Chinese
大正藏第 16 册 No. 0717 分别缘起初胜法门经 No. 717 [No. 716] 分别缘起初胜法门经卷上 大唐三藏法师玄奘奉 诏译 如是我闻： 一时，薄伽梵在室罗筏住誓多林给孤独园。时有众多大苾刍众，在安适堂同集会坐，作如是类往复谈论言：“诸大德！世尊曾以无量异门，说十二分甚深缘起，于彼最初宣说无明，以为缘性。何因缘故，一切烦恼诸行缘中，唯说无明以为缘性？于此无明见何殊胜？”由是因缘便兴诤论。 于时世尊，游于天住，以超过人清净天耳，闻如是事。于日晚时从宴坐起，诣安适堂在大众前，敷如常座结加趺坐，以清美音告诸大众：“汝等何故集此堂中而兴诤论？汝等今者，为何所论于此集会？” 时诸大众白言：“世尊！我等集此，作如是类往复谈论言：‘诸大德！世尊曾以无量异门说十二分甚深缘起，于彼最初，宣说无明以为缘性。何因缘故，一切烦恼诸行缘中，唯说无明以为缘性？于此无明见何殊胜？’世尊！我等由是因缘便兴诤论，我等今者为论是事于此集会。”作是语已。 尔时世尊告彼大众：“我有如是分别缘起初胜法门，汝应谛听极善作意，当为汝说。云何名为分别缘起初胜法门？ 现代汉语译本 《分别缘起初胜法门经》卷上 大唐三藏法师玄奘奉诏译 如是我闻： 一时，薄伽梵（Bhagavan，世尊）在室罗筏（Śrāvastī）住誓多林给孤独园。当时有众多大苾刍（bhikṣu，比丘）众，在安适堂一同安坐，像这样来回谈论说：‘诸位大德！世尊曾经用无量不同的方式，宣说十二分甚深缘起，在那其中最初宣说无明，作为缘性。因为什么缘故，在一切烦恼诸行的缘中，唯独说无明作为缘性？对于这无明，看到了什么殊胜之处？’因为这个因缘，便引发了争论。 当时世尊，在天界安住，用超过常人的清净天耳，听到了这件事。在傍晚时分从宴坐中起身，前往安适堂，在大众面前，铺设好通常的座位，结跏趺坐，用清美声音告诉大众：‘你们因为什么缘故聚集在这堂中而引发争论？你们现在，为了什么事在此聚集谈论？’ 当时诸位大众禀告说：‘世尊！我们聚集在此，像这样来回谈论说：“诸位大德！世尊曾经用无量不同的方式宣说十二分甚深缘起，在那其中最初宣说无明作为缘性。因为什么缘故，在一切烦恼诸行的缘中，唯独说无明作为缘性？对于这无明，看到了什么殊胜之处？”世尊！我们因为这个因缘便引发了争论，我们现在为了这件事在此聚集谈论。’说完这些话后。 这时世尊告诉那些大众：‘我有这样分别缘起初胜法门，你们应当仔细听，极好地用心思考，我将为你们解说。什么叫做分别缘起初胜法门？’
English
English version The Sutra on the Primary Excellence of Differentiating Dependent Origination, Volume 1 Translated under Imperial Order by the Tripiṭaka Master Xuanzang of the Great Tang Dynasty Thus have I heard: At one time, the Bhagavan (Bhagavan, the World-Honored One) was dwelling in the Jeta Grove of Anāthapiṇḍika's Park in Śrāvastī (Śrāvastī). At that time, a great assembly of many bhikṣus (bhikṣu, monks) were sitting together in the Hall of Comfort, engaging in discussions of this kind: 'Virtuous ones! The World-Honored One has, through countless different means, expounded the profound Dependent Origination in twelve parts, and in that, initially declared ignorance as the fundamental condition. For what reason, among all the conditions of afflictions and actions, is only ignorance declared as the fundamental condition? What particular excellence is seen in this ignorance?' Due to this cause, disputes arose. At that time, the World-Honored One, abiding in the heavenly realm, heard of this matter with his pure divine ear, surpassing that of humans. In the evening, he arose from his meditative seat, went to the Hall of Comfort, and before the assembly, arranged his usual seat, sat in the lotus position, and with a clear and beautiful voice, addressed the assembly: 'For what reason have you gathered in this hall and engaged in disputes? What are you discussing here together?' At that time, the assembly replied: 'World-Honored One! We have gathered here, engaging in discussions of this kind: “Virtuous ones! The World-Honored One has, through countless different means, expounded the profound Dependent Origination in twelve parts, and in that, initially declared ignorance as the fundamental condition. For what reason, among all the conditions of afflictions and actions, is only ignorance declared as the fundamental condition? What