English
English version: The Bodhisattva Mahasattva answered the Venerable Sariputra, saying: 'Now, the Buddha, the King of Dharma, the Perfectly and Completely Enlightened One, tells all the Bhikshus that if one sees the cause and condition (hetu-pratyaya), one can see the Dharma; if one sees the Dharma, one can see the Buddha.' This is the initial statement. The term 'King of Dharma' (Dharmaraja) is used because one has attained freedom over all Dharmas. If one attains freedom, the teachings spoken are worthy of being believed and accepted. The term 'Perfectly and Completely Enlightened One' (Samyaksambuddha) is to reveal the cause of the King of Dharma. Having four meanings, it is called 'completely knowing': first, knowing without omission; second, knowing without limit; third, knowing unshared; fourth, knowing without inversion. The second part, explaining the text, is divided into two: first, transmigration; second, non-transmigration. First, speaking of transmigration, it is divided into three parts: first, question; second, answer; third, conclusion. Sutra: 'Among these, what is the cause and condition (hetu-pratyaya)?' This is the initial question. Because it is the answer to the first question among the previous six questions, this question is posed. Sutra: 'The so-called cause and condition (hetu-pratyaya) means that when this exists, that exists; when this arises, that arises. That is, ignorance (Avidya) conditions volitional formations (Samskara), volitional formations (Samskara) condition consciousness (Vijnana), consciousness (Vijnana) conditions name and form (Namarupa), name and form (Namarupa) condition the six sense bases (Sadayatana), the six sense bases (Sadayatana) condition contact (Sparsa), contact (Sparsa) conditions feeling (Vedana), feeling (Vedana) conditions craving (Trsna), craving (Trsna) conditions grasping (Upadana), grasping (Upadana) conditions becoming (Bhava), becoming (Bhava) conditions birth (Jati), birth (Jati) conditions old age and death (Jaramarana), sorrow, lamentation, suffering, grief, and despair, and thus arise.' This is the second answer. 'When this exists, that exists' means that it exists from an unmoving condition. 'When this arises, that arises' means that it arises from an impermanent condition. The meanings of the remaining sentences will be explained in the following sutras, so they will not be repeated. Question: Why must twelve factors be listed? Answer: For five reasons. First, the factors that lead, namely ignorance (Avidya), volitional formations (Samskara), and consciousness (Vijnana). Second, the factors that are led, namely name and form (Namarupa), the six sense bases (Sadayatana), contact (Sparsa), and feeling (Vedana). Third, the factors that accomplish, namely craving (Trsna), grasping (Upadana), and becoming (Bhava). Fourth, the factor that is accomplished, namely birth (Jati). Fifth, the factor of fault, namely old age and death (Jaramarana). The factors that lead are the distant cause, and the factors that accomplish are the near cause. If there are not these two causes, birth will not arise. Therefore, two causes are spoken of. Because of these five meanings, if there are fewer than twelve, the meaning is not complete; if there are more than twelve, they are useless, so there is no addition or subtraction. Question: If it is not said that ignorance (Avidya) has a