Chinese
有过失，不能思惟、不能解了，行相无明能作如是非福行缘。若于后有见胜功德，或见出离，便造福行或不动行，彼依教法或依诲法，发起思择及修习故，能造斯行。应知如是思择修习虽在善心，然不如理作意思惟，故是后有愚痴所引，谓于后有见胜功德，痴覆藏故，及见出离，痴覆藏故。如是非福、福、不动行，障碍对治，与六识身俱生俱灭，能于现在已得生灭异熟识中安置诸行，三种习气由此方便，摄受后有新生种子。摄受后有新种子故，于当生中所起后有所摄名色，六处、触、受次第而生，此名色等。于现已得异熟识中，但起因性未有果性，是故但名所引缘起，如是名为第一无明与其能引所引缘起作等起缘。” 复言：“世尊！云何名为第二无明与其能生所生缘起作等起缘？” 世尊告曰：“谓有一类，愚于现在已得自体，于六触处为缘生受，便起味着。由味着故，希求当来如是类受。由希求故，于追求时便起于取，乐受所起爱为缘故，发生欲取。言欲取者，谓于诸欲妄分别贪，此为上首。此为前行，便有欲界一切烦恼。若复以其苦受为缘，生无有爱，厌离俱行非理所引，厌离相应，依止此爱，不正方便求无有时，即便发起出离恶见、定期恶见，及此二种所依恶见。由此义故，名爱缘取。若即以此 现代汉语译本：如果因为犯了过失，不能进行思惟和理解，那么这种行相的无明就能作为造作非福行的因缘。如果对于未来的生命（后有）看到殊胜的功德，或者看到解脱的希望，就会造作福行或者不动行。这些人依靠教法或者训诲，发起思择和修习，所以能够造作这些行为。应当知道，这样的思择和修习虽然是在善心中进行，但是因为不如理作意地思惟，所以是被对于后有的愚痴所引导的。也就是说，因为愚痴覆盖和隐藏了对于后有殊胜功德的认知，以及对于解脱的认知。像这样，非福行、福行、不动行，障碍对治，与六识身同时生起同时灭亡，能够在现在已经获得的、具有生灭变化的异熟识中安置各种行为的三种习气。通过这种方式，摄受未来生命的新生种子。因为摄受了未来生命的新种子，所以在未来生命中所产生的、被后有包含的名色、六处、触、受依次产生，这些名色等，在现在已经获得的异熟识中，只产生了因的性质，还没有产生果的性质，所以只称为所引缘起。像这样，称为第一无明与其能引所引缘起作为等起缘（根本原因）。 又说：‘世尊！什么叫做第二无明与其能生所生缘起作为等起缘？’ 世尊说：‘有一种人，对于现在已经获得的自身（自体），以六触处为因缘而产生的感受，便产生贪恋执着（味着）。由于贪恋执着，希望未来也能得到这样的感受。由于希望得到，在追求的时候就产生了‘取’。以乐受所产生的爱为因缘，发生欲取（Kāma-upādāna）。所说的欲取，是指对于各种欲望的虚妄分别和贪婪，这是最主要的，这是先导。有了这个先导，便会有欲界的一切烦恼。如果又以苦受为因缘，产生无有爱（Bhava-upādāna），伴随着厌离，被不如理的思维所引导，与厌离相应，依靠这种爱，用不正当的方法去追求不存在的状态，就会发起出离恶见、定期恶见，以及这两种恶见所依赖的恶见。因为这个原因，称为爱缘取。如果就以这个’
English
English version: If, due to transgression, one is unable to contemplate or understand, then ignorance in its aspect can act as the condition for performing non-meritorious actions. If one sees superior merits in future existence (bhava), or sees liberation, one then performs meritorious or imperturbable actions. Those who rely on teachings or instructions, initiating contemplation and practice, are able to perform these actions. It should be known that such contemplation and practice, although performed with a virtuous mind, are nevertheless induced by ignorance regarding future existence because of unwise consideration. That is, because ignorance covers and conceals the perception of superior merits in future existence, and the perception of liberation. Thus, non-meritorious, meritorious, and imperturbable actions, which obstruct the antidotes, arise and cease simultaneously with the six consciousnesses (ṣaṭ-vijñāna-kāya), and are able to establish the three types of habitual tendencies of actions in the presently obtained, impermanent, and ripening consciousness (vipāka-vijñāna). Through this means, the seeds for new future existences are accumulated. Because new seeds for future existences are accumulated, the name and form (nāma-rūpa), the six sense bases (ṣaḍ-āyatana), contact (sparśa), and feeling (vedanā), which are included in future