Chapter VIII   Paccayasaṅgahavibhāgo（緣之概要）

8.2 緣起法（Paṭiccasamuppādanaya）

8.2.1 基本程式

Tattha (1) avijjāpaccayā saṅkhārā, (2) saṅkhārapaccayā viññāṇaṃ,

(3) viññāṇapaccayā nāmarūpaṃ, (4) nāmarūpapaccayā saḷāyatanaṃ,

(5) saḷāyatanapaccayā phasso, (6) phassapaccayā vedanā,

(7) vedanāpaccayā taṇhā, (8) taṇhāpaccayā upādānaṃ,

(9) upādānapaccayā bhavo, (10) bhavapaccayā jāti,

(11) jātipaccayā jarāmaraṇa-soka-parideva-dukkha-domanass' upāyāsā sambhavanti.

Evam etassa kevalassa dukkhakkhandhassa samudayo hotī ti.

Ayam ettha paṭiccasamuppādanayo.

Therein:

Dependent on ignorance arise kammic formations.

Dependent on kammic formations arises (rebirth) consciousness.

Dependent on (rebirth) consciousness arise mind-and-matter.

Dependent on mind-and-matter arise the six (sense) bases.

Dependent on the six (sense) bases arises contact.

Dependent on contact arises feeling.

Dependent on feeling arises craving.

Dependent on craving arises grasping.

Dependent on grasping arises existence (action or becoming).

Dependent on existence arises birth.

Dependent on birth arise decay, death, sorrow, lamentation, pain, grief, and despair.

Thus arises the whole mass of suffering. Herein, this is the law of dependent arising.

於此，一、緣於無明，行生起；二、緣於行，識生起；三、緣於識，名色生起；四、緣於名色，六處生起；五、緣於六處，觸生起；六、緣於觸，受生起；七、緣於受，愛生起；八、緣於愛，取生起；九、緣於取，有生起；十、緣於有，生生起；十一、緣於生，老、死、愁、悲、苦、憂、惱生起。如是生起了這整堆苦。

於此，這是緣起法。

NOTES

Tattha, tatra: (adv) there; thither; in that case; now; in that, therein

Avijjā: (f) ignorance 無明

Paccaya: (m) cause, motive; a requisite or necessary; belief, trust, faith    abl. paccayā: used adverbially as the second part of a compound, in the sense of “by means of,” “in consequence of,” “as the result of” 緣，緣於

Saṅkhāra: (m) mental formation; constructing, preparing, perfecting, embellishing; aggregate, aggregation; matter; Karma; everything which springs from a cause, anything that is conditioned 行

Viññāṇa: (n) consciousness; thought, mind; intelligence, knowledge 識

Nāmarūpa: (n) mind and matter 名色

Āyatana: (n) place, dwelling, abode, home, seat; altar, shrine; place of origin, source, cause, origin 處

Saḷāyatana: (n) the six (sense) bases, the six organs of sense 六處

Phassa: (m) touch, contact 觸

Vedanā: (f) feeling, sensation; pain, suffering 受

Taṇhā, tasiṇā: (f) craving, lust, desire, human passion 愛

Upādāna: (n) clinging, attachment; firewood, fuel 取

Bhava: (m) being, existence; birth, origin; renewed existence, Saṃsāra; gain, increase, welfare 有，生

Jāti: (f) birth, rebirth, renewed existence; lineage, family, caste 生

Jarā: (f) old age, decrepitude, decay 老

Maraṇa: (n) death, dying 死

Soka: (m) sorrow, grief, mourning 愁

Parideva: (m) lamentation, wailing 悲

Dukkha: (n) pain, suffering, trouble   (adj) painful 苦

Domanassa: (n) dejection, gloom, melancholy, grief, displeasure 憂

Upāyāsa: (m) desperation, despair 惱

Sambhavati, sambhoti: to arise, be produced, spring from [+abl.]; meet with  ppr. sambhavaṃ     pp. sambhūta

Evaṃ: (adv) thus 如是

Esa, eso: (pron) this, this one; that     (n) etaṃ, etad (before a vowel)   gen. etassa

Kevala: (adj) all, entire, whole, complete; only, mere, exclusive

Khandha: (m) aggregate, accumulation, multitude, quantity; bulk; the shoulder; the trunk of a tree 蘊

Samudaya: (m) rise, origin; origination, cause; multitude 集，因

Bhavati, hoti: to be, exist, become; take place, befall; behave  opt. bhave ger. hutvā     pp. bhūta

Ayaṃ: (pron. nom. m/f) this

Ettha: (adv) here; herein; now

Paṭiccasamuppāda: (m) chain of causation, dependent arising, dependent origination, happening by way of cause, origination as a necessary result from an antecedent cause 緣起

Naya: (m) leading, guidance; conduct; prudent conduct, prudence; policy; way, manner, means, mode, method; inference, logical deduction -naya 理，法

8.2.2 分析的類別

Tattha tayo addhā, dvādas' aṅgāni, vīsat' ākārā, tisandhi, catusaṅkhepā,

tīṇi vaṭṭāni, dve mūlāni ca veditabbāni.

