15.生緣老死
1)生
云何生緣老死？謂彼彼有情，即於彼彼有情聚中，諸生、等生，趣入、出現，蘊得、界得、處得，諸蘊生命根起，說名生。
13. (jātipratyayā jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ)
jātipratyayaṃ jarāmaraṇam iti / jarā katamā / (DhskD 16r8) āha / yat teṣāṃ teṣāṃ satvānāṃ tasmiṃ tasmiṃ satvanikāye jātiḥ saṃjātir avakrāntir abhinirvṛttir vistareṇa jīvitendriyasya prādurbhāvaḥ iyam ucyate jātiḥ /
2)老
髮落、髮白，皮緩面皺，身曲背僂，喘息逾急，扶杖而行，肢體斑黑，衰退闇鈍，根熟變壞，諸行故敗，朽壞羸損，說名老。
jarā katamā / yat tat khālityaṃ pālityaṃ vistareṇa yāvat saṃskārāṇāṃ purāṇībhāvo jarjarībhāva iyam ucyate jarā /
[參考]雜阿含298經
緣生老死者，云何為老？若髮白露頂，皮緩根熟，支弱背僂，垂頭呻吟，短氣前輸，柱杖而行，身體黧黑，四體班駮，闇鈍垂熟，造行艱難羸劣，是名為老。
3)死
彼彼有情，即於彼彼諸有情聚，移轉壞沒，退失別離，壽暖識滅，命根不轉。諸蘊破壞，夭喪殞逝，說名死。如是老死緣生故起，是名生緣老死。
maraṇaṃ katamad / āha / yat teṣāṃ teṣāṃ satvānāṃ tasmāt tasmāt satvanikāyāc (DhskD 16v3) cyutiś cyavanatā bhedo 'ntarhāṇiḥ saṃmoṣaḥ parihāṇiḥ āyuṣo hānir ūṣmaṇo hāniḥ skandhānāṃ nikṣepo jīvitendriyasyoparodho maraṇaṃ kālakriyā idam ucyate maraṇaṃ /
[參考]雜阿含298經
云何為死？彼彼眾生，彼彼種類沒、遷移、身壞、壽盡、火離、命滅，捨陰時到，是名為死。此死及前說老，是名老死。
4)大因緣經
復次，大因緣經中，尊者慶喜問佛：老死為有緣不？佛言：有緣，此緣謂生。廣說乃至。
api khalv evam uktaṃ bhagavatā mahānidānaparyāye (DhskD 16r9) vyākaraṇe āyuṣmaty ānande / asti pratyayam ānanda jarāmaraṇaṃ / iti pṛṣṭair astīti syād vacanīyaṃ / vistareṇa yāvaj /
若無有生，魚、烏、蛇、蝎、那伽、藥叉、部多、食香諸天人等，無足、二足、多足異類，彼彼有情，於彼彼聚所有老死為得有不？不也！世尊！
jātiś ced ānanda na syād api nu matsyānāṃ vā matsyatve pakṣināṃ vā (DhskD 16r10) pakṣitve vistareṇa yāvad devānāṃ devatve teṣāṃ teṣām ānanda satvānāṃ tasmiṃ tasmin satvanikāye api nu kasya cit kā cij jātiḥ syān / no bhadanta /
若全無生，為可施設有老死不？不也！世尊！
sarvaśo vā punar ānanda jātyām asatyāṃ (DhskD 16v1) api nu jarāmaraṇaṃ prajnāyeta / no bhadanta
是故，慶喜！老死皆以生為其緣，是名生緣老死。如是老死，生為緣，生為依，生為建立故，起、等起，生、等生，聚集、出現，故名生緣老死。
tasmāt tarhy ānanda tan nidānaṃ eṣa samudaya eṣa hetur eṣa pratyayo jarāmaraṇasya yad uta jātiḥ / jātipratyayam ānanda jarāmaraṇam iti me yad uktam (DhskD 16v2) etat pratyuktaṃ //
[參考]中阿含97大因經
