T14n0482_持世經

大正藏第 14 冊 No. 0482 持世經

No. 482 [No. 481]

持世經卷第一

姚秦龜茲三藏鳩摩羅什譯

持世經初品第一

如是我聞：

一時，佛在王舍城迦蘭陀竹園，與大比丘僧俱。爾時，世尊與若干百千萬眾，恭敬圍繞而為說法。

會中有菩薩摩訶薩名曰持世，為諸菩薩摩訶薩無量功德莊嚴發心，欲善知一切法彼岸，欲善知發無量愿具足無量莊嚴，欲通達無量諸法決定相，欲發無量莊嚴愿深心所行清凈，欲善知清凈具足佈施，欲善知畢定清凈持戒，欲善知具足忍辱柔軟之心，欲善知清凈精進，欲善知清凈禪定，欲善知通達般若波羅蜜彼岸；以如是等無量功德故，從坐而起偏袒右肩，合掌向佛，白佛言：「世尊！我欲問佛，為利益安樂一切眾生，及諸菩薩摩訶薩不斷佛種者，具足威儀行處不著持戒，具足清凈戒受行大法，善知持無量行處道法。為是諸菩薩故，我今問佛、世尊，云何菩薩摩訶薩能善知諸法實相，亦善分別一切法章句？云何菩薩摩訶薩能得念力，亦轉身成就不斷之念，乃至得阿耨多羅三藐三菩提？」

爾時，世尊告持世菩薩言：「善哉！善哉！持世！汝能為諸菩薩摩訶薩故問如來是事，當知汝則多所安隱眾生憐愍

【現代漢語翻譯】現代漢語譯本《持世經》卷一

姚秦龜茲三藏鳩摩羅什譯

持世經初品第一

如是我聞：

一時，佛在王舍城（Rājagṛha）迦蘭陀竹園（Kalandaka Venuvana），與大比丘僧團在一起。當時，世尊被若干百千萬的大眾恭敬圍繞，為他們說法。

會中有一位菩薩摩訶薩（Bodhisattva-mahāsattva）名叫持世（Dharanimdhara），爲了諸位菩薩摩訶薩，以無量功德莊嚴其發心，想要善於瞭解一切法的彼岸，想要善於瞭解發起無量誓願並具足無量莊嚴，想要通達無量諸法的決定相，想要發起無量莊嚴誓願並使深心所行清凈，想要善於瞭解清凈具足的佈施（dāna），想要善於瞭解必定清凈的持戒（śīla），想要善於瞭解具足忍辱（kṣānti）柔軟之心，想要善於瞭解清凈精進（vīrya），想要善於瞭解清凈禪定（dhyāna），想要善於瞭解通達般若波羅蜜（prajñāpāramitā）的彼岸；因為這些無量功德的緣故，從座位上起身，偏袒右肩，合掌向佛，對佛說：『世尊！我想要請問佛，爲了利益安樂一切眾生，以及爲了諸位菩薩摩訶薩不斷絕佛種，具足威儀行處而不執著持戒，具足清凈戒而受持修行大法，善於瞭解持有無量行處之道法。爲了這些菩薩的緣故，我今天請問佛：世尊，云何菩薩摩訶薩能夠善於瞭解諸法實相，也善於分別一切法章句？云何菩薩摩訶薩能夠獲得念力，也轉身成就不斷之念，乃至獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）？』

當時，世尊告訴持世菩薩說：『善哉！善哉！持世！你能夠爲了諸位菩薩摩訶薩的緣故，請問如來這件事，應當知道你這是爲了安隱眾多眾生，憐憫眾生。

【English Translation】 English version The Dharanimdhara Sutra, Volume 1

Translated by Tripiṭaka Kumārajīva of Kucha during the Yao Qin Dynasty

Chapter 1: The Beginning of the Dharanimdhara Sutra

Thus have I heard:

At one time, the Buddha was in Rājagṛha (王舍城), at the Kalandaka Venuvana (迦蘭陀竹園), together with a large assembly of monks. At that time, the World-Honored One was respectfully surrounded by several hundred thousand myriads of people, and he was expounding the Dharma for them.

In the assembly, there was a Bodhisattva-mahāsattva (菩薩摩訶薩) named Dharanimdhara (持世), who, for the sake of all the Bodhisattva-mahāsattvas, adorned his mind with immeasurable merits, desiring to be skilled in knowing the other shore of all dharmas, desiring to be skilled in knowing how to generate immeasurable vows and possess immeasurable adornments, desiring to penetrate the definite characteristics of immeasurable dharmas, desiring to generate immeasurable adornment vows and purify the conduct of his profound mind, desiring to be skilled in knowing pure and complete giving (dāna), desiring to be skilled in knowing perfectly pure morality (śīla), desiring to be skilled in knowing how to possess forbearance (kṣānti) and a gentle heart, desiring to be skilled in knowing pure diligence (vīrya), desiring to be skilled in knowing pure meditation (dhyāna), desiring to be skilled in knowing how to penetrate the other shore of prajñāpāramitā (般若波羅蜜); because of these immeasurable merits, he rose from his seat, bared his right shoulder, joined his palms towards the Buddha, and said to the Buddha: 'World-Honored One! I wish to ask the Buddha, for the sake of benefiting and bringing happiness to all sentient beings, and for the sake of all the Bodhisattva-mahāsattvas who will not cut off the Buddha-seed, possessing dignified conduct and not being attached to morality, possessing pure morality and upholding and practicing the great Dharma, being skilled in knowing the Dharma of holding immeasurable practices. For the sake of these Bodhisattvas, I now ask the Buddha: World-Honored One, how can a Bodhisattva-mahāsattva be skilled in knowing the true nature of all dharmas, and also be skilled in distinguishing all the phrases and sentences of the Dharma? How can a Bodhisattva-mahāsattva obtain the power of mindfulness, and also transform and achieve uninterrupted mindfulness, and even attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提)?'

At that time, the World-Honored One said to the Bodhisattva Dharanimdhara: 'Excellent! Excellent! Dharanimdhara! You are able to ask the Tathagata about this matter for the sake of all the Bodhisattva-mahāsattvas. You should know that you are bringing peace to many sentient beings and having compassion for them.'

世間，利益安樂諸天世人，亦為今世後世諸菩薩等作大光明，汝之功德不可限量。能問如來如是之事，汝必欲斷一切眾生之疑，愛護一切眾生，為作光明，欲示眾生義利，欲令眾生得度險道，欲為眾生作歸作舍作洲作救，欲拔三惡道眾生，欲置眾生於無上道，欲脫眾生生老病死憂悲苦惱，欲與眾生無上涅槃之樂，汝欲於後世守護正法，於後恐怖惡世欲度眾生。持世！汝今善聽諦思念之，吾當為汝解說此事。」

「唯然，世尊！」

佛告持世：「諸菩薩摩訶薩見四利故，勤修習諸法實相，亦善分別一切法章句。何等四？當得具足念、當得不斷念、當以安慧而自增長、念常在心。持世！是為諸菩薩摩訶薩見此四利，故勤修習諸法實相，亦善分別一切法章句。

「持世！諸菩薩摩訶薩復見四利，勤修習諸法實相，亦善分別一切法章句。何等四？當善知決定諸法義、當善知諸法義、當善知諸法種種因緣、當善入諸法如實門，是為四。

「持世！諸菩薩摩訶薩復見四利，勤修習諸法實相，亦善分別一切法章句。何等四？當善知無量法相、當修習善知決定無量法、當行無量功德而自增長、當知見諸法生滅相，是為四。

「持世！諸菩薩摩訶薩復見四利，勤修習諸法實相，亦善分別一切法章句。何等

【現代漢語翻譯】現代漢語譯本：'世間，爲了利益和安樂諸天（deva，天神）和世人，也爲了今世後世的諸菩薩（bodhisattva，覺悟的有情）等，作大光明，你的功德不可估量。你能問如來（Tathagata，如來）這樣的事情，你必定想要斷除一切眾生的疑惑，愛護一切眾生，為他們作光明，想要向眾生揭示義理和利益，想要令眾生得度脫離險惡之道，想要為眾生作歸宿、作依靠、作洲渚、作救護，想要拔除三惡道中的眾生，想要安置眾生於無上之道，想要使眾生脫離生老病死憂悲苦惱，想要給予眾生無上涅槃（Nirvana，寂滅）的快樂，你想要在後世守護正法，在未來的恐怖惡世中度化眾生。持世（Dharanimdhara，菩薩名）！你現在好好聽著，仔細思念，我將為你解說此事。' '唯然，世尊（Bhagavan，佛的尊稱）！' 佛告訴持世：'諸菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）因為見到四種利益，所以勤奮修習諸法實相，也善於分別一切法章句。哪四種呢？應當得到具足的念力、應當得到不斷的念力、應當以安定的智慧而自我增長、念力常在心中。持世！這就是諸菩薩摩訶薩見到這四種利益，所以勤奮修習諸法實相，也善於分別一切法章句。' '持世！諸菩薩摩訶薩又見到四種利益，勤奮修習諸法實相，也善於分別一切法章句。哪四種呢？應當善於知曉決定諸法的義理、應當善於知曉諸法的義理、應當善於知曉諸法種種因緣、應當善於進入諸法如實之門，這就是四種。' '持世！諸菩薩摩訶薩又見到四種利益，勤奮修習諸法實相，也善於分別一切法章句。哪四種呢？應當善於知曉無量法相、應當修習善於知曉決定無量法、應當行持無量功德而自我增長、應當知見諸法生滅相，這就是四種。' '持世！諸菩薩摩訶薩又見到四種利益，勤奮修習諸法實相，也善於分別一切法章句。哪四種？'

【English Translation】 English version: 'O World, for the benefit and happiness of gods (deva) and humans, and also for the sake of bodhisattvas (bodhisattva, beings striving for enlightenment) and others in this life and future lives, you are a great light. Your merit is immeasurable. That you are able to ask the Tathagata (Tathagata, 'the thus-gone one', an epithet of the Buddha) about such matters, you must surely desire to cut off the doubts of all beings, cherish all beings, be a light for them, desire to show beings righteousness and benefit, desire to enable beings to cross over dangerous paths, desire to be a refuge, a shelter, an island, and a savior for beings, desire to rescue beings from the three evil realms, desire to place beings on the unsurpassed path, desire to liberate beings from birth, old age, sickness, death, sorrow, grief, and suffering, desire to give beings the bliss of unsurpassed Nirvana (Nirvana, cessation of suffering), you desire to protect the true Dharma in future ages, and to liberate beings in the terrifying evil ages to come. Dharanimdhara (Dharanimdhara, name of a Bodhisattva)! Now listen well and contemplate carefully, and I will explain this matter to you.' 'Yes, O Bhagavan (Bhagavan, 'the Blessed One', an epithet of the Buddha)!' The Buddha said to Dharanimdhara: 'The bodhisattva-mahasattvas (bodhisattva-mahasattva, great bodhisattvas), seeing four benefits, diligently cultivate the true nature of all dharmas, and also skillfully distinguish all the phrases and sentences of the Dharma. What are the four? They should attain complete mindfulness, they should attain continuous mindfulness, they should increase themselves with peaceful wisdom, and mindfulness should always be in their hearts. Dharanimdhara! It is because the bodhisattva-mahasattvas see these four benefits that they diligently cultivate the true nature of all dharmas and also skillfully distinguish all the phrases and sentences of the Dharma.' 'Dharanimdhara! The bodhisattva-mahasattvas, seeing four more benefits, diligently cultivate the true nature of all dharmas and also skillfully distinguish all the phrases and sentences of the Dharma. What are the four? They should be skilled in knowing the definitive meaning of all dharmas, they should be skilled in knowing the meaning of all dharmas, they should be skilled in knowing the various causes and conditions of all dharmas, and they should be skilled in entering the gate of the true reality of all dharmas. These are the four.' 'Dharanimdhara! The bodhisattva-mahasattvas, seeing four more benefits, diligently cultivate the true nature of all dharmas and also skillfully distinguish all the phrases and sentences of the Dharma. What are the four? They should be skilled in knowing the characteristics of limitless dharmas, they should cultivate being skilled in knowing the definitive limitless dharmas, they should practice limitless merits and increase themselves, and they should know and see the arising and ceasing of all dharmas. These are the four.' 'Dharanimdhara! The bodhisattva-mahasattvas, seeing four more benefits, diligently cultivate the true nature of all dharmas and also skillfully distinguish all the phrases and sentences of the Dharma. What are the four?'

四？當近阿耨多羅三藐三菩提、當疾具足助菩提法、當不隨他語善知諸法方便故、當善知一切智慧。持世！是為諸菩薩摩訶薩見四利故勤修習諸法實相，亦善分別一切法章句。

「持世！諸菩薩摩訶薩復有四法，勤修習諸法實相，亦善分別一切法章句。何等四？為利益眾生故心無慳垢、常行清凈戒安住毗梨耶波羅蜜故、發行精進不休不息、正思惟故善行般若波羅蜜，是為四。

「持世！諸菩薩摩訶薩復有四法，勤修習諸法實相，亦善分別一切法章句。何等四？成就具足深心清凈之愿、具足成就清凈所行功德、安住柔和忍辱功德、得分別諸法實相光明，是為四。

「持世！菩薩摩訶薩復有四法，勤修習諸法實相，亦善分別一切法章句。何等四？以大欲求一切智、善知分別禪定解脫諸三昧而生大欲、欲得大慈悲喜捨心故方便行清凈行處、善修習決定義，是為四。

「持世！菩薩摩訶薩復有四法，勤修習諸法實相，亦善分別一切法章句。何等四？具足慧行、亦求清凈智行處、樂無礙智、亦常不離一切智慧之愿。持世！是為菩薩摩訶薩有四法，勤修習諸法實相，亦善分別一切法章句。

「持世！菩薩摩訶薩見四利故能求念力。何等四？當修集具足念根、當行安慧、當具足不斷念、當修集具足四

【現代漢語翻譯】現代漢語譯本『持世（Ch持世，菩薩名）！爲了接近阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），爲了迅速圓滿菩提之助法，爲了不隨他人之言而能善知諸法之方便，爲了善知一切智慧。持世！這就是諸菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）見到四種利益的緣故，勤奮修習諸法實相，也善於分別一切法章句。』

『持世！諸菩薩摩訶薩又有四種法，勤奮修習諸法實相，也善於分別一切法章句。是哪四種？爲了利益眾生，心中沒有慳吝和污垢；常行清凈戒，安住于毗梨耶波羅蜜（vīrya-pāramitā，精進波羅蜜）的緣故；發起精進，不休不息；以正思惟的緣故，善行般若波羅蜜（prajñā-pāramitā，智慧波羅蜜），這就是四種。』

『持世！諸菩薩摩訶薩又有四種法，勤奮修習諸法實相，也善於分別一切法章句。是哪四種？成就具足深心清凈之愿；具足成就清凈所行功德；安住柔和忍辱功德；得到分別諸法實相的光明，這就是四種。』

『持世！菩薩摩訶薩又有四種法，勤奮修習諸法實相，也善於分別一切法章句。是哪四種？以大欲求一切智；善知分別禪定解脫諸三昧（samādhi，三昧）而生大欲；爲了得到大慈悲喜捨心，方便行清凈行處；善修習決定義，這就是四種。』

『持世！菩薩摩訶薩又有四種法，勤奮修習諸法實相，也善於分別一切法章句。是哪四種？具足慧行；也求清凈智行處；樂於無礙智；也常不離一切智慧之愿。持世！這就是菩薩摩訶薩有四種法，勤奮修習諸法實相，也善於分別一切法章句。』

『持世！菩薩摩訶薩見到四種利益的緣故，能夠尋求念力。是哪四種？應當修集具足念根；應當行安慧；應當具足不斷念；應當修集具足四

【English Translation】 English version 『Holder of the World (Ch持世, a Bodhisattva's name)! In order to approach anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), in order to quickly and fully possess the aids to enlightenment, in order to not follow the words of others but to be able to skillfully know the expedient means of all dharmas, in order to skillfully know all wisdom. Holder of the World! This is why the Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great Bodhisattvas), seeing these four benefits, diligently cultivate the true nature of all dharmas, and are also skilled at distinguishing all the phrases and sentences of the Dharma.』

『Holder of the World! The Bodhisattva-Mahasattvas also have four dharmas by which they diligently cultivate the true nature of all dharmas, and are also skilled at distinguishing all the phrases and sentences of the Dharma. What are the four? For the sake of benefiting sentient beings, their minds are without stinginess or defilement; they constantly practice pure precepts, abiding in vīrya-pāramitā (vīrya-pāramitā, the perfection of diligence); they generate diligence without ceasing; and through right contemplation, they skillfully practice prajñā-pāramitā (prajñā-pāramitā, the perfection of wisdom). These are the four.』

『Holder of the World! The Bodhisattva-Mahasattvas also have four dharmas by which they diligently cultivate the true nature of all dharmas, and are also skilled at distinguishing all the phrases and sentences of the Dharma. What are the four? Accomplishing and fulfilling the pure vow of a profound mind; fully accomplishing the merits of pure conduct; abiding in the merits of gentleness and forbearance; and attaining the light of distinguishing the true nature of all dharmas. These are the four.』

『Holder of the World! The Bodhisattva-Mahasattvas also have four dharmas by which they diligently cultivate the true nature of all dharmas, and are also skilled at distinguishing all the phrases and sentences of the Dharma. What are the four? With great desire, they seek all-knowing wisdom; they skillfully know and distinguish the various samadhis (samādhi, concentration) of dhyana, liberation, and generate great desire; in order to attain great loving-kindness, compassion, joy, and equanimity, they expediently practice pure conduct; and they skillfully cultivate definitive meanings. These are the four.』

『Holder of the World! The Bodhisattva-Mahasattvas also have four dharmas by which they diligently cultivate the true nature of all dharmas, and are also skilled at distinguishing all the phrases and sentences of the Dharma. What are the four? Fully possessing the practice of wisdom; also seeking the place of pure wisdom practice; delighting in unobstructed wisdom; and constantly not being separated from the vow of all wisdom. Holder of the World! These are the four dharmas that the Bodhisattva-Mahasattvas possess, by which they diligently cultivate the true nature of all dharmas, and are also skilled at distinguishing all the phrases and sentences of the Dharma.』

『Holder of the World! The Bodhisattva-Mahasattvas, seeing these four benefits, are able to seek the power of mindfulness. What are the four? They should cultivate and gather the root of complete mindfulness; they should practice peaceful wisdom; they should possess continuous mindfulness; they should cultivate and gather the four

念處，是為四。

「持世！菩薩摩訶薩復見四利能求念力。何等四？具足諸助菩提法故念常在心、以利念根善修集宿命、具足清凈智慧故當疾得不斷念、當種一切智慧因緣，是為四。

「持世！菩薩摩訶薩復見四利能求念力。何等四？當修集具足思惟方便、當修習如實智慧、當發勤精進得諸佛法故、當不忘憶念得不斷念力故。

「持世！是為菩薩摩訶薩見四利，故能求念力。

「持世！菩薩摩訶薩有四法能得念力。何等四？念安慧故常勤精進不休不息、常一其心得諸法實相故、常不放逸正憶念諸法故、常護諸根正思惟故，是為四。

「持世！菩薩摩訶薩復有四法能得念力。何等四？安住清凈持戒、成就清凈威儀行處、除去心中五蓋、不為世法所染離業障煩惱障，是為四。

「持世！菩薩摩訶薩復有四法能得念力。何等四？以不散心求善法、勤修習一心相、善知正入諸法門、不樂憒鬧遠離在家，是為四。

「持世！菩薩摩訶薩復有四法名能得念力。何等四？親近善知識、常修習深法、常樂至諸佛菩薩所、常樂請問修習智慧。持世！是為菩薩摩訶薩有四法，名得念力。

「持世！菩薩摩訶薩見四利，能修習一切法分別章句慧。何等四？當善知一切諸法實相、當分別一切

【現代漢語翻譯】現代漢語譯本念住，共有四種。

『持世（菩薩名）！菩薩摩訶薩又見到四種利益，能夠尋求念力。是哪四種？因為具足各種幫助菩提（覺悟）的法，所以念頭常常在心中；用利益念根的方法好好地修習宿命（前世）的知識；因為具足清凈的智慧，所以應當快速得到不間斷的念頭；應當種植一切智慧的因緣，這就是四種。』

『持世！菩薩摩訶薩又見到四種利益，能夠尋求念力。是哪四種？應當修習具足思惟的方便；應當修習如實的智慧；應當發起勤奮精進，爲了得到諸佛的法；應當不忘記憶念，爲了得到不間斷的念力。』

『持世！這就是菩薩摩訶薩見到四種利益，所以能夠尋求念力。』

『持世！菩薩摩訶薩有四種法能夠得到念力。是哪四種？因為安住于智慧，所以常常勤奮精進，不停止不休息；常常一心一意，得到諸法實相的智慧；常常不放逸，正確地憶念諸法；常常守護諸根，正確地思惟，這就是四種。』

『持世！菩薩摩訶薩又有四種法能夠得到念力。是哪四種？安住在清凈的持戒中；成就清凈的威儀行止；除去心中的五蓋（貪慾、嗔恚、睡眠、掉悔、疑）；不被世俗的法所污染，遠離業障和煩惱障，這就是四種。』

『持世！菩薩摩訶薩又有四種法，名為能夠得到念力。是哪四種？用不散亂的心尋求善法；勤奮修習一心之相；善於瞭解正確進入諸法之門；不喜愛喧鬧，遠離在家生活，這就是四種。』

『持世！菩薩摩訶薩又有四種法，名為能夠得到念力。是哪四種？親近善知識（良師益友）；常常修習深奧的佛法；常常樂於前往諸佛菩薩所在之處；常常樂於請問修習智慧。持世！這就是菩薩摩訶薩有四種法，名為得到念力。』

『持世！菩薩摩訶薩見到四種利益，能夠修習一切法分別章句的智慧。是哪四種？應當善於瞭解一切諸法的實相；應當分別一切

【English Translation】 English version The mindfulness, there are four.

『Holder of the World (a Bodhisattva's name)! A Bodhisattva-Mahasattva (a great Bodhisattva) again sees four benefits in seeking the power of mindfulness. What are the four? Because of being complete with all the Dharma (teachings) that aid Bodhi (enlightenment), mindfulness is constantly in the mind; with the benefit of the root of mindfulness, one cultivates well the knowledge of past lives; because of being complete with pure wisdom, one should quickly attain uninterrupted mindfulness; one should plant the causes and conditions for all wisdom, these are the four.』

『Holder of the World! A Bodhisattva-Mahasattva again sees four benefits in seeking the power of mindfulness. What are the four? One should cultivate the means of complete contemplation; one should cultivate true wisdom; one should generate diligent effort to attain the Dharma of all Buddhas; one should not forget to remember, in order to attain the power of uninterrupted mindfulness.』

『Holder of the World! These are the four benefits that a Bodhisattva-Mahasattva sees, and therefore is able to seek the power of mindfulness.』

『Holder of the World! A Bodhisattva-Mahasattva has four Dharmas by which he can attain the power of mindfulness. What are the four? Because of abiding in wisdom, one is constantly diligent and energetic, without ceasing or resting; one is constantly single-minded, attaining the wisdom of the true nature of all Dharmas; one is constantly not negligent, correctly remembering all Dharmas; one is constantly guarding the senses, correctly contemplating, these are the four.』

『Holder of the World! A Bodhisattva-Mahasattva again has four Dharmas by which he can attain the power of mindfulness. What are the four? Abiding in pure precepts; accomplishing pure dignified conduct; removing the five coverings (greed, anger, sleepiness, restlessness, doubt) from the mind; not being defiled by worldly Dharmas, being free from karmic obstacles and afflictive obstacles, these are the four.』

『Holder of the World! A Bodhisattva-Mahasattva again has four Dharmas, named as being able to attain the power of mindfulness. What are the four? Seeking good Dharmas with an undistracted mind; diligently cultivating the aspect of single-mindedness; being skilled in understanding the correct entry into the gates of all Dharmas; not delighting in noise and bustle, being far from household life, these are the four.』

『Holder of the World! A Bodhisattva-Mahasattva again has four Dharmas, named as being able to attain the power of mindfulness. What are the four? Being close to good spiritual friends (virtuous teachers and companions); constantly cultivating profound Dharma; constantly delighting in going to the places where all Buddhas and Bodhisattvas are; constantly delighting in asking questions and cultivating wisdom. Holder of the World! These are the four Dharmas that a Bodhisattva-Mahasattva has, named as attaining the power of mindfulness.』

『Holder of the World! A Bodhisattva-Mahasattva sees four benefits, and is able to cultivate the wisdom of distinguishing the phrases and sentences of all Dharmas. What are the four? One should be skilled in understanding the true nature of all Dharmas; one should distinguish all

法所因、當知諸法決定之義、當善知一切法言語章句，是為四。

「持世！菩薩摩訶薩見四法利，能修集一切法分別章句慧。何等四？當善知諸法隨宜次第、當善知一切法因緣方便、當具足修集一切法方便、當分別知了義未了義經，是為四。

「持世！菩薩摩訶薩復見四法利，能修集一切法分別章句慧。何等四？當善學是道是非道慧、當得一切法義說力、當疾得清凈智慧行處、當具足修智波羅蜜。持世！是為菩薩摩訶薩見四法利。能修集一切法分別章句慧。

「持世！菩薩摩訶薩復有四法。能修集一切法分別章句慧。何等四？善知修集諸法集相、善知諸法因滅相、善知諸法緣相、能入因緣方便，是為四。

「持世！菩薩摩訶薩復有四法，能修集一切法分別章句慧。何等四？善知諸法苦、善知諸法集、善知諸法滅、善知諸法滅道，是為四。

「持世！菩薩摩訶薩復有四法，能修集一切法分別章句慧。何等四？善知諸法合散方便、得先因力、善知諸法所宜、善知分別文字章句，是為四。

「持世！菩薩摩訶薩復有四法，能修集一切法分別章句慧。何等四？善知不了義經、于了義經中不隨他語、善知一切法相印、亦善安住一切法無相智中。持世！是為菩薩摩訶薩有四法，能修集一切法

【現代漢語翻譯】現代漢語譯本：『持世（Dṛti, 菩薩名）！應當知道諸法所依之因，應當知道諸法決定的意義，應當善於瞭解一切法的言語章句，這是四種利益。

『持世！菩薩摩訶薩見到四種利益，能夠修習和積累一切法分別章句的智慧。是哪四種呢？應當善於瞭解諸法隨順適宜的次第，應當善於瞭解一切法因緣的方便，應當具足修習一切法的方便，應當分別知曉了義經和未了義經，這是四種利益。

『持世！菩薩摩訶薩又見到四種利益，能夠修習和積累一切法分別章句的智慧。是哪四種呢？應當善於學習是道和非道的智慧，應當獲得一切法義的解說能力，應當迅速獲得清凈智慧的行處，應當具足修習智慧波羅蜜（Prajñāpāramitā, 通過智慧到達彼岸）。持世！這是菩薩摩訶薩見到的四種利益，能夠修習和積累一切法分別章句的智慧。

『持世！菩薩摩訶薩又有四種方法，能夠修習和積累一切法分別章句的智慧。是哪四種呢？善於瞭解修習諸法集聚的相狀，善於瞭解諸法因緣滅盡的相狀，善於瞭解諸法緣起的相狀，能夠進入因緣的方便，這是四種方法。

『持世！菩薩摩訶薩又有四種方法，能夠修習和積累一切法分別章句的智慧。是哪四種呢？善於瞭解諸法的苦，善於瞭解諸法的集（苦的根源），善於瞭解諸法的滅（苦的止息），善於瞭解諸法滅苦之道，這是四種方法。

『持世！菩薩摩訶薩又有四種方法，能夠修習和積累一切法分別章句的智慧。是哪四種呢？善於瞭解諸法合散的方便，獲得先前因地的力量，善於瞭解諸法所適宜的，善於瞭解分別文字章句，這是四種方法。

『持世！菩薩摩訶薩又有四種方法，能夠修習和積累一切法分別章句的智慧。是哪四種呢？善於瞭解不了義經，對於了義經不隨順他人的說法，善於瞭解一切法相的印記，也善於安住於一切法無相的智慧中。持世！這是菩薩摩訶薩具有的四種方法，能夠修習和積累一切法

【English Translation】 English version: 'Dṛti (Holder of the World, name of a Bodhisattva)! One should know the causes upon which all dharmas depend, one should know the meaning of the determination of all dharmas, one should be skilled in understanding the language and phrases of all dharmas. These are the four.

'Dṛti! A Bodhisattva-Mahasattva (great being) who sees these four benefits is able to cultivate and accumulate the wisdom of distinguishing the phrases of all dharmas. What are the four? One should be skilled in understanding the appropriate order of all dharmas, one should be skilled in understanding the causal conditions and means of all dharmas, one should fully cultivate the means of all dharmas, and one should distinguish and understand the sutras of definitive meaning and those of provisional meaning. These are the four.

'Dṛti! Furthermore, a Bodhisattva-Mahasattva who sees these four benefits is able to cultivate and accumulate the wisdom of distinguishing the phrases of all dharmas. What are the four? One should be skilled in learning the wisdom of what is the path and what is not the path, one should obtain the power to explain the meaning of all dharmas, one should quickly attain the place of practice of pure wisdom, and one should fully cultivate Prajñāpāramitā (perfection of wisdom). Dṛti! These are the four benefits seen by a Bodhisattva-Mahasattva, enabling the cultivation and accumulation of the wisdom of distinguishing the phrases of all dharmas.

'Dṛti! Furthermore, a Bodhisattva-Mahasattva has four methods by which to cultivate and accumulate the wisdom of distinguishing the phrases of all dharmas. What are the four? Being skilled in understanding the aspect of the accumulation of all dharmas, being skilled in understanding the aspect of the cessation of causes of all dharmas, being skilled in understanding the aspect of the conditions of all dharmas, and being able to enter into the means of conditions. These are the four.

'Dṛti! Furthermore, a Bodhisattva-Mahasattva has four methods by which to cultivate and accumulate the wisdom of distinguishing the phrases of all dharmas. What are the four? Being skilled in understanding the suffering of all dharmas, being skilled in understanding the arising (the origin of suffering) of all dharmas, being skilled in understanding the cessation (the cessation of suffering) of all dharmas, and being skilled in understanding the path to the cessation of suffering of all dharmas. These are the four.

'Dṛti! Furthermore, a Bodhisattva-Mahasattva has four methods by which to cultivate and accumulate the wisdom of distinguishing the phrases of all dharmas. What are the four? Being skilled in understanding the means of combination and dispersion of all dharmas, obtaining the power of prior causes, being skilled in understanding what is suitable for all dharmas, and being skilled in distinguishing words and phrases. These are the four.

'Dṛti! Furthermore, a Bodhisattva-Mahasattva has four methods by which to cultivate and accumulate the wisdom of distinguishing the phrases of all dharmas. What are the four? Being skilled in understanding sutras of provisional meaning, not following the words of others regarding sutras of definitive meaning, being skilled in understanding the seal of all dharma characteristics, and also being skilled in abiding in the wisdom of the absence of characteristics of all dharmas. Dṛti! These are the four methods that a Bodhisattva-Mahasattva possesses, enabling the cultivation and accumulation of all dharmas.

分別章句慧。

「持世！菩薩摩訶薩有四法，轉身常得不斷念乃至得阿耨多羅三藐三菩提。何等四？明瞭善不善法、成就第一念安慧、能離五蓋心、終不忘念阿耨多羅三藐三菩提心，是為四。

「持世！菩薩摩訶薩復有四法，轉身常得不斷念乃至得阿耨多羅三藐三菩提。何等四？善修集四念處、善修集學分別慧、于諸禪定智慧為首、于決定智慧中得通達，是為四。

「持世！菩薩摩訶薩復有四法，轉身常得不斷念乃至得阿耨多羅三藐三菩提。何等四？得諸陀羅尼門、亦修集無生智、入於盡智、亦觀于滅智，是為四。

「持世！菩薩摩訶薩復有四法，轉身常得不斷念乃至得阿耨多羅三藐三菩提。何等四？斷于愛恚、不貪著一切有為法、心通達無為智慧、至如來所行處。持世！是為菩薩摩訶薩有四法，轉身常得不斷念乃至得阿耨多羅三藐三菩提心。

「持世！菩薩摩訶薩有五凈智力，能具足得如上功德。何等五？深心凈智力、愿凈智力、善根凈智力、迴向凈智力、障業凈智力，是為五。

「持世！菩薩摩訶薩復有五凈智力，皆具足能得如上功德。何等五？威儀行處凈智力、念具足凈智力、方便凈智力、緣眾生凈智力、緣相凈智力，是為五。

「持世！菩薩摩訶薩復有五凈智力

【現代漢語翻譯】現代漢語譯本分別章句慧。

『持世（Dhritarashtra，菩薩名）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）有四種法，轉世常能保持不間斷的憶念，乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。是哪四種呢？明瞭善與不善之法、成就第一的憶念與安穩的智慧、能夠遠離五蓋（五種煩惱的遮蓋）的心、終究不忘失對阿耨多羅三藐三菩提心的憶念，這就是四種。』

『持世！菩薩摩訶薩又有四種法，轉世常能保持不間斷的憶念，乃至證得阿耨多羅三藐三菩提。是哪四種呢？善於修習四念處（四種觀照的處所）、善於修習學習和分別的智慧、在各種禪定中以智慧為首要、在決定的智慧中獲得通達，這就是四種。』

『持世！菩薩摩訶薩又有四種法，轉世常能保持不間斷的憶念，乃至證得阿耨多羅三藐三菩提。是哪四種呢？獲得各種陀羅尼門（Dharani，總持法門）、也修習無生智（對事物不生不滅的智慧）、進入於盡智（知煩惱已盡的智慧）、也觀察于滅智（知煩惱滅盡的智慧），這就是四種。』

『持世！菩薩摩訶薩又有四種法，轉世常能保持不間斷的憶念，乃至證得阿耨多羅三藐三菩提。是哪四種呢？斷除愛與嗔恚、不貪著一切有為法（因緣和合而生的事物）、心通達無為智慧（不依賴因緣的智慧）、到達如來所行之處。持世！這就是菩薩摩訶薩的四種法，轉世常能保持不間斷的憶念，乃至證得阿耨多羅三藐三菩提心。』

『持世！菩薩摩訶薩有五種清凈的智慧力，能夠具足獲得如上的功德。是哪五種呢？深心的清凈智慧力、愿的清凈智慧力、善根的清凈智慧力、迴向的清凈智慧力、障業的清凈智慧力，這就是五種。』

『持世！菩薩摩訶薩又有五種清凈的智慧力，都具足能夠獲得如上的功德。是哪五種呢？威儀行處的清凈智慧力、念具足的清凈智慧力、方便的清凈智慧力、緣眾生的清凈智慧力、緣相的清凈智慧力，這就是五種。』

『持世！菩薩摩訶薩又有五種清凈的智慧力

【English Translation】 English version Chapter on Discriminating Sentences and Wisdom.

'Dhritarashtra (Holder of the World, name of a Bodhisattva)! A Bodhisattva-Mahasattva (Great Bodhisattva) has four qualities by which, in every rebirth, he constantly maintains unbroken mindfulness until he attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). What are the four? Clearly understanding what is wholesome and unwholesome, accomplishing foremost mindfulness and peaceful wisdom, being able to abandon the five hindrances (five coverings of afflictions) from the mind, and never forgetting the mind of mindfulness of Anuttara-samyak-sambodhi. These are the four.'

'Dhritarashtra! A Bodhisattva-Mahasattva also has four qualities by which, in every rebirth, he constantly maintains unbroken mindfulness until he attains Anuttara-samyak-sambodhi. What are the four? Well cultivating the four foundations of mindfulness (four places of contemplation), well cultivating the wisdom of learning and discrimination, regarding wisdom as foremost in all meditations, and attaining thorough understanding in decisive wisdom. These are the four.'

'Dhritarashtra! A Bodhisattva-Mahasattva also has four qualities by which, in every rebirth, he constantly maintains unbroken mindfulness until he attains Anuttara-samyak-sambodhi. What are the four? Obtaining various Dharani (mnemonic devices, spells) gates, also cultivating the wisdom of non-origination (wisdom of non-birth and non-death of things), entering into the wisdom of exhaustion (wisdom of knowing afflictions are exhausted), and also contemplating the wisdom of cessation (wisdom of knowing afflictions are ceased). These are the four.'

'Dhritarashtra! A Bodhisattva-Mahasattva also has four qualities by which, in every rebirth, he constantly maintains unbroken mindfulness until he attains Anuttara-samyak-sambodhi. What are the four? Cutting off love and hatred, not being attached to all conditioned dharmas (things arising from causes and conditions), the mind thoroughly understanding unconditioned wisdom (wisdom not dependent on conditions), and reaching the place where the Tathagata (Thus Come One) dwells. Dhritarashtra! These are the four qualities of a Bodhisattva-Mahasattva by which, in every rebirth, he constantly maintains unbroken mindfulness until he attains the mind of Anuttara-samyak-sambodhi.'

'Dhritarashtra! A Bodhisattva-Mahasattva has five pure wisdom powers by which he can fully attain the above-mentioned merits. What are the five? The pure wisdom power of profound mind, the pure wisdom power of vows, the pure wisdom power of wholesome roots, the pure wisdom power of dedication, and the pure wisdom power of purifying karmic obstacles. These are the five.'

'Dhritarashtra! A Bodhisattva-Mahasattva also has five pure wisdom powers by which he can fully attain the above-mentioned merits. What are the five? The pure wisdom power of dignified conduct, the pure wisdom power of complete mindfulness, the pure wisdom power of skillful means, the pure wisdom power of benefiting sentient beings, and the pure wisdom power of perceiving characteristics. These are the five.'

'Dhritarashtra! A Bodhisattva-Mahasattva also has five pure wisdom powers

，能具足得如上功德。何等五？舍心凈智力、利益眾生凈智力、生大慈凈智力、生大悲凈智力、生大喜大舍凈智力，是為五。

「持世！菩薩摩訶薩復有五凈智力，皆能具足得如上功德。何等五？持戒凈智力、不著持戒凈智力、忍辱凈智力、不著忍辱凈智力、多聞凈智力，是為五。

「持世！菩薩摩訶薩復有五凈智力，皆能具足得如上功德。何等五？深精進凈智力、受精進凈智力、禪定凈智力、禪定方便凈智力、止觀方便凈智力，是為五。

「持世！菩薩摩訶薩復有五凈智力，皆能具足得如上功德。何等五？慧凈智力、多聞決定方便凈智力、世間出世間凈智力、慧方便凈智力、有為無為凈智力，是為五。

「持世！菩薩摩訶薩復有五凈智力，皆能具足得如上功德。何等五？觀方便凈智力、明解脫凈智力、無生相凈智力、一相無相凈智力、第一義世諦義凈智力。持世！是為菩薩摩訶薩有是五凈智力，疾得具足如是一切功德。持世！以是利故，菩薩摩訶薩於是凈智力中應勤修集。

「持世！菩薩摩訶薩成就三法，於是凈智力中能勤修集。何等三？一者欲、二者精進、三者不放逸，菩薩摩訶薩成就此三法，能於是具足一切功德凈智力中能勤修集。何以故？持世！欲、精進、不放逸，皆是一切

【現代漢語翻譯】現代漢語譯本：能圓滿獲得上述功德。是哪五種呢？捨棄心的清凈智慧力、利益眾生的清凈智慧力、生起大慈的清凈智慧力、生起大悲的清凈智慧力、生起大喜大舍的清凈智慧力，這就是五種。

『持世（菩薩名）！菩薩摩訶薩（偉大的菩薩）又有五種清凈智慧力，都能圓滿獲得上述功德。是哪五種呢？持戒的清凈智慧力、不執著于持戒的清凈智慧力、忍辱的清凈智慧力、不執著于忍辱的清凈智慧力、廣聞博學的清凈智慧力，這就是五種。

『持世！菩薩摩訶薩又有五種清凈智慧力，都能圓滿獲得上述功德。是哪五種呢？深入精進的清凈智慧力、樂於精進的清凈智慧力、禪定的清凈智慧力、禪定方便的清凈智慧力、止觀方便的清凈智慧力，這就是五種。

『持世！菩薩摩訶薩又有五種清凈智慧力，都能圓滿獲得上述功德。是哪五種呢？智慧的清凈智慧力、通過廣聞博學而能決定的方便清凈智慧力、世間和出世間的清凈智慧力、智慧方便的清凈智慧力、有為和無為的清凈智慧力，這就是五種。

『持世！菩薩摩訶薩又有五種清凈智慧力，都能圓滿獲得上述功德。是哪五種呢？觀的方便清凈智慧力、明白解脫的清凈智慧力、無生之相的清凈智慧力、一相無相的清凈智慧力、第一義和世俗諦的清凈智慧力。持世！這就是菩薩摩訶薩所具有的五種清凈智慧力，能夠迅速圓滿獲得這樣的一切功德。持世！因為這個利益的緣故，菩薩摩訶薩應當在這些清凈智慧力中勤奮修習。

『持世！菩薩摩訶薩成就三種法，就能在這些清凈智慧力中勤奮修習。是哪三種呢？一是欲（意願）、二是精進、三是不放逸，菩薩摩訶薩成就這三種法，就能在這些圓滿一切功德的清凈智慧力中勤奮修習。為什麼呢？持世！欲、精進、不放逸，都是一切

【English Translation】 English version: They can fully attain the aforementioned merits. What are the five? The pure wisdom power of a mind of giving, the pure wisdom power of benefiting sentient beings, the pure wisdom power of generating great loving-kindness, the pure wisdom power of generating great compassion, and the pure wisdom power of generating great joy and great equanimity. These are the five.

'Holder of the World (name of a Bodhisattva)! Bodhisattva-Mahasattvas (great Bodhisattvas) also have five pure wisdom powers, all of which can fully attain the aforementioned merits. What are the five? The pure wisdom power of upholding precepts, the pure wisdom power of non-attachment to upholding precepts, the pure wisdom power of patience, the pure wisdom power of non-attachment to patience, and the pure wisdom power of vast learning. These are the five.

'Holder of the World! Bodhisattva-Mahasattvas also have five pure wisdom powers, all of which can fully attain the aforementioned merits. What are the five? The pure wisdom power of deep diligence, the pure wisdom power of delighting in diligence, the pure wisdom power of dhyana (meditative absorption), the pure wisdom power of skillful means in dhyana, and the pure wisdom power of skillful means in cessation and contemplation. These are the five.

'Holder of the World! Bodhisattva-Mahasattvas also have five pure wisdom powers, all of which can fully attain the aforementioned merits. What are the five? The pure wisdom power of wisdom, the pure wisdom power of decisive skillful means through vast learning, the pure wisdom power of mundane and supramundane, the pure wisdom power of skillful means in wisdom, and the pure wisdom power of conditioned and unconditioned. These are the five.

'Holder of the World! Bodhisattva-Mahasattvas also have five pure wisdom powers, all of which can fully attain the aforementioned merits. What are the five? The pure wisdom power of skillful means in contemplation, the pure wisdom power of clear liberation, the pure wisdom power of the sign of non-arising, the pure wisdom power of one sign and no sign, and the pure wisdom power of the ultimate meaning and conventional truth. Holder of the World! These are the five pure wisdom powers that Bodhisattva-Mahasattvas possess, which can quickly and fully attain all such merits. Holder of the World! Because of this benefit, Bodhisattva-Mahasattvas should diligently cultivate these pure wisdom powers.

'Holder of the World! Bodhisattva-Mahasattvas who accomplish three dharmas (qualities) can diligently cultivate these pure wisdom powers. What are the three? First, desire (intention); second, diligence; and third, non-negligence. Bodhisattva-Mahasattvas who accomplish these three dharmas can diligently cultivate these pure wisdom powers that fully accomplish all merits. Why? Holder of the World! Desire, diligence, and non-negligence are all

法根本。菩薩摩訶薩得是凈智力，能疾得一切智，亦名精進不退者，亦名不退法者，亦以此功德疾得增長，亦於一切法中疾得凈智力。

「持世！若有人如是一切法中得凈智力者，是為世間福田，是人次我能消供養，是人能至如來行處，是人能觀如來法，是人不久能證如來智慧。

「持世！我本無量阿僧祇劫行菩薩道時，然燈佛與我受記：『汝過阿僧祇劫當得作佛。』即時遍知如是凈智力。

「持世！若有人於一切法中能成就如是凈智力者，是人當得阿耨多羅三藐三菩提，如我今得；是人亦轉法輪，如我今轉；是人亦師子吼，如我今師子吼；是人亦於一切法中得自在力，如我今也。持世！汝等於此凈智力中當勤精進，不久自然具足一切智慧。

「持世！過去無量阿僧祇劫，有佛號智高王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。

「持世！是智高王如來，有無量聲聞僧，亦有無量諸菩薩僧，是佛本願因緣所致。是智高王佛土無三惡道，其諸眾生不覺有苦，畢竟具足安隱快樂，離欲多者能障五蓋。是諸眾產生就如是清凈快樂，如人入第四禪樂。是智高王佛壽六百萬億那由他劫。

「持世！是時國土唯佛為王，更無有王，國土眾生皆號佛為

【現代漢語翻譯】現代漢語譯本法根本。菩薩摩訶薩得到這種清凈智慧力，能迅速獲得一切智慧，也稱為精進不退者，也稱為不退轉于佛法者，也能憑藉這種功德迅速增長，也能在一切法中迅速獲得清凈智慧力。『持世（菩薩名）！如果有人在一切法中獲得這種清凈智慧力，這個人就是世間的福田，這個人僅次於我能承受供養，這個人能到達如來的行處，這個人能觀察如來的佛法，這個人不久就能證得如來的智慧。』『持世！我過去無量阿僧祇劫行菩薩道時，燃燈佛（過去佛名）給我授記：『你經過阿僧祇劫后將成佛。』當時我就遍知這種清凈智慧力。『持世！如果有人在一切法中能成就這種清凈智慧力，這個人將證得阿耨多羅三藐三菩提（無上正等正覺），就像我現在證得一樣；這個人也將轉法輪，就像我現在轉法輪一樣；這個人也將作獅子吼，就像我現在作獅子吼一樣；這個人也將在一切法中獲得自在力，就像我現在一樣。持世！你們對於這種清凈智慧力應當勤奮精進，不久自然會具足一切智慧。』『持世！過去無量阿僧祇劫，有佛名為智高王如來（佛名）、應（應供）、正遍知（正等覺者）、明行足（具足智慧和德行）、善逝（善於逝世）、世間解（瞭解世間事）、無上士（無上之人）、調御丈夫（調伏眾生之人）、天人師（天和人的導師）、佛（覺悟者）、世尊（世間尊貴者）。』『持世！這位智高王如來，有無量聲聞僧（聽聞佛法而證悟的僧眾），也有無量諸菩薩僧（發菩提心修行的僧眾），這是佛陀本願因緣所致。這位智高王佛的國土沒有三惡道（地獄、餓鬼、畜生），那裡的眾生不覺得有痛苦，畢竟具足安穩快樂，遠離慾望的人能遮蔽五蓋（貪慾、嗔恚、睡眠、掉悔、疑）。這些眾產生就這種清凈快樂，就像人進入第四禪的快樂一樣。這位智高王佛的壽命有六百萬億那由他劫。』『持世！那時國土只有佛為王，沒有其他的國王，國土的眾生都稱佛為』

【English Translation】 English version The root of Dharma. A Bodhisattva-Mahasattva who obtains this pure wisdom power can quickly attain all wisdom, is also called one who is diligent and does not regress, is also called one who does not regress from the Dharma, can also quickly increase through this merit, and can also quickly obtain pure wisdom power in all Dharmas. 『Holder of the World (a Bodhisattva's name)! If someone obtains this pure wisdom power in all Dharmas, this person is a field of merit in the world, this person is second only to me in being able to receive offerings, this person can reach the place where the Tathagata walks, this person can observe the Dharma of the Tathagata, and this person will soon be able to realize the wisdom of the Tathagata.』『Holder of the World! When I was practicing the Bodhisattva path for immeasurable asamkhya kalpas in the past, Dipamkara Buddha (name of a past Buddha) gave me a prophecy: 『After asamkhya kalpas, you will become a Buddha.』 At that time, I became fully aware of this pure wisdom power. 『Holder of the World! If someone can achieve this pure wisdom power in all Dharmas, this person will attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), just as I have attained it now; this person will also turn the Dharma wheel, just as I am turning it now; this person will also roar like a lion, just as I am roaring like a lion now; this person will also obtain the power of freedom in all Dharmas, just as I do now. Holder of the World! You should diligently strive in this pure wisdom power, and soon you will naturally be complete with all wisdom.』『Holder of the World! In the past, immeasurable asamkhya kalpas ago, there was a Buddha named Wisdom High King Tathagata (Buddha's name), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), Vidyā-carana-sampanna (endowed with wisdom and conduct), Sugata (well-gone), Lokavid (understander of the world), Anuttara (unsurpassed), Purusa-damya-sarathi (tamer of men), Shasta Deva-manushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (world-honored one).』『Holder of the World! This Wisdom High King Tathagata had immeasurable Shravaka Sangha (community of monks who attained enlightenment by hearing the Dharma), and also had immeasurable Bodhisattva Sangha (community of monks practicing the Bodhisattva path), which was caused by the original vows and conditions of the Buddha. The land of this Wisdom High King Buddha has no three evil paths (hell, hungry ghosts, animals), and the beings there do not feel pain, and are ultimately complete with peace and happiness, and those who are free from desire can obstruct the five coverings (greed, hatred, sleepiness, restlessness, doubt). These beings achieve this pure happiness, just like the happiness of a person entering the fourth dhyana. The lifespan of this Wisdom High King Buddha is six million billion nayuta kalpas.』『Holder of the World! At that time, only the Buddha was the king of the country, and there were no other kings, and the beings of the country all called the Buddha』

法王。是智高王佛多為諸菩薩，說是斷一切眾生疑喜一切眾生心菩薩藏經。爾時有五百菩薩，聞是諸菩薩凈智力，發如是精進力，盡形不生坐心，盡形不生衣服想，盡形不生我想眾生想人想男女想，盡形終不多食，但修集如是凈智力，勤行精進。五百菩薩以是善根因緣，命終皆生過東方十萬億國土，既生不久，修集是法故，得識宿命成就利根。其國土佛號無量花積王，現在說法，其諸菩薩始年十六，于無量花積王佛所出家，六十億歲行童子梵行，亦修行如是精進。

「持世！是五百菩薩得值如是等二十億佛，于諸佛所勤行精進，成就第一念安慧，末後值無量力高王佛與其授記，過萬劫已當得阿耨多羅三藐三菩提。是五百人于萬劫中，得值二萬億佛具足佛道，於一劫中次第得阿耨多羅三藐三菩提。

「持世！當知菩薩摩訶薩欲疾得阿耨多羅三藐三菩提者，於是凈智力中，應生欲精進不放逸。何以故？持世！諸佛阿耨多羅三藐三菩提，皆以欲、精進、不放逸為根本，及余助道法，能具足佛法者。

「持世！我以如是精進得值二十億佛，于諸法中世世成就念力，世世得識宿命，修集是法不休不息，我終不失是欲、精進、不放逸，我當成就欲、精進、不放逸。」

爾時，世尊以大慈悲心顧視四方，現

【現代漢語翻譯】現代漢語譯本：法王（Dharmaraja）。智高王佛（Jñānottara-rāja Buddha）曾為諸菩薩宣說《斷一切眾生疑喜一切眾生心菩薩藏經》。當時有五百位菩薩，聽聞諸菩薩的清凈智慧力，發起這樣的精進力：終身不起坐臥之心，終身不起對衣服的貪戀，終身不起對『我』、眾生、人、男人、女人的執著，終身不過量飲食，只是修集這樣的清凈智慧力，勤奮修行精進。這五百位菩薩因為這樣的善根因緣，命終后都往生到超過東方十萬億個國土的地方。往生后不久，因為修集這個法門的緣故，能夠認識宿命，成就銳利的根器。那個國土的佛名為無量花積王佛（Aparimitapuṣpakūṭa-rāja Buddha），現在正在說法。那些菩薩開始時年齡十六歲，在無量花積王佛那裡出家，六十億歲都奉行童子梵行，也修行這樣的精進。

『持世（Dharanimdhara）！這五百位菩薩得遇像這樣的二十億尊佛，在諸佛那裡勤奮修行精進，成就第一的念安慧，最後遇到無量力高王佛（Aparimitabalottara-rāja Buddha）為他們授記，經過萬劫之後應當證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。這五百人在萬劫之中，得遇二萬億尊佛，具足佛道，在一劫之中次第證得阿耨多羅三藐三菩提。』

『持世！應當知道，菩薩摩訶薩（bodhisattva-mahāsattva）想要快速證得阿耨多羅三藐三菩提，對於這清凈智慧力，應當生起強烈的願望，精進而不放逸。為什麼呢？持世！諸佛的阿耨多羅三藐三菩提，都是以願望、精進、不放逸為根本，以及其他的輔助修道之法，才能具足佛法。』

『持世！我因為這樣的精進而得遇二十億尊佛，在諸法中世世代代成就念力，世世代代能夠認識宿命，修集這個法門不停止不間斷，我始終不失去這願望、精進、不放逸，我應當成就願望、精進、不放逸。』

當時，世尊以大慈悲心顧視四方，顯現……

【English Translation】 English version: Dharmaraja (法王). Jñānottara-rāja Buddha (智高王佛) extensively taught the Bodhisattvas the Bodhisattva-piṭaka Sūtra on Severing the Doubts of All Sentient Beings and Gladdening the Hearts of All Sentient Beings. At that time, there were five hundred Bodhisattvas who, upon hearing of the pure wisdom power of these Bodhisattvas, generated such vigor that they would not sit down for the rest of their lives, would not generate thoughts of clothing for the rest of their lives, would not generate thoughts of 'I', sentient beings, people, men, or women for the rest of their lives, and would not overeat for the rest of their lives, but would only cultivate such pure wisdom power and diligently practice vigor. These five hundred Bodhisattvas, due to these roots of goodness, were all reborn, upon death, in lands more than ten trillion Buddha-lands to the east. Soon after being reborn, because of cultivating this Dharma, they were able to recognize their past lives and achieve sharp faculties. The Buddha of that land is named Aparimitapuṣpakūṭa-rāja Buddha (無量花積王佛), and is currently teaching the Dharma. Those Bodhisattvas, starting at the age of sixteen, renounced the household life in the presence of Aparimitapuṣpakūṭa-rāja Buddha, and practiced the pure conduct of celibacy for sixty billion years, also cultivating such vigor.

'Dharanimdhara (持世)! These five hundred Bodhisattvas encountered twenty billion Buddhas such as these, diligently practicing vigor in the presence of these Buddhas, achieving the foremost mindfulness and wisdom. Finally, they encountered Aparimitabalottara-rāja Buddha (無量力高王佛), who predicted that they would attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提) after ten thousand kalpas. These five hundred people, within ten thousand kalpas, will encounter twenty trillion Buddhas, complete the Buddha-path, and attain anuttarā-samyak-saṃbodhi in succession within one kalpa.'

'Dharanimdhara! You should know that if a Bodhisattva-mahāsattva (菩薩摩訶薩) wishes to quickly attain anuttarā-samyak-saṃbodhi, they should generate a strong desire, vigor, and non-negligence in this pure wisdom power. Why? Dharanimdhara! The anuttarā-samyak-saṃbodhi of all Buddhas is rooted in desire, vigor, and non-negligence, as well as other auxiliary practices, to fully embody the Buddha-dharma.'

'Dharanimdhara! I encountered twenty billion Buddhas because of such vigor, and in all my lives, I have achieved mindfulness in all Dharmas, and in all my lives, I have been able to recognize my past lives, cultivating this Dharma without ceasing or stopping. I will never lose this desire, vigor, and non-negligence, and I shall achieve desire, vigor, and non-negligence.'

At that time, the World-Honored One gazed in all directions with great compassion, manifesting...

神通力，使三千大千世界諸閻浮提皆有化佛，為諸眾生說是斷一切眾生疑喜一切眾生心菩薩藏經。復以神力，令竹園中在會大眾皆見諸佛，遍閻浮提各各說法。大眾咸悅，從坐而起，皆共禮佛，作是言：「希有世尊！諸佛如來神力不可思議，成就無量不可思議法。」

爾時，佛告大眾：「諸善男子！如來是事未足為難。所以者何？如來善能通達法性故。若一毛孔出神通力，光明普照十方恒河沙世界，演說法音，於一毛孔百千萬億分未盡其一，如來成就如是不可思議功德。

「諸善男子！如來深觀眾生心而為說法。諸善男子！今世眾生少有於是法中能行欲樂。諸善男子！今世眾生少有於是法中能行精進。諸善男子！今世眾生少有於是法中能行不放逸。何以故？如來今出五濁惡世，所謂眾生濁、見濁、命濁、煩惱濁、劫濁。諸善男子！若有乃至一人能信受如是甚深清凈法、能至佛慧，是為希有！何況能信解如來所行？

「諸善男子！我常長夜莊嚴如是愿，如是精進忍辱行，為苦惱眾生無救護者、無依止者、多墮惡道者，我于爾時當成佛道，利益無量阿僧祇眾生。諸善男子！當知如來恩力本清凈，愿精進故，能令無量阿僧祇眾生信解受持如是深法。

「諸善男子！我于先世教化眾生，是諸眾生能解

【現代漢語翻譯】現代漢語譯本：神通力，使得三千大千世界所有閻浮提（Jambudvipa，指我們所居住的這個世界）都顯現出化身佛，為所有眾生宣說《斷一切眾生疑喜一切眾生心菩薩藏經》。又以神通力，讓竹園中在場的大眾都看見諸佛，遍佈閻浮提各自說法。大眾都感到喜悅，從座位上站起來，一起禮拜佛陀，說道：『稀有啊，世尊！諸佛如來的神通力不可思議，成就了無量不可思議的功德。』這時，佛告訴大眾：『各位善男子！如來做到這些事並不算難。為什麼呢？因為如來善於通達法性。如果一個毛孔顯現神通力，光明普照十方恒河沙數的世界，演說佛法，在一個毛孔中顯現的功德，即使是百千萬億分之一也無法窮盡，如來成就瞭如此不可思議的功德。』『各位善男子！如來深刻地觀察眾生的心而為他們說法。各位善男子！現今的眾生很少有人能在這部佛法中修行欲樂。各位善男子！現今的眾生很少有人能在這部佛法中修行精進。各位善男子！現今的眾生很少有人能在這部佛法中修行不放逸。為什麼呢？因為如來現在出現在五濁惡世，也就是眾生濁、見濁、命濁、煩惱濁、劫濁。各位善男子！如果哪怕只有一個人能夠信受這樣甚深清凈的佛法、能夠達到佛的智慧，這就是非常稀有的！更何況能夠相信和理解如來所修行的法門呢？』『各位善男子！我常常長夜莊嚴這樣的願望，這樣精進忍辱修行，爲了那些苦惱的眾生，那些沒有救護的人、沒有依靠的人、多墮入惡道的人，我那時應當成就佛道，利益無量阿僧祇（asamkhya，無數）眾生。各位善男子！應當知道如來的恩德和力量本來就是清凈的，因為願力和精進的緣故，能夠讓無量阿僧祇眾生信解受持這樣甚深的佛法。』『各位善男子！我在過去世教化眾生，這些眾生能夠理解……』

【English Translation】 English version: With supernatural power, he caused all Jambudvipas (Jambudvipa, referring to the world we live in) in the three thousand great thousand worlds to have manifested Buddhas, who preached the 'Bodhisattva-pitaka Sutra of Cutting Off All Doubts of Sentient Beings and Delighting the Hearts of All Sentient Beings' for all sentient beings. Again, with supernatural power, he caused all the assembly in the Bamboo Grove to see all the Buddhas, each preaching the Dharma throughout Jambudvipa. The assembly was filled with joy, arose from their seats, and together paid homage to the Buddha, saying: 'Rare is the World Honored One! The supernatural power of the Buddhas and Tathagatas is inconceivable, accomplishing immeasurable and inconceivable merits.' At that time, the Buddha told the assembly: 'Good men! These things done by the Tathagata are not difficult. Why? Because the Tathagata is skilled in understanding the nature of Dharma. If a single pore of hair were to emit supernatural power, its light universally illuminating the ten directions of the Ganges River sand worlds, expounding the Dharma, even a hundred thousand trillionth part of the merit manifested in one pore of hair would not be exhausted. The Tathagata has accomplished such inconceivable merits.' 'Good men! The Tathagata deeply observes the minds of sentient beings and preaches the Dharma for them. Good men! Few sentient beings in this age are able to practice the joy of desire in this Dharma. Good men! Few sentient beings in this age are able to practice diligence in this Dharma. Good men! Few sentient beings in this age are able to practice non-negligence in this Dharma. Why? Because the Tathagata now appears in the evil world of the five turbidities, namely the turbidity of sentient beings, the turbidity of views, the turbidity of life, the turbidity of afflictions, and the turbidity of the kalpa. Good men! If even one person is able to believe and accept such a profound and pure Dharma, and is able to attain the wisdom of the Buddha, this is rare! How much more so to believe and understand the practices of the Tathagata?' 'Good men! I have constantly adorned such vows for long nights, practiced such diligence and forbearance, for the sake of suffering sentient beings, those without protection, those without refuge, those who often fall into evil paths, at that time I shall attain Buddhahood, benefiting immeasurable asamkhya (asamkhya, countless) sentient beings. Good men! You should know that the Tathagata's grace and power are originally pure, and because of the power of vows and diligence, it is able to cause immeasurable asamkhya sentient beings to believe, understand, receive, and uphold such profound Dharma.' 'Good men! In past lives, I taught sentient beings, and these sentient beings were able to understand...'

