《長部經典》第十五 Mahānidānasutta 大緣經 (DN 15)
第三品 苦滅聖諦
（四） 98. ‘Jātipaccayā jarāmaraṇan’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣出生，而有老、死！』
'From birth as a requisite condition come aging and death.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā jātipaccayā jarāmaraṇaṃ.
阿難！何為緣出生，而有老、死？應如是知――
And this is the way to understand how from birth as a requisite condition come aging and death.
Jāti ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不出生時……，
If there were no birth at all, in any way, of anything anywhere —
seyyathidaṃ – devānaṃ vā devattāya, gandhabbānaṃ vā gandhabbattāya, yakkhānaṃ vā yakkhattāya, bhūtānaṃ vā bhūtattāya, manussānaṃ vā manussattāya, catuppadānaṃ vā catuppadattāya, pakkhīnaṃ vā pakkhittāya, sarīsapānaṃ vā sarīsapattāya [siriṃsapānaṃ siriṃsapattāya (sī. syā.)], tesaṃ tesañca hi,
猶如：『天神於天界、乾闥婆於乾闥婆界、夜叉於夜叉界、物精於物精界、人類於人界、四足於四足界、鳥類於鳥界、蝎蛇於蝎蛇界、或任何眾生，各於其境界……。』
i.e., of devas in the state of devas, of celestials in the state of celestials, of spirits in the state of spirits, of demons in the state of demons, of human beings in the human state, of quadrupeds in the state of quadrupeds, of birds in the state of birds, of snakes in the state of snakes, or of any being in its own state —
ānanda, sattānaṃ tadattāya jāti nābhavissa.
阿難！若任何眾生，皆不出生時……，
…
Sabbaso jātiyā asati jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti?
既不出生，出生消失，猶言老、死否？」
in the utter absence of birth, from the cessation of birth, would aging and death be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo jarāmaraṇassa, yadidaṃ jāti”.
「是故，阿難！老、死，有其――原因、結果、生起因緣――稱謂出生。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for aging and death, i.e., birth.
（五） 99. ‘Bhavapaccayā jātī’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣擁有，而有出生！』
'From becoming as a requisite condition comes birth.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā bhavapaccayā jāti.
阿難！何為緣擁有，而有出生？應如是知――
And this is the way to understand how from becoming as a requisite condition comes birth.
Bhavo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不擁有時……，
If there were no becoming at all, in any way, of anything anywhere —
seyyathidaṃ – kāmabhavo vā rūpabhavo vā arūpabhavo vā,
猶如：『欲有、色有、無色有』，
i.e., sensual becoming, form becoming, or formless becoming —
sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā”ti?
既不擁有，擁有消失，猶言出生否？」
in the utter absence of becoming, from the cessation of becoming, would birth be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo jātiyā, yadidaṃ bhavo”.
「是故，阿難！出生，有其――原因、結果、生起因緣――稱謂擁有。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for birth, i.e., becoming.
（六） 100. ‘Upādānapaccayā bhavo’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣執取，而有擁有！』
'From clinging as a requisite condition comes becoming.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā upādānapaccayā bhavo.
阿難！何為緣執取，而有擁有？應如是知――
And this is the way to understand how from clinging as a requisite condition comes becoming.
Upādānañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不執取時……，
If there were no clinging at all, in any way, of anything anywhere —
seyyathidaṃ – kāmupādānaṃ vā diṭṭhupādānaṃ vā sīlabbatupādānaṃ vā attavādupādānaṃ vā,
猶如：『欲取、見取、戒禁取、我語取。』
i.e., clinging to sensuality, clinging to precepts and practices, clinging to views, or clinging to doctrines of the self —
sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā”ti?
既不執取，執取消失，猶言擁有否？」
in the utter absence of clinging, from the cessation of clinging, would becoming be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo bhavassa, yadidaṃ upādānaṃ”.
「是故，阿難！擁有，有其――原因、結果、生起因緣――稱謂執取。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for becoming, i.e., clinging.
（七） 101. ‘Taṇhāpaccayā upādānan’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣渴愛，而有執取！』
'From craving as a requisite condition comes clinging.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā taṇhāpaccayā upādānaṃ.
阿難！何為緣渴愛，而有執取？應如是知――
And this is the way to understand how from craving as a requisite condition comes clinging.
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不渴愛時……，
If there were no craving at all, in any way, of anything anywhere —
seyyathidaṃ – rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā,
猶如：『色愛、聲愛、香愛、味愛、觸愛、法愛。』
i.e., craving for sensuality, craving for becoming, craving for no becoming —
sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti?
既不渴愛，渴愛消失，猶言執取否？」
in the utter absence of craving, from the cessation of craving, would clinging be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo upādānassa, yadidaṃ taṇhā”.
「是故，阿難！執取，有其――原因、結果、生起因緣――稱謂渴愛。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for clinging, i.e., craving.
（八） 102. ‘Vedanāpaccayā taṇhā’ti iti kho panetaṃ vuttaṃ, tadānanda,
如此，既然說：『緣感受，而有渴愛！』
'From feeling as a requisite condition comes craving.' Thus it has been said.
imināpetaṃ pariyāyena veditabbaṃ, yathā vedanāpaccayā taṇhā.
阿難！何為緣感受，而有渴愛？應如是知――
And this is the way to understand how from feeling as a requisite condition comes craving.
Vedanā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不感受時……，
If there were no feeling at all, in any way, of anything anywhere —
seyyathidaṃ – cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā,
猶如：『眼觸所感受、耳觸所感受、鼻觸所感受、舌觸所感受、身觸所感受，意觸所感受。』
i.e., feeling born of contact at the eye, feeling born of contact at the ear, feeling born of contact at the nose, feeling born of contact at the tongue, feeling born of contact at the body, or feeling born of contact at the intellect —
sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti?
