《長部經典》第十五 Mahānidānasutta 大緣經 (DN 15)
第二品 苦集聖諦
（二） 96. ‘Atthi idappaccayā jarāmaraṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.
阿難！人問：『老、死，有無因緣？』應該答：『有。』
If one is asked, 'Is there a demonstrable requisite condition for aging and death?' one should answer, 'There is.'
‘Kiṃpaccayā jarāmaraṇan’ti iti ce vadeyya, ‘jātipaccayā jarāmaraṇan’ti iccassa vacanīyaṃ.
若問：『何緣？而有老、死？』應答：『緣出生，而有老、死！』
If one is asked, 'From what requisite condition do aging and death come?' one should say, 'Aging and death come from birth as their requisite condition.'
‘Atthi idappaccayā jātī’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.
阿難！人問：『出生，有無因緣？』應答：『有！』
If one is asked, 'Is there a demonstrable requisite condition for birth?' one should answer, 'There is.'
‘Kiṃpaccayā jātī’ti iti ce vadeyya, ‘bhavapaccayā jātī’ti iccassa vacanīyaṃ.
若問：『何緣？而有出生？』應答：『緣擁有，而有出生！』
"If one is asked, 'From what requisite condition does birth come?' one should say, 'Birth comes from becoming as its requisite condition.'
“‘Atthi idappaccayā bhavo’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.
阿難！人問：『擁有，有無因緣？』應答：『有！』
"If one is asked, 'Is there a demonstrable requisite condition for becoming?' one should answer, 'There is.'
‘Kiṃpaccayā bhavo’ti iti ce vadeyya, ‘upādānapaccayā bhavo’ti iccassa vacanīyaṃ.
若問：『何緣？而有擁有？』應答：『緣執取，而有擁有！』
"If one is asked, 'From what requisite condition does becoming come?' one should say, 'Becoming comes from clinging as its requisite condition.'
‘Atthi idappaccayā upādānan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.
阿難！人問：『執取，有無因緣？』應答：『有！』
If one is asked, 'Is there a demonstrable requisite condition for clinging?' one should answer, 'There is.'
‘Kiṃpaccayā upādānan’ti iti ce vadeyya, ‘taṇhāpaccayā upādānan’ti iccassa vacanīyaṃ.
若問：『何緣？而有執取？』應答：『緣渴愛，而有執取！』
"If one is asked, 'From what requisite condition does clinging come?' one should say, 'Clinging comes from craving as its requisite condition.'
‘Atthi idappaccayā taṇhā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.
阿難！人問：『渴愛，有無因緣？』應答：『有！』
If one is asked, 'Is there a demonstrable requisite condition for craving?' one should answer, 'There is.'
‘Kiṃpaccayā taṇhā’ti iti ce vadeyya, ‘vedanāpaccayā taṇhā’ti iccassa vacanīyaṃ.
若問：『何緣？而有渴愛？』應答：『緣感受，而有渴愛！』
"If one is asked, 'From what requisite condition does craving come?' one should say, 'Craving comes from feeling as its requisite condition.'
“‘Atthi idappaccayā vedanā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.
阿難！人問：『感受，有無因緣？』應答：『有！』
"If one is asked, 'Is there a demonstrable requisite condition for feeling?' one should answer, 'There is.'
‘Kiṃpaccayā vedanā’ti iti ce vadeyya, ‘phassapaccayā vedanā’ti iccassa vacanīyaṃ.
若問：『何緣？而有感受？』應答：『緣接觸，而有感受！』
"If one is asked, 'From what requisite condition does feeling come?' one should say, 'Feeling comes from contact as its requisite condition.'
“‘Atthi idappaccayā phasso’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.
阿難！人問：『接觸，有無因緣？』應答：『有！』
"If one is asked, 'Is there a demonstrable requisite condition for contact?' one should answer, 'There is.'
‘Kiṃpaccayā phasso’ti iti ce vadeyya, ‘nāmarūpapaccayā phasso’ti iccassa vacanīyaṃ.
若問：『何緣？而有接觸？』應答：『緣名與色，而有接觸！』
"If one is asked, 'From what requisite condition does contact come?' one should say, 'Contact comes from name-and-form as its requisite condition.'
“‘Atthi idappaccayā nāmarūpan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.
阿難！人問：『名與色，有無因緣？』應答：『有！』
"If one is asked, 'Is there a demonstrable requisite condition for name-and-form?' one should answer, 'There is.'
‘Kiṃpaccayā nāmarūpan’ti iti ce vadeyya, ‘viññāṇapaccayā nāmarūpan’ti iccassa vacanīyaṃ.
若問：『何緣？而有名與色？』應答：『緣心識，而有名與色！』
"If one is asked, 'From what requisite condition does name-and-form come?' one should say, 'Name-and-form comes from consciousness as its requisite condition.'
“‘Atthi idappaccayā viññāṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.
阿難！人問：『心識，有無因緣？』應答：『有！』
"If one is asked, 'Is there a demonstrable requisite condition for consciousness?' one should answer, 'There is.'
‘Kiṃpaccayā viññāṇan’ti iti ce vadeyya, ‘nāmarūpapaccayā viññāṇan’ti iccassa vacanīyaṃ.
若問：『何緣？而有心識？』應答：『緣名與色，而有心識！』
"If one is asked, 'From what requisite condition does consciousness come?' one should say, 'Consciousness comes from name-and-form as its requisite condition.'
（三） 97. “Iti kho, ānanda, ① nāmarūpapaccayā viññāṇaṃ, ② viññāṇapaccayā nāmarūpaṃ, ③ nāmarūpapaccayā phasso, ④ phassapaccayā vedanā, ⑤ vedanāpaccayā taṇhā, ⑥ taṇhāpaccayā upādānaṃ, ⑦ upādānapaccayā bhavo, ⑧ bhavapaccayā jāti, ⑨ jātipaccayā jarāmaraṇaṃ soka-parideva-dukkha-domanass-upāyāsā sambhavanti.
阿難！如是，① 緣名與色，而有心識；② 緣心識，而有名與色；③ 緣名與色，而有接觸；④ 緣接觸，而有感受；⑤ 緣感受，而有渴愛；⑥ 緣渴愛，而有執取；⑦ 緣執取，而有擁有；⑧ 緣擁有，而有出生；⑨ 緣出生，而有老、死、愁、悲、苦、憂、惱！
"Thus, Ananda, ① from name-and-form as a requisite condition comes consciousness. ② From consciousness as a requisite condition comes name-and-form. ③ From name-and-form as a requisite condition comes contact. ④ From contact as a requisite condition comes feeling. ⑤ From feeling as a requisite condition comes craving. ⑥ From craving as a requisite condition comes clinging. ⑦ From clinging as a requisite condition comes becoming. ⑧ From becoming as a requisite condition comes birth. ⑨ From birth as a requisite condition, aging, death, sorrow, lamentation, pain, distress, and despair come into play.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
如是，而有一切苦蘊之聚集！
Such is the origination of this entire mass of stress.
