Chinese
大正藏第 16 册 No. 0718 佛说分别缘生经 No. 718 佛说分别缘生经 西天译经三藏朝奉大夫试鸿胪卿传教大师臣法天奉 诏译 如是我闻： 一时佛在乌卢尾螺池边，泥连河侧菩提树下，成佛未久，独止其中，心生思念：“世间苦法，无能免者，无能怖者，决定实有，如是观察，是大义利；世间乐法，亦复如是，无能免者，无能厌者，决定实有，如是观察，是大义利。” 又复思惟：“所有世间，天人魔梵、沙门婆罗门等界中，而于此法不能了知。若复有人，善能思惟，警觉苦乐，如是了达非究竟法，常所思念，依法修行，是人当得具足戒、定、慧、解脱、解脱知见等法。所有过去未来诸佛，皆悉觉知世间苦乐，一一了知，如法修行，以自行力而成正觉。何以故？此法未曾有，无能了知者，所有过去如来、应供、正等正觉，皆于此法一一了知，如法修行，乃成正觉。未来世中，如来、应供、正等正觉，如是世间苦乐等法，一一了知，如法修行，乃圆道果。” 尔时娑婆界主大梵天王，以佛威力故，知佛所念，譬如力士屈伸臂顷，离梵天界，来诣佛所，修敬毕已，住立佛前，而白佛言：“世尊！佛所思念，如是如是，世间苦乐，无能免者， 现代汉语译本 《佛说分别缘生经》 如是我闻： 一时，佛陀在乌卢尾螺（Uruvilva，地名）池边，尼连河（Nairañjanā River）侧的菩提树下，刚刚成佛不久，独自住在那里。心中思念：‘世间的苦法，没有人能够避免，没有人能够不畏惧，这是决定真实存在的。像这样观察，是具有重大意义和利益的；世间的乐法，也是如此，没有人能够避免，没有人能够厌恶，这是决定真实存在的。像这样观察，是具有重大意义和利益的。’ 又思惟：‘在所有世间，包括天人、魔、梵天、沙门（Śrāmaṇa，出家修行者）、婆罗门（Brāhmaṇa，印度教祭司）等界中，没有人能够完全了解这个法。如果有人能够善于思惟，警觉苦乐，像这样了解通达非究竟之法，常常思念，依法修行，这个人就能够获得具足戒、定、慧、解脱、解脱知见等法。所有过去和未来的诸佛，都完全觉知世间的苦乐，一一了解，如法修行，以自身的力量成就正觉。为什么呢？因为这个法是前所未有的，没有人能够完全了解。所有过去的如来（Tathāgata，佛的称号之一）、应供（Arhat，阿罗汉的称号）、正等正觉（Sammasaṁbuddha，佛的称号）都对这个法一一了解，如法修行，才成就正觉。未来世中，如来、应供、正等正觉，也是这样对世间的苦乐等法，一一了解，如法修行，才能圆满道果。’ 这时，娑婆界（Sahā world）之主大梵天王（Mahābrahmā），因为佛陀的威力，知道了佛陀所思念的内容。就像力士屈伸手臂一样迅速，离开了梵天界，来到佛陀所在的地方，恭敬地行礼完毕，站在佛陀面前，对佛陀说：‘世尊！佛陀所思念的，正是如此如此，世间的苦乐，没有人能够避免，’
English
English version The Buddha Speaks of the Discrimination of Dependent Arising Sutra Thus have I heard: At one time, the Buddha was dwelling near the Uruvilva pool, by the side of the Nairañjanā River, under the Bodhi tree. Not long after attaining Buddhahood, he was dwelling alone there, contemplating in his mind: 'The suffering dharmas of the world, no one can escape them, no one can not fear them; they are definitely and truly existent. Observing in this way is of great meaning and benefit. The joyful dharmas of the world are also like this; no one can escape them, no one can dislike them; they are definitely and truly existent. Observing in this way is of great meaning and benefit.' Furthermore, he contemplated: 'In all the worlds, including gods, humans, demons, Brahmās, Śrāmaṇas, Brāhmaṇas, and so on, no one can fully understand this Dharma. If someone is skilled in contemplating, aware of suffering and joy, understanding and penetrating these non-ultimate dharmas, constantly contemplating, and practicing according to the Dharma, that person will attain the complete precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. All the Buddhas of the past and future fully know the suffering and joy of the world, understanding each one, practicing according to the Dharma, and achieving perfect enlightenment through their own power. Why? Because this Dharma is unprecedented, and no one can fully understand it. All the past Tathāgatas, Arhats, Sammasaṁbuddhas fully understood this Dharma, practiced according to the Dharma, and then achieved perfect enlightenment. In the future, the Tathāgatas, Arhats, Sammasaṁbuddhas will also understand the suffering and joy of the world in this way, practice according to the Dharma, and then perfect the fruit of the path.' At that time, Mahābrahmā, the lord of the Sahā world, knowing the Buddha's thoughts through the Buddha's power, as quickly as a strong man extends or retracts his arm, departed from the Brahma world and came to the Buddha's location. After respectfully paying homage, he stood before the Buddha and said: 'World Honored One! What the Buddha is contemplating is exactly so; the suffering and joy of the world, no one can escape them,' --------------------------------------------------------------------------------