阿難！緣生有老死者，此說緣生有老死，當知所謂緣生有老死。
阿難！若無生，魚、魚種，鳥、鳥種，蚊、蚊種，龍、龍種，神、神種，鬼、鬼種，天、天種，人、人種。
阿難！彼彼眾生隨彼彼處，若無生，各各無生者，設使離生，當有老死耶？答曰：無也。
阿難！是故當知是老死因、老死習、老死本、老死緣者，謂此生也。所以者何？緣生故則有老死。
16.愁、歎、苦、憂、擾惱
1)愁
云何發生愁、歎、苦、憂、擾惱？謂有一類，或因父母、兄弟、姊妹、師友死故，或因親族滅亡都盡，或因財位一切喪失，便發自身猛利剛獷，切心奪命，辛楚苦受。彼於爾時，心熱、等熱，內熱、遍熱。便發於愁、已愁、當愁，心中愁箭，說名愁。
śokaḥ katama / āha (DhskD 16v4) / yat tan mātṛmaraṇena pitṛmaraṇena bhrātṛmaraṇena bhaginīmaraṇena jñātikṣayād dhanakṣayād bhogakṣayāt spṛṣṭasya śārīrikābhir vedanābhir duḥkhābis tīvrābhiḥ kharābhiḥ kaṭukābhir amanāpābhiḥ (DhskD 16v5) prāṇahāriṇībhir yo dāghaḥ saṃdāghaḥ śokaḥ śocanā śokāyitatvam ayam ucyate śokaḥ /
2)歎
復有一類，或因父母、兄弟、姊妹、師友死等，便發自身猛利剛獷，切心奪命，辛楚苦受。彼於爾時，心熱、等熱，內熱、遍熱。便發於愁，已愁、當愁，心中愁箭。由此緣故，而傷歎言：苦哉！苦哉！我父、我母，廣說乃至，我財、我位。如何一旦忽至於此！其中所有傷怨言詞，種種語業，說名歎。
paridevaḥ katama / āha / tathā dahyate tathā paridahyate / hā aṃba hā tāta hā bhagini hā bhrātaḥ / tad upādāya (DhskD 16v6) yad vākyaṃ vacanaṃ vyāhāro bhāṣā gīr niruktir vākpatho vāgghoṣo vācā vākkarma vāgvijñaptir ārttir bhāṣyaṃ vipralāpo lālapyaṃ lālapyanatā paridevaḥ paridevanatā ayam ucyate (DhskD 16v7) paridevaḥ /
3)苦
五識相應不平等受，說名苦。
duḥkhaṃ katamad / āha / paṃcavijñānasaṃprayuktam asātaṃ veditaṃ vedanāgatam idam ucyate duḥkhaṃ /
4)憂
意識相應不平等受，說名憂。
daurmanasyaṃ katarad / āha / manovijñānaṃsaprayuktaṃ asātaṃ veditaṃ vedanāgatam idam ucyate daurmanasyaṃ (DhskD 16v8) /
5)擾惱
諸心擾惱，已擾惱、當擾惱，擾惱性、擾惱類，說名擾惱。
upāyāsaḥ katama / āha / yaś cetasa āyāsa upāyāsaḥ upāyāsanatā ayam ucyate upāyāsaḥ //
6)於老死位發生
於老死位，發生如是種種愁、歎、苦、憂、擾惱。
7)純大苦蘊
云何如是便集純大苦蘊？謂於如是老死位中，積集一類大災、大橫，具大過患眾苦蘊聚。
[參考]中阿含97大因經
阿難！是為緣愛有受，緣受有有，緣有有生，緣生有老死，緣老死有愁慼，啼哭、憂苦、懊惱皆緣老死有，如此具足純生大苦陰。
17. 無明苦蘊為緣，起行苦蘊等
復次，無明苦蘊為緣，起行苦蘊。
14. (duḥkhaskandhasyābhinirvṛttiḥ)
api khalv avidyāduḥkhaskandhaṃ pratītya saṃskāraduḥkhaskandhasyābhinirvṛttir bhavati (DhskD 16v9) prādurbhāvaḥ /
行苦蘊為緣，起識苦蘊。
saṃskāraduḥkhaskandhaṃ pratītya vijñānaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
