English
English version ‘Shu Lu’ (name of a grass). Its body also does not generate the thought: ‘I am born from numerous causes and conditions.’ However, it is indeed born from such numerous causes and conditions. In the earth element (Dhatu, one of the four great elements, referring to solidity), there is no self, no person, no life, no life-span, no mind-made being (Manomaya, a mind-made body, a type of birth), no young man (Kumara), no woman, no man, no neither-man-nor-woman ( उभयलिंग, hermaphrodite), no I-ness (Atman, soul), and nothing remaining. In the water element (one of the four great elements, referring to fluidity), fire element (one of the four great elements, referring to heat), wind element (one of the four great elements, referring to motion), space element (Akasa-dhatu, space), and consciousness element (Vijnana-dhatu, consciousness), there is also no self, no person, no life, no life-span, no mind-made being, no young man, no woman, no man, no neither-man-nor-woman, no I-ness, and nothing remaining. ‘What is ignorance (Avidya)?’ Regarding these six elements, generating a singular thought, a combined thought, a permanent thought, a firm thought, a constant thought, a pleasant thought, a peaceful thought, a sentient being thought, a life thought, a life-span thought, a mind-made being thought, a young man thought, an I-maker thought. Generating such various kinds of unknowing is called ignorance. In such a state of ignorance, greed (Lobha), hatred (Dvesha), and delusion (Moha) arise (the three poisons). From those greed, hatred, and delusion, actions (Karma) arise. Applying designations to those things is called consciousness (Vijnana), and that consciousness generates the four aggregates (Skandha, form, feeling, perception, mental formations). The roots on which that name and form (Nama-rupa, mind and matter) depend are the six sense bases (Ayatana, six senses). The combination of the three factors (root, object, and consciousness) is called contact (Sparsha, sensation). Contact generates feeling (Vedana, sensation). Feeling is clung to, therefore craving (Trishna, thirst) arises. Craving expands, therefore it is called grasping (Upadana, clinging). Grasping again generates becoming (Bhava, existence). Karma as a cause generates aggregates. Aggregates mature, therefore it is called aging (Jara, old age); aggregates decay, therefore it is called death (Marana, death); being deluded by love, clinging, and being tormented, therefore it is called sorrow (Shoka, grief); recalling past events and sounds, lamenting, is called lamentation (Ardana, wailing); the correspondence of the five sense consciousnesses (eye, ear, nose, tongue, body consciousness) is called suffering (Duhkha, pain); the mind is displeased, therefore it is called distress (Daurmanasya, displeasure); following afflictions, therefore it is called vexation (Upayaklesha, affliction). Ignorance is called unknowing; creating is called action; distinguishing is called consciousness; mutually supporting is called name and form; depending on location is called the six sense bases; contacting objects is called contact; experiencing