cause, does that mean that birth and death have a beginning, and ignorance (Avidya) does not arise from no cause? Answer: From beginningless time, relying on the nature of conditions, ignorance (Avidya) arises, so there is no beginning, and it is not without cause. If it is said that improper attention is the cause of ignorance (Avidya), that is not the direct cause, but a contributing cause. Also, improper attention -------------------------------------------------------------------------------- 意等是无明性故与理无违。
Chinese
经。如是唯生纯极大苦之聚 此三结也。言唯者离我我所故。言纯极大苦者。谓三苦八苦故。言大者无有始故。二明非流转文三。初列数。次结。后引证。 经。此中无明灭故行灭。行灭故识灭。识灭故名色灭。名色灭故六入灭。六入灭故触灭。触灭故受灭。受灭故爱灭。爱灭故取灭。取灭故有灭。有灭故生灭。生灭故老死愁叹苦忧恼得灭 此初也 问。何故无明灭等名缘生法耶 答。遮有二种。一遮无。二遮非。此遮非故。譬如有人眼其仙药。此亦如是。以修道力不与无明等相应而得转依渐令增胜故。无明灭等亦名缘生。说二种缘生法者。为诸有情迷于流转非流转法舍此迷故故说二种。 经。如是唯灭纯极大苦之聚 此二结也。 经。此是世尊所说因缘之法 此三引证也。非自意故故列引证 总摄门第四明所知性文三。初问。次答。后结。 经。何者是法 此初也。问文可见。 经。所谓八圣道支正见正思惟正语正业正命正精进正念正定 此二答也。若论于法而有三种。今所说者取其行法。此八圣道是行法故。于如实理无颠倒见者名为正见。如理筹量名正思惟。如实而说。离于口过。口业清净。名之正语。离身三德。身业清净。名为正业。离四邪 等。如法而求身口清净故名正命。为除余障诸过恶故而修勇悍。名正精进。于所缘境明记不忘。名为正念。为求胜德心注一境。名为正定。此八圣道分为六支。一了别支。即是正见。正了别已决定取故。二表示支。即正思惟正语。所思之事为人说故。三信受支。即正语正业正命。若有问法如实答故。不作非业戒清净故。如法而求常少欲故。四除障支。即正精进。此则能除声闻菩萨烦恼所知二种障故。五舍随烦恼支。即正念。为正念故棹举惛沈不得便故。六成功德支。即正定。由定力故能得三明诸功德故。 经。此是八圣道支 此三结也 次明总摄门第五所知果文二。一有上。二无上。初复分三。一有为。二无为。三引证。 经果 此初也。四沙门果即是有为是解脱道。 经。及涅槃 此二无为也。舍烦恼已得涅槃者是无为故。论说有为无为皆是四沙门果者。彼通论故。今此经中别说涅槃故分为二。又解言。涅槃者即是清净真如。彼无烦恼故。 经。世尊所说名之为法 此三引证。言法者执自性为义。二明无上文四。一问。二答。三明因。四辨所缘。 经。何者是佛 此初问也。 经。所谓知一切法者名之为佛 此二答也。以无漏惠如理而知内外一切有为无为有漏无漏诸法性相故 现代汉语译本 ‘如法而求身口清净’，因此称为正命（Samyag-ajiva，正确的谋生）。为了去除其余的障碍和各种罪恶，而修习勇猛精进，称为正精进（Samyag-vyayama，正确的努力）。对于所缘之境，清楚地忆念而不忘失，称为正念（Samyak-smriti，正确的觉知）。为了追求殊胜的功德，将心专注于单一境界，称为正定（Samyak-samadhi，正确的禅定）。这八圣道（Arya Ashtanga Marga）可以分为六支：第一是了别支，也就是正见（Samyag-drishti，正确的见解），因为正确地了别之后才能做出决断。第二是表示支，也就是正思惟（Samyak-samkalpa，正确的思考）和正语（Samyag-vac，正确的言语），因为所思之事是为了向他人宣说。第三是信受支，也就是正语、正业（Samyak-karmanta，正确的行为）和正命，因为如果有人问法，就能如实回答，不造作非法的行为，持戒清净，如法而求，常常保持少欲。第四是除障支，也就是正精进，这能去除声闻（Shravaka）和菩萨（Bodhisattva）的烦恼障和所知障。第五是舍随烦恼支，也就是正念，为了保持正念，能够制止昏沉，使其无法得逞。第六是成功德支，也就是正定，由于禅定的力量，能够获得三明（Trividya）等各种功德。 ‘经：此是八圣道支，此三结也’，接下来阐明总摄门第五所知的果，分为两种：一是有上，二是无上。首先是有上，又分为三种：一是有为，二是无为，三是引证。 ‘经：果，此初也。四沙门果即是有为是解脱道’。 ‘经：及涅槃’，这是指无为。舍弃烦恼后得到的涅槃（Nirvana）是无为法。论典中说有为和无为都是四沙门果（Chatur-phala）的说法，那是通论。现在这部经中特别提到涅槃，所以分为两种。另一种解释是，涅槃就是清净真如（Tathata），因为那里没有烦恼。 ‘经：世尊所说名之为法’，这是第三个引证。所谓‘法’，是指执持自性作为意义。接下来阐明无上文，分为四个部分：一问，二答，三明因，四辨所缘。 ‘经：何者是佛’，这是第一个问题。 ‘经：所谓知一切法者名之为佛’，这是第二个回答。以无漏的智慧，如实地了解内外一切有为、无为、有漏、无漏诸法的体性和现象，所以称为佛（Buddha）。
English
English version 'Righteous seeking of purity in body and speech' is therefore called Right Livelihood (Samyag-ajiva). To eliminate remaining obstacles and various evils, one cultivates courageous diligence, which is called Right Effort (Samyag-vyayama). To clearly remember and not forget the object of focus, this is called Right Mindfulness (Samyak-smriti). To seek supreme virtue, focusing the mind on a single state, is called Right Concentration (Samyak-samadhi). These Eightfold Noble Path (Arya Ashtanga Marga) can be divided into six branches: First is the branch of discernment, which is Right View (Samyag-drishti), because only after correct discernment can a decision be made. Second is the branch of expression, which is Right Thought (Samyak-samkalpa) and Right Speech (Samyag-vac), because what is thought is for the purpose of declaring it to others. Third is the branch of acceptance, which is Right Speech, Right Action (Samyak-karmanta), and