識苦蘊為緣，起名色苦蘊。
vijñānaduḥkha-skandhaṃ pratītya nāmarūpaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
名色苦蘊為緣，起六處苦蘊。
nāmarūpaduḥkhaskandhaṃ (DhskD 16v10) pratītya ṣaḍāyatanaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
六處苦蘊為緣，起觸苦蘊。
ṣaḍāyatana-duḥkhaskandhaṃ pratītya sparśaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
觸苦蘊為緣，起受苦蘊。
sparśaduḥkhaskandhaṃ (DhskD 17r1) pratītya vedanāduḥkha-skandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
受苦蘊為緣，起愛苦蘊。
vedanāduḥkhaskandhaṃ pratītya tṛṣṇāduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
愛苦蘊為緣，起取苦蘊。
tṛṣṇāduḥkhaskandhaṃ pratītyopādānaduḥkhaskandhasyābhinirvṛttir (DhskD 17r2) bhavati prādurbhāvaḥ /
取苦蘊為緣，起有苦蘊。
upādānaduḥkhaskandhaṃ pratītya bhavaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
有苦蘊為緣，起生苦蘊。生苦蘊為緣，起老死苦蘊。
bhavaduḥkhaskandhaṃ pratītya jātiduḥkhaskandhasyābhinirvittir bhavati prādurbhāvaḥ /
由老死故，發生種種愁、歎、苦、憂、擾惱苦蘊。故總說言：如是便集純大苦蘊。
jātiduḥkhaskandham* (DhskD 17r3) pratītya jarāmaraṇaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ // //
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參考
arthaviniścayasūtram |
śrīmañjugurave (śriye) namaḥ |
No. 762 佛說決定義經，西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉詔譯
No. 763 佛說法乘義決定經，西天三藏明因妙善普濟法師金總持等奉詔譯
tatra bhikṣavaḥ katamo dvādaśāṅgaḥ pratītyasamutpādaḥ? avidyāpratyayāḥ saṃskārāḥ | saṃskārapratyayaṃ vijñānam | vijñānapratyayaṃ nāmarūpam | nāmarūpapratyayaṃ ṣaḍāyatanam | ṣaḍāyatanapratyayaḥ sparśaḥ | sparśapratyayā vedanā | vedanāpratyayā tṛṣṇā | tṛṣṇāpratyayādupādānam | upādānapratyayādbhavaḥ | bhavapratyayājjātiḥ | jātipratyayā jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ saṃbhavanti | evamasya kevalasya mahato duḥkhaskandhasya samudayo bhavati ||
[法]十二緣生者，謂：無明緣行；行緣識；識緣名色；名色緣六處；六處緣觸；觸緣受；受緣愛；愛緣取；取緣有；有緣生；生緣老、死、憂悲、苦惱，如是即一大苦蘊集。
[金]云何十二緣生支？佛言：所謂無明緣行；行緣識；識緣名色；名色緣六入；六入緣觸；觸緣受；受緣愛；愛緣取；取緣有；有緣生；生緣老盡、憂悲、苦惱。
