Law of Dependent Origination
缘起法
"No God, no Brahma can be found No matter of this wheel of life Just bare phenomena roll Depend on conditions all. (Visuddhi Magga)"
不是任何神或婆罗门所能寻获的，生命之轮没有迹象。当你理解它的运转时，知道这一切都是缘起法。《清净道论》
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.
缘起法是佛陀教义中最重要和最珍贵的一项。佛陀以他那宝贵的觉悟体验教导弟子们，要获得觉悟，有两条道路，一是通过理解四圣谛而获得觉悟，另一是通过理解缘起法而获得觉悟。虽然，大多数人愿意去了解四圣谛，而忽略缘起法，但是，缘起法相对于四圣谛，是一样重要的。
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:
通过对缘起法的观察，能获得心灵的发展，因此，缘起法是觉悟的重要关节。缘起法是阐述生命与宇宙错综复杂的关系，某些因缘的生起，必须依赖某些因缘的条件。以下「四句」是缘起法的重点：
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。
此无故彼无。
此灭故彼灭。
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.
通过这「四句」，我们理解因缘的生起、延续、转变和消失，这就是「缘起法」(Patcca samuppada)。缘起法，让我们理解到宇宙的一切离不开因缘，这世间的一切都依赖于各种因缘。一个现象的生起，是依赖于各种的因缘条件。一个现象的消失，也因为各种因缘的变化或消失。支撑目前的因缘条件，却依赖其它因缘条件的生起、维持或消失。
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.
缘起法是唯一了解宇宙和佛教宇宙观的关键。通过现代科学的观点，来看这个物质世界，这世界的本质本来具无，一切都是因缘条件的结合。既然一切都是因缘条件的结合，那么，这世间根本就没有一件东西是永恒的。甚至，很多人都认为永恒的灵魂，实际也不存在。
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.
这个被我们理解的世界，是一连串因缘条件的组合。但是，这是不是我们对这世界的一般性观念呢？我们根据自己的心念，给予这些现象一个虚拟的永恒概念(假名)，这几乎是人类共同对于这些现象的一种美好的意愿。人类被这些贪婪的力量伤害，被妄想欺骗，被永恒的假想蒙蔽了真性。因此，我们很难理解，也不愿意去理解，这个世界就是梦幻、泡影的真相。这就好像一团火球，迅速的在环绕我们， 到一定的时候，为我们再创造一个轮回。
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.
缘起法主要是靠因和果的运作。在缘起法里详细的阐述了各种「因」的要义，让我们清楚的观察到环绕我们的各种因缘的本质。让我们以油灯作为实例，油灯的点燃靠的是油和灯蕊，当油和灯蕊的因缘和合时，油灯就能够被点燃，就能发出光亮，当这两个因缘条件缺少一个时，油灯就无法点燃了。透过油灯，我们清楚的了解缘起法的运作。再以植物为例子，植物的成长，靠的是种子、土壤、养分、空气和阳光，这些因缘条件缺一不可，这更清楚的让我们了解什么是缘起法。在佛法里，让我们清楚的理解造成「苦」和轮回的缘起法。缘起法为我们解释了为何我们还要受困于轮回，为我们明了「苦」的定义，及如何解脱于「苦」的正确途径。这并不意味着我们要逃避各种因缘，也不要对缘起法生起错误的观念。在缘起法里阐述了什么是第一因，一切事物的生起有赖于因缘，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:
缘起法是阐述十二连续生起的因缘，因此，也称为十二缘起法。
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、缘于「无明」(贪、嗔、痴等烦恼)而产生「行」(造作诸业)。
二、缘于「行」(造作诸业)而产生「识」(业识)。
三、缘于「识」(业识)而产生「名色」(物质与心理现象)。
四、缘于「名色」(物质与心理现象)而产生「六入」(眼、耳、鼻、舌、身、意)。
五、缘于「六入」(眼、耳、鼻、舌、身、意)而产生「触」(外境接触)。
六、缘于「触」(外境接触)而产生「受」(苦、乐的感受)。
七、缘于「受」(苦、乐的感受)而产生「爱」(对境生爱欲)。
八、缘于「爱」(对境生爱欲)而产生「取」(追求造作)。
九、缘于「取」(追求造作)而产生「有」(业因完成)。
十、缘于「有」(业因完成)而产生「生」(在受于身)。
十一、缘于「生」(在受于身)而产生「老死」(未来身之老死)。
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.
这就是生命的生、灭和延续的规律，也是「苦」的生起。十二因缘让我们了解生命在三世(过去、现在、未来)的循环规律，在十二因缘里，「无明」和「行」属于过去世二因，「识」、「名色」、「六入」、「触」和「受」属于现在世五果，「爱」、「取」和「有」属于现在世三因，「生」和「老死」属于未来世二果。
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.
在十二因缘里的第一因缘「无明」，导致各种烦恼的生起，如：贪、嗔、痴等。「无明」使我们迷失了本性，「无明」使我们不断的在制造善与恶业(行)，因此，导致不断的轮回，根据自己的业力而重生于人界、天界或其它生界。当一个人死后，根据自己的业力而重生，重新与「识」联系，因此，「识」是新生命的重新开始。
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「识」而开始，根据缘起法而生起「名色」(思维与肉体)，新的生命式诞生了。因为「名色」的(思维与肉体)生起，新的生命形式诞生了。因为「名色」的作用，因而生起了「六入」(眼、耳、鼻、舌、身、意)，于是，色身的感官开始形成，思维也开始有了感官的认识。感官形成后，开始与外界接触，接触些什么呢？就是色、声、香、味、触、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、声、香、味、触、法，产生了「受」──乐受或苦受。对「受」产生了执着或贪恋就形成「爱」。因为「爱」而生起贪欲，想进一步的拥有，因此生起了「取」(一切造作和追求)。通过「取」而执着于「有」，这时候，轮回的业力已经形成了，因此，导致再「生」的果报。 当再「生」的业力形成后，就堕入轮回中，生命又开始循环了。最后还是免不了「老死」，跟随「老死」的就是一切「烦恼」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.
生命就在十二因缘的作用下，不断的从「无明」到「行」，从「行」到「识」，从「识」到「名色」，从「名色」到「六入」，从「六入」到「触」，从「触」到「受」，从「受」到「爱」，从「爱」到「取」，从「取」到「有」，从「有」到「生」，从「生」到「老死」，一次又一次不断的轮回于生死之间。
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.
佛学对十二因缘与生、死的关系分析的非常认真和清楚。阐明了「苦」和「轮回」的因缘。在十二因缘里的「无明」，和四圣谛中的「无明」是一样的。因此，对四圣谛的了解是非常重要的。因为「无明」导致我们堕入无休无止的生死轮回。
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.
佛陀对阿难达尊者开示道：
「不理解十二因缘的人，就像被绵球纠缠一样，无法看清楚真相，因而导致悲恸。生是悲惨和可怕的，导致紊乱和无休止的苦，而他们却不知道要如何脱离这个境界。」