Right Livelihood, because if someone asks about the Dharma, one can answer truthfully, not create unlawful actions, maintain pure precepts, seek according to the Dharma, and always maintain few desires. Fourth is the branch of removing obstacles, which is Right Effort, which can remove the afflictive and cognitive obscurations of both Shravakas and Bodhisattvas. Fifth is the branch of abandoning accompanying afflictions, which is Right Mindfulness; in order to maintain Right Mindfulness, one can restrain dullness, preventing it from succeeding. Sixth is the branch of accomplishing merit, which is Right Concentration; due to the power of concentration, one can obtain the Three Vidyas (Trividya) and various other merits. 'Sutra: These are the Eightfold Noble Path, these three are the bonds.' Next, it explains the fruit of what is known in the fifth section of the summary, divided into two types: one is conditioned, and the other is unconditioned. First is the conditioned, which is further divided into three types: conditioned, unconditioned, and citation. 'Sutra: The fruit, this is the beginning. The Four Fruits of a Shramana are conditioned and are the path of liberation.' 'Sutra: And Nirvana.' This refers to the unconditioned. Nirvana (Nirvana) obtained after abandoning afflictions is unconditioned. The statement in the treatise that both conditioned and unconditioned are the Four Fruits of a Shramana (Chatur-phala) is a general statement. Now, this sutra specifically mentions Nirvana, so it is divided into two types. Another explanation is that Nirvana is pure Suchness (Tathata), because there are no afflictions there. 'Sutra: What the World Honored One said is called the Dharma.' This is the third citation. The so-called 'Dharma' refers to holding self-nature as its meaning. Next, it explains the unconditioned, divided into four parts: a question, an answer, explaining the cause, and distinguishing the object of focus. 'Sutra: What is a Buddha?' This is the first question. 'Sutra: What is called a Buddha is one who knows all dharmas.' This is the second answer. With undefiled wisdom, one truly understands the nature and phenomena of all conditioned, unconditioned, defiled, and undefiled dharmas, both internal and external, therefore it is called a Buddha (Buddha). -------------------------------------------------------------------------------- 名为佛。
Chinese
经。以彼惠眼及法身 此三明因也。能知一切法者。是无漏惠非肉眼故。故言眼。显惠眼因故列法身。言法身者。即清净智及真如也。 经。能见作菩提学无学法故 此四辨所缘。言能见者。以惠眼及法身能见故也。言作菩提者。即是三种菩提之因。所谓三十七品菩提分法及十二分教等是也。言有学者。从四加行至第七人名为有学。言无学者第八人也。问。何故不说非有学非无学耶。答。有学无学尚自能知。岂非非有学非无学。而不能知。故不列也 总摄门第六明云何所知。文分为二。一胜义。二世俗。初又分三。初观因缘。次观于法。后观于佛。初又分二。一问。二答。 经。云何见因缘 此初问也。 经。如佛所说若能见因缘之法常无寿离寿如实性无错谬性无生无起无作无为无障碍无境界寂静无畏无侵夺不寂静相者是也 此二答也。以胜义世俗观因缘者。为欲令舍增益损减谤故。若唯胜义观因缘者。堕于断见。及涅槃故。若唯世俗观因缘者。即堕增益。以二门观。则离二谤处中道故无明行等。犹如幻化。假因缘有。虽然。而于三世无有生者即名胜义故。经云。无生是实。余皆虚妄。问。胜义谛中无有言说。何故此经说常无寿等耶。答。作是说者。皆是世俗。为欲表示诸有情故 现代汉语译本 名为佛（Buddha）。 经：以彼慧眼及法身，此三明因也。能知一切法者，是无漏慧非肉眼故。故言眼，显慧眼因故列法身。言法身者，即清净智及真如也。 经：能见作菩提学无学法故。此四辨所缘。言能见者，以慧眼及法身能见故也。言作菩提者，即是三种菩提之因。所谓三十七品菩提分法及十二分教等是也。言有学者，从四加行至第七人名为有学。言无学者第八人也。问：何故不说非有学非无学耶？答：有学无学尚自能知，岂非非有学非无学，而不能知。故不列也。总摄门第六明云何所知。文分为二：一胜义，二世俗。初又分三：初观因缘，次观于法，后观于佛。初又分二：一问，二答。 经：云何见因缘？此初问也。 经：如佛所说若能见因缘之法常无寿离寿如实性无错谬性无生无起无作无为无障碍无境界寂静无畏无侵夺不寂静相者是也。此二答也。以胜义世俗观因缘者，为欲令舍增益损减谤故。若唯胜义观因缘者，堕于断见，及涅槃故。若唯世俗观因缘者，即堕增益。以二门观，则离二谤处中道故无明行等。犹如幻化。假因缘有。虽然，而于三世无有生者即名胜义故。经云：‘无生是实，余皆虚妄。’问：胜义谛中无有言说。何故此经说常无寿等耶？答：作是说者，皆是世俗，为欲表示诸有情故。