佛說本相猗致經
Sutra on the Fundamental Conditions
後漢安息國三藏安世高譯
Translation by An Shigao, Tripitaka Master from Parthia, Later Han Dynasty
聞如是：
This is what I heard:
一時，佛在舍衛國祇樹給孤獨園。佛便告比丘：「本有愛不見不了，今見有從有愛，設是本有愛無有今為有，今見分明。從是本因緣，令致有愛，有愛，比丘！從致有本，不為無有本。何等為，比丘！從有愛致本？謂為癡。
Once, the Buddha was staying at the Jeta Grove in the Kingdom of Shravasti, in Anathapindika's Park. The Buddha then said to the monks: "There was once a hidden craving that you could not see clearly, but now you see it, and from that seeing comes new craving. If that original craving did not exist, it would not cause the present one. Now it is clearly seen. Follow this chain of causes and conditions, and craving arises. Craving has a source, monks! It does not come from nowhere. What is the source of craving? It is ignorance."
「癡亦，比丘！有從致本，不為無有本。何等為，比丘！癡有本從致？謂為五蓋。
"Oh monks, ignorance too has a cause and origin, it is not without foundation. And what, monks, is the cause and origin of ignorance? It is the five hindrances."
「五蓋，比丘！亦從有本致，不為無有本。何等為，比丘！五蓋從有致？謂為三惡行。
"Monks, the Five Hindrances also arise from a source; they do not arise without a source. And what is the source from which the Five Hindrances arise? They arise from the three unwholesome actions."
「三惡行，比丘！亦有本從致，不為無有本。何等為，比丘！三惡行本從致？謂為不攝根。
**Three Kinds of Harmful Actions**
There are three harmful actions, bhikkhus, and they have a source. They are not without cause. What are these three harmful actions and what is their source? They are rooted in the unrestraint of the senses.
「不攝根，比丘！亦有本從致，不為無有本。何等為，比丘！不攝根從致？謂非本念故。
"Monks, when the sense faculties are unguarded, there is also a cause for this—it does not arise without a cause. What is the cause for unguarded sense faculties? It is due to lack of proper mindfulness."
「非本念，比丘！亦有本從致，不為無有本。何等為，比丘！非本念從致？謂不信故。
"Non-original thoughts, O monks, also have a source from which they arise, not arising without a source. What is the source, O monks, from which non-original thoughts arise? It is through lack of faith."
「不信，比丘！亦有本從致，不為無有本。何等為，比丘！不信本從致？謂惡非法聞故。
"Disbelief, monks, also has an origin; it does not arise without a cause. What is the origin of disbelief? It stems from not hearing the good and righteous teachings."
「非法聞，比丘！亦有本從致，不為無有本。何等為，比丘！非法聞本從致？謂非賢者人事。
"Listen, monks: unwholesome states have an origin. They don't arise without a cause. What is the origin of unwholesome states? It is association with unwise people."
「非賢者亦有本從致，不為無有本。何等為，比丘！非賢者從致？謂非賢者人共會樂。
When someone unwise comes together with other unwise people, pleasure arises. That is the basis for the unwise. For the unwise do not arise without a basis, O monks. What, then, is the basis for the unwise? It is delighting in the company of the unwise.
「如是，比丘，已不賢者聚會滿，令不賢者事滿；已不賢者事滿，令非法滿；已非法滿，令不信滿；已不信滿，令非本念滿；已非本念滿，令不攝根滿；已不攝根滿，令三惡行犯法滿；已三惡行犯法滿，令五蓋滿；已五蓋滿，令癡滿；已癡滿，令有世間愛滿。如是愛樂滿，稍轉稍轉猗增有。
Thus, monks, when the company of the unvirtuous is complete, it leads to the completion of unvirtuous actions. When unvirtuous actions are complete, they lead to the completion of wrong-doing. When wrong-doing is complete, it leads to the completion of lack of faith. When lack of faith is complete, it leads to the completion of wrong mindfulness. When wrong mindfulness is complete, it leads to the completion of unguarded senses. When unguarded senses are complete, they lead to the completion of the three evil deeds. When the three evil deeds are complete, they lead to the completion of the five hindrances. When the five hindrances are complete, they lead to the completion of ignorance. When ignorance is complete, it leads to the completion of worldly craving.
In this way, delight and attachment gradually increase, step by step, growing ever stronger.
「度世智慧解脫亦有本，不為無有本。何等為度世智慧解脫本？謂七覺意為本。
The wisdom that leads to liberation and the wisdom of transcending the world all have their foundation; they are not without a foundation. What is the foundation of this wisdom? The seven factors of awakening are its foundation.
「七覺意從有本，不為無有本。何等為七覺意從有本？謂為四意止。
The Seven Factors of Enlightenment have a foundation; they are not without a foundation. What is the foundation of the Seven Factors of Enlightenment? It is the Four Foundations of Mindfulness.
「四意止從有本，不為無有本。何等為，比丘！四意止從有本？謂三清淨行。
"The Four Foundations of Mindfulness arise from a source; they do not arise without a source. Monks, what is the source of the Four Foundations of Mindfulness? It is the three pure actions."
「三清淨，比丘！亦有本從行，不為無有本。何等為，比丘！三清淨有本？謂為守攝根。
"Three kinds of purity, O monks, also arise from a foundation—they are not without a source. What is the foundation of these three kinds of purity? It is the guarding of the senses."
「守攝根亦有本，不為無有本。何等為，比丘！守攝根有本？謂為本念故。
Guarding the senses also has a foundation; it is not without a foundation. What is the foundation for guarding the senses, monks? It is mindfulness.
「本念，比丘！亦有本，不為無有本。何等為，比丘！本念本？謂為信本。
"Bhikkhus, there is a root condition for mindfulness as well; it does not arise without a root condition. And what, bhikkhus, is the root condition for mindfulness? It is faith."
「信本，比丘！亦有本，不為無有本。何等為，比丘！信本有本？謂聞法經本。
"Faith has a foundation, monks. It is not without a foundation. What, monks, is the foundation of faith? It is hearing the Dharma."
「聞法經亦有本，不為無有本。何等為聞法經本？謂事賢者本。
The Sutra on Listening to the Dharma also has a foundation; it is not without a foundation. What is the foundation of this sutra? It is serving the wise.
「事賢者亦有本，不為無有本。何等為事賢者有本？謂賢者聚本。
The virtuous also have a root; they are not without a root. What is the root of the virtuous? It is the assembly of the wise.
「如是，比丘！聚賢者能得事賢者；已事賢者，便聞法言；已聞法言，便致信本；已致信本，便得念本；已得念本，便攝守根；已攝守根，便得三清淨；已有三清淨，便得四意止；已得四意止本，便有七覺意；已有七覺意，便有無為解脫得度世。如是解脫度世，轉轉本，令得度世。」
"Thus, monks, when one befriends the wise, one learns from the wise. Having learned from them, one gains true faith. With true faith, one develops mindfulness. With mindfulness, one controls the senses. With control of the senses, one attains the three pure states. With the three pure states, one establishes the four foundations of mindfulness. With the four foundations of mindfulness, one cultivates the seven factors of enlightenment. With the seven factors of enlightenment, one realizes liberation and transcends the world. In this way, liberation and transcendence arise step by step, leading to complete freedom."
佛說如是，弟子受行。
Thus spoke the Buddha, and the disciples put his teachings into practice.
佛說本相猗致經
Sutra on the Fundamental Conditions