English
English version: For this reason, things are not born without a cause. 'Furthermore, there is another answer: if all things were born without a cause, then all dharmas (laws, principles) should arise from one thing, or else each and every thing should give rise to all things individually. But this principle does not hold true. For this reason, things are not without a cause. Another answer is that things should have no change or variation. What does this principle mean? If all things did not arise from causes, they should be unchanging like empty space. But this principle does not hold true. Why? Because there is change. What is change? First there is nothing, then there is something; having existed, it then ceases to exist; different things arise and perish. In causeless dharmas, such transformations of resultant dharmas are not seen. Therefore, all dharmas arise from causes, not without causes.' 'Furthermore, there is a fault: all actions (karma) performed are empty and without benefit. What does this clarify? If all things were born without a cause, then all actions performed would be empty and without benefit. But in reality, such a thing is not seen. Therefore, it is not that there is a result without a cause.' Question: 'I see wisdom arising from wisdom. What does this clarify? It is now seen in external conditioned dharmas (Samskrta-dharma) that the seed is the cause, not a past cause. Similarly, it is now seen in internal conditioned dharmas that they arise from the combination of red, white, etc., not from a past cause.' Answer: 'This principle does not hold true. Why? Because present wisdom arises from past wisdom. What does this clarify? It is seen that the arising of wisdom is due to past wisdom as the cause, not arising from no wisdom. If wisdom did not arise from previous wisdom, it should arise from clods of earth, wood, stones, etc., and not from a different continuum (samtana). Why? If a different continuum could give rise to wisdom, then parents should also be able to give rise to their children's wisdom. Therefore, I know that the wisdom of those beings in the womb, etc., arises from a continuum. What does this clarify? Because there is wisdom before the wisdom of the fetus, etc., the wisdom of those in the womb, etc., does not arise apart from the continuation of previous wisdom. Therefore, it is known that there is a cause in the past life.' Question: 'This principle does not hold true. Why? Just as fire can be produced from the combined causes of friction from drilling wood, human effort, cow dung, etc., where there was no fire before; wisdom is also like this, where there was no wisdom before, wisdom can be produced from the combination of causes.' -------------------------------------------------------------------------------- 生智。”
Chinese
答曰：“此义不然。何以故？以见余法比智知故。此明何义？以见何等法中生法，彼法相似，能生于法，非无相似异生中见。如见从稻生稻，虽不见稻，而见从稻还生于稻，是故种稻；火亦如是，以见从于攒燧、牛粪等中生火，虽不见火，而从攒燧等中求火。如是以见从智生智，虽不见智，而知智从过去智生。是以汝说如先无火而能生火，先无有智而能生智，说一切物唯从现在因生，不从过去因生者，是义不然。以是义故，从烦恼业生世间法。此云何知？以圣人论世间人说。此义云何？以离烦恼一切圣人诸佛如来及佛弟子声闻人等，彼如是说从烦恼业因而生世间。作如是言：‘若人着贪，身作恶行、口作恶行、意作恶行。彼人依于恶行因缘，此身坏已生恶道中。’一切诸论亦如是说，从业有生。是故经言：‘从明入明，从闇入闇。’世间之人亦如是说，从业有生，作如是言：‘以畏一切不乐生处，远离一切种种恶行，以求一切可乐生处，修行一切种种善行。’以是义故，依诸圣人、依一切论、依世间人，我如是知从业因故而生世间，非无因生。” 问曰：“因念不住何能生果。此以何义？诸烦恼业刹那不住，以烦恼业刹那即灭，是故非从诸业烦恼而生世间。” 答曰：“我见因灭而能生 现代汉语译本 生智。’ 答：‘这种说法不对。为什么呢？因为可以通过其他事物类比来了解智慧的产生。这说明什么呢？说明在什么事物中产生相似的事物，这种事物能够产生另一种事物，而不是在不相似的事物中产生。比如，我们看到稻子是从稻子中生长出来的，即使没有看到稻子，也知道稻子是从稻子中生长出来的，所以才种植稻子；火也是这样，看到火是从摩擦生火的工具、牛粪等东西中产生的，即使没有看到火，也从摩擦生火的工具等东西中寻找火。同样，通过看到智慧是从智慧中产生的，即使没有看到智慧，也知道智慧是从过去的智慧中产生的。因此，你说好像先前没有火却能生火，先前没有智慧却能生智慧，说一切事物都只是从现在的因产生，而不是从过去的因产生，这种说法是不对的。因为这个道理，世间万法是从烦恼和业产生的。这是怎么知道的呢？是通过圣人对世间人的论述知道的。这又是什么意思呢？就是说，所有远离烦恼的圣人，诸佛如来以及佛的弟子声闻人等，他们都这样说，世间是从烦恼和业的因缘而产生的。他们这样说：‘如果一个人执着于贪欲，身体造作恶行、口里造作恶行、心里造作恶行。这个人依靠恶行的因缘，此身死后会堕入恶道之中。’一切论典也都是这样说的，从业力而有生命产生。所以经书上说：‘从光明走向光明，从黑暗走向黑暗。’世间的人也是这样说的，从业力而有生命产生，他们这样说：‘因为害怕一切不快乐的去处，所以远离一切种种恶行，为了追求一切可快乐的去处，所以修行一切种种善行。’因为这个道理，依据诸位圣人、依据一切论典、依据世间的人，我知道世间是从业的因缘而产生的，不是没有原因就产生的。 问：‘因和念头不停留，怎么能产生结果呢？这是什么意思呢？各种烦恼和业都是刹那间生灭不停留的，因为烦恼和业在刹那间就消灭了，所以世间不是从各种业和烦恼产生的。’ 答：‘我看到因灭了也能产生结果。
