Dependent Origination
緣起法
16.1Then the Blessed Lady said:
16.1然後聖者說：
16.2The Blessed One then said:
16.2世尊隨後說道：
16.5Then the Blessed Lady said, “May the Blessed One present the analysis of ignorance, and so forth.”
16.5然後聖母說：「願聖者開示無明等的分析。」
Then the Blessed One said:
然後薄伽梵說：
16.6“With regard to this, ignorance is to be unaware of what to abandon and what to adopt. The meaning is that, directly after death, the insubstantial mind assumes a physical shape.
16.6「關於這一點，無明是指不知道應該放棄什麼和應該採取什麼。其意義是，直接在死亡之後，無實質的心識假現出物質的形態。」
16.7“From this ignorance arise formations of which there are three types: (1) the formations of the body are exhalation and inhalation, (2) the formations of speech are speculative knowledge and analytical knowledge, and (3) the formations of mind are attachment, hatred, and delusion. Ignorance, combined with these formations, exhales and inhales; it wanders to and apprehends material objects, and it analyzes and apprehends that which is immaterial; it becomes infatuated, hostile, or bewildered. [F.329.a]
16.7「從無明產生行，行有三種類型：（1）身體的行是呼吸和吸氣，（2）言語的行是推測性知識和分析性知識，（3）心的行是貪著、嗔恨和迷惑。無明與這些行相結合，呼吸和吸氣；它遊蕩並執著物質對象，並且分析並執著非物質的事物；它變得著迷、敵對或困惑。」
16.8“From these formations arises consciousness, which is sixfold: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. When combined with these six, ignorance sees, hears, smells, tastes, feels, and cogitates.
16.8「從這些行生起識，識有六種：眼識、耳識、鼻識、舌識、身識和意識。當無明與這六種識結合時，無明就看、聽、聞、嚐、觸和思考。」
16.9“From this consciousness arise name and form. Name is the four aggregates, starting with sensation. Form is form alone. With these two put together and rolled into one, we have what is called name and form. The meaning is that ignorance takes on the form of the five aggregates that are grasped onto. Among these, sensation is threefold: pleasurable, painful, and neutral. Perception is the internal description of things after apprehending their particular forms. The formations are the primary and subsidiary mental states that apprehend the particular circumstances of general things. The consciousnesses have already been described. Form has the nature of four elements: (1) earth is characterized by heaviness and hardness; (2) water, by liquidity and fluidity; (3) fire, by heat and the ability to heat; and (4) wind, by its changing course, diffusiveness, and its being set into motion easily.
16.9「從識產生名色。名是以受為首的四蘊。色就是色本身。這兩者合在一起、融為一體，就稱為名色。意思是無明採取了被執著的五蘊的形態。在這些蘊中，受分為三種：樂受、苦受和捨受。想是心識在領納事物後，對事物特殊形態的內在描述。行是領納一般事物的特殊環境的主要和輔助心理狀態。識已經被描述過了。色具有四大的性質：（1）地大以沉重和堅硬為特徵；（2）水大以液性和流動性為特徵；（3）火大以熱性和能加熱為特徵；（4）風以其運動方向改變、擴散性和容易被推動為特徵。」
16.10“From name and form arise six cognitive fields—eye, ear, nose, tongue, body, and mind fields. When combined with these six, ignorance sees and so forth, as explained previously.
16.10「從名色生起六入——眼入、耳入、鼻入、舌入、身入和意入。與這六入相結合時，無明見、聞等等，如前所述。」
16.11“From these cognitive fields arises contact—meeting with forms, sounds, smells, tastes, tactile sensations, and the sphere of mentally cognized features.
16.11「從這六入生起觸——與色、聲、香、味、觸和意所識的範疇相遇。」
“From contact arises craving, which is the desire for happiness.
從觸生起愛，即對幸福的渴望。
“From craving arises grasping, which is seeking out the desired object.
「從愛生起取，即是尋求所欲之物。」
“From grasping arises becoming, which is entry into the womb.
「從取生出有，即進入母胎。」
“From becoming arises birth, which is one’s visible emergence. This is the acquisition of the five perpetuating aggregates. [F.329.b]
「從有而生起生，即是人的顯現。這是獲得五蘊的持續存在。」
16.12“From this birth arises old age, which is being old and worn-out, and death, which is the cessation of mind and its contents. Then, reflecting on old age and death, one becomes overcome with grief. One laments, ‘I have not striven for liberation.’ Plagued by diseases, one is overcome by pain. Thinking about it again and again, one falls into depression. Even though one is already depressed, one is further assailed by misfortunes and becomes exasperated.
16.12「由此生而生起老死，老死即衰老和衰弱，死亡即心及其內容的斷滅。然後，思考老死，人便被悲傷所克服。人哀嘆說：『我沒有為解脫而努力。』被疾病所困擾，人被痛苦所克服。一次次地思考這些，人陷入抑鬱。即使已經抑鬱，人還會遭受不幸的襲擊而感到煩躁。」
16.13“The meaning is as follows. A being in the intermediate state after death possesses the full range of the six cognitive fields up to their furthest limit, which entails the fields governed by ignorance and so forth. Although remaining in just one place, that being will look at the three worlds and see a woman and a man making love. Driven by the karma created in his previous lives, he will perceive the couple making love in a form that corresponds to his future form of existence. Upon seeing them, the meeting occurs with great intensity.