既不感受，感受消失，猶言渴愛否？」
in the utter absence of feeling, from the cessation of feeling, would craving be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo taṇhāya, yadidaṃ vedanā”.
「是故，阿難！渴愛，有其――原因、結果、生起因緣――稱謂感受。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for craving, i.e., feeling.
（九） 103. “Iti kho panetaṃ, ānanda, ➊ vedanaṃ paṭicca taṇhā, ➋ taṇhaṃ paṭicca pariyesanā, ➌ pariyesanaṃ paṭicca lābho, ➍ lābhaṃ paṭicca vinicchayo, ➎ vinicchayaṃ paṭicca chandarāgo, ➏ chandarāgaṃ paṭicca ajjhosānaṃ, ➐ ajjhosānaṃ paṭicca pariggaho, ➑ pariggahaṃ paṭicca macchariyaṃ, ➒ macchariyaṃ paṭicca ārakkho. ➓ Ārakkhādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavanti.
如是，阿難！➊ 緣感受，而有渴愛；➋ 緣渴愛，而有尋求；➌ 緣尋求，而有利得；➍ 緣利得，而有計較；➎ 緣計較，而有欲貪；➏ 緣欲貪，而有依戀；➐ 緣依戀，而有佔有；➑ 緣佔有，而有慳吝；➒ 緣慳吝，而有守護；➓ 緣守護，而有執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等，無數罪惡之不善法……生！
"Now, ➊ craving is dependent on feeling, ➋ seeking is dependent on craving, ➌ acquisition is dependent on seeking, ➍ ascertainment is dependent on acquisition, ➎ desire and passion is dependent on ascertainment, ➏ attachment is dependent on desire and passion, ➐ possessiveness is dependent on attachment, ➑ stinginess is dependent on possessiveness, ➒ defensiveness is dependent on stinginess, ➓ and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.
（十） 104. “‘Ārakkhādhikaraṇaṃ [ārakkhaṃ paṭicca ārakkhādhikaraṇaṃ (syā.)]daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavantī’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣守護，而有執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等，無數罪惡之不善法……生！』
…
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ārakkhādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavanti.
阿難！何為：『緣守護，而有執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等，無數罪惡之不善法……生？』應如是知――
"And this is the way to understand how it is that because of defensiveness various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.
Ārakkho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不守護時……，
If there were no defensiveness at all, in any way, of anything anywhere,
sabbaso ārakkhe asati ārakkhanirodhā api nu kho daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhaveyyun”ti?
既不守護，守護消失，猶言：『執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等，無數罪惡之不善法……生否？』」
in the utter absence of defensiveness, from the cessation of defensiveness, would various evil, unskillful phenomena — the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies — come into play?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādānaṃ anekesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ sambhavāya yadidaṃ ārakkho.
「阿難！是故：『執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等，無數罪惡之不善法……生！』有其――原因、結果、生起因緣――稱謂守護。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for the coming-into-play of various evil, unskillful phenomena — the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies — i.e., defensiveness.
（十一） 105. “‘Macchariyaṃ paṭicca ārakkho’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣慳吝，而有守護！』
"'Defensiveness is dependent on stinginess.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā macchariyaṃ paṭicca ārakkho.
阿難！何為緣慳吝，而有守護？應如是知――
And this is the way to understand how defensiveness is dependent on stinginess.
Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不慳吝時……，
If there were no stinginess at all, in any way, of anything anywhere,
sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā”ti?
既不慳吝，慳吝消失，猶言守護否？」
in the utter absence of stinginess, from the cessation of stinginess, would defensiveness be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo ārakkhassa, yadidaṃ macchariyaṃ”.
「是故，阿難！守護，有其――原因、結果、生起因緣――稱謂慳吝。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for defensiveness, i.e., stinginess.
（十二） 106. “‘Pariggahaṃ paṭicca macchariyan’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣佔有，而有慳吝！』
"'Stinginess is dependent on possessiveness.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā pariggahaṃ paṭicca macchariyaṃ.
阿難！何為緣佔有，而有慳吝？應如是知――
And this is the way to understand how stinginess is dependent on possessiveness.
Pariggaho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不佔有時……，
If there were no possessiveness at all, in any way, of anything anywhere,
sabbaso pariggahe asati pariggahanirodhā api nu kho macchariyaṃ paññāyethā”ti?
既不佔有，佔有消失，猶言慳吝否？」
in the utter absence of possessiveness, from the cessation of possessiveness, would stinginess be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo macchariyassa, yadidaṃ pariggaho”.
「是故，阿難！慳吝，有其――原因、結果、生起因緣――稱謂佔有。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for stinginess, i.e., possessiveness.
（十三） 107. “‘Ajjhosānaṃ paṭicca pariggaho’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣依戀，而有佔有！』
"'Possessiveness is dependent on attachment.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ajjhosānaṃ paṭicca pariggaho.
阿難！何為緣依戀，而有佔有？應如是知――
And this is the way to understand how possessiveness is dependent on attachment.
Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不依戀時……，
If there were no attachment at all, in any way, of anything anywhere,
sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti?
既不依戀，依戀消失，猶言佔有否？」
in the utter absence of attachment, from the cessation of attachment, would possessiveness be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo pariggahassa – yadidaṃ ajjhosānaṃ”.
「是故，阿難！佔有，有其――原因、結果、生起因緣――稱謂依戀。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for possessiveness, i.e., attachment.
