---
title: "中論文句釋 · 觀十二有支品第二十六"
description: "《中論文句釋》是隋代高僧常浩对龙树菩萨所著《中论》的注疏。《中论》为大乘佛教中观学派的核心经典，阐发缘起性空、不落二边的中道正见。常浩的注疏结合了中国佛教的发展，对偈颂进行了逐句阐释，深入剖析了八不中道等核心教义，为汉传佛教理解中观思想提供了重要依据。此书是研究隋唐时期三论宗义理与中观哲学传承不可或缺的权威文献，在佛教义学史上占有重要地位。"
url: "https://rushiwowen.co/en/r/cmcxre0o50c9ui904q6c1ld3r"
---

### 觀十二有支品第二十六

> Chapter 26: Contemplating the Twelve Links of Dependent Origination

丙（二）由未通達緣起與通達緣起而有流轉與還滅之理　分二：（一）流轉緣起；（二）還滅緣起。

> (B) Since understanding or not understanding dependent origination leads to either samsara or liberation, this has two sections: (1) The dependent origination of samsara (2) The dependent origination of liberation

丁（一）流轉緣起　問曰：中論說「因緣所生法，我說即是空。」的因緣是什麼？答曰：即十二有支能引後有的因有三支，有情由無明所覆而有後有故；身口意業起三種行，隨彼諸行趣於六趣；由行為緣令識流轉六趣故。所引果有四支，若識入胎即有名色；若有名色即生六處；依於六處而有觸生；由觸為緣而生諸受故。觸「有法」是有因的，即依眼根、色境和作意而生故，如是依名作意色根境而有識生的根境識三和合以為觸。後有的能生因有三支，即由受為緣生愛，謂為受生愛；若有愛即有取而有四取生；若有取即生取者的有故，若無取即得解脫，何以故？不生起有故。彼有亦是五蘊所攝。所生果有二支，從有即有生；老死愁嘆苦憂擾亂等，又皆由生而有故。如是已說由無明為緣而生唯是苦之蘊。

> A. The Cycle of Dependent Origination Question: The Treatise on the Middle Way states: "All phenomena arising from causes and conditions, I declare, are empty." What are these "causes and conditions"? Answer: <note>They are the twelve links of dependent origination.</note> There are three factors that create the potential for future existence. Sentient beings, obscured by ignorance, create the conditions for future lives. Physical, verbal, and mental actions produce three kinds of karma, and beings follow these actions to be reborn in the six realms. Due to these actions, consciousness flows and migrates through the six realms. There are four results that are generated. When consciousness enters the womb, name and form arise. With name and form, the six sense bases develop. Based on these six sense bases, contact occurs. And from contact, feelings arise. Contact "as a phenomenon" has its causes: it arises from the eye faculty, visual objects, and attention. Thus, contact is the meeting of the sense faculty, the object, and consciousness, based on name <note>attention</note> and form <note>sense faculty and object</note>. There are three factors that fuel the arising of future existence. From feeling, craving arises—craving for more feeling. With craving, grasping arises, of four kinds. With grasping comes the "existence" of the one who grasps. If there is no grasping, liberation is attained, because the conditions for existence do not arise. That "existence" is then also included within the five aggregates. There are two results that are born from existence: the first is birth itself. From birth, aging, death, sorrow, lamentation, pain, distress, and upheaval all arise. Therefore, it has been explained: due to ignorance as the condition, only a mass of suffering arises.

丁（二）還滅緣起　諸智聖者不新作能引業。愚痴異生是作業者，何以故？行是生死的根本故。又聖智者現見諸法實相故。若斷無明即得解脫，何以故？無明若滅則諸行亦不生故。聖者「有法」息滅無明是有因由的，即由了知而修諸法實相故。所知「有法」如是正滅唯彼苦之蘊，因為無明等滅已，則行等亦不起故。

> (II) The Cyclic Reversal of Dependent Arising Enlightened beings do not create new karmic forces that lead to rebirth. It is ignorant beings who generate such actions. Why? Because karma is the root of birth and death. Enlightened beings see the true nature of all things. If ignorance is cut off, liberation is attained. Why? Because when ignorance ceases, karma no longer arises. For the wise, the cessation of ignorance occurs for a reason: through direct understanding and cultivation of the true nature of all things. The cessation that occurs is simply the end of the suffering of the aggregates. Why? Because when ignorance and other factors cease, karma and the rest no longer arise.