T.482持世經-姚秦龜茲三藏鳩摩羅什譯
藏譯英
持世經初品第一
1.1 Homage to all buddhas and bodhisattvas!
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，欲善知發無量願具足無量莊嚴，欲通達無量諸法決定相，欲發無量莊嚴願深心所行清淨，欲善知清淨具足布施，欲善知畢定清淨持戒，欲善知具足忍辱柔軟之心，欲善知清淨精進，欲善知清淨禪定，欲善知通達般若波羅蜜彼岸；以如是等無量功德故，
1. 2 Thus did I hear at one time. The Blessed One was staying at the Kalandaka- nivāpa in Veṇuvana near Rājagṛha, with a great saṅgha of monks. The Blessed One was teaching the Dharma to a large assembly with hundreds of thousands of beings in attendance. Present in the assembly was the bodhisattva great being Lokadhara. It was his wish that bodhisattva great beings develop the mind of awakening by adorning themselves with immeasurable virtues; that they understand in its entirety the true meaning of all phenomena; that they understand how limitless aspirations lead to the perfection of limitless ornaments; that they comprehend and understand the true characteristics of limitless phenomena; that they purify their motivation through limitless aspirations; that they gain comprehensive knowledge; that they attain the ornament of generosity and the purity of certainty; that they perfect the ornament of discipline and patience; that they purify the attitude of mildness and gentleness; that they understand the purity of diligence; that they understand and comprehend the perfections of concentration and insight; and that they develop limitless other such virtues.
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，具足清淨戒受行大法，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？
1. 3 Therefore, he stood up, draped his shawl over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and said, “Blessed One, may I inquire, in order to bring benefit and happiness to many people; in order that bodhisattva great beings will not discontinue the Buddha’s lineage; in order that their discipline will be without attachment and pure in all activities; in order that they will apply themselves to the great Dharma; and in order that bodhisattvas will become knowledgeable in upholding the immeasurable domains of the Dharma of noble beings. Blessed One, how do bodhisattva great beings become knowledgeable concerning the true characteristics of phenomena? How do they become skilled in discerning the characteristics of phenomena? How do they acquire the power of mindfulness? How do they acquire the insight ofknowing how to discern the categories of all phenomena? Once they have relinquished this body, how do they sustain unbroken mindfulness until they attain unsurpassed and perfect awakening?”
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。
1. 4 The Blessed One responded to the bodhisattva Lokadhara, “Excellent, excellent! Lokadhara, it is excellent that you have asked the Thus-Gone One about these subjects on behalf of bodhisattva great beings. The merit you have gained from asking questions—in order to bring benefit and happiness to many people, out of love for the world, for the sake of the benefit and happiness of the world and its gods, and to illuminate the bodhisattvas of the present and future with great light—is boundless.
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，欲令眾生得度嶮道，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！
1. 5 “As for your having asked the Thus-Gone One about these subjects, it is excellent that you have thought to inquire of the Thus-Gone One in order to eliminate beings’ doubts; illuminate and protect all beings; teach beings beneficial subjects; free beings from treacherous paths; serve as the support, base, protection, and refuge of many beings; extract and remove them from the three lower realms; establish beings on the unsurpassed path; liberate many beings from the anguish of birth, aging, sickness, death, distress, lamentation, pain, and anxiety; bestow the unsurpassed happiness of nirvāṇa upon beings; protect and guard the sublime Dharma in the future; and liberate beings during the dark times of destruction in the future. Therefore, Lokadhara, listen well and commit this to memory, as I will now explain.” The bodhisattva Lokadhara replied, “Blessed One, I shall do as you ask,” and he listened to the Blessed One.
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。
1. 6 The Blessed One then said, “Sublime being, I have this to say: Bodhisattva great beings who understand four beneficial subjects will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? They should achieve perfect mindfulness, achieve unbroken mindfulness, make continuous progress by means of highly refined insight, and always remain mindful. Lokadhara, bodhisattva great beings who understand these four beneficial subjects will endeavor in and apply themselves to the true characteristics of phenomena and become skilled in discerning the characteristics of phenomena.
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。
1. 7 “Lokadhara, bodhisattva great beings who understand an alternate set of four beneficial subjects will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? They should understand well the definitive meaning of phenomena, understand well the meaning of phenomena, understand well the various causes and conditions of phenomena, and enter the true gateway of phenomena.
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。
1. 8 “Lokadhara, bodhisattva great beings who understand an alternate set of four beneficial subjects will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? They should understand well the characteristics of limitless phenomena, become highly skilled in cultivating limitless definitive phenomena, exponentially increase engagement in limitless virtues, and understand and perceive the characteristic of arising and ceasing of phenomena.
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。
1. 9 “Lokadhara, bodhisattva great beings who understand an alternate set of four beneficial subjects will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? They should assiduously attend to unsurpassed and perfect awakening, swiftly perfect the factors of awakening, avoid being led astray by others by being highly skilled with regard to the expedient means of phenomena, and become highly skilled in all forms of wisdom and insight. Lokadhara, bodhisattva great beings who see these four subjects will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena.
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、常行清淨戒安住毘梨耶波羅蜜故、發行精進不休不息、正思惟故善行般若波羅蜜，是為四。
1. 10 “Lokadhara, bodhisattva great beings who possess an alternate set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? Seeking to bring beings benefit and happiness by having a mind that is unstained by stinginess, always keeping pure discipline, being unceasing in their diligent conduct by being steadfast in the perfection of diligence, and applying themselves to the perfection of insight with correct mental engagement.
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？成就具足深心清淨之願、具足成就清淨所行功德、安住柔和忍辱功德、得分別諸法實相光明，是為四。
1. 11 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? Having abundant and pure aspirations, having abundant and pure diligent conduct, being steadfast in the virtue of patience that is forgiving, and attaining the understanding that differentiates the true characteristics of phenomena.
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淨行處、善修習決定義，是為四。
1. 12 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? Pursuing omniscient wisdom with great zeal; generating great zeal by being skilled in discerning concentration,liberation, and absorption; applying themselves to pure conduct in order to attain the mental states of love, compassion, joy, and equanimity; and cultivating the definitive meaning.
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、亦求清淨智行處、樂無礙智、亦常不離一切智慧之願。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。
1. 13 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? The perfection of the domain of insight, seeking the pure domain of wisdom, zeal for unimpeded wisdom, and never abandoning the aspiration for omniscient wisdom. Lokadhara, bodhisattva great beings who have this set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena.”
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、當修集具足四念處，是為四。
1. 14 “Lokadhara, bodhisattva great beings who understand an alternate set of four subjects will pursue the power of mindfulness. What are these four? Cultivating familiarity with the complete power of mindfulness, experiencing blissful insight, maintaining unbroken mindfulness, and thoroughly cultivating the four applications of mindfulness.
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、具足清淨智慧故當疾得不斷念、當種一切智慧因緣，是為四。
1. 15 “Lokadhara, bodhisattva great beings who understand four subjects will pursue the power of mindfulness. What are these four? Always applying mindfulness with respect to the mind in order to perfect the factors of awakening, having pure insight that employs an acute power of mindfulness to know what was cultivated in previous existences, swiftly attaining unbroken mindfulness, and generating the cause of omniscient wisdom.
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。
1. 16 “Lokadhara, bodhisattva great beings who understand four subjects will pursue the power of mindfulness. What are these four? Cultivating the entirety of contemplative methods, cultivating genuine wisdom and insight, generating tremendous diligence in order to attain the qualities of buddhahood, and not forgetting mindfulness in order to attain the strength of unbroken mindfulness. Lokadhara, bodhisattva great beings who understand these four subjects will pursue the power of mindfulness.”
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。
1. 17 “Lokadhara, bodhisattva great beings who have four qualities will attain the power of mindfulness. What are these four? Constant and unbroken diligence aimed at recollecting the highest insight, constant and unbroken focus aimed at achieving the true characteristics of phenomena, constant vigilance aimed at accurately recalling all phenomena, and constant guarding of one’s faculties in order to obtain correct mental engagement.
持世！菩薩摩訶薩復有四法能得念力。何等四？安住清淨持戒、成就清淨威儀行處、除去心中五蓋、不為世法所染離業障煩惱障，是為四。
1. 18 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will attain the power of mindfulness. What are these four? Maintaining pure discipline, having pure conduct, dispelling the five mentalobscurations concerning all forms of conduct while being unattached to worldly phenomena, and discarding the obscurations of action and affliction.
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、不樂憒閙遠離在家，是為四。
1. 19 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will attain the power of mindfulness. What are these four? Pursuing virtuous phenomena with an unperturbed mind, cultivating familiarity with the mind’s sole characteristic, having understanding and knowledge of Dharma discourses, and avoiding both householders and renunciates by being uninterested in socializing.
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。
1. 20 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will attain the power of mindfulness. What are these four? Training under a spiritual friend, constantly applying oneself to the profound Dharma, always being happy to approach buddhas and bodhisattvas, and delighting in supplication and inquiry while being inspired to cultivate insight. Bodhisattva great beings who have these four qualities will attain the power of mindfulness.”
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、當分別一切法所因、當知諸法決定之義、當善知一切法言語章句，是為四。
1. 21 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being very knowledgeable with regard to the true characteristics of all phenomena, being very knowledgeable with regard to discerning the causes of all phenomena, being knowledgeable with regard to the definitive meaning of all phenomena, and being knowledgeable with regard to the classifications of words and speech related to all phenomena.
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。
1. 22 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being knowledgeable with regard to the progressive order of Dharma teachings, being knowledgeable with regard to the means of the dependent origination of all phenomena, having the skillful means to cultivate all Dharma teachings, and being very knowledgeable with regard to discerning both the discourses on the definitive meaning and those on the inferred meaning.
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、當疾得清淨智慧行處、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。
1. 23 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being knowledgeable with regard to distinguishing the path from what is not the path, being able to describe the meaning of any Dharma teaching, swiftly achieving the domain of pure insight, and perfectly cultivating the perfection of wisdom. Lokadhara, bodhisattva great beings who have this alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena.
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。
1. 24 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being knowledgeable about cultivating all phenomena characterized by origination, being knowledgeable with regard to the characteristic of cessation related to the causes of all phenomena, being knowledgeable about the characteristic of the conditions related to all phenomena, and being skillful by means of causes and conditions.
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。
1. 25 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being knowledgeable with regard to all the phenomena of suffering, being knowledgeable with regard to all the phenomena of origination, being knowledgeable with regard to all the phenomena of cessation, and being knowledgeable with regard to all the phenomena of cessation and the path.
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。
1. 26 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being knowledgeable with regard to the connection between the formation and destruction of all phenomena; drawing on previous causes to achieve power; being knowledgeable with regard to anything that tames phenomena; and being knowledgeable with regard to discerning letters, syllables, and words.
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、於了義經中不隨他語、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，能修集一切法分別章句慧。
1. 27 “Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being very knowledgeable with regard to the discourses of inferred meaning, not becoming caught up in the words of the discourses of definitive meaning, being knowledgeable with regard to the seal of the characteristics of all phenomena, and being steadfast in the wisdom of the absence of marks of all phenomena. Lokadhara, bodhisattva great beings who have this alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena.”
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？明了善不善法、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。
1. 28 “Lokadhara, bodhisattva great beings who have four qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to unsurpassed and perfect buddhahood. What are these four? Knowledge of virtuous and nonvirtuous phenomena, excellent mindfulness and insight, abandonment of the five mental obscurations, and never allowing one’s mindfulness of unsurpassed and perfect awakening to wane.
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、於諸禪定智慧為首、於決定智慧中得通達，是為四。
1. 29“Lokadhara, bodhisattva great beings who have four additional qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to unsurpassed and perfect buddhahood. What are these four? Strong pursuit of the four applications of mindfulness, strong pursuit of discerning insight, placing insight at the forefront of all absorptions, and mastering definitive insight.
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、亦觀於滅智，是為四。
1. 30 “Lokadhara, bodhisattva great beings who have four qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to unsurpassed and perfect buddhahood. What are these four? Attainment of the dhāraṇī gateways, cultivation of unborn wisdom, understanding the wisdom of exhaustion, and realization of the wisdom of cessation.
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？斷於愛恚、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。
1. 31 “Lokadhara, bodhisattva great beings who have four qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to unsurpassed and perfect buddhahood. What are these four? Eliminating desire and aversion, being free from attachment to any conditioned phenomenon, realization of unconditioned wisdom, and arriving at the domain of the thus-gone ones. Lokadhara, bodhisattva great beings who have these four qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to unsurpassed and perfect buddhahood.”
持世！菩薩摩訶薩有五淨智力，能具足得如上功德。何等五？深心淨智力、願淨智力、善根淨智力、迴向淨智力、障業淨智力，是為五。
1. 32 “Lokadhara, bodhisattva great beings who have five types of wisdom strength that purify phenomena will perfect the higher virtues. What are these five? The wisdom strength that purifies motivation, the wisdom strength that purifies aspirations, the wisdom strength that purifies roots of virtue, the wisdom strength that purifies dedication, and the wisdom strength that purifies karmic obscurations.
持世！菩薩摩訶薩復有五淨智力，皆具足能得如上功德。何等五？威儀行處淨智力、念具足淨智力、方便淨智力、緣眾生淨智力、緣相淨智力，是為五。
1. 33 “Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The wisdom strength that purifies conduct, the wisdom strength that purifies mindfulness, the wisdom strength that purifies practice, the wisdom strength that purifies apprehension of sentient beings, and the wisdom strength that purifies apprehension of characteristics.
持世！菩薩摩訶薩復有五淨智力，能具足得如上功德。何等五？捨心淨智力、利益眾生淨智力、生大慈淨智力、生大悲淨智力、生大喜大捨淨智力，是為五。
1. 34 “Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The wisdom strength that purifies a detached attitude, the wisdom strength that purifies bringing benefit and happiness to beings, the wisdom strength that purifies the development of great love, the wisdom strength that purifies the development of great compassion, and the wisdom strength that purifies the development of great joy and equanimity.
持世！菩薩摩訶薩復有五淨智力，皆能具足得如上功德。何等五？持戒淨智力、不著持戒淨智力、忍辱淨智力、不著忍辱淨智力、多聞淨智力，是為五。
1. 35“Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The wisdom strength that purifies the observance of discipline, the wisdom strength that purifies nonattachment to the observance of discipline, the wisdom strength that purifies patience, the wisdom strength that purifies nonattachment to patience, and the wisdom strength that purifies learnedness.
持世！菩薩摩訶薩復有五淨智力，皆能具足得如上功德。何等五？深精進淨智力、受精進淨智力、禪定淨智力、禪定方便淨智力、止觀方便淨智力，是為五。
1. 36 “Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The wisdom strength that purifies higher diligence, the wisdom strength that purifies the acquisition of diligence, the wisdom strength that purifies concentration, the wisdom strength that purifies the means of concentration, and the wisdom strength that purifies the means of tranquility and special insight.
持世！菩薩摩訶薩復有五淨智力，皆能具足得如上功德。何等五？慧淨智力、多聞決定方便淨智力、世間出世間淨智力、慧方便淨智力、有為無為淨智力，是為五。
1. 37 “Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The wisdom strength that purifies insight, the wisdom strength that purifies the attainment of erudition, the wisdom strength that purifies the worldly and transcendent, the wisdom strength that purifies insight and means, and the wisdom strength that purifies the conditioned and the unconditioned.
持世！菩薩摩訶薩復有五淨智力，皆能具足得如上功德。何等五？觀方便淨智力、明解脫淨智力、無生相淨智力、一相無相淨智力、第一義世諦義淨智力。持世！是為菩薩摩訶薩有是五淨智力，疾得具足如是一切功德。持世！以是利故，菩薩摩訶薩於是淨智力中應勤修集。
1. 38 “Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The wisdom strength that purifies the understanding of means, the wisdom strength that purifies knowledge and liberation, the wisdom strength that purifies the characteristic of the unborn, the wisdom strength that purifies the singularity of characteristics and the absence of characteristics, and the wisdom strength that purifies the relative and the ultimate. Lokadhara, bodhisattva great beings who have these five types of purificatory wisdom strength will perfect the higher virtues. Therefore, Lokadhara, bodhisattva great beings must endeavor greatly to cultivate these purificatory wisdom strengths.”
持世！菩薩摩訶薩成就三法，於是淨智力中能勤修集。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淨智力中能勤修集。何以故？持世！欲、精進、不放逸，皆是一切法根本。
1. 39 “Lokadhara, bodhisattva great beings who have three qualities will endeavor in the purificatory wisdom strength. What are these three? Interest, diligence, and carefulness. Bodhisattva great beings who have these three will endeavor in the wisdom strength that purifies the entirety of virtues. Why is this? Lokadhara, interest, diligence, and carefulness are the roots of all qualities.
菩薩摩訶薩得是淨智力，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，亦於一切法中疾得淨智力。持世！若有人如是一切法中得淨智力者，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。
1. 40 “Thus, bodhisattva great beings who apply themselves to the purificatory wisdom strength will swiftly attain omniscient wisdom. They will be called those who do not regress from diligence. They will be called those who donot regress from the Dharma. They will also swiftly attain an exponential growth in those very virtues. They will also swiftly achieve the wisdom strength that purifies all qualities. Lokadhara, any person who achieves the wisdom strength that purifies all qualities in this manner is said to be a field of merit for the world. It is said that this person will consume the offering goods after me. It is said that this person will arrive at the domain of the thus-gone ones. It is said that this person will realize the qualities of the thus-gone ones. Before long, such a person will master the wisdom of the thus-gone ones.
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。即時遍知如是淨智力。持世！若有人於一切法中能成就如是淨智力者，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！汝等於此淨智力中當勤精進，不久自然具足一切智慧。
1. 41 “Lokadhara, many countless immeasurable eons ago, as I was practicing bodhisattva conduct, Buddha Dīpaṅkara prophesied to me, ‘You will fully awaken to buddhahood after countless eons.’ At that very moment, I understood all these purificatory wisdom strengths. Lokadhara, any person who has such purificatory wisdom strength will attain unexcelled, perfect, and complete awakening, just as I have attained it now. Such a person will also turn the wheel of Dharma, just as I do now. That person will roar the lion’s roar, just as I roar it. That person will naturally have power and strength over all phenomena just as I do now. Lokadhara, if you have exerted yourself in the cultivation of this purificatory wisdom strength, you will spontaneously accomplish all wisdom and insight before long.
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。是諸眾生成就如是清淨快樂，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，聞是諸菩薩淨智力，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，但修集如是淨智力，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，於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。
1. 42 “Lokadhara, countless immeasurable eons ago, the blessed one known as King of Lofty Wisdom appeared in the world. He was a thus-gone one, a learned and virtuous one, a blissful one, a knower of the world, an unsurpassed being, a charioteer who guides beings, a teacher of gods and humans, and a blessed buddha. Lokadhara, the blessed one King of Lofty Wisdom had an immeasurable saṅgha of hearers and an immeasurable saṅgha of bodhisattvas. This was due to the causes and conditions of this Blessed One’s past aspirations. Even the words three lower realms were unheard of in the blessed one King of Lofty Wisdom’s buddha realm. No one there had experienced any suffering; all in all, everyone there had such an abundance of happiness and joy that they were mostly free of desire, as the five obscurations were eliminated. These beings had such pure happiness that it was as if they had attained the bliss of the four concentrations. The lifespan of the blessed one King of Lofty Wisdom was one quadrillion eons. The Thus-Gone One acted as the king of the world at that time. As there was no other king, the beings of that realm called the Blessed One their Dharma King. The blessed one King of Lofty Wisdom taught the bodhisattvas a discourse from the Bodhisattva Collection called Countering the Doubts and Pleasing the Minds of All Beings. When five hundred of the bodhisattvas heard this description of the bodhisattvas’ purificatory wisdom strength, they generated such strength of diligence that for the rest of their lives, theydid not develop the intent to sit; did not develop notions about clothing; did not develop notions about themselves, other beings, men, or women; and did not eat too much food. Rather, they only exerted themselves in this purificatory wisdom strength. When these five hundred bodhisattvas who had exerted themselves so diligently passed away, they were later born in a buddha realm one hundred thousand buddha realms to the east of here, due to the causes and conditions of their roots of virtue. Once born there, they exerted themselves in this teaching, and before long they remembered their past lives and gained sharp faculties. In that buddha realm is a thus-gone one named King of Immeasurable Stacked Flowers. He is still alive and teaching the Dharma. When they were sixteen years old, these bodhisattvas received ordination in the teachings of the blessed one King of Immeasurable Stacked Flowers. For six hundred thousand years, they practiced pure conduct as youths and exerted themselves in this type of diligence.
持世！是五百菩薩得值如是等二十億佛，於諸佛所勤行精進，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。是五百人於萬劫中，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。
1. 43 “Lokadhara, in that fashion these five hundred bodhisattvas met two hundred thousand thus-gone ones, and by practicing diligence in their presence, gained supreme mindfulness, happiness, and insight. Finally, they met the blessed one King of Lofty and Immeasurable Power, who gave them this prophecy: ‘After ten thousand eons, you will fully awaken to unsurpassed and perfect buddhahood.’ Throughout that ten- thousand-eon period, those five hundred bodhisattvas met two thousand buddhas. In this way, they perfected the awakening of the buddhas, until finally, one eon, they fully awakened to unsurpassed and perfect buddhahood.
持世！當知菩薩摩訶薩欲疾得阿耨多羅三藐三菩提者，於是淨智力中，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，及餘助道法，能具足佛法者。
1. 44 “Lokadhara, therefore one should know that bodhisattvas who want to swiftly attain unsurpassed and perfect awakening ought to develop such interest, diligence, and carefulness regarding the purificatory wisdom strength. Why is this? Lokadhara, interest, diligence, and carefulness, along with the factors of awakening, are the roots of attaining the unsurpassed and perfect awakening of the buddhas—they complete the qualities of buddhahood.
持世！我以如是精進得值二十億佛，於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。
1. 45 “Lokadhara, as I practiced such diligence, I met with two hundred thousand buddhas, and their teachings enabled me to recall all my past lives. By remembering the circumstances of all my past lives, I eliminated obstacles to the cultivation of this teaching. Never letting my interest, diligence, and carefulness decline, my interest, diligence, and carefulness became continuous.”
爾時，世尊以大慈悲心顧視四方，現神通力，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。
1. 46 The Blessed One then gazed into the four directions with his mind of great love and compassion and displayed the miraculous power of his extraordinary abilities. He emanated buddhas into all the Jambudvīpas of thegreat trichiliocosm, where they each taught the discourse from the Bodhisattva Collection called Countering the Doubts and Pleasing the Minds of All Beings. Furthermore, through his miraculous ability, the many assemblies in Veṇuvana were able to behold the emanated buddhas filling the Jambudvīpas, each teaching the Dharma, whereby all the assemblies were delighted. They rose from their seats, prostrated to the Buddha, and marveled, “Blessed One, the miraculous ability of the blessed buddhas is unfathomable. The immeasurable and unfathomable Dharma is spontaneously accomplished.”
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。
1. 47 The Blessed One then addressed the myriad assemblies, “Noble children, the things revealed by the Thus-Gone One are not so remarkable. Why is this? Because the Thus-Gone One understands reality, he can use the power of his miraculous, extraordinary abilities in such a way that the light shining from a single pore of his body can illuminate as many worlds throughout the ten directions as there are grains of sand in the Ganges. Likewise, from a single pore of his body he can make the voice of Dharma heard in all those worlds. Such would not exhaust even a thousandth part of what can be displayed from a single pore. The Thus-Gone One has spontaneously accomplished such unfathomable abilities as these.
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。
1. 48 “Noble children, the Thus-Gone One teaches beings by employing an understanding of their thoughts. Noble children, there are few beings these days who are inspired to practice this teaching. Noble children, there are few beings these days who diligently endeavor in the practice of this teaching. Noble children, there are few beings these days who carefully practice this teaching. Why is this? There are few beings in such evil times who will practice this teaching. The Thus-Gone One has come to this evil world of the five degenerations : the degeneration of beings, the degeneration of views, the degeneration of lifespans, the degeneration of afflictions, and the degeneration of eons.
諸善男子！若有乃至一人能信受如是甚深清淨法、能至佛慧，是為希有！何況能信解如來所行？諸善男子！我常長夜莊嚴如是願，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，我於爾時當成佛道，利益無量阿僧祇眾生。諸善男子！當知如來恩力本清淨，願精進故，能令無量阿僧祇眾生信解受持如是深法。諸善男子！我於先世教化眾生，是諸眾生能解我法。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捨攝取眾生。少有如來出五濁世利益眾生。
1. 49“Noble children, if it is rare for someone to even so much as trust in this profound and pure teaching and arrive at the insight of buddhahood, what need we say of being interested in the domain of the thus-gone ones? Noble children, my motivation for adorning myself with such aspirations and practicing such diligence and patience for so long has been to help those suffering beings who are without protector or refuge and who fall into the lower realms. Once I fully awakened, I ensured the benefit and welfare of countless, immeasurable beings. Noble children, therefore, through the grace of the Thus-Gone One’s earlier pure aspirations and diligence, countless, immeasurable beings now have faith and trust in such a profound teaching as this and embrace it. Noble children, beings that I have previously trained trust my teachings. Noble children, few beings have been made to trust such a profound teaching as this through the ten strengths and the four types of fearlessness of the blessed buddhas. All beings who observe this teaching do so through the means and power of the thus-gone ones’ intent. Long have I never been apart from this profound Dharma. That is why I care for and never abandon beings out of great love, great compassion, great joy, and great equanimity. There are few thus-gone ones who benefit beings in a vile world of the five degenerations. Why is this?
何以故？諸善男子！我於先世，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，一日之中捨千身布施利益眾生。諸善男子！我於若干千萬世，見飢餓眾生故，自割身肉煮以與之，我於爾時心無憂悔，但於眾生普行大悲。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。
1. 50 “Noble children, having earlier benefitted beings with the force of great diligence and the power of great skill, I gathered the accumulations leading to unsurpassed and perfect awakening. Noble children, I recall that in the past, I offered up and gave away a thousand bodies in a single day. Noble children, earlier, throughout thousands of lifetimes, when I saw beings suffering from hunger and thirst, I would cut flesh from my body, cook it, and give it to them—yet even then my mind felt no trouble or regret; instead, a great and universal love for all beings arose in me. Noble children, understand that in this fashion, through benefitting beings with the strength of great diligence and skill, one will gather the accumulations leading to unsurpassed and perfect awakening. Therefore, noble children, by earnest practice of interest, diligence, and carefulness, the accumulations leading to unsurpassed and perfect awakening are gathered. Just as I have engaged in bodhisattva conduct, you must also act for the benefit and happiness of beings. Noble children, none of the blessed buddhas who have appeared in this Fortunate Eon have failed to praise me. They declared, ‘The blessed one Śākyamuni engaged in such diligence. The blessed one Śākyamuni developed such diligence. The blessed one Śākyamuni perfected such diligence. By engaging in bodhisattva conduct, the blessed one Śākyamuni thus helped beings. Having appeared in a vile world of degenerations, he thus acted for the benefit and happiness of countless, immeasurable beings.’
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，所化眾生或行錯謬墮諸難處，欲勉濟之起大悲心，分布舍利乃至如芥子皆與神力。我滅度後，若有眾生應以舍利度者心得清淨，得清淨已，處處地中隨願成就。
1. 51“Noble children, those who are inspired to practice such bodhisattva conduct must exert themselves in interest, diligence, and carefulness. Noble children, even though I have fully awakened to unsurpassed and perfect buddhahood, my practice of diligence has not waned; I will generate diligence until my parinirvāṇa, when my relics will be reduced to the size of mustard seeds as my body parts are divided, for even that is done for the love and care of future beings. Previously, when I was engaged in bodhisattva conduct, there were some gentle beings who had grown mistaken and errant in their conduct, leading them to descend to difficult states of being. I aroused great compassion in order to free them from those states, wherefore my distributed relics, even so small as a mustard seed in size, will display miraculous power. After I reach parinirvāṇa, the minds of those who can be tamed by my relics will be purified. With purified minds, they will reach any states of being to which they aspire.
諸善男子！我先世行道時，於眾生中成就如是悲心，碎身舍利普使分布，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，必發是願，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，於後五百歲普流布故。
1. 52 “Noble children, my spontaneous accomplishment of such compassion for beings, while I was formerly practicing the conduct of a bodhisattva, will cause my relics to be divided and distributed far and wide: this is also due to my previous aspirations. Thus will I protect many beings in vile future times through my immeasurable virtues, causes and conditions of merit, and great compassion. Noble children, I pray that those future bodhisattvas who are joyfully interested, diligent, and careful with regard to this teaching will be sure to read, recite, uphold, and fully teach discourses such as this to others. Through my miraculous power, I bless such bodhisattvas to read, recite, uphold, and fully teach them to others. So that these discourses will be read, recited, upheld, and fully taught, I have entrusted them to such bodhisattvas. Why is that? Noble children, understand that wherever these discourses appear, the Buddha will remain without passing into parinirvāṇa. Therefore, the Thus-Gone One entrusts these discourses to the bodhisattvas. Noble children, you should therefore understand that in the past, I gathered beings without abandoning them by means of such causes and conditions. Presently, I also gather beings without abandoning them. Know that in the future as well, I will gather beings without abandoning them. Having guarded and cared for such discourses, they will flourish extensively in the final five-hundred-year period to come.
諸善男子！若於今世若我滅後，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。
1. 53 “Noble children, both at the present and after I pass into parinirvāṇa, know that if such a discourse is present in a town, city, mountain, forest, or wilderness, and someone retains, receives, reads, recites, teaches, or explains it, the Buddha resides there. Why is this? Through such causes and conditions, I call buddhas the Dharma body. I declare that by seeing the Dharma one sees the Buddha. The Buddha is not to be regarded as a body of form. Those who trust this teaching, and listen to it, trust the Buddha andlisten to the Buddha’s teachings. Those who earnestly practice as taught see the Buddha. Such people are said to be proper teachers, Dharma teachers, and followers of the Dharma.