existence, arise in sequence in the next life. These name and form, etc., in the presently obtained ripening consciousness, only give rise to the nature of a cause, not the nature of a result. Therefore, they are only called induced dependent origination. Thus, this is called the first ignorance acting as the originating condition for its inducing and induced dependent origination. Again, he said: 'Bhagavan (世尊, World-Honored One)! What is called the second ignorance acting as the originating condition for its producing and produced dependent origination?' The Bhagavan (世尊, World-Honored One) said: 'There are those who are ignorant of their presently obtained self (ātman), and based on the feelings arising from the six sense contacts (ṣaḍ-sparśa-āyatana), they develop attachment (tṛṣṇā). Because of this attachment, they desire similar feelings in the future. Because of this desire, they develop grasping (upādāna) when pursuing. Due to the love arising from pleasant feelings, desire-grasping (Kāma-upādāna) arises. Desire-grasping refers to the false discriminations and greed regarding various desires, which are the most important and the forerunners. With this as the forerunner, all the afflictions of the desire realm (kāma-dhātu) arise. If, based on painful feelings, non-existence-love (Bhava-upādāna) arises, accompanied by aversion, induced by unwise thinking, and corresponding to aversion, relying on this love, and seeking non-existence through improper means, then wrong views of escape, fixed wrong views, and the wrong views on which these two depend will arise. For this reason, it is called love-conditioned grasping. If just with this' -------------------------------------------------------------------------------- 取为所依，不离欲贪而命终者，由此诸见及与欲界一切烦恼，名有欲界爱为缘取。若离欲贪，或离色贪，彼色界爱或无色爱便得生处。彼于色界或无色界烦恼转时，发起色界、无色界取，由此诸色、无色烦恼及彼诸见，名有色界爱为缘取，及无色界爱为缘取。彼由如是爱为缘取，先得种种行所熏习异熟果识，名为有取。彼由如是取所摄受，先所积集行等种子，若彼彼处诸爱未断，即彼彼处功能现前，能生后有。由彼行等能有当生，能令生有将入现在，故说名有。由彼取力，行等成有。以是为缘，从此命终，先所引发渐次生起，由此义故，名有缘生。生既生已，先起时分变异名老，于最后边命尽名死，由是故名生缘老死。如是名为第二无明与其能生所生缘起为等起缘。” 复言：“世尊！何缘不说爱取二种能生缘起与行为缘？” 世尊告曰：“爱取二种自界所行有分齐故。所以者何？欲界爱取，与彼色界或无色界诸不动行为等起缘，不应道理，非境界故。如说欲界爱取二种于不动行，如是色界爱取二种于无色界诸不动行，若无色界爱取二种于欲界行或色界行，及以色界爱取二种于欲界行，当知亦尔。” 复言：“世尊！何缘欲界爱取二种，不与非福、福行为缘？” 世尊告曰：“诸有现前爱非 { "translations": [ "现代汉语译本：如果以欲贪作为依靠，在没有脱离欲贪的情况下死亡，那么由此产生的各种见解以及欲界的一切烦恼，就称为以对欲界的爱为缘的‘取’（Upadana，执取）。如果脱离了欲贪，或者脱离了色贪，那么对色界的爱或者对无色界的爱就会产生。当这些对色界或无色界的烦恼运转时，就会发起色界或无色界的‘取’，由此产生的色界、无色界的烦恼以及各种见解，就称为以对色界的爱为缘的‘取’，以及以对无色界的爱为缘的‘取’。由于这种以爱为缘的‘取’，先前获得的被各种‘行’（Karma，业）所熏习的异熟果识，就称为‘有取’。由于这种被‘取’所摄受，先前所积累的‘行’等的种子，如果在各个地方对爱的执着没有断除，那么在各个地方的功能就会显现，能够产生后有（Bhava，存在）。由于这些‘行’等能够导致当生，能够使‘生有’（Jati-bhava，生之存在）进入现在，所以被称为‘有’（Bhava，存在）。