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【經文資訊】大正新脩大藏經 第 2 冊 No. 124 緣起經
【版本記錄】發行日期：2024-01，最後更新：2022-10-12
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No. 124 \[Nos. 99(1248), 123, 125(49.1)\]

緣起經一卷
**Dependent Origination Sūtra** (緣起經, Pāli: Paṭiccasamuppāda Sutta, Sanskrit: Pratītyasamutpāda Sūtra)

三藏法師玄奘奉　詔譯
Translated by Tripiṭaka Master Xuanzang by Imperial Decree.

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。」

一時，薄伽梵在室羅筏，
Once, Bhagavān was in Śrāvastī,

住誓多林給孤獨園，
residing in Anāthapiṇḍada's park in the Jetavana grove,

與無量無數聲聞、菩薩、天人等俱。
together with countless śrāvakas, bodhisattvas, devas, and humans.

爾時，世尊告苾芻眾：
At that time, Bhagavān addressed the Beggars (Bhikṣus):

「吾當為汝宣說緣起初差別義，
"I shall expound upon the initial nuances of dependent origination.

汝應諦聽，極善思惟，
Listen carefully, ponder deeply,

吾今為汝分別解說。」
and I will expound it distinctly for you."

苾芻眾言：「唯然願說，我等樂聞。」
The Beggars said, "Yes, please expound. We are eager to hear."

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。

佛言：「云何名緣起初？謂依此有故彼有，此生故彼生，
The Buddha said, "What is meant by the initial aspect of dependent origination? It is: 'When this exists, that comes to be; with the arising of this, that arises.'

所謂無明緣行，
In other words, ignorance conditions formations,

行緣識，
formations condition consciousness,

識緣名色，
consciousness conditions name-and-form,

名色緣六處，
name-and-form condition the six sense bases,

六處緣觸，
the six sense bases condition contact,

觸緣受，
contact conditions sensation,

受緣愛，
sensation conditions craving,

愛緣取，
craving conditions clinging,

取緣有，
clinging conditions being,

有緣生，
being conditions birth,

生緣老死，起愁歎苦憂惱，
birth conditions old age & death, as well as sorrow, lamentation, pain, grief, and despair.

是名為純大苦蘊集，
Thus arises this entire mass of suffering.

如是名為緣起初義。
This is called the initial aspect of 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。

「云何名為緣起差別？謂無明緣行者，
What is meant by the differentiation of dependent origination? Regarding 'ignorance conditions formations,'

云何無明？
What is ignorance?

謂於前際無知，於後際無知，於前後際無知；
It means not knowing previous origins, not knowing future destinies, not knowing both previous origins and future destinies;

於內無知，於外無知，於內外無知；
not knowing internal, not knowing external, not knowing both internal and external;

於業無知，於異熟無知，於業異熟無知；
not knowing karma, not knowing retribution, not knowing the interaction of karma and retribution;

於佛無知，於法無知，於僧無知；
not knowing Buddha, not knowing Dharma, not knowing Sangha;

於苦無知，於集無知，於滅無知，於道無知；
not knowing suffering, not knowing its origination, not knowing its cessation, not knowing the path to its cessation;

於因無知，於果無知，於因已生諸法無知；
not knowing causes, not knowing results, not knowing phenomena arising from causes;

於善無知，於不善無知；
not knowing wholesome, not knowing unwholesome;

於有罪無知，於無罪無知；
not knowing what is meritorious, not knowing what is not meritorious;

於應修習無知，於不應修習無知；
not knowing what ought to be cultivated, not knowing what ought not to be cultivated;

於下劣無知；
not knowing inferior,

於上妙無知；
not knowing superior;

於黑無知，於白無知；
not knowing black, not knowing white;

於有異分無知，於緣已生或六觸處，如實通達無知。
not knowing varied distinctions, not knowing the six bases of contact as they truly are, and not gaining direct insight into them as they truly are.

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。
Thus, regarding those various aspects, truly lacking knowledge, not seeing, lack of insight, and pure ignorance—this is called ignorance.

云何為行？
What are formations?

行有三種，
There are three types of formations:

謂身行、
bodily formations,

語行、
verbal formations,

意行
and mental formations.

是名為行。
These are 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。

「行緣識者，云何為識？
'Formations condition consciousness,' what is consciousness?

謂六識身，
It refers to the six types of consciousnesses:

一者眼識，
1. eye-consciousness,

二者耳識，
2. ear-consciousness,

三者鼻識，
3. nose-consciousness,

四者舌識，
4. tongue-consciousness,

五者身識，
5. body-consciousness,

六者意識，
6. mind-consciousness.

是名為識。
These are 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。

「識緣名色者，云何為名？
'Consciousness conditions name-and-form,' what is name?

