Chinese
处去。又依此法生此法者，谓依彼彼因缘和合，生彼彼法、见彼彼法，示现彼法因缘而生非无因缘。又依此法生此法者，因观念故。 “又依此法生此法者，示现过去无明行分。此明何义？以依过去无明等二，得有现在识等八分，示现现在有分故。又依此法生此法者，示现现在有分。此明何义？依现在有分示现速有生老死分。又依此法生此法者，以无明爱取示现烦恼道，依此烦恼道生行有业道。又依此法生此法者，依于业道生余有支，谓苦道等。又依此法生此法者，依无明行及爱取有集谛因故，生余七分名为苦谛。又依此法生此法者，即依七分苦谛法故，生无明等五分集谛。 “又依此法生此法者，如来修多罗中说，依无明行而生识等。复有修多罗中说，依行因缘生于无明。此明何义？以生相时无明等法共心相应，及心不相应法身业口业皆悉共生，非后时生。又依此法生此法者，即生念时无明闇智共同时生，非先时生。”◎ ◎问曰：“说无明因缘以为初因缘，若如是者，十二因缘则为有始。何以故？以无明前更不说有余因缘故，于诸世间有为法中，以彼无明为最初故。” 答曰：“以生烦恼业迭共因缘故。此义云何？从生生烦恼，从烦恼生业，从业生生，如是无始轮生。以是义故，世间无 现代汉语译本： 去除。又依照此法产生此法的情况，是指依靠种种因缘和合，产生种种法、见到种种法，显示此法是因缘而生，并非没有因缘。又依照此法产生此法的情况，是因为观念的缘故。 又依照此法产生此法的情况，显示过去世的无明（avidyā，对事物真相的迷惑）和行（saṃskāra，业力）这两个部分。这说明什么意义呢？因为依靠过去的无明等二支，才会有现在的识（vijñāna，意识）、名色（nāmarūpa，精神和物质）、六入（ṣaḍāyatana，感觉器官）、触（sparśa，感觉）、受（vedanā，感受）、爱（tṛṣṇā，渴爱）、取（upādāna，执取）、有（bhava，存在）这八个部分，显示现在有分（bhavaṅga，生命流）的缘故。又依照此法产生此法的情况，显示现在的有分。这说明什么意义呢？依靠现在的有分，显示迅速地有生老死（jāti-jarā-maraṇa，出生、衰老和死亡）这些部分。又依照此法产生此法的情况，以无明、爱、取显示烦恼道（kleśa-mārga，烦恼的途径），依靠此烦恼道产生行、有、业道（karma-mārga，业力的途径）。又依照此法产生此法的情况，依靠于业道产生其余的有支，即苦道（duḥkha-mārga，痛苦的途径）等。又依照此法产生此法的情况，依靠无明、行以及爱、取、有这些集谛（samudaya-satya，苦的根源）的因，产生其余七支，名为苦谛（duḥkha-satya，痛苦的真理）。又依照此法产生此法的情况，就是依靠七支苦谛法，产生无明等五支集谛。 又依照此法产生此法的情况，如来（tathāgata，佛陀的称号）的修多罗（sūtra，佛经）中说，依靠无明和行而产生识等。又有修多罗中说，依靠行因缘产生于无明。这说明什么意义呢？在产生相（saṃjñā，表象）的时候，无明等法与心相应，以及心不相应的法，身业（kāya-karma，身体的行为）、口业（vak-karma，语言的行为）都一起产生，不是后来才产生的。又依照此法产生此法的情况，在产生念头的时候，无明的黑暗和智慧的光明同时产生，不是先有时产生的。 问：‘说无明因缘作为最初的因缘，如果这样的话，十二因缘（dvādaśāṅga-pratītyasamutpāda，佛教关于生命轮回的十二个环节）就成为有开始的了。为什么呢？因为在无明之前不再说有其他的因缘，所以在世间有为法（saṃskṛta-dharma，由因缘和合而成的法）中，以那个无明作为最初的。’ 答：‘因为产生烦恼和业是互相为因缘的缘故。’这意义是什么呢？从生产生烦恼，从烦恼产生业，从业产生生，这样无始地轮回产生。因为这个缘故，世间没有最初的。
English
English version: To eliminate. Furthermore, 'depending on this dharma, this dharma arises' means that relying on various conditions coming together, various dharmas arise, various dharmas are seen, and it is shown that this dharma arises from conditions, not without conditions. Moreover, 'depending on this dharma, this dharma arises' is due to the cause of conception. Furthermore, 'depending on this dharma, this dharma arises' shows the past divisions of ignorance (avidyā, delusion about the true nature of things) and action (saṃskāra, karmic formations). What does this mean? It means that relying on the past two divisions of ignorance, etc., there are now eight divisions of consciousness (vijñāna, consciousness), name and form (nāmarūpa, mind and matter), six entrances (ṣaḍāyatana, sense organs), contact (sparśa, sensation), feeling (vedanā, feeling), craving (tṛṣṇā, thirst), grasping (upādāna, clinging), and existence (bhava, becoming), thus showing the present state of existence (bhavaṅga, life continuum). Furthermore, 'depending on this dharma, this dharma arises' shows the present state of existence. What does