Chinese
作贪味系缚业故；二者此爱能作发起诸取业故；三者此爱能作令先所引行等成有业故；四者此爱能作死后续生业故。由是因缘，唯说此爱以为集谛。” 复言世尊！若生老死，名色六处触受为相，于此生身何缘显示生老死名。世尊告曰：“为显如是生身之相，有三种苦成苦性故。” 复言：“世尊！生显何苦？” 世尊告曰：“生显行苦。”复言：“世尊！老显何苦？” 世尊告曰：“老显坏苦。”复言：“世尊！死显何苦？” 世尊告曰：“死显苦苦。”复言：“世尊！如是四种生身之相，由生老死有何差别？” 世尊告曰：“即此四种生身之相，若次第生，若属彼生，若如是生，应知是名生身生相。” 复言：“世尊！云何次第生身生相？” 世尊告曰：“于其最初有下种生，从此无间有渐增生，从此无间有出胎生，从此无间有渐长生。既成长已，受用言说能得等生，如是品类名次第生。” 复言：“世尊！此属谁生？” 世尊告曰：“蕴、界、处生都无有我。所以者何？以诸蕴等渐增长故，其性无常，即无常法有此生相。” 复言：“世尊！云何而生？” 世尊告曰：“由命根力有暂时住，分限法故，其性无常，即无常法如是而生 现代汉语译本：因为贪爱滋味而造作系缚之业；第二，这种爱能够发起各种执取之业；第三，这种爱能够使先前所引发的行为等成就为‘有’之业；第四，这种爱能够导致死后继续投生之业。因为这些因缘，所以只说这种爱是集谛（Samudaya-satya，苦之集起真理）。” 又问：‘世尊！如果生、老、死，以及名色（Nāmarūpa，精神与物质）、六处（Saḷāyatana，六种感觉器官）、触（Sparśa，感官接触）、受（Vedanā，感受）是生身的表相，那么在这生身中，为何要特别显示生、老、死呢？’ 世尊回答说：‘为了显示这样的生身之相，有三种苦构成了苦的性质。’ 又问：‘世尊！生显示了什么苦？’ 世尊回答说：‘生显示了行苦（Saṃskāra-duḥkha，由无常变化所带来的苦）。’ 又问：‘世尊！老显示了什么苦？’ 世尊回答说：‘老显示了坏苦（Vipariṇāma-duḥkha，由变坏所带来的苦）。’ 又问：‘世尊！死显示了什么苦？’ 世尊回答说：‘死显示了苦苦（Duḥkha-duḥkha，直接的痛苦感受）。’ 又问：‘世尊！这四种生身的表相，由生、老、死有什么差别呢？’ 世尊回答说：‘这四种生身的表相，无论是次第产生，还是属于某种特定的产生方式，或是像这样产生，都应该知道这就是生身的生相。’ 又问：‘世尊！什么是次第生身生相？’ 世尊回答说：‘在其最初有下种生，从此无间有渐增生，从此无间有出胎生，从此无间有渐长生。既成长已，受用言说能得等生，这样的品类叫做次第生。’ 又问：‘世尊！这属于谁的生？’ 世尊回答说：‘蕴（Skandha，构成个体的五种要素）、界（Dhātu，构成要素）、处（Āyatana，感觉器官与对象）的产生，其中都没有“我”（Ātman，灵魂，真我）的存在。为什么呢？因为诸蕴等逐渐增长，其性质是无常的，即无常的法有这种生相。’ 又问：‘世尊！是怎样产生的呢？’ 世尊回答说：‘由于命根（Jīvitendriya，生命力）的力量而有暂时的存在，因为有分限的法则，所以其性质是无常的，即无常的法就是这样产生的。
English
English version: 'Because of craving for flavors, one creates karma that binds; secondly, this craving can initiate the karma of various attachments; thirdly, this craving can cause the previously initiated actions, etc., to become karma of ‘becoming’ (bhava); fourthly, this craving can cause karma that leads to subsequent rebirth after death. Because of these reasons, only this craving is said to be the Samudaya-satya (the truth of the arising of suffering).' Again he said: 'Venerable One! If birth, aging, and death, as well as name and form (Nāmarūpa), the six sense bases (Saḷāyatana), contact (Sparśa), and feeling (Vedanā) are the characteristics of the arising body, then why, in this arising body, are birth, aging, and death specifically shown?' The Venerable One said: 'To show that the characteristics of such an arising body have three kinds of suffering that constitute the nature of suffering.' Again he said: 'Venerable One! What suffering does birth reveal?' The Venerable One said: 'Birth reveals the suffering of formations (Saṃskāra-duḥkha).' Again he said: 'Venerable One! What suffering does aging reveal?' The Venerable One said: 