諸善男子！我身非法非非法，是名隨法行，是名第一法施，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！若知我法如栰喻者，法尚應捨，何況非法？若能捨法非法，是名見佛。何以故？如來名為捨一切法者，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！捨離一切法名字，名為如來，能如是見者，名為見如來。何以故？捨離見一切法故，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，捨離一切法，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。
1. 54 “Noble children, my body is neither Dharma nor non-Dharma; it is described in accordance with the Dharma. Called the most sublime gift of Dharma, it is neither grounded in Dharma nor non-ingrained in Dharma. How is this? If it were rooted in Dharma, seeing my body would not be called seeing the Buddha. Noble children, not being rooted in any phenomenon whatsoever is described as seeing the Buddha. Whoever does not see any phenomenon is described as seeing the Buddha. Why is this? It is inappropriate to describe the Thus-Gone One as Dharma or non-Dharma, or to view him as Dharma. Why is this? Noble children, for the monks who wish to understand my Dharma as found in the discourses, if even the Dharma is to be discarded like a raft, what need we say of non-Dharma? 8 One who is equanimous regarding Dharma and non-Dharma is said to see the Buddha. Why is this? Because the Thus-Gone One is said to be equanimous regarding all phenomena. Not being attached to, or grasping at, the label Dharma, one does not fall into the label Dharma, so what need we say of the label non-Dharma? Noble children, the absence of labels of all phenomena is called the Thus-Gone One. Those who see in this way are said to see the Thus- Gone One. Why is this? Because they are free from seeing any phenomenon, they see the Thus-Gone One. Since all phenomena are beyond apprehension, when one understands and sees all phenomena correctly as they are, this is called seeing the Thus-Gone One. Noble children, the state that does not apprehend any phenomenon is free from all phenomena, is without any thoughts of Dharma or non-Dharma, is free from debate, is free from anything to do, and is indescribable: this is called seeing the Thus-Gone One. Those who see the Dharma in this fashion are said to see the Thus-Gone One.
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。
1. 55 “Those who see the Thus-Gone One in this fashion see accurately. Those who see differently from this see mistakenly. Whoever sees mistakenly thus sees falsely; such people are not said to see correctly. Noble children, seeing true reality is the cessation of all modes of words and statements. It is neither correct nor incorrect. It neither exists nor is absent. It is free from all phenomena, does not adopt any phenomenon, and does not observe any phenomenon. Seeing like this is seeing the Thus-Gone One. Why is this? Noble children, the Thus-Gone One does not give rise to views regarding phenomena. Thus, seeing the absence of characteristics concerning all phenomena is seeing the Thus-Gone One. Whoever sees in this fashion is said to see accurately.
諸善男子！汝等應如是見如來。汝等且觀，如我所說觀於如來。如是觀者，當知一切法皆是如來，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。
1. 56“Noble children, you should regard the Thus-Gone One in this way. You must analyze the Thus-Gone One just as I have explained. Those who regard the Thus-Gone One like this will understand all phenomena to be the Thus-Gone One. They will attain the suchness of all phenomena, the true reality of all phenomena, and the characteristic falsity of all phenomena. They will come to understand all phenomena to be the qualities of the Thus-Gone One, all phenomena to be the domain of the Thus-Gone One, and all phenomena to be the unfathomable domain.
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。
1. 57 “Noble children, therefore I have declared that all phenomena are the domain of the Thus-Gone One. The Thus-Gone One’s domain is devoid of a domain. Why is this? There is nothing within the domain of all phenomena to be experienced. Therefore, I have taught that the absence of a domain is the domain of the Thus-Gone One. As the domain of all phenomena is the absence of a domain, that absence of a domain is the domain of the Thus-Gone One. Why is this? As the domain of all phenomena does not exist at all, the absence of a domain is the domain of the Thus-Gone One. As all domains are subsumed in the Thus-Gone One’s domain, it is not a domain. Since the Thus-Gone One understands these phenomena, the absence of a domain is the domain of the Thus-Gone One. Noble children, those who understand all phenomena as the absence of a domain are people who know the domain of the Thus-Gone One. Such people realize the domain of the Thus-Gone One. Such people seek the domain of the Thus-Gone One. Such people are without attachment to the domain of the Thus-Gone One. Why is this? Such people understand the absence of a domain to be the domain of the Thus-Gone One. They understand the lack of a domain to be the domain of the Thus-Gone One.
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？
1. 58 “Because all Dharma teachings are beyond observation and investigation, and because they do not remain, they are not a domain. This is the domain of the Thus-Gone One. It is a domain that is subsumed in wisdom, because it does not enter any Dharma teachings. How is this? Because there is no gateway of the Dharma teachings, they are entered through this gateway. Noble children, no Dharma teaching has entry, origination, or form. Why is this? Given that the Thus-Gone One does not observe any Dharma teachings, from where should they appear? Into what should they enter? How could they be shown? How could they ever be taught? Noble children, this is the entry into the gateway of all Dharma teachings, because of their characteristic of being beyond entry. No Dharma teachings come together or part, are bound or liberated. Because in this way there are no gateways with regard to the gateways of all Dharma teachings, such gateways are not gateways of emergence, gateways of entry, gateways of departure, or gateways of expression; ultimately, they are called the unborn gateway. Through this Dharma gateway, no phenomenon is known or seen. This Dharma gateway involves no understanding of, or entry into, Dharma teachings. Why is this?
諸善男子！一切法無門，門不可得故。虛空是一切法門，從本已來性清淨故。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。
1. 59 “Noble children, there are no gateways of Dharma teachings, because gateways cannot be observed. Space is a gateway of all Dharma teachings, because it is primordially pure by nature. The absence of discontinuity is a gateway of all Dharma teachings, because discontinuity cannot be observed. The absence of limits is a gateway of all Dharma teachings, because limits cannot be observed. The absence of measures is a gateway of all Dharma teachings, because measures cannot be observed. The absence of bounds is a gateway of all Dharma teachings, because bounds cannot be observed. Noble children, if a noble son or daughter enters this Dharma gateway, it is said that they enter the gateway of all Dharma teachings, understand the gateway of all Dharma teachings, and reveal the gateway of all Dharma teachings.”
1. 60 This was chapter one: “The Introduction.”
持世經五陰品第二之一
CHAPTER TWO: INVESTIGATING THE FIVE AGGREGATES
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。
2. 1 The Blessed One then addressed the bodhisattva Lokadhara, “Lokadhara, bodhisattva great beings who wish to attain the true characteristics of all phenomena, wish to be learned in the characteristics of discerning phenomena, wish to attain the power of recall, wish to attain the insight that discerns all phenomena, or wish to attain unbroken mindfulness from the time they leave this body until reaching unsurpassed and perfect awakening should swiftly enter this Dharma gateway. Through this Dharma gateway, they will attain the light of insight. Why is this? Because this Dharma gateway swiftly ensures that perfection is attained. Furthermore, Lokadhara, bodhisattva great beings should exert themselves in this Dharma gateway. Having entered this gateway that pertains to the Dharma, they will become highly skilled in discerning what pertains to the aggregates, elements, sense sources, dependently originated phenomena, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, and mundane and transcendent phenomena. Additionally, they will become highly skilled in discerning what pertains to conditioned and unconditioned phenomena.” ·
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。
2. 2 Form · “Lokadhara, how are bodhisattvas skilled in discerning what pertains to the five aggregates? Bodhisattva great beings correctly understand the five aggregates for appropriation in the following way: The aggregates for appropriation are heaps of ignorance. The aggregates for appropriation are heaps of suffering. The aggregates for appropriation are heaps of delusion. The aggregates for appropriation are heaps of sickness, boils, and thorns.
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。
2. 3 Bodhisattvas should contemplate the discernment of the aggregate for appropriation of form. How then should they contemplate the discernment of the aggregate for appropriation of form? The aggregate for appropriation of form arises from the four great elements, so the aggregate for appropriation of form is actually nothing more than a mere imputation. As the aggregate of form is without intrinsic nature and is simply a gathering of the four great elements, the aggregate of form is a mere imputation. The aggregate of form was not created, is not created, will not be created, and does not arise. The aggregate of form is nothing but a mere imputation, based upon the causes and conditions of past actions and the gathering of the four great elements. Apart from the mere imputation, it is not an aggregate. Such is the aggregate of form. To draw an analogy, it is like the aggregate of space, as it does not have any characteristic of true arising. In what is described as the aggregate of space, no phenomenon whatsoever has arisen. Still, because it has the mere label, it is called the aggregate of space. Childish ordinary beings hold what is false to be true, with their erroneous thoughts about the nonexistent aggregates and their characteristics, such that they cling to notions like ‘I am the five aggregates,’ ‘my five aggregates,’ ‘I am the aggregate of form,’ and ‘my aggregate of form.’ Thereby, in clinging to form, childish ordinary beings think of form as being themselves, something belonging to them, or something existent, perceptible, adoptable, or obtainable. They dwell on and depend upon form, and so they engage in and experience myriad nonvirtuous and evil actions.
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，無明癡闇故貪色不捨，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。
2. 4 “It is inappropriate for us to emulate childish ordinary beings, for we should arouse diligence and earnestly cultivate the factors of awakening. It is appropriate for us to investigate the aggregate of form accurately. When bodhisattvas contemplate the aggregates accurately, they understand them to be like water bubbles. How do they understand them to be like water bubbles? A water bubble does not exist—for it simply occurs due to many conditions and cannot be grasped or held. It is without solidity or a core. For these reasons, water bubbles lack any characteristics of bubbles. Just as the absence of a real bubble can be called a water bubble, so it is with the aggregate of form, for the aggregate of form lacks the characteristics of an aggregate. When bodhisattvas contemplate this, they reflect as follows: ‘Childish ordinary beings fail to understand the unreal nature of form accurately; they do not understand the impermanence of form accurately; and they do not understand the characteristic of form accurately. However, we have entered the correct path, so we shall not cling to unreal forms. Why is this? Form does not have any characteristic to grasp at, for it is just a mere label, lacking any true characteristics. Thus, because form lacks a true characteristic and has no name, it is called form. Furthermore, form has thecharacteristic of being destructible, yet the wise understand it as lacking marks. We must become skilled in cultivating the practice that form has no marks—we should not cling to the marks of form. If a person clings to the marks of form, they are called one who clings to form. We should become highly skilled in understanding the marks of form. When bodhisattvas understand this accurately, they know how to discern form accurately. At that point, they know that the aggregate of form arises from the imputations of childish ordinary beings. The fact that phenomena arise from imputation means that they are unborn. Since all imputations are rooted in and based on the mistaken and false understanding of childish ordinary beings, beings give rise to such forms and become bound by those forms. Tormented by form, they are pained by suffering and wander throughout saṃsāra. Blinded by ignorance and delusion, they cling to form and cannot let it go; thereby, they regard form as permanent, solid, and having a core. Through this, childish ordinary beings are bound by the fetters of form and wander constantly through the realms of hell beings, animals, anguished spirits, gods, and humans. They relish the experience of form, for they do not consider the many problems inherent in form. We should not emulate childish ordinary beings; rather, we should cultivate discernment regarding what pertains to form.’
5.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。
2. 5 “When cultivating discernment of form, one should view form’s nature as being like a dream. In a dream, the forms one sees arise from imputed perceptions, feelings, and concepts, which arouse sights, sounds, feelings, perceptions, and dependent origination. One then perceives these as self and other. One sees them as earth, water, fire, and wind. One sees them as mountains, lakes, forests, and so on. In this fashion, the marks of the forms in a dream do not truly exist; rather, they come about based on imputed perceptions. The marks of the aggregate of form are produced in the same way; they arise from the causes and conditions of previous actions and do not have a defined nature. 10 If bodhisattvas contemplate in this fashion, they will not appropriate form as either I or mine. They will contemplate form accurately. They will accurately understand its characteristic of impermanence and its false and mistaken nature. Beings, however, grasp and cling to this incorrectly observed form and perceive it as I, mine, other, or other’s. When bodhisattvas discern form in this way, they do not observe it as form; they do not see it as having the nature of form; and they do not become attached to impermanent forms. At that time, if they dispel and eliminate all attachment and grasping to form, they will become highly skilled concerning the true characteristics of form; they will understand form’s characteristic of sameness; they will understand form’s characteristic of cessation; they will become skilled concerning form’s characteristic of the path that leads to cessation; they will realize that the aggregate of form does not come from anywhere or go anywhere. When contemplating in this way, they understand that the body and the aggregate of form are born from the ripening of karmic results and imputations, and that they arise from the gathering of the four great elements. The aggregate of physical form is not the self, not another, ownerless, and does not come from anywhere. Having contemplated the aggregate of form in this fashion, they will not grasp or become attached to inner forms, outer forms, past forms, future forms, or present forms, as they understand all aggregates of form in terms of their characteristic of being unborn. These bodhisattvas then neither negate form nor seek a Dharma that negates form. Lokadhara, for these reasons, bodhisattva great beings are called those who engage in the discernment of form.” ·
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。
2. 6 Feeling · “Lokadhara, how do bodhisattva great beings engage in the discernment of the aggregate for appropriation of feeling? Bodhisattvas think: ‘Pleasurable feelings, painful feelings, and feelings that are neither pleasurable nor painful arise through dependent origination and are based on causes and conditions. Therefore, if one has understood the characteristic of feeling, there is no feeling there, for it is simply clinging. Such clinging is false and arises from false imputations.’ When bodhisattvas think such, they will also think, ‘Childish ordinary beings, bound by falsely imputed feelings, are tormented by the three types of feeling: pleasurable feelings, painful feelings, and feelings that are neither pleasurable nor painful. When childish ordinary beings experience pleasurable feelings, they become bound by the affliction of desire. Because they are afflicted by desire’s secondary afflictions, they engage in various nonvirtuous actions. When they experience unpleasant feelings, they become bound by the affliction of aggression. Because they are afflicted by aggression’s secondary afflictions, they engage in various nonvirtuous actions. When they experience feelings that are neither pleasurable nor painful, they become bound by the affliction of ignorance. Because they are afflicted by ignorance’s secondary afflictions, they are not freed from misery, lamentation, and painful torment. We should not emulate childish ordinary beings. Rather we should investigate the true reality of phenomena. We should investigate feeling accurately.’
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。是凡夫著於諸受，為受所制為受所繫，不脫受陰，於受陰所不見出處，不知正觀受陰故。不知如實觀受陰無常，於受陰中為欲染所縛，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。
2. 7 “Once bodhisattvas have investigated the aggregate of feelings accurately, they will think, ‘The aggregate of feelings is not an aggregate. Feelings arise from false imputation, and they are devoid of action. Feelings arise from the cause of past actions and are experienced based upon conditions in the present moment. Because feelings are naturally empty, they lack the marks of feelings.’ When bodhisattvas contemplate the aggregate of feeling, they see that the aggregate of feelings is like water bubbles that appear and cease without ever truly existing. They arise from the connections between causes and conditions, and they depend on causes and conditions. Hence, they do not remain, even momentarily. As they are not real, they have arisen from the falsehood of imputation. At that time bodhisattvas will think, ‘Ordinary beings are the objects of our loving- kindness. Since they do not understand the aggregate of feelings accurately, they are afflicted by their feelings. They become attached to pleasurable feelings, painful feelings, and feelings that are neither pleasurable nor painful. Bound by such feelings, they wander throughout saṃsāra and pass from one body to another in an unbroken stream, because due to afflictive feelings, they do not understand the characteristics of the aggregate of feelings accurately. We should not emulate such childish ordinary beings. Rather, we should accurately investigate the discernment of the aggregate of feelings.’
即時如實觀受陰，無陰是受陰，不真陰是受陰，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，於受陰中不見受陰相。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。
2. 8 “When they accurately contemplate the aggregate of feelings, they will realize the aggregate of feelings to be a nonexistent aggregate, a false aggregate, a mistaken aggregate, and a nonabiding aggregate. At that time, they will accurately see the characteristics of the aggregate of feelings to be uncreated and devoid of action. They will not view the aggregate of feelings as having any characteristics of the aggregate of feelings. When contemplating the aggregate of feelings in this fashion, they do not view the aggregate of feelings as existing within or without. They are not attached to feelings being I, and they are not attached to feelings being mine. They thus understand that the aggregate of feelings does not come from anywhere, that it is ownerless, and that it is not brought into being by anything. They know that feelings are mistaken, and that what is labeled the category of the aggregate of feelings manifests as the ripened effect of past actions. They see the aggregate of feelings as the unbroken continuity of engagement in false causes and conditions. At that time, they do not grasp, desire, or cling to the aggregate of feelings of the past; they do not grasp, desire, or cling to the aggregate of feelings of the future; and they do not grasp, desire, or cling to the aggregate of feelings of the present.
是人於樂受中除却愛結，於苦受中除却恚結，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。
2. 9 “Such people exert themselves in removing the affliction of desire from pleasurable feelings, the affliction of aversion from painful feelings, and the affliction of ignorance from feelings that are neither pleasurable nor painful. Then, the mind of desire will not arise when the bodhisattva experiences pleasurable feelings, the mind of aversion will not arise when the bodhisattva experience painful feelings, and the mind of delusion will not arise when the bodhisattva experiences feelings that are neither pleasurablenor painful. Lokadhara, for the most part, the mind of desire arises when childish ordinary beings experience pleasurable feelings, the mind of aversion arises when they experience painful feelings, and the mind of delusion arises when they experience feelings that are neither pleasant nor painful. Thereby, childish ordinary beings are blinded by attachment, aversion, and delusion and fail to accurately understand the aggregate of feelings just as it is. Failing to understand the characteristics of attachment, aversion, and delusion, they become attached and cling to attachment, aversion, and delusion as being I, mine, and so forth.
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，於苦受中斷恚結使故勤精進，於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，於受陰中欲染悉斷，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。
2. 10 “Lokadhara, bodhisattva great beings who understand the aggregate of feelings accurately will not fall under the influence of attachment, aversion, and delusion. Even if attachment, aversion, and delusion should arise, they will immediately dispel them, taking them earnestly onto the genuine path. They diligently practice in order to remove the affliction of attachment from the experience of pleasurable feelings. They diligently practice in order to remove the affliction of aversion from the experience of painful feelings. They diligently practice in order to remove the affliction of delusion from the experience of feelings that are neither pleasant nor painful. Thus, they gain accurate understanding of the three types of feeling. Then, to that extent, as they experience feelings, they do not cling to pleasurable feelings, painful feelings, or feelings that are neither pleasant nor painful. Distancing themselves from them, they become freed from the affliction of attachment, the affliction of aversion, and the affliction of delusion. Then, when feelings occur, they will understand and regard the aggregate of feelings accurately as impermanent. Having gained such understanding, they will disrupt attachment to the aggregate of feelings. Having understood the disrupted aggregate of feelings in this way, they will no longer be afflicted by feelings on the paths of desire and attachment. If bodhisattvas understand and realize the aggregate of feelings accurately, they will understand the origin of the aggregate of feelings, the cessation of the aggregate of feelings, and the path leading to cessation of the aggregate of feelings. Then they will understand the aggregate of feelings to be characterized as being unborn. Through this characteristic of being unborn, they will understand and realize the aggregate of feelings to be free of marks. Lokadhara, this has been a discussion of how bodhisattva great beings contemplate the discernment of the aggregate of feelings.”
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。譬如春後月焰，以名字故說名為焰，陰想陰亦如是，以識相故說名想陰。
Perception 2. 11 “Lokadhara, how do bodhisattva great beings contemplate the discernment of the aggregate of perception? When bodhisattva great beings accurately contemplate the aggregate of perception, they see that the aggregate of perception arises from error, and that it is false, unreal, unreliable, and has the characteristic of never having being born to begin with. Being discontinuous, they see it as a gathering of causes and conditions, and as having arisen through the power of past actions. They think, ‘The aggregate of perception is a nonaggregate, for the aggregate of perception is a heap of falsehood. The aggregate of perception is a heap of error. The aggregate of perception lacks the marks of the aggregate of perception. It is just a label, like the mirages of summertime. The aggregate of perception is just like an aggregate of mirages. The label perception is imputed due to the perceptions of consciousness.’
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，或識好或識醜，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。或識貪欲，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。
2. 12 “Childish ordinary beings are bound by such false perceptions, which they perceive as pleasure, pain, neither pleasure nor pain, heat, cold, male, female, cycling throughout the five classes of beings, gathering, dispersing, past, present, future, good, bad, existence, and nonexistence. As the perceptions of childish ordinary beings are under the sway of false delusion, and dependent upon causes and conditions, the aggregate of perception is a mere imputation. There are no so-called perceptions either internally or externally. Bound by their false perceptions, childish ordinary beings perceive in terms of attachment, aversion, and delusion. They perceive children and wives. Childish ordinary beings rely on the aggregate of perception and are attached to their false paths. Therefore, they circle throughout saṃsāra due to the aggregate of perception. They fail to understand accurately that the aggregate of perception is false. Childish ordinary beings perceive in terms of self and other. Perceiving male and female, they are bound by the aggregate of perception and are thus not liberated. They grasp and cling to the aggregate of perception as being I or mine. We should not emulate childish ordinary beings.’
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。
2. 13 “When bodhisattva great beings accurately contemplate the aggregate of perception in this way, they will not apprehend the aggregate of perception as the aggregate of perception, just as one will not apprehend an aggregate of mirages as an aggregate of mirages. Bodhisattvas view the aggregate of perception as a mirage; thus, they do not desire, take up, or cling to past aggregates of perception; they do not desire, take up, or cling to future aggregates of perception; and they do not dwell on the present aggregates of perception. They do not conceptualize self and other. They exert themselves in the cessation of the aggregate of perception and understand the path of the aggregate of perception to be unborn. They do not view the aggregate of perception as having any basis for coming or any basis forgoing. Rather, they view it as something mistaken that arises from the cause of past actions, while being bound by current conditions. The aggregate of perception is a nonexistent aggregate. When they discern and contemplate that the aggregate of perception does not have any basis for coming or any basis for going, they realize the aggregate of perception to be unborn. They will also not conceptualize the cessation of the aggregate of perception; this is because they abide in accurate understanding and knowledge for all the feelings associated with perception to cease. When bodhisattvas accurately contemplate the aggregate of perception, they are free from the aggregate of perception, such that, without dwelling on the path of perception, they adhere to an accurate knowledge and understanding of the aggregate of perception. Without being attached to the aggregate of perception, they accurately discern and contemplate the aggregate of perception. They also accurately understand the origination, cessation, and exhaustion of the aggregate of perception. Lokadhara, this is how bodhisattva great beings contemplate the discernment of the aggregate of perception. As they are free from attachment to the aggregate of perception, they apply themselves to the path, which disrupts attachment to the aggregate of perception.”
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，皆觀不淨無常苦空無我。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。
2. 14 Formation · “Lokadhara, how then do bodhisattva great beings contemplate the discernment of the aggregate of formation? Lokadhara, bodhisattva great beings realize that the aggregate of formation arises from error and is a mere imputation based on false imputations. At that time, bodhisattvas contemplate how all physical, verbal, and mental formations are unclean, impermanent, painful, empty, and selfless. When contemplating this, they think, ‘The aggregate of formation is a nonaggregate. The aggregate of formation is a heap of suffering. The aggregate of formation is a dependently originated aggregate. The aggregate of formation is a heap of reflections. The aggregate of formation does not increase or decrease; it is not gathered. Given that all physical, verbal, and mental formations are uncreated, the wise do not become attached to or grasp the aggregate of formation. Why is this? Physical formations do not exist within the body, outside it, or in-between. Likewise, verbal and mental formations do not exist within, without, or in-between.
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。
2. 15 “ ‘The aggregate of formation lacks the characteristics of the aggregate of formation. Why is this? The aggregate of formation arises from many causes and conditions, mistaken perceptions, false perceptions, and the ripening of the effects of past actions. Formations are thus manifested due to theinfluence of causes and conditions. No physical, verbal, and mental formations are truly formed, and they form nothing at all. Formations come from what is false, and they are formed out of mistaken perception. Therefore, the aggregate of formation refers to nonformations. Why is this? The wise do not ascertain any characteristics of formations. Therefore, there are no physical, verbal, or mental formations to be ascertained anywhere— whether here or somewhere else, inside or outside. If physical, verbal, and mental formations cannot be ascertained, observed, or described as having the characteristics of formations, how could we talk about apprehending or describing an aggregate of formation? Thus, the aggregate of formation is a nonexistent aggregate.
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。
2. 16 “Having developed mistaken perceptions, childish ordinary beings grow attached to the formations of body, speech, and mind. As they conceptualize the aggregate of formation and are bound by it, they cycle in saṃsāra. Under the power of mistaken perception, childish ordinary beings generate physical, verbal, and mental formations. As they grasp and cling to them, they perceive nonphenomena to be phenomena and nonexistent aggregates to be aggregates. Attached to their mistaken formations, they are bound by them and circle throughout the five classes of beings, continuously conforming to physical, verbal, and mental formations as they fail to accurately understand. By failing to accurately understand the aggregate of formation, they generate formations with body, speech, and mind. Because childish ordinary beings are attached to mistaken perceptions, because they are attached to phenomena that are not real, and because they are attached to what is false, these are called the aggregate of formation.’
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，後際不可得，中際不可得，無有住時，諸行念念生滅。
2. 17 “Lokadhara, when bodhisattvas accurately investigate this, they will realize that formations have no substance and are weak. They understand that the so-called aggregate of formation is simply designated as such based on a gathering of many causes and conditions, and so the aggregate of formation does not truly exist. The aggregate of formation is a nonexistent aggregate. The aggregate of formation is primordially unborn. The aggregate of formation lacks intrinsic existence. Since formations cannot be observed in the past, cannot be observed in the future, and cannot be observed in-between, they do not remain. Thus, formations arise and cease moment-by-moment.
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，於諸行中生真實想，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，得不苦不樂身已生愚癡。是人以愛瞋癡故，不見諸行過惡，不能清淨身口意行。是人身口意行不清淨故，墮不清淨道中，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，我等應清淨身口意行，不應貪著行陰，應觀行陰過惡，應求出行陰道。
2. 18 “Lokadhara, in this fashion bodhisattvas accurately understand the aggregate of formation to be emptiness, inapprehensible, lacking a concrete nature, and not even remotely observable. Considering this, they will correctly reason in the following way with regard to the aggregate of formation: ‘Childish ordinary beings are bound by phenomena that have noessence, by the aggregate of formation, and by their attachment. They generate formations with their body, speech, and mind, and they generate the formations of self and possessions. By generating such action, they are bound by the aggregate of formation and fail to recognize the very aggregate of formation to be ignorance and delusion. Under the power of such mistaken perceptions, beings grasp and cling to formations. Since such people become attached and cling to the aggregate of formation in this way, they sometimes generate pleasurable formations, sometimes generate painful formations, and sometimes generate formations that are neither pleasurable nor painful. When generating formations concerning pleasure, such people attain a body that is pleasurable. When generating formations concerning pain, such people attain a body that is painful. When generating formations concerning what is neither pleasurable nor painful, such people attain a body that is neither pleasurable nor painful. When they attain a body that is pleasurable, such people develop desire for it. When they attain a body that is painful, such people develop aversion for it. When they attain a body that is neither pleasurable or painful, such people develop delusion regarding it. Falling under the power of desire, aversion, and delusion, they fail to see the flaws of formations, and so they fail to purify physical, verbal, and mental formations. In failing to purify physical, verbal, and mental formations, they descend into impure paths: those of hell beings, animals, and anguished spirits. Even if they manage to briefly gain freedom from such states and are born as gods or humans, they remain very attached to physical, verbal, and mental formations; they are still quite attached to the aggregate of formation. Bodhisattva great beings accurately understand this. We too should not emulate childish ordinary beings. Rather, we should train to purify physical, verbal, and mental formations and not become attached to the aggregate of formation. Having thoroughly investigated the flaws of the aggregate of formation, we should seek the path, which brings emancipation from the aggregate of formation.’
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，但起清淨身口意行，壞行相故，離行陰相故。是人有所得身皆是清淨。何以故？是人身業清淨，口業清淨，意業清淨，身行清淨，口行清淨，意行清淨。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。
2. 19 “Those who think in this way are called those who accurately contemplate the aggregate of formation and those who accurately contemplate the impermanent nature of the aggregate of formation. At that time, they will act appropriately by not grasping at, being attached, or clinging to formations, the origination of formations, the cessation of formations, or the path leading to the cessation of formations. They will not be attached or cling to formations. They will also not be attached to the aggregate of formation. When contemplating this, they will be free from the marks of formations and realize how even formations lack the nature of the aggregate of formation. By realizing all formations to be emptiness, they will become weary, apprehensive, and dismissive of all formations. They will only form purephysical, verbal, and mental formations. They will demolish the marks of formations and distance themselves from the marks of the aggregate of formation. Thus, any type of body such a person acquires will be pure. Why is this? Such people have purified their physical, verbal, and mental actions. They have purified their physical, verbal, and mental formations. They are free from the aggregate of formation, they are free from the marks of the aggregate of formation, and they destroy the marks of substantial existence of all phenomena. When accurately contemplating this matter, they realize that the aggregate of formation does not come from anywhere or go anywhere. They do not observe any formations that have the marks of truly arising or truly ceasing. They understand that formations lack the marks of arising and ceasing, for no formation has the marks of arising and ceasing. Once these people understand that formations lack the marks of arising and ceasing, they become weary and dismissive toward them. They will accurately understand and realize the marks of the origination and cessation of formations.
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。
2. 20 “Even though they see formations in terms of their characteristic of being unborn, they do not fully apprehend any characteristics of formations. Why is this? Lokadhara, it is because the aggregate of formation lacks true characteristics. Just as a banana tree lacks both the characteristic of being solid and the characteristic of not being solid, so it is with the characteristics of formations—they lack both the characteristic of being solid and the characteristic of not being solid. Lokadhara, this is how bodhisattva great beings contemplate the discernment whereby one mentally engages the aggregate of formation.” ·
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。
2. 21 Consciousness · “Lokadhara, how then do bodhisattva great beings accurately contemplate the discernment of the aggregate of consciousness? Bodhisattva great beings contemplate the aggregate of consciousness as a nonaggregate. They contemplate the aggregate of consciousness as a heap of error. They contemplate how the aggregate of consciousness is a heap of falsehood. Why is this so? Lokadhara, the aggregate of consciousness arises from mistaken perception. Because beings have been bound by the condition of false perception, they have previously created actions, due to which the aggregate of consciousness now manifests. Because it also depends upon current conditions, it is based on many causes and conditions. Therefore, the aggregate of consciousness arises from consciousness that is based on nonexistent and false imputations. It is called consciousness because it is cognizant. It exists adventitiously, based upon a confused conceptual mind.Because it knows, it is called consciousness. It is called the aggregate of consciousness because it is conscious of myriad entities, because it initiates mental actions, because it thinks, because it generates marks from many conditions, and because it generates thinking in myriad forms. It is called the aggregate of consciousness because consciousness causes the forms perceived by consciousness to arise and it manifests the actions of mind, and because it is fond of thinking. It is called mind, mentality, and consciousness. By conceptualizing everything through its mental activity, consciousness assembles phenomena and perceives them as characteristics, formations, and intrinsic natures. Thus, it is called the aggregate of consciousness. In this manner, the aggregate of consciousness is a nonaggregate. It is unborn, unarisen, and uncreated.