16.13「其義如下。死後中陰身具足六入直至其極限，涉及無明等所支配的諸入。雖然停留在同一地方，該有情將觀看三界並看到一男一女正在做愛。受過去生所造業的驅動，他將以與其未來存在形式相應的方式感知這對夫婦做愛。一看到他們，相遇便以極大的強度發生。」
16.14“At that point, if one is going to be a man, one sees oneself in the form of a man. One feels extreme passion for one’s future mother and is overcome by intense hatred for one’s future father. The passion and the hatred are sensations of pleasure and pain respectively. Wondering how to have sex with the female, one is bewildered by that sensation, which is neither painful nor pleasurable.
16.14「此時，若將投生為男性，則見自己呈現男性之身。對未來的母親感受到極端的貪欲，對未來的父親被強烈的瞋恨所克服。貪欲和瞋恨分別是樂受和苦受。思考如何與女性交合，被那既非苦也非樂的受所迷惑。」
16.15“Then, out of great craving, which is impelled by the wind of one’s previous karma, one decides to make love to her. Upset, one thinks, ‘Who is that man having sex with my woman?’ Thinking this, one enters through the fontanel of one’s future father just like a falling star. Because one resides in the mind—the mind that abides in the father’s semen—one perceives oneself making love to one’s future mother and grasps at the pleasure. At that point, one has become essentially identical to the semen. Because of being excited with great passion, one passes through the central channel and emerges from the father’s vajra. Passing through the channel of the goddess of the Vajra Realm located in the orifice of the mother’s lotus, one is established in the birth channel of the womb. [F.330.a] Subsequently a new life begins by internalizing the secretions.
16.15「那時，由於前世業的風所驅動的極大愛執，自己決定與她交合。心生惱怒，自己想著『誰在與我的女人交合？』懷著這個念頭，自己像流星一樣穿過未來父親的囟門進入。因為自己存在於心——存在於父親精液中的心——自己感知自己在與未來母親交合，並執著於快樂。此時，自己本質上已與精液等同。由於被極大的激情所激發，自己通過中脈並從父親的金剛杵中射出。穿過位於母親蓮花口處、金剛界女神的脈道，自己被安立在子宮的產道中。隨後，通過內化分泌物，新的生命開始展開。」
16.16“In due order, the stages of conceptus, embryonic nucleus, compacted matter, lump, and fetus with limbs unfold, and eventually one is born within nine or ten months, emerging through the same way that one entered. Thus a birth takes place.
16.16「依次而行，受精卵、胚胎核、緊密物質、肉團，以及具足肢體的胎兒等各個階段依序展開，最終在九至十個月內誕生，從進入時的同一通道中出現。如此一個新的生命就此誕生。」
16.17“If, however, one is going to be a woman, one feels passion for the future father and hatred for the future mother. One then sees oneself as having a female form. Entering through the fontanel of the future mother, one falls into the vagina, becomes fused with the semen, and remains in her birth channel. Then, in the same way as before, one emerges and is born.
16.17「但是，如果要投生為女人，就會對未來的父親產生強烈的欲望，對未來的母親產生仇恨。然後看到自己具有女性的身形。經由未來母親的囟門進入，墮入陰道，與精液融合，停留在她的產道中。接著，以與之前相同的方式，從中出現並誕生。」
16.18“So in this way, people are born into the world through ignorance and the rest. And these people are only the five aggregates. These five aggregates circle unhappily around in saṃsāra. But those who seek liberation should not occupy themselves with this suffering.
16.18「所以這樣，人們因為無明和其他因素而出生到這個世界。這些人只是五蘊。這五蘊在輪迴中不快樂地循環。但是，尋求解脫的人不應該執著於這種痛苦。」
16.19“After the cessation of ignorance and the remaining links, the aggregates will also cease. This cessation, however, would be an empty state of no value to the seekers of liberation, who should not occupy themselves with useless things.
16.19「無明及其餘的環節消除後，五蘊也將停止。然而，這種停止將只是一個對求解脫者毫無價值的空寂狀態。求解脫者不應該專注於無用之物。」
16.20“For such seekers, existence is not liberation, but nor is nonexistence. They should instead practice the secret union of wisdom and means that is devoid of both existence and nonexistence. This union has the nature of great bliss; it is the glorious lord Acala himself; it is the mind that has the single form of the four joys; it abides in neither existence nor nirvāṇa; it is liberation.
16.20「對於這樣的求道者來說，存在不是解脫，虛無也不是解脫。他們應該修習超越存在和虛無的智慧與方便的祕密合一。這種合一具有大樂的本質；它就是光榮的主尊不動；它是具有四喜樂單一形式的心；它既不住於存在也不住於涅槃；它就是解脫。」
16.23This concludes the chapter on dependent origination, sixteenth in the glorious tantra of Caṇḍamahāroṣaṇa called “The Sole Hero.”
16.23（結尾）