我法。諸善男子！今佛以十力、四無所畏，少能令眾生信解如是甚深之法。若有眾生住是法中者，皆是如來恩力方便故。我長夜不離如是深法，我亦長夜大慈大悲大喜大舍攝取眾生。少有如來出五濁世利益眾生。何以故？諸善男子！我于先世，以大精進力大方便力教化眾生，集是阿耨多羅三藐三菩提。

「諸善男子！我念過世，一日之中舍千身佈施利益眾生。諸善男子！我于若干千萬世，見飢餓眾生故，自割身肉煮以與之，我于爾時心無憂悔，但于眾生普行大悲。諸善男子！當知我如是以大精進大方便力教化眾生，集是阿耨多羅三藐三菩提。是故，諸善男子！應發如是欲、精進、不放逸，修集阿耨多羅三藐三菩提，如我行菩薩道時，汝等亦當如我利益教化眾生。

「諸善男子！是賢劫中諸佛出世，無不讚我，作如是言：『釋迦牟尼佛深行精進如是，釋迦牟尼佛具足精進如是，釋迦牟尼佛具足精進波羅蜜如是。釋迦牟尼佛行菩薩道時，教化眾生如是，出於五濁，利益無量阿僧祇眾生。』諸善男子！如是行道故，應勤生欲、精進、不放逸。

「諸善男子！我今雖得阿耨多羅三藐三菩提，精進猶不休息，至涅槃時猶發精進，碎身骨如芥子解散支節。何以故？憐愍未來世眾生故。我先世行菩薩道時，所化眾

【現代漢語翻譯】現代漢語譯本：『我的佛法。』諸位善男子！現在佛以十力（如來所具有的十種力量）、四無所畏（佛在眾中說法無所畏懼的四種自信）的功德，很少能令眾生信解這樣甚深的佛法。如果有眾生安住于這種佛法之中，都是如來的恩德和方便之力所致。我長久以來不離這種甚深的佛法，我也長久以來以大慈、大悲、大喜、大舍之心攝取眾生。很少有如來出現在五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）中利益眾生。為什麼呢？諸位善男子！我在過去世，以大精進力和大的方便力教化眾生，才得以成就這阿耨多羅三藐三菩提（無上正等正覺）。『諸位善男子！我回憶過去世，曾經在一天之中捨棄千身佈施，利益眾生。諸位善男子！我在若干千萬世中，見到飢餓的眾生，就割下自己的身肉煮給他們吃，我在那時心中沒有憂愁後悔，只是對眾生普遍施行大悲。諸位善男子！應當知道我像這樣以大精進、大方便之力教化眾生，才得以成就這阿耨多羅三藐三菩提。』所以，諸位善男子！應當發起這樣的願望、精進、不放逸之心，修集阿耨多羅三藐三菩提，就像我行菩薩道時一樣，你們也應當像我一樣利益教化眾生。『諸位善男子！在這賢劫（現在這個賢劫）中諸佛出世，沒有不讚嘆我的，都這樣說：『釋迦牟尼佛（Sakyamuni Buddha）深入修行精進如此，釋迦牟尼佛具足精進如此，釋迦牟尼佛具足精進波羅蜜（精進到彼岸）如此。釋迦牟尼佛行菩薩道時，教化眾生如此，出於五濁惡世，利益無量阿僧祇（無數）眾生。』諸位善男子！像這樣修行，所以應當勤奮生起願望、精進、不放逸之心。『諸位善男子！我現在雖然已經證得阿耨多羅三藐三菩提，精進仍然沒有停止，直到涅槃（寂滅）之時仍然發起精進，即使粉碎身骨如芥子，解散肢體。為什麼呢？因為憐憫未來世的眾生。我過去世行菩薩道時，所教化的眾生』

【English Translation】 English version: 'My Dharma.' O good men! Now the Buddha, with the ten powers (the ten powers of a Tathagata) and the four fearlessnesses (the four kinds of self-confidence a Buddha has when speaking in public), is rarely able to make sentient beings believe and understand such profound Dharma. If there are sentient beings who abide in this Dharma, it is all due to the grace and expedient power of the Tathagata. I have never been apart from such profound Dharma for a long night, and I have also taken in sentient beings with great loving-kindness, great compassion, great joy, and great equanimity for a long night. Few Tathagatas appear in the world of the five turbidities (referring to the turbidity of the age, views, afflictions, sentient beings, and life) to benefit sentient beings. Why? O good men! In my past lives, I taught and transformed sentient beings with great diligence and great expedient power, and accumulated this Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). 'O good men! I remember in past lives, I gave away a thousand bodies in one day to benefit sentient beings. O good men! In countless millions of lifetimes, when I saw hungry sentient beings, I cut off my own flesh and cooked it for them to eat. At that time, my heart had no sorrow or regret, but I universally practiced great compassion towards sentient beings. O good men! You should know that I taught and transformed sentient beings with great diligence and great expedient power like this, and accumulated this Anuttara-samyak-sambodhi.' Therefore, O good men! You should generate such desire, diligence, and non-negligence, and cultivate Anuttara-samyak-sambodhi, just as I did when I practiced the Bodhisattva path, you should also benefit and teach sentient beings as I did. 'O good men! In this Bhadrakalpa (the current fortunate eon), when all the Buddhas appear in the world, none of them do not praise me, saying: 'Sakyamuni Buddha practices diligence so deeply, Sakyamuni Buddha is complete with diligence, Sakyamuni Buddha is complete with diligence Paramita (perfection of diligence) so much. When Sakyamuni Buddha practiced the Bodhisattva path, he taught and transformed sentient beings like this, emerged from the five turbidities, and benefited immeasurable Asamkhya (countless) sentient beings.' O good men! Because of practicing the path like this, you should diligently generate desire, diligence, and non-negligence. 'O good men! Although I have now attained Anuttara-samyak-sambodhi, my diligence has not stopped, and I will still generate diligence until the time of Nirvana (extinction), even if my bones are crushed like mustard seeds and my limbs are scattered. Why? Because I have compassion for sentient beings in future lives. When I practiced the Bodhisattva path in past lives, the sentient beings I transformed'

生或行錯謬墮諸難處，欲勉濟之起大悲心，分佈舍利乃至如芥子皆與神力。我滅度后，若有眾生應以舍利度者心得清凈，得清凈已，處處地中隨愿成就。

「諸善男子！我先世行道時，于眾生中成就如是悲心，碎身舍利普使分佈，是我本願。我以如是無量福德因緣大悲心故，於後惡世普覆眾生。

「諸善男子！若諸菩薩於此法中，能生欲、精進、不放逸，必發是愿，於後末世受持讀誦為人廣說如是等經，我當以神力令諸菩薩受持讀誦為人廣說，我亦以如是經囑累是諸菩薩，以其能受持讀誦為人廣說故。所以者何？諸善男子！隨是經所住，當知其土有佛不滅，是故如來以此經囑累諸菩薩。

「諸善男子！當知我宿世以如是因緣攝取眾生，今世亦復攝取眾生，後世亦復攝取眾生，所謂護念如是經法，於後五百歲普流佈故。

「諸善男子！若於今世若我滅后，若聚落城邑山林曠野，有如是等經，若能受持讀誦為人解說，當知此中則為有佛。何以故？我說諸佛即是法身，以見法故則為見佛，佛不應以色身見。若人信法聽法，是人則為信佛亦聽佛語。若人於此法中，能如說修行，是人則為見佛，是人名為實語者、法語者、隨法行者。

「諸善男子！我身非法非非法，是名隨法行，是名第一法施，

【現代漢語翻譯】現代漢語譯本：如果眾生因為生存或行為上的錯誤而陷入困境，想要勉力救濟他們，就發起大悲心，分發舍利，哪怕像芥菜籽一樣小，都具有神奇的力量。我滅度之後，如果有眾生應該通過舍利來得度的，他們的心就能得到清凈，得到清凈之後，在任何地方都能隨心所愿地成就。

『各位善男子！我在過去世修行的時候，對於眾生就成就了這樣的大悲心，粉碎身體化為舍利，普遍地使之分佈，這是我最初的願望。我因為這樣無量的福德因緣和大悲心的緣故，在後世的惡劣時代普遍地庇護眾生。』

『各位善男子！如果各位菩薩對於這部佛法，能夠生起強烈的願望、精進心和不放逸心，必定會發起這樣的誓願，在後世末法時代受持、讀誦、為他人廣泛解說像這樣的經典，我將用我的神力，讓這些菩薩能夠受持、讀誦、為他人廣泛解說。我也用這部經典囑託這些菩薩，因為他們能夠受持、讀誦、為他人廣泛解說。這是什麼原因呢？各位善男子！隨著這部經典所住的地方，應當知道那個地方有佛存在，不會消失，因此如來用這部經典囑託各位菩薩。』

『各位善男子！應當知道我過去世因為這樣的因緣攝取眾生，今世也同樣攝取眾生，後世也同樣攝取眾生，就是護念這樣的經法，在後世五百年普遍流佈的緣故。』

『各位善男子！如果在今世或者我滅度之後，如果在村落、城市、山林、曠野，有像這樣的經典，如果有人能夠受持、讀誦、為他人解說，應當知道這個地方就有佛存在。為什麼呢？我說諸佛就是法身，因為見到法就等於見到佛，佛不應該用色身來見。如果有人相信佛法、聽聞佛法，這個人就等於相信佛、聽聞佛的教誨。如果有人對於這部佛法，能夠按照所說的去修行，這個人就等於見到佛，這個人被稱為實語者、法語者、隨法行者。』

『各位善男子！我的身體既不是法，也不是非法，這叫做隨法而行，這叫做第一法施。'

【English Translation】 English version: If sentient beings, due to errors in life or conduct, fall into difficult circumstances, and one wishes to diligently rescue them, one should arouse great compassion and distribute Śarīra (relics), even if they are as small as mustard seeds, for they all possess divine power. After my Parinirvana (extinction), if there are sentient beings who should be liberated through Śarīra (relics), their minds will attain purity. Having attained purity, they will achieve their wishes in any place.

『Good men! When I practiced the path in past lives, I cultivated such great compassion for sentient beings. I shattered my body into Śarīra (relics) and universally distributed them; this was my original vow. Because of such immeasurable meritorious causes and conditions and great compassion, I universally protect sentient beings in the evil ages to come.』

『Good men! If Bodhisattvas (enlightenment beings) can generate desire, diligence, and non-negligence in this Dharma (teachings), they will surely make this vow: to uphold, recite, and widely explain such scriptures to others in the future degenerate age. I will use my divine power to enable these Bodhisattvas to uphold, recite, and widely explain them to others. I also entrust these Bodhisattvas with this scripture because they can uphold, recite, and widely explain it to others. Why is this so? Good men! Wherever this scripture resides, know that there is a Buddha who does not disappear in that land. Therefore, the Tathāgata (the thus-gone one) entrusts this scripture to these Bodhisattvas.』

『Good men! Know that I gathered sentient beings in past lives due to such causes and conditions. I also gather sentient beings in this life, and I will also gather sentient beings in future lives, namely, protecting and cherishing such scriptures, so that they will be widely disseminated in the five hundred years after my Parinirvana (extinction).』

『Good men! Whether in this life or after my Parinirvana (extinction), whether in villages, cities, mountains, forests, or wildernesses, if there are such scriptures, and if someone can uphold, recite, and explain them to others, know that there is a Buddha in this place. Why? I say that all Buddhas are the Dharmakāya (Dharma body), and seeing the Dharma (teachings) is equivalent to seeing the Buddha. The Buddha should not be seen through the physical body. If someone believes in the Dharma (teachings) and listens to the Dharma (teachings), that person believes in the Buddha and listens to the Buddha's words. If someone can practice according to the teachings in this Dharma (teachings), that person sees the Buddha, and that person is called a speaker of truth, a speaker of Dharma (teachings), and a follower of Dharma (teachings).』

『Good men! My body is neither Dharma (teachings) nor non-Dharma (teachings); this is called following the Dharma (teachings), and this is called the foremost Dharma (teachings) giving.』

所謂不著法不著非法。何以故？若著法者，不名見佛。

「諸善男子！不著一切法名為見佛。若於一切法中無所見者，是名見佛。何以故？如來不可以法說，不可以非法說，亦不可以法見。所以者何？諸善男子！如經中說：『汝等比丘！若知我法如筏喻者，法尚應舍，何況非法？』若能捨法非法，是名見佛。何以故？如來名為舍一切法者，不貪不受諸法名字，不墮名字法中。何況墮非法名字中？

「諸善男子！舍離一切法名字，名為如來，能如是見者，名為見如來。何以故？舍離見一切法故，名為見如來，以一切法不可得故。如實知見一切法故，名為見如來。

「諸善男子！若一切法不可得，舍離一切法，是中即無戲論，無是法非法名字，無行無示，是名見如來。若人能如是見法者，是名見如來。若能如是見如來者，是名正見。若異見者名為邪見，若邪見者則為妄見，是人不名為真見。

「諸善男子！真見者斷一切語言道，非真非妄非有非無，離一切法不取一切法，不得一切法，如是見者，名為見如來。何以故？諸善男子！如來不以法性見，見一切法性離者，名為如來。若能如是見者，名為正見。

「諸善男子！汝等應如是見如來。汝等且觀，如我所說觀于如來。如是觀者，當知一切

【現代漢語翻譯】現代漢語譯本所謂不執著於法，也不執著于非法。為什麼呢？如果執著於法，就不能稱為見到佛（Buddha）。

『各位善男子！不執著於一切法，這叫做見到佛。如果在一切法中沒有什麼可見的，這叫做見到佛。為什麼呢？如來（Tathagata）不可以用法來說明，也不可以用非法來說明，也不可以通過法來見到。這是什麼原因呢？各位善男子！正如經典中所說：『你們這些比丘（Bhikkhu）！如果知道我的法就像木筏的比喻一樣，法尚且應該捨棄，何況非法呢？』如果能夠捨棄法和非法，這叫做見到佛。為什麼呢？如來被稱為捨棄一切法的人，不貪戀也不接受各種法的名字，不落入名字法中。何況落入非法名字中呢？』

『各位善男子！捨棄離開一切法的名字，叫做如來，能夠這樣見到的，叫做見到如來。為什麼呢？因為捨棄見到一切法，所以叫做見到如來，因為一切法是不可得的。如實地知見一切法，所以叫做見到如來。』

『各位善男子！如果一切法是不可得的，捨棄離開一切法，其中就沒有戲論，沒有這是法或非法的名字，沒有行為也沒有指示，這叫做見到如來。如果有人能夠這樣見到法，這叫做見到如來。如果能夠這樣見到如來，這叫做正見。如果見解不同，叫做邪見，如果邪見，那就是虛妄的見解，這樣的人不能稱為真正的見解。』

『各位善男子！真正的見解是斷絕一切語言的道路，不是真也不是妄，不是有也不是無，離開一切法，不取一切法，得不到一切法，這樣見到的，叫做見到如來。為什麼呢？各位善男子！如來不是用法性來見，見到一切法的自性是空性的，這叫做如來。如果能夠這樣見到，這叫做正見。』

『各位善男子！你們應當這樣見到如來。你們且觀察，就像我所說的來觀察如來。這樣觀察，應當知道一切』

【English Translation】 English version So-called not being attached to the Dharma, nor being attached to non-Dharma. Why? If one is attached to the Dharma, one is not called seeing the Buddha (Buddha).

'Good men! Not being attached to all Dharmas is called seeing the Buddha. If in all Dharmas there is nothing to be seen, this is called seeing the Buddha. Why? The Tathagata (Tathagata) cannot be explained by Dharma, nor can it be explained by non-Dharma, nor can it be seen through Dharma. What is the reason? Good men! As it is said in the scriptures: 'You Bhikkhus (Bhikkhu)! If you know that my Dharma is like a raft, Dharma should be abandoned, let alone non-Dharma?' If one can abandon Dharma and non-Dharma, this is called seeing the Buddha. Why? The Tathagata is called the one who abandons all Dharmas, not coveting or accepting the names of various Dharmas, not falling into the Dharma of names. How much less falling into the names of non-Dharma?'

'Good men! Abandoning and leaving all Dharma names is called Tathagata, and being able to see in this way is called seeing the Tathagata. Why? Because abandoning seeing all Dharmas is called seeing the Tathagata, because all Dharmas are unattainable. Knowing and seeing all Dharmas as they really are is called seeing the Tathagata.'

'Good men! If all Dharmas are unattainable, abandoning and leaving all Dharmas, there is no idle talk in it, no name of this is Dharma or non-Dharma, no action and no indication, this is called seeing the Tathagata. If someone can see the Dharma in this way, this is called seeing the Tathagata. If one can see the Tathagata in this way, this is called right view. If the views are different, it is called wrong view, and if it is wrong view, then it is a false view, and such a person cannot be called a true view.'

'Good men! True view is to cut off all paths of language, neither true nor false, neither existent nor non-existent, leaving all Dharmas, not taking all Dharmas, not obtaining all Dharmas, seeing in this way is called seeing the Tathagata. Why? Good men! The Tathagata does not see with Dharma-nature, seeing that the nature of all Dharmas is emptiness, this is called Tathagata. If one can see in this way, this is called right view.'

'Good men! You should see the Tathagata in this way. You should observe, just as I said, observe the Tathagata. Observing in this way, you should know everything.'

法皆是如來，當得一切法如，當得一切法實相，當得一切法非虛妄相，當知一切法是如來法，當知一切法是如來行處，當知一切法是不可思議行處。

「諸善男子！是故我說一切法是如來行處，如來行處是無行處。何以故？一切法行處，是中無法可行，是故說無行處是如來行處。一切法行處即是無行處，無行處即是如來行處。何以故？一切法行處無所有故，無行處是如來行處。一切行處入如來行處，則非行處。如來通達證是法故，是名無行處是如來行處。

「諸善男子！能知一切法無行處，是人能入如來行處，是人能觀如來行處，是人能求如來行處，是人亦不著如來行處。何以故？是人知無行處是如來行處，離行處是如來行處。所謂一切法不可得、不可分別、不可貪故，是名非行處是如來行處，是名入智行處，不入一切法故。何以故？一切法無門故，以是門入。

「諸善男子！一切法無入無出，一切法無形。所以者何？如來於法無所得。何法若出若入、若見若說？諸善男子！是名入一切法門，以不入相故，一切法無合無散無縛無解，是一切法門以無門故，說是門名為不可出門不可入門，不可歸門不可說門，畢竟無生門，以是法門，於法無所知無所見。以是法門，於法無證無所入。何以故？諸善男子

【現代漢語翻譯】現代漢語譯本：所有法都是如來，應當證得一切法的如如之境，應當證得一切法的真實相，應當證得一切法並非虛妄之相，應當知曉一切法都是如來的法，應當知曉一切法是如來所行之處，應當知曉一切法是不可思議的行處。

『各位善男子！因此我說一切法是如來所行之處，而如來所行之處是沒有行處。為什麼呢？因為一切法行處之中，沒有法可以行，所以說沒有行處就是如來所行之處。一切法行處即是沒有行處，沒有行處即是如來所行之處。為什麼呢？因為一切法行處是空無所有的緣故，沒有行處就是如來所行之處。一切行處進入如來行處，就不是行處了。如來通達並證悟了這個法，所以這被稱為沒有行處就是如來所行之處。』

『各位善男子！能夠知曉一切法沒有行處的人，這個人能夠進入如來行處，這個人能夠觀察如來行處，這個人能夠尋求如來行處，這個人也不會執著于如來行處。為什麼呢？因為這個人知道沒有行處就是如來行處，遠離行處就是如來行處。所謂一切法不可得、不可分別、不可貪戀，這被稱為非行處就是如來行處，這被稱為進入智慧的行處，因為不進入一切法。為什麼呢？因為一切法沒有門徑，所以通過這個無門之門進入。』

『各位善男子！一切法沒有進入也沒有出去，一切法沒有形狀。為什麼呢？因為如來對於法沒有所得。什麼法可以出去或進入、可以看見或述說呢？各位善男子！這被稱為進入一切法門，因為不進入任何相的緣故，一切法沒有聚合也沒有離散，沒有束縛也沒有解脫，這是一切法門，因為沒有門徑的緣故，所以說這個門名為不可出門、不可入門，不可歸向的門、不可述說的門，畢竟無生的門，通過這個法門，對於法沒有什麼可知曉的，沒有什麼可見到的。通過這個法門，對於法沒有什麼可證悟的，沒有什麼可進入的。為什麼呢？各位善男子！』

【English Translation】 English version: All dharmas are Tathagata (如來, one who has thus come), one should attain the suchness of all dharmas, one should attain the true nature of all dharmas, one should attain the non-illusory nature of all dharmas, one should know that all dharmas are the dharmas of the Tathagata, one should know that all dharmas are the place where the Tathagata walks, one should know that all dharmas are the inconceivable place where one walks.

'Good men! Therefore, I say that all dharmas are the place where the Tathagata walks, and the place where the Tathagata walks is the no-place-to-walk. Why? Because in the place where all dharmas are walked, there is no dharma to be walked, therefore it is said that the no-place-to-walk is the place where the Tathagata walks. The place where all dharmas are walked is the no-place-to-walk, and the no-place-to-walk is the place where the Tathagata walks. Why? Because the place where all dharmas are walked is empty and without anything, the no-place-to-walk is the place where the Tathagata walks. All places-to-walk enter the place where the Tathagata walks, then it is not a place-to-walk. Because the Tathagata understands and realizes this dharma, it is called the no-place-to-walk is the place where the Tathagata walks.'

'Good men! One who can know that all dharmas are the no-place-to-walk, that person can enter the place where the Tathagata walks, that person can observe the place where the Tathagata walks, that person can seek the place where the Tathagata walks, that person will also not be attached to the place where the Tathagata walks. Why? Because that person knows that the no-place-to-walk is the place where the Tathagata walks, being apart from the place-to-walk is the place where the Tathagata walks. So-called all dharmas are unattainable, cannot be distinguished, cannot be craved, this is called the non-place-to-walk is the place where the Tathagata walks, this is called entering the place of wisdom, because not entering all dharmas. Why? Because all dharmas have no gate, therefore enter through this gate.'

'Good men! All dharmas have no entering and no exiting, all dharmas have no form. Why? Because the Tathagata has no attainment in dharma. What dharma can exit or enter, can be seen or spoken? Good men! This is called entering the gate of all dharmas, because not entering any appearance, all dharmas have no union and no dispersion, no bondage and no liberation, this is the gate of all dharmas, because there is no gate, therefore it is said that this gate is called the gate of no exiting, the gate of no entering, the gate of no returning, the gate of no speaking, the gate of ultimate non-birth, through this dharma gate, there is nothing to be known and nothing to be seen in dharma. Through this dharma gate, there is nothing to be realized and nothing to be entered in dharma. Why? Good men!'

！一切法無門，門不可得故。虛空是一切法門，從本已來性清凈故。無斷是一切法門，斷無所有故。無邊是一切法門，邊不可得故。無量是一切法門，量不可得故。無際是一切法門，諸際無所有故。

「諸善男子！若有善男子、善女人能入是法門者，則入一切法門，則知一切法門，則說一切法門。」

持世經五陰品第二之一

爾時，佛告持世菩薩：「持世！若菩薩摩訶薩欲得一切法實相，若欲善分別一切法章句，若欲得念力，若欲轉身具足得不斷念，乃至得阿耨多羅三藐三菩提者，當疾入如是法門，於是法門得智慧光明。何以故？於是法中疾得具足故。

「又復，持世！菩薩摩訶薩勤修集如是法門，入是法方便門者，則能得分別陰方便，界方便，入方便，因緣生法方便，四念處方便，五根方便，八聖道分方便，世間出世間法方便，分別有為無為法方便。

「持世！何謂菩薩分別五陰方便？菩薩摩訶薩正觀五取陰，所謂無明陰是五取陰，苦陰是五取陰，癡陰是五取陰，病陰癰陰，如箭入身陰是五取陰。菩薩分別觀察選擇色取陰。云何為分別觀察選擇色取陰？是色取陰從四大生，假名為色取陰，是色陰無有自性，但以四大和合，假名為色陰。色陰無有作者，無使作者，無作無起無出，名為

【現代漢語翻譯】現代漢語譯本：一切法沒有門徑，因為門徑是不可得的。虛空是一切法的門徑，因為從根本以來，它的自性就是清凈的。沒有斷絕是一切法的門徑，因為斷絕一無所有。沒有邊際是一切法的門徑，因為邊際是不可得的。沒有數量是一切法的門徑，因為數量是不可得的。沒有盡頭是一切法的門徑，因為所有的盡頭都是一無所有的。

『各位善男子！如果有什麼善男子、善女人能夠進入這個法門，那麼就進入了一切法門，就瞭解了一切法門，就能宣說一切法門。』

《持世經·五陰品》第二之一

這時，佛告訴持世菩薩（Dṛḍhādhāra Bodhisattva）：『持世！如果菩薩摩訶薩（bodhisattva-mahāsattva）想要獲得一切法的真實相狀，如果想要善於分別一切法的章句，如果想要獲得念力，如果想要轉身就具足得到不間斷的念力，乃至獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），應當迅速進入這樣的法門，在這個法門中獲得智慧光明。為什麼呢？因為在這個法中能夠迅速得到具足。』

『還有，持世！菩薩摩訶薩勤奮修習這樣的法門，進入這個法的方便之門，就能獲得分別陰的方便，界（dhātu）的方便，入（āyatana）的方便，因緣生法的方便，四念處（catuḥ-smṛtyupasthāna）的方便，五根（pañcendriyāṇi）的方便，八聖道分（aṣṭāṅga-mārga）的方便，世間和出世間法的方便，分別有為法和無為法的方便。』

『持世！什麼是菩薩分別五陰（pañca-skandha）的方便呢？菩薩摩訶薩如實觀察五取陰（pañca upādānaskandha），所謂的無明陰是五取陰，苦陰是五取陰，癡陰是五取陰，病陰、癰陰，像箭射入身體一樣的陰是五取陰。菩薩分別觀察選擇色取陰（rūpa upādānaskandha）。什麼是分別觀察選擇色取陰呢？這個色取陰從四大（catvāri mahābhūtāni）產生，假名為色取陰，這個色陰沒有自性，只是以四大和合，假名為色陰。色陰沒有作者，沒有使作者，沒有造作，沒有生起，沒有出現，名為

【English Translation】 English version: All dharmas have no gate, because a gate is unattainable. Emptiness is the gate of all dharmas, because from the beginning, its nature is pure. Non-cessation is the gate of all dharmas, because cessation is non-existent. Boundlessness is the gate of all dharmas, because a boundary is unattainable. Immeasurability is the gate of all dharmas, because a measure is unattainable. Limitlessness is the gate of all dharmas, because all limits are non-existent.

'Good men! If there are good men and good women who can enter this dharma gate, then they enter all dharma gates, then they know all dharma gates, then they can expound all dharma gates.'

Dṛḍhādhāra Sūtra, Chapter Two on the Five Skandhas, Part One

At that time, the Buddha told Dṛḍhādhāra Bodhisattva (持世菩薩): 'Dṛḍhādhāra! If a bodhisattva-mahāsattva (菩薩摩訶薩) wishes to attain the true nature of all dharmas, if he wishes to be skilled in distinguishing the chapters and sentences of all dharmas, if he wishes to attain the power of mindfulness, if he wishes to immediately and completely attain uninterrupted mindfulness, and even attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed complete enlightenment), he should quickly enter such a dharma gate, and in this dharma gate, he will attain the light of wisdom. Why? Because in this dharma, he can quickly attain completeness.'

'Furthermore, Dṛḍhādhāra! If a bodhisattva-mahāsattva diligently cultivates such a dharma gate and enters this expedient gate of dharma, then he can attain the expedient of distinguishing the skandhas (陰), the expedient of the dhātus (界), the expedient of the āyatanas (入), the expedient of conditioned arising, the expedient of the four smṛtyupasthānas (四念處), the expedient of the five indriyas (五根), the expedient of the eightfold noble path (八聖道分), the expedient of mundane and supramundane dharmas, and the expedient of distinguishing conditioned and unconditioned dharmas.'

'Dṛḍhādhāra! What is the bodhisattva's expedient of distinguishing the five skandhas (pañca-skandha)? A bodhisattva-mahāsattva correctly observes the five upādānaskandhas (五取陰), namely, the skandha of ignorance is a grasping skandha, the skandha of suffering is a grasping skandha, the skandha of delusion is a grasping skandha, the skandha of disease, the skandha of boils, the skandha like an arrow entering the body is a grasping skandha. The bodhisattva distinguishes, observes, and selects the rūpa upādānaskandha (色取陰). What is distinguishing, observing, and selecting the rūpa upādānaskandha? This rūpa upādānaskandha arises from the four mahābhūtas (四大), and is nominally called rūpa upādānaskandha. This rūpa skandha has no self-nature, but is merely a combination of the four mahābhūtas, and is nominally called rūpa skandha. The rūpa skandha has no maker, no one who causes it to be made, no creation, no arising, no appearance, and is called

色陰。但以先業因緣四大所攝，數名色陰，非陰是色陰，譬如虛空，陰實無生相。若說虛空陰，是中無有法生，但有名字，故名為虛空陰。凡夫於此無陰陰相，以顛倒心故，無實實相貪著我五陰我所五陰，我色陰我所色陰，如是貪著。是諸凡夫貪著色已，於色中依止我我所，有色受色取色著色依色，受行種種惡不善業。我等不應隨凡夫學，我等應勤修集助菩提法，今應正觀色陰。

「菩薩正觀色陰時，知同水沫聚。云何知同水沫聚？無聚是水沫聚？但從眾緣生，不可執捉無有堅牢，水沫聚中無有聚相，無聚是水沫聚；色陰亦如是，色陰中無有陰相。

「菩薩如是觀時，作是念：『凡夫不能正觀虛妄色，不能如實知色無常，不能如實知色相。我等入正道，不應貪著虛妄，不應貪著色。何以故？色是不可貪著相，色但有名字無決定相，當觀是色無決定相，離名字故名之為色。又說色名惱壞相，智者通達知是無相，我等應當善知修集色無相方便，不貪著色相。若人貪著色相，即貪著色，我等應善知入色相。』

「菩薩如是正觀時，如實觀察選擇色，是色陰皆從凡夫憶想分別起。若法從憶想分別起，即是不生，一切憶想分別皆非真實。凡夫依止顛倒所起色，為色所縛為色所害，往來苦惱，無明癡闇故貪色不

【現代漢語翻譯】現代漢語譯本色陰。但由先前業力的因緣和地、水、火、風四大元素聚合而成，因此稱作色陰，並非『陰』本身就是色陰。這好比虛空，實際上並沒有生滅的現象。如果說有『虛空陰』，那其中沒有任何事物產生，只是一個名稱，所以叫做虛空陰。凡夫俗子對此沒有認識到『無陰』的真相，因為顛倒妄想，所以不能認識到真實的『無實相』，貪戀執著于『我的五陰』和『我所擁有的五陰』，『我的色陰』和『我所擁有的色陰』，像這樣貪戀執著。這些凡夫因為貪戀執著於色，所以在色中依附於『我』和『我所』，對色產生感受、對色產生攫取、對色產生執著、對色產生依賴，從而造作種種惡業和不善業。我們不應該效仿凡夫的做法，我們應該勤奮地修習積累有助於證得菩提的法門，現在就應該正確地觀察色陰。

『菩薩正確地觀察色陰時，知道它如同水上的泡沫聚。為什麼說它如同水上的泡沫聚呢？因為水上的泡沫聚本身並沒有實在的聚集，只是由眾多因緣聚合而生，不可抓取，沒有堅固性，水上的泡沫聚中沒有真實的聚集之相，所以說『無聚』才是水上的泡沫聚的真相；色陰也是如此，色陰中沒有真實的『陰』之相。

『菩薩這樣觀察時，會這樣想：『凡夫不能正確地觀察虛妄的色，不能如實地知曉色是無常的，不能如實地知曉色的真相。我們已經進入正道，不應該貪戀執著于虛妄，不應該貪戀執著於色。為什麼呢？因為色是不可貪戀執著的，色只是一個名稱，沒有決定的自性，應當觀察這色沒有決定的自性，因為離開了名稱，才能稱之為色。而且，色這個名稱意味著惱壞之相，智者通達之後知道它是無相的，我們應當善於知曉和修習色無相的方便法門，不貪戀執著於色相。如果有人貪戀執著於色相，那就是貪戀執著於色，我們應當善於知曉如何進入色相的實相。』

『菩薩像這樣正確地觀察時，如實地觀察和選擇色，這色陰都是從凡夫的憶想分別中產生的。如果一個法是從憶想分別中產生的，那就是不真實的，一切憶想分別都不是真實的。凡夫依附於顛倒妄想所產生的色，被色所束縛，被色所傷害，在苦惱中往來，因為無明和愚癡的黑暗而貪戀色。

【English Translation】 English version The Skandha of Form (Rūpaskandha). It is only due to the causes and conditions of past karma and the aggregation of the four great elements (mahābhūta) that it is called the Skandha of Form. It is not that the 'skandha' itself is the Skandha of Form. It is like empty space (ākāśa); in reality, the skandha has no characteristic of arising. If one speaks of the 'Skandha of Empty Space,' there is no dharma that arises within it, only a name, hence it is called the Skandha of Empty Space. Ordinary beings (pṛthagjana) do not perceive the characteristic of 'no skandha' in this, because of their inverted minds (viparyāsa-citta), they do not perceive the real characteristic of 'no reality,' clinging to 'my five skandhas' and 'what belongs to my five skandhas,' 'my Skandha of Form' and 'what belongs to my Skandha of Form,' clinging in this way. These ordinary beings, having clung to form, rely on 'I' and 'mine' within form, experiencing form, grasping form, attaching to form, relying on form, and engaging in various evil and unwholesome actions (akuśala-karma). We should not follow the example of ordinary beings; we should diligently cultivate and accumulate practices that aid enlightenment (bodhi), and now we should correctly contemplate the Skandha of Form.

'When a Bodhisattva correctly contemplates the Skandha of Form, they know it is like a collection of water bubbles. How do they know it is like a collection of water bubbles? Is there any actual collection in a collection of water bubbles? It arises only from numerous conditions (pratyaya), it cannot be grasped, it has no solidity, there is no characteristic of collection in a collection of water bubbles, 'no collection' is the collection of water bubbles; the Skandha of Form is also like this, there is no characteristic of 'skandha' in the Skandha of Form.'

'When a Bodhisattva contemplates in this way, they think: 'Ordinary beings cannot correctly contemplate illusory form, cannot truly know that form is impermanent (anitya), cannot truly know the true nature of form. We have entered the right path, we should not cling to illusion, we should not cling to form. Why? Because form is not something to be clung to, form is only a name, it has no definite characteristic, we should contemplate that this form has no definite characteristic, because it is separate from names, it is called form. Furthermore, the name 'form' signifies the characteristic of annoyance and decay, the wise, having understood, know that it is without characteristics (alakṣaṇa), we should be skilled in knowing and cultivating the means of formlessness (arūpa), not clinging to the characteristics of form. If someone clings to the characteristics of form, they are clinging to form, we should be skilled in knowing how to enter the true nature of form.'

'When a Bodhisattva correctly contemplates in this way, they truly observe and discern form, this Skandha of Form all arises from the thoughts and discriminations (vikalpa) of ordinary beings. If a dharma arises from thoughts and discriminations, then it is not real, all thoughts and discriminations are not true. Ordinary beings rely on the form that arises from inverted views (viparyāsa), are bound by form, harmed by form, wandering in suffering, and because of the darkness of ignorance (avidyā) and delusion (moha), they cling to form.'

舍，見色有常牢固，是凡夫人為色縛。色所縛故，往來地獄、畜生、餓鬼、天人，深貪色味，不觀色中有諸過惡。我等不應隨凡夫學，應當觀察選擇分別修習色方便。

「分別觀察選擇色時，見色性如夢，譬如夢中色，皆從憶想分別覺觀起，曾所見聞覺知因緣起，是夢中亦知彼我，亦見地水火風，亦見山河叢林。夢中色相無有決定，但以憶想故有。色陰相亦如是，從先世業因緣出，無有決定性。菩薩如是思惟不取色。若我若我所，但正觀色如實無常相虛妄顛倒，眾生顛倒貪著取色，若我色若我所色，若彼色若彼所色。如是正觀察選擇色時，不得色，不見色性，亦不貪著色無常。

「菩薩爾時若於色中，愛念貪著皆悉除斷，善知色正相，善知色平等相，善知色滅相，善知色滅道相，善知色陰無所從來亦無所去，作是念：『是身色陰，皆從業果報覺觀起，四大所攝。是身色陰，非我非彼無有所屬，無所從起。』觀色陰如是，內色不貪不受，外色不貪不受，過去色不貪不受，未來色不貪不受，現在色不貪不受，即知一切色陰是無生相。是菩薩爾時不滅色亦不求滅色法。持世！菩薩摩訶薩觀察選擇色取陰如是。

「持世！何謂菩薩摩訶薩觀察選擇受取陰？菩薩作是思惟：『是苦受樂受不苦不樂受，皆從因緣

【現代漢語翻譯】現代漢語譯本：『舍利弗（Sariputra），如果（有人）認為色（Rupa，物質）是恒常不變、牢固的，這是凡夫俗子被色所束縛。因為被色所束縛，所以（他們）往來於地獄、畜生、餓鬼、天人之間，深深貪戀色的滋味，不觀察色中存在的各種過失和罪惡。我們不應該效仿凡夫俗子的做法，而應當觀察、選擇、分別修習色的方便法門。』『在分別觀察和選擇色的時候，（菩薩）會看到色的本性如同夢境一般。譬如夢中的色，都是從憶想、分別、覺觀中產生，從曾經所見、所聞、所覺知的事物因緣而生起。在夢中，（我們）也知道彼此，也看到地、水、火、風，也看到山河叢林。夢中的色相沒有確定性，只是因為憶想而存在。色陰（Rupaskandha，色蘊）的相也是如此，從前世的業因緣中產生，沒有確定性。菩薩這樣思維，就不會執取色，不會認為（色）是『我』或者『我所』（屬於我的），只是正確地觀察色，如實地看到它的無常、虛妄和顛倒的本性。眾生因為顛倒，所以貪戀執取色，認為是『我的色』或者『我所擁有的色』，或者是『他的色』或者『他所擁有的色』。像這樣正確地觀察和選擇色的時候，就無法得到色，也無法看到色的本性，也不會貪戀執著於色的無常。』『菩薩在那個時候，如果對色有愛念和貪著，都會全部斷除，能夠清楚地瞭解色的真正相狀，清楚地瞭解色的平等相，清楚地瞭解色的滅相，清楚地瞭解色滅之道相，清楚地瞭解色陰無所從來，也無所去。菩薩會這樣想：『這個身體的色陰，都是從業的果報和覺觀中產生，由四大（地、水、火、風）所組成。這個身體的色陰，不是我，也不是他，不屬於任何人，也沒有從哪裡產生。』觀察色陰就像這樣，對於內在的色不貪戀不接受，對於外在的色不貪戀不接受，對於過去的色不貪戀不接受，對於未來的色不貪戀不接受，對於現在的色不貪戀不接受，從而知道一切色陰都是無生之相。這個時候，菩薩既不滅色，也不尋求滅色之法。持世（Dhrtarashtra）！菩薩摩訶薩就是這樣觀察和選擇色取陰的。』『持世！什麼叫做菩薩摩訶薩觀察和選擇受取陰（Vedanaskandha，受蘊）？菩薩這樣思維：『苦受、樂受、不苦不樂受，都是從因緣

【English Translation】 English version: 'Sariputra, seeing form (Rupa) as constant and solid is how ordinary people are bound by form. Because they are bound by form, they go back and forth between hells, animals, hungry ghosts, gods, and humans, deeply craving the taste of form, not observing the various faults and evils within form. We should not follow the example of ordinary people, but should observe, choose, and separately cultivate the skillful means of form.' 'When separately observing and choosing form, (the Bodhisattva) sees the nature of form as like a dream. For example, the form in a dream all arises from memory, thought, discrimination, and awareness, arising from the causes and conditions of what has been seen, heard, felt, and known. In a dream, we also know each other, and also see earth, water, fire, and wind, and also see mountains, rivers, and forests. The appearances of form in a dream are not definite, but exist only because of memory and thought. The aspect of the form aggregate (Rupaskandha) is also like this, arising from the karmic causes and conditions of past lives, without any definite nature. The Bodhisattva thinks in this way and does not grasp at form, not as 'I' or 'mine,' but correctly observes form, truly seeing its impermanent, illusory, and inverted nature. Sentient beings, because of their delusion, crave and grasp at form, thinking it is 'my form' or 'what I possess,' or 'his form' or 'what he possesses.' When correctly observing and choosing form in this way, one cannot obtain form, nor see the nature of form, nor crave or cling to the impermanence of form.' 'At that time, if the Bodhisattva has any love or craving for form, they will all be cut off. They will clearly know the true aspect of form, clearly know the equal aspect of form, clearly know the extinguishing aspect of form, clearly know the path to the extinguishing of form, clearly know that the form aggregate has nowhere to come from and nowhere to go. The Bodhisattva will think: 'This body's form aggregate all arises from the karmic retribution and awareness, composed of the four great elements (earth, water, fire, and wind). This body's form aggregate is not I, nor is it another, it does not belong to anyone, and it does not arise from anywhere.' Observing the form aggregate in this way, one does not crave or accept internal form, one does not crave or accept external form, one does not crave or accept past form, one does not crave or accept future form, one does not crave or accept present form, and thus knows that all form aggregates are of the nature of non-arising. At that time, the Bodhisattva neither extinguishes form nor seeks to extinguish the Dharma of form. Dhrtarashtra! The Bodhisattva Mahasattva observes and chooses the form aggregate in this way.' 'Dhrtarashtra! What is it called the Bodhisattva Mahasattva observing and choosing the feeling aggregate (Vedanaskandha)? The Bodhisattva thinks: 'Painful feeling, pleasant feeling, neither painful nor pleasant feeling, all arise from causes and conditions

生，屬諸因緣入受相中。此中無有受者，但以貪著故，貪著者即是不真虛妄，從憶想分別起。』是菩薩如是思惟時，作是念：『是凡夫為虛妄受所縛，為三受所害，所謂苦樂不苦不樂受。是凡夫若受樂，為愛結所使，以愛結所使故，能起惡業。若受苦，為恚結所使，以恚結所使故，起諸惡業。若受不苦不樂受，為無明結所使，是人因無明結所使故，不脫憂悲苦惱。我等今不應隨凡夫學，應正觀諸法，我等應如實觀諸受。』

「菩薩如實觀受陰，作是念：『非陰是受陰，從憶想分別起，顛倒相應無有受者，但從先世業因起，今世緣故；諸受自性空，受中無有受相。』

「菩薩觀達受陰，譬如雨渧水泡，有生有滅無有決定。受陰亦如是，次第因緣起，屬諸因緣無有住時，虛妄不實，從憶想顛倒相應起。菩薩爾時作是念：『凡夫可愍，為諸受所制，以不正觀受陰故，故得樂受生著，得苦受亦生著，得不苦不樂受亦生著，為諸受所縛馳走往來，從身至身受結所縛，輪轉五道無有休息。是凡夫著于諸受，為受所製爲受所繫，不脫受陰，于受陰所不見出處，不知正觀受陰故。不知如實觀受陰無常，于受陰中為欲染所縛，不知受陰如實相。我等今不應隨凡夫學，應如實觀察選擇受陰。』即時如實觀受陰，無陰是受陰，不

【現代漢語翻譯】現代漢語譯本『生，屬於各種因緣聚合而進入感受的階段。這其中並沒有真正的感受者，只是因為貪戀執著，所以貪戀執著的人所感受到的就是不真實和虛妄的，是從記憶、想像和分別產生的。』當菩薩這樣思考的時候，他會這樣想：『這些凡夫俗子被虛妄的感受所束縛，被三種感受所傷害，也就是苦受、樂受和不苦不樂受。這些凡夫如果感受到快樂，就會被愛結（tanha-samyojana）所驅使，因為被愛結所驅使，就會造作惡業。如果感受到痛苦，就會被嗔結（dosa-samyojana）所驅使，因為被嗔結所驅使，就會造作各種惡業。如果感受到不苦不樂的感受，就會被無明結（avijja-samyojana）所驅使，這些人因為被無明結所驅使，就無法脫離憂愁、悲傷、痛苦和煩惱。我們現在不應該跟隨凡夫俗子學習，應該正確地觀察諸法，我們應該如實地觀察各種感受。』菩薩如實地觀察受陰（vedana-khandha），這樣想：『並非五蘊（panca-khandha）中的色、受、想、行、識是受陰，受陰是從記憶、想像和分別產生的，與顛倒相應，沒有真正的感受者，只是從前世的業因產生，加上今世的因緣；各種感受的自性是空性的，在感受中沒有感受的實體。』菩薩觀達受陰，就像雨滴和水泡一樣，有生有滅，沒有恒定的存在。受陰也是這樣，按照次第因緣而生起，屬於各種因緣，沒有停留的時候，虛妄不真實，是從記憶、想像和顛倒相應而產生的。菩薩這時會這樣想：『凡夫真是可憐，被各種感受所控制，因為不能正確地觀察受陰，所以得到快樂的感受就產生執著，得到痛苦的感受也產生執著，得到不苦不樂的感受也產生執著，被各種感受所束縛，奔波往來，從一個身體到另一個身體，被感受的結縛所束縛，在五道（gati）中輪迴，沒有休息的時候。這些凡夫執著于各種感受，被感受所控制，被感受所束縛，不能脫離受陰，在受陰中看不到出路，不知道正確地觀察受陰的緣故，不知道如實地觀察受陰的無常，在受陰中被慾望所束縛，不知道受陰的如實相。我們現在不應該跟隨凡夫學習，應該如實地觀察和選擇受陰。』隨即如實地觀察受陰，沒有五蘊是受陰，不

【English Translation】 English version 'Birth belongs to the aggregation of causes and conditions, entering into the phase of sensation. There is no experiencer in this, but due to craving and attachment, the one who craves and is attached experiences what is unreal and false, arising from memory, imagination, and discrimination.' When a Bodhisattva thinks in this way, he contemplates: 'These ordinary beings are bound by false sensations, harmed by the three kinds of sensations, namely, painful, pleasant, and neither-painful-nor-pleasant sensations. If these ordinary beings experience pleasure, they are driven by the bond of craving (tanha-samyojana), and because they are driven by the bond of craving, they can create evil karma. If they experience pain, they are driven by the bond of aversion (dosa-samyojana), and because they are driven by the bond of aversion, they create various evil karmas. If they experience neither-painful-nor-pleasant sensations, they are driven by the bond of ignorance (avijja-samyojana), and because they are driven by the bond of ignorance, they cannot escape sorrow, grief, suffering, and distress. We should not follow the example of ordinary beings, but should rightly observe all phenomena; we should truly observe all sensations.' The Bodhisattva truly observes the feeling aggregate (vedana-khandha), thinking: 'The aggregates (panca-khandha) are not the feeling aggregate; the feeling aggregate arises from memory, imagination, and discrimination, corresponding to delusion, without a true experiencer, but arising from past karmic causes, plus present conditions; the self-nature of all sensations is emptiness, and there is no substantial sensation within sensation.' The Bodhisattva understands the feeling aggregate, like raindrops and bubbles, having birth and death, without any fixed existence. The feeling aggregate is also like this, arising in sequential causes and conditions, belonging to various causes and conditions, without any abiding time, false and unreal, arising from memory, imagination, and corresponding to delusion. The Bodhisattva then thinks: 'Ordinary beings are pitiable, controlled by various sensations, because they do not rightly observe the feeling aggregate, so they become attached to pleasant sensations, they also become attached to painful sensations, and they also become attached to neither-painful-nor-pleasant sensations, bound by various sensations, running back and forth, from one body to another, bound by the bonds of sensation, revolving in the five paths (gati) without rest. These ordinary beings are attached to various sensations, controlled by sensations, bound by sensations, unable to escape the feeling aggregate, unable to see a way out in the feeling aggregate, because they do not know how to rightly observe the feeling aggregate, do not know how to truly observe the impermanence of the feeling aggregate, bound by desire in the feeling aggregate, and do not know the true nature of the feeling aggregate. We should not follow the example of ordinary beings, but should truly observe and choose the feeling aggregate.' Immediately, he truly observes the feeling aggregate, no aggregate is the feeling aggregate, not

真陰是受陰，顛倒陰是受陰，不住陰是受陰。是時見受陰如實相，無有作者，無有使作者，于受陰中不見受陰相。如是觀受陰，不見受陰在內不見受陰在外，不著受我不著受彼，知受陰無所從來無有所屬。無法能生受者，但從顛倒相應先世業果報數名受陰，見受陰虛妄因緣相續行。爾時過去受陰不受不貪不著，未來受陰亦不受不貪不著，現在受陰亦不受不貪不著。是人於樂受中除卻愛結，于苦受中除卻恚結，不苦不樂受中知見無明結故，勤行精進。菩薩爾時，若受樂受心不生愛，若受苦受心不生恚，若受不苦不樂受心不生癡。

「持世！凡夫多於樂受生愛，苦受生恚，不苦不樂受生癡。是諸凡夫以愛恚癡故深入闇冥，不能如實知受陰，亦不知愛恚癡相，深貪著愛恚癡，所謂是我我所，是此彼等。

「持世！菩薩摩訶薩於此中正觀受陰者，不為愛恚癡所牽。若生愛恚癡，即能除斷行於正道，於樂受中斷愛結使故勤精進，于苦受中斷恚結使故勤精進，于不苦不樂受中斷癡結使故勤精進。如實知三受相，爾時有所受，若苦若樂若不苦不樂，皆離不著。離愛結使，離恚結使，離癡結使，諸受起時皆能知見，知受陰如實無常。若能如是知已，于受陰中欲染悉斷，入斷受陰欲染道中，不為諸受所污。是菩薩若如是正觀

【現代漢語翻譯】現代漢語譯本真陰是受陰（Vedanāskandha，感受蘊），顛倒陰是受陰（Vedanāskandha，感受蘊），不住陰是受陰（Vedanāskandha，感受蘊）。這時，見到受陰的真實相狀，知道沒有作者，也沒有使作者，在受陰中不見受陰的相狀。這樣觀察受陰，不見受陰在內，不見受陰在外，不執著于『我』，不執著于『彼』，知道受陰無所從來，無有所屬。沒有法能夠產生受，只是從顛倒相應的先世業果報應的數，名為受陰，見到受陰虛妄，因緣相續而行。這時，過去的受陰不受不貪不著，未來的受陰也不受不貪不著，現在的受陰也不受不貪不著。這個人于快樂的感受中除去愛結，于痛苦的感受中除去恚結，于不苦不樂的感受中，因為知見無明結的緣故，勤奮修行精進。菩薩這時，如果感受快樂的感受，心中不生愛，如果感受痛苦的感受，心中不生恚，如果感受不苦不樂的感受，心中不生癡。

『持世（Dharanimdhara，菩薩名）！凡夫多在快樂的感受中生起愛，在痛苦的感受中生起恚，在不苦不樂的感受中生起癡。這些凡夫因為愛、恚、癡的緣故，深入黑暗，不能如實地知曉受陰，也不知道愛、恚、癡的相狀，深深地貪著愛、恚、癡，認為是我和我所擁有的，是此和彼等等。

『持世（Dharanimdhara，菩薩名）！菩薩摩訶薩於此之中正確地觀察受陰，不被愛、恚、癡所牽引。如果生起愛、恚、癡，就能除去斷絕，行於正道，在快樂的感受中，爲了斷除愛結使的緣故，勤奮精進；在痛苦的感受中，爲了斷除恚結使的緣故，勤奮精進；在不苦不樂的感受中，爲了斷除癡結使的緣故，勤奮精進。如實地知曉三種感受的相狀，這時有所感受，無論是苦、是樂、是不苦不樂，都遠離而不執著。遠離愛結使，遠離恚結使，遠離癡結使，各種感受生起的時候，都能知曉看見，知道受陰如實是無常的。如果能夠這樣知曉之後，在受陰中的欲染全部斷除，進入斷除受陰欲染的道路中，不被各種感受所污染。這位菩薩如果這樣正確地觀察』

【English Translation】 English version True sensation is Vedanāskandha (aggregate of feeling), inverted sensation is Vedanāskandha (aggregate of feeling), non-abiding sensation is Vedanāskandha (aggregate of feeling). At this time, seeing the true nature of Vedanāskandha (aggregate of feeling), knowing there is no creator, nor one who causes creation, not seeing the form of Vedanāskandha (aggregate of feeling) within Vedanāskandha (aggregate of feeling). Observing Vedanāskandha (aggregate of feeling) in this way, not seeing Vedanāskandha (aggregate of feeling) internally, not seeing Vedanāskandha (aggregate of feeling) externally, not clinging to 'self', not clinging to 'other', knowing Vedanāskandha (aggregate of feeling) comes from nowhere and belongs to nothing. No dharma can produce sensation, but from the inverted corresponding past karma result retribution number is named Vedanāskandha (aggregate of feeling), seeing Vedanāskandha (aggregate of feeling) as illusory, conditioned arising and ceasing. At this time, past Vedanāskandha (aggregate of feeling) is not received, not craved, not clung to, future Vedanāskandha (aggregate of feeling) is also not received, not craved, not clung to, present Vedanāskandha (aggregate of feeling) is also not received, not craved, not clung to. This person removes the bond of attachment in pleasant feelings, removes the bond of aversion in painful feelings, and diligently practices with diligence because of knowing and seeing the bond of ignorance in neither-pleasant-nor-painful feelings. At this time, if a Bodhisattva experiences pleasant feelings, their mind does not generate attachment; if they experience painful feelings, their mind does not generate aversion; if they experience neither-pleasant-nor-painful feelings, their mind does not generate delusion.

'Dharanimdhara (name of a Bodhisattva)! Ordinary beings mostly generate attachment in pleasant feelings, generate aversion in painful feelings, and generate delusion in neither-pleasant-nor-painful feelings. These ordinary beings, because of attachment, aversion, and delusion, deeply enter darkness, unable to truly know Vedanāskandha (aggregate of feeling), nor do they know the forms of attachment, aversion, and delusion, deeply clinging to attachment, aversion, and delusion, considering them as 'I' and 'mine', as 'this' and 'that', and so on.'

'Dharanimdhara (name of a Bodhisattva)! A Bodhisattva-Mahāsattva who correctly observes Vedanāskandha (aggregate of feeling) in this way is not led by attachment, aversion, or delusion. If attachment, aversion, or delusion arise, they can remove and sever them, walking on the right path, diligently striving to sever the bond of attachment in pleasant feelings, diligently striving to sever the bond of aversion in painful feelings, diligently striving to sever the bond of delusion in neither-pleasant-nor-painful feelings. Truly knowing the forms of the three feelings, at this time, whatever is felt, whether it is painful, pleasant, or neither-pleasant-nor-painful, is all detached and unattached. Separated from the bond of attachment, separated from the bond of aversion, separated from the bond of delusion, they are able to know and see when all feelings arise, knowing that Vedanāskandha (aggregate of feeling) is truly impermanent. If one can know in this way, all desires and defilements in Vedanāskandha (aggregate of feeling) are completely severed, entering the path of severing desires and defilements in Vedanāskandha (aggregate of feeling), not being defiled by all feelings. If this Bodhisattva observes correctly in this way'

受陰，如實知受陰，知受陰集受陰滅受陰滅道，然後如實知受陰是無生相，以無生相，通達受陰無相。持世！菩薩摩訶薩如是觀察選擇受陰。

「持世！何謂菩薩摩訶薩觀察選擇想陰？菩薩摩訶薩正觀想陰時，見想陰皆從顛倒起，虛妄不堅固不真實，從本已來不生相，以因緣和合從先世業力起。作是念：『非陰是想陰，虛妄陰是想陰，顛倒陰是想陰，想陰中無想陰想。譬如春后月焰，以名字故說名為焰，陰想陰亦如是，以識相故說名想陰。凡夫於此為虛妄想所繫，或識樂或識苦，或識不苦不樂，或識寒熱，或識男女，或識五道生死，或識合或識散，或識過去或識未來或識現在，或識好或識丑，或識有或識無。是凡夫想，皆為顛倒虛妄，屬諸因緣，但假名為想陰。此中若內若外，無有想者，凡夫人虛妄想所繫故。或識貪慾，或識瞋恚，或識愚癡，或識妻子，凡夫依止是想陰貪著虛妄，以是想陰馳走往來，不能如實觀想陰是虛妄。凡夫人以我想彼想男女想，繫於想陰不能得脫，貪著想陰，我是想陰，我所是想陰。我等不應隨凡夫學。』

「菩薩摩訶薩如是正觀想陰，想陰中想陰想不可得，如焰陰中焰，陰相不可得。菩薩見想陰如焰性，過去想陰不貪不受不著，未來想陰亦不貪不受不著，現在想陰不住，不分別

【現代漢語翻譯】現代漢語譯本受陰（Vedana-skandha，感受蘊），如實地了知受陰，了知受陰的生起、受陰的滅盡、以及導致受陰滅盡的道路，然後如實地了知受陰是無生之相，通過這無生之相，通達受陰的無相之本質。持世（Dharanimdhara，菩薩名）！菩薩摩訶薩就是這樣觀察和選擇受陰。

『持世（Dharanimdhara）！什麼是菩薩摩訶薩觀察和選擇想陰（Samjna-skandha，想蘊）？菩薩摩訶薩正確地觀察想陰時，見到想陰都是從顛倒妄想中產生，虛妄不堅固不真實，從根本上來說是不生的，因為因緣和合以及前世的業力而生起。菩薩這樣想：『不是陰就是想陰，虛妄的陰才是想陰，顛倒的陰才是想陰，想陰中沒有實在的想陰之想。譬如春季之後的月焰（Mirage），因為名字的緣故稱之為焰，陰想陰也是這樣，因為識別相的緣故稱之為想陰。凡夫因此被虛妄的妄想所束縛，或者識別快樂，或者識別痛苦，或者識別不苦不樂，或者識別寒冷和炎熱，或者識別男女，或者識別五道生死，或者識別聚合，或者識別離散，或者識別過去，或者識別未來，或者識別現在，或者識別好，或者識別丑，或者識別有，或者識別無。這些凡夫的妄想，都是顛倒虛妄的，屬於各種因緣，只是假名為想陰。這其中無論內在還是外在，都沒有實在的想者，因為凡夫人被虛妄的妄想所束縛。或者識別貪慾，或者識別嗔恚，或者識別愚癡，或者識別妻子，凡夫依賴於這個想陰，貪著虛妄，因為這個想陰而奔波往來，不能如實地觀察想陰是虛妄的。凡夫人以『我想』、『彼想』、『男女想』，被束縛于想陰而不能解脫，貪著想陰，認為『我是想陰』，『我所擁有的是想陰』。我們不應該隨順凡夫去學習。』

『菩薩摩訶薩這樣正確地觀察想陰，在想陰中，想陰之想是不可得的，就像焰陰中的焰，陰相是不可得的。菩薩見到想陰如焰的性質，對於過去的想陰不貪戀、不接受、不執著，對於未來的想陰也不貪戀、不接受、不執著，對於現在的想陰不住留，不分別。

【English Translation】 English version Vedana-skandha (feeling aggregate), truly knowing the Vedana-skandha, knowing the arising of Vedana-skandha, the cessation of Vedana-skandha, and the path leading to the cessation of Vedana-skandha, then truly knowing that Vedana-skandha is of the nature of non-arising, and through this nature of non-arising, understanding the nature of Vedana-skandha as without characteristics. Dharanimdhara (name of a Bodhisattva)! The Bodhisattva-Mahasattva observes and chooses Vedana-skandha in this way.

'Dharanimdhara! What is the Bodhisattva-Mahasattva's observation and selection of Samjna-skandha (perception aggregate)? When the Bodhisattva-Mahasattva correctly observes Samjna-skandha, he sees that all Samjna-skandha arise from inverted thoughts, are false, not firm, and not real, and from the beginning are of the nature of non-arising, arising from the combination of causes and conditions and the karmic force of previous lives. The Bodhisattva thinks: 'It is not that the aggregate is Samjna-skandha, the false aggregate is Samjna-skandha, the inverted aggregate is Samjna-skandha, and there is no real thought of Samjna-skandha within Samjna-skandha. For example, the mirage after spring is called a 'flame' because of its name, and the aggregate of Samjna-skandha is also like this, called Samjna-skandha because of the characteristic of recognition. Ordinary people are bound by false thoughts, either recognizing pleasure, or recognizing suffering, or recognizing neither suffering nor pleasure, or recognizing cold and heat, or recognizing male and female, or recognizing the cycle of birth and death in the five paths, or recognizing assembly, or recognizing dispersal, or recognizing the past, or recognizing the future, or recognizing the present, or recognizing good, or recognizing ugly, or recognizing existence, or recognizing non-existence. These thoughts of ordinary people are all inverted and false, belonging to various causes and conditions, and are only nominally called Samjna-skandha. Within this, whether internal or external, there is no real thinker, because ordinary people are bound by false thoughts. Either recognizing greed, or recognizing anger, or recognizing ignorance, or recognizing wife and children, ordinary people rely on this Samjna-skandha, clinging to falsehood, and because of this Samjna-skandha, they rush back and forth, unable to truly observe that Samjna-skandha is false. Ordinary people are bound to Samjna-skandha by 'I think', 'other think', 'male and female think', unable to escape, clinging to Samjna-skandha, thinking 'I am Samjna-skandha', 'what I possess is Samjna-skandha'. We should not follow ordinary people to learn.'

'The Bodhisattva-Mahasattva thus correctly observes Samjna-skandha, and within Samjna-skandha, the thought of Samjna-skandha is unattainable, just like the flame in the mirage, the characteristic of the aggregate is unattainable. The Bodhisattva sees that Samjna-skandha is like the nature of a flame, not greedy, not accepting, and not attached to past Samjna-skandha, not greedy, not accepting, and not attached to future Samjna-skandha, not dwelling in present Samjna-skandha, and not discriminating.'

若我若彼，即彼滅想受陰道，通達想陰是無生。不見想陰若來處若去處，但以顛倒相應先世業因所起，現在緣所繫，無陰是想陰，觀察選擇想陰，無所從來亦無所去，即通達想陰無生，亦不分別想陰滅，但為滅一切想受陰故，亦住如實知見故。

「菩薩如實觀想陰時，遠離一切想道心，亦不住一切想道。但住知見想陰，亦如實想陰，不貪著想陰，如實觀察一切想陰，如實知想陰集滅盡。

「持世！菩薩摩訶薩如是正觀察選擇想陰，則離想陰欲染，亦能行斷想陰欲染道。◎

「◎持世！何謂菩薩摩訶薩觀察選擇行陰？持世！菩薩摩訶薩觀行陰從顛倒起，虛妄憶想分別假借而有。菩薩爾時若身行口行意行，皆觀不凈無常苦空無我。如是觀時，作是念：『非陰是行陰，苦陰是行陰，因緣生陰是行陰，像陰是行陰，諸行陰無增無減無集。若身行口行意行無有作者，智者不貪受是行陰。何以故？是諸身行，不在身內，不在身外，不在中間。口行意行亦如是，不在意內，不在意外，不在中間。行陰中無行陰相。何以故？是行陰從眾因緣顛倒起，虛妄不真，先業果報所攝，亦令因緣所繫，能有所行。諸所有行，若身行若口行若意行，皆非真行，是無所有行，是虛妄行，是顛倒行，是故說非陰是行陰。何以故？智者

【現代漢語翻譯】現代漢語譯本：『若我若彼，即彼滅想受（saṃjñā vedanā，感受和認知），通達想陰（saṃjñā-skandha，認知蘊）是無生。不見想陰若來處若去處，但以顛倒相應先世業因所起，現在緣所繫，無陰是想陰，觀察選擇想陰，無所從來亦無所去，即通達想陰無生，亦不分別想陰滅，但為滅一切想受陰故，亦住如實知見故。『菩薩如實觀想陰時，遠離一切想道心，亦不住一切想道。但住知見想陰，亦如實想陰，不貪著想陰，如實觀察一切想陰，如實知想陰集滅盡。『持世（Dhrtarashtra，人名）！菩薩摩訶薩如是正觀察選擇想陰，則離想陰欲染，亦能行斷想陰欲染道。『持世（Dhrtarashtra，人名）！何謂菩薩摩訶薩觀察選擇行陰（saṃskāra-skandha，行蘊）？持世（Dhrtarashtra，人名）！菩薩摩訶薩觀行陰從顛倒起，虛妄憶想分別假借而有。菩薩爾時若身行口行意行，皆觀不凈無常苦空無我。如是觀時，作是念：『非陰是行陰，苦陰是行陰，因緣生陰是行陰，像陰是行陰，諸行陰無增無減無集。若身行口行意行無有作者，智者不貪受是行陰。何以故？是諸身行，不在身內，不在身外，不在中間。口行意行亦如是，不在意內，不在意外，不在中間。行陰中無行陰相。何以故？是行陰從眾因緣顛倒起，虛妄不真，先業果報所攝，亦令因緣所繫，能有所行。諸所有行，若身行若口行若意行，皆非真行，是無所有行，是虛妄行，是顛倒行，是故說非陰是行陰。何以故？智者

【English Translation】 English version: 『Whether it is 'I' or 'that,' when that ceases to experience sensation and perception (saṃjñā vedanā), one penetrates that the skandha of perception (saṃjñā-skandha) is without origination. One does not see where the skandha of perception comes from or where it goes to, but it arises from past karmic causes corresponding to delusion, and is bound by present conditions. The skandha of perception is without a skandha. Observing and discerning the skandha of perception, it comes from nowhere and goes nowhere, thus penetrating that the skandha of perception is without origination. Nor does one discriminate the cessation of the skandha of perception, but only for the sake of ceasing all skandhas of sensation and perception, one abides in true knowledge and vision. 『When a Bodhisattva truly observes the skandha of perception, they are far from all paths of thought, and do not abide in any path of thought. But they abide in the knowledge and vision of the skandha of perception, and also in the true nature of the skandha of perception, without craving the skandha of perception. They truly observe all skandhas of perception, and truly know the arising, cessation, and exhaustion of the skandha of perception. 『Dhrtarashtra (持世, name of a person)! When a Bodhisattva-Mahasattva thus correctly observes and discerns the skandha of perception, they are separated from the desire and attachment to the skandha of perception, and can also practice the path of cutting off desire and attachment to the skandha of perception. 『Dhrtarashtra (持世, name of a person)! What is meant by a Bodhisattva-Mahasattva observing and discerning the skandha of formations (saṃskāra-skandha)? Dhrtarashtra (持世, name of a person)! A Bodhisattva-Mahasattva observes that the skandha of formations arises from delusion, and exists through false recollection, discrimination, and borrowing. At that time, the Bodhisattva observes all actions of body, speech, and mind as impure, impermanent, suffering, empty, and without self. When observing thus, they think: 『The skandha is not the skandha of formations, the skandha of suffering is the skandha of formations, the skandha born of conditions is the skandha of formations, the skandha of appearance is the skandha of formations, and all skandhas of formations neither increase nor decrease nor gather. If there is no maker of actions of body, speech, and mind, the wise do not crave and receive this skandha of formations. Why? These actions of body are not within the body, not outside the body, not in between. The actions of speech and mind are also thus, not within the mind, not outside the mind, not in between. There is no characteristic of the skandha of formations within the skandha of formations. Why? This skandha of formations arises from various conditions and delusion, is false and untrue, is gathered by the fruits of past karma, and also causes dependence on conditions, and is able to perform actions. All actions, whether actions of body, speech, or mind, are not true actions, but are actions of non-existence, actions of falsehood, actions of delusion, therefore it is said that the skandha is not the skandha of formations. Why? The wise

不決定得行陰相，是身行是口行是意行，此處彼處若內若外。又身口意行，尚無決定行相可得可說，何況行陰可得可說？是故說無陰是行陰。凡夫起顛倒想，貪著身口意行，憶念分別是行陰，為行陰所縛馳走往來。是凡夫人以顛倒故，起身口意行，起已貪著歸趣，無法生法想，無陰生陰想。貪著顛倒行故，為行陰所繫往來五道，常隨身口意行，不能如實觀身口意行，不能如實觀行陰故，以身口意而起諸行。是諸凡夫著顛倒故，著不真法故，著虛妄故，數名行陰。』

「持世！菩薩於此中如是正觀諸行無有根本，羸劣無力以眾緣和合，可說行陰。是中無有真實行陰，無陰是行陰，從本已來不生是行陰，無性是行陰。諸行前際不可得，后際不可得，中際不可得，無有住時，諸行唸唸生滅。

「持世！菩薩如是正觀行陰空不可得，不堅牢相，乃至毫釐亦不可得，作是念：『是諸凡夫為不堅牢法所繫，行陰所繫，貪著所縛，起身口意行，我是行我所是行。起如是業為行陰所縛，不知行陰性入無明癡冥，于諸行中生真實想，以顛倒故貪著受取行陰。是人貪著受取行陰故，或起樂行，或起苦行，或起不苦不樂行。是人起樂行已得樂身，起苦行已得苦身，起不苦不樂行已得不苦不樂身。是人得樂身已生愛，得苦身已生瞋

【現代漢語翻譯】現代漢語譯本：『無法確定行陰的表相，無論是身體的行為、口頭的言語還是意念的活動，無論是在這裡還是在那裡，無論是內在還是外在。而且，身、口、意三種行為，尚且沒有確定的表相可以獲得、可以描述，更何況行陰可以獲得、可以描述呢？所以說沒有陰就是行陰。凡夫產生顛倒的念頭，貪戀執著于身、口、意的行為，回憶思念分別是行陰，被行陰所束縛，奔走往來。這些凡夫因為顛倒的緣故，產生身、口、意的行為，產生之後貪戀執著，產生無法產生法的想法，產生沒有陰產生陰的想法。因為貪戀顛倒的行為，所以被行陰所束縛，在五道中往來，常常跟隨身、口、意的行為，不能如實地觀察身、口、意的行為，不能如實地觀察行陰，因此通過身、口、意而產生各種行為。這些凡夫執著于顛倒，執著于不真實的法，執著于虛妄，常常被稱作行陰。』（行陰：五蘊之一，指推動身心活動的行為和意志）

『持世（菩薩名）！菩薩在這種情況下這樣正確地觀察，諸行沒有根本，虛弱無力，由眾多因緣和合而成，可以稱作行陰。其中沒有真實的行陰，沒有陰就是行陰，從一開始就沒有產生，沒有自性就是行陰。諸行的前際不可得，后際不可得，中際不可得，沒有停留的時間，諸行唸唸生滅。

『持世（菩薩名）！菩薩這樣正確地觀察，行陰是空，不可得，沒有堅固的表相，乃至絲毫也無法獲得，這樣想：『這些凡夫被不堅固的法所束縛，被行陰所束縛，被貪戀執著所捆綁，產生身、口、意的行為，認為『我是行』，『我所擁有的是行』。產生這樣的業，被行陰所束縛，不知道行陰的本性，進入無明愚癡的黑暗之中，在諸行中產生真實的想法，因為顛倒的緣故，貪戀執著並接受行陰。這些人因為貪戀執著並接受行陰，所以或者產生快樂的行為，或者產生痛苦的行為，或者產生不苦不樂的行為。這些人產生快樂的行為之後得到快樂的身體，產生痛苦的行為之後得到痛苦的身體，產生不苦不樂的行為之後得到不苦不樂的身體。這些人得到快樂的身體之後產生愛，得到痛苦的身體之後產生嗔恨。

【English Translation】 English version: 『The characteristics of the formation aggregate (行陰, xíng yīn) cannot be determined, whether it is the action of the body, the speech of the mouth, or the activity of the mind, whether here or there, whether internal or external. Moreover, even the actions of body, speech, and mind do not have definite characteristics that can be obtained or described, how much less can the formation aggregate be obtained or described? Therefore, it is said that no aggregate is the formation aggregate. Ordinary people give rise to inverted thoughts, greedily clinging to the actions of body, speech, and mind, recalling and distinguishing them as the formation aggregate, bound by the formation aggregate, running back and forth. These ordinary people, because of inversion, give rise to the actions of body, speech, and mind, and after arising, they greedily cling to them, giving rise to the thought of the unarisen giving rise to the arisen, the thought of no aggregate giving rise to an aggregate. Because of greedily clinging to inverted actions, they are bound by the formation aggregate, going back and forth in the five paths, constantly following the actions of body, speech, and mind, unable to truly observe the actions of body, speech, and mind, unable to truly observe the formation aggregate, therefore, through body, speech, and mind, they give rise to various actions. These ordinary people, clinging to inversion, clinging to untrue dharmas, clinging to falsehood, are constantly called the formation aggregate.』 (行陰, xíng yīn: one of the five aggregates, referring to the actions and will that drive physical and mental activity)

『Holder of the World (持世, Chí shì)! Bodhisattvas, in this, correctly observe that all actions have no root, are weak and powerless, and are a combination of many causes and conditions, which can be called the formation aggregate. There is no real formation aggregate in it, no aggregate is the formation aggregate, from the beginning it has not arisen, no nature is the formation aggregate. The past limit of all actions cannot be obtained, the future limit cannot be obtained, the middle limit cannot be obtained, there is no time of dwelling, all actions arise and cease moment by moment.