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，念念生滅，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。
2. 22 “It is called the aggregate of consciousness because it cognizes falsely, due to the condition of mistaken perception. Why is this? The aggregate of consciousness arises from many causes and conditions. It does not arise naturally, uninterruptedly, or continuously; rather it arises and ceases moment-by-moment, without generating the characteristics of the aggregate of consciousness. Why is this? Because no definitive manifestation of consciousness can be observed, and no characteristics of its manifestation can be observed. The wise reflect on it accurately, because they do not apprehend any such definitive manifestation or characteristics. Likewise, they understand that it lacks inherent nature, lacks its own characteristics, and possesses no solid nature. They understand the aggregate of consciousness to be a nonaggregate.
凡夫於非識陰生識陰相，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。諸凡夫於見聞覺知法中，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，以心意識合繫故馳走往來。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。
2. 23 “Childish ordinary beings perceive what is not the aggregate of consciousness to be the aggregate of consciousness. They are bound by incorrect thinking and a false and mistaken outlook, which causes them to assiduously impute the aggregate of consciousness. Thereby they become attached to the aggregate of consciousness, dwell on the functions of consciousness, and rely upon the features of consciousness. By thus displaying a conceptual mindset, the aggregate of consciousness is generated. Such people conceptualize all sorts of things, which causes them to become attached to consciousness of the inner, consciousness of the outer, consciousness of the inner and outer, consciousness of the distant, and consciousness of the immediate. As consciousness imputes marks, beings generate the aggregate of consciousness. By means of their conceptual perception, such people impute it with the synonyms of mind, mentality, and consciousness. They assiduously impute this is mind, this is mentality, and this is consciousness. In this fashion they perceive the arising of various characteristics of the mind. Childish ordinary beings are attached to the aggregate of consciousness—they are bound by the aggregate ofconsciousness. Through the coming together of mind, mentality, and consciousness, the aggregate of consciousness arises in various forms. Due to being false conceptual entities, having an identical characteristic, and having a fixed characteristic, beings acquire this mind, mentality, and consciousness, and they also acquire the false concept of attachment to them. Such people depend and rely upon the aggregate of consciousness. Attached to the aggregate of consciousness, they grasp and cling to the past aggregate of consciousness as existent, they grasp and cling to the future aggregate of consciousness as existent, and they grasp and cling to the present aggregate of consciousness as existent. Childish ordinary beings become attached to things they see, hear, feel, and cognize as the aggregate of consciousness and thus construe them as being existent. Such people grasp and cling to things they see, hear, feel, and cognize. Bound by the aggregate of consciousness, they highly cherish what they cognize. Under the collective power of mind, mentality, and consciousness, they wander throughout saṃsāra, from this world to the next, and from there to here. Bound by the aggregate of consciousness, they fail to accurately understand the aggregate of consciousness. Since the aggregate of consciousness is false, then all things heard, seen, felt, and cognized have arisen from a mistaken cause, such that there is no accurate consciousness of them. In this way, as such people fail to accurately apprehend, at times a virtuous consciousness will arise, at times a nonvirtuous consciousness will arise, and at times a consciousness that is neither virtuous nor nonvirtuous will arise. Although such people always follow after consciousness, they do not recognize the origin of consciousness or the true characteristics of consciousness.
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。
2. 24 “Lokadhara, when bodhisattva great beings accurately realize this, they understand that the aggregate of consciousness arises from false consciousness. They understand that the things seen, heard, felt, and cognized arise from many causes and conditions. They think, ‘Ordinary beings perceive phenomena where there are none, and have thus become attached to the aggregate of consciousness. We should not emulate childish ordinary beings; rather, we should accurately analyze the discernment of consciousness and the discernment of the aggregate of consciousness.’
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。
2. 25 “When bodhisattvas accurately contemplate in this manner, they understand the aggregate of consciousness to be false and mistaken. They understand it as having the characteristic of being unborn from the very beginning. They understand that the aggregate of consciousness is a nonaggregate. The aggregate of consciousness is a heap of reflections. The aggregate of consciousness is a heap of illusion. For example, if an illusionist conjures up an illusory person, the consciousness of that person is notpresent within, without, or in-between. The nature of consciousness is analogous to that. It arises from many false conditions and conceptuality, and it is not a real entity. Consciousness is like a marionette, for it comes into being due to the gathering of many false and mistaken causes and conditions.
如是觀時，知識皆無常苦不淨無我，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，於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。
2. 26 “When contemplating this, bodhisattvas understand consciousness to be impermanent, painful, unclean, and without self. They understand the characteristic of consciousness to be illusory and realize the nature of consciousness to be illusory. At that time, bodhisattvas think: ‘Worldly beings are intoxicated and blinded by delusion. They all appear from consciousness that imputes—as a result of the gathering of mind, mentality, and consciousness, the three realms are nothing but consciousness. Mind, mentality, and consciousness are without form or location; they do not exist either inside or outside phenomena. Because childish ordinary beings are bound by their false perceptions, they grasp and cling to the aggregate of consciousness as I and mine. Such people cling to the aggregate of consciousness as existing internally, as existing externally, as existing both internally and externally, and as existing in self and other. Such people cling to the aggregate of consciousness as primary. Bound by consciousness, they are attached to the experience of the aggregate of consciousness and proclaim the characteristics of the aggregate of consciousness. Being attached to the experience of mind, mentality, and consciousness causes them to become attached and cling to the aggregate of consciousness. Such people are bound by consciousness. Because of their association with the aggregate of consciousness, they come under the power of mind, mentality, and consciousness. Due to the causes and conditions of mind, mentality, and consciousness, they are born as childish ordinary beings. If they generate lesser thoughts, they will acquire a lesser body. If they generate superior thoughts, they will acquire a superior body. If they generate middling thoughts, they will acquire a middling body. Due to following mind, mentality, and consciousness, their dependence and reliance upon the sense sources arises. Because of their attachment to the aggregate of consciousness, they are not liberated from birth, aging, sickness, death, sorrow, lamentation, and suffering.’
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，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！識陰終不有生成相，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。
2. 27 “Bodhisattvas accurately understand these things about the aggregate of consciousness. By accurately understanding the characteristic of impermanence of the aggregate of consciousness, they do not grasp or cling to the aggregate of consciousness of the past. They understand the aggregate of consciousness to be a nonaggregate. They do not grasp or cling to the aggregate of consciousness of the future. They understand the aggregate of consciousness to be a nonaggregate. They do not dwell upon the consciousness of the present either, for they accurately understand the characteristic of impermanence of the aggregate of consciousness. They accurately understand the characteristic of arising and ceasing of the aggregate of consciousness. Those who employ their minds in this fashion and accurately contemplate the aggregate of consciousness are said to enter the correct path. They accurately understand consciousness. They accurately understand the origination of consciousness. They accurately understand the cessation of consciousness. They accurately understand the path to the cessation of characteristics consciousness. Having of and origination accurately cessation consciousness, such people become skilled in of understood the destroying aggregate the of the aggregate of consciousness and eliminating all marks. They understand and realize the characteristics of the origination and cessation of the aggregate of consciousness. At this point, bodhisattvas neither generate nor obstruct the aggregate of consciousness, for they realize the aggregate of consciousness to be primordially unborn. When realizing this, they do not realize consciousness in terms of its characteristic of ceasing; rather, they understand the aggregate of consciousness’s characteristic of being unborn. Why is this? Lokadhara, the aggregate of consciousness is without birth, marks, or existence. The aggregate of consciousness’s characteristic of being born is false; thus it is subsumed within the characteristic of being unborn. Lokadhara, the aggregate of consciousness lacks the characteristics of birth and existence. The characteristics of the aggregate of consciousness arise from many causes and conditions. Lokadhara, when bodhisattva great beings contemplate dependently originated phenomena in this manner, they realize the aggregate of consciousness to be a nonaggregate. Having carefully analyzed and investigated in this way, they will accurately understand and realize everything designated as consciousness. Once bodhisattvas understand how to disengage from the aggregate of consciousness, they will overcome all apprehensions and objects of knowledge. Lokadhara, this is how bodhisattva great beings understand the aggregate of consciousness. When they understand the aggregate of consciousness to be unborn, uncreated, unarisen, imperceptible, and ungraspable, they see that it arises from many conditions and appears due to the gathering of many conditions. Although it comes into existence due to the conditions of things seen, heard, felt, and cognized, it is primordially empty. When contemplating the aggregate of consciousness in this manner, they understand the aggregate of consciousness to be uncreated and unarisen. They do not cling to it or become attached to it as primary. Lokadhara, this is how bodhisattva great beings accurately contemplate the discernment of, and engagement with, the aggregate of consciousness.”
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。
2. 28 The Five Aggregates · “Such bodhisattvas, who skillfully engage with the five aggregates and skillfully contemplate the five aggregates for appropriation in the correct manner, are said to be skilled in engaging with the origination, cessation, and path with regard to the five aggregates. By eliminating all grasping at marks concerning the aggregates, they accurately understand the means related to the five aggregates. Through such means, they will not cling to, grasp at, crave for, or become bound by the five aggregates for appropriation. They accurately understand form and its characteristic of impermanence. Therefore, should attachment to form happen to arise for bodhisattvas, they will immediately dispel and eliminate it. Similarly, they accurately understand feeling, perception, formation, and consciousness, along with their characteristic of impermanence. Should attachment to feeling, perception, formation, or consciousness arise for bodhisattvas, they will immediately dispel it and disrupt it. By doing away with their desire for and attachment to the five aggregates for appropriation, bodhisattvas align themselves with a skillful understanding of the definitive nature of the five aggregates. When contemplating in this manner, they come to understand even the subtle marks of arising and ceasing of the five aggregates for appropriation.
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，及後增長乃至死時，觀此五受陰念念生滅相，如是觀察選擇五受陰微細生滅相。
2. 29 “Lokadhara, how do bodhisattva great beings contemplate the discernment of the subtle marks of arising and ceasing of the five aggregates for appropriation? Bodhisattva great beings understand the five aggregates’ characteristic of arising and ceasing by seeing how—when beings enter the womb and begin the embryonic stage—their previous set of five aggregates has ceased and a new set of five aggregates arises. They understand that while the previous consciousness has of course ceased, the five aggregates are not characterized by disruption or cessation. While the consciousness indeed adheres to and abides in the embryo, they understand the five aggregates to be nonabiding and impermanent. Thereby they realize that the five aggregates for appropriation arise and cease moment-by- moment once they have entered the womb. Likewise, from the embryonic stage until the child is born, and from birth to death, the five aggregates for appropriation are characterized by arising and ceasing moment-by-moment. The five aggregates for appropriation arise and cease each and everymoment. This is called contemplating the discernment of the subtle characteristics of arising and ceasing of the five aggregates for appropriation.
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，及無色天諸陰念念生滅，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？於無量無數千萬億阿僧祇劫行於深法故。
2. 30 “Lokadhara, the subtle characteristics of arising and ceasing of the five aggregates for appropriation are as follows: Once the previous five aggregates for appropriation have ceased, beings enter the womb without any corporeality. Then, as they initially become conjoined with consciousness, the five aggregates for appropriation arise and cease. In terms of the embryonic stage, the five aggregates for appropriation are synonymously labeled a human being. Why is this? Lokadhara, without the support of consciousness, they would not remain, for it is said that the five aggregates for appropriation depend upon consciousness. Lokadhara, the subtle characteristics of arising and ceasing of the five aggregates for appropriation pertaining to the gods in the formless realm should be understood in the same way. Lokadhara, if the insight of the solitary buddhas is unable to know the subtle characteristics of arising and ceasing of the five aggregates for appropriation, then there’s no need to mention the insight of hearers. It is only the blessed buddhas who can properly understand the subtle characteristics of arising and ceasing of the five aggregates for appropriation while in the womb, along with the momentary arising and ceasing of the aggregates of the gods in the formless realms. This is so because their omniscient insight transcends all worldly insight. Bodhisattva great beings gain the acceptance that phenomena are unborn and enter the domain of the wisdom of the buddhas. Yet even they are unable to fully understand—as the buddhas do—the subtle characteristics of the five aggregates for appropriation while in the womb, nor that which pertains to the gods in the formless realms. Lokadhara, the insight of the blessed buddhas is not dependent on other factors. Having naturally discovered wisdom, insight, and skill, they fully awaken to unsurpassed and perfect buddhahood. There is nothing that the wisdom of the blessed buddhas does not understand. With the unhindered wisdom of the blessed ones, they achieve insight that is certain with regard to all phenomena and has the power to control all phenomena. Why is this? Because they have practiced an incredibly profound Dharma for immeasurable, fathomless, and countless thousands of eons.” ·
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？諸凡夫人不能知五受陰如實，凡夫不知取，不知受陰。
2. 31 The Five Aggregates for Appropriation · “Lokadhara, if childish ordinary beings lack even the means to contemplate the five aggregates for appropriation, there’s no need to mention their ability to contemplate the subtle characteristics of arising and ceasing of the fiveaggregates for appropriation. Why is this? Childish ordinary beings do not understand the five aggregates for appropriation, or the truth of the five aggregates for appropriation. Childish ordinary beings do not understand appropriation, or the five aggregates for appropriation.
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，名色麁相眾生染著歸趣。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：
2. 32 “Lokadhara, what then is appropriation? Appropriation is called appropriation because it appropriates self, others, views, discipline, the five aggregates, the eighteen elements, and the twelve causes and conditions. Any phenomena construed to be desired, whether outer or inner, is appropriated; existence is appropriated; as are things seen, heard, felt, cognized; as are self and possessions. Lokadhara, childish ordinary beings fail to see and understand this false appropriation. They appropriate phenomena via mistaken causes and conditions. Because such people are bound by appropriation, they appropriate formations due to the condition of ignorance, they appropriate consciousness due to the condition of formations, and they appropriate name-and-form due to the condition of consciousness. Beings grasp and crave for the coarse marks of name-and- form, and appropriate them. They appropriate form, conjoin themselves with form, and are bound by form. Moreover, they appropriate the four remaining formless aggregates, conceptualizing and labeling feeling, perception, formation, and consciousness. Lokadhara, if there were no buddhas, beings would fail to know and understand. They would remain incapable of accurately contemplating the five aggregates for appropriation. In order to destroy beings’ dependence and reliance on form; in order to destroy beings’ dependence and reliance on feeling, perception, formation, and consciousness; and in order to destroy the single characteristic that pertains to them all, the blessed buddhas analyzed and taught as follows:
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。
2. 33 “ ‘That which all of you depend and rely upon is form. Form is a gathering of the four great elements. Feeling, perception, formation, and consciousness are mere labels. The five aggregates for appropriation are taught in order to present the marks of name-and-form. You ordinary beings should not depend upon or become attached to the five aggregates for appropriation, which are unstable and insubstantial.’
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。
2. 34 “Lokadhara, why have the thus-gone ones thus taught the aggregates for appropriation? Lokadhara, childish ordinary beings arise from mistaken perception, and they wander throughout saṃsāra because they are caught in the net of ignorance. Why do they wander? Because of grasping and attachment to the marks of the five aggregates for appropriation. They think: ‘I will be happy if I depend on this.’ By observing pleasurable marks, such people become attached to the five aggregates for appropriation and rely upon them. By observing and becoming attached to painful marksand marks that are neither pleasurable nor painful, they rely upon the five aggregates for appropriation and become attached to them. The locus upon which childish ordinary beings rely is the five aggregates for appropriation.
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，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。
2. 35 “Lokadhara, childish ordinary beings are born blind: they fail to understand what the five aggregates are and where they come from. By not understanding the five aggregates accurately, they grasp and become attached to the aggregates. Therefore, they are called aggregates for appropriation. There is no appropriation there, and there is also nothing to appropriate that can be observed. So, they are bound by attachment to mistaken perception and incorrect conceptuality. Stupefied by ignorance and delusion, they appropriate in terms of I, mine, and self and other. Therefore, these are called aggregates for appropriation. The five aggregates have nothing that can be appropriated and no true characteristics. Therefore, the wise understand the five aggregates for appropriation as nonaggregates. They understand the five aggregates for appropriation as mistaken aggregates. They understand the five aggregates for appropriation as five aggregates of ignorance. Because childish ordinary beings are bound by this, they become attached to and dwell upon the five aggregates for appropriation. Because they become attached to and dwell on them, they do not understand what the aggregates for appropriation are like. Because they become attached to and dwell on the five aggregates, they take birth and circle. Because they become attached to and dwell on the five aggregates, they wander throughout all the destinies of sentient existence. On what do they dwell and to what do they become attached? They dwell on and become attached to sight. They dwell on and become attached to hearing. They dwell on and become attached to feeling. They dwell on and become attached to consciousness. They dwell on and become attached to craving. They dwell on and become attached to ignorance. Because they are bound by the fetters of existence, childish ordinary beings are attached to the five aggregates for appropriation. Obscured by their obscurations, they are stupefied by ignorance and become ignorant and unaware. What is the source of their attachment? What are they bound by? It is due to ignorance that they circle in repeated births as hell beings, animals, anguished spirits, gods, and humans. Bound by saṃsāra, they dwell in and become attached to saṃsāra, and so they cannot give it up, discard it, or disrupt it. Thus, they fail to accurately understand the five aggregates for appropriation.”
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，於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，還復歸趣於苦，貪著於苦，為苦所使。
· Suffering ·2. 36 “Because they fail to understand the true characteristics of the five aggregates for appropriation, they are harmed by all sorts of suffering. Having fallen into the pit of falsity, they fail to understand the path leading to the exit. In failing to understand the path of emancipation, such people have wandered continuously from beginningless time throughout saṃsāra. Thus, they are not liberated from birth, aging, sickness, death, lamentation, distress, or suffering. They are not liberated from the fathomless abyss of saṃsāra. They are not liberated from the great mass of suffering, and repeatedly they dwell in suffering and become attached to it. They are addicted to suffering. They are enslaved by suffering.
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。
2. 37 “What is meant by suffering? It is the five aggregates for appropriation. Suffering arises at the time of birth and ceases at the time of cessation. Lokadhara, due to that cause and that condition, I deliver this Dharma teaching to my disciples: Monks, you must accurately investigate the aggregate of form. You must accurately understand form’s characteristic of impermanence. Should you find yourself attached to form, immediately dispel and eliminate it. Likewise, you must accurately investigate feeling, perception, formation, and consciousness. You must accurately understand the characteristic of impermanence with regard to feeling, perception, formation, and consciousness. Should you find yourself attached to feeling, perception, formation, or consciousness, you must immediately dispel and eliminate that attachment. By dispelling and eliminating attachment, the mind will be truly liberated.
持世！若有人知我所說法義如是，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，為愛繫所繫，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。
2. 38 “Lokadhara, if people understand the meaning of the teachings I have given and earnestly employ what I have taught, they will be liberated from birth, aging, sickness, death, lamentation, distress, and suffering. If people do not practice or cultivate what I have taught, they will remain bound by the chains of form and craving. Blinded by their ignorance, they will remain attached to the five aggregates for appropriation. People who remain attached to the five aggregates for appropriation will not be liberated from the abyss of saṃsāra. Lokadhara, therefore, worldly beings argue with me, yet I do not argue with worldly beings.” ·
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。若有人於佛在世若佛滅後，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，是人入於邪道，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。
2. 39 The World · “What is meant by the world? The world is attachment to the five aggregates for appropriation. Attached to the five aggregates, people are bound by the five aggregates. Thereby they fail to understand the nature of the five aggregates, and they do not understand that emptiness is the characteristic of the five aggregates; and so they argue with me. Such people contradict the teachings of the Buddha. They argue with the Buddha and thus fall intogreat misery. Whether the Thus-Gone One abides in the world or has passed into parinirvāṇa, whoever realizes the five aggregates to be false, empty, and nonexistent; arisen from error, ignorance, and false imputations; and deceptive to childish ordinary beings will understand the five aggregates to be like nonaggregates. Such people will not argue with the Buddha. Since they will not contradict the teachings of the Buddha, they will be liberated from the suffering of hell beings, animals, and anguished spirits. Lokadhara, the Blessed Buddha does not debate with others. Because he has ceased all debate, he is called Buddha, and he teaches to all beings the genuine Dharma, namely this: ‘All that you have previously appropriated was mistaken. Due to being mistaken, all beings cling to and depend upon the five aggregates, and thereby they repeatedly cycle throughout the world.’ In this way, people who cling to and depend upon the five aggregates will develop and cling to myriad wrong views. They cling to and depend upon various terms and words. They cling to and depend upon sorrow, lamentation, and suffering. Thus, people are afflicted with various wrong views and are thus harmed by many forms of suffering; but still, their views never become their protector, refuge, base, or support, for only the blessed buddhas can protect and offer refuge. Childish ordinary beings are small-minded and have limited understanding. They are attached to the five sense pleasures and cling to the five aggregates, which are rife with problems. Childish ordinary beings argue with those who protect, offer refuge, provide support, and deliver from all suffering. Lokadhara, I have raised my hand. I am not the teacher of those who view in terms of the five aggregates, view the five aggregates in terms of marks, or who become attached to the five aggregates. They are not my students. They are not my ordained. They are not my followers. They do not take refuge in me. Such people have set out on the path to the lower realms and entered the incorrect path. They do not follow the truth. They are mistaken. They fail to understand what the Buddha knows and teaches. They fail to understand what the Buddha knows and teaches about the five aggregates. They fail to understand what the Buddha teaches concerning the ultimate. Thus, by not following the Buddha’s teachings, they should not receive veneration and offerings. I do not permit them to be ordained, much less to receive the honor of veneration and offerings from others. Why is this? Because such people are included in the ranks of the non-Buddhists. Such people, who produce marks concerning the five aggregates, are known as those who are attached and cling to the five aggregates.
持世！當來之世後五百歲法欲滅時，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[木*盃]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，背捨聖行。
2. 40 “Lokadhara, when the Dharma is coming to ruin in the final five-hundred- year period, many who have taken ordination in my teachings will produce marks regarding the five aggregates. They will speak of the marks of the fiveaggregates as being real. They will be attached to the five aggregates. Those that have entered such a base and false path while taking ordination in my teachings will then drape Dharma robes around their necks as they enjoy spending their time going from household to household. You should know that even though such people are no different from non-Buddhists, many will be generous and venerate them due to the power of my Dharma. Lokadhara, I declare that those who have views of the five aggregates, who teach the five aggregates as being real, or who are attached to the five aggregates, are not allowed to accept so much as a cup of water from someone else. Why is this? Such people lack any acceptance whatsoever of the principles of my teaching. Thus, such people contradict my teachings and abandon the Dharma of the noble ones.
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，起於諍訟不生實相。菩薩摩訶薩於此中應發大誓願：我等於後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、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。
2. 41 “Lokadhara, therefore, bodhisattva great beings should make a great aspiration, vowing that in such dire future times, they will uphold and protect my very profound discourses, and to disrupt beings’ views of the five aggregates, they will teach them the Dharma. Lokadhara, in all my discourses I explained how to eliminate all marks of the aggregates and how to abandon attachment to the aggregates. Much debate then arose among many householders and the ordained concerning this discourse; therefore, they did not perceive it as being true. Bodhisattva great beings should thus make the following promise and great aspiration: ‘For the sake of the benefit and happiness of beings in the dire times of the future who will be attached to and have wrong views about the aggregates, and in order to dispel their attachment to the five aggregates, I will bring benefit and happiness to them with the Dharma, in whatever way will tame them.’ Therefore, Lokadhara, those bodhisattva great beings who wish to understand the truth of phenomena, who wish to become skilled in discerning the characteristics of phenomena, who wish to attain the power of mindfulness, who wish for the insight that skillfully discerns the categories of phenomena, and who wish to attain unbroken mindfulness from the time they abandon this body until they reach unsurpassed and perfect awakening should investigate the five aggregates for appropriation in terms of their characteristics of impermanence, suffering, selflessness, falsity, hollowness, final emptiness, and being primordially unborn. When they constantly contemplate this accurately, they will dispel their attachment and craving for the five aggregates for appropriation. Additionally, they will achieve a connection to this category of profound teaching.
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，
2. 42 “Lokadhara, countless immeasurable eons ago, the thus-gone one, the worthy one, the perfect buddha Royal Mountain of Great Intelligence appeared in the world. He was learned and virtuous, a blissful one, a knower of the world, an unsurpassed being, a charioteer who guides beings, ateacher of gods and humans, and a blessed buddha. Lokadhara, the blessed Royal Mountain of Great Intelligence had eight trillion hearers in his saṅgha, all of whom were worthy ones who had exhausted the defilements. Furthermore, he had 800 quadrillion followers who were irreversible on the level of training. There were also one sextillion beings in his assembly of bodhisattva great beings. The lifespan of the blessed Royal Mountain of Great Intelligence was eighty thousand years. Lokadhara, at that time there was a king named Bringer of Benefit, who ruled over twenty thousand cities, each of which was filled with happy beings. Each city was encircled by seven concentric walls that were twelve leagues in circumference. They were fashioned from the four precious substances. There were seven layers of moats and fences that were covered with a net of various precious substances. The cities, moats, trees, walls, and covering nets were fashioned from the four precious substances: gold, beryl, crystal, and coral. There were five hundred parks in each city wherein the trees were made of the seven precious substances. Each and every tree was adorned with precious fabrics. In each park were five hundred jeweled ponds filled with water of the eight qualities. Lokadhara, King Bringer of Benefit had eighty thousand queens and members of his court. At that time, his highest queen had two sons: Limitless Intelligence and Limitless Power. Lokadhara, when the two boys had reached the age of sixteen, they beheld the Thus-Gone One in a dream. Since he was incomparably handsome, he appeared to them like a banner made of gold from the Jambū River. This delighted them to the point that they awoke and proclaimed the following verses.
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。
2. 43 “The elder brother said this: “ ‘I dreamt that I saw the supreme human. He was golden, ornamented by the signs of a hundred merits. He was replete with limitless virtues. When I saw him, my mind was filled with joy.’
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，巍巍高顯見歡喜。
2. 44 “The younger brother said this: “ ‘I dreamt that I saw the sun-like Buddha. He was excellent, the most handsome one can be. I was overjoyed when I saw him vividly, Just like Meru, the king of mountains.’
持世！即時無量意、無量力二子，詣父母所具說是事，白父母言：今我二人於夢中見佛，惟願父母，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。
2. 45 “Lokadhara, the two princes Limitless Intelligence and Limitless Power then went before their father and mother to proclaim to their parents the story of what they saw in their dreams. They said, ‘We dreamt that we saw the Buddha. Please permit us to go see the Blessed One. It is extremely rare for a thus-gone one to appear in the world. In our heedlessness, we havesenselessly and unwittingly fallen into the swamp of the five desires. We are bound by the fetter of form. We are bound by the fetters of feeling, perception, formation, and consciousness. We have not seen the Buddha before, because we have been heedless, living the household life.’
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。於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，於佛法中俱共出家。
2. 46 “Lokadhara, once the two princes announced this to their parents, they went before the blessed Royal Mountain of Great Intelligence. Arriving in the Blessed One’s presence, they bowed, touching the crowns of their heads to his feet and invited the Buddha and his saṅgha of monks with an offering of the four kinds of veneration for a duration of three months. They offered clothing, food, bedding, and medicine in the case of illness. In one of King Bringer of Benefit’s parks at the edge of the city, they hung banners, raised parasols, and arranged jeweled lotuses. Offering this to the Buddha and his saṅgha of monks, they requested them to stay. For three months, the two princes served the Buddha and his saṅgha of monks with offerings of supplies, and they went forth into the homeless life under the Blessed One’s teachings.
持世！其大意山王佛知此二王子深心所願，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。於佛滅後，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，復於佛法滿萬歲中常修梵行；亦復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，於其世中教化二萬人及二十億天於阿耨多羅三藐三菩提。
2. 47 “Lokadhara, the blessed Royal Mountain of Great Intelligence understood the two princes’ pure motivation and aspiration and extensively instructed them in the discourse called The Skillful Means of Bodhisattvas, in which the five aggregates, twelve sense sources, and eighteen elements are explained. For forty thousand years, they did not sleep, eat to fullness, or rest; they did not even sit down or walk around anywhere. Then, for forty thousand years, they thought of nothing other than the characteristics of falsity and emptiness of the five aggregates for appropriation. Having understood the five aggregates to arise from mistaken perception, they spent their lives practicing pure conduct, while understanding and realizing the characteristics of the five aggregates for appropriation. When they passed away, they were born in the Heaven of Joy. After the Blessed One passed into nirvāṇa, they were born into the family of an important householder here in Jambudvīpa, and once again, at the age of sixteen, saw the Thus-Gone One in a dream, where they dreamt that he taught them the discourse called The Skillful Means of Bodhisattvas, in which the five aggregates and the eighteen elements are explained. Having heard this teaching in the dream, they awoke with a start. They engaged in pure conduct for a full ten thousand years, following the teachings of the Blessed One, carefully investigating the discourse called The Skillful Means of Bodhisattva Conduct, in which the five aggregates, twelve sense sources, and eighteen elements are explained. Then, once they passed away, they were born in the Heaven of the Thirty-Three. When their divine lifespan was spent, they were born once again here in Jambudvīpa into an important, high-caste Brahmin family. One thousand years after the Dharma of the blessed Royal Mountain of GreatIntelligence had disappeared, the two princes received ordination based upon their previous causes and conditions. Their understanding grew vast, with insight as vast as the ocean. They became skilled in discerning and reflecting upon the characteristics of the aggregates, and came to understand them directly and accurately. Lokadhara, they established twenty thousand humans and two hundred thousand gods in unsurpassed and perfect awakening.
