Chinese
大正藏第 16 册 No. 0713 贝多树下思惟十二因缘经 No. 713 [Nos. 714, 715] 贝多树下思惟十二因缘经(亦名闻城十二因缘经) 吴月氏优婆塞支谦译 闻如是： 一时佛在舍卫国，止祇树给孤独园。 是时佛告：“比丘！”比丘便应：“唯然。”比丘从佛听。佛便说言：“诸比丘！我本未得佛道为菩萨时，为念是：‘咄！是世间极剧，为生、老、死，为往受但苦。当何时从老、死得要也？’ “诸比丘！便自思惟，得是意：‘何以故有老死？亦何因缘复老死？’比丘！便念本，得应意：‘生故为有老死，亦生因缘复老死。’ “比丘！便思惟念：‘何以故为生？亦何因缘复生？’比丘！便自思惟案本念，便得是应意：‘为有故生，亦因缘有复生。’ “比丘！便思惟，生是意：‘何以故为有有？亦何因缘复有？’比丘！便思惟案本念，便生应是意：‘为受故有有，亦受因缘复有。’ “比丘！便思惟：‘是何以故受有？亦何因缘复受？’比丘！便案本念，得是应意：‘为爱故受，亦爱因缘复受。’ “比丘！便思惟念：‘何以故为爱有？亦何因缘复爱？’比丘！便思惟案本念，得要：‘痛乐 现代汉语译本 《贝多树下思惟十二因缘经》(亦名《闻城十二因缘经》) 吴月氏优婆塞支谦译 我听闻是这样的： 一时，佛陀在舍卫国（Śrāvastī），住在祇树给孤独园（Jetavana-anāthapindika-ārāma）。 这时，佛陀告诉比丘（bhikṣu）们：‘比丘们！’比丘们回答：‘是的，世尊。’比丘们听从佛陀的教诲。佛陀便说道：‘诸位比丘！我尚未证得佛道，还是菩萨（bodhisattva）的时候，曾经这样想过：‘唉！这世间真是太苦了，有生、老、死，总是要承受痛苦。什么时候才能从老、死中解脱呢？’ ‘诸位比丘！我便自己思惟，得到了这样的想法：‘为什么会有老死？又是什么因缘导致老死？’比丘们！我便追溯根本，得到了相应的答案：‘因为有生，所以有老死，也是因为生的因缘，所以有老死。’ ‘比丘们！我便思惟：‘为什么会有生？又是什么因缘导致生？’比丘们！我便自己思惟，追溯根本，便得到了相应的答案：‘因为有有，所以有生，也是因为有的因缘，所以有生。’ ‘比丘们！我便思惟，产生了这样的想法：‘为什么会有有？又是什么因缘导致有？’比丘们！我便思惟，追溯根本，便产生了相应的想法：‘因为有受，所以有有，也是因为受的因缘，所以有有。’ ‘比丘们！我便思惟：‘这是为什么会有受？又是什么因缘导致受？’比丘们！我便追溯根本，得到了相应的答案：‘因为有爱，所以有受，也是因为爱的因缘，所以有受。’ ‘比丘们！我便思惟：‘为什么会有爱？又是什么因缘导致爱？’比丘们！我便思惟，追溯根本，得到了要点：‘痛乐
English
English version The Sutra on Contemplating the Twelve Nidānas Under the Banyan Tree (Also Known as the Sutra on the Twelve Nidānas of Hearing the City) Translated by Upāsaka Zhi Qian of the Yuezhi Kingdom of Wu Thus have I heard: At one time, the Buddha was in Śrāvastī, residing in the Jetavana-anāthapindika-ārāma. At that time, the Buddha said to the bhikṣus: 'Bhikṣus!' The bhikṣus responded: 'Yes, Lord.' The bhikṣus listened to the Buddha. The Buddha then said: 'Bhikṣus! When I had not yet attained Buddhahood and was still a bodhisattva, I thought to myself: 'Alas! This world is extremely painful, with birth, old age, and death, always having to endure suffering. When will I be able to escape from old age and death?' 'Bhikṣus! I then contemplated myself and arrived at this thought: 'Why is there old age and death? And what is the cause and condition for old age and death?' Bhikṣus! I then traced back to the origin and obtained the corresponding answer: 'Because there is birth, there is old age and death; it is also because of the condition of birth that there is old age and death.' 'Bhikṣus! I then contemplated: 'Why is there birth? And what is the cause and condition for birth?' Bhikṣus! I then contemplated myself, tracing back to the origin, and obtained the corresponding answer: 'Because there is becoming (bhava), there is birth; it is also because of the condition of becoming that there is birth.' 