English
English version: 'Among the twelve links of dependent origination, ignorance (Avidya, meaning ignorance of the truth) and volitional formations (Samskara, referring to actions of body, speech, and mind), along with a portion of consciousness (Vijnana, referring to awareness), are called 'that which leads'; another portion of consciousness, along with name and form (Namarupa, referring to mental and material phenomena), the six sense bases (Sadayatana, referring to the six senses), contact (Sparsha, referring to the contact between senses and objects), and feeling (Vedana, referring to sensations), are called 'that which is led'; yet another portion consisting of feeling, craving (Trishna, referring to thirst or desire), grasping (Upadana, referring to clinging), and becoming (Bhava, referring to existence), are called 'that which generates'; birth (Jati, referring to being born) and old age and death (Jaramarana, referring to aging and death) are called 'that which is generated.' It should be known that a portion of name and form, the six sense bases, and contact and feeling are also called 'that which is generated.' Again, he asked: 'Venerable One, are these links, whether 'that which leads' or 'that which generates,' arising simultaneously or sequentially?' The World-Honored One replied: 'They arise simultaneously, but are explained sequentially for the sake of understanding.' Again, he asked: 'Venerable One, since these links arise simultaneously, why are 'that which leads' mentioned first and 'that which generates' mentioned later?' The World-Honored One replied: 'It is necessary to have 'that which leads' before there can be 'that which generates'; without 'that which leads,' there will be no 'that which generates.' Again, he asked: 'Venerable One, ignorance also conditions irrational attention (Ayoniśo manaskara, referring to incorrect ways of thinking), so why is only ignorance mentioned as a condition?' The World-Honored One replied: 'Ignorance also leads to irrational attention and conditions volitional formations, and the feeling arising from the contact conditioned by ignorance gives rise to craving; therefore, ignorance is emphasized.' Again, he asked: 'Venerable One, in brief, through what aspects can dependent origination be understood?' The World-Honored One replied: 'In brief, dependent origination can be understood through three aspects: first, by understanding the characteristic of dependent origination through non-action (referring to the natural operation of cause and effect); second, by understanding the characteristic of dependent origination through the nature of impermanence (Anitya, referring to the fact that all things are changing); and third, by understanding the characteristic of dependent origination through having potentiality (referring to the ability of things to produce results).' The Sutra on the Initial Superior Dharma Gate of Differentiating Dependent Origination, Volume 1 Taisho Tripitaka Volume 16, No. 0717, The Sutra on the Initial Superior Dharma Gate of Differentiating Dependent Origination The Sutra on the Initial Superior Dharma Gate of Differentiating Dependent Origination, Volume 2 Translated under Imperial Order by the Tripitaka Master Xuanzang of