Chinese
是大义利，过去未来，亦复如是。于天人魔梵界中，唯佛世尊一一了知，若增若减、若善若恶，悉能分别，缘生之法，以佛智力，如实了知。” 佛言：“梵王！如是如是。世间众生，于一切法，无智无识，不能了知，无明痴暗之所覆闭，是为无明。从无明缘而生于行，行有三种，谓身、口、意。复从行缘而生于识，识有六种，谓眼识、耳识、鼻识、舌识、身识、意识。从于识缘而生名色，名者除色，名有四种，谓受、想、行、识；色者所谓四大，一切色法，由四大生。如是色蕴、名蕴二种，是为名色。从名色缘生于六处，内六处者，有其六种，谓眼处、耳处、鼻处、舌处、身处、意处。从六处缘，复生于触，触有六种，谓眼触、耳触、鼻触、舌触、身触、意触。复从触缘而生于受，受有三种，谓乐受、苦受、不苦不乐受。复从受缘而生于爱，爱有三种，谓欲爱、色爱、无色爱。复从爱缘而生于取，取有四种，所谓欲取、见取、戒禁取、我语取。复从取缘而生于有，有者三种，谓欲有、色有、无色有。从有为缘即有生法，其生法者，谓众生界，随蕴生起，处处差别，生异灭法，常所迁易。从生为本，有蕴、有界、有处，乃至命根等法，是名为生。从生为缘而有老死，老者所谓心识昏昧，发白面皱，气力劣弱，呻 现代汉语译本： 佛陀对大义利说：‘过去和未来也是这样。在天、人、魔、梵（deva, human, mara, brahma）等世界中，只有佛世尊能够一一了解，无论是增加还是减少，是善还是恶，都能够分辨清楚。对于缘起之法，凭借佛的智慧和力量，如实地了解。’ 佛陀说：‘梵王（brahma king）！是的，是的。世间的众生，对于一切法，没有智慧，没有认识，不能了解，被无明和痴暗所覆盖和封闭，这就是无明（ignorance）。从无明为缘而产生行（action），行有三种，即身、口、意（body, speech, mind）。又从行为缘而产生识（consciousness），识有六种，即眼识、耳识、鼻识、舌识、身识、意识（eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness）。从识为缘而产生名色（name and form），名是指除了色之外的，名有四种，即受、想、行、识（feeling, perception, volition, consciousness）；色是指四大，一切色法，由四大产生。像这样，色蕴（form aggregate）、名蕴（name aggregate）两种，就是名色。从名色为缘产生六处（six sense bases），内六处有六种，即眼处、耳处、鼻处、舌处、身处、意处（eye base, ear base, nose base, tongue base, body base, mind base）。从六处为缘，又产生触（contact），触有六种，即眼触、耳触、鼻触、舌触、身触、意触（eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact）。又从触为缘而产生受（feeling），受有三种，即乐受、苦受、不苦不乐受（pleasant feeling, painful feeling, neutral feeling）。又从受为缘而产生爱（craving），爱有三种，即欲爱、色爱、无色爱（sense-craving, form-craving, formless-craving）。又从爱为缘而产生取（grasping），取有四种，即欲取、见取、戒禁取、我语取（sense-grasping, view-grasping, ritual-grasping, self-doctrine-grasping）。又从取为缘而产生有（becoming），有有三种，即欲有、色有、无色有（sense-becoming, form-becoming, formless-becoming）。从有为缘就有生（birth）法，这个生法，是指众生界，随着蕴的生起，处处不同，产生不同的灭法，经常迁变。从生为根本，有蕴、有界、有处，乃至命根等法，这叫做生。从生为缘而有老死（old age and death），老是指心识昏昧，头发变白，面容起皱，气力衰弱，呻吟。
English
English version: The Buddha said to Mahamati, 'The past and the future are also like this. In the realms of gods, humans, maras, and brahmas, only the Buddha, the World Honored One, knows each and every detail. Whether it increases or decreases, whether it is good or evil, He can distinguish it all. With the power of Buddha's wisdom, He truly understands the Dharma of Dependent Origination.' The Buddha said, 'Brahma King! It is so, it is so. Sentient beings in the world, regarding all dharmas, lack wisdom and knowledge, and cannot understand. They are covered and closed off by ignorance and darkness. This is ignorance. From ignorance as a condition arises action. There are three kinds of action: body, speech, and mind. Again, from action as a condition arises consciousness. There are six kinds of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. From consciousness as a condition arises name and form. 'Name' refers to everything except form. There are four kinds of name: feeling, perception, volition, and consciousness. 