『Holder of the World (持世, Chí shì)! Bodhisattvas correctly observe that the formation aggregate is empty and unobtainable, without a solid appearance, not even a hair's breadth can be obtained, thinking thus: 『These ordinary people are bound by impermanent dharmas, bound by the formation aggregate, tied by greedy clinging, giving rise to the actions of body, speech, and mind, thinking 『I am the action,』『What I possess is the action.』 Giving rise to such karma, they are bound by the formation aggregate, not knowing the nature of the formation aggregate, entering the darkness of ignorance and delusion, giving rise to real thoughts in all actions, because of inversion, greedily clinging to and accepting the formation aggregate. These people, because of greedily clinging to and accepting the formation aggregate, either give rise to pleasant actions, or give rise to painful actions, or give rise to neither pleasant nor painful actions. These people, having given rise to pleasant actions, obtain a pleasant body, having given rise to painful actions, obtain a painful body, having given rise to neither pleasant nor painful actions, obtain a body that is neither pleasant nor painful. These people, having obtained a pleasant body, give rise to love, having obtained a painful body, give rise to hatred.

，得不苦不樂身已生愚癡。是人以愛瞋癡故，不見諸行過惡，不能清凈身口意行。是人身口意行不清凈故，墮不清凈道中，所謂地獄、畜生、餓鬼；或時暫生天人中，貪著身口意行，深著行陰。』

「菩薩摩訶薩應如是正觀，今我等不應隨凡夫學，我等應清凈身口意行，不應貪著行陰，應觀行陰過惡，應求出行陰道。如是觀者名為如實正觀行陰，亦名正觀行陰無常。即時如實觀諸行，諸行集諸行滅諸行滅道，不受不貪不著諸行，亦不貪不著行陰。如是觀時遠離行相，亦行無行陰道，即觀諸行空。於一切諸行中，驚怖生厭離心，但起清凈身口意行，壞行相故，離行陰相故。是人有所得身皆是清凈。何以故？是人身業清凈，口業清凈，意業清凈，身行清凈，口行清凈，意行清凈。是人遠離行陰相，壞諸法及根本相。如是正觀時，見行陰無所從來亦無所去，不得諸行決定生相，亦不得決定滅相，即觀諸行無生滅相，一切諸行亦無生滅。

「是人觀一切諸行無生滅相，生厭離心，正通達諸行集滅相。雖證諸行無生相，而善通達諸行相。何以故？持世！是行陰無決定相。譬如芭蕉堅牢相不可得，無堅牢相亦不可得，行陰亦如是，堅牢相不可得，無堅牢相亦不可得。持世！菩薩摩訶薩如是觀察選擇思惟入於行陰。」◎

【現代漢語翻譯】現代漢語譯本：『如果（有人）得到不苦不樂的身體，但已經產生了愚癡。這個人因為愛、瞋、癡的緣故，看不見各種行為的過失和罪惡，不能夠清凈自己的身、口、意行為。這個人因為身、口、意行為不清凈的緣故，就會墮入不清凈的道路中，也就是地獄、畜生、餓鬼道；有時暫時能夠生到天人之中，卻貪戀自己的身、口、意行為，深深地執著於行陰（saṃskāra-skandha，五蘊之一，指意志、慾望等心理活動）。』

『菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）應當這樣正確地觀察，現在我們不應該跟隨凡夫俗子學習，我們應當清凈自己的身、口、意行為，不應該貪戀執著於行陰，應當觀察行陰的過失和罪惡，應當尋求出離這些過失和罪惡的方法。像這樣觀察的人，就叫做如實地正確觀察行陰，也叫做正確地觀察行陰的無常。當下就能如實地觀察諸行（saṃskāra，一切有為法），諸行的生起、諸行的滅亡、諸行滅亡的道路，不接受、不貪戀、不執著于諸行，也不貪戀、不執著於行陰。像這樣觀察的時候，就能遠離各種行為的表相，也能夠做到行為而無所行，就能觀察到諸行是空性的。對於一切諸行，產生驚恐、厭惡、遠離的心，只是發起清凈的身、口、意行為，因為破除了行為的表相，遠離了行陰的表相。這樣的人，所得到的身體都是清凈的。為什麼呢？因為這個人身業清凈，口業清凈，意業清凈，身體的行為清凈，口頭的行為清凈，意念的行為清凈。這個人遠離了行陰的表相，破除了諸法（dharma，佛法）以及根本的表相。像這樣正確觀察的時候，就能看見行陰無所從來，也無所去，得不到諸行決定產生的表相，也得不到決定滅亡的表相，就能觀察到諸行沒有生滅的表相，一切諸行也沒有生滅。』

『這個人觀察一切諸行沒有生滅的表相，產生厭惡、遠離的心，正確地通達諸行的生起和滅亡的表相。雖然證悟到諸行沒有生起的表相，卻能夠很好地通達諸行的表相。為什麼呢？持世（Dharanimdhara，人名）！這個行陰沒有決定的表相。譬如芭蕉樹，堅固的表相不可得，沒有堅固的表相也不可得，行陰也是這樣，堅固的表相不可得，沒有堅固的表相也不可得。持世！菩薩摩訶薩就是這樣觀察、選擇、思考、進入到行陰之中。』

【English Translation】 English version: 'If one obtains a body that is neither painful nor pleasant, but foolishness has already arisen. Because of love, hatred, and delusion, this person does not see the faults and evils of actions, and cannot purify their actions of body, speech, and mind. Because this person's actions of body, speech, and mind are not pure, they fall into impure paths, namely hell, the animal realm, and the realm of hungry ghosts; or sometimes they are temporarily born among gods and humans, but they are greedy for their actions of body, speech, and mind, and deeply attached to the saṃskāra-skandha (the aggregate of mental formations).'

'A Bodhisattva-Mahāsattva (great Bodhisattva) should thus observe correctly, and now we should not follow the example of ordinary people, but we should purify our actions of body, speech, and mind, and should not be greedy for the saṃskāra-skandha, but should observe the faults and evils of the saṃskāra-skandha, and should seek a way to escape from these faults and evils. One who observes in this way is called truly and correctly observing the saṃskāra-skandha, and is also called correctly observing the impermanence of the saṃskāra-skandha. Immediately, one can truly observe all saṃskāras (conditioned phenomena), the arising of saṃskāras, the cessation of saṃskāras, the path to the cessation of saṃskāras, not accepting, not being greedy for, not being attached to saṃskāras, and also not being greedy for or attached to the saṃskāra-skandha. When observing in this way, one is far from the appearance of actions, and also practices without practicing, and thus observes that all saṃskāras are empty. In all saṃskāras, one generates fear, aversion, and a mind of detachment, but only initiates pure actions of body, speech, and mind, because the appearance of actions is destroyed, and the appearance of the saṃskāra-skandha is abandoned. The body of such a person is entirely pure. Why? Because this person's bodily karma is pure, their verbal karma is pure, their mental karma is pure, their bodily actions are pure, their verbal actions are pure, their mental actions are pure. This person is far from the appearance of the saṃskāra-skandha, and destroys all dharmas (teachings) and their fundamental appearances. When observing correctly in this way, one sees that the saṃskāra-skandha comes from nowhere and goes nowhere, and does not obtain a definite appearance of arising of saṃskāras, nor does one obtain a definite appearance of cessation, and thus one observes that saṃskāras have no appearance of arising or cessation, and all saṃskāras also have no arising or cessation.'

'This person observes that all saṃskāras have no appearance of arising or cessation, and generates a mind of aversion and detachment, and correctly understands the appearance of the arising and cessation of saṃskāras. Although one realizes that saṃskāras have no appearance of arising, one can still understand the appearance of saṃskāras well. Why? Dharanimdhara (name of a person)! This saṃskāra-skandha has no definite appearance. For example, with a banana tree, a solid appearance cannot be obtained, and the absence of a solid appearance also cannot be obtained. The saṃskāra-skandha is also like this, a solid appearance cannot be obtained, and the absence of a solid appearance also cannot be obtained. Dharanimdhara! A Bodhisattva-Mahāsattva observes, selects, thinks, and enters into the saṃskāra-skandha in this way.'

持世經卷第一大正藏第 14 冊 No. 0482 持世經

持世經卷第二

姚秦龜茲三藏鳩摩羅什譯持世經五陰品第二之二

「◎持世！何謂菩薩摩訶薩正觀察選擇識陰？菩薩摩訶薩觀非陰是識陰，顛倒陰是識陰，虛妄陰是識陰。何以故？持世！是識陰從顛倒起，虛妄緣所繫，從先業有，現在緣所繫，屬眾因緣，虛妄無所有，憶想分別起，從識而生，有所識故名之為識。從憶想分別覺觀生，假借而有，有所識故數名為識。以識諸物故，以起心業故，以思惟故，眾緣生相故，起種種思惟故，數名識陰。從有所識，有識像出，示心業故，攝思惟故，數名識陰。或名為心，或名為意，或名為識，皆是意業分別故，識陰所攝，識相識行識性示故，數名識陰。如是非陰是識陰，不生不起不作，但以顛倒相應緣虛妄識故，數名識陰。何以故？是識陰從眾因緣生無自性，次第相續生，唸唸生滅，是識緣不生陰相。何以故？是識陰生相不可得，決定相亦不可得。生相不可得故，決定相不可得故，根本無所有故，自相無故，牢堅不可得故，智者正觀察選擇通達非陰是識陰。

「凡夫于非識陰生識陰相，以覺觀分別憶想顛倒相應虛妄所縛，強名為識陰，貪著是識陰，依止所識，依止識種種示思

【現代漢語翻譯】現代漢語譯本《持世經》卷一大正藏第14冊 No. 0482 《持世經》

《持世經》卷二

姚秦龜茲三藏鳩摩羅什譯《持世經·五陰品》第二之二

『◎持世（菩薩名）！什麼叫做菩薩摩訶薩正確地觀察和選擇識陰？菩薩摩訶薩觀察到非陰（不是陰）是識陰，顛倒陰是識陰，虛妄陰是識陰。為什麼這樣說呢？持世（菩薩名）！這識陰是從顛倒產生的，被虛妄的因緣所束縛，從先前的業力而來，被現在的因緣所束縛，屬於眾多的因緣，虛妄而沒有真實自性，由憶想和分別產生，從識而生，因為有所識，所以稱之為識。從憶想、分別、覺觀產生，是假借而有的，因為有所識，所以數名為識。因為識能識別諸物，因為能發起心業，因為能思惟，因為是眾緣和合而生的現象，因為能發起種種思惟，所以數名為識陰。從有所識，有識的形象顯現出來，顯示心業的緣故，攝取思惟的緣故，數名為識陰。或者名為心，或者名為意，或者名為識，這些都是意業分別的緣故，被識陰所攝，識的相、識的行、識的性顯示的緣故，數名為識陰。像這樣，非陰是識陰，不生、不起、不作，只是因為與顛倒相應，因緣虛妄的識的緣故，數名為識陰。為什麼這樣說呢？這識陰是從眾多因緣而生，沒有自性，次第相續而生，唸唸生滅，這識的因緣不生陰的相。為什麼這樣說呢？這識陰的生相不可得，決定的相也不可得。生相不可得的緣故，決定的相也不可得的緣故，根本上沒有所有的緣故，自相空無的緣故，牢固堅實的體性不可得的緣故，智者正確地觀察和選擇，通達非陰是識陰。

『凡夫對於非識陰產生識陰的假象，被覺觀、分別、憶想、顛倒相應，被虛妄所束縛，強行稱之為識陰，貪著這個識陰，依止所識，依止識的種種顯示和思惟。

【English Translation】 English version The Sutra of Holding the World, Volume 1 Taisho Tripitaka Volume 14, No. 0482, The Sutra of Holding the World

The Sutra of Holding the World, Volume 2

Translated by Kumarajiva of Kucha of the Yao Qin Dynasty, The Sutra of Holding the World, Chapter Two on the Five Skandhas (Aggregates)

『◎Holder of the World (Bodhisattva's name)! What is it called when a Bodhisattva-Mahasattva correctly observes and selects the Vijnana-skandha (consciousness aggregate)? A Bodhisattva-Mahasattva observes that what is not a skandha is the Vijnana-skandha, the inverted skandha is the Vijnana-skandha, and the illusory skandha is the Vijnana-skandha. Why is this so? Holder of the World (Bodhisattva's name)! This Vijnana-skandha arises from inversion, is bound by illusory conditions, comes from past karma, is bound by present conditions, belongs to numerous causes and conditions, is illusory and without any real nature, arises from recollection and discrimination, is born from consciousness, and because there is something cognized, it is called consciousness. It arises from recollection, discrimination, perception, and observation, and exists by borrowing; because there is something cognized, it is counted and named consciousness. Because consciousness can recognize all things, because it can initiate mental karma, because it can contemplate, because it is a phenomenon arising from the aggregation of numerous causes, and because it can initiate various thoughts, it is counted and named the Vijnana-skandha. From what is cognized, the image of consciousness appears, showing the cause of mental karma, gathering thoughts, it is counted and named the Vijnana-skandha. Or it is called mind, or it is called intention, or it is called consciousness; all these are due to the discrimination of mental karma, are included in the Vijnana-skandha, and because the characteristics, actions, and nature of consciousness are shown, it is counted and named the Vijnana-skandha. Like this, what is not a skandha is the Vijnana-skandha, it does not arise, does not originate, and does not act, but only because it is in accordance with inversion, due to the cause of illusory consciousness, it is counted and named the Vijnana-skandha. Why is this so? This Vijnana-skandha arises from numerous causes and conditions, has no self-nature, arises in successive order, arises and ceases moment by moment, and the conditions of this consciousness do not give rise to the appearance of a skandha. Why is this so? The arising appearance of this Vijnana-skandha is unattainable, and the determined appearance is also unattainable. Because the arising appearance is unattainable, because the determined appearance is unattainable, because fundamentally there is nothing at all, because the self-nature is empty, and because the firm and solid essence is unattainable, the wise correctly observe and select, and understand that what is not a skandha is the Vijnana-skandha.』

『Ordinary people generate the appearance of the Vijnana-skandha from what is not the Vijnana-skandha, are bound by perception, observation, discrimination, recollection, and inversion, are bound by illusion, forcibly call it the Vijnana-skandha, are attached to this Vijnana-skandha, rely on what is cognized, and rely on the various manifestations and thoughts of consciousness.』

惟故生起識陰。是人種種分別，貪著內識，貪著外識，貪著內外識，貪著遠識，貪著近識，以識相故分別起識陰。是人以憶想分別若心若意若識，假借強名是心是意是識，如是知種種心相生。是凡夫貪著識陰，為識陰所縛，心意識合故，起種種識陰。分別虛妄事故，以一相故，以決定相故，能得是心是意是識，能得分別愛著。是人依止識陰深貪識故，亦得過去識陰貪著念有，亦得未來識陰貪著念有，亦得現在識陰貪著念有。

「諸凡夫于見聞覺知法中，計得識陰貪著念有，是人貪著見聞覺知法，為識陰所縛，貴其所知，以心意識合系故馳走往來。所謂從此世至彼世，從彼世至此世，皆識陰所縛故。不能如實知識陰，識陰是虛妄不實顛倒相應，因見聞覺知法起，此中無有實識者；若不能如是實觀，或起善識，或起不善識，或起善不善識，是人常隨識行，不知識所生處，不知識如實相。

「持世！菩薩摩訶薩於此中如是正觀，知識陰從虛妄識起，所謂見聞覺知法中眾因緣生，無法生法想故貪著識陰。我等不應隨凡夫學人，我等當如實正觀察選擇識，如實正觀察選擇識陰。是諸菩薩如實觀時，知識陰虛妄不實，從本已來常不生相，知非陰是識陰，像陰是識陰，幻陰是識陰。譬如幻所化人，識不在內亦不在外，亦

【現代漢語翻譯】現代漢語譯本：只是因為過去的因緣而生起識陰（vijnana-skandha，五蘊之一，指精神意識的聚合）。這個人會進行各種各樣的分別，貪戀執著于內在的意識，貪戀執著于外在的意識，貪戀執著于內外意識，貪戀執著于遙遠的意識，貪戀執著于近處的意識，因為意識的表象而分別生起識陰。這個人通過回憶和想像來分別心、意、識，並假借強加名稱說這是心、這是意、這是識，像這樣認知種種心的表象產生。這些凡夫貪戀執著于識陰，被識陰所束縛，因為心、意、識的結合，而生起種種識陰。由於分別虛妄的事物，因為執著于單一的表象，因為執著于決定的表象，所以認為能夠得到這個心、這個意、這個識，能夠分別愛戀執著。這個人依賴於識陰，深深地貪戀意識，因此也會對過去的識陰產生貪戀和執著，也會對未來的識陰產生貪戀和執著，也會對現在的識陰產生貪戀和執著。對於見聞覺知法，這些凡夫認為自己獲得了識陰，貪戀執著於此。這些人貪戀執著于見聞覺知法，被識陰所束縛，看重他們所知道的，因為心、意、識的結合和聯繫而奔波往來。他們從這個世界到那個世界，又從那個世界到這個世界，都是被識陰所束縛的緣故。他們不能如實地瞭解識陰，識陰是虛妄不實的，與顛倒相應，因見聞覺知法而生起，其中沒有真實的意識存在；如果不能像這樣如實地觀察，就會生起善的意識，或者生起不善的意識，或者生起善與不善的意識，這些人常常跟隨意識而行，不知道意識從哪裡產生，也不知道意識的真實面貌。持世（Dhrtarashtra，護世四天王之一）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）於此如是正確地觀察，知道識陰是從虛妄的意識產生的，也就是在見聞覺知法中由眾多因緣而生，因為沒有法的實相，卻產生法的想法，所以貪戀執著于識陰。我們不應該跟隨凡夫和學人，我們應當如實地正確觀察和選擇意識，如實地正確觀察和選擇識陰。當這些菩薩如實觀察時，知道識陰是虛妄不實的，從根本上來說，本來就沒有生起的表象，知道像陰不是識陰，幻陰不是識陰。譬如幻術所變化出來的人，意識不在內部，也不在外部，也不在...

【English Translation】 English version: Only because of past causes does the vijnana-skandha (aggregate of consciousness, one of the five skandhas) arise. This person makes all kinds of distinctions, greedily clinging to inner consciousness, greedily clinging to outer consciousness, greedily clinging to both inner and outer consciousness, greedily clinging to distant consciousness, greedily clinging to near consciousness, and because of the appearance of consciousness, distinguishes and arises the vijnana-skandha. This person uses memory and imagination to distinguish between mind, thought, and consciousness, and falsely gives names, saying 'This is mind, this is thought, this is consciousness,' thus knowing the arising of various appearances of mind. These ordinary people greedily cling to the vijnana-skandha, are bound by the vijnana-skandha, and because of the combination of mind, thought, and consciousness, various vijnana-skandhas arise. Because of distinguishing false things, because of clinging to a single appearance, because of clinging to a determined appearance, they think they can obtain this mind, this thought, this consciousness, and can distinguish and love and cling. This person relies on the vijnana-skandha, deeply greedily clinging to consciousness, and thus also develops greed and attachment to past vijnana-skandha, also develops greed and attachment to future vijnana-skandha, and also develops greed and attachment to present vijnana-skandha. Regarding the phenomena of seeing, hearing, feeling, and knowing, these ordinary people think they have obtained the vijnana-skandha, greedily clinging to it. These people greedily cling to the phenomena of seeing, hearing, feeling, and knowing, are bound by the vijnana-skandha, value what they know, and because of the combination and connection of mind, thought, and consciousness, they rush back and forth. They go from this world to that world, and from that world to this world, all because they are bound by the vijnana-skandha. They cannot truly know the vijnana-skandha, the vijnana-skandha is false and unreal, corresponds to delusion, arises from the phenomena of seeing, hearing, feeling, and knowing, and there is no real consciousness in it; if they cannot observe in this way truly, they will arise good consciousness, or arise bad consciousness, or arise good and bad consciousness, these people always follow consciousness, do not know where consciousness arises from, and do not know the true nature of consciousness. Dhrtarashtra (one of the Four Heavenly Kings)! The Bodhisattva-Mahasattva (Great Bodhisattva) observes correctly in this way, knowing that the vijnana-skandha arises from false consciousness, that is, it arises from numerous causes and conditions in the phenomena of seeing, hearing, feeling, and knowing, and because there is no real nature of phenomena, but the thought of phenomena arises, they greedily cling to the vijnana-skandha. We should not follow ordinary people and learners, we should truly and correctly observe and choose consciousness, truly and correctly observe and choose the vijnana-skandha. When these Bodhisattvas observe truly, they know that the vijnana-skandha is false and unreal, and from the beginning, there has never been an appearance of arising, knowing that the image-skandha is not the vijnana-skandha, the illusion-skandha is not the vijnana-skandha. For example, the person transformed by illusion, consciousness is not inside, nor is it outside, nor is it...

不在中間，識性亦如是；如幻性虛妄緣生，從憶想分別起，無有實事如機關木人，識亦如是，從顛倒起虛妄因緣和合故有。如是觀時，知識皆無常苦不凈無我，知識相如幻，觀識性如幻。

「菩薩爾時作是念：『世間甚為狂癡，所謂從憶想分別識起於世間，與心意識合，三界但皆是識，是心意識亦無形無方，不在法內不在法外。凡夫為虛妄相應所縛故，于識陰中貪著若我若我所，是人貪著識陰在內，貪著識陰在外，貪著識陰在內外，貪著識陰在彼我，是人貴此識陰，為識陰所縛，受識陰味，說識陰相，所謂若心若意若識，隨味行故貪受識陰，是人為識所縛，識陰合故為心意識所牽。以心意識因緣力故生是凡夫，若起下思得下身，若起上思得上身，若起中思得中身，是人隨心意識力故生，依止諸入，貪著識陰故，不脫生老病死憂悲苦惱。』

「菩薩於此中如實正觀選擇識陰，如實正觀識陰無常相故，過去識陰不貪不著不念，知非陰是識陰。未來世識陰亦不貪不著不念，知非陰是識陰。現在識陰亦不依止。如實知識陰無常相，如實知識陰生滅相。若如是思惟正觀識陰，是名正觀入識陰道。所謂如實知識，如實知識集，如實知識滅，如實知識滅道，是人如實觀識陰集滅相，能壞識陰，能斷一切相，知識陰集滅相

【現代漢語翻譯】現代漢語譯本：不在中間，識性也是如此；如同幻象的性質虛妄不實，由因緣和合而生，從憶念想像和分別念產生，沒有真實的事體，就像機關木偶一樣，識也是如此，從顛倒錯亂中產生，由虛妄的因緣和合而有。這樣觀察的時候，知道識都是無常、苦、不凈、無我的，識的相狀如同幻象，觀察識的性質也如同幻象。

『菩薩在這個時候這樣想：『世間真是非常瘋狂愚癡，因為世間的一切都是從憶念想像和分別識產生的，與心、意、識結合在一起，三界都只是識的顯現，而這心、意、識也沒有形狀和方位，不在法內，也不在法外。凡夫因為被虛妄相應的法所束縛，所以在識陰中貪戀執著，認為是『我』或者是『我所』（屬於我的東西），這種人貪著識陰在自身之內，貪著識陰在自身之外，貪著識陰在自身內外，貪著識陰在他者和我者之間，這種人看重這個識陰，被識陰所束縛，感受識陰帶來的虛幻快樂，宣說識陰的種種相狀，所謂的若心、若意、若識，隨著這種虛幻的快樂而行，所以貪戀受用識陰，這種人被識所束縛，識陰聚合在一起，就被心、意、識所牽引。因為心、意、識的因緣力量，才產生了這些凡夫，如果生起下等的思念就得到下等的身體，如果生起上等的思念就得到上等的身體，如果生起中等的思念就得到中等的身體，這種人隨著心、意、識的力量而產生，依止於各種感官，貪戀執著識陰，所以不能脫離生、老、病、死、憂愁、悲傷、痛苦、煩惱。』

『菩薩於此之中如實地正確觀察和選擇識陰，如實地正確觀察識陰的無常之相，所以對於過去的識陰不貪戀、不執著、不憶念，知道非陰就是識陰。對於未來世的識陰也不貪戀、不執著、不憶念，知道非陰就是識陰。對於現在的識陰也不依止。如實地知道識陰的無常之相，如實地知道識陰的生滅之相。如果這樣思惟和正確觀察識陰，這叫做正確地觀察而進入識陰的實相。』所謂的如實地知道識，如實地知道識的生起，如實地知道識的滅去，如實地知道滅識的道路，這種人如實地觀察識陰的生滅之相，能夠摧毀識陰，能夠斷除一切相，知道識陰的生滅之相。

【English Translation】 English version: Not in the middle, the nature of consciousness is also like this; like the illusory nature, it is false and unreal, arising from conditioned causes, originating from recollection, imagination, and discrimination, without any real substance, like a mechanical wooden puppet, consciousness is also like this, arising from delusion, existing due to the aggregation of false causes and conditions. When observing in this way, one knows that all consciousness is impermanent, suffering, impure, and without self; the appearance of consciousness is like an illusion, and observing the nature of consciousness is also like an illusion.

『At that time, the Bodhisattva thought thus: 『The world is extremely mad and foolish, because what is called the world arises from recollection, imagination, and discriminating consciousness, combining with mind, intellect, and consciousness. The three realms are all just manifestations of consciousness, and this mind, intellect, and consciousness have no form or direction, neither within nor without the Dharma. Ordinary people are bound by false and corresponding dharmas, therefore they are greedy and attached to the skandha (aggregate) of consciousness, considering it as 『I』 or 『mine』. These people are attached to the skandha of consciousness within themselves, attached to the skandha of consciousness outside themselves, attached to the skandha of consciousness both within and outside themselves, attached to the skandha of consciousness between others and themselves. These people value this skandha of consciousness, are bound by the skandha of consciousness, experience the illusory pleasure brought by the skandha of consciousness, and proclaim the various appearances of the skandha of consciousness, such as mind, intellect, and consciousness. They follow this illusory pleasure, therefore they are greedy and enjoy the skandha of consciousness. These people are bound by consciousness, and when the skandha of consciousness comes together, they are led by mind, intellect, and consciousness. Because of the causal power of mind, intellect, and consciousness, these ordinary people are born. If they generate inferior thoughts, they obtain an inferior body; if they generate superior thoughts, they obtain a superior body; if they generate intermediate thoughts, they obtain an intermediate body. These people arise according to the power of mind, intellect, and consciousness, relying on various sense entrances, and because they are greedy and attached to the skandha of consciousness, they cannot escape birth, old age, sickness, death, sorrow, grief, suffering, and affliction.』

『In this, the Bodhisattva truly and correctly observes and chooses the skandha of consciousness, truly and correctly observing the impermanent nature of the skandha of consciousness, therefore he is neither greedy, nor attached, nor mindful of the past skandha of consciousness, knowing that non-skandha is the skandha of consciousness. He is neither greedy, nor attached, nor mindful of the future skandha of consciousness, knowing that non-skandha is the skandha of consciousness. He does not rely on the present skandha of consciousness either. He truly knows the impermanent nature of the skandha of consciousness, truly knows the arising and ceasing nature of the skandha of consciousness. If one thus contemplates and correctly observes the skandha of consciousness, this is called correctly observing and entering the true nature of consciousness.』 That is, truly knowing consciousness, truly knowing the arising of consciousness, truly knowing the cessation of consciousness, truly knowing the path to the cessation of consciousness. This person truly observes the arising and ceasing of the skandha of consciousness, is able to destroy the skandha of consciousness, is able to cut off all appearances, and knows the arising and ceasing of the skandha of consciousness.

，亦通達識陰集滅相。菩薩爾時亦不生識陰，亦不滅識陰，是識陰從本已來無生，如是觀時不分別識滅相，通達識陰無生相。何以故？持世！是識陰無生無相無成，是識陰生性虛妄故，入在無生相中。持世！識陰終不有產生相，是識陰相從眾因緣生。

「持世！菩薩摩訶薩如是觀因緣法，非陰是識陰，觀察選擇信解證知通達諸所有識悉皆知實。菩薩知識陰實故，如是一切所緣知皆破壞。

「持世！菩薩摩訶薩如是觀識陰，知是識陰無生者，無作者無起者，無受者無所受者，但以眾緣生，眾緣合故有，緣見聞覺識法故繫有，從本已來常畢竟空。如是觀識陰時，即知識陰是無作無起相，不貴不著。

「持世！菩薩摩訶薩如是正觀察選擇入識陰。若菩薩能如是方便入五陰，能如是方便正觀五陰，是名通達入五陰集滅道，皆能斷諸陰相，真知五陰方便。以是方便故，於五受陰中，不貪不著不縛不繫，如實知色無常相，是菩薩若於色有欲染則能除斷；亦如實知受想行識，亦如實知受想行識無常相，若於受想行識中，有欲染則能除斷。菩薩於五受陰中除斷欲染故，隨順通達決定五陰方便，如是觀時，能知五受陰細微生滅相。

「持世！何謂菩薩摩訶薩能觀察選擇五受陰細微生滅相？菩薩摩訶薩觀眾生初入

【現代漢語翻譯】現代漢語譯本：也通達識陰（vijnana-skandha，五蘊之一，指識別作用）的生起和滅亡的現象。菩薩在那個時候既不產生識陰，也不滅除識陰，因為識陰從根本上來說就是不生的。像這樣觀察的時候，不分別識陰的滅亡之相，通達識陰無生的實相。為什麼呢？持世（Dharanimdhara，菩薩名）！這識陰沒有生起，沒有形相，沒有成就，這識陰的自性是虛妄的，所以進入到無生的狀態中。持世！識陰最終不會有產生之相，這識陰的相是從眾多因緣而生的。持世！菩薩摩訶薩像這樣觀察因緣法，不是陰就是識陰，觀察、選擇、信解、證知、通達所有一切的識，全部如實地知曉。菩薩因為知曉識陰的真實，像這樣一切所緣之境都知道是虛幻不實的。持世！菩薩摩訶薩像這樣觀察識陰，知道這識陰沒有生者，沒有作者，沒有起者，沒有受者，沒有所受者，只是因為眾多的因緣而生，眾多的因緣聚合而有，因為緣于見聞覺識的法而繫縛存在，從根本上來說常常是畢竟空的。像這樣觀察識陰的時候，就知道識陰是無作無起的相，不看重，不執著。持世！菩薩摩訶薩像這樣正確地觀察、選擇、進入識陰。如果菩薩能夠這樣方便地進入五陰（panca-skandha，色、受、想、行、識五種聚合），能夠這樣方便地正確觀察五陰，這就叫做通達進入五陰的生起和滅亡之道，都能夠斷除各種陰的現象，真正地瞭解五陰的方便法門。因為這個方便法門，對於五受陰（panca-upadana-skandha，執取為自我的五蘊）中，不貪戀，不執著，不束縛，不繫縛，如實地知曉色（rupa，物質現象）的無常之相，如果菩薩對於色有慾望和染著，就能夠去除斷滅；也如實地知曉受（vedana，感受）、想（samjna，表象）、行（samskara，意志）、識（vijnana，識別），也如實地知曉受、想、行、識的無常之相，如果對於受、想、行、識有慾望和染著，就能夠去除斷滅。菩薩在五受陰中去除斷滅慾望和染著，隨順通達決定五陰的方便法門，像這樣觀察的時候，能夠知曉五受陰細微的生滅之相。持世！什麼叫做菩薩摩訶薩能夠觀察、選擇五受陰細微的生滅之相？菩薩摩訶薩觀察眾生最初進入

【English Translation】 English version: Also, [the Bodhisattva] thoroughly understands the arising and ceasing aspects of the vijnana-skandha (consciousness aggregate). At that time, the Bodhisattva neither generates nor extinguishes the vijnana-skandha, because the vijnana-skandha is fundamentally unborn. When observing in this way, he does not discriminate the aspect of the cessation of vijnana, and thoroughly understands the unborn aspect of vijnana-skandha. Why is this so? Dharanimdhara (a Bodhisattva's name)! This vijnana-skandha is without arising, without form, and without formation. The nature of this vijnana-skandha is illusory, therefore it enters into the state of non-arising. Dharanimdhara! The vijnana-skandha ultimately does not have a formed aspect; the aspect of this vijnana-skandha arises from numerous causes and conditions. Dharanimdhara! When the Bodhisattva-Mahasattva observes the law of dependent origination in this way, he does not consider the aggregates to be the vijnana-skandha. He observes, selects, believes, understands, realizes, knows, and thoroughly comprehends that all forms of consciousness are known as they truly are. Because the Bodhisattva knows the truth of the vijnana-skandha, he knows that all objects of perception are destroyed. Dharanimdhara! When the Bodhisattva-Mahasattva observes the vijnana-skandha in this way, he knows that this vijnana-skandha has no generator, no creator, no initiator, no receiver, and nothing to be received. It arises only from numerous causes and conditions, exists because of the combination of numerous causes and conditions, and is bound by the laws of seeing, hearing, perceiving, and knowing. From the beginning, it is always ultimately empty. When observing the vijnana-skandha in this way, he knows that the vijnana-skandha is without action and without arising, neither valuing nor clinging to it. Dharanimdhara! The Bodhisattva-Mahasattva correctly observes, selects, and enters the vijnana-skandha in this way. If a Bodhisattva can enter the five skandhas (rupa, vedana, samjna, samskara, vijnana) conveniently in this way, and can correctly observe the five skandhas conveniently in this way, this is called thoroughly entering the path of the arising and ceasing of the five skandhas. He can cut off all aspects of the aggregates and truly know the expedient means of the five skandhas. Because of this expedient means, in the five upadana-skandhas (the five aggregates of clinging), he is neither greedy, nor attached, nor bound, nor tied. He truly knows the impermanent aspect of rupa (form). If the Bodhisattva has desire and attachment to rupa, he can remove and cut it off. He also truly knows vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness). He also truly knows the impermanent aspect of vedana, samjna, samskara, and vijnana. If he has desire and attachment to vedana, samjna, samskara, and vijnana, he can remove and cut it off. Because the Bodhisattva removes and cuts off desire and attachment in the five upadana-skandhas, he follows and thoroughly understands the expedient means of determining the five skandhas. When observing in this way, he can know the subtle arising and ceasing aspects of the five upadana-skandhas. Dharanimdhara! What is it that the Bodhisattva-Mahasattva can observe and select as the subtle arising and ceasing aspects of the five upadana-skandhas? The Bodhisattva-Mahasattva observes sentient beings initially entering

胎歌羅羅時，先五陰滅即更有五陰生。從是已來觀五陰生滅相，雖先識滅亦知五陰非斷滅相識，雖依止歌羅羅，亦知五陰不至不常。如是觀初入胎一念五受陰生滅相，從歌羅羅乃至出生，及后增長乃至死時，觀此五受陰唸唸生滅相，如是觀察選擇五受陰微細生滅相。

「持世！是五受陰微細生滅相者，所謂先五受陰滅，次第無物有至胎，識初合時五陰即有生滅，因歌羅羅五受陰假名為人。所以者何？持世！識無所依則不能住，識所依者五受陰是。持世！又無色界中諸天，五受陰細微生滅相亦應如是知。

「持世！如是細微五受陰生滅相，辟支佛智慧所不能及，何況聲聞智慧？惟諸佛如來善知五受陰，從初入胎細微生滅相，及無色天諸陰唸唸生滅，所謂一切智慧，出一切世間智慧。菩薩摩訶薩得無生法忍，至佛慧境界，是人雖如是觀察選擇五受陰細微相，從初入胎乃至無色天，亦不能究盡如諸佛所知。

「持世！諸佛如來無有隨他智慧，自然得一切智慧方便，得阿耨多羅三藐三菩提。諸佛智慧無所不達，諸佛無礙智慧於一切法中得決定慧，於一切法中得自在力。何以故？于無量無數千萬億阿僧祇劫行於深法故。

「持世！一切凡夫不能如是方便觀五受陰，何況觀五受陰細微生滅相？何以故？諸

【現代漢語翻譯】現代漢語譯本當處於胎歌羅羅（Kalala，受精卵）階段時，先前的五陰（Pancha Skandha，色、受、想、行、識五種構成要素）滅去，緊接著又有新的五陰產生。從那時起，觀察五陰的生滅相，即使先前的識滅去了，也知道五陰並非斷滅之相；即使識依止於歌羅羅，也知道五陰並非既不停止也不恒常。像這樣觀察最初入胎那一念的五受陰生滅相，從歌羅羅一直到出生，以及之後的成長乃至死亡時，觀察這五受陰唸唸生滅之相，像這樣觀察選擇五受陰微細的生滅相。『持世（Dharanimdhara，菩薩名）！這五受陰微細的生滅相，是指先前的五受陰滅去，次第沒有物質有進入胎中，識最初結合時五陰就有了生滅，因為歌羅羅，五受陰才被假名為人。為什麼這麼說呢？持世！識如果沒有所依就不能住留，識所依止的就是五受陰。持世！又無色界（Arupaloka）中的諸天，五受陰細微生滅相也應該像這樣理解。『持世！像這樣細微的五受陰生滅相，辟支佛（Pratyekabuddha，緣覺）的智慧都不能達到，更何況是聲聞（Sravaka，阿羅漢）的智慧？只有諸佛如來才能善於瞭解五受陰從最初入胎的細微生滅相，以及無色界諸陰唸唸生滅，這被稱為一切智慧，超出一切世間智慧。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解），達到佛慧的境界，這樣的人即使像這樣觀察選擇五受陰細微之相，從最初入胎乃至無色界，也不能完全窮盡如諸佛所知。『持世！諸佛如來沒有隨順他人的智慧，自然而然地得到一切智慧方便，得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。諸佛的智慧無所不達，諸佛無礙的智慧在一切法中得到決定的智慧，在一切法中得到自在的力量。為什麼呢？因為在無量無數千萬億阿僧祇劫（Asamkhya kalpa，極長的時間單位）中修行于甚深的佛法。『持世！一切凡夫不能像這樣方便地觀察五受陰，更何況觀察五受陰細微的生滅相？為什麼呢？』

【English Translation】 English version At the time of Kalala (the embryonic stage), the previous five Skandhas (Pancha Skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) cease, and then new five Skandhas arise. From then on, observing the arising and ceasing aspects of the five Skandhas, even though the previous consciousness ceases, it is known that the five Skandhas are not in a state of annihilation; even though consciousness relies on Kalala, it is known that the five Skandhas are neither ceasing nor permanent. Thus, observing the arising and ceasing aspects of the five receptive Skandhas in the initial moment of entering the womb, from Kalala until birth, and then growth until death, observing the arising and ceasing aspects of these five receptive Skandhas in every moment, thus observing and discerning the subtle arising and ceasing aspects of the five receptive Skandhas. 『Dharanimdhara (a Bodhisattva's name)! These subtle arising and ceasing aspects of the five receptive Skandhas refer to the cessation of the previous five receptive Skandhas, followed by no material entity entering the womb, and when consciousness initially combines, the five Skandhas immediately have arising and ceasing. Because of Kalala, the five receptive Skandhas are nominally called a person. Why is this so? Dharanimdhara! If consciousness has nothing to rely on, it cannot abide; what consciousness relies on is the five receptive Skandhas. Dharanimdhara! Also, the subtle arising and ceasing aspects of the five receptive Skandhas of the gods in the Arupaloka (the formless realm) should also be understood in this way.』『Dharanimdhara! Such subtle arising and ceasing aspects of the five receptive Skandhas are beyond the reach of the wisdom of a Pratyekabuddha (a solitary Buddha), let alone the wisdom of a Sravaka (an Arhat)? Only the Buddhas Tathagatas are able to understand well the subtle arising and ceasing aspects of the five receptive Skandhas from the initial entry into the womb, as well as the arising and ceasing of the Skandhas in every moment in the Arupaloka, which is called all wisdom, surpassing all worldly wisdom. A Bodhisattva-Mahasattva (a great Bodhisattva) who attains Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas), reaching the realm of Buddha wisdom, even if such a person observes and discerns the subtle aspects of the five receptive Skandhas in this way, from the initial entry into the womb to the Arupaloka, they cannot fully exhaust it as the Buddhas know.』『Dharanimdhara! The Buddhas Tathagatas do not have wisdom that follows others; they naturally attain all wisdom and skillful means, attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment). The wisdom of the Buddhas reaches everywhere; the unobstructed wisdom of the Buddhas attains decisive wisdom in all dharmas and attains the power of freedom in all dharmas. Why? Because they have practiced profound Dharma for immeasurable, countless, trillions of Asamkhya kalpas (incalculable eons).』『Dharanimdhara! All ordinary beings cannot observe the five receptive Skandhas in such a skillful way, let alone observe the subtle arising and ceasing aspects of the five receptive Skandhas? Why?』

凡夫人不能知五受陰如實，凡夫不知取，不知受陰。

「持世！何謂為取？取名我取、眾生取、見取、戒取、五陰取、十八性取、十二因緣取，是名為取。乃至所有法，若內若外，所謂欲取，有取，見聞覺識取，我我所取。

「持世！凡夫於此虛妄取不知不見，顛倒因緣而取諸法，是人為取所繫，無明因緣取諸行，諸行因緣取識，識因緣取名色，名色粗相眾生染著歸趣。所謂色取色合色縛，及取四無色陰，受想行識分別為名。

「持世！若無諸佛，眾生則無所知無所見，不能正觀五受陰。諸佛出於世間，壞眾生依止色，壞依止受想行識，壞和合一相故。諸佛如來作如是分別說：『汝等所依所歸，是名為色，是色但以四大和合，受想行識但有名字，名色相成就故說五受陰；汝等眾生莫貪歸此不牢堅五受陰。』

「持世！如來何故說五受陰？持世！是凡夫人從顛倒生入無明網，馳走往來何所歸趣？貪受五受陰相，作是念：『我依止此當以得樂。』是人以是樂想貪歸五陰，以苦想以不苦不樂想貪歸五陰。凡夫人所歸所依止處，是名五陰。

「持世！諸凡夫人從生以來，盲不知五陰為是何等，不知五陰從何所來，不知五陰如實故，貪受五陰，是故說名受陰。於此中誰有受者？此中受者不可得，

【現代漢語翻譯】現代漢語譯本：凡夫不能如實地瞭解五受陰（五蘊，即色、受、想、行、識），凡夫不瞭解『取』，也不瞭解受陰。

『持世（菩薩名）！什麼叫做『取』？『取』指的是我取、眾生取、見取、戒取、五陰取、十八性取、十二因緣取，這些都叫做『取』。乃至所有法，無論是內在的還是外在的，所謂的欲取、有取、見聞覺識取、我我所取。』

『持世！凡夫對於這些虛妄的『取』，既不瞭解也不明白，由於顛倒的因緣而執取諸法，這樣的人就被『取』所束縛。因為無明的緣故而取諸行，諸行又因緣而取識，識又因緣而取名色（精神和物質）。名色粗顯的表相，使得眾生染著並歸向它。所謂色取、色合、色縛，以及取四無色陰（受、想、行、識），受、想、行、識分別只是名稱而已。』

『持世！如果沒有諸佛出現，眾生就無所知無所見，不能正確地觀察五受陰。諸佛出現於世間，是爲了破除眾生對色的依止，破除對受、想、行、識的依止，破除和合為一的表相。諸佛如來這樣分別解說：『你們所依止所歸向的，叫做色，這色只是由四大（地、水、火、風）和合而成；受、想、行、識也只是名稱而已，因為名色之相成就的緣故，才說有五受陰；你們這些眾生不要貪戀歸向這不牢固的五受陰。』

『持世！如來為什麼說五受陰呢？持世！這是因為凡夫從顛倒中產生，進入無明之網，奔走往來，最終歸向何處呢？他們貪戀領受五受陰的表相，並這樣想：『我依止這些，就可以得到快樂。』這樣的人因為這種快樂的想法而貪戀歸向五陰，或者以痛苦的想法，或者以不苦不樂的想法而貪戀歸向五陰。凡夫所歸向所依止的地方，就叫做五陰。

『持世！這些凡夫從出生以來，就盲昧無知，不知道五陰是什麼，不知道五陰從哪裡來，因為不瞭解五陰的真實情況，所以貪戀領受五陰，因此稱之為受陰。在這五陰之中，誰是領受者呢？實際上，這裡面的領受者是不可得的。』

【English Translation】 English version: Ordinary people cannot truly know the five aggregates of clinging (five skandhas, namely form, feeling, perception, mental formations, and consciousness) as they really are. Ordinary people do not understand 'grasping' and do not understand the aggregates of clinging.

'Holder of the World (a Bodhisattva's name)! What is meant by 'grasping'? 'Grasping' refers to self-grasping, sentient being-grasping, view-grasping, precept-grasping, five aggregates-grasping, eighteen elements-grasping, and twelve links of dependent origination-grasping. These are called 'grasping'. Even all dharmas, whether internal or external, such as desire-grasping, existence-grasping, sense-perception-grasping, and grasping of 'I' and 'mine'.'

'Holder of the World! Ordinary people do not understand or see these false graspings. Due to distorted conditions, they grasp at all dharmas. Such people are bound by 'grasping'. Because of ignorance, they grasp at formations; formations, in turn, cause grasping at consciousness; consciousness causes grasping at name and form (mind and matter). The gross appearance of name and form causes sentient beings to become attached and turn towards it. This is called form-grasping, form-union, form-bondage, and grasping at the four formless aggregates (feeling, perception, mental formations, and consciousness). Feeling, perception, mental formations, and consciousness are merely names.'

'Holder of the World! If there were no Buddhas appearing, sentient beings would have no knowledge or vision and could not correctly observe the five aggregates of clinging. The Buddhas appear in the world to destroy sentient beings' reliance on form, to destroy reliance on feeling, perception, mental formations, and consciousness, and to destroy the appearance of unity and harmony. The Buddhas, the Thus Come Ones, explain it this way: 'What you rely on and turn to is called form, and this form is merely a combination of the four great elements (earth, water, fire, and wind); feeling, perception, mental formations, and consciousness are merely names. Because the appearance of name and form is established, it is said that there are five aggregates of clinging. You sentient beings should not greedily turn to these unstable five aggregates of clinging.'

'Holder of the World! Why does the Thus Come One speak of the five aggregates of clinging? Holder of the World! It is because ordinary people arise from delusion and enter the net of ignorance, running back and forth. Where do they ultimately turn? They greedily receive the appearance of the five aggregates of clinging and think, 'If I rely on these, I will obtain happiness.' Such people, because of this thought of happiness, greedily turn to the five aggregates, or with thoughts of suffering, or with thoughts of neither suffering nor happiness, they greedily turn to the five aggregates. The place where ordinary people turn to and rely on is called the five aggregates.'

'Holder of the World! These ordinary people, from birth, are blindly ignorant, not knowing what the five aggregates are, not knowing where the five aggregates come from. Because they do not understand the true nature of the five aggregates, they greedily receive the five aggregates, and therefore it is called the aggregates of clinging. Among these five aggregates, who is the receiver? In reality, the receiver is unattainable.'

但以顛倒貪著分別虛妄自縛無明癡闇故，取我取我所，取此彼，是故說受陰是五陰，無有取者亦無決定相。是故，智者知非陰是五受陰，顛倒陰是五受陰，無明陰是五受陰，凡夫於此為所繫縛，貪歸五取陰。以貪歸故不知何等是取？何等是取陰？但為貪著所歸五陰，往來生死，貪著是五陰故馳走諸趣。

「貪歸何等？貪歸見、貪歸聞、貪歸覺、貪歸識、貪歸愛、貪歸無明。是諸凡夫為愛縛所縛，貪愛五受陰，為諸蓋所覆入無明闇冥，不知不覺我等今為貪歸何處？繫縛何處？以不知故，往來地獄、畜生、餓鬼、人天道中，生死所縛，貪歸生死不放不捨，不斷五陰亦不能知五陰如實相。不如實知故，為種種苦惱所害，墮虛空獄不知出處。是人不見出道故，于無始生死道中受諸生死，是故不能得脫生老病死憂悲苦惱，亦不得度無量生死險道，亦不得脫諸大苦聚，還復歸趣于苦，貪著于苦，為苦所使。何等為苦？五受陰是，生時但苦生，滅時但苦滅。

「持世！我以是因緣故，為弟子說法。汝等比丘！當正觀色陰，亦當如實知色無常相。汝等！若於色中有欲染者，當疾除斷；汝等當正觀受想行識，亦當如實知受想行識無常相，若於受想行識中有欲染者，當疾除斷，除斷欲染故心得正解脫。

「持世！若有人

【現代漢語翻譯】現代漢語譯本：但是由於顛倒的貪著、分別的虛妄、自我束縛的無明和愚癡黑暗，人們執取『我』和『我的』，執取『此』和『彼』。因此說，受陰是五陰，沒有執取者，也沒有決定的相狀。所以，智者知道非陰不是五受陰，顛倒陰不是五受陰，無明陰不是五受陰。凡夫因此被束縛，貪戀歸向五取陰。因為貪戀歸向五取陰，所以不知道什麼是『取』？什麼是『取陰』？只是被貪著所歸的五陰所迷惑，在生死中往來，因為貪著這五陰，所以在各種趣道中奔走。貪戀歸向什麼呢？貪戀歸向見、貪戀歸向聞、貪戀歸向覺、貪戀歸向識、貪戀歸向愛、貪戀歸向無明。這些凡夫被愛縛所束縛，貪愛五受陰，被各種蓋障所覆蓋，進入無明的黑暗之中，不知道自己現在貪戀歸向何處？被束縛在何處？因為不知道，所以在地獄、畜生、餓鬼、人、天道中往來，被生死所束縛，貪戀生死而不放舍，不斷除五陰，也不能如實地瞭解五陰的真實相狀。因為不如實地瞭解，所以被種種苦惱所傷害，墮入虛空的牢獄，不知道出路。這樣的人看不到出離的道路，所以在無始的生死道中承受各種生死，因此不能脫離生老病死憂悲苦惱，也不能度過無量的生死險道，也不能脫離各種大的苦聚，還又歸向于苦，貪著于苦，被苦所驅使。什麼是苦呢？五受陰就是。出生時只有苦的產生，滅亡時只有苦的滅亡。『持世（name of a person）！』我因為這個因緣，為弟子們說法。你們這些比丘（Buddhist monks）！應當正確地觀察色陰，也應當如實地知道色的無常相。你們！如果對於色中有慾望和染著，應當迅速地去除斷絕；你們應當正確地觀察受、想、行、識，也應當如實地知道受、想、行、識的無常相，如果對於受、想、行、識中有慾望和染著，應當迅速地去除斷絕，去除斷絕慾望和染著，心才能得到真正的解脫。『持世（name of a person）！』如果有人...

【English Translation】 English version: But due to inverted clinging, discriminating falsehood, self-bound ignorance, and foolish darkness, people grasp 'I' and 'mine,' grasp 'this' and 'that.' Therefore, it is said that the feeling aggregate (受陰, shou yin) is the five aggregates (五陰, wu yin), there is no grasper, and there is no definite characteristic. Therefore, the wise know that the non-aggregate is not the five feeling aggregates, the inverted aggregate is not the five feeling aggregates, and the ignorance aggregate is not the five feeling aggregates. Ordinary people are bound by this, and greed returns to the five grasping aggregates (五取陰, wu qu yin). Because of greed returning, they do not know what is 'grasping'? What is the 'grasping aggregate'? They are only deluded by the five aggregates to which greed returns, wandering in birth and death. Because of clinging to these five aggregates, they rush about in various realms of existence. What does greed return to? Greed returns to seeing, greed returns to hearing, greed returns to sensing, greed returns to consciousness, greed returns to love, greed returns to ignorance. These ordinary people are bound by the bonds of love, clinging to the five feeling aggregates, covered by various hindrances, entering the darkness of ignorance, not knowing where we are now returning to with greed? Where are we bound? Because of not knowing, they wander in hell, as animals, as hungry ghosts, in the realms of humans and gods, bound by birth and death, clinging to birth and death without releasing or abandoning, neither cutting off the five aggregates nor being able to know the true nature of the five aggregates as they really are. Because of not knowing them as they really are, they are harmed by various sufferings, falling into the empty prison, not knowing the way out. These people do not see the path of liberation, so in the beginningless path of birth and death, they endure all kinds of birth and death, therefore they cannot escape birth, old age, sickness, death, sorrow, grief, suffering, and distress, nor can they cross the immeasurable dangerous path of birth and death, nor can they escape all the great heaps of suffering, and they return to suffering, clinging to suffering, being driven by suffering. What is suffering? It is the five feeling aggregates. At birth, there is only the arising of suffering; at cessation, there is only the cessation of suffering. 'Holder of the World (持世, Chi Shi)!' Because of this cause, I preach the Dharma to my disciples. You monks (比丘, Biqiu)! You should correctly contemplate the form aggregate (色陰, se yin), and you should also truly know the impermanent nature of form. You! If there is desire and attachment in form, you should quickly remove and cut it off; you should correctly contemplate feeling, perception, volition, and consciousness (受想行識, shou xiang xing shi), and you should also truly know the impermanent nature of feeling, perception, volition, and consciousness. If there is desire and attachment in feeling, perception, volition, and consciousness, you should quickly remove and cut it off. By removing and cutting off desire and attachment, the mind can attain true liberation. 'Holder of the World (持世, Chi Shi)!' If someone...

知我所說法義如是，能如說修行，當得脫生老病死憂悲苦惱。若人不能如說修行，為色縛所縛，為愛系所系，入無明闇冥貪取五陰，是人貪取五陰故，不能得脫生死險道。

「持世！以是義故，我說世間與我諍，我不與世間諍。何等為世間？所謂貪著五受陰者，為世間所攝，是人貪歸五陰，為五陰所縛。不知五陰性，不知五陰空相，而與我諍。是人違逆佛語，與佛共諍，故墮大衰惱。若有人于佛在世若佛滅后，能如是觀虛妄五受陰空無所有，從顛倒無明闇冥起，虛誑妄想但誑凡夫，非五陰似五陰，如是之人不與佛諍，不逆佛語故，得脫地獄、畜生、餓鬼、苦惱。

「持世！諸佛不與人諍，斷一切諍訟名之為佛，但為眾生演說實法，作是言：『汝等！先所取者皆是顛倒，一切眾生顛倒力故，貪歸五陰往來世間。』是人貪歸五陰已，起種種邪見，貪歸種種名字，貪歸種種憂悲苦惱，是人為種種邪見煩惱、種種憂悲苦惱之所殘害，無有能為作救作舍作歸作趣，唯佛能救。凡夫小心小智慧故貪嗜五欲，依止多過五陰，是凡夫人與救者歸者依者脫一切苦惱者，而共諍訟。

「持世！我今舉手其有見五陰者，見陰相者，貪五陰者，我則不與是人為師，是人亦非我弟子，不隨我出家，不隨我行，不歸依我，是人入

【現代漢語翻譯】現代漢語譯本：如果你們知道我所說的法義是這樣的，能夠按照我所說的去修行，就能夠脫離生、老、病、死、憂愁、悲傷、痛苦、煩惱。如果有人不能按照我所說的去修行，就會被色所束縛，被愛所牽繫，陷入無明的黑暗之中，貪戀執取五陰（色、受、想、行、識五種構成要素）。這樣的人因為貪戀執取五陰，所以不能脫離生死的險惡道路。

『持世（菩薩名）！因為這個緣故，我說世間與我爭論，我不與世間爭論。什麼是世間呢？就是那些貪著五受陰（感受）的人，被世間所包含。這些人貪戀執取五陰，被五陰所束縛，不瞭解五陰的本性，不瞭解五陰的空性，卻與我爭論。這樣的人違背佛的教誨，與佛爭論，所以會墮入巨大的衰敗和煩惱之中。如果有人在佛在世時或者佛滅度后，能夠這樣觀察虛妄的五受陰是空無所有的，是從顛倒無明的黑暗中產生的，虛假欺騙的妄想只是欺騙凡夫，五陰並非真正的五陰，像這樣的人不與佛爭論，不違背佛的教誨，所以能夠脫離地獄、畜生、餓鬼的苦惱。

『持世！諸佛不與人爭論，斷絕一切爭訟才稱為佛，只是爲了眾生演說真實的佛法，這樣說：『你們！先前所執取的都是顛倒的，一切眾生因為顛倒的力量，貪戀執取五陰，所以在世間往來輪迴。』這些人貪戀執取五陰之後，產生種種邪見，貪戀執取種種名相，貪戀執取種種憂愁、悲傷、痛苦、煩惱。這樣的人被種種邪見煩惱、種種憂愁悲傷痛苦煩惱所殘害，沒有人能夠為他們做救助、做依靠、做歸宿、做去處，只有佛能夠救度他們。凡夫因為小心眼和小智慧，所以貪圖享樂五欲，依賴充滿過患的五陰，這些凡夫與救助者、歸宿者、依靠者、脫離一切苦惱者，卻共同爭論。

『持世！我現在舉起手，如果有人執著五陰，執著陰的表象，貪戀五陰，我就不會把這個人當作老師，這個人也不是我的弟子，不跟隨我出家，不跟隨我修行，不歸依我，這樣的人會墮入……』

【English Translation】 English version: If you know that the Dharma I speak is thus, and can cultivate accordingly, you will be able to escape birth, old age, sickness, death, sorrow, grief, suffering, and affliction. If someone cannot cultivate according to what I say, they will be bound by form, tied by love, enter the darkness of ignorance, and greedily grasp the five skandhas (form, feeling, perception, mental formations, and consciousness). Because they greedily grasp the five skandhas, they cannot escape the perilous path of birth and death.

'Holder of the World (Bodhisattva's name)! For this reason, I say that the world argues with me, but I do not argue with the world. What is the world? It refers to those who are attached to the five skandhas of feeling, who are included in the world. These people greedily cling to the five skandhas and are bound by them. They do not understand the nature of the five skandhas, nor do they understand the emptiness of the five skandhas, yet they argue with me. Such people go against the Buddha's words and argue with the Buddha, therefore they fall into great decline and affliction. If someone, whether the Buddha is alive or after the Buddha's passing, can observe the false five skandhas of feeling as empty and without substance, arising from the darkness of inverted ignorance, false and deceptive thoughts that only deceive ordinary people, the five skandhas are not what they seem, such a person does not argue with the Buddha and does not go against the Buddha's words, therefore they can escape the suffering of hell, animals, hungry ghosts.

'Holder of the World! The Buddhas do not argue with people. To cut off all disputes is called a Buddha. They only expound the true Dharma for sentient beings, saying: 'You! What you have previously grasped are all inverted. All sentient beings, due to the power of inversion, greedily cling to the five skandhas and wander in the world.' After these people greedily cling to the five skandhas, they give rise to various wrong views, greedily cling to various names, greedily cling to various sorrows, griefs, sufferings, and afflictions. Such people are harmed by various wrong views, afflictions, various sorrows, griefs, sufferings, and afflictions. There is no one who can provide them with rescue, refuge, reliance, or a place to go, only the Buddha can save them. Ordinary people, due to their small minds and small wisdom, greedily indulge in the five desires and rely on the five skandhas, which are full of faults. These ordinary people argue with the one who rescues, the one who is the refuge, the one who is the reliance, the one who liberates from all suffering.

'Holder of the World! I now raise my hand. If there is someone who is attached to the five skandhas, who is attached to the appearance of the skandhas, who is greedy for the five skandhas, I will not take this person as my teacher, nor is this person my disciple, they do not follow me to leave home, they do not follow my practice, they do not take refuge in me, such a person will enter...'