持世！是二菩薩從是已後，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，當於是清淨無染法中，勤行修集此陰入性，及餘有為法中說實知見相。
2. 48 “Lokadhara, these two bodhisattvas were close companions wherever they were born. They met and served a quadrillion buddhas. They then gained the acceptance that phenomena are primordially unborn. Once they gained the acceptance that phenomena are unborn, they once again met a quadrillion buddhas, and eventually went on to attain unsurpassed and perfect awakening. The two of them sequentially awakened to buddhahood during the same eon, where one became known as Limitless Voice, and the other, Limitless Light. Lokadhara, it must therefore be understood that bodhisattva great beings who wish swiftly to attain unsurpassed and perfect awakening should exert themselves in cultivating the pure and excellent Dharma. Additionally, they should become skilled in understanding the characteristics of the aggregates and skilled in the actual characteristics of conditioned phenomena.”
2. 49 This was chapter two: “Investigating the Five Aggregates.”
持世經十八性品第三
CHAPTER THREE: THE EIGHTEEN ELEMENTS ·
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。
3. 1 The Eye Element · “Lokadhara, regarding the elements, how are bodhisattva great beings learned in the eighteen elements? When bodhisattva great beings practice correct contemplation of the eighteen elements, they think, ‘The eye element cannot be observed to be the eye element. There is also no I or mine in the eye element. It is impermanent, insubstantial, and empty of inherent nature. Therefore, what is imputed as the characteristic of the eye element cannot be observed in the eye element. The eye element is untrue and totally nonexistent, for it is born from false thinking. The eye element lacks true characteristics, as the space element is the eye element. For instance, just as the space element lacks true characteristics and is not an entity, the eye element also lacks true characteristics and is not an entity. Why is this? Because no real entity can be found in the eye element, the eye element does not exist in any location or direction. It does not exist internally, externally, or somewhere in-between. The eye element lacks true characteristics and is not an entity. Thus, no entity of the eye element can be apprehended, for it arises from many causes and conditions. The eye element is neither past, nor present, nor future, and there is no intrinsic nature of the eye to observe in the eye element. The eye element depends upon the ripening of the results of past actions and current conditions, whereupon the eye element is imputed. The eye element is a nonelement. No eye element can be observed in the eye element. The so-called eye element refers to the domain of consciousness. The eye element manifests when three factors come together: a clear eye faculty, an apparent form, and the involvement of the mind faculty. The eye element lacks anything that can be called a real eye element, and the wise understand the eye element to be the absence of the eye element.’ ”
若眼根清淨，色在可見處，意根相應，以三事因緣合，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，眼根清淨，以意識相應，見現在色故數名色性。譬如鏡中面像，若鏡明淨則生色相，鏡中色無決定相。鏡中無人而見色像，但以外有鏡，內起色相，如是眼性清淨所緣之色在可見處。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，
· The Form Element ·
3. 2 “Lokadhara, if bodhisattva great beings contemplate the discernment of the eye element in this manner, they will understand the form element to be a nonelement. Why is this? There is no element of form that can be observed in the form element, for the form element is uncompounded and uncreated. Because form is devoid of any true characteristics, it is called the form element. If form is insubstantial, lacking even concepts of it, what need is there to mention the so-called form element? Because the so-called form element is not an entity, the characteristic of form does not exist within form, outside of form, or somewhere in-between. Rather, it is imputed. Form appears due to the combination of a location where forms can appear, the presence of an uncorrupted eye faculty, and the involvement of the mind consciousness. This is called the characteristic of form. It is similar to a reflection in a mirror. If the mirror is unblemished, the characteristic of form will appear in it. But form in fact has no true characteristics; the reflection of a form appears in the mirror even as there is no person there. Further, even if there is a mirror outside, the characteristic of form arises from within. Similarly, when an uncorrupted eye faculty is present in a location where forms are visible, much like the reflection in a mirror, the resulting apprehension can be labeled the characteristic of form. Form is devoid of elements, shapes, and true characteristics. These are the so-called characteristics of form. Because the characteristics of form are devoid of self, they are called the characteristics of form. Because they are perceived according to the individual in question, they are called the characteristics of form. Any person who understands the characteristics of form also understands the characteristics of the absence of form. If one understands the characteristics of form as an unborn element, one will also understand the characteristics of form to be an uncreated element. Why is this? The characteristics of form are neither past, nor present, nor future. The demonstrated lack of inherent characteristics, the demonstrated characteristic of falsity, and the demonstrated imputed characteristics are called the form element. In this way bodhisattvas discern the form element.” ·
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，繫色緣故數名眼識性，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，
3. 3 The Eye-Consciousness Element · “Bodhisattvas then discern the characteristics of the eye consciousness in the following manner: the eye consciousness has no eye consciousness, no eye-consciousness element, and no characteristic of being permanent. The eye-consciousness element has no entities or real phenomena. The eye- consciousness element is indemonstrable. The eye-consciousness element cannot be gathered or separated, for it lacks a substantial basis. We call it the eye-consciousness element because it depends upon the causes andconditions of previous actions, concurrent conditions, and form. Childish ordinary beings call it the eye-consciousness element because they follow their mistaken minds. The noble ones, however, understand and realize it as a nonelement. Why is that? Because the eye-consciousness element is indefinite. They call it the eye-consciousness element because it is born from and depends upon conditions. The location of the domain of consciousness is the eye-consciousness element, because this consciousness lacks a definite nature. It is said to lack a definite characteristic because it is unborn, because it demonstrates falsehood, because it falsely imputes the characteristic of form, and because it demonstrates conditions.
如來方便分別，破壞和合一相故。說是十八性示識無決定相，但眼清淨能知色相，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，得令眾生入於實道。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。
3. 4 “The Thus-Gone One skillfully makes distinctions based upon beings’ understandings, and so he teaches such characteristics in order to destroy all characteristics of unity as well as difference. The eighteen elements are taught to demonstrate that consciousness lacks true characteristics, but the pure eye faculty still cognizes the characteristics of form; the eye- consciousness element is thus taught in order to integrate these two things, and in order to demonstrate the true nature of the eye consciousness. The eye-consciousness element is the locus of the visual experience. Even the eye-consciousness element, which is conscious of form, is described as a nonelement. Why is this? The wise do not observe the eye-consciousness element as the eye-consciousness element. Since the eye-consciousness element cannot be observed as the eye-consciousness element, it cannot be found to be an entity. Why is this? The eye-consciousness element lacks true characteristics. The eye-consciousness element is nothing more than a mere imputation. The expression element is merely an expression that means non-appropriation. When there is something to be seen, the characteristic of the eye consciousness arises from the function of the eye consciousness and mind. This is called eye consciousness. Knowledge of conditional characteristics arises from the gathering of three things: the eye element, the form element, and the eye-consciousness element. Although they are devoid of the substance of an element, it is due to the categories of the eye element, the form element, and the eye-consciousness element that beings can enter the genuine path. Yet in this, there is not truly an eye element, a form element, or an eye-consciousness element. All the thus-gone ones skillfully explain how to understand, see, and discern characteristics. Those who understand and realize this teaching of characteristics will understand the three realms to be without elements. Why is this? Because the realms lack the characteristics of elements, and the elements cannot be observed as the characteristics of the realms. The ear element, sound element, and ear-consciousness element; the nose element, odor element,and nose-consciousness element; the tongue element, taste element, and tongue-consciousness element; and the body element, tactile element, and body-consciousness element should also be understood in this way.” ·
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。譬如諸種子種於大地，因於水潤，得日得風，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，於第一義中無有意性。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。
3. 5 The Mind Element · “Lokadhara, how do bodhisattva great beings discern the mind element? Bodhisattvas think, ‘The mind element lacks true characteristics because it has no substance whatsoever. The mind element lacks an actual element and anything called a mind element. As for the so-called mind element, for example, once one has placed a seed into the earth, and it has been moistened by the water in the soil, warmed by the sun, and stimulated by the wind, a sprout will gradually grow. The sprout has not arisen from the seed, and the seed is not the same as the sprout. Once the sprout arises, the seed perishes. Yet, the seed is not other than the sprout, and the sprout is not other than the seed. Just as the seed does not exist within the sprout, so it is with the mind element. Because it produces mental actions, it indirectly represents the mind consciousness, just as the seed indirectly represents the sprout; thus it is designated the mind element. There is no mind aside from the mind element, but the mind element cannot be known as mind; it is designated mind element as a label. This so-called mind element does not exist within the mind, outside the mind, or somewhere in-between. But it is called mind element because it is produced out of the causes and conditions of previous actions, because it knows mental actions, because it cognizes what can be perceived, because it combines labels with characteristics, and because it arouses observations in the present moment. It is characterized by indeterminate mental activity and a combination of many causes and conditions. Because the mind element arises from a combination of many factors, it conforms to how beings cognize. Ultimately, there is no mind element. Why is this? Because it is devoid of substance. The mind element is unborn, because it is devoid of birth. The so-called mind element is a label that is applied on the relative level. On the ultimate level, there is no real mind element. It cannot be observed as past, present, or future. The wise understand the mind element to be devoid of an element.’ ” ·
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。
3. 6 The Mental-Object Element · “In discerning and understanding the mental-object element, bodhisattvas understand the mental-object element to be a nonelement. Since a mental object lacks intrinsic nature, no intrinsic nature can be observed. The mental-object element is an indeterminate element. Because the mental-object element cannot be observed as inherently existent, it also cannot be observed to be any definite thing. Still, the mental object element is described and taught in order to bring understanding to beings who see mistakenly and who are bound by falsity. The mental-object element is explained in order to establish ordinary beings with an understanding of the absence of elements. Why is this? The mental-object element has no mental-object element, for the so-called mental-object element arises from a gathering of many conditions. Phenomena that arise from a gathering of many conditions have no intrinsic nature. Because causes and conditions have no intrinsic nature, causes and conditions arise from a stream of mistaken perception that is itself a gathering of many factors. The Thus-Gone One thus teaches the mental-object element in order to ripen beings, using conventional language to illustrate the absence of elements. Even though the mental- object element does not exist internally, externally, or somewhere in- between, in order to cause beings to understand and see virtuous and nonvirtuous phenomena, he explains with recourse to the mental-object element the absence of all phenomenal characteristics. 34 Since they ultimately have the characteristic of emptiness, the mental-object element is taught to ultimately be emptiness. Why is this? The mental-object element is totally nonexistent, because there are no actual marks of existence in the mental- object element. For instance, just as space has no true characteristics, but is still called space, the mental-object element likewise has no real marks. The mental-object element is taught in order to destroy the marks of mental objects, for the mental-object element is a nonelement. Why is this? The mental-object element does not exist in the past, present, or future. And yet, because of being formed in dependence on many conditions, the category of mental-object element is designated, in accordance with the mental-object element imputed by beings. The wise understand the mental-object element to be a nonelement, for the mental-object element is not singular or multiple. The mental-object element does not have many marks of the mental-object element, nor does it have even a few. Through the skillful means of demonstrating elements, the mental-object element is described as an element. Those practitioners who understand and realize the mental-object element see and understand it to be a nonelement. There are no conceptual marks related to the mental-object element throughout the three realms. But because beings imagine there to be mental objects, due to a combination of many causes and conditions, the mental-object element is taught. The mental- object element is thus explained to show how mental objects are differentiated and have no definite characteristics.
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。
3. 7 “The wise do not see mental objects as arising, because they see the mental-object element in terms of its marks. For them, the mental objects that arise are unborn. Why is this? It is because the mental-object element is devoid of marks. The wise understand and realize the characteristic of mental phenomena to be free of marks. Therefore, concerning the absence of conceptual marks with regard to the mental-object element, it is called the mental-object element because it lacks both marks and concepts. The mental- object element has no basis for dwelling, no dwelling, no basis for arising, and no basis for dependence. The mental-object element has no birth, because the mental-object element is primordially unborn. Why is this? Because the mental-object element is devoid of elements. Moreover, because the mental-object element is formed, it does not exist. Moreover, because it is not formed, not dispersed, not assembled, and not fixed, it is the mental- object element. Thus do bodhisattva great beings discern and understand the lack of an element to be the mental-object element.” ·
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。
3. 8 The Mind-Consciousness Element “Lokadhara, how do bodhisattva great beings · discern the mind-consciousness element? Bodhisattva great beings think, ‘The mind-consciousness element is an unborn element; it is an unfixed element. As the mind-consciousness element is devoid of substantial existence and actual qualities, the mind-consciousness element is used to demonstrate the characteristic of the absence of qualities. Why is this? The mind-consciousness element cannot be observed as the mind-consciousness element. The mind-consciousness element is called the mind-consciousness element because it is false, nonexistent, mistaken, and has mind as its forefront, whereby it perceives mental objects. It is called the mind- consciousness element because it conforms with childish ordinary beings.’
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，
3. 9 “Noble beings understand and realize the mind-consciousness element to be a nonelement; they understand and realize the mind-consciousness element to be false and nonexistent. However, since it demonstrates the phenomena of causes and conditions, and since it has mind as its forefront, and thus knows the coming together of many conditions, it is called the mind-consciousness element. Moreover, it is taught as such because it accords with beings’ perception. The wise understand the mind-consciousness element as a nonelement. It arises from the gathering of many causes and conditions as well as from imputation. When the elements are perceived to be devoid of marks, that is the ultimate, for elements have no characteristics on the ultimate level. The so-called mind-consciousness element is taught as a relative phenomenon in order to ripen beings, so that beings canunderstand the mind-consciousness element as a nonelement. Also, the so- called mind-consciousness element is taught so that the elements can be destroyed with just a few phenomena, and so that one can disengage from them. Why is this? Noble beings seek what cannot be perceived, for the mind-consciousness element does not exist within the mind-consciousness element, outside of the mind-consciousness element, or somewhere in- between.
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，知於諸緣二事和合故，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。
3. 10 “The wise realize the mind-consciousness element to be an unconjoined element. They know that the mind consciousness does not perceive the mind element, and the mind element does not perceive the mind consciousness. They understand that it is born from a combination of many causes and conditions, which arise from mistaken perception; in other words, it arises from a combination of both causes and conditions, preceded by the mind. The mind-consciousness element is thus taught because it demonstrates to beings the marks of consciousness, which are attached to falsity and are born from imputation. The mind consciousness does not exist in the past, present, or future. The mind consciousness does not come from anywhere, go anywhere, or remain in any place. It has the characteristic of being primordially unborn. In the mind consciousness there is nothing with an inherent, fixed existence. Why is this? The mind-consciousness element has the mark of nonduality, which is to say, it is free of marks. That mark does not exist on account of dualistic marks; this indemonstrability is itself the mind-consciousness element. Once the wise realize and understand the mind-consciousness element in this way, they understand that the mind- consciousness element cannot be found in any phenomenon, object, or location; it is neither the same as nor different from any phenomenon.
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。
3. 11 “The noble ones realize that the mind-consciousness element is unborn, does not come, does not go, and cannot be observed. Why is this? Because on the ultimate level, the mind-consciousness element cannot be observed; it is imperceptible and indemonstrable. Because the wise do not observe the mind-consciousness element to have a function, they understand the mind- consciousness element to be uncreated. Because the mind-consciousness element lacks the mark of birth, they understand and realize it to be unborn. Lokadhara, this is how bodhisattva great beings discern and understand the mind-consciousness element.” ·
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？所謂欲界中無欲界，色界中無色界，無色界中無無色界。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。
3. 12 The Three Realms · “When bodhisattvas contemplate the three realms, they discern and understand the desire realm, the form realm, and the formless realm to be unborn and nonexistent. How do they contemplate them? They think asfollows: ‘There is no desire realm in the desire realm. There is no form realm in the form realm. There is no formless realm in the formless realm. However, by using realms to demonstrate those phenomena that are devoid of a realm, the desire realm is shown to those who prefer to enter the desire realm, the form realm is shown to those who prefer to enter the form realm, and the formless realm is shown to those who prefer to enter the formless realm. The absence of realms is indicated and articulated by using realms. The wise understand the desire realm, the form realm, and the formless realm to be utterly nonexistent realms. The wise do not observe the desire realm, the form realm, or the formless realm. By understanding that the three realms are devoid of inherent existence and fixed qualities, but arise from many causes and conditions, the wise thus understand the three realms to be nonrealms. There are no realms, but the three realms manifest due to falsity and mistaken perception. Why is this? Since the wise do not observe the three realms, the three realms cannot be observed or described as belonging to the past, present, or future. The noble ones understand the three realms to be false, nonexistent, devoid of intrinsic nature, free of all phenomena, and arisen from mistaken perception. The Thus-Gone One distinguishes between and explains them in order to disrupt the mistaken perception of many beings and enable them to see and understand the three realms. The teaching on the existence of the three realms, moreover, describes the three realms so that beings can understand the meaning of nonrealm; for in truth, they are not actual realms. The wise understand and realize the three realms to be nonrealms.’
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。智者於諸性中，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。
3. 13 “Lokadhara, when bodhisattva great beings contemplate in this way, they understand others’ elements and their own elements to be the element of space, for they understand them to be the nonexistent mental-object element, the element of nonexistence, and the unborn element. Why is this? Their own elements and others’ elements are not different or distinct from the element of space. All such elements emerge from space, but since they are born from many conditions, they are known as elements, as there is no fixed characteristic of elements among them. Why is this? It is because space has no definitive element. Given that all characteristics are included in the element of space, this is the meaning of the absence of realms. Just as space has no elements, phenomena too are ultimately without marks and have the characteristic of nonexistence. All elements are free from elements. Since there is no element in an element, elements do not exist internally, externally, or somewhere in-between. There is no element within an element. That absence is not included among characteristics and does not depend on an element. All elements are devoid of a locus. All elements are unborn. The wise do not observe elements arising, ceasing, or abiding in the elements. Allelements are unborn, unarisen, nonabiding, and primordially unobservable. The wise do not become attached to elements, which are mere labels. They do not become attached to, grasp at, or conceptualize them. Therefore, the wise see and understand all elements to be unborn elements. Since all elements are unborn, they are unceasing; thus, on the ultimate level, no element can be observed. Relatively, mental-object elements are distinguished and discussed, but on the ultimate level there is nothing at all that can be described as an element. Thus do the wise understand and realize the definitive meaning of all elements.
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，於性無所得，亦不得諸性相。
3. 14 “Lokadhara, thus do bodhisattva great beings contemplate, analyze, and understand the eighteen elements, the three realms, others’ elements, their own elements, and the element of space. When bodhisattvas thus understand and realize them, they do not observe or view elements. They understand all their terminology and have confidence in an understanding of all elements as nonelements. Understanding the differentiation into elements and differentiating them on the relative level enables them to understand how all elements appear on the ultimate level. Understanding the application of the nonexistence of the elements, and thus teaching beings the elements, enables them to ground beings in the application of the elements. Even though, on the relative level, they use words and speech to teach beings about phenomena being devoid of elements, they do not teach that elements have dualistic marks. Even though all elements are nondual, they use skillful means to show that the elements are dependently originated. Even though on the relative level they use words and speech to ripen beings, they teach the ultimate to beings. Even though they are learned with regard to the distinct features of the elements, they trust and understand that all elements are nonexistent. Why is this? Lokadhara, on the ultimate level, the Thus-Gone One does not observe elements or any qualities of elements.
持世！我於諸性無所斷無所壞，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。
3. 15 “Lokadhara, I fully awakened to unsurpassed and perfect buddhahood without rejecting or disrupting any elements. Why is this? On the ultimate level, there are no elements. There are no elements, or any actuality, in any elements. All elements are the same as space; so since all elements are included in space, all elements are characterized as being unborn. The Thus- Gone One understands all the elements in this manner. Lokadhara, the Thus-Gone One did not speak of any elements or even the power of phenomena. Why is this? As no phenomenon whatsoever exists, he should not speak of nonexistent elements. Nonetheless, Lokadhara, although the Thus-Gone One has indeed spoken of nonexistent elements, in truth, there are no elements to speak of.
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，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，亦於諸性不作差別。於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。
3. 16 “Lokadhara, this is called skill in discerning the elements. Bodhisattva great beings are skilled in discerning the elements, understand all elements to be mere labels, understand them as mere relative elements, understand the ultimate element, understand the ascertainment of the elements, understand the relative truth, are skilled in discerning the elements, understand what their particular qualities are, understand the gathering of elements, understand the engagement with the elements, understand the engagement with the elements of truth, are skilled in the distinctions of the elements, understand all elements to be nonelements, understand all elements to be equivalent to the element of space, do not make distinctions among the elements, do not observe distinctions among elements, and do not express any such distinctions. They become skilled in teaching beings about the destruction of the elements. Lokadhara, a skilled magician can show beings various illusions, enabling them to experience various illusory entities. However, a relative or friend might tell them, ‘This is an illusion; these entities are magically created. This illusion is not real. It only appears to beings as a mistaken perception.’ In that case, any wise person would understand them to be illusions.
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，一切法皆繫虛妄緣中。
3. 17 “Lokadhara, the nature of the world is like an illusion. If bodhisattvas understand illusory phenomena, they understand the world’s illusory nature. The ways of the world are like an illusion, and through the power of magic, the world magically appears to beings. If someone clings to the world as truly real, bodhisattvas show them that the world is false and illusory. Once the wise who have profound intelligence and sharp faculties are shown just a facet of this, they understand all phenomena to be emptiness, illusory, unreal, and insubstantial; they understand that all phenomena deceive childish ordinary beings, and that they depend upon false conditions.
持世！是故諸菩薩摩訶薩若欲入如是諸性方便，於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，繫不繫，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。
3. 18 “Therefore, Lokadhara, bodhisattva great beings who wish to understand the function of the elements should exert themselves in such extremely profound, indescribable, and unobservable discourses as these, which teach the understanding and knowledge of all elements, describe all elements to be beyond words and beyond formation, teach the means and insight related to all elements, teach how the elements are dependently originated, and, moreover, express the true reality of all phenomena. Such bodhisattvas should exert themselves, namely, in all the statements of the profound discourses that teach worldliness and transcendence, the conditioned and unconditioned, what it is to be fettered and not fettered, the aim of practice, and the meaning of the relative and the ultimate, along with discourses on the definitive meaning, discourses on the inferred meaning, and the liberating discourses on dependent origination.”
3. 19 This was chapter three: “The Eighteen Elements.”
持世經十二入品第四
CHAPTER FOUR: UNDERSTANDING THE TWELVE SENSE SOURCES ·
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。
4. 1 The Eye and Form Sense Sources · The Blessed One continued addressing Lokadhara: “How are bodhisattva great beings knowledgeable about the twelve sense sources? When discerning the twelve sense sources, they think, ‘The eye sense source cannot be observed in the eye. In the eye, there is no definitive eye sense source. The eye sense source cannot be observed to be an entity.’ Why is this? The eye sense source is born from many causes and conditions and arises through mistaken perception. It depends upon form, because it observes form. When the two meet, 38 the condition of form brings the condition of the eye sense source into existence. Because the form and eye sense sources are mutually dependent, they are collectively called the eye’s form. Regarding the so-called eye and form, form is the gateway through which the eye sense source is generated, and the eye also generates and illuminates the form sense source. Therefore, with regard to the sense sources, the eye sense source is so-called because it is labeled a sense source gateway via the condition of form and the form sense source is so-called because it is seen by the eye. While I teach that they do exist relatively, the eye does not exist in form, form does not exist in the eye, the eye does not exist in the eye, and form does not exist in form. The eye sense source is thus labeled because observation of form arises from many conditions. Additionally, the form sense source is thus labeled because the eye consciousness and the characteristic of sight arise through dependent origination.
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。
4. 2 “How is it that, contrary to what is mistakenly claimed on the relative level, ultimately, the eye sense source and the form sense source are both taught to be unobservable? When the wise seek the sense sources, they do not see them as truly existent. Childish ordinary beings with mistaken perception speak of the eye sense source and the form sense source as two entities. I have taught that the eye sense source and the form sense source are false sense sources. In order to bring about an accurate understanding of the true characteristics of phenomena, I have said that the sense sources arise due to dependent origination, in association with delusion; and thus, the characteristic of sense sources cannot be truly observed therein. Why is this? The eye and form sense sources do not exist internally, externally, or somewhere in-between. The eye and form sense sources are not past, present, or future. However, since form is perceived due to a gathering of causes and conditions in the present moment, it is called the eye sense source; this accords with what is experienced by childish ordinary beings. By understanding that the sense sources are false, nonexistent, and arisen from mistaken imputation, the wise see and understand that the sense sources are not sense sources. They do not speak of the characteristics of the sense sources, and they understand that the sense sources have no fixed characteristics, yet the wise teach them to be dependently originated. The Thus-Gone One has said that these sense sources are known and understood; namely, that the sense sources are false, nonexistent, dependent upon causes and conditions, and arisen from mistaken formations. The sense sources are uncreated and devoid of agent. The eye sense source cannot be known or conceived in relation to the form sense source, nor can the form sense source be known or conceived in relation to the eye sense source; both are devoid of marks. By virtue of the characteristic of being void in reality, the sense sources are beyond investigation and description. Since the characteristic of the sense sources arises in dependence, childish beings mistakenly apprehend them, while the noble ones correctly understand and know them. They know that the eye and form sense sources are characterized as being unborn, unceasing, and without coming or going. Thus, the eye does not perceive the eye, the eye does not conceptualize the eye, form does not perceive form, and form does not conceptualize form. Why is this? Because both are empty. Because both are void, the characteristic of the eye cannot be known via the eye, and the characteristic of form cannot be known via form. Both eye and form lack characteristics and qualities. Since they lack true characteristics, the eye is not created by the eye, the eye cannot be understood by the eye, form is not created by form, and form cannot be understood by form. Because both are nonexistent, the eye does not think, ‘I am the eye,’ and form does not think, ‘I am form.’ The identity of both eye and form is essentially an illusion, and so eye and form are also synonyms for falsity. Bodhisattvas likewise discern and contemplate ear and sound, nose and odor, tongue and taste, and body and texture in the same manner as the eye and form sense sources.”·
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，繫法入緣，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。
4. 3 The Mind and Mental-Object Sense Sources · “Lokadhara, how do bodhisattva great beings discern and contemplate the mind sense source? When bodhisattva great beings discern and contemplate the mind sense source, they think, ‘The mind sense source is unobservable. There are no true characteristics of a sense source in the mind. The mind sense source is insubstantial.’ Why is this? The mind sense source arises from mistaken perception, through the process of dependent origination. Since it depends upon the mental-object sense source, it performs its function based on the meeting of the two. The mind sense source occurs because of the condition of the mental-object sense source. It is discerned through the condition of the mental-object sense source, and its characteristic is twofold. The mental-object sense source finds its locus in dependence upon the mind. Mind is the gateway of the arising and development of mental objects, and the mental-object sense source is likewise the gateway of the mind. Therefore, it is termed the mental-object sense source. The mind sense source is named as such due to it being the gateway of the mental-object sense source. The mental-object sense source is taught in order to demonstrate and bring about knowledge of the gateway of the mind’s characteristics. Although the relative truth is expressed correctly, the mind does not rely upon mental objects, and mental objects do not rely upon the mind. Yet, the mind sense source is so-called because it dependently originates, and mental objects are its conditions; while the mental-object sense source is so-called because it demonstrates dependent origination and the characteristics of the mind. These are explained according to delusional perception on the relative level, whereas on the ultimate level, the mind sense source and mental-object sense source are said to be unobservable. Upon investigation, the wise do not find the sense sources to be truly existent. Childish ordinary beings, with their mistaken perception, talk about the mind sense source and the mental-object sense source as two kinds of marks. The mind and mental-object sense sources are false and nonexistent. Since the Thus-Gone One accurately understands this, he calls them sense sources. Since sense sources are dependently originated from mistaken formations, no mind or mental-object sense source can be truly observed there. The mind and mental-object sense sources do not exist internally, externally, or somewhere in-between.
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。
4. 4 “Moreover, the mind sense source is not past, future, or present. Yet, based upon the perception in present adventitious conditions, the mind sense source and mental-object sense source are taught in accord with childish ordinary beings’ thinking. The wise understand the mind sense source and mental-object sense source as sense sources that are not sense sources; they arefalse, nonexistent, and arisen from mistaken conceptuality. Why is this? Because sense sources definitively lack the characteristic of being sense sources. The wise thus realize the sense sources to be false and nonexistent, in that the mind sense source and mental-object sense source are inherently unobservable, and any true characteristic that arises from the mind sense source and mental-object sense source is also unobservable.
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。
4. 5 “Since the mind sense source and mental-object sense source are thus dependently originated, the Thus-Gone One describes the characteristics of knowing and understanding the sense sources as follows: the sense sources are false, nonexistent, arisen from mistaken formations, and dependent upon causes and conditions; the mind sense source and mental-object sense source are uncreated, devoid of action, and devoid of agent; the mental- object sense source cannot be known or conceived by the mind sense source; and the mind sense source cannot be known or conceived in relation to the mental-object sense source. Why is this? It is due to the absence of them both. By virtue of thus being devoid of two characteristics, no divisions can be made between them. Even though these sense sources are dependently originated, they are taught according to the mistaken thinking of childish ordinary beings. According to the understanding and realization of noble beings, the mind sense source does not arise; it is unborn, does not cease, does not come, and does not go. The mind cannot be understood by the mind or conceptualized to be the mind. Mental objects cannot be understood by mental objects or conceptualized by mental objects. This is because both of them are empty. Because both are void, the mind cannot understand the characteristics of mind, and mental objects cannot understand the characteristics of mental objects. Since both of them have nonexistent characteristics, they have no actual qualities whatsoever. Mind cannot either create or destroy mind. Mental objects cannot either create or destroy mental objects. Because neither exists, the mind sense source does not think, ‘I am the mind sense source,’ and the mental object sense source does not think, ‘I am the mental object sense source.’ Both are empty and thus illusory; yet they are distinguished and labeled in name and term. This is how bodhisattva great beings discern and contemplate the mind and mental-object sense sources.” ·
持世！何謂菩薩摩訶薩正觀擇內六入、外六入？所謂是十二入皆虛妄，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。
4. 6 The Inner and Outer Sense Sources · “Lokadhara, how do bodhisattva great beings discern and contemplate the six inner and six outer sense sources? They do so in this way: The twelve sense sources all arise from falsity, many conditions, and mistaken perception. Because they are of two marks, they are both outer and inner.Because childish ordinary beings who have not heard the genuine Dharma do not understand the true reality of the twelve sense sources, they become attached to the eye sense source and think, ‘I am the eye sense source,’ or ‘this is my eye sense source.’ Likewise, they become attached to the form sense source and think, ‘I am the form sense source,’ or ‘this is my form sense source.’ It is the same with regard to the ear and sound, the nose and odor, the tongue and taste, the body and tactile objects, and the mind and mental objects, to which they become attached and think, ‘I am mind,’ or ‘this is my mind,’ and ‘I am mental objects,’ or ‘these are my mental objects.’ As they become attached in this way and are hurt and bound by the twelve sense sources, they cycle again and again among the five classes of beings, without knowing the way out.