particular excellence is seen in this ignorance?” World-Honored One! Due to this cause, disputes arose, and we are now gathered here discussing this matter.' Having spoken thus, Then the World-Honored One said to the assembly: 'I have such a Dharma Gate on the Primary Excellence of Differentiating Dependent Origination; you should listen attentively and apply your mind extremely well, and I will explain it to you. What is called the Dharma Gate on the Primary Excellence of Differentiating Dependent Origination?' --------------------------------------------------------------------------------
Chinese
谓十一种殊胜事故，于缘起初，宣说无明以为缘性。何等十一？谓所缘殊胜、行相殊胜、因缘殊胜、等起殊胜、转异殊胜、邪行殊胜、相状殊胜、作业殊胜、障碍殊胜、随缚殊胜、对治殊胜。” 尔时众中有一苾刍，从座而起偏袒右肩，合掌礼佛，白言：“世尊！云何无明所缘殊胜？” 世尊告曰：“无明所缘，即是一切若因若果有众过患诸杂染品，及以一切若因若果有众功德诸清净品，是名无明所缘殊胜。” 复言：“世尊！云何无明行相殊胜？” 世尊告曰：“如是无明隐覆真实显现虚妄，以为行相，是名无明行相殊胜。” 复言：“世尊！云何无明因缘殊胜？” 世尊告曰：“如是无明，普于一切烦恼杂染、诸业杂染、诸生杂染，能作因缘根本依处。云何一切烦恼杂染？谓略有三烦恼品类，普摄一切烦恼杂染，谓无知烦恼、犹预烦恼、颠倒烦恼。云何一切诸业杂染？谓略有三自相差别身语意业及三障碍对治差别，谓福、非福及不动业，普摄一切诸业杂染。云何一切诸生杂染？谓略有三依止三受，谓乐及苦、不苦不乐，所起三苦，坏苦、苦苦及以行苦，普摄一切诸生杂染。云何无明普于一切烦恼杂染、诸业杂染、诸生杂染，能作因缘根本依处？谓于诸谛有二种愚，能令一切 现代汉语译本： 关于十一种殊胜的因缘，在缘起之初，宣说无明（avidyā，对事物真相的无知）作为根本的缘性。这十一种是什么呢？即所缘殊胜、行相殊胜、因缘殊胜、等起殊胜、转异殊胜、邪行殊胜、相状殊胜、作业殊胜、障碍殊胜、随缚殊胜、对治殊胜。 当时，大众中有一位比丘（bhikṣu，佛教僧侣），从座位上站起来，袒露右肩，合掌向佛陀（Buddha）行礼，说道：‘世尊（Bhagavan，佛陀的尊称）！什么是无明所缘殊胜呢？’ 世尊告诉他说：‘无明所缘，就是一切无论是因还是果，具有众多过患的各种杂染之品，以及一切无论是因还是果，具有众多功德的各种清净之品，这叫做无明所缘殊胜。’ 又问：‘世尊！什么是无明行相殊胜呢？’ 世尊告诉他说：‘这种无明，能够隐蔽真实，显现虚妄，以此作为它的行相，这叫做无明行相殊胜。’ 又问：‘世尊！什么是无明因缘殊胜呢？’ 世尊告诉他说：‘这种无明，普遍对于一切烦恼杂染、诸业杂染、诸生杂染，能够作为因缘和根本的依处。什么是一切烦恼杂染呢？简略来说有三种烦恼品类，普遍摄取一切烦恼杂染，即无知烦恼、犹豫烦恼、颠倒烦恼。什么是一切诸业杂染呢？简略来说有三种自体差别的身语意业，以及三种障碍对治的差别，即福业、非福业以及不动业，普遍摄取一切诸业杂染。什么是一切诸生杂染呢？简略来说有三种依止三种感受，即乐受、苦受以及不苦不乐受，所引起的的三种苦，坏苦、苦苦以及行苦，普遍摄取一切诸生杂染。无明如何普遍对于一切烦恼杂染、诸业杂染、诸生杂染，能够作为因缘和根本的依处呢？对于诸谛（truths）有两种愚昧，能够令一切
English
English version: Regarding the eleven kinds of superior causes, at the beginning of dependent origination, ignorance (avidyā, unawareness of the true nature of things) is declared as the fundamental causal nature. What are these eleven? They are: superior object, superior aspect, superior cause, superior arising, superior transformation, superior wrong conduct, superior characteristic, superior action, superior obstruction, superior attachment, and superior antidote. At that time, a bhikṣu (Buddhist monk) in the assembly rose from his seat, bared his right shoulder, folded his palms, prostrated to the Buddha (the Awakened One), and said: 'Bhagavan (Blessed One, a title of respect for the Buddha)! What is the superior object of ignorance?' The Bhagavan replied: 'The object of ignorance is all defiled qualities, whether cause or effect, that have many faults, and all pure qualities, whether cause or effect, that have many merits. This is called the superior object of ignorance.' He further asked: 'Bhagavan! What is the superior aspect of ignorance?' The Bhagavan replied: 'This ignorance conceals the truth and manifests falsehood as its aspect. This