[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 4.66 # 翻譯名義集 4.66 翻譯名義集 4.66 - **Language:** Classical Chinese ### [4.66](https://indike.org/pramana/in.bauddha.taisho.2131.4.66) 【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。 > \[\*Nidāna\*:\] Translated here as causes and conditions (hetu-pratyaya). Kumārajīva said: "Strong force is cause; weak force is condition." Sengzhao said: "The arising from preceding conditions is the cause; the current assistance to completion is the condition." Daosheng said: "Cause means that the matter originally did not exist, but is produced from that; condition means that its part originally existed, and it is aroused from that. Therefore causes are intimate while conditions are distant." Pratyekabuddhas have sharp faculties; they completely observe that throughout the three times there are causes and there are conditions, hence the name 'causes and conditions'. First, observing the past: ignorance conditions formations. As for 'ignorance', it is the failure to understand the dharma-realm, heterodox views and false attachments, remaining constantly in darkness; hence it is called ignorance. Due to the afflictions of confusion, one arouses the three karmas and fabricates all dharmas; hence they are named formations. Because of this confusion and karma, they bring about the present five fruits: consciousness conditions name-and-form, the six sense bases, contact, and feeling—the so-called arising of the mind from formations. Entering the mother's womb, the flowing of passion serves as the seed, receiving ideation in the womb and discerning all dharmas: this is named consciousness. Consciousness has only a name, while the coagulated fluid belongs to form; over the four weeks \[in the womb\] it gradually hardens, hence it is called name-and-form. When the six sense faculties open and develop, they are named the six sense bases. From emerging from the mother's womb up to three or four years of age, facing conditions and apprehending sense objects without discerning pleasure and pain: this is named contact. From five or six years old up to twelve or thirteen, feeling and perceiving the three states of pain, pleasure, and indifference, being able to discern them: hence it is named feeling. Further, from the fruit of retribution arise the three factors of craving, grasping, and existence, which are confusion and karma that form the present causes. From fourteen or fifteen up to eighteen or nineteen, craving various sense objects like a thirsty person seeking a drink: hence it is named craving. From nineteen onward, when one's age has matured, greedy desire flourishes all the more; reckless of body and life, one grasps hold of things: hence it is named grasping. Craving and grasping share the same nature, differing only in degree; pursuing all objects, one arouses wholesome and unwholesome karma, dragging oneself into rebirth in the three realms of existence: hence it is named existence. Due to this cause, one brings about the two future fruits of retribution, namely birth, and aging and death. The initial arising of the subsequent skandhas is named birth; abiding in the world and decaying is named aging; the ultimate breaking down is named death. Because these twelve dharmas successively bring about results, they are called causes; because they exist depending upon one another, they are called conditions. When causes and conditions continue uninterrupted, going and returning are boundless; if one understands ignorance, birth and death cease of themselves: this is the essential technique for pratyekabuddhas to transcend the world. > — English (machine translation) (machine translation) - [Previous: 4.65](https://indike.org/pramana/in.bauddha.taisho.2131.4.65) - [Next: 4.67](https://indike.org/pramana/in.bauddha.taisho.2131.4.67) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2131.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.4.66) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.4.66](https://indike.org/pramana/in.bauddha.taisho.2131.4.66) · Pramāṇa