this mean? Relying on the present state of existence, it quickly shows the divisions of birth, old age, and death (jāti-jarā-maraṇa, birth, aging, and death). Furthermore, 'depending on this dharma, this dharma arises' uses ignorance, craving, and grasping to show the path of affliction (kleśa-mārga, path of defilements), and relying on this path of affliction, action, existence, and the path of karma (karma-mārga, path of action) arise. Furthermore, 'depending on this dharma, this dharma arises' relies on the path of karma to produce the remaining divisions of existence, such as the path of suffering (duḥkha-mārga, path of suffering). Furthermore, 'depending on this dharma, this dharma arises' relies on ignorance, action, and the causes of craving, grasping, and existence, which are the causes of the origin of suffering (samudaya-satya, the truth of the origin of suffering), to produce the remaining seven divisions, which are called the truth of suffering (duḥkha-satya, the truth of suffering). Furthermore, 'depending on this dharma, this dharma arises' relies on the seven divisions of the truth of suffering to produce the five divisions of the origin of suffering, such as ignorance. Furthermore, 'depending on this dharma, this dharma arises' is as the Thus Come One (tathāgata, title for the Buddha) said in the sūtras (sūtra, Buddhist scriptures), that consciousness, etc., arise depending on ignorance and action. Furthermore, there are sūtras that say that ignorance arises depending on the conditions of action. What does this mean? It means that when the characteristic of arising (saṃjñā, perception) occurs, ignorance and other dharmas are in accordance with the mind, and the dharmas that are not in accordance with the mind, the actions of body (kāya-karma, bodily actions), and the actions of speech (vak-karma, verbal actions) all arise together, not later. Furthermore, 'depending on this dharma, this dharma arises' means that when a thought arises, the darkness of ignorance and the light of wisdom arise simultaneously, not one before the other. Question: 'It is said that ignorance is the primary cause, but if this is the case, then the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, the twelve links of dependent origination in Buddhism) would have a beginning. Why? Because no other cause is mentioned before ignorance, so in all conditioned dharmas (saṃskṛta-dharma, conditioned phenomena) in the world, that ignorance is the very first.' Answer: 'Because the arising of afflictions and karma are mutual causes and conditions.' What does this mean? From birth, afflictions arise; from afflictions, karma arises; from karma, birth arises. Thus, the cycle of rebirth is without beginning. For this reason, the world has no beginning. -------------------------------------------------------------------------------- 始。”