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。
4. 7 “When they genuinely investigate the twelve sense sources in this fashion, bodhisattva great beings see them to be false, illusory, insubstantial, void, hollow, empty, and illusory. They will not become attached to the eye sense source as I or mine, and so forth, up to they will not become attached to the mental object sense source as I or mine. Without becoming attached, they do not falsely conceptualize. This is how bodhisattvas are skilled in the twelve sense sources.
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。
4. 8 “Lokadhara, thus skilled in the twelve sense sources, bodhisattva great beings do not become attached to or hindered by any of the twelve sense sources. They contemplate the sense sources as something to be known and understood. Skilled in discerning the sense sources, they understand and realize that the twelve sense sources are born from many conditions. Because of the absence of marks, they know how to do away with the marks of the twelve sense sources, how to not follow the path that involves the sense sources, and how the sense sources are devoid of marks. They also know and understand the entirety of methods related to the practice of their characteristics. Lokadhara, it is like this: just as water can fall from the four sides of a device conjured by an illusionist, so can the twelve sense sources perform all sorts of functions through inner and outer dependent origination. Yet there is nothing in them that can be truly observed to substantially exist. Bound by the magic of previous actions, these twelve sense sources perform all sorts of functions.
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，不為愛恚所制。持世！菩薩摩訶薩善知諸入如是。
4. 9 “Lokadhara, it is like this: The sense sources are the gateways of the arising and multiplying of the afflictions of childish ordinary beings, who lack understanding. In this regard, the eye is the gateway of form, because it generates both desire and aversion. Form is also the gateway of the eye, because it also generates both desire and aversion. The same is true of the ear, nose, tongue, body, and mind, as for example the mind is the gateway of mental objects and generates both desire and aversion. Mental objects arealso the gateway of the mind and generate desire and aversion. In this way, the twelve sense sources comingle and combine with desire and aversion, thus leading to failed understanding of their true characteristics. Lokadhara, by clearly understanding the intrinsic nature of the sense sources and their characteristics, bodhisattva great beings avoid becoming bound by desire and aversion. Lokadhara, thus do bodhisattva great beings fully understand the sense sources.”
4. 10 This was chapter four: “Understanding the Twelve Sense Sources.”
持世經十二因緣品第五
CHAPTER FIVE: UNDERSTANDING THE TWELVE LINKS OF DEPENDENT ORIGINATION
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，於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。
5.1 “Lokadhara, how are bodhisattva great beings skilled in discerning and contemplating the twelve links of dependent origination? Bodhisattva great beings discern and contemplate the twelve links of dependent origination as follows: Ignorance is so designated because of nonexistence. Ignorance is so designated because it lacks qualities. Ignorance is so designated because it cannot understand knowledge. How is ignorance unable to understand knowledge? Ignorance is called ignorance because it has no fixed qualities to observe. For what reason does the condition of ignorance give rise to formations? All phenomena are nonexistent, but childish ordinary beings form them, thus it is said that ignorance causes formations. Because consciousness arises from formations, it depends upon the condition of formations. Name-and-form are two characteristics, and therefore name-and-form are created by the condition of consciousness. The six sense sources are based upon the condition of name- and-form, because the six sense sources arise from name-and-form. Contact is based upon the condition of the six sense sources, because contact arises from the six sense sources. Feeling is based upon the condition of contact, because feeling arises from contact. Craving is based upon the condition of feeling, because craving arises from feeling. Grasping is based upon the condition of craving, because grasping arises from craving. Becoming is based upon the condition of grasping, because becoming arises from grasping. Birth is based upon the condition of becoming, because birth arises from becoming. Based upon the condition of birth, there arises aging, death, sorrow, lamentation, and the great mass of suffering. In this way aging, death, sorrow, lamentation, and the great mass of suffering are so designated because of birth. In this manner, the great mass of suffering arises. This process is all-subsuming: with a mistaken perception, one contravenes knowledge and accumulates a mass of ignorance. This generates desire for another existence, and based on one’s preferences and attachments, one seeks birth in all such places—this is the aggregate of existence.
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，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。
5.2 “Lokadhara, worldly beings are bound by these twelve links of dependent origination. Blinded by ignorance, they are caught in the dark abyss of ignorance. Preceded by ignorance, the entire process of the twelve links of dependent origination manifests. When bodhisattvas investigate the true characteristic of ignorance in this manner, they understand ignorance itself to be emptiness, and thus its point of origin to be unobservable. Why is this? Since ignorance is nonexistent, the point of origin is nonexistent. Thus, the wise realize the limitless to be the point of origin, and thus do not distinguish a point of origin. Disrupting false conceptuality, they do not become attached to ignorance. Because no phenomenon exists, phenomena do not accord with the way they are described. If one says ‘no phenomenon exists,’ that itself is seeing and understanding ignorance. If one understands or realizes all phenomena, that itself is knowledge. There is no knowledge other than this. Understanding and seeing knowledge is what is called knowledge.
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，
5.3 “Regarding this, how does one see and understand ignorance? Understanding and seeing ignorance is to know that all phenomena are nonexistent, that all phenomena are unobservable, that all phenomena are false and mistaken, and that all phenomena fail to accord with the way they are described. Understanding and seeing ignorance is called knowledge. Why is this? Because ignorance is unobservable. According to the statement, ‘formations are caused by ignorance,’ all phenomena that appear due to the condition of ignorance are nonexistent.
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。
5.4 “Since childish ordinary beings are stupefied by the darkness of ignorance, they mistakenly engage in the actions of formations. Such actions of formations are formless and without locus. Thus, ignorance cannot generate formations. As they lack the quality of having been created, it is said that formations are caused by ignorance. Since the actions of formations lack any basis for gathering, coming, or going, and since the basis for the formations is neither past, present, nor future, ignorance is devoid of ignorance, and the actions of formations are devoid of the actions of formations. Even though the actions of formations have no locus, the actions of formations arise in dependence upon ignorance. Yet the actions of formations do not rely upon ignorance, and ignorance does not rely upon the actions of formations. Ignorance cannot understand ignorance, and the actions of formations cannot understand the actions of formations. Even though ignorance and the actions of formations arise in this fashion from ignorance due to mistaken perception, ignorance is unobservable, and thenature of ignorance is unobservable. Likewise, the actions of formations are unobservable, and the nature of the actions of formations is unobservable. However, based on the density of darkness, ignorance is labeled darkness, and the density of the darkness of ignorance is the basis for imputing formations. Still, among nonexistent phenomena, actions are performed, and in this way the actions of ignorance and formations are utterly nonexistent.
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。
5.5 “As for the statement, ‘consciousness appears due to the condition of formations,’ consciousness does not depend upon the actions of formations, but neither does it arise in isolation from the actions of formations. And yet, the actions of formations are not what produces consciousness. Why is this? The actions of formations cannot be known as the actions of formations, and there is nothing that depends upon the actions of formations. While beings with mistaken perception do give rise to consciousness due to the actions of formations, such consciousness does not exist inside the actions of formations, outside the actions of formations, or somewhere in-between. While no consciousness arises, consciousness does arise from the ceaseless and unbroken continuity of the actions of formations. When the wise seek the characteristic of consciousness, it is unobservable. They do not observe consciousness to arise. Consciousness cannot know consciousness or see it to be consciousness. Consciousness does not depend on consciousness.
識因緣名色者，名色不依識，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。
5.6 “As for the statement, ‘name-and-form are due to the condition of consciousness,’ name-and-form neither depend on consciousness, nor do they arise outside of consciousness. Name-and-form do not come from consciousness, yet because blind, childish ordinary beings observe name-and-form by means of consciousness, they become attached to name- and-form. Yet, name-and-form are not generated by consciousness. When the wise investigate this, they do not observe or see name-and-form. Name-and-form are formless, without location, and arisen from incorrect thinking. It is said that the characteristic of form exists due to the condition of consciousness. However, if this very consciousness is unobservable, what need we say of form arising based upon the condition of consciousness? There is no locus of form that can be identified in actuality.
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。
5.7 “As for the statement, ‘the six sense sources appear due to the condition of name-and-form,’ the six sense sources are produced by name-and-form. Due to the presence of name in the body, the inhalation and exhalation of breath cause the phenomena of the body, mind, and mental factors to develop. Yet, the six sense sources are illusory and nonexistent. Thus arisen from false concepts, they have a delusional function.
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。
5.8 “As for the statement, ‘contact appears due to the condition of the six sense sources,’ contact exists based on form, yet contact has no contact with form. Why is this? Form’s nature is not conscious. Though form is nodifferent from stones or trees, contact is distinguished and labeled as such because it arises from the six sense sources. Why is this? If the six sense sources are false and nonexistent, what need we say of contact? Contact is empty and nonexistent, arises from mistaken thinking, and cannot be found in any location or direction. Since contact itself is empty and lacks the characteristic of contact, contact cannot know the six sense sources, and the six sense sources cannot know contact.
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。
5.9 “As for the statement, ‘feeling appears due to the condition of contact,’ feeling does not abide inside contact, outside contact, or somewhere in- between, nor does contact arise independently as support for feeling. And yet, feeling arises from contact. Since contact is false and nonexistent, what need we say of feeling, for feeling lacks true characteristics. Feeling is a mistaken concept arisen out of nonexistence; thus it has a delusional function.
受因緣愛者，是受不於餘處持愛來，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。
5.10 “As for the statement, ‘craving appears due to the condition of feeling,’ feeling does not come separately as support for craving, and feeling itself does not coexist with craving. Feeling cannot know or think about craving. Craving cannot know or think about feeling. Craving does not coexist with feeling. Feeling does not depend on craving. And yet, there is no feeling at all separate from craving. If feeling itself lacks the characteristic of feeling, what need we say about the statement, ‘craving is based upon the condition of feeling’? Feeling does not exist inside craving, outside craving, or somewhere in-between. Likewise, craving does not exist inside craving, outside craving, or somewhere in-between. The characteristics of craving cannot be observed within craving, for craving is so designated based upon falsity and mistaken conceptuality. Craving is neither past, present, nor future. Craving arises neither from bondage nor from nonbondage. Craving is imputed based on the condition of feeling, which in turn arises from an unbroken continuity of causes and conditions, one after another. The wise understand that craving does not exist in the objects of craving, nor in locations. They understand it to be empty, void, hollow, insubstantial, false, and nonexistent.
愛因緣取者，愛不於餘處持取來，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。
5.11 “As for the statement, ‘grasping appears due to the condition of craving,’ craving does not come separately as a basis for grasping, and craving does not coexist with grasping. Though grasping is not generated by craving, grasping is imputed based upon the coexistence of certain causes and conditions that appear due to the existence of craving. Craving does not coexist with grasping, yet craving is none other than grasping. Grasping does not coexist with craving, yet grasping is none other than craving. Thus, grasping does not exist inside craving, outside craving, or somewhere in-between. Given that craving itself is unobservable, what needwe say about the statement, ‘grasping appears due to the condition of craving,’ for grasping has no true characteristics to observe. The wise realize grasping to be false and nonexistent. The characteristic of grasping does not exist within grasping. Thus, grasping is neither past, present, nor future. Grasping does not exist inside, outside, or somewhere in-between. It occurs from mistaken perception and arises from causes and conditions. Grasping is so-called based upon the gathering of many conditions. It is neither together with nor separate from any phenomenon. Even though grasping lacks intrinsic nature and fixed qualities, childish ordinary beings experience false grasping. Because all formations are false, worldly beings are bound by grasping. The wise, however, understand that grasping is false, empty, insubstantial, and devoid of entities, with not even a tiny bit of actual quality to observe.
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。
5.12 “As for the statement, ‘becoming appears due to the condition of grasping,’ grasping does not come as support for becoming, and grasping cannot produce becoming. So, although it is said that ‘becoming appears due to the condition of grasping,’ becoming does not exist inside grasping, outside grasping, or somewhere in-between. Becoming does not depend on grasping, and grasping neither comes together with nor is separate from becoming. Yet, because of the coming together of many conditions, it is said that ‘becoming appears based on the condition of grasping.’ And nonetheless, grasping cannot generate becoming, and becoming cannot be analyzed by means of grasping. If grasping itself is false and nonexistent, what need we say about becoming? Becoming lacks something to be based on. Becoming itself is unobservable as becoming, for becoming itself does not exist inside becoming, outside becoming, or somewhere in-between. Becoming is neither past, present, nor future. For the wise, becoming is false and delusional, and it has neither formation nor dispersion. Therefore, becoming is something that cannot be known or discerned. Such becoming does not exist in any location or direction. Such becoming has no beginning, ending, or interim. They understand and realize how becoming is mentioned as part of the twelve links of dependent origination because becoming is neither existent nor nonexistent. The wise realize becoming to be emptiness, insubstantial, void, and hollow.
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？智者通達是生不依於有生，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，是生前際後際中際不可得，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。
5.13 “As for the statement, ‘birth appears due to the condition of becoming,’ becoming does not come as support for birth. Birth does not coexist with becoming, nor is it separate from it. Birth does not exist inside becoming, outside becoming, or somewhere in-between. Becoming cannot generate birth, yet birth will not occur separate from becoming. Due to the unbroken continuity of the twelve links of dependent origination, one after another, it is said that ‘birth is based on the condition of becoming.’ Birth and becomingare neither conditions for each other, nor are they not so. If becoming itself is unobservable, what need we say of the notion that birth owes its existence to the condition of becoming? The wise understand that birth does not depend on becoming, that there are no characteristics of birth in birth, and that birth has no intrinsic nature. They understand that, since birth is insubstantial, there is nothing whatsoever in it that can be truly observed. The wise understand that birth has no nature and is nonexistent, and that, nonetheless, to demonstrate merely a continuity of the twelve links of dependent origination, one after another, it is said that ‘birth comes about due to the condition of becoming.’ Birth lacks any phenomena that come together or disperse. Birth does not exist inside becoming, outside becoming, or somewhere in-between. Birth is neither past, present, nor future. Birth is unobservable in the past, future, and interim. Since birth is unobservable as an entity, the wise understand that it arises from a collection of many causes and conditions, false and mistaken perception, and what is nonexistent and illusory.
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，老死苦惱決定相不可得，老死苦惱前際後際中際不可得。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。
5.14 “Concerning the statement, ‘aging, death, sorrow, lamentation, and suffering appear due to the condition of birth,’ birth does not come as a support for aging, death, sorrow, lamentation, and suffering. Nor can birth generate aging, death, sorrow, lamentation, and suffering. Aging, death, sorrow, lamentation, and suffering do not exist inside birth, outside birth, or somewhere in-between. Aging, death, sorrow, lamentation, and suffering do not depend on birth, but it is nonetheless said that aging, death, sorrow, lamentation, and suffering are due to birth because this demonstrates that phenomena arise due to many causes and conditions. Birth neither comes together with nor is separate from aging, death, sorrow, lamentation, and suffering. If birth itself is unobservable in birth, what need we say of the notion that aging, death, sorrow, lamentation, and suffering owe their existence to the condition of birth? Aging, death, and suffering themselves cannot be observed in aging, death, and suffering. Why is this? Aging, death, and suffering themselves exist neither inside aging, death, and suffering; outside aging, death, and suffering; nor somewhere in-between. Aging, death, and suffering are neither past, present, nor future. Aging, death, and suffering neither come together with, nor are separate from, aging, death, and suffering. It is said that ‘aging, death, and suffering are due to the condition of birth’ based on mistaken perception, a combination of many causes and conditions, and the assembly of the twelve links of dependent origination. Aging, death, and suffering have no basis. No true characteristics can be observed in aging, death, and suffering. The past,present, and future cannot be observed in aging, sickness, and suffering. The wise understand aging, sickness, and suffering to be false, nonexistent, mistaken, insubstantial, uncreated, unarisen, and unborn.
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，
5.15 “When contemplating phenomena through the twelve links of dependent origination in this way, one will not see the phenomena of the twelve links of dependent origination as past, present, or future. One will not see the characteristics of the phenomena of the twelve links of dependent origination. One will understand and realize that dependent origination is devoid of conditions, unborn, devoid of marks, unconditioned, unarisen, and insubstantial, and that all phenomena are primordially nonexistent. By understanding and realizing the twelve links of dependent origination in this way, one will not see the twelve links of dependent origination as having an agent or experiencer. If phenomena arise from causes, they do not exist when their causes do not exist. By thus pursuing this up to the point of ignorance, bodhisattvas understand all phenomena to be unobservable. By contemplating in this way, they understand that the absence of conditions is the twelve links of dependent origination, which are unborn. Bodhisattvas understand that the twelve links of dependent origination arise from falsity. If, by understanding the twelve links of dependent origination up to the point of ignorance, there is nothing called a phenomenon, then there are also no phenomena to be so designated. Therefore, they understand and realize the twelve links of dependent origination up to the point of ignorance.
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。
5.16 “Ignorance is unborn, uncreated, unarisen, insubstantial, without actual qualities, uncaused, and nonexistent. In that case, bodhisattvas make no distinction between knowledge and ignorance, for the true characteristic of ignorance is knowledge itself. From the cause of ignorance, no phenomena exist, no phenomena have conditions, and there are no false concepts. Therefore, they realize the twelve links of dependent origination up to the point of ignorance.
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。
5.17“Lokadhara, this is called the bodhisattva great beings’ means and insight into the twelve links of dependent origination. When bodhisattvas understand the twelve links of dependent origination in terms of their formation and separation, this is called the excellent attainment of the bodhisattvas’ insight into the unborn. Why is this? One who thinks in terms of birth and cessation is not knowledgeable of the twelve links of dependent origination. One who understands the coming together and separation of the many conditions is said to attain insight into the unborn. One who attains insight into the unborn is said to realize the twelve links of dependent origination. Therefore, Lokadhara, bodhisattva great beings who wish to realize or reach the insight into the unborn should apply themselves to insight into the twelve links of dependent origination. Thereby, they will come to understand and know the characteristic of the unborn related to the twelve links of dependent origination.
持世！若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。當知是菩薩於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，是人於諸惡魔無所怖畏，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。
5.18 “Lokadhara, bodhisattva great beings who understand the twelve links of dependent origination to be unborn will attain the mastery of the twelve links of dependent origination. They will thus be able to understand and see the three realms in terms of the characteristic of being unborn, and thereby swiftly gain the acceptance that phenomena are unborn. Such bodhisattvas will immediately receive a prophecy that they will attain unsurpassed and perfect awakening from the present living buddhas, or such bodhisattvas will be thus prophesied soon, or eventually. Lokadhara, they will be overjoyed when they receive such a happy prophecy, and they will achieve the light of insight from the practice of focusing on and engaging with all phenomena. By realizing the twelve links of dependent origination to be unborn in this way, they will serve the buddhas living in the present. They will be unintimidated by evil māras. They will cross the river of birth and cyclic existence to reach dry land. They will be freed from the swamp of ignorance. They will proceed to the abode of bliss.
持世！若我今世若我滅後，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。
5.19 “Lokadhara, I prophesy that anyone, whether I am still alive or have already passed away, who hears, trusts, reads, recites, or practices this method of the twelve links of dependent origination will swiftly gain the acceptance that phenomena are unborn. I prophesy that they will soon receive prophecy of their unsurpassed and perfect awakening from all the present thus-gone ones.”
5.20 This was the fifth chapter: “Understanding the Twelve Links of Dependent Origination.”
持世經四念處品第六
CHAPTER SIX: THE FOUR APPLICATIONS OF MINDFULNESS
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？
6. 1 “Lokadhara, how are bodhisattva great beings skilled in the applications of mindfulness? Bodhisattva great beings discern and contemplate the four applications of mindfulness. What are these four? The contemplation of the body in relation to the body, the contemplation of feelings in relation to feelings, the contemplation of the mind in relation to the mind, and the contemplation of mental phenomena in relation to mental phenomena. How do they contemplate the body in relation to the body, and contemplate feelings, mind, and mental phenomena in relation to feelings, mind, and mental phenomena?” ·
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，是身不淨可惡惡露，身中種種充滿其內，九瘡孔中常流臭穢，身之不淨猶如行廁。如是正觀身時，不得是身一毫清淨無不可惡者，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。
6. 2 Contemplation of the Body in Relation to the Body · “Lokadhara, when bodhisattva great beings practice the contemplation of the body in relation to the body, they accurately contemplate the characteristics of the body. The body is characterized as impermanent, painful, like an ailment, like a blister, tormented by suffering, frail, fleeting, and destructible. This body is utterly unclean. It is filled with many ugly and foul elements. Foul things are constantly excreted from its nine orifices. The body reeks. It is like a living bag of vomit. If one investigates this body accurately, one cannot find even a single hair that is clean and pleasing. This body is bone and sinew wound together and wrapped with skin and flesh. It arises through the ripening of the causes, conditions, and results of past actions. It is understood to be bound by origination and appropriation. What are origination and appropriation in this context? That the body arises from past causes and conditions is designated appropriation. That we presently wash this body and then sustain it with food, clothing, seats, and medicine is called origination. In this fashion, the causes and conditions of the present moment are called origination, while all actions performed while bound by thepower of the ripening of past results are termed appropriation. Furthermore, what we designate the body is formed of the four great elements, lacks definitive and true characteristics, and is included in the aggregate of form.
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。
6. 3 “Why is it called the body? It is called the body because it is able to performs functions. It is called the body because one clings and is attached to this supportive locus. It is called the body because its actions follow the instructions of the mind. It is called the body because it arises from false concepts. It is called the body because it is produced from an illusory conjunction. It is called the body because it is conjoined with karma.
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。是身無作無動無有願求，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。是身八萬虫之所住處，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。
6. 4 “This body will meet its end before long. It is fleeting, impermanent, and variable. It has no characteristics. The body does not exist inside the body, outside the body, or somewhere in-between. This body is not understood or seen as the body. This body does not act, move, or form hopes or aspirations. It has no mind, and is no different from stones and wood. The body has no characteristics of a body that can be ascertained. If one genuinely discerns and investigates the body in this manner, one will see that it is uncreated, has no agent, and has no past, no future, and no present. This body does not have a single feature of permanence, stability, or solidity. It is just like a water bubble that cannot withstand grabbing or grasping. This body is the home of eighty thousand worms. This body is harmed by all sorts of actions. This body suffers due to the three kinds of suffering. Given that it is without protector, it is vulnerable to the suffering of being conditioned, the suffering of change, and the suffering of suffering. Thus, all these miseries make it a container for much suffering.
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，不應於身中生我我所想，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。
6. 5 “Having contemplated the body accurately in relation to the body, one will think, ‘The body is not the self. It is not something other. It is not independent or according to one’s own wishes. It is the production of a nonproduct.’ One will also think, ‘This body is insubstantial and is unobservable as a definite thing. This body is naturally empty, lacking any true characteristics. This body arises from falsity, like something created by a machine. Because it occurs from the causes and conditions of past actions, it is inappropriate to generate the perception of the body as I or mine, for we should not cherish our bodies and lives.’ When bodhisattvas contemplate accurately in this fashion, they do not observe the body as coming together or separating. They do not see the body as coming from somewhere, going somewhere, or abiding anywhere. They do not think that this body exists in the past, present, or future. Thus, they do not rely on the body or life-force, and they are not attached to the body as I or mine. They discard grasping to the body. Such bodhisattvas realize this body to be emptiness, selfless, and unowned. Because they do not observe this body as I or mine, they do not observe it as having physical characteristics. Because suchbodhisattvas do not observe the characteristics of the body, they have no expectations of engaging the body, so there is no way for the body to be produced or arise. What does engagement mean in this case? It is that the body lacks creation or arising. Because this body has the characteristic of being uncreated and unarisen, it is born of many causes and conditions. The body comes into being through the gathering of causes and conditions, yet causes and conditions are false, nonexistent, mistaken, empty, and insubstantial. The body is born of such causes and conditions. Because such causes and conditions themselves are unborn and without marks, when one is contemplating the body in this way, one will understand that the body has the characteristic of being unborn. Having applied oneself in this manner, one will realize how the body has no characteristics. By correctly realizing how the body has no characteristics, one will understand this body to be without marks. Because there are no marks to observe, the body is understood to be unborn.
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。
6. 6 “This body cannot be observed as having any marks of the past, marks of the present, or marks of the future. Why is this? Because the body in essence has no definitive qualities to observe, and because the body cannot be observed as self or other. When contemplating this, one will understand how the body does not come from anywhere or go anywhere. One will comprehend the nature of the body’s unborn and unceasing character.
持世！菩薩摩訶薩如是順身觀身入如實相，於身欲染則能除斷，疾令其念正住身中，是名順身觀身。
6. 7 “Lokadhara, bodhisattva great beings who thus contemplate the body in relation to the body and comprehend its true characteristics will dispel and disrupt any clinging or attachment to the body, thus causing their mindfulness to immediately settle upon the body in the proper manner. They are then called practitioners who contemplate the body in relation to the body.” ·
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。
6. 8 Contemplation of Feelings in Relation to Feelings · “Lokadhara, how do bodhisattva great beings practice the contemplation of feelings in relation to feelings? When bodhisattva great beings contemplate the three varieties of feelings—painful feelings, pleasurable feelings, and feelings that are neither painful nor pleasurable—they understand that they do not come from anywhere or go anywhere. They understand them to be propped up by false conditions and the ripened results of past actions, in conjunction with delusion. They understand that feelings arise from false and inaccurate conceptuality. When bodhisattvas contemplate feelings in this manner, they do not observe them as past feelings, present feelings, or future feelings. Bodhisattvas see past feelings as empty, selfless, unowned, impermanent, unstable, insubstantial, and without the characteristic ofchangelessness. They realize past feelings in terms of their characteristic of emptiness, characteristic of peace, and characteristic of being without marks. They also see future feelings as empty, selfless, unowned, impermanent, unstable, insubstantial, and without the characteristic of changelessness. They understand future feelings in terms of their characteristic of emptiness, characteristic of peace, and characteristic of being without marks.
是菩薩如是觀時作是念：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。
6. 9 “When bodhisattvas contemplate this, they think, ‘Feelings lack true characteristics, are insubstantial, and lack any fixed attributes. Since they are variegated, they continuously arise and subside, without ever remaining still.’ This leads bodhisattvas to think further, ‘Feelings are uncreated and lack an agent. The three varieties of feeling are generated from the minds of childish ordinary beings with mistaken perception. These feelings owe their existence to the gathering of the causes of previous actions and concurrent conditions. Feelings are all empty, unstable, insubstantial, and false by nature. They are like empty houses.’
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，於諸受中心皆放捨，則疾得捨三昧。持世！菩薩摩訶薩如是順受觀受。
6. 10 “When contemplating in this way, the mind rests one-pointedly in the absence of feelings. 54 At that moment, bodhisattvas understand and know all feelings in their characteristic of coalescing and subsiding, yet they also view feelings as neither coming together nor dispersing. Moreover, they do not see feelings within feelings, but think, ‘Feelings are emptiness, because feelings are naturally empty.’ Thus they understand feelings as having the characteristic of being unborn. Because feelings are unborn and unceasing, they understand that they lack any characteristic of having come into being. Thus, considering them, when they experience feelings, they are never attached to them. They accurately see and understand the characteristics of feelings. Free from feelings, they do not dwell on feelings. Thus, their minds become equanimous concerning feelings, and thereby they attain the absorption of equanimity. Lokadhara, these bodhisattva great beings are called practitioners who contemplate feelings in relation to feelings.” ·
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，念念生滅相續不斷故，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淨，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，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，後際不可得，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。
6. 11 Contemplation of the Mind in Relation to the Mind · “Lokadhara, how do bodhisattva great beings practice the contemplation of the mind in relation to the mind? Bodhisattva great beings contemplate the mind in terms of the characteristics of arising, ceasing, remaining, and transitioning. When they contemplate this, they think,‘It does not come from anywhere. It does not go anywhere. Since it is born from consciousness and conditions, it is insubstantial and unobservable as any fixed quality. This mind does not come or go. It cannot be observed to remain or transition. This mind is neither past, present, nor future. This mind is born from consciousness, conditions, and thinking. This mind does not existinternally, externally, or somewhere in-between. This mind lacks even a single mark of birth or arising. This mind lacks intrinsic nature, fixed identity, a creator, and anything created. We speak of something called the mind because of myriad actions. We speak of something called the mind based on myriad conditions of consciousness. We speak of something called the mind based on thoughts arising and ceasing, moment by moment, in an unbroken continuity. This description is given so that ordinary beings can understand and know the characteristic of the mind that cognizes objects. The mind lacks the characteristic of mind. This mind is primordially unborn, unarisen, and essentially pure. It has false concepts because of being defiled by adventitious afflictions. But the mind cannot understand or see itself. Why is this? This mind is emptiness. Because it is emptiness, it is insubstantial. This mind does not possess a fixed quality, because it is unobservable as any fixed quality, and because this mind lacks the quality of being single or multiple. This mind is unobservable in the past, present, or future. This mind is formless and invisible; thus, the mind cannot see itself or know its own nature. It occurs simply because childish ordinary beings with mistaken perception make observations via false conditions and consciousness. This mind is emptiness; it is selfless, unowned, impermanent, unstable, insubstantial, and does not have the quality of changelessness.’ When one thinks and contemplates in this way, one will accomplish the application of mindfulness related to the mind.