is called the superior aspect of ignorance.' He further asked: 'Bhagavan! What is the superior cause of ignorance?' The Bhagavan replied: 'This ignorance universally serves as the cause and fundamental basis for all defilements of afflictions, defilements of actions, and defilements of births. What are all the defilements of afflictions? Briefly, there are three categories of afflictions that universally encompass all defilements of afflictions: afflictions of unknowing, afflictions of doubt, and afflictions of delusion. What are all the defilements of actions? Briefly, there are three self-characteristic distinctions of bodily, verbal, and mental actions, and three distinctions of obstructive antidotes: meritorious, non-meritorious, and unwavering actions, which universally encompass all defilements of actions. What are all the defilements of births? Briefly, there are three kinds of feelings that are relied upon: pleasant, painful, and neither-pleasant-nor-painful, from which arise the three kinds of suffering: suffering of change, suffering of suffering, and pervasive suffering, which universally encompass all defilements of births. How does ignorance universally serve as the cause and fundamental basis for all defilements of afflictions, defilements of actions, and defilements of births? Regarding the truths, there are two kinds of ignorance that cause all' --------------------------------------------------------------------------------
Chinese
烦恼杂染，未生而生生已增广，及令一切诸业杂染，未生而生生已积集，亦令一切诸生杂染，未生而生生已不转，是故我说如是无明，普于一切烦恼杂染、诸业杂染、诸生杂染，能作因缘根本依处，是名无明因缘殊胜。” 复言：“世尊！云何无明等起殊胜？” 世尊告曰：“谓此无明，或愚当来苦谛所摄后有自体，或愚现法苦谛所摄已得自体，如是愚者，或有能引所引缘起，或有能生所生缘起。此二缘起，即以愚于当来现法自体无明作等起缘。” 复言：“世尊！云何能引所引缘起？” 世尊告曰：“第一无明缘行，行缘识，识缘名色，名色缘六处，六处缘触，触缘受，是名能引所引缘起。” 复言：“世尊！云何能生所生缘起？” 世尊告曰：“第二无明缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死，是名能生所生缘起。” 复言：“世尊！云何名为第一无明与其能引所引缘起作等起缘？” 世尊告曰：“谓有一类，愚于当来后有自体，即便发起后有希求。由愚所生后有希求，便于后有见胜功德，若于现法执着可爱、不可爱境，邪分别故，造非福行，彼于资具生贪着故，或于怨憎生瞋恚故，及彼相应不能决了，功德过患放逸愚故，造斯恶行，即于后世所 现代汉语译本： ‘烦恼杂染，未生而生，生已增广，以及使一切诸业杂染，未生而生，生已积集，也使一切诸生杂染，未生而生，生已不转，因此我说这样的无明（avidyā，无知），普遍对于一切烦恼杂染、诸业杂染、诸生杂染，能作为因缘根本的依处，这叫做无明因缘殊胜。’ 又问：‘世尊！怎样的无明等起殊胜？’ 世尊告诉说：‘就是这无明，或者愚昧于未来苦谛（duhkha satya，痛苦的真谛）所包含的后有自体，或者愚昧于现法苦谛所包含的已得自体，像这样愚昧的人，或者有能引所引的缘起，或者有能生所生的缘起。这两种缘起，就是以愚昧于未来现法自体的无明作为等起缘。’ 又问：‘世尊！怎样的能引所引缘起？’ 世尊告诉说：‘第一种是无明缘行（samskara，业），行缘识（vijñāna，意识），识缘名色（nāmarūpa，名与色），名色缘六处（sadayatana，六根），六处缘触（sparśa，接触），触缘受（vedanā，感受），这叫做能引所引的缘起。’ 又问：‘世尊！怎样的能生所生缘起？’ 世尊告诉说：‘第二种是无明缘受，受缘爱（trsna，渴爱），爱缘取（upadana，执取），取缘有（bhava，存在），有缘生（jati，出生），生缘老死（jaramarana，衰老和死亡），这叫做能生所生的缘起。’ 又问：‘世尊！怎样叫做第一无明与能引所引的缘起作为等起缘？’ 世尊告诉说：‘就是有一类人，愚昧于未来后有的自体，便发起对于后有的希求。由于愚昧所产生的对于后有的希求，便在后有中见到殊胜的功德，如果在现法中执着可爱、不可爱的境界，由于邪分别的缘故，造作非福的行业，他们对于资具产生贪着，或者对于怨憎产生瞋恚，以及与这些相应的不能决断，对于功德过患放逸愚昧的缘故，造作这些恶行，就在后世所
English