Chinese
问曰：“自在天等所作，此明何义？从自在天及微尘等而生世间，以是义故，世间有始。” 答曰：“此义不然。何以故？常法不能生世间故，不见一法从自在天微尘等生，见从无常因缘中生。以不见从常法中生，见从无常因缘中生，而汝法中自在天等皆悉是常。以是义故，自在天等不能生法。 “又以现见异异因中生种种果。何以故？以见象马牛羊驴驼至人天等有差别故。以是故，非自在等作。” 问曰：“非从因缘生一切法。何以故？以见棘刺及孔雀等异异不同故，知不从无明因缘有世间生。此明何义，以无因缘有世间生。何以故？我见棘刺及孔雀等，非从因缘而有差别，如是世间非无明生。” 答曰：“此义不然。何以故？我以现见果从因生、非无因生，犹如种子，地水时熟和合生芽，非离此等种种因缘而有芽生。若离于因无因而有万物生者，此义不然。何以故？见异异法。于异异法以比智知。世间亦尔，未曾见有离因无因而有法生。以是义故，从因生果，是故世间一切诸法非无因生。 “又有过咎，若尔不应生种种果。从种种因生种种果，不离种种因生种种果。而汝说果无因而有。若如是者，万物应等，世间不应生种种果，以我现见，从种种因生种种果，以是 现代汉语译本 问：‘自在天（Ishvara，印度教神祇，被认为是宇宙的创造者和统治者）等所作，此说明什么意义？从自在天以及微尘等产生世间，因为这个缘故，世间是有开始的。’ 答：‘这个说法是不对的。为什么呢？因为常法（恒常不变的法则）不能产生世间，我们没有看到任何一种法是从自在天、微尘等产生的，而是看到从无常的因缘中产生。因为没有看到从常法中产生，而是看到从无常的因缘中产生，而你们的法中，自在天等都是恒常不变的。因为这个缘故，自在天等不能产生法。’ ‘又因为我们亲眼看到不同的因中产生种种不同的果。为什么呢？因为我们看到象、马、牛、羊、驴、骆驼，乃至人和天等都有差别。因为这个缘故，不是自在天等所造作。’ 问：‘不是从因缘产生一切法。为什么呢？因为我们看到荆棘和孔雀等各不相同，所以知道世间不是从无明（avidyā，佛教中的根本烦恼，指对事物真相的无知）的因缘产生的。这说明什么意义呢？说明世间是无因缘而生的。为什么呢？我看到荆棘和孔雀等，不是从因缘而有差别的，因此世间不是从无明产生的。’ 答：‘这个说法是不对的。为什么呢？因为我亲眼看到果是从因产生的，不是无因产生的，就像种子，土地、水、时节成熟等和合产生芽，不是离开这些种种因缘而有芽产生的。如果离开因，没有因而有万物产生，这个说法是不对的。为什么呢？因为我们看到不同的法。对于不同的法，我们用比智（anumāna，通过推理和比较获得的知识）来了解。世间也是这样，未曾见过有离开因，没有因而有法产生的。因为这个缘故，从因产生果，所以世间一切诸法不是无因产生的。’ ‘又有一个过失，如果这样，就不应该产生种种不同的果。从种种不同的因产生种种不同的果，不能离开种种不同的因产生种种不同的果。而你们说果是无因而有的。如果这样，万物应该相同，世间不应该产生种种不同的果，因为我亲眼看到，从种种不同的因产生种种不同的果，因此’
English
English version Question: 'What is the meaning of what is made by Ishvara (the Lord, a Hindu deity considered the creator and ruler of the universe) and others? Because the world arises from Ishvara and particles, therefore, the world has a beginning.' Answer: 'This is not correct. Why? Because permanent laws cannot produce the world. We do not see a single dharma (law, phenomenon) arising from Ishvara, particles, etc., but we see it arising from impermanent causes and conditions. Because we do not see it arising from permanent laws, but we see it arising from impermanent causes and conditions, and in your doctrine, Ishvara and others are all permanent. For this reason, Ishvara and others cannot produce dharmas.' 'Moreover, we see different kinds of fruits arising from different kinds of causes. Why? Because we see differences in elephants, horses, cows, sheep, donkeys, camels, and even humans and devas (gods). For this reason, it is not made by Ishvara and others.' Question: 'Not all dharmas arise from causes and conditions. Why? Because we see that thorns and peacocks are different from each other, so we know that the world does not arise from the causes and conditions of ignorance (avidyā, the fundamental affliction in Buddhism, referring to ignorance of the true nature of things). What does this mean? It means