（十四） 108. “‘Chandarāgaṃ paṭicca ajjhosānan’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣欲貪，而有依戀！』
"'Attachment is dependent on desire and passion.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā chandarāgaṃ paṭicca ajjhosānaṃ.
阿難！何為緣欲貪，而有依戀？應如是知――
And this is the way to understand how attachment is dependent on desire and passion.
Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不欲貪時……，
If there were no desire and passion at all, in any way, of anything anywhere,
sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṃ paññāyethā”ti?
既不欲貪，欲貪消失，猶言依戀否？」
in the utter absence of desire and passion, from the cessation of desire and passion, would attachment be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo ajjhosānassa, yadidaṃ chandarāgo”.
「是故，阿難！依戀，有其――原因、結果、生起因緣――稱謂欲貪。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for attachment, i.e., desire and passion.
（十五） 109. “‘Vinicchayaṃ paṭicca chandarāgo’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣計較，而有欲貪！』
"'Desire and passion is dependent on ascertainment.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā vinicchayaṃ paṭicca chandarāgo.
阿難！何為緣計較，而有欲貪？應如是知――
And this is the way to understand how desire and passion is dependent on ascertainment.
Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不計較時……，
If there were no ascertainment at all, in any way, of anything anywhere,
sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti?
既不計較，計較消失，猶言欲貪否？」
in the utter absence of ascertainment, from the cessation of ascertainment, would desire and passion be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo chandarāgassa, yadidaṃ vinicchayo”.
「是故，阿難！欲貪，有其――原因、結果、生起因緣――稱謂計較。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for desire and passion, i.e., ascertainment.
（十六） 110. “‘Lābhaṃ paṭicca vinicchayo’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣利得，而有計較！』
"'Ascertainment is dependent on acquisition.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā lābhaṃ paṭicca vinicchayo.
阿難！何為緣利得，而有計較？應如是知――
And this is the way to understand how ascertainment is dependent on acquisition.
Lābho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不利得時……，
If there were no acquisition at all, in any way, of anything anywhere,
sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā”ti?
既不利得，利得消失，猶言計較否？」
in the utter absence of acquisition, from the cessation of acquisition, would ascertainment be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo vinicchayassa, yadidaṃ lābho”.
「是故，阿難！計較，有其――原因、結果、生起因緣――稱謂利得。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for ascertainment, i.e., acquisition.
（十七） 111. “‘Pariyesanaṃ paṭicca lābho’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣尋求，而有利得！』
"'Acquisition is dependent on seeking.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā pariyesanaṃ paṭicca lābho.
阿難！何為緣尋求，而有利得？應如是知――
And this is the way to understand how acquisition is dependent on seeking.
Pariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不尋求時……，
If there were no seeking at all, in any way, of anything anywhere,
sabbaso pariyesanāya asati pariyesanānirodhā api nu kho lābho paññāyethā”ti?
既不尋求，尋求消失，猶言利得否？」
in the utter absence of seeking, from the cessation of seeking, would acquisition be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo lābhassa, yadidaṃ pariyesanā”.
「是故，阿難！利得，有其――原因、結果、生起因緣――稱謂尋求。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for acquisition, i.e., seeking.
（十八） 112. “‘Taṇhaṃ paṭicca pariyesanā’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣渴愛，而有尋求！』
"'Seeking is dependent on craving.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā taṇhaṃ paṭicca pariyesanā.
阿難！何為緣渴愛，而有尋求？應如是知――
And this is the way to understand how seeking is dependent on craving.
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不渴愛時……，
If there were no craving at all, in any way, of anything anywhere —
seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā,
猶如：『欲愛、有愛、非有愛。』
i.e., craving for sensuality, craving for becoming, craving for no becoming —
sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?
既不渴愛，渴愛消失，猶言尋求否？」
in the utter absence of craving, from the cessation of craving, would seeking be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo pariyesanāya, yadidaṃ taṇhā.
「是故，阿難！尋求，有其――原因、結果、生起因緣――稱謂渴愛。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for seeking, i.e., craving.
Iti kho, ānanda, ime dve dhammā [ime dhammā (ka.)] dvayena vedanāya ekasamosaraṇā bhavanti”.
阿難！有（根門、境界）二法，依此接觸，而有感受。
Thus, Ananda, these two phenomena [the chain of conditions leading from craving to birth, aging, and death, and the chain of conditions leading from craving to quarrels, etc.], as a duality, flow back into one place at feeling.
（十九） 113. “‘Phassapaccayā vedanā’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣接觸，而有感受！』
"'From contact as a requisite condition comes feeling.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ‘phassapaccayā vedanā.
阿難！何為緣接觸，而有感受？應如是知――
And this is the way to understand how from contact as a requisite condition comes feeling.
Phasso ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不接觸時……，
If there were no contact at all, in any way, of anything anywhere —
seyyathidaṃ – cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso,
猶如：『眼觸、耳觸、鼻觸、舌觸、身觸、意觸……。』
i.e., contact at the eye, contact at the ear, contact at the nose, contact at the tongue, contact at the body, or contact at the intellect —
sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti?
既不接觸，接觸消失，猶言感受否？」
in the utter absence of contact, from the cessation of contact, would feeling be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo vedanāya, yadidaṃ phasso”.
「是故，阿難！感受，有其――原因、結果、生起因緣――稱謂接觸。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for feeling, i.e., contact.
（二十） 114. ‘Nāmarūpapaccayā phasso’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣名與色，而有接觸！』
'From name-&-form as a requisite condition comes contact. Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā nāmarūpapaccayā phasso.
