English
English version: Due to the increasing power of love for objects, desire-love arises, leading to the creation of non-virtuous roots and the performance of non-meritorious actions. All of this is because, in terms of cause and effect, the suffering of non-meritorious actions is not understood. They engage in non-meritorious actions due to faults in their intention or faults in their actions. Such faults in intention and action are primarily caused by ignorance, not by love of objects or non-virtuous roots. If virtuous actions are performed out of desire-love, they are done so based on faith, with a firm belief in death and rebirth. This love and attachment, being subdued by faith, I designate as obscured and indeterminate. If a phenomenon is obscured and indeterminate in the desire realm, it has no superior function in initiating actions, because it does not understand liberation from cause and effect and from virtuous actions. Seeking a desirable existence, they perform these virtuous actions, so these virtuous actions are also primarily caused by ignorance. Again, he asked: 'Venerable One! What is the reason that love and attachment cannot be the cause of unwavering actions?' The World-Honored One said: 'Those who have not abandoned greed for the desire realm, their love and so on have not yet obtained a place of birth. If there is no place of birth, then there is no capacity, so they cannot be the cause of unwavering actions. Just as it is said that these two, love and attachment, are related to various unwavering actions; similarly, these two, love and attachment in the formless realm, are related to non-various unwavering actions, it should be understood that it is also like this. In various or non-various realms, they develop thoughts, ideas, and views of merit regarding a body with suffering, either relying on teachings or instructions, and initiate such irrational thoughts, which can be the cause of unwavering actions in that realm. Such irrational thoughts that arise are led by ignorance, and this ignorance, accompanied by the irrational thoughts and their results, can be the cause of unwavering actions in that realm. Therefore, it should be known that those unwavering actions are also primarily caused by ignorance.' Furthermore, there are those who perform virtuous actions or unwavering actions based on the love of non-existence. Because of this love of non-existence, having seen many faults in various existences, how could they still hope to seek future existences? However, they do not truly understand non-existence, and because of ignorance, they do not attain the true antidote to various existences. Also, because of ignorance, they develop the thought of an antidote for what is not an antidote, and perform various virtuous actions or unwavering actions. --------------------------------------------------------------------------------
Chinese
行。由是道理，如是诸行应知唯用无明为缘，非爱及取为诸行缘。” 复言：“世尊！诸所有行，与六识身相应俱有，同生同灭，何缘故说行是识缘？” 世尊告曰：“以六识身与福、非福及不动行相应俱有，同生同灭，异熟识中安置诸行熏习种子，引发余生新异熟识。由此道理，是故宣说行是识缘。”复言：“世尊！何缘名色、六处、触、受诸分种子，异熟识中同时引发，而复说有先后次第？” 世尊告曰：“彼于当来，先后次第而生起故，如是而说。” 复言：“世尊！何缘名色、六处、触、受，说为当来生身之相？” 世尊告曰：“由彼是因受用依止，及是其因受用体故。” 复言：“世尊！若唯名生都无其色，斯有何过？” 世尊告曰：“若一生中唯有其名不依色住，相续生起不应道理。” 复言：“世尊！若唯色生都无其名，斯有何过？” 世尊告曰：“若唯有色无名执受，即应散坏不得增长。” 复言：“世尊！若但说言识缘六处，斯有何过？” 世尊告曰：“初受生时六处未满，唯有身根及意根转，应不可得由此两根为体。名色最初有故，次第增长，与后圆满六处为缘故，说名色是六处缘。” 复言：“世尊！若六处满生 现代汉语译本：‘因此，根据这个道理，应该知道这些诸行唯以无明（avidyā，指对事物真相的迷惑）为缘，而不是以爱（tṛṣṇā，指渴爱）和取（upādāna，指执取）为诸行的缘。’ 他又说：‘世尊！所有诸行，与六识身（ṣaḍ-vijñāna-kāya，指眼识、耳识、鼻识、舌识、身识、意识）相应俱有，同生同灭，为什么说行是识的缘呢？’ 世尊告诉他：‘因为六识身与福行（puṇya-abhisamskāra，指善业）、非福行（apuṇya-abhisamskāra，指恶业）及不动行（āniñjya-abhisamskāra，指禅定等不动业）相应俱有，同生同灭，在异熟识（vipāka-vijñāna，指果报识）中安置诸行熏习的种子，引发来世新的异熟识。根据这个道理，所以宣说行是识的缘。’他又说：‘世尊！为什么名色（nāma-rūpa，指精神和物质）、六处（ṣaḍ-āyatana，指六根）、触（sparśa，指根境识和合产生的感觉）、受（vedanā，指感受）这些部分的种子，在异熟识中同时引发，却又说有先后次第呢？’ 世尊告诉他：‘因为它们在未来是按照先后次第生起的，所以这样说。’ 他又说：‘世尊！为什么名色、六处、触、受，说是未来生身（ātma-bhāva，指有情众生的身体）的相状呢？’ 世尊告诉他：‘因为它们是受用（upabhoga，指享受）的因和依止，并且是受用之体。’ 他又说：‘世尊！如果只有名（nāma，指精神）而没有色（rūpa，指物质），会有什么过失呢？’ 世尊告诉他：‘如果一生中只有名而不依色住，相续生起是不合道理的。’ 他又说：‘世尊！如果只有色而没有名，会有什么过失呢？’ 世尊告诉他：‘如果只有色而没有名来执受，就会散坏而不能增长。’ 他又说：‘世尊！如果只说识缘六处，会有什么过失呢？’ 世尊告诉他：‘最初受生时六处未满，只有身根（kāya-indriya，指身体感觉器官）和意根（manas-indriya，指意识的根源）在运作，应该无法得到，因为只有这两个根作为体。名色最初存在，次第增长，与后来圆满的六处为缘，所以说名色是六处的缘。’ 他又说：‘世尊！如果六处圆满生