English
English version producing wisdom.' The answer is: 'This view is not correct. Why? Because one can understand the arising of wisdom by comparing it to other phenomena. What does this clarify? It clarifies that a phenomenon arises from something similar to it, and this similar thing can produce that phenomenon. It is not seen that something arises from something dissimilar. For example, we see rice growing from rice. Even if we haven't seen rice, we know that rice grows from rice, which is why we plant rice. Fire is also like this. We see fire arising from friction tools, cow dung, and so on. Even if we haven't seen fire, we seek fire from friction tools and the like. Similarly, by seeing wisdom arising from wisdom, even if we haven't seen wisdom, we know that wisdom arises from past wisdom. Therefore, your statement that fire can arise without fire existing beforehand, and wisdom can arise without wisdom existing beforehand, and that everything arises only from present causes and not from past causes, is incorrect. Because of this principle, worldly phenomena arise from afflictions and karma (actions). How do we know this? We know this through the discussions of the sages about worldly people. What does this mean? It means that all the sages who have abandoned afflictions, all the Buddhas, Tathagatas, and disciples of the Buddha, the Shravakas (listeners), they all say that the world arises from the causes and conditions of afflictions and karma. They say: 'If a person is attached to greed, they commit evil deeds with their body, evil deeds with their speech, and evil deeds with their mind. Relying on the causes and conditions of these evil deeds, after the body breaks down, that person will be reborn in an evil realm.' All the treatises also say the same thing, that life arises from karma. Therefore, the scriptures say: 'From light, one enters light; from darkness, one enters darkness.' Worldly people also say the same thing, that life arises from karma. They say: 'Because they fear all unpleasant places of rebirth, they avoid all kinds of evil deeds. In order to seek all pleasant places of rebirth, they cultivate all kinds of good deeds.' Because of this principle, based on the sages, based on all the treatises, and based on worldly people, I know that the world arises from the causes and conditions of karma, and not without a cause.' The question is: 'How can causes and thoughts that do not stay still produce results? What does this mean? All afflictions and karma are momentary and do not stay still, because afflictions and karma disappear in an instant. Therefore, the world does not arise from various karma and afflictions.' The answer is: 'I see that causes that have ceased can also produce results.' --------------------------------------------------------------------------------
Chinese