阿難！何為緣名與色，而有接觸？應如是知――
And this is the way to understand how, from name-&-form as a requisite condition comes contact.
Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti,
阿難！依據外貌、特徵、形象……時，始有，名身概念可言；
…
tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacana-samphasso paññāyethā”ti?
若無外貌、特徵、形象……時，於色身，猶言心觸否？」
If the qualities, traits, themes, & indicators by which there is a description of name-group (mental activity) were all absent, would designation-contact with regard to the form-group (the physical properties) be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti,
「阿難！依據外貌、特徵、形象……時，始有，色身概念可言；
…
tesu ākāresu…pe…tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā”ti?
若無外貌、特徵、形象……時，於名身，猶言有對觸否？」
"If the permutations, signs, themes, and indicators by which there is a description of form-group were all absent, would resistance-contact with regard to the name-group be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Yehi, ānanda, ākārehi…pe… yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti,
「阿難！依據外貌、特徵、形象……時，始有，名身與色身之概念可言；
…
tesu ākāresu…pe… tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti?
若無外貌、特徵、形象……時，猶言心觸或有對觸否？」
"If the permutations, signs, themes, and indicators by which there is a description of name-group and form-group were all absent, would designation-contact or resistance-contact be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Yehi, ānanda, ākārehi…pe… yehi uddesehi nāmarūpassa paññatti hoti,
「阿難！依據外貌、特徵、形象……時，始有，名與色之概念可言；
…
tesu ākāresu …pe… tesu uddesesu asati api nu kho phasso paññāyethā”ti?
若無外貌、特徵、形象……時，猶言接觸否？」
…
“No hetaṃ, bhante”.
「世尊！不然。」
…
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo phassassa,
yadidaṃ nāmarūpaṃ”.
「是故，阿難！接觸，有其――原因、結果、生起因緣――稱謂名與色。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for contact, i.e., name-and-form.
（二十一） 115. ‘Viññāṇapaccayā nāmarūpan’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣心識，而有名與色！』
'From consciousness as a requisite condition comes name-and-form.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā viññāṇapaccayā nāmarūpaṃ.
阿難！何為緣心識，而有名與色？應如是知――
And this is the way to understand how from consciousness as a requisite condition comes name-and-form.
Viññāṇañca hi, ānanda, mātukucchismiṃ na okkamissatha, api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā”ti?
阿難！心識不入母胎時……，尚且名與色，能結成於母胎否？」
If consciousness were not to descend into the mother's womb, would name-and-form take shape in the womb?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Viññāṇañca hi, ānanda, mātukucchismiṃ okkamitvā vokkamissatha, api nu kho nāmarūpaṃ itthattāya abhinibbattissathā”ti?
「阿難！心識若入母胎後而捨離，其名與色，尚能出現否？」
"If, after descending into the womb, consciousness were to depart, would name-and-form be produced for this world?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjissathā”ti?
「阿難！心識於幼者，即在男童或女童時捨離，名與色，尚且能增大、成長、發達否？」
"If the consciousness of the young boy or girl were to be cut off, would name-and-form ripen, grow, and reach maturity?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo nāmarūpassa – yadidaṃ viññāṇaṃ”.
「是故，阿難！名與色，有其――原因、結果、生起因緣――稱謂心識。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for name-and-form, i.e., consciousness."
（二十二） 116. ‘Nāmarūpapaccayā viññāṇan’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣名與色，而有心識！』
'From name-and-form as a requisite condition comes consciousness.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā nāmarūpapaccayā viññāṇaṃ.
阿難！何為緣名與色，而有心識？應如是知――
And this is the way to understand how from name-and-form as a requisite condition comes consciousness.
Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṃ na labhissatha, api nu kho āyatiṃ jātijarāmaraṇaṃ dukkhasamudayasambhavo [jātijarāmaraṇadukkhasamudayasambhavo (sī. syā. pī.)] paññāyethā”ti?
阿難！若心識，不得依據，名與色時……於未來，尚亦假想出生、老、死、苦集之存在否？」
If consciousness were not to gain a foothold in name-and-form, would a coming-into-play of the origination of birth, aging, death, and stress in the future be discerned?
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo viññāṇassa yadidaṃ nāmarūpaṃ.
「是故，阿難！心識，有其――原因、結果、生起因緣――稱謂名與色。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for consciousness, i.e., name-and-form.
Ettāvatā kho, ānanda, jāyetha vā jīyetha [jiyyetha (ka.)] vā mīyetha [miyyetha (ka.)] vā cavetha vā upapajjetha vā.
阿難！依此假想，而有――出生、老、死、中陰或再生；
"This is the extent to which there is birth, aging, death, passing away, and re-arising.
Ettāvatā ❶ adhivacanapatho, ettāvatā ❷ niruttipatho, ettāvatā ❸ paññattipatho, ettāvatā ❹ paññāvacaraṃ, ettāvatā ❺ vaṭṭaṃ vattati itthattaṃ paññāpanāya yadidaṃ nāmarūpaṃ saha viññāṇena aññamañña-paccayatā pavattati.
依此假想，而有流轉―― 『❶ 指稱界、❷ 語辭界、❸ 概念界、❹ 智慧界、❺ 輪迴界』――凡名與色者，即與心識俱，展轉相依，生死流轉！
This is the extent to which there are means of designation, expression, and delineation. This is the extent to which the sphere of discernment extends, the extent to which the cycle revolves for the manifesting (discernibility) of this world — i.e., name-and-form together with consciousness.
第三品 苦滅聖諦
（四） 98. ‘Jātipaccayā jarāmaraṇan’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣出生，而有老、死！』
'From birth as a requisite condition come aging and death.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā jātipaccayā jarāmaraṇaṃ.