于邪道，入虛妄道取不實者，是為顛倒不知佛意，不知佛隨宜說五陰，不知佛第一義，是人不受佛教，不應受供養而受。是人我尚不聽出家，何況當得受人供養？何以故？如是之人是外道徒黨，所謂生五陰相者，貪著歸趣五陰者。

「持世！當來之世后五百歲法欲滅時，於我法中出家多是生五陰相者，決定說五陰相，深著五陰入虛妄邪道，於我法中而得出家，袈裟繞咽，常樂往來白衣居家，當知是人與外道無異，亦以我法多為眾人恭敬供養。

「持世！我說是見五陰者，決定說五陰者，貪著五陰者，不聽受人一㮎之水。所以者何？是人於我法中，乃至無有柔順法忍，是人違逆我法，背舍聖行。

「持世！是故菩薩摩訶薩於後惡世，應如是發大誓願，於我如是甚深經典當共護持，亦斷眾生五陰見故而為說法。

「持世！我是經中說破一切陰相、離貪著陰相。爾時，多有在家出家聞如是等經，起于諍訟不生實相。菩薩摩訶薩於此中應發大誓願：『我等於后惡世貪著五陰邪見眾生，作大利益，所謂度脫貪著見五陰眾生，隨宜方便以法利益。』是故，持世！菩薩摩訶薩若欲得善知諸法實相，亦善分別諸法章句，欲得念力，欲得轉身成就不斷念，乃至得阿耨多羅三藐三菩提，應常觀是五陰無常相、苦相

【現代漢語翻譯】現代漢語譯本：走向邪道，進入虛妄之道，執取不真實之物，這就是顛倒，是不瞭解佛的本意，不瞭解佛隨順因緣所說的五陰（色、受、想、行、識五種構成要素），不瞭解佛的第一義諦。這種人不接受佛教的教誨，不應該接受供養卻接受了。這樣的人我尚且不允許他出家，更何況能接受別人的供養呢？為什麼呢？因為這樣的人是外道的同黨，他們執著於五陰的生起之相，貪戀並歸向五陰。

『持世（菩薩名）！當未來的末法時代，后五百年，佛法將要滅亡的時候，在我的佛法中出家的很多人都是執著於五陰之相的人，他們執著地談論五陰之相，深深地執著於五陰，進入虛妄邪道，雖然在我的佛法中出家，身披袈裟，卻常常喜歡往來於白衣（在家）的居所，應當知道這些人與外道沒有什麼區別，也因為我的佛法而得到眾人的恭敬供養。』

『持世（菩薩名）！我說那些執著於五陰，執著地談論五陰，貪戀五陰的人，不應該接受別人哪怕是一滴水的供養。為什麼呢？因為這種人在我的佛法中，甚至沒有柔順法忍（對佛法的忍耐和接受），這種人違揹我的佛法，背離聖者的行為。』

『持世（菩薩名）！因此，菩薩摩訶薩（偉大的菩薩）在未來的惡世，應該這樣發起大誓願，對於我這樣甚深的經典應當共同護持，也爲了斷除眾生的五陰之見而為他們說法。』

『持世（菩薩名）！我在經中說要破除一切陰相，遠離貪著陰相。那時，很多在家出家的人聽到這樣的經典，會產生爭論，不能生起實相（真實的智慧）。菩薩摩訶薩在這種情況下應該發起大誓願：『我們要在未來的惡世，對於那些貪著五陰邪見的眾生，做大利益，也就是度脫那些貪著五陰之見的眾生，隨順因緣，用佛法利益他們。』所以，持世（菩薩名）！菩薩摩訶薩如果想要善於瞭解諸法的實相，也善於分別諸法的章句，想要得到念力，想要得到轉身成就不斷念（持續的專注力），乃至得到阿耨多羅三藐三菩提（無上正等正覺），應該常常觀察這五陰的無常之相、苦之相。

【English Translation】 English version: Those who go to perverse paths, enter the path of illusion, and grasp at what is unreal are inverted, not understanding the Buddha's intent, not understanding the Buddha's expedient explanation of the Five Skandhas (form, feeling, perception, mental formations, and consciousness), and not understanding the Buddha's ultimate meaning. Such people do not accept the Buddha's teachings and should not receive offerings, yet they do. I would not even allow such people to become monks, let alone receive offerings from others. Why? Because such people are followers of external paths, attached to the arising of the Five Skandhas, craving and returning to the Five Skandhas.

'Holder of the World (a Bodhisattva's name)! In the future, in the last five hundred years of the Dharma's decline, many of those who leave home in my Dharma are attached to the appearance of the Five Skandhas. They definitively speak of the appearance of the Five Skandhas, deeply attached to the Five Skandhas, entering the illusory and perverse path. Although they have left home in my Dharma, with robes around their necks, they often enjoy going back and forth to the homes of laypeople. Know that these people are no different from those of external paths, and they are also respected and offered to by many because of my Dharma.'

'Holder of the World (a Bodhisattva's name)! I say that those who are attached to the Five Skandhas, who definitively speak of the Five Skandhas, and who crave the Five Skandhas should not receive even a drop of water as an offering. Why? Because such people, in my Dharma, do not even have the patience to accept the Dharma gently. Such people go against my Dharma and abandon the holy conduct.'

'Holder of the World (a Bodhisattva's name)! Therefore, Bodhisattva Mahasattvas (great Bodhisattvas) in the evil ages to come should make such great vows, and together protect and uphold such profound scriptures of mine, and also speak the Dharma to eliminate the view of the Five Skandhas in sentient beings.'

'Holder of the World (a Bodhisattva's name)! In these scriptures, I speak of breaking all skandha appearances and abandoning attachment to skandha appearances. At that time, many laypeople and monks, hearing such scriptures, will give rise to disputes and not generate true reality (true wisdom). Bodhisattva Mahasattvas should make great vows in this situation: 'We will greatly benefit those sentient beings in the evil ages to come who are attached to the Five Skandhas and have perverse views, that is, liberate those sentient beings who are attached to the view of the Five Skandhas, and benefit them with the Dharma according to their needs.' Therefore, Holder of the World (a Bodhisattva's name)! If Bodhisattva Mahasattvas wish to understand the true nature of all dharmas well, and also to distinguish the chapters and sentences of all dharmas well, to obtain the power of mindfulness, to obtain the accomplishment of uninterrupted mindfulness, and even to attain Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment), they should constantly contemplate the impermanent nature and the suffering nature of these Five Skandhas.'

、無我相、虛妄相、不堅牢相、畢竟空相、從本已來不生相。常正觀時，五受陰中所有欲染則能除斷，亦得如是等深法中方便。

「持世！過去無量阿僧祇劫，爾時有佛名大意山王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。持世！是大意山王佛，有八十億那由他聲聞眾，皆是阿羅漢，諸漏已盡，及八十億那由他學地阿那含。謂菩薩摩訶薩眾四十億那由他。是大意山王佛壽八萬歲。

「持世！爾時有王名為德益，是德益王有二萬大城，具足豐樂人民充滿。其城七重縱廣十二由旬，四寶合成有七重塹，皆有欄楯七重行樹，諸寶羅網遍覆其上。城塹諸樹及上羅網，皆以黃金琉璃車渠馬瑙四寶合成。一一大城各有五百園林，皆有七寶衣樹充滿其中。一一園林各有五百寶池，八功德水皆滿其中。

「持世！是德益王有八萬婇女，其大夫人有二子：一名無量意、二名無量力。持世！是二王子各年十六，夢中見佛端正無比如閻浮檀金幢，見大歡喜，覺已各說偈曰，其一人言：

「『我今夢見二足尊，　　金色百福相莊嚴，　　成就無量諸功德，　　見已心得大歡喜。』

「第二人言：

「『我夢見佛明如日，　　端正姝妙第一尊，　　猶如須彌眾山王，

【現代漢語翻譯】現代漢語譯本：'無我相'（沒有自我的表象），'虛妄相'（虛假不實的表象），'不堅牢相'（不堅固的表象），'畢竟空相'（最終空性的表象），'從本已來不生相'（從根本上來說不生不滅的表象）。如果能經常以正確的智慧觀察這些，就能斷除五受陰（色、受、想、行、識五種聚合）中所有的慾望和執著，也能在這些深刻的佛法中找到方便之門。

持世（菩薩名）！過去無量阿僧祇劫（極長的時間單位），那時有一尊佛，名為大意山王如來（佛的稱號，意為具有偉大智慧和意念的山王），應供（值得供養），正遍知（完全覺悟），明行足（智慧和德行圓滿），善逝（善於前往涅槃），世間解（瞭解世間一切），無上士（無與倫比的人），調御丈夫（善於調伏眾生的人），天人師（天和人的導師），佛（覺悟者），世尊（世間尊貴的人）。持世！這位大意山王佛有八十億那由他（極大的數字）聲聞眾（聽聞佛法而修行的人），他們都是阿羅漢（斷盡煩惱，不再輪迴的人），諸漏已盡（所有煩惱都已斷盡），還有八十億那由他正在修行的阿那含（不再返回欲界受生的人）。此外，還有菩薩摩訶薩眾（偉大的菩薩）四百億那由他。這位大意山王佛的壽命有八萬歲。

持世！當時有一位國王，名為德益。這位德益王擁有兩萬座大城市，非常富饒，人民眾多。每座城市都有七重城墻，縱橫十二由旬（古代長度單位），由四種寶物構成。城市外有七重護城河，河邊都有欄桿和七排行道樹，各種寶物編織成的羅網覆蓋在上面。城墻、護城河、樹木和羅網都由黃金、琉璃、車渠（海貝）、瑪瑙四種寶物構成。每座大城市都有五百座園林，園林中長滿了七寶衣樹（能結出衣服的樹）。每座園林都有五百個寶池，池中充滿了具有八種功德的水。

持世！這位德益王有八萬名妃嬪，他的大夫人有兩個兒子：一個名叫無量意，一個名叫無量力。持世！這兩位王子都只有十六歲，他們在夢中見到了佛，佛的相貌端正無比，就像閻浮檀金（一種金子）的寶幢一樣。他們見到佛后非常歡喜，醒來后各自說了偈語。其中一人說：

『我今夢見二足尊（佛的尊稱），金色百福相莊嚴，成就無量諸功德，見已心得大歡喜。』

第二人說：

『我夢見佛明如日，端正姝妙第一尊，猶如須彌眾山王，'

【English Translation】 English version: 'No self-image' (the appearance of no self), 'illusory image' (false and unreal appearance), 'non-firm image' (unstable appearance), 'ultimately empty image' (the appearance of ultimate emptiness), 'from the beginning unproduced image' (the appearance of neither arising nor ceasing from the root). If one can constantly observe these with correct wisdom, one can cut off all desires and attachments in the five skandhas (form, feeling, perception, mental formations, and consciousness), and also find expedient means in these profound Dharmas.

Holder of the World (a Bodhisattva's name)! In the past, immeasurable asamkhya kalpas (extremely long units of time), there was a Buddha named Great Intent Mountain King Tathagata (a Buddha's title, meaning the Mountain King with great wisdom and intent), Worthy of Offerings, Perfectly and Completely Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Understanding of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha (Enlightened One), World Honored One. Holder of the World! This Great Intent Mountain King Buddha had eighty billion nayutas (extremely large numbers) of Shravakas (those who practice by hearing the Buddha's teachings), all of whom were Arhats (those who have extinguished all afflictions and are no longer subject to rebirth), their outflows exhausted (all afflictions extinguished), and eighty billion nayutas of Anagamins (those who do not return to the desire realm for rebirth) who were still in training. In addition, there were forty billion nayutas of Bodhisattva Mahasattvas (great Bodhisattvas). This Great Intent Mountain King Buddha lived for eighty thousand years.

Holder of the World! At that time, there was a king named Virtue Increase. This King Virtue Increase possessed twenty thousand large cities, which were very prosperous and filled with people. Each city had seven layers of walls, twelve yojanas (ancient units of length) in length and width, made of four kinds of treasures. Outside the city, there were seven layers of moats, with railings and seven rows of trees along the banks. Various treasure nets covered the top. The walls, moats, trees, and nets were all made of gold, lapis lazuli, tridacna (sea shell), and agate. Each large city had five hundred gardens, filled with trees that bore clothes made of seven treasures. Each garden had five hundred treasure ponds, filled with water with eight qualities of merit.

Holder of the World! This King Virtue Increase had eighty thousand concubines, and his chief queen had two sons: one named Immeasurable Intent, and the other named Immeasurable Strength. Holder of the World! These two princes were only sixteen years old, and in their dreams, they saw the Buddha, whose appearance was incomparably dignified, like a banner of Jambu River gold (a type of gold). They were very happy to see the Buddha, and after waking up, they each spoke a verse. One of them said:

'I now dream of the Two-Footed Honored One (a respectful term for the Buddha), adorned with golden color and a hundred blessings, accomplishing immeasurable merits, and my heart is filled with great joy upon seeing him.'

The second one said:

'I dream of the Buddha, bright as the sun, the most dignified and beautiful of all, like Mount Sumeru, king of all mountains,'

巍巍高顯見歡喜。』

「持世！即時無量意、無量力二子，詣父母所具說是事，白父母言：『今我二人于夢中見佛，惟愿父母，當聽我等俱詣佛所。佛久出世，我等放逸不能覺知，沒五欲泥，為色縛所縛，為受想行識縛所縛。我等在家，以放逸故，不能見佛。』

「持世！是二王子為父母說是事已，即詣大意山王佛所。到已，頭面禮佛足，請佛及僧三月四事供養衣服飲食臥具醫藥。于大城邊莊嚴德益王所遊園林，懸繒幡蓋寶華覆地，奉佛及僧令止其中。其二王子三月之中，以一切樂具供佛及僧，供養已畢，于佛法中俱共出家。

「持世！其大意山王佛知此二王子深心所愿，而為廣說是五陰十二入十八性菩薩方便經，於四萬歲中終不睡眠，常不滿腹食亦不傾臥，若坐若經行。又於四萬歲中不念餘事，但念五受陰虛妄空相，知是五受陰從顛倒起，通達是五受陰相畢，其年壽常修梵行，命終即生兜率天上。于佛滅后，還生閻浮提大居士家。至年十六復夢見佛，為說五陰十八性菩薩從方便經。聞是法已，即覺驚怖，復于佛法滿萬歲中常修梵行；亦複方便深觀五陰十二入十八性菩薩所行方便經，命終生於忉利天上。畢天之壽，生閻浮提大姓婆羅門家。大意山王佛法末後千歲之中，其二人以本因緣故復得出

【現代漢語翻譯】『如此巍峨高大，真是令人歡喜。』

『持世（菩薩名）！當時無量意（王子名）、無量力（王子名）二位王子，前往父母處，詳細稟告此事，並對父母說：『現在我們二人在夢中見到了佛，只希望父母能夠允許我們一同前往佛所在的地方。佛出世已經很久了，我們卻因為放逸而未能察覺，沉溺於五欲的泥潭中，被色（色蘊）、受（受蘊）、想（想蘊）、行（行蘊）、識（識蘊）所束縛。我們因為在家，又因為放逸的緣故，不能見到佛。』

『持世！這兩位王子向父母稟告此事之後，就前往大意山王佛（佛名）所在之處。到達后，以頭面頂禮佛足，懇請佛和僧眾接受三個月的四事供養，即衣服、飲食、臥具、醫藥。他們在大城旁邊，在莊嚴德益王（國王名）所遊玩的園林中，懸掛幡蓋，用寶華覆蓋地面，奉獻給佛和僧眾居住。這兩位王子在三個月之中，用一切美好的事物供養佛和僧眾，供養完畢后，都在佛法中一同出家。

『持世！那位大意山王佛知道這兩位王子內心深處的願望，就為他們廣泛地宣說這《五陰十二入十八性菩薩方便經》。在四萬年中，他從不睡眠，常常不吃飽肚子，也不側臥，不是坐著就是經行。又在四萬年中，不思念其他事情，只是思念五受陰（色、受、想、行、識五蘊中的受蘊）虛妄空寂的相狀，知道這五受陰是從顛倒妄想中產生的，通達這五受陰的實相之後，在年壽期間常常修習梵行，命終之後就生到兜率天（欲界天之一）上。在佛滅度之後，又轉生到閻浮提（我們所居住的這個世界）的大居士家中。到十六歲時，再次夢見佛，佛為他們宣說《五陰十八性菩薩從方便經》。聽聞此法之後，立即覺醒驚恐，又在佛法中用滿萬年的時間常常修習梵行；也方便地深入觀察五陰、十二入（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵）、十八性（六根、六塵、六識）菩薩所修行的方便法門，命終之後生於忉利天（欲界天之一）上。在忉利天壽命終結后，轉生到閻浮提的大姓婆羅門（古印度僧侶階層）家中。在大意山王佛的佛法末法時期最後的千年之中，這二人因為過去世的因緣，再次得以出家。

【English Translation】 'How magnificent and lofty, truly delightful!'

'Holder of the World (a Bodhisattva's name)! At that time, the two princes, Immeasurable Intent (a prince's name) and Immeasurable Power (a prince's name), went to their parents and explained the matter in detail, saying to their parents, 'Now we two have seen the Buddha in a dream, and we only hope that our parents will allow us to go to the Buddha's place together. The Buddha has been in the world for a long time, but we have been negligent and unaware, sinking in the mud of the five desires, bound by the bonds of form (rupa-skandha), sensation (vedana-skandha), perception (samjna-skandha), volition (samskara-skandha), and consciousness (vijnana-skandha). Because we are at home, and because of our negligence, we cannot see the Buddha.'

'Holder of the World! After these two princes told their parents about this matter, they went to the place of the Great Meaning Mountain King Buddha (a Buddha's name). Upon arriving, they bowed their heads to the Buddha's feet and requested the Buddha and the Sangha to accept three months of offerings of the four necessities: clothing, food, bedding, and medicine. Beside the great city, in the park where King Adornment Virtue Increase (a king's name) used to roam, they hung banners and canopies, covered the ground with precious flowers, and offered them to the Buddha and the Sangha to reside in. During the three months, these two princes offered all kinds of delightful things to the Buddha and the Sangha. After the offerings were completed, they both renounced their home lives in the Buddha's Dharma.

'Holder of the World! That Great Meaning Mountain King Buddha, knowing the deep desires in the hearts of these two princes, extensively expounded for them the Sutra on the Expedient Means of the Bodhisattva Regarding the Five Skandhas, Twelve Entrances, and Eighteen Elements. For forty thousand years, he never slept, often did not eat his fill, and did not lie down to rest, either sitting or walking. Also, for forty thousand years, he did not think of other matters, but only contemplated the illusory and empty nature of the sensation skandha (vedana-skandha) among the five skandhas (form, sensation, perception, volition, and consciousness), knowing that these five skandhas arise from inverted thoughts. After fully understanding the nature of these five skandhas, during his lifespan, he constantly practiced pure conduct, and upon death, he was born in the Tushita Heaven (one of the heavens in the desire realm). After the Buddha's Parinirvana, he was reborn in Jambudvipa (the world we live in) in the home of a great householder. At the age of sixteen, he dreamed of the Buddha again, who expounded for him the Sutra on the Expedient Means of the Bodhisattva Regarding the Five Skandhas and Eighteen Elements. Upon hearing this Dharma, he immediately awoke in fear, and again, for ten thousand years in the Buddha's Dharma, he constantly practiced pure conduct; he also expediently and deeply contemplated the expedient means practiced by the Bodhisattva regarding the five skandhas, twelve entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind; and the six sense objects: form, sound, smell, taste, touch, and dharma), and eighteen elements (the six sense organs, six sense objects, and six consciousnesses). Upon death, he was born in the Trayastrimsha Heaven (one of the heavens in the desire realm). After the end of his life in the Trayastrimsha Heaven, he was reborn in Jambudvipa in the home of a Brahmin (ancient Indian priestly class) of a great lineage. In the last thousand years of the Dharma-ending age of the Great Meaning Mountain King Buddha, these two, due to their past causes and conditions, were able to renounce their home lives again.'

家，學問廣博其智如海，亦善觀察選擇是五陰性入法，如實通了，于其世中教化二萬人及二十億天于阿耨多羅三藐三菩提。

「持世！是二菩薩從是已后，世世同心，共值十億那由他佛，然後乃得無生法忍。得法忍已，復值一億那由他佛，然後得阿耨多羅三藐三菩提。二人共劫次第作佛：一名無量音、二名無量光。

「持世！是故菩薩摩訶薩，若欲疾得阿耨多羅三藐三菩提，當於是清凈無染法中，勤行修集此陰入性，及余有為法中說實知見相。

持世經十八性品第三

「持世！何謂菩薩摩訶薩善知十八性？菩薩摩訶薩方便正觀十八性，作是念：『眼性，眼性中不可得，是眼性無我無我所，無常無堅自性空故，眼性中眼性不可得故，眼性虛妄無所有，從憶想分別起，眼性無有決定相，虛空性是眼性。譬如虛空無決定相，無根本故，眼性亦如是，無決定相亦無根本故。何以故？眼性中實事不可得故。眼性無處無方，不在內不在外不在中間，眼性無決定相，以無事故。眼性事不可得，眾因緣生故。眼性不過去不未來不現在，眼性眼相不可得，眼性但以先業果報，屬現在緣故數名眼性。眼性者即是無性，眼性中眼性不可得，識行處故數名眼性。

「『若眼根清凈，色在可見處，意根相應，以三

【現代漢語翻譯】家（指佛陀），學問廣博，其智慧如大海一般深邃，也善於觀察和選擇五陰（色、受、想、行、識，構成個體存在的五種要素）、六入（眼、耳、鼻、舌、身、意六種感覺器官）的自性法則，如實通達一切，於他所處的世間教化了兩萬人以及二十億天眾證得阿耨多羅三藐三菩提（無上正等正覺）。『持世（菩薩名）！這兩位菩薩從那時以後，生生世世同心同德，共同值遇十億那由他（極大的數量單位）諸佛，然後才證得無生法忍（對諸法不生不滅的深刻體悟）。得到無生法忍后，又值遇一億那由他諸佛，然後才證得阿耨多羅三藐三菩提。這兩人將依次在劫中成佛：一位名為無量音，一位名為無量光。』『持世（菩薩名）！因此，菩薩摩訶薩（大菩薩），如果想要迅速證得阿耨多羅三藐三菩提，應當在這清凈無染的法中，勤奮修行和積累對五陰、六入自性的認識，以及在其他有為法（因緣和合而生的事物）中宣說真實的知見之相。』持世經十八性品第三『持世（菩薩名）！什麼是菩薩摩訶薩善於瞭解十八性？菩薩摩訶薩以方便智慧正確地觀察十八性，這樣思念：『眼性（眼睛的自性），在眼性中是不可得的，這眼性是無我、無我所（不屬於我的），因為無常、不堅固且自性空，所以在眼性中眼性是不可得的，眼性是虛妄不實的，從憶想分別而生起，眼性沒有決定的相狀，虛空的性質就是眼性。譬如虛空沒有決定的相狀，沒有根本，眼性也像這樣，沒有決定的相狀也沒有根本。為什麼呢？因為在眼性中真實的事物是不可得的。眼性沒有處所沒有方位，不在內不在外不在中間，眼性沒有決定的相狀，因為沒有實事。眼性的事是不可得的，因為是眾多因緣和合而生。眼性不屬於過去、不屬於未來、不屬於現在，眼性的眼相是不可得的，眼性只是因為先前的業力果報，加上現在的因緣，所以才被稱作眼性。眼性就是無性，在眼性中眼性是不可得的，因為是識的行處，所以才被稱作眼性。『如果眼根清凈，色（顏色）在可見之處，意根（意識）相應，以這三種

【English Translation】 The Home (referring to the Buddha), whose learning is vast and whose wisdom is like the sea, is also skilled in observing and selecting the nature of the five skandhas (form, feeling, perception, mental formations, consciousness, the five elements that constitute individual existence) and the six entrances (eye, ear, nose, tongue, body, mind, the six sense organs), truly understanding everything, and in his world, he taught twenty thousand people and twenty billion devas to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). 'Holder of the World (a Bodhisattva's name)! These two Bodhisattvas, from then on, will be of one mind in every life, together encountering ten billion nayutas (an extremely large unit of quantity) of Buddhas, and then they will attain the forbearance of non-origination of dharmas (a profound understanding of the non-arising and non-ceasing of all phenomena). After attaining the forbearance of non-origination of dharmas, they will again encounter one billion nayutas of Buddhas, and then they will attain Anuttara-samyak-sambodhi. These two will successively become Buddhas in the kalpa: one named Immeasurable Sound, and the other named Immeasurable Light.' 'Holder of the World (a Bodhisattva's name)! Therefore, a Bodhisattva-Mahasattva (great Bodhisattva), if he wants to quickly attain Anuttara-samyak-sambodhi, should diligently practice and accumulate the understanding of the nature of the five skandhas and six entrances in this pure and undefiled Dharma, and proclaim the true appearance of knowledge and vision in other conditioned dharmas (things that arise from the combination of causes and conditions).' Chapter Three on the Eighteen Natures of the Sutra of Holder of the World 'Holder of the World (a Bodhisattva's name)! What is it that a Bodhisattva-Mahasattva is skilled in understanding the eighteen natures? A Bodhisattva-Mahasattva correctly observes the eighteen natures with skillful wisdom, thinking thus: 'The eye-nature (the nature of the eye), is unattainable in the eye-nature, this eye-nature is without self, without what belongs to self (not belonging to me), because it is impermanent, not solid, and its self-nature is empty, therefore the eye-nature is unattainable in the eye-nature, the eye-nature is false and unreal, arising from memory and discrimination, the eye-nature has no definite form, the nature of space is the eye-nature. Just as space has no definite form, no root, the eye-nature is also like this, having no definite form and no root. Why? Because in the eye-nature, real things are unattainable. The eye-nature has no place, no direction, not inside, not outside, not in the middle, the eye-nature has no definite form, because there is no real thing. The eye-nature's thing is unattainable, because it arises from many causes and conditions. The eye-nature does not belong to the past, does not belong to the future, does not belong to the present, the eye-nature's eye-form is unattainable, the eye-nature is only named as eye-nature because of the karmic retribution of past deeds, plus the present conditions. The eye-nature is non-nature, in the eye-nature, the eye-nature is unattainable, because it is the place where consciousness acts, therefore it is called eye-nature.' 'If the eye-faculty is pure, color is in a visible place, and the mind-faculty (consciousness) is in accordance, with these three

事因緣合，說名為眼性；眼性中無決定眼性相，智者通達無眼性是眼性性。』

「持世！菩薩摩訶薩若能如是觀察選擇眼性，即通達無性是色性。何以故？色性中色性不可得，是色性不合不散，色無決定相故說名色性。色無根本、無分別，何況色性？色性則是亦無根本，色性不在色內、不在色外、不在中間，但以憶想分別。色在可見處，眼根清凈，以意識相應，見現在色故數名色性。譬如鏡中面像，若鏡明凈則生色相，鏡中色無決定相。鏡中無人而見色像，但以外有鏡，內起色相，如是眼性清凈所緣之色在可見處。如鏡中像數名色性，色無性相無形性，無決定性是名色性，諸色相無我故數名色性，隨眾生所知故，說名色性。

「若菩薩知是色性，即知無性是色性，無生性是色性，無作性是色性。何以故？是色性不過去不未來不現在，示無所有性，示虛妄性，示假名性，名為色性。如是觀察選擇色性，是菩薩正觀察選擇眼識性。

「所謂眼識中無眼識，無眼識性無有常性，眼識性無有根本、無決定法，眼識性無所示。是眼識性非合非散無有根本，但以先業因緣起，屬現在緣，系色緣故數名眼識性，隨凡夫顛倒心故數名眼識性，賢聖通達眼識性即是非性。何以故？眼識性無決定故，從眾因緣生，屬諸因

【現代漢語翻譯】現代漢語譯本『各種條件和因緣聚合，才被稱作眼性（眼睛的本性）。眼性之中沒有確定的眼性之相，有智慧的人通達沒有眼性才是眼性的本性。』

『持世（菩薩名）！菩薩摩訶薩如果能夠這樣觀察和辨別眼性，就能通達無性就是色性（物質的本性）。為什麼這樣說呢？因為在色性中，色性是不可得的，這種色性不合也不散，因為色沒有確定的相狀，所以稱作色性。色沒有根本，沒有分別，更何況色性呢？色性也是沒有根本的，色性不在色之內，不在色之外，也不在中間，只是通過憶想和分別而產生。色在可見之處，眼根清凈，與意識相應，看到現在的色，所以才被稱作色性。譬如鏡子中的面像，如果鏡子明亮乾淨，就會顯現出色的形象，但鏡子中的色沒有確定的相狀。鏡子中沒有人，卻能看到色的形象，只是因為外面有鏡子，內在產生色的形象。就像這樣，眼性清凈所緣的色在可見之處，如同鏡子中的影像，被稱作色性。色沒有自性之相，沒有形狀，沒有確定的性質，這就被稱作色性，各種色相沒有我，所以被稱作色性，隨著眾生所知，所以被稱作色性。』

『如果菩薩知道這就是色性，就知道無性就是色性，無生性就是色性，無作性就是色性。為什麼這樣說呢？因為這種色性不過去，不未來，不現在，顯示的是無所有性，顯示的是虛妄性，顯示的是假名性，這就是色性。像這樣觀察和辨別色性，這位菩薩就是在正確地觀察和辨別眼識性（眼識的本性）。』

『所謂眼識中沒有眼識，沒有眼識的自性，沒有常性，眼識的自性沒有根本，沒有確定的法則，眼識的自性沒有可以指示的東西。這種眼識的自性非合非散，沒有根本，只是因為先前的業力因緣而生起，屬於現在的因緣，與色緣相聯繫，所以才被稱作眼識的自性，隨著凡夫顛倒的心，所以才被稱作眼識的自性，賢聖通達眼識的自性就是非自性。為什麼這樣說呢？因為眼識的自性沒有確定性，從各種因緣產生，依屬於各種因緣。

【English Translation】 English version 'The combination of causes and conditions is what is called 'eye-nature' (the nature of the eye). Within eye-nature, there is no definite characteristic of eye-nature. The wise understand that no eye-nature is the very nature of eye-nature.'

'Holder of the World (a Bodhisattva's name)! If a Bodhisattva-Mahasattva can observe and discern eye-nature in this way, they will understand that no-nature is color-nature (the nature of matter). Why is this? Because color-nature is unattainable within color-nature. This color-nature neither combines nor disperses, because color has no definite characteristics, hence it is called color-nature. Color has no root, no discrimination, let alone color-nature? Color-nature also has no root. Color-nature is not within color, not outside color, not in between, but arises through memory and discrimination. Color is in the visible realm, the eye-faculty is pure, and it corresponds with consciousness, seeing present color, hence it is counted as color-nature. For example, the image of a face in a mirror; if the mirror is bright and clean, a color-appearance arises, but the color in the mirror has no definite characteristics. There is no person in the mirror, yet a color-image is seen, simply because there is a mirror externally, and a color-appearance arises internally. Just so, the color that is the object of pure eye-nature is in the visible realm. Like the image in a mirror, it is counted as color-nature. Color has no self-nature, no form-nature, no definite nature; this is called color-nature. All color-appearances are without self, hence they are counted as color-nature, according to what beings know, hence it is called color-nature.'

'If a Bodhisattva knows this is color-nature, they know that no-nature is color-nature, no-birth-nature is color-nature, no-action-nature is color-nature. Why is this? Because this color-nature neither goes to the past, nor to the future, nor stays in the present, it shows the nature of non-existence, shows the nature of illusion, shows the nature of false name; this is called color-nature. Observing and discerning color-nature in this way, this Bodhisattva is correctly observing and discerning eye-consciousness-nature (the nature of eye-consciousness).'

'So-called eye-consciousness has no eye-consciousness within it, no eye-consciousness-nature, no permanence. Eye-consciousness-nature has no root, no definite dharma, eye-consciousness-nature has nothing to show. This eye-consciousness-nature neither combines nor disperses, has no root, but arises from the causes and conditions of past karma, belongs to present conditions, is connected to color-conditions, hence it is counted as eye-consciousness-nature, according to the inverted mind of ordinary beings, hence it is counted as eye-consciousness-nature. Sages and saints understand that eye-consciousness-nature is non-nature. Why is this? Because eye-consciousness-nature has no definiteness, it arises from various causes and conditions, depends on all conditions.

緣故數名眼識性。識所行處是眼識性，是識無決定故。說無決定相，無生故，示虛妄故，能分別色相故，能示緣故。

「說是眼識性，隨眾生所知，如來方便分別，破壞和合一相故。說是十八性示識無決定相，但眼清凈能知色相，二法和合故說眼識性，示眼識實相故說眼識性。眼識性者示眼所行處，能識色是眼識，性即是說無性。何以故？智者眼識性中，求眼識性相不可得，眼識性中，亦不得眼識性根本。所以者何？無決定性是眼識性，眼識性者以假名說，所說性者即是說不取義，能有所見處是眼識，意業起是眼識相，故名為眼識。

「眼性、色性、眼識性，以是性門，說三事和合，以知諸緣相故，即是離諸性義。所謂是眼性、是色性、是眼識性，有如是數，得令眾生入于實道。此中實無眼性、色性、眼識性，諸如來說是知見諸性相，方便分別說是諸性。若人通達是諸性方便者，則知三性無性。何以故？諸性中無性相故，諸性中相不可得故。耳性、聲性、耳識性，鼻性、香性、鼻識性，舌性、味性、舌識性，身性、觸性、身識性，皆亦如是。

「持世！何謂菩薩摩訶薩觀擇意性？菩薩作是念：『意性無決定，根本無所有故，意性中無意性，無決定性是意性。』譬如諸種子種于大地，因於水潤，得日

【現代漢語翻譯】現代漢語譯本：緣故、數量、名稱是眼識的性質。眼識所作用之處就是眼識的性質，因為這個識沒有決定的自性。說明沒有決定的相狀，因為它沒有生起，顯示是虛妄的，能夠分別色相，能夠顯示因緣的緣故。

『所說的眼識的性質，隨順眾生所瞭解的，如來以方便法分別解說，爲了破除和合為一的相狀。』說明十八界（註：眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識，合稱十八界）是爲了顯示識沒有決定的相狀，只有眼睛清凈才能了知色相，兩種法和合所以說眼識的性質，爲了顯示眼識的真實相狀所以說眼識的性質。眼識的性質是顯示眼睛所作用之處，能夠識別色就是眼識，意業生起就是眼識的相狀，所以名為眼識。

『眼根的性質、色塵的性質、眼識的性質，用這些性質之門，說明三事和合，用以了知諸緣的相狀，就是遠離諸性質的意義。』所謂眼根的性質、色塵的性質、眼識的性質，有這樣的數量，能夠使眾生進入真實的道路。這裡實際上沒有眼根的性質、色塵的性質、眼識的性質，諸如來說明這是爲了知見諸性質的相狀，以方便法分別解說這些性質。如果有人通達這些性質的方便法，那麼就知道三種性質沒有自性。為什麼呢？因為諸性質中沒有自性的相狀，諸性質中相狀不可得。耳根的性質、聲音的性質、耳識的性質，鼻根的性質、香氣的性質、鼻識的性質，舌根的性質、味道的性質、舌識的性質，身體的性質、觸覺的性質、身識的性質，都也是這樣。

『持世（註：菩薩名）！什麼是菩薩摩訶薩觀察選擇意根的性質？』菩薩這樣想：『意根的性質沒有決定，根本上沒有所有，所以在意根的性質中沒有意根的性質，沒有決定的性質就是意根的性質。』譬如各種種子種植在大地上，因為水的滋潤，得到太陽

【English Translation】 English version: The reason, number, and name are the nature of eye consciousness (眼識, yǎnshì). The place where consciousness acts is the nature of eye consciousness, because this consciousness has no determined nature. It is said to have no determined characteristics, because it does not arise, shows illusion, can distinguish forms and appearances, and can show causes and conditions.

'The nature of eye consciousness that is spoken of, according to what sentient beings know, the Tathagata (如來, Rúlái) explains with skillful means, in order to break the unified appearance of combination.' Explaining the eighteen realms (十八性, shíbā xìng) is to show that consciousness has no determined characteristics, only when the eye is pure can it know forms and appearances, the combination of two dharmas (法, fǎ) is why the nature of eye consciousness is spoken of, to show the true nature of eye consciousness is why the nature of eye consciousness is spoken of. The nature of eye consciousness is to show the place where the eye acts, being able to recognize form is eye consciousness, the arising of mental karma (意業, yìyè) is the characteristic of eye consciousness, therefore it is called eye consciousness.

'The nature of the eye faculty (眼性, yǎnxìng), the nature of form (色性, sèxìng), the nature of eye consciousness, using these doors of nature, it is explained that the three things combine, in order to know the appearances of all conditions, which is to be apart from the meaning of all natures.' What is called the nature of the eye faculty, the nature of form, the nature of eye consciousness, having such a number, can enable sentient beings to enter the real path. Here, in reality, there is no nature of the eye faculty, nature of form, nature of eye consciousness, the Tathagatas explain this in order to know and see the appearances of all natures, explaining these natures with skillful means. If someone understands the skillful means of these natures, then they will know that the three natures have no nature. Why? Because there is no characteristic of no-nature in the natures, the characteristic in the natures cannot be obtained. The nature of the ear faculty (耳性, ěrxìng), the nature of sound (聲性, shēngxìng), the nature of ear consciousness (耳識性, ěrshìxìng), the nature of the nose faculty (鼻性, bíxìng), the nature of smell (香性, xiāngxìng), the nature of nose consciousness (鼻識性, bíshìxìng), the nature of the tongue faculty (舌性, shéxìng), the nature of taste (味性, wèixìng), the nature of tongue consciousness (舌識性, shéshìxìng), the nature of the body faculty (身性, shēnxìng), the nature of touch (觸性, chùxìng), the nature of body consciousness (身識性, shēnshìxìng), are all like this.

'Holder of the World (持世, Chíshì)! What is it that a Bodhisattva Mahasattva (菩薩摩訶薩, Púsà mó訶sà) observes and chooses regarding the nature of mind (意性, yìxìng)?' The Bodhisattva thinks like this: 'The nature of mind has no determination, fundamentally there is nothing, therefore in the nature of mind there is no nature of mind, the nature of no-determination is the nature of mind.' For example, various seeds are planted on the earth, due to the moisture of water, they receive the sun

得風，漸漸芽出。芽不從種子出，種子亦不與芽和合，芽生則種子壞，種子不離芽，芽不離種子，芽中無種子。意性亦如是，能起意業故，示意識故，如種示芽，得名意性。離意性則無意，意性不能知意，假名字故說為意性。是意性不在意內、不在意外、不在中間，但以先業因緣故起，識是意業故，知所緣故，諸性名字合故，現在緣起故，數名意性，即是不決定意業相，即是眾緣和合相。亦說意性從和合起，隨眾生所知，于第一義中無有意性。何以故？根本無所有故，無生是意性，生無所有故。意性即是世俗語，第一義中決定無意性，過去未來現在不可得。智者通達無性是意性。

「諸菩薩觀擇法性，無性是法性，法性無自性，自性不可得，無決定性是法性，法性根本不可得故，決定事亦不可得故。但為起顛倒眾生虛妄結縛，有所知故，說言法性，欲令眾生入無性故，故說是法性。何以故？法性中無法性相，是法性從眾緣生，眾緣生法即無自性，諸因緣中無有自性，諸因緣皆從眾緣和合顛倒故相續而生。如來於此欲教化眾生說是法性，以世俗語言示無性法，是法性不在內不在外不在中間，但令眾生知見善不善法，以法性說離一切法相知見，畢竟空相故。說畢竟空即是法性。何以故？無所有是法性，法性中無決定

【現代漢語翻譯】現代漢語譯本得了風，漸漸地發出新芽。新芽不是從種子中直接產生，種子也沒有和新芽結合在一起。新芽生長出來，種子就壞掉了。種子沒有離開新芽，新芽也沒有離開種子，新芽中沒有種子。意性（Manas-nature，意根的自性）也是如此，因為它能發起意業，顯示意識，就像種子顯示新芽一樣，所以得名意性。離開意性就沒有意，意性不能認知意，因為是假名安立，所以稱為意性。這意性不在意之內，不在意之外，也不在中間，只是因為先前的業力因緣而生起。識是意業，因為它能認知所緣境，各種自性的名稱合在一起，現在因緣生起，所以被數名為意性，這就是不決定的意業之相，也就是眾緣和合之相。也可以說意性是從和合而生起，隨著眾生所知而變，但在第一義諦中，根本沒有意性。為什麼呢？因為根本上什麼都沒有，無生就是意性，因為生也是什麼都沒有。意性只是世俗的說法，在第一義諦中，決定沒有意性，過去、未來、現在都不可得。有智慧的人通達無自性就是意性。諸位菩薩觀察選擇法性（Dharma-nature，諸法的自性），無自性就是法性，法性沒有自性，自性不可得，沒有決定性就是法性，因為法性的根本不可得，所以決定之事也不可得。只是爲了讓生起顛倒的眾生解除虛妄的束縛，有所知，所以才說有法，令眾生進入無自性，所以才說是法性。為什麼呢？因為法性中沒有法性的相狀，這法性是從眾緣而生，眾緣所生的法就沒有自性，各種因緣中沒有自性，各種因緣都是從眾緣和合顛倒而相續生起。如來因此想要教化眾生，所以說這是法性，用世俗的語言來顯示無自性之法，這法性不在內，不在外，也不在中間，只是讓眾生知道善與不善之法，用法性來說明遠離一切法相的知見，畢竟是空相。所以說畢竟空就是法性。為什麼呢？因為無所有就是法性，法性中沒有決定。

【English Translation】 English version Having wind, gradually sprouts emerge. The sprout does not come from the seed, nor does the seed combine with the sprout. When the sprout grows, the seed decays. The seed does not leave the sprout, and the sprout does not leave the seed; there is no seed in the sprout. Manas-nature (意性, the nature of the mind-root) is also like this, because it can initiate mental karma, showing consciousness, just as a seed shows a sprout, hence it is named Manas-nature. Without Manas-nature, there is no mind; Manas-nature cannot know the mind, because it is established by a provisional name, therefore it is called Manas-nature. This Manas-nature is not within the mind, not outside the mind, nor in between, but arises due to past karmic causes and conditions. Consciousness is mental karma, because it can cognize the object of cognition. The names of various natures combine, and present conditions arise, therefore it is counted as Manas-nature, which is the aspect of undetermined mental karma, which is the aspect of the aggregation of various conditions. It can also be said that Manas-nature arises from aggregation, changing according to what sentient beings know, but in the ultimate truth, there is fundamentally no Manas-nature. Why? Because fundamentally there is nothing, non-arising is Manas-nature, because arising is also nothing. Manas-nature is merely a conventional term; in the ultimate truth, there is definitely no Manas-nature; the past, future, and present are unattainable. The wise understand that no-self-nature is Manas-nature. The Bodhisattvas observe and discern Dharma-nature (法性, the nature of all dharmas), no-self-nature is Dharma-nature, Dharma-nature has no self-nature, self-nature is unattainable, no determined nature is Dharma-nature, because the root of Dharma-nature is unattainable, therefore determined matters are also unattainable. It is only to liberate sentient beings who have arisen with inverted views from false bonds, so that they may have knowledge, that it is said there is Dharma, to lead sentient beings into no-self-nature, therefore it is said to be Dharma-nature. Why? Because there is no aspect of Dharma-nature in Dharma-nature. This Dharma-nature arises from various conditions, and the dharma that arises from various conditions has no self-nature. There is no self-nature in various causes and conditions; all causes and conditions arise continuously from the aggregation and inversion of various conditions. The Tathagata therefore wishes to teach sentient beings, so he says this is Dharma-nature, using conventional language to show the dharma of no-self-nature. This Dharma-nature is not within, not without, nor in between, but only to let sentient beings know the good and non-good dharmas, using Dharma-nature to explain the knowledge and vision that is apart from all dharma aspects, which is ultimately the aspect of emptiness. Therefore, it is said that ultimate emptiness is Dharma-nature. Why? Because non-existence is Dharma-nature, there is no determination in Dharma-nature.

有相。譬如虛空無決定相而數名虛空，法性亦如是無決定相。破法相故說名法性，法性即是無性。何以故？是法性不在過去不在未來不在現在，但屬眾緣與緣合故，數名法性說名法性，如眾生所知故。智者證知無性是法性，法性非合非散，法性中無法性相無多無少，以示性方便故，說法性名為性。

「若行者實通達是法性相，即知見無性，是三界法性中無分別相，眾因緣和合故，分別諸法故，說是法性，示無決定性是法性。智者非以法性相故見法性，法性是無生相。何以故？法性中無有相。智者通達無相是法性，法性中無分別相，無相無分別故說名法性。法性中無有住處，無處無起無住無依止，是法性從本已來不生故，是法性無有生者。何以故？法性中無性故。又法性不以合故有，無合無散，無作無決定，名為法性。菩薩摩訶薩觀擇法性如是，所謂無性是法性。

「持世！何謂菩薩摩訶薩觀擇意識性？菩薩摩訶薩作是念：『不生性是意識性，不決定性是意識性，意識性無根本，無有定法，以意識性示無性相。何以故？意識性中，意識性不可得，是意識性虛妄無所有，顛倒相應以意為首，識諸法故名為意識，隨凡夫所行故，說意識性。』賢聖觀知非性是意識性，虛妄無所有是意識性。但示因緣法故，以意為

【現代漢語翻譯】現代漢語譯本：有相是虛假的。譬如虛空沒有決定的形狀，但人們稱之為虛空，法性（Dharmata，諸法的真實本性）也是如此，沒有決定的形狀。因為要破除對法相的執著，所以稱之為法性，法性即是無自性。為什麼這麼說呢？因為法性不在過去、不在未來、也不在現在，只是因各種因緣聚合而產生，所以才稱之為法性，這是根據眾生的認知而說的。智者證悟到無自性就是法性，法性既不是聚合也不是分散，法性中沒有法性的形狀，不多也不少，爲了方便說明法性的本質，所以才說法性名為『性』。如果修行者真正通達了法性的真相，就能知見無自性，這三界中的法性沒有分別的形狀，因為各種因緣和合，才分別出各種法，所以才說這是法性，表明沒有決定的自性就是法性。智者不是通過觀察法性的形狀來認識法性，法性是無生之相。為什麼這麼說呢？因為法性中沒有任何形狀。智者通達無相就是法性，法性中沒有分別的形狀，因為無相無分別，所以稱之為法性。法性中沒有住處，無處可去，無從生起，無處可住，無所依止，法性從根本上來說就是不生的，法性沒有生者。為什麼這麼說呢？因為法性中沒有自性。而且法性不是通過聚合而產生的，既沒有聚合也沒有分散，沒有造作也沒有決定，這就被稱為法性。菩薩摩訶薩就是這樣觀察和選擇法性的，即無自性就是法性。持世（Dhrtarashtra，護世天王的名字）！什麼是菩薩摩訶薩觀察和選擇意識性呢？菩薩摩訶薩這樣思考：『不生性是意識性，不決定性是意識性，意識性沒有根本，沒有固定的法則，因為意識性表明了無自性的狀態。為什麼這麼說呢？因為在意識性中，意識性是不可得的，這意識性是虛妄不實的，與顛倒相應，以意為首，識別各種法，所以稱為意識，這是順應凡夫的認知而說的。』賢聖之人觀察到非自性就是意識性，虛妄不實就是意識性。只是爲了說明因緣法，才以意為...

【English Translation】 English version: Appearance is illusory. For example, space has no definite form, yet it is called 'space.' Similarly, Dharmata (the true nature of all phenomena) has no definite form. It is called Dharmata because it breaks down the attachment to the appearance of phenomena; Dharmata is the same as non-self-nature. Why is this so? Because Dharmata is not in the past, not in the future, and not in the present; it arises only from the aggregation of various causes and conditions, hence it is called Dharmata, which is spoken of according to the understanding of sentient beings. The wise realize that non-self-nature is Dharmata; Dharmata is neither aggregation nor dispersion. In Dharmata, there is no appearance of Dharmata, neither more nor less. To facilitate the explanation of the essence of Dharmata, it is called 'nature'. If a practitioner truly understands the truth of Dharmata, they will realize non-self-nature. The Dharmata in these three realms has no distinguishing form. Because various causes and conditions come together, various phenomena are distinguished, hence it is said to be Dharmata, indicating that the absence of a definite self-nature is Dharmata. The wise do not perceive Dharmata by observing the appearance of Dharmata; Dharmata is the appearance of non-arising. Why is this so? Because there is no appearance in Dharmata. The wise understand that non-appearance is Dharmata; there is no distinguishing form in Dharmata. Because there is no appearance and no distinction, it is called Dharmata. There is no dwelling place in Dharmata; there is nowhere to go, no arising, no dwelling, no reliance. Dharmata is fundamentally unborn, and there is no one who is born in Dharmata. Why is this so? Because there is no self-nature in Dharmata. Moreover, Dharmata does not arise from aggregation; there is neither aggregation nor dispersion, neither creation nor determination, and this is called Dharmata. The Bodhisattva Mahasattva observes and chooses Dharmata in this way, that is, non-self-nature is Dharmata. Dhrtarashtra (name of a Lokapala)! What is it that the Bodhisattva Mahasattva observes and chooses regarding the nature of consciousness? The Bodhisattva Mahasattva thinks thus: 'The nature of non-arising is the nature of consciousness, the nature of non-determination is the nature of consciousness, the nature of consciousness has no root, no fixed law, because the nature of consciousness indicates the state of non-self-nature. Why is this so? Because in the nature of consciousness, the nature of consciousness is unattainable. This nature of consciousness is false and unreal, corresponding to delusion, with intention as the leader, recognizing various phenomena, hence it is called consciousness, which is spoken of in accordance with the understanding of ordinary people.' The wise and noble observe that non-nature is the nature of consciousness, and that falsity and unreality are the nature of consciousness. It is only to explain the law of cause and condition that intention is used as...

首故，識諸緣合故，說為意識性，隨眾生所知故如是說。

「智者知非性是意識性，從眾因緣生，憶想分別起，無有性相，即是第一義中無性相義。世俗法中為引導眾生故，說是意識性，欲令眾生知無性是意識性，但以小法壞離諸性故，說是意識性。何以故？聖人求之不可得，意識性不在意識性內，不在意識性外，不在中間，智者通達不合性是意識，意識不知意性，意性不知意識，但眾因緣生，從顛倒起，以意為首，知于諸緣二事和合故，著虛妄故，從覺觀起示眾生識相故，說名意識性。是意識不在過去不在未來不在現在，是意識無所從來亦無所去無有住處，從本已來不生相。意識中無根本定法。何以故？是意識性相即是無二相，即是無相，是相不以二相故有，無所示性是意識性。

「智者通達意識性，是意識性，不在一切法中，無處無方，不與法若合若散。聖人通達不生相是意識性，是意識性無來無去無緣。何以故？第一義中意識性無緣，不可得不可示故。智者通達意識性，是不作是意識性，作者不可得故，無生是意識性，生相無所有故。

「持世！菩薩摩訶薩如是觀擇意識性。諸菩薩作是觀時，觀擇欲界、色界、無色界，皆是無生性無所有性。云何為觀？所謂欲界中無慾界，色界中無色界，無

【現代漢語翻譯】現代漢語譯本：最初，因為認識到諸緣和合的緣故，所以說這是意識的體性，隨著眾生所瞭解的而這樣說。

『有智慧的人知道，體性並非意識的體性，而是從眾多因緣所生，由憶想分別而起，沒有自性。這在第一義諦中就是無自性的意義。在世俗法中，爲了引導眾生，才說這是意識，爲了讓眾生知道無自性才是意識的體性，只是用微小的法來破除和分離各種體性，所以才說這是意識的體性。為什麼呢？因為聖人尋求意識的體性而不可得，意識的體性不在意識的體性之內，不在意識的體性之外，也不在兩者之間。有智慧的人通達不和合的體性就是意識，意識不能知曉意的體性，意的體性也不能知曉意識，只是由眾多因緣所生，從顛倒妄想中產生，以意為首，知曉諸緣二事和合的緣故，執著于虛妄，從覺觀而起，爲了向眾生顯示識的相狀，所以才說名為意識的體性。這意識不在過去，不在未來，也不在現在，這意識沒有從哪裡來，也沒有到哪裡去，沒有住處，從本來就沒有生起的相狀。意識中沒有根本的定法。為什麼呢？因為這意識的體性就是無二的相，就是無相，這相不是因為二相而有，沒有可以指示的體性，這就是意識的體性。

『有智慧的人通達意識的體性，這意識的體性，不在一切法中，沒有處所，沒有方位，不與法相合也不與法相離散。聖人通達不生之相就是意識的體性，這意識的體性沒有來，沒有去，沒有緣。為什麼呢？因為在第一義諦中，意識的體性沒有緣，不可得，不可指示。有智慧的人通達意識的體性，是不作的意識體性，因為作者不可得；無生是意識的體性，因為生起的相狀沒有所有。

『持世（菩薩名）！菩薩摩訶薩就是這樣觀察和選擇意識的體性。諸位菩薩在作這種觀察時，觀察欲界（desire realm）、色界（form realm）、無色界（formless realm），都是無生之性，無所有之性。什麼是觀察呢？就是說欲界中沒有欲界，色界中沒有色界，無色界中沒有無色界。

【English Translation】 English version: Initially, it is said to be the nature of consciousness because of the recognition of the aggregation of various conditions, and it is spoken of in this way according to what sentient beings know.

'The wise know that nature is not the nature of consciousness, but arises from numerous causes and conditions, originates from memory and discrimination, and has no inherent nature. This, in the ultimate truth, is the meaning of no inherent nature. In conventional truth, it is said to be consciousness in order to guide sentient beings, to let sentient beings know that no inherent nature is the nature of consciousness, but it is said to be the nature of consciousness by using small dharmas to break away from various natures. Why? Because sages seek the nature of consciousness and cannot find it; the nature of consciousness is not within the nature of consciousness, not outside the nature of consciousness, nor in between. The wise penetrate that non-aggregating nature is consciousness, consciousness does not know the nature of mind, and the nature of mind does not know consciousness, but it arises from numerous causes and conditions, arises from delusion, with mind as the leader, knowing that the two things of various conditions are in harmony, clinging to falsehood, arising from perception and observation, and showing sentient beings the appearance of consciousness, hence it is called the nature of consciousness. This consciousness is not in the past, not in the future, nor in the present; this consciousness has not come from anywhere, nor gone anywhere, has no dwelling place, and from the beginning has no arising appearance. There is no fundamental fixed dharma in consciousness. Why? Because the nature of this consciousness is the non-dual aspect, which is the no-aspect; this aspect does not exist because of the two aspects, and the non-indicated nature is the nature of consciousness.'

'The wise penetrate the nature of consciousness, and this nature of consciousness is not in all dharmas, has no place, has no direction, and neither unites nor separates from dharmas. Sages penetrate that the non-arising aspect is the nature of consciousness, and this nature of consciousness has no coming, no going, and no conditions. Why? Because in the ultimate truth, the nature of consciousness has no conditions, is unattainable, and cannot be indicated. The wise penetrate the nature of consciousness, which is the non-acting nature of consciousness, because the actor is unattainable; non-arising is the nature of consciousness, because the arising aspect has nothing.'

'Holder of the World (a Bodhisattva's name)! Bodhisattva-Mahasattvas thus observe and choose the nature of consciousness. When these Bodhisattvas make this observation, they observe that the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu) are all of non-arising nature and non-existent nature. What is observation? That is to say, there is no desire realm in the desire realm, no form realm in the form realm, and no formless realm in the formless realm.'

色界中無無色界。以界示無界法，為取欲界相者示是欲界，為取色界相者示是色界，為取無色界相者示是無色界。以界寄說無界，如智者所知，無所有界是欲界、色界、無色界。智者不得欲界、色界、無色界，是三界皆無根本無有定法，從眾緣起，是故智者知見無界是三界。此中無有界相，是三界皆虛妄合顛倒行。何以故？智者不得三界，不說三界，若過去若未來若現在。賢聖通達是三界虛妄無所有，無自性離諸法，但是顛倒起，為斷眾生顛倒故，知見三界故，如來分別說三界相，欲令眾生知無界義故，說三界非以性相有，智者知見三界相是無界相。

「持世！菩薩摩訶薩如是觀時，觀眾生性、我性即是虛空性、無所有性、無生性。何以故？眾生性、我性、虛空性無別無異，如是諸性皆虛空出，但從眾緣生故名之為性，此中決定無性相。何以故？虛空中無一定性相，是諸性相皆入虛空，是無所有義。譬如虛空無性，是法畢竟離相無所有相，一切諸性亦如是離性相，諸性中無性相，性相不在內不在外不在中間。性中無有性，性中不攝性，性不依止性，一切性無所依止，一切性不生。智者于諸性中，不得生性，不得滅性，不得住性，一切諸性，不生不起不住，從本已來不可得。智者不貪不著諸性假名，不受不念，是

【現代漢語翻譯】現代漢語譯本： 中無無。以界顯示無界之法，為執取欲界之相的人指示這就是欲界，為執取之相的人指示這就是，為執取無之相的人指示這就是無。以界來寄託說明無界，如智者所知，無所有界就是欲界、、無。智者不執著于欲界、、無，這三界都沒有根本，沒有一定的法則，都是從各種因緣而生起，因此智者知曉並見到無界就是三界。這裡面沒有界相，這三界都是虛妄的聚合，是顛倒的行為。為什麼呢？智者不執著於三界，也不談論三界，無論是過去、未來還是現在。賢聖通達這三界是虛妄的，沒有實在的，沒有自性，遠離諸法，只是顛倒而生起，爲了斷除眾生的顛倒，知曉並見到三界，所以如來分別解說三界的相，想要讓眾生明白無界的意義，所以說三界並非以其本性而存在，智者知曉並見到三界的相就是無界的相。『持世（name of a Bodhisattva）！菩薩摩訶薩這樣觀察的時候，觀察眾生的本性、我的本性就是虛空的本性、無所有的本性、無生滅的本性。為什麼呢？眾生的本性、我的本性、虛空的本性沒有區別，沒有差異，這些本性都從虛空中顯現，只是從各種因緣生起，所以稱之為本性，這裡面決定沒有本性的相。為什麼呢？虛空中沒有一定的本性之相，這些本性之相都進入虛空，這就是無所有的意義。譬如虛空沒有本性，這種法畢竟是遠離相，是無所有的相，一切諸本性也像這樣遠離本性之相，諸本性中沒有本性之相，本性之相不在內，不在外，不在中間。本性中沒有本性，本性中不包含本性，本性不依賴於本性，一切本性沒有所依賴之處，一切本性不生。智者在諸本性中，得不到生性，得不到滅性，得不到住性，一切諸本性，不生起，不停止，不住留，從根本以來就不可得。智者不貪戀不執著于諸本性的假名，不接受不思念，是』

【English Translation】 English version: There is no non-being in non-being. Using realms to indicate the Dharma of no-realm, for those who grasp the appearance of the desire realm, it is shown that this is the desire realm; for those who grasp the appearance of , it is shown that this is ; for those who grasp the appearance of no , it is shown that this is no . Using realms to describe no-realm, as known by the wise, the realm of nothingness is the desire realm, , and no . The wise do not grasp the desire realm, , and no . These three realms have no root and no fixed Dharma, arising from various conditions. Therefore, the wise know and see that no-realm is the three realms. There is no realm-appearance in this; the three realms are all false aggregates and inverted actions. Why? The wise do not grasp the three realms, nor do they speak of the three realms, whether past, future, or present. The wise and noble ones understand that these three realms are false, without substance, without self-nature, separate from all Dharmas, but arise from inversion. To cut off the inversions of sentient beings, knowing and seeing the three realms, the Tathagata (one of the titles of a Buddha) separately explains the appearances of the three realms, wanting to make sentient beings understand the meaning of no-realm, therefore speaking of the three realms not as having inherent nature. The wise know and see that the appearance of the three realms is the appearance of no-realm. 『Holder of the World (name of a Bodhisattva)! When a Bodhisattva-Mahasattva (a great Bodhisattva) observes in this way, he observes that the nature of sentient beings and the nature of self are the nature of emptiness, the nature of nothingness, and the nature of non-arising. Why? The nature of sentient beings, the nature of self, and the nature of emptiness are not different, not distinct. These natures all arise from emptiness, but are named as nature because they arise from various conditions. There is definitely no nature-appearance in this. Why? There is no fixed nature-appearance in emptiness. These nature-appearances all enter emptiness, which is the meaning of nothingness. For example, emptiness has no nature. This Dharma is ultimately separate from appearance and is the appearance of nothingness. All natures are also like this, separate from nature-appearance. There is no nature-appearance in the natures; nature-appearance is not inside, not outside, not in between. There is no nature in nature; nature does not contain nature; nature does not rely on nature; all natures have nothing to rely on; all natures do not arise. In all natures, the wise do not obtain arising-nature, do not obtain ceasing-nature, do not obtain abiding-nature. All natures do not arise, do not stop, do not abide, and are unattainable from the beginning. The wise do not crave or cling to the false names of the natures, do not accept or think about them, is』

故智者，通達知見一切諸性皆是無生相。若是無生相即無有滅，第一義中一切諸性不可得，世俗法故分別說諸性，第一義中不說諸性，智者知見通達一切諸性如第一義。

「持世！菩薩摩訶薩如是觀擇通達十八性，及三界眾生性、我性、虛空性。諸菩薩如是觀擇通達時，不得性不見性，亦通達一切諸性假名字，亦信解諸入一切性是無性，亦知分別諸性。以世俗故分別說諸性，令一切諸性入第一義中，亦善通達無性方便，亦為眾生分別說諸性，亦令眾生善住諸性。以世俗語言為眾生說無性法，亦不以二相示諸性，雖知一切諸性無二，亦以方便說諸性從因緣起。雖以世俗言說引導眾生，而示眾生第一義，雖善知分別諸性，而信解通達一切諸性無所有。何以故？持世！如來以第一義故，于性無所得，亦不得諸性相。

「持世！我于諸性無所斷無所壞，得阿耨多羅三藐三菩提。何以故？第一義中無諸性，一切諸性無所有無決定，一切性同虛空，一切性入虛空，一切性無生相，如來通達一切性如是。

「持世！如來不說諸性相，亦不說諸法力勢。何以故？若法無所有，不應更說無所有性相。持世！如來亦說無所有性相，此中實無所說性相。持世！是名善分別諸性。菩薩摩訶薩得是善分別，能知一切諸性假名，

【現代漢語翻譯】現代漢語譯本：因此，有智慧的人，通達明瞭所有諸法的自性都是無生之相。如果是無生之相，那就沒有生滅。在第一義諦中，一切諸法的自性都不可得。因為世俗法的緣故，才分別解說諸法的自性；在第一義諦中，不解說諸法的自性。有智慧的人明瞭通達一切諸法的自性如同第一義諦一樣。

『持世（菩薩名）！菩薩摩訶薩這樣觀察選擇，通達十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）的自性，以及三界（欲界、色界、無色界）眾生的自性、我（atman）的自性、虛空的自性。諸位菩薩這樣觀察選擇通達時，不執著于自性，也不見有自性，也通達一切諸法的自性都是假名安立，也信解諸法融入一切自性都是無自性，也知道分別諸法的自性。因為世俗的緣故，才分別解說諸法的自性，令一切諸法的自性進入第一義諦中，也善於通達無自性的方便法門，也為眾生分別解說諸法的自性，也令眾生安住于諸法的自性。以世俗的語言為眾生解說無自性之法，也不以二相（有、無）來顯示諸法的自性，雖然知道一切諸法的自性沒有二相，也以方便法門解說諸法的自性是從因緣而生起。雖然以世俗的言語引導眾生，而向眾生開示第一義諦，雖然善於知道分別諸法的自性，而信解通達一切諸法的自性都是空無所有。為什麼呢？持世！如來以第一義諦的緣故，對於自性沒有所得，也得不到諸法的自性之相。

『持世！我對於諸法的自性沒有斷除，也沒有破壞，而證得了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？第一義諦中沒有諸法的自性，一切諸法的自性空無所有，沒有決定性，一切自性如同虛空，一切自性融入虛空，一切自性沒有生起之相，如來通達一切自性就是這樣。

『持世！如來說法，不說諸法的自性之相，也不說諸法的力量和作用。為什麼呢？如果法是空無所有的，不應該再說空無所有的自性之相。持世！如來也說空無所有的自性之相，這其中實際上沒有什麼可說的自性之相。持世！這叫做善於分別諸法的自性。菩薩摩訶薩得到這種善於分別的能力，能知道一切諸法的自性都是假名安立，'

【English Translation】 English version: Therefore, the wise, having thoroughly understood, perceive that all natures are of the nature of non-origination. If they are of the nature of non-origination, then there is no cessation. In the ultimate meaning, all natures are unattainable. It is because of conventional truth that natures are spoken of separately, but in the ultimate meaning, natures are not spoken of. The wise, having understood, thoroughly perceive all natures as being like the ultimate meaning.

'Holder of the World (Bodhisattva's name)! Bodhisattva-Mahasattvas thus contemplate and understand the eighteen elements (six sense organs: eye, ear, nose, tongue, body, mind; six sense objects: form, sound, smell, taste, touch, dharma; six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), as well as the nature of beings in the three realms (desire realm, form realm, formless realm), the nature of self (atman), and the nature of space. When Bodhisattvas thus contemplate and understand, they do not grasp at nature, nor do they see nature. They also understand that all natures are nominal designations, and they also believe and understand that all natures entering into all natures are without nature. They also know how to distinguish natures. Because of conventional truth, natures are spoken of separately, causing all natures to enter into the ultimate meaning. They are also skilled in understanding the expedient of no-nature, and they also separately explain natures for beings, and they also cause beings to dwell well in natures. Using conventional language, they explain the dharma of no-nature to beings, and they also do not show natures with two aspects (existence, non-existence). Although they know that all natures are without duality, they also expediently explain that natures arise from causes and conditions. Although they guide beings with conventional speech, they reveal the ultimate meaning to beings. Although they are skilled in knowing how to distinguish natures, they believe and understand that all natures are without substance. Why? Holder of the World! Because of the ultimate meaning, the Tathagata (Thus Come One) has no attainment regarding nature, nor does he attain the characteristics of natures.'

'Holder of the World! I have neither cut off nor destroyed anything regarding natures, and I have attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Why? In the ultimate meaning, there are no natures. All natures are without substance, without determination. All natures are like space, all natures enter into space, all natures are of the nature of non-origination. The Tathagata understands all natures thus.'

'Holder of the World! The Tathagata does not speak of the characteristics of natures, nor does he speak of the power and influence of dharmas. Why? If a dharma is without substance, one should not further speak of the characteristics of a nature that is without substance. Holder of the World! The Tathagata also speaks of the characteristics of a nature that is without substance, but in reality, there are no characteristics of a nature to be spoken of. Holder of the World! This is called skillfully distinguishing natures. A Bodhisattva-Mahasattva who attains this skillful distinction can know that all natures are nominal designations.'