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，而能得心真清淨相。菩薩以是清淨心，客塵所不能惱。何以故？菩薩見知心清淨相，亦知眾生心清淨相，作是念：心垢故眾生垢，心淨故眾生淨。如是思惟時，不得心垢相，不得心淨相，但知是心常清淨相。持世！菩薩摩訶薩如是順心觀心。
6. 12 “At such a time, one does not wonder whether something is the mind or not. Instead, one will understand that the mind has the characteristic of being unborn, thereby realizing the mind to be unborn. Why is this? Because the mind has no real nature or true characteristics. The wise understand and realize how the mind is unborn and lacks characteristics in this way. At that moment, they accurately understand the mind’s characteristics of forming and subsiding. When understanding this, no characteristics of origination or cessation can be found in the mind. They will attain the characteristic of the pure nature of mind that is free from considering the mind as ceasing or not ceasing. Because bodhisattvas’ minds are pure in this way, they are not defiled by adventitious afflictions. Why is this? Bodhisattvas who see and know their own minds to be pure, thereby know that other beings’ minds are pure too, and thus they think the following: ‘When the mind is stained, beings are stained. When the mind is pure, beings are pure.’ As they consider this, they do not observe the mind to be characterized as stained or pure. They know that the mind as such perpetually has the characteristic of purity.”·
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，諸法本體於諸法中無諸法，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。一切法常淨相，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。
6. 13 Contemplation of Mental Phenomena in Relation to Mental Phenomena · “Lokadhara, how do bodhisattva great beings practice the contemplation of mental phenomena in relation to mental phenomena? Bodhisattvas do not think that any mental phenomenon exists internally, externally, or somewhere in-between. Moreover, they do not observe mental phenomena to be past, present, or future. All mental phenomena arise from many conditions, are rooted in mistaken perception, and have no true characteristics. That is to say, all mental phenomena are subject to the person. As for the basic nature of mental phenomena, all mental phenomena are devoid of mental phenomena. Mental phenomena do not exist inside mental phenomena, outside mental phenomena, or somewhere in-between. Mental phenomena neither conjoin with nor separate from mental phenomena. Mental phenomena are insubstantial and lack true characteristics. Because mental phenomena do not exist, they are unmoving and uncreated. All mental phenomena are like space in being nonexistent. All mental phenomena are deceptive and illusory, because the characteristic of illusion is unobservable. Mental phenomena are pure, because they are unstained by anything at all. Mental phenomena have the characteristic of being beyond appropriation, because there is no appropriation. Mental phenomena are dreamlike, because dreams are nonexistent. Mental phenomena are formless, because form is totally nonexistent. Mental phenomena are like reflections, because reflections themselves are nonexistent. Mental phenomena are nameless and without marks, because names and marks are nonexistent. Mental phenomena are like echoes, because they are nonexistent, arisen out of falsity. Mental phenomena are devoid of intrinsic nature, because their nature is unobservable. Mental phenomena are like mirages, because they are understood to be nonexistent.
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。
6. 14 “When bodhisattvas contemplate mental phenomena in this manner, they will not see mental phenomena as having the characteristics of being single or multiple. They will not see mental phenomena as conjoined or separate. They will not see mental phenomena as present in mental phenomena. When they contemplate this, they will not see mental phenomena as coming from elsewhere. They will not see any mental phenomenon with a foundational basis. Why is this? Mental phenomena lack any foundation, any basis, and any source. Mental phenomena have no foundation, because they lack any basis or locus, and because they lack any observable locus.
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，於諸法中不起願。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。
6. 15 “Lokadhara, mental phenomena are beyond distinction, for they lack any marks to distinguish them. Because they are born from many conditions, they function due to mistaken perception, yet mental phenomena do not exist in any location or direction. The wise observe mental phenomena as having neither a single characteristic, nor two characteristics, nor multifarious characteristics. Why is this? Lokadhara, mental phenomena are unborn, uncreated, unarisen, and unfabricated. Mental phenomena have no nature or essence, for they are beyond any nature. Mental phenomena are nonabiding, because they are beyond having a destination. When they contemplate mental phenomena in this manner, they understand and realize how mental phenomena are without self and without person. They will understand mental phenomena to be naturally empty. By understanding mental phenomena to be emptiness, they will understand mental phenomena to be without marks. By viewing them as having no marks, they will have no wishes regarding any mental phenomena. When they realize mental phenomena to be unborn, they will think, ‘There are certainly no mental phenomena here that arise or cease.’ When they contemplate this, their minds will rest one-pointedly. In this way, they will understand how mental phenomena are unborn. They will see and understand the exhaustion of the origination and cessation of all mental phenomena. They will understand how mental phenomena are without marks and without intrinsic nature. Why is this? Lokadhara, because mental phenomena lack true characteristics, they will understand how mental phenomena are without marks and free from marks.
持世！菩薩摩訶薩順法觀法。如是觀者，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。
6. 16 “Lokadhara, this is how bodhisattva great beings practice the contemplation of mental phenomena in relation to mental phenomena. As for this understanding, they do not observe or appropriate any mental phenomena. They exert themselves so as not to generate, dwell on, or stop mental phenomena. They see the characteristic of exhaustion and cessation of all mental phenomena, and their characteristic of pacification.”
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，名為念處。又念處，是一切法不住不生不取，如實知見處，名為念處。
6. 17 “Lokadhara, this is the bodhisattva great beings’ complete understanding of the four applications of mindfulness. Why are they called applications of mindfulness? The application of mindfulness understands all phenomena as lacking any basis for ceasing, any basis for occurring, and any basis for abiding. When this occurs, it is called unflagging mindfulness or the application of mindfulness with regard to all phenomena. Moreover, the application of mindfulness means understanding and seeing all phenomena accurately as being nonabiding, unborn, and unappropriated.”
6. 18 This was the sixth chapter: “The Four Applications of Mindfulness.”
持世經五根品第七
CHAPTER SEVEN: THE FIVE POWERS
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。
7.1 “Lokadhara, how are bodhisattva great beings skilled in the five powers? Bodhisattva great beings accurately contemplate the five transcendent powers. What are these five? The powers of faith, diligence, mindfulness, absorption, and insight. ·
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。信一切法無常苦不淨無我，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於小兒，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，而信持戒清淨，禪定清淨，智慧清淨，解脫清淨，解脫知見清淨。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，住清淨戒成就忍辱，得如是不動不壞信，增上信故，名為成就信根。
7.2 The Power of Faith · “When bodhisattvas put the five powers into practice, they gain trust in how all phenomena are born from dependent origination, arise through mistaken perception, and are like a whirling firebrand or a dream, in owing their existence to a gathering of conditions of false perception. They trust that all phenomena have the characteristics of being impermanent, suffering, impure, selfless, like a thorn or blister, insubstantial, unstable, mutable, and destructible. Moreover, they trust that all phenomena are false, and thus nonexistent; that just as a child is fooled by an empty fist or a rainbow, phenomena are merely arisen from imputation and dependent phenomena, and thus lack even a single true quality of being an entity. Moreover, they trust that all phenomena are neither past, present, nor future. They trust that all phenomena neither come from, nor go, anywhere. They trust that all phenomena are emptiness, without marks, and unconditioned. They trust that all phenomena are unborn, unconditioned, unarisen, without marks, and free from marks. They trust in pure discipline, pure absorption, pure insight, and the pure teaching of the wisdom of liberation. 61 Bodhisattvas become irreversible by effortlessly accomplishing the power of faith; guided by faith, they can observe discipline, such that their faith will not decline or be lost. By effortlessly accomplishing the quality of irreversibility, they will have unwavering faith. They will ripen faith in accordance with the ripening of karmic results, and they will destroy all wrong views. They will not spurn the teachings or seek out any teachers other than the blessed buddhas. They will always follow the true nature of all phenomena. They will follow thegenuine path practiced by the saṅgha. Through observing pure discipline and effortlessly accomplishing acceptance, they will attain faith that is unwavering, unchanging, and extraordinary. They are thus said to possess the power of faith.” ·
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，於精進中不隨他人，於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。
7.3 The Power of Diligence · “Lokadhara, how do bodhisattva great beings accurately contemplate the power of diligence? How do they effortlessly accomplish the power of diligence? How do they become highly skilled in the power of diligence? Bodhisattva great beings practice diligence endlessly. They practice diligence without any interruption, in order to dispel the five obscurations. They practice diligence in order to hear the profound Dharma in this manner. Bodhisattvas are uninterrupted in their pursuit of the Dharma, never regressing from their diligent pursuits. They are dauntless in their practice of diligence in order to disrupt obscuring phenomena. Furthermore, they practice diligence in order to abandon myriad unwholesome and unvirtuous phenomena, as well as all perishable phenomena. Furthermore, they practice diligence in order to increase and generate myriad virtuous phenomena. Without a doubt, bodhisattvas effortlessly accomplish diligence. However, they do not become attached to it, but rather, engage in diligence with equanimity. By effortlessly accomplishing irreversible diligence, such people will understand and realize all the qualities of proper practice, thereby mastering diligence. By practicing diligence so well, they will not be dependent on others. Through their practice of diligence, they will achieve the light of insight and effortlessly accomplish the characteristic of irreversibility. As they become irreversible in their diligence and practice such extraordinary diligence, they are said to possess the power of diligence.” ·
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，布施柔和具足梵行，持畢竟清淨戒眾、定眾、慧眾、解脫眾、解脫知見眾。
7.4 The Power of Mindfulness · “Lokadhara, how do bodhisattva great beings attain the power of mindfulness, and how do they practice the power of mindfulness? Bodhisattva great beings focus one-pointedly on mindfulness, engage in generosity, are gentle, observe pure conduct perfectly, and guard the branch of pure discipline. They carefully guard the branch of absorption, the branch of insight, the branch of liberation, and the branch of teaching the wisdom of liberation.
常思念淨身口意業，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。
7. 5 “They constantly consider and bring to mind the actions of body, speech, and mind. They constantly consider and bring to mind the topics of perfection. They consider and bring to mind the methods related to the characteristics of all phenomena as arising, ceasing, remaining, and transferring. They see the truths of suffering, origination, cessation, and the path. They consider and bring to mind what is to be understood. They consider and bring to mind the powers, strengths, factors of awakening, paths, absorptions, liberations, and the practices of the attainments. They consider and bring to mind the characteristics of all phenomena as being unborn, unceasing, unconditioned, unarisen, and inexpressible. They constantly consider and bring to mind the attainment of the insight into the unborn. They consider and bring to mind the wish to attain the perfect wisdoms of acceptance, abandonment, and cessation. They consider and bring to mind the wish to attain all the perfect qualities of buddhahood. They consider and bring to mind how to avoid letting the qualities of the hearers or solitary buddhas influence their minds. They constantly consider and bring to mind the mindfulness of unimpeded wisdom. Given such accurate considerations, they come to know the phenomena of the body. Thereby their mindfulness never declines or regresses from that. Due to these contemplations, they become independent from others. As this occurs, such people attain a superior mindfulness that is meaningful in these ways. Thus, they are said to possess the power of mindfulness.” ·
持世！何謂菩薩摩訶薩能得定根、能得定根方便？菩薩摩訶薩於聖地中常行禪定，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，於諸定中自在遊戲而不隨他，亦不隨禪生。於諸定中得自在力，於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。
7.6 The Power of Absorption · “Lokadhara, how do bodhisattva great beings attain the power of absorption, and how do they attain the practices of absorption? When bodhisattva great beings dwell on the level of the noble ones, even though they practice absorption, they never dwell in absorption or become attached to absorption. By thoroughly engaging in the characteristics of absorption— and by thoroughly attaining the practices of absorption, thoroughly generating the absorptions, and practicing absorption that is without observation— they become skilled in the gateways of all absorptions, skilled in entering absorption, skilled in abiding in absorption, skilled in leaving absorption, skilled in not resting in absorption, skilled in the characteristics of observation, and skilled in observing the characteristics of suchness. Because they are skilled in the experience of all absorptions and have power over absorption, they are not dependent on others, and they do not fall under the power of absorption. Rather, they gain power and strength from absorption. Among absorptions, there are none that are difficult ordeficient; they are accomplished precisely according to their wishes. 63 People with such extraordinary absorptions are said to have attained the power of absorption and the practice of the power of absorption.” ·
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，處處所用皆得離觀捨觀，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，皆無相無願，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，於諸五欲心皆厭離，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。
7.7 The Power of Insight · “Lokadhara, how do bodhisattva great beings attain the power of insight, and how do they practice the power of insight? Bodhisattva great beings who understand and realize the power of insight will correctly quell all suffering. Since such people understand and realize the locus and activity of insight, they disengage from concepts and abandon concepts, whereby they will perfect the insight that leads to nirvāṇa. By effortlessly accomplishing the power of insight, they understand the three realms to be entirely ablaze. With insight into the fact that the three realms are all suffering, they do not abide in the three realms. By realizing the three realms to be emptiness, without marks, without wishes, unborn, unconditioned, unarisen, beyond the way of conditioned phenomena, and endowed with the perfect qualities of buddhahood—they will engage diligently as if their hair were on fire. The insight of these bodhisattvas is indestructible. By mastering such insight, they transcend the three realms and do not abide in the existence of the three realms. They eliminate all conditioned phenomena and do not abide in any phenomena of attachment and bondage. They become weary of the five objects of desire and avoid both the form and formless realms. Thereby they possess extraordinary insight and immeasurable qualities like a vast ocean. Through such insight, they will be free of any impediment in their skillful use of all phenomena. While such beings use this insight to understand and comprehend the three realms in this way, their minds are not attached to the three realms. This extraordinary insight is the attainment of the power of insight and the practice of insight.”
持世！何故名之為根？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，知清淨持戒，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，知壞根不壞根，知淨根不淨根，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。
7.8 “Lokadhara, why are these called powers? They are called powers because they are supreme. They are called powers because they are unwavering. They are called powers because they are indestructible. They are called powers because they are irreversible. They are called powers because they do not depend on others. They are called powers because they cannot be taken away. They are called powers because they pursue genuine qualities. They are called powers because they are unobstructed. They are called powers because they cannot be lost. Moreover, Lokadhara, bodhisattva great beings know well the powers of beings and can therefore act skillfully when training in the various powers. Bodhisattvas understand the powers of beings who have attachment as well as the powers of beings without attachment. They understand the powers of beings with aversion as well as the powers of beings without aversion. They understand the powers of beings with ignorance as well as the powers of beings without ignorance. They understand the powers of beings who have fallen to the lower realms as well as the powers of beings who have been born in the god or human realms. They understand the powers of beings who are gentle as well as the powers of beings of the sharpest, middling, and lowest powers. They understand beings with impaired powers as well as beings with unimpaired powers. They understand beings with diligent and lazy powers. They understand those beings who are skilled and those who are not skilled. They understand the powers of beings who have misdeeds, do not have misdeeds, have stains, are immaculate, have aversion, lack aversion, are compliant, are not compliant, and who are impeded, as well as those who are unimpeded. They understand the powers of beings with formations for the desire realm, the form realm, and the formless realm. They understand the powers of beings with thick roots of virtue and with thin roots of virtue. They understand beings’ powers that are determined, undetermined, and aberrantly determined. They understand the powers of beings who are stingy, not stingy, frivolous, serious, deceptive, not deceptive, exhilarated, not exhilarated, aggressive and impatient, gentle and patient, and miserly or generous. They understand beings’ powers of faith, skepticism, respect, disrespect, discipline, impure discipline, patience, laziness, diligence, distraction, settling into absorption, errancy of knowledge, insightfulness, stupidity, genius, pride, humility, practice of the correct path, practice of the wrong path, carelessness, mindfulness, and intelligence. They understand beings’ powers that are disturbed, withdrawn, impaired, unimpaired, impure, pure, of the lesser vehicle, of the solitary buddhas, of buddhas, of bodhisattvas, and of unsurpassed awakening.
是菩薩得度如是諸根分別方便，於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。
7.9 “Because these bodhisattvas transcend all such distinct features of the powers and their practices, they are said to be skilled in discerning the distinct features of the powers of beings. Due to their insight, they do not depend on others, and therefore they are said to attain the practices of the powers. Therefore, they are also called those who cannot be taken away by others, those who are indestructible, those who are irreversible, those who attain the strength of application, those who know the powers, those who attain the powers of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans, those who attain the supreme faculty, those who attain the fearless and unwavering state, those who are perfected, and those who effortlessly accomplish immeasurable qualities. They will swiftly attain power and dominion over all phenomena.”
7. 10 This was the seventh chapter: “The Five Powers.”
持世經八聖道分品第八
CHAPTER EIGHT: THE EIGHTFOLD PATH OF THE NOBLE ONES
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？
8.1 “Lokadhara, how are bodhisattva great beings skilled in the path of the noble ones? The bodhisattva great beings are steadfast on the noble path. What is meant by path in this context? It is the eightfold path of the noble ones, which comprises right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right absorption. Lokadhara, what is it that bodhisattva great beings practice on the eightfold path of the noble ones? And what means do they obtain on the eightfold path of the noble ones?” ·
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於道，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。
8.2 Right View · “Bodhisattva great beings with right view are steadfast in right view. In order to disrupt all views, they exert themselves on the path. In order to disrupt all views, they are steadfast on the path and eliminate even their views of nirvāṇa and buddhahood. Why is this? Lokadhara, any view, including even views of nirvāṇa and buddhahood, is a negative view. It is called right view because it destroys and defeats all attachment to views. Furthermore, right view refers to having no view, and not adopting, forming ideas about, becoming attached to, observing, partaking of, or conceptualizing any view.
以是正見為見何等？見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。
8.3 “What is seen by right view? The fact that this entire world is bound by false and mistaken views is seen. When this is seen, it is called being steadfast in the disruption of all views. Within right view itself, one does not form ideas, view, become attached, or imagine. All views up to and including views of nirvāṇa and buddhahood are eliminated, because one exerts oneself in not generating any views. How is it right view? All phenomena are pacified, so conceptualizing characteristics is unborn, unceasing, and in harmony with nirvāṇa. One thus does not conceptualize or imagine any phenomenon; one does not conceptualize, imagine, or manifest anything. 68 The correct view is not high, not low, not adopting, and not rejecting. This is called right view that transcends the world.
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，於諸法中更無差別，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。
8.4 “What is meant by right view that transcends the world? It is called right view that transcends the world because it does not observe the world and it does not observe the transcendence of the world; and in thus not observing even the transcendence of the world, it is nonconceptual. Furthermore, right view knows and understands the world to be just like the transcendence of the world. It is called right view that transcends the world because it does not conceptualize the world or the transcendence of the world, and because it disrupts all conceptual perceptions. It is called right view when one does not see anything in terms of right or wrong and has disrupted all mental concepts. Furthermore, right view makes no distinctions between any phenomena: this is right view. Moreover, right view accurately understands the meaning of wrong view. Also, right view understands all wrong views to be sameness. This is how bodhisattvas are steadfast in right view.”
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。
Right Thought · 8.5 · “Lokadhara, once they are steadfast in right view, bodhisattva great beings accurately understand right thought. They think, ‘All thoughts are mistaken. So, even thoughts about nirvāṇa and buddhahood are wrong thoughts. Why is this? Right thought is the disruption of thought.’ Right thought is no thought. Thinking is conceptual. Why is this? By seeing and understanding the characteristics of all thoughts, wrong thoughts are eliminated. They will not think about ‘this or that other thing.’ By abiding in right thought in this way, they will not have any thoughts about right thoughts or wrong thoughts. By being free from all thoughts, they transcend thought. This is right thought. Right thought is seeing and understanding that all thought arises from falsity, untruth, and mistaken perception; it is to not think of any thoughts. When they dwell in right thought in this way, they do not observe right or wrong thoughts; they are free from thoughts, have transcended thoughts, and have disrupted thoughts. This is right thought. At this point, they are no longer bound by any thoughts, and they understand and see that the nature of all thoughts is sameness. This is abiding in right thought.”
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。是人得住第一清淨口業，亦知見諸口業相，亦通達一切語言。是人所說終不有邪，是故說名住於正語。
· Right Speech · 8.6 “Lokadhara, bodhisattva great beings’ practice of right speech is to know that all spoken words are false, untrue, arisen from mistaken perception, incorrectly imputed, and arisen from many causes and conditions. With this understanding they think, ‘All words that are spoken are unobservable.’ This accurate understanding of all actions of speech, which occurs once all words have ceased, is right speech. When one sees that the speech of spoken words does not come from anywhere or go anywhere, this is right speech. At this point, by being steadfast in this manner in the correct characteristics of speech, all the words they utter are right speech. Therefore, when they are steadfast in right speech, they are said to abide in the actions of the ultimate and pure speech. Abiding in right speech means to see and understand the characteristics of the acts of speech, to understand all spoken words, and to be unconfused about all spoken words.” ·
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，於業不分別若正若邪，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，如實於法無取無捨，是故說名行正業。正業中無有邪業，是人如實知見故，說名住於正業中。
8.7 Right Action · “Lokadhara, bodhisattva great beings understand all actions as wrong and mistaken actions. They understand all actions to be false, nonexistent, unconditioned, and unarisen. Why is this? Because all action lacks true characteristics, and because all action has ceased, it is known as right action. Right action is not conceptualizing actions as right or wrong. By understanding the sameness of action, one does not think of it in terms of right or wrong. Therefore, it is right action. Right action means nonattachment to the three realms; it means accurate knowledge and understanding. Since actions are sameness within the true nature, they are not conceptualized as right or wrong. Because bodhisattvas know and understand all action accurately to be right action in this way, they do not perceive or see any phenomenon. Therefore, they are said to endeavor in the accomplishment of right action. In right action there is no wrong action. Accurately seeing and understanding, one is said to dwell in the accomplishment of right action.” ·
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，乃至清淨佛法相，住於是中作清淨命，皆名邪命。正命者，捨諸資生所著，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，即得一切清淨命，是故說名得清淨正命。又一切諸命皆不生，無有邪正，是人名為得清淨命。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，得清淨平等命，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。
8.8 Right Livelihood · “Lokadhara, bodhisattva great beings understand all forms of livelihood to be wrong livelihood. Why is this? If one clings to the marks of livelihood, as well as to the marks of phenomena, the marks of appropriation, and so on, up to the marks of nirvāṇa and the marks of buddhahood—thinking that purity and buddhahood have marks—as pure livelihood, 70 [F.65.a] then that is wrong livelihood. Right livelihood involves giving up all attachment to the articles of livelihood. 71 Once profit-seeking is eliminated, the absence ofthoughts, then the absence of concepts, and then the transcendence of all concepts is right livelihood. In not conceptualizing right livelihood as wrong or right livelihood, one gains pure and right livelihood in all respects. Therefore, this is the attainment of pure and right livelihood. Furthermore, since all forms of livelihood are unborn, there is no right or wrong. A person who knows this achieves pure livelihood, is steadfast on the right path, and is free of concepts. When abiding in such right livelihood, one does not take up right livelihood or abandon wrong livelihood. Therefore, one is abiding in right livelihood. At such time, one is not abiding in what is right or what is wrong. One has attained the livelihood of purity and sameness. Since one is free of any marks of livelihood, one is free of concepts, one does not conceive of anything, and one does not think in terms of livelihood or non-livelihood. This is seeing and understanding things accurately. One therefore is said to attain right livelihood.” ·
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，無發無作無行無願，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。
8.9 Right Effort · “Lokadhara, how are bodhisattva great beings skilled in right effort? How do bodhisattva great beings observe right effort? Bodhisattvas observe right effort by giving up all forms of diligence. Why is this? All forms of effort are mistaken. All forms of creation, action, and practice are mistaken. Why is this? All phenomena are produced from wrong actions, and so they are all false. That being so, right effort involves no creation, production, practice, or aspiration, for all phenomena are devoid of production. Since bodhisattvas give up action with regard to all phenomena, they do not generate any marks of action—not even any marks of nirvāṇa or any marks of buddhahood. By understanding all actions to be false, they practice in order to eliminate actions. Right effort involves no fabrication, for all phenomena are the same, undifferentiated, without fabrication, and completely beyond any marks of fabrication. Bodhisattvas understand diligence to be the lack of diligence, for observing right effort involves no appropriation or abandonment. Right effort means not apprehending diligence. It means seeing and understanding all phenomena accurately. When one understands right effort in this manner, one does not conceptualize either right effort or wrong effort. This therefore is right effort.”
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，是名安住清淨念中，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，常行六捨心故說名住正念。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，若念若非念無取無捨，是故說安住正念中。是人所念更不分別是等是不等，於念非念不隨不緣，以無緣故知一切念非念，若念若非念不復在心。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。
· Right Mindfulness ·8.10 “Lokadhara, how are bodhisattva great beings skilled in right mindfulness? Bodhisattva great beings understand all forms of mindfulness to be wrong mindfulness. The applications of mindfulness are wrong mindfulness. Why is this? All forms of mindfulness are wrong mindfulness. If one generates mindfulness based on observing an object, that is wrong mindfulness. Right mindfulness is the absence of thought and mindfulness. Why is this? Because all forms of mindfulness arise from the condition of mistakenly observing in a wrong manner. Therefore, any basis that engenders mindfulness is false. Right mindfulness does not generate or inhibit any object of observation. When one observes no object with mindfulness, one is said to be steadfast in right mindfulness, in that there is no basis for wrong mindfulness to arise. In this way, since one knows and understands that all phenomena are false, there is no mindfulness of true phenomena. Therefore, this is known as observing right mindfulness. Right mindfulness does not discern phenomena in terms of wrong mindfulness and right mindfulness. By knowing and understanding that all forms of mindfulness lack the marks of mindfulness, bodhisattvas continuously practice the six mental states of equanimity. This, therefore, is abiding in right mindfulness. Because they are free from attachment and clinging, they are without mindfulness and thinking. All forms of mindfulness with regard to phenomena are understood to be sameness. By seeing and understanding all forms of mindfulness accurately, they do not appropriate or discard mindfulness or non-mindfulness. Therefore, they observe right mindfulness. With this mindfulness they do not discern in terms of sameness and difference. They neither perceive nor observe mindfulness nor non-mindfulness. Without such observations, bodhisattvas understand all forms of mindfulness to be non-mindfulness, and they do not distinguish between mindfulness and non-mindfulness. Because they abide in right mindfulness in this way, they are indescribable and inexpressible. They eliminate all means of verbal description and are free from all means of verbal description. By understanding all means of verbal description accurately, they do not draw distinctions between self and other. Therefore, this is abiding in right mindfulness.” ·
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，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。
8.11 Right Absorption · “Lokadhara, how do bodhisattva great beings abide in right absorption? Bodhisattva great beings understand all forms of absorption to be wrong absorption. Why is this? When they do not observe any phenomenon as absorption—such as by perceiving absorption to have marks, or by entering the joy of absorption—they understand the falsity of all the marksof absorption. Falsity implies attachment, which is not present in absorption. Regarding the marks that result from engaging in observation, bodhisattvas are devoid of such false marks. They have no such expectations, do not form any such thoughts, and do not have any such concepts. This is absorption. If they have eliminated attachment and clinging, they will not conceptualize self or other. Having eliminated all attachment to joy, they do not appropriate the experience of absorption and prevent themselves from entering absorption. Right absorption is when the mind does not dwell on anything at all. Furthermore, right absorption entails not abiding in any states of absorption; it entails realizing the intrinsic nature of phenomena accurately, while being free from concepts. Thereby, one will become skilled in the characteristics of absorption, and one’s mind will not be attached to anything at all. It is called right absorption because it eliminates all concepts of self and other, because it does not conceptualize anything that is spoken, and because it disrupts all concepts. Furthermore, it is called right absorption because it does not entertain any notions of right or wrong absorption, because it overcomes all notions, because it disrupts all notions, and because it stops all notions. Furthermore, it is called right absorption because it does not generate concepts of right or wrong, and because it does not discern in terms of right or wrong. Why is this? By understanding all practices as absorption and by abiding in right absorption, bodhisattvas are not bound by absorption or the marks of absorption. Transcending the marks of absorption is abiding in right absorption. Furthermore, right absorption is free from concepts about any phenomenon, and it is free from concepts of right or wrong with regard to phenomena, which are sameness. Right absorption is the sameness of all phenomena. Right absorption transcends all forms of absorption and all the conditioned phenomena of the three realms. Still, it accurately sees and understands all who cycle among the five classes of beings.”
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。
8.12 “Lokadhara, in this manner bodhisattva great beings are skilled in the path of the noble ones and the practices of that path. By accurately seeing and understanding this, they will proceed to nirvāṇa.”
8.13 This was the eighth chapter: “The Eightfold Path of the Noble Ones.”
持世經世間出世間品第九
CHAPTER NINE: THE PHENOMENA OF THE WORLD AND TRANSCENDENCE
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。
9.1 “Lokadhara, how are bodhisattva great beings skilled regarding the phenomena of the world and transcendence? What means do they obtain with regard to the phenomena of the world and transcendence? Lokadhara, bodhisattva great beings understand the phenomena of the world and transcendence to be true reality.
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，繫虛妄緣，從二相起，空無所有，如虹雜色，亦如火輪誑於凡夫。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。
9.2 “What are the phenomena of the world? Bodhisattvas think, ‘Thoughts and concepts about phenomena arise from mistaken perception, they are generated by causes and conditions, and they depend on falsity. Since they arise from the marks of duality, they are empty and nonexistent. They fool childish ordinary beings, like the bright colors reflecting from a pearl or the spinning of a firebrand. The world is given as a synonym for things that decay and degenerate. This is the world. These worldly phenomena are all unreal; they arise from false conditions and lack the characteristics of arising or being created. They are labeled as aggregates, elements, sense sources, forms, sounds, odors, tastes, tactile objects, or mental objects, and described as name-and-form. Through their attachment and clinging, childish ordinary beings generate further attachment and clinging in a variety of forms, just as tangled silk fringes or entwined roots and creepers are linked, one to another. Worldly phenomena are described based upon such mistaken perception.
何等為出世間法？如是世間法，從本已來如實性離，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。
9.3 “What are transcendent phenomena? Transcendence is a primordial and genuine disengagement from worldly phenomena. Why is this? The wise do not observe either worldly phenomena or transcendent phenomena, for they do not observe a locus of worldly and transcendent phenomena. For them, there is nothing that can be imputed as the world or transcendence, for transcendence is mentioned only because of the world, and the true characteristic of the world itself is transcendence. Why is this? The world cannot be observed to have any true characteristics. The characteristic of both the world and transcendence has always been emptiness, because worldly phenomena lack any true characteristics. The world has always had the characteristic of total pacification. By understanding that worldly and transcendent phenomena in this manner cannot be observed, bodhisattvas are not attached to worldly phenomena or transcendence. They have no quarrel with the world, because they do not depend upon or become attached to worldly or transcendent phenomena. Why is this? The wise understand and realize the world to have the characteristic of falsity. By seeing the world as false, they do not conceptualize the world or transcendence. Why is this? Lokadhara, the world means the five aggregates for appropriation. All worldly phenomena are included in this category. Yet, if investigated by the wise, the aggregates do not exist. They do not observe the aggregates as aggregates, or the nature of the aggregates. The aggregates cannot be observed as a locus of coming, as a locus of staying, or as a locus of going. Because the five aggregates, as well as the twelve sense sources and the eighteen elements, cannot be observed or analyzed, and because they are without name, nature, characteristic, or action, they are transcendence.