阿難！何為緣出生，而有老、死？應如是知――
And this is the way to understand how from birth as a requisite condition come aging and death.
Jāti ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不出生時……，
If there were no birth at all, in any way, of anything anywhere —
seyyathidaṃ – devānaṃ vā devattāya, gandhabbānaṃ vā gandhabbattāya, yakkhānaṃ vā yakkhattāya, bhūtānaṃ vā bhūtattāya, manussānaṃ vā manussattāya, catuppadānaṃ vā catuppadattāya, pakkhīnaṃ vā pakkhittāya, sarīsapānaṃ vā sarīsapattāya [siriṃsapānaṃ siriṃsapattāya (sī. syā.)], tesaṃ tesañca hi,
猶如：『天神於天界、乾闥婆於乾闥婆界、夜叉於夜叉界、物精於物精界、人類於人界、四足於四足界、鳥類於鳥界、蝎蛇於蝎蛇界、或任何眾生，各於其境界……。』
i.e., of devas in the state of devas, of celestials in the state of celestials, of spirits in the state of spirits, of demons in the state of demons, of human beings in the human state, of quadrupeds in the state of quadrupeds, of birds in the state of birds, of snakes in the state of snakes, or of any being in its own state —
ānanda, sattānaṃ tadattāya jāti nābhavissa.
阿難！若任何眾生，皆不出生時……，
…
Sabbaso jātiyā asati jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti?
既不出生，出生消失，猶言老、死否？」
in the utter absence of birth, from the cessation of birth, would aging and death be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo jarāmaraṇassa, yadidaṃ jāti”.
「是故，阿難！老、死，有其――原因、結果、生起因緣――稱謂出生。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for aging and death, i.e., birth.
（五） 99. ‘Bhavapaccayā jātī’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣擁有，而有出生！』
'From becoming as a requisite condition comes birth.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā bhavapaccayā jāti.
阿難！何為緣擁有，而有出生？應如是知――
And this is the way to understand how from becoming as a requisite condition comes birth.
Bhavo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不擁有時……，
If there were no becoming at all, in any way, of anything anywhere —
seyyathidaṃ – kāmabhavo vā rūpabhavo vā arūpabhavo vā,
猶如：『欲有、色有、無色有』，
i.e., sensual becoming, form becoming, or formless becoming —
sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā”ti?
既不擁有，擁有消失，猶言出生否？」
in the utter absence of becoming, from the cessation of becoming, would birth be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo jātiyā, yadidaṃ bhavo”.
「是故，阿難！出生，有其――原因、結果、生起因緣――稱謂擁有。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for birth, i.e., becoming.
（六） 100. ‘Upādānapaccayā bhavo’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣執取，而有擁有！』
'From clinging as a requisite condition comes becoming.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā upādānapaccayā bhavo.
阿難！何為緣執取，而有擁有？應如是知――
And this is the way to understand how from clinging as a requisite condition comes becoming.
Upādānañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不執取時……，
If there were no clinging at all, in any way, of anything anywhere —
seyyathidaṃ – kāmupādānaṃ vā diṭṭhupādānaṃ vā sīlabbatupādānaṃ vā attavādupādānaṃ vā,
猶如：『欲取、見取、戒禁取、我語取。』
i.e., clinging to sensuality, clinging to precepts and practices, clinging to views, or clinging to doctrines of the self —
sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā”ti?
既不執取，執取消失，猶言擁有否？」
in the utter absence of clinging, from the cessation of clinging, would becoming be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo bhavassa, yadidaṃ upādānaṃ”.
「是故，阿難！擁有，有其――原因、結果、生起因緣――稱謂執取。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for becoming, i.e., clinging.
（七） 101. ‘Taṇhāpaccayā upādānan’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣渴愛，而有執取！』
'From craving as a requisite condition comes clinging.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā taṇhāpaccayā upādānaṃ.
阿難！何為緣渴愛，而有執取？應如是知――
And this is the way to understand how from craving as a requisite condition comes clinging.
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不渴愛時……，
If there were no craving at all, in any way, of anything anywhere —
seyyathidaṃ – rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā,
猶如：『色愛、聲愛、香愛、味愛、觸愛、法愛。』
i.e., craving for sensuality, craving for becoming, craving for no becoming —
sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti?
既不渴愛，渴愛消失，猶言執取否？」
in the utter absence of craving, from the cessation of craving, would clinging be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo upādānassa, yadidaṃ taṇhā”.
「是故，阿難！執取，有其――原因、結果、生起因緣――稱謂渴愛。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for clinging, i.e., craving.
（八） 102. ‘Vedanāpaccayā taṇhā’ti iti kho panetaṃ vuttaṃ, tadānanda,
如此，既然說：『緣感受，而有渴愛！』
'From feeling as a requisite condition comes craving.' Thus it has been said.
imināpetaṃ pariyāyena veditabbaṃ, yathā vedanāpaccayā taṇhā.
阿難！何為緣感受，而有渴愛？應如是知――
And this is the way to understand how from feeling as a requisite condition comes craving.
Vedanā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不感受時……，
If there were no feeling at all, in any way, of anything anywhere —
seyyathidaṃ – cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā,
猶如：『眼觸所感受、耳觸所感受、鼻觸所感受、舌觸所感受、身觸所感受，意觸所感受。』
i.e., feeling born of contact at the eye, feeling born of contact at the ear, feeling born of contact at the nose, feeling born of contact at the tongue, feeling born of contact at the body, or feeling born of contact at the intellect —
sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti?