能知世俗相，能知第一義相，能知諸性決定，能知世諦，能分別諸相，能知隨宜，能知諸相合，能知諸相旨趣，能知諸相所入，能分別諸相，能知諸相無性，能令一切諸性同虛空性，亦于諸性不作差別。于諸性中不得差別不說差別，亦為眾生善說破壞諸性。

「持世！譬如工幻師能示眾生種種幻事，令知種種幻相。若有知識親友，語言是幻，說幻實事，是幻虛妄，示顛倒眾生，若有智者則知是幻。

「持世！世間性如幻，諸菩薩摩訶薩入此幻法中，知世間是幻性，世間所行如幻，是人以方便力，示眾生世間如幻。若有知此世間如實相，為說世間虛妄如幻。若有深智利根，不開示之自能得知，知諸法空如幻無實無有根本，知一切法皆誑凡夫，一切法皆系虛妄緣中。

「持世！是故諸菩薩摩訶薩若欲入如是諸性方便，于如是等深經無染無得，說一切諸性知見相，說一切諸性無文字無和合，亦說諸性方便智慧，亦說因緣所作旨趣，亦說一切諸法如實相。所謂世間出世間，有為無為，系不繫，善知方便旨趣，說第一義世俗義，了義經未了義經，種種因緣解說，於是甚深經中，應勤精進。」

持世經卷第二大正藏第 14 冊 No. 0482 持世經

持世經卷第三

姚秦龜茲三

【現代漢語翻譯】現代漢語譯本能瞭解世俗的表象，能瞭解第一義諦（paramārtha-satya，最高真理）的表象，能瞭解各種自性的決定，能瞭解世俗諦（saṃvṛti-satya，相對真理），能分辨各種表象，能瞭解隨順因緣，能瞭解各種表象的組合，能瞭解各種表象的旨趣，能瞭解各種表象所歸入之處，能分辨各種表象，能瞭解各種表象的無自性，能使一切自性等同於虛空的性質，並且對於各種自性不作差別。對於各種自性不執取差別也不說差別，也爲了眾生善巧地宣說破除各種自性。

『持世（Dharanimdhara，菩薩名）！譬如善於變幻的幻術師，能向眾生展示各種幻術，使人知道各種幻相。如果有認識的親友，告訴他們這是幻術，說明幻術的真實情況，指出幻術是虛假的，以此來開示那些顛倒的眾生，有智慧的人自然知道這是幻術。』

『持世！世間的自性就像幻術一樣，諸位菩薩摩訶薩進入這種幻法之中，知道世間是幻性的，世間所行之事如同幻術，這樣的人以方便之力，向眾生展示世間如同幻術。如果有人知道這世間的如實相，就為他們解說世間的虛妄如同幻術。如果有人具有深刻的智慧和敏銳的根器，即使不加以開示也能自己領悟，知道諸法皆空，如同幻術般沒有真實，沒有根本，知道一切法都在欺騙凡夫，一切法都束縛在虛妄的因緣之中。』

『持世！因此，諸位菩薩摩訶薩如果想要進入像這樣各種自性的方便法門，對於這些甚深經典不生執著，不求獲得，宣說一切自性的知見之相，宣說一切自性沒有文字，沒有和合，也宣說各種自性的方便智慧，也宣說因緣所生的旨趣，也宣說一切諸法的如實相。所謂世間和出世間，有為和無為，繫縛和不繫縛，善於瞭解方便的旨趣，宣說第一義諦和世俗諦，了義經和未了義經，用各種因緣來解說，對於這些甚深經典，應當勤奮精進。』

持世經卷第二大正藏第 14 冊 No. 0482 持世經

持世經卷第三

姚秦龜茲三藏鳩摩羅什譯

【English Translation】 English version One is able to know the characteristics of worldly appearances, able to know the characteristics of the ultimate truth (paramārtha-satya), able to know the determination of all natures, able to know conventional truth (saṃvṛti-satya), able to distinguish all appearances, able to know what is suitable, able to know the combination of all appearances, able to know the purpose of all appearances, able to know where all appearances enter, able to distinguish all appearances, able to know the non-self-nature of all appearances, able to make all natures the same as the nature of emptiness, and also does not make distinctions among all natures. In all natures, one does not grasp at differences nor speak of differences, and also skillfully explains the destruction of all natures for the sake of sentient beings.

『Dharanimdhara (Bodhisattva's name)! For example, a skilled illusionist can show sentient beings various illusions, making them know various illusory appearances. If there are knowledgeable friends and relatives who tell them that these are illusions, explain the reality of illusions, and point out that illusions are false, thus enlightening those deluded beings, then wise people will naturally know that these are illusions.』

『Dharanimdhara! The nature of the world is like an illusion. The Bodhisattvas-Mahasattvas enter this illusory dharma, knowing that the world is of an illusory nature, and that worldly actions are like illusions. Such a person, with the power of skillful means, shows sentient beings that the world is like an illusion. If someone knows the true reality of this world, they explain to them that the world is illusory like a magic trick. If someone has profound wisdom and sharp faculties, they can understand on their own without being shown, knowing that all dharmas are empty, like illusions without reality or foundation, knowing that all dharmas deceive ordinary people, and that all dharmas are bound within false conditions.』

『Dharanimdhara! Therefore, if the Bodhisattvas-Mahasattvas wish to enter such skillful means of all natures, they are without attachment or attainment to these profound sutras, proclaiming the characteristics of the knowledge and views of all natures, proclaiming that all natures are without words, without combination, and also proclaiming the skillful wisdom of all natures, also proclaiming the purpose of what is produced by conditions, and also proclaiming the true reality of all dharmas. That is, the worldly and the supramundane, the conditioned and the unconditioned, the bound and the unbound, skillfully understanding the purpose of skillful means, proclaiming the ultimate truth and the conventional truth, the sutras of definitive meaning and the sutras of provisional meaning, explaining with various conditions, and one should diligently strive in these profound sutras.』

Holding the World Sutra, Volume Two Taisho Tripitaka Volume 14, No. 0482, Holding the World Sutra

Holding the World Sutra, Volume Three

Translated by Kumarajiva of Yao Qin, from Kucha

藏鳩摩羅什譯

持世經十二入品第四

佛告持世：「何謂菩薩摩訶薩善知十二入？菩薩摩訶薩正觀擇十二入時，作是念：『眼中眼入不可得，眼中眼入無決定，又眼入根本不可得。』何以故？眼入從眾緣生顛倒起，以緣色故繫在於色，二法合故有。因色有眼入，因色說眼入，二法相依故說名眼色。所謂眼色，色是眼入門與緣故，眼是色入門與見故，是故說入。以色緣故說眼入，以眼見故說色入，但以世諦故說，其實眼不依色、色不依眼，眼不依眼、色不依色，但從眾緣起，色作緣故說名眼入；又從眾因緣起，眼所知見相故，說名色入。云何為說？隨世俗顛倒法故說，第一義中眼入不可得，色入不可得。智者求諸入，不見有實入。但以凡夫顛倒相應，以二相說是眼入、是色入。是眼入、是色入，即示虛妄入，欲令眾生如實知諸法實相故，說是諸入皆從眾因緣生顛倒相應行，此中諸入實相不可得。何以故？若眼入若色入，不在內不在外不在中間，眼入色入，亦非過去，非未來非現在，但現在因緣知色故說眼入。如凡夫所行，智者通達諸入皆是虛妄無所有，從憶想顛倒分別起，知見非入是入，不說諸入性，諸入無決定相，但以眾因緣生故說。

「如來說是諸入知見相，所謂是諸入虛妄無所有，屬諸因緣顛

【現代漢語翻譯】現代漢語譯本佛告訴持世菩薩：『什麼是菩薩摩訶薩善於瞭解十二入？菩薩摩訶薩在正確觀察和選擇十二入時，應當這樣想：『眼中的眼入是不可得的，眼中的眼入沒有決定的自性，而且眼入的根本也是不可得的。』為什麼呢？因為眼入是從眾多因緣和顛倒妄想中產生的，由於因緣於色塵的緣故，被繫縛在色塵上，兩種法合在一起才有的。因為色塵才有眼入，因為色塵才說有眼入，兩種法相互依存，所以才說名為眼和色。所謂的眼，是眼入門與緣故，眼是色入門與見故，所以才說是入。因為色塵的緣故才說眼入，因為眼睛能見才說色入，但這只是按照世俗的說法，實際上眼並不依賴於，也不依賴於眼，眼不依賴於眼，色塵也不依賴於色塵，只是從眾多因緣而生起，色塵作為因緣的緣故才說名為眼入；又從眾多因緣生起，眼睛所知所見的相的緣故，才說名為色入。』『怎樣說是呢？隨順世俗顛倒的法才這樣說，在第一義諦中，眼入是不可得的，色入也是不可得的。有智慧的人尋求諸入，不見有真實的入。只是因為凡夫與顛倒相應，用兩種相來說這是眼入、這是色入。說這是眼入、這是色入，就是顯示虛妄的入，想要讓眾生如實地知道諸法的實相，所以才說這些入都是從眾多因緣生起的，與顛倒相應而行，這其中諸入的實相是不可得的。』為什麼呢？無論是眼入還是色入，不在內，不在外，也不在中間，眼入和色入，也不是過去，也不是未來，也不是現在，只是現在因為因緣而知色塵的緣故才說有眼入。如同凡夫所行那樣，有智慧的人通達諸入都是虛妄的，沒有真實的自體，是從憶想和顛倒分別中產生的，知道見不是入而是入，不說諸入的自性，諸入沒有決定的相，只是因為眾多因緣生起的緣故才這樣說。『如來說這些入的知見相，就是說這些入是虛妄的，沒有真實的自體，屬於眾多因緣和顛倒。』

【English Translation】 English version The Buddha told Holder of the World (Chishì, meaning one who upholds the world): 'What does it mean for a Bodhisattva-Mahasattva to be skilled in understanding the twelve entrances (十二入, shí èr rù, also known as the twelve sense bases)? When a Bodhisattva-Mahasattva correctly observes and examines the twelve entrances, they should contemplate thus: 『The eye-entrance (眼中眼入, yǎn zhōng yǎn rù) within the eye is unattainable, the eye-entrance within the eye has no fixed nature, and furthermore, the root of the eye-entrance is unattainable.』 Why is this so? Because the eye-entrance arises from numerous causes and conditions (眾緣, zhòng yuán) and inverted perceptions (顛倒, diāndǎo), being bound to form (色, sè) due to its connection with form. It exists because of the combination of these two dharmas. Because of form, there is the eye-entrance; because of form, the eye-entrance is spoken of. The two dharmas are mutually dependent, hence the names eye and form. The so-called eye， is the entrance and condition for the eye, and the eye is the entrance and seeing for form, therefore it is called an entrance. The eye-entrance is spoken of because of the condition of form, and the form-entrance is spoken of because the eye sees. However, this is only spoken of according to worldly conventions (世諦, shìdì). In reality, the eye does not rely on *, * nor does * rely on the eye; the eye does not rely on the eye, nor does form rely on form. It arises solely from numerous causes and conditions. Because form acts as a condition, it is called the eye-entrance; and it arises from numerous causes and conditions, and because of the aspect of what the eye knows and sees, it is called the form-entrance.』『How is this spoken of? It is spoken of in accordance with worldly, inverted dharmas. In the ultimate truth (第一義, dì yī yì), the eye-entrance is unattainable, and the form-entrance is unattainable. A wise person seeks the entrances but does not see any real entrance. It is only because ordinary beings are in accordance with inversion that they speak of this as the eye-entrance and that as the form-entrance, using two aspects. To speak of this as the eye-entrance and that as the form-entrance is to show a false entrance, desiring to enable beings to truly know the real nature of all dharmas. Therefore, it is said that these entrances all arise from numerous causes and conditions, and act in accordance with inverted perceptions. Within this, the real nature of the entrances is unattainable.』 Why is this so? Whether it is the eye-entrance or the form-entrance, it is not within, not without, nor in between. The eye-entrance and the form-entrance are neither past, nor future, nor present, but the eye-entrance is spoken of because of the present condition of knowing form. As ordinary beings act, wise people understand that all entrances are false and without real self, arising from recollection, thought, inversion, and discrimination. Knowing that seeing is not an entrance but is an entrance, they do not speak of the nature of the entrances. The entrances have no fixed characteristics, but are spoken of because they arise from numerous causes and conditions. 『The Thus Come One (如來, Rúlái) speaks of the aspect of knowing and seeing these entrances, which is to say that these entrances are false and without real self, belonging to numerous causes and conditions and inversion.』

倒相應行，諸入無有作者，無使作者，眼入不知不分別色入，色入亦不知不分別眼入，二俱離相。若法離相，此中不可分別說是入相，皆從因緣生，如凡夫顛倒，如賢聖所通達，是眼入色入，無生無滅，不來不去相，眼不知眼、眼不分別眼，色不知色、色不分別色。何以故？二俱空故，二皆離故。眼不知眼性，色亦不知色性，眼色皆無性無法，此中無一決定相。眼不自作，眼亦不自知，色亦不自作，色亦不自知，二俱無所有故。眼不作是念我是眼，色亦不作是念我是色，眼色性如幻性，以虛妄假名故，說是眼是色。諸菩薩摩訶薩觀擇眼入色入如是，耳聲、鼻香、舌味、身觸亦如是。

「持世！何謂菩薩摩訶薩觀擇意入？菩薩摩訶薩觀擇意入時，作是念：『意入中意入不可得，意無決定入相，意入無根本。何以故？意入即是眾因緣生，從顛倒起，系法入緣，二法和合能有所作，是意入因法、入起因法、入可分別說。是二相依，意是法入處，意是法入門，法入是意入門，是故說名法入，緣法入門故說是意入，示意相門故說是法入。以世諦故說，其實意不依法法不依意，因緣生故以諸法為緣故說意入，因緣生故示意相故說法入。隨世諦顛倒故說，第一義中意入不可得，法入亦不可得，智者求諸入不見有實。但凡夫顛倒

【現代漢語翻譯】現代漢語譯本倒相應行，諸入（ayatana，處）無有作者，無使作者，眼入（cakkhāyatana，眼處）不知不分別色入（rūpāyatana，色處），色入亦不知不分別眼入，二者都離於相。如果法離於相，那麼其中就不可分別說這是入的相狀，一切都從因緣而生，如同凡夫的顛倒，如同賢聖所通達的，這眼入色入，無生無滅，不來不去的相狀，眼不知眼、眼不分別眼，色不知色、色不分別色。為什麼呢？因為二者皆空，二者皆離。眼不知眼性，色亦不知色性，眼色皆無自性無法，其中沒有一個決定的相狀。眼不自己產生，眼也不自己知道，色也不自己產生，色也不自己知道，二者都是空無所有。眼不會產生這樣的念頭『我是眼』，色也不會產生這樣的念頭『我是色』，眼色的性質如同幻象的性質，因為虛妄的假名，所以說這是眼是色。諸位菩薩摩訶薩如此觀擇眼入色入，耳聲、鼻香、舌味、身觸也是如此。

『持世（Dhrtarashtra，人名）！什麼是菩薩摩訶薩觀擇意入（manāyatana，意處）？菩薩摩訶薩觀擇意入時，這樣想：『意入中意入不可得，意沒有決定的入相，意入沒有根本。為什麼呢？意入就是眾因緣所生，從顛倒而起，繫縛法入的緣，兩種法和合才能有所作為，這是意入的因法、入的生起因法、入可以分別說。這是兩種相互依存的，意是法入之處，意是法入門，法入是意入門，所以說名為法入，因為緣法入門所以說是意入，因為示意相門所以說是法入。因為世俗諦的緣故這樣說，其實意不依法，法不依意，因為因緣生所以以諸法為緣的緣故說意入，因為因緣生所以示意相的緣故說法入。隨順世俗諦的顛倒的緣故這樣說，第一義中意入不可得，法入也不可得，智者尋求諸入不見有真實。只是凡夫顛倒。』

【English Translation】 English version Correspondingly, all āyatanas (spheres of sense, places of perception) have no creator, nor do they cause creation. The eye-āyatana (sphere of sight) does not know or discriminate the rūpa-āyatana (sphere of forms), nor does the rūpa-āyatana know or discriminate the eye-āyatana. Both are devoid of characteristics. If a dharma (phenomenon, teaching) is devoid of characteristics, then it cannot be distinguished as having the characteristic of an āyatana. All arise from causes and conditions, like the delusions of ordinary beings, and like what is understood by the wise and noble. These eye-āyatana and rūpa-āyatana are without birth or death, without coming or going. The eye does not know the eye, nor does the eye discriminate the eye; form does not know form, nor does form discriminate form. Why? Because both are empty, both are detached. The eye does not know the nature of the eye, nor does form know the nature of form. Both eye and form are without self-nature and are not dharmas. There is no definite characteristic in them. The eye does not create itself, nor does the eye know itself; form does not create itself, nor does form know itself. Both are without any substance. The eye does not think, 'I am the eye,' nor does form think, 'I am form.' The nature of eye and form is like the nature of illusion, because of false and provisional names, it is said that this is eye and this is form. Thus do Bodhisattva-Mahāsattvas contemplate and discern the eye-āyatana and rūpa-āyatana. The same is true for ear and sound, nose and smell, tongue and taste, body and touch.

'Dhrtarashtra (name of a person)! What is the Bodhisattva-Mahāsattva's contemplation and discernment of the manāyatana (sphere of mind)? When a Bodhisattva-Mahāsattva contemplates and discerns the manāyatana, they think thus: 'In the manāyatana, the manāyatana is unattainable. The mind has no definite characteristic of an āyatana, and the manāyatana has no fundamental basis. Why? The manāyatana arises from numerous causes and conditions, originates from delusion, binds the conditions of the dharma-āyatana (sphere of mental objects). The combination of these two dharmas can produce something. This is the causal dharma of the manāyatana, the causal dharma of the arising of the āyatana, and the āyatana can be distinguished and spoken of. These two are interdependent; the mind is the place of the dharma-āyatana, the mind is the gateway to the dharma. The dharma-āyatana is the gateway to the mind, therefore it is called the dharma-āyatana. Because it is the gateway to the dharma through conditions, it is called the manāyatana; because it indicates the characteristic gateway, it is called the dharma-āyatana. This is said according to conventional truth, but in reality, the mind does not depend on the dharma, nor does the dharma depend on the mind. Because it arises from causes and conditions, the manāyatana is spoken of because it takes all dharmas as conditions; because it arises from causes and conditions, the dharma-āyatana is spoken of because it indicates the characteristic. This is said according to the delusions of conventional truth. In the ultimate truth, the manāyatana is unattainable, and the dharma-āyatana is also unattainable. The wise, seeking all āyatanas, do not see any reality. It is only the delusion of ordinary beings.'

相應，以二相說是意入是法入。』是意入法入虛妄無所有，如來如實通達故示是諸入。如是諸入從因緣生，顛倒相應行，此中意入法入實不可得。又意入法入不在內不在外不在中間。又意入非過去非未來非現在，但能覺現在因緣故，說意入法入，隨凡夫心故說。智者通達是意入法入虛妄無所有，從憶想顛倒分別起，非入是入。何以故？諸入中無決定入相。智者通達是諸入虛妄無所有，意入法入自性不可得，亦不得是意入法入所起實相，是意入法入但因緣生。

「如來說是諸入知見相，是諸入虛妄無所有，顛倒相應行屬諸因緣。意入法入無有作者，無使作者，意入不知不分別法入，法入亦不知不分別意入。何以故？二俱離故，若法離相此中無可分別，是諸入皆從因緣生，隨凡夫顛倒心故說。

「如賢聖所通達，意入法入不生不滅不來不去，意入不知意不分別意，法入不知法不分別法，二俱空故二俱離故。意不知意性，法不知法性，是二性無所有，此中無一決定法。意不能成意不能壞意，法不能成法不能壞法，二俱無所有故。意入不作是念我是意入，法入不作是念我是法入，是二俱空皆如幻相，但假名字故分別說。菩薩摩訶薩觀擇意入法入如是。

「持世！何謂菩薩摩訶薩正觀擇內六入、外六入？所謂

【現代漢語翻譯】現代漢語譯本：相應地，以二相（兩種不同的方面）來說，意入（Manas-ayatana，意識的入口）和法入（Dharma-ayatana，法的入口）是這樣進入的。』意入和法入是虛妄的，什麼也沒有，如來（Tathagata，佛的稱號）如實地通達，所以才開示這些入。這些入是從因緣（hetu-pratyaya，原因和條件）而生，與顛倒（viparyasa，錯誤的認知）相應而行，其中意入和法入實際上是不可得的。而且，意入和法入不在內，不在外，也不在中間。此外，意入不是過去，不是未來，也不是現在，只是能夠覺察現在的因緣，所以才說意入和法入，這是隨順凡夫（prthagjana，普通人）的心而說的。有智慧的人通達意入和法入是虛妄的，什麼也沒有，是從憶想（smrti，記憶和想像）和顛倒分別（viparyasa-vikalpa，錯誤的認知和區分）產生的，不是入而是入。為什麼呢？因為諸入中沒有決定的入相（laksana，特徵）。有智慧的人通達這些入是虛妄的，什麼也沒有，意入和法入的自性（svabhava，自身存在的性質）是不可得的，也無法得到意入和法入所產生的真實相狀（satya-laksana，真實的特徵），意入和法入只是因緣所生。如來說這些入是知見相（jnana-darsana-laksana，知識和見解的特徵），這些入是虛妄的，什麼也沒有，與顛倒相應而行，屬於各種因緣。意入和法入沒有作者（kartr，行動者），也沒有使作者，意入不知道也不分別法入，法入也不知道也不分別意入。為什麼呢？因為兩者都是分離的，如果法是離相的，那麼其中就沒有什麼可以分別的，這些入都是從因緣而生，是隨順凡夫顛倒的心而說的。如賢聖（arya，聖者）所通達，意入和法入不生不滅，不來不去，意入不知道意，也不分別意，法入不知道法，也不分別法，兩者都是空（sunya，空性）的，所以兩者都是分離的。意不知道意的自性，法不知道法的自性，這兩種自性什麼也沒有，其中沒有一個決定的法。意不能成就意，也不能破壞意，法不能成就法，也不能破壞法，因為兩者都是什麼也沒有的。意入不會這樣想『我是意入』，法入也不會這樣想『我是法入』，這兩者都是空的，都像幻相一樣，只是假借名字才分別說。菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）這樣觀察和選擇意入和法入。持世（Dhrtarashtra，人名）！什麼是菩薩摩訶薩正確地觀察和選擇內六入（adhyatmika-ayatana，內在的六個入口）、外六入（bahya-ayatana，外在的六個入口）？所謂

【English Translation】 English version: Accordingly, speaking in terms of two aspects, 'Manas-ayatana (mind-base, the base of consciousness) and Dharma-ayatana (dharma-base, the base of mental objects) are entered in this way.' Manas-ayatana and Dharma-ayatana are false and without anything, and the Tathagata (the Thus-Gone One, an epithet of the Buddha) truly understands this, therefore he reveals these bases. These bases arise from causes and conditions (hetu-pratyaya), and act in accordance with perverted views (viparyasa), wherein Manas-ayatana and Dharma-ayatana are truly unattainable. Moreover, Manas-ayatana and Dharma-ayatana are not within, not without, and not in between. Furthermore, Manas-ayatana is not past, not future, not present, but is only able to perceive present conditions, therefore Manas-ayatana and Dharma-ayatana are spoken of, which is in accordance with the minds of ordinary beings (prthagjana). The wise understand that Manas-ayatana and Dharma-ayatana are false and without anything, arising from memory and thought (smrti) and perverted discriminations (viparyasa-vikalpa), not a base but a base. Why? Because there is no definite characteristic (laksana) of a base among the bases. The wise understand that these bases are false and without anything, the self-nature (svabhava) of Manas-ayatana and Dharma-ayatana is unattainable, and the true nature (satya-laksana) arising from Manas-ayatana and Dharma-ayatana cannot be obtained either; Manas-ayatana and Dharma-ayatana arise only from conditions. The Tathagata speaks of these bases as aspects of knowledge and vision (jnana-darsana-laksana), these bases are false and without anything, acting in accordance with perverted views, belonging to various conditions. Manas-ayatana and Dharma-ayatana have no maker (kartr), nor one who causes the making; Manas-ayatana does not know nor discriminate Dharma-ayatana, and Dharma-ayatana also does not know nor discriminate Manas-ayatana. Why? Because both are separate; if a dharma is without characteristics, then there is nothing to discriminate within it; these bases all arise from conditions, spoken of in accordance with the perverted minds of ordinary beings. As understood by the noble ones (arya), Manas-ayatana and Dharma-ayatana neither arise nor cease, neither come nor go; Manas-ayatana does not know mind, nor discriminate mind; Dharma-ayatana does not know dharma, nor discriminate dharma; both are empty (sunya), therefore both are separate. Mind does not know the nature of mind, dharma does not know the nature of dharma; these two natures are without anything, and there is no definite dharma within them. Mind cannot accomplish mind, nor can it destroy mind; dharma cannot accomplish dharma, nor can it destroy dharma, because both are without anything. Manas-ayatana does not think 'I am Manas-ayatana,' Dharma-ayatana does not think 'I am Dharma-ayatana,' both are empty, all like illusions, but are spoken of separately by means of assumed names. A Bodhisattva-Mahasattva (Great Bodhisattva) observes and chooses Manas-ayatana and Dharma-ayatana in this way. Dhritarashtra (Name of a person)! What is it that a Bodhisattva-Mahasattva correctly observes and chooses the six internal bases (adhyatmika-ayatana) and the six external bases (bahya-ayatana)? Namely,

是十二入皆虛妄，從眾緣生顛倒相應，以二相故有內外用。凡夫不聞真法，不知十二入如實相故，貪著眼入，我是眼入，我所是眼入；貪著色入，我是色入，我所是色入；耳聲、鼻香、舌味、身觸、意法亦如是，我是意入，我所是意入，我是法入，我所是法入，以貪著故為十二入所縛，馳走往來五道生死不知出道。

「菩薩摩訶薩於此中正觀十二入時，見是十二入虛誑不牢堅，空如幻相，不貪著眼入若我若我所，乃至不貪著法入若我若我所，以不貪著故，不憶念分別。菩薩如是善知十二入。

「持世！菩薩摩訶薩得如是諸入方便，於一切十二入中不繫不縛，亦證諸入而能分別諸入，亦以眾緣生法通達十二入，亦以無相相壞十二入，亦不墮是諸入所依道中，亦知諸入性則是無性，亦知諸入方便究竟到邊。

「持世！譬如機關出水四面俱灑，十二入亦如是，內外因緣能有所作，此中實事不可得。是十二入先業機關所繫故能有所作。

「持世！所謂入者，是諸凡夫無知見者煩惱所入門。眼是色門，以生愛恚故。色是眼門，以生愛恚故。耳鼻舌身意是法門，以生愛恚故。法是意門，以生愛恚故。如是十二入，與愛恚共合故不知實相。持世！菩薩摩訶薩於此中善知諸入性，知是諸入實相故，不為愛恚所

【現代漢語翻譯】現代漢語譯本：『這十二入（十二入：眼、耳、鼻、舌、身、意六根為內六入，色、聲、香、味、觸、法六塵為外六入，內外相入，故稱十二入）都是虛妄的，從各種因緣和合而生，與顛倒的認知相應，因為有能見和所見兩種相對的相狀，所以有內外作用。凡夫俗子沒有聽聞真正的佛法，不知道十二入的真實相狀，因此貪戀執著于眼入，認為『我是眼入』，『我所有的是眼入』；貪戀執著於色入，認為『我是色入』，『我所有的是色入』；對於耳聲、鼻香、舌味、身觸、意法也是這樣，認為『我是意入』，『我所有的是意入』，『我是法入』，『我所有的是法入』，因為貪戀執著，所以被十二入所束縛，奔波往來於五道（五道：地獄、餓鬼、畜生、人、天）生死輪迴之中，不知道解脫的道路。

『菩薩摩訶薩（菩薩摩訶薩：發大心的菩薩）在這種情況下正確地觀察十二入時，看到這十二入虛假不實，不牢固，空無自性如同幻象，不貪戀執著于眼入，認為『這是我』或『這是我所有的』，乃至不貪戀執著於法入，認為『這是我』或『這是我所有的』，因為不貪戀執著，所以不憶念分別。菩薩像這樣善於瞭解十二入。

『持世（持世：菩薩名）！菩薩摩訶薩得到像這樣瞭解諸入的方便，對於一切十二入不被繫縛，也證悟諸入而能夠分辨諸入，也通過眾緣生法的道理通達十二入，也通過無相的智慧破除十二入的相狀，也不墮入這些諸入所依賴的道路中，也知道諸入的自性就是無自性，也知道了解諸入的方便最終到達彼岸。

『持世！譬如機關噴水，四面同時灑出，十二入也是這樣，內外因緣聚合能夠有所作為，但其中真實的自體是不可得的。這十二入是先前的業力如機關般控制著，所以能夠有所作為。

『持世！所謂『入』，是那些沒有知見的凡夫被煩惱引入的地方。眼是色的門，因為由此產生愛和嗔恨。色是眼的門，因為由此產生愛和嗔恨。耳鼻舌身意是法的門，因為由此產生愛和嗔恨。法是意的門，因為由此產生愛和嗔恨。像這樣，十二入與愛和嗔恨共同結合，所以不能瞭解諸法的真實相狀。持世！菩薩摩訶薩在這種情況下善於瞭解諸入的自性，知道這些諸入的真實相狀，所以不被愛和嗔恨所控制。

【English Translation】 English version: 『These twelve entrances (twelve entrances: the six sense organs of eyes, ears, nose, tongue, body, and mind are the inner six entrances, and the six sense objects of form, sound, smell, taste, touch, and dharma are the outer six entrances; the inner and outer interact, hence the name twelve entrances) are all illusory, arising from various conditions and corresponding to inverted perceptions. Because of the two aspects of perceiver and perceived, there are internal and external functions. Ordinary people, not having heard the true Dharma, do not know the true nature of the twelve entrances, therefore they greedily cling to the eye entrance, thinking, 『I am the eye entrance,』『What is mine is the eye entrance』; they greedily cling to the form entrance, thinking, 『I am the form entrance,』『What is mine is the form entrance』; it is the same with ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma, thinking, 『I am the mind entrance,』『What is mine is the mind entrance,』『I am the dharma entrance,』『What is mine is the dharma entrance.』 Because of this greedy clinging, they are bound by the twelve entrances, running back and forth in the five paths (five paths: hell, hungry ghosts, animals, humans, and gods) of birth and death, not knowing the path of liberation.

『When a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva: a Bodhisattva with a great mind) correctly observes the twelve entrances in this way, they see that these twelve entrances are false and unreal, not firm, empty like illusions, not greedily clinging to the eye entrance, thinking, 『This is me』 or 『This is mine,』 and not even greedily clinging to the dharma entrance, thinking, 『This is me』 or 『This is mine.』 Because of not greedily clinging, they do not remember or discriminate. The Bodhisattva thus knows the twelve entrances well.

『Holder of the World (Holder of the World: name of a Bodhisattva)! A Bodhisattva-Mahasattva obtains such skillful means of understanding the entrances, and is not bound by any of the twelve entrances. They also realize the entrances and are able to distinguish them. They also understand the twelve entrances through the principle of phenomena arising from conditions. They also destroy the appearances of the twelve entrances through the wisdom of non-appearance. They also do not fall into the path that these entrances rely on. They also know that the nature of the entrances is no-nature. They also know that the skillful means of understanding the entrances ultimately reach the other shore.

『Holder of the World! It is like a machine that sprays water in all four directions at once. The twelve entrances are also like this: the aggregation of internal and external conditions can produce actions, but the real substance within them is unattainable. These twelve entrances are controlled by past karma like a machine, so they can produce actions.

『Holder of the World! The so-called 『entrances』 are the places where ignorant ordinary people are led in by afflictions. The eye is the gate to form, because love and hatred arise from it. Form is the gate to the eye, because love and hatred arise from it. The ear, nose, tongue, body, and mind are the gates to dharma, because love and hatred arise from them. Dharma is the gate to the mind, because love and hatred arise from it. Like this, the twelve entrances are combined with love and hatred, so they cannot understand the true nature of phenomena. Holder of the World! A Bodhisattva-Mahasattva in this situation is skilled in understanding the nature of the entrances, and knows the true nature of these entrances, so they are not controlled by love and hatred.』

制。持世！菩薩摩訶薩善知諸入如是。

持世經十二因緣品第五

「持世！何謂菩薩摩訶薩善觀擇十二因緣？菩薩摩訶薩觀擇十二因緣，所謂無有故說名無明，于無明中無法故說名無明，不知明故說名無明。云何不知明？不知無明決定法不可得，是名無明。何以故？說無明因緣諸行，諸行無所有，而凡夫起作故，說無明因緣諸行。從行起故有識生，是故說諸行因緣識。名色二相，是故說識因緣名色。從名色生六入，是故說名色因緣六入。從六入生觸，是故說六入因緣觸。從觸生受，是故說觸因緣受。從受生愛，是故說受因緣愛。從愛生取，是故說愛因緣取。從取生有，是故說取因緣有。從有生生，是故說有因緣生。從生有老死憂悲苦惱聚集，是故說生因緣老死憂悲苦惱聚集。如是大苦惱聚，於此中為集何法？但知顛倒與明相違，無明聚為後身愛，依止喜染求處處生，則是愛集。

「持世！世間如是，為十二因緣所繫縛，盲無眼故，入無明網墮黑闇中。無明為首故，具足起十二因緣。諸菩薩如是思惟觀無明實相，知無明空故本際不可得。何以故？無明無故本際無，智者觀非際是本際，則不分別本際，斷憶想分別故。不貪著無明，知一切法無所有，是法不爾如所說。若說一切法無所有，即是說知見不明

【現代漢語翻譯】現代漢語譯本持世（菩薩名）！菩薩摩訶薩善於瞭解諸入（六根，即眼、耳、鼻、舌、身、意）就是這樣。

《持世經》十二因緣品第五

『持世！什麼叫做菩薩摩訶薩善於觀察和選擇十二因緣？菩薩摩訶薩觀察和選擇十二因緣，所謂因為沒有，所以才說叫做無明（avidyā，對事物真相的迷惑和無知），在無明之中沒有法，所以才說叫做無明，因為不知明，所以才說叫做無明。怎樣叫做不知明？不知道無明是決定的法，不可得，這叫做無明。為什麼呢？因為說無明是諸行（saṃskāra，意志行為）的因緣，諸行本無所有，而凡夫卻起心造作，所以說無明是諸行的因緣。因為從行生起，所以有識（vijñāna，意識）產生，因此說諸行是識的因緣。名（nāma，精神現象）和色（rūpa，物質現象）是兩種相，因此說識是名色的因緣。從名色產生六入（ṣaḍāyatana，六根），因此說名色是六入的因緣。從六入產生觸（sparśa，感覺），因此說六入是觸的因緣。從觸產生受（vedanā，感受），因此說觸是受的因緣。從受產生愛（tṛṣṇā，渴愛），因此說受是愛的因緣。從愛產生取（upādāna，執取），因此說愛是取的因緣。從取產生有（bhava，存在），因此說取是有的因緣。從有產生生（jāti，出生），因此說有是生的因緣。從生有老死（jarā-maraṇa，衰老和死亡）、憂（śoka，憂愁）、悲（parideva，悲傷）、苦（duḥkha，痛苦）、惱（daurmanasya，煩惱）聚集，因此說生是老死憂悲苦惱聚集的因緣。像這樣的大苦惱聚集，在這其中聚集了什麼法呢？只是知道顛倒與明相違背，無明聚整合為後身的愛，依止喜悅和貪染，尋求處處出生，這就是愛的聚集。

『持世！世間就是這樣，被十二因緣所繫縛，像盲人沒有眼睛一樣，進入無明的羅網，墮入黑暗之中。因為無明為首，所以具足生起十二因緣。諸菩薩像這樣思維觀察無明的實相，知道無明是空，所以本際（過去世的開端）不可得。為什麼呢？因為無明沒有，所以本際也沒有，智者觀察非際就是本際，就不分別本際，斷除憶想分別的緣故。不貪著無明，知道一切法無所有，這個法不是像所說的那樣。如果說一切法無所有，那就是說知見不明。』

【English Translation】 English version Holder of the World (a Bodhisattva's name)! Bodhisattva-Mahasattvas are skilled in understanding the entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind) in this way.

The Chapter on the Twelve Nidānas from the Holder of the World Sutra

'Holder of the World! What is meant by a Bodhisattva-Mahasattva being skilled in observing and discerning the twelve Nidānas? A Bodhisattva-Mahasattva observes and discerns the twelve Nidānas, so-called because of non-existence, it is called ignorance (avidyā, delusion and ignorance of the true nature of things); within ignorance, there is no dharma, hence it is called ignorance; because of not knowing clarity, it is called ignorance. How is it called not knowing clarity? Not knowing that ignorance is a definite dharma and unattainable, this is called ignorance. Why? Because it is said that ignorance is the condition for actions (saṃskāra, volitional actions); actions are without substance, yet ordinary people initiate and create them, hence it is said that ignorance is the condition for actions. Because of arising from actions, consciousness (vijñāna, awareness) arises; therefore, it is said that actions are the condition for consciousness. Name (nāma, mental phenomena) and form (rūpa, material phenomena) are two aspects; therefore, it is said that consciousness is the condition for name and form. From name and form arise the six entrances (ṣaḍāyatana, six sense organs); therefore, it is said that name and form are the condition for the six entrances. From the six entrances arises contact (sparśa, sensation); therefore, it is said that the six entrances are the condition for contact. From contact arises feeling (vedanā, sensation); therefore, it is said that contact is the condition for feeling. From feeling arises craving (tṛṣṇā, thirst); therefore, it is said that feeling is the condition for craving. From craving arises grasping (upādāna, clinging); therefore, it is said that craving is the condition for grasping. From grasping arises becoming (bhava, existence); therefore, it is said that grasping is the condition for becoming. From becoming arises birth (jāti, birth); therefore, it is said that becoming is the condition for birth. From birth arise old age and death (jarā-maraṇa, aging and death), sorrow (śoka, grief), lamentation (parideva, lamentation), suffering (duḥkha, pain), and distress (daurmanasya, distress); therefore, it is said that birth is the condition for the accumulation of old age, death, sorrow, lamentation, suffering, and distress. Such a great accumulation of suffering and distress, what dharma is accumulated within it? It is only knowing that inversion is contrary to clarity; the accumulation of ignorance becomes love for the subsequent body, relying on joy and attachment, seeking birth everywhere; this is the accumulation of love.'

'Holder of the World! The world is thus bound by the twelve Nidānas, like a blind person without eyes, entering the net of ignorance, falling into darkness. Because ignorance is the foremost, the twelve Nidānas arise completely. Bodhisattvas thus contemplate the true nature of ignorance, knowing that ignorance is empty, therefore the origin (the beginning of past lives) is unattainable. Why? Because ignorance does not exist, therefore the origin also does not exist; the wise observe that non-origin is the origin, and do not differentiate the origin, because they have cut off the causes of memory and discrimination. Not being attached to ignorance, knowing that all dharmas are without substance, this dharma is not as it is said. If it is said that all dharmas are without substance, that is to say that knowledge and vision are unclear.'

，能通達一切法無所有，是為即得明。於此中更無餘明，但知見無明是名為明。云何為知見無明？所謂一切法無所有，一切法無所得，一切法虛妄顛倒，一切法不爾如所說，是名知見無明。知見無明即為是明。何以故？明無所有故。

「無明因緣諸行者，諸法無所有，凡夫入無明闇冥中，狂惑作諸行業，是行業無形無處，是無明不能生行業，無法而起作故，說無明因緣諸行業。諸行業無有聚集，若是處若彼處來諸行業，亦非過去亦非未來亦非現在，無明無明性空，行業行業性空，諸行業無所依，但依無明起諸行業。諸行業不依無明，無明不依行業，無明不知無明，行業不知行業，如是無明諸行業，以顛倒故從無明生，此中不得無明，不得諸行業，不得無明性，不得諸行業性，但以闇冥數名闇冥。以是無明闇冥故，分別說行業從無所有法而起作故，無明行業皆無所有。

「行業因緣識者，識不依行業，亦不離行業生識，行業亦不生識。何以故？行業不知行業，行業亦無持來者，但顛倒眾生從行業生識，是識不在行業內，不在行業外，亦不在中間。是識無有生者，亦無使生者，但緣行業相續不斷故有識生。智者求識相不可得，亦不得識生，識亦不知識，識亦不見識，識不依識。

「識因緣名色者，名色

【現代漢語翻譯】現代漢語譯本：能通達一切法皆為空無所有，這便是所謂的獲得光明。在這光明之中，再沒有其他的光明，只是知曉並看見無明，這便稱之為光明。什麼是知曉並看見無明呢？就是說一切法皆為空無所有，一切法都無法獲得，一切法都是虛妄顛倒的，一切法並非如其所說的那樣，這就叫做知見無明。知見無明即是光明。為什麼這麼說呢？因為光明本身也是空無所有的。

『無明（avidyā，對事物真相的迷惑）因緣而有諸行（saṃskāra，意志行為），這是因為諸法皆為空無所有。凡夫沉入無明的黑暗之中，狂亂迷惑地造作各種行業。這些行業沒有形狀，也沒有處所。無明本身並不能產生行業，因為它是無法而起的造作。所以說無明因緣而有諸行業。諸行業沒有聚集之處，無論這些行業從何處來，它們既不屬於過去，也不屬於未來，也不屬於現在。無明和無明之自性皆為空，行業和行業之自性皆為空。諸行業沒有所依之處，只是依于無明而生起諸行業。諸行業不依賴於無明，無明也不依賴於行業。無明不能知曉無明，行業也不能知曉行業。像這樣，無明和諸行業，因為顛倒的緣故而從無明產生。在這其中，既不能得到無明，也不能得到諸行業，不能得到無明之自性，也不能得到諸行業之自性，只是以黑暗的數目來稱呼黑暗。因為這無明的黑暗，才分別說行業是從空無所有的法而生起造作的，所以無明和行業都是空無所有的。

『行業因緣而有識（vijñāna，識別作用），識不依賴於行業，也不脫離行業而生起識，行業也不能生起識。為什麼這麼說呢？因為行業不能知曉行業，行業也沒有帶來識的作用。只是顛倒的眾生從行業生起識。這識不在行業之內，不在行業之外，也不在行業中間。這識沒有生者，也沒有使生者，只是因為行業相續不斷，所以才有識的生起。智者尋求識的相狀而不可得，也無法得到識的生起，識也不能知曉識，識也不能看見識，識不依賴於識。

『識因緣而有名色（nāmarūpa，精神和物質現象），名色

【English Translation】 English version: Being able to penetrate that all dharmas are without any substance, this is called immediately attaining clarity. Within this clarity, there is no other clarity; simply knowing and seeing ignorance (avidyā) is called clarity. What is knowing and seeing ignorance? It means that all dharmas are without any substance, all dharmas are unattainable, all dharmas are false and inverted, all dharmas are not as they are said to be. This is called knowledge and views of ignorance. Knowledge and views of ignorance are the same as clarity. Why? Because clarity itself is without any substance.

'Ignorance (avidyā) is the condition for volitional activities (saṃskāra), because all dharmas are without substance. Ordinary people enter the darkness of ignorance, and in their delusion, they create various actions. These actions have no form and no place. Ignorance itself cannot produce actions, because it arises and acts without a basis. Therefore, it is said that ignorance is the condition for volitional activities. These activities have no place of gathering; wherever these activities come from, they belong neither to the past, nor to the future, nor to the present. Ignorance and the nature of ignorance are empty; actions and the nature of actions are empty. These actions have no support, but arise from ignorance. Actions do not depend on ignorance, and ignorance does not depend on actions. Ignorance does not know ignorance, and actions do not know actions. Thus, ignorance and actions arise from ignorance due to delusion. In this, neither ignorance nor actions can be obtained, neither the nature of ignorance nor the nature of actions can be obtained, but darkness is named darkness by the number of darkness. Because of this darkness of ignorance, it is said that actions arise and are created from dharmas that are without substance, so ignorance and actions are both without substance.'

'Volitional activities are the condition for consciousness (vijñāna). Consciousness does not depend on activities, nor does consciousness arise apart from activities, and activities cannot produce consciousness. Why? Because activities cannot know activities, and activities do not bring consciousness. It is only deluded beings who produce consciousness from activities. This consciousness is not within activities, not outside activities, and not in between. This consciousness has no producer, nor does it have a causer, but consciousness arises because activities continue without interruption. A wise person seeks the characteristics of consciousness but cannot find them, nor can they obtain the arising of consciousness. Consciousness does not know consciousness, nor does consciousness see consciousness, and consciousness does not depend on consciousness.'

'Consciousness is the condition for name and form (nāmarūpa).

不依識，亦不離識生名色，是名色亦不從識中來，但緣識故。凡夫闇冥貪著名色，識亦不至名色。智者於此求名色，不可得不可見，是名色無形無方，從憶想分別起，是名色相識因緣故有，識性尚不可得，何況從識緣生名色？若決定得是名色性者，無有是處。

「名色因緣六入者，是六入因名色起，名在身中，故有出入息利益身及心心數法，是六入皆虛誑無所有，從分別起有顛倒用。

「六入因緣觸者，是觸依色而有，觸不觸色。何以故？色無所知，與草木瓦石無異，但從六入起故分別說觸。何以故？六入尚虛妄無所有，何況從六入生觸？觸空無所有，從憶想顛倒起，是觸無方無處，觸空以無觸性故，觸不知六入，六入亦不知觸。

「觸因緣受者，是受不在觸內，不在觸外，不在中間，是觸亦不餘處持受來，而從觸起受，是觸尚虛妄無所有，何況從觸生受？諸受無一決定相，諸受皆無所有，從顛倒起有顛倒用。

「受因緣愛者，是受不于余處持愛來，受亦不與愛合，受亦不知愛不分別愛，愛亦不知受不分別受，愛不與受合。是愛亦不依受，亦不離受有愛，受中尚無受相，何況受因緣生愛？愛不在受內不在受外不在中間，愛亦不在愛內亦不在愛外亦不在中間，愛中愛相不可得，是愛但從虛妄憶

【現代漢語翻譯】現代漢語譯本不依賴於識，也不脫離識而產生名色（Namarupa，精神和物質現象），這名色也不是從識中來的，只是因為識的緣故而有。凡夫愚昧無知，貪戀執著名色，識也不會到達名色。有智慧的人如果想在此處尋求名色，那是不可得、不可見的。這名色沒有形狀，沒有方位，是從憶想分別中產生的。這名色之相，是因為識的因緣才有的，識的自性尚且不可得，更何況是從識的因緣而生的名色？如果有人認為能夠確定地得到這名色的自性，那是不可能的。

『名色因緣六入（Sadayatana，六種感官）』，這六入是因為名色的緣故而產生的，名存在於身體中，所以有出入息來利益身體以及心和心所法。這六入都是虛假的，沒有真實自性，是從分別中產生，有顛倒的作用。

『六入因緣觸（Sparsa，接觸）』，這觸是依靠色而有的，觸並不能觸及色。為什麼呢？因為色沒有知覺，和草木瓦石沒有區別，只是從六入產生才分別說有觸。為什麼呢？六入尚且虛妄沒有真實自性，更何況是從六入產生的觸？觸是空性的，沒有真實自性，是從憶想顛倒中產生的，這觸沒有方位，沒有處所，觸是空性的，因為沒有觸的自性，所以觸不知道六入，六入也不知道觸。

『觸因緣受（Vedana，感受）』，這受不在觸的內部，不在觸的外部，也不在觸的中間。這受也不是從其他地方拿來接受的，而是從觸產生受。這觸尚且虛妄沒有真實自性，更何況是從觸產生的受？各種感受沒有一個確定的相狀，各種感受都是沒有真實自性的，是從顛倒中產生，有顛倒的作用。

『受因緣愛（Tanha，渴愛）』，這受不是從其他地方拿來愛，受也不會和愛結合，受也不知道愛，也不會分別愛，愛也不知道受，也不會分別受，愛不會和受結合。這愛也不依賴於受，也不脫離受而有愛，受中尚且沒有受的相狀，更何況是因為受的因緣而產生愛？愛不在受的內部，不在受的外部，也不在受的中間，愛也不在愛的內部，也不在愛的外部，也不在愛的中間，愛中愛的相狀是不可得的，這愛只是從虛妄的憶

【English Translation】 English version Not relying on consciousness (Vijnana), nor apart from consciousness do name and form (Namarupa) arise. This name and form do not come from consciousness, but are due to consciousness as a condition. Ordinary people are ignorant and attached to name and form, and consciousness does not reach name and form. If the wise seek name and form here, they are unattainable and invisible. This name and form have no shape or direction, and arise from recollection and discrimination. This appearance of name and form exists because of the condition of consciousness. The nature of consciousness itself is unattainable, how much more so name and form arising from the condition of consciousness? If one were to definitively obtain the nature of name and form, there would be no such possibility.

'Name and form as the condition for the six sense bases (Sadayatana): these six sense bases arise because of name and form. Name exists within the body, therefore there are incoming and outgoing breaths that benefit the body, as well as mental activities and mental factors. These six sense bases are all false and without substance, arising from discrimination and having inverted functions.'

'The six sense bases as the condition for contact (Sparsa): this contact exists dependent on form. Contact does not touch form. Why? Because form has no awareness, and is no different from grass, wood, tiles, or stones. It is only from the arising of the six sense bases that contact is spoken of through discrimination. Why? The six sense bases are already false and without substance, how much more so contact arising from the six sense bases? Contact is empty and without substance, arising from recollection and inversion. This contact has no direction or location. Contact is empty because it has no nature of contact. Therefore, contact does not know the six sense bases, and the six sense bases do not know contact.'

'Contact as the condition for feeling (Vedana): this feeling is not inside contact, not outside contact, and not in between. This feeling is not brought from elsewhere to be received, but feeling arises from contact. This contact is already false and without substance, how much more so feeling arising from contact? All feelings have no definite characteristic. All feelings are without substance, arising from inversion and having inverted functions.'

'Feeling as the condition for craving (Tanha): this feeling does not bring craving from elsewhere, feeling does not combine with craving, feeling does not know craving and does not discriminate craving, craving does not know feeling and does not discriminate feeling, craving does not combine with feeling. This craving does not rely on feeling, nor does craving exist apart from feeling. Within feeling, there is not even an appearance of feeling, how much more so craving arising from the condition of feeling? Craving is not inside feeling, not outside feeling, and not in between. Craving is also not inside craving, not outside craving, and not in between. The appearance of craving within craving is unattainable. This craving only arises from false recollection

想顛倒相應故名為愛。是愛非過去未來現在，是愛非以縛相故起，是愛亦非縛相，但以因緣相續不斷故，說受因緣愛。智者知見是愛無處無方，空無牢堅，虛妄無所有。

「愛因緣取者，愛不于余處持取來，愛不與取合，愛亦不能生取，有愛故說名取，隨因緣和合故說。取不與愛合亦不散，愛不與取合亦不散，取不在愛內不在愛外亦不在中間，愛尚無有，何況愛因緣生取？諸取決定相不可得。智者知見是取虛妄無所有，取中無取相，是取非過去未來現在，取不在取內不在取外不在中間，是取但從顛倒起，因本緣生，今眾緣故有取。無有法若合若散，是取無有根本，無一定法可得。凡夫受是虛妄取，是諸行皆虛妄故。世間為取所繫縛，智者通達是取虛妄空無牢堅，無有根本，無一定法可得。

「取因緣有者，是取不持有來，是取不能生有，而說取因緣有，是有不在取內不在取外不在中間。有不依止取，取不與有合亦不散，但以眾緣和合故說取因緣有。取不能生有，取不分別有，取尚虛妄無所有，何況從取因緣生有？有無有持來者，有中有不可得，有不在內有不在外有不在中間，是有非過去未來現在。智者通達是有虛妄，顛倒相應無合無散。有無所知無所分別，是有無處無方，是有無前際無後際無中際，是有

【現代漢語翻譯】現代漢語譯本：想的顛倒相應，因此稱之為愛（Tanha）。這種愛不是過去、未來或現在的，這種愛不是因為束縛的表象而產生，這種愛也不是束縛的表象本身。只是因為因緣相續不斷，所以才說因為感受的因緣而有愛。有智慧的人知道並看到這種愛無處無方，是空虛的，不牢固，是虛妄的，一無所有。

『愛因緣而有取（Upadana）』，愛不是從其他地方拿取而來，愛不與取結合，愛也不能產生取。因為有愛，所以才說名為取，是隨因緣和合而說的。取不與愛結合，也不與愛分離；愛不與取結合，也不與取分離。取不在愛之內，不在愛之外，也不在愛中間。愛尚且沒有，更何況愛因緣而生的取？各種取的決定性的相狀是不可得的。有智慧的人知道並看到這種取是虛妄的，一無所有，取中沒有取的相狀。這種取不是過去、未來或現在的，取不在取之內，不在取之外，也不在取中間。這種取只是從顛倒中產生，因為根本的因緣而生，現在因為眾多的因緣而有取。沒有一種法是既結合又分離的，這種取沒有根本，沒有一定的法可以得到。凡夫接受這種虛妄的取，是因為諸行都是虛妄的。世間被取所繫縛，有智慧的人通達這種取是虛妄的，空虛的，不牢固，沒有根本，沒有一定的法可以得到。

『取因緣而有有（Bhava）』，這種取不是持有而來，這種取不能產生有，而是說取因緣而有有。有不在取之內，不在取之外，也不在取中間。有不依止於取，取不與有結合，也不與有分離，只是因為眾多的因緣和合，所以才說取因緣而有有。取不能產生有，取不分別有，取尚且虛妄一無所有，更何況從取因緣而生有？有，沒有持有而來者，有中沒有可以得到的東西，有不在內，有不在外，有不在中間，這種有不是過去、未來或現在的。有智慧的人通達這種有是虛妄的，與顛倒相應，沒有結合也沒有分離。有無所知，無所分別，這種有無處無方，這種有無前際，無後際，無中際，這種有...

【English Translation】 English version: Desire arises because of the corresponding inversion of thought; hence it is called Tanha (craving). This Tanha is neither past, future, nor present. This Tanha does not arise because of the appearance of bondage, nor is this Tanha the appearance of bondage itself. It is only because the conditions continue uninterrupted that it is said that desire arises from the conditions of feeling. The wise know and see that this Tanha is nowhere and in no direction, it is empty, not firm, it is false, and nothing exists.

'Upadana (grasping) arises from Tanha.' Tanha does not bring grasping from elsewhere, Tanha does not combine with grasping, nor can Tanha produce grasping. Because there is Tanha, it is called grasping, which is said to be in accordance with the combination of conditions. Grasping does not combine with Tanha, nor does it separate from Tanha; Tanha does not combine with grasping, nor does it separate from grasping. Grasping is not within Tanha, not outside Tanha, nor in between. Tanha does not even exist, let alone grasping arising from Tanha? The definite characteristics of all grasping are unattainable. The wise know and see that this grasping is false, that nothing exists, and that there is no characteristic of grasping within grasping. This grasping is neither past, future, nor present. Grasping is not within grasping, not outside grasping, nor in between. This grasping arises only from inversion, it arises from fundamental conditions, and now grasping exists because of numerous conditions. There is no dharma that is both combined and separated. This grasping has no root, and no definite dharma can be obtained. Ordinary people accept this false grasping because all actions are false. The world is bound by grasping. The wise understand that this grasping is false, empty, not firm, has no root, and no definite dharma can be obtained.

'Bhava (becoming) arises from Upadana.' This grasping does not hold and bring becoming, this grasping cannot produce becoming, but it is said that becoming arises from grasping. Becoming is not within grasping, not outside grasping, nor in between. Becoming does not depend on grasping, grasping does not combine with becoming, nor does it separate from becoming, but it is said that becoming arises from grasping because of the combination of numerous conditions. Grasping cannot produce becoming, grasping does not distinguish becoming, grasping is still false and nothing exists, let alone becoming arising from grasping? Becoming, there is no one who holds and brings it, nothing can be obtained in becoming, becoming is not within, becoming is not outside, becoming is not in between, this becoming is neither past, future, nor present. The wise understand that this becoming is false, corresponds to inversion, and has no combination or separation. Becoming is unknowable and indistinguishable, this becoming is nowhere and in no direction, this becoming has no beginning, no end, and no middle, this becoming...

非有故、非無故，但隨順十二因緣故說是有。智者通達有相空、無牢堅。

「有因緣生者，是有不持生來，生亦不與有合亦不散，是生不在有內不在有外不在中間。有不能生生，亦不離有有生，但示十二因緣相續，說有因緣生。有與生非緣非不緣，有尚不可得，何況從有生生？智者通達是生不依于有生，生中無生相，生中無自性，生中無根本，無一定法可得。智者通達是生無性無所有，但示十二因緣和合相續，故說有因緣生。生無有法若合若散，生不在有內不在有外亦不在中間，是生非過去非未來非現在，是生前際后際中際不可得，是生根本不可得，智者通達從眾因緣生，顛倒相應、虛妄無所有、如幻化相。

「生因緣老死憂悲苦惱者，是生不持老死憂悲苦惱來，生亦不能生老死憂悲苦惱。老死憂悲苦惱，不在生內不在生外不在中間。老死憂悲苦惱，亦不依生，以生故老死憂悲苦惱可說，但示眾因緣生法故。生不與老死憂悲苦惱合亦不散，生中生尚不可得，何況生因緣老死苦惱？老死苦惱中老死苦惱不可得。何以故？老死苦惱不在老死苦惱內，亦不在外亦不在中間。老死苦惱非過去非未來非現在，老死苦惱不與老死合亦不散，但顛倒相應眾緣和合，具足十二因緣，故說生因緣老死苦惱。老死苦惱無所依止

【現代漢語翻譯】現代漢語譯本：並非有原因，也並非沒有原因，只是順應十二因緣的規律，所以說『有』。有智慧的人通達『有』的表象是空性的，沒有堅固不變的實體。

『有』因緣而生起，這個『有』不會帶著『生』而來，『生』也不會與『有』結合，也不會消散。這個『生』不在『有』的內部，不在『有』的外部，也不在『有』的中間。『有』不能生『生』，也不能脫離『有』而有『生』，只是爲了展示十二因緣的相續，才說『有』因緣而生。『有』與『生』既非緣也非非緣，『有』尚且不可得，更何況從『有』而生『生』？有智慧的人通達這個『生』不依賴於『有』而生，『生』中沒有『生』的表象，『生』中沒有自性，『生』中沒有根本，沒有一定的法則可以獲得。有智慧的人通達這個『生』沒有自性，一無所有，只是爲了展示十二因緣的和合相續，所以說『有』因緣而生。『生』沒有一種法則可以結合或消散，『生』不在『有』的內部，不在『有』的外部，也不在『有』的中間。這個『生』非過去、非未來、非現在，這個『生』的前際、后際、中際都不可得，這個『生』的根本不可得。有智慧的人通達『生』是從眾多因緣而生，與顛倒相應，虛妄不實，如同幻化之相。

『生』因緣導致老、死、憂、悲、苦、惱，這個『生』不會帶著老、死、憂、悲、苦、惱而來，『生』也不能生老、死、憂、悲、苦、惱。老、死、憂、悲、苦、惱不在『生』的內部，不在『生』的外部，也不在『生』的中間。老、死、憂、悲、苦、惱也不依賴於『生』，因為有了『生』，老、死、憂、悲、苦、惱才可以被說，只是爲了展示眾多因緣生法的緣故。『生』不與老、死、憂、悲、苦、惱結合，也不會消散，『生』中『生』尚且不可得，更何況『生』因緣導致的老、死、苦、惱？老、死、苦、惱中老、死、苦、惱不可得。為什麼呢？老、死、苦、惱不在老、死、苦、惱的內部，也不在外，也不在中間。老、死、苦、惱非過去、非未來、非現在，老、死、苦、惱不與老、死結合，也不會消散，只是與顛倒相應，眾多因緣和合，具足十二因緣，所以說『生』因緣導致老、死、苦、惱。老、死、苦、惱沒有所依止。

【English Translation】 English version: It is not with a cause, nor without a cause, but it is said to exist in accordance with the twelve links of dependent origination. The wise understand that the appearance of 'existence' is emptiness, without any solid or permanent substance.

When 'existence' arises from conditions, this 'existence' does not bring 'birth' with it, nor does 'birth' unite with 'existence', nor does it dissipate. This 'birth' is not within 'existence', not outside 'existence', nor in the middle of 'existence'. 'Existence' cannot give rise to 'birth', nor can 'birth' exist apart from 'existence', but it is only to show the continuity of the twelve links of dependent origination that it is said that 'existence' arises from conditions. 'Existence' and 'birth' are neither a condition nor not a condition. 'Existence' is already unattainable, so how much more so is 'birth' arising from 'existence'? The wise understand that this 'birth' does not depend on 'existence' for its arising, there is no appearance of 'birth' in 'birth', there is no self-nature in 'birth', there is no root in 'birth', and no definite law can be obtained. The wise understand that this 'birth' has no self-nature and is without anything, but it is only to show the harmonious continuity of the twelve links of dependent origination that it is said that 'existence' arises from conditions. 'Birth' has no law that can either unite or dissipate, 'birth' is not within 'existence', not outside 'existence', nor in the middle of 'existence'. This 'birth' is neither past, nor future, nor present, the prior limit, posterior limit, and middle limit of this 'birth' are unattainable, and the root of this 'birth' is unattainable. The wise understand that 'birth' arises from numerous conditions, corresponding to delusion, being falsely unreal, like an illusion.

That 'birth' is the condition for old age, death, sorrow, lamentation, suffering, and distress, this 'birth' does not bring old age, death, sorrow, lamentation, suffering, and distress with it, nor can 'birth' give rise to old age, death, sorrow, lamentation, suffering, and distress. Old age, death, sorrow, lamentation, suffering, and distress are not within 'birth', not outside 'birth', nor in the middle of 'birth'. Old age, death, sorrow, lamentation, suffering, and distress also do not depend on 'birth', because with 'birth', old age, death, sorrow, lamentation, suffering, and distress can be spoken of, but it is only to show the arising of phenomena from numerous conditions. 'Birth' does not unite with old age, death, sorrow, lamentation, suffering, and distress, nor does it dissipate. 'Birth' in 'birth' is already unattainable, so how much more so is old age, death, suffering, and distress arising from the condition of 'birth'? Old age, death, suffering, and distress in old age, death, suffering, and distress are unattainable. Why? Old age, death, suffering, and distress are not within old age, death, suffering, and distress, nor outside, nor in the middle. Old age, death, suffering, and distress are neither past, nor future, nor present, old age, death, suffering, and distress do not unite with old age and death, nor do they dissipate, but they correspond to delusion, numerous conditions harmonizing, fully possessing the twelve links of dependent origination, therefore it is said that 'birth' is the condition for old age, death, and suffering. Old age, death, and suffering have no support.