the Great Tang Dynasty 'Furthermore, Venerable One, as it is said elsewhere, there are four types of conditions: namely, causal condition (Hetupratyaya, referring to the direct cause), immediate condition (Samanantarapratyaya, referring to the uninterrupted condition), object condition (Alambanapratyaya, referring to the object condition), and dominant condition (Adhipatipratyaya, referring to the enhancing condition). Venerable One, based on which condition is it said that 'ignorance conditions volitional formations,' and based on which condition is it said that sequentially 'birth conditions old age and death'?' The World-Honored One replied: --------------------------------------------------------------------------------
Chinese
依诸行总相宣说，有四种缘，今此义中，我惟依一增上缘说无明缘行，次第乃至生缘老死。此增上缘复有二种，一远、二近。” 复言：“世尊！此增上缘云何为远？云何为近？” 世尊告曰：“非理作意若未生时，无明随眠能为诸行远增上缘；生已便作近增上缘。非理作意所引诸行，与六识身相应俱有同生同灭，若未生时，彼能为识远增上缘；彼若生已，便能为识近增上缘。未死没时，识为名色远增上缘；既死没已，识为名色近增上缘。如以其识望彼名色，如是以其所引名色，望彼所生名色亦尔。如以名色望彼名色，如是六处望彼六处，触望于触，受望于受，亦复如是。如以无明望彼诸行，无明望爱，爱望于取，取望于有，亦复如是。如以其识望彼名色，以名色等望名色等，如是以有望生亦尔。若在胎藏、婴孩、童子、少年时，生能为老死远增上缘；诸根成熟命将尽时，应知能作近增上缘。” 复言：“世尊！如彼有因、有缘、有由，法门经说爱是业因，有何密意？” 世尊告曰：“有所摄业用爱为因，是为此中所说密意。” 复言：“世尊！此因、缘、由三种别义，云何应知？” 世尊告曰：“诸能引发后生种子，是其因义；若与此生作依作持令得生起，是其缘义；既命终 现代汉语译本： 依据诸行总相来宣说，有四种缘，但在此处，我只依据一种增上缘来说明无明缘行，依次乃至生缘老死。这增上缘又有两种，一是远增上缘，二是近增上缘。 他又问：‘世尊！这增上缘如何是远？如何是近？’ 世尊告诉他：‘不如理作意（avidyā-hetu）未生起时，无明随眠（anusaya）能作为诸行的远增上缘；生起后便作为近增上缘。不如理作意所引发的诸行，与六识身（sadayatana）相应，共同生起，共同灭去，未生起时，它能作为识的远增上缘；它若生起后，便能作为识的近增上缘。未死亡时，识是名色（nāmarūpa）的远增上缘；死亡后，识是名色的近增上缘。就像用识来看待名色，同样用它所引发的名色，来看待它所生的名色也是如此。就像用名色来看待名色，同样六处（sadayatana）看待六处，触（sparśa）看待触，受（vedanā）看待受，也是如此。就像用无明看待诸行，无明看待爱（trsna），爱看待取（upādāna），取看待有（bhava），也是如此。就像用识看待名色，用名色等看待名色等，同样用有看待生（jati）也是如此。如果在胎藏、婴孩、童子、少年时，生能作为老死（jarāmarana）的远增上缘；诸根成熟，生命将要终结时，应当知道能作为老死的近增上缘。’ 他又问：‘世尊！如彼有因、有缘、有由，法门经中说爱是业因，有什么密意？’ 世尊告诉他：‘有所摄的业用爱作为因，这就是此处所说的密意。’ 他又问：‘世尊！这因、缘、由三种不同的含义，应当如何理解？’ 世尊告诉他：‘凡是能够引发后世果报种子的，是因的含义；如果对于此生的存在，作为依靠，作为支持，使之能够生起，这是缘的含义；既然命终……’
English
English version: Speaking in terms of the general characteristics of all actions, there are four types of conditions (pratyaya), but in this context, I will only explain the condition of ignorance (avidyā) leading to action (samskara), and sequentially to birth (jati) leading to old age and death (jarāmarana), based on one condition, the dominant condition (adhipati-pratyaya). This dominant condition has two types: distant and near. He further asked: 'World Honored One! How is this dominant condition distant? How is it near?' The World Honored One replied: 'When inappropriate attention (ayoniso-manasikara) has not yet arisen, ignorance (avidyā) as latent tendency (anusaya) can be a distant dominant condition for actions (samskara); once it has arisen, it becomes a near dominant condition. The actions (samskara) induced by inappropriate attention (ayoniso-manasikara), which are associated with the six sense bases (sadayatana), arising and ceasing together, when they have not yet arisen, they can be a distant dominant condition for consciousness (vijnana); once they have arisen, they become a near dominant condition for consciousness (vijnana). Before death, consciousness (vijnana) is a distant dominant condition for name and form (nāmarūpa); after death, consciousness (vijnana) is a near dominant