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，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。
9.4 “Lokadhara, when bodhisattva great beings contemplate the phenomena of the world and transcendence, transcendent phenomena are not joined together with worldly phenomena, and transcendent phenomena are also never separate from worldly phenomena. This is how such people see transcendent phenomena as being inseparable from the world, and how they see worldly phenomena as inseparable from transcendent phenomena. Such people do not observe two different forms of conduct, worldly and transcendent. Why is this? Lokadhara, the true characteristic of the world is transcendence. The characteristic of the world cannot be observed in the world, and worldly phenomena cannot be observed in worldly phenomena. Because they are totally nonexistent in this way, realizing and understanding this is transcendence. Lokadhara, given that the world is not different from transcendence, the Blessed Buddha does not appear in the world, and the Thus-Gone One does not teach that worldly phenomena cannot be observed—all worldly phenomena can be accurately seen and understood, because they are unborn. Lokadhara, not observing or engaging the world is transcendence. Therefore, understand this point: accurately understanding the world and realizing that it cannot be observed is transcendence. Therefore, the Blessed Buddha appeared in the world and declared, ‘Transcendence means to accurately see and understand how all worldly and transcendent phenomena are indivisible and nondual.’ Lokadhara, in this manner the world is incredibly profound and difficult to fathom. Dwelling on worldly phenomena, observing worldly phenomena, hoping for transcendent phenomena, perceiving relative terminology tocharacterize the ultimate, and dwelling on dualistic phenomena will not lead one to actualize or understand this Dharma. Why is this? Such people fail to understand the world and transcendence, perceiving them as two different things. Lokadhara, if one perceives two different things, one will not know and understand the world and transcendence. Lokadhara, this is how bodhisattva great beings are highly skilled regarding the phenomena of the world and transcendence, and these are the means they obtain with regard to worldly and transcendent phenomena.”
9.5 This was the ninth chapter: “The Phenomena of the World and Transcendence.”
持世經有為無為法品第十
CHAPTER TEN: THE CONDITIONED AND THE UNCONDITIONED
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。
10.1 “Lokadhara, how are bodhisattva great beings highly skilled regarding conditioned and unconditioned phenomena? What means do they obtain regarding conditioned and unconditioned phenomena? Lokadhara, bodhisattva great beings discern and contemplate conditioned and unconditioned phenomena.
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。有為者即是繫義，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，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。
10. 2“How do they discern and contemplate conditioned phenomena? Conditioned phenomena are compounded and without experiencer. Conditioned phenomena are called conditioned phenomena because they are considered to be naturally arising and naturally categorized. Conditioned phenomena come about due to formations created by false causes and conditions. Why are conditioned phenomena naturally categorized? When formations are perceived through the condition of duality, they are labeled as conditioned phenomena. Conditioned phenomena are uncreated and free from a creator. Since they are naturally arising, they cannot be generated. Thus, they are called conditioned phenomena. Conditioned phenomena do not exist internally, externally, or somewhere in-between; they are not one or many. They arise from false imputation. They are nonexistent, since they have arisen through ignorance. Though they can be perceived due to formations, they are uncreated and nonarising. Therefore, they are called conditioned. Conditioned means being bound by marks, and the conditioned is taught for the sake of childish ordinary beings who are attached to mistaken perceptions. The wise, full of understanding and knowledge, do not observe them as conditioned phenomena or something understood to be conditioned phenomena. They are called conditioned phenomena because the wise do not categorize them. Why is this? How do the wise know and understand the features of the conditioned? The wise view all conditioned phenomena as being false, insubstantial, and without bondage. They see that they cannot be categorized. When they contemplate this, they are not attached to conditioned phenomena, and they do not appropriate conditioned phenomena. Why is this? Lokadhara, it is not the case that unconditioned phenomena exist separate from conditioned phenomena, or that conditioned phenomena exist separate from unconditioned phenomena, for the characteristic of the thatness of the conditioned is the unconditioned. Why is this? There is nothing conditioned within the conditioned, and nothing unconditioned within the unconditioned. Still, so that mistaken beings can see and understand the characteristics of the conditioned, bodhisattvas teach and explain, saying, ‘This is conditioned,’ ‘This is unconditioned,’ ‘This is the characteristic of the conditioned,’ and ‘This is the characteristic of the unconditioned.’
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。
10.3 “What are the characteristics of the conditioned? They are arising, ceasing, and remaining and transitioning. What are the characteristics of the unconditioned? They are not arising, not ceasing, and not remaining or transitioning. It is in order to guide childish ordinary beings that the characteristics of the unconditioned are taught.
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，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。
10.4 conditioned and the characteristics of the“Lokadhara, conditioned phenomena have the characteristic of not arising, the characteristic of not ceasing, and the characteristic of not remaining or transitioning. Even though conditioned phenomena are said to remain and transition, they are unborn and free of marks. If there truly were unconditioned phenomena that had the three characteristics, the Blessed One would say, ‘These are the characteristics of arising, these are the characteristics of ceasing, and these are the characteristics of remaining and transitioning.’ However, when it was appropriate to speak definitively, Lokadhara, the Thus-Gone One has said, ‘All phenomena are free of marks.’ Lokadhara, if not arising had marks, if not ceasing had marks, and if not remaining or transitioning had marks, the Blessed One would say that the unconditioned truly has marks. However, Lokadhara, if the unconditioned had marks, it would not be unconditioned. It is when one teaches in terms of marks, or when one teaches childish ordinary beings for whom phenomena must be categorized, that the conditioned is said to have three characteristics: arising, ceasing, and remaining and transitioning; and the unconditioned is said to have three characteristics: not arising, not ceasing, and not remaining or transitioning. Lokadhara, when someone knows and understands conditioned and unconditioned phenomena, for that person there is no arising, ceasing, or remaining and transitioning. Therefore, this is said to be the attainment of the unconditioned.
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，所謂於諸法無所住無所繫，亦不貪受若有為若無為法。
10. 5 “Lokadhara, arising and ceasing are seen and understood to mean the occurring of origination. If phenomena have no origination, they do not occur. If origination does not arise, it does not reverse course, and there is also no remaining or transitioning. Lokadhara, this is accurately seeing and understanding the thatness of the conditioned. One who accurately sees and understands this will not fall into the categories of arising, ceasing, and remaining and transitioning. Regarding conditioned and unconditioned phenomena, bodhisattvas think, ‘I do not consider conditioned phenomena to be joined together with unconditioned phenomena, or unconditioned phenomena to be joined together with conditioned phenomena.’ They also think, ‘The true characteristic of conditioned phenomena is the unconditioned itself.’ In this way they go beyond thinking. Not conceptualizing in terms of conditioned and unconditioned phenomena is itself unconditioned phenomenon. If one conceptualizes the conditioned and unconditioned, one cannot understand and know the unconditioned. If one eliminates all conceptuality, one understands and knows the unconditioned to be thatness. They understand the characteristic of observation, they eliminate all forms of observation, and they do not conceptualize in terms of categories or absence of categories. Lokadhara, these are bodhisattva greatbeings’ means with regard to conditioned and unconditioned phenomena. By not observing either conditioned or unconditioned phenomena, they are free from attachment and grasping.”
10.6 This was the tenth chapter: “The Conditioned and the Unconditioned.”
持世經本事品第十一
CHAPTER ELEVEN: THE TEACHING ON WHAT OCCURRED IN THE PAST
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。
11.1 “Lokadhara, through their great knowledge of the five aggregates, the eighteen elements, the twelve sense sources, the twelve links of dependent origination, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, the phenomena of the world and transcendence, and conditioned and unconditioned phenomena, bodhisattva great beings will gain great knowledge of the characteristic of the thatness of all phenomena. They will become highly skilled in discerning the characteristics of phenomena. They will attain the power of recollection. They will have the intelligence that discerns the terminology for all phenomena. As soon as they exchange their bodies, they will obtain unbroken recollection, and they will eventually attain unsurpassed and perfect awakening.
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。其佛國土清淨嚴飾豐樂安隱，其諸眾生具足快樂，少於貪欲瞋恚愚癡，易化易度易淨。
11.2 “Lokadhara, countless immeasurable eons ago, a blessed buddha named Majestic Mount Meru of Gold from the Jambū River appeared in the world. He was a thus-gone one, a worthy one, a perfect buddha, perfect in knowledge and conduct, a blissful one, a knower of the world, an unsurpassed being, a charioteer who guides beings, and a teacher of gods and humans. Lokadhara, the lifespan of the blessed Majestic Mount Meru of Gold from the Jambū River was five eons. His saṅgha of hearers was immeasurable. His buddha realm was pure and happy. All the beings who lived there were happy and joyful; they had little attachment, aggression, and ignorance; they were easy to guide, easy to correct, and easy to purify.
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，二十億歲終不生惡心。若貪欲若瞋恚若愚癡，若利養若飲食若衣鉢，但為入如是法方便門故，常勤精進。持世！是寶光菩薩，於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。即於其世中，度脫無量無邊眾生，令住阿耨多羅三藐三菩提道中。
11.3 “Lokadhara, the blessed Majestic Mount Meru of Gold from the Jambū River taught his bodhisattva assemblies a discourse called The Bodhisattva Collection That Counters the Doubts of All Beings. Lokadhara, in the assembly there was a bodhisattva named Ratnaprabha. He became tremendously diligent when he heard the teachings on the practices of the five aggregates, the eighteen elements, the twelve sense sources, the twelve links ofdependent origination, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, the phenomena of the world and transcendence, and conditioned and unconditioned phenomena. For the length of his life, which was two hundred thousand years, he never generated any attitude of negativity. Thus, he did not give rise to attachment, aggression, or ignorance, nor did he have any concern for profit, fame, food, drink, clothing, or his begging bowl. Rather, he generated great diligence in order to engage in the practice of this teaching. Lokadhara, the bodhisattva great being Ratnaprabha observed pure conduct within the teachings of the blessed Majestic Mount Meru of Gold from the Jambū River for his entire life. As he transitioned to another life, he was born again in that very buddha realm. After passing away young, he was once again born into that buddha realm, where he practiced pure conduct. He then took birth five hundred times per eon, until finally, at the end of the fifth eon, as the blessed Majestic Mount Meru of Gold from the Jambū River neared parinirvāṇa, he gained extensive learning and skill in applying Dharma teachings of the true characteristic such as this. At that point, he remembered all the teachings that he had heard from this Buddha. Endowed with the power of such recollection, he requested the Blessed One, ‘Blessed One, I request an extensive explanation of these Dharma teachings. Would you please give it?’ In that very life, he brought countless, immeasurable beings to unsurpassed and perfect awakening.
是閻浮檀金須彌山王佛入涅槃時，為持法故，護念寶光菩薩。佛滅度後法住一劫，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，亦復利益無量無邊眾生。
11.4 “As the blessed Majestic Mount Meru of Gold from the Jambū River passed into parinirvāṇa, he entrusted the bodhisattva Ratnaprabha to uphold the Dharma. Thereby, after the Blessed One had passed into parinirvāṇa, the Dharma remained for another eon. In his five hundred lifetimes during that eon, Ratnaprabha always took birth as a human being, received ordination, and generated and propagated the true reality of all phenomena. Additionally, he served the purpose of bringing benefit and happiness to countless numbers of immeasurably many beings.
持世！是寶光菩薩，如是展轉得值萬億諸佛，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。於阿僧祇劫中更值百千萬億那由他諸佛，後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。
11.5 “Lokadhara, in the same manner, the bodhisattva Ratnaprabha met many tens of thousands of other buddhas, until finally he received a prophecy from the buddha Apramāṇābha, who prophesied that after one countless eon, Ratnaprabha would fully awaken to unsurpassed and perfect buddhahood. During that countless eon, Ratnaprabha met billions of buddhas, after which he fully awakened to unsurpassed and perfect buddhahood as the blessed buddha Ornament of Certainty in Any Subject. He became a thus-gone one, a worthy one, a perfect buddha, perfect in knowledge and conduct, a blissful one, a knower of the world, an unsurpassed being, a charioteer who guides beings, and a teacher of gods and humans. His bodhisattva assembly was unfathomable andimmeasurable. His assembly of hearers was also beyond count. This buddha’s lifespan was two eons, and his buddha realm was very happy and adorned with the finest ornaments. Therefore, Lokadhara, bodhisattvas who wish to become skilled in the application of these teachings must train in, recite, and exert themselves diligently in these teachings.
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、三者持戒清淨、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。
11.6 “Furthermore, bodhisattva great beings who wish to attain the skillful application of these teachings must exert themselves in developing four qualities. What are these four? They are going forth from the household into the homeless life, living alone, having pure discipline, and dispelling the attitude of laziness. Endowed with these four bodhisattva qualities, they will swiftly encounter four circumstances, if they apply themselves to study and are steadfast in patience. What are these four? They are being born in the center of Jambudvīpa, meeting the Buddha, practicing the Dharma, and dispelling the obscurations of negative action.
又復，持世！菩薩摩訶薩如是法中，應勤行精進，當得清淨布施力，清淨持戒，清淨忍辱，清淨精進，清淨禪定，清淨智慧力，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，亦能常於眾生有大悲心，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。
11.7 “Moreover, Lokadhara, bodhisattva great beings who exert themselves in this teaching will purify the powers of generosity, discipline, patience, diligence, concentration, and insight. When bodhisattva great beings live by this teaching, they will swiftly attain the power of skillful application. Moreover, Lokadhara, even when bodhisattva great beings engage in a small aspect of ascetic practice, they will do so with great compassion for beings. Immersed in such great compassion, they will exert themselves in the skillful application of these teachings. Moreover, Lokadhara, bodhisattva great beings who wish to attain such qualities must exert themselves in entering the dhāraṇī gateways. What does it mean to make effort to enter the dhāraṇī gateways? It means contemplating the limitless conditions for all Dharma teachings, contemplating the limitless skillful applications of all Dharma teachings, and, moreover, contemplating the emergence of these limitless skillful applications. As they contemplate such, they will use their skillful application of gateways of absorption to enter limitless conditions for gateways into all Dharma teachings. With such power of entry, with its limitless skillful applications, they will gain knowledge of the true reality of all phenomena. They will be skilled in discerning the characteristics of all phenomena. They will possess the power of recollection. They will possess the insight that is skilled in discerning all phenomena. After leaving their bodies, they will obtain unbroken recollection. Having become irreversible from the Dharma, they will eventually attain unsurpassed and perfect awakening.
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。
11.8 “Lokadhara, furthermore, through having entered the dhāraṇī gateways, bodhisattva great beings understand all phenomena in accordance with each of their causes and conditions. Through a single cause and condition, they understand thousands of causes and conditions, and attain access to allphenomena in accord with insight. Furthermore, Lokadhara, by generating such diligence in the practice of the Dharma, bodhisattva great beings will enter the absorption of the gateway of the single characteristic. Once they attain the absorption of the gateway of the single characteristic, they will enter the absorption of limitless characteristics. Once they have entered that, they will enter the gateway of all phenomena by means of various causes, conditions, and methods. In this manner, bodhisattvas attain access to all phenomena by entering the gateway of all phenomena.
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。
11.9 “Furthermore, Lokadhara, by intensively cultivating insight, bodhisattva great beings become skilled concerning the characteristics of concentration and skilled in the absorption free from observation. Through the force of such absorption, they will become skilled in limitless forms of observation and limitless ways of arising from absorption. If bodhisattvas abide in this, they will gain access to the true characteristics of all phenomena. Furthermore, Lokadhara, while bodhisattva great beings always contemplate the means of observing the world and contemplate the observation of conditioned phenomena, they also exert themselves in destroying the means of observing all phenomena, and they are free from any attachment. By cultivating this teaching, bodhisattvas will swiftly gain access to all phenomena. Furthermore, Lokadhara, when bodhisattva great beings practice with tremendous diligence and generate the strength of practice, they contemplate the true characteristic of all phenomena, do not dwell on worldly happiness, and do not get mixed up with worldly concerns. With such a practice, one will swiftly become skilled concerning the true characteristics of phenomena, become skilled in discerning the characteristics of phenomena, gain the power of recollection, gain the insight that is skilled in discerning the categories of all phenomena, gain unbroken recollection after leaving one’s body, and attain unsurpassed and perfect awakening. Therefore, Lokadhara, bodhisattva great beings who wish to perfect these qualities must practice according to this teaching. Lokadhara, if you diligently practice this teaching, before long you will attain unimpeded wisdom with regard to this teaching.
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。諸池皆以頗梨車璩赤真珠所成，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。
11.10 “Lokadhara, countless, limitless, fathomless immeasurable eons ago, a blessed buddha named Royal Light of Limitless Qualities appeared in the world. He was a thus-gone one, a worthy one, a perfect buddha, perfect in knowledge and conduct, a blissful one, a knower of the world, an unsurpassed being, a charioteer who guides beings, and a teacher of gods and humans. The lifespan of the blessed one Royal Light of Limitless Qualities was one eon. His buddha realm was covered with a latticed canopy of the seven precious substances. This world was adorned with palm trees made of the seven precious substances, and these palm trees themselveswere adorned with latticed canopies of the seven precious substances. Below each palm tree was a lion throne. Divine fabrics magically appeared from each palm tree. The lion thrones were fashioned of beryl, gold from the Jambū River, and red pearl. In each of the four directions surrounding the palm trees were fragrant and flowering trees. Below each tree as well were small ponds filled with water of the eight qualities. The ponds were made of crystal, emerald, and red pearl. The surfaces of the ponds were covered with blue, red, white, and pink lotus flowers. The banks of the ponds were made of the seven precious substances.
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毘陀羅樹，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。
11.11 “Lokadhara, this buddha realm was adorned with many precious substances. In the periphery, in the four directions of this world, were many thousands of trees found in the Heaven of the Thirty-Three, such as pārijāta and kovidāra trees. The light shining from these trees outshone the light of the sun, moon, and stars. Lokadhara, in this world various sublime melodies sprang from the palm trees and their jeweled lattices, and it sounded just like the melodious song and praises of the gods. The music was always extremely pleasing. There were no three lower realms here; even the name three lower realms was unheard of.
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。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！彼佛滅後法住半劫。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。於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，於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。
11.12 “Lokadhara, the blessed Royal Light of Limitless Qualities taught the following Dharma in full to the beings there. He taught the perfection of insight and the Bodhisattva Collection called Countering the Doubts and Pleasing the Minds of All Beings. Lokadhara, when the blessed Royal Light of Limitless Qualities taught the Dharma, within a single day, hundreds of thousands of beings would develop the mind directed toward unsurpassed and perfect awakening. All of them also completed the accumulations that lead to awakening. Lokadhara, in this manner, the blessed Royal Light of Limitless Qualities ripened countlessly many innumerable beings to unsurpassed and perfect awakening. The bodhisattva great beings in this buddha realm were in great number. Lokadhara, after that Blessed One entered parinirvāṇa, the sublime Dharma remained for half an eon. Then, since the blessed Royal Light of Limitless Qualities had entered parinirvāṇa, the sublime Dharma came close to disappearing. At that time there was a bodhisattva named Limitless Intelligence, who lived in a buddha realm located below, past ten buddha realms. When his life there ended, he was born in this buddha realm, where he received ordination at the age of sixteen. When the Dharma of the blessed Royal Light of Limitless Qualities had come close to disappearing, he heard the discourse that applies the liberation of the bodhisattva great beings to the aggregates, elements, and sense sources. The bodhisattva Limitless Intelligence heard this discourse and generated great diligence, perfected the related qualities, and gained the profound power of mastery. Through the causes and conditions of hisroots of virtue, after this bodhisattva left that life, he encountered two hundred thousand buddhas and received their teachings. Since he continuously recalled his past lives, he received ordination at an early age. He practiced pure conduct and always had the power of remembrance. No matter where he was born, he never lost this Dharma. In all his lives, his remembrance was unbroken. Once he fully awakened to unsurpassed and perfect buddhahood, his name was Royal Array of Boundless Light. Lokadhara, therefore bodhisattva great beings who wish to fully awaken to unsurpassed and perfect buddhahood, and who seek to perfect omniscient wisdom rapidly, must, during the final period of five hundred years after I have entered parinirvāṇa, be diligent and generate a strong resolve. Then they must generate great interest, great diligence, and great carefulness, so that in that dire latter age they will protect and sustain this discourse and others.”
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，我等當為守護如是等經，勤行精進讀誦聽受，亦當復為他人廣說。
11.13 At that moment the bodhisattva Bhadrapāla rose from his seat, and with his palms pressed together in the direction of the Blessed One said, “Blessed One, when the sublime Dharma comes close to disappearing during the final five-hundred-year period to come, we shall generate tremendous diligence and read, recite, listen, retain, and teach in full this discourse and others, in order to protect and sustain them.”
復有若干千數菩薩，從坐而起合掌向佛，瞻仰尊顏，發是願言：世尊！我等後世後五百歲，作是誓願，於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，當大清淨其心歡喜，專心勤求受持讀誦。
11.14 Additionally, thousands of bodhisattvas rose from their seats, and with palms pressed together in the direction of the Blessed One, gazed upon him with unblinking eyes and promised, “Blessed One, in the final five-hundred-year period to come, we will sustain and uphold this discourse, which is profound and free from attachment, which is the light of all the buddhas, which arouses the virtuous qualities of the bodhisattvas, and which perfects the accumulations of awakening of all bodhisattvas. Having heard this teaching, we are purified—our minds are purified. We will exert ourselves in seeking, bearing, retaining, reciting, and reading it.”
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？
11.15 The Blessed One then smiled, and the worlds of the great trichiliocosm were filled with light, and all the worlds shook six times. Then Ānanda rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. With his palms together, he bowed toward the Blessed One and asked, “Due to what cause and condition did you smile today such that the earth shook?”
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！我念是諸菩薩於無量無邊諸佛所，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，於今現在及我滅後法欲滅時，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，亦於未來諸佛所，三時護持如是之法。阿難！我今讚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！於汝意云何？是人為大利益、大安樂不？
11.16 The Blessed One answered, “Did you see these bodhisattva great beings pledge, with great resolve, to sustain and uphold this profound discourse, the Dharma of nonattachment, in the future? Ānanda, these bodhisattvas have not only made this pledge in this one life. Ānanda, I recall that these bodhisattvas have previously pledged, in countless, innumerable buddha realms, to sustain the teachings of those buddhas throughout the threetimes. Thereby, they have served the purpose of benefitting and bringing happiness to countless, innumerable beings. They will also protect and sustain my teachings throughout the three times. At present, and when the Dharma is waning after I have entered parinirvāṇa, they will serve the purpose of benefitting and bringing happiness to innumerable beings. Ānanda, Bhadrapāla and the others will not only sustain my teachings throughout the three times—they will also sustain and uphold the teachings of all the buddhas of this Fortunate Eon. Likewise, they will sustain and uphold similar teachings of the buddhas of the future. Ānanda, if I attempted to describe the effortlessly accomplished virtues of such bodhisattvas and the purposes they have served in benefitting and bringing happiness to innumerable beings, my explanations would never end. Ānanda, if I described the qualities of these bodhisattvas, beings would not believe it. If beings do not trust the Buddha’s speech, they will toss aside their long-term well-being and fall into the lower realms to suffer greatly. Ānanda, I shall now describe a mere fraction of the purposes these bodhisattvas have served in benefitting others and bringing them happiness, aside from the fact that they have adhered to their previous aspirations. Imagine that all beings in all the worlds of the great trichiliocosm had fallen into the great hells. One of them might then say, ‘All of you, do not be afraid. I will take upon myself all your suffering in these great hells.’ That being might then physically accept, for thousands of years, all the hellish suffering of the beings that had thus been freed from the great hell realms. Tell me Ānanda? Would that person have brought them great benefit and happiness?”
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？
11.17 “Blessed One,” Ānanda replied, “that person would indeed have brought them great benefit and happiness.” “Ānanda, imagine then that, having extricated these beings from the hells, that person independently brought them all the most sublime worldly happiness. Ānanda, would that person then have kindly benefitted these beings and brought them happiness?”
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，亦於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，已令無量諸佛住於佛道，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。
11.18 Ānanda replied, “It would not be easy to verbally describe the benefit that person brought them.” “Ānanda, today I have spoken the truth, for the benefit and happiness brought by such a person does not come close in terms of the measure, size, or likeness of the benefit and happiness brought to beings by the bodhisattva Bhadrapāla and the others. Why is this? Ānanda, the benefit brought by that being would be in terms of material comforts, all of which are conditioned phenomena, and so they would not bring about disenchantment, contentment, the abandonment of desire, insight, the fruits of the mendicant life, or nirvāṇa. On the other hand, Ānanda, the benefit andhappiness brought to beings by these bodhisattvas bring them unsurpassed happiness. They make the wise develop interest in pursuing the awakening of buddhahood; they perform the deeds of the buddhas; they cause the hearers and solitary buddhas—who have not yet entered the genuine abode —to attain that level; and they bring benefit and joy to bodhisattvas by teaching and instructing them through the Dharma teachings of buddhahood. Ānanda, bodhisattvas remain in the world teaching and instructing, thus bringing benefit and joy to others, in order to ensure the continuity of the lineage of the Buddha, and to protect and sustain the lineage of omniscient wisdom. Ānanda, when these beings previously engaged in bodhisattva conduct, they ensured the continuity of the buddhas’ lineage for billions of eons, and in the future too they will ensure the continuity of the buddhas’ lineage for countless millions of eons. Why is this? Ānanda, when these bodhisattvas were engaged in bodhisattva conduct in the past, they steered countless buddhas toward the awakening of buddhahood. In all their lives, these bodhisattvas protected the Dharma and effortlessly accomplished the unsurpassed and perfect awakening of millions of buddhas. They also steered countless hundreds of thousands of beings toward the awakening of buddhahood, and, through the power of teaching and training them, they all perfected the qualities of buddhahood and fully awakened to unsurpassed and perfect buddhahood. Ānanda, Bhadrapāla and the others have exerted themselves diligently so that many beings could attain the happiness of buddhahood and omniscient wisdom. Ānanda, if someone wishes to teach about the support and refuge, which are like a bodhisattva’s parents, and the source of the bodhisattvas, they must be aware of the one hundred bodhisattvas, such as Bhadrapāla. Ānanda, if someone asks who was born in the family of the bodhisattvas, one must reply, ‘They are the one hundred bodhisattvas, such as Bhadrapāla.’
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，亦於後世後五百歲，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！我於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嘆。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，信解而發誓願，我皆與受阿耨多羅三藐三菩提記。若於後世後五百歲，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，後當得值彌勒佛會。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，若於後世後五百歲時，於是法中勤行精進，當知是人善根猛利。
11.19 “In this manner, these noble children stay in the world to ensure the continuity of the lineage of the buddhas, and to ensure the continuity of the lineage of omniscient wisdom. During the final five-hundred-year period to come, these noble children will use their power of skillful application in teaching and training, and the causes and conditions of happiness to prevent many beings from falling into the three lower realms. They will also establish countless thousands of other beings in the vehicle of the bodhisattvas. Ānanda, even thousands of buddhas could not conclusively extol the qualities of these noble children. Why is this? Because the virtues of these noble children are unfathomable. Ānanda, these noble children will sustain and uphold the Dharma that I accomplished over thousands of countless and incalculable eons. Ānanda, I entrust them with, and instructthem in, the Jewel of the Dharma that I accomplished over countless thousands of eons. This is because these noble children are cared for by all the buddhas presently abiding in their countless and incalculable buddha realms. Ānanda, these noble children are always an object for the veneration of the world and its gods and humans. Ānanda, when the thousands of buddhas throughout the ten directions teach the Dharma, they praise and advise these noble children. Ānanda, I prophesy that, in the future, a noble son or daughter who upholds, remembers, reads, recites, explains, or teaches it fully to others, in order to counter the doubts of all beings, be close to omniscient wisdom. Any being who hears this discourse in the future and feels faith, interest, and commitment to this profound Dharma must be prophesied to fully awaken to unsurpassed and perfect buddhahood. Any noble son or daughter who, during the final five-hundred- year period to come, arouses an attitude of faith and inspiration, and diligently guards and retains this discourse, will be entrusted and invested by me with the Dharma of unsurpassed and perfect awakening. I prophesy that any hearer who trusts this profound Dharma and does not have wrong notions about it will meet the Buddha Maitreya in the future. All those seeking the qualities of buddhahood who remember and trust this Dharma will receive prophecy from Buddha Maitreya; due to their past aspirations, they will take ordination and train in the lineage of awakening. Ānanda, know that during the final five-hundred-year period to come, any noble son or daughter who gives rise to diligence for the sake of this teaching will have zealous and constant roots of virtue.”
11.20 This was the eleventh chapter: “The Teaching on What Occurred in the Past.”
持世經囑累品第十二
CHAPTER TWELVE: THE ENTRUSTMENT
爾時，持世菩薩摩訶薩白佛言：世尊！惟願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淨喜樂，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。
12.1 The bodhisattva great being Lokadhara then requested the Blessed One, “Blessed One, please consecrate this discourse to protect it and bring benefit and happiness to bodhisattva great beings. If bodhisattva great beings hear this discourse in the future, their minds will become pure, joyful, and happy. They will then give rise to diligence in order to accomplish these teachings.” Then, as the Blessed One consecrated this discourse, he used his miraculous powers to fill the worlds of the great trichiliocosm with miraculous and incredible scents and fragrances. Beings gazed upon one another with a loving attitude.
