緣起聖道經
Sutra on the Noble Path of Dependent Origination
大唐三藏法師玄奘奉 詔譯
Translation by the Tang Dynasty Tripitaka Master Xuanzang, by Imperial Decree
如是我聞：
Thus I have heard:
一時薄伽梵在室羅筏國，住誓多林給孤獨園，與大苾芻眾千二百五十人俱，及諸菩薩摩訶薩等無量大眾。
Once, the Blessed One was staying in Śrāvastī, in the Jeta Grove, Anāthapiṇḍada's Park, together with a great community of twelve hundred and fifty monks, as well as countless bodhisattvas and other beings.
爾時世尊告諸大眾：「吾未證得三菩提時，獨處空閑，寂然宴坐，發意思惟：『甚奇！世間沈淪苦海，都不覺知出離之法，深可哀愍。謂雖有生、有老、有死，此沒、彼生，而諸有情不能如實知生、老死出離之法。』
At that time, the World-Honored One addressed the great assembly: "Before I attained complete enlightenment, I sat alone in a quiet place, in deep stillness, and reflected with my mind: 'How extraordinary! Beings are drowned in an ocean of suffering, yet they do not even realize there is a way to escape—this is truly pitiable. Though there is birth, aging, death, and the cycle of passing away here and being reborn there, sentient beings cannot truly understand the way to transcend birth, aging, and death.'"
「我復思惟：『由誰有故而有老死？如是老死復由何緣？』我於此事如理思時，便生如是如實現觀：『由有生故便有老死。如是老死由生為緣。』
I further reflected: 'Because of what is there, that aging and death occur? And what is the condition that gives rise to aging and death?' As I investigated this matter with proper attention, I came to this clear, direct realization: 'Because there is birth, aging and death occur. Aging and death thus arise with birth as their condition.'
「我復思惟：『由誰有故而得有生？如是生者復由何緣？』我於此事如理思時，便生如是如實現觀：『由有有故便得有生。如是生者由有為緣。』
I further reflected: 'What must exist for birth to occur? What is the cause of this birth?' As I contemplated this in accordance with the truth, I clearly realized: 'Where there is existence, birth arises. This birth is conditioned by existence.'
「我復思惟：『由誰有故而得有有？如是有者復由何緣？』我於此事如理思時，便生如是如實現觀：『由有取故便得有有。如是有者由取為緣。』
I further reflected: "Because of what existing, does existence come to be? And this existing thing, what is its condition?" As I contemplated this in accordance with the Dharma, a clear vision arose: "Because clinging exists, existence comes to be. This existing thing arises from clinging as its condition."
「我復思惟：『由誰有故而得有取？如是取者復由何緣？』我於此事如理思時，便生如是如實現觀：『由有愛故便得有取。如是取者由愛為緣。』
I further reflected: 'What must exist for grasping to arise? And on what condition does this grasping depend?' As I contemplated this in accordance with reality, this clear insight arose: 'With craving as a condition, grasping arises. Thus, grasping depends on craving.'
「我復思惟：『由誰有故而得有愛？如是愛者復由何緣？』我於此事如理思時，便生如是如實現觀：『由有受故便得有愛。如是愛者由受為緣。』
I further reflected: "What must exist for craving to exist? And what is the cause of this craving?" As I contemplated this in accordance with the truth, this clear understanding arose: "When feeling exists, craving arises. Feeling is the condition for craving."
「我復思惟：『由誰有故而得有受？如是受者復由何緣？』我於此事如理思時，便生如是如實現觀：『由有觸故便得有受。如是受者由觸為緣。』
I further reflected: "What must exist for feeling to arise? On what does this feeling depend?" As I contemplated this in accordance with truth, this clear understanding arose: "When contact exists, feeling arises. Feeling is conditioned by contact."
「我復思惟：『由誰有故而得有觸？如是觸者復由何緣？』我於此事如理思時，便生如是如實現觀：『由有六處便得有觸。如是觸者六處為緣。』
I further reflected: “Because of what is present does contact arise? And what is the condition for this contact?” As I contemplated this in accordance with the truth, this clear realization arose: “Because of the six sense bases, contact arises. Contact has the six sense bases as its condition.”