avidyānirodhātsaṃskāranirodhaḥ | saṃskāranirodhādvijñānānirodhaḥ | vijñānanirodhānnāmarūpanirodhaḥ | nāmarūpanirodhātṣaḍāyatananirodhaḥ | ṣaḍāyatananirodhātsparśanirodhaḥ | sparśanirodhādvedanānirodhaḥ | vedanānirodhāttṛṣṇānirodhaḥ | tṛṣṇānirodhādupādānanirodhaḥ | upādānanirodhādbhavanirodhaḥ | bhavanirodhājjātinirodhaḥ | jātinirodhājjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsā nirudhyante | evamasya kevalasya mahato duḥkhaskandhasya nirodho bhavati ||
[法]由此緣故，即有蘊法，若無緣故，蘊法即滅。所謂：無明滅即行滅；行滅即識滅；識滅即名色滅；名色滅即六處滅；六處滅即觸滅；觸滅即受滅；受滅即愛滅；愛滅即取滅；取滅即有滅；有滅即生滅；生滅即老、死、憂悲、苦惱滅，如是則一大苦蘊滅。
[金]無明滅則行滅；行滅則識滅；識滅則名色滅；名色滅則六入滅；六入滅則觸滅；觸滅則受滅；受滅則愛滅；愛滅則取滅；取滅則有滅；有滅則生滅；生滅則老盡、憂悲、苦惱滅。比丘！是名十二緣生支。
(a) tatra katamā avidyā? yattatpūrvānte'jñānam | aparānte'jñānam | pūrvā(ntā) parānte'jñānam | adhyātma ajñānam | bahirdhā ajñānam | adhyātmabahirdhā ajñānam | karmaṇyajñānam | vipāke'jñānam | karmavipāke'jñānam | sukṛte'jñānam | duṣkṛte'jñānam | sukṛtaduṣkṛteṣu dharmeṣvajñānam | hetāvajñānam | phale'jñānam | hetuphale'jñānam | hetusamutpanneṣu dharmeṣvajñānam | pratītyasamutpāde'jñānam | pratītyasamutpanneṣu dharmeṣvajñānam | buddhe'jñānam | dharme'jñānam | saṃghe'jñānam | duḥkhe'jñānam | samudaye'jñānam | nirodhe'jñānam | mārge'jñānam | kuśale'jñānam | akuśale'jñānam | kuśalākuśaleṣu dharmeṣvajñānam | sāvadye'jñānam | anavadye'jñānam | sāvadyānavadyeṣu dharmeṣvajñānam | sevitavye'jñānam | asevitavye'jñānam | sevitavyāsevitavyeṣu dharmeṣvajñānam | sāsrave'jñānam | anāsrave'jñānam | sāsravānāsraveṣu dharmeṣvajñānam | saṃskṛte'jñānam | asaṃskṛte'jñānam | saṃskṛtāsaṃskṛteṣu dharmeṣvajñānam | atīte'jñānam | anāgate'jñānam | pratyutpanne'jñānam | atītānāgatapratyutpanneṣu dharmeṣvajñānam | ṣaṭ su vā sparśāyataneṣu yathābhūtamajñānamadarśanamanabhisamayastamaḥ saṃmoho'vidyāndhakāram | iyam ucyate 'vidyeti ||
