The Higher Teaching of Śāriputra
Part II: Uninterrogated
| 緣品第五 | Chapter 5: Conditionality |
|---|---|
| 舍利弗阿毘曇論卷第十二 | Fascicle 12 of the Higher Teaching of Śāriputra |
| 姚秦罽賓三藏曇摩耶舍共曇摩崛多等 譯 | Translated by the Kasmiri Tripiṭa Dharmayaśas and Dharmagupta during Yao’s Qin Dynasty (ca. 414 CE) |
| Introduction | |
| 善緣方便善緣解。有緣方便聖忍非智。有緣方便聖智非忍。有緣方便受問答因俱生法。 | 1. The skillful method of conditionality then is the skillful understanding of conditionality.1 There is a method of conditionality that is a noble acceptance but not knowledge. There is a method of conditionality that is a noble knowledge but not acceptance. There is a method of conditionality that accepts the questions and answers about the principle of causal co-arising. |
| 若因此，有此。若無因，無此。若此生，有此生。若此滅，有此滅。若無明緣行⋯乃至⋯生緣老、死、憂、悲、苦、惱、苦聚成就。如是，純苦具足。 | 2. When this is caused, this exists. If there’s no cause, this doesn’t exist. If this arises, there is the arising of this. If this ceases, there is the ceasing of this.2 If ignorance conditions actions … birth conditions old age and death, this brings about sorrow, lamentation, pain, trouble, and the mass of suffering. In this way, one possesses nothing but suffering. |
| 無明滅則行滅⋯乃至⋯生滅則老、死、憂、悲、苦、惱、聚滅。如是，苦聚滅。是緣方便成就。 | 3. When ignorance ceases, then action ceases … up to … When birth ceases, then old age, death, sorrow, lamentation, pain, trouble, and the mass [of suffering] ceases. In this way, that mass of suffering is ceased. This accomplishes the method of conditionality. |
| 若彼於過去緣疑惑：「我過去有，我非過去有？何姓過去有？何因過去有？」若於未來緣疑惑：「我未來有⋯乃至⋯何因未來有？」若彼因緣疑惑：「我云何有，我云何非有？⋯何因有？何生處？此眾生從何來去至何處？」 | 4. Suppose someone has doubts about their conditions in the past: “Did I exist in the past, or did I not exist in the past? What clan was I in the past? What caused me to exist in the past?” Suppose someone has doubts about their conditions in the future: “Will I exist in the future, [or will I not exist in the future]? [What clan will I be in the future?] What will cause me to exist in the future?” Suppose someone has doubts about their conditions in the present: “Do I exist in the present, or do I not exist in the present? [What clan am I in the present?] What caused me to exist in the present? Where will I be born? Whence do these sentient beings come, and whence do they go?”3 |
| 若於佛疑惑：「是佛世尊，非佛世尊？世尊善說法，世尊不善說法？世尊聲聞眾善趣，世尊聲聞眾不善趣？行常，行無常？行苦，行非苦行？我法，非我法？寂靜涅槃，非寂靜涅槃？有與，無與？有施，無施？有祀，無祀？有善惡業果報，無善惡業果報？有今世，無今世？有後世，無後世？有父母，無父母？有天，無天？眾生有化生，眾生無化生？世有沙門、婆羅門正趣、正至，若今世、後世自證知說？世無沙門、婆羅門正趣、正至，若今世、後世自證知說？」 | 5. Suppose they have doubts about the Buddha: “Was he a buddha and a bhagavān, or not a buddha and a bhagavān? Did the Bhagavān teach the Dharma well, or did the Bhagavān not teach the Dharma well? Was the Bhagavān’s assembly of direct disciples have good destinies, or did the Bhagavān’s assembly of direct disciples not have good destinies? Was their practice eternalism, or was it not eternalism? Was their practice aceticism, or was it not asceticism? Was it a teaching of self or not a teaching of self? Did they peacefully nirvāṇa, or did they not peacefully nirvāṇa? Is there a giver or no giver? Is there a gift or no gift? Are there ritual sacrifices or no sacrifices? Are there fruititions of good and bad deeds or no fruitition of good and bad deeds? Is there a present world or no present world? Is there a later world or no later world? Are there mother and father or no mother and father? Are there gods or no gods? Are there spontaneously born sentient beings or no spontaneously born sentient beings? Does the world have ascetics and priests correctly headed and correctly realized, who realize it for themselves either in the present world or a later one? Does the world have no ascetics and priests who are correctly headed and correctly realized, who realize it for themselves either in the present world or a later one?”4 |
| 若於法疑惑。心不決定，猶豫二心，疑心不了。無量疑不盡，非解脫。彼時，無有。若有沙門、婆羅門異緣實：「我、世常。此實餘虛妄⋯乃至⋯如去⋯不如去。」彼時，亦無有。何況聖緣方便成就？終無此煩惱垢。 | 6. Suppose they have doubts about the Dharma. Their minds are uncertain, wavering between two thoughts, and doubtfully not understanding. Their measureless doubts being unending, they aren’t liberated. It doesn’t exist at that point. Suppose there are ascetics or priests who see independently of others:5 “Self and the world are eternal. This is true; everything else is false [… not eternal … both eternal and not eternal … neither eternal nor not eternal … self and world are limited … unlimited … both limited and unlimited … neither limited nor unlimited … the body is the soul … the soul is the body … the body is one thing and the soul another … there is no soul or body …] there are thus gone ones [who have been extinguished] … no thus gone ones … [there are and aren’t thus gone ones … there neither are thus gone ones nor no thus gone ones who have been extinguished] …”6 It doesn’t exist at that point, either. How could that be for one who accomplishes the method of conditionality by relying on noble ones? They will never have the defilement of these afflictions. |
| Conditionality | |
| 云何緣？如佛告諸比丘：「我當說緣、緣生法。云何緣？無明緣行。若諸佛出世、若不出世，法住法界。住彼法界，如來正覺、正解已，演說，開示，分別，顯現。說無明緣行⋯乃至⋯生緣老死。若如此法，如爾、非不如爾。不異不異物。常法實法法住法定。如是緣是名緣。」 | 7. What is conditionality? As the Buddha told the monks, “I will teach you conditionality and the things that dependently arise. What is conditionality? Ignorance conditions actions. Whether a buddha appears in the world or not, this principle abides in the realm of principles. Abiding in that realm of principles, the Tathāgata has correctly realized and correctly understood it, and he explains it in detail, reveals, discerns, and makes it plain. He teaches that ignorance conditions action … up to … birth conditions old age and death. If one accords with this principle, that is the case, not something otherwise. It’s not different, nor something else. It’s an eternal principle, a true principle, a principle that abides, and a principle that’s established. Such conditions are called conditionality.”7 |
| 「云何緣生法。老、死無常。有為緣生盡法、變異法、離欲法、滅法⋯乃至⋯無明無常。有為緣生法盡法、變異法、離欲法、滅法。是名緣生法。 | 8. “What are the things that dependently arise? Old age and death are impermanent. Being dependently arisen, they are things that end, things that change, things that part with desire, and things that cease … and so on for the other ten steps in reverse order … Ignorance is impermanent. Being dependently arisen, it’s a thing that ends, a thing that changes, a thing that parts with desire, and a thing that ceases. These are called the things that dependently arise. |
| 云何緣方便。若彼緣若此緣生法。若見解射方便。是名緣方便。比丘。齊幾名善緣方便。彼緣此緣生法。如實知如實見。齊是名善緣方便。 | 9. “What is the method of conditionality? Whether it’s those conditions or this principle of dependent arising, if someone sees and understands by launching this method, it’s called the method of conditionality. Monk, what exactly is called the skillful method of conditionality? Those conditions and this principle of dependent arising. Knowing and seeing them truly is precisely what is called the skillful method of conditionality.”8 |
| Ignorance Conditions Action | |
| Ignorance and Action | |
| 云何無明？癡不善根是名無明。 | 10. What is ignorance? The unskillful root of delusion is called ignorance.9 |
| 云何無明緣行？無明緣福行、非福行、不動行。 | 11. How does ignorance condition actions? Ignorance conditions actions of merit, actions of demerit, and actions that are imperturbable.10 |
| Actions of Demerit | |
| 云何非福行？不善身行、不善口行、不善意行。 | 12. What are actions of demerit? Unskillful physical actions, unskillful verbal actions, and unskillful mental actions. |
| 云何不善身行？若人無慧、無明不斷，行殺、盜、婬、及餘不善身行。是名不善身行。 | 13. What are unskillful physical actions? Suppose a person doesn’t end their lack of wisdom and ignorance, and they commit acts of killing, stealing, lust, or other unskillful physical actions. This is called unskillful physical action. |
| 云何不善口行？若人無慧、無明未斷，行妄語、兩舌、惡口、綺語、及餘不善口行。是名不善口行。 | 14. What are unskillful verbal actions? Suppose a person doesn’t end their lack of wisdom and ignorance, and they commit acts of speaking falsely, duplicitously, harshly, idly, or any other unskillful verbal actions. These are called unskillful verbal actions. |
| 云何不善意行？若人無慧、無明未斷，起貪欲、瞋恚、邪見。是名不善意行。此身、口、意不善行名非福行。無明緣現世行。 | 15. What are unskillful mental actions? Suppose a person doesn’t end their lack of wisdom and ignorance, and they produce greed, hate, and wrong views. These are called unskillful mental actions. These unskillful physical, verbal, and mental actions are called actions of demerit. This is ignorance conditioning actions in the present world.11 |
| Actions of Merit | |
| 云何福行？身善行、口善行、意善行。 | 16. What are actions of merit? Physically skillful actions, verbally skillful actions, and mentally skillful actions. |
| 云何身善行？若人無慧、無明未斷，不殺、盜、婬、及餘身善行。是名身善行。 | 17. What are physically skillful actions? Suppose a person has yet to end their lack of wisdom and ignorance, and they don’t kill, steal, engage in lust, or do other physically skillful actions. These are called physically skillful actions. |
| 云何口善行？若人無慧、無明未斷，不妄語、兩舌、惡口、綺語、及餘口善行。是名口善行。 | 18. What are verbally skillful actions? Suppose a person has yet to end their lack of wisdom and ignorance, and they don’t speak falsely, duplicitously, harshly, idly, or do other verbally skillful actions. These are called verbally skillful actions. |
| 云何意善行？若人無慧、無明未斷，無貪、無恚、正見。是名意善行。此身、口、意善行是名福行。無明緣現世行。 | 19. What are mentally skillful actions? Suppose a person has yet to end their lack of wisdom and ignorance, and they lack any greed or hate and have right view. These are called mentally skillful actions. These physically, verbally, and mentally skillful actions are called actions of merit. This is ignorance conditioning actions in the present world.12 |
| 復次，若人無慧、無明未斷，離欲惡、不善法。有覺、有觀，離生喜樂，成就初禪行。彼身業無教、戒、法入攝、意識所知。口業無教、戒、法入攝、意識所知。意業由意生受、想、思、觸、思惟。如是身、口、意善行是名福行、無明緣現世行。 | 20. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they part with desires and bad and unskillful qualities. With perception and investigation, that seclusion produces joy and happiness, and they accomplish the practice of the first meditation. That physical deed is unexpressed,13 ethical, consists of the idea sense, and it’s something known by mental awareness. That verbal deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That mental deed produces from one’s mind feelings, conceptions, intentions, contacts, and considerations. Such physically, verbally, and mentally skillful actions are called actions of merit. This is ignorance conditioning actions of the present world. |
| 復次，若人無慧、無明未斷，滅覺、觀，內信心。無覺、無觀，定生喜、樂，成就二禪行。彼身業無教、戒、法入攝、意識所知。口業無教、戒、法入攝、意識所知。意業由意生受、想、思、觸、思惟。如是身、口、意業善行是名福行。無明緣現世行。 | 21. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. They cease perception and investigation and have an inner faith. Without perception or investigation, their samādhi produces joy and happiness, and they accomplish the practice of the second meditation. That physical deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That verbal deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That mental deed produces from one’s mind feelings, conceptions, intentions, contacts, and considerations. Such physical, verbal, and mental skillful actions are called actions of merit. This is ignorance conditioning actions of the present world. |
| 復次，若人無慧、無明未斷，離喜、捨行、念、知身受樂如諸聖人。解捨念樂行，成就三禪行。彼身業無教、戒、法入攝、意識所知。口業無教、戒、法入攝、意識所知。意業由意生受想、思、觸、思惟。如是身、口、意善行是名福行。無明緣現世行。 | 22. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. They part with joy and practice detachment and mindfulness. They know their own experience of happiness to be like that of noble people. With understanding, detachment, mindfulness, and happy living, they accomplish the practice of the third meditation. That physical deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That verbal deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That mental deed produces from one’s mind feelings, conceptions, intentions, contacts, and considerations. Such physical, verbal, and mental skillful actions are called actions of merit. This is ignorance conditioning actions of the present world. |
| 復次，若人無慧、無明未斷。斷苦、樂先滅憂喜。不苦不樂，捨、念、淨，成就四禪行。彼身業無教、戒、法入攝、意識所知。口業無教、戒、法入攝、意識所知。意業由意生受、想、思、觸、思惟。如是身、口、意善行是名福行。無明緣現世行。是名福行。 | 23. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. They end their pleasure and pain and cease their previous sadness and joy. Neither suffering nor happy, they are detached, mindful, and pure, and they accomplish the practice of the fourth meditation. That physical deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That verbal deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That mental deed produces from one’s mind feelings, conceptions, intentions, contacts, and considerations. Such physical, verbal, and mental skillful actions are called actions of merit. This is ignorance conditioning actions of the present world. These are called actions of merit.14 |
| Actions that Are Imperturbable | |
| 云何不動行？若人無慧、無明未斷。離一切色想，滅瞋恚想，不思惟若干想。成就無邊空處行。彼身業無教、戒、法入攝、意識所知。口業無教、戒、法入攝、意識所知。意業由意生受、想、思、觸、思惟。如是身、口、意善行是名不動行。無明緣現世行。 | 24. What are actions that are imperturbable? Suppose a person has yet to end their lack of wisdom and ignorance. They part with all notions of form, cease notions of hate, and don’t consider any other notions. They then accomplish the practice of the abode of limitless space. That physical deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That verbal deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That mental deed produces from one’s mind feelings, conceptions, intentions, contacts, and considerations. Such physical, verbal, and mental skillful actions are called imperturbable actions. This is ignorance conditioning actions of the present world. |
| 復次，若人無慧無明未斷。離一切空處，成就無邊識處行。彼身業無教、戒、法入攝、意識所知。口業無教、戒、法入攝、意識所知。意業由意生受、想、思、觸、思惟。如是身、口、意善行是名不動行。無明緣現世行。 | 25. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. They part with the entire abode of emptiness and accomplish the practice of the abode of limitless awareness. That physical deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That verbal deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That mental deed produces from one’s mind feelings, conceptions, intentions, contacts, and considerations. Such physical, verbal, and mental skillful actions are called imperturbable actions. This is ignorance conditioning actions of the present world. |
| 復次，若人無慧、無明未斷。離一切識處，成就無所有處行。彼身業無教、戒、法入攝、意識所知。口業無教、戒、法入攝、意識所知。意業由意生受、想、思、觸、思惟。如是身、口、意善行是名不動行。無明緣現世行。 | 26. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. They part with the entire abode of awareness and accomplish the practice of the abode of nothingness. That physical deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That verbal deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That mental deed produces from one’s mind feelings, conceptions, intentions, contacts, and considerations. Such physical, verbal, and mental skillful actions are called imperturbable actions. This is ignorance conditioning actions of the present world. |
