緣起法 Law of Dependent Origination

Law of Dependent Origination

緣起法

“No God, no Brahma can be found No matter of this wheel of life Just bare phenomena roll Depend on conditions all. (Visuddhi Magga)”

不是任何神或婆羅門所能尋獲的，生命之輪沒有跡象。當你理解它的運轉時，知道這一切都是緣起法。《清淨道論》

The Law of Dependent Origination is one of the most important teachings of the Buddha, and it is also very profound. The Buddha has often expressed His experience of Enlightenment in one of two ways, either in terms of having understood the Four Noble Truths, or in terms of having understood the nature of the dependent origination. However, more people have heard about the Four Noble Truths and can discuss it than the Law of Dependent Origination, which is just as important.

緣起法是佛陀教義中最重要和最珍貴的一項。佛陀以他那寶貴的覺悟體驗教導弟子們，要獲得覺悟，有兩條道路，一是通過理解四聖諦而獲得覺悟，另一是通過理解緣起法而獲得覺悟。雖然，大多數人願意去了解四聖諦，而忽略緣起法，但是，緣起法相對于四聖諦，是一樣重要的。

Although the actual insight into dependent origination arises with spiritual maturity, it is still possible for us to understand the principle involved. The basis of dependent origination is that life or the world is built on a set of relations, in which the arising and cessation of factors depend on some other factors which condition them. This principle can be given in a short formula of four lines:

通過對緣起法的觀察，能獲得心靈的發展，因此，緣起法是覺悟的重要關節。緣起法是闡述生命與宇宙錯綜複雜的關系，某些因緣的生起，必須依賴某些因緣的條件。以下「四句」是緣起法的重點：

When this is, that is This arising, that arises When this is not, that is not This ceasing, that ceases.

此有故彼有。

此生故彼生。

此無故彼無。

此滅故彼滅。

On this principle of interdependence and relativity rests the arising, continuity and cessation of existence. This principle is known as the Law of Dependent Origination in Pali, Paticca-samuppada. This law emphasizes an important principle that all phenomena in this universe are relative, conditioned states and do not arise independently of supportive conditions. A phenomenon arises because of a combination of conditions which are present to support its arising. And the phenomenon will cease when the conditions and components supporting its arising change and no longer sustain it. The presence of these supportive conditions, in turn, depend on other factors for their arising, sustenance and disappearance.

通過這「四句」，我們理解因緣的生起、延續、轉變和消失，這就是「緣起法」(Patcca samuppada)。緣起法，讓我們理解到宇宙的一切離不開因緣，這世間的一切都依賴于各種因緣。一個現象的生起，是依賴于各種的因緣條件。一個現象的消失，也因為各種因緣的變化或消失。支撐目前的因緣條件，卻依賴其它因緣條件的生起、維持或消失。

The Law of Dependence Origination is a realistic way of understanding the universe and is the Buddhist equivalent of Einstein’s Theory of Relativity. The fact that everything is nothing more than a set of relations is consistent with the modern scientific view of the material world. Since everything is conditioned, relative, and interdependent, there is nothing in this world which could be regarded as a permanent entity, variously regarded as an ego or an eternal soul, which many people believe in.

緣起法是唯一了解宇宙和佛教宇宙觀的關鍵。通過現代科學的觀點，來看這個物質世界，這世界的本質本來具無，一切都是因緣條件的結合。既然一切都是因緣條件的結合，那麼，這世間根本就沒有一件東西是永恆的。甚至，很多人都認為永恆的靈魂，實際也不存在。

The phenomenal world is built on a set of relations, but is this the way we would normally understand the world to be? We create fictions of its permanency in our minds because of our desires. It is almost natural for human beings to cling to what they consider as beautiful or desirable, and to reject what is ugly or undesirable. Being subjected to the forces of greed and hatred, they are misled by delusion, clouded by the illusion of the permanency of the object they cling to or reject. Therefore, it is hard for us to realize that the world is like a bubble or mirage, and is not the kind of reality we believe it to be. We do not realize that it is unreal in actuality. It is like a ball of fire, which when whirled around rapidly, can for a time, create the illusion of a circle.

這個被我們理解的世界，是一連串因緣條件的組合。但是，這是不是我們對這世界的一般性觀念呢？我們根據自己的心念，給予這些現象一個虛擬的永恆概念(假名)，這幾乎是人類共同對于這些現象的一種美好的意願。人類被這些貪婪的力量傷害，被妄想欺騙，被永恆的假想蒙蔽了真性。因此，我們很難理解，也不願意去理解，這個世界就是夢幻、泡影的真相。這就好像一團火球，迅速的在環繞我們， 到一定的時候，為我們再創造一個輪迴。

The fundamental principle at work in dependent origination is that of cause and effect. In dependent origination, what actually takes place in the causal process is described in detail. To illustrate the nature of dependent origination of the things around us, let us consider an oil lamp. The flame in an oil lamp burns dependent upon the oil and the wick. When the oil and the wick are present, the flame in an oil lamp burns. If either of these is absent, the flame will cease to burn. This example illustrates the principle of dependent origination with respect to a flame in an oil lamp. Or in an example of a plant, it is dependent upon the seed, earth, moisture, air and sunlight for the plant to grow. All these phenomena arise dependent upon a number of causal factors, and not independently. This is the principle of dependent origination.

