Chinese
答曰：“能成就果是名为因；依此法故能显彼法、因此法故能生彼法，是名为缘。” 问曰：“何故但说无明缘行，而不说言无明因行？” 答曰：“为摄一切诸因缘故。若说无明因于行者，但摄因因缘不摄因缘，是故不说无明因行。以四因缘无明等共能因缘行，是故唯依因缘名说，以能摄取四因缘故。” 问曰：“行亦能作无明因缘。若如是者，何故但说无明缘行，而不说言行缘无明？” 答曰：“以有二义：定、不定故。此以何义？以无明因定缘于行，而非业行定缘无明。何以知之？以阿罗汉虽复有业而无无明，是故非业定缘无明，是故不说行缘无明。又依无明因缘有业，以是义故依彼无明因缘有业。若如是者，唯依无明因缘有业，不应远离无明有业。而实远离无明有业，是故说依无明缘行，不说依行缘于无明。” 问曰：“以何义故，已受果业以行名说，未受果业以有名说？” 答曰：“未受果业但有有为分，是故说有。以毕竟有故，以未来世毕竟得果，业体虽灭而毕竟有，以必能与未来世果，是故名有，以有名说。已受果业、已受有为分，是故说行以得受果，是故名有，以有名说。 现代汉语译本： ‘共同生起并相互顺应，这被称为行义。’（行义：行为的意义或价值） 问：‘应该解释因缘的名称，为什么称作因缘？’ 答：‘能够成就果报的，这被称为因；依靠这个法，能够显现那个法，因为这个法，能够产生那个法，这被称为缘。’ 问：‘为什么只说无明缘行（无明缘行：因为无明而产生行为），而不说无明因行（无明因行：无明是行为的原因）？’ 答：‘为了涵盖一切诸因缘的缘故。如果说无明是行的因，那么只涵盖了因因缘，而没有涵盖因缘，所以不说无明因行。因为四种因缘（四因缘：指因缘、等无间缘、所缘缘、增上缘）——无明等共同作为行的因缘，所以只依据因缘的名称来说，因为能够摄取四种因缘。’ 问：‘行也能作为无明的因缘。如果这样，为什么只说无明缘行，而不说行缘无明？’ 答：‘因为有两种含义：决定和不决定。这是什么含义呢？因为无明作为因，是决定地缘于行，而业行不一定缘于无明。凭什么知道呢？因为阿罗汉（阿罗汉：佛教修行证果者，断尽烦恼）虽然还有业，却没有无明，所以业不是决定地缘于无明，因此不说行缘无明。而且依靠无明因缘才有业，因为这个缘故，依靠那个无明因缘才有业。如果这样，只有依靠无明因缘才有业，不应该远离无明而有业。但实际上存在远离无明而有业的情况，所以说依靠无明缘行，不说依靠行缘于无明。’ 问：‘因为什么缘故，已经受果报的业，用“行”这个名称来说；未受果报的业，用“有”这个名称来说？’ 答：‘未受果报的业，只有有为（有为：有生灭变化的）的部分，所以说“有”。因为毕竟存在，因为未来世必定得到果报，业的本体虽然灭了，但毕竟存在，因为它必定能给予未来世果报，所以称为“有”，用“有”这个名称来说。已经受果报的业，已经接受了有为的部分，所以说“行”，因为它已经得到果报，所以称为“有”，用“有”这个名称来说。
English
English version: 'Arising together and according with each other is called the meaning of action.' (行义: The meaning or value of action) Question: 'The name of cause and condition should be explained. Why is it called cause and condition?' Answer: 'That which can accomplish a result is called a cause; relying on this dharma, that dharma can be manifested; because of this dharma, that dharma can arise, this is called a condition.' Question: 'Why is it only said that ignorance conditions action (无明缘行: Because of ignorance, action arises), and not that ignorance is the cause of action (无明因行: Ignorance is the cause of action)?' Answer: 'It is for the sake of encompassing all causes and conditions. If it is said that ignorance is the cause of action, then only the cause-cause condition is encompassed, and not the cause and condition. Therefore, it is not said that ignorance is the cause of action. Because the four conditions (四因缘: referring to cause condition, immediate condition, object condition, and dominant condition)—ignorance and others—together act as the cause and condition of action, therefore, it is only based on the name of cause and condition that it is spoken, because it can encompass the four conditions.' Question: 'Action can also act as the cause and condition of ignorance. If