| 復次，若人無慧、無明未斷。離一切無所有處，成就非有想非無想處行。彼身業無教、戒、法入攝、意識所知。口業無教、戒、法入攝、意識所知。意業由意生受、想、思、觸、思惟。如是身、口、意善行。是名不動行。無明緣現世行。是名不動行。 | 27. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. They part with the entire abode of nothingness and accomplish the practice of the abode that’s neither with nor without conception. That physical deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That verbal deed is unexpressed, ethical, consists of the idea sense, and it’s something known by mental awareness. That mental deed produces from one’s mind feelings, conceptions, intentions, contacts, and considerations. Such physical, verbal, and mental skillful actions are called imperturbable actions. This is ignorance conditioning actions of the present world. This is called actions that are imperturbable.15 |
| Ignorance Conditions Future Actions | |
| 復次，若人無慧、無明未斷，作不善身、口、意行。作不善行故，身壞命終，墮地獄、畜生、餓鬼。以因、緒、緣故，墮地獄、畜生、餓鬼，受五陰身。如是，緣現世行受未來行。是名無明緣未來行。 | 28. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit unskillful physical, verbal, and mental actions. As a result of committing unskillful actions, they fall to hell, animals, or hungry ghosts when their body breaks up and their life ends. Because of these causes, origins, and conditions,16 they fall to hell, animals, and hungry ghosts and receive a body of five aggregates. In this way, the condition of actions in the present world brings actions in the future. This is called ignorance conditioning future actions. |
| 復次，若人無慧、無明未斷，作有漏身善行，當受欲界生⋯作有漏口善行、意善行，當受欲界生。作善行已，身壞命終，若生人中、欲界天上。以因、緒、緣故，人中、欲界天上受五陰身。如是，緣現世行受未來行。是名無明緣未來行。 | 29. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a birth in the desire realm … do contaminated, skillful verbal or mental actions that will get them a birth in the desire realm. Having done those skillful actions, they might be born among humans or up in a desire realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, they receive a body of five aggregates among humans or up in a desire realm heaven. In this way, the condition of actions in the present world brings actions in the future. This is called ignorance conditioning future actions. |
| 復次，若人無慧、無明未斷，作有漏身善行，當受色界生⋯作有漏口善行、意善行，當受色界生。作善行已，身壞命終，生色界天上。以因、緒、緣故，色界天上受五陰身。如是，緣現世行受未來行。是名無明緣未來行。 | 30. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a birth in the form realm … do contaminated skillful verbal or mental actions that will get them a birth in the form realm. Having done those skillful actions, they will be born up in a form realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, they receive a body of five aggregates up in a form realm heaven. In this way, the condition of actions in the present world brings actions in the future. This is called ignorance conditioning future actions. |
| 復次，若人無慧無明未斷，作有漏身、口、意善行當受無色界生。作善行已，身壞命終，生無色界天上。以因、緒、緣故，無色界天上受四陰身。如是，緣現世行受未來行。是名無明緣未來行。 | 31. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a birth in the formless realm … do contaminated, skillful verbal or mental actions that will get them a birth in the formless realm. Having done those skillful actions, they will be born up in a formless realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, they receive a body of four aggregates up in a formless realm heaven. In this way, the condition of actions in the present world brings actions in the future. This is called ignorance conditioning future actions. |
| 如佛說：「阿難，行有緣。如是，阿難，問已有答：『行何緣？』『無明緣行，』此是答。阿難，若無無明者有行不？」「世尊，無也。」「阿難，以因、緒、緣故行。若無明緣行⋯」如向所說。以是故說。 | 32. As the Buddha taught: “Ānanda, actions have their condition. Thus, Ānanda, being asked, ‘What is the condition for actions?’ the answer is ‘Ignorance conditions actions.’ This is the answer. Ānanda, would these actions exist if there was no ignorance?” “No, Bhagavān.” “Ānanda, actions are because of this cause, origin, and condition. If ignorance conditions actions …” and so on as above. Therefore, he taught this.17 |
| Present Actions Condition Present Awareness | |
| 云何行緣識？有緣共欲思，生共欲識。如是，緣現在行生現在識。名行緣現在識。 | 33. How do actions condition awareness? Conditioned together with intentions of desire, awareness arises with desire. In this way, the condition of present actions gives rise to present awareness. This is called actions conditioning present awareness. |
| 有共瞋恚⋯有共愚癡⋯無共欲⋯無共瞋恚⋯無共愚癡⋯善⋯不善⋯ | 34. [Conditioned] together with [intentions of] hate … together with delusion … without any desire … without any hate … without any delusion … skillfulness … unskillfulness … |
| 有緣無記思，有生無記識。如是，緣現在行生現在識。是名行緣現在識 | 35. Conditioned by indeterminate intention, there is indeterminate awareness that arises. In this way, the condition of present actions gives rise to present awareness. This is called actions conditioning present awareness. |
| 緣眼緣色生識。彼眼行色行若緣識。如是緣現在行生現在識。是為現在行緣現在識。 | 36. Conditioned by the eye and conditioned by forms, awareness arises. If the actions of that eye and those forms condition awareness, such conditions are present actions giving rise to present awareness. These are present actions conditioning present awareness. |
| 耳⋯鼻⋯舌⋯身緣意、緣法，生識。彼意行、法行若緣識，如是緣現在行生現在識。是名現在行緣現在識。 | 37. Conditioned by the ear … nose … tongue … body … conditioned by the mind and conditioned by ideas, awareness arises. If those actions of mind and actions of ideas condition awareness, such conditions are present actions giving rise to present awareness. This is called present actions conditioning present awareness.18 |
| Present Actions Condition Future Awareness | |
| 復次，若人無慧、無明未斷，起不善身行⋯不善口行⋯不善意行。作不善行已，身壞命終，墮地獄、畜生、餓鬼。以因、緒、緣故生地獄、畜生、餓鬼初識。以業因、緒、集，緣生眼識⋯乃至⋯意識及後了識。如是，緣現在行生未來識。是為行緣未來識。 | 38. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they produce unskillful physical actions … unskillful verbal actions … unskillful mental actions. Having done those unskillful actions, they will fall to hell or among animals or hungry ghosts when their body breaks up and their life ends. Because of these causes, origins, and conditions, their first awareness of being in hell, an animal, or a hungry ghost arises. Because of the cause, origin, and formation of deeds, visual awareness dependently arises … up to … mental awareness and the cognitions that follow. In this way, the condition of present actions give rises to future awareness. This is actions conditioning future awareness. |
| 復次，若人無慧、無明未斷，作有漏身善行當受欲界生。作有漏口、意善行當受欲界生。作善行已，身壞命終，若生人中，若生欲界天上。以因、緒、緣故，若生人中、若生欲界六天，初識。以業因緒集緣。生眼識乃至意識及後了識。如是，緣現在行生未來識。是為行緣識。 | 39. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a birth in the desire realm … do contaminated, skillful verbal or mental actions that will get them a birth in the desire realm. Having done those skillful actions, they might be born among humans or up in a desire realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, their first awareness is being born among humans or up in the six heavens of the desire realm. Because of the cause, origin, and formation of deeds, visual awareness dependently arises … up to … mental awareness and the cognitions that follow. In this way, the condition of present actions gives rise to future awareness. This is actions conditioning [future] awareness. |
| 復次，若人無慧、無明未斷，行有漏身善行當受色界生⋯作有漏口、意善行當受色界生。作善行已，身壞命終，生色界天上。以因、緒、緣故，色界天上受初識。業因、緒、集、緣，生眼識⋯乃至⋯意識及後了識。如是緣現在行生未來識。是名行緣未來識。 | 40. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a birth in the form realm … do contaminated, skillful verbal or mental actions that will get them a birth in the form realm. Having done those skillful actions, they will be born up in a form realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, they experience the first awareness up in a form realm heaven. Because of the cause, origin, and formation of deeds, visual awareness dependently arises … up to … mental awareness and the cognitions that follow. In this way, the condition of present actions gives rise to future awareness. This is actions conditioning future awareness. |
| 復次，若人無慧無明未斷，作有漏身善行當受無色界生⋯作有漏口、意善行當受無色界生。作善行已，身壞命終，生無色界天上。以因、緒、緣故，無色界天上受初識。業因、緒、集，緣生意界、意識界、及後了識。如是，緣現在行生未來識。是名行緣未來識。 | 41. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a birth in the formless realm … do contaminated skillful verbal or mental actions that will get them a birth in the formless realm. Having done those skillful actions, they will be born up in a formless realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, they experience the first awareness up in a formless realm heaven. Because of the cause, origin, and formation of deeds, the mental element dependently arises as well as the mental awareness element and the cognitions that follow. In this way, the condition of present actions gives rise to future awareness. This is called actions conditioning future awareness. |
| Future Actions Condition Future Awareness | |
| 復次，若人無慧無明未斷，作身、口、意惡行。作惡行已，身壞命終，墮地獄、畜生、餓鬼。以因、緒、緣故，地獄、畜生、餓鬼有不善思共彼思識。如是，緣未來行受未來識。是名行緣未來識。 | 42. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit bad physical, verbal, and mental actions. Having done those bad actions, they will fall to hell, animals, or hungry ghosts when their body breaks up and their life ends. Because of these causes, origins, and conditions, that hell being, animal, or hungry ghost will have unskillful intentions along with the awareness of those intentions. In this way, the condition of future actions brings future awareness. This is called actions conditioning future awareness. |
| 復次，若人無慧無明未斷，作有漏身善行當受欲界生⋯作有漏口、意善行當受欲界生。作善行已，身壞命終，若生人中、生欲界天上。由因、緒、緣故，若人中、欲界天上，有善思共彼思識。如是，緣未來行受未來識。是名行緣未來識。 | 43. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that get them a birth in the desire realm … do contaminated skillful verbal or mental actions that will get them a birth in the desire realm. Having done those skillful actions, they might be born among humans or up in a desire realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, they will have skillful intentions along with the awareness of those intentions whether they’re among humans or up in a desire realm heaven. In this way, the condition of future actions brings future awareness. This is called actions conditioning future awareness. |
| 復次，若人無慧無明未斷，作有漏身善行當受色界生⋯作有漏口、意善行當受色界生。作善行已，身壞命終，生色界天上。以因、緒、緣故，生色界天上，有思共思識。如是，緣未來行生未來識。是名行緣未來識。 | 44. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a birth in the form realm … do contaminated, skillful verbal or mental actions that will get them a birth in the form realm. Having done those skillful actions, they will be born up in a form realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, they are born up in a form realm heaven having [skillful] intentions along with the awareness of those intentions. In this way, the condition of future actions gives rise to future awareness. This is called actions conditioning future awareness. |
| 復次，若人無慧無明未斷，作有漏身善行當受無色界生⋯作有漏口、意善行當受無色界生。作善行已，身壞命終，生無色界天上。以因、緒、緣故，無色界天上有不動思共彼思識。如是，緣未來行生未來識。是名行緣未來識。 | 45. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a birth in the formless realm … do contaminated, skillful verbal or mental actions that will get them a birth in the formless realm. Having done those skillful actions, they will be born up in a formless realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, they have imperturbable intentions along with the awareness of those intentions up in a formless realm heaven. In this way, the condition of future actions gives rise to future awareness. This is called actions conditioning future awareness. |
| The Final Action Conditions the First Awareness | |
| 復次，若最後行未知而滅、若無間行滅已，識續餘道生。彼行彼緣無間緣。若因識續餘道生，彼行緣彼識因緣。若思行彼識續餘道生，彼行緣彼識境界緣。若彼行識續餘道生，彼行緣彼識依緣。若報行識續餘道生。彼行緣彼識報緣。若起行識續餘道生。彼行緣彼識起緣。若行相應識續餘道生。彼行緣彼識異緣。若行增上識續餘道生。彼行緣彼識增上緣。此最後識滅。初識續餘道生。 | 46. Furthermore, if the final action ceases before it’s known or an immediate action has ceased, awareness continues and arises in another destiny. That action conditioning that [awareness] is called immediate conditioning.19 If it causes awareness to continue and arise in another destiny, that action conditioning that awareness is called causal conditioning. If a contemplative action continues awareness, and it arises in another destiny, that action conditioning that awareness is objective conditioning. If a supporting action continues the awareness, and it arises in another destiny, that action conditioning that awareness is called supportive conditioning. If a consequential action continues awareness, and it arises in another destiny, that action conditioning that awareness is consequential conditioning. If an action produces the awareness that continues and arises in another destiny, that action conditioning that awareness is productive conditioning. If an associated action continues the awareness, and it arises in another destiny, that action conditioning that awareness is other conditioning. If the action develops the awareness that continues and arises in another destiny, that action conditioning that awareness is developmental conditioning. This ceases the final awareness, and the first awareness continues and arises in another destiny. |
| 最後識滅已，初識即生，無有中間。喻如影移日續、日移影續。影之與日無有中間。如是，最後識滅，初識續餘道生。 | 47. Once the last awareness has ceased, the first awareness then arises with no interval in between them. It’s like a shadow moving while the sun continues or the sun moving while a shadow continues. There’s no [delay] between the shadow and the sun. In this way, the last awareness ceases, and the first awareness continues and arises in another destiny.20 |
| 後識滅已，即受初識，無有中間。若最初識、若最後識相應法，不至後識。喻如眼識滅已生耳識，耳識滅已生眼識。眼識相應法不至耳識，耳識相應法不至眼識。如是，最後識、最後識相應法不至初識。初識相應法不至後識。 | 48. Once the last awareness has ceased, then the first awareness arises without an interval in between them. Whether it’s the last awareness or something associated with the last awareness, it doesn’t reach the first awareness. Whether it’s the first awareness or something associated with the first awareness, it doesn’t reach a later awareness. It’s like an auditory awareness that arises after a visual awareness has ceased or a visual awareness that arises after an auditory awareness has ceased. Something associated with the visual awareness doesn’t reach the auditory awareness, and something associated with the auditory awareness doesn’t reach the visual awareness. In this way, the last awareness or something associated with the last awareness doesn’t reach the first awareness, and something associated with the first awareness doesn’t reach a later awareness.21 |
