生这个身体。地界不会想：‘我能使身体聚合坚固。’水界不会想：‘我能使身体具有摄持作用。’火界不会想：‘我能使身体中的食物饮料得以消化成熟。’风界不会想：‘我能使身体产生呼吸出入。’空界不会想：‘我能使身体中形成孔隙空缺。’识界也不会这样想：‘我能使名色流转，就像’
English
English version Few are the seeds, many are the fruits. Similar and continuous phenomena depend on the seeds that are planted, and the fruits that are harvested are likewise. Thus, these five kinds of phenomena arising from external conditions should be understood. ‘What are the phenomena arising from internal conditions?’ There are two ways of arising. ‘What are these two ways?’ One is dependent on cause, and the other is dependent on condition. How do phenomena arising from internal conditions depend on cause? That is to say, ignorance (avidyā) conditions volitional formations (saṃskāra), and so on, until birth (jāti) conditions old age and death (jarā-maraṇa). If there is no ignorance, there are no volitional formations; however, if there is ignorance, there are volitional formations, and so on, until if there is birth, old age and death arise. Ignorance does not think, ‘I can produce volitional formations.’ Volitional formations do not think, ‘I arise from ignorance.’ And so on, until birth does not think, ‘I can produce old age and death.’ However, if there is ignorance, volitional formations arise; and so on, until if there is birth, old age and death arise. Thus, phenomena arising from internal conditions depend on cause. ‘How do phenomena arising from internal conditions depend on condition?’ They arise from the combination of the six elements (ṣaṭ dhātu). ‘What is the combination of the six elements?’ It is the combination of the earth element (pṛthivī-dhātu), water element (ap-dhātu), fire element (tejas-dhātu), wind element (vāyu-dhātu), space element (ākāśa-dhātu), and consciousness element (vijñāna-dhātu), arising from conditions, dependent on condition. ‘What is the earth element?’ That which causes the body to aggregate and become solid is called the earth element. ‘What is the water element?’ That which causes the body to cohere is called the water element. ‘What is the fire element?’ That which causes the food and drink in the body to be digested is called the fire element. ‘What is the wind element?’ That which causes the body to produce inhalation and exhalation is called the wind element. ‘What is the space element?’ That which causes the body to form apertures and gaps is called the space element. ‘What is the consciousness element?’ That which causes name and form (nāma-rūpa) to transmigrate, like a bundle of reeds leaning on each other, the defiled consciousness associated with the five consciousnesses (pañca-vijñāna) is called the consciousness element. If there are no six elements, the body cannot be formed. If the internal earth element is not lacking, and the water, fire, wind, space, and consciousness elements are not lacking, then all combined can produce this body. The earth element does not think, ‘I can cause the body to aggregate and become solid.’ The water element does not think, ‘I can cause the body to cohere.’ The fire element does not think, ‘I can cause the food and drink in the body to be digested.’ The wind element does not think, ‘I can cause the body to produce inhalation and exhalation.’ The space element does not think, ‘I can cause the body to form apertures and gaps.’ The consciousness element also does not think, ‘I can cause name and form to transmigrate, like’ --------------------------------------------------------------------------------
Chinese
束芦。’其身亦不作是念：‘我被众缘所生。’然有如是众缘而生其身。是地界无我、无人、无命、无寿者、无意生、无儒童、无女、无男、无非男女、无吾我、亦无余。水、火、风、空、识界亦无我、无人、无命、无寿者、无意生、无儒童、无女、无男、无非男女、无吾我、无余。 “云何无明？于此六界起一想、合想、常想、坚想、常恒想、乐想、静想、众生想、命想、寿者想、意生想、儒童想、吾我作者想。生如是种种无知，名为无明。于如是有无明境界生贪、瞋、痴，于彼贪、瞋、痴生行。于彼事施设，名为识，其识生四蕴。彼名色所依诸根则六处。三法和合名为触。触生受。受耽着，故生爱。爱广大，故名为取。取复生有。业有作因生蕴。蕴熟，故名老；蕴坏，故名死；于爱迷惑、贪着、热恼，故名愁；追感往事、言音，哀戚，名为叹；五识身相应，名为苦；意不悦，故名忧；随烦恼，故名为恼。愚闇，名无明；造作，名为行；了别，名为识；互相摄持，名为名色；依处所，故名为六处；触境，故名为触；领纳，故名受；渴爱，故名为爱；取着，故名为取；取复生有，故名为有；能生，故名生；根熟，故名老；灭坏，故名死；哀戚，故名愁；怅怏，故名叹；意不悦，故名忧；逼迫身，故名为苦；不称 现代汉语译本 ‘束芦’（一种草的名字）。它的自身也不会产生这样的念头：‘我是被众多因缘所生的。’然而，它确实是由这样的众多因缘而生。地界（Dhatu，四大元素之一，指坚硬性）中没有我、没有人、没有命、没有寿者、没有意生（Manomaya，意生身，一种化生方式）、没有儒童（Kumara，年轻男子）、没有女、没有男、没有非男女（ उभयलिंग，阴阳人）、没有吾我（Atman，灵魂）、也没有剩余。水界（四大元素之一，指流动性）、火界（四大元素之一，指热性）、风界（四大元素之一，指运动性）、空界（Akasa-dhatu，空间）、识界（Vijnana-dhatu，意识）中也没有我、没有人、没有命、没有寿者、没有意生、没有儒童、没有女、没有男、没有非男女、没有吾我、也没有剩余。 ‘什么是无明？’对于这六界（六种元素）产生单一的想、结合的想、常的想、坚固的想、常恒的想、快乐的想、寂静的想、众生的想、命的想、寿者的想、意生的想、儒童的想、吾我作者的想。产生像这样的种种无知，就叫做无明。在像这样有无明境界中产生贪、瞋、痴（三毒）。由于那些贪、瞋、痴而产生行（Karma，业）。对于那些事进行施设，就叫做识（Vijnana，意识），那识产生四蕴（Skandha，色、受、想、行）。彼名色（Nama-rupa，名与色，精神与物质）所依的诸根就是六处（Ayatana，六根）。三法（根、境、识）和合叫做触（Sparsha，感觉）。触产生受（Vedana，感受）。感受被耽着，所以产生爱（Trishna，渴爱）。爱扩大，所以叫做取（Upadana，执取）。取又产生有（Bhava，存在）。业有作因产生蕴。蕴成熟，所以叫做老（Jara，衰老）；蕴坏灭，所以叫做死（Marana，死亡）；对于爱迷惑、贪着、热恼，所以叫做愁（Shoka，忧愁）；追感往事、言音，哀戚，叫做叹（Ardana，悲叹）；五识身（眼、耳、鼻、舌、身识）相应，叫做苦（Duhkha，痛苦）；意不悦，所以叫做忧（Daurmanasya，忧虑）；随烦恼，所以叫做恼（Upayaklesha，烦恼）。愚闇，叫做无明；造作，叫做行；了别，叫做识；互相摄持，叫做名色；依处所，所以叫做六处；触境，所以叫做触；领纳，所以叫做受；渴爱，所以叫做爱；取着，所以叫做取；取又产生有，所以叫做有；能生，所以叫做生（Jati，出生）；根熟，所以叫做老；灭坏，所以叫做死；哀戚，所以叫做愁；怅怏，所以叫做叹；意不悦，所以叫做忧；逼迫身，所以叫做苦；不称意，所以叫做恼。