English version: ‘Affliction defilements, not yet arisen arise, and having arisen, increase and expand, and cause all karma defilements, not yet arisen arise, and having arisen, accumulate, and also cause all birth defilements, not yet arisen arise, and having arisen, do not cease. Therefore, I say that such ignorance (avidyā), universally for all affliction defilements, all karma defilements, all birth defilements, can act as the causal root and basis. This is called the excellence of ignorance as a cause.’ Again he said: ‘World-Honored One! What is the excellence of ignorance as a condition for arising?’ The World-Honored One said: ‘This ignorance either is ignorant of the future existence itself, which is included in the Truth of Suffering (duhkha satya) of the future, or is ignorant of the already obtained existence itself, which is included in the Truth of Suffering of the present. Such ignorant ones either have the causal origination that leads and is led, or have the causal origination that produces and is produced. These two causal originations take ignorance of the future and present existence itself as the condition for arising.’ Again he said: ‘World-Honored One! What is the causal origination that leads and is led?’ The World-Honored One said: ‘The first is ignorance as the condition for action (samskara), action as the condition for consciousness (vijñāna), consciousness as the condition for name and form (nāmarūpa), name and form as the condition for the six sense bases (sadayatana), the six sense bases as the condition for contact (sparśa), contact as the condition for feeling (vedanā). This is called the causal origination that leads and is led.’ Again he said: ‘World-Honored One! What is the causal origination that produces and is produced?’ The World-Honored One said: ‘The second is ignorance as the condition for feeling, feeling as the condition for craving (trsna), craving as the condition for grasping (upadana), grasping as the condition for becoming (bhava), becoming as the condition for birth (jati), birth as the condition for old age and death (jaramarana). This is called the causal origination that produces and is produced.’ Again he said: ‘World-Honored One! What is called the first ignorance acting as the condition for arising for the causal origination that leads and is led?’ The World-Honored One said: ‘It refers to a certain type of person who, being ignorant of the future existence itself, then initiates a desire for future existence. Because of the desire for future existence arising from ignorance, they see superior merits in future existence. If, in the present existence, they are attached to lovable and unlovable objects, due to wrong discriminations, they create non-blessed actions. Because they are greedy for resources, or because they are angry with enemies, and because they are unable to decide accordingly, and because they are negligent and ignorant of merits and faults, they create these evil actions, and in the future they will’ --------------------------------------------------------------------------------