In the Dhamma, we are interested to know how the principle of dependent origination is applied to the problem of suffering and rebirth. The issue is how dependent origination can explain why we are still going round in Samsara, or explain the problem of suffering and how we can be free from suffering. It is not meant to be a description of the origin or evolution of the universe. Therefore, one must not be mistaken into assuming that ignorance, the first factor mentioned in the dependent origination, is the first cause. Since everything arises because of some preceding causes, there can be no first cause.

緣起法主要是靠因和果的運作。在緣起法里詳細的闡述了各種「因」的要義，讓我們清楚的觀察到環繞我們的各種因緣的本質。讓我們以油燈作為實例，油燈的點燃靠的是油和燈蕊，當油和燈蕊的因緣和合時，油燈就能夠被點燃，就能發出光亮，當這兩個因緣條件缺少一個時，油燈就無法點燃了。透過油燈，我們清楚的了解緣起法的運作。再以植物為例子，植物的成長，靠的是種子、土壤、養分、空氣和陽光，這些因緣條件缺一不可，這更清楚的讓我們了解什麼是緣起法。在佛法里，讓我們清楚的理解造成「苦」和輪迴的緣起法。緣起法為我們解釋了為何我們還要受困于輪迴，為我們明了「苦」的定義，及如何解脫于「苦」的正確途徑。這並不意味著我們要逃避各種因緣，也不要對緣起法生起錯誤的觀念。在緣起法里闡述了什麼是第一因，一切事物的生起有賴于因緣，生起事物的「因」，就是第一因。

According to the Law of Dependent Origination, there are twelve factors which account for the continuity of existence birth after birth. The factors are as follows:

緣起法是闡述十二連續生起的因緣，因此，也稱為十二緣起法。

Through ignorance are conditioned volitional actions or kamma-formations.

Through volitional actions is conditioned consciousness.

Through consciousness are conditioned mental and physical phenomena.

Through mental and physical phenomena are conditioned the six faculties(i. e., five physical sense-organs and mind).

Through the six faculties is conditioned (sensorial and mental) contact.

Through (sensorial and mental)contact is conditioned sensation.

Through sensation is conditioned desire, ’thirst”. Through desire (‘thirst’) is conditioned clinging.

Through clinging is conditioned the process of becoming.

一、緣于「無明」(貪、嗔、痴等煩惱)而產生「行」(造作諸業)。

二、緣于「行」(造作諸業)而產生「識」(業識)。

三、緣于「識」(業識)而產生「名色」(物質與心理現象)。

四、緣于「名色」(物質與心理現象)而產生「六入」(眼、耳、鼻、舌、身、意)。

五、緣于「六入」(眼、耳、鼻、舌、身、意)而產生「觸」(外境接觸)。

六、緣于「觸」(外境接觸)而產生「受」(苦、樂的感受)。

七、緣于「受」(苦、樂的感受)而產生「愛」(對境生愛欲)。

八、緣于「愛」(對境生愛欲)而產生「取」(追求造作)。

九、緣于「取」(追求造作)而產生「有」(業因完成)。

十、緣于「有」(業因完成)而產生「生」(在受于身)。

十一、緣于「生」(在受于身)而產生「老死」(未來身之老死)。

Through the process of becoming is conditioned birth. through birth are conditioned decay, death, sorrow, lamentation, pain, grief and despair. This is how life arises, exists and continues, and how suffering arises. These factors may be understood as sequentially spanning over a period of three life-times; the past life, the present life, and the future life. In the dependent origination, ignorance and mental formation belong to the past life, and represent the conditions that are responsible for the occurrence of this life.

這就是生命的生、滅和延續的規律，也是「苦」的生起。十二因緣讓我們了解生命在三世(過去、現在、未來)的循環規律，在十二因緣里，「無明」和「行」屬于過去世二因，「識」、「名色」、「六入」、「觸」和「受」屬于現在世五果，「愛」、「取」和「有」屬于現在世三因，「生」和「老死」屬于未來世二果。

The following factors, namely, consciousness, mental and physical phenomena, the six senses, contact, sensation, desire, clinging and becoming, are factors involved in the present life. The last two factors, birth and decay and death, belong to the future life. In this law, the first factor of Ignorance gives rise to Volitional Activities (or kamma). Ignorance means not knowing or understanding the true nature of our existence. Through Ignorance, good or evil deeds are performed which will lead a person to be reborn. Rebirth can occur in various planes of existence: the human world, the celestial or higher planes, or even suffering planes depending of the quality of a person’s kamma. When a person dies, his Volitional Activities will condition the arising of Consciousness, in this case to mean the re-linking Consciousness which arises as the first spark of a new life in the process of re-becoming.