'Aging reveals the suffering of decay (Vipariṇāma-duḥkha).' Again he said: 'Venerable One! What suffering does death reveal?' The Venerable One said: 'Death reveals the suffering of suffering (Duḥkha-duḥkha).' Again he said: 'Venerable One! What is the difference between these four characteristics of the arising body, due to birth, aging, and death?' The Venerable One said: 'These four characteristics of the arising body, whether they arise in sequence, or belong to a specific mode of arising, or arise in this way, should be known as the arising characteristics of the arising body.' Again he said: 'Venerable One! What are the sequential arising characteristics of the arising body?' The Venerable One said: 'In the beginning, there is the arising from the implantation of a seed; immediately after this, there is gradual growth; immediately after this, there is birth from the womb; immediately after this, there is gradual maturation. Once matured, one can use speech and attain equal birth. Such a category is called sequential arising.' Again he said: 'Venerable One! To whom does this arising belong?' The Venerable One said: 'In the arising of the aggregates (Skandha), elements (Dhātu), and sense bases (Āyatana), there is no self (Ātman). Why? Because the aggregates, etc., gradually increase, their nature is impermanent, and it is this impermanent dharma that has this characteristic of arising.' Again he said: 'Venerable One! How does it arise?' The Venerable One said: 'Due to the power of the life force (Jīvitendriya), there is temporary existence, because of the law of limitation, its nature is impermanent, and it is this impermanent dharma that arises in this way.' --------------------------------------------------------------------------------
Chinese
。即此四种生身之相，时分变异，应知能作五种衰损，说名为老。” 复言：“世尊！云何名为五种衰损？” 世尊告曰：“一者须发衰损，以彼须发色衰坏故；二者身相衰损，形色肤力皆衰损故；三者作业衰损，发言气上喘息逾急，身战掉故，住便偻曲，以其腰脊皆无力故，坐即低屈身羸弱故，行必按杖，身虚劣故，凡所思惟智识愚钝，念惛乱故；四者受用衰损，于现资具，受用劣故，於戏乐具，一切不能现受用故，于诸色根所行境界，不能速疾明利而行，或不行故；五者命根衰损，寿量将尽，邻近死故，遇少死缘，不堪忍故。即于此四生身相中，复有六种死差别相：一者究竟死、二者不究竟死、三者自相死、四者不究竟死分差别相、五者究竟死分差别相、六者时非时死。应知此中自相死者，谓识离身，色相灭没差别之相，如是名为生身相中名色等相由生老死而有差别。” 复言：“世尊！于缘起中说三种爱，一切皆是生身之缘。何缘处处多分，唯说欲界生身？” 世尊告曰：“欲界生身相最粗故，易显了故，非永解脱退还道故。” 复言：“世尊！如先所说诸引缘起，诸生缘起有十二分，于诸分中，几是能引？几是所引？几是能生？几是所生？” 世尊告曰：“应知于此十 ‘这四种由生而有的身体状态，随着时间推移发生变化，应该知道它们会产生五种衰退和损伤，这被称为衰老。’ 他又问：‘世尊！什么叫做五种衰退和损伤？’ 世尊回答说：‘第一是须发衰退和损伤，因为须发颜色衰退变坏的缘故；第二是身相衰退和损伤，因为形体、容貌、皮肤、力量都衰退和损伤的缘故；第三是作业衰退和损伤，因为说话时气息上涌，喘息急促，身体颤抖的缘故，站立时弯腰驼背，因为腰椎和脊椎都没有力量的缘故，坐下时身体低矮蜷曲，因为身体羸弱的缘故，行走时必须拄着拐杖，因为身体虚弱的缘故，凡是思考的事情，智识愚钝，念头昏乱的缘故；第四是受用衰退和损伤，对于现有的资具，享受和使用变得低劣的缘故，对于戏乐的器具，一切都不能够享受和使用的缘故，对于各种色根所接触的境界，不能够快速敏锐地运行，或者不能运行的缘故；第五是命根衰退和损伤，寿命将要终结，邻近死亡的缘故，遇到轻微的死亡的因缘，都不能够忍受的缘故。