謂四無色蘊：
It denotes four non-material aggregates:

一者受蘊，
1. sensation,

二者想蘊，
2. perception,

三者行蘊，
3. formations,

四者識蘊。
4. consciousness.

云何為色？
What is form?

謂諸所有色，一切四大種，及四大種所造，
Form consists of all material aspects, includes four great elements and forms derived from four great elements.

此色前名總略為一，合名名色，是謂名色。
These, previously referred to separately, are together called 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。

「名色緣六處者，
‘Name-and-form condition the six sense bases,’

云何六處？
What are the six sense bases?

謂六內處：
They are six internal sense bases:

一眼內處，
1. the eye base,

二耳內處，
2. the ear base,

三鼻內處，
3. the nose base,

四舌內處，
4. the tongue base,

五身內處，
5. the body base,

六意內處，
6. the mind base.

是謂六處。
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。

「六處緣觸者，
‘The six sense bases condition contact,’

云何為觸？
What is contact?

謂六觸身：
It refers to six types of contact:

一者眼觸，
1. eye-contact,

二者耳觸，
2. ear-contact,

三者鼻觸，
3. nose-contact,

四者舌觸，
4. tongue-contact,

五者身觸，
5. body-contact,

六者意觸，
6. mind-contact.

是名為觸。
These are 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。

「觸緣受者，
‘Contact conditions sensation,’

云何為受？
What is sensation?

受有三種，
There are three types of sensation:

謂樂受、苦受、不苦不樂受，
pleasant sensation, painful sensation, neither-painful-nor-pleasant sensation.

是名為受。
These are called sensation.

「受緣愛者，云何為愛？愛有三種，謂欲愛、色愛、無色愛，是名為愛。

「受緣愛者，
‘Sensation conditions craving,’

云何為愛？
What is craving?

愛有三種，
There are three types of craving:

謂欲愛、色愛、無色愛，
sensual craving, craving for existence, craving for non-existence.

是名為愛。
These are 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。

「愛緣取者，
‘Craving conditions clinging,’

云何為取？
What is clinging?

謂四取：
There are four types of clinging:

一者欲取，
1. clinging to sense pleasure,

二者見取，
2. clinging to views,

三者戒禁取，
3. clinging to precepts and vows,

四者我語取，
4. clinging to self-doctrine.

是名為取。
These are 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。

「取緣有者，
‘Clinging conditions being,’

云何為有？
What is being?

有有三種，
There are three types of being:

謂欲有、色有、無色有，
sense being, form being, formless being.

是名為有。
These are called being.

「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。

「有緣生者，
‘Being conditions birth,’

云何為生？
What is birth?

謂彼彼有情，
It is the arising and occurrence of beings,

於彼彼有情類，諸生等生趣，
within various realms of beings,

起出現蘊，得界、得處、得諸蘊，
and acquisition of aggregates, elements, and sense bases.

生起、命根出現，是名為生。
This arising and manifestation of the life force 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。

「生緣老死者，
‘Birth conditions old age & death,’

云何為老？
What is old age?

謂髮衰變，皮膚緩皺，衰熟損壞，
It means the graying and thinning of hair, wrinkling of skin, weakening of faculties,

身脊傴曲黑黶間身，喘息奔急，
bent spine, black spots on the skin, labored breathing,

形貌僂前，憑據策杖，
stooped posture, reliance on a walking stick,

惛昧羸劣，損減衰退，
diminished vitality, decreased sensory functions,

諸根耄熟，功用破壞，
decay of faculties, breaking down of bodily functions,

諸行朽故，其形腐敗，
and the ultimate disintegration of bodily appearance—this is old age.

云何為死？
What is death?

謂彼彼有情，從彼彼有情類，
It is when beings from various realms of existence

終盡壞沒，捨壽捨煖，
meet their end, their warmth and life force leaving,

命根謝滅，棄捨諸蘊，
life faculty extinguished, abandon the aggregates,

死時運盡，
and the processes of life ceasing completely at death—

是名為死。
this is called death.

此死前老總略為一，
Old age and death, previously mentioned separately,

合名老死，
are collectively referred to as old age & death.

如是名為緣起差別義。
Thus is explained the differentiation of dependent origination.

「苾芻！我已為汝等說所標緣起初差別義。」

「苾芻！
“Beggars!

我已為汝等說所標緣起初差別義。」
I have now explained the initial nuances and differentiation of dependent origination to you.”

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。

時薄伽梵說是經已，
When Bhagavān had spoken this sūtra,

聲聞、菩薩、天人等眾，
the assemblage of śrāvakas, bodhisattvas, devas, and humans,

聞佛所說皆大歡喜，得未曾有，
upon hearing Buddha words all were overjoyed, never previously experienced,

信受奉行。
wholeheartedly accepted and practiced.

緣起經一卷
End of the **Dependent Origination Sūtra**.