，老死苦惱決定相不可得，老死苦惱前際后際中際不可得。智者通達老死苦惱，虛妄無所有、顛倒相應、無有根本、不作不起不生。

「如是觀十二因緣法，不見因緣法，若過去若未來若現在，亦不見因緣相。但知因緣是無緣，無生無相無作無起無根本，從本已來，一切法無所有故。通達是十二因緣，亦見是十二因緣無有作者受者。若法所從因生，是因無故是法亦無，菩薩隨無明義故，一切法不可得。入如是觀中，無緣即是十二因緣，此中無所生。菩薩觀十二因緣是虛妄生，隨順無明義，通達十二因緣。若法無者是法亦無，是故說隨順無明義，通達十二因緣，無明是不生不作不起、無根本、無一定法、無緣無所有。菩薩爾時不分別是明是無明，無明實相即是明，因無明故一切法無所有，一切法無緣無憶想分別，是故隨順無明義，通達十二因緣。

「持世！是名菩薩摩訶薩十二因緣方便智慧。若菩薩能如是通達十二因緣合散，是名菩薩善得無生智慧。何以故？以生滅觀則不能善知十二因緣，若觀十二因緣集散，是名得無生智慧。若得無生智慧，是名通達十二因緣。

「持世！是故菩薩摩訶薩欲入通達、欲證無生智慧，應當如是勤行修集是十二因緣智慧，則能觀證十二因緣無生相。

「持世！若

【現代漢語翻譯】現代漢語譯本：『衰老和死亡的痛苦，其終結是不可得的，衰老和死亡的痛苦，其過去、未來、現在都是不可得的。智者通達衰老和死亡的痛苦，明白這是虛妄的、空無所有的、與顛倒相應的、沒有根本的、不產生、不興起、不生長的。』『像這樣觀察十二因緣法，就看不到因緣法，無論是過去、未來還是現在，也看不到因緣的表象。只是知道因緣是沒有因緣的，沒有生、沒有相、沒有作為、沒有興起、沒有根本，從一開始，一切法都是空無所有的。通達這十二因緣，也看到這十二因緣沒有作者和受者。如果法是從因產生的，那麼因不存在，法也就不存在。菩薩隨順無明（avidyā）的意義，所以一切法都是不可得的。進入這樣的觀察中，沒有因緣就是十二因緣，這裡面沒有什麼產生。菩薩觀察十二因緣是虛妄產生的，隨順無明的意義，通達十二因緣。如果法不存在，那麼這個法也就不存在，所以說隨順無明的意義，通達十二因緣。無明是不生、不作、不起、沒有根本、沒有一定之法、沒有因緣、空無所有的。菩薩這時不分別什麼是明，什麼是無明，無明的實相就是明，因為無明，所以一切法都是空無所有的，一切法沒有因緣，沒有憶想分別，所以隨順無明的意義，通達十二因緣。』『持世（Dharanimdhara）！這叫做菩薩摩訶薩（Bodhisattva-Mahāsattva）十二因緣的方便智慧。如果菩薩能夠這樣通達十二因緣的聚合和離散，就叫做菩薩善於獲得無生智慧。為什麼呢？因為用生滅的觀點就不能很好地瞭解十二因緣，如果觀察十二因緣的聚集和消散，就叫做獲得無生智慧。如果獲得無生智慧，就叫做通達十二因緣。』『持世（Dharanimdhara）！因此，菩薩摩訶薩（Bodhisattva-Mahāsattva）想要進入通達，想要證得無生智慧，應當這樣勤奮地修行和積累這十二因緣的智慧，就能觀察和證得十二因緣的無生之相。』『持世（Dharanimdhara）！如果』

【English Translation】 English version: 『Old age and death, the end of suffering, cannot be obtained; the past, future, and present of old age and death cannot be obtained. The wise understand the suffering of old age and death, knowing it to be false, empty, corresponding to delusion, without root, not produced, not arising, not growing.』『Observing the twelve links of dependent origination (dvādaśa-aṅga-pratītyasamutpāda) in this way, one does not see the law of dependent origination, whether in the past, future, or present, nor does one see the appearance of dependent origination. One only knows that dependent origination is without origination, without birth, without form, without action, without arising, without root. From the beginning, all dharmas are empty and without anything. Understanding these twelve links of dependent origination, one also sees that these twelve links of dependent origination have no creator or receiver. If a dharma arises from a cause, then if the cause does not exist, the dharma also does not exist. Because the Bodhisattva follows the meaning of ignorance (avidyā), all dharmas are unobtainable. Entering into such observation, no cause is the twelve links of dependent origination; nothing is produced here. The Bodhisattva observes that the twelve links of dependent origination are falsely produced, following the meaning of ignorance, understanding the twelve links of dependent origination. If a dharma does not exist, then that dharma also does not exist. Therefore, it is said that following the meaning of ignorance, one understands the twelve links of dependent origination. Ignorance is not born, not made, not arising, without root, without a fixed dharma, without cause, empty and without anything. At this time, the Bodhisattva does not distinguish between what is light and what is ignorance. The true nature of ignorance is light. Because of ignorance, all dharmas are empty and without anything. All dharmas have no cause, no memory, no discrimination. Therefore, following the meaning of ignorance, one understands the twelve links of dependent origination.』『Dharanimdhara! This is called the Bodhisattva-Mahāsattva's (Bodhisattva-Mahāsattva) expedient wisdom of the twelve links of dependent origination. If a Bodhisattva can thus understand the aggregation and dispersion of the twelve links of dependent origination, it is called a Bodhisattva who is good at obtaining the wisdom of non-birth. Why? Because observing birth and death cannot lead to a good understanding of the twelve links of dependent origination. If one observes the gathering and scattering of the twelve links of dependent origination, it is called obtaining the wisdom of non-birth. If one obtains the wisdom of non-birth, it is called understanding the twelve links of dependent origination.』『Dharanimdhara! Therefore, if a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) wishes to enter into understanding and to attain the wisdom of non-birth, he should diligently practice and accumulate this wisdom of the twelve links of dependent origination, and then he will be able to observe and realize the non-birth aspect of the twelve links of dependent origination.』『Dharanimdhara! If』

菩薩摩訶薩知無生即是十二因緣者，即能得如是十二因緣方便，是人以無生相知見三界，疾得無生法忍。當知是菩薩于諸現在佛得近受阿耨多羅三藐三菩提記，是菩薩不久當得受記次第受記。

「持世！如是善人因與受記得安隱心，於一切法旨趣方便中，得智慧光明，是人通達十二因緣是無生，是人得近現在諸佛，是人于諸惡魔無所怖畏，是人度生死流得到陸地，是人得度無明淤泥，是人得到安隱之處。

「持世！若我今世若我滅后，若聞若信若讀誦若修習是十二因緣方便者，我與是人授記不久當得無生法忍，我亦記是人不久當於現在諸佛所得受阿耨多羅三藐三菩提記。」

持世經四念處品第六

佛告持世：「何謂菩薩摩訶薩善知四念處？菩薩摩訶薩觀擇四念處：順身觀身，順受觀受，順心觀心，順法觀法。

「何謂為順身觀身、順受心法觀受心法？

「持世！菩薩摩訶薩順身觀身時如實觀身相，所謂是身無常苦如病如瘡，苦惱憂衰動壞之相，是身不凈可惡惡露，身中種種充滿其內，九瘡孔中常流臭穢，身之不凈猶如行廁。如是正觀身時，不得是身一毫清凈無不可惡者，知是身骨體筋纏，皮肉所裹，從本業因緣果報所起集取所縛。何等為集？何等為取？從先因緣起是身，是名為

【現代漢語翻譯】現代漢語譯本菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）如果了知無生即是十二因緣，就能獲得這種十二因緣的方便法門。這樣的人以無生之相來認知三界，很快就能證得無生法忍（anutpattika-dharma-ksanti，對事物不生不滅的深刻理解和接受）。應當知道，這位菩薩能于現在的諸佛處，得到接近並接受阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的授記，這位菩薩不久將次第得到授記。『持世（Dhrtarashtra，護持國土者）！像這樣善良的人，因為得到授記而內心安穩，在一切法的旨趣和方便中，獲得智慧光明。這樣的人通達十二因緣即是無生，這樣的人能夠親近現在的諸佛，這樣的人對於一切惡魔毫無怖畏，這樣的人能夠度過生死之流到達陸地，這樣的人能夠脫離無明（avidyā，對實相的無知）的淤泥，這樣的人能夠到達安穩的處所。』『持世！如果我今生或者我滅度之後，有人聽聞、信受、讀誦、修習這十二因緣的方便法門，我將為這個人授記，他不久將證得無生法忍。我也將記別這個人，他不久將在現在的諸佛處得到阿耨多羅三藐三菩提的授記。』持世經四念處品第六佛告訴持世：『什麼是菩薩摩訶薩善於了知四念處（catuḥ-smṛtyupasthāna，四種正念的建立）？菩薩摩訶薩觀察選擇四念處：順著身體觀察身體，順著感受觀察感受，順著心念觀察心念，順著法（dharma，佛法或事物）觀察法。』『什麼是順著身體觀察身體，順著感受、心念、法觀察感受、心念、法？』『持世！菩薩摩訶薩順著身體觀察身體時，如實地觀察身體的真相，也就是這個身體是無常的、痛苦的，像疾病、像瘡一樣，充滿苦惱、憂愁、衰老、變壞的現象。這個身體是不清凈的、令人厭惡的、充滿惡臭的，身體中充滿了各種各樣的東西，九個孔穴中常常流出臭穢之物，身體的不凈就像是流動的廁所。像這樣正確地觀察身體時，找不到這個身體有一絲一毫的清凈，沒有不可厭惡之處。知道這個身體是骨骼、筋絡纏繞，由面板和肌肉包裹，從根本的業因緣果報所生起、聚集、攝取、束縛。什麼是聚集？什麼是攝取？從先前的因緣生起這個身體，這叫做聚集。

【English Translation】 English version A Bodhisattva-mahāsattva (great being of enlightenment) who knows that non-arising is the same as the twelve links of dependent origination, is able to obtain such skillful means of the twelve links of dependent origination. Such a person, with the aspect of non-arising, knows and sees the three realms, and quickly obtains the forbearance of the non-arising of dharmas (anutpattika-dharma-ksanti, acceptance that things do not inherently arise or cease). Know that this Bodhisattva, among the Buddhas present, will be near to receiving the prediction of anuttarā-samyak-saṃbodhi (unexcelled, perfect and complete enlightenment), and this Bodhisattva will soon receive predictions in due order. 'Dhrtarashtra (Upholder of the World)! Such a virtuous person, because of receiving a prediction, has a peaceful mind, and within the skillful means of the purpose and meaning of all dharmas, obtains the light of wisdom. Such a person understands that the twelve links of dependent origination are non-arising, such a person is near to the Buddhas present, such a person has no fear of all evil demons, such a person crosses the stream of birth and death and reaches dry land, such a person is freed from the mud of ignorance (avidyā, ignorance of the true nature of reality), such a person reaches a place of peace.' 'Dhrtarashtra! If in my present life or after my extinction, anyone hears, believes, reads, recites, or cultivates these skillful means of the twelve links of dependent origination, I will give this person a prediction that they will soon obtain the forbearance of the non-arising of dharmas. I also predict that this person will soon receive the prediction of anuttarā-samyak-saṃbodhi among the Buddhas present.' The Sixth Chapter on the Four Foundations of Mindfulness in the Dhrtarashtra Sutra The Buddha told Dhrtarashtra: 'What is it that a Bodhisattva-mahāsattva is skilled in knowing regarding the four foundations of mindfulness (catuḥ-smṛtyupasthāna, the four establishments of mindfulness)? A Bodhisattva-mahāsattva observes and chooses the four foundations of mindfulness: in accordance with the body, observing the body; in accordance with feeling, observing feeling; in accordance with the mind, observing the mind; in accordance with the dharma (teachings or phenomena), observing the dharma.' 'What is it to observe the body in accordance with the body, and to observe feeling, mind, and dharma in accordance with feeling, mind, and dharma?' 'Dhrtarashtra! When a Bodhisattva-mahāsattva observes the body in accordance with the body, they truly observe the characteristics of the body, that is, this body is impermanent, suffering, like a disease, like a sore, full of suffering, distress, decay, and the appearance of disintegration. This body is impure, disgusting, filled with foulness, and within the body are all sorts of things filling it, and from the nine orifices constantly flow foul and putrid substances, the impurity of the body is like a moving toilet. When one correctly observes the body in this way, one cannot find a single bit of purity in this body, nothing that is not disgusting. Knowing that this body is bones and tendons intertwined, wrapped in skin and flesh, arising, gathering, collecting, and bound by the karmic causes and conditions of past actions. What is gathering? What is collecting? From previous causes and conditions, this body arises, this is called gathering.'

取。今以沐浴飲食衣被床臥被蓐醫藥，是名為集。如是現在因緣為集取所縛，本業果報力故有用。又是身四大所造無決定實，色陰所攝數名為身。

「何故說名為身？能有所作故，說名為身。貪著依止處故，說名為身。隨意有用故，說名為身。從憶想分別起故，說名為身。假合作故，說名為身。與業合故，說名為身。是身不久終歸壞敗，無常無定變異之相。是身不在身內，不在身外，不在中間，是身不知身，亦不見身。是身無作無動無有愿求，亦無有心，與草木瓦石等無有異，身中無有決定身相。

「如是正觀擇身，知是無有作者，亦無使作者，是身無前際無後際無中際。是身無一常定堅牢之相，如水沫聚不可撮摩。是身八萬蟲之所住處，是身百種諸病之所侵惱，以三苦故是身為苦，無有救者，所謂行苦、壞苦、苦苦，是身眾苦之器。

「如是正觀身時又復思惟：『是身非我非彼，不得自在不得隨意作是不作是，是身無根本，無一定法可得，是身性空無一決定相。是身虛妄所起，繫於機關作法，從本業因緣起，不應于身中生我我所想，我等不應惜身壽命。』

「菩薩如是觀時，不得身若合若散，不見有所從來、去有所至、有所住處。不分別是身若過去、若未來、若現在，則不依止身命，不貪

【現代漢語翻譯】現代漢語譯本：取，現在用沐浴、飲食、衣服、床鋪、臥具、被褥、醫藥來滋養它，這叫做集（Samudaya，十二因緣之一，指苦的生起）。像這樣，現在的因緣被集取所束縛，因為過去所造的業的果報力而有所作用。而且這個身體是由四大（地、水、火、風）所造，沒有決定的實體，屬於色陰（Rupa-skandha，五蘊之一，指物質現象）所攝，可以被計數，所以叫做身。

『為什麼說叫做身？因為能夠有所作為，所以說叫做身。因為是貪著的依止之處，所以說叫做身。因為可以隨意使用，所以說叫做身。因為是從憶想分別產生的，所以說叫做身。因為是假合而成的，所以說叫做身。因為與業力結合，所以說叫做身。這個身體不久終將毀壞敗亡，是無常、無定、變異的。這個身體不在身體內部，不在身體外部，不在身體中間，這個身體不知道身體，也看不見身體。這個身體沒有造作，沒有動搖，沒有願望和需求，也沒有心識，與草木瓦石等沒有區別，身體中沒有決定的身體之相。』

『像這樣正確地觀察和選擇身體，知道它是沒有作者，也沒有使作者的，這個身體沒有前際（過去）、沒有後際（未來）、沒有中際（現在）。這個身體沒有一種常定堅牢的相狀，像水上的泡沫聚，不可觸控和把握。這個身體是八萬種蟲子的住所，這個身體被百種疾病所侵擾，因為三種苦（苦苦、壞苦、行苦）的緣故，這個身體是苦的，沒有救護者，這個身體是眾苦的容器。』

『像這樣正確地觀察身體時，又進一步思維：『這個身體不是我，也不是屬於我的，不能自主，不能隨意地想做什麼就做什麼，想不做什麼就不做什麼，這個身體沒有根本，沒有一定的法則可以獲得，這個身體的自性是空性的，沒有一個決定的相狀。這個身體是虛妄產生的，被機關所控制，從本業的因緣而生起，不應該在身體中產生我或我所（屬於我的）的想法，我們不應該吝惜身體的壽命。』

『菩薩像這樣觀察時，不能得到身體是合還是散，看不見身體從哪裡來、去向哪裡、住在哪裡。不分別這個身體是過去、未來還是現在，就不再依止身體和生命，不再貪戀。

【English Translation】 English version: 'Taking. Now, using bathing, food, clothing, bedding, mattresses, and medicine to nourish it, this is called Samudaya (the origin of suffering, one of the Twelve Nidanas). Like this, present conditions are bound by Samudaya, and they function due to the power of the karmic retribution of past actions. Moreover, this body is made of the Four Great Elements (earth, water, fire, and wind), without a definite reality. It is included in the Rupa-skandha (the skandha of form, one of the Five Skandhas, referring to material phenomena), can be counted, and is therefore called a body.'

'Why is it called a body? Because it can perform actions, it is called a body. Because it is a place of reliance for attachment, it is called a body. Because it can be used at will, it is called a body. Because it arises from recollection and discrimination, it is called a body. Because it is a false combination, it is called a body. Because it is combined with karma, it is called a body. This body will soon perish and decay, being impermanent, unstable, and subject to change. This body is not inside the body, not outside the body, not in between. This body does not know the body, nor does it see the body. This body has no creation, no movement, no desires, and no mind. It is no different from grass, trees, tiles, and stones. There is no definite form of the body within the body.'

'Thus, by correctly observing and examining the body, one knows that it has no creator, nor does it have a causer. This body has no beginning (past), no end (future), and no middle (present). This body has no constant, stable, or solid form, like a cluster of water bubbles that cannot be grasped or touched. This body is the dwelling place of eighty thousand worms, and this body is afflicted by a hundred kinds of diseases. Because of the three kinds of suffering (suffering of suffering, suffering of change, and suffering of conditioning), this body is suffering, and there is no savior. This body is a vessel of all suffering.'

'When correctly observing the body in this way, one further contemplates: 『This body is neither me nor mine, unable to be autonomous, unable to do as one pleases, doing this or not doing that. This body has no root, and no definite dharma can be obtained. The nature of this body is emptiness, without a single definite characteristic. This body arises from delusion, is controlled by mechanisms, and arises from the karmic causes of past actions. One should not generate thoughts of 'I' or 'mine' in relation to the body, and we should not be attached to the life of the body.』

'When a Bodhisattva observes in this way, they cannot find the body whether it is combined or dispersed, and they do not see where it comes from, where it goes, or where it dwells. They do not differentiate whether this body is past, future, or present, and therefore they no longer rely on the body and life, and they are no longer greedy.'

惜身若我若我所，常離身受。是菩薩觀身空無我無我所，是身中我我所不可得故，是身相不可得。是菩薩若不得身相，即不願身入，身不起作道。云何為入？是身無有作者無有起者，是身不作不起相，從眾因緣生，是因緣能和合身，而是因緣亦虛誑無所有，顛倒相應空無牢堅。亦以是因緣故是身得生，是因緣亦無生無相。如是觀身即入身無生相中，入已觀身無相，以無相相觀身，知是身無相，相不可得故無生。是身過去相未來相現在相不可得。何以故？是身無根本，無一定法可得，是身若此若彼不可得。如是觀時，知身無所從來亦無所去，即入身不生不滅道。

「持世！菩薩摩訶薩如是順身觀身入如實相，于身欲染則能除斷，疾令其念正住身中，是名順身觀身。

「持世！何謂菩薩摩訶薩順受觀受？菩薩摩訶薩觀苦受、樂受、不苦不樂受。見是三受，無所從來亦無所去，但虛妄緣合，本業果報所持顛倒相應，知諸受虛妄，從憶想分別起。菩薩如是觀諸受，不得過去受，不得未來受，不得現在受。是菩薩見過去諸受空，無我無我所，無常無牢堅，無不變異相。如是觀是過去諸受空相，寂滅相無相相，觀未來諸受空，無我無我所，無常無牢無堅，無不變異相。觀未來諸受空相，寂滅相無相相。

「是菩

【現代漢語翻譯】現代漢語譯本：執著于身體如同執著于『我』和『我所』（屬於我的東西），常常不能脫離對身體的感受。菩薩觀察身體是空性的，沒有『我』和『我所』，因為在這個身體中，『我』和『我所』是不可得的，所以身體的表相也是不可得的。如果菩薩不能得到身體的表相，就不會希望進入身體，身體也不會生起造作之道。什麼是『入』呢？這個身體沒有作者，沒有生起者，這個身體不造作，也沒有生起的表相，它從眾多的因緣而生。這些因緣能夠和合身體，但是這些因緣也是虛妄的，沒有真實的自體，與顛倒相應，是空虛的，沒有牢固的實體。也因為這些因緣，這個身體得以產生，但是這些因緣也沒有生起，沒有表相。像這樣觀察身體，就進入了身體無生之相中，進入之後觀察身體是無相的，用無相之相來觀察身體，知道這個身體是無相的，因為表相不可得，所以沒有生起。這個身體的過去相、未來相、現在相都是不可得的。為什麼呢？因為這個身體沒有根本，沒有一定的法則可以得到，這個身體是這樣還是那樣都是不可得的。像這樣觀察的時候，知道身體沒有從哪裡來，也沒有到哪裡去，就進入了身體不生不滅的道。『持世（菩薩名）！菩薩摩訶薩（偉大的菩薩）像這樣順著身體來觀察身體，進入如實的真相，對於身體的慾望和染著就能去除斷絕，迅速地使他的念頭正確地安住在身體中，這叫做順身觀身。』『持世！什麼是菩薩摩訶薩順著感受來觀察感受呢？菩薩摩訶薩觀察苦受、樂受、不苦不樂受。見到這三種感受，沒有從哪裡來，也沒有到哪裡去，只是虛妄的因緣聚合，由過去的業力果報所維持，與顛倒相應，知道各種感受是虛妄的，從憶想和分別產生。菩薩像這樣觀察各種感受，不能得到過去的感受，不能得到未來的感受，不能得到現在的感受。這位菩薩見到過去的各種感受是空性的，沒有『我』和『我所』，是無常的，沒有牢固的實體，沒有不變異的表相。像這樣觀察過去的各種感受的空相、寂滅相、無相相，觀察未來的各種感受是空性的，沒有『我』和『我所』，是無常的，沒有牢固的實體，沒有不變異的表相。觀察未來的各種感受的空相、寂滅相、無相相。『是菩

【English Translation】 English version: Cherishing the body as 'I' and 'what belongs to me', one is constantly unable to detach from the sensations of the body. The Bodhisattva observes the body as empty, without 'I' and 'what belongs to me', because within this body, 'I' and 'what belongs to me' are unattainable, therefore the appearance of the body is also unattainable. If the Bodhisattva cannot attain the appearance of the body, they will not wish to enter the body, and the body will not give rise to the path of creation. What is 'entering'? This body has no creator, no originator; this body does not create, nor does it have the appearance of arising. It arises from numerous causes and conditions. These causes and conditions can harmonize the body, but these causes and conditions are also illusory, without true self-nature, corresponding to delusion, being empty and without firm substance. Also, because of these causes and conditions, this body is able to arise, but these causes and conditions have no arising, no appearance. Observing the body in this way, one enters the state of the body's non-arising appearance. Having entered, one observes the body as without appearance, using the appearance of non-appearance to observe the body, knowing that this body is without appearance, because appearance is unattainable, therefore there is no arising. The past appearance, future appearance, and present appearance of this body are unattainable. Why? Because this body has no root, no fixed law can be obtained, whether this body is this way or that way is unattainable. When observing in this way, knowing that the body has not come from anywhere, nor gone anywhere, one enters the path of the body's non-arising and non-ceasing. 『Holder of the World (Ch持世, name of a Bodhisattva)! The Bodhisattva Mahasattva (菩薩摩訶薩, great Bodhisattva) observes the body in accordance with the body, entering the true reality, and can remove and sever desires and attachments to the body, quickly causing their thoughts to correctly abide in the body. This is called observing the body in accordance with the body.』『Holder of the World! What is it that the Bodhisattva Mahasattva observes sensations in accordance with sensations? The Bodhisattva Mahasattva observes painful sensations, pleasant sensations, and neither painful nor pleasant sensations. Seeing these three sensations, they have not come from anywhere, nor gone anywhere, but are merely the aggregation of illusory causes and conditions, maintained by the karmic retribution of past actions, corresponding to delusion, knowing that all sensations are illusory, arising from memory, thought, and discrimination. The Bodhisattva observes all sensations in this way, unable to obtain past sensations, unable to obtain future sensations, unable to obtain present sensations. This Bodhisattva sees that past sensations are empty, without 'I' and 'what belongs to me', impermanent, without firm substance, without unchanging appearance. Observing the empty appearance, the quiescent appearance, the non-appearance of past sensations in this way, observing that future sensations are empty, without 'I' and 'what belongs to me', impermanent, without firm substance, without unchanging appearance. Observing the empty appearance, the quiescent appearance, the non-appearance of future sensations. 『This Bod

薩如是觀時作是念：『諸受無決定相，無有根本無一定法，不相似故，新新生滅無有住時。』菩薩作是念：『是諸受無作亦無作者，但凡夫顛倒相應心中起三種受，屬本業因，今世緣合故有是諸受，是諸受皆空無有牢固，虛妄之法猶如空拳。』如是觀受，心住一處。

「菩薩爾時得通達諸受集沒滅相，見諸受不合不散，又受中不見受，作是念：『諸受空，性空故。』即通達諸受無生相。此諸受無生無滅無有成相，是諸受皆無相無成相。如是思惟，受諸受時皆能不著，如實知見諸受相，離諸所受，於此諸受亦無所依，于諸受中心皆放舍，則疾得舍三昧。持世！菩薩摩訶薩如是順受觀受。

「持世！何謂菩薩摩訶薩順心觀心？菩薩摩訶薩觀心生滅住異相。如是觀時作是念：『是心無所從來亦無所去，但識緣相故生，無有根本無一定法可得，是心無來無去無住異可得。是心非過去未來現在，是心識緣故從憶念起，是心不在內不在外不在中間。是心無一生相，是心無性無定，無有生者無使生者，起雜業故說名為心。能識雜緣故說名為心，唸唸生滅相續不斷故，說名為心，但令眾生通達心緣相故。心中無心相，是心從本已來不生不起性常清凈，客塵煩惱染故有分別。心不知心亦不見心。何以故？是心空，性自空故，

【現代漢語翻譯】現代漢語譯本：當薩如是觀察時，他這樣想：『諸受（各種感受）沒有決定的相狀，沒有根本，沒有一定的法則，因為不相似，所以新新生滅，沒有停留的時候。』菩薩這樣想：『這些受沒有造作者，也沒有被造作的，只是凡夫顛倒相應的心中生起三種受，屬於過去的業因，今世的因緣和合，所以有這些受，這些受都是空的，沒有牢固性，虛妄的法就像空拳一樣。』這樣觀察受，心就安住在一處。『菩薩那時通達諸受的集起、消滅的相狀，見到諸受不合也不散，又在受中見不到受，這樣想：『諸受是空的，因為自性是空的。』就通達諸受的無生相。這些受沒有生沒有滅，沒有成就的相狀，這些受都是無相的，沒有成就的相狀。』這樣思惟，感受各種感受時都能不執著，如實地知見諸受的相狀，遠離各種所受，對於這些受也沒有所依賴，對於諸受，心中都放舍，就能快速地得到舍三昧（一種禪定狀態）。持世（菩薩名）！菩薩摩訶薩（大菩薩）這樣順著受來觀察受。『持世！什麼叫做菩薩摩訶薩順著心來觀察心呢？菩薩摩訶薩觀察心的生、滅、住、異的相狀。這樣觀察時，這樣想：『這心沒有從哪裡來，也沒有到哪裡去，只是因為識別各種因緣的相狀而生起，沒有根本，沒有一定的法則可以得到，這心沒有來沒有去，沒有住沒有異可以得到。這心不是過去、未來、現在，這心因為識別各種因緣，所以從憶念中生起，這心不在內，不在外，不在中間。這心沒有一生的相狀，這心沒有自性，沒有定性，沒有生者，也沒有使生者，因為生起各種雜業，所以說名為心。能夠識別各種雜緣，所以說名為心，唸唸生滅，相續不斷，所以說名為心，只是爲了讓眾生通達心的因緣相狀。心中沒有心相，這心從本來就已經不生不滅，自性常常清凈，因為客塵煩惱的染污，所以有分別。心不知道心，也見不到心。為什麼呢？因為這心是空的，自性本來就是空的。』

【English Translation】 English version: When Sarva thus observes, he thinks: 'All sensations (Vedana) have no definite characteristics, no root, no fixed law, because they are dissimilar, they are newly born and extinguished without any abiding time.' The Bodhisattva thinks: 'These sensations have no maker nor are they made, but ordinary people's minds, corresponding to their inverted views, give rise to three kinds of sensations, belonging to the cause of past karma. The union of conditions in this life causes these sensations to arise. These sensations are all empty, without solidity, and are false dharmas like an empty fist.' Thus observing sensations, the mind abides in one place. 'At that time, the Bodhisattva understands the arising, cessation, and extinction of all sensations, seeing that the sensations neither unite nor disperse, and also not seeing sensation within sensation, thinking: 'All sensations are empty, because their nature is empty.' Then he understands the unborn nature of all sensations. These sensations have no birth, no death, and no form of accomplishment. These sensations are all without form and without the form of accomplishment.' Thus contemplating, when experiencing various sensations, one can be unattached, truly knowing and seeing the characteristics of all sensations, being apart from all that is experienced, and having no reliance on these sensations. In relation to all sensations, the mind releases everything, and then quickly attains the Samadhi of relinquishment (a state of meditative absorption). Drdhasri (name of a Bodhisattva)! The Bodhisattva Mahasattva (Great Bodhisattva) thus observes sensations in accordance with sensations. 'Drdhasri! What is it called a Bodhisattva Mahasattva observing the mind in accordance with the mind? The Bodhisattva Mahasattva observes the characteristics of the mind's arising, ceasing, abiding, and changing. When observing in this way, he thinks: 'This mind has not come from anywhere, nor does it go anywhere, but arises because of the recognition of various conditioned appearances. There is no root, and no fixed law can be obtained. This mind has no coming, no going, no abiding, and no changing that can be obtained. This mind is not past, future, or present. This mind arises from recollection because of the recognition of various conditions. This mind is not within, not without, and not in between. This mind has no characteristic of a single birth. This mind has no self-nature, no fixed nature, no one who is born, and no one who causes birth. Because it gives rise to various mixed karmas, it is called the mind. Because it can recognize various mixed conditions, it is called the mind. Because it arises and ceases in every moment, continuously and without interruption, it is called the mind, but only to allow sentient beings to understand the conditioned appearances of the mind. There is no mind-appearance in the mind. This mind has been unarisen and unceasing from the beginning, and its nature is always pure. Because of the defilement of adventitious dust and afflictions, there are discriminations. The mind does not know the mind, nor does it see the mind. Why? Because this mind is empty, and its nature is inherently empty.'

根本無所有故。是心無一定法，定法不可得故。是心無法若合若散，是心前際不可得，后際不可得，中際不可得，是心無形無能見者，心不自見，不知自性。但凡夫顛倒相應，以虛妄緣識相故起。是心空無我無我所，無常無牢無堅，無不變異相。』如是思惟，得順心念處。是人爾時不分別是心是非心，但善知心無生相，通達是心無生性。何以故？心無決定性，亦無決定相。智者通達是心無生無相，爾時如實觀心生集沒滅相，如是觀時，不得心若集相若滅相，不復分別心滅不滅，而能得心真清凈相。

「菩薩以是清凈心，客塵所不能惱。何以故？菩薩見知心清凈相，亦知眾生心清凈相，作是念：『心垢故眾生垢，心凈故眾生凈。』如是思惟時，不得心垢相，不得心凈相，但知是心常清凈相。持世！菩薩摩訶薩如是順心觀心。

「持世！何謂菩薩摩訶薩順法觀法？菩薩觀一切法，不見內不見外不見中間，亦不得諸法若過去若未來若現在。但知諸法從眾緣生顛倒起，諸法無有決定相，所謂是諸法屬是人，諸法本體于諸法中無諸法，諸法不在諸法內，不在諸法外，不在中間。諸法不與諸法合亦不散，一切法無根本無一定相。諸法無所有故。不動不作，一切法如虛空無所有故。一切法虛誑如幻，幻相無所有故。一切

【現代漢語翻譯】現代漢語譯本：『因為根本上什麼都沒有。這顆心沒有一定的法則，因為一定的法則不可得。這顆心沒有聚集或消散的狀態，這顆心的前際不可得，后際不可得，中際不可得，這顆心沒有形狀，也沒有能看見它的人，心不能自己看見自己，也不知道自己的本性。只是凡夫與顛倒相應，因為虛妄的因緣和認識的現象而生起。這顆心是空性的，沒有我，沒有我所，是無常的，不牢固，不堅實，沒有不變異的相狀。』像這樣思維，就能得到順應心念的處所。這個人那時不分別這是心還是非心，只是善於知道心沒有生起的相狀，通達這顆心沒有生起的自性。為什麼呢？因為心沒有決定的自性，也沒有決定的相狀。智者通達這顆心沒有生起也沒有相狀，那時如實地觀察心的生起、聚集、消沒、滅亡的相狀，像這樣觀察時，得不到心聚集的相狀，也得不到心滅亡的相狀，不再分別心滅不滅，而能夠得到心真正清凈的相狀。『菩薩憑藉這顆清凈的心，不會被客塵所惱亂。為什麼呢？菩薩見知心的清凈相，也知道眾生的心清凈相，這樣想：『心垢染所以眾生垢染，心清凈所以眾生清凈。』像這樣思維時，得不到心垢染的相狀，得不到心清凈的相狀，只是知道這顆心常是清凈的相狀。持世（菩薩名）！菩薩摩訶薩像這樣順應心來觀察心。『持世（菩薩名）！什麼叫做菩薩摩訶薩順應法來觀察法呢？菩薩觀察一切法，不見在內，不見在外，不見在中間，也得不到諸法是過去、未來、現在的。只是知道諸法從眾多因緣生起，從顛倒生起，諸法沒有決定的相狀，所謂這些法屬於這個人，諸法的本體在諸法中沒有諸法，諸法不在諸法內，不在諸法外，不在諸法中間。諸法不與諸法聚合也不消散，一切法沒有根本，沒有一定的相狀。諸法因為沒有所有，所以不動不作，一切法像虛空一樣沒有所有。一切法虛假欺誑像幻象一樣，幻象沒有所有。

【English Translation】 English version: 'Because fundamentally, there is nothing at all. This mind has no fixed law, because a fixed law cannot be obtained. This mind has no state of gathering or scattering, the past limit of this mind cannot be obtained, the future limit cannot be obtained, the middle limit cannot be obtained, this mind has no form and no one can see it, the mind cannot see itself, and does not know its own nature. It is only that ordinary people are in accordance with delusion, arising because of false conditions and the appearance of consciousness. This mind is empty, without self, without what belongs to self, it is impermanent, not firm, not solid, without the appearance of unchanging. 'Thinking in this way, one obtains the place of conforming to the thought of the mind. At that time, this person does not distinguish whether this is mind or non-mind, but is good at knowing that the mind has no appearance of arising, and understands that this mind has no nature of arising. Why? Because the mind has no definite nature, nor does it have a definite appearance. The wise understand that this mind has no arising and no appearance, and at that time, they truly observe the appearances of the mind's arising, gathering, ceasing, and extinguishing. When observing in this way, they do not obtain the appearance of the mind gathering, nor do they obtain the appearance of the mind extinguishing, and they no longer distinguish whether the mind is extinguished or not, but are able to obtain the true pure appearance of the mind. 'A Bodhisattva, relying on this pure mind, cannot be disturbed by defilements. Why? A Bodhisattva sees and knows the pure appearance of the mind, and also knows the pure appearance of the minds of sentient beings, thinking: 'Sentient beings are defiled because the mind is defiled, and sentient beings are pure because the mind is pure.' When thinking in this way, they do not obtain the appearance of the mind being defiled, nor do they obtain the appearance of the mind being pure, but only know that this mind is always in a pure appearance. Drdhamati (a Bodhisattva's name)! A Bodhisattva Mahasattva observes the mind in accordance with the mind in this way. 'Drdhamati (a Bodhisattva's name)! What is it called a Bodhisattva Mahasattva observing the Dharma in accordance with the Dharma? A Bodhisattva observes all Dharmas, not seeing them within, not seeing them without, not seeing them in the middle, and also not obtaining the Dharmas as being past, future, or present. They only know that the Dharmas arise from numerous conditions, arising from delusion, the Dharmas have no definite appearance, so-called these Dharmas belong to this person, the substance of the Dharmas has no Dharmas within the Dharmas, the Dharmas are not within the Dharmas, not without the Dharmas, not in the middle of the Dharmas. The Dharmas do not gather with the Dharmas nor do they scatter, all Dharmas have no root, no definite appearance. Because the Dharmas have nothing, they do not move or act, all Dharmas are like empty space, having nothing. All Dharmas are false and deceptive like illusions, and illusions have nothing.'

法常凈相，俱不污故。一切法是不受相，諸受無所有故。一切法如夢，夢性無所有故。一切法無形，形無所有故。一切法如像，性常無故。一切法無名無相，名相無所有故。一切法如響，虛妄所作無所有故。一切法無性，性不可得故。一切法如焰，知無所有故。

「菩薩如是觀一切法時，不見諸法若一相若異相，亦不見法與法若合若散，亦不見法依止於法。如是觀時，見一切法無所從來，亦不見一切法住處。何以故？一切法無住無依無起，一切法無住處，住處無所有故，住處不可得故。

「持世！諸法無有差別，一切法無分別相，從眾生顛倒故有用。是諸法無處無方，智者得諸法非一相、非二相、非異相。何以故？持世！一切法不生不作不起，無能作者，一切法離根本，一切法無自性，過諸性故。一切法無歸處，諸歸處無所有故。如是觀諸法，善知諸法無我無人，觀擇諸法性空。是諸法皆空，性自空故。諸法無相，不見相故，于諸法中不起愿。即時觀擇一切法無生，作是念：『此中實無有法若生若滅。』如是觀時心住一處，爾時便得通達一切法無生，亦知見一切法集盡滅，亦能入一切法離相離性。何以故？持世！一切法無決定性，智者通達諸法無相離相。

「持世！菩薩摩訶薩順法觀法。如是觀者

【現代漢語翻譯】現代漢語譯本：法是常住不變和清凈的，因此不會被污染。一切法是不接受任何表象的，因為所有的感受都是空無所有的。一切法都像夢一樣，因為夢的本質是空無所有的。一切法沒有固定的形狀，因為形狀本身是空無所有的。一切法都像幻象，其自性常常是虛無的。一切法沒有名稱和表象，因為名稱和表象都是空無所有的。一切法都像回聲，是虛妄所產生的，因此是空無所有的。一切法沒有自性，因為自性是不可獲得的。一切法都像火焰，明白其本質是空無所有的。

『菩薩這樣觀察一切法的時候，不會看到諸法是一個樣子還是不同的樣子，也不會看到法與法之間是結合還是分離，也不會看到法依賴於其他的法。這樣觀察的時候，會看到一切法沒有從哪裡來，也看不到一切法的住處。為什麼呢？因為一切法沒有住處，沒有依賴，沒有生起，一切法沒有固定的住處，住處本身是空無所有的，住處是不可獲得的。』

『持世（菩薩名）！諸法沒有差別，一切法沒有分別的表象，因為眾生的顛倒妄想才有了作用。這些法沒有固定的處所和方向，有智慧的人會明白諸法不是單一的表象，也不是兩種表象，也不是不同的表象。為什麼呢？持世！一切法不生不滅，沒有能動作者，一切法脫離了根本，一切法沒有自性，超越了所有的自性。一切法沒有歸宿之處，因為所有的歸宿之處都是空無所有的。這樣觀察諸法，就能很好地明白諸法無我無人，觀察選擇諸法性空。這些法都是空性的，因為其自性本就是空的。諸法沒有表象，因為看不到任何表象，因此對於諸法不起任何願望。立即觀察選擇一切法無生，這樣想：『這裡面實際上沒有任何法是生起或者滅亡的。』這樣觀察的時候，心就能安住於一處，那時就能通達一切法無生，也能知見一切法集盡滅，也能進入一切法離相離性的境界。為什麼呢？持世！一切法沒有決定的自性，有智慧的人能夠通達諸法無相離相。

『持世！菩薩摩訶薩順應佛法來觀察諸法。這樣觀察的人』

【English Translation】 English version: The Dharma is constant and pure, therefore it is not defiled. All Dharmas do not accept any appearance, because all feelings are empty and without anything. All Dharmas are like a dream, because the nature of a dream is empty and without anything. All Dharmas have no fixed form, because form itself is empty and without anything. All Dharmas are like illusions, their nature is often empty. All Dharmas have no name and appearance, because names and appearances are empty and without anything. All Dharmas are like echoes, produced by delusion, therefore they are empty and without anything. All Dharmas have no self-nature, because self-nature is unattainable. All Dharmas are like flames, knowing that their essence is empty and without anything.

'When a Bodhisattva observes all Dharmas in this way, they do not see whether the Dharmas are of one form or different forms, nor do they see whether the Dharmas are combined or separated, nor do they see the Dharma relying on other Dharmas. When observing in this way, they will see that all Dharmas do not come from anywhere, and they will not see the dwelling place of all Dharmas. Why? Because all Dharmas have no dwelling place, no reliance, no arising, all Dharmas have no fixed dwelling place, the dwelling place itself is empty and without anything, the dwelling place is unattainable.'

'Holder of the World (a Bodhisattva's name)! There is no difference between Dharmas, all Dharmas have no distinguishing appearance, it is because of the delusion of sentient beings that they have function. These Dharmas have no fixed place or direction, wise people will understand that Dharmas are not a single appearance, nor two appearances, nor different appearances. Why? Holder of the World! All Dharmas are not born and do not perish, there is no agent, all Dharmas are separated from the root, all Dharmas have no self-nature, surpassing all self-natures. All Dharmas have no place to return to, because all places of return are empty and without anything. Observing Dharmas in this way, one can understand well that Dharmas are without self and without person, observing and choosing Dharmas to be empty in nature. These Dharmas are all empty, because their nature is inherently empty. Dharmas have no appearance, because no appearance can be seen, therefore no desires arise for Dharmas. Immediately observe and choose all Dharmas to be unborn, thinking: 'There is actually no Dharma here that is born or perishes.' When observing in this way, the mind can dwell in one place, then one can understand that all Dharmas are unborn, and also know and see that all Dharmas are assembled, exhausted, and extinguished, and also enter the realm of all Dharmas being without appearance and without nature. Why? Holder of the World! All Dharmas have no determined self-nature, wise people can understand that Dharmas are without appearance and separated from appearance.'

'Holder of the World! A Bodhisattva Mahasattva observes Dharmas in accordance with the Dharma. One who observes in this way'

，於法無所得無所受，於法不為生不為住不為滅故行，而見一切法盡滅相寂滅相。

「持世！是名菩薩摩訶薩善觀四念處。何故說名念處？念處者，即是一切法無處，無起處無所有處，能如是入一切法則念不亂，名爲念處。又念處，是一切法不住不生不取，如實知見處，名爲念處。

持世經五根品第七

「持世！何謂菩薩摩訶薩善知諸根？菩薩摩訶薩正觀出世間五根。何等五？所謂信根、精進根、念根、定根、慧根。菩薩修習五根時，信一切法皆從眾因緣生，顛倒所起虛妄緣合，似如火輪又如夢性。信一切法無常苦不凈無我，如病如瘡無有堅牢，虛偽不實敗壞之相。又信一切法虛妄無所有，猶如空拳如虹雜色誑于小兒，憶想分別假借而有，無有本體無一定法。又信一切法，非過去非未來非現在，信一切法無所從來亦無所去，信一切法空無相無作，信一切法無生無作無起無相離諸相，而信持戒清凈，禪定清凈，智慧清凈，解脫清凈，解脫知見清凈。

「菩薩如是成就信根得不退轉，以信為首故能信持戒。是信常不退不失，成就不退法安住不動，信中常隨業果報成就信人，斷一切邪見，不離法求師，但以諸佛為師，常隨諸法實相，知僧行正道，住清凈戒成就忍辱，得如是不動不壞信，增上信故，

【現代漢語翻譯】於法無所得無所受，於法不為生不為住不為滅故行，而見一切法盡滅相寂滅相。

『持世（Bodhisattva's name）！這名為菩薩摩訶薩善於觀察四念處。』為何稱作念處？念處，即是一切法無處，無起處無所有處，能如是深入一切法，則念不亂，名爲念處。又念處，是一切法不住不生不取，如實知見處，名爲念處。

持世經五根品第七

『持世（Bodhisattva's name）！何謂菩薩摩訶薩善於了知諸根？菩薩摩訶薩正確地觀察出世間的五根。』何等為五？所謂信根、精進根、念根、定根、慧根。菩薩修習五根時，相信一切法皆從眾多因緣而生，由顛倒所引起的虛妄緣合，看起來像火輪，又如夢的性質。相信一切法是無常、苦、不凈、無我的，像疾病像瘡一樣沒有堅固，虛偽不實是敗壞之相。又相信一切法虛妄沒有實體，猶如空拳，像彩虹一樣用雜色欺騙小孩，是憶想分別假借而有，沒有本體沒有一定的法則。又相信一切法，非過去非未來非現在，相信一切法無所從來也無所去，相信一切法是空無相無作，相信一切法無生無作無起無相遠離諸相，而相信持戒清凈，禪定清凈，智慧清凈，解脫清凈，解脫知見清凈。

『菩薩如是成就信根，得到不退轉的境界，以信為首，所以能信守戒律。這種信心常常不退失，成就了不退轉的法，安住不動搖。在信心中常常隨順業果報，成就信人，斷除一切邪見，不離開佛法去尋求其他老師，只以諸佛為老師，常常隨順諸法實相，知道僧眾行持正道，安住于清凈的戒律，成就忍辱，得到這樣不動不壞的信心，因為增上的信心，

【English Translation】 Regarding the Dharma, not obtaining anything, not receiving anything; regarding the Dharma, not acting for arising, not acting for abiding, not acting for ceasing, therefore acting, and seeing all dharmas as having the aspect of complete cessation, the aspect of寂滅 (quiet extinction).

'持世 (Dhrtarashtra)! This is called a Bodhisattva-Mahasattva who is skilled at observing the Four Foundations of Mindfulness.' Why are they called Foundations of Mindfulness? Foundations of Mindfulness means that all dharmas have no place, no place of arising, no place of possession. Being able to enter all dharmas in this way, then mindfulness is not disturbed, and it is called Foundations of Mindfulness. Furthermore, Foundations of Mindfulness means that all dharmas do not abide, do not arise, do not grasp, and are the place of knowing and seeing reality as it is, and it is called Foundations of Mindfulness.

持世經 (Dhrtarashtra Sutra) - Chapter 7: The Five Roots

'持世 (Dhrtarashtra)! What is meant by a Bodhisattva-Mahasattva being skilled at knowing the roots? A Bodhisattva-Mahasattva correctly observes the five transcendental roots.' What are the five? They are the root of faith (信根), the root of diligence (精進根), the root of mindfulness (念根), the root of concentration (定根), and the root of wisdom (慧根). When a Bodhisattva cultivates the five roots, they believe that all dharmas arise from numerous causes and conditions, and are the false union arising from delusion, appearing like a fire wheel and like the nature of a dream. They believe that all dharmas are impermanent, suffering, impure, and without self, like a disease, like a sore, without firmness, false and unreal, and having the aspect of decay. Furthermore, they believe that all dharmas are illusory and without substance, like an empty fist, like a rainbow deceiving children with mixed colors, existing only through recollection, discrimination, and borrowing, without an inherent nature and without a fixed law. Furthermore, they believe that all dharmas are neither past, nor future, nor present; they believe that all dharmas come from nowhere and go nowhere; they believe that all dharmas are empty, without characteristics, and without action; they believe that all dharmas are without birth, without action, without arising, without characteristics, and are apart from all characteristics; and they believe in upholding the precepts purely, meditation purely, wisdom purely, liberation purely, and the knowledge and vision of liberation purely.

'When a Bodhisattva thus accomplishes the root of faith, they attain the state of non-retrogression. Because faith is the foremost, they are able to uphold the precepts with faith. This faith is constantly non-retrogressing and not lost, accomplishing the Dharma of non-retrogression, abiding steadfastly without wavering. In faith, they constantly accord with the karmic consequences, accomplishing a person of faith, cutting off all wrong views, not departing from the Dharma to seek other teachers, but taking all Buddhas as teachers, constantly according with the true nature of all dharmas, knowing that the Sangha practices the right path, abiding in pure precepts, accomplishing forbearance, attaining such unmoving and indestructible faith, because of increasing faith,

名為成就信根。

「持世！何謂菩薩摩訶薩正觀精進根、成就精進根、善知精進根？菩薩摩訶薩行精進不休不息，常欲除五蓋故勤行精進，乃至為聽如是等深法，名為精進。是菩薩求法不休不息精進不退，亦欲斷諸障礙法故，勤行精進而不怯弱，亦為斷種種惡不善衰惱法故勤行精進，又為增長種種善法故勤行精進。是菩薩決定成就精進，不貪著是精進，而入是平等精進，成就不退精進。是人為正方便，通達一切法故發行精進，于精進中不隨他人，于精進中得智慧明成不退相。能得如是不退精進增上精進故，得名成就精進根。

「持世！何謂菩薩摩訶薩能得念根？善修習念根，菩薩摩訶薩常攝念一處，佈施柔和具足梵行，持畢竟清凈戒、眾定、眾慧、眾解脫、眾解脫知見，眾常思念凈身口意業，常思念究竟其事，常思念一切法生滅住異相方便，常思念知見苦集滅道諦，常思念諸根力覺道禪定解脫諸三昧方便，常思念一切法不生不滅不作不起不可說相，常思念欲得無生智慧，常思念欲得具足忍智，常思念離智滅智，常思念欲得具足佛法，常思念不使聲聞辟支佛法入心，常思念無礙智慧，常不忘不失不退是念，入如是觀中而不隨他。是人得如是堅牢增上念故，名為成就念根。

「持世！何謂菩薩摩訶薩能

【現代漢語翻譯】現代漢語譯本：名為成就信根。

『持世（菩薩名）！什麼叫做菩薩摩訶薩正觀精進根、成就精進根、善知精進根？菩薩摩訶薩修行精進不停止，常想要去除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋）所以勤奮修行精進，乃至爲了聽聞這樣甚深的佛法，這叫做精進。這位菩薩爲了求法不停止精進不退轉，也想要斷除各種障礙佛法的因素，所以勤奮修行精進而不怯懦，也爲了斷除種種惡、不善、衰惱的法，所以勤奮修行精進，又爲了增長種種善法，所以勤奮修行精進。這位菩薩決定成就精進，不貪著這種精進，而進入這種平等精進，成就不會退轉的精進。這個人因為有正確的方便，通達一切法，所以發起精進，在精進中不隨從他人，在精進中得到智慧光明，成就不會退轉的相。能夠得到這樣不會退轉的增上精進，所以得名成就精進根。

『持世（菩薩名）！什麼叫做菩薩摩訶薩能夠得到念根？善於修習念根，菩薩摩訶薩常常收攝念頭於一處，佈施、柔和、具足梵行（清凈的行為），持有究竟清凈的戒律、眾多的禪定、眾多的智慧、眾多的解脫、眾多的解脫知見，常常思念清凈的身口意業，常常思念究竟其事，常常思念一切法生滅住異相的方便，常常思念知見苦集滅道四聖諦，常常思念諸根、力、覺、道、禪定、解脫各種三昧的方便，常常思念一切法不生不滅、不作不起、不可說的相，常常思念想要得到無生智慧，常常思念想要得到具足的忍智，常常思念離智滅智，常常思念想要得到具足的佛法，常常思念不讓聲聞、辟支佛法進入心中，常常思念無礙智慧，常常不忘記、不失去、不退轉這種念，進入這樣的觀中而不隨從他人。這個人得到這樣堅牢增上的念，所以名為成就念根。

『持世（菩薩名）！什麼叫做菩薩摩訶薩能夠

【English Translation】 English version: Named achievement of the root of faith.

『Holder of the World (Bodhisattva's name)! What is called the Bodhisattva-Mahasattva's root of right contemplation and diligence, the root of accomplished diligence, and the root of well-knowing diligence? The Bodhisattva-Mahasattva practices diligence without ceasing, constantly desiring to remove the five coverings (desire-cover, anger-cover, sleep-cover, restlessness-cover, doubt-cover), therefore diligently practices diligence, even to hear such profound Dharma, this is called diligence. This Bodhisattva seeks the Dharma without ceasing, diligently without retreating, also desiring to cut off all obstacles to the Dharma, therefore diligently practices diligence without being timid, also to cut off all kinds of evil, unwholesome, declining and afflicting Dharmas, therefore diligently practices diligence, and also to increase all kinds of good Dharmas, therefore diligently practices diligence. This Bodhisattva is determined to accomplish diligence, not being attached to this diligence, but entering this equal diligence, accomplishing non-retreating diligence. This person, because of right expedient means, understands all Dharmas, therefore initiates diligence, in diligence not following others, in diligence obtaining wisdom and light, accomplishing the non-retreating aspect. Being able to obtain such non-retreating increasing diligence, therefore is named the root of accomplished diligence.

『Holder of the World (Bodhisattva's name)! What is called the Bodhisattva-Mahasattva being able to obtain the root of mindfulness? Well cultivating the root of mindfulness, the Bodhisattva-Mahasattva constantly gathers mindfulness in one place, giving, gentleness, fulfilling pure conduct (brahmacarya), holding ultimately pure precepts, many meditations, many wisdoms, many liberations, many liberation knowledges and views, constantly thinking of pure body, speech, and mind karma, constantly thinking of ultimately accomplishing the matter, constantly thinking of the expedient means of all Dharmas' arising, dwelling, changing aspects, constantly thinking of knowing and seeing the Four Noble Truths of suffering, accumulation, cessation, and path, constantly thinking of the expedient means of the faculties, powers, awakenings, paths, meditations, liberations, various samadhis, constantly thinking of all Dharmas' non-arising, non-ceasing, non-doing, non-arising, unspeakable aspects, constantly thinking of desiring to obtain unproduced wisdom, constantly thinking of desiring to obtain complete forbearance-wisdom, constantly thinking of separation-wisdom and extinction-wisdom, constantly thinking of desiring to obtain complete Buddha-Dharma, constantly thinking of not letting the Dharma of Sravakas and Pratyekabuddhas enter the mind, constantly thinking of unobstructed wisdom, constantly not forgetting, not losing, not retreating from this mindfulness, entering such contemplation without following others. This person obtains such firm and increasing mindfulness, therefore is named the root of accomplished mindfulness.

『Holder of the World (Bodhisattva's name)! What is called the Bodhisattva-Mahasattva being able to

得定根、能得定根方便？菩薩摩訶薩于聖地中常行禪定，不依禪定、不貪禪定，善取禪定相，善得禪定方便解，善生禪定，亦能行無緣禪定。悉知諸禪定門，善知入禪定，善知住禪定，善知起禪定，而於禪定無所依止。善知所緣相，善知緣真相，亦不貪受禪味，于諸定中自在遊戲而不隨他，亦不隨禪生。于諸定中得自在力，于諸定中不以為難不以為少，隨意所欲。是人得如是增上禪定故，名得定根，得定根方便。

「持世！何謂菩薩摩訶薩成就慧根、得慧根方便？菩薩摩訶薩能成就通達慧根，所謂能正滅諸苦。是人成就是通達慧，處處所用皆得離觀舍觀，成就隨涅槃智慧。成就是慧根故，善知三界皆悉熾然，善知三界皆是苦，以是智慧不處三界。是人觀擇三界一切皆空，皆無相無愿，無生無作無起，見出一切有為法道，為具足諸佛法故，勤行精進如救頭然。是菩薩智慧無能沮壞，以是通達智慧能出三界，亦不依止三界事，斷一切有為法中喜，一切可染可著繫縛法中心不貪嗜，于諸五欲心皆厭離，心亦不住色無色界，成就增上智慧，成就無量功德猶如大海，以是智慧於一切法方便中無有疑難。是人以是智慧，通達三界，於三界中心無所繫，得是增上慧故，說名度慧根，得慧根方便。

「持世！何故名之為根

【現代漢語翻譯】現代漢語譯本如何獲得定根（Dhyana-mula，禪定之根）和獲得定根的方便之法？菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在聖地中常修禪定，但不依賴禪定，也不貪戀禪定，善於把握禪定的表相，善於獲得禪定的方便解脫，善於生起禪定，也能修習無緣禪定（無所緣的禪定）。完全瞭解各種禪定之門，善於進入禪定，善於安住禪定，善於從禪定中出離，但對於禪定沒有任何依賴。善於瞭解所緣之相，善於瞭解緣起的真相，也不貪圖享受禪定的滋味，在各種禪定中自在遊戲而不隨他人所轉，也不隨禪定而生。在各種禪定中獲得自在的力量，對於各種禪定不認為困難，也不認為稀少，隨心所欲。這樣的人因為獲得如此增上的禪定，所以稱為獲得定根，以及獲得定根的方便之法。

『持世（Dharanimdhara，菩薩名）！什麼叫做菩薩摩訶薩成就慧根（Prajna-mula，智慧之根）、獲得慧根的方便之法？菩薩摩訶薩能夠成就通達的慧根，也就是能夠真正滅除各種痛苦。這樣的人成就通達的智慧，處處所用都能得到離觀和舍觀，成就隨順涅槃（Nirvana，寂滅）的智慧。因為成就慧根的緣故，善於瞭解三界（Trailokya，欲界、色界、無色界）都充滿熾熱的痛苦，善於瞭解三界都是苦，因此以這種智慧不住於三界。這樣的人觀察選擇三界一切都是空，都是無相、無愿，無生、無作、無起，見到超出一切有為法（Samskrta，因緣和合而成的法）的道路，爲了具足諸佛的法，勤奮修行精進如同救頭燃。這位菩薩的智慧沒有能夠摧毀的，因為這種通達的智慧能夠出離三界，也不依賴三界的事情，斷除一切有為法中的喜樂，對於一切可以染污、可以執著、可以繫縛的法，心中不貪愛，對於各種五欲（Panca- কামা，色、聲、香、味、觸）都厭惡遠離，心也不住在色界（Rupa-dhatu，有形質的世界）的無色界（Arupa-dhatu，沒有形質的世界），成就增上的智慧，成就無量的功德猶如大海，因為這種智慧，對於一切法的方便之中沒有疑惑和困難。這樣的人以這種智慧，通達三界，對於三界中心無所繫縛，得到這種增上的智慧，所以稱為度慧根，獲得慧根的方便之法。

『持世！為什麼稱之為根？』

【English Translation】 English version How does one attain the root of Dhyana (Dhyana-mula, the root of meditation) and the means to attain the root of Dhyana? A Bodhisattva-Mahasattva (Great Bodhisattva) constantly practices Dhyana in sacred places, but does not rely on Dhyana, nor is greedy for Dhyana. They are skilled at grasping the characteristics of Dhyana, skilled at obtaining the means of liberation through Dhyana, skilled at generating Dhyana, and also able to practice objectless Dhyana (meditation without an object). They fully understand all the gates of Dhyana, are skilled at entering Dhyana, skilled at abiding in Dhyana, skilled at arising from Dhyana, but have no reliance on Dhyana. They are skilled at understanding the characteristics of what is conditioned, skilled at understanding the truth of dependent origination, and do not greedily enjoy the taste of Dhyana. They freely play in various Dhyanas without being led by others, nor are they born according to Dhyana. They obtain the power of freedom in various Dhyanas, and do not consider various Dhyanas difficult or scarce, but as they wish. Such a person, because they have obtained such increasing Dhyana, is called one who has obtained the root of Dhyana, and the means to obtain the root of Dhyana.

'Dharanimdhara (name of a Bodhisattva)! What is it called that a Bodhisattva-Mahasattva achieves the root of Prajna (Prajna-mula, the root of wisdom) and the means to obtain the root of Prajna? A Bodhisattva-Mahasattva is able to achieve the root of penetrating wisdom, which is to be able to truly extinguish all suffering. Such a person achieves penetrating wisdom, and in all places where it is used, they can obtain detachment and relinquishment, achieving wisdom that follows Nirvana (extinction). Because they have achieved the root of wisdom, they are skilled at understanding that the three realms (Trailokya, the desire realm, the form realm, and the formless realm) are all ablaze with suffering, and are skilled at understanding that the three realms are all suffering. Therefore, with this wisdom, they do not dwell in the three realms. Such a person observes and chooses that everything in the three realms is empty, without characteristics, without wishes, without birth, without action, without arising, and sees the path that transcends all conditioned phenomena (Samskrta, phenomena that arise from causes and conditions). In order to fully possess the Dharma of all Buddhas, they diligently practice with vigor as if saving their own head from burning. This Bodhisattva's wisdom cannot be destroyed, because this penetrating wisdom can liberate them from the three realms, and they do not rely on the affairs of the three realms. They cut off joy in all conditioned phenomena, and in all defilable, attachable, and binding phenomena, their hearts do not crave. They are disgusted and detached from all five desires (Panca- কামা, form, sound, smell, taste, and touch), and their hearts do not dwell in the form realm (Rupa-dhatu, the world of form) or the formless realm (Arupa-dhatu, the world without form), achieving increasing wisdom, achieving immeasurable merits like a great ocean. Because of this wisdom, they have no doubts or difficulties in the means of all Dharmas. Such a person, with this wisdom, penetrates the three realms, and their heart is not bound to the center of the three realms. Because they have obtained this increasing wisdom, it is said that they have crossed over the root of wisdom, and obtained the means to obtain the root of wisdom.'

'Dharanimdhara! Why is it called a root?'

？增上義故說名為根，不動義故說名為根，無能壞故說名為根，無能退故說名為根，不隨他故說名為根，不退轉故說名為根，無能牽故說名為根，隨順正法故說名為根，不貪著故說名為根，不雜故說名為根。

「又，持世！菩薩摩訶薩善知眾生諸根，亦能善學分別諸根。菩薩知染欲眾生諸根，知離染欲眾生諸根；知瞋恚眾生諸根，知離瞋恚眾生諸根；知愚癡眾生諸根，知離愚癡眾生諸根；知欲墮惡道眾生諸根，知欲生人中眾生諸根，知欲生天上眾生諸根；知軟心眾生諸根；知上眾生知中眾生知下眾生諸根；知壞敗不壞敗眾生諸根；知勤修不勤修眾生諸根；知巧不巧眾生諸根。

「知有罪無罪有垢無垢，知瞋礙不瞋礙，知隨順不隨順，知障礙不障礙眾生諸根；知欲界行，知色界無色界行眾生諸根；知厚善根薄善根，知畢定不畢定邪定眾生諸根；知慳貪離慳貪，知戲調不戲調，知狂惑不狂惑，知輕躁不輕躁，知瞋恚不忍，知柔軟能忍，知深厚慳，知具足施眾生諸根。

「知信者知不信者，知恭敬者知不恭敬者，知具足持戒，知清凈持戒，知具足忍辱；知懈怠知精進，知散心知得定，知無智慧知有智慧，知闇鈍知不闇鈍，知增上慢知不增上慢，知行正道知行邪道，知忘念知得念安慧。知散根知攝根，知壞

【現代漢語翻譯】現代漢語譯本：『因為增長的意義，所以稱為根；因為不動的意義，所以稱為根；因為沒有能破壞的，所以稱為根；因為沒有能使之退轉的，所以稱為根；因為不隨順其他的，所以稱為根；因為不退轉的緣故，所以稱為根；因為沒有能牽引的，所以稱為根；因為隨順正法的緣故，所以稱為根；因為不貪著的緣故，所以稱為根；因為不混雜的緣故，所以稱為根。

『又，持世（菩薩名）！菩薩摩訶薩（ महानसत्व，偉大的眾生）善於瞭解眾生的各種根器，也能夠善於學習分辨各種根器。菩薩瞭解有染欲的眾生的根器，瞭解離染欲的眾生的根器；瞭解有瞋恚的眾生的根器，瞭解離瞋恚的眾生的根器；瞭解有愚癡的眾生的根器，瞭解離愚癡的眾生的根器；瞭解將要墮入惡道的眾生的根器，瞭解將要生於人道的眾生的根器，瞭解將要生於天道的眾生的根器；瞭解軟心的眾生的根器；瞭解上等眾生、中等眾生、下等眾生的根器；瞭解會壞敗和不會壞敗的眾生的根器；瞭解勤奮修行和不勤奮修行的眾生的根器；瞭解巧妙和不巧妙的眾生的根器。

『瞭解有罪和無罪、有垢和無垢，瞭解有瞋礙和沒有瞋礙，瞭解隨順和不隨順，瞭解有障礙和沒有障礙的眾生的根器；瞭解欲界行和無行（指色界和無色界）的眾生的根器；瞭解深厚善根和薄弱善根，瞭解必定、不必定和邪定的眾生的根器；瞭解慳貪和離慳貪，瞭解戲調和不戲調，瞭解狂惑和不狂惑，瞭解輕躁和不輕躁，瞭解瞋恚和不忍，瞭解柔軟和能忍，瞭解深厚慳吝，瞭解具足佈施的眾生的根器。

『瞭解有信者和不信者，瞭解恭敬者和不恭敬者，瞭解具足持戒，瞭解清凈持戒，瞭解具足忍辱；瞭解懈怠和精進，了解散心和得定，瞭解沒有智慧和有智慧，瞭解闇鈍和不闇鈍，瞭解增上慢和不增上慢，瞭解行正道和行邪道，瞭解忘念和得念安慧。了解散根和攝根，瞭解壞

【English Translation】 English version: 'It is called 'root' because of the meaning of increase; it is called 'root' because of the meaning of immovability; it is called 'root' because it cannot be destroyed; it is called 'root' because it cannot be regressed; it is called 'root' because it does not follow others; it is called 'root' because it does not regress; it is called 'root' because it cannot be drawn away; it is called 'root' because it accords with the Right Dharma; it is called 'root' because it is not greedy; it is called 'root' because it is not mixed.

'Moreover, Dharanimdhara (持世, name of a Bodhisattva)! A Bodhisattva-Mahasattva (菩薩摩訶薩, a great being) is skilled at understanding the various faculties of beings, and is also skilled at learning to distinguish the various faculties. The Bodhisattva understands the faculties of beings with defiled desires, and understands the faculties of beings without defiled desires; understands the faculties of beings with anger, and understands the faculties of beings without anger; understands the faculties of beings with ignorance, and understands the faculties of beings without ignorance; understands the faculties of beings who are about to fall into evil paths, understands the faculties of beings who are about to be born in the human realm, understands the faculties of beings who are about to be born in the heavens; understands the faculties of beings with soft hearts; understands the faculties of superior beings, intermediate beings, and inferior beings; understands the faculties of beings who are corruptible and incorruptible; understands the faculties of beings who are diligent in cultivation and not diligent in cultivation; understands the faculties of beings who are skillful and unskillful.

'Understands those with guilt and without guilt, with defilement and without defilement, with anger and without anger, who are compliant and non-compliant, with obstacles and without obstacles; understands the faculties of beings who practice in the Desire Realm, and those who practice in the Form and Formless Realms (無行); understands those with thick roots of goodness and thin roots of goodness, those who are definitely, indefinitely, and wrongly determined; understands those who are stingy and not stingy, playful and not playful, deluded and not deluded, frivolous and not frivolous, angry and not patient, gentle and patient, deeply stingy, and fully generous.