is called feeling; thirsting is called craving; clinging is called grasping; grasping again generates becoming, therefore it is called becoming; being able to generate is called birth (Jati, birth); roots maturing is called aging; decaying is called death; lamenting is called sorrow; being disappointed is called lamentation; the mind being displeased is called distress; oppressing the body is called suffering; being displeasing is called vexation. --------------------------------------------------------------------------------
Chinese
情，故名恼。不修真实行，名邪行；无知，名无明。有无明故，种种造作福近行行、非福近行行、不动近行行。起福近行行、非福近行行者，故名为识，是故名为无明缘行。起非福近行行、非福近行行者，亦即是识，是故名行缘识。起不动近行行、不动近行行者，亦是于识，是故名为识缘名色。名色增长作六处门，是故名为名色缘六处。六处身转，是故名为六处缘触。同类触生同类受，是故触缘受。于受差别耽着喜悦，是故名为受缘爱。爱耽着乐，故爱不舍，数数忻求，故名为爱缘取。如是营求，复生有起业于身、于语、于意，是故名为取缘有。从业生五蕴转，名为有缘生。从生蕴令熟坏灭，名生缘老死。如是名为十二缘生。迭互为因，不常、不造作、无思，亦无缘生、无尽法、无离欲法、无灭法，无始来流转不间断随转，如河驶流。 “设使缘生不间断随转如河驶流，是十二支缘生，四支和合而作转因。云何为四？所谓无明、爱、业、识。是识种子自性为因，业田自性为因，无明、爱、烦恼自性为因。业、烦恼、识能生种子。如是业、识作种子，田，爱、识作种子沃润，无明、识令种子开发。其业不作是念：‘我与识种子作田。’爱不作是念：‘我与识种子作沃润。’无明不作是念：‘我令识种子开发。’识 现代汉语译本 情，所以叫做恼。不修习真实的修行，叫做邪行；没有知识，叫做无明（ignorance）。因为有无明，所以会进行各种造作，包括福近行行（meritorious activities）、非福近行行（demeritorious activities）、不动近行行（imperturbable activities）。 发起福近行行、非福近行行，因此产生了识（consciousness），所以叫做无明缘行。发起非福近行行、非福近行行，也即是识，所以叫做行缘识。发起不动近行行、不动近行行，也是对于识的作用，所以叫做识缘名色（name and form）。 名色增长，形成六处门（six sense bases），所以叫做名色缘六处。六处身转变动，所以叫做六处缘触（contact）。同类的触产生同类的受（feeling），所以触缘受。对于感受的差别产生耽着和喜悦，所以叫做受缘爱（craving）。 因为爱耽着快乐，所以不舍弃，不断地欣求，所以叫做爱缘取（grasping）。像这样营求，又会产生有（becoming），通过身、语、意造作新的业，所以叫做取缘有。从业产生五蕴（five aggregates）的转变，叫做有缘生（birth）。 从生到蕴的成熟和坏灭，叫做生缘老死（old age and death）。这样就叫做十二缘生（twelve links of dependent origination）。它们相互为因，不是恒常的，不是造作的，没有思虑，也没有缘生、无尽法、无离欲法、无灭法，从无始以来流转不间断，就像河流的快速流动。 ‘即使缘生不间断地随转，像河流的快速流动，这十二支缘生中，有四支和合在一起作为转因。哪四支呢？就是无明、爱、业、识。识的种子自性是因，业田的自性是因，无明、爱是烦恼的自性因。 业、烦恼、识能够产生种子。这样，业、识作为种子和田地，爱、识作为种子的沃润，无明、识令种子开发。但业不会这样想：‘我给识的种子作田地。’爱也不会这样想：‘我给识的种子作沃润。’无明也不会这样想：‘我令识的种子开发。’识
English
English version ‘Feeling is called annoyance. Not cultivating true practice is called wrong practice; lack of knowledge is called ignorance (Avidyā). Because of ignorance, various actions are performed, including meritorious activities (Puṇyābhisaṃskhāra), demeritorious activities (Apuṇyābhisaṃskhāra), and imperturbable activities (Āneñjābhisaṃskhāra).’ ‘The arising of meritorious and demeritorious activities gives rise to consciousness (Vijñāna), hence it is called ‘ignorance-conditioned activities.’ The arising of demeritorious activities is also consciousness, hence it is called ‘activities-conditioned consciousness.’ The arising of imperturbable activities is also related to consciousness, hence it is called ‘consciousness-conditioned name and form (Nāmarūpa).’ ‘The growth of name and form creates the six sense bases (Ṣaḍāyatana), hence it is called ‘name and form-conditioned six sense bases.’ The transformation of the six sense bases is called ‘six sense bases-conditioned contact (Sparśa).’ Similar contact produces similar feeling (Vedanā), hence ‘contact-conditioned feeling.’ Attachment and delight in the differences of feeling is called ‘feeling-conditioned craving (Tṛṣṇā).’ ‘Because craving clings to pleasure, it is not abandoned, and is constantly sought after, hence it is called ‘craving-conditioned grasping (Upādāna).’ Seeking in this way leads to becoming (Bhava), creating new karma through body, speech, and mind, hence it is called ‘grasping-conditioned becoming.’ The transformation of the five aggregates (Pañcaskandha) arising from karma is called ‘becoming-conditioned birth (Jāti).’ ‘From birth to the maturation and decay of the aggregates is called ‘birth-conditioned old age and death (Jarā-maraṇa).’ This is called the twelve links of dependent origination (Dvādaśāṅga Pratītyasamutpāda). They are mutually causal, not permanent, not created, without thought, and without origination, inexhaustible, without detachment, without cessation, flowing uninterruptedly from beginningless time, like a swift river.’ ‘Even if dependent origination flows uninterruptedly like a swift river, among these twelve links, four combine to act as the cause of transformation. What are the four? They are ignorance, craving, karma, and consciousness. The seed nature of consciousness is the cause, the field nature of karma is the cause, and ignorance and craving are the causes of afflictions.’ ‘Karma, afflictions, and consciousness can produce seeds. Thus, karma and consciousness act as seeds and fields, craving and consciousness act as the moisture for the seeds, and ignorance and consciousness cause the seeds to sprout. But karma does not think, ‘I am making the field for the seed of consciousness.’ Craving does not think, ‘I am providing moisture for the seed of consciousness.’ Ignorance does not think, ‘I am causing the seed of consciousness to sprout.’ Consciousness’ --------------------------------------------------------------------------------
Chinese
种子亦不作是念：‘我从众缘而生。’然实识种子安立业、烦恼，以爱令沃润，以无明土覆，生名色芽。其名色芽不自作、不他作、不二俱作、不自在天作、不时变易作、不从自性生、不系属因、无因亦不生，然复从父母和合时相应，及余缘相应相续生。是识种子于母腹中名色芽生。 “于无主、无我授、法如幻相因缘不阙，从五种缘生眼识。云何五种？眼缘色、明、虚空，从彼生作意。眼识作依止，色作所缘，光明以为照，虚空作无碍，从彼生作意以为审虑。若无众缘，眼识不生。若阙内眼处，如是色、光明、虚空、作意，则眼识不生。如是五缘不阙，则一切和合，能生眼识。其眼不作是念：‘我与眼识作所依。’其色不作是念：‘我与眼识为所缘。’光明不作是念：‘我与眼识作照缘。’虚空不作是念：‘我与眼识为无碍缘。’所生意不作是念：‘我与眼识作审虑。’又眼识不作是念：‘我为众多缘所生。’然有众多缘而生眼识。余四根者应如前知。 “实无有法不从此世移转至于彼。有业报施设，因缘不阙故。譬如明镜现其面像，其面像不移转至于镜中，而此镜中有其面像，因缘不阙故。如是不从此灭至于余处。有业果感招，因缘不阙故。譬如月轮去地四万由旬，于全器中而有少水则现月像，而实 现代汉语译本 种子也不会这样想：‘我从众多因缘而生。’但实际上是识的种子安立了业和烦恼，用爱来滋润它，用无明（avidyā）的土壤覆盖它，从而生出名色（nāmarūpa）的幼芽。这个名色的幼芽不是自己产生的，不是由其他事物产生的，不是由两者共同产生的，不是自在天（Īśvara）创造的，不是由时间变化产生的，不是从自性（prakṛti）中产生的，不依赖于因，也不是无因而生。然而，它又确实是从父母和合时相应的因缘，以及其他因缘相应而相续产生的。这个识的种子在母亲的腹中生出名色的幼芽。 在无主宰、无我的教导下，法如幻象，因缘不缺失，从五种因缘产生眼识（cakṣurvijñāna）。这五种因缘是什么呢？眼（cakṣu）缘于色（rūpa）、光明（āloka）、虚空（ākāśa），从这些条件产生作意（manaskāra）。眼识以眼为所依止，以色为所缘，以光明为照亮，以虚空为无碍，从这些条件产生作意来进行审虑。如果没有众多因缘，眼识就不会产生。如果缺少内在的眼处（cakṣurāyatana），以及色、光明、虚空、作意，那么眼识也不会产生。像这样，五种因缘不缺失，那么一切和合，就能产生眼识。眼不会这样想：‘我与眼识作为所依。’色不会这样想：‘我与眼识作为所缘。’光明不会这样想：‘我与眼识作为照亮之缘。’虚空不会这样想：‘我与眼识作为无碍之缘。’所生的意（manas）不会这样想：‘我与眼识作为审虑。’而且眼识也不会这样想：‘我为众多因缘所生。’然而，确实有众多因缘而产生眼识。其余四根（indriya）的情况应该像前面所说的那样理解。 实际上没有一种法（dharma）是从这个世界移转到那个世界的。有业报（karmaphala）的施设，是因为因缘不缺失的缘故。譬如明镜显现它的面像，这个面像不是从脸上移转到镜子中的，但是这个镜子中有它的面像，是因为因缘不缺失的缘故。像这样，不是从这里灭亡而到其他地方。有业果（karma-vipāka）的感召，是因为因缘不缺失的缘故。譬如月亮距离地面四万由旬（yojana），在完整的容器中，只要有少量的水，就会显现月亮的影像，而实际上...