English
English version: 'Therefore, according to this principle, it should be known that these actions (saṃskāra) are conditioned only by ignorance (avidyā), and not by craving (tṛṣṇā) and grasping (upādāna) as the conditions for actions.' He further said: 'Venerable One! All actions that are associated with the six bodies of consciousness (ṣaḍ-vijñāna-kāya), arising and ceasing together, why is it said that actions are the condition for consciousness?' The World-Honored One said: 'Because the six bodies of consciousness are associated with meritorious actions (puṇya-abhisamskāra), non-meritorious actions (apuṇya-abhisamskāra), and imperturbable actions (āniñjya-abhisamskāra), arising and ceasing together, placing the seeds of habitual actions in the resultant consciousness (vipāka-vijñāna), giving rise to new resultant consciousness in future lives. According to this principle, it is therefore declared that actions are the condition for consciousness.' He further said: 'Venerable One! Why are the seeds of name and form (nāma-rūpa), the six sense bases (ṣaḍ-āyatana), contact (sparśa), and feeling (vedanā) simultaneously activated in the resultant consciousness, yet it is said that there is a sequential order?' The World-Honored One said: 'Because they arise in a sequential order in the future, it is said in this way.' He further said: 'Venerable One! Why are name and form, the six sense bases, contact, and feeling said to be the characteristics of the future body (ātma-bhāva)?' The World-Honored One said: 'Because they are the cause and the basis for enjoyment (upabhoga), and they are the very substance of enjoyment.' He further said: 'Venerable One! If only name (nāma) arises without form (rūpa), what fault would there be?' The World-Honored One said: 'If in one life there is only name without abiding in form, the continuous arising would not be reasonable.' He further said: 'Venerable One! If only form arises without name, what fault would there be?' The World-Honored One said: 'If there is only form without name to grasp it, it would scatter and disintegrate and could not grow.' He further said: 'Venerable One! If it is only said that consciousness conditions the six sense bases, what fault would there be?' The World-Honored One said: 'At the time of initial conception, the six sense bases are not complete, only the body sense (kāya-indriya) and the mind sense (manas-indriya) are functioning, and they should not be obtainable, because only these two senses are the substance. Name and form exist initially, gradually increasing, and are the condition for the later complete six sense bases, therefore it is said that name and form are the condition for the six sense bases.' He further said: 'Venerable One! If the six sense bases are fully born -------------------------------------------------------------------------------- 身究竟，何缘复说触受二种？”
Chinese