在这四种由生而有的身体状态中，又有六种死亡的差别相：第一是究竟死、第二是不究竟死、第三是自相死、第四是不究竟死分差别相、第五是究竟死分差别相、第六是时非时死。应该知道这其中的自相死，是指意识离开身体，色相灭没的差别之相，像这样称为由生而有的身体状态中，名色等相由于生老死而有差别。’ 他又问：‘世尊！在缘起中说了三种爱，一切都是由生而有的身体的因缘。为什么处处大多只说欲界由生而有的身体？’ 世尊回答说：‘因为欲界由生而有的身体状态最粗显，容易显现和明了，不是永远解脱后又退还的道路的缘故。’ 他又问：‘世尊！像先前所说的各种引缘起，各种生缘起有十二个部分，在各种部分中，哪些是能引？哪些是所引？哪些是能生？哪些是所生？’ 世尊回答说：‘应该知道在这十
English
'These four kinds of states of the body that come from birth, change with the passage of time, and it should be known that they produce five kinds of decline and damage, which are called aging.' He further asked: 'World Honored One! What are the five kinds of decline and damage called?' The World Honored One replied: 'First is the decline and damage of the beard and hair, because the color of the beard and hair declines and deteriorates; second is the decline and damage of the physical appearance, because the form, appearance, skin, and strength all decline and are damaged; third is the decline and damage of activities, because when speaking, the breath rises upward, breathing becomes rapid, and the body trembles; when standing, one is hunched over, because the waist and spine have no strength; when sitting, the body is low and curled up, because the body is weak; when walking, one must lean on a cane, because the body is frail; in all thoughts, intelligence is dull, and thoughts are confused; fourth is the decline and damage of enjoyment, because the enjoyment and use of existing resources becomes inferior, and one is unable to enjoy and use all kinds of entertainment; one is unable to quickly and keenly operate in the realms experienced by the various sense organs, or is unable to operate at all; fifth is the decline and damage of the life force, because the lifespan is coming to an end, nearing death, and one is unable to endure even slight causes of death. In these four kinds of states of the body that come from birth, there are also six kinds of differences in death: first is ultimate death, second is non-ultimate death, third is self-nature death, fourth is the difference between non-ultimate death divisions, fifth is the difference between ultimate death divisions, and sixth is death at the right time and death at the wrong time. It should be known that self-nature death refers to the difference in the appearance of consciousness leaving the body and the form ceasing to