| 後識滅已，即生初識。謂此時過。謂此滅彼生。謂此終彼始。非彼命彼身，非異命異身。非常、非斷，非去、非來、非變，非無因、非無作。非此作此受，非異作異受。知有去、來，知有生、死，知有業相續，知有說法，知有緣。無有從此至彼者，無有從彼至此者。何以故？業緣相續生。 | 49. Once the last awareness has ceased, the first awareness arises. Which is to say, this event has passed. Which is also to say, this ceases, and that arises. Which is also to say, this ends, and that begins. It’s not that life and that body, nor is it that the life is one thing and the body something else. They are neither eternal nor ending, not past nor future, not changing, and neither without cause nor without a maker. It’s not that this is the maker and this is the receiver, nor is the maker one thing and the receiver something else. Know that there is past and future, know that there is birth and death, know that there are deeds that continue, know that there is the Dharma teaching, and know that there is conditionality. No one from here arrives there, and no one from there arrives here. Why is that? The karmic conditioning continues and arises.22 |
| 如佛說：「阿難，識有緣。」如是，阿難，問已有答：『識有何緣？』『行緣，』此是答。「阿難，若無行者當有識不？」「世尊，無也。」「以是，阿難，此因、緒、緣識。若行緣識⋯」如向所說。以此故說。 | 50. As the Buddha taught: “Ānanda, awareness has its condition. Thus, Ānanda, being asked, ‘What is the condition for awareness?’ the answer is ‘Actions condition [awareness].’ This is the answer. Ānanda, would awareness exist if there were no actions?” “No, Bhagavān.” “Therefore, Ānanda, awareness is because of these causes, origins, and conditions. If actions condition awareness …” and so on as above. Therefore, he taught this. |
| Present Awareness Conditions Present Name and Form | |
| 云何識緣名色？有緣共欲識生，有欲身業生⋯有欲口業生⋯有欲意業生。共有欲身業、口業是謂色。共有欲意業，由意生受、想、思、觸、思惟謂名。如是現在識生現在名色。是名識緣現在名色。 | 51. How does awareness condition name and form? There is the condition of awareness arising accompanied by desire, and then physical deeds arise with desire … verbal deeds arise with desire … mental deeds arise with desire. The physical deeds and verbal deeds that are accompanied by desire are called form, and the mental deeds accompanied by desire and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. In this way, present awareness produces present name and form. This is called awareness conditioning present name and form. |
| ⋯共有瞋恚⋯共有愚癡⋯無共欲⋯無共瞋恚⋯無共愚癡⋯善⋯不善⋯有緣無記識⋯無記身業⋯口業⋯意業⋯無記身業、口業謂色。無記意業由意生受、想、思、觸、思惟謂名。如是，緣現在識生現在名色。是名現在識緣現在名色。 | 52. … accompanied by hate … accompanied by delusion … not accompanied by desire … not accompanied by hate … not accompanied by delusion … skillful … unskillful … there is a condition of neutral awareness … neutral physical deeds … verbal deeds … mental deeds … The neutral physical deeds and verbal deeds are called form. The neutral mental deeds and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. In this way, the condition of present awareness gives rise to present name and form. This is called present awareness conditioning present name and form. |
| Present Awareness Conditions Future Name and Form | |
| 復次，若人無慧、無明未斷，作不善識。彼作不善識已，身壞命終墮地獄、畜生、餓鬼。以因、緒、緣故，生地獄、畜生、餓鬼名色。四大、四大所造色是色。由意生受、想、思、觸、思惟謂名。是，緣現在識生未來名色。是為識緣未來名色。 | 53. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they create an unskillful awareness. Having created an unskillful awareness, they fall to hell or among animals or hungry ghosts when their body breaks up and their life ends. Because of this cause, origin, and condition, the name and form of hell, an animal, or a hungry ghost arise. The four basic elements and forms made of the four basic elements are form. The feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. In this way, the condition of present awareness gives rise to future name and form. This is called awareness conditioning future name and form. |
| 復次，若人無慧無明未斷，作有漏善識，當受欲界生。作善識已，身壞命終若生人中、若生欲界天上。以因、緒、緣故，受人中若欲界天上名色。四大、四大所造色是色。由意生受、想、思、觸、思惟是名。如是，緣現在識生未來名色。 | 54. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they create a contaminated, skillful awareness that will get them a birth in the desire realm. Having created that skillful awareness, they are born among humans or up in a desire realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the name and form of humans or a desire realm heaven arise. The four basic elements and forms made of the four basic elements are form. The feelings, conceptions, intentions, contacts, and considerations that arise from mind are name. In this way, the condition of present awareness gives rise to future name and form. [This is called awareness conditioning future name and form.] |
| 復次，若人無慧、無明未斷。離欲惡不善法。有覺、有觀，離生喜、樂，成就初禪行。彼喜、樂初禪尊上，堪忍住喜、樂。初禪尊上堪忍住已，識依樂取，彼身壞命終，生色界天上。以因、緒、緣故，生色界天上名色。四大、四大所造色。是色由意生受、想、思、觸、思惟是名。如是，緣現在識生未來名色。是名識緣未來名色⋯乃至⋯ | 55. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. They are secluded from desires and bad and unskillful things. With perception and investigation, that seclusion gives rise to joy and happiness, and they accomplish the practice of the first meditation. The joy and happiness of that first meditation is the best, and they live in that joy and happiness.23 Having lived in that first meditation that’s supreme, their awareness rests on grasping happiness, and they are born up in a form realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the name and form of a form realm heaven arises. The four basic elements and forms made of the four basic elements are form. The feelings, conceptions, intentions, contacts, and considerations that arise from the mind are name. In this way, the condition of present awareness produces future name and form. This is called awareness conditioning future name and form … [and so on for the next three meditations and first three formless samādhis] … |
| 復次，若人無慧、無明未斷。離一切無所有處，成就非有想非無想處行。喜、樂彼非有想非無想處尊上堪忍住喜、樂。非有想非無想處尊上堪忍多住已，識依取樂多修行。身壞命終，生非有想非無想處天上。以因、緒、緣故，生非想非非想處天上名，由意生受、想、思、觸、思惟謂名。如是，緣現在識生未來名。是名識緣未來名。 | 56. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. They are secluded from the entire abode of nothingness and accomplish the joy and happiness of practicing the abode that’s neither with nor without conception. The joy and happiness of the abode that’s neither with nor without conception is supreme, and they live in its joy and happiness. Having lived in that abode that’s neither with nor without conception that’s supreme, their awareness rests on grasping the happiness of often cultivating it. They are born up in the heavenly abode that’s neither with nor without conception when their body breaks up and their life ends. Because of these causes, origins, and conditions, the name of that heavenly abode that’s neither with nor without conception arises, and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. In this way, the condition of present awareness produces future name. This is called awareness conditioning future name. |
| Future Awareness Conditions Future Name and Form | |
| 復次，若人無慧、無明未斷，作不善身行、不善口行、不善意行。作不善行已，身壞命終，生地獄、畜生、餓鬼。以因、緒、緣故，生地獄、畜生、餓鬼初識，共彼識名色。四大、四大所造色是色，由意生受、想、思、觸、思惟是名。如是，緣未來識生未來名色。是名識緣未來名色。 | 57. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit unskillful physical actions, unskillful verbal actions, or unskillful mental actions. Having done those unskillful actions, they are born in hell or among animals or hungry ghosts when their body breaks up and their life ends. Because of these causes, origins, and conditions, the first awareness of being in hell or as an animal or hungry ghost arises, and that awareness is accompanied by name and form. The four basic elements and forms made of the four basic elements are form, and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are name. In this way, the condition of future awareness gives rise to future name and form. This is called awareness conditioning future name and form. |
| 復次，若人無慧、無明未斷，作有漏身、口、意善行當受欲界生。作善行已，身壞命終若生人中、欲界天上。以因、緒、緣故，生人中、若欲界天上初識，共彼識名色。四大、四大所造色是色，由意生受、想、思、觸、思惟謂名。如是，緣未來識生未來名色。是名識緣未來名色。 | 58. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical, verbal, or mental actions that will get them a birth in the desire realm. Having done those skillful actions, they are born either among humans or up in a desire realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the first awareness of being among humans or in desire realm heaven arises, and that awareness is accompanied by name and form. The four basic elements and forms made of the four basic elements are form, and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. In this way, the condition of future awareness produces future name and form. This is called awareness conditioning future name and form. |
| 復次，若人無慧、無明未斷，作有漏身善行當生色界⋯作有漏口善行⋯意善行當生色界。作善行已，身壞命終，生色界天上。以因、緒、緣故，生色界初識共彼識名色。四大、四大所造色是色。由意生受、想、思、觸、思惟是名。如是，緣未來識生未來名色。是名識緣未來名色。 | 59. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a birth in the form realm … commit contaminated, skillful verbal actions … skillful mental actions that will get them a birth in the form realm. Having done those skillful actions, they are born up in a form realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the first awareness of being in the form realm arises, and that awareness is accompanied by name and form. The four basic elements and forms made of the four basic elements are form, and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. In this way, the condition of future awareness produces future name and form. This is called awareness conditioning future name and form. |
| 復次，若人無慧、無明未斷，作有漏身善行當生無色界⋯作有漏口善行⋯意善行當生無色界。作善行已，身壞命終，生無色界天上。以因、緒、緣故，生無色界天上初識，共彼識名。由意生受、想、思、觸、思惟是名。如是，緣未來識生未來名。是名識緣未來名。 | 60. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a birth in the formless realm … commit contaminated, skillful verbal actions … skillful mental actions that will get them a birth in the formless realm. Having done those skillful actions, they are born up in a formless realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the first awareness of being in a formless realm heaven arises, and that awareness is accompanied by name. The feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. In this way, the condition of future awareness produces future name. This is called awareness conditioning future name. |
| 如佛說：「阿難，名色有緣。如是，阿難，問已有答：『名色何緣？』『識緣名色』此是答。阿難，識不入胎，有名色生不？」「世尊，無也。」「阿難，識入胎不出有名色集不？」「世尊，無也。」「阿難，若嬰兒識斷壞非有，彼有名色增長廣大不？」「世尊，無也。」「阿難，無一切識者，有名色不？」「世尊，無也。」「以是，阿難，以因、緒、緣名色。阿難，若識緣名色⋯」如向所說。以是故說。 | 61. As the Buddha taught: “Ānanda, name and form has its condition. Thus, Ānanda, being asked, ‘What is the condition for name and form?’ the answer is ‘Awareness conditions name and form.’ This is the answer. Ānanda, would name and form arise when awareness doesn’t enter the womb?” “No, Bhagavān.” “Ānanda, would there be formation of name and form when awareness doesn’t enter the womb and produce it?” “No, Bhagavān.” “Ānanda, if a baby’s awareness is destroyed and isn’t present, would the name and form it possessed grow up to be an adult?” “No, Bhagavān.” “Ānanda, would there be name and form when there isn’t any awareness at all?” “No, Bhagavān.” “Therefore, Ānanda, name and form are because of this cause, origin, and condition. Ānanda, if awareness conditions name and form …” and so on as above. Therefore, he taught this. |
| Name and Form Condition the Six Senses and Lumps of Food | |
| Present Name and Form Conditioning the Present Six Senses | |
| 云何名色緣六入、緣摶食？現在眼根潤益、增長。耳⋯鼻⋯舌⋯身⋯意根潤益、增長。摶食謂色，由意生受、想、思、觸、思惟謂名。如是，緣現在名色生現在六入。是名名色緣現在六入。 | 62. How does name and form condition the six senses and condition lumps of food? The present eye faculty is nurished and grows. The ear … nose … tongue … body … mind faculty is nourished and grows. Lumps of food are called form, and the feelings, conceptions, intentions, contacts, and considerations that arises from mind are called name. In this way, the condition of present name and form gives rise to the present six senses. This is called name and form conditioning the present six senses. |
| 緣衣服、洗浴調身，現在眼根潤益、增長。耳⋯鼻⋯舌⋯身⋯意根潤益、增長。衣服、洗浴調身摶食謂色。由意生受想思觸思惟謂名。如是緣現在名色生現在六入。是名名色緣現在六入。 | 63. The conditions of clothing, bathing, and a maintained body nourish the present eye faculty and make it grow. The ear … nose … tongue … body … mind faculty is nourished and grows. Clothing, bathing, a maintained body, and lumps of food are called form. The feelings, conceptions, intentions, contacts, and considerations that arises from mind are called name. In this way, the condition of present name and form gives rise to the present six senses. This is called name and form conditioning the present six senses. |
| 緣喜處色現在眼根潤益、增長。耳⋯鼻⋯舌⋯身⋯意根潤益、增長。喜處色謂色，由意生受、想、思、觸、思惟謂名。如是，名色緣現在六入。 | 64. The condition of form being a place of joy nourishes the present eye faculty and makes it grow. The ear … nose … tongue … body … mind faculty is nourished and grows. That form that’s a place of joy is called form, and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. In this way, the condition of present name and form gives rise to the present six senses. This is called name and form conditioning the present six senses. |
| 復次，若有比丘阿羅漢諸漏已盡、所作已辦、捨於重擔、己利具足、有煩惱盡、正解脫已。受勝業成就，彼現在眼根潤益、增長。耳⋯鼻⋯舌⋯身⋯意根潤益、增長。若實人身業、口業謂色。意業由意生受、想、思、觸、思惟謂名。如是，緣現在名色生現在六入。是名名色緣現在六入。 | 65. Furthermore, suppose there’s a monk arhat whose contaminants have been ended, who has accomplished the task, who has set down the heavy burden, who possesses his own reward, has ended his affliction, and has been properly liberated. He accomplishes superior deeds that nourish the present eye faculty and make it grow. The ear … nose … tongue … body … mind faculty is nourished and grows. That true person’s physical and verbal deeds are called form. Their mental deeds and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. In this way, the condition of present name and form gives rise to the present six senses. This is called name and form conditioning the present six senses. |
| 復次，若有比丘大神足、大威力，於自身起心化作餘色身，一切支、節、諸根成就。現在潤益、增長眼根。耳⋯鼻⋯舌⋯身⋯意根潤益、增長。若實人身業、口業謂色。若實人意業由意生受、想、思、觸、思惟謂名。如是，緣現在名色生現在六入。是名名色緣現在六入。 | 66. Furthermore, suppose there’s a monk with great spiritual abilities and great awesome power, which he uses to produce from his own body a mental conjuration of other form bodies complete with all their limbs, joints, and faculties. This nourishes and makes the eye faculty grow in the present. The ear … nose … tongue … body … mind faculty is nourished and grows. That true person’s physical and verbal deeds are called form. Their mental deeds and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. In this way, the condition of present name and form gives rise to the present six senses. This is called name and form conditioning the present six senses. |
| 復次，若有比丘得神足心得自在命，行住若一劫、若減一劫。彼現在眼根潤益、增長。耳⋯鼻⋯舌⋯身⋯意根潤益、增長。若實人身業、口業謂色。若實人意業由意生受、想、思、觸、思惟謂名。如是緣現在名色生現在六入。是名名色緣現在六入。 | 67. Furthermore, suppose there is a monk who attains the spiritual ability of mind to gain the sovereign life force to live for an eon or less than an eon. In the present, he nourishes his eye faculty and makes it grow. The ear … nose … tongue … body … mind faculty is nourished and grows. That true person’s physical and verbal deeds are called form. That true person’s mental deeds and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. In this way, the condition of present name and form gives rise to the present six senses. This is called name and form conditioning the present six senses. |
| Present Name and Form Conditioning the Future Six Senses | |