「我復思惟：『由誰有故而有六處？如是六處復由何緣？』我於此事如理思時，便生如是如實現觀：『由有名色便有六處。如是六處名色為緣。』
I further reflected: 'What is the cause of the six sense faculties? What gives rise to them?' As I considered this matter according to reality, there arose in me this clear insight: 'Because name-and-form exists, the six sense faculties arise. The six sense faculties depend on name-and-form as their condition.'
「我復思惟：『由誰有故而有名色？如是名色復由何緣？』我於此事如理思時，便生如是如實現觀：『由有識故便有名色。如是名色由識為緣。』
I further reflected: 'What must exist for name-and-form to arise? What is the condition for name-and-form?' As I contemplated this mindfully, this true insight arose: 'With consciousness as condition, name-and-form arises. Thus name-and-form is conditioned by consciousness.'
「我齊此識，意便退還，不越度轉，謂：『識為緣而有名色；名色為緣而有六處；六處為緣而有其觸；觸為緣受；受為緣愛；愛為緣取；取為緣有；有為緣生；生為緣故便有老死、愁、歎、憂、苦、擾、惱生起。如是積集純大苦聚。』
"Based on this understanding of consciousness, the mind then withdraws and does not go beyond this point. One recognizes: 'With consciousness as a condition, name-and-form arises; with name-and-form as a condition, the six sense bases arise; with the six sense bases as a condition, contact arises; with contact as a condition, feeling arises; with feeling as a condition, craving arises; with craving as a condition, clinging arises; with clinging as a condition, becoming arises; with becoming as a condition, birth arises; with birth as a condition, then old age, death, sorrow, lamentation, pain, distress, and despair all come into being. Thus, the whole great mass of suffering is accumulated.'"
「我復思惟：『無有誰故而無老死？由誰滅故老死隨滅？』我即於此如理思時，便生如是如實現觀：『無有生故便無老死。由生滅故老死隨滅。』
I then reflected: 'What is absent so that there is no aging and death? What ceases so that aging and death naturally cease?' As I applied this logical contemplation, a clear realization arose: 'When there is no birth, there is no aging and death. The cessation of birth brings about the cessation of aging and death.'
「我復思惟：『無有誰故而無有生？由誰滅故此生隨滅？』我即於此如理思時，便生如是如實現觀：『無有有故便無有生。由有滅故生即隨滅。』
I further reflected: "What must not exist for birth to not occur? When what ceases does birth also cease?" While contemplating this in accordance with reality, I had this direct realization: "When existence does not occur, birth does not occur. When existence ceases, birth also ceases."
「我復思惟：『無有誰故而無有有？由誰滅故此有隨滅？』我即於此如理思時，便生如是如實現觀：『無有取故便無有有。由取滅故有即隨滅。』
I further reflected: 'What must not exist for there to be no existence? When what ceases does this existence also cease?' As I contemplated this truth, I realized: 'Without grasping, there is no existence. When grasping ceases, existence too ceases.'
「我復思惟：『無有誰故而無有取？由誰滅故此取隨滅？』我即於此如理思時，便生如是如實現觀：『無有愛故便無有取。由愛滅故取即隨滅。』
I further reflected: 'What must be absent for attachment to cease? When what is eliminated does this attachment naturally subside?' As I contemplated this with wisdom, I gained this clear insight: 'When craving is absent, attachment ceases. With the ending of craving, attachment naturally dissolves.'
「我復思惟：『無有誰故而無有愛？由誰滅故此愛隨滅？』我即於此如理思時，便生如是如實現觀：『無有受故便無有愛。由受滅故愛即隨滅。』
I further reflected: 'What must be absent for craving not to exist? With the cessation of what does craving cease?' As I contemplated this in accordance with the truth, this clear understanding arose: 'When feeling is absent, craving does not arise. With the ending of feeling, craving comes to an end.'