世尊告曰：“若于生身六处已满，虽是受用所依究竟，而未得名受用究竟，由因及受，方得说名受用究竟。是故应知，要须受用所依究竟，及与受用因体究竟，方得说名生身究竟。” 复言：“世尊！如说无明为缘生爱，又复说言受是爱缘。若唯无明是其爱缘、不缘于受，斯有何过？” 世尊告曰：“爱有三种，应于一时三种俱起，由爱观待受为缘故，非一时起，由此道理，非唯无明与爱为缘。” 复言：“世尊！若尔，此爱唯受为缘，斯有何过？” 世尊告曰：“应一切受皆是爱缘，然复有受非是爱缘，彼能为缘断灭诸爱，是故非唯受为爱缘。” 复言：“世尊！若唯说爱与有作缘，不缘于取，斯有何过？” 世尊告曰：“悕求名爱，于险恶趣无有悕求，然由所作非福行故，虽求善趣相违果生，彼果生时岂缘于爱？唯应用彼取为其缘。又如所说无有爱者，悕求无有；求无有时，由造福行、不动行故，相违果生。此果生时岂缘于爱？唯应说彼取为其缘。由此道理，非唯用爱与有为缘。” 复言：“世尊！若取缘有，有缘生者，何缘不说取之与有以为集谛？” 世尊告曰：“爱能造作四种业故，一者此爱于其自体境界受中，能 现代汉语译本：‘既然身体已经究竟，为何还要再说触和受这两种呢？’ 世尊回答说：‘如果对于生身的六处已经完备，虽然是受用所依的究竟，但还不能称为受用究竟，必须要有因和受，才能称为受用究竟。所以应当知道，必须要有受用所依的究竟，以及受用因体的究竟，才能称为生身究竟。’ 又问：‘世尊！如果说无明（avidyā，指对真理的迷惑）为缘而生爱（tṛṣṇā，指渴爱），又说受是爱的缘。如果只有无明是爱的缘，而不缘于受，会有什么过失呢？’ 世尊回答说：‘爱有三种，应当在同一时间三种都生起，由于爱依赖于受作为缘的缘故，不能在同一时间生起，由于这个道理，所以不是只有无明与爱为缘。’ 又问：‘世尊！如果这样，那么此爱只有受作为缘，会有什么过失呢？’ 世尊回答说：‘应该一切受都是爱的缘，然而又有受不是爱的缘，它们能够作为断灭诸爱的缘，所以不是只有受作为爱的缘。’ 又问：‘世尊！如果只说爱与有（bhava，指存在、生命）作为缘，而不缘于取（upādāna，指执取），会有什么过失呢？’ 世尊回答说：‘希望追求叫做爱，在险恶的趣向中没有希望追求，然而由于所作的不是福德的行为，所以虽然求善趣，但会产生相反的结果，这个结果产生的时候难道是缘于爱吗？只能用取作为它的缘。又如所说没有爱的人，希望没有；求没有的时候，由于造作福德的行为、不动的行为，会产生相反的结果。这个结果产生的时候难道是缘于爱吗？只能说取作为它的缘。由于这个道理，不是只有用爱与有作为缘。’ 又问：‘世尊！如果取缘有，有缘生（jāti，指出生），为什么不说取和有作为集谛（samudaya satya，指苦的根源）呢？’ 世尊回答说：‘爱能够造作四种业的缘故，一是此爱在它自身的境界受中，能够……’
English
English version: 'Since the body is ultimately complete, why further discuss the two, contact and sensation?' The World-Honored One said, 'If the six sense bases of a living body are complete, although it is the ultimate basis for experience, it cannot be called the ultimate of experience. Only through cause and sensation can it be called the ultimate of experience. Therefore, it should be known that it is necessary for the ultimate basis of experience and the ultimate of the causal entity of experience to be complete in order to be called the ultimate of a living body.' Again he said, 'World-Honored One! As it is said that ignorance (avidyā, referring to delusion about the truth) is the condition for the arising of craving (tṛṣṇā, referring to thirst or desire), and it is also said that sensation is the condition for craving. If only ignorance is the condition for craving and not sensation, what fault would there be?' The World-Honored One said, 'There are three types of craving, and all three should arise at the same time. Because craving depends on sensation as a condition, they cannot arise at the same time. For this reason, it is not only ignorance that is the condition for craving.' Again he said, 'World-Honored One! If that is the case, what fault would there be if this craving only has sensation as its condition?' The World-Honored One said, 'All sensations should be conditions for craving, but there are also sensations that are not conditions for craving. They can be conditions for the cessation of all cravings. Therefore, it is not only sensation that is the condition for craving.' Again he said, 'World-Honored One! If it is only said that craving is the condition for becoming (bhava, referring to existence or life), and not for grasping (upādāna, referring to clinging), what fault would there be?' The World-Honored One said, 'Hopeful seeking is called craving. There is no hopeful seeking in the dangerous realms of existence. However, because the actions performed are not meritorious, although one seeks a good realm, the opposite result arises. When this result arises, is it conditioned by craving? Only grasping should be used as its condition. Furthermore, as it is said that those without craving hope for non-existence; when seeking non-existence, due to performing meritorious actions and unwavering actions, the opposite result arises. When this result arises, is it conditioned by craving? Only grasping should be said to be its condition. For this reason, it is not only craving that is used as the condition for becoming.' Again he said, 'World-Honored One! If grasping is the condition for becoming, and becoming is the condition for birth (jāti, referring to birth), why is it not said that grasping and becoming are the cause of suffering (samudaya satya, referring to the origin of suffering)?' The World-Honored One said, 'Because craving can create four types of karma, firstly, this craving, in its own realm of sensation, can...' --------------------------------------------------------------------------------