'Bhikṣus! I then contemplated and generated this thought: 'Why is there becoming? And what is the cause and condition for becoming?' Bhikṣus! I then contemplated, tracing back to the origin, and generated the corresponding thought: 'Because there is feeling (vedanā), there is becoming; it is also because of the condition of feeling that there is becoming.' 'Bhikṣus! I then contemplated: 'Why is there feeling? And what is the cause and condition for feeling?' Bhikṣus! I then traced back to the origin and obtained the corresponding answer: 'Because there is craving (tṛṣṇā), there is feeling; it is also because of the condition of craving that there is feeling.' 'Bhikṣus! I then contemplated: 'Why is there craving? And what is the cause and condition for craving?' Bhikṣus! I then contemplated, tracing back to the origin, and obtained the key point: 'Pleasant feeling -------------------------------------------------------------------------------- 故爱，亦痛乐因缘复爱。’
Chinese
“比丘！便思惟念：‘何以痛乐有？亦何因缘痛乐复有？’比丘！便思惟案本念，得是应意：‘更故痛乐有，亦更因缘痛乐复痛乐。’ “比丘！便思惟念：‘何以故有更？亦何因缘复更？’比丘！便思惟案本念，便生应意：‘六入故有更，亦六入因缘复更。’ “比丘！便思惟念：‘何以故有六入？亦何因缘复有六入？’比丘！便思惟案本念，得是应意：‘名像故有六入，亦名像因缘复有六入。’ “比丘！便思惟念：‘何以故名像有？亦何因缘复有名像？’比丘！便思惟案本念，得是应意：‘识故为名像有，亦识因缘复有名像。’ “比丘！便思惟念：‘何以故有识？亦何因缘复有识？’比丘！便思惟案本念，有是应意：‘名像故为有识，亦名像因缘复识。’ “比丘！便思惟，生是意：‘是何等咄是识，还不复前在？名像因缘识，亦识因缘名像；名像因缘六入，六入因缘更；更因缘痛，痛因缘爱；爱因缘受，受因缘有；有因缘生，生因缘老死。忧、哭、苦、不可意愁，从是致有。如是但为从五阴，一切苦从习生。’ “比丘！便自思惟念：‘何以故无有老死？亦何故老死灭尽？’比丘！便案本念思惟，得是应可意：‘无有生亦不老死已 现代汉语译本： ‘因为爱，所以痛苦和快乐相互关联，又产生爱。’ ‘比丘（Bhikkhu，佛教僧侣的称谓）！你应该这样思考：‘痛苦和快乐是如何产生的？又是什么因缘导致痛苦和快乐再次产生？’比丘！你应该追溯根源进行思考，就会明白：‘因为感受（更）所以痛苦和快乐产生，也是因为感受的因缘，痛苦和快乐再次产生。’ ‘比丘！你应该这样思考：‘感受（更）是如何产生的？又是什么因缘导致感受再次产生？’比丘！你应该追溯根源进行思考，就会自然明白：‘因为六入（Salayatana，眼、耳、鼻、舌、身、意六种感觉器官）所以感受产生，也是因为六入的因缘，感受再次产生。’ ‘比丘！你应该这样思考：‘六入是如何产生的？又是什么因缘导致六入再次产生？’比丘！你应该追溯根源进行思考，就会明白：‘因为名色（Namarupa，精神和物质现象）所以六入产生，也是因为名色的因缘，六入再次产生。’ ‘比丘！你应该这样思考：‘名色是如何产生的？又是什么因缘导致名色再次产生？’比丘！你应该追溯根源进行思考，就会明白：‘因为识（Vijnana，意识）所以名色产生，也是因为识的因缘，名色再次产生。’ ‘比丘！你应该这样思考：‘识是如何产生的？又是什么因缘导致识再次产生？’比丘！你应该追溯根源进行思考，就会明白：‘因为名色所以识产生，也是因为名色的因缘，识再次产生。’ ‘比丘！你应该这样思考，产生这样的想法：‘这所谓的识是什么？它不会回到之前的状态吗？名色是识的因缘，识也是名色的因缘；名色是六入的因缘，六入是感受的因缘；感受是痛苦的因缘，痛苦是爱的因缘；爱是接受的因缘，接受是存在的因缘；存在是出生的因缘，出生是衰老和死亡的因缘。忧愁、哭泣、痛苦、不如意的悲伤，都是由此产生的。这样看来，一切痛苦都是从五蕴（Skandha，色、受、想、行、识五种聚合）的习性中产生的。’ ‘比丘！你应该自己思考：‘如何才能没有衰老和死亡？又如何才能让衰老和死亡完全灭尽？’比丘！你应该追溯根源进行思考，就会明白：‘没有出生，也就没有衰老和死亡。’