「我復思惟：『無有誰故而無有受？由誰滅故此受隨滅？』我即於此如理思時，便生如是如實現觀：『無有觸故便無有受。由觸滅故受即隨滅。』
I further reflected: 'What must be absent for feeling to be absent? What must cease for this feeling to cease?' As I contemplated this in accordance with the truth, this clear realization arose: 'Without contact there is no feeling. When contact ceases, feeling ceases along with it.'
「我復思惟：『無有誰故而無有觸？由誰滅故此觸隨滅？』我即於此如理思時，便生如是如實現觀：『無六處故便無有觸。六處滅故觸即隨滅。』
I further considered: "What must be absent for contact not to occur? When what ceases does contact cease?" As I reflected on this in accordance with the truth, this clear and direct realization arose: "When the six sense bases are absent, contact does not arise. When the six sense bases cease, contact ceases."
「我復思惟：『無有誰故而無六處？由誰滅故六處隨滅？』我即於此如理思時，便生如是如實現觀：『無名色故便無六處。名色滅故六處隨滅。』
I then reflected: "What is absent that the six sense bases do not arise? What ceases that the six sense bases cease accordingly?" As I contemplated this in accordance with truth, this realization arose: "When name-and-form is absent, the six sense bases do not arise. With the cessation of name-and-form, the six sense bases also cease."
「我復思惟：『無有誰故而無名色？由誰滅故名色隨滅？』我即於此如理思時，便生如是如實現觀：『無有識故便無名色。由識滅故名色隨滅。』
"I further reflected: 'What is absent so that name-and-form cease to exist? What must cease for name-and-form to stop arising?' As I contemplated this with clear understanding, I realized: 'Without consciousness, there is no name-and-form. When consciousness ceases, name-and-form ceases as well.'"
「我復思惟：『無有誰故而無有識？由誰滅故此識隨滅？』我即於此如理思時，便生如是如實現觀：『無有行故便無有識。由行滅故識即隨滅。』
Then I reflected: "Because of what being absent is consciousness absent? Through the cessation of what does consciousness come to cease?" As I contemplated this in accordance with reality, there arose in me this clear and direct insight: "When karmic formations are absent, consciousness is absent. With the cessation of karmic formations, consciousness ceases."
「我復思惟：『無有誰故而無有行？由誰滅故此行隨滅？』我即於此如理思時，便生如是如實現觀：『無無明故便無有行。無明滅故行即隨滅；由行滅故識亦隨滅；由識滅故名色隨滅；名色滅故六處隨滅；六處滅故觸亦隨滅；由觸滅故受亦隨滅；由受滅故愛亦隨滅；由愛滅故取亦隨滅；由取滅故有亦隨滅；由有滅故生亦隨滅；由生滅故老死、愁、歎、憂、苦、擾、惱皆亦隨滅。如是永滅純大苦聚。』
I further reflected: 'What must cease for mental formations to cease? What brings mental formations to an end?' And as I contemplated this in accordance with truth, this realization became clear to me: 'When ignorance ceases, mental formations cease. The cessation of mental formations leads to the cessation of consciousness. The cessation of consciousness leads to the cessation of name and form. The cessation of name and form leads to the cessation of the six sense bases. The cessation of the six sense bases leads to the cessation of contact. The cessation of contact leads to the cessation of feeling. The cessation of feeling leads to the cessation of craving. The cessation of craving leads to the cessation of clinging. The cessation of clinging leads to the cessation of becoming. The cessation of becoming leads to the cessation of birth. And with the cessation of birth, aging, death, sorrow, lamentation, pain, distress, and despair all cease. Thus, the entire mass of suffering ceases completely.'
「我復思惟：『我今證得舊道、舊徑、舊所行跡、古昔諸仙之所遊履。』
Then I further reflected: "I have now discovered the ancient path, the ancient way, the old route once traveled by the sages of old."