由于‘取’的力量，‘行’等成就了‘有’。以这个为缘，从此命终，先前所引发的逐渐生起，由于这个意义，称为‘有缘生’（Bhava-pratyaya-jati，以存在为缘而生）。生已经产生之后，最初开始的时分变异称为‘老’（Jara，衰老），在最后边命尽称为‘死’（Marana，死亡），因此称为‘生缘老死’（Jati-pratyaya-jara-maranam，以生为缘而老死）。这样就称为第二种无明以及它所能产生的和所生的缘起，作为等起缘。”， "", "又问：‘世尊！为什么不说爱和取这两种能产生缘起的因素，与‘行’为缘呢？’", "", "世尊回答说：‘爱和取这两种因素，在它们各自的界限内活动，有其局限性。为什么这么说呢？因为欲界的爱和取，与色界或无色界的那些不动‘行’作为等起缘，是不合道理的，因为它们不是同一个境界。正如所说，欲界的爱和取这两种因素对于不动‘行’是如此，色界的爱和取这两种因素对于无色界的那些不动‘行’也是如此，如果无色界的爱和取这两种因素对于欲界的‘行’或者色界的‘行’，以及色界的爱和取这两种因素对于欲界的‘行’，应当知道也是同样的道理。’", "", "又问：‘世尊！为什么欲界的爱和取这两种因素，不与非福‘行’（Apunya-karma，非福业）、福‘行’（Punya-karma，福业）为缘呢？’", "", "世尊回答说：‘那些有现前爱的人，不是……’" ], "english_translations": [ "English version: 'If one relies on desire and greed, and dies without being detached from desire and greed, then all the views and all the afflictions of the desire realm that arise from this are called ‘Upadana’ (clinging) conditioned by love for the desire realm. If one is detached from desire and greed, or detached from form and greed, then love for the form realm or love for the formless realm will arise. When these afflictions of the form or formless realm are in operation, they give rise to ‘Upadana’ of the form or formless realm. The afflictions and views of the form and formless realms that arise from this are called ‘Upadana’ conditioned by love for the form realm, and ‘Upadana’ conditioned by love for the formless realm. Because of this ‘Upadana’ conditioned by love, the ripened consciousness (Vipaka-vijnana) previously conditioned by various ‘Karma’ (actions) is called ‘Bhava-upadana’ (clinging to existence). Because of this being embraced by ‘Upadana’, the seeds of ‘Karma’ etc. that were previously accumulated, if the attachment to love in those various places is not severed, then the functions in those various places will manifest, capable of producing future existence (Bhava). Because these ‘Karma’ etc. are capable of causing future birth, capable of bringing ‘Jati-bhava’ (existence of birth) into the present, therefore it is called ‘Bhava’ (existence). Due to the power of ‘Upadana’, ‘Karma’ etc. accomplish ‘Bhava’. Taking this as a condition, from this death, what was previously initiated gradually arises, because of this meaning, it is called ‘Bhava-pratyaya-jati’ (birth conditioned by existence). Once birth has arisen, the initial temporal changes are called ‘Jara’ (aging), and at the very end, the exhaustion of life is called ‘Marana’ (death), therefore it is called ‘Jati-pratyaya-jara-maranam’ (aging and death conditioned by birth). Thus, this is called the second kind of ignorance and the dependent origination that it can produce and that is