| 復次，若人無慧、無明未斷，作不善身、口、意行。不善身行、口行謂色。不善意行由意生受、想、思、觸、思惟謂名。作不善名色已，身壞命終，生地獄、畜生、餓鬼。以因、緒、緣故，生地獄、畜生、餓鬼眼、耳、鼻、舌、身、意根。如是，緣現在名色生未來六入。是名名色緣未來六入。 | 68. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit unskillful physical, verbal, and mental actions. Those unskillful physical and verbal actions are called form. Those mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Having created those unskillful names and forms, they are born in hell or among animals or hungry ghosts when their body breaks up and their life ends. Because of these causes, origins, and conditions, the eye, ear, nose, tongue, body and mind faculties of hell, an animal, or a hungry ghost arise. In this way, the condition of present name and form produces the future six senses. This is called name and form conditioning future six senses. |
| 復次，若人無慧無明未斷，作有漏身善行當受欲界生⋯作有漏口善行⋯意善行當受欲界生。身善行、口善行謂色。意善行由意生受、想、思、觸、思惟謂名。作善名色已，身壞命終若生人中、欲界天上。以因、緒、緣故，生人中、欲界天上眼、耳、鼻、舌、身、意根。如是緣現在名色生未來六入。是名名色緣未來六入。 | 69. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a desire realm birth … commit contaminated, skillful verbal actions … skillful mental actions that will get them a desire realm birth. Those skillful physical actions and skillful verbal actions are called form. Those mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Having created those skillful names and forms, they are born among humans or up in a desire realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the eye, ear, nose, tongue, body and mind faculties among humans or up in a desire realm heaven arise. In this way, the condition of present name and form produces the future six senses. This is called name and form conditioning the future six senses. |
| 復次，若人無慧、無明未斷，離欲惡不善法。有覺、有觀，離生喜、樂，成就初禪行。若行人身業、口業謂色。若行人意業由意生受、想、思、觸、思惟謂名。彼作善名色已，身壞命終，生色界天上。以因、緒、緣故，生色界天上眼、耳、身、意根。如是，緣現在名色生未來六入。是名名色緣未來六入。 | 70. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they are secluded from desires and bad and unskillful things. With perception and investigation, that seclusion gives rise to joy and happiness, and they accomplish the practice of the first meditation. That practitioner’s physical and verbal actions are called form. That pracititioner’s mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from the mind are called name. Having created those skillful names and forms, they are born up in a form realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the eye, ear, body, and mind faculties arise up in a form realm heaven. In this way, the condition of present name and form produces the future six senses. This is called name and form conditioning future six senses. |
| 復次，若人無慧、無明未斷。滅覺、觀內淨信心。無覺、無觀，定生喜、樂，成就二禪行。若行人身、口業謂色。若行人意業由意生受、想、思、觸、思惟謂名。彼作善名色已，身壞命終，生色界天上。以因、緒、緣故，生色界天上眼、耳、身、意根。如是，緣現在名色生未來六入。是名名色緣未來入。 | 71. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. They cease perception and investigation and have an inner faith. Without perception or investigation, their samādhi produces joy and happiness, and they accomplish the practice of the second meditation. That practitioner’s physical and verbal actions are called form. That pracititioner’s mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from the mind are called name. Having created those skillful names and forms, they are born up in a form realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the eye, ear, body, and mind faculties arise up in a form realm heaven. In this way, the condition of present name and form produces the future senses.24 This is called name and form conditioning future senses. |
| 復次，若人無慧、無明未斷，離喜、捨行、念、智身受樂如諸聖人。能捨念樂行，成就三禪行。若行人身業、口業謂色。若行人意業由意生受、想、思、觸、思惟謂名。彼作善名色已，以因、緒、緣生色界天上眼、耳、身、意根。如是，緣現在名色生未來入。是名名色緣未來入。 | 72. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. They part with joy and practice detachment and mindfulness. They know their own experience of happiness to be like that of noble people. With understanding, detachment, mindfulness, and happy living, they accomplish the practice of the third meditation. That practitioner’s physical and verbal actions are called form. That pracititioner’s mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from the mind are called name. Having created those skillful names and forms, they are born up in a form realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the eye, ear, body, and mind faculties arise up in a form realm heaven. In this way, the condition of present name and form produces the future senses. This is called name and form conditioning future senses. |
| 復次，若人無慧、無明未斷。斷苦、樂先滅憂喜。不苦不樂捨、念、淨，成就四禪行。若行人身業、口業謂色。若行人意業由意生受、想、思、觸、思惟謂名。作善名色已，身壞命終，生色界天上。由因、緒、緣故，生色界天上眼耳身意根。如是，緣現在名色生未來入。是名名色緣未來入。 | 73. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. They end their pleasure and pain and cease their previous sadness and joy. Neither suffering nor happy, they are detached, mindful, and pure, and they accomplish the practice of the fourth meditation. That practitioner’s physical and verbal actions are called form. That pracititioner’s mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from the mind are called name. Having created those skillful names and forms, they are born up in a form realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the eye, ear, body, and mind faculties arise up in a form realm heaven. In this way, the condition of present name and form produces the future senses. This is called name and form conditioning future senses. |
| 復次，若人無慧、無明未斷。如是思惟：「想是我患，是癰、箭。無想是寂靜、妙。」能成就無想定行。若行人身業、口業謂色。無想定謂名。彼作善名色已，身壞命終，生無想天上。以因、緒、緣故，生無想天上身根。如是緣現在名色生未來入。是名名色緣未來入。 | 74. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they contemplate in this way: “Concepts are troublesome to me; they are sores and arrows. To have no concepts would be peaceful and wonderful.” They then accomplish the practice of the samādhi without conception. That practitioner’s physical and verbal actions are called form. That pracititioner’s samādhi without conception is called name. Having created those skillful names and forms, they are born up in the heaven without conception when their body breaks up and their life ends. Because of these causes, origins, and conditions, the body faculty arises up in the heaven without conception.25 In this way, the condition of present name and form produces this future sense. This is called name and form conditioning this future sense. |
| 復次，若人依聖共覺，離欲惡不善法。有覺、有觀，離生喜、樂，成就初禪行。若實人身業、口業謂色。若實人意業由意生受、想、思、觸、思惟謂名。彼作善名色已，身壞命終，生淨居天上。以因、緒、緣故，生淨居天上眼、耳、身、意根。如是，緣現在名色生未來入。是名名色緣未來入。 | 75. Furthermore, suppose a person relies on the noble ones together with awakening, and they are secluded from desires and bad and unskillful things. With perception and investigation, that seclusion gives rise to joy and happiness, and they accomplish the practice of the first meditation. That true person’s physical and verbal actions are called form. That true person’s mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Having created those skillful names and forms, they are born up in a pure abode heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the eye, ear, body, and mind faculties arise up in that pure abode heaven. In this way, the condition of present name and form produces future senses. This is called name and form conditioning future senses. |
| 復次，若人依聖共覺。滅覺、觀內淨信心。無覺、無觀，依定生喜、樂，成就二禪行。若實人身業、口業謂色。若實人意業由意生受、想、思、觸、思惟謂名。彼作善名色已，身壞命終，生淨居天上。以因、緒、緣故。得淨居天上眼、耳、身、意根。如是，緣現在名色生未來入。是名名色緣未來入。 | 76. Furthermore, suppose a person relies on the noble ones together with awakening. They cease perception and investigation and have an inner faith. Without perception or investigation, their samādhi produces joy and happiness, and they accomplish the practice of the second meditation. That true person’s physical and verbal actions are called form. That true person’s mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Having created those skillful names and forms, they are born up in a pure abode heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the eye, ear, body, and mind faculties arise up in that pure abode heaven. In this way, the condition of present name and form produces future senses. This is called name and form conditioning future senses. |
| 復次，若人依聖共覺。離喜、捨行、念、知身受樂如諸聖人。能捨念樂行，成就三禪行。若實人身業、口業謂色。若實人意業由意生受、想、思、觸、思惟謂名。彼作善名色已，身壞命終，生淨居天上。以因、緒、緣，得淨居天上眼、耳、身、意根。如是，緣現在名色生未來入。是名名色緣未來入。 | 77. Furthermore, suppose a person relies on the noble ones together with awakening. They part with joy and practice detachment and mindfulness. They know their own experience of happiness to be like that of noble people. With understanding, detachment, mindfulness, and happy living, they accomplish the practice of the third meditation. That true person’s physical and verbal actions are called form. That true person’s mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Having created those skillful names and forms, they are born up in a pure abode heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the eye, ear, body, and mind faculties arise up in that pure abode heaven. In this way, the condition of present name and form produces future senses. This is called name and form conditioning future senses. |
| 復次，若人依聖共覺。斷苦、樂先滅憂喜。不苦不樂捨、念、淨，成就四禪行。若實人身業、口業謂色。若實人意業由意生受、想、思、觸、思惟謂名。彼作善名色已，身壞命終，生淨居天上。以因、緒、緣，得淨居天上眼、耳、身、意根。如是，緣現在名色生未來入。是名名色緣未來入。 | 78. Furthermore, suppose a person relies on the noble ones together with awakening. They end their pleasure and pain and cease their previous sadness and joy. Neither suffering nor happy, they are detached, mindful, and pure, and they accomplish the practice of the fourth meditation. That true person’s physical and verbal actions are called form. That true person’s mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Having created those skillful names and forms, they are born up in a pure abode heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, the eye, ear, body, and mind faculties arise up in that pure abode heaven. In this way, the condition of present name and form produces future senses. This is called name and form conditioning future senses. |
| 復次，若人無慧、無明未斷。離一切色想，滅瞋恚想，不思惟若干想，成就無邊空處行。若行人身業、口業謂色。若行人意業由意生受、想、思、觸、思惟謂名。彼作善名色已，身壞命終，生空處天上。以因、緒、緣，得空處天上意根。如是，緣現在名色生未來入。是名名色緣未來入。 | 79. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. Secluded from all perceptions of form, they cease notions of anger, don’t contemplate the various other notions, and accomplish the practice of the abode of limitless space. That practitioner’s physical and verbal actions are called form. That practitioner’s mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Having created those skillful names and forms, they are born up in the Heaven of the Abode of Space when their body breaks up and their life ends. Because of these causes, origins, and conditions, the mind faculty arises up in the Heaven of the Abode of Space. In this way, the condition of present name and form produces the future sense. This is called name and form conditioning future sense. |
| 復次，若人無慧無明未斷。離一切空處，成就無邊識處行。若行人身業、口業謂色。若行人意業由意生受、想、思、觸、思惟謂名。彼作善名色已，身壞命終，生識處天上。以因、緒、緣，得識處天上意根。如是，緣現在名色生未來入。是名名色緣未來入。 | 80. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. Secluded from the entire abode of space, they accomplish the practice of the abode of limitless awareness. That practitioner’s physical and verbal actions are called form. That practitioner’s mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Having created those skillful names and forms, they are born up in the Heaven of the Abode of Awareness when their body breaks up and their life ends. Because of these causes, origins, and conditions, the mind faculty arises up in the Heaven of the Abode of Awareness. In this way, the condition of present name and form produces the future sense. This is called name and form conditioning future sense. |
| 復次，若人無慧、無明未斷。離一切識處，成就無所有處行。若行人身業、口業謂色。若行人意業由意生受、想、思、觸、思惟謂名。彼作善名色已，身壞命終，生無所有處天上。以因、緒、緣，得無所有處天上意根。如是，緣現在名色生未來入。是名名色緣未來入。 | 81. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. Secluded from the entire abode of awareness, they accomplish the practice of the abode of nothingness. That practitioner’s physical and verbal actions are called form. That practitioner’s mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Having created those skillful names and forms, they are born up in the Heaven of the Abode of Nothingness when their body breaks up and their life ends. Because of these causes, origins, and conditions, the mind faculty arises up in the Heaven of the Abode of Nothingness. In this way, the condition of present name and form produces the future sense. This is called name and form conditioning future sense. |
| 復次，若人無慧、無明未斷。離一切無所有處，成就非有想非無想處行。若行人身業、口業謂色。若行人意業由意生受、想、思、觸、思惟謂名。彼作善名色已，身壞命終，生非有想非無想處天上。以因、緒、緣，得非有想非無想處天上意根。如是，緣現在名色生未來入。是名名色緣未來入。 | 82. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance. Secluded from the entire abode of nothingness, they accomplish the practice of the abode that’s neither with nor without conception. That practitioner’s physical and verbal actions are called form. That practitioner’s mental actions and the feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Having created those skillful names and forms, they are born up in the Heaven of the Abode That’s Neither With Nor Without Conception when their body breaks up and their life ends. Because of these causes, origins, and conditions, the mind faculty arises up in the Heaven of the Abode That’s Neither With Nor Without Conception. In this way, the condition of present name and form produces the future sense. This is called name and form conditioning future sense. |
| Future Name and Form Conditioning the Future Six Senses | |
| 復次，若人無慧、無明未斷，作不善身、口、意行。作不善行已，身壞命終墮地獄、畜生、餓鬼。以因、緒、緣，得地獄、畜生、餓鬼名色。四大、四大所造色。由意生受、想、思、觸、思惟謂名。名色增長，得地獄、畜生、餓鬼眼耳、鼻、舌、身、意根。如是，緣未來名色生未來六入。是名名色緣未來六入。 | 83. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit unskillful physical, verbal, and mental actions. Having done those unskillful actions, they are born in hell or among animals or hungry ghosts when their body breaks up and their life ends. Because of these causes, origins, and conditions, they obtain the name and form of hell, an animal, or a hungry ghost. The four basic elements and forms made of the four basic elements [are called form]. The feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Name and form grows, and the eye, ear, nose, tongue, body, and mind faculties of hell, animals, or hungry ghosts are obtained. In this way, the condition of future name and form produces the future six senses. This is called name and form conditioning the future six senses. |