「譬如有人遊行曠野、嶮穢、稠林，歘然值遇舊道、舊徑、舊所行跡、古昔諸人甞所遊履。彼即尋行。既尋行已，見舊城郭、古昔王都，園林、池沼無不具足，淨妙街衢甚可愛樂。其人見已，如是思惟：『我今宜應速詣王所，啟白斯事。』爾時彼人便到王所，啟白王言：『大王當知！我有因緣遊行曠野、嶮穢、稠林，歘然值遇舊道、舊徑、舊所行跡、古昔諸人甞所遊履。我即尋行。既尋行已，見舊城郭、古昔王都，園林池沼無不具足，淨妙街衢甚可愛樂。大王！今者若都彼城，定使大王昌隆廣大，安隱，豐樂，人民熾盛。』爾時其王便都彼城。後時王都昌隆廣大，安隱，豐樂，人民熾盛。
It is like a person traveling through a vast wilderness, a treacherous and dangerous forest thick with thorns. Suddenly, they come across an ancient path, an ancient trail, an old roadway once traveled by people of old. They follow that path, and as they do, they discover an ancient city, the royal capital of a bygone era. It has gardens, woods, and lotus ponds, everything complete; its pure and lovely streets are delightful to behold.
Seeing this, the person reflects: "I should now go quickly to the king and inform him of this matter." So they go to the king and say, "Great King, you should know: I had reason to travel through a vast wilderness, a treacherous and dangerous forest thick with thorns, when I suddenly came across an ancient path, an ancient trail, an old roadway once traveled by people of old. I followed it and discovered an ancient city, the royal capital of a bygone era. It has gardens, woods, and lotus ponds, everything complete; its pure and lovely streets are delightful to behold. Great King, if you would make that city your capital, it would surely bring you prosperity, security, abundance, and joy; your people would become numerous."
Then the king made that city his capital. Later, the capital grew prosperous and great, secure, abundant, and joyful, with a flourishing population.
「我亦如是。今已證得舊道、舊徑、舊所行跡、古昔諸仙甞所遊履。何等名為舊道、舊徑、舊所行跡、古昔諸仙甞所遊履？當知即是八支聖道，謂初正見，次正思惟、正語、正業、正命、正勤、正念、正定，惟至第八。如是名為舊道、舊徑、舊所行跡、古昔諸仙甞所遊履。我昔尋行。既尋行已，曾見老死，見老死集，見老死滅，見於老死趣滅行跡。如是曾見生、有、取、愛、受、觸、六處、名色、識、行，曾見行集，曾見行滅，曾見於行趣滅行跡。我於此法自然通達。現等覺已，告諸苾芻、諸苾芻尼、鄔波索迦、鄔波斯迦，及告種種外道、沙門、諸婆羅門、雜出家類無量大眾。是諸苾芻若於此中能正修行成能證者，便能證得正理法善。諸苾芻、苾芻尼、鄔波索迦、鄔波斯迦無量大眾，若於此中能正修行成能證者，便能證得正理法善。如是乃能增廣梵行，亦當饒益無量眾生，為諸天人正善開示。」
"Just so. I too have now discovered the ancient path, the ancient trail, the ancient route traveled by the awakened ones of old. What is this ancient path? It is the Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration—these eight. This is the ancient path, the trail, the route traveled by the awakened ones of old. I followed this path, and in doing so, I saw aging and death—how it arises, how it ceases, and the way leading to its cessation. So too, I saw birth, becoming, attachment, craving, feeling, contact, the six sense bases, mind and matter, consciousness, and formations. I saw how they arise and cease, and the way leading to their cessation. I understood all this directly, through my own insight.
After awakening, I taught this to the monks, nuns, laymen, laywomen, and to countless others—various ascetics, spiritual seekers, and truth-seekers of all kinds. Those among you who cultivate this path and realize it will attain what is good and true. Monks, nuns, laymen, and laywomen—all of you, by practicing and realizing this path, will perfect the holy life. You will benefit countless beings, and reveal the truth to gods and humans alike."
時諸苾芻及諸菩薩摩訶薩等無量大眾，聞佛所說，歎未曾有，皆大歡喜，信受奉行。
At that time, the great assembly of monks, bodhisattvas, and countless beings heard what the Buddha had said. They marveled at teachings they had never encountered before, and all were filled with immense joy. Accepting them with faith, they respectfully put them into practice.
緣起聖道經
Sutra on the Noble Path of Dependent Origination