The Translation
[F.123.b]
1.1Homage to the Three Jewels.
1.1敬禮三寶。
1.2Thus did I hear at one time. The Bhagavān was dwelling in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park.
1.2我如是聽聞，一時薄伽梵住在舍衛城，在給孤獨園。
1.3Then the Bhagavān spoke to the monks: “Monks, I shall teach you the fundamental exposition and detailed analysis of dependent arising. Listen very well and bear this in mind as I explain. What is the fundamental exposition of dependent arising? It is thus: if this exists, that arises; by this having been produced, that is produced.
1.3那時，薄伽梵對比丘們說：「比丘們，我要為你們講述緣起的基礎闡述和詳細分析。你們要好好聽，認真記住我的解說。什麼是緣起的基礎闡述？就是這樣：若此存在，則彼產生；由於此已生起，則彼生起。」
1.4“It is thus: through the condition of ignorance, formations arise; through the condition of formations, consciousness arises; through the condition of consciousness, name-and-form arises; through the condition of name-and-form, the six sense sources arise; through the condition of the six sense sources, contact arises; through the condition of contact, feeling arises; through the condition of feeling, craving arises; through the condition of craving, grasping arises; through the condition of grasping, existence arises; through the condition of existence, birth arises; through the condition of birth, aging and death—as well as sorrow, lamentation, suffering, unhappiness, and strife—arise. In this way, this sole great heap of suffering arises. This is the fundamental exposition of dependent arising.
1.4「它是這樣的：以無明為條件，行而生起；以行為條件，識而生起；以識為條件，名色而生起；以名色為條件，六處而生起；以六處為條件，觸而生起；以觸為條件，受而生起；以受為條件，愛而生起；以愛為條件，取而生起；以取為條件，有而生起；以有為條件，生而生起；以生為條件，老死——以及憂悲、苦惱、不滿和怨恨——而生起。以此方式，這一個龐大的苦聚而生起。這就是緣起的根本論述。」
1.5“What is the detailed analysis of dependent arising? What is ignorance in the statement, ‘Through the condition of ignorance, formations arise’? It is not knowing the past, not knowing the future, and not knowing either the past or the future. It is not knowing the inner, not knowing the outer, and not knowing either the inner or the outer. It is not knowing actions, not knowing their maturation, and not knowing either actions [F.124.a] or their maturation. It is not knowing the Buddha, not knowing the Dharma, not knowing the Saṅgha. It is not knowing suffering, origin, cessation, or the path. It is not knowing the causes and not knowing that phenomena arise from causes. It is not knowing virtue and nonvirtue. It is not knowing unseemliness and not knowing the absence of unseemliness. It is not knowing what to engage in and what not to engage in. It is not knowing what is bad, sublime, negative, or positive. It is not knowing the phenomena that dependently arise within such divisions. It is failing to understand the six sense sources of contact just as they are. It is not knowing what is and how it is. It is not seeing and not understanding. It is being confused, deluded, ignorant, and obscured. This is ignorance.
1.5「什麼是緣起的詳細分析呢？在『由於無明的條件，行得以產生』這句話中的無明是什麼呢？它是不知道過去，不知道未來，既不知道過去也不知道未來。它是不知道內在，不知道外在，既不知道內在也不知道外在。它是不知道業行，不知道業行的成熟，既不知道業行也不知道業行的成熟。它是不知道佛陀，不知道法，不知道僧伽。它是不知道苦，不知道集，不知道滅，不知道道。它是不知道因，不知道現象從因而生。它是不知道善，不知道不善。它是不知道不適宜，不知道沒有不適宜。它是不知道應該從事什麼和不應該從事什麼。它是不知道什麼是惡劣的、殊勝的、消極的或積極的。它是不知道在如此分類中依緣而生的現象。它是未能如實地理解接觸的六處。它是不知道什麼是存在的以及它如何存在。它是不見也不理解。它是困惑、迷執、無知和蒙昧。這就是無明。」
1.6“What are formations in the statement, ‘Through the condition of ignorance, formations arise’? They are threefold. What are the three? They are the formations of the body, the formations of speech, and the formations of the mind.
1.6「無明緣起中所說的行是什麼？它們有三種。是哪三種？它們是身行、語行和意行。」
1.7“What is consciousness in the statement, ‘Through the condition of formations, consciousness arises’? It is the six collections of consciousness: the consciousnesses of the eye, ear, nose, tongue, body, and mind.
1.7「在『由於行的條件，識生起』這句話中，什麼是識？它是六類識：眼識、耳識、鼻識、舌識、身識和意識。」
1.8“What is name in the statement, ‘Through the condition of consciousness, name-and-form arises’? It is the four formless aggregates. They are the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness.
1.8「在『以識為緣，名色生』這一陳述中，什麼是名？它是四個無色蘊。它們是受蘊、想蘊、行蘊和識蘊。」
1.9“What is form ? Whatever form there may be, it is all the four great elements and form derived from the four great elements. In this way, when both form and the aforementioned name are taken together, they are called name-and-form .