| 復次，若人無慧、無明未斷，作有漏身善行當受欲界生⋯作有漏口善行⋯意善行當受欲界生。作善行已，身壞命終，若生人中、若欲界天上。以因、緒、緣，得人中、欲界天上名色。四大、四大所造色。由意生受、想、思、觸、思惟謂名。名色增長，得人中、若欲界天上眼、耳、鼻、舌、身、意根。如是，緣未來名色生未來六入。是名名色緣未來六入。 | 84. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a birth in the desire realm … commit contaminated, skillful verbal actions … contaminated, skillful mental actions that will get them a birth in the desire realm. Having done those skillful actions, they are born among humans or up in a desire realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, they obtain the name and form of humans or up in a desire realm heaven. The four basic elements and forms made of the four basic elements [are called form]. The feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Name and form grows, and the eye, ear, nose, tongue, body, and mind faculties of humans or a desire realm heaven are obtained. In this way, the condition of future name and form produces the future six senses. This is called name and form conditioning the future six senses. |
| 復次，若人無慧、無明未斷，作有漏身善行當受色界生⋯作有漏口善行⋯意善行當受色界生。作善行已，身壞命終，生色界天上。以因、緒、緣，得色界天上名色。四大、四大所造謂色。由意生受、想、思、觸、思惟謂名。名色增長，得色界天上眼、耳、身、意根。如是，緣未來名色生未來入。是名名色緣未來入。 | 85. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get a birth in the form realm … commits a skillful verbal action that’s contaminated … a skillful mental action … that will get a birth in the form realm. Having done those skillful actions, they are born up in a form realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, they obtain the names and forms of a heaven in the form realm. The four basic elements and forms made of the four basic elements [are called form]. The feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. Name and form grows, and the eye, ear, body, and mind faculties up in a form realm heaven are obtained. In this way, the condition of future name and form produces the future senses. This is called name and form conditioning future senses. |
| 復次，若人無慧、無明未斷，作有漏身善行當受無色界生⋯作有漏口善行⋯意善行當受無色界生。作善行已，身壞命終，生無色界天上。以因、緒、緣，得無色界天上名。由意生受、想、思、觸、思惟謂名。名增長，得無色界天上意根。如是，緣未來名色生未來入。是名名色緣未來入。 | 86. Furthermore, suppose a person has yet to end their lack of wisdom and ignorance, and they commit contaminated, skillful physical actions that will get them a birth in the formless realm … commit contaminated, skillful verbal actions … skillful mental actions that will get them a birth in the formless realm. Having done those skillful actions, they are born up in a formless realm heaven when their body breaks up and their life ends. Because of these causes, origins, and conditions, they obtain the name of a heaven in the formless realm. The feelings, conceptions, intentions, contacts, and considerations that arise from mind are called name. That name grows, and the mind faculty up in a formless realm heaven is obtained. In this way, the condition of future name produces a future sense. This is called name and form conditioning future senses. |
| 如佛說：「阿難，六入有緣。如是，阿難，問已有答：『六入何緣？』『名色緣六入』此是答。阿難，無一切名色者，有六入不？」「世尊，無也。」「如是，阿難，以因、緒、緣六入。阿難，名色緣六入⋯」如向所說。以是故說。 | 87. As the Buddha taught: “Ānanda, the six senses have their condition. Thus, Ānanda, being asked, ‘What is the condition for the six senses?’ the answer is ‘Name and form condition the six senses.’ This is the answer. Ānanda, would the six senses arise when there are no names and forms at all?” “No, Bhagavān.” “Thus, Ānanda, the six senses are because of these causes, origins, and conditions. Ānanda, name and form condition the six senses …” and so on as above. Therefore, he taught this. |
| The Six Senses Condition Contact | |
| 云何六入緣觸？六入緣二觸：身觸、心觸。是名六入緣觸。 | 88. How do the six senses condition contact? The six senses condition two types of contact: physical contact and mental contact. This is called the six senses conditioning contact. |
| 復次，六入緣三觸：樂觸、苦觸、不苦不樂觸。是名六入緣觸。 | 89. Furthermore, the six senses condition three types of contact: pleasant contact, painful contact, and neither painful nor pleasant contact. This is called the six senses conditioning contact. |
| 復次，六入緣三觸：欲界繫觸、色界繫觸、無色界繫觸。是名六入緣觸。 | 90. Furthermore, the six senses condition three types of contact: Contact tied to the desire realm, contact tied to the form realm, and contact tied to the formless realm. This is called the six senses conditioning contact. |
| 復次，六入緣五觸：五受根相應觸。是名六入緣觸。 | 91. Furthermore, the six senses condition five types of contact: the contacts that are associated with the five faculties of feeling. This is called the six senses conditioning contact. |
| 復次，六入緣六觸：眼觸⋯耳⋯鼻⋯舌⋯身⋯意觸。是名六入緣觸。 | 92. Furthermore, the six senses condition six types of contact: visual contact … auditory … olfactory … gustatory … somatic … and mental contact. This is called the six senses conditioning contact. |
| 復次，六入緣七觸：眼識界相應觸、耳⋯鼻⋯舌⋯身⋯意界⋯意識界相應觸。是名六入緣觸。 | 93. Furthermore, the six senses condition seven types of contact: Contacts that are associated with the element of visual awareness … auditory … olfactory … gustatory … somatic … element of mind … contacts that are associated with the element of mental awareness. This is called the six senses conditioning contact. |
| 復次，六入緣十八觸：眼樂觸⋯苦觸⋯不苦不樂觸、耳⋯鼻⋯舌⋯身⋯意樂觸⋯苦觸⋯不苦不樂觸。是名六入緣觸。 | 94. Furthermore, the six senses condition eighteen types of contact: pleasant visual contacts … painful contacts … neither painful nor pleasant contacts, auditory … olfactory … gustatory … somatic … pleasant mental contacts … painful contacts … neither painful nor pleasant contacts. This is called the six senses conditioning contact. |
| 如佛說：「阿難，觸有緣。如是，阿難，問已有答：『觸有何緣？』『六入緣觸』此是答。阿難，若無六入者。有觸不？」「世尊，無也。」「阿難，以因、緒、緣觸。阿難，六入緣觸⋯」如向所說。以是故說。 | 95. As the Buddha taught: “Ānanda, contact has its condition. Thus, Ānanda, being asked, ‘What is the condition for contact?’ the answer is ‘The six senses condition contact.’ This is the answer. Ānanda, would contact exist if the six senses didn’t exist?” “No, Bhagavān.” “Ānanda, contact is because of this cause, origin, and condition.” “Ānanda, the six senses condition contact …” and so on as above. Therefore, he taught this. |
| Contact Conditions Feeling | |
| 云何觸緣受？觸緣二受：身受、心受。是名觸緣受。 | 96. How does contact condition feeling? Contact conditions two types of feeling: physical feeling and mental feeling. This is called contact conditioning feeling. |
| 復次，觸緣三受：樂受、苦受、不苦不樂受。是名觸緣受⋯乃至⋯觸緣十八受⋯如上說。是名觸緣受。 | 97. Furthermore, contact conditions three types of feeling: pleasant feeling, painful feeling, and feeling that’s neither painful nor pleasant. This is called contact conditioning feeling … up to … Contact conditions eighteen types of feeling … as described above for contact. This is called contact conditioning feeling. |
| 如佛說：「阿難，受有緣。阿難，問已有答。『受有何緣？』『觸緣受』此是答。阿難，若無一切觸者有受不？」「世尊，無也。」「阿難，以因、緒、緣受。阿難，觸緣受⋯」如向所說。以是故說。 | 98. As the Buddha taught: “Ānanda, feeling has its condition. Ānanda, being asked, ‘What is the condition for feeling?’ the answer is ‘Contact conditions feeling.’ This is the answer. Ānanda, would there be feeling if there weren’t any contact at all?” “No, Bhagavān.” “Ānanda, feeling is because of this cause, origin, and condition. Ānanda, contact conditions feeling …” and so on as above. Therefore, he taught this. |
| Feeling Conditions Craving | |
| 云何受緣愛？緣眼觸樂受生眼觸樂受。彼觸眼觸樂受已，彼眼觸樂受喜、樂愛著、堪忍住。是名受緣愛。 | 99. How does feeling condition craving? The condition of the eye coming into contact with a pleasant feeling produces a pleasant feeling of visual contact. Having come into contact with that pleasant feeling of visual contact, the joy and happiness of that pleasant feeling of visual contact is craved and lived in. This is called feeling conditioning craving. |
| 復次，緣眼觸樂受生眼觸樂受。彼觸眼觸樂受已，於異眼觸樂受悕望，若相似、若勝妙。是名受緣愛。 | 100. Furthermore, the condition of the eye coming into contact with a pleasant feeling produces a pleasant feeling of visual contact. Having come into contact with that pleasant feeling of visual contact, one hopes for another pleasant feeling of visual contact, whether it resembles it or is more wonderful. This is called feeling conditioning craving. |
| [復次，緣眼觸樂受生眼觸]樂受。彼觸眼觸樂受已，於眼觸不苦不樂受悕望。是名受緣愛。 | 101. Furthermore, the condition of the eye coming into contact with a pleasant feeling produces a pleasant feeling of visual contact. Having come into contact with that pleasant feeling of visual contact, one hopes for a feeling of visual contact that’s neither painful nor pleasant. This is called feeling conditioning craving. |
| 復次，緣眼觸苦受生眼觸苦受。彼觸眼觸苦受已，於眼觸樂受悕望。是名受緣愛。 | 102. Furthermore, the condition of the eye coming into contact with a painful feeling produces a painful feeling of visual contact. Having come into contact with that painful feeling of visual contact, one hopes for a pleasant feeling of visual contact. This is called feeling conditioning craving. |
| 復次，緣眼觸苦受生眼觸苦受。若觸眼觸苦受已，悕望「令我斷壞無有」。是名受緣愛。 | 103. Furthermore, the condition of the eye coming into contact with a painful feeling produces a painful feeling of visual contact. Having come into contact with that painful feeling of visual contact, one hopes, “Let me eliminate it and have no more of it.” This is called feeling conditioning craving. |
| 復次，緣眼觸苦受生眼觸苦受。若觸眼觸苦受已，於眼觸不苦不樂受悕望。是名受緣愛。 | 104. Furthermore, the condition of the eye coming into contact with a painful feeling produces a painful feeling of visual contact. Having come into contact with that painful feeling of visual contact, one hopes for a feeling of visual contact that’s neither painful nor pleasant. This is called feeling conditioning craving. |
| 復次，緣眼觸不苦不樂受生眼觸不苦不樂受。彼觸眼觸不苦不樂受已，於眼觸樂受喜、樂愛著住。是名受緣愛。 | 105. Furthermore, the condition of the eye coming into contact with a feeling that’s neither painful nor pleasant produces a feeling of visual contact that’s neither painful nor pleasant. Having come into contact with that feeling of visual contact that’s neither painful nor pleasant, one becomes addicted to abiding in the joy and happiness of that pleasant feeling of visual contact. This is called feeling conditioning craving. |
| 復次，緣眼觸不苦不樂受生眼觸不苦不樂受。若觸眼觸不苦不樂受已，於異眼觸不苦不樂受悕望，若相似、若勝妙。如是受緣愛。 | 106. Furthermore, the condition of the eye coming into contact with a feeling that’s neither painful nor pleasant produces a feeling of visual contact that’s neither painful nor pleasant. Suppose one has come into contact with a feeling of visual contact that’s neither painful nor pleasant, and they hope for another feeling of visual contact that’s neither painful nor pleasant, whether it resembles it or is more wonderful. This is called feeling conditioning craving. |
| 復次，緣眼觸不苦不樂受生眼觸不苦不樂受。若觸眼觸不苦不樂受已，於眼觸樂受悕望。是名受緣愛。 | 107. Furthermore, the condition of the eye coming into contact with a feeling that’s neither painful nor pleasant produces the feeling of visual contact that’s neither painful nor pleasant. Suppose one has come into contact with a feeling of visual contact that’s neither painful nor pleasant, and they hope for a pleasant feeling of visual contact. This is called feeling conditioning craving. |
| 復次⋯耳⋯鼻⋯舌⋯身⋯意⋯緣意觸樂受生意觸樂受⋯已，意觸樂受喜、樂愛著堪忍住。是名受緣愛。 | 108. Furthermore … the ear … nose … tongue … body … mind … The condition of the mind coming into contact with a pleasant feeling produces a pleasant feeling of mental contact. [Suppose one] has [come into contact with that pleasant feeling of mental contact,] and they are addicted to living in the joy and happiness of that pleasant feeling of mental contact. This is called feeling conditioning craving.26 |
| 復次，緣意觸樂受⋯喜樂愛著堪忍住。是名受緣愛。 | 109. |
| 復次，緣意觸樂受生意觸樂受。若觸意觸樂受已，於異意觸樂受悕望，若相似、若勝妙。是名受緣愛。 | 110. Furthermore, the condition of the mind coming into contact with a pleasant feeling produces a pleasant feeling of mental contact. Suppose one has come into contact with a pleasant feeling of mental contact, and they hope for another pleasant feeling of mental contact, whether it resembles it or is more wonderful. This is called feeling conditioning craving. |
| 復次，緣意觸樂受生意觸樂受。彼觸意觸樂受已，於不苦不樂受悕望。是名受緣愛。 | 111. Furthermore, the condition of mind coming into contact with a pleasant feeling produces a pleasant feeling of mental contact. Having come into contact with a pleasant feeling of mental contact, one hopes for a feeling that’s neither painful nor pleasant. This is called feeling conditioning craving. |
| 復次，緣意觸苦受生意觸苦受。彼觸意觸苦受已，於意觸樂受悕望。是名受緣愛。 | 112. Furthermore, the condition of the mind coming into contact with a painful feeling produces a painful feeling of mental contact. Having come into contact with a painful feeling of mental contact, one hopes for a pleasant feeling of mental contact. This is called feeling conditioning craving. |
| 復次，緣意觸苦受生意觸苦受。彼觸意觸苦受已，悕望：『令我斷壞無有。』是名受緣愛。 | 113. Furthermore, the condition of the mind coming into contact with a painful feeling produces a painful feeling of mental contact. Having come into contact with a painful feeling of mental contact, one hopes, “Let me eliminate it and have no more of it.” This is called feeling conditioning craving. |
| 復次，緣意觸苦受生意觸苦受。彼觸意觸苦受已，於意觸不苦不樂受悕望。是名受緣愛。 | 114. Furthermore, the condition of the mind coming into contact with a painful feeling produces a painful feeling of mental contact. Having come into contact with that painful feeling of mental contact, one hopes for a feeling of mental contact that’s neither painful nor pleasant. This is called feeling conditioning craving. |
| 復次，緣意觸不苦不樂受生意觸不苦不樂受。若意觸不苦不樂受已，於意觸不苦不樂受悕望堪忍住。是名受緣愛。 | 115. Furthermore, the condition of mind coming into contact with a feeling that’s neither painful nor pleasant produces a feeling of mental contact that’s neither painful nor pleasant. Suppose the mind has come into contact with a feeling that’s neither painful nor pleasant, and one hopes to live in a feeling of mental contact that’s neither painful nor pleasant. This is called feeling conditioning craving. |
| 復次，緣意觸不苦不樂受生意觸不苦不樂受。若受意觸不苦不樂受已，於意觸不苦不樂受悕望，若相似、若勝妙。是名受緣愛。 | 116. Furthermore, the condition of the mind coming into contact with a feeling that’s neither painful nor pleasant produces a feeling of mental contact that’s neither paindful nor pleasant. Suppose one’s mind comes into contact with a feeling of mental contact that’s neither painful nor pleasant, and they hope for another feeling of mental contact that’s neither painful nor pleasant, whether it resembles it or is more wonderful. This is called feeling conditioning craving. |
| 復次緣意觸不苦不樂受。生意觸不苦不樂受。若緣意觸不苦不樂受已。於意觸樂受悕望。是名受緣愛。 | 117. Furthermore, the condition of mind contacting a feeling that’s neither painful nor pleasant produces a feeling of mental contact that’s neither painful nor pleasant. Suppose one’s mind comes into contact with a feeling of mental contact that’s neither painful nor pleasant, and they hope for another feeling of mental contact that’s pleasant. This is called feeling conditioning craving. |
| 如佛說：「阿難，愛有緣。阿難，問已有答：『愛何緣？』『受緣愛』此是答。阿難，若無一切受者有愛不？」「世尊，無也。」「阿難，以因、緒、緣愛。阿難，受緣愛⋯」如向所說。以是故說。 | 118. As the Buddha taught: “Ānanda, craving has its condition. Ānanda, being asked, ‘What is the condition for craving?’ the answer is ‘Feeling conditions craving.’ This is the answer. Ānanda, would there be craving if there weren’t any feelings at all?” “No, Bhagavān.” “Ānanda, craving is because of this cause, origin, and condition. Ānanda, feeling conditions craving …” and so on as above. Therefore, he taught this. |
| Craving Conditions Grasping | |
