緣起經
Dependent Origination Sutra
三藏法師玄奘奉 詔譯
Translated by Tripitaka Master Xuanzang by Imperial Decree
T. 124 [Compare to Nos. 99(1248), 123, 125(49.1)]
如是我聞：
Thus have I heard:
一時，薄伽梵在室羅筏，住誓多林給孤獨園，與無量無數聲聞、菩薩、天人等俱。爾時，世尊告苾芻眾：「吾當為汝宣說緣起初差別義，汝應諦聽，極善思惟，吾今為汝分別解說。」
At one time, the Bhagavan was staying at Jetavana, Anathapindika's park in Śrāvastī, together with an immeasurable number of disciples, bodhisattvas, devas and others. At that time, the World-Honored One addressed the bhikkhus, "I shall expound to you the meaning of the initial distinctions of dependent origination. You should listen attentively and reflect well upon it, as I shall now explain it in detail.”
苾芻眾言：「唯然願說，我等樂聞。」
The bhikkhus said: "Yes, please teach us. We would be delighted to hear it.”
佛言：「云何名緣起初？謂依此有故彼有，此生故彼生，所謂無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死，起愁歎苦憂惱，是名為純大苦蘊集，如是名為緣起初義。
The Buddha said: "What is meant by the initial dependent origination? When this exists, that exists; when this arises, that arises. Namely: ignorance conditions formations (saṃskāra), formations condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, birth conditions aging-and-death, giving rise to sorrow, lamentation, pain, grief, and distress. This is called the origin of the entire mass of suffering. This is the meaning of initial dependent origination.”
「云何名為緣起差別？謂無明緣行者，云何無明？謂於前際無知，於後際無知，於前後際無知；於內無知，於外無知，於內外無知；於業無知，於異熟無知，於業異熟無知；於佛無知，於法無知，於僧無知；於苦無知，於集無知，於滅無知，於道無知；於因無知，於果無知，於因已生諸法無知；於善無知，於不善無知；於有罪無知，於無罪無知；於應修習無知，於不應修習無知；於下劣無知；於上妙無知；於黑無知，於白無知；於有異分無知，於緣已生或六觸處，如實通達無知。如是於彼彼處如實無知，無見無現觀，愚癡無明黑闇，是謂無明。云何為行？行有三種，謂身行、語行、意行，是名為行。
"What is meant by the distinctions (viśeṣa) of dependent origination? Regarding 'ignorance conditions formations,' what is ignorance? It is not knowing about the past, not knowing about the future, not knowing about both past and future; not knowing about the internal, not knowing about the external, not knowing about both internal and external; not knowing about karma, not knowing about its results, not knowing about karma and its results; not knowing about the Buddha, not knowing about the Dharma, not knowing about the Sangha; not knowing about suffering, not knowing about its origin, not knowing about its cessation, not knowing about the path; not knowing about causes, not knowing about effects, not knowing about phenomena arisen from causes; not knowing about the wholesome, not knowing about the unwholesome; not knowing about what is blameworthy, not knowing about what is blameless; not knowing about what should be cultivated, not knowing about what should not be cultivated; not knowing about the inferior, not knowing about the superior; not knowing about the dark, not knowing about the bright; not knowing about distinctions, not knowing about the true understanding of the six sense bases that have arisen from conditions. Thus, in all these instances, there is lack of true knowledge, lack of vision, lack of direct understanding - this delusion, ignorance, and darkness is called ignorance. What are formations (saṃskāra)? There are three kinds of formations: bodily formations, verbal formations, and mental formations. This is called formations.”
「行緣識者，云何為識？謂六識身，一者眼識，二者耳識，三者鼻識，四者舌識，五者身識，六者意識，是名為識。
"Regarding 'formations condition consciousness,' what is consciousness? It refers to the six types of consciousness: first, eye-consciousness; second, ear-consciousness; third, nose-consciousness; fourth, tongue-consciousness; fifth, body-consciousness; and sixth, mind-consciousness. This is called consciousness.”
「識緣名色者，云何為名？謂四無色蘊：一者受蘊，二者想蘊，三者行蘊，四者識蘊。云何為色？謂諸所有色，一切四大種，及四大種所造，此色前名總略為一，合名名色，是謂名色。
"Regarding 'consciousness conditions name-and-form,' what is name? It refers to the four formless aggregates: first, the feeling aggregate; second, the perception aggregate; third, the formations aggregate; and fourth, the consciousness aggregate. What is form? It refers to all forms, consisting of the four great elements and what is derived from the four great elements. This form and the previously mentioned name are summarized together and called name-and-form. This is what is meant by name-and-form.”