既不感受，感受消失，猶言渴愛否？」
in the utter absence of feeling, from the cessation of feeling, would craving be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo taṇhāya, yadidaṃ vedanā”.
「是故，阿難！渴愛，有其――原因、結果、生起因緣――稱謂感受。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for craving, i.e., feeling.
第一節 渴愛為緣 (Dependent on Craving)
（九） 103. “Iti kho panetaṃ, ānanda, ➊ vedanaṃ paṭicca taṇhā, ➋ taṇhaṃ paṭicca pariyesanā, ➌ pariyesanaṃ paṭicca lābho, ➍ lābhaṃ paṭicca vinicchayo, ➎ vinicchayaṃ paṭicca chandarāgo, ➏ chandarāgaṃ paṭicca ajjhosānaṃ, ➐ ajjhosānaṃ paṭicca pariggaho, ➑ pariggahaṃ paṭicca macchariyaṃ, ➒ macchariyaṃ paṭicca ārakkho. ➓ Ārakkhādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavanti.
如是，阿難！➊ 緣感受，而有渴愛；➋ 緣渴愛，而有尋求；➌ 緣尋求，而有利得；➍ 緣利得，而有計較；➎ 緣計較，而有欲貪；➏ 緣欲貪，而有依戀；➐ 緣依戀，而有佔有；➑ 緣佔有，而有慳吝；➒ 緣慳吝，而有守護；➓ 緣守護，而有執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等，無數罪惡之不善法……生！
"Now, ➊ craving is dependent on feeling, ➋ seeking is dependent on craving, ➌ acquisition is dependent on seeking, ➍ ascertainment is dependent on acquisition, ➎ desire and passion is dependent on ascertainment, ➏ attachment is dependent on desire and passion, ➐ possessiveness is dependent on attachment, ➑ stinginess is dependent on possessiveness, ➒ defensiveness is dependent on stinginess, ➓ and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.
第二節 惡不善法
（十） 104. “‘Ārakkhādhikaraṇaṃ [ārakkhaṃ paṭicca ārakkhādhikaraṇaṃ (syā.)]daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavantī’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣守護，而有執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等，無數罪惡之不善法……生！』
…
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ārakkhādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavanti.
阿難！何為：『緣守護，而有執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等，無數罪惡之不善法……生？』應如是知――
"And this is the way to understand how it is that because of defensiveness various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.
Ārakkho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不守護時……，
If there were no defensiveness at all, in any way, of anything anywhere,
sabbaso ārakkhe asati ārakkhanirodhā api nu kho daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhaveyyun”ti?
既不守護，守護消失，猶言：『執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等，無數罪惡之不善法……生否？』」
in the utter absence of defensiveness, from the cessation of defensiveness, would various evil, unskillful phenomena — the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies — come into play?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādānaṃ anekesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ sambhavāya yadidaṃ ārakkho.
「阿難！是故：『執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等，無數罪惡之不善法……生！』有其――原因、結果、生起因緣――稱謂守護。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for the coming-into-play of various evil, unskillful phenomena — the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies — i.e., defensiveness.
第三節 守護
（十一） 105. “‘Macchariyaṃ paṭicca ārakkho’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣慳吝，而有守護！』
"'Defensiveness is dependent on stinginess.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā macchariyaṃ paṭicca ārakkho.
阿難！何為緣慳吝，而有守護？應如是知――
And this is the way to understand how defensiveness is dependent on stinginess.
Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不慳吝時……，
If there were no stinginess at all, in any way, of anything anywhere,
sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā”ti?
既不慳吝，慳吝消失，猶言守護否？」
in the utter absence of stinginess, from the cessation of stinginess, would defensiveness be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo ārakkhassa, yadidaṃ macchariyaṃ”.
「是故，阿難！守護，有其――原因、結果、生起因緣――稱謂慳吝。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for defensiveness, i.e., stinginess.
第四節 慳吝
（十二） 106. “‘Pariggahaṃ paṭicca macchariyan’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣佔有，而有慳吝！』
"'Stinginess is dependent on possessiveness.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā pariggahaṃ paṭicca macchariyaṃ.
阿難！何為緣佔有，而有慳吝？應如是知――
And this is the way to understand how stinginess is dependent on possessiveness.
Pariggaho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不佔有時……，
If there were no possessiveness at all, in any way, of anything anywhere,
sabbaso pariggahe asati pariggahanirodhā api nu kho macchariyaṃ paññāyethā”ti?
既不佔有，佔有消失，猶言慳吝否？」
in the utter absence of possessiveness, from the cessation of possessiveness, would stinginess be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo macchariyassa, yadidaṃ pariggaho”.
「是故，阿難！慳吝，有其――原因、結果、生起因緣――稱謂佔有。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for stinginess, i.e., possessiveness.
第五節 佔有
（十三） 107. “‘Ajjhosānaṃ paṭicca pariggaho’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣依戀，而有佔有！』
"'Possessiveness is dependent on attachment.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ajjhosānaṃ paṭicca pariggaho.
阿難！何為緣依戀，而有佔有？應如是知――
And this is the way to understand how possessiveness is dependent on attachment.
Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不依戀時……，
If there were no attachment at all, in any way, of anything anywhere,
sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti?
既不依戀，依戀消失，猶言佔有否？」
in the utter absence of attachment, from the cessation of attachment, would possessiveness be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo pariggahassa – yadidaṃ ajjhosānaṃ”.
「是故，阿難！佔有，有其――原因、結果、生起因緣――稱謂依戀。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for possessiveness, i.e., attachment.