| 云何愛緣取？愛未斷，愛欲取、見取、戒取、我取。是名愛緣取。 | 119. How does craving condition grasping? When craving has not yet ended, one craves grasping of desires, grasping of views, grasping of precepts, and grasping of self. This is called craving conditioning grasping. |
| 云何欲取？除欲界愛初觸，若餘欲界愛廣，是名欲取。云何見取？除戒取若餘見取。云何戒取？戒道是名戒取。云何我取？除色無色界愛初觸，若餘色無色界愛廣，是名我取。 | 120. What is the grasping of desires? Aside from craving the first contact with the desire realm, if one craves the rest of the desire realm broadly, this is called grasping of desires. What is grasping of views? Aside from the grasping of precepts, it’s the grasping of views. What is the grasping of precepts? The misappropriation of precepts is called the grasping of precepts. What is the grasping of self? Aside from craving the first contact with the form or formless realms, if one craves the remainder of the form or formless realms broadly, this is called grasping to self. |
| 云何欲界取？除欲界愛初觸、見取、戒取，若餘欲界煩惱，是名欲取。 | 121. What is the grasping of desires?27 Aside from craving the first contact with the desire realm, the grasping of views, and the grasping of precepts, if afflictions of the desire realm remain, they are called the grasping of desires. |
| 云何見取？六十二見及邪見是名見取。 | 122. What is grasping of views? The sixty-two views and wrong view are called the grasping of views. |
| 云何戒取？戒淨、道淨、二俱淨、解脫、無依、盡苦邊，若於彼堪忍欲愛。戒謂身、口戒，道謂邪緣求吉。養髮、入水事火、事日月、牛行、鹿行、狗行、默行、求力行、求大人行。種種苦行及餘求邪吉。是名道。若彼戒此道，求覓、重求覓、究竟求覓。齊是謂淨，謂解脫，謂戒淨，謂我解脫，謂聖，謂阿羅漢，謂般涅槃。若於彼欲重欲究竟欲堪忍，是名戒取。 | 123. What is the grasping of precepts? Suppose someone has an enduring craving for the purity of precepts, purity of the path, both of these purities, liberation, independence, and reaching the end of suffering. Precepts refer to physical and verbal precepts, and the path refers to seeking fortune from wrong paths: Growing one’s hair out, entering water, tending fires, tending the sun and moon; acting like cattle, acting like deer, and acting like dogs; practicing silence, practices that seek great power, practices that seek to become a great man, the various painful practices, and every other wrong path of seeking fortune. This is called the path. Suppose those precepts are from these types of path, seeking, repeatedly seeking, and ultimately seeking [fortune]. Abstinence is the meaning of purity, the meaning of liberation, the meaning of purity of precepts, the meaning of self-liberation, the meaning of noble, the meaning of arhat, and the meaning of parinirvāṇa. If there is a desire, repeated desire, and ultimate desire for that which endures, this is called the grasping of precepts. |
| 云何我取？除色、無色界初觸愛、戒取、見取，若餘色無色界煩惱。是名我取。 | 124. What is the grasping of self? Aside from craving the first contact with the form or formless realm, grasping of precepts, and grasping of views, if afflictions of the form and formless realms remain, they are called the grasping of self. |
| 如佛說：「阿難，取有何緣。如是，阿難，問已有答：『取由何緣？』『愛緣取』此是答。阿難，若無一切愛者有取不？」「世尊，無也。」「阿難，以是因、緒、緣取。阿難。愛緣取⋯」如向所說。以是故說。 | 125. As the Buddha taught, “Ānanda, grasping has its condition. Thus, Ānanda, being asked, ‘What is the condition for grasping?’ the answer is ‘Craving conditions grasping.’ This is the answer. Ānanda, would there be grasping if there weren’t any cravings at all?” “No, Bhagavān.” “Ānanda, grasping is because of this cause, origin, and condition. Ānanda, craving conditions grasping …” and so on as above. Therefore, he taught this. |
| Grasping Conditions Existence | |
| 云何取緣有？欲取、見取、戒取、我取緣未斷，若作欲行、色行、無色行，有報身、口、意業。是名取緣有。 | 126. How does grasping condition existence? When the conditions of grasping desires, grasping views, grasping precepts, and grasping self have yet to end, one commits actions of desire, actions of form, or actions for formlessness, and existence is the consequence of these physical, verbal, and mental deeds. This is called grasping conditioning existence. |
| 復次，取緣三有：欲有、色有、無色有。 | 127. Furthermore, grasping conditions three existences: the desire existence, form existence, and formless existence. |
| 云何欲有？二種欲有：或欲有即業有、或欲有即生有。 | 128. What is the desire existence? There are two kinds of desire existence: Either the desire existence that is the existence of deeds, or the desire existence that is the existence of beings. |
| 云何欲有即業有？欲行未竟未知未斷。若作欲行，有報。身、口、意業是名欲有即業有。 | 129. What is the desire existence that is an existence of deeds? It is the practice of desires that has yet to end, yet to be known, and yet to stop. If one performs the practice of desires, this has consequences. These physical, verbal, and mental deeds are called the desire existence that is an existence of deeds. |
| 云何欲有即生有？若作業成就已，欲界天上受五種我分身，色、受、想、行、識。是名欲有即生有。 | 130. What is the desire existence that is an existence of beings? Suppose one has accomplished the doing of deeds that get them the five parts of an individual’s self, which are form, feeling, conception, volition, and awareness. This is called the desire existence that is an existence of beings. |
| 此謂受有。此謂報有。此謂復有。如是欲行業有。如是欲行生有。是名欲有。 | 131. This is the meaning of a received existence. This is the meaning of a consequential existence. This is the meaning of another existence. Such is the existence of practicing the deeds of desire. Such is the existence of beings who practice desire. This is called desire existence. |
| 云何色有？二種色有：或色有即業有、或色有即生有。 | 132. What is form existence? There are two kinds of form existence: Either the form existence that is the existence of deeds or the form existence that is the existence of beings. |
| 云何色有即業有？色行未竟未知未斷。若作色行，有報。身、口、意業是名色有即業有。 | 133. What is the form existence that is the existence of deeds? It is the practice of forms that has yet to end, yet to be known, and yet to stop. If one performs the practice of forms, this has consequences. These physical, verbal, and mental deeds are called the form existence that is an existence of deeds. |
| 云何色有即生有？若作業成就已，色界天上若受五種我分：色、受、想、行、識。是名色有即生有。 | 134. What is the form existence that is the existence of beings? Suppose one has accomplished the doing of deeds that gets them the five parts of an individual’s self up in a form realm heaven, which are form, feeling, conception, volition, and awareness. This is called the form existence that is an existence of beings. |
| 此謂受有。此謂報有。此謂復有。如是色行業有。如是色行生有。是名色有 | 135. This is the meaning of a received existence. This is the meaning of a consequential existence. This is the meaning of another existence. Such is the existence of practicing the deeds of form. Such is the existence of beings who practice form. These are called form existence. |
| 云何無色有？二種無色有：或無色有即業有、或無色有即生有。 | 136. What is formless existence? There are two kinds of formless existence: Either the formless existence that is the existence of deeds or the formless existence that is the existence of beings. |
| 云何無色有即業有？無色行未竟未知未斷。若作無色行，有報。身、口、意業名無色有即業有。 | 137. What is the formless existence that is an existence of deeds? It is the practice of formlessness that has yet to end, yet to be known, and yet to stop. If one performs the practice of formlessness, this has consequences. These physical, verbal, and mental deeds are called the formless existence that is an existence of deeds. |
| 云何無色有即生有？若作業成就已，無色界天上受四種我分身，受、想、行、識。是名無色有即生有。 | 138. What is the formless existence that is an existence of beings? Suppose one has accomplished the doing of deeds that gets them the four parts of an individual’s self up in a formless realm heaven, which are feeling, conception, volition, and awareness. This is called the formless existence that is an existence of beings. |
| 此謂受有。此謂報有。此謂復有。如是無色行業有。如是無色行生有。是名無色有。 | 139. This is the meaning of a received existence. This is the meaning of a consequential existence. This is the meaning of another existence. Such is the existence of practicing the deeds of formlessness. Such is the existence of beings who practice formlessness. These are called the formless existence. |
| 如佛說：「阿難，有有緣。如是，阿難，問已有答：『有何緣？』『取緣有』此是答。阿難，若無一切取者有有不？」「世尊，無也。」「阿難，以因、緒、緣。阿難，取緣有」⋯如向所說。以是故說。 | 140. As the Buddha taught: “Ānanda, existence has its condition. Thus, Ānanda, being asked, ‘What is the condition for existence?’ the answer is ‘Grasping conditions existence.’ This is the answer. Ānanda, would there be an existence if there were no grasping?” “No, Bhagavān.” “Therefore, Ānanda, [existence is] because of these the causes, origins, and conditions. Ānanda, grasping conditions existence …” and so on as above. Therefore, he taught this. |
| Existence Conditions Birth | |
| 云何有緣生？若諸眾生眾中生，重生、住胎、出胎、得生。陰具諸入眾和合。是名生。 | 141. How does existence condition birth? If a being is born into a community of sentient beings, they are reborn, abide in a womb, emerge from a womb, and gain their birth. Their aggregates and senses are complete, and they join a community. This is called birth. |
| 如佛說：「阿難，生有緣。阿難，問已有答。『生何緣？』『有緣生』此是答。阿難，若無一切有者有生不？」「世尊，無也。」「阿難，以因、緒、緣⋯有緣生⋯」如向所說。以是故說。 | 142. As the Buddha taught: “Ānanda, birth has its condition. Ānanda, being asked, ‘What is the condition for birth?’ the answer is ‘Existence conditions birth.’ This is the answer. Ānanda, would there be birth when there are no existences at all?” “No, Bhagavān.” "Ānanda, [birth is] because of this cause, origin, and condition. [Ānanda,] existence conditions birth …” and so on as above. Therefore, he taught this. |
| Birth Conditions Old Age up to the Great Mass of Suffering | |
| 云何生緣老、死、憂、悲、苦、惱、大苦聚？ | 143. How does birth condition old age, death, sorrow, lamentation, pain, trouble, and the great mass of suffering? |
| 云何老？謂眾生衰、老、戰掉、諸根熟、念減行。故是名老。 | 144. What is old age?28 It means a sentient being that’s decayed, aged, and trembling with faculties that are passed their prime and a life that’s shortened. Therefore, this is called old age. |
| 云何死？若諸眾生終沒死盡。時過陰壞、捨身、此陰變異、眾別離。是名死。 | 145. What is death? If sentient beings are finished, pass away, die, and come to an end, and afterward their aggregates break up, they discard their bodies, these aggregates change into something else, and they part with their communities, this is called death. |
| 云何憂？眾生觸若干苦法。若憂、重憂、究竟憂、內熱、內心憂，是名憂。 | 146. What is sorrow? A sentient being comes into contact with something painful. If they are saddened, very saddened, ultimately saddened, and saddened with an inner fever in their heart, this is called sorrow. |
| 云何悲？憂纏、逼迫憂煎具足憂、惱心亂，窮歎、啼哭、追憶並語。或自撲亂語。是名悲。 | 147. What is lamentation? Being ensnared by sadness, oppressed by sadness, completely roasted by sadness, and troubled and confused in mind, [sentient beings] sigh loudly, cry out, and reminisce while talking with others. They might hit themselves and talk nonsense. This is called lamentation. |
| 云何苦？若身覺苦，眼觸苦受⋯乃至⋯身觸苦受，是名苦。 | 148. What is pain? If one feels physical pain, their eye contacting a painful feeling … up to … body contacts a painful feeling, this is called pain. |
| 云何惱？若心覺苦、意觸苦受，是名惱。 | 149. What is trouble? If one feels mental pain, their mind contacts a painful feeling, this is called trouble. |
| 云何大苦聚？若眾苦、若罵辱苦、若心不定，是名大苦聚。 | 150. What is the great mass of suffering? If there are manifold pains, the pain of being scolded and shamed, or one’s mind is unsettled, this is called the great mass of suffering. |
| 如佛說：「阿難，老、死、憂、悲、苦、惱、大苦聚有緣。阿難，問已有答：『老、死、憂、悲、苦、惱、大苦聚有何緣？』『生緣老、死、憂、悲、苦、惱、大苦聚』此是答。阿難，若無生有老、死、憂、悲、苦、惱、大苦聚不？」「世尊，無也。」「阿難，以因、緒、緣故，老、死、憂、悲、苦、惱、大苦聚。若生緣老、死、憂、悲、苦、惱、大苦聚⋯」如上說。 | 151. As the Buddha taught: “Ānanda, old age, death, sorrow, lamentation, pain, trouble, and the great mass of suffering have their condition. Ānanda, being asked, ‘What is the condition for old age, death, sorrow, lamentation, pain, trouble, and the great mass of suffering?’ the answer is ‘Birth conditions old age, death, sorrow, lamentation, pain, trouble, and the great mass of suffering.’ This is the answer. Ānanda, would old age, death, sorrow, lamentation, pain, trouble, and the great mass of suffering exist if there were no birth?” “No, Bhagavān.” “Ānanda, old age, death, sorrow, lamentation, pain, trouble, and the great mass of suffering are because of this cause, origin, and condition. If birth conditions old age, death, sorrow, lamentation, pain, trouble, and the great mass of suffering …” and so on as above. |
| 云何如是純苦聚集？謂七苦法，老、死、憂、悲、苦、惱、大苦聚，是名純苦陰。 | 152. How does this entire mass of suffering form? This refers to seven painful things: old age, death, sorrow, lamentation, pain, trouble, and the great mass of suffering. This is called the entire mass of suffering. |
| 復次，十一苦法：無明、行、識、名色、六入、觸、受、愛、取、有、生。是名純苦陰。 | 153. Furthermore, there are eleven painful things: ignorance, actions, awareness, name and form, the six senses, contact, feeling, craving, grasping, existence, and birth. This is called the entire mass of suffering. |
| 復次亦十八苦法：無明、行、識、名色、六入、觸、受、愛、取、有、生、老、死、憂、悲、苦、惱、大苦聚。是名純苦陰。如是，純苦陰有集、和合、生、俱生。生已、俱生已，出、俱出。出已、俱出已，得成就是謂純苦陰集。 | 154. Furthermore, there are also eighteen painful things: ignorance, actions, awareness, name and form, the six senses, contact, feeling, craving, grasping, existence, birth, old age, death, sorrow, lamentation, pain, trouble, and the great mass of suffering. This is called the entire mass of suffering. In this way, the entire mass of suffering has its formation, its coming together, its arising, and its co-arising. Having arisen and having co-arisen, they are produced and co-produced. Having been produced and having been co-produced, what they obtain and accomplish is called the formation of the entire mass of suffering. |
| 云何無明滅則行滅？若無明生則行生。若無明滅則行滅。是謂無明滅則行滅⋯乃至⋯若有生則有老死。若生滅則老死滅。是謂生滅則老死滅。 | 155. How does the ceasing of ignorance then cease actions? If ignorance arises, then actions arise. If ignorance ceases, then actions cease. This is the meaning of ignorance ceasing and then actions cease … up to … If there is birth, then there is old age and death. If birth ceases, then old age and death cease. This is the meaning of birth ceasing and then old age and death ceasing. |
| 云何純苦陰滅？純苦陰者謂七苦法：老、死、憂、悲、苦、惱、大苦聚。是名純苦陰。 | 156. How does the entire mass of suffering cease? The entire mass of suffering refers to seven painful things: old age, death, sorrow, lamentation, pain, trouble, and the great mass of suffering. This is called the entire mass of suffering. |
| 復次，十一苦⋯是名純苦陰。 | 157. Furthermore, eleven painful [things] … This is called the entire mass of suffering. |
| 復次十八苦法：無明⋯乃至⋯大苦聚。是名純苦陰。如是，純苦陰盡、變異、寂靜、滅、沒，名純苦陰滅。 | 158. Furthermore, eighteen painful things: ignorance … up to … the great mass of suffering. This is called the entire mass of suffering. In this way, the entire mass of suffering ends, changes into something else, becomes quiet, ceases, and disappears, which is called the ceasing of the entire mass of suffering. |
| 舍利弗阿毘曇論卷第十二 | End of the twelfth fascicle of the Higher Teaching of Śāriputra |
Notes
For the source text, cf. T1548.28.606a20-12b21. This commentary has a number of parallels and equivalents in other Buddhist sources. The closest equivalents are the Abhidharma commentaries found in the Theravāda Vibhaṅga and Sarvāstivāda Dharmaskandha.