「名色緣六處者，云何六處？謂六內處：一眼內處，二耳內處，三鼻內處，四舌內處，五身內處，六意內處，是謂六處。
"Regarding 'name-and-form conditions the six sense bases,' what are the six sense bases? They refer to the six internal sense bases: first, the eye base; second, the ear base; third, the nose base; fourth, the tongue base; fifth, the body base; and sixth, the mind base. These are called the six sense bases.”
「六處緣觸者，云何為觸？謂六觸身：一者眼觸，二者耳觸，三者鼻觸，四者舌觸，五者身觸，六者意觸，是名為觸。
"Regarding 'the six sense bases condition contact,' what is contact? It refers to the six types of contact: first, eye-contact; second, ear-contact; third, nose-contact; fourth, tongue-contact; fifth, body-contact; and sixth, mind-contact. This is called contact.”
「觸緣受者，云何為受？受有三種，謂樂受、苦受、不苦不樂受，是名為受。
"Regarding 'contact conditions feeling,' what is feeling? There are three types of feeling: pleasant feeling, unpleasant feeling, and neither-pleasant-nor-unpleasant feeling. This is called feeling.”
「受緣愛者，云何為愛？愛有三種，謂欲愛、色愛、無色愛，是名為愛。
"Regarding 'feeling conditions craving,' what is craving? There are three types of craving: craving for sensual pleasures, craving for form, and craving for formlessness. This is called craving.”
「愛緣取者，云何為取？謂四取：一者欲取，二者見取，三者戒禁取，四者我語取，是名為取。
"Regarding 'craving conditions clinging,' what is clinging? There are four types of clinging: first, clinging to sensual pleasures; second, clinging to views; third, clinging to rules and observances; and fourth, clinging to the doctrine of self. This is called clinging.”
「取緣有者，云何為有？有有三種，謂欲有、色有、無色有，是名為有。
"Regarding 'clinging conditions becoming,' what is becoming? There are three types of becoming: becoming of the sense-desire realm, becoming of the form realm, and becoming of the formless realm. This is called becoming.”
「有緣生者，云何為生？謂彼彼有情，於彼彼有情類，諸生、等生、趣、起、出、現、蘊得界得、處得，諸蘊生起，命根出現，是名為生。
"Regarding 'becoming conditions birth,' what is birth? It refers to the birth of various beings into their respective classes of beings - their birth, entering into birth, going forth, arising, appearing, obtaining the aggregates, obtaining the elements, obtaining the sense bases, the manifestation of the aggregates, and the appearance of the life faculty. This is called birth.”
「生緣老死者，云何為老？謂髮衰變，皮膚緩皺，衰熟損壞，身脊傴曲黑黶間身，喘息奔急，形貌僂前，憑據策杖，惛昧羸劣，損減衰退，諸根耄熟，功用破壞，諸行朽故，其形腐敗，是名為老。云何為死？謂彼彼有情，從彼彼有情類，終盡壞沒，捨壽捨煖，命根謝滅，棄捨諸蘊，死時運盡，是名為死。此死前老總略為一，合名老死，如是名為緣起差別義。
"Regarding 'birth conditions aging-and-death,' what is aging? It refers to when the hair becomes gray and altered, the skin becomes loose and wrinkled, there is decay and deterioration, the body becomes bent and spotted with dark marks, breathing becomes labored and rapid, the form stoops forward, one leans on a staff for support, there is dullness and weakness, decline and deterioration, the faculties become decrepit, functions break down, activities decay, and the form deteriorates. This is called aging. What is death? It refers to when various beings, from their respective classes of beings, come to their end and perish, abandon their life span and warmth, when their life faculty ceases, when they discard their aggregates, when their time is exhausted. This is called death. This death and the previously mentioned aging are summarized together and called aging-and-death. This is what is meant by the distinctions of dependent origination.”
「苾芻！我已為汝等說所標緣起初差別義。」
"Bhikkhus! I have now explained to you the meaning of the initial distinctions of dependent origination.”
時薄伽梵說是經已，聲聞、菩薩、天人等眾，聞佛所說皆大歡喜，得未曾有，信受奉行。
When the Bhagavan had finished speaking this sutra, the disciples, bodhisattvas, devas, and all others in the assembly who heard what the Buddha had taught were filled with great joy, having gained what they had never had before, and they faithfully accepted and practiced it.
緣起經