[法]此等諸法，無明為緣乃有生滅。為緣者何？所謂先際不了、後際不了、中際不了；內法不了、外法不了、內外法俱不了；善業不了、不善業不了、善不善業俱不了；因不了、果不了、因果俱不了；已生緣法不了、未生緣法不了、現生緣法不了；於佛不了、於法不了、於僧不了；苦法不了、集法不了、滅法不了、道法不了；善法不了、不善法不了；罪法不了、福法不了；可行法不了、不可行法不了；高下法不了；有為無為法不了。如是不了，不能於黑白法等起無相智。由此無明不能覺了，而為過失，乃至障如實智，不能證得寂靜涅盤。謂此無明，體性迷闇純一癡法，猶如盲者唯行闇道，集諸塵垢損減智慧，於諸障法不能出離。而此無明與明為障，無明為苦痛、無明為毒器、無明為繩縛、無明為毒根、無明為毒樹、無明為根本煩惱、無明為隨煩惱本、無明是顛倒處、無明為黑闇室、無明是癡闇。如是等義，名為無明。
[金]比丘復白佛言：世尊！云何名無明？世尊答言：所謂癡惑暗蔽，無他明慧故。前際無智、後際無智、現在際無智；內無智、外無智、內外無智；業無智、果無智、業果無智；善作業無智、惡作業無智；因無智、果無智、因果法無智；緣無智、緣生無智、緣生法無智；無佛智、無法智、無僧智；苦無智、集無智、滅無智、道無智；有恥無智、無恥無智、有恥無恥無智、有恥無恥法無智，乃至愛支有恥無恥法無智；世無智、出世無智、世出世法無智；依止無智、非依止無智、依止非依止法無智；有為無智、無為無智、有為無為法無智；過去無智、現在無智、未來無智、過去現在未來法無智。比丘！是名無明。
(ā) avidyāpratyayāḥ saṃskārā iti | saṃskārāḥ katame? trayaḥ saṃskārāḥ- kāyasaṃskāraḥ vāksaṃskāraḥ manaḥsaṃskāraś ca |
[法]由此為緣，行法得起。行法者，行有三種。謂：身行、語行、意行。
[金]云何無明緣行？佛言：所謂身行、語行、意行。是名無明緣行。
tatra kāyasaṃskāraḥ katamaḥ? āśvāsaḥ praśvāsaḥ | kāyiko hyeṣa dharmaḥ, kāyaniśritaḥ kāyapratibaddhaḥ | kāyaṃ niśritya vartate | tasmād āśvāsapraśvāsāḥ kāyasaṃskāra ity ucyate ||
[法]身行者，謂：出入息依止於身、繫屬於身，由依身故，而出入息，得名身行。
[金]云何身行？動轉所作，身為濟渡，任持諸法，為依止處。是名身行。
vāksaṃskāraḥ katamaḥ? vitarkayitvā vicārayitvā vācaṃ bhāṣate, nāvitarkayitvā, nāvicārya | tasmād vitarkavicāro vāksaṃskāra ity ucyate ||
[法]語行者，謂：論難分別，即此分別論難言辭，故名語行。
[金]云何語行？能詮能顯，分別校量，諸法實性。是名語行。
manaḥsaṃskāraḥ katamaḥ? raktasya yā cetanā, cittasya ca, tenāsya yā cetanā | caitasiko hyeṣa dharmaḥ | cittaniśritaḥ cittapratibaddhaḥ | cittaṃ niśritya pravartate | tasmāc cetanā manaḥsaṃskāra ity ucyate ||
[法]意行者，謂：貪、瞋、癡心所法等，依止於心、繫屬於心。由依心故，得名意行。復有三行。何等為三？謂：福行、罪行、不動行。是名三行。
[金]云何意行？心所愛樂、心所思惟、心所攝受、心所依止。是名意行。
(i) saṃskārapratyayaṃ vijñānamiti | vijñānaṃ katamat? ṣaḍ vijñānakāyāḥ | katame ṣaṭ? tadyathā-cakṣurvijñānam | śrotravijñānam | ghrāṇavijñānam | jihvāvijñānam | kāyavijñānam | manovijñānam | ime ṣaḍ vijñānakāyāḥ ||
[法]由行為緣，識法得起。識法者，識有六種，謂：眼識、耳識、鼻識、舌識、身識、意識，此名六識。
[金]云何行緣識？佛言：所謂眼識、耳識、鼻識、舌識、身識、意識。比丘！是名行緣識。