exist. This is called the difference in the aspects of name and form in the states of the body that come from birth, due to birth, aging, and death.' He further asked: 'World Honored One! In dependent origination, three kinds of craving are mentioned, all of which are causes for the body that comes from birth. Why is it that in most places, only the body that comes from birth in the desire realm is mentioned?' The World Honored One replied: 'Because the state of the body that comes from birth in the desire realm is the coarsest, easiest to manifest and understand, and is not the path of returning after permanent liberation.' He further asked: 'World Honored One! As previously stated, there are various conditions that lead to dependent origination, and there are twelve parts to the origination of birth. Among these parts, which are the causes, which are the effects, which are the producers, and which are the produced?' The World Honored One replied: 'It should be known that in these ten --------------------------------------------------------------------------------
Chinese
二分中，无明与行及识一分，名为能引；复有一分识及名色、六处、触、受，名为所引；复有一分受、爱、取、有，名为能生；生及老死名为所生，应知一分名色、六处及与触、受，亦名所生。” 复言：“世尊！如是诸分，若引若生，为一时起？为次第起？” 世尊告曰：“一时而起，次第宣说。” 复言：“世尊！如是诸分，若一时起，何因缘故，先说其引后说其生？” 世尊告曰：“要由有引后有方生，非无引故。” 复言：“世尊！无明亦缘非理作意，何故唯说无明为缘？” 世尊告曰：“无明亦引非理作意与行为缘，又从无明所生触受为缘生爱，是故偏说。” 复言：“世尊！略由几相应知缘起？” 世尊告曰：“略由三相应知缘起：一者由无动作知缘起相，二者由性无常知缘起相，三者由有堪能知缘起相。” 分别缘起初胜法门经卷上 大正藏第 16 册 No. 0717 分别缘起初胜法门经 分别缘起初胜法门经卷下 大唐三藏法师玄奘奉 诏译 “复次，世尊！如余处说缘有四种，所谓因缘、等无间缘，及所缘缘并增上缘。世尊！今者依何缘说无明缘行，依何缘说次第乃至生缘老死？” 世尊告曰：“我 现代汉语译本： ‘在十二缘起支中，无明（Avidya，指对真理的无知）与行（Samskara，指身、口、意的行为）以及识（Vijnana，指意识）的一部分，被称为“能引”；另一部分识以及名色（Namarupa，指精神和物质现象）、六处（Sadayatana，指六种感官）、触（Sparsha，指感官与对象的接触）、受（Vedana，指感受），被称为“所引”；又一部分受、爱（Trishna，指渴爱）、取（Upadana，指执取）、有（Bhava，指存在），被称为“能生”；生（Jati，指出生）及老死（Jaramarana，指衰老和死亡）被称为“所生”，应当知道一部分名色、六处以及触、受，也被称为“所生”。’ 又问：‘世尊！这些缘起支，无论是“能引”还是“能生”，是同时生起？还是次第生起？’ 世尊回答说：‘是同时生起，但为了方便理解而次第宣说。’ 又问：‘世尊！既然这些缘起支是同时生起，为何先说“能引”后说“能生”？’ 世尊回答说：‘必须先有“能引”才有“能生”，没有“能引”就不会有“能生”。’ 又问：‘世尊！无明也以不如理作意（Ayoniśo manaskara，指不正确的思维方式）为缘，为何只说无明为缘？’ 世尊回答说：‘无明也引导不如理作意，并与行为缘，又从无明所生的触受为缘而生爱，所以偏重说明无明。’ 又问：‘世尊！简略地说，通过哪些方面可以了解缘起？’ 世尊回答说：‘简略地说，通过三个方面可以了解缘起：一是通过无动作（指因果关系的自然运作）来了解缘起之相，二是通过自性无常（Anitya，指一切事物都在变化）来了解缘起之相，三是通过具有堪能性（指事物具有产生结果的能力）来了解缘起之相。’ 《分别缘起初胜法门经》卷上 大正藏第16册 No. 0717 《分别缘起初胜法门经》 《分别缘起初胜法门经》卷下 大唐三藏法师玄奘奉 诏译 ‘再次，世尊！正如其他地方所说，缘有四种，即因缘（Hetupratyaya，指直接原因）、等无间缘（Samanantarapratyaya，指无间断的条件）、所缘缘（Alambanapratyaya，指对象条件）以及增上缘（Adhipatipratyaya，指增强的条件）。世尊！现在是依据哪种缘说“无明缘行”，依据哪种缘说次第乃至“生缘老死”？’ 世尊回答说：