'Understands those who have faith and those who do not have faith, those who are respectful and those who are not respectful, those who fully uphold the precepts, those who purely uphold the precepts, those who fully endure; understands those who are lazy and those who are diligent, those with scattered minds and those who have attained samadhi, those without wisdom and those with wisdom, those who are dull and those who are not dull, those with excessive pride and those without excessive pride, those who walk the right path and those who walk the wrong path, those who are forgetful and those who have mindfulness and wisdom. Understands those with scattered faculties and those with gathered faculties, understands those who are corrupt

根不壞根，知凈根不凈根，知明根，知發小乘根，知發辟支佛乘根，知諸菩薩根，知發佛乘根。是菩薩得度如是諸根分別方便，于如是等眾生分別諸根智慧中方便，不隨他故，說名得諸根方便，亦名不為他所牽，亦名不可破壞，亦名不退轉，亦名得方便力，亦名得人根，亦名得諸天、龍神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅、伽人、非人等根，亦名得最自在，亦名得不壞不動，亦名到彼岸者。成就如是功德者，於一切法中，疾得自在力。

持世經卷第三大正藏第 14 冊 No. 0482 持世經

持世經卷第四

姚秦龜茲三藏鳩摩羅什譯

持世經八聖道分品第八

「持世！何謂菩薩摩訶薩善能知道、菩薩摩訶薩安住道中？何等為道？所謂八聖道分：正見、正思惟、正語、正業、正命、正精進、正念、正定。

「持世！何謂菩薩摩訶薩名為行八聖道分？何謂名為得八聖道分方便？菩薩摩訶薩得正見安住正見，為斷一切見故行道，為斷一切諸見故安住于道，乃至斷涅槃見佛見。何以故？持世！一切諸見皆名為邪，乃至涅槃見佛見；破壞一切貪著諸見故，名為正見。又無諸見無取諸見，不念不貪著不緣不行不分別一切諸見，是名正見。以是正見為見何等？見

【現代漢語翻譯】現代漢語譯本：瞭解不壞的根器，瞭解清凈的根器和不清凈的根器，瞭解聰明的根器，瞭解發起小乘（Hinayana）根器，瞭解發起辟支佛乘（Pratyekabuddhayana）根器，瞭解諸菩薩（Bodhisattva）的根器，瞭解發起佛乘（Buddhayana）的根器。菩薩（Bodhisattva）獲得度化，像這樣分辨各種根器的方便法門，對於像這樣的眾生，在分辨各種根器的智慧中運用方便，不隨他人所轉，這被稱為獲得諸根方便，也稱為不被他人所牽引，也稱為不可破壞，也稱為不退轉，也稱為獲得方便力，也稱為獲得人根，也稱為獲得諸天（Deva）、龍神（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）人、非人等的根器，也稱為獲得最自在，也稱為獲得不壞不動，也稱為到達彼岸的人。成就這樣功德的人，在一切法中，迅速獲得自在的力量。

《持世經》卷第三大正藏第 14 冊 No. 0482 《持世經》

《持世經》卷第四

姚秦龜茲三藏鳩摩羅什譯

《持世經》八聖道分品第八

『持世（Dharanimdhara）！什麼叫做菩薩摩訶薩（Bodhisattva-Mahasattva）善於知道，菩薩摩訶薩安住在道中？什麼是道？就是八聖道分：正見、正思惟、正語、正業、正命、正精進、正念、正定。』

『持世（Dharanimdhara）！什麼叫做菩薩摩訶薩（Bodhisattva-Mahasattva）名為行八聖道分？什麼叫做名為得八聖道分方便？菩薩摩訶薩（Bodhisattva-Mahasattva）獲得正見安住正見，爲了斷除一切見解而行道，爲了斷除一切諸見解而安住于道，乃至斷除涅槃見佛見。為什麼呢？持世（Dharanimdhara）！一切諸見解都叫做邪見，乃至涅槃見佛見；破壞一切貪著諸見解的緣故，叫做正見。又沒有諸見解，沒有執取諸見解，不憶念不貪著不攀緣不行動不分別一切諸見解，這叫做正見。以這個正見來見什麼呢？見……』

【English Translation】 English version: Understanding the indestructible roots, understanding pure and impure roots, understanding bright roots, understanding those who develop the roots for the Hinayana (Small Vehicle), understanding those who develop the roots for the Pratyekabuddhayana (Solitary Buddha Vehicle), understanding the roots of all Bodhisattvas, understanding those who develop the roots for the Buddhayana (Buddha Vehicle). The Bodhisattva attains liberation, and in this way, skillfully distinguishes various roots. Regarding such beings, he employs skillful means in the wisdom of distinguishing various roots, not following others' lead. This is called obtaining the skillful means of the roots, also called not being led by others, also called indestructible, also called non-retrogressing, also called obtaining the power of skillful means, also called obtaining human roots, also called obtaining the roots of Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (giant birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, non-humans, etc., also called obtaining the greatest freedom, also called obtaining the indestructible and immovable, also called those who have reached the other shore. One who achieves such merits quickly obtains the power of freedom in all dharmas (teachings).

Holding the World Sutra, Volume 3 Taisho Tripitaka Volume 14, No. 0482, Holding the World Sutra

Holding the World Sutra, Volume 4

Translated by Kumarajiva of the Yao Qin Dynasty, from Kucha

Holding the World Sutra, Eighth Section on the Eightfold Noble Path

'Dharanimdhara! What is it called that a Bodhisattva-Mahasattva is skilled in knowing the path, and a Bodhisattva-Mahasattva dwells in the path? What is the path? It is the Eightfold Noble Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.'

'Dharanimdhara! What is it called that a Bodhisattva-Mahasattva is named as practicing the Eightfold Noble Path? What is it called obtaining the skillful means of the Eightfold Noble Path? The Bodhisattva-Mahasattva obtains Right View and dwells in Right View, practices the path to cut off all views, dwells in the path to cut off all views, even cutting off the view of Nirvana and the view of Buddha. Why? Dharanimdhara! All views are called wrong views, even the view of Nirvana and the view of Buddha; because of destroying all clinging to views, it is called Right View. Furthermore, without views, without grasping views, without remembering, without clinging, without depending, without acting, without discriminating all views, this is called Right View. With this Right View, what does one see? One sees...'

一切世間虛妄顛倒為諸見所縛。如是見時，名為安住斷一切見，於是正見亦不念不見不貪著分別，乃至涅槃見佛見，為不起一切見故行。

「云何名為正見？一切法寂滅，念相不生不滅同於涅槃。如是亦不念不分別是一切法，不念不分別不現在前，不正不邪不取不捨，是名出世間正見。何故名為出世間正見？是人不得世間不得出世間，度世間已無所分別，是故名為出世間正見。正見者如知見世間，出世間亦如是，是人不復分別是世間是出世間，斷諸憶想分別，名為出世間正見。是人不見邪不見正，斷一切心所念，名為正見。又正見者，于諸法中更無差別，是故說名正見。又正見者，如實知諸邪見義。又正見者，觀諸邪見即是平等。是名菩薩摩訶薩安住正見。

「持世！菩薩摩訶薩住正見中，如實知正思惟，作是念：『一切思惟皆為是邪，乃至涅槃思惟佛思惟皆是邪思惟。何以故？斷諸分別名為正思惟。』無所分別名為正分別，斷分別是正分別。何以故？是人知見一切思惟相已則無有邪，是人更不分別是此是彼，住如是正分別中，更不得諸分別若正若邪。如是之人離諸分別、過諸分別故，說名正思惟。正思惟者，即是分別知見一切分別皆虛誑不實從顛倒起，諸分別中無有分別。是人安住正思惟，更不得分別

【現代漢語翻譯】現代漢語譯本：一切世間都是虛妄顛倒的，被各種錯誤的見解所束縛。當這樣觀察時，就叫做安住于斷除一切見解。在這種情況下，即使是正確的見解也不執著，不認為是不見，不貪戀分別，乃至對於涅槃的見解、佛的見解，都是爲了不起任何見解而修行。

『什麼叫做正見（Samyag-dṛṣṭi，正確的見解）？一切法（Dharma，宇宙間一切事物和現象）都是寂靜的，念頭的生起和滅去都與涅槃（Nirvana，解脫）相同。像這樣，也不執著、不分別一切法，不執著、不分別現在，不認為是正也不認為是邪，不取也不捨，這叫做超世間的正見。為什麼叫做超世間的正見？因為這個人既不執著於世間，也不執著于超世間，已經超越了世間，沒有什麼可以分別的，所以叫做超世間的正見。具有正見的人，就像他了解世間一樣，也同樣瞭解超世間，這個人不再分別什麼是世間，什麼是超世間，斷除各種憶念和分別，叫做超世間的正見。這個人既不認為有邪見，也不認為有正見，斷除一切心中的念頭，叫做正見。還有，具有正見的人，對於各種法不再有差別之見，所以叫做正見。還有，具有正見的人，如實地瞭解各種邪見的含義。還有，具有正見的人，觀察各種邪見，認為它們都是平等的。這叫做菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）安住于正見。』

『持世（Dharanimdhara，人名）！菩薩摩訶薩安住在正見中，如實地瞭解正思惟（Samyak-saṃkalpa，正確的思考），這樣想：『一切思惟都是邪的，乃至對於涅槃的思惟、對於佛的思惟，都是邪思惟。為什麼呢？因為斷除各種分別就叫做正思惟。』沒有分別就叫做正確的分別，斷除分別就是正確的分別。為什麼呢？因為這個人瞭解一切思惟的真相之後，就沒有什麼邪的了，這個人不再分別這個是此，那個是彼，安住在這樣的正確分別中，就再也得不到各種分別，無論是正的還是邪的。像這樣的人，遠離各種分別、超越各種分別，所以叫做正思惟。正思惟就是分別知見一切分別都是虛假的、不真實的，是從顛倒產生的，各種分別中沒有真正的分別。這個人安住在正思惟中，就再也得不到分別。

【English Translation】 English version: All worldly realms are illusory and inverted, bound by various views. When one sees in this way, it is called abiding in the severance of all views. In this state, even right view is not clung to, not regarded as non-seeing, not craved with discrimination, even the view of Nirvana (Nirvana, liberation) and the view of the Buddha are practiced to prevent the arising of any views.

'What is called right view (Samyag-dṛṣṭi, correct view)? All dharmas (Dharma, universal elements) are quiescent, the arising and ceasing of thoughts are the same as Nirvana (Nirvana, liberation). Likewise, one does not cling to or discriminate all dharmas, does not cling to or discriminate the present, does not consider it right or wrong, neither grasping nor abandoning. This is called supramundane right view. Why is it called supramundane right view? Because such a person neither clings to the mundane nor to the supramundane, having transcended the mundane, there is nothing to discriminate. Therefore, it is called supramundane right view. One with right view knows the mundane as it is, and the supramundane is also the same. Such a person no longer discriminates between the mundane and the supramundane, cutting off all memories and discriminations, which is called supramundane right view. Such a person sees neither wrong nor right, cutting off all thoughts in the mind, which is called right view. Furthermore, one with right view sees no difference among all dharmas, hence it is called right view. Moreover, one with right view knows the meaning of all wrong views as they truly are. Furthermore, one with right view observes all wrong views as being equal. This is called a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, great Bodhisattva) abiding in right view.'

'Dharanimdhara (Dharanimdhara, name of a person)! A Bodhisattva-mahāsattva abiding in right view truly knows right thought (Samyak-saṃkalpa, correct thought), thinking thus: 'All thoughts are wrong, even thoughts of Nirvana and thoughts of the Buddha are wrong thoughts. Why? Because severing all discriminations is called right thought.' Non-discrimination is called right discrimination, severing discrimination is right discrimination. Why? Because such a person, knowing the nature of all thoughts, has no wrong. Such a person no longer discriminates this from that, abiding in such right discrimination, one can no longer obtain any discriminations, whether right or wrong. Such a person, being apart from all discriminations and transcending all discriminations, is said to have right thought. Right thought is discriminating and knowing that all discriminations are false and unreal, arising from inversion, and there is no true discrimination among all discriminations. Such a person abiding in right thought can no longer obtain discriminations.

若正若邪，離諸分別、過諸分別、斷諸分別故，說名正分別。是人爾時於一切分別中無所繫縛，知見諸分別性皆平等故，是名安住正思惟。

「持世！菩薩摩訶薩勤集正語，是人見一切語言虛妄不實從顛倒起，但憶想分別從眾因緣有，作是念：『是語言相語言中不可得，滅一切語，如實知一切口業，名為正語。是語言無所從來亦無所去，能如是見者，名為正語。是人爾時安住實相中，有所語言皆是正語，是故說安住正語中。是人得住第一清凈口業，亦知見諸口業相，亦通達一切語言。是人所說終不有邪，是故說名住于正語。』

「持世！菩薩摩訶薩善知一切語業皆是邪業，知一切諸業虛妄無所有不作不起。何以故？諸業中無一決定，滅一切業名為正業。正業者，于業不分別若正若邪，入諸業平等故，不分別業若正若邪，是故說名正業。又正業者，則是不繫三界義，如實知見義，如實平等中更無分別是正是邪。菩薩行如是正業，如實知見一切業故，如實於法無取無舍，是故說名行正業。正業中無有邪業，是人如實知見故，說名住于正業中。

「持世！何謂菩薩摩訶薩善知一切諸命皆是邪命？何以故？若有命相法相取相，乃至涅槃相佛相，乃至清凈佛法相，住於是中作清凈命，皆名邪命。正命者，舍諸

【現代漢語翻譯】現代漢語譯本：無論是正還是邪，都遠離一切分別，超越一切分別，斷除一切分別，因此稱為『正分別』（Samyak-vikalpa）。這樣的人在任何時候都不會被任何分別所束縛，因為他了知所有分別的自性都是平等的，這稱為安住于『正思惟』（Samyak-samkalpa）。

『持世（Dhrtarashtra）！菩薩摩訶薩精勤積聚『正語』（Samyak-vak），這樣的人看到一切語言都是虛妄不實的，是從顛倒妄想產生的，只是憶念和分別，由眾多因緣和合而成。他這樣想：『語言的自性在語言中是不可得的，滅除一切語言，如實地了知一切口業，稱為『正語』。這些語言無所從來，也無所去，能夠這樣見解的人，稱為『正語』。』這樣的人在任何時候都安住在實相中，所說的一切語言都是『正語』，所以說安住在『正語』中。這樣的人能夠安住于第一清凈的口業，也了知一切口業的自性，也通達一切語言。這樣的人所說的話語終究不會有邪，所以稱為安住于『正語』。

『持世（Dhrtarashtra）！菩薩摩訶薩善於了知一切語業都是邪業，了知一切諸業都是虛妄不實的，不造作也不生起。為什麼呢？因為諸業中沒有一個是決定的，滅除一切業稱為『正業』（Samyak-karmanta）。『正業』是指對於業不分別什麼是正，什麼是邪，進入諸業的平等性中，不分別業是正還是邪，所以稱為『正業』。而且，『正業』是不被三界所束縛的意義，如實地了知和見解的意義，在如實的平等中不再有分別是正是邪。菩薩行持這樣的『正業』，如實地了知和見解一切業，因此如實地對於法不取不捨，所以稱為行持『正業』。在『正業』中沒有邪業，這樣的人如實地了知和見解，所以稱為安住在『正業』中。

『持世（Dhrtarashtra）！什麼是菩薩摩訶薩善於了知一切諸命都是『邪命』（Mithya-ajiva）呢？為什麼呢？如果有人執著于命的自性、法的自性、取的自性，乃至涅槃的自性、佛的自性，乃至清凈佛法的自性，安住于這些之中而行持清凈的生命，都稱為『邪命』。『正命』（Samyak-ajiva）是指捨棄一切

【English Translation】 English version: Whether it is right or wrong, it is called 'Right Discrimination' (Samyak-vikalpa) because it is apart from all discriminations, transcends all discriminations, and cuts off all discriminations. Such a person is not bound by any discrimination at any time, because he knows that the nature of all discriminations is equal, which is called abiding in 'Right Thought' (Samyak-samkalpa).

'Dhrtarashtra! A Bodhisattva-Mahasattva diligently accumulates 'Right Speech' (Samyak-vak). Such a person sees that all languages are false and unreal, arising from perverted thoughts, but are memories and discriminations, arising from many causes and conditions. He thinks: 'The nature of language is unattainable in language. Extinguishing all languages and truly knowing all verbal karma is called 'Right Speech'. These languages have nowhere to come from and nowhere to go. One who can see in this way is called 'Right Speech'.' Such a person abides in reality at all times, and all the languages he speaks are 'Right Speech', so it is said that he abides in 'Right Speech'. Such a person can abide in the first pure verbal karma, and also knows the nature of all verbal karma, and also understands all languages. The words spoken by such a person will never be evil, so it is called abiding in 'Right Speech'.'

'Dhrtarashtra! A Bodhisattva-Mahasattva knows well that all verbal karma is evil karma, and knows that all karmas are false and unreal, without creation or arising. Why? Because none of the karmas is definite. Extinguishing all karma is called 'Right Action' (Samyak-karmanta). 'Right Action' means not distinguishing between right and wrong in karma, entering into the equality of all karmas, and not distinguishing between right and wrong in karma, so it is called 'Right Action'. Moreover, 'Right Action' means not being bound by the three realms, the meaning of truly knowing and seeing, and there is no longer any distinction between right and wrong in true equality. A Bodhisattva practices such 'Right Action', truly knowing and seeing all karma, so he truly neither takes nor abandons the Dharma, so it is called practicing 'Right Action'. There is no evil karma in 'Right Action'. Such a person truly knows and sees, so it is called abiding in 'Right Action'.'

'Dhrtarashtra! What is it that a Bodhisattva-Mahasattva knows well that all lives are 'Wrong Livelihood' (Mithya-ajiva)? Why? If someone is attached to the nature of life, the nature of Dharma, the nature of grasping, even the nature of Nirvana, the nature of Buddha, even the nature of pure Buddha-Dharma, and abides in these and practices a pure life, it is all called 'Wrong Livelihood'. 'Right Livelihood' (Samyak-ajiva) means abandoning all

資生所著，斷諸販賣，不分別不戲論，過一切戲論，是名正命。正命中更不分別是邪命是正命，即得一切清凈命，是故說名得清凈正命。又一切諸命皆不生，無有邪正，是人名為得清凈命。安住正道無有戲論，住是正命中，不取正命不捨邪命，是故說名住正命中。是人爾時不名住正不名住邪，得清凈平等命，離於命相無動無作，不念命不念非命，但名為如實知者如實見者，是故說名住正命中。

「持世！何謂菩薩摩訶薩善知正精進、菩薩摩訶薩住正精進？若菩薩為斷一切精進道故，名為住正精進。何以故？一切精進皆為是邪，諸有所發有作有行皆名為邪。何以故？一切法皆是邪作，有所發作皆是虛妄，若虛妄者即亦是邪。正精進者，無發無作無行無愿，一切法中斷有所作。是菩薩於一切法中斷有所作，乃至涅槃相佛相中不生有所作相，是人善知一切所作皆為虛妄，為無所作故行道若是。正者則無所作，一切法平等無差別，無有所作過所作相。是菩薩善知精進非是精進道，不取不捨故說名住正精進。正精進者，即是諸精進不可得義，即是諸法如實知見義。所謂正精進如是見者，不復分別是邪精進是正精進，是故說名正精進。

「持世！何謂菩薩摩訶薩善知正念？菩薩摩訶薩知見一切念皆是邪念，有所念處皆

【現代漢語翻譯】現代漢語譯本資生所著，斷絕各種販賣行為，不作分別也不作戲論，超越一切戲論，這叫做正命（正確的謀生方式）。在正命中，不再分別什麼是邪命什麼是正命，就能獲得一切清凈的生命，因此被稱為獲得清凈正命。進一步說，一切生命都不生起，沒有邪正之分，這樣的人被稱為獲得清凈生命。安住于正道，沒有戲論，安住于這種正命中，不執取正命也不捨棄邪命，因此被稱為安住于正命中。這樣的人，此時不稱為安住于正，也不稱為安住于邪，獲得清凈平等的生命，遠離生命的表相，沒有動搖也沒有造作，不念及生命也不念及非生命，只是如實地知曉、如實地看見，因此被稱為安住于正命中。『持世（菩薩名）！什麼是菩薩摩訶薩善於瞭解正精進（正確的努力），菩薩摩訶薩安住于正精進？如果菩薩爲了斷絕一切精進之道，這叫做安住于正精進。為什麼這麼說呢？一切精進都是邪的，凡是有所發起、有所作為、有所行動，都叫做邪。為什麼這麼說呢？一切法都是邪作，有所發起作為都是虛妄的，如果是虛妄的，那就是邪的。正精進，是沒有發起、沒有作為、沒有行動、沒有願望，在一切法中，斷絕有所作為。這樣的菩薩，在一切法中，斷絕有所作為，乃至在涅槃相、佛相中，不生起有所作為的念頭，這樣的人善於瞭解一切所作都是虛妄的，爲了無所作為而修行。正，就是無所作為，一切法平等沒有差別，沒有所作，超越所作的表相。這樣的菩薩，善於瞭解精進不是精進之道，不執取也不捨棄，所以被稱為安住于正精進。正精進，就是一切精進都不可得的意義，就是一切法如實知見的意義。所謂正精進，像這樣見解的人，不再分別什麼是邪精進什麼是正精進，因此被稱為正精進。『持世（菩薩名）！什麼是菩薩摩訶薩善於瞭解正念（正確的念頭）？菩薩摩訶薩知曉並看見一切念頭都是邪念，凡是有所念及之處，都是...

【English Translation】 English version That which is produced by livelihood, severing all kinds of selling, not discriminating, not engaging in frivolous discussions, surpassing all frivolous discussions, is called Right Livelihood. In Right Livelihood, one no longer distinguishes between what is wrong livelihood and what is right livelihood, and thus attains all pure life. Therefore, it is said to have attained pure Right Livelihood. Furthermore, all lives do not arise, there is no distinction between wrong and right; such a person is called to have attained pure life. Abiding in the right path without frivolous discussions, dwelling in this Right Livelihood, neither grasping at Right Livelihood nor abandoning Wrong Livelihood, therefore it is said to dwell in Right Livelihood. Such a person, at this time, is neither called to dwell in right nor called to dwell in wrong, attaining pure and equal life, being apart from the appearance of life, without movement and without action, not thinking of life and not thinking of non-life, but is merely called one who knows things as they are and sees things as they are. Therefore, it is said to dwell in Right Livelihood. 『Holder of the World (a Bodhisattva's name)! What is it that a Bodhisattva-Mahasattva is skilled in knowing Right Effort, and a Bodhisattva-Mahasattva abides in Right Effort? If a Bodhisattva, for the sake of severing all paths of effort, is called to abide in Right Effort. Why is that? All efforts are wrong, whatever is initiated, acted upon, or performed is called wrong. Why is that? All dharmas are wrong actions, whatever is initiated and acted upon is false. If it is false, then it is also wrong. Right Effort is without initiation, without action, without performance, without wish; in all dharmas, there is a cessation of action. This Bodhisattva, in all dharmas, ceases to act, even in the characteristics of Nirvana and the characteristics of Buddha, does not give rise to the thought of acting. Such a person is skilled in knowing that all actions are false, and practices the path for the sake of non-action. Right is non-action, all dharmas are equal without difference, without action, surpassing the appearance of action. This Bodhisattva is skilled in knowing that effort is not the path of effort, neither grasping nor abandoning, therefore it is said to abide in Right Effort. Right Effort is the meaning that all efforts are unattainable, it is the meaning of truly knowing and seeing all dharmas. One who sees Right Effort in this way no longer distinguishes between what is wrong effort and what is right effort, therefore it is called Right Effort. 『Holder of the World (a Bodhisattva's name)! What is it that a Bodhisattva-Mahasattva is skilled in knowing Right Mindfulness? A Bodhisattva-Mahasattva knows and sees that all thoughts are wrong thoughts, wherever there is a thought, it is...

是邪念。何以故？一切念是邪念，若於處所念生皆是邪念，無憶無念是名正念。何以故？一切念從虛妄因緣起，是故有生念處皆為邪念。若於處所無生無滅是名正念，無有處所起念業，是名安住清凈念中，無處生邪念。是人知見一切法皆為是邪，是正法中無念，是故說安住正念中。

「又正念者，於法無有分別是正念是邪念，是人通達一切念皆無念相，常行六舍心故說名住正念。是人更無所貪樂，亦不分別是無念，以諸法平等通達一切念。是人如實知見一切念故，若念若非念無取無舍，是故說安住正念中。是人所念更不分別是等是不等，于念非念不隨不緣，以無緣故知一切念非念，若念若非念不覆在心。是人安住正念故，不可說不可示，斷一切語言，離一切語言，如實知一切語言，不分別此彼故，說名安住正念。

「持世！何謂菩薩摩訶薩安住正定？菩薩摩訶薩觀一切定皆是邪定。何以故？凡諸法中，所取緣定相，所取知定相，所取三昧戲論定相，皆名為邪。邪者即是貪著義，是定不爾，如所緣取相不取相，無求無戲論無憶念，名為正定。若不貪著不分別此彼，斷貪著喜不受定味，壞取定相心無所住，是名正定。又正定者，不依止一切定中而不戲論，如實通達法之本體，善知定相心不貪著，欲破彼此念道

【現代漢語翻譯】現代漢語譯本：是邪念。為什麼呢？一切念頭都是邪念，如果在某個處所生起念頭，那都是邪念，沒有憶念沒有念頭才叫做正念。為什麼呢？一切念頭都是從虛妄的因緣而生起，所以凡是有生起念頭的地方都是邪念。如果在某個處所沒有生起也沒有滅去，這叫做正念，沒有在任何處所生起念頭的行為，這叫做安住在清凈的念頭中，沒有地方生起邪念。這樣的人知曉並看清一切法都是邪的，在正法中是沒有念頭的，所以說安住在正念中。

『又，所謂正念，就是對於法沒有分別，無論是正念還是邪念，這樣的人通達一切念頭都沒有念頭的相狀，常常實行六種捨棄的心，所以叫做安住在正念中。這樣的人不再貪圖享樂，也不分別什麼是無念，因為對於諸法平等通達一切念頭。這樣的人如實地知曉並看清一切念頭，對於念頭或者非念頭，沒有取捨，所以說安住在正念中。這樣的人所念的不再分別什麼是相等什麼是不等，對於念頭或者非念頭，不隨順也不攀緣，因為沒有攀緣的緣故，知道一切念頭都不是念頭，無論是念頭還是非念頭都不再放在心上。這樣的人安住在正念中，不可說也不可示，斷絕一切語言，遠離一切語言，如實地知曉一切語言，不分別此和彼，所以叫做安住在正念中。

『持世（菩薩名）！什麼叫做菩薩摩訶薩安住在正定中？菩薩摩訶薩觀察一切禪定都是邪定。為什麼呢？凡是在諸法中，所取緣定的相狀，所取知定的相狀，所取三昧戲論定的相狀，都叫做邪定。邪就是貪著的含義，真正的禪定不是這樣，就像所攀緣取著的相狀不取著，沒有追求沒有戲論沒有憶念，這叫做正定。如果不貪著不分別此和彼，斷絕貪著的喜悅不接受禪定的滋味，破壞取著禪定的相狀，心中沒有住所，這叫做正定。又，所謂正定，就是不依止一切禪定中而不戲論，如實地通達法的本體，善於知曉禪定的相狀，心中不貪著，想要破除彼此的念頭。』

【English Translation】 English version: These are evil thoughts. Why? All thoughts are evil thoughts. If thoughts arise in a certain place, they are all evil thoughts. Having no memory and no thought is called right mindfulness. Why? All thoughts arise from false causes and conditions, therefore, all places where thoughts arise are evil thoughts. If there is no arising and no ceasing in a certain place, that is called right mindfulness. There is no action of arising thoughts in any place, that is called dwelling in pure mindfulness, and there is no place for evil thoughts to arise. Such a person knows and sees that all dharmas are evil, and there is no thought in the right Dharma, therefore it is said to dwell in right mindfulness.

'Furthermore, right mindfulness is the absence of discrimination towards dharmas, whether it is right mindfulness or evil mindfulness. Such a person understands that all thoughts have no characteristic of thought, and constantly practices the six relinquishments, therefore it is called dwelling in right mindfulness. Such a person no longer craves pleasure, nor does he discriminate what is non-thought, because he equally understands all thoughts in relation to all dharmas. Such a person truly knows and sees all thoughts, and has no grasping or rejection of thoughts or non-thoughts, therefore it is said to dwell in right mindfulness. Such a person's thoughts no longer discriminate what is equal and what is unequal, and he neither follows nor clings to thoughts or non-thoughts. Because there is no clinging, he knows that all thoughts are not thoughts, and neither thoughts nor non-thoughts remain in his mind. Such a person dwells in right mindfulness, which is unspeakable and unshowable, cutting off all language, abandoning all language, truly knowing all language, and not discriminating this and that, therefore it is called dwelling in right mindfulness.'

'Holder of the World (Bodhisattva's name)! What is it called when a Bodhisattva-Mahasattva dwells in right concentration? A Bodhisattva-Mahasattva observes that all concentrations are evil concentrations. Why? Because in all dharmas, the characteristics of grasping conditioned concentration, the characteristics of grasping knowing concentration, and the characteristics of grasping samadhi discursive concentration are all called evil concentrations. Evil means attachment, but true concentration is not like that. Like the characteristics of what is grasped and clung to, there is no grasping, no seeking, no discursiveness, and no memory, that is called right concentration. If one does not crave, does not discriminate this and that, cuts off the joy of craving, does not accept the taste of concentration, destroys the characteristics of grasping concentration, and the mind has no dwelling place, that is called right concentration. Furthermore, right concentration is not relying on all concentrations and not engaging in discursiveness, truly understanding the essence of the Dharma, skillfully knowing the characteristics of concentration, and the mind does not crave, wanting to break the thoughts of this and that.'

，如是語亦不分別，斷一切分別故，名為正定。

「又正定中更不生邪正想，破一切想、斷一切想、滅一切想故，名為正定。正定者，不生邪正不分別邪正，是名正定。何以故？是菩薩通達諸定方便住是正定中，不復為若定若定相所繫，過諸定相，故說名正定。正定名於法無所戲論，諸法平等中無有戲論，所謂是正是邪。正定者，即是諸法平等義。正定者，能出諸禪定三界一切有為法，能如實知見一切五道生死義。持世！是名諸菩薩摩訶薩住如是定中，名為得正定方便，名為善知道、善知道方便，所謂如實知見能至涅槃道。

持世經世間出世間品第九

「持世！何謂菩薩摩訶薩善知世間出世間法？何謂得世間出世間法方便？持世！菩薩摩訶薩正觀世間出世間法。

「何等為世間法？菩薩作是念：『凡所有法，憶想分別，從顛倒起，眾因緣生，系虛妄緣，從二相起，空無所有，如虹雜色，亦如火輪誑于凡夫。破壞義故假名世間，是名世間。』諸世間法皆非是實，從虛妄緣起不作不起相，但因陰界入色聲香味觸法故說，因名色故說，隨凡夫人心所貪著，又隨種種貪著邪見，如亂絲無緒，如茅根蔓草互相連著，隨顛倒相應故，說名世間法。

「何等為出世間法？如是世間法，從本已來如實性

【現代漢語翻譯】現代漢語譯本：像這樣說話也不分別，因為斷絕了一切分別，所以稱為正定（Samadhi，三摩地，指一種高度集中的精神狀態）。

『此外，在正定中不再產生邪正的想法，因為破除一切想法、斷絕一切想法、滅除一切想法，所以稱為正定。正定就是不產生邪正的想法，不分別邪正，這就是正定。為什麼呢？因為菩薩通達各種禪定的方便法門，安住于這種正定中，不再被任何禪定或禪定的表相所束縛，超越了各種禪定的表相，所以稱為正定。正定意味著對於法沒有虛妄的戲論，在諸法平等的境界中沒有戲論，所謂什麼是正什麼是邪。正定，就是諸法平等的意義。正定，能夠超越各種禪定和三界（Trailokya，欲界、色界、無色界）一切有為法（Samskrta，指由因緣和合而成的法），能夠如實地知見五道（指地獄、餓鬼、畜生、人、天五種生命形態）生死的意義。持世（Dharanimdhara，菩薩名）！這稱為諸位菩薩摩訶薩安住于這樣的禪定中，稱為獲得正定的方便法門，稱為善於知道、善於知道的方便法門，也就是如實地知見能夠到達涅槃（Nirvana，指解脫生死輪迴的境界）的道路。』

持世經世間出世間品第九

『持世！什麼叫做菩薩摩訶薩善於瞭解世間法和出世間法？什麼叫做獲得世間法和出世間法的方便法門？持世！菩薩摩訶薩正確地觀察世間法和出世間法。

『什麼叫做世間法？菩薩這樣想：『凡是所有的法，都是由憶想分別產生的，從顛倒妄想中生起，由各種因緣和合而成，依附於虛妄的緣起，從二相（能取和所取）產生，空無所有，就像彩虹的雜色，也像火輪欺騙凡夫一樣。因為有破壞的意義，所以假名為世間，這就是世間。』各種世間法都不是真實的，從虛妄的緣起而不作不起的表相，只是因為陰（Skandha，指構成個體存在的五種要素，即色、受、想、行、識）、界（Dhatu，指構成現象世界的十八種要素，即六根、六塵、六識）、入（Ayatana，指產生認識的十二種要素，即六根和六塵）色聲香味觸法而說，因為名色（Namarupa，指精神和物質的結合體）而說，隨著凡夫的心所貪著，又隨著種種貪著邪見，像亂絲沒有頭緒，像茅草根和蔓草互相連著，隨著顛倒相應，所以稱為世間法。

『什麼叫做世間法？像這樣的世間法，從根本以來就是如實的自性

【English Translation】 English version: Speaking thus is also without discrimination, because it cuts off all discriminations, therefore it is called Right Samadhi (Samadhi, a state of highly concentrated mind).

'Furthermore, in Right Samadhi, no more right or wrong thoughts arise, because it breaks all thoughts, cuts off all thoughts, and extinguishes all thoughts, therefore it is called Right Samadhi. Right Samadhi is not generating thoughts of right or wrong, not discriminating between right and wrong, this is called Right Samadhi. Why? Because the Bodhisattva thoroughly understands the expedient means of all Samadhis, dwells in this Right Samadhi, and is no longer bound by any Samadhi or the appearance of Samadhi, surpassing all appearances of Samadhi, therefore it is called Right Samadhi. Right Samadhi means there is no frivolous debate about the Dharma; in the equality of all Dharmas, there is no frivolous debate, such as what is right and what is wrong. Right Samadhi is the meaning of the equality of all Dharmas. Right Samadhi can transcend all Dhyanas (Jhana, a state of profound meditation), all conditioned Dharmas (Samskrta, phenomena that arise from causes and conditions) of the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm), and can truly know and see the meaning of the five paths (referring to the five forms of life: hell beings, hungry ghosts, animals, humans, and gods) of birth and death. Dharanimdhara (a Bodhisattva's name)! This is called the Bodhisattva-Mahasattvas dwelling in such Samadhi, called obtaining the expedient means of Right Samadhi, called being good at knowing, the expedient means of being good at knowing, that is, truly knowing and seeing the path that leads to Nirvana (Nirvana, the state of liberation from the cycle of birth and death).'

Chapter Nine on Worldly and Transcendent Matters in the Dharanimdhara Sutra

'Dharanimdhara! What is it called that a Bodhisattva-Mahasattva is good at knowing worldly and transcendent Dharmas? What is it called obtaining the expedient means of worldly and transcendent Dharmas? Dharanimdhara! The Bodhisattva-Mahasattva correctly observes worldly and transcendent Dharmas.

'What are worldly Dharmas? The Bodhisattva thinks thus: 'All Dharmas are produced from recollection and discrimination, arising from delusion, produced from various causes and conditions, attached to false conditions, arising from the two aspects (the perceiver and the perceived), empty and without substance, like the mixed colors of a rainbow, also like a fire wheel deceiving ordinary people. Because of the meaning of destruction, it is falsely named the world, this is the world.' All worldly Dharmas are not real, arising from false conditions without the appearance of arising or not arising, but are spoken of because of the Skandhas (Skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), Dhatus (Dhatu, the eighteen elements that constitute the phenomenal world: the six sense organs, the six sense objects, and the six consciousnesses), and Ayatanas (Ayatana, the twelve sources of perception: the six sense organs and the six sense objects) of form, sound, smell, taste, touch, and Dharma, spoken of because of Namarupa (Namarupa, the combination of mind and matter), following the attachments of ordinary people's minds, and also following various attachments and wrong views, like tangled silk without a thread, like the roots of thatch and creeping grass connected to each other, corresponding to delusion, therefore it is called worldly Dharma.

'What are transcendent Dharmas? Such worldly Dharmas, from the beginning, are of true nature.'

離，是名出世間。何以故？智者求世間法不可得，求出世間法不可得，無世間無出世間，處是中無分別是世間是出世間，但為世間故說出世間。世間實相即是出世間。何以故？世間無定相可得，世間相從本已來常空，世間法不決定故，世間從本已來是寂滅相。

「是菩薩如是觀世間出世間，不可得世間，亦不貪著出世間。是人不念不著世間出世間故，不與世間諍訟。何以故？智者通達世間是虛妄相，見世間實相故，更不分別是世間是出世間。何以故？持世！世間者即是五受陰義，一切世間法皆攝在中。智者求陰不得陰，不得陰性不得陰來處，不得住處不得去處。無五陰十二入十八性，無分別無名字，無性無相無行，即名出世間。

「持世！菩薩觀世間出世間法時，不見世間與出世間合，不見出世間離世間。是人不離世間見出世間，亦不離出世間見世間，是人不復緣於二行，所謂是世間是出世間。何以故？持世！世間如實相即是出世間，世間中世間相不可得，世間法中世間法不可得，以無所有故，通達是法即是出世間。

「持世！若世間與出世間異者，諸佛不出於世，諸佛亦不說一切世間不可得、一切世間不生，如實知見一切世間。持世！若不得世間不取世間，即是出世間。是故當知，如實知見世間

【現代漢語翻譯】現代漢語譯本『離』，這就被稱為出世間法。為什麼呢？因為有智慧的人尋求世間法而不可得，尋求出世間法也不可得，既沒有世間也沒有出世間，處於這種狀態中，就沒有分別，認為什麼是世間，什麼是出世間，只是爲了世間的緣故才說出世間。世間的真實相狀就是出世間。為什麼呢？因為世間沒有固定的相狀可以獲得，世間的相狀從一開始就常常是空性的，世間法不確定，所以世間從一開始就是寂滅的相狀。『這位菩薩這樣觀察世間和出世間，既不認為可以獲得世間，也不貪戀執著出世間。這個人因為不思念不執著世間和出世間，所以不與世間爭論。為什麼呢？因為有智慧的人通達世間是虛妄的相狀，見到世間的真實相狀，就不再分別什麼是世間，什麼是出世間。為什麼呢？持世（菩薩名）！世間指的就是五受陰（色、受、想、行、識五蘊皆為受所緣之境）的含義，一切世間法都包含在其中。有智慧的人尋求五陰而不可得，得不到五陰的自性，得不到五陰的來處，得不到住處，得不到去處。沒有五陰、十二入（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、十八性（六根、六塵、六識），沒有分別，沒有名字，沒有自性，沒有相狀，沒有行為，這就叫做出世間。『持世（菩薩名）！菩薩觀察世間和出世間法的時候，不見世間和出世間合在一起，不見出世間離開世間。這個人不離開世間而見到出世間，也不離開出世間而見到世間，這個人不再執著于兩種行為，也就是所謂世間和出世間。為什麼呢？持世（菩薩名）！世間的如實相狀就是出世間，世間中世間的相狀不可得，世間法中世間法不可得，因為沒有所有，通達這個法就是出世間。『持世（菩薩名）！如果世間和出世間是不同的，諸佛就不會出現在世間，諸佛也不會說一切世間不可得、一切世間不生，如實地知見一切世間。持世（菩薩名）！如果得不到世間，不執取世間，那就是出世間。所以應當知道，如實地知見世間。

【English Translation】 English version 'Separation' is called being beyond the world. Why? Because the wise seek worldly dharmas but cannot obtain them, seek supramundane dharmas but cannot obtain them. There is neither world nor being beyond the world. Being in this state, there is no distinction between what is worldly and what is beyond the world. It is only for the sake of the world that one speaks of being beyond the world. The true nature of the world is precisely being beyond the world. Why? Because there is no fixed characteristic of the world to be obtained. The characteristic of the world has always been empty from the beginning. Because worldly dharmas are not definite, the world has been in a state of quiescence from the beginning. 'This Bodhisattva observes the world and being beyond the world in this way, neither thinking that the world can be obtained, nor being greedy and attached to being beyond the world. Because this person does not think about or cling to the world and being beyond the world, he does not contend with the world. Why? Because the wise understand that the world is a false appearance, and seeing the true nature of the world, they no longer distinguish between what is worldly and what is beyond the world. Why? Holder of the World (a Bodhisattva's name)! The world refers to the meaning of the five skandhas of reception (the five aggregates of form, feeling, perception, volition, and consciousness are all objects of reception), and all worldly dharmas are contained within them. The wise seek the five skandhas but cannot obtain them, cannot obtain the nature of the skandhas, cannot obtain the origin of the skandhas, cannot obtain a dwelling place, cannot obtain a place to go. Without the five skandhas, the twelve entrances (the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and dharma), the eighteen elements (the six sense organs, six sense objects, and six consciousnesses), without discrimination, without names, without nature, without characteristics, without actions, this is called being beyond the world. 'Holder of the World (a Bodhisattva's name)! When a Bodhisattva observes the dharmas of the world and being beyond the world, he does not see the world and being beyond the world combined, and does not see being beyond the world separate from the world. This person sees being beyond the world without leaving the world, and also sees the world without leaving being beyond the world. This person no longer clings to two kinds of actions, namely, what is called the world and being beyond the world. Why? Holder of the World (a Bodhisattva's name)! The true nature of the world is precisely being beyond the world. The characteristic of the world within the world cannot be obtained, and the dharma of the world within the dharma of the world cannot be obtained. Because there is nothing to be possessed, understanding this dharma is being beyond the world. 'Holder of the World (a Bodhisattva's name)! If the world and being beyond the world were different, the Buddhas would not appear in the world, and the Buddhas would not say that all the world is unobtainable and that all the world is unproduced, truly knowing and seeing all the world. Holder of the World (a Bodhisattva's name)! If one does not obtain the world and does not grasp the world, that is being beyond the world. Therefore, you should know that truly knowing and seeing the world.'

，通達世間不可得故，即說出世間。是故諸佛出於世間，一切諸法若世間若出世間，以不二不分別證如實知見故，即是說出世間法。

「持世！如是世間甚深難可得底。依世間法者，得世間法者，悕望出世間法者，於世俗語生第一義相者，住在二法者，不能得入如是法中。何以故？是人不知世間，不知出世間，是皆行二法者。持世！行二法者，不能通達世間出世間。持世！菩薩摩訶薩如是善知世間出世間法，亦得世間出世間法方便。

持世經有為無為法品第十

「持世！何謂菩薩摩訶薩善知有為無為法得有為無為法方便？持世！菩薩摩訶薩正觀擇有為無為法。云何為正觀擇？是有為法無有作者無有受者，是有為法自生自墮數中，是故名有為法。是有為法以虛妄因緣和合行。云何為行自墮數中？以二相緣知故，名有為法生，是法無有作者無使作者，是法自生無能起作者，是故說名有為法。

「是諸有為法，不在內不在外不在中間，不合不散，從虛妄根本分別起，無明因緣故皆無所有。但以諸行力故有用，是法無有作者無有起者，是名有為。有為者即是系義，隨凡夫顛倒所貪著說。智者通達不得有為法，不得有為所攝法，智者所不數故名有為法。何以故？諸智者不得有為分別，為凡夫世俗假名故

【現代漢語翻譯】現代漢語譯本：通達世間法不可得，所以才說出世間法。因此，諸佛出現於世間，對於一切諸法，無論是世間法還是出世間法，都以不二、不分別的智慧證得如實的知見，這就是在說出世間法。

『持世（菩薩名）！這樣的世間法非常深奧，難以理解。執著於世間法的人，追求世間法的人，渴望出世間法的人，對於世俗的言語產生第一義的執著的人，停留在二元對立的觀念中的人，都不能進入這樣的法中。為什麼呢？因為這些人既不瞭解世間法，也不瞭解出世間法，他們都是在二元對立中行事的人。持世！在二元對立中行事的人，不能通達世間法和出世間法。持世！菩薩摩訶薩能夠這樣善巧地瞭解世間法和出世間法，也能獲得運用世間法和出世間法的方法。』

持世經有為無為法品第十

『持世！什麼是菩薩摩訶薩善巧地瞭解有為法和無為法，並獲得運用有為法和無為法的方法呢？持世！菩薩摩訶薩正確地觀察和選擇有為法和無為法。什麼是正確的觀察和選擇呢？有為法沒有作者，也沒有承受者，有為法是自身產生，自身消亡的規律，所以叫做有為法。有為法是由於虛妄的因緣和合而執行的。什麼是執行並自身消亡的規律呢？因為通過二元對立的相互關係才能認知，所以叫做有為法產生，這個法沒有作者，也沒有使作者，這個法自身產生，沒有能夠使它產生的作者，所以說叫做有為法。

這些有為法，不在內，不在外，不在中間，不合攏，不分散，從虛妄的根本分別產生，由於無明的因緣所以都是空無所有的。只是由於諸行的力量才顯得有用，這個法沒有作者，也沒有發起者，這叫做有為。有為就是束縛的意思，是隨著凡夫的顛倒執著而說的。智者通達有為法的真相，不會執著于有為法，也不會執著于有為法所包含的法，智者不會將有為法放在心上，所以叫做有為法。為什麼呢？因為智者不會對有為法產生分別，只是爲了凡夫的世俗觀念而假立名稱而已。』

【English Translation】 English version: Because understanding the world is unattainable, the transcendent world is spoken of. Therefore, when Buddhas appear in the world, regarding all dharmas, whether worldly or transcendent, they attain true knowledge and vision through non-duality and non-discrimination. This is speaking of transcendent dharmas.

'Holder of the World (a Bodhisattva's name)! Such a world is very profound and difficult to fathom. Those who rely on worldly dharmas, those who attain worldly dharmas, those who aspire to transcendent dharmas, those who generate the appearance of ultimate meaning from conventional language, those who dwell in dualistic dharmas, cannot enter into such a dharma. Why? Because these people do not understand the world, nor do they understand the transcendent world; they all act in duality. Holder of the World! Those who act in duality cannot penetrate the worldly and the transcendent. Holder of the World! Bodhisattvas-Mahasattvas thus skillfully understand worldly and transcendent dharmas, and also obtain skillful means for worldly and transcendent dharmas.'

Chapter Ten on Conditioned and Unconditioned Dharmas from the Holder of the World Sutra

'Holder of the World! What does it mean that Bodhisattvas-Mahasattvas skillfully understand conditioned and unconditioned dharmas and obtain skillful means for conditioned and unconditioned dharmas? Holder of the World! Bodhisattvas-Mahasattvas correctly observe and discern conditioned and unconditioned dharmas. What is correct observation and discernment? Conditioned dharmas have no maker and no receiver; conditioned dharmas are in the realm of self-arising and self-falling. Therefore, they are called conditioned dharmas. Conditioned dharmas operate through the union of false causes and conditions. What is operating and being in the realm of self-falling? Because they are known through the relationship of two aspects, it is called the arising of conditioned dharmas. This dharma has no maker and no one who causes it to be made; this dharma arises by itself, with no one able to cause it to arise. Therefore, it is said to be a conditioned dharma.

These conditioned dharmas are not inside, not outside, not in between; they neither combine nor disperse; they arise from false fundamental discriminations; due to the condition of ignorance, they are all empty and without substance. They only appear to be useful due to the power of actions. This dharma has no maker and no initiator; this is called conditioned. 'Conditioned' means 'bound,' and it is spoken of according to the inverted attachments of ordinary beings. Wise people, understanding the truth of conditioned dharmas, do not cling to conditioned dharmas, nor do they cling to the dharmas contained within conditioned dharmas. Wise people do not dwell on conditioned dharmas, therefore they are called conditioned dharmas. Why? Because wise people do not generate discriminations about conditioned dharmas, but only establish names provisionally for the sake of the worldly concepts of ordinary beings.'

，分別是有為。賢聖不隨一切諸法名數，諸賢聖離諸法名數，是故說得無為者名為賢聖。

「智者通達一切有為法皆是無為，是故不復起作諸業。智者知見一切有為法起相虛誑妄想，是故不復起作有為。何以故？有為法無有定性，一切有為法，皆無性無起作。何以故？持世！無有行有為緣而能通達無為，通達無為者更不復緣有為。云何為通達？智者見一切有為法皆虛妄，無有根本無所繫屬，不墮數中，如是觀時不復貪著有為緣，亦不取有為法。何以故？持世！非離有為得無為，非離無為得有為，有為如實相即名無為。何以故？有為中無有為，無為中無無為，但為顛倒相應眾生，令知見有為法故，分別說是有為法、是無為法，是有為相、是無為相。於是中何等為有為相？所謂生滅住異。何等為無為相？所謂無生無滅無住異。是有為相無為相，但為引導凡夫故說。

「持世！有為法無生相無滅相無住異相，是故說生滅住異相無相無生。若是有為法定有三相，佛當決定說，如是相是生，如是相是滅，如是相是住異。持世！如如來說一切法皆是無相。持世！無生若當有相，無滅若當有相，無住異若當有相，佛應決定說是無為相。

「持世！若無為有相有說即非無為，以說相故。但凡夫以數法故，說有為三相

【現代漢語翻譯】現代漢語譯本：都是有為法。賢聖之人不執著於一切諸法的名相和數量，賢聖之人遠離諸法的名相和數量，所以能夠證得無為境界的人才被稱為賢聖。智者通達一切有為法實際上就是無為法，因此不再造作各種業。智者明瞭地看到一切有為法的生起之相都是虛假的、誑妄的，所以不再造作有為之業。為什麼呢？因為有為法沒有固定的自性，一切有為法，都是無自性、無生起的。為什麼呢？持世（菩薩名）！沒有通過行有為之緣而能通達無為的，通達無為的人不再執著于有為。怎樣才算是通達呢？智者看到一切有為法都是虛妄的，沒有根本，沒有所繫屬，不屬於任何數量範疇，這樣觀察時，不再貪戀執著有為之緣，也不再取著有為法。為什麼呢？持世！不能離開有為而得到無為，也不能離開無為而得到有為，有為的如實之相就是無為。為什麼呢？有為之中沒有有為，無為之中沒有無為，只是爲了讓與顛倒見相應的眾生，能夠知見有為法，才分別說這是有為法、這是無為法，這是有為之相、這是無為之相。在這其中，什麼是有為之相呢？就是生、滅、住、異。什麼是無為之相呢？就是無生、無滅、無住、無異。這些有為之相和無為之相，只是爲了引導凡夫才說的。持世！有為法沒有生相、沒有滅相、沒有住異相，所以說生滅住異之相是無相、無生的。如果說有為法一定有這三種相，佛就應當明確地指出，這個相是生，這個相是滅，這個相是住異。持世！正如如來說一切法都是無相。持世！如果無生有相，無滅有相，無住異有相，佛就應該明確地指出這些是無為之相。持世！如果無為有相，有所言說，那就不是無爲了，因為已經有了相的緣故。只是凡夫因為執著于數量之法，才說有為法有三種相。

【English Translation】 English version: all are conditioned (Samskrta, having specific characteristics). The virtuous and holy ones do not follow all the names and numbers of dharmas (phenomena), the virtuous and holy ones are apart from the names and numbers of dharmas, therefore it is said that those who attain the unconditioned (Asamskrta, without specific characteristics) are called virtuous and holy. The wise understand that all conditioned dharmas are actually unconditioned, therefore they no longer create various karmas. The wise clearly see that the arising appearances of all conditioned dharmas are false and delusive, therefore they no longer engage in conditioned actions. Why? Because conditioned dharmas have no fixed nature; all conditioned dharmas are without self-nature and without arising. Why? Dharanimdhara (name of a Bodhisattva)! There is no way to realize the unconditioned through the causes and conditions of conditioned existence; one who has realized the unconditioned no longer clings to the conditioned. What is realization? The wise see all conditioned dharmas as illusory, without root, without belonging, and not falling into any numerical category. When observing in this way, they no longer crave or cling to the causes and conditions of conditioned existence, nor do they grasp at conditioned dharmas. Why? Dharanimdhara! One cannot attain the unconditioned apart from the conditioned, nor can one attain the conditioned apart from the unconditioned; the true nature of the conditioned is the unconditioned. Why? There is no conditioned within the conditioned, and no unconditioned within the unconditioned. It is only for the sake of sentient beings who are associated with inverted views that we distinguish and speak of conditioned dharmas and unconditioned dharmas, conditioned characteristics and unconditioned characteristics. Among these, what are the characteristics of the conditioned? They are arising, ceasing, duration, and change. What are the characteristics of the unconditioned? They are non-arising, non-ceasing, non-duration, and non-change. These characteristics of the conditioned and unconditioned are spoken only to guide ordinary beings. Dharanimdhara! Conditioned dharmas have no characteristic of arising, no characteristic of ceasing, and no characteristic of duration and change. Therefore, it is said that the characteristics of arising, ceasing, duration, and change are without characteristics and without arising. If conditioned dharmas necessarily had these three characteristics, the Buddha should definitively point out, 'This characteristic is arising, this characteristic is ceasing, this characteristic is duration and change.' Dharanimdhara! Just as the Tathagata (another name for Buddha) says that all dharmas are without characteristics. Dharanimdhara! If non-arising had a characteristic, if non-ceasing had a characteristic, if non-duration and non-change had a characteristic, the Buddha should definitively point out that these are the characteristics of the unconditioned. Dharanimdhara! If the unconditioned had a characteristic and was spoken of, then it would not be unconditioned, because it would have a characteristic. It is only because ordinary beings cling to numerical dharmas that they say conditioned dharmas have three characteristics.

，所謂生滅住異，無為三相，所謂無生無滅無住異。持世！若人通達知見有為無為法，是人更不復有生滅住異，是故說得無為者。

「持世！生滅者，即是見集沒義。若法無集則無有沒，若不起集，則不有退亦無住異。持世！是名有為如實知見。若人如實知見有為則不墮數中，所謂生滅住異。菩薩如是思惟有為無為法，不見有為法與無為法合，亦不見無為法與有為法合。但作是念：『有為法如實相，即是無為。』則更不復有所分別。若不分別有為無為法，即是無為法。若分別是有為是無為，則不能通達無為。斷一切分別，是名通達無為，如實通達緣性斷諸緣故，不在數不在非數。

「持世！是名菩薩摩訶薩有為無為法方便，所謂于諸法無所住無所繫，亦不貪受若有為若無為法。

持世經本事品第十一

「持世！若菩薩摩訶薩能如是善知五陰，善知十八性，善知十二入，善知十二因緣，善知四念處，善知五根，善知八聖道分，善知世間出世間法，善知有為無為法，當得善知諸法實相，亦善分別一切法文辭章句，亦得念力，以是念力轉身成就不斷念，乃至得阿耨多羅三藐三菩提。

「持世！過去無量阿僧祇劫，爾時有佛號閻浮檀金須彌山王如來、應供、正遍知、明行足、善逝、世間解、無

【現代漢語翻譯】現代漢語譯本：所謂生滅住異（生起、消滅、持續、變化），無為三相（無生、無滅、無住異），指的是無生無滅無住異。持世（菩薩名）！如果有人通達知見有為法和無為法，這個人就不會再有生滅住異，所以說證得了無為。

持世！生滅，就是指見到了集（苦集滅道中的集諦）和沒（消失）的含義。如果法沒有集起，也就沒有消失；如果不生起集，也就沒有退轉，也沒有持續和變化。持世！這叫做如實知見有為法。如果人如實知見有為法，就不會落入生滅住異的範疇。菩薩這樣思惟有為法和無為法，不見有為法與無為法結合，也不見無為法與有為法結合。只是這樣想：『有為法的如實相，就是無為。』就不會再有所分別。如果不分別有為法和無為法，那就是無為法。如果分別這是有為，那是無為，就不能通達無為。斷除一切分別，這叫做通達無為，如實通達緣起性，斷除諸緣的緣故，不在數（有為法）中，也不在非數（無為法）中。

持世！這叫做菩薩摩訶薩有為無為法的方便，就是對於諸法無所住著，無所繫縛，也不貪求接受有為法和無為法。

持世經本事品第十一

持世！如果菩薩摩訶薩能夠這樣善於瞭解五陰（色、受、想、行、識），善於瞭解十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識），善於瞭解十二入（內六入：眼、耳、鼻、舌、身、意；外六入：色、聲、香、味、觸、法），善於瞭解十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），善於瞭解四念處（身念處、受念處、心念處、法念處），善於瞭解五根（信根、精進根、念根、定根、慧根），善於瞭解八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），善於瞭解世間法和出世間法，善於瞭解有為法和無為法，就能夠善於瞭解諸法的實相，也善於分別一切法的文辭章句，也能夠得到念力，憑藉這種念力，轉身成就不斷念，乃至證得阿耨多羅三藐三菩提（無上正等正覺）。

持世！過去無量阿僧祇劫（極長的時間單位），那時有佛，名號是閻浮檀金須彌山王如來（如實而來者）、應供（應受人天供養者）、正遍知（真正普遍知道一切法者）、明行足（智慧和德行都圓滿者）、善逝（以智慧到彼岸者）、世間解（瞭解世間一切事理者）、無

【English Translation】 English version: The so-called arising, ceasing, abiding, and changing (birth, extinction, duration, and alteration), and the three characteristics of the unconditioned (unborn, unceasing, un-abiding, un-changing) refer to no arising, no ceasing, no abiding, and no changing. Dharanimdhara (name of a Bodhisattva)! If someone thoroughly understands and perceives conditioned and unconditioned dharmas, that person will no longer experience arising, ceasing, abiding, and changing. Therefore, it is said that they have attained the unconditioned.

Dharanimdhara! 'Arising and ceasing' means seeing the meaning of the accumulation (Samudaya Satya of the Four Noble Truths) and disappearance. If a dharma has no accumulation, then there is no disappearance. If accumulation does not arise, then there is no decline, nor is there abiding or changing. Dharanimdhara! This is called truly knowing and seeing conditioned dharmas. If a person truly knows and sees conditioned dharmas, they will not fall into the category of arising, ceasing, abiding, and changing. Bodhisattvas thus contemplate conditioned and unconditioned dharmas, not seeing conditioned dharmas combining with unconditioned dharmas, nor seeing unconditioned dharmas combining with conditioned dharmas. They simply think: 'The true nature of conditioned dharmas is the unconditioned.' Then there will be no further discrimination. If one does not discriminate between conditioned and unconditioned dharmas, that is the unconditioned dharma. If one discriminates between what is conditioned and what is unconditioned, then one cannot penetrate the unconditioned. Cutting off all discrimination is called penetrating the unconditioned, truly penetrating dependent origination, and cutting off all conditions. Therefore, one is neither in the category of the counted (conditioned dharmas) nor in the category of the uncounted (unconditioned dharmas).

Dharanimdhara! This is called the skillful means of a Bodhisattva-Mahasattva regarding conditioned and unconditioned dharmas, which means having no attachment or bondage to any dharma, and not craving or accepting either conditioned or unconditioned dharmas.

Chapter Eleven: Dharanimdhara Sutra - Previous Deeds

Dharanimdhara! If a Bodhisattva-Mahasattva can thus skillfully understand the five skandhas (form, feeling, perception, volition, consciousness), skillfully understand the eighteen dhatus (six sense organs: eye, ear, nose, tongue, body, mind; six sense objects: form, sound, smell, taste, touch, dharma; six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), skillfully understand the twelve ayatanas (six internal ayatanas: eye, ear, nose, tongue, body, mind; six external ayatanas: form, sound, smell, taste, touch, dharma), skillfully understand the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), skillfully understand the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharmas), skillfully understand the five roots (faith, vigor, mindfulness, concentration, wisdom), skillfully understand the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), skillfully understand mundane and supramundane dharmas, and skillfully understand conditioned and unconditioned dharmas, they will be able to skillfully understand the true nature of all dharmas, and also skillfully distinguish all the words, phrases, and sentences of the Dharma. They will also attain the power of mindfulness, and with this power of mindfulness, they will be able to continuously cultivate mindfulness until they attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment).