condition for name and form (nāmarūpa). Just as consciousness (vijnana) is regarded in relation to name and form (nāmarūpa), so too is the name and form (nāmarūpa) it induces in relation to the name and form (nāmarūpa) it generates. Just as name and form (nāmarūpa) are regarded in relation to name and form (nāmarūpa), so too are the six sense bases (sadayatana) in relation to the six sense bases (sadayatana), contact (sparśa) in relation to contact (sparśa), and feeling (vedanā) in relation to feeling (vedanā). Just as ignorance (avidyā) is regarded in relation to actions (samskara), ignorance (avidyā) in relation to craving (trsna), craving (trsna) in relation to grasping (upādāna), and grasping (upādāna) in relation to becoming (bhava). Just as consciousness (vijnana) is regarded in relation to name and form (nāmarūpa), and name and form (nāmarūpa) etc. are regarded in relation to name and form (nāmarūpa) etc., so too is becoming (bhava) in relation to birth (jati). When in the womb, as an infant, child, or youth, birth (jati) can be a distant dominant condition for old age and death (jarāmarana); when the faculties are mature and life is nearing its end, it should be known that it can act as a near dominant condition for old age and death (jarāmarana).' He further asked: 'World Honored One! As it is said in the Dharma teachings that there is a cause, a condition, and a reason, and that craving (trsna) is the cause of karma, what is the hidden meaning?' The World Honored One replied: 'Karma that is accumulated uses craving (trsna) as its cause; this is the hidden meaning spoken of here.' He further asked: 'World Honored One! How should the three distinct meanings of cause, condition, and reason be understood?' The World Honored One replied: 'That which can induce the seeds of future rebirth is the meaning of cause; that which provides reliance and support for this life, enabling it to arise, is the meaning of condition; since the end of life...' --------------------------------------------------------------------------------
Chinese
已，导引近生令得生起，是其由义。如是应知三义差别。” 复言：“世尊！言缘起者，是何句义？” 世尊告曰：“如是诸分，各由自缘和合无阙相续而起，如是名为缘起句义。” 复言：“世尊！惟有此生相续缘起？为更别有所余缘起？” 世尊告曰：“我说缘起，略有八门：一者、说有受用世俗境界缘起，谓缘眼色生于眼识，三事和合便有其触，触为缘受，如是广说；二者、说有任持缘起，谓缘四食诸根大种安住增长；三者、说有食因缘起，谓求诸谷，田、种、水缘发生牙等；四者、说有一切生身相续缘起，谓由能引，能生诸分别，生一切所引所生；五者、说有一切生身依持缘起，谓诸世界由诸因缘施设成坏；六者、说有一切生身差别缘起，谓由不善、善有漏业，施设三恶、人天趣别；七者、说有清净缘起，谓依他音，及依自内如理作意，发生正见能灭无明，无明灭故诸行随灭，广说乃至，由生灭故老死随灭。” 复言：“世尊！如无明等次第为缘能生行等，为即如是次第灭耶？” 佛言：“不尔。” 复言：“世尊！何缘次第而说彼灭？” 世尊告曰：“为欲显示由先诸分不生功能，令后诸分得不生法，故次第说，然非不为生相灭法有次第转。八者、说有 现代汉语译本：‘已’，是引导使之接近产生，从而能够生起，这就是它的含义。应该这样理解这三种含义的差别。” 他又问：‘世尊！所说的缘起，是什么意思呢？’ 世尊回答说：‘像这样，各种组成部分，各自由于自身的因缘和合，没有缺失地相续而生起，像这样就叫做缘起的含义。’ 他又问：‘世尊！只有这种生相续的缘起吗？还是有其他的缘起呢？’ 世尊回答说：‘我所说的缘起，大概有八种：第一种，是说有受用世俗境界的缘起，就是说由于眼和色相互作用而产生眼识，这三者和合就有了触，以触为缘而产生受，像这样广泛地解说；第二种，是说有任持的缘起，就是说依靠四种食物，诸根和大种得以安住和增长；第三种，是说有食物作为因缘的缘起，就是说为了获得谷物，需要田地、种子、水的因缘才能发生牙等；第四种，是说有一切生身相续的缘起，就是说由能引发、能产生各种分别，从而产生一切所引发所产生的；第五种，是说有一切生身依持的缘起，就是说诸世界由于各种因缘的施设而形成和坏灭；第六种，是说有一切生身差别的缘起，就是说由于不善、善的有漏业，而施设三恶道、人天道的差别；第七种，是说有清净的缘起，就是说依靠听闻他人之音，以及依靠自己内心的如理作意，从而发生正见，能够灭除无明，无明灭除的缘故，诸行也随之灭除，广泛地说，乃至由于生灭的缘故，老死也随之灭除。’ 他又问：‘世尊！就像无明等次第作为因缘能够产生行等，那么它们的灭除也是按照这样的次第吗？’ 佛说：‘不是这样的。’ 他又问：‘世尊！为什么按照次第来说它们的灭除呢？’ 世尊回答说：‘为了显示由于先前的各个部分不产生作用，从而使后面的各个部分得到不生之法，所以按照次第来说，然而并非不为生相灭法有次第的转变。第八种，是说有