that the world arises without causes and conditions. Why? I see that thorns and peacocks, etc., do not have differences from causes and conditions, therefore the world does not arise from ignorance.' Answer: 'This is not correct. Why? Because I see with my own eyes that the fruit arises from a cause, not without a cause, just like a seed, the earth, water, and the ripening of the season combine to produce a sprout, not that a sprout arises apart from these various causes and conditions. If things arise without a cause, apart from a cause, this is not correct. Why? Because we see different dharmas. We understand different dharmas through inference (anumāna, knowledge obtained through reasoning and comparison). The world is also like this; we have never seen a dharma arise without a cause, apart from a cause. For this reason, the fruit arises from a cause, so all dharmas in the world do not arise without a cause.' 'Moreover, there is a fault: if so, different kinds of fruits should not arise. Different kinds of fruits arise from different kinds of causes; different kinds of fruits cannot arise apart from different kinds of causes. But you say that the fruit arises without a cause. If so, all things should be the same, and different kinds of fruits should not arise in the world, because I see with my own eyes that different kinds of fruits arise from different kinds of causes, therefore' -------------------------------------------------------------------------------- 义故，非无因生。
Chinese
“又复有答，若一切物无因生者，应一物中一切法生，不尔便应一切物中一一各有一切物生。而此义不然。以是义故，非无因果。又复有答应无变异。此义云何？若一切物不从因生，应不变异犹如虚空。而此义不然。何以故？以变异故。云何变异？先无后有、已有还无，异生异灭，无因法中不见如是果法转变，是故诸法从因而生，非无因生。 “又复有过，一切所作诸业空故。此明何义？若无因生一切物者，诸所作业空无利益。而实不见有如此事，以是故非无因有果。” 问曰：“我见从智生智。此明何义？现见外物有为法中种子为因，非过去因，如是现见内有为法，因赤白等和合而生，非过去因。” 答曰：“此义不然。何以故？以现在智从过去智而得生故。此明何义？以见智生从于过去智因而有，非无智生。若智不从前智生者，应从土块木石等生，亦非从于异相续生。何以故？若异相续生于智者，父母亦应能生儿智。以是故，我知彼胎等诸众生智从相续生。此明何义？以胎等智前更有智，彼胎等智不离先智相续而生，是故知有过去世因。” 问曰：“此义不然。何以故？如从攒燧、人功、牛粪众缘和合，先无有火而能生火；智亦如是，先无有智，因缘和合而能 现代汉语译本：因为这个道理，事物不是无因而生的。 ‘还有一种回答，如果一切事物都是无因而生的，那么应该从一个事物中生出一切法，否则就应该从一切事物中各自生出一切事物。但这个道理是不成立的。因为这个道理，事物不是没有原因的。还有一种回答是事物应该没有变异。这个道理是什么呢？如果一切事物不是从因缘产生的，那么应该像虚空一样不变异。但这个道理是不成立的。为什么呢？因为有变异。什么是变异呢？先没有而后有，已经有了又消失，不同的事物产生和灭亡，在无因的法中看不到这样的果法转变，所以诸法是从因缘而生的，不是无因而生的。 ‘还有一种过失，就是一切所作的诸业都是空无的。这说明什么道理呢？如果一切事物都是无因而生的，那么所有做的事情都是空无利益的。但实际上并没有看到这样的事情，因此不是没有原因而有结果。’ 问：‘我看到从智慧产生智慧。这说明什么道理呢？现在看到外在的有为法中，种子是原因，而不是过去的原因，就像现在看到内在的有为法，因为赤白等和合而产生，而不是过去的原因。’ 答：‘这个道理是不成立的。为什么呢？因为现在的智慧是从过去的智慧而产生的。这说明什么道理呢？因为看到智慧的产生是从过去的智慧作为原因而有的，不是没有智慧而产生的。如果智慧不是从之前的智慧产生的，那么应该从土块、木头、石头等产生，也不是从不同的相续产生的。为什么呢？如果不同的相续产生智慧，那么父母也应该能够产生孩子的智慧。因此，我知道那些胎儿等众生的智慧是从相续产生的。这说明什么道理呢？因为胎儿等的智慧之前还有智慧，那些胎儿等的智慧不是脱离先前的智慧相续而产生的，所以知道有过去世的原因。’ 问：‘这个道理是不成立的。为什么呢？就像从钻木取火、人工、牛粪等众多因缘和合，先前没有火而能够生火；智慧也是这样，先前没有智慧，因缘和合而能够产生智慧。’