Dharanimdhara! In the past, immeasurable asamkhya kalpas (extremely long periods of time), there was a Buddha named Jambudvipa-gold-sumeru-mountain-king Tathagata (one who has thus come), Arhat (worthy of offerings from humans and gods), Samyak-sambuddha (one who is truly and completely enlightened), Vidyā-carana-sampanna (perfect in knowledge and conduct), Sugata (well-gone, one who has gone to the other shore with wisdom), Lokavid (knower of the world), An

上士、調御丈夫、天人師、佛、世尊。持世！是閻浮檀金須彌山王佛，壽命五劫，有無量聲聞眾。其佛國土清凈嚴飾豐樂安隱，其諸眾生具足快樂，少於貪慾瞋恚愚癡，易化易度易凈。持世！是閻浮檀金須彌山王佛，為諸菩薩亦說是斷眾生疑菩薩藏經。

「持世！時有菩薩名曰寶光，聞是陰界入、緣、四念處、五根、八聖道分、世間出世間、有為無為法方便，即時發於精進，二十億歲終不生噁心。若貪慾若瞋恚若愚癡，若利養若飲食若衣缽，但為入如是法方便門故，常勤精進。

「持世！是寶光菩薩，于閻浮檀金須彌山王佛所，盡其形壽常修梵行，命終之後還生其佛國土人中。年少命終即復還生於其佛所，修行梵行。於一一劫五百生死，最後生閻浮檀金須彌山王佛欲涅槃時。

「在第五劫成就如是多聞法，亦得如是諸法實相方便，所從佛聞諸法皆能憶念，得如是念力故，白佛言：『聽我廣演諸法。』即于其世中，度脫無量無邊眾生，令住阿耨多羅三藐三菩提道中。

「是閻浮檀金須彌山王佛入涅槃時，為持法故，護念寶光菩薩。佛滅度后法住一劫，是人於是一劫，五百世中常生人間出家學道，亦常於是諸法實相得自增長，亦複利益無量無邊眾生。

「持世！是寶光菩薩，如是展轉得值

【現代漢語翻譯】現代漢語譯本：上士（至高無上的人）、調御丈夫（善於調伏人心的丈夫）、天人師（天神和人類的導師）、佛（覺悟者）、世尊（受人尊敬的人）。持世（菩薩名）！有閻浮檀金須彌山王佛（佛名），壽命五劫（極長的時間單位），有無量聲聞眾（聽聞佛法而證悟的弟子）。其佛國土清凈莊嚴，豐饒安樂，其諸眾生具足快樂，少有貪慾、瞋恚、愚癡，容易教化、容易度脫、容易清凈。持世！是閻浮檀金須彌山王佛，為諸菩薩也宣說這部斷眾生疑菩薩藏經（經名）。『持世！當時有一位菩薩名叫寶光（菩薩名），聽聞了陰（五蘊）、界（十八界）、入（十二入）、緣（十二因緣）、四念處（四種觀照方法）、五根（五種產生力量的要素）、八聖道分（八種通往解脫的道路）、世間出世間法（世俗和超越世俗的法則）、有為無為法（因緣和合與不因緣和合的法則）的方便法門，即時發起精進之心，二十億年中始終不生惡念。無論是貪慾、瞋恚、愚癡，還是爲了利養、飲食、衣缽，都只是爲了進入這些法門的方便，常常勤奮精進。『持世！這位寶光菩薩，在閻浮檀金須彌山王佛那裡，盡其一生都修持清凈的梵行，命終之後又轉生到那個佛國土的人群中。年少時去世后，又再次轉生到那位佛的身邊，修行梵行。在每一劫中經歷五百次生死，最後在閻浮檀金須彌山王佛將要涅槃的時候出生。『在第五劫時，成就瞭如此廣博的聞法，也獲得瞭如此諸法實相的方便，從佛那裡聽聞的諸法都能憶念，因為獲得了這樣的念力，就對佛說：『請允許我廣泛演說諸法。』於是就在那個世界中，度脫了無量無邊的眾生，使他們安住在阿耨多羅三藐三菩提（無上正等正覺）的道路中。『當閻浮檀金須彌山王佛入涅槃時，爲了護持正法，護念寶光菩薩。佛滅度后，正法住世一劫，這個人就在這一劫中的五百世中，常常轉生在人間出家學道，也常常在這些諸法實相中得到自我增長，也利益了無量無邊的眾生。『持世！這位寶光菩薩，就這樣輾轉得遇……』

【English Translation】 English version: Superior Man, Tamer of Men, Teacher of Gods and Humans, Buddha, World Honored One. Holder of the World! There was a Jambudvipa Gold Sumeru Mountain King Buddha, whose lifespan was five kalpas (an extremely long period of time), and who had countless Shravaka (disciples who attain enlightenment by hearing the teachings) followers. His Buddha-land was pure, adorned, prosperous, peaceful, and secure. The beings there were full of happiness, with little greed, hatred, and delusion, and were easy to transform, easy to liberate, and easy to purify. Holder of the World! That Jambudvipa Gold Sumeru Mountain King Buddha also spoke the 'Bodhisattva Treasury Sutra for Cutting Off Doubts of Sentient Beings' (name of a sutra) for the Bodhisattvas. 『Holder of the World! At that time, there was a Bodhisattva named Precious Light (name of a Bodhisattva), who, upon hearing about the expedient means of the skandhas (five aggregates), realms (eighteen realms), entrances (twelve entrances), conditions (twelve links of dependent origination), four foundations of mindfulness (four types of contemplation), five roots (five faculties that generate power), eightfold noble path (eight aspects leading to liberation), mundane and supramundane dharmas (worldly and transcendental principles), conditioned and unconditioned dharmas (caused and uncaused principles), immediately aroused diligence, and for twenty billion years never generated an evil thought. Whether it was greed, hatred, delusion, or for the sake of gain, food, clothing, or alms bowl, he was always diligent and energetic, solely for the sake of entering these expedient means of the Dharma. 『Holder of the World! This Bodhisattva Precious Light, in the presence of the Jambudvipa Gold Sumeru Mountain King Buddha, practiced pure conduct throughout his life, and after his death, he was reborn among the people of that Buddha-land. After dying young, he was reborn again near that Buddha, practicing pure conduct. In each kalpa, he experienced five hundred births and deaths, and finally, he was born when the Jambudvipa Gold Sumeru Mountain King Buddha was about to enter Nirvana. 『In the fifth kalpa, he achieved such extensive learning of the Dharma, and also obtained such expedient means of the true nature of all dharmas. He was able to remember all the dharmas he heard from the Buddha, and because he obtained such power of mindfulness, he said to the Buddha: 『Please allow me to extensively expound the dharmas.』 Then, in that world, he liberated countless sentient beings, causing them to dwell in the path of Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment).』『When the Jambudvipa Gold Sumeru Mountain King Buddha entered Nirvana, in order to uphold the Dharma, he protected and cared for the Bodhisattva Precious Light. After the Buddha's extinction, the Dharma remained in the world for one kalpa, and this person, in five hundred lifetimes during this kalpa, was constantly reborn in the human realm, leaving home to study the Way, and constantly grew in these true aspects of all dharmas, and also benefited countless sentient beings. 『Holder of the World! This Bodhisattva Precious Light, in this way, gradually encountered...』

萬億諸佛，末後無量光佛為其授記，過阿僧祇劫當得阿耨多羅三藐三菩提。于阿僧祇劫中更值百千萬億那由他諸佛，后得阿耨多羅三藐三菩提成佛，號一切義決定莊嚴如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。有無量無邊阿僧祇菩薩眾，無量聲聞僧，佛壽二劫，其佛國土豐樂安隱普皆莊嚴。

「持世！是故菩薩若欲得如是法中善知方便，當勤行精進勤求，讀誦修集如是之法。又復菩薩摩訶薩欲得如是諸法方便故，於四法中勤行精進。何等為四？一者出家、二者獨行、三者持戒清凈、四者除懈怠心，是為四。菩薩有是四法，勤求多聞安住忍辱，當疾得值遇四法。何等四？一者生中閻浮提、二者得值佛、三者隨法行、四者除罪業障，是為四。

「又復，持世！菩薩摩訶薩如是法中，應勤行精進，當得清凈佈施力，清凈持戒，清凈忍辱，清凈精進，清凈禪定，清凈智慧力，菩薩摩訶薩住是法中疾得如是方便力。

「又，持世！菩薩摩訶薩雖行頭陀細法，亦能常于眾生有大悲心，是人入大悲心，於是法方便中勤行精進。

「持世！復有菩薩摩訶薩欲得如是法，當入諸陀羅尼門勤行精進。何謂為入陀羅尼門故勤行精進？所謂善觀一切法無量緣，觀一切法無量

【現代漢語翻譯】現代漢語譯本：萬億諸佛都為他授記，最後一位是無量光佛（Amitabha），預言他經過阿僧祇劫（asamkhya kalpa，無數大劫）后將證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。在這阿僧祇劫中，他還會遇到百千萬億那由他（nayuta，極多數）諸佛，之後證得阿耨多羅三藐三菩提成佛，佛號為一切義決定莊嚴如來（Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purusha-damya-sarathi）、天人師（Shasta deva-manushyanam）、佛（Buddha）、世尊（Bhagavan）。有無量無邊的阿僧祇菩薩眾，無量聲聞僧，佛的壽命有二劫（kalpa），他的佛國土豐饒快樂，安穩且普遍莊嚴。

『持世（Dharanimdhara）！因此，菩薩如果想要在這樣的法中善於瞭解方便之門，應當勤奮精進地勤求，讀誦修習這樣的法。而且菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）想要得到這些法的方便之門，要在四法中勤奮精進。哪四法呢？一是出家，二是獨行，三是持戒清凈，四是去除懈怠之心，這就是四法。菩薩有了這四法，勤求多聞，安住于忍辱，就能迅速遇到四法。哪四法呢？一是在閻浮提（Jambudvipa，我們所居住的娑婆世界）中出生，二是得遇佛，三是隨法修行，四是去除罪業障礙，這就是四法。』

『還有，持世！菩薩摩訶薩在這樣的法中，應當勤奮精進，就能得到清凈的佈施力，清凈的持戒，清凈的忍辱，清凈的精進，清凈的禪定，清凈的智慧力，菩薩摩訶薩安住于這些法中，就能迅速得到這樣的方便力。』

『還有，持世！菩薩摩訶薩即使修行頭陀（dhuta，苦行）細法，也能常常對眾生有大悲心，這樣的人進入大悲心，在這樣的法方便中勤奮精進。』

『持世！還有菩薩摩訶薩想要得到這樣的法，應當進入諸陀羅尼（dharani，總持）門勤奮精進。什麼叫做爲了進入陀羅尼門而勤奮精進呢？就是善於觀察一切法無量緣，觀察一切法無量……』

【English Translation】 English version: Myriads of Buddhas bestowed predictions upon him, the last being Amitabha (Immeasurable Light Buddha), prophesying that after asamkhya kalpas (countless great eons), he would attain anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). During these asamkhya kalpas, he would encounter hundreds of thousands of millions of nayutas (extremely large numbers) of Buddhas, and subsequently attain anuttara-samyak-sambodhi, becoming a Buddha named Sarvartha-viniscaya-vyuha-Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purusha-damya-sarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (World-Honored One). He would have countless asamkhya of Bodhisattvas, countless Shravaka Sangha (community of hearers), and the Buddha's lifespan would be two kalpas. His Buddha-land would be prosperous, joyful, peaceful, and universally adorned.

'Dharanimdhara (Holder of Dharani)! Therefore, if a Bodhisattva wishes to be skilled in understanding the expedient means within such a Dharma, they should diligently and vigorously seek, recite, and cultivate such a Dharma. Furthermore, if a Bodhisattva-mahasattva (Great Bodhisattva) desires to obtain these expedient means of the Dharma, they should diligently and vigorously practice the four Dharmas. What are the four? First, renunciation (going forth from home); second, solitary practice; third, maintaining pure precepts; and fourth, eliminating laziness. These are the four. If a Bodhisattva possesses these four Dharmas, diligently seeks learning, and abides in patience, they will quickly encounter four Dharmas. What are the four? First, being born in Jambudvipa (the world we inhabit); second, encountering a Buddha; third, practicing according to the Dharma; and fourth, removing the obstacles of sinful karma. These are the four.'

'Moreover, Dharanimdhara! A Bodhisattva-mahasattva, in such a Dharma, should diligently and vigorously practice, and will attain the power of pure giving, pure upholding of precepts, pure patience, pure diligence, pure meditation, and the power of pure wisdom. A Bodhisattva-mahasattva abiding in these Dharmas will quickly attain such expedient power.'

'Also, Dharanimdhara! Even if a Bodhisattva-mahasattva practices the subtle practices of dhuta (asceticism), they can still constantly have great compassion for all beings. Such a person enters into great compassion and diligently and vigorously practices in the expedient means of this Dharma.'

'Dharanimdhara! Furthermore, if a Bodhisattva-mahasattva wishes to obtain such a Dharma, they should enter the doors of all dharanis (mantras, total retention) and diligently and vigorously practice. What is meant by diligently and vigorously practicing for the sake of entering the doors of dharanis? It means skillfully observing that all Dharmas have immeasurable conditions, observing that all Dharmas are immeasurable...'

方便，亦觀無量方便起。如是觀時，以三昧門方便，善入諸法門無量緣，亦入無量方便，亦入無量方便起。於是法中得力故，善知諸法實相，亦善分別一切文辭章句，亦得念力，亦得轉身成就不斷念不退法，乃至得阿耨多羅三藐三菩提。

「又復，持世！菩薩摩訶薩入諸陀羅尼門故，通達一切諸法隨宜因緣，以一因緣能入千種因緣，隨智慧力得諸法方便。

「又復，持世！菩薩摩訶薩如是法中勤精進故，入一相門三昧。得一相門三昧故，入無量相門三昧。如是入已，以種種因緣方便故，能入是諸法門。如是諸菩薩入一切諸法門已，當得一切諸法方便。

「又復，持世！菩薩摩訶薩多行智慧故，善知諸禪定相，亦善知無緣三昧。是三昧力故，能善知無量緣無量禪定起。是菩薩住此地中，能得一切諸法實相方便。

「又復，持世！菩薩摩訶薩常觀世間緣方便，常觀有為法緣方便，常觀世諦緣方便，亦常勤行壞散一切法緣方便，亦無貪著處。是菩薩修集如是法，疾得諸法實相方便。

「又復，持世！菩薩摩訶薩勤行精進起方便力，而亦常觀諸法實相，不依止世樂，亦不雜行世間之法。成就如是法者，疾得諸法實相，亦善分別一切法文辭章句，亦得念力，亦得轉身成就不斷念，乃至得阿耨多羅

【現代漢語翻譯】現代漢語譯本：方便，也能觀察到從無量方便生起。像這樣觀察時，以三昧門（Samādhi-mukha，禪定之門）的方便，善巧地進入諸法門（Dharma-mukha，通往真理之門）的無量因緣，也進入無量方便，也進入無量方便生起。由於在這種法中獲得力量，所以能善巧地瞭解諸法的實相（tathatā，真實本質），也能善巧地分辨一切文辭章句，也能獲得念力（smṛti-bala，記憶力），也能獲得轉身成就不斷念不退法，乃至獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。『又，持世（Dhṛtaraṣṭra，護持國土者）！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）進入諸陀羅尼門（dhāraṇī-mukha，總持之門）的緣故，通達一切諸法隨宜因緣，以一個因緣能進入千種因緣，隨智慧力獲得諸法方便。『又，持世！菩薩摩訶薩像這樣在法中勤奮精進的緣故，進入一相門三昧（ekalakṣaṇa-samādhi，一相之禪定）。得到一相門三昧的緣故，進入無量相門三昧。像這樣進入之後，以種種因緣方便的緣故，能進入這些法門。像這樣諸菩薩進入一切諸法門之後，應當獲得一切諸法方便。『又，持世！菩薩摩訶薩多行智慧的緣故，善巧地瞭解諸禪定相，也善巧地瞭解無緣三昧（nirālambana-samādhi，無所緣之禪定）。因為這種三昧的力量，能善巧地瞭解無量緣無量禪定生起。這位菩薩住在此地中，能獲得一切諸法實相方便。『又，持世！菩薩摩訶薩常觀察世間緣方便，常觀察有為法緣方便，常觀察世諦緣方便，也常勤奮地修行壞散一切法緣方便，也沒有貪著之處。這位菩薩修集這樣的法，迅速地獲得諸法實相方便。『又，持世！菩薩摩訶薩勤奮修行精進，生起方便力，而且也常觀察諸法實相，不依止世間之樂，也不雜亂地修行世間之法。成就這樣法的人，迅速地獲得諸法實相，也善巧地分辨一切法文辭章句，也獲得念力，也獲得轉身成就不斷念，乃至獲得阿耨多羅

【English Translation】 English version: Skillful means also observes the arising from immeasurable skillful means. When observing in this way, with the skillful means of the Samādhi-mukha (gate of samadhi), one skillfully enters the immeasurable conditions of the Dharma-mukha (gate of all dharmas), also enters immeasurable skillful means, and also enters the arising of immeasurable skillful means. Because of gaining strength in this Dharma, one skillfully knows the tathatā (true nature) of all dharmas, also skillfully distinguishes all words, phrases, and sentences, also obtains smṛti-bala (power of mindfulness), and also obtains the transformation body, accomplishing uninterrupted mindfulness and non-retrogressing Dharma, and even attains anuttarā-samyak-saṃbodhi (unsurpassed, complete, perfect enlightenment). 『Moreover, Dhṛtaraṣṭra (Upholder of the Realm)! Because the Bodhisattva-mahāsattva (great bodhisattva) enters the gates of all dhāraṇī-mukha (gate of dharani), he thoroughly understands all dharmas according to appropriate conditions. With one condition, he can enter a thousand kinds of conditions, and according to the power of wisdom, he obtains the skillful means of all dharmas. 『Moreover, Dhṛtaraṣṭra! Because the Bodhisattva-mahāsattva diligently practices with vigor in this Dharma, he enters the ekalakṣaṇa-samādhi (samadhi of one characteristic). Because he obtains the ekalakṣaṇa-samādhi, he enters the immeasurable characteristic samadhi. Having entered in this way, by means of various conditions and skillful means, he can enter these Dharma gates. After these Bodhisattvas enter all Dharma gates in this way, they should obtain all skillful means of all dharmas. 『Moreover, Dhṛtaraṣṭra! Because the Bodhisattva-mahāsattva practices wisdom extensively, he skillfully knows the characteristics of all dhyanas, and also skillfully knows the nirālambana-samādhi (objectless samadhi). Because of the power of this samadhi, he can skillfully know the arising of immeasurable conditions and immeasurable dhyanas. This Bodhisattva, abiding in this ground, can obtain the skillful means of the true nature of all dharmas. 『Moreover, Dhṛtaraṣṭra! The Bodhisattva-mahāsattva constantly observes the skillful means of worldly conditions, constantly observes the skillful means of conditioned dharmas, constantly observes the skillful means of conventional truth, and also constantly diligently practices the skillful means of destroying and dispersing all dharmas, and also has no attachment. This Bodhisattva, cultivating and gathering such dharmas, quickly obtains the skillful means of the true nature of all dharmas. 『Moreover, Dhṛtaraṣṭra! The Bodhisattva-mahāsattva diligently practices with vigor, arousing the power of skillful means, and also constantly observes the true nature of all dharmas, not relying on worldly pleasures, and also not mixing practices with worldly dharmas. One who accomplishes such dharmas quickly obtains the true nature of all dharmas, also skillfully distinguishes all Dharma words, phrases, and sentences, also obtains the power of mindfulness, and also obtains the transformation body, accomplishing uninterrupted mindfulness, and even attains anuttarā

三藐三菩提。

「持世！是故菩薩摩訶薩欲得度如是諸法彼岸，當於是法如說修行。持世！汝等於是法中勤行精進，汝等不久當於此法得無礙智慧。

「持世！過去無量無邊不可思議阿僧祇劫，爾時有佛號無量光德高王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。是無量光德高王佛壽命一劫。其佛國土以七寶網羅覆其上，普以七寶諸多羅樹莊嚴世界。是諸多羅樹，亦復以七寶網羅覆其上，一一樹下敷師子座。諸多羅樹皆出天衣，諸座皆以琉璃寶閻浮檀金赤真珠所成。諸多羅樹四邊皆有香樹華樹圍繞莊嚴，一一樹下各各有池，八功德水充滿其中。諸池皆以頗梨車𤦲赤真珠所成，諸池水上皆有青赤白紅蓮華遍覆水上，諸池皆以七寶為欄楯。

「持世！彼佛國土，皆以如是眾寶莊嚴世界。四邊復有寶樹，如忉利天波利耶多羅迦持毗陀羅樹，如是寶樹千萬億數圍繞世界。是諸寶樹光明，障蔽一切日月光明不復現。

「持世！諸多羅樹及諸寶網，自然皆出種種妙音。如天伎女歌頌之聲，其佛國土常出如是微妙音聲。無三惡道，亦無三惡道名。

「持世！是無量光德高王佛，為諸眾生多說如是之法，所謂般若波羅蜜，及菩薩藏斷一切眾生疑喜一切眾生心經

【現代漢語翻譯】現代漢語譯本：三藐三菩提（Samyak-saṃbodhi，正等正覺）。

『持世（Dharanimdhara，菩薩名）！因此，菩薩摩訶薩如果想要度過像這樣的諸法彼岸，應當按照所說的法去修行。持世！你們如果在這法中勤奮精進，你們不久將在這法中獲得無礙智慧。』

『持世！過去無量無邊不可思議阿僧祇劫（Asamkhya-kalpa，無數大劫），那時有一尊佛，名為無量光德高王如來（Amitaprabhāsa-guṇa-keturāja-tathāgata），應供（Arhat，值得供養的聖者），正遍知（Samyak-saṃbuddha，對一切法如實知見的聖者），明行足（Vidyā-caraṇa-saṃpanna，具足智慧和德行的聖者），善逝（Sugata，以正道到達涅槃的聖者），世間解（Lokavid，瞭解世間一切事理的聖者），無上士（Anuttara，無與倫比的聖者），調御丈夫（Puruṣa-damya-sārathi，善於調伏眾生的聖者），天人師（Śāsta deva-manuṣyāṇām，天人和人類的導師），佛（Buddha，覺悟者），世尊（Bhagavat，受人尊敬的聖者）。這無量光德高王佛的壽命有一劫（Kalpa，時間單位）。他的佛國土用七寶網覆蓋其上，普遍用七寶多羅樹莊嚴世界。這些多羅樹，也用七寶網覆蓋其上，每一棵樹下都鋪設師子座。許多多羅樹都出產天衣，所有的座位都用琉璃寶和閻浮檀金以及赤真珠製成。許多多羅樹的四邊都有香樹和華樹圍繞莊嚴，每一棵樹下各自都有水池，八功德水充滿其中。所有的水池都用頗梨、車𤦲和赤真珠製成，所有的池水上都有青、赤、白、紅蓮花遍佈水面，所有的水池都用七寶做欄桿。』

『持世！那佛國土，都用像這樣的各種寶物莊嚴世界。四邊又有寶樹，像忉利天（Trayastriṃśa，欲界六天之一）的波利耶多羅迦（Pāriyātraka）樹和持毗陀羅（Kalpavriksha）樹，像這樣的寶樹有千萬億數圍繞世界。這些寶樹的光明，遮蔽一切日月光明不再顯現。』

『持世！許多多羅樹和各種寶網，自然都發出種種美妙的聲音。像天伎女歌頌的聲音，那佛國土常常發出像這樣微妙的聲音。沒有三惡道，也沒有三惡道的名稱。』

『持世！這無量光德高王佛，為各種眾生多多宣說像這樣的法，所謂般若波羅蜜（Prajñāpāramitā，智慧到彼岸），以及菩薩藏（Bodhisattva-piṭaka，菩薩所修行的法門），斷除一切眾生的疑惑，喜悅一切眾生的心。』

【English Translation】 English version: Samyak-saṃbodhi (Perfect Enlightenment).

'Dharanimdhara (Name of a Bodhisattva)! Therefore, if a Bodhisattva-Mahasattva wishes to cross to the other shore of such dharmas, he should practice these dharmas as they are taught. Dharanimdhara! If you diligently practice and strive in these dharmas, you will soon attain unobstructed wisdom in these dharmas.'

'Dharanimdhara! In the past, immeasurable, boundless, inconceivable Asamkhya-kalpas (countless great eons), there was a Buddha named Amitaprabhāsa-guṇa-keturāja-tathāgata (Tathagata, Arhat, Samyak-saṃbuddha, Vidyā-caraṇa-saṃpanna, Sugata, Lokavid, Anuttara, Puruṣa-damya-sārathi, Śāsta deva-manuṣyāṇām, Buddha, Bhagavat). The lifespan of this Amitaprabhāsa-guṇa-keturāja Buddha was one kalpa (unit of time). His Buddha-land was covered with nets of seven jewels, and the world was adorned with many Tala trees of seven jewels. These Tala trees were also covered with nets of seven jewels, and under each tree was spread a lion throne. Many Tala trees produced heavenly garments, and all the thrones were made of lapis lazuli, Jambudvipa gold, and red pearls. The four sides of many Tala trees were surrounded and adorned with fragrant trees and flower trees, and under each tree was a pond filled with water of eight merits. All the ponds were made of crystal, carnelian, and red pearls, and all the pond waters were covered with blue, red, white, and pink lotuses. All the ponds had railings made of seven jewels.'

'Dharanimdhara! That Buddha-land was adorned with such various jewels. On the four sides were jewel trees, like the Pāriyātraka tree and Kalpavriksha tree of Trayastriṃśa heaven (one of the six heavens of the desire realm), and such jewel trees, numbering in the millions of billions, surrounded the world. The light of these jewel trees obscured all the light of the sun and moon, so that it no longer appeared.'

'Dharanimdhara! Many Tala trees and various jewel nets naturally emitted various wonderful sounds. Like the sounds of heavenly musicians singing praises, that Buddha-land constantly emitted such subtle and wonderful sounds. There were no three evil paths, nor even the names of the three evil paths.'

'Dharanimdhara! This Amitaprabhāsa-guṇa-keturāja Buddha extensively preached such dharmas to various beings, namely the Prajñāpāramitā (Perfection of Wisdom), and the Bodhisattva-piṭaka (teachings for Bodhisattvas), cutting off all doubts of all beings and gladdening the hearts of all beings.'

。

「持世！其無量光德高王佛說法時，一日之中無量百千萬億眾生，發阿耨多羅三藐三菩提心；已發心者，皆得具足助菩提法。

「持世！是無量光德高王佛，以是因緣，教化成就無量無邊眾生於阿耨多羅三藐三菩提，其佛國土菩薩摩訶薩其數甚多。

「持世！彼佛滅后法住半劫。是無量光德高王佛滅度之後法欲盡時，下方過十佛世界，有菩薩名無量意。命終來生，始年十六出家學道。于無量光德高王佛法欲滅時，聞是菩薩摩訶薩解說是陰界入方便經。是無量意菩薩，聞此經已發大精進，於是法中盡到其邊，成就深方便力。是菩薩善根因緣故，于彼命終得值二十億佛，皆得成就如是之法。常識宿命，童真出家，修行梵行，常得念力，世世不離如是之法，世世成就不斷念，然後得成阿耨多羅三藐三菩提，號無量光莊嚴王佛。

「持世！是故菩薩摩訶薩若欲疾得阿耨多羅三藐三菩提，若欲疾得具足一切智慧，於我滅後後五百歲惡世之中，當勤護持發大誓願，應生大欲大精進大不放逸，於後世中常當護持如是等經。」

爾時，跋陀婆羅伽羅訶達多菩薩等為上首，從坐而起，向佛合掌。白佛言：「世尊！我等於佛滅後後五百歲法欲滅時，我等當爲守護如是等經，勤行精進讀誦聽受，亦當復為

【現代漢語翻譯】現代漢語譯本『持世（Ch持世，護持世界的人）！當無量光德高王佛（Wúliàng guāng dé gāo wáng fó，佛名）說法時，僅僅一天之內，就有無量百千萬億的眾生，發起阿耨多羅三藐三菩提心（Ānòuduōluósānmiǎosānpútíxīn，無上正等正覺之心）；已經發心的人，都能具足修習助益菩提之法。『持世（Chíshì，護持世界的人）！這位無量光德高王佛（Wúliàng guāng dé gāo wáng fó，佛名），因為這樣的因緣，教化成就了無量無邊的眾生證得阿耨多羅三藐三菩提（Ānòuduōluósānmiǎosānpútí，無上正等正覺），他的佛國土中的菩薩摩訶薩（Púsà móhēsà，大菩薩）數量非常多。『持世（Chíshì，護持世界的人）！那位佛滅度后，正法住世半劫。當無量光德高王佛（Wúliàng guāng dé gāo wáng fó，佛名）滅度之後，正法將要滅盡之時，從下方經過十個佛世界，有一位菩薩名叫無量意（Wúliàng yì，菩薩名）。他命終之後轉生到那個世界，剛滿十六歲就出家學道。在無量光德高王佛（Wúliàng guāng dé gāo wáng fó，佛名）的佛法將要滅盡時，聽聞這位菩薩摩訶薩（Púsà móhēsà，大菩薩）解說『陰界入方便經』。這位無量意菩薩（Wúliàng yì，菩薩名），聽聞此經后發起大精進心，於此法中窮盡其理，成就甚深的方便力。這位菩薩因為善根因緣的緣故，于彼命終后得值二十億佛，都得以成就這樣的法門。他常能憶識宿命，以童真之身出家，修行清凈的梵行，常得念力，世世代代不離這樣的法門，世世代代成就不斷絕的念力，然後得以成就阿耨多羅三藐三菩提（Ānòuduōluósānmiǎosānpútí，無上正等正覺），號為無量光莊嚴王佛（Wúliàng guāng zhuāngyán wáng fó，佛名）。『持世（Chíshì，護持世界的人）！因此，菩薩摩訶薩（Púsà móhēsà，大菩薩）如果想要迅速證得阿耨多羅三藐三菩提（Ānòuduōluósānmiǎosānpútí，無上正等正覺），如果想要迅速具足一切智慧，在我滅度后的后五百歲惡世之中，應當勤奮護持此經，發起大誓願，應生起強烈的願望、大精進、大不放逸，在後世之中常常應當護持像這樣的經典。』這時，以跋陀婆羅（Bátuó póluó，賢護）、伽羅訶達多（Qiéluó hē dáduō，與喜）菩薩等為首的菩薩們，從座位上站起來，向佛合掌。稟告佛說：『世尊！我等在佛滅度后的后五百歲，正法將要滅盡之時，我等將要守護像這樣的經典，勤奮精進地讀誦聽受，也將要為他人廣為宣說。』

【English Translation】 English version 『Holder of the World (Chíshì, one who upholds the world)! When Immeasurable Light Virtue High King Buddha (Wúliàng guāng dé gāo wáng fó, name of a Buddha) was teaching the Dharma, in a single day, immeasurable hundreds of thousands of millions of beings generated the mind of Anuttara-samyak-sambodhi (Ānòuduōluósānmiǎosānpútíxīn, the mind of unsurpassed, right, and perfect enlightenment); those who had already generated this mind were able to fully cultivate the Dharma that aids Bodhi. 『Holder of the World (Chíshì, one who upholds the world)! This Immeasurable Light Virtue High King Buddha (Wúliàng guāng dé gāo wáng fó, name of a Buddha), through this cause and condition, transformed and accomplished immeasurable and boundless beings in Anuttara-samyak-sambodhi (Ānòuduōluósānmiǎosānpútí, unsurpassed, right, and perfect enlightenment), and the number of Bodhisattva-Mahasattvas (Púsà móhēsà, great Bodhisattvas) in his Buddha-land was exceedingly great. 『Holder of the World (Chíshì, one who upholds the world)! After that Buddha passed into extinction, the Dharma remained for half a kalpa. When the Dharma of Immeasurable Light Virtue High King Buddha (Wúliàng guāng dé gāo wáng fó, name of a Buddha) was about to perish after his extinction, passing through ten Buddha-worlds below, there was a Bodhisattva named Immeasurable Intent (Wúliàng yì, name of a Bodhisattva). After his life ended, he was reborn there, and at the age of sixteen, he left home to study the Way. When the Dharma of Immeasurable Light Virtue High King Buddha (Wúliàng guāng dé gāo wáng fó, name of a Buddha) was about to perish, he heard this Bodhisattva-Mahasattva (Púsà móhēsà, great Bodhisattva) explain the Sutra on Expedient Methods of the Skandhas, Realms, and Entrances. This Bodhisattva Immeasurable Intent (Wúliàng yì, name of a Bodhisattva), after hearing this Sutra, generated great vigor, exhausted its meaning in this Dharma, and accomplished profound expedient power. Because of the good roots and conditions of this Bodhisattva, after his life ended there, he encountered twenty billion Buddhas, and all were able to accomplish such Dharma. He constantly remembered his past lives, left home as a youth, cultivated pure Brahma-conduct, constantly obtained the power of mindfulness, and in life after life, he did not depart from such Dharma, and in life after life, he accomplished unceasing mindfulness, and then he was able to accomplish Anuttara-samyak-sambodhi (Ānòuduōluósānmiǎosānpútí, unsurpassed, right, and perfect enlightenment), and was named Immeasurable Light Adornment King Buddha (Wúliàng guāng zhuāngyán wáng fó, name of a Buddha). 『Holder of the World (Chíshì, one who upholds the world)! Therefore, if a Bodhisattva-Mahasattva (Púsà móhēsà, great Bodhisattva) wishes to quickly attain Anuttara-samyak-sambodhi (Ānòuduōluósānmiǎosānpútí, unsurpassed, right, and perfect enlightenment), if he wishes to quickly attain the perfection of all wisdom, in the evil age of the latter five hundred years after my extinction, he should diligently uphold this Sutra, generate great vows, and should generate great desire, great vigor, and great non-negligence, and in future lives, he should constantly uphold such Sutras.』 At that time, Bodhisattvas such as Bhadra-pala (Bátuó póluó, Guardian of the Worthy) and Kara-datta (Qiéluó hē dáduō, Giver of Joy), taking the lead, arose from their seats and joined their palms towards the Buddha. They said to the Buddha: 『World-Honored One! In the latter five hundred years after the Buddha's extinction, when the Dharma is about to perish, we will protect such Sutras, diligently and vigorously recite, read, and receive them, and we will also widely proclaim them for others.』

他人廣說。」

復有若干千數菩薩，從坐而起合掌向佛，瞻仰尊顏，發是愿言：「世尊！我等後世后五百歲，作是誓願，于如是等甚深無染污諸佛所，聽能生菩薩諸善功德，能具足諸菩薩助菩提法，我等當共護持聞如是法，當大清凈其心歡喜，專心勤求受持讀誦。」

佛便微笑，即時三千大千世界無量光明遍滿其中，三千大千世界六種震動。爾時，阿難從坐而起，偏袒右肩，右膝著地，合掌白佛言：「世尊！何因緣故，今者微笑地大震動？」

佛告阿難：「汝見此等菩薩發大誓願，後世護持如是甚深無染污法不？阿難！是諸菩薩非但今世發是誓願。阿難！我念是諸菩薩于無量無邊諸佛所，發如是誓願，三時護持諸佛之法，亦能利益無量眾生。今者亦復三時護持我法，於今現在及我滅后法欲滅時，亦大利益無量眾生。持世！如跋陀婆羅等，三時護持我法，亦復於此賢劫之中，三時護持諸佛之法，亦于未來諸佛所，三時護持如是之法。

「阿難！我今贊說是人成就如是無量功德說不可盡，憐愍利益安隱眾生。阿難！若我悉說是人如是功德，人不能信。若人不信佛語，是人長夜失於利益，受諸苦惱墜墮惡趣。

「阿難！我今粗說是等菩薩利益眾生，假使如三千大千世界滿中眾生，皆墮大地獄

【現代漢語翻譯】現代漢語譯本：『他人廣泛宣說。』

又有若干千數的菩薩，從座位上站起，合掌面向佛陀，瞻仰佛的尊容，發出這樣的誓願：『世尊！我等在後世，特別是后五百歲，將立下這樣的誓願，對於像這樣甚深且無染污的諸佛所宣說的法，聽聞那些能夠生出菩薩諸善功德，能夠具足諸菩薩助益菩提之法，我等將共同護持聽聞這樣的法，當以大清凈之心歡喜，專心勤勉地尋求受持讀誦。』

佛陀便露出微笑，即時三千大千世界（指一個很大的宇宙範圍）充滿無量光明，三千大千世界發生六種震動。這時，阿難（Ananda，佛陀的十大弟子之一）從座位上站起，袒露右肩，右膝著地，合掌稟告佛陀說：『世尊！是何因緣的緣故，今天您露出微笑，並且大地發生震動？』

佛陀告訴阿難：『你看見這些菩薩發下大誓願，在後世護持像這樣甚深且無染污的法了嗎？阿難！這些菩薩不僅僅是今世才發下這樣的誓願。阿難！我憶念這些菩薩在無量無邊的諸佛處所，都發過這樣的誓願，在過去、現在、未來三時護持諸佛的法，也能利益無量的眾生。現在也同樣在過去、現在、未來三時護持我的法，在現在以及我滅度后，正法將要滅絕之時，也能大利益無量的眾生。持世（持世菩薩，菩薩名）！就像跋陀婆羅（Bhadra-pala，賢護菩薩，十六賢士之首）等菩薩一樣，在過去、現在、未來三時護持我的法，也同樣在這賢劫（Bhadrakalpa，現在這個賢劫）之中，在過去、現在、未來三時護持諸佛的法，也在未來諸佛處所，在過去、現在、未來三時護持這樣的法。』

『阿難！我今天讚歎這些人成就了像這樣無量的功德，說也說不盡，他們憐憫、利益、安隱眾生。阿難！如果我完全說出這些人像這樣的功德，人們不會相信。如果人們不相信佛語，這些人將長夜失去利益，遭受各種苦惱，墜落到惡趣之中。』

『阿難！我今天粗略地說說這些菩薩利益眾生的事蹟，假使像三千大千世界中充滿眾生，都墮入大地獄

【English Translation】 English version: 'Others widely proclaim it.'

Again, there were several thousands of Bodhisattvas who rose from their seats, joined their palms, faced the Buddha, gazed upon his venerable countenance, and made this vow: 'World Honored One! In future ages, especially in the last five hundred years, we will make this vow: Regarding the profound and undefiled teachings proclaimed by the Buddhas, listening to those that generate the virtuous merits of Bodhisattvas, and fully possessing the Bodhisattva's aids to Bodhi, we will together uphold the hearing of such teachings, with great purity of heart and joy, diligently seeking to receive, uphold, read, and recite them.'

The Buddha then smiled, and immediately the three thousand great thousand worlds (a vast cosmic realm) were filled with immeasurable light, and the three thousand great thousand worlds shook in six ways. At that time, Ananda (one of the Buddha's ten great disciples) rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: 'World Honored One! What is the cause and condition that today you smile and the earth shakes greatly?'

The Buddha told Ananda: 'Have you seen these Bodhisattvas making great vows to uphold such profound and undefiled teachings in future ages? Ananda! These Bodhisattvas are not only making these vows in this life. Ananda! I remember that these Bodhisattvas, in the presence of countless Buddhas, have made such vows, upholding the teachings of the Buddhas in the three times (past, present, and future), and also benefiting countless beings. Now, they also uphold my teachings in the three times, and in the present and after my extinction, when the Dharma is about to perish, they will also greatly benefit countless beings. Drdhamati (Drdhamati Bodhisattva, name of a Bodhisattva)! Just like Bhadra-pala (Bhadra-pala, chief of the sixteen virtuous men) and other Bodhisattvas, they uphold my teachings in the three times, and also in this Bhadrakalpa (Bhadrakalpa, the present fortunate eon), they uphold the teachings of the Buddhas in the three times, and also in the presence of future Buddhas, they uphold such teachings in the three times.'

'Ananda! Today I praise these people for accomplishing such immeasurable merits, which cannot be fully described. They are compassionate, beneficial, and bring peace to beings. Ananda! If I were to fully describe the merits of these people, people would not believe it. If people do not believe the Buddha's words, they will lose benefits for a long night, suffer various afflictions, and fall into evil realms.'

'Ananda! Today I will briefly speak about the deeds of these Bodhisattvas in benefiting beings. Suppose the three thousand great thousand worlds were filled with beings, all fallen into the great hell

中。中有一人語諸眾生：『汝等莫怖，我今一一代汝受此大地獄苦。』是人即時出地獄眾生，一一皆為多千萬歲受地獄苦。阿難！于汝意云何？是人為大利益、大安樂不？」

阿難言：「世尊！為大利益、大安樂。」

「阿難！是人出諸眾生已，現其力勢，皆使令得成就世間第一快樂。阿難！是人為能有恩能與眾生樂不？」

阿難言：「世尊！是人所利益，非言所說。」

「阿難！我今實說是跋陀婆羅伽羅訶達多菩薩等利益眾生，是人利益眾生，是二利益安樂之事，算數譬喻不可為比。何以故？阿難！是人樂具皆是有為相違之法，不為厭足故，不為離欲故，不為智慧故，不為沙門果故，不為涅槃故。

「阿難！是諸菩薩等，利益眾生與無上樂，一切智人樂為求佛道者，皆作佛事，未入正位者令得聲聞辟支佛地，以佛法化諸菩薩示教利喜。阿難！是諸菩薩能示教利喜諸菩薩眾，為不斷佛種故，為守護一切智種故，住於世間。

「阿難！是人過去本行菩薩道時，無量百千萬億那由他劫，皆使有佛不令斷絕，亦于未來無量百千萬那由他劫，皆使有佛亦不斷絕。何以故？阿難！是諸菩薩本行菩薩道時，已令無量諸佛住于佛道，是諸菩薩世世護持教化成就百千萬億諸佛，皆使成阿耨多羅三

【現代漢語翻譯】現代漢語譯本：其中有一個人對所有眾生說：『你們不要害怕，我現在一一代替你們承受這大地獄的痛苦。』這個人立刻救出地獄中的眾生，讓他們一一都代替多千萬年承受地獄的痛苦。阿難（Ananda，佛陀的十大弟子之一）！你認為如何？這個人是不是做了極大的利益、極大的安樂之事？」阿難（Ananda）回答說：『世尊（世尊，對佛陀的尊稱）！是極大的利益、極大的安樂。』『阿難（Ananda）！這個人救出所有眾生之後，展現他的力量，使他們都能成就世間第一的快樂。阿難（Ananda）！這個人是不是能夠施恩並給予眾生快樂呢？』阿難（Ananda）回答說：『世尊（世尊）！這個人所帶來的利益，無法用言語來形容。』『阿難（Ananda）！我現在確實說的是跋陀婆羅（Bhadra-pala，賢護菩薩）伽羅訶達多菩薩（Karahadatta Bodhisattva）等利益眾生，這些人利益眾生，這兩種利益安樂之事，用算數譬喻都無法相比。為什麼呢？阿難（Ananda）！這些人的快樂之具都是有為、相互違背之法，不能使人厭足，不能使人脫離慾望，不能使人獲得智慧，不能使人證得沙門果，不能使人達到涅槃（Nirvana，佛教術語，指解脫）。』『阿難（Ananda）！這些菩薩（Bodhisattva，指發願成佛的修行者）等，利益眾生並給予無上的快樂，一切智人（Sarvajna，指佛陀）的快樂是為求佛道的人，都做佛事，未進入正位的人使他們證得聲聞（Sravaka，聽聞佛法而修行的弟子）辟支佛（Pratyekabuddha，又稱緣覺或獨覺）的果位，用佛法教化諸菩薩（Bodhisattva），向他們開示教導，使他們受益並感到歡喜。阿難（Ananda）！這些菩薩（Bodhisattva）能夠向諸菩薩（Bodhisattva）眾開示教導，使他們受益並感到歡喜，爲了不斷絕佛種，爲了守護一切智（Sarvajna）的種子，而安住於世間。』『阿難（Ananda）！這些人過去修行菩薩道時，在無量百千萬億那由他劫中，都使有佛出現而不令斷絕，也在未來無量百千萬那由他劫中，都使有佛出現也不斷絕。為什麼呢？阿難（Ananda）！這些菩薩（Bodhisattva）在過去修行菩薩道時，已經使無量諸佛安住于佛道，這些菩薩（Bodhisattva）世世代代護持教化成就百千萬億諸佛，都使他們成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』

【English Translation】 English version: Among them, there was a person who spoke to all beings: 'Do not be afraid, I will now bear the suffering of this great hell for each of you individually.' Immediately, this person delivered the beings from hell, each of them enduring the suffering of hell for many millions of years. Ananda (Ananda, one of the ten principal disciples of the Buddha)! What do you think? Did this person perform a great benefit and great happiness?' Ananda (Ananda) replied: 'World-Honored One (Bhagavan, a respectful title for the Buddha)! It was a great benefit and great happiness.' 'Ananda (Ananda)! After this person delivered all the beings, he manifested his power, enabling them all to achieve the foremost happiness in the world. Ananda (Ananda)! Is this person capable of bestowing grace and giving happiness to beings?' Ananda (Ananda) replied: 'World-Honored One (Bhagavan)! The benefit brought by this person cannot be described in words.' 'Ananda (Ananda)! I am now truly speaking of Bhadra-pala (Bhadra-pala, a Bodhisattva) and Karahadatta Bodhisattva (Karahadatta Bodhisattva) and others who benefit beings. These people benefit beings, and these two kinds of beneficial and joyful deeds cannot be compared with arithmetic or metaphors. Why? Ananda (Ananda)! The instruments of happiness of these people are all conditioned and contradictory dharmas, which cannot satisfy people, cannot liberate people from desires, cannot enable people to gain wisdom, cannot enable people to attain the fruit of a Sramana, and cannot enable people to reach Nirvana (Nirvana, a Buddhist term referring to liberation).' 'Ananda (Ananda)! These Bodhisattvas (Bodhisattva, refers to practitioners who aspire to become Buddhas) and others benefit beings and give supreme happiness. The happiness of the All-Knowing One (Sarvajna, refers to the Buddha) is for those who seek the path to Buddhahood, and they all do the work of the Buddha. Those who have not entered the right position are enabled to attain the state of Sravaka (Sravaka, disciples who practice by listening to the Buddha's teachings) and Pratyekabuddha (Pratyekabuddha, also known as a solitary Buddha), and they transform the Bodhisattvas (Bodhisattva) with the Buddha's teachings, showing them instruction and making them benefit and rejoice. Ananda (Ananda)! These Bodhisattvas (Bodhisattva) are able to show instruction to the Bodhisattva (Bodhisattva) assembly, making them benefit and rejoice, in order to not cut off the Buddha-seed, in order to protect the seed of All-Knowing (Sarvajna), and they abide in the world.' 'Ananda (Ananda)! When these people practiced the Bodhisattva path in the past, for immeasurable hundreds of thousands of millions of nayutas of kalpas, they all caused Buddhas to appear without interruption, and also in the future for immeasurable hundreds of thousands of millions of nayutas of kalpas, they will all cause Buddhas to appear without interruption. Why? Ananda (Ananda)! When these Bodhisattvas (Bodhisattva) practiced the Bodhisattva path in the past, they had already caused immeasurable Buddhas to abide in the Buddha path. These Bodhisattvas (Bodhisattva) protect, uphold, teach, and transform hundreds of thousands of millions of Buddhas in every lifetime, enabling them all to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).'

藐三菩提。從是以後，亦復教化無數百千萬億眾生令住佛道，教化力故具足佛法，亦皆當得阿耨多羅三藐三菩提。

「阿難！是跋陀婆羅等，為與眾生佛樂、一切智慧樂故勤行精進。阿難！若人實說：『何等是諸菩薩父母、救、舍、依、洲、生？』諸菩薩當說是跋陀婆羅伽羅訶達多等五百菩薩是。

「阿難！若人實問：『何等是諸菩薩種？』當言跋陀婆羅伽羅訶達多等五百人是。如是善男子等，為不斷佛種、不斷一切智慧種故，住於世間。是善男子等，亦於後世后五百歲，以是教化方便力故，以樂因緣令諸眾生不墮三惡道中，亦令無量百千眾生住菩薩乘。

「阿難！若干千佛說是善男子等功德不可得盡。何以故？是善男子等成就如是不可思議功德。

「阿難！我于無量百千萬億阿僧祇劫所集法藏，是善男子等能受護持。阿難！我今以是無量億劫所集法寶囑累是人，是善男子等，為無量阿僧祇國土中現在諸佛之所護念。

「阿難！是善男子等，一切天人世間所應禮事。阿難！是人十方千佛講說法時常所讚歎。

「阿難！我已印可，為斷一切眾生疑故。若人於後末世，受持是經讀誦通利為人廣說，當知是善男子、善女人近一切種智，有人於後末世乃至得聞如是深經，信解而發誓愿，

【現代漢語翻譯】現代漢語譯本：阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。從那時以後，他們也教化了無數百千萬億的眾生，使他們安住于佛道，因為教化的力量而具足佛法，也都將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。『阿難（Ananda）！這些跋陀婆羅（Bhadra-pala）等人，爲了給予眾生佛的快樂、一切智慧的快樂而勤奮精進。阿難（Ananda）！如果有人確實問：『誰是諸位菩薩的父母、救護者、施捨者、依靠者、洲渚、生養者？』諸位菩薩應當說這些跋陀婆羅（Bhadra-pala）、伽羅訶達多（Kara-hadatta）等五百位菩薩就是。『阿難（Ananda）！如果有人確實問：『什麼是諸位菩薩的種子？』應當說跋陀婆羅（Bhadra-pala）、伽羅訶達多（Kara-hadatta）等五百人就是。這些善男子等，爲了不斷絕佛種、不斷絕一切智慧種，安住於世間。這些善男子等，也在後世的后五百歲中，以這種教化的方便力，以快樂的因緣使眾生不墮入三惡道中，也使無量百千眾生安住于菩薩乘。『阿難（Ananda）！若干千佛述說這些善男子等的功德也無法窮盡。為什麼呢？因為這些善男子等成就瞭如此不可思議的功德。『阿難（Ananda）！我在無量百千萬億阿僧祇劫中所積累的法藏，這些善男子等能夠接受、守護、保持。阿難（Ananda）！我現在將這無量億劫所積累的法寶囑託給這些人，這些善男子等，為無量阿僧祇國土中現在的諸佛所護念。『阿難（Ananda）！這些善男子等，是一切天人世間所應當禮敬侍奉的。阿難（Ananda）！這些人在十方千佛講說法時常常被讚歎。『阿難（Ananda）！我已經印可，爲了斷除一切眾生的疑惑。如果有人在後來的末世，受持這部經，讀誦通利，為他人廣泛解說，應當知道這些善男子、善女人接近一切種智，有人在後來的末世乃至能夠聽聞這樣甚深的經典，信解並且發誓愿，

【English Translation】 English version: Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). From then on, they also taught countless hundreds of thousands of millions of sentient beings, causing them to abide in the Buddha-path, and because of the power of their teaching, they were complete with the Buddha-dharma, and they would all attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). 『Ananda! These Bhadra-pala and others diligently practice and strive for the sake of giving sentient beings the joy of the Buddha, the joy of all wisdom. Ananda! If someone truly asks: 『Who are the parents, saviors, givers, reliances, islands, and producers of all Bodhisattvas?』 The Bodhisattvas should say that these five hundred Bodhisattvas, such as Bhadra-pala, Kara-hadatta, and others, are. 『Ananda! If someone truly asks: 『What are the seeds of all Bodhisattvas?』 It should be said that the five hundred people, such as Bhadra-pala, Kara-hadatta, and others, are. These good men and others, in order to not cut off the Buddha-seed, and not cut off the seed of all wisdom, abide in the world. These good men and others, also in the latter five hundred years of the future, with this expedient power of teaching, with the cause and condition of joy, cause sentient beings not to fall into the three evil paths, and also cause immeasurable hundreds of thousands of sentient beings to abide in the Bodhisattva-vehicle. 『Ananda! Even if thousands of Buddhas were to speak of the merits of these good men and others, they could not be exhausted. Why? Because these good men and others have accomplished such inconceivable merits. 『Ananda! The Dharma-treasury that I have accumulated in immeasurable hundreds of thousands of millions of asamkhya kalpas, these good men and others are able to receive, protect, and maintain. Ananda! I now entrust these people with the Dharma-jewel that I have accumulated over immeasurable billions of kalpas. These good men and others are protected and念by the Buddhas who are present in immeasurable asamkhya lands. 『Ananda! These good men and others are those whom all gods, humans, and the world should revere and serve. Ananda! These people are often praised when the Buddhas of the ten directions preach the Dharma. 『Ananda! I have already approved, in order to cut off the doubts of all sentient beings. If someone in the future, in the latter age, receives, upholds, recites, understands, and widely explains this sutra for others, it should be known that these good men and good women are close to all-knowing wisdom. If someone in the future, in the latter age, even hears such a profound sutra, believes, understands, and makes a vow,

我皆與受阿耨多羅三藐三菩提記。若於後世后五百歲，生信解心勤行精進護持是經，是善男子、善女人，我今亦以是阿耨多羅三藐三菩提法而囑累之。若聲聞人信受如是深法，心無違逆，我與受記，后當得值彌勒佛會。若求佛道者，聞如是法受持信解，是人皆為彌勒佛所授記，以本願故出家學道。阿難當知，是善男子、善女人等，若於後世后五百歲時，於是法中勤行精進，當知是人善根猛利。」

持世經囑累品第十二

爾時，持世菩薩摩訶薩白佛言：「世尊！惟愿利益諸菩薩摩訶薩故，護念是經。菩薩摩訶薩若於後世得聞是法心凈喜樂，亦為具足如是法故，勤行精進。」

爾時，世尊護念是經，即以神力令此三千大千世界香氣遍滿，所未曾有，一切眾生慈心相向。佛護念已，告持世菩薩：「持世！我今護念是法印品經，斷一切疑故。持世！若有能受持讀誦是經者，不久當得一切智慧，惟除本願。我今亦與是人受記，疾得具足一切智慧故。

「持世！菩薩摩訶薩若受持讀誦是法印品經，思惟廣為人說，是人不久當疾得五陰方便，十二入、十八界、十二因緣、四念處、五根、八聖道分、世間出世間法、有為無為法方便，亦疾得諸法實相，亦疾得分別一切法章句，亦疾得念力，亦疾得轉身成就不斷

【現代漢語翻譯】現代漢語譯本：我都會給予他們阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的授記。如果在後世，末法時期的后五百年，有人生起信心和理解，勤奮修行精進，護持這部經，這些善男子、善女人，我現在也用這阿耨多羅三藐三菩提的法來囑託他們。如果聲聞乘的人信受這樣甚深的佛法，心中沒有違逆，我也會給予他們授記，將來能夠遇到彌勒佛的法會。如果求佛道的人，聽聞這樣的佛法，接受、奉持、信解，這些人都會被彌勒佛所授記，因為他們過去所發的本願而出家學道。阿難（Ananda），你應該知道，這些善男子、善女人等，如果在後世末法時期的后五百年，對於這部經勤奮修行精進，應當知道這些人善根非常深厚猛利。」

《持世經·囑累品》第十二

這時，持世菩薩摩訶薩（Dharanimdhara Bodhisattva-Mahasattva）對佛說：「世尊！惟愿您爲了利益諸位菩薩摩訶薩的緣故，護念這部經。菩薩摩訶薩如果在後世能夠聽聞這部經，內心清凈歡喜，也爲了具足這樣的佛法，勤奮修行精進。」

這時，世尊護念這部經，就用他的神力，使這三千大千世界充滿香氣，這是前所未有的，一切眾生都以慈悲心互相對待。佛護念完畢后，告訴持世菩薩（Dharanimdhara）：「持世（Dharanimdhara）！我現在護念這部《法印品經》，爲了斷除一切疑惑的緣故。持世（Dharanimdhara）！如果有人能夠受持讀誦這部經，不久就能夠得到一切智慧，除非有其他的本願。我現在也給這個人授記，讓他迅速具足一切智慧的緣故。

「持世（Dharanimdhara）！菩薩摩訶薩如果受持讀誦這部《法印品經》，思考其中的含義並廣泛地為人解說，這個人不久就能夠迅速地通達五陰（panca-skandha）的方便法門，十二入（dvadasa-ayatanani）、十八界（astadasa-dhatavah）、十二因緣（dvadasanga-pratityasamutpada）、四念處（catvari-smrtyupasthanani）、五根（panca-indriyani）、八聖道分（arya-astangika-marga）、世間法和出世間法、有為法和無為法的方便法門，也能夠迅速地通達諸法實相，也能夠迅速地分別一切法的章句，也能夠迅速地得到念力，也能夠迅速地轉身成就，永不間斷。

【English Translation】 English version: I will give them predictions of anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment). If in the future, in the last five hundred years of the Dharma-ending Age, there are those who generate faith and understanding, diligently practice with vigor, and protect this sutra, these good men and good women, I will now also entrust them with this Dharma of anuttara-samyak-sambodhi. If those of the Sravaka vehicle believe and accept such a profound Dharma, and their minds are without opposition, I will give them predictions that they will encounter the assembly of Maitreya Buddha in the future. If those who seek the Buddha path hear such a Dharma, accept, uphold, believe, and understand it, all these people will be given predictions by Maitreya Buddha, and because of their original vows, they will leave the household life to study the Way. Ananda, you should know that these good men and good women, if in the future, in the last five hundred years of the Dharma-ending Age, they diligently practice with vigor in this Dharma, you should know that these people have roots of goodness that are extremely strong and keen."

Chapter Twelve: Entrustment in the Dharanimdhara Sutra

At that time, the Bodhisattva-Mahasattva Dharanimdhara (Earth-Holder Bodhisattva-Mahasattva) said to the Buddha: 'World Honored One! I only wish that for the sake of benefiting all the Bodhisattva-Mahasattvas, you would protect and keep in mind this sutra. If Bodhisattva-Mahasattvas in the future are able to hear this Dharma and their minds are pure and joyful, they will also diligently practice with vigor in order to fully possess such a Dharma.'

At that time, the World Honored One protected and kept in mind this sutra, and immediately used his spiritual power to fill this three-thousand-great-thousand world with fragrance, which had never happened before, and all beings treated each other with compassionate hearts. After the Buddha had protected and kept it in mind, he told the Bodhisattva Dharanimdhara (Earth-Holder): 'Dharanimdhara (Earth-Holder)! I am now protecting and keeping in mind this Dharma Seal Chapter Sutra, for the sake of cutting off all doubts. Dharanimdhara (Earth-Holder)! If there are those who can receive, uphold, read, and recite this sutra, they will soon obtain all wisdom, except for their original vows. I am now also giving this person a prediction, so that they may quickly fully possess all wisdom.'

'Dharanimdhara (Earth-Holder)! If Bodhisattva-Mahasattvas receive, uphold, read, and recite this Dharma Seal Chapter Sutra, contemplate its meaning, and widely explain it to others, these people will soon quickly understand the expedient methods of the five skandhas (panca-skandha), the twelve ayatanas (dvadasa-ayatanani), the eighteen dhatus (astadasa-dhatavah), the twelve links of dependent origination (dvadasanga-pratityasamutpada), the four foundations of mindfulness (catvari-smrtyupasthanani), the five roots (panca-indriyani), the eightfold noble path (arya-astangika-marga), the expedient methods of worldly and supramundane dharmas, conditioned and unconditioned dharmas, and they will also quickly understand the true nature of all dharmas, quickly distinguish all the chapters and sentences of the Dharma, quickly obtain the power of mindfulness, and quickly transform and achieve continuous progress.'

念，乃至得阿耨多羅三藐三菩提。

「持世！是經後世，能與眾生作大法明大智慧光福德因緣，亦能與諸菩薩具足助阿耨多羅三藐三菩提法。

「持世！若諸菩薩於後末世時，得值是經及余深經，菩薩藏所攝、與諸波羅蜜相應，是人不為魔事所覆，不為業障所惱。持世！若是人未得無生法忍者，我與受記，于當來世第二第三佛，當得無生法忍。已得無生法忍者，於一切法中疾得自在力，疾得凈佛國土，疾得無量聲聞眾，疾得無量菩薩眾。持世！我今說是法印，為斷後世一切疑故。

「持世！菩薩摩訶薩見四利故，於後末世護持如是等經而發誓愿。何等為四？諸菩薩作是念：『我當疾得無量無邊功德，亦令眾生生大善根，亦為諸佛護持正法，亦作諸佛持法藏人，亦為無量諸佛所見讚歎。』是名四。

「持世！菩薩摩訶薩復見四利，於後末世護持是經而發誓愿。何等為四？諸菩薩作是念：『我等於后恐怖惡世守護法故，行大精進；於後惡世正法壞時，能持法藏為此難事；於後惡世中法亂眾生亂時，我等守護法故其心不亂；爾時當得具足忍辱，以無瞋道守護於法。』是名四。

「持世！菩薩摩訶薩見是四利故，於後惡世，護持如是等深經而發誓愿。」

跋陀婆羅伽羅訶達多等五百菩薩

【現代漢語翻譯】現代漢語譯本念，乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

『持世（Dharanimdhara，菩薩名）！這部經在後世，能為眾生帶來大法光明、大智慧光、福德因緣，也能使諸位菩薩具足證得阿耨多羅三藐三菩提的助緣。』

『持世！如果諸位菩薩在後來的末法時代，能夠遇到這部經以及其他的甚深經典，這些經典被菩薩藏所攝持，與諸波羅蜜（Paramita，到彼岸）相應，那麼這個人就不會被魔事所覆蓋，也不會被業障所惱亂。持世！如果這個人還沒有證得無生法忍（anutpattika-dharma-ksanti，對一切法不生不滅的真理的證悟），我將為他授記，在未來的第二尊、第三尊佛出世時，他將證得無生法忍。已經證得無生法忍的人，在一切法中迅速獲得自在力，迅速獲得清凈的佛國土，迅速獲得無量的聲聞眾，迅速獲得無量的菩薩眾。持世！我現在宣說這個法印，是爲了斷除後世一切的疑惑。』

『持世！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）因為見到四種利益，所以在後來的末法時代護持這樣的經典而發誓愿。哪四種利益呢？諸位菩薩這樣想：『我應當迅速獲得無量無邊的功德，也使眾生生起大的善根，也為諸佛護持正法，也作為諸佛的持法**（此處原文缺失，應為『器』），也被無量諸佛所見並讚歎。』這叫做四種利益。

『持世！菩薩摩訶薩又見到四種利益，所以在後來的末法時代護持這部經而發誓愿。哪四種利益呢？諸位菩薩這樣想：『我們等在後來的恐怖惡世守護佛法的緣故，行大精進；在後來的惡世正法壞滅時，能夠護持法藏，做這件難事；在後來的惡世中佛法混亂、眾生混亂時，我們等守護佛法的緣故，內心不亂；那時應當能夠具足忍辱，以沒有嗔恨的道來守護佛法。』這叫做四種利益。

『持世！菩薩摩訶薩見到這四種利益的緣故，所以在後來的惡世，護持像這樣甚深的經典而發誓愿。』

跋陀婆羅（Bhadra-pala，賢護）伽羅訶達多（Karahadaatta）等五百位菩薩

【English Translation】 English version Reciting, until attaining Anuttara-samyak-sambodhi (supreme complete enlightenment).

'Dharanimdhara (name of a Bodhisattva)! This sutra, in later ages, can provide beings with great Dharma light, great wisdom light, and the causes and conditions for blessings and virtue. It can also enable all Bodhisattvas to fully possess the aiding conditions for attaining Anuttara-samyak-sambodhi.'

'Dharanimdhara! If Bodhisattvas in the later degenerate age encounter this sutra and other profound sutras, which are contained within the Bodhisattva-pitaka and correspond to the Paramitas (perfections), then such a person will not be covered by demonic affairs, nor will they be troubled by karmic obstacles. Dharanimdhara! If such a person has not yet attained the Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas), I will bestow a prediction upon them that in the future, during the time of the second and third Buddhas, they will attain the Anutpattika-dharma-ksanti. Those who have already attained the Anutpattika-dharma-ksanti will quickly gain the power of freedom in all dharmas, quickly attain pure Buddha lands, quickly attain countless Shravaka (hearer) assemblies, and quickly attain countless Bodhisattva assemblies. Dharanimdhara! I now proclaim this Dharma seal in order to cut off all doubts in later ages.'

'Dharanimdhara! Bodhisattva-Mahasattvas (great Bodhisattvas), seeing four benefits, make vows in later degenerate ages to uphold such sutras. What are the four? The Bodhisattvas think thus: 'I shall quickly attain immeasurable and boundless merit and virtue, also cause beings to generate great roots of goodness, also protect and uphold the Proper Dharma of all Buddhas, also act as vessels for upholding the Dharma of all Buddhas, and also be seen and praised by countless Buddhas.' These are called the four benefits.

'Dharanimdhara! Bodhisattva-Mahasattvas again see four benefits, and in later degenerate ages make vows to uphold this sutra. What are the four? The Bodhisattvas think thus: 'We, in later terrifying and evil ages, will practice great diligence for the sake of guarding the Dharma; in later evil ages, when the Proper Dharma is destroyed, we will be able to uphold the Dharma treasury, doing this difficult task; in later evil ages, when the Dharma is in chaos and beings are in chaos, we will not be disturbed in our minds because we are guarding the Dharma; at that time, we should be able to fully possess patience and forbearance, and guard the Dharma with the path of non-anger.' These are called the four benefits.

'Dharanimdhara! Bodhisattva-Mahasattvas, seeing these four benefits, make vows in later evil ages to uphold such profound sutras.'

Bhadra-pala (Good Protector), Karahadaatta, and other five hundred Bodhisattvas.

，及余菩薩，得聞是法印品經，佛前合掌。於後惡世發願護持是深法者，佛以右手皆摩其頭，作如是言：「諸善男子！我于無量阿僧祇劫所集阿耨多羅三藐三菩提大法寶藏甚為難集，受諸無量無邊憂悲苦惱，亦舍無量無邊歡喜快樂。今以囑累汝等，於後末世當以是無量劫所集法藏善開與人，廣為四眾分別解說此正法種令不斷絕，汝等還當然大法炬。諸善男子！如來今者，請汝等佛子住佛所住，我於是無量百千萬億阿僧祇劫所集法寶藏，為諸天人廣宣流佈。」

即時跋陀婆羅伽羅訶達多等，即禮佛足，作如是言：「我等隨力所能，亦承佛威神，當於後世廣宣流佈是法寶藏。」

說是法印品經時，無量無邊阿僧祇一生諸菩薩，善根成就；亦有無量百千萬億眾生，發阿耨多羅三藐三菩提心，畢定受阿耨多羅三藐三菩提記。

佛說是經已，持世菩薩及跋陀婆羅伽羅訶達多等，及余菩薩並諸四眾，一切天、人、阿修羅等，聞佛所說，皆大歡喜。

持世經卷第四

【現代漢語翻譯】現代漢語譯本：以及其餘的菩薩們，聽聞了這部《法印品經》，在佛前合掌。對於在未來惡世發願護持這部甚深佛法的人，佛用右手摩他們的頭頂，這樣說道：『各位善男子！我于無量阿僧祇劫（asaṃkhya kalpa，無數劫）所積聚的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）大法寶藏，是非常難以積聚的，我承受了無數無邊的憂愁悲傷苦惱，也捨棄了無數無邊的歡喜快樂。現在將它囑託給你們，在未來末世應當將這無量劫所積聚的法藏好好地開示給他人，廣泛地為四眾弟子分別解說這正法種子，使它不斷絕，你們也應當燃起大法炬。各位善男子！如來我現在，請你們這些佛子安住于佛所安住的境界，我將這無量百千萬億阿僧祇劫所積聚的法寶藏，為諸天人和世人廣為宣揚流佈。』當時跋陀婆羅（Bhadra-pāla，賢護）、伽羅訶達多（Kara-hadatta）等人，立即禮拜佛足，這樣說道：『我們儘自己的能力，也仰仗佛的威神之力，應當在後世廣為宣揚流佈這部法寶藏。』在宣說這部《法印品經》時，無數無邊阿僧祇一生補處菩薩，善根得以成就；也有無數百千萬億眾生，發起阿耨多羅三藐三菩提心，必定會得到阿耨多羅三藐三菩提的授記。佛說完這部經后，持世菩薩（Dharanindhara Bodhisattva）以及跋陀婆羅、伽羅訶達多等人，以及其餘的菩薩和所有四眾弟子，一切天、人、阿修羅（asura）等，聽聞佛所說，都非常歡喜。《持世經》卷第四

【English Translation】 English version: And the remaining Bodhisattvas, having heard this Dharma Seal Chapter Sutra, joined their palms before the Buddha. To those who vowed to uphold this profound Dharma in the evil ages to come, the Buddha stroked their heads with his right hand and said, 'Good men! The great Dharma treasure of Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) that I have accumulated over countless asaṃkhya kalpas (asaṃkhya kalpa, countless eons) is extremely difficult to gather. I have endured countless and boundless sorrows, griefs, and sufferings, and also relinquished countless and boundless joys and pleasures. Now I entrust it to you. In the future, in the final age, you should well open and impart this Dharma treasure accumulated over countless kalpas to others, widely explaining and expounding this seed of the true Dharma to the fourfold assembly, so that it will not be cut off. You should also light the great Dharma torch. Good men! The Tathagata (如來) now requests you, the Buddha's disciples, to abide in the abode of the Buddha. I will widely proclaim and disseminate this Dharma treasure accumulated over countless hundreds of thousands of millions of asaṃkhya kalpas for the gods and humans.' Immediately, Bhadra-pāla (Bhadra-pāla, Guardian of Virtue), Kara-hadatta (Kara-hadatta) and others, prostrated at the Buddha's feet and said, 'To the best of our ability, and relying on the Buddha's majestic power, we shall widely proclaim and disseminate this Dharma treasure in future ages.' While this Dharma Seal Chapter Sutra was being expounded, countless and boundless asaṃkhya Bodhisattvas destined for one more life attained the accomplishment of their roots of goodness; and countless hundreds of thousands of millions of beings aroused the mind of Anuttara-samyak-sambodhi, and were certain to receive the prediction of Anuttara-samyak-sambodhi. After the Buddha finished speaking this Sutra, Dharanindhara Bodhisattva (Dharanindhara Bodhisattva) and Bhadra-pāla, Kara-hadatta, and the remaining Bodhisattvas, along with the entire fourfold assembly, all the gods, humans, asuras (asura), and others, having heard what the Buddha said, were all greatly rejoiced. Dharanindhara Sutra, Volume Four