There are also significant commentaries found in other sources that are more discursive, such as: The Sarvāstivāda Mahāvibhāṣā and Vasubandhu’s Abhidharma Kośa. There is also an extended discussion of the subject in Saṅghabhadra’s Abhidharma Nyāyānusāra, which was written as a rebuttal to the Kośa. Asaṅga engages in a substantial discussion of dependent origination in his Yogacarabhumi as well. [back]
When this is caused … ceasing of this. In these general expressions of one thing causing another to exist, arise, or cease, the same pronoun 此 (“this, here”) refers to both the cause and effect, making the statements sound like they refer to one thing. This is not the intention, which is clarified by giving the specific examples from the chain of dependent origination. [back]
This series of doubts about one’s conditions in the past down to the end of doubts about the Buddha in the follow paragraphs below are also listed as the definition of the mental defilement of doubt elsewhere in the Śāriputra Abhidharma (cf. T1548.28.655c5-23). These doubts are also the definition of the tendency of doubt in another passage (cf. T1548.28.673b4-20).
For this paragraph, the passage at 655c5 makes clear that omissions were made. It reads: 或有人緣過去疑：「惑我過去有、我過去非有？何姓我過去有？何因我過去有？」若緣未來疑惑：「我未來有、我未來非有？何姓我未來有？何因我未來有？」若緣現在疑惑：「我現在有、我現在非有？何姓現在有？何因現在有？諸眾生從何處來、去至何處？」
I have adjusted my translation here in light of the above because it appears to exhibit the best fidelity of the three passages. The omitted passages are indicated with [] in the English. [back]
For this paragraph, the passage at 655c5 reads: 若彼於佛世尊疑惑：「是佛世尊、非佛⋯？世尊善說法、世尊非善說法？世尊聲聞眾善趣、世尊聲聞眾非善趣？行常行、非常？行苦、行非苦？無我法、非無我法？寂滅涅槃、非寂滅涅槃？有與、無與？有施、無施？有祀、無祀？有善惡業果報、無善惡業果報？有今世、無今世，有後世、無後世，有父母、無父母，有天、無天，眾生有化生、眾生非化生，世有沙門、婆羅門正趣、正至，若今世後世自證知說？世無沙門、婆羅門正趣、正至，若今世後世自證知說？」 (cf. T1548.28.655c5-23T1548.28.655c13-23</a>). [back]
who see independently others. C. 異緣實, P. aparappaccaya. This expression occurs in several similar passages of the Śāriputra Abhidharma that depict a non-Buddhist making assertions of truth that are considered wrong views.
I’ve amended 實 to 見 based on a parallel passage for this list of views quoted in the next note. This makes much better sense and matches the sūtra passages that list out the wrong views of non-Buddhists, like those found in DĀ 21.
The Indic equivalent of 異緣 is not clear to me. It would seem to directly translate S. para-pratyaya or apara-pratyaya. The first would match a very rare term in Pali sources (P. parappacchaya) which would mean “relying on others.” The second would be P. aparappacchaya, which is a more common term that means “independent of others.” This latter reading would serve as a succinct way of saying that these non-Buddhists arrive at these views through their own recollection of past lives or reasoning. I have opted for that reading in my translation. [back]
This list of views has been abbreviated in this passage, but there is a full list of them in another passage that reads: “Self and world are eternal … not eternal … both eternal and not eternal … neither eternal nor not eternal … self and world are limited … unlimited … both limited and unlimited … neither limited nor unlimited … the body is the soul … the soul is the body … the body is one thing and the soul another … there is no soul or body … there are thus gone ones who have been extinguished … no thus gone ones … there are and aren’t thus gone ones … there neither are thus gone ones nor no thus gone ones who have been extinguished …” (或有沙門婆羅門異緣見：「我世常，此見實餘虛妄。我世非常，此實餘虛妄。我世常非常，此實餘虛妄。我世非常非非常，此實餘虛妄。我世有邊，此實餘虛妄。我世無邊，此實餘虛妄。我世有邊無邊，此實餘虛妄。我世非有邊非無邊，此實餘虛妄。身是命，此實餘虛妄。命是身，此實餘虛妄。身異命異，此實餘虛妄。無命無身，此實餘虛妄。有如去涅槃，此實餘虛妄。無如去涅槃，此實餘虛妄。有如去不如去涅槃，此實餘虛妄。(非)有如去非不如去涅槃，此實餘虛妄。」, T1548.28.588c6-16.)
I’ve inserted this list of views into the present passage to reconstitute the abbreviation. [back]
This is a quote from a sūtra parallel to SĀ 3.14 (296), SN 12.20, and SF163. It matches the SĀ version better than the other two versions. In particular, it includes mention of the dharmadhātu, which doesn’t occur in either the Pali or Sanskrit texts but which does in most Chinese parallels like this one. [back]
This third paragraph about the “method of conditionality” is not found in the other extant sūtra parallels. It does, however, explain the title of DĀ 13, which is differs with the title given to DN 15 and MĀ 97. [back]
This definition of ignorance is deceptively simple. Elsewhere in the Śāriputra Abhidharma, we find a much longer definition of delusion:
“What is the unskillful root of delusion? Ignorance is the unskillful root of delusion. What is the unskillful root of delusion? It is not knowing suffering, its formation, its cessation, or the path; not knowing the past, not knowing the future, and not knowing the past and future; not knowing the internal, not knowing the external, and not knowing the internal and external; not knowing the six senses of contact, their formation, their cessation, their enjoyment, their trouble, and their escape; not knowing what is such and so; not knowing the consequences of deeds; not knowing what’s skillful, unskillful, or indeterminate; what’s black or white; when there’s conditioning or no conditioning; when there’s light or not light; what’s done and not done; or who’s a friend or not a friend. Suppose one is deluded about those things with degraded or prohibited thoughts, blocked, veiled, and covered by darkness, with uncultivated, defiled, and ensnaring thoughts, being deluded, muddied, and ignorant, the flood of ignorance, depths of ignorance, and tendency of ignorance, lacking knowledge, lacking vision, lacking understanding, lacking freedom, and lacking method. Suppose one is also deluded about any other subject with degraded or prohibited thoughts, blocked, veiled, and covered by darkness … up to … lacking knowledge, lacking vision, lacking understanding, lacking freedom, and lacking method. This is called the unskillful root of delusion.” (云何癡不善根？無明是名癡不善根。云何癡不善根？不知苦、集、滅、道；不知過去、不知未來、不知過去未來；不知內、不知外、不知內外；[不知]六觸入⋯集⋯滅⋯味⋯過患⋯不知如實出；不知如、爾；不知業報；不知緣善、不善、無記；黑、白；有緣、無緣；有光、無光；作、不作；親、不親。彼法中若癡，奪心、應奪心，礙、覆、蓋暗冥，荒、穢、纏心，癡濁、無明，無明流、無明淵、無明使，無知、無見、無解、無脫、無方便。及餘法中癡若癡奪心、應奪心、礙、覆、蓋闇冥⋯乃至⋯無知、無見、無解、無脫、無方便。名癡不善根。 T1548.28.570b16-27).
This definition is very similar to the longer definitions of ignorance found in both Theravāda and Sarvāstivāda Abhidharma. The other commentaries on dependent origination agree that the concept of ignorance is interchangeable with delusion. One might wonder which term came first and whether there was originally a difference in meaning. It may be that the importance of insight (S. vidyā, P. vijjā) in the descriptions of Buddhist awakening begged the question as to what its opposite (avidyā) represented. The answer was that ignorance was actually the root of delusion.
This equation is probably the reason why we find delusion in the place of ignorance of the twelve-link chain listed at the beginning of DĀ 13. While non-standard compared to other sources, the intended meaning is not changed in any way. The two words were considered the same by the Dharmaguptaka school. [back]
This is the same definition of actions conditioned by ignorance that we find in the Sarvāstivāda and Theravāda commentaries. They all source this definition from an EBT, three versions of which are still extant: SĀ 3.10 (292), SN 12.51, and SF159.
We should note, however, that C. 行 (“actions”) likely translates an equivalent of S. saṃskāra (P. saṅkhara) here, which is interpreted differently depending on the tradition. It was interpreted narrowly to be mean “volition” or “intention” in Theravāda sources. We can see from the C. translation here and the commentary that follows that it was understood more broadly as intentional actions along the lines of the path of good and bad deeds, the four meditations, and the four formless samādhis. We will also see that these actions were considered to condition both present life awareness and the awareness of the next life upon rebirth. [back]
This definition is the usual form of the path of ten unskillful deeds, which is the type of karma that leads to rebirth in the lower realms (hell, animal, and hungry ghost).
Unlike the Vibhaṅga commentary, there is no attempt to force a meaning of intention to do physical, verbal, and mental deeds onto S. saṃsakāra, which has been translated as C. 行. A person could be forgiven for thinking 行 might have translated a word like S. karma or carita here. That is not likely, but saṃsakāra does not appear to be read as a member of the aggregates. A less technical reading of “forming” or “accomplishing” with karma specifically in mind fits the passage better. I have simply translated the Chinese as “action,” which is the basic meaning of 行 in any case. [back]
The practice of ten good deeds is the type of karma that leads to rebirth among humans or in a desire realm heaven. [back]
unexpressed. C. 無教, P. aviññatti, S. avijñapti. This C. translation occurs in the same context in a few passages of Xuanzang’s Abhidharma translations, where the S. equivalent was avijñapti (“unexpressed” or “unannounced”). The intended meaning was that the physical or verbal deed is only thought or imagined in the mind. Doing such a deed was like announcing or making known the intention to do it to others who observe it.
There is also a passage found at T1548.28.581a17-22 that explains what 無教 means in the context of deeds: “What are expressed deeds? Physical and verbal deeds are called expressed deeds. What are unexpressed deeds? Mental deeds are unexpressed deeds. What are physical deeds with expression? If a physical deed consists of the form sense, it’s called a physical deed with expression. What are physical deeds without expression? If a physical deed consists of the idea sense, it’s called a physical deed without expression. What are verbal deeds with expression? If a verbal deed consists of the sound sense, it’s called a verbal deed with expression. What are verbal deeds without expression? If a verbal deed consists of the idea sense, it’s called a verbal deed without expression” (云何教業？身業、口業是名教業。云何無教業？意業是名無教業。云何身[有]教業？若身業色入攝，是名身[有]教業。云何身無教業？若身業法入攝，是名身無教業。云何口[有]教業？若口業聲入攝，是名口[有]教業。云何口無教業？若口業法入攝，是名口無教業。 T1548.28.581a17-22)
It’s of interest to note that these physical and verbal deeds that consist of the idea sense (dharma āyātana) were still considered to be form (rūpa). Cases like these were the reason the idea sense was typically defined as consisting of both form and formless things. This shows that rūpa referred to visual imagery as its primary meaning before it became common for it to refer to the physical body vs. the mind in terms like name and form (nāmarūpa). We will see more evidence of this below in the commentary on name and form, which includes both readings of form.