果。此以何义？以见因灭，依彼灭因而能生果，如于摩多隆伽果中见有酢味，而于彼子芽茎枝叶及华等中悉皆不见，而依彼子芽茎枝等相续，后时于果中见。而彼摩多隆伽果中所有酢味，非即彼因亦非异因。如是见外因果和合生如是法，如是比智知因灭已，依彼灭因有世间生，非无因生亦非异因。” 问曰：“若非无因、非颠倒因生于世间，而依业烦恼有世间者。此云何知？” 答曰：“不知生过为作业行。此明何义？诸世间人不知生过，彼人则着五欲境界一切种种无利益事，为生世间一切种种无利益事，是故修行为得世间果报，作业非为除断烦恼作业。此以何义？一切世间愚痴凡夫无智慧故，不能观察，以无明闇智于无量百千种种苦恼中见有功德生，求未来世受乐果故，行功德行修戒施等诸功德行。又复有人心颠倒故，着现在世五欲境界，见未来世无有福德，是故修行无福德行杀生等业。又复有人，着三昧乐爱禅、见禅、慢禅、疑禅、增上禅等，修行一切诸通等行，是故于彼三界中生不断不绝、从生复起一切烦恼，从烦恼故起一切业，如是世间无始以来不断不绝。” 问曰：“若从一切烦恼而生世间行者，如来于此修多罗中，何故唯说从于无明而生世间？”答曰：“虽说无明，摄得贪等一切烦恼 现代汉语译本：‘果。此以何义？’（佛陀说：）‘因为看到因的灭去，依靠那灭去的因才能产生果。比如在摩多隆伽果（一种水果）中看到有酸味，但在它的种子、芽、茎、枝叶和花等之中都看不到，而是依靠那种子、芽、茎、枝等相续发展，之后在果实中才能看到。而那摩多隆伽果中的酸味，不是和因完全相同，也不是完全不同。’就像这样，看到外在的因果和合产生这样的法，这样通过比量智慧知道因灭去之后，依靠那灭去的因有世间的产生，不是没有原因的产生，也不是和原因完全不同的产生。 问：‘如果不是没有原因，也不是颠倒的原因产生世间，而是依靠业和烦恼有世间产生。这又该如何理解呢？’ 答：‘因为不知道生的过患才造作业行。’这说明什么呢？世间的人因为不知道生的过患，所以他们执着于五欲境界，做各种各样没有利益的事情，为了在世间获得各种各样没有利益的事情，所以修行是为了得到世间的果报，造作业而不是为了断除烦恼。这是什么意思呢？一切世间愚痴的凡夫因为没有智慧，不能观察，以无明的黑暗遮蔽智慧，在无量百千种种苦恼中看到有功德可以产生，为了求未来世获得快乐的果报，所以修行功德之行，修戒施等各种功德之行。又有人因为心颠倒，执着于现在世的五欲境界，认为未来世没有福德，所以修行没有福德的恶行，比如杀生等业。又有人执着于三昧的快乐，喜爱禅定、见禅、慢禅、疑禅、增上禅等，修行一切神通等行，所以他们在那三界中生死不断不绝，从生再次生起一切烦恼，从烦恼产生一切业，这样世间从无始以来就不断不绝。 问：‘如果从一切烦恼而产生世间之行，如来为什么在这部经中只说从无明而产生世间呢？’ 答：‘虽然只说了无明，但已经包含了贪等一切烦恼。’
English
English version: ‘Fruit. What is the meaning of this?’ (The Buddha said:) ‘Because one sees the cessation of the cause, and it is by relying on that ceased cause that the fruit can be produced. For example, in the Matulunga fruit (a type of fruit), one sees a sour taste, but it is not seen in its seeds, sprouts, stems, branches, leaves, and flowers. Rather, it is by relying on the continuous development of those seeds, sprouts, stems, and branches that it is later seen in the fruit. And the sour taste in that Matulunga fruit is neither exactly the same as the cause nor completely different from the cause.’ Just like that, seeing external causes and effects combining to produce such a dharma, one knows through inferential wisdom that after the cause has ceased, it is by relying on that ceased cause that the world arises, not arising without a cause, nor arising from a cause that is completely different. Question: ‘If the world is not produced without a cause or from a reversed cause, but rather arises relying on karma and afflictions, how is this understood?’ Answer: ‘It is because one does not know the faults of birth that one engages in actions.’ What does this mean? Because worldly people do not know the faults of birth, they are attached to the five sense objects, doing all sorts of unprofitable things. In order to obtain all sorts of unprofitable things in the world, they cultivate to obtain worldly rewards, creating karma not to eliminate afflictions. What does this mean? All foolish ordinary beings in the world, because they lack wisdom and cannot observe, with the darkness of ignorance obscuring their wisdom, see merit in countless kinds of suffering and seek to receive joyful results in future lives. Therefore, they cultivate meritorious deeds, practicing precepts, giving, and other meritorious actions. Furthermore, some people, because their minds are reversed, are attached to the five sense objects in the present life, believing that there is no merit in future lives. Therefore, they cultivate non-meritorious actions, such as killing. Still others are attached to the joy of samadhi, loving dhyana, view-dhyana, pride-dhyana, doubt-dhyana, and superior-dhyana, practicing all kinds of supernormal powers. Therefore, they are born in those three realms, where birth and death continue without interruption, and from birth, all afflictions arise again. From afflictions, all karma arises. Thus, the world has been continuing without interruption since beginningless time. Question: ‘If worldly actions arise from all afflictions, why does the Tathagata only say in this sutra that the world arises from ignorance?’ Answer: ‘Although only ignorance is mentioned, it encompasses all afflictions, including greed.’ --------------------------------------------------------------------------------