(ī) vijñānapratyayaṃ nāmarūpamiti | tatra nāmarūpam-nāma catvāro'rūpiṇaḥ skandhāḥ | katame catvāraḥ? vedanāskandhaḥ | saṃjñāskandhaḥ | saṃskāraskandhaḥ | vijñānaskandhaḥ | idaṃ nāma | rūpaṃ katamat? yatkiṃcidrūpam, taccatvāri mahābhūtāni | catvāri ca mahābhūtānyupādāya | tadyathā-pṛthivīdhātuḥ | abdhātuḥ | tejodhātuḥ | vāyudhātuḥ ||
[法]由識為緣，名色得起。名色者，謂：色蘊、受蘊、想蘊、行蘊、識蘊。色者，謂：內五塵，皆四大所成。四大者，謂：地、水、火、風。
[金]云何識緣名色？佛言：名謂非色四蘊（受、想、行、識）；色謂形質，體即四大。是名識緣名色。云何四大？佛言：所謂地大、水大、火大、風大。
pṛthivīdhātuḥ katamaḥ? yadgurutvaṃ ca karkaśatvaṃ ca | abdhātuḥ katamaḥ? yad dravatvamabhiṣyandanatvaṃ ca | tejodhātuḥ katamaḥ? yaduṣṇatvaṃ paripācanatvaṃ ca | vāyudhātuḥ katamaḥ? yadākuñcanaḥ prasāraṇaḥ laghusamudīraṇatvaṃ ca | yadidaṃ rūpaṃ pūrvakaṃ (ca) nāma, tad ubhayam ekatrābhisaṃkṣipya nāmarūpam ity ucyate ||
[法]地體堅重，水性流潤，溫煖為火，動轉名風。如是四大所成五塵，名為色蘊。而此蘊法，四蘊名名，一蘊名色，如是五蘊，名為名色。
[金]云何四大體相差別？所謂：地以堅硬為性，水以濕潤為性，火以溫熱為性，風以輕動為性。比丘！是名四大體相差別。
(u) nāmarūpapratyayaṃ ṣaḍāyatanam iti | ṣaḍāyatanaṃ katamat? cakṣurāyatanam | śrotrāyatanam | ghrāṇāyatanam | jihvāyatanam | kāyāyatanam | manaāyatanam | idam ucyate ṣaḍāyatanam ||
[法]名色為緣六處得起。六處者，謂內六處：眼處、耳處、鼻處、舌處、身處、意處。此名六處。
[金]云何名色緣六入？佛言：所謂眼入處、耳入處、鼻入處、舌入處、身入處、意入處。比丘！是名名色緣六入。
(ū) ṣaḍāyatanapratyayaḥ sparśa iti | sparśaḥ katamaḥ? ṣaṭ sparśakāyāḥ-cakṣusaṃsparśaḥ | śrotrasaṃsparśaḥ | ghrāṇasaṃsparśaḥ | jihvāsaṃsparśaḥ | kāyasaṃsparśaḥ | manaḥsaṃsparśaḥ | (ayamucyate sparśaḥ) ||
[法]六處為緣，觸法得起。觸有六種，謂：眼觸、耳觸、鼻觸、舌觸、身觸、意觸。此等名觸。
[金]云何六入緣觸？佛言：所謂眼觸、耳觸、鼻觸、舌觸、身觸、意觸。比丘！是名六入緣觸。
(e) sparśapratyayā vedanā | vedanā katamā? ṣaḍ vedanāḥ | katame (māḥ ?) ṣaṭ? cakṣuḥsaṃsparśajā vedanā sukhā duḥkhā aduḥkhāsukhā ca | śrotrasaṃsparśajā vedanā sukhā duḥkhā aduḥkhāsukhā ca | ghrāṇasaṃsparśajā vedanā sukhā duḥkhā aduḥkhāsukhā ca | jihvāsaṃsparśajā vedanā sukhā duḥkhā aduḥkhāsukhā ca | kāyasaṃsparśajā vedanā sukhā duḥkhā aduḥkhāsukhā ca | manaḥsaṃsparśajā vedanā sukhā duḥkhā aduḥkhāsukhā ca | iyam ucyate vedanā ||
[法]由觸為緣，受法得起。受有三種，謂：苦受、樂受、捨受。如是眼觸緣此三受，乃至意觸亦復如是！此名為受。