在十二因緣里的第一因緣「無明」，導致各種煩惱的生起，如：貪、嗔、癡等。「無明」使我們迷失了本性，「無明」使我們不斷的在制造善與惡業(行)，因此，導致不斷的輪迴，根據自己的業力而重生于人界、天界或其它生界。當一個人死後，根據自己的業力而重生，重新與「識」聯系，因此，「識」是新生命的重新開始。

Once the re-linking Consciousness has taken place, life starts once again. Dependent on the Consciousness, there arise Mind and Matter, that is, a new ‘being’ is born. Because there are Mind and Matter, there arise the six Sense-organs (the sixth sense is the mind itself). With the arising of the Sense-organs, there arises Contact. Contact with what? Contact with sights, sounds, smells, tastes, tactile objects, and mental objects.

新生命因「識」而開始，根據緣起法而生起「名色」(思維與肉體)，新的生命式誕生了。因為「名色」的(思維與肉體)生起，新的生命形式誕生了。因為「名色」的作用，因而生起了「六入」(眼、耳、鼻、舌、身、意)，于是，色身的感官開始形成，思維也開始有了感官的認識。感官形成後，開始與外界接觸，接觸些甚麼呢？就是色、聲、香、味、觸、法。

These sights, sounds, smells, tastes, tactile objects, and mental objects can be beautiful, pleasing and enticing. On the other hand, they can be ugly and distasteful. Therefore, dependent on Contact arises Sensations: feelings that are pleasant, unpleasant or neutral. Because of these feelings, the laws of attraction (greed)and repulsion (aversion) are now set in motion. Beings are naturally attracted to pleasant objects and repelled by unpleasant objects. As a result of Sensation, Desire arises. A person desires and thirsts for forms that are beautiful and enticing; sounds that are beautiful and enticing; tastes, smells, touch, and objects which the mind regards as beautiful and enticing. From these Desires, he develops very strong Clinging to the beautiful object (or strongly rejects the repulsive object). Now because of this Clinging and attachment, the next life is conditioned and there arises Becoming. In other words, the processes of Becoming are set in motion by Clinging.

色、聲、香、味、觸、法，產生了「受」──樂受或苦受。對「受」產生了執著或貪戀就形成「愛」。因為「愛」而生起貪欲，想進一步的擁有，因此生起了「取」(一切造作和追求)。通過「取」而執著于「有」，這時候，輪迴的業力已經形成了，因此，導致再「生」的果報。 當再「生」的業力形成後，就墮入輪迴中，生命又開始循環了。最後還是免不了「老死」，跟隨「老死」的就是一切「煩惱」和「苦」。

The next link in this chain of Dependent Origination is that Becoming conditions the arising of Birth. And finally, dependence on Birth arise Decay and Death, followed by Sorrow, Lamentation, Pain, Grief and Despair.

The process can be ceased if the formula is taken in the reverse order: Through the complete cessation of ignorance(through the cultivation of Insight), volitional activities or kamma-formations cease; through the cessation of volitional activities, consciousness ceases; °‚ through the cessation of birth, the other factors of decay, death, sorrow, etc., cease. Therefore, one can be free from the rounds of rebirth through the eradication of ignorance.

生命就在十二因緣的作用下，不斷的從「無明」到「行」，從「行」到「識」，從「識」到「名色」，從「名色」到「六入」，從「六入」到「觸」，從「觸」到「受」，從「受」到「愛」，從「愛」到「取」，從「取」到「有」，從「有」到「生」，從「生」到「老死」，一次又一次不斷的輪迴于生死之間。

To re-iterate what was mentioned earlier, this doctrine of Dependent Origination merely explains the processes of Birth and Death, and is not a theory of the evolution of the world. It deals with the Cause of re-birth and Suffering, but in no way attempts to show the absolute Origin of Life. Ignorance in Dependent Origination is the ignorance of the Four Noble Truths. It is very important for us to understand the Four Noble Truths because it is the ignorance of these Truths that has trapped us all in the endless cycle of birth and death.

佛學對十二因緣與生、死的關系分析的非常認真和清楚。闡明了「苦」和「輪迴」的因緣。在十二因緣里的「無明」，和四聖諦中的「無明」是一樣的。因此，對四聖諦的了解是非常重要的。因為「無明」導致我們墮入無休無止的生死輪迴。

According to the Buddha, while He was speaking to Ananda: It is by their not being able to comprehend the Dependent Origination, that people are entangled like a ball of cotton, and not being able to see the Truth, are always afflicted by Sorrow, –born often into conditions that are dismal and dreary, where confusion and prolonged suffering prevail. And, they do not know how to disentangle themselves to get out.

佛陀對阿難達尊者開示道：

「不理解十二因緣的人，就像被綿球糾纏一樣，無法看清楚真相，因而導致悲慟。生是悲慘和可怕的，導致紊亂和無休止的苦，而他們卻不知道要如何脫離這個境界。」