'Form' refers to the four great elements. All forms arise from the four great elements. Thus, the aggregate of form and the aggregate of name are called name and form. From name and form as a condition arises the six sense bases. The six internal sense bases are of six kinds: eye base, ear base, nose base, tongue base, body base, and mind base. From the six sense bases as a condition arises contact. There are six kinds of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. Again, from contact as a condition arises feeling. There are three kinds of feeling: pleasant feeling, painful feeling, and neutral feeling. Again, from feeling as a condition arises craving. There are three kinds of craving: sense-craving, form-craving, and formless-craving. Again, from craving as a condition arises grasping. There are four kinds of grasping: sense-grasping, view-grasping, ritual-grasping, and self-doctrine-grasping. Again, from grasping as a condition arises becoming. There are three kinds of becoming: sense-becoming, form-becoming, and formless-becoming. From becoming as a condition arises birth. This birth refers to the realm of sentient beings. Arising with the aggregates, it differs from place to place, producing different dharmas of cessation, constantly changing. From birth as the root, there are aggregates, realms, sense bases, and even the life force. This is called birth. From birth as a condition arises old age and death. Old age refers to the dimming of consciousness, white hair, wrinkled face, weakened strength, and groaning.' --------------------------------------------------------------------------------
Chinese
吟喘息，身体羸劣，乃至诸根而悉衰朽，是名为老。死复何相？死者谓诸众生界趣差别，悉归无常，寿限终尽，舍于暖触，命根灭已，诸蕴亦舍，四大离散，是名为死。如前所说，老与死法，是为二种。 “如是所说，即名分别缘生之法。若诸众生，能了知者，是人当得具足五分法身。” 尔时梵王，闻佛所说缘生法已，礼佛而退，还梵天界。 佛说分别缘生经 现代汉语译本：喘息呻吟，身体虚弱，乃至各种感官都衰退朽坏，这叫做‘老’。那么，‘死’又是什么样的呢？‘死’是指所有众生在不同的界和趣中，都归于无常，寿命终结，舍弃温暖的触觉，生命力灭绝，五蕴也舍弃，地、水、火、风四大分离消散，这叫做‘死’。如前面所说，‘老’和‘死’这两种法，就是两种苦。 像这样所说的，就叫做‘分别缘生之法’。如果众生能够了解这些，这个人就能够具足五分法身（Dharmakāya，佛的法身，包含戒、定、慧、解脱、解脱知见五种功德）。" 当时，梵王（Brahmā，印度教的创造之神，在此处指护法神）听了佛所说的缘生之法后，向佛顶礼，然后退回梵天界（Brahmaloka，梵天所居住的世界）。 佛说分别缘生经（Pratītyasamutpāda-vibhaṅga-nirdeśa Sūtra）
English
English version: Gasping and sighing, the body becomes weak and frail, and even all the senses decline and decay; this is called ‘aging’. What, then, is the characteristic of ‘death’? ‘Death’ refers to all sentient beings in their various realms and destinies, all returning to impermanence, their lifespan coming to an end, abandoning the warmth of touch, the life force extinguished, the five aggregates also abandoned, and the four great elements (earth, water, fire, and wind) separating and scattering; this is called ‘death’. As previously stated, ‘aging’ and ‘death’ are two kinds of suffering. What has been said in this way is called ‘the Dharma of Differentiated Dependent Origination’. If sentient beings can understand this, that person will attain the complete five-fold Dharmakāya (Dharmakāya, the body of the Dharma, encompassing the five virtues of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation).' At that time, Brahmā (Brahmā, the Hindu god of creation, here referring to a Dharma-protecting deity), having heard the Dharma of Dependent Origination spoken by the Buddha, bowed to the Buddha and withdrew, returning to the Brahmaloka (Brahmaloka, the world where Brahmā resides). The Buddha Speaks the Pratītyasamutpāda-vibhaṅga-nirdeśa Sūtra --------------------------------------------------------------------------------