[金]云何觸緣受？佛言：所謂：眼觸生受，謂生苦受、樂受、非苦非樂受。耳、鼻、舌、身、意生受，亦復如是。比丘！是名觸緣受。
(o) vedanāpratyayā tṛṣṇā | katamā tṛṣṇā? ṣaṭ tṛṣṇākāyāḥ | katame ṣaṭ? rūpatṛṣṇā| śabdatṛṣṇā | gandhatṛṣṇā | rasatṛṣṇā | sparśatṛṣṇā | dharmatṛṣṇā | (iyam ucyate tṛṣṇā) ||
[法]由受為緣，愛法得起。愛有六種。謂：眼觀色、耳聽聲、鼻嗅香、舌了味、身覺觸、意分別法。由貪六法，得名為愛。
[金]比丘復白佛言：世尊！云何受緣愛？佛言：所謂：色愛、聲愛、香愛、味愛、觸愛、法愛。云何色愛？所謂：一切有色，可愛可樂，深心戀著，無有厭離。是名色愛。聲、香、味、觸、法愛，亦復如是。比丘！是名受緣愛。
(ka) tṛṣṇāpratyayamupādānam | upādānaṃ katamat? catvāri upādānāni | katamāni catvāri? tṛṣṇopādānam | śīlavratopādānam | ātmavedanopādānam | (idam ucyate upādānam) ||
[法]由愛為緣，取法得起。取有四種，謂：欲取、見取、戒禁取、我語取。由愛增故，得名為取。
[金]云何愛緣取？佛言：所謂：欲取、見取、戒禁取、我語取。比丘！是名愛緣取。
(kha) upādānapratyayo bhava iti | bhavaḥ katamaḥ? trayo bhavāḥ | katame trayaḥ? kāmabhavaḥ | rūpabhavaḥ | ārūpyabhavaśca |
[法]由取為緣，有法得起。有法有三：欲有、色有、無色有。
[金]云何取緣有？佛言：所謂欲有、色有、無色有。
tatra kāmabhavaḥ katamaḥ? tadyathā-narakāḥ | tiryañcapretāḥ | asurāḥ | ṣaṭ kāmāvacarā devāḥ || tadyathā-aṣṭau mahānarakāḥ | katame'ṣṭauḥ? tadyathā- uṣṇā mahānarakāḥ | saṃjīvaḥ | kālasūtraḥ | saṃghātaḥ | dvau ca rauravau | tapanaḥ | pratāpanaḥ | avīciśca | iti || mahānarakāḥ || tadyathā-arbudaḥ | nirarbudaḥ | aṭaṭaḥ | hahavaḥ | huhuvaḥ | utpalaḥ | padmaḥ | mahāpadmaḥ || katame ṣaṭ devāḥ? cāturmahārājikā devāḥ| trāyastriṃśāḥ | yāmāḥ | tuṣitāḥ | nirmāṇaratayaḥ | paranirmitavaśavartino devāḥ ||
[法]欲有者，謂：十惡趣及人、天。
1)十惡趣者，謂八地獄。一、等活。二、黑繩。三、眾合。四、號叫。五、大號叫。六、炎熱。七、極炎熱。八、無間。九、傍生趣。十、餓鬼趣。如是十種，名為惡趣。
2)人趣者，謂四大洲：南贍部洲、東勝身洲、西牛貨洲、北俱盧洲。南贍部洲，其量縱廣七千由旬，此洲之相，北闊南狹，猶如車形。東勝身洲，其量縱廣八千由旬，彼洲之相，猶如半月。西牛貨洲，其量縱廣九千由旬，彼洲之相，猶如圓月。北俱盧洲，其量縱廣十千由旬，彼洲之相，四方徑直，猶如池沼。如是四洲，名為人趣。
3)天趣者：欲界六天。謂：四王天、忉利天、夜摩天、兜率天、化樂天、他化自在天，如是名為欲界六天。此等諸趣，名為欲有。
[金]云何欲有？謂：欲界五趣及四王天、忉利天、焰摩天、兜率天、化樂天、他化自在天。是名欲有。
tatra rūpabhavaḥ katamaḥ? tadyathā-bramhakāyikāḥ | brahmapurohitāḥ | mahābrahmāṇaḥ | parīttābhāḥ | apramāṇābhāḥ | ābhāsvarāḥ | parīttaśubhāḥ | apramāṇaśubhāḥ | śubhakṛtsnāḥ | anabhrakāḥ | puṇyaprasavāḥ | abṛhāḥ | atapāḥ | abṛhāḥ | sudarśanāḥ | akaniṣṭhāś ceti ||