produced, as the condition for its arising.'", "", "Again he said: 'Venerable One! Why is it not said that love and clinging, these two factors that can produce dependent origination, are conditioned by ‘Karma’?'", "", "The World-Honored One replied: 'Love and clinging, these two factors, operate within their respective realms and have their limitations. Why is this so? Because love and clinging in the desire realm, as the condition for the arising of those unmoved ‘Karma’ of the form or formless realm, is unreasonable, because they are not the same realm. Just as it is said that love and clinging in the desire realm are like this for unmoved ‘Karma’, so too are love and clinging in the form realm for those unmoved ‘Karma’ of the formless realm. If love and clinging in the formless realm are for the ‘Karma’ of the desire realm or the ‘Karma’ of the form realm, and love and clinging in the form realm are for the ‘Karma’ of the desire realm, it should be understood that the same principle applies.'", "", "Again he said: 'Venerable One! Why are love and clinging in the desire realm not conditioned by non-meritorious ‘Karma’ (Apunya-karma) and meritorious ‘Karma’ (Punya-karma)?'", "", "The World-Honored One replied: 'Those who have present love are not...'" ] } --------------------------------------------------------------------------------
Chinese
爱境增上力故，发生欲爱起不善根造非福行，一切皆由于因于果非福行中不知过患。彼由意乐有过失故，或由加行有过失故，起非福行。如是意乐、加行过失，唯用无明以为胜缘，非境界爱及不善根。若由欲爱造诸福行，彼信为依乃造斯行，于死于生起定信故。此爱及取，由信摄伏，我施设为有覆无记。若法欲界有覆无记，于发诸行无胜功能，以于因果及福行中不知出离，求可爱生造斯福行故，此福行亦唯无明以为胜缘。” 复言：“世尊！何缘色界爱取二种不作色界不动行缘？” 世尊告曰：“诸有未离欲界贪者，色界爱等未得生处。若无生处则无堪能，故非色界不动行缘。如说色界爱取二种，于其色界诸不动行；如是无色爱取二种，于无色界诸不动行，应知亦尔。彼于色界或无色界，有过患身，起有功德作意想见，或依教法或依诲法，发起如是非理作意，能为彼界不动行缘。如是所起非理作意无明所引，如是无明由此所起非理作意及果为伴，能为彼界不动行缘。是故应知，彼不动行亦唯无明以为胜缘。复有一类，依无有爱造诸福行或不动行，彼由如是无有爱故，既于诸有见多过患，岂更悕求当来诸有？然于无有不如实知，由无知故，不得诸有真对治道。又无知故，于非对治起对治想，造诸福行或不动 现代汉语译本： 由于对境界的爱增长的力量，就会发生欲爱，从而产生不善的根源，造作非福的行业，这一切都是因为在因和果中，对于非福的行业不知道它的过患。他们由于意乐上有过失，或者由于加行上有过失，从而发起非福的行业。像这样的意乐和加行的过失，只有用无明作为殊胜的因缘，而不是境界爱和不善根。如果由于欲爱而造作各种福德的行业，他们是依靠信心才造作这些行为的，因为对于死亡和出生生起坚定的信心。这种爱和取，由于被信心所摄伏，我把它施设为有覆无记。如果有一种法在欲界是有覆无记的，那么它对于发起各种行为没有殊胜的功能，因为对于因果以及福德的行业不知道出离，为了寻求可爱的生存才造作这些福德的行业，所以这种福德的行业也只有用无明作为殊胜的因缘。 又问：‘世尊！是什么原因导致爱和取这两种不能作为不动行的因缘呢？’ 世尊告诉说：‘那些没有离开欲界贪欲的人，爱等等还没有得到出生的处所。如果没有出生的处所，那么就没有堪能，所以不能作为不动行的因缘。就像所说的爱和取这两种，对于各种不动行；像这样无色界的爱和取这两种，对于无各种不动行，应当知道也是这样。他们在各种或者无各种中，对于有过患的身体，生起有功德的作意、想法和见解，或者依靠教法，或者依靠教诲法，发起像这样的不如理作意，能够作为那个界的不动行的因缘。像这样所发起的不如理作意是被无明所引导的，像这样的无明由此所发起的不如理作意以及果报为伴侣，能够作为那个界的不动行的因缘。所以应当知道，那种不动行也只有用无明作为殊胜的因缘。’还有一类人，依靠无有爱而造作各种福德的行业或者不动行，他们由于像这样的无有爱，既然对于各种存在看到很多过患，怎么还会希望追求将来的各种存在呢？然而对于无有不如实地了解，由于无知，所以不能得到各种存在的真正的对治之道。又由于无知，对于非对治生起对治的想法，造作各种福德的行业或者不动行