English
English version: 'Co-arising sequential conditionality. What does this mean? In my Dharma, feeling (Vedanā) and contact (Sparśa) do not arise simultaneously. How do they arise then? Based on the past time, it serves as a causal sequential condition for the feeling-dharma of the subsequent time to arise. How is this known? Because it speaks of a 'single cause.' What does this mean? Because it speaks of feeling arising dependent on the condition of contact, and does not say that contact arises dependent on the condition of feeling. What does this mean? If these two dharmas arose together simultaneously, it should be said that they are mutual causes. It is for this reason that it speaks of sequential conditionality, and not simultaneity.' Question: 'Dependent on feeling arises craving (Tṛṣṇā), what is the cause for this?' Answer: 'Because feeling is the cause, craving arises from the desire to grasp at pleasure.' Question: 'If it is as you say, then suffering (Duḥkha) should not arise?' Answer: 'Because one also seeks to be apart from it.' Question: 'One who seeks pleasant feeling seeks it because they see pleasure, they should not seek suffering, because suffering is useless.' Answer: 'Although one does not seek suffering, craving still exists, because one does not wish to obtain that suffering feeling, and seeks to be apart from suffering; that desire to be apart from suffering is craving, therefore suffering feeling is also a condition for craving. Furthermore, pleasant feeling is a condition for desire-craving, and being apart from suffering feeling is a condition for craving. What does this mean? For example, a person who is oppressed and troubled by suffering, not knowing that they are powerless, may kill their own body; this is not because they seek suffering, nor because they seek pleasure, but because of the condition of craving. Also, relying on the blindness of ignorance (Avidyā), one takes suffering, like a thirsty person drinking water mixed with feces in the dark night. It is also like this.' Question: 'Sense objects such as form (Rūpa) are all conditions for craving, why is it only said that feeling is a condition for craving?' Answer: 'It is for the sake of pleasant feeling that one seeks those sense objects such as form. What does this mean? The arising of pleasant feeling necessarily has companions. It is for this reason that craving arises for all dharmas such as form; feeling is the superior cause, not form, smell, etc., therefore it is only said that feeling is a cause for craving, and not form, etc.' Question: 'What is the meaning of grasping (Upādāna)?' Answer: 'Grasping is proximity and attachment, both are called grasping; seeking all attachments to the constituents of existence (Bhavaṅga) and the necessities of life, because one obtains attachment and is unwilling to part with it, this is called grasping.' There are four kinds of grasping. --------------------------------------------------------------------------------
Chinese