It should be understood that there are three periods, twelve factors, twenty modes, three connections, four divisions, three rounds, and two roots

當知有三時、十二支、二十行相、三連結、四攝類、三輪轉、及二根。

NOTES

Tayo: (num. m.) three   loc. tīsu (f) tisso    (n) tīṇi     Frequently at the end of a compound, the whole forming a neut. noun. -ttayaṃ

Addhā: (m) time; a road, distance

Dvādasa: (num) 12, twelve

Aṅga: (n) a part, portion, division, factor; a limb, member; a means, cause; a requisite; a quality, attribute 支，（部）分，因子；特性

Vīsa, vīsati: (num) 20, twenty

Ākāra: (m) appearance, countenance; form; sign, token; way, manner, means; cause, reason; object, purpose; a constituent part of the body 行相

Sandhi: (m/f) junction, union, connection; agreement; a joint of the body

Catu-: (num) four

Saṅkhepa: (m) abridgement, abstract; division

Vaṭṭa: (n) circle, succession, saṃsāra

Dve, dvi-, di-, du-, dvā-, bā-: (num) two

Mūla: (n) root; lowest part, base, foundation; origin, source, commencement; front, foremost, first; cause; sum, amount, mass; price, money

Vidati: to know, ascertain   p.f.p. veditabba: to be known or understood

8.2.2.1 三時

Kathaṃ? Avijjā, saṅkhārā atīto addhā; jāti, jarāmaraṇaṃ anāgato addhā; majjhe aṭṭha paccuppanno addhā ti tayo addhā.

How?

Ignorance and kammic formations belong to the past; birth, decay and death belong to the future; the intermediate eight factors belong to the present. Thus there are three periods.

如何？無明與行屬於過去世；生及老死屬於未來世；中間八支屬於現在世。如是一共有三時。

NOTES

Kathaṃ: (adv) how

Atīta: (pp. acceti) past, elapsed; passed; having transgressed 過去

Anāgata: (adj) not come, future 未來

Majjha: (m/n) middle, center, interior; the waist   loc. majjhe

Aṭṭha: (num) eight

Paccuppanna: (pp./adj) existing, ready, present 現在

8.2.2.2 十二支

Avijjā, saṅkhārā, viññāṇaṃ, nāmarūpaṃ, saḷāyatanaṃ, phasso, vedanā, taṇhā, upādānaṃ, bhavo, jāti, jarāmaraṇan ti dvādas' aṅgāni. Sokādivacanaṃ pan' ettha nissandaphala-nidassanaṃ.

Ignorance, (moral and immoral) kammic formations, (rebirth) consciousness, mind-and-matter, six sense bases, contact, feeling, craving, grasping, existence, birth, decay and death are the twelve factors. The terms sorrow and so on are shown as incidental consequence (of birth).

十二支是：一、無明；二、行；三、識；四、名色；五、六處；六、觸；七、受；八、愛；九、取；十、有；十一、生；十二、老死。所示的愁等詞是（生之後）附帶的結果。

NOTES

Ādi: (m) beginning, starting point; -ādi, formed as the latter part of a compound, nearly equivalent to “et cetera”; -ādayo, the compound is in the masc. plural; ādīni, the compound is in the neuter plural …等

Vacana: (n) speech, word, term, utterance, expression, passage, text; speaking, declaring

Nissanda: (m) consequence, result

Phala: (n) fruit, grain, crop, produce; result, consequence; reward, profit 果

Nidassana: (n) example, illustration; sight, view; indicating, pointing out

8.2.2.3 四攝類

Avijjā-sakhāraggahaṇena pan' ettha taṇh' ūpādāna-bhavā pi gahitā bhavanti. Tathā taṇh' ūpādāna-bhavaggahaṇena ca avijjā-saṅkhārā; jāti-jarāmaraṇaggahaṇena ca viññāṇādiphalapañcakam eva gahitan ti katvā:

Atīte hetavo pañca idāni phalapañcakaṃ

Idāni hetavo pañca āyatiṃ phalapañcakan ti.

Vīsat' ākārā, tisandhi, catusaṅkhepā ca bhavanti.

Here, by taking ignorance and kammic formations, craving, grasping, and existence are also taken. Likewise, by taking craving, grasping, and existence, ignorance and kammic formations are also taken. By taking birth, decay and death, the five effects - consciousness and so on - are also taken. Thus there are:

(1) five causes pertaining to the past, and

(2) five effects to the present;

(3) five causes pertaining to the present, and

(4) five effects to the future.

There are twenty modes, three connections and four divisions.

