--- title: "翻譯名義集 · 45 釋十二支篇" description: "《翻譯名義集》由宋代高僧法雲編撰，成書於北宋宣和年間，是一部系統解釋佛教經典中梵文音譯術語的辭典。全書共分六十四篇，收錄二千餘條詞目，對音譯詞彙進行漢語義譯和教理闡釋，涵蓋名數、法寶、人物、地理等範疇。該書融合了唐代以來的譯經傳統與宋代佛教學術特點，被譽為佛教翻譯史上的里程碑之作，為研究佛典語言、教義及中外文化交流提供了權威依據，歷代被收入大藏經並廣為流傳。" url: "https://rushiwowen.co/en/r/cmcxxi6th29ndky04y1kav8wq" --- ### 釋十二支篇第四十五 > Explaining the Twelve Links, Chapter 45 惑業互資，因緣交助，三世猶若環旋，六道喻如輪轉。凡夫沈迷，色心氷執；聖人超悟，生死霜融。剪荊棘林，五因頓息，斷牽連索，七果咸亡。故此十二支法，為中乘之達觀也。 > Delusion and karma feed each other, causes and conditions support one another. The three periods of time turn like a ring; the six realms revolve like a wheel. Ordinary people are sunk in confusion, frozen in their attachment to body and mind; the noble ones awaken beyond, and birth and death melt away like frost. Cutting down the forest of thorns, the five causes all cease; severing the ropes that bind, the seven fruits all perish. Thus these twelve links of dependent origination are the penetrating insight of the Middle Vehicle. 【尼陀那】此云因緣。什曰：「力強為因，力弱為緣。」肇曰：「前緣相生，因也；現相助成，緣也。」生曰：「因謂先無其事，而從彼生也；緣謂素有其分，而從彼起也。故因親而緣疎。」緣覺根利，通觀三世有因有緣，是名因緣。初觀過去，無明緣行。言無明者，不了法界，邪見妄執，常在闇冥，故曰無明。因煩惱惑，起於三業，造作諸法，故名為行。由茲惑業，感現五果，識緣名色、六入觸受，所謂從行生心。投入母腹，流愛為種，納想在胎，分別諸法，此名曰識。識但有名，凝滑屬色，四七漸堅，故號名色。六根開張，名為六入。從出母胎，至三四歲，對緣取塵，未別苦樂，名之為觸。從五六歲，至十二三，受覺苦樂中庸三境，既能了別，故名為受。復從果報，起愛取有三支惑業，成現在因。從十四五，至十八九，貪種種境，如渴求飲，故名為愛。十九已後，年既長大，貪欲轉盛，不藉身命，能有所取，故名為取。愛取體同，勝劣有異，馳求諸境，起善惡業，牽生三有，故名為有。由此因故，感於未來二種果報，謂生老死。後陰始起，故名為生；住世衰變，故名為老；最後敗壞，故名為死。是十二法，展轉能感果故，名因；互相由藉而有，曰緣。因緣相續，則往還無際；若了無明，生死自息，是為緣覺出世之要術也。 > Nidana means "cause and condition." Shi said: "A strong force is a cause; a weak force is a condition." Zhao said: "What arises from a preceding condition is a cause; what presently assists and completes is a condition." Sheng said: "A cause means that something did not exist before and arises from that; a condition means that it already has its share and arises from this. Therefore a cause is intimate and a condition is distant." The Solitary Realizer has sharp faculties and comprehensively observes the three periods as having causes and conditions—this is called cause and condition. First, one observes the past: ignorance conditions formations. "Ignorance" means not understanding the Dharma realm, holding wrong views and false attachments, always dwelling in darkness—hence, ignorance. Because of the afflictions and delusions, the three kinds of action arise, creating all dharmas—hence, formations. Through these delusions and actions, the five present results are produced: consciousness conditions name-and-form, the six sense bases, contact, and feeling. This is what is meant by "from formations, mind arises." Entering the mother's womb, flowing love becomes the seed; taking in perceptions in the womb, one discriminates all dharmas—this is called consciousness. Consciousness is only a name; the coagulated slippery substance belongs to form. Over four weeks and seven days it gradually hardens—hence, name-and-form. The six sense faculties open and expand—this is called the six sense bases. From birth from the mother's womb until three or four years of age, encountering conditions and grasping at objects, not yet distinguishing suffering from pleasure—this is called contact. From five or six years until twelve or thirteen, one experiences the three kinds of objects—suffering, pleasure, and neutrality—and is able to distinguish them—hence, feeling. Again, from the result, craving, grasping, and becoming—the three branches of delusion and action—arise, forming the present cause. From fourteen or fifteen until eighteen or nineteen, one craves various objects, like a thirsty person seeking drink—hence, craving. After nineteen, as one grows older, craving and desire grow stronger; not sparing body or life, one is able to grasp—hence, grasping. Craving and grasping are the same in essence, differing only in strength; racing after objects, one creates wholesome and unwholesome karma, propelling rebirth in the three realms—hence, becoming. Because of this cause, two kinds of future results are produced: birth and old age and death. When the later aggregates first arise—hence, birth. Dwelling in the world and declining—hence, old age. Finally breaking down—hence, death. These twelve dharmas, mutually producing results—hence, cause. Mutually depending on one another to exist—hence, condition. Causes and conditions continue, and going and returning have no end. If one understands ignorance, birth and death cease of themselves—this is the essential method for the Solitary Realizer's appearance in the world.