种。何者为四？欲取、见取、戒取、我取。又欲取者，贪于五欲境界功德。戒取触者，谓以持戒取三种见：见、取身见及以我见。又执着我，名为我取。彼人着我为我求乐，是故求彼五欲境界求诸天乐，或取欲见诸天苦行如是等法，是名见取。若已求得五欲境界贪着彼法，是名欲取。着未来世欲境界因，不能远离五欲境界。如是持戒，是名戒取。又着己身随顺二边，是名见取。此义云何？若堕断边，即便坚着五欲境界，是名欲取。若堕常边，贪着五欲为胜生处，如是持戒是名戒取。” 问曰：“爱缘取者此是何因？” 答曰：“不足爱故更求增长，如饮咸水转增长渴。又依爱故有四种取。此以何义？依爱缘故求于现在五欲境界，如经中说依爱因缘求于诸欲是名欲取。又依爱故求未来世五欲境界，为彼爱故起于持戒是名戒取。以彼但求五欲境界，若以求得五欲境界，不欲舍离求诸天故，好日祭祀是我所欲，如是着我名为我取。是名依爱因缘于取。” 问曰：“以何等爱、缘何等取？” 答曰：“欲爱欲取，有爱能取；戒取、我取，离有支爱能取见取。又复众生我爱见取、生爱戒取、受爱欲取，于一切取贪着见取。又四取中欲取、戒取二取是爱，余二以为无明根本。” 问曰：“有义云何 现代汉语译本 ‘取’是什么？有四种：欲取（kāma-upādāna，对欲望的执取）、见取（dṛṣṭi-upādāna，对错误的见解的执取）、戒取（śīla-vrata-upādāna，对戒律和苦行的执取）、我取（ātma-upādāna，对自我的执取）。欲取，是指贪恋五欲（pañca kāmaguṇāḥ，色、声、香、味、触）境界的功德。戒取触，是指以持戒而产生三种见解：见（dṛṣṭi，邪见）、取身见（satkāya-dṛṣṭi，认为五蕴和合的身体是真实存在的见解）以及我见（ātma-dṛṣṭi，认为有‘我’存在的见解）。又执着于‘我’，名为我取。那人执着于‘我’，为了‘我’而寻求快乐，因此寻求那五欲境界，寻求诸天之乐，或者采取欲界诸天的苦行等法，这叫做见取。如果已经求得五欲境界，贪恋执着那些法，这叫做欲取。执着于未来世的欲望境界之因，不能远离五欲境界。像这样持戒，这叫做戒取。又执着于自己的身体，随顺于断常二边，这叫做见取。这道理是什么呢？如果堕入断见边，就坚决执着于五欲境界，这叫做欲取。如果堕入常见边，贪恋五欲作为殊胜的生处，像这样持戒，这叫做戒取。’ 问：‘爱缘取，这是什么原因？’ 答：‘因为爱不足够，所以更寻求增长，就像喝咸水反而更加口渴一样。又因为依赖爱，所以有四种取。这是什么意思呢？因为依赖爱的原因，所以寻求现在的五欲境界，如经中所说，依赖爱的因缘而寻求诸欲，这叫做欲取。又因为依赖爱的原因，寻求未来世的五欲境界，为了那爱的原因而开始持戒，这叫做戒取。因为他们只寻求五欲境界，如果已经求得五欲境界，不想要舍离，为了寻求诸天之乐的缘故，认为好日子祭祀是我所想要的，像这样执着于‘我’，名为我取。这叫做依赖爱的原因而产生取。’ 问：‘以什么样的爱，缘什么样的取？’ 答：‘欲爱（kāma-taṇhā，对欲望的渴爱）缘欲取，有爱（bhava-taṇhā，对存在的渴爱）能取戒取、我取，离有支爱（bhava-taṇhā，对存在的渴爱）能取见取。又众生我爱见取、生爱戒取、受爱欲取，于一切取贪着见取。又四取中欲取、戒取二取是爱，其余二取以无明（avidyā，对事物真相的无知）为根本。’ 问：‘有义是什么？’
English
English version What are the ‘graspings’ (upādāna)? There are four: grasping at sensual pleasures (kāma-upādāna), grasping at views (dṛṣṭi-upādāna), grasping at rules and vows (śīla-vrata-upādāna), and grasping at a self (ātma-upādāna). Grasping at sensual pleasures means being greedy for the merits of the five sense objects (pañca kāmaguṇāḥ). Grasping at rules and vows touches on holding to three kinds of views through observing precepts: views (dṛṣṭi), grasping at the view of a self (satkāya-dṛṣṭi) and the view of ‘I’ (ātma-dṛṣṭi). Furthermore, clinging to ‘I’ is called grasping at a self. That person clings to ‘I’, seeking pleasure for ‘I’, therefore seeking those five sense objects, seeking the pleasures of the heavens, or adopting the ascetic practices of the heavens in the desire realm, and so on; this is called grasping at views. If one has already obtained the objects of the five senses and clings to those things, this is called grasping at sensual pleasures. Clinging to the cause of future sensual pleasures, unable to distance oneself from the objects of the five senses. Holding precepts in this way is called grasping at rules and vows. Furthermore, clinging to one's own body, conforming to the two extremes of eternalism and annihilationism, is called grasping at views. What is the meaning of this? If one falls into the extreme of annihilationism, then one firmly clings to the objects of the five senses; this is called grasping at sensual pleasures. If one falls into the extreme of eternalism, greedily clinging to the five senses as a superior place of birth, holding precepts in this way is called grasping at rules and vows.’ Question: ‘What is the cause of grasping arising from craving?’ Answer: ‘Because craving is not enough, one seeks to increase it further, like drinking salty water only increases thirst. Furthermore, because of reliance on craving, there are four kinds of grasping. What does this mean? Because of reliance on craving, one seeks the present objects of the five senses, as the sutras say, seeking desires because of the condition of craving; this is called grasping at sensual pleasures. Furthermore, because of reliance on craving, one seeks the objects of the five senses in future lives, and begins to observe precepts for the sake of that craving; this is called grasping at rules and vows. Because they only seek the objects of the five senses, and if they have already obtained the objects of the five senses, they do not want to give them up, and because they seek the pleasures of the heavens, they think that offering sacrifices on auspicious days is what I want; clinging to ‘I’ in this way is called grasping at a self. This is called grasping arising from the condition of craving.’ Question: ‘With what kind of craving, does one grasp at what kind of grasping?’ Answer: ‘Craving for sensual pleasures (kāma-taṇhā) conditions grasping at sensual pleasures; craving for existence (bhava-taṇhā) can grasp at rules and vows and grasping at a self; apart from craving for existence (bhava-taṇhā) one can grasp at views. Furthermore, beings grasp at views with craving for self, grasp at rules and vows with craving for birth, and grasp at sensual pleasures with craving for sensation, and are greedy for grasping at views in all graspings. Furthermore, among the four graspings, grasping at sensual pleasures and grasping at rules and vows are craving, and the other two take ignorance (avidyā) as their root.’ Question: ‘What is the meaning of existence?’ -------------------------------------------------------------------------------- ？”
Chinese
答曰：“此能生故，依此能生此，能勤修依此法故能生余法，是故名有。” 问曰：“依有缘生，此是何因？” 答曰：“依业有生，如向前说，依行有识此中亦尔，应具足说。” 问曰：“烦恼亦是生支因缘，如经中说爱因能生，何故唯说有因缘生不说取缘？” 答曰：“依胜生因故如是说。此以何义？此中唯说生法胜因。云何为胜？此是地狱、此是人、此是天。如是等此种种身业为近因而非烦恼，彼种种因复有已生、同类生中各有差别，谓家力色、长寿短寿、有病无病、受用资生一切差别。此中亦尔，业种种故，知是近因非烦恼也，是以说有因缘有生，非取因缘。” 问曰：“若有能作生因缘者。何以故说有因缘生，而不说生因缘于有？” 答曰：“以有定、不定故。此以何义？以有有支必有生支，有生支者不必有有。犹如依彼第二谛故必有初谛，而不必因有初谛故有第二谛。若不尔者，毕竟无有解脱因缘，是故说依有支因缘必有生支，非生缘有。” 问曰：“老者何义？” 答曰：“消皱力减，名之为老。有人说言：所谓老者以变异故。此义不成。何以故？以不住故。以有为行刹那不住，若有为行念念不住者，云何而言变异名老？又复有过，法 现代汉语译本 问：’有’（bhava）是什么意思？’ 答：’因为此能产生，依靠此能产生彼，能勤奋修行依靠此法，所以能产生其他法，因此名为’有’。’ 问：’依靠’有’（bhava）为缘而生，这又是什么原因呢？’ 答：’依靠业而有生，如前面所说，依靠行而有识，这里也是一样，应该完整地说明。’ 问：’烦恼也是产生支的因缘，如经中所说，爱因能够产生。为什么只说’有’（bhava）因缘生，而不说’取’（upadana）缘呢？’ 答：’因为依靠殊胜的生因，所以这样说。这是什么意思呢？这里只说产生法的殊胜之因。什么叫做殊胜呢？这是地狱，这是人，这是天。像这样等等，这些种种身业是近因，而不是烦恼。这些种种因，又有已生的、同类生中的各种差别，比如家世、力量、容貌、长寿短寿、有病无病、受用资生等等一切差别。这里也是一样，因为业有种种，所以知道这是近因，而不是烦恼。因此说’有’（bhava）因缘有生，而不是’取’（upadana）因缘。’ 问：’如果’有’（bhava）能够作为产生之因缘，为什么说’有’（bhava）因缘生，而不说生因缘于’有’（bhava）呢？’ 答：’因为’有’（bhava）是决定的，而生是不决定的。这是什么意思呢？因为有’有’（bhava）支，必定有生支；而有生支，不一定有’有’（bhava）。犹如依靠彼第二谛（苦谛）的缘故，必定有初谛（集谛），而不必因为有初谛（集谛）的缘故，就有第二谛（苦谛）。如果不是这样，那么毕竟没有解脱的因缘。所以说依靠’有’（bhava）支的因缘，必定有生支，而不是生缘’有’（bhava）。’ 问：’老’（jara）是什么意思？’ 答：’消瘦、皮肤起皱、体力减退，名为’老’（jara）。有人说：所谓的’老’（jara），是因为变异的缘故。这个说法不成立。为什么呢？因为不住的缘故。因为有为法刹那不住，如果有为法念念不住，怎么能说变异叫做’老’（jara）呢？而且还有过失，法