1.9「什麼是色？凡是有的色，都是四大及由四大衍生的色。這樣，當色和上述的名合在一起時，就稱為名色。」
1.10“What are the six sense sources in the statement, ‘Through the condition of name-and-form, the six sense sources arise’? There are six inner sense sources: the inner sense sources of the eye, ear, nose, tongue, body, and mind. [F.124.b]
1.10「在『由於名色的條件，六處生起』這個說法中，什麼是六處？有六個內部的感受處：眼的內部感受處、耳的內部感受處、鼻的內部感受處、舌的內部感受處、身的內部感受處，以及心的內部感受處。」
1.11“What is contact in the statement, ‘Through the condition of the six sense sources, contact arises’? There are six collections of contact: being conjoined with the eye, ear, nose, tongue, body, and mind. This is contact.
1.11「在『以六處為緣而生觸』的陳述中，什麼是觸？有六種觸的集合：與眼、耳、鼻、舌、身、意相結合。這就是觸。」
1.12“What is feeling in the statement, ‘Through the condition of contact, feeling arises’? There are three feelings: pleasure, pain, and neither pleasure nor pain.
1.12「透過觸的條件而生起的受是什麼？有三種受：樂受、苦受和非樂非苦受。」
1.13“What is craving in the statement, ‘Through the condition of feeling, craving arises’? There are three cravings: the craving of the desire realm, the craving of the form realm, and the craving of the formless realm.
1.13「在『由受的緣故，愛生起』這個說法中，愛是什麼呢？愛有三種：欲界的愛、色界的愛，以及無色界的愛。」
1.14“What is grasping in the statement, ‘Through the condition of craving, grasping arises’? Grasping is of four types: grasping at desire, grasping at views, grasping at moral rules and vows and rites, and grasping at theories that assert the self.
1.14「在『由愛的條件而生起取』的說法中，什麼是取？取有四種：欲貪取、見取、戒禁取，以及我論取。」
1.15“What is existence in the statement, ‘Through the condition of grasping, existence arises’? There are three existences: the existences of the desire realm, the form realm, and the formless realm.
1.15「在『以取為緣，有生』這個陳述中，什麼是有？有分為三種：欲界的有、色界的有，以及無色界的有。」
1.16“What is birth in the statement, ‘Through the condition of existence, birth arises’? Birth refers to the way a being is born into a particular class of beings. It refers to conception, entrance, maturation, manifestation, obtaining aggregates, obtaining elements, obtaining sense sources, fully developing aggregates, and the manifestation of the life faculty.
1.16「在『以有為緣，生起』這個論述中，什麼是生？生是指有情眾生投生到某一類有情中的方式。它指的是受孕、入胎、成熟、顯現、獲得蘊、獲得界、獲得處、蘊的圓滿發展，以及命根的顯現。」
1.17“What is aging in the statement, ‘Through the condition of birth, aging and death arise’? Aging refers to becoming bald, white haired, wrinkled, worn out, slack, hunched like a cow drinking water, covered with liver spots, having drooping limbs, being afflicted with rheumatism, breathing heavily, walking hunched over, walking with a stick, feeling unwell and lethargic, being weakened, being exhausted, having impaired faculties, losing one’s memory, and becoming old and decrepit. This is called aging.
1.17「什麼是老？在『以生為條件，老死生起』這一說法中，老是指變禿頭、長白髮、起皺紋、身體衰退、肌膚鬆弛、身軀彎曲如牛飲水、身上出現老年斑、四肢下垂、患上風濕病、呼吸沉重、彎腰駝背行走、拄著拐杖行走、感到身體不適和懶散、體力衰弱、感到疲憊、感官機能衰退、記憶力減退，以及變得衰老和頹廢。這被稱為老。」
1.18“What is death? [F.125.a] Death is the departure or passing away of each and every being from their respective class of sentient beings; it is their disintegration, internal deterioration, loss of life, fading of bodily warmth, cessation of the life faculty, discarding of the aggregates, dying, and decease. Combining the two into one, death with the aforementioned aging, this is known as aging and death . This is the detailed analysis of dependent arising.
1.18「什麼是老死？死亡是各類眾生從各自的眾生類別中的離去或消亡；它是眾生的崩解、內部衰退、生命喪失、身體溫暖褪去、生命力停止、舍棄五蘊、死亡和消逝。將兩者合併為一，死亡與上述的衰老，這被稱為老死。這是緣起的詳細分析。」
1.19“O monks, I said that I would explain to you the fundamental exposition and detailed analysis of dependent arising, and they are as I have now described them.”
1.19「比丘們，我曾說過我會為你們解說緣起的基本論述和詳細分析，就如我現在所描述的那樣。」
1.20This concludes “The Sūtra Teaching the Fundamental Exposition and Detailed Analysis of Dependent Arising.”
1.20（結尾）