so, why is it only said that ignorance conditions action, and not that action conditions ignorance?' Answer: 'Because there are two meanings: definite and indefinite. What is this meaning? Because ignorance, as a cause, is definitely conditioned by action, but karmic action is not necessarily conditioned by ignorance. How is this known? Because an Arhat (阿罗汉: A Buddhist practitioner who has attained enlightenment and extinguished all afflictions), although still having karma, has no ignorance. Therefore, karma is not definitely conditioned by ignorance, so it is not said that action conditions ignorance. Moreover, karma exists because of the condition of ignorance. For this reason, karma exists because of that condition of ignorance. If so, karma should only exist because of the condition of ignorance, and there should be no karma apart from ignorance. But in reality, there are cases of karma apart from ignorance, so it is said that relying on ignorance conditions action, and not that relying on action conditions ignorance.' Question: 'For what reason is it that karma that has already received its result is spoken of by the name 'action,' and karma that has not yet received its result is spoken of by the name 'existence'?' Answer: 'Karma that has not yet received its result only has the aspect of conditioned phenomena (有为: conditioned, subject to arising and ceasing), so it is called 'existence.' Because it definitely exists, because in the future it will definitely receive its result, although the substance of the karma has ceased, it definitely exists, because it will definitely give its result in the future, so it is called 'existence,' and spoken of by the name 'existence.' Karma that has already received its result has already received the aspect of conditioned phenomena, so it is called 'action,' because it has already received its result, so it is called 'existence,' and spoken of by the name 'existence.' --------------------------------------------------------------------------------
Chinese
“又复有义，何故名有？以依此法能生名有。此以何义？随何等业能毕竟生未来世果，以有名说。随何等业非是毕竟未来世有，如鸯瞿离魔罗等业未曾有故，以行名说。是故经中行缘业果，以识名说，非生名说。何以故？以彼行业非是毕竟生有支故。此以何义？以现身中受果报业，彼业行缘能生识支，而不能生彼生支故。又以见有力无力故。此以何义？何故名行？能办事故。过去世生所作诸业，见彼有力以能成果，是故彼业以行名说。现在世生所作诸业，未见彼力，以未成果，彼业果报在未来故，是故彼业不得名行，以有名说。” 问曰：“以何义故名为不动？” 答曰：“异地不能与果报故，名为不动。此以何义？如欲界业于异地中能与果报，随以何等善根业道应生人中，即彼善业依愿求心，乃至生于他化自在，如如来依《功德生修多罗》说：‘又随何等恶不善业应生地狱受果报者，即依彼业人中受苦。’如如来依《盐喻经》说：‘色无色业不得如是。’此以何义？初禅地业不生二禅，二禅地业不生初禅，如是余地皆亦如是应知。是故佛说色无色业名为不动，又诸盖障所不能动，故名不动，如密室灯。”◎ 弥勒菩萨所问经论卷第八 大正藏第 26 册 No. 1525 弥勒菩萨所问 现代汉语译本 ‘还有一种意义，为什么称作“有”？