第六節 依戀
（十四） 108. “‘Chandarāgaṃ paṭicca ajjhosānan’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣欲貪，而有依戀！』
"'Attachment is dependent on desire and passion.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā chandarāgaṃ paṭicca ajjhosānaṃ.
阿難！何為緣欲貪，而有依戀？應如是知――
And this is the way to understand how attachment is dependent on desire and passion.
Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不欲貪時……，
If there were no desire and passion at all, in any way, of anything anywhere,
sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṃ paññāyethā”ti?
既不欲貪，欲貪消失，猶言依戀否？」
in the utter absence of desire and passion, from the cessation of desire and passion, would attachment be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo ajjhosānassa, yadidaṃ chandarāgo”.
「是故，阿難！依戀，有其――原因、結果、生起因緣――稱謂欲貪。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for attachment, i.e., desire and passion.
第七節 欲貪
（十五） 109. “‘Vinicchayaṃ paṭicca chandarāgo’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣計較，而有欲貪！』
"'Desire and passion is dependent on ascertainment.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā vinicchayaṃ paṭicca chandarāgo.
阿難！何為緣計較，而有欲貪？應如是知――
And this is the way to understand how desire and passion is dependent on ascertainment.
Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不計較時……，
If there were no ascertainment at all, in any way, of anything anywhere,
sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti?
既不計較，計較消失，猶言欲貪否？」
in the utter absence of ascertainment, from the cessation of ascertainment, would desire and passion be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo chandarāgassa, yadidaṃ vinicchayo”.
「是故，阿難！欲貪，有其――原因、結果、生起因緣――稱謂計較。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for desire and passion, i.e., ascertainment.
第八節 計較
（十六） 110. “‘Lābhaṃ paṭicca vinicchayo’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣利得，而有計較！』
"'Ascertainment is dependent on acquisition.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā lābhaṃ paṭicca vinicchayo.
阿難！何為緣利得，而有計較？應如是知――
And this is the way to understand how ascertainment is dependent on acquisition.
Lābho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不利得時……，
If there were no acquisition at all, in any way, of anything anywhere,
sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā”ti?
既不利得，利得消失，猶言計較否？」
in the utter absence of acquisition, from the cessation of acquisition, would ascertainment be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo vinicchayassa, yadidaṃ lābho”.
「是故，阿難！計較，有其――原因、結果、生起因緣――稱謂利得。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for ascertainment, i.e., acquisition.
第九節 利得
（十七） 111. “‘Pariyesanaṃ paṭicca lābho’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣尋求，而有利得！』
"'Acquisition is dependent on seeking.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā pariyesanaṃ paṭicca lābho.
阿難！何為緣尋求，而有利得？應如是知――
And this is the way to understand how acquisition is dependent on seeking.
Pariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不尋求時……，
If there were no seeking at all, in any way, of anything anywhere,
sabbaso pariyesanāya asati pariyesanānirodhā api nu kho lābho paññāyethā”ti?
既不尋求，尋求消失，猶言利得否？」
in the utter absence of seeking, from the cessation of seeking, would acquisition be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo lābhassa, yadidaṃ pariyesanā”.
「是故，阿難！利得，有其――原因、結果、生起因緣――稱謂尋求。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for acquisition, i.e., seeking.
第十節 尋求
（十八） 112. “‘Taṇhaṃ paṭicca pariyesanā’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣渴愛，而有尋求！』
"'Seeking is dependent on craving.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā taṇhaṃ paṭicca pariyesanā.
阿難！何為緣渴愛，而有尋求？應如是知――
And this is the way to understand how seeking is dependent on craving.
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不渴愛時……，
If there were no craving at all, in any way, of anything anywhere —
seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā,
猶如：『欲愛、有愛、非有愛。』
i.e., craving for sensuality, craving for becoming, craving for no becoming —
sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?
既不渴愛，渴愛消失，猶言尋求否？」
in the utter absence of craving, from the cessation of craving, would seeking be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo pariyesanāya, yadidaṃ taṇhā.
「是故，阿難！尋求，有其――原因、結果、生起因緣――稱謂渴愛。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for seeking, i.e., craving.
Iti kho, ānanda, ime dve dhammā [ime dhammā (ka.)] dvayena vedanāya ekasamosaraṇā bhavanti”.
阿難！有（根門、境界）二法，依此接觸，而有感受。
Thus, Ananda, these two phenomena [the chain of conditions leading from craving to birth, aging, and death, and the chain of conditions leading from craving to quarrels, etc.], as a duality, flow back into one place at feeling.
（十九） 113. “‘Phassapaccayā vedanā’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣接觸，而有感受！』
"'From contact as a requisite condition comes feeling.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ‘phassapaccayā vedanā.
阿難！何為緣接觸，而有感受？應如是知――
And this is the way to understand how from contact as a requisite condition comes feeling.
Phasso ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難！若任何眾生，各於其境界，皆不接觸時……，
If there were no contact at all, in any way, of anything anywhere —
seyyathidaṃ – cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso,
猶如：『眼觸、耳觸、鼻觸、舌觸、身觸、意觸……。』
i.e., contact at the eye, contact at the ear, contact at the nose, contact at the tongue, contact at the body, or contact at the intellect —
sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti?
既不接觸，接觸消失，猶言感受否？」
in the utter absence of contact, from the cessation of contact, would feeling be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo vedanāya, yadidaṃ phasso”.
「是故，阿難！感受，有其――原因、結果、生起因緣――稱謂接觸。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for feeling, i.e., contact.
（二十） 114. ‘Nāmarūpapaccayā phasso’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣名與色，而有接觸！』
'From name-&-form as a requisite condition comes contact. Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā nāmarūpapaccayā phasso.
