經號:   
   (SN.12.60 更新)
相應部12相應60經/因緣經(因緣相應/因緣篇/修多羅)(莊春江譯)
  有一次世尊住在俱盧國,名叫葛馬沙達馬的俱盧國城鎮。
  那時,尊者阿難去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者阿難對世尊這麼說:
  「不可思議啊,大德未曾有啊,大德!大德!這緣起是多麼甚深與顯現甚深,然而,對我來說,卻看起來像明顯明顯的。」
  「阿難!不是這樣,阿難!不是這樣,阿難!這緣起是甚深與顯現甚深的。阿難!由於此法的不領悟不通達,這樣,這世代成為糾纏的線軸、打結的線球,為蘆草與燈心草團,不能超越苦界惡趣下界、輪迴。
  阿難!當在會被執取的法上住於隨觀樂味時,則渴愛增長;以渴愛為緣而有取;以取為緣而有有;以有為緣而有生;以生為緣而有老、死、愁、悲、苦、憂、絕望生起,這樣是這整個苦蘊
  阿難!猶如大樹,其根都往下走、往橫向走的諸根吸取所有的水、養分,阿難!這樣,有那食物、那燃料,就能長久地住立。同樣的,阿難!當在會被執取的法上住於隨觀樂味時,則渴愛增長;以渴愛為緣而有取;以取為緣而有有;……(中略)這樣是這整個苦蘊
  阿難!當在會被執取的法上住於隨觀過患時,則渴愛被滅;以渴愛滅而取滅;以取滅而有滅,……(中略)這樣是這整個苦蘊的滅。
  阿難!猶如大樹,如果男子帶鏟子和簍子來,將那棵樹從根部切斷,根切斷後挖開它,挖開後拔出根,甚至小根、根鬚,他將那棵樹切成片,切成片後切碎,切碎後做成粉末,做成粉末後在風與熱中乾燥,在風與熱中乾燥後以火燒,以火燒後成灰,成灰後或在大風中吹走,或在湍急的水流中沖走。阿難!這樣,那棵大樹根被切斷,就像無根的棕櫚樹成為非有為未來不生之物。同樣的,阿難!當在會被執取的法上住於隨觀過患時,則渴愛被滅;以渴愛滅而取滅;以取滅而有滅;以有滅而生滅;以生滅而老、死、愁、悲、苦、憂、絕望被滅,這樣是這整個苦蘊的滅。」
  苦品第十,其攝頌
  「審慮、執取,結二則,
   大樹二則被說,以幼樹為第七,
   名色、識,以及因緣,它們為十則。」
SN.12.60/(10). Nidānasuttaṃ
   60. Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva gambhīro cāyaṃ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.
   “Mā hevaṃ, ānanda, mā hevaṃ, ānanda! Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.
   “Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
   “Seyyathāpi, ānanda, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ upādānapaccayā bhavo …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.
   “Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.
   “Seyyathāpi ānanda, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya. Khaṇḍākhaṇḍikaṃ chinditvā phāleyya; phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya. Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Dasamaṃ.
   Dukkhavaggo chaṭṭho.
   Tassuddānaṃ–
   Parivīmaṃsanupādānaṃ, dve ca saṃyojanāni ca;
   Mahārukkhena dve vuttā, taruṇena ca sattamaṃ.
   Nāmarūpañca viññāṇaṃ, nidānena ca te dasāti.
漢巴經文比對(莊春江作):
  「極甚深、明亦甚深(MA.97);甚深難解(DA.13)」,南傳作「甚深與顯現甚深」(gambhīro…gambhīrāvabhāso),菩提比丘長老英譯為「是深遠的與在意含上深遠的」(is deep and deep in implications, SN),Maurice Walshe先生英譯為「是深奧的且顯現深奧的」(is profound and appears profound, DN)。按:「顯現」(avabhāsa),另譯為「光;光明;光照」,所以「明亦甚深」中的「明」,應為此字的對譯,《顯揚真義》、《吉祥悅意》都以「被看見」(dissatīti)解說。
  「至淺至淺(MA.97);無甚深之義(AA.49.5)」,南傳作「明顯明顯的」(uttānakuttānako,另譯為「淺的淺的;明瞭的明瞭的」),菩提比丘長老英譯為「再明白不過了」(as clear as clear can be, SN),Maurice Walshe先生英譯為「再明白不過了」(as clear as clear, DN)。
  「阿難!不是這樣」(Mā hevaṃ, ānanda),菩提比丘長老英譯為「阿難!不是這樣」(Not so, Ananda!)。但,同樣的經文出現在DN.15,則作「阿難!不要這樣說」(Mā hevaṃ, ānanda, avaca),似乎比較順暢。
  「不達(MA.97)」,南傳作「不通達」(appaṭivedhā,另譯為「無理解的」),菩提比丘長老英譯為「不洞察」(not penetrating, SN.33.21),Maurice Walshe先生英譯為「不洞察」(not penetrating, DN)。按:《顯揚真義》、《吉祥悅意》都以「因[無]衡量、捨斷的遍知而不貫通」(tīraṇappahānapariññāvasena appaṭivijjhanā)解說。