因为依靠这种法能够产生“名有”。这是什么意义呢？根据什么样的业能够最终产生未来世的果报，就用“名有”来称说。根据什么样的业不是最终产生未来世的“有”，比如鸯瞿离魔罗（Angulimala，指鸯掘摩罗，一位曾杀人无数的强盗，后被佛陀感化）等的业，因为它们不是未曾有过的，就用“行”来称说。所以经中说“行”缘于业果，用“识”来称说，而不是用“生”来称说。为什么呢？因为那些行业不是最终产生“有支”的缘故。这是什么意义呢？因为现世中受到果报的业，那种业的“行”缘能够产生“识支”，而不能产生“生支”的缘故。又因为看到有力量和没有力量的缘故。这是什么意义呢？为什么称作“行”？因为能够办理事情的缘故。过去世的“生”所作的各种业，看到它们有力量，因为能够成就果报，所以那些业用“行”来称说。现在世的“生”所作的各种业，没有看到它们的力量，因为没有成就果报，那些业的果报在未来，所以那些业不能称作“行”，而用“名有”来称说。’ 问：‘因为什么意义的缘故称作“不动”？’ 答：‘因为在不同的地域不能给予果报的缘故，称作“不动”。这是什么意义呢？比如欲界的业在不同的地域中能够给予果报，根据什么样的善根业道应该生在人中，就根据那种善业，依靠愿求的心，乃至生于他化自在天（Paranirmita-vasavartin，欲界第六天）。正如如来依靠《功德生修多罗》（Guna-samudbhava-sutra，经典名称）所说：‘又根据什么样的恶不善业应该生地狱受果报，就依靠那种业在人中受苦。’正如如来依靠《盐喻经》（Lona-kapalla-sutra，经典名称）所说：‘色界和无色界的业不能像这样。’这是什么意义呢？初禅地的业不生二禅，二禅地的业不生初禅，像这样其余的地域都应该知道是这样。所以佛说色界和无色界的业称作“不动”，又因为各种盖障所不能动摇，所以称作“不动”，就像密室里的灯一样。’
English
English version ‘Furthermore, what is the meaning of 'bhava' (existence)? It is called 'bhava' because relying on this dharma, 'nama-bhava' (name-existence) can arise. What is the meaning of this? Whatever karma can ultimately produce the fruit of the future life is called 'nama-bhava'. Whatever karma does not ultimately produce future existence, such as the karma of Angulimala (a robber who killed many people but was later converted by the Buddha), because they are not unprecedented, is called 'karma'. Therefore, in the sutras, 'karma' is conditioned by the fruit of karma, and it is called 'vijnana' (consciousness), not 'jati' (birth). Why? Because those karmic actions are not ultimately the cause of 'bhava-anga' (limb of existence). What is the meaning of this? Because the karma that receives its fruit in the present life, the 'karma' condition of that karma can produce the 'vijnana-anga' (limb of consciousness), but cannot produce the 'jati-anga' (limb of birth). Also, because of seeing power and powerlessness. What is the meaning of this? Why is it called 'karma'? Because it can accomplish things. The various karmas done in the past life, seeing that they have power because they can accomplish the fruit, therefore those karmas are called 'karma'. The various karmas done in the present life, not seeing their power because they have not accomplished the fruit, the fruit of those karmas is in the future, therefore those karmas cannot be called 'karma', but are called 'nama-bhava'.’ Question: ‘For what reason is it called 'aneñja' (immovable)?’ Answer: ‘Because it cannot give fruit in a different realm, it is called 'aneñja'. What is the meaning of this? For example, the karma of the desire realm can give fruit in a different realm. According to whatever root of good karma should be born in the human realm, then according to that good karma, relying on the mind of aspiration, even to be born in Paranirmita-vasavartin (the sixth heaven of the desire realm). Just as the Tathagata (another name for Buddha) said relying on the Guna-samudbhava-sutra (a sutra name): 'Also, according to whatever evil and unwholesome karma should be born in hell to receive the fruit, then relying on that karma, one suffers in the human realm.' Just as the Tathagata said relying on the Lona-kapalla-sutra (a sutra name): 'The karma of the form and formless realms cannot be like this.' What is the meaning of this? The karma of the first dhyana (meditative state) realm does not give rise to the second dhyana, and the karma of the second dhyana does not give rise to the first dhyana. It should be known that the other realms are also like this. Therefore, the Buddha said that the karma of the form and formless realms is called 'immovable', and also because it cannot be moved by various hindrances, it is called 'immovable', like a lamp in a secret room.’ -------------------------------------------------------------------------------- 经论 弥勒菩萨所问经论卷第九 后魏天竺三藏菩提流支译
Chinese
◎问曰：“行以名色二因缘识而重说者，此有何胜？” 答曰：“初托胎识行为因缘，以彼能作种子义故；已种种子名色为因缘，以能和合成就事故，以二因缘住持成就依止，能取境界观故。又行因缘而业得名，是故经中说诸业因为能生因，名色因缘而爱得名，是故经中说彼爱缘为能生缘，以二因缘于境界中依境界住。又行因缘初生心得名，名色因缘已生，六入未成就六入得名。又行因缘依一门行。此以何义？彼行因缘唯意门行，名色因缘依二门行。此以何义？名色依于身根意根二门而行，以二因缘依六门行。又行因缘唯恶道中以依罪业能摄住故，如经中说，彼诸众生于恶道中乃至恶业未尽不死，业尽乃死。如是等名色因缘，人及天道欲色界中，以彼处有名色二事，无色界中无二因缘。” 问曰：“如来于彼《城喻经》中、《大因缘》等修多罗中说，依名色因缘于识。何故于此修多罗中而说依识因缘名色？” 答曰：“名色因缘依识而有。此以何义？以实有识，名色与识迭共相因，而依识有，有名色有。如依所依是故有依。此以何义？如王及臣迭共相依而王为胜，以王去时臣亦随去。此亦如是，识与名色迭共相依， 现代汉语译本 弥勒菩萨所问经论卷第九 后魏天竺三藏菩提流支译 问：‘如果说“行”以“名色”（nāmarūpa，构成存在的精神和物质要素）二者为因缘，而“识”（vijñāna，意识）又被重复提及，这有什么殊胜之处？’ 答：‘最初的托胎之“识”以“行”（saṃskāra，业力）为因缘，因为“行”能作为种子的意义；已经种下的种子以“名色”为因缘，因为“名色”能和合而成就事物，凭借这两种因缘住持成就依止，才能获取境界和观察。而且，“行”作为因缘，业力才能得名，所以经中说诸业为因，是能生之因。“名色”作为因缘，爱才能得名，所以经中说彼爱缘为能生之缘，凭借这两种因缘在境界中依境界而住。而且，“行”作为因缘，初生的心才能得名。“名色”作为因缘，已生但六入（ṣaḍāyatana，眼、耳、鼻、舌、身、意六种感觉器官）未成就时，六入才能得名。而且，“行”作为因缘，依一门而行。这是什么意思呢？“行”的因缘唯在意门而行，“名色”作为因缘，依二门而行。这是什么意思呢？“名色”依于身根和意根二门而行，凭借这两种因缘依六门而行。而且，“行”作为因缘，唯在恶道中，因为依罪业才能摄住，如经中所说，那些众生在恶道中乃至恶业未尽不会死去，业尽才会死去。像这样，“名色”作为因缘，存在于人及天道欲界中，因为那些地方有名色二事，而在无色界中没有这两种因缘。’ 问：‘如来在《城喻经》中、《大因缘经》等修多罗中说，依“名色”因缘而有“识”。为什么在这部修多罗中却说依“识”因缘而有“名色”？’ 答：‘“名色”的因缘依“识”而有。这是什么意思呢？因为确实有“识”，“名色”与“识”互相为因，而依“识”而有，有“名色”才有。如同依所依，所以才有依。这是什么意思呢？如同国王和臣子互相依赖，但国王更为重要，因为国王离去时臣子也会随之离去。这也像这样，“识”与“名色”互相依赖，’