English
English version: ‘Because of love, pain and pleasure are interconnected, and love arises again.’ ‘Bhikkhus (Buddhist monks)! You should contemplate thus: ‘How does pain and pleasure arise? And what is the cause and condition for pain and pleasure to arise again?’ Bhikkhus! You should contemplate by tracing back to the origin, and you will understand: ‘Because of feeling (contact), pain and pleasure arise, and it is also because of the condition of feeling that pain and pleasure arise again.’ ‘Bhikkhus! You should contemplate thus: ‘How does feeling (contact) arise? And what is the cause and condition for feeling to arise again?’ Bhikkhus! You should contemplate by tracing back to the origin, and you will naturally understand: ‘Because of the six sense bases (Salayatana, the six sense organs: eyes, ears, nose, tongue, body, and mind), feeling arises, and it is also because of the condition of the six sense bases that feeling arises again.’ ‘Bhikkhus! You should contemplate thus: ‘How do the six sense bases arise? And what is the cause and condition for the six sense bases to arise again?’ Bhikkhus! You should contemplate by tracing back to the origin, and you will understand: ‘Because of name and form (Namarupa, mental and physical phenomena), the six sense bases arise, and it is also because of the condition of name and form that the six sense bases arise again.’ ‘Bhikkhus! You should contemplate thus: ‘How does name and form arise? And what is the cause and condition for name and form to arise again?’ Bhikkhus! You should contemplate by tracing back to the origin, and you will understand: ‘Because of consciousness (Vijnana), name and form arise, and it is also because of the condition of consciousness that name and form arise again.’ ‘Bhikkhus! You should contemplate thus: ‘How does consciousness arise? And what is the cause and condition for consciousness to arise again?’ Bhikkhus! You should contemplate by tracing back to the origin, and you will understand: ‘Because of name and form, consciousness arises, and it is also because of the condition of name and form that consciousness arises again.’ ‘Bhikkhus! You should contemplate, and this thought will arise: ‘What is this so-called consciousness? Does it not return to its previous state? Name and form are the condition for consciousness, and consciousness is also the condition for name and form; name and form are the condition for the six sense bases, and the six sense bases are the condition for feeling; feeling is the condition for pain, and pain is the condition for love; love is the condition for acceptance, and acceptance is the condition for existence; existence is the condition for birth, and birth is the condition for aging and death. Sorrow, weeping, pain, and unpleasant grief arise from this. Thus, all suffering arises from the habits of the five aggregates (Skandha, the five aggregates: form, feeling, perception, mental formations, and consciousness).’ ‘Bhikkhus! You should contemplate for yourselves: ‘How can there be no aging and death? And how can aging and death be completely extinguished?’ Bhikkhus! You should contemplate by tracing back to the origin, and you will understand: ‘Without birth, there is no aging and death.’ -------------------------------------------------------------------------------- ，生尽，老死亦尽。’
Chinese
“比丘！便自思惟念：‘何以故不复生？亦何因缘复生尽？’比丘！便思惟案本念，生是应意：‘有无是有者，便不复生；有尽，复生尽。’ “比丘！便思惟念：‘何等无有为有无有？何等尽为复有尽？’诸比丘！便思惟案本念，自生应意：‘受无有，便有无有；受已尽，便有尽。’ “诸比丘！便思惟念：‘何等无有令受无有？亦何等尽令受尽？’诸比丘！便思惟案本念，得应意：‘无有爱，亦无有受；爱已尽，便受尽。’ “诸比丘！便思惟念：‘何无有为爱无有？何尽复是爱尽？’诸比丘！便思惟案本念，意生如应：‘痛痒无有，便爱无有；痛痒尽，则爱尽。’ “诸比丘！便思惟念：‘何等无有则痛痒无有？何等尽是痛痒尽？’便自思惟案本念，得是应：‘更乐无有，则痛痒无有；更乐尽，复痛痒尽。’ “便复思惟念：‘何等无有更乐无有？何等尽是更乐尽？’便复思惟念本，得应意：‘六入无有，即更乐无有；六入尽，更乐尽。’ “便复思惟念：‘何等无有六入无有？何等尽则六入尽？’便复思惟案本念，有是应意：‘名像无有，则六入无有；名像尽，复六入尽。’ “便复思惟念：‘何等无有为名像无有？何等尽复名像 现代汉语译本： ‘比丘（bhikkhu，佛教僧侣）！（如此一来，）生（jāti，出生）就终结了，衰老和死亡（jarāmaraṇa，老死）也就终结了。’ ‘比丘！你应该自己这样思考：‘为什么不再有出生？又是什么因缘导致了出生的终结？’比丘！你应该通过追溯根本原因来思考，得出这样的结论：‘如果“有”（bhava，存在）不存在，就不会再有出生；如果“有”终结了，出生也就终结了。’ ‘比丘！你应该思考：‘什么的不存在导致“有”的不存在？什么的终结导致“有”的终结？’比丘！你应该通过追溯根本原因来思考，自然而然地得出这样的结论：‘如果“受”（vedanā，感受）不存在，“有”就不存在；如果“受”已经终结，“有”也就终结了。’ ‘比丘！你应该思考：‘什么的不存在导致“受”的不存在？又是什么的终结导致“受”的终结？’比丘！你应该通过追溯根本原因来思考，得出这样的结论：‘如果没有“爱”（taṇhā，渴爱），也就没有“受”；如果“爱”已经终结，“受”也就终结了。’ ‘比丘！你应该思考：‘什么的不存在导致“爱”的不存在？什么的终结导致“爱”的终结？’比丘！你应该通过追溯根本原因来思考，自然而然地得出这样的结论：‘如果“痛痒”（vedanā，苦乐感受）不存在，“爱”就不存在；如果“痛痒”终结了，那么“爱”也就终结了。’ ‘比丘！你应该思考：‘什么的不存在导致“痛痒”的不存在？什么终结导致“痛痒”的终结？’你应该通过追溯根本原因来思考，得出这样的结论：‘如果“更乐”（phassa，触）不存在，那么“痛痒”就不存在；如果“更乐”终结了，“痛痒”也就终结了。’ ‘你应该进一步思考：‘什么的不存在导致“更乐”的不存在？什么终结导致“更乐”的终结？’你应该进一步追溯根本原因来思考，得出这样的结论：‘如果“六入”（saḷāyatana，六处）不存在，那么“更乐”就不存在；如果“六入”终结了，“更乐”也就终结了。’ ‘你应该进一步思考：‘什么的不存在导致“六入”的不存在？什么终结导致“六入”的终结？’你应该进一步通过追溯根本原因来思考，得出这样的结论：‘如果“名像”（nāmarūpa，名色）不存在，那么“六入”就不存在；如果“名像”终结了，“六入”也就终结了。’ ‘你应该进一步思考：‘什么的不存在导致“名像”的不存在？什么终结导致“名像”