於此，在提及無明與行時，愛、取與有也已包括在內。同樣地，在提及愛、取與有時，無明與行也已包括在內。在提及生與老死時，識等五果也已包括在內。

如是有：

一、過去五因，

二、現在五果；

三、現在五因，

四、未來五果。

如是有二十行相、三連結、及四攝類。

NOTES

Gahaṇa: (n) taking, receiving, holding, grasping, seizing; acquiring, learning, mastering, comprehension; clinging to the world, attachment, desire; eclipse

Gaṇhāti: to take; receive, accept; catch, capture; seize; obtain, acquire; grasp, perceive, comprehend, learn; approve, agree to; regard   pp. gahita

Tathā: (adv) so, thus; also 如是

Pañcaka: (adj) consisting of five, five in number   (n) a pentad, five

Karoti: to act, do, cause, cause to become, render, make, perform         opt. kayirā, kayirātha, kubbetha, kare, kareyya     ger. katvā

Hetu: (m) cause, reason, motive; origin, root 因，根   pl. hetavo

Pañca: (num) five

Āyati: (f) the future, futurity; length   adv. āyatiṃ: in future

［注］

1. 無明、行、愛、取、有，為過去五因。識、名色、六處、觸、受，為現在五果。

2. 愛、取、有、行、無明，為現在五因。識、名色、六處、觸、受，為未來五果。

3. 三連結：連結是指因與果的連結。三連結則是指過去因的行連結現在果的識；現在果的受連結現在因的愛；現在因的［業］有連結未來果的生有。

4. 四攝類：無明與行為第一攝類；識、名色、六處、觸、受為第二攝類；愛、取、有為第三攝類；生、老死為第四攝類。

8.2.2.4 三輪轉

Avijjā-taṇh' ūpādānā ca kilesavaṭṭaṃ; kammabhavasaṅkhāto bhav' ekadeso saṅkhārā ca kammavaṭṭaṃ; upapattibhavasaṅkhāto bhav' ekadeso avasesā ca vipākavaṭṭan ti tīṇi vaṭṭāni.

The three rounds:

1. Ignorance, craving, and grasping belong to the round of defilements;

2. One part of existence (bhava) known as kammic existence and kammic formations belong to the round of kamma.

3. One part of existence known as rebirth existence (uppity bhava) and the rest belong to the round of results.

三輪轉：

一、無明、愛、與取，屬於煩惱輪轉；

二、稱為「業有」的一部分有、與行，屬於業輪轉；

三、稱為「生有」的一部分有、與其他支，屬於果報輪轉。

NOTES

Kilesa: (m) defilement, impurity, sin, human passion, corruption

Kamma: (n) doing, action, work, deed, labor, business; a religious act, karma

Saṅkhāta, saṅkhyāta: (pp. saṅkhāti) reckoned, numbered; considered, called, named; weighed, estimated, learned

Ekadesa: (m) a part, a portion

Upapatti: (f) birth, rebirth

Avasesa: (adj) remaining

Vipāka: (m/n) result, resultant, product, consequence; good result, fruit, profit, reward; evil result, retribution 果報

8.2.2.5 二根

Avijjātaṇhāvasena dve mūlāni ca veditabbāni.

Ignorance and craving should be understood as the two roots.

當知無明與愛是二根。

NOTES

Vasena: (ins. of vasa; used adverbially, either with a gen. or as the last part of a compound) according to, for the sake of, on account of, by means of, for, as

8.2.3 總結

Tesam eva ca mūlānaṃ nirodhena nirujjhati

Jarāmaraṇamucchāya pīḷitānam abhiṇhaso

Āsavānaṃ samuppādā avijjā ca pavattati.

Vaṭṭam ābandham icc' evaṃ tebhūmakam anādikaṃ

Paṭiccasamuppādo ti paṭṭhapesi mahāmuni.

By the destruction of these roots the round ceases. With the arising of defilements in those who are constantly oppressed by infatuation with decay and death, ignorance again occurs.

The Great Sage has thus expounded this entangled, beginningless round of becoming in the three spheres as the ‘law of dependent arising.’

通過斷除此二根，輪迴即會斷滅。對於常受老死之惑逼迫者，一旦諸漏生起，無明即再次轉起。如是大賢者說示三地纏結及無始的輪迴為「緣起」。

NOTES

Tesaṃ: (pron) of them, their

Nirodha: (m) cessation, annihilation; Nirvāṇa; obstruction, impeding 滅

Nirujjhati: to cease, perish, be destroyed or annihilated  pp. niruddha 壞滅

Mucchā: (f) fainting, swooning, faintness; infatuation

Pīḷeti: to oppress, crush, weigh upon; vex, harass, ravage, hurt   pp. pīḷita

Abhiṇhaṃ: (adv) repeatedly

Abhiṇhaso: (adv) (abhiṇha+bahuso) always, constantly

Āsava: (m) oozing, scum; misfortune; human passion, sin, corruption, depravity, taint 漏

Samuppāda: (m) arising, production, origination

Pavattati: to arise, begin, take place; start, set out; roll or flow onwards; become, be, exist; go on, proceed, be kept up   pp. pavatta 轉起

Ābandha: (adj) tied tightly, entangled

Tebhūmaka: (adj) belonging to the three stages of being 屬於三（世間）地

Ādika: (adj) beginning with, first, initial   ant. anādika: without beginning

Paṭṭhapeti: to put out or up, set going, furnish, establish, give

Mahāmuni: (m) great sage