[法]色有者，有十八天。謂：梵眾天、梵輔天、大梵天、光天、無量光天、光音天、淨天、無量淨天、遍淨天、無雲天、福生天、廣果天、無想天、無煩天、無熱天、善現天、善見天、色究竟天。此等諸天、名為色有。
[金]云何色有？佛言：所謂：梵眾天、梵輔天、大梵天、少光天、無量光天、極光天、少淨天、無量淨天、極遍淨天、無雲天、福生天、廣果天、無煩天、無熱天、善現天、善見天、色究竟天。比丘！是名色有。
ārūpyadhātavaḥ katamāḥ? tadyathā-ākāśānantyāyatanam | vijñānānantyāyatanam | ākiṃcanyāyatanam | naivasaṃjñānāsaṃjñāyatanam || ārūpiṇāṃ devānāṃ cittamātramadhyāyināṃ cāturvidhā upapattiḥ | ayam ucyate upādānapratyayo bhavaḥ ||
[法]無色有者，有四種天。謂：空無邊處天、識無邊處天、無所有處天、非想非非想處天。此等諸天，名無色有。如是三有，得名為有。
[金]云何無色有？佛言：所謂：空無邊處、識無邊處、無所有處、非想非非想處。是名無色有。比丘！如是三種，是謂取緣有。
(ga) bhavapratyayā jātiriti | jātiḥ katamāḥ? yā teṣāṃ teṣāṃ sattvānāṃ tasmiṃstasmin sattvanikāye jātiḥ, saṃjātiḥ, avakrāntiḥ, abhinirvṛttiḥ, skandhānāṃ prādurbhāvaḥ, āyatanānāṃ pratilambhaḥ, jīvitendriyasyodbhavaḥ | (iyam ucyate jātiḥ | ) ||
[法]由有為緣，生法得起。生者，謂諸有情捨此蘊已，隨業果報，復於界趣，蘊相出現，故名為生。
[金]云何有緣生？佛言：所謂：一切眾生，以愛取為緣，潤生五蘊，住世動作，隨順流轉，種種差別所與及取，皆從蘊起，身之所生，以命為本。比丘！是名有緣生。
(gha) (jātipratyayaṃ jarāmaraṇam | jarā katamā? ) nikāyasabhāgatāyāstasyā yat khālityaṃ pālityaṃ valīpracuratā jīrṇatā bhugnatā kub jagopānasīvakratā khurukhuruśvāsapraśvāsaśca tilakālakopahatagātratā purataḥ prāgbhārakāyatā daṇḍāvaṣṭambhatā indriyāṇāṃ paripākaḥ paribhedaḥ saṃbhārāṇāṃ purāṇībhāvo jarjarībhāvaḥ dhandhatvaṃ mandatvaṃ hāniḥ parihāṇiḥ | iyam ucyate jarā ||
[法]由生為緣，老、死得有。老者，謂諸有情蘊法果熟，心識迷亂，多所忘失，髮白面皺，身力羸弱，舉動策杖，喘息呻吟，漸漸力微，諸根衰朽，是名為老。
tatra maraṇaṃ katamat? yatteṣāṃ sattvānāṃ tasmāc chavikāyāccyutiḥ cyavanatā bhedo 'ntardhānaṃ maraṇaṃ kālakriyā āyuṣo hāniḥ uṣmaṇo hāniḥ jīvitendriyasya nirodhaḥ skandhānāṃ nikṣepaḥ | idam ucyate maraṇam || yadetanmaraṇaṃ pūrvikā ca jarā, tadubhayam ekatrābhisaṃkṣipya jarāmaraṇam ity ucyate || ayaṃ bhikṣavo dvādaśāṅgapratītyasamutpādasyāyaṃ vibhaṅga iti ||
[法]復何名死？謂諸有情隨能招業，壽量終盡，識捨執受，命根謝滅，諸蘊離散，是名為死。謂：老無定相，附死立支，二法合一，故名老死。如是名為十二緣法。
[金]云何生緣老盡？佛言：所謂：四大遷變，諸根衰朽，身體羸弱，動輒疲苶，博識多知，智已昧劣。一切眾生，身識欲離，諸根欲滅，性境冥昧，無所覺知。比丘！是名生緣老盡。