阿難！何為緣名與色，而有接觸？應如是知――
And this is the way to understand how, from name-&-form as a requisite condition comes contact.
Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti,
阿難！依據外貌、特徵、形象……時，始有，名身概念可言；
…
tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacana-samphasso paññāyethā”ti?
若無外貌、特徵、形象……時，於色身，猶言心觸否？」
If the qualities, traits, themes, & indicators by which there is a description of name-group (mental activity) were all absent, would designation-contact with regard to the form-group (the physical properties) be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti,
「阿難！依據外貌、特徵、形象……時，始有，色身概念可言；
…
tesu ākāresu…pe…tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā”ti?
若無外貌、特徵、形象……時，於名身，猶言有對觸否？」
"If the permutations, signs, themes, and indicators by which there is a description of form-group were all absent, would resistance-contact with regard to the name-group be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Yehi, ānanda, ākārehi…pe… yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti,
「阿難！依據外貌、特徵、形象……時，始有，名身與色身之概念可言；
…
tesu ākāresu…pe… tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti?
若無外貌、特徵、形象……時，猶言心觸或有對觸否？」
"If the permutations, signs, themes, and indicators by which there is a description of name-group and form-group were all absent, would designation-contact or resistance-contact be discerned?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Yehi, ānanda, ākārehi…pe… yehi uddesehi nāmarūpassa paññatti hoti,
「阿難！依據外貌、特徵、形象……時，始有，名與色之概念可言；
…
tesu ākāresu …pe… tesu uddesesu asati api nu kho phasso paññāyethā”ti?
若無外貌、特徵、形象……時，猶言接觸否？」
…
“No hetaṃ, bhante”.
「世尊！不然。」
…
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo phassassa,
yadidaṃ nāmarūpaṃ”.
「是故，阿難！接觸，有其――原因、結果、生起因緣――稱謂名與色。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for contact, i.e., name-and-form.
（二十一） 115. ‘Viññāṇapaccayā nāmarūpan’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣心識，而有名與色！』
'From consciousness as a requisite condition comes name-and-form.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā viññāṇapaccayā nāmarūpaṃ.
阿難！何為緣心識，而有名與色？應如是知――
And this is the way to understand how from consciousness as a requisite condition comes name-and-form.
Viññāṇañca hi, ānanda, mātukucchismiṃ na okkamissatha, api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā”ti?
阿難！心識不入母胎時……，尚且名與色，能結成於母胎否？」
If consciousness were not to descend into the mother's womb, would name-and-form take shape in the womb?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Viññāṇañca hi, ānanda, mātukucchismiṃ okkamitvā vokkamissatha, api nu kho nāmarūpaṃ itthattāya abhinibbattissathā”ti?
「阿難！心識若入母胎後而捨離，其名與色，尚能出現否？」
"If, after descending into the womb, consciousness were to depart, would name-and-form be produced for this world?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjissathā”ti?
「阿難！心識於幼者，即在男童或女童時捨離，名與色，尚且能增大、成長、發達否？」
"If the consciousness of the young boy or girl were to be cut off, would name-and-form ripen, grow, and reach maturity?"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo nāmarūpassa – yadidaṃ viññāṇaṃ”.
「是故，阿難！名與色，有其――原因、結果、生起因緣――稱謂心識。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for name-and-form, i.e., consciousness."
（二十二） 116. ‘Nāmarūpapaccayā viññāṇan’ti iti kho panetaṃ vuttaṃ,
如此，既然說：『緣名與色，而有心識！』
'From name-and-form as a requisite condition comes consciousness.' Thus it has been said.
tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā nāmarūpapaccayā viññāṇaṃ.
阿難！何為緣名與色，而有心識？應如是知――
And this is the way to understand how from name-and-form as a requisite condition comes consciousness.
Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṃ na labhissatha, api nu kho āyatiṃ jātijarāmaraṇaṃ dukkhasamudayasambhavo [jātijarāmaraṇadukkhasamudayasambhavo (sī. syā. pī.)] paññāyethā”ti?
阿難！若心識，不得依據，名與色時……於未來，尚亦假想出生、老、死、苦集之存在否？」
If consciousness were not to gain a foothold in name-and-form, would a coming-into-play of the origination of birth, aging, death, and stress in the future be discerned?
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo viññāṇassa yadidaṃ nāmarūpaṃ.
「是故，阿難！心識，有其――原因、結果、生起因緣――稱謂名與色。
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for consciousness, i.e., name-and-form.
Ettāvatā kho, ānanda, jāyetha vā jīyetha [jiyyetha (ka.)] vā mīyetha [miyyetha (ka.)] vā cavetha vā upapajjetha vā.
阿難！依此假想，而有――出生、老、死、中陰或再生；
"This is the extent to which there is birth, aging, death, passing away, and re-arising.
Ettāvatā ❶ adhivacanapatho, ettāvatā ❷ niruttipatho, ettāvatā ❸ paññattipatho, ettāvatā ❹ paññāvacaraṃ, ettāvatā ❺ vaṭṭaṃ vattati itthattaṃ paññāpanāya yadidaṃ nāmarūpaṃ saha viññāṇena aññamañña-paccayatā pavattati.
依此假想，而有流轉―― 『❶ 指稱界、❷ 語辭界、❸ 概念界、❹ 智慧界、❺ 輪迴界』――凡名與色者，即與心識俱，展轉相依，生死流轉！
This is the extent to which there are means of designation, expression, and delineation. This is the extent to which the sphere of discernment extends, the extent to which the cycle revolves for the manifesting (discernibility) of this world — i.e., name-and-form together with consciousness.