It’s also of interest to notice that all of the meditations and formless samādhis below are described as consisting of unexpressed physical and verbal actions in addition to mental actions. We might infer from this that these practices were considered to involve visualizations and subvocal speech. This will be the case for all of the meditations below. [back]
The practice of the four meditations (P. jhāna, S. dhyāna) are included as the type of karma that leads to rebirth in one of the form realm heavens. [back]
These practices of formless samādhi were considered the type of karma that leads to rebirth in one of the formless realm heavens. [back]
causes, origins, and conditions. C. 因、緒、緣, S. hetu nidāna pratyaya?. This C. expression, which only occurs in this chapter of the Śāriputra Abhidharma, appears to translate three synonyms, presumably S. hetu, nidāna, and pratyaya. The unusual term here is 緒, which lit. meant “the tip of a thread,” especially the tip of a thread of silk pulled from a caterpillar coccoon, which can consist of a single thread over a 1,000 feet long. Thus, 緒 came to mean the beginning of long-lasting things like historical eras or trends. As such, it lent itself well as a translation of nidāna, which also typically means an distant origin or historical background. [back]
Thus, Ānanda, being asked, ‘What is the condition of actions?’ the answer is ‘Ignorance conditions actions.’ This is the answer. C. 如是，阿難，問已有答：『行何緣？』『無明緣行，』此是答。 This translation in C. is awkward reading because it appears to follow the literal word order of the Indic original, which is not natural in C. For example, 有答 would normally mean “there is an answer,” but the P. parallel in DN 15 reads atthītissa vacanīyaṁ, which means “You should answer, ‘There is.’” The question also fails to match this answer, being “What conditions actions?” rather than “Is there a condition for actions?” I’ve translated the C. as naturally as possible.
This sūtra quote appears to be part of a passage at the beginning of DĀ 13. The Buddha there tells Ānanda how to answer questions about the origin of each item in the chain of dependent origination, laying out the entire chain in reverse from suffering back to ignorance. Each section of this commentary will conclude with a similar quote from the same passage or one very much like it.
The other parallels to DĀ 13 do not present the twelve-link chain in this way. DN 15 features a chain that ends with awareness and name and form being mutually dependent. MĀ 97 only goes back to craving before moving on to the next section of the discourse. T14 agrees with MĀ 97. This serves as another bit of confirmation that the Śāriputra Abhidharma was part of the Dharmaguptaka canon (or one very similar to it). [back]
This section is interesting in that it gives us a different context for action (S. saṃskāra) besides karmic action. Instead, here the action involved is the action of the sensory faculties in the normal course of their operation, as well as other mental functions like the unskillful and skillful roots. They represent the immediately antecedent conditions that determine the type of awareness that arises by providing the object for that awareness. In this usage, would might translate 行 as process or activity, but I’ve opted to maintain a single translation throughout. [back]
These eight types of conditioning are a subset of ten types defined elsewhere in the Śāriputra Abhidharma (see below). Parallel lists of causal conditioning are found in later Buddhist literature, mainly in Abhidharma and Mahāyāna sūtras, which served the purpose of discerning causal relationships more precisely. See, for example, the late era Theravāda list of twenty-four conditions summarized in The Comprehensive Manual of Abhidhamma (Bodhi et al, pp. 303-324), some of which are further subdivided into more types of conditioning. Similar lists of varying sizes are found in other sources. Early versions were quite short: a list of four types of conditioning is referenced occasionally in Mahāyāna texts (e.g., in Prajñāparāmitā texts, cf. T220.6.987c8). This early list apparently grew steadily as Abhidharma compilers made it more and more comprehensive.
This paragraph in our text is repeated again at T1548.28.628c9. There, it serves as a contemplation included among a long list of exercises collected under the mindfulness of body rubric. It reads: 復次，比丘如是思惟：「若最後行未知而滅、若無間行滅已，識續餘道生，彼行緣彼識，名無間緣。若因行彼識續餘道生，彼行緣彼識，名因緣。若思惟行識續餘道生，彼行緣彼識，名緣緣。若依行識續餘道生，彼行緣彼識，名依緣。若報行識續餘道生，彼行緣彼識，名報緣。若行起識續餘道生，彼行緣行識，名起緣。若相應行識續餘道生，彼行緣彼識，名異緣。若增上趣彼識增上續餘道生，彼行緣彼識，名增上緣。此最後識滅，初識續餘道生。
As already mentioned, these eight types of conditioning are defined in a later passage discussing a set of ten types in the Śāriputra Abhidharma (cf. T1548.28.679b7). These ten types of conditioning include the more familiar four conditions that we find in many other later Buddhist sources: causal conditioning (因緣, S. hetu-pratyaya), immediate conditioning (無間緣, anantara-pratyaya), objective conditioning (境界緣, S. ārambaṇa-pratyaya), and developmental (or predominant) conditioning (增上緣, adhipati-pratyaya).
To these, six more were added: supportive conditioning (依緣, niśraya-pratyaya), karmic conditioning (業緣, S. karma-pratyaya), consequential conditioning (報緣, S. vipāka-pratyaya), productive conditioning (起緣, S. upaniśraya?), other conditioning (異緣, S. para-pratyaya?), and continuous conditioning (相續緣, S. samanantara-pratyaya).
Below are definitions provided for the types cited in this passage:
immediate conditioning. C. 無間緣, S. nirantara or samanantara-pratyaya. This term lit. means “immediate” or “uninterrupted conditioning.” This refers to something that conditions something else that immediately follows it after it ceasing. In the case of this passage, this means that the final action before death conditions the awareness of the first moment in the next life, which follows it immediately. This action is not the cause for that awareness to arise, but it does condition it.
The definition provided in ŚāA only tells us that the immediate condition is something that has ceased. It reads: “If something arises and ceases, this is called an immediate condition. Furthermore, an immediate condition is, whether something has ceased or has yet to cease, one of the aggregates, elements, or senses, each of which of has its intrinsic nature when it arises. If it has already ceased in the present, this is called the immediate condition.” (若法生滅，是名無間緣。復次，無間緣，若法已滅、若未滅，若陰、界、入法各自性即生，若先已滅於現在，是名無間緣。 T1548.28.679b14).
causal conditioning. C. 因緣, S. hetu-pratyaya. This refers to the primary cause for something to come about. In this passage, it would be the karmic action that resulted in the next rebirth. That action could have happened in a past life or the present one.
The definition for causal conditioning provided in ŚāA reads: “If something is the cause, this is called causal conditioning. Furthermore, the causal condition is called a causal condition when it has a consequence, whether or not something else goes along with it. Furthermore, the causal condition has a consequence, whether or not there is something else that conditions it. Aside from the effect it obtains, if other things are unconditioned, good consequences, or the four elements, this is called causal conditioning” (若法因，是名因緣。復次因緣，若法共、非共，有報，是名因緣。復次因緣，若法有緣、若法無緣，有報。除得果，若餘法無緣、善報、及四大，是名因緣。 T1548.28.679b10).
objective conditioning. C. 境界緣, S. ārambaṇa-pratyaya. The C. translation 境界 lit. means “sphere, domain, world.” In practice, it usually refers to the field of sensory objects that fill the environment, or one object in particular. Objective conditioning refers to all the things that serve as the background setting for an event that is brought about. Altogether, they define the situation that conditions the event, so to speak.
The definition for objective conditioning provided in ŚāA reads: “All things are objective conditions, just as signs give rise to thoughts and mental objects. This is called objective conditioning” (一切法境界緣，如相生心心數法，是名境界緣。 T1548.28.679b17)
supportive condition. C. 依緣, S. niśraya-pratyaya. These are supporting conditions that are required for something to come about but do not necessarily cause it. For example, one must have a functional physical body to perform physical deeds; therefore, the body is a supporting condition for physical deeds.
The definition for supportive conditioning provided in ŚāA reads: “What is called supportive conditioning? If something has a dependency, this is called a supportive conditioning. Furthermore, supportive conditioning is if something supports the arising of another thing, then this thing is the supporting condition for that thing. The body is the support for physical deeds, the mouth is the support for verbal deeds, and the mind is the support for mental deeds. The four elements are supports for physical, verbal, and mental deeds. Earth is a support for farming, seeds, sentient beings, villages, plants, and forests. Bad friends are a support for the arising of bad and unskillful qualities. Good friends are a support for the arising of good qualities. The eye is a support and form is a support for the arising of visual awareness and things associated with visual awareness. The ear, nose, tongue, body, and mind are likewise. Internal elements support the arising of internal elements, external elements, and internal and external elements. External elements support the arising of internal elements, external elements, and internal and external elements. Internal and external elements are supports for the arising of internal elements, external elements, and internal and external elements. Cessation is likewise. These are called supporting conditions” (何謂依緣？若法有猗，是名依緣。復次依緣，若法依法生，此法於彼法依緣。依身有身業、依口有口業、依意有意業。依四大有身、口、意業。依地有稼穡業、種子、聚落、眾生、聚落、藥草、叢林。依惡知識便生惡不善法。依善知識便生善法。依眼依色生眼識及眼識相應法。耳、鼻、舌、身、意亦如是。依內大生內大，依內大生外大，依內大生內外大。依外大生內大，依外大生外大，依外大生內外大。依內外大生內大，依內外大生外大，依內外大生內外大。滅亦如是。是名依緣。 T1548.28.679b19).
consequential conditioning. C. 報緣, S. vipāka-pratyaya. A consequential condition in this case is an action that brings the consequence of rebirth; however, this type of conditioning is not necessarily the result of a karmic deed. The definition for consequential conditioning provided in ŚāA reads: “If something has a consequence, this is called a consequential condition” (若法有報，是名報緣。 T1548.28.679c3).
productive conditioning. C. 起緣, S. upaniśraya?. The S. equivalent for this term is unclear to me, but the definition is similar to that listed for P. upanissaya-paccaya in the Comprehensive Manual of Abhidhamma. These are conditions combine together in producing something.
The definition for productive conditions provided in ŚāA reads: “If something can produce or be produced, this is called productive conditioning. Furthermore, productive conditioning is if something can produce itself or produce something else by flowing, watering, and growing it. For example, killing by itself has the bonds, skillful and unskillful roots, mental awareness, conceptions, intentions, feelings, and the four elements that are called its productive conditions.” (若法能起所起，是名起緣。復次起緣，若法自起，能起他流津增長。謂專殺結、善根、不善根、意識、想、思、覺、四大，是名起緣。 T1548.28.679c4).
other conditioning. C. 異緣, P. para-pratyaya?. The C. translation of this type of conditioning doesn’t match S. sahajāta (“co-arising”), but the definition given for it is very similar. I’ve opted to translate it literally as perhaps S. para-pratyaya. The definition reads: “If something is concomittant, it’s called other conditioning.” (何謂異緣？若法共有，是名異緣。 T1548.28.679c7).
developmental conditioning. C. 增上緣, S. adhipati-pratyaya. It’s well established that C. 增上 translated S. adhipati, but the meanings do not match (“increasing, developing” ≠ “lord, master”). I’ve translated the C. as “develop” in the sense of increasing the growth or maturity of something, which is supported by the definition below:
“If something is greater, this is called a developmental condition. Furthermore, a developmental conditioning is if something is increased by, oriented toward, sheltered by, and inclined toward its arising, whether it’s developed by desire, effort, mind, contemplation, greed, hate, delusion, lack of greed, lack of hate, and lack of delusion, precepts, samādhi, wisdom, self, the world, the Dharma, the eye faculty, or the ear, nose, tongue, body, or mind faculty.” (何謂增上緣？若法勝，是名增上緣。復次增上緣，若法所增上、所向、所歸、所傾向而生。若以欲增上、以精進增上、以心增上、以思惟增上、以貪增上、以瞋恚增上、以愚癡增上、以無貪增上、以無恚增上、以無癡增上、以戒增上、以定增上、以慧增上、以我增上、以世間增上、以法增上、以眼根增上、以耳鼻舌身意根增上、以增上為增上、以境界增上、以依增上。何謂以欲增上？若法以欲勝而生，彼欲於法為增上緣。 T1548.28.679c11) [back]
A parallel passage for this paragraph occurs later in the Sariputra Abhidharma. It reads: 最後識滅已初識即生，無有中間。如影移日續、日移影續，影與日無有中間。如是最後識滅，初識續餘道生。 (T1548.28.679c11). [back]
A parallel passage for this paragraph occurs later in the Śāriputra Abhidharma. It reads: 後識滅已，即生初識，無有中間。如此最後識、若最後識相應法，不至初識。若初識、初識相應法，不至後識。如眼識滅已生耳識，耳識滅已生眼識。眼識相應法不至耳識，耳識相應法不至眼識。如是後識後識相應法不至初識。初識初識相應法不至後識。 (T1548.28.628c9).
Comparing this to our present passage, it becomes clear that this one has become garbled, confusing the first and last awareness. I’ve corrected the translation accordingly. [back]
A parallel passage for this paragraph occurs later in the Śāriputra Abhidharma. It reads: 若後識滅已即生初識，謂此時過、謂此滅後生、謂此終彼始。非命是身、非身是命、非命異身、非身異命、非命非斷、非生非住、非有變、非無因、非天所作、非此作此受、非異作異受，知有去來、知有生死、知有業相續，知有說法、知有緣，無有從此至彼者、無有從彼至此者，但行相續生，以業緣故。 (T1548.28.628c9). [back]
live in. C. 堪忍住. This expression would usu. for understood to mean “patiently” or “enduringly abide.” In fact, while it does typically translate words like S. kṣānti, 堪忍 could also sometimes translate words like S. adhivāsana, which meant “inhabitant.” This reading makes better sense to me, so I’ve translated the whole expression more functionally as “to live in.” Basically, I take to refer to the practitioner being engrossed in the feelings of happiness and remaining there for an extended time. [back]
the future senses. C. 未來六入. Here, there is an alternate reading that deletes the “six” (六), and going forward these passages about the form realm read “senses” instead of “six senses.” This makes sense given there are only four senses listed for the form realm, where it was held that the sense of smell and taste don’t exist. [back]
the body faculty. C. 身根. There is an alternate reading that has the same set of sense faculties as the other form realm heavens (eye, ear, body, and mind), but I have kept to the present Taisho reading of only a body faculty in this heaven, which seems to have been a peculiar heaven added to the form realm to account for a form of samādhi in which all mental activity ceases. [back]
I’ve adopted a variant reading that deletes the duplication of this paragraph. It would seem that a copyist lost his place and repeated this paragraph in abbreviated form. [back]
grasping of desires. C. 欲界取. The conclusion to this question reads “grasping of desires” (欲取), and the questions that follow offer definitions for the same set of graspings as the previous paragraph. I therefore assume that the insertion of 界 is a mistake which changed the question to “What is the grasping of the desire realm?” [back]
Old age is described in three other passages in the Śāriputra Abhidharma: At T1548.28.552c23, 605b20, and 688a12. Each of these passages has some variations, which are probably due both to different word choices by the translator and varying levels of detail in the original text. Alternative definitions of the other facets of suffering defined below are also found in the third passage beginning at 688a12. [back]
Translator: Charles Patton
Last Revised: 3 December 2025
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