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，得值是經及餘深經，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，於當來世第二第三佛，當得無生法忍。已得無生法忍者，於一切法中疾得自在力，疾得淨佛國土，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。
12.2 Once the Blessed One had consecrated it, he said to Lokadhara, “Lokadhara, my consecration of this discourse on the Dharma seal serves the purpose of dispelling all doubts. Lokadhara, anyone who carries, retains, reads, or recites this discourse will soon gain omniscient wisdom. I prophesy that such beings will swiftly perfect omniscient wisdom. Lokadhara, any bodhisattva great being who carries, retains, reads, recites, contemplates, or teaches and explains this discourse on the Dharma seal fully to others will before long gain skill with regard to the five aggregates, the eighteen elements, the twelve sense sources, the twelve links of dependent origination, the four applications of mindfulness, the four correct exertions, the four foundations of miracles, the five powers, [F.78.a] the five strengths, the seven aspects of awakening, the eightfold path of the noble ones, the phenomena of the world and transcendence, and conditioned and unconditioned phenomena. Furthermore, they will swiftly gain knowledge of the true characteristics of phenomena, skill in discerning the characteristics of phenomena, the power of mindfulness, insight that is skilled in discerning phenomena, unbroken mindfulness upon exchanging their bodies, and so forth, up to swiftly gaining unsurpassed and perfect awakening. Lokadhara, in times to come, this discourse will illuminate the vast Dharma for many beings and, due to the light of wisdom, become the cause and condition for their merit. Furthermore, it will perfect thebodhisattvas’ accumulation of unsurpassed and perfect awakening. Lokadhara, in the future, no māra or karmic obscuration will be able to obstruct any person who meets with this discourse or any of the other profound discourses containing the perfections that are included in the Bodhisattva Collection. Lokadhara, even if such people have not gained the acceptance that phenomena are unborn, I prophesy that they will gain the acceptance that phenomena are unborn following the second or third buddha that they meet. If they have gained the acceptance that phenomena are unborn, they will swiftly gain dominion over all phenomena, the purification of their buddha realm, an immeasurable saṅgha of hearers, and an assembly of bodhisattvas. Lokadhara, I have taught this Dharma-seal discourse in order to dispel the doubts of all beings in the future.
持世！菩薩摩訶薩見四利故，於後末世護持如是等經而發誓願。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。
12.3 “Lokadhara, when bodhisattva great beings see the four beneficial factors related to protecting and retaining this discourse and others, they will pledge to do so in the future. What are these four? Bodhisattvas consider that (1) they will swiftly gain immeasurable and unfathomable virtues, (2) sentient beings will create great roots of virtue and retain and protect the genuine Dharma of the buddhas, 78 (3) the Dharma collections of all the buddhas will be retained, and (4) they will be praised and honored by limitless buddhas.
持世！菩薩摩訶薩復見四利，於後末世護持是經而發誓願。何等為四？諸菩薩作是念：我等於後恐怖惡世守護法故，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願。
跋陀婆羅伽羅訶達多等五百菩薩，及餘菩薩，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！我於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，亦捨無量無邊歡喜快樂。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，為諸天人廣宣流布。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，當於後世廣宣流布是法寶藏。
12.4 “Lokadhara, you and other bodhisattva great beings must teach this collection of the Jewel of the Dharma, which I accomplished over hundreds of thousands of incalculable eons, extensively to gods and humans.” Then Bhadrapāla and others bowed their heads to the Blessed One’s feet and said, “To the best of our ability, and with the Blessed One’s blessing, we promise to teach and explain this Jewel of the Dharma fully in the future.”
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，及餘菩薩并諸四眾，一切天、人、阿修羅等，聞佛所說，皆大歡喜。
12.5 When this Dharma-seal discourse was taught, a boundless, limitless, and countless number of bodhisattvas with just one life remaining effortlessly accomplished roots of virtue. Countless hundreds of thousands of beings developed the mind directed toward unsurpassed and perfect awakening and were prophesied doubtlessly to achieve unsurpassed and perfect awakening. When the Blessed One had spoken, all the bodhisattvas such as Lokadhara and Bhadrapāla, as well as the fourfold assembly, and all gods, humans, and asuras rejoiced in what the Blessed One had taught.
12.6 This was the twelfth chapter: “Entrustment.”
12.7 This completes the Noble Sūtra “The Inquiry of Lokadhara.”
《初期大乘佛教之起源與開展》：「大乘行門的類集，有綜合條理的意義，都是慧學。而在般若（慧）波羅蜜的內容中，是透過般若性空的觀察，了達一切法門，也就是善巧一切法的類集。如一、《善臂菩薩經》說：說「知（種種）界」，「知五陰」，「知（內外）六入」，「知四聖諦」，「知十二因緣」，「知三世」，「知三乘」——七方便（善巧）[18]。二、《無盡意菩薩經》說：「諸陰方便」，「諸界方便」，「諸入方便」，「諸諦方便」，「諸緣方便」，「三世方便」，「諸乘方便」，「諸法（有為無為）方便」——八方便[19]。三、唐代所譯的《大寶積經．善德天子會》，說八善巧——「蘊善巧」，「界善巧」，「處善巧」，「緣起善巧」，「諦善巧」，「三世善巧」，「一切乘善巧」，「一切佛法善巧」[20]。四、《持人菩薩經》，四卷，晉竺法護譯。姚秦鳩摩羅什再譯，名《持世經》，四卷[21]。全經的內容為：「善知五陰」——陰、取陰；「善知性」(界)——十八界、三界、眾生界、我界、虛空界；「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」；「善知世間出世間」；「善知有為無為」——九善巧。五、《文殊師利問菩提經》也說：「智名善知五陰、十二入、十八界、十二因緣、是處非處」[22]。六、《大樹緊那羅王所問經》卷二(大正一五．三七七中)說：「善分別陰（應脫落一句）。善分別界，趣法界故。善於諸入，知分別故。善於緣法，知因住故。善於諸諦，知解滅故」[23]。陰、界、入、緣起、諦、道品，是原始結集的相應教法，與《雜阿含經》的原有組織相合。《持世經》的知念處，知五根，知八聖道，就是道品的主要部分。《中阿含經》的《多界經》說：「知界」、「知處」、「知因緣」、「知是處非處」[24]；《文殊師利問菩提經》的「知是處非處」，是依《中阿含經》而來的。所以，般若是慧學，般若所知的，是一切法不可得，而在一無所得中，通達一切法門，主要還是原始佛教以來的法門。今依A.《雜阿含經》，B.《中阿含經》，C.《文殊師利問菩提經》，D.《大樹緊那羅王所問經》（及《自在王菩薩經》），E.《善臂菩薩經》，F.〈善德天子會〉，G.《無盡意菩薩經》，H.《持世經》——八部經所說的內容與次第，列表如下：A.B.C.D.E.F.G.H.陰1 陰1 陰2 陰1 蘊1 陰1 陰界1 界3 界2 界1 界2 界2 界2 界入2 入2 入3 入3 入3 處3 入3 入緣起3 緣起4 因緣4 因緣5 因緣4因緣5 因緣4 因緣諦5 諦4 諦5 諦4 諦道品5 念處 6 根 7 聖道4 是處非處5 是處非處6 三世6 三世6 三世7 諸乘7 一切乘7 諸乘8 一切佛法8 諸法9 有為無為8 世間出世間「善巧」，是對一切法應有正確的理解。大乘經中，七善巧、八善巧、九善巧的成立，大乘已到了類集、條理、解說的階段。大乘經集出的極多，似乎彼此相通，但也有不同處，還有些反常的語句。如依文解義，會陷於自相矛盾的困境；如取此捨彼，必然會引起諍論。從前，聲聞聖典也有這種情形，所以古德分別四部為四種宗趣（四悉檀依此而來），以會通一切佛說。現在，大乘經紛紛傳出，對大乘經也應有正確的理解方針，這就是「五力」與「四依」。《大智度論》卷四八(大正二五．四〇九中)說：「知佛五種方便說法，故名為得經旨趣。一者、知作種種門說法；二者、知為何事故說；三者、知以方便故說；四者、知示理趣故說；五者、知以大悲心故說」。《大智度論》的「五方便」說，出於《思益梵天所問經》[25]。佛的說法，依五種智力，所以有不同的說法。一、「知作種種門說法」，經作「言說」。佛說過去、未來、現在法，世間、出世間法（二法門、三法門、四法門）等，是依言說而安立的差別門，如幻如化，法相是不可說的。知道「諸有言說，不壞法性」，才能「於諸法無所貪著」。否則，著於文字名相，佛法成為對立的諍論門了。二、「為何事故說」，經作「隨宜」所說。「如來或垢法說淨，或淨法說垢」，為什麼這樣說呢？垢法說淨，是約煩惱無實性說（與聖道清淨不同）；淨法說垢，是約「貪著淨法」說的。煩惱即菩提，生死是涅槃，涅槃是生死，這一類反於常情的語句，都應這樣的去了解。如不了解隨機的適應性，以為垢法就是淨法，淨法就是垢法，那就誤解佛說的意趣而成為倒解了。三、「方便」：佛說善因得善報，修道得解脫，是為了勸眾生精進修行的。雖一切不可得，而能利益眾生，所以說：「菩薩於此方便，應勤精進，令諸眾生得於法利」。四、「示理趣」，經作「法門」。如《思益梵天所問經》卷二(大正一五．四一中)說：「佛言：眼是解脫門，耳、鼻、舌、身、意是解脫門。所以者何？眼空，無我無我所，性自爾。耳、鼻、舌、身、意空，無我無我所，性自爾」[26]。上文所說的是空門，經中共舉十門：「空門，無相門，無作門，無生滅門，無所從來門，無所從去門，無退門，無起門，性常清淨門，離自體門」[27]。《阿含經》說三解脫門，本經略舉十解脫門。於眼等一切法，了達一切法空，一切法不生滅，一切法性常清淨等；以此為門，悟入甚深義而得解脫。五、「大悲」：經上說三十二種大悲，扼要的說，佛見眾生於沒有生死中生死不息，沒有苦痛中苦惱無邊，引起無限悲心，為眾生說法，只為了利濟眾生。佛以五力說法，大概的說：「言說」是世間悉檀，「隨宜」是對治悉檀，「方便」是為人生善悉檀，「理趣」是第一義悉檀。這種種說法，都出於「大悲」——利益眾生的方便。知道這，佛法是利濟眾生的覺音，沒有諍論；否則依文解義，作道理會，不免類同世學，失去佛法的真正意義。從佛五力說法來理解大乘教法，是大乘經師的立場。「四依」，如《無盡意菩薩經》說：「依義不依語，依智不依識，依了義經不依不了義經，依法不依人」[28]。《維摩詰所說經》，《諸佛要集經》，《弘道廣顯三昧經》，《自在王菩薩經》，也都有說到[29]。「四依」，本是共聲聞法的，是聞思修慧學進修的準繩。佛法重智證，但證入要有修學的條件——四預流支，而四依是預流支的抉擇。如慧學應「親近善士」，但親近善知識，目的在聞法，所以應該依所說的法而不是依人——「依法不依人」。「聽聞正法」，而說法有語言（文字）與語言所表示的意義，聽法是應該「依義不依語」的。依義而作「如理作意」（思惟），而佛說的法義，有究竟了義的，有不徹底不了義的，所以「如理作意」，應該「依了義經不依不了義經」。進一步要「法隨法行」，而行有取識的行，智慧的行，這當然要「依智不依識」。「四依」是聞思修慧的抉擇，是順俗而有次第的。大乘經所說的「四依」，名目相同，而次第與內容卻改變了。「依義」，是依文字所不能宣說的實義；「依智」，是依不取相、無分別的智；「依了義」，是依平等、清淨、空、無生等了義；「依法」，是依法界平等[30]。大乘以無生法性為本，依此來理解一切法；這樣的「四依」，顯出了大乘智證的特質。《持世經》說：「善知不了義經，於了義經中不隨他語，善知一切法相印，亦善安住一切法無相智中」[31]。雖語句與次第小異，而內容也與「四依」相合。以大乘聞思慧為主的，可以提到三部經。一、《持世經》，鳩摩羅什譯，四卷。晉竺法護初譯，名《持人菩薩經》，也是四卷。《持世經》的主題是：「云何菩薩摩訶薩能善知諸法實相，亦善分別諸法之相；亦能得念力；亦善分別一切法章句慧；亦轉身成就不斷念，乃至得阿耨多羅三藐三菩提」[32]？「諸法實相」，是諸法實性。「善分別諸法之相」，是分別知不礙實相的假名諸法。「善分別一切法章句」，是對文句能善巧的分別。「念力」，是憶持不忘；不但現生能憶持不失，就是下一生，一直到成佛，都能憶持不忘。問題是法義與文句的分別與憶持，可見這是以聞思慧為重了。經中，說明善知法相，憶念不忘的種種功德，而要「善知諸法實相，……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」。法門，就是分別陰方便，……分別有為無為法方便——九善巧。經文主體是九善巧的說明；對陰、界等法門，「分別，觀察，選擇」，選擇是抉擇的舊譯。「分別、觀察、選擇」，是慧學，有論議的特色，但不是阿毘達磨式的，而是從分別、觀察、選擇中，通達一切法實相，而又了達一切假名。如《經》卷二(大正一四．六五四上)界善巧總論說：「持世！如來以第一義故，於性(界)無所得，亦不得性相。持世！我於性無所斷無所壞，得阿耨多羅三藐三菩提。何以故？第一義中無諸性。……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，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，亦於諸性不作差別，於諸性中不得差別不說差別，亦為眾生善說破壞諸性」。」(CBETA 2020.Q4, Y37, no. 35, pp. 1233a08-1239a15)[18]：《大寶積經》卷九四〈善臂菩薩會〉（大正一一．五三四上——五三六上）。[19]：《大方等大集經》卷二八〈無盡意菩薩品〉（大正一三．一九六下——一九九中）。[20]：《大寶積經》卷一〇一〈善德天子會〉（大正一一．五六九中——下）。[21]：《持人菩薩經》卷二——四（大正一四．六三〇中以下）。《持世經》卷一——四（大正一四．六四六上以下）。[22]：《文殊師利問菩提經》（大正一四．四八三上）。[23]：《自在王菩薩經》卷上，「智自在」中，說陰智，性界智，入智，因緣智，諦智，與《大樹緊那羅王所問經》的五善巧相合（大正一三．九二九上以下）。[24]：《中阿含經》卷四七《多界經》（大正一．七二三中——七二四中）。[25]：《思益梵天所問經》卷二（大正一五．四〇下——四一上）。[26]：源出《雜阿含經》卷九（大正二．五六中）。[27]：《思益梵天所問經》卷二（大正一五．四一中）。《勝思惟梵天所問經》卷二，作八門（大正一五．七二中）。[28]：《大方等大集經》卷二九〈無盡意菩薩品〉（大正一三．二〇五上——下）。[29]：《維摩詰所說經》卷下（大正一四．五五六下）。《諸佛要集經》卷上（大正一七．七五七上）。《弘道廣顯三昧經》卷二（大正一五．四九五中——四九六上）。《自在王菩薩經》卷上（大正一三．九二七上——中）。[30]：《大方等大集經》卷二九〈無盡意菩薩品〉（大正一三．二〇五上——下）。《弘道廣顯三昧經》卷二（大正一五．四九五中——四九六上）。[31]：《持世經》卷一（大正一四．六四三中）。[32]：《持世經》卷一（大正一四．六四二上）。
《初期大乘佛教之起源與開展》：「在聞思修慧學中，與字門陀羅尼相關聯，相參雜的「句」，大大發達起來，如《華手經》卷一(大正一六．一三〇上)說：「我欲從佛問諸法門：金剛句門，重句門，不斷句門，修集一切諸法句門。若善男子、善女人學是句門，於一切法當得無礙眼智方便」。《富樓那經》也一再說：「道句，門句，印句，本事句，金剛句，重句，不可動句，難得底句」；「四多聞本句，七種重句，十四門句」；「門句，陀羅尼句」[62]。《大集經．海慧菩薩品》，立「門句，法句，金剛句」[63]。《集一切福德三昧經》，立「八字種子句門，八法句門，八金剛句門」[64]；所說的「字種子句門」，與《大集經》的「法句」相當。然這些名目與內容，本來沒有嚴格的區別。先從「法門」及「解脫門」說起。門（mukha），依此而能體悟真理（正法，諦），得解脫，所以稱為門。《思益梵天所問經》卷二(大正一五．四一中——下)說：「一切諸法，皆入是門，所謂空門，無相門，無作門，無生滅門，無所從來門，無所從去門（異譯合為一門），無退門，無起門（異譯合為一門），性常清淨門，離自體門。又，梵天！如來於一切文字示是解脫門。……於一切文字中，說聖諦、說解脫門。如來所說法無有垢，一切諸法皆入解脫，令住涅槃」。「法門」，也就是「解脫門」，依「空」等八門，能顯示解脫，安住於涅槃。《文殊[A115]師利普超三昧經》中，文殊師利（Mañjuśrī）說「總持（陀羅尼）門」，內容為：「攬執諸法一切皆空，攬執諸法一切無相，攬執諸法一切無願，……審住本際(實際)，一切（住於）法界，一切諸法住於無本(如)，是謂總持。又族姓子！一切諸法譬若如幻，……分別諸法而如此者，是謂總持」[65]，又說「不退轉輪」：「所以名曰金剛句跡，一切諸法皆悉滅寂」。別舉八句——「了空」，「無相」，「無願」，「法界」，「無本」，「離色欲」，「緣起行」，「察無為」者，「金剛句跡也，見諸法自然(自性)故」[66]。《等集眾德三昧經》立八種「妙法句，覺了諸法悉為平等」。八法句是：「空印句」，「無相印句」，「無願印句」，「本際印句」，「法界印句」，「無本印句」，「猶如（幻等）印句」，「滅盡印句」[67]。印（[A116]mudrā）是標相，是依此而顯示實義的。上面所說的，或稱「金剛句」，「印句」，「法門」，「陀羅尼」，內容都大致相同。這是依《般若經》而來的，如《小品般若波羅蜜經》卷七(大正八．五六六上)說：「甚深相者，即是空義，即是無相、無作、無起、無生、無滅、無所有、無染、寂滅、遠離、涅槃義」。聲聞法說三解脫門，《般若》以空、無相、無作，與表示涅槃的不生滅、寂滅等相聯合，所以大乘（《思益梵天所問經》）說八解脫門了。「下品般若」以空等與不生滅、寂滅相結合；多說「如」；說如幻等譬喻。「中品般若」與「上品般若」，進一步的成立十四空、十六空、十八空、二十空；「如，法界，實際」三名，達到「真如」等十二異名；如幻等九喻、十喻。其他的大乘經，將甚深法相空等，與如、幻喻等相統一，表示了即幻即空，即空顯如的一貫觀察。「法門句」、「印句」、「金剛句」，依此而形成。「門」是能入的；「印」是顯示意義的；「金剛」（vajra）是不可破壞，不可動轉的。「句」（pada），是「足[A117]跡」義。在印度文字學中，「文」（vyañjana）是字母，如四十二字；文（字）的結合，成為「名」（nāma）；名的結合，成為「句」，是能表示意義的。在大乘法中，四十二字門，也都表示某一意義，所以字門也可稱為句了。《大寶積經．被甲莊嚴會》，立十六印：「虛空印」，「空閑印」，「寂靜印」，「無門印」，「無處印」，「性空印」，「無相印」，「無願印」，「無貪印」，「無生印」，「寂滅印」，「盡相印」，「法界印」，「無念印」，「離性印」，「涅槃印」——「於一切法無障礙門」[68]。十六印的內容，與上說相同，而包羅要廣一些。《持世經》略說五門：虛空是一切法門，無斷是一切法門，無邊是一切法門，無量是一切法門，無際是一切法門。「能入是法門者，則入一切法門，則知一切法門，則說一切法門」[69]。《華手經》說到了「法門」，「金剛句」，「法印」，「際門」，根本也是阿字，「如來說阿字門，入一切法」[70]。雖然約義不同，有多種名字，但內容可說是一致的，都是顯甚深義，入一句而通達一切。《寶髻菩薩經》說，可以表達這一意義，如《大集經》卷二六(大正一三．一八三下)說：「陀羅尼金剛句者，即是一句，如是一句，即攝一切法句，無盡法句。無盡法句，一切諸佛所不能盡，是故名為無盡法句行（「行」，疑衍）。無盡法句攝一切字，一切字者攝一切法句。……若不分別字句，法句，作句，是名陀羅尼金剛句」[71]。《大集經．海慧菩薩品》，與《集一切福德三昧經》，都說三種句。三種句中的「金剛句」，《集一切福德三昧經》是「八金剛句」：一切法「本淨句」，「無漏句」，「離巢窟句」，「無門句」，「普遍句」，「無去句」，「無來句」，「三世等句」[72]。與上來所說的句義相同。〈海慧菩薩[A118]品〉的「金剛句」，參照異譯本，內容為：「自身是金剛句」，「無明是金剛句」，「五無間際是金剛句」，「貪際是金剛句」，「瞋際是金剛句」，「癡際是金剛句」；「一切眾生一眾生是金剛句」，「一切眾生心一眾生心是金剛句」，「一切佛一佛是金剛句」，「一切剎土一剎土是金剛句」，「一切法一法是金剛句」，「一切法佛法是金剛句」；「諸魔事業諸佛事業是金剛句」，「一切語言如來語言是金剛句」；「一切法無生是金剛句」，「一切法無起是金剛句」——十六句[73]。〈海慧菩薩[A119]品〉的「金剛句」，除末後二句外，是「文殊法門」；《諸法無行經》也稱之為「真正金剛語句」[74]。在大乘慧學的開展中，顯然有了分化的傾向。如《思益梵天所問經》，說如來以五力說法。其中，四、「法門」，是一般所說的「門句」、「印句」或「金剛句」，是顯示究竟法義的。二、「隨宜」，如「垢法說淨」，「淨法說垢」；「布施（等）即是涅槃」；「貪欲是實際」，「瞋恚是實際」，「愚癡是實際」；「生死是涅槃」，「涅槃是生死」等，正與「文殊法門」所說相合。但這是「當知是為隨宜所說，欲令眾生捨增上慢故」[75]。「文殊法門」的出格語句，依《思益經》說，只是適應眾生（或誘導他，或對治他）的隨宜說法，不是了義法門。與文殊有關的經典，也是這樣說的。如《大般若經．那伽室利分》說：「尊者所說，皆依勝義」；異譯本作「但說法界」[76]。《決定毘尼經》說：「文殊師利所說之法，依於解脫。所依解脫心無去來，是故文殊師利說一切法心無去來。於心解脫生增上慢者，為除彼人增上慢故」[77]。《文殊師利佛土嚴淨經》說：「文殊師利在深妙忍，所入深忍，不逮得道，亦不得佛，復不得心，以無所得，故不說之」[78]。文殊依自證的勝義、法界、解脫而說，但是適應眾生機宜的，意義晦昧，如不經解說，是會引起誤解的，所以稱為「密意說」。如〈善德天子會〉中，須菩提（Subhūti）問：「汝何密意作是說乎」[79]？〈大神變會〉中，舍利弗問：「天子以何密意而作是言」？「文殊師利所說密語」[80]。《大般若經．曼殊室利分》說：「如來不能現覺諸法」，「不能證諸佛法」，「不能證得無上正等菩提」，「不成一切功德，不能化導一切有情」：這些話，都是「秘密義趣」[81]。在聞思修慧的立場，這是「隨宜」，是「密意」，也就是《思益經》的見地。後代的論師，是繼承這一思想的。而〈海慧菩薩品〉，稱之為「金剛句」——「名堅牢句，不壞句，不破句」，是以這一類語句為究竟的。般若學重於「遮詮」，而「文殊法門」所說，如「貪欲是實際」，「生死是涅槃」等，表現為肯定的「表詮」。表詮的肯定說，如認為「密意」，經過解說，可以會通而無礙於佛法；如傾向於表詮，作為積極的（妙有，顯德）說明，一般化起來（這是「隨宜」，是不應該一般化的），那就要面目一新了！「金剛」，「陀羅尼」，「字門」，「印」，「種子」，這一融合的傾向，就是「秘密大乘」的前奏。不過，在大乘經中，「字門」，「陀羅尼」，都是法義的總持，以咒語為陀羅尼，大乘經中是稀有的！」(CBETA 2020.Q4, Y37, no. 35, pp. 1244a12-1250a2)[62]：《大寶積經》卷七七〈富樓那會〉（大正一一．四三八下）。又卷七八（大正一一．四四六下、四四七上）。[63]：《大方等大集經》卷一〇〈海慧菩薩品〉（大正一三．六五下）。[64]：《集一切福德三昧經》卷中（大正一二．九九六中）。[A115]：師【CB】，支【印順】[65]：《文殊師利普超三昧經》卷中（大正一五．四一七上）。[66]：《文殊師利普超三昧經》卷中（大正一五．四一八下——四一九上）。[67]：《等集眾德三昧經》卷中（大正一二．九七九下——九八〇上）。[A116]：mudrā【CB】，mudra【印順】[A117]：跡【CB】，迹【印順】[68]：《大寶積經》卷二五〈被甲莊嚴會〉（大正一一．一四〇下——一四一上）。[69]：《持世經》卷一（大正一四．六四六上）。[70]：《華手經》卷一〇（大正一六．二〇三上）。[71]：《大寶積經》卷一一八〈寶髻菩薩會〉（大正一一．六七二上）。[72]：《集一切福德三昧經》卷中（大正一二．九九六中）。[A118]：品【CB】，經【印順】[73]：《大方等大集經》卷一〇〈海慧菩薩品〉（大正一三．六六上——中）。《海意菩薩所問淨印法門經》卷一三（大正一三．五〇七下——五〇八上）。[A119]：品【CB】，經【印順】[74]：《諸法無行經》卷下（大正一五．七五八上）。[75]：《思益梵天所問經》卷二（大正一五．四〇下——四一中）。[76]：《大般若波羅蜜多經》卷五七六〈那伽室利分〉（大正七．九七五上）。《濡首菩薩無上清淨分衛經》卷下（大正八．七四六上）。[77]：《決定毘尼經》（大正一二．四一上）。[78]：《文殊師利佛土嚴淨經》卷下（大正一一．八九六下）。[79]：《大寶積經》卷一〇一〈善德天子會〉（大正一一．五六七中）。[80]：《大寶積經》卷八六〈大神變會〉（大正一一．四九三下）。又卷八七（大正一一．五〇一上）。[81]：《大般若波羅蜜多經》卷五七五〈曼殊室利分〉（大正七．九七一上——中）。
《初期大乘佛教之起源與開展》：「智增上菩薩，如「原始般若」所說，是阿蘭若比丘所修的「諸法無受三昧」。作為菩薩般若波羅蜜而發展起來，是重慧的「般若法門」。如《小品般若波羅蜜經》卷七(大正八．五六八下、五六九上)說：「若菩薩具足觀空，本已生心——但觀空而不證空，我當學空，今是學時，非是證時。不深攝心繫於緣中」。「若菩薩生如是心：我不應捨一切眾生，應當度之。即入空三昧解脫門，無相、無作三昧解脫門。是時，菩薩不中道證實際，何以故？是菩薩為方便所護故」。菩薩的般若空慧，是空、無相、無作三三昧。菩薩出發於救度一切眾生的悲願，所以觀空而能夠不證空。也要「不深攝心繫於緣中」，不能過分的攝心而入深定，因為如定力偏勝，會證入實際而退為二乘的。菩薩的深慧，要悲願來助成，到第七「等定慧地」，悲心深切，定與慧均等，才能「得無生忍」[40]。無生法是涅槃異名，通達而不證入，所以稱為「忍」。《般若經》所說的出家菩薩，有住阿蘭若的，也有住近聚落處的。依經上的意思，住在那[A31]裡都是可以的，離二乘心及煩惱，是真遠離。不離二乘心的，住在阿蘭若處，還不如聚落住而能離二乘心呢[41]。這是「般若法門」，不重阿蘭若住而深修禪定的明證。初期大乘經的開展，顯然的有重定與重慧的兩大流。「文殊法門」也是重慧的，如《諸法無行經》所舉的本生說：「有比丘法師，行菩薩道，名曰勝意。其勝意比丘，護持禁戒，得四禪、四無色定，行十二頭陀，……讚歎遠眾樂獨行者」。「有菩薩比丘，名曰喜根，時為法師。質直端正，不壞威儀，不捨世法。……不稱讚少欲知足、細行獨處，但教眾人諸法實相」[42]。勝意比丘是重定、重獨住的，喜根是重慧而不重頭陀、阿蘭若行的：《諸法無行經》所推重的，正是重慧的喜根比丘。智增上的菩薩，重於慧悟，深觀法性。為了攝化眾生，利他的宏法方面，是讀、誦、為他解說（寫經與供養，適合於信心多的人），起初也有在家菩薩協助主持。在究明法義方面，有法門的類集，如《寶髻菩薩經》、《持世經》、《無盡意菩薩經》等。類集的「慧」中，有七善巧、八善巧、九善巧等。以上，都是重於聞思慧的；依聞思而趣修的，有法義的總持，如四十二字門，八字門，十六字門等。稱為「句」的，有門句、印句、金剛句等。這些，都如上一章〈大乘慧學〉所說。大乘智增上的主流，可說是通於塔寺比丘與阿蘭若比丘，而更重於寺塔住的。住阿蘭若處的，不免有專修禪定的傾向，如上一章〈大乘定學〉所說。定與慧，都是佛法的要行。從前，「尊者時毘羅，偏稱讚慧；尊者寠沙伐摩，偏稱讚滅定」，二人被毘婆沙師評論為：「於文無益，於義無益」[43]。然而大乘「般若法門」，正是特讚般若（慧）的；得無生法忍以前，不許入滅定的。大德法救說：菩薩「欲廣修般羅若故，於滅盡定心不樂入，勿令般若有斷有礙」[44]，與「般若法門」的意趣相符。大乘智增上法門，本是以「諸法無受三昧」為「般若波羅蜜」，般若與三昧不二的，但在發展中，世間事總不免相對的分化：重定的偏於阿蘭若處的專修，重慧的流為義理的論究。」(CBETA 2020.Q4, Y37, no. 35, pp. 1296a09-1298a9)[40]：《摩訶般若波羅蜜經》卷六（大正八．二五七中）。[A31]：裡【CB】，裏【印順】[41]：《小品般若波羅蜜經》卷七（大正八．五七一上）。[42]：《諸法無行經》卷下（大正一五．七五九上——中）。《諸法本無經》卷下（大正一五．七七一下——七七二上）。[43]：《阿毘達磨大毘婆沙論》卷一四三（大正二七．七三四下）。[44]：《阿毘達磨大毘婆沙論》卷一五三（大正二七．七八〇上）。
《初期大乘佛教之起源與開展》：「第二項 法門傳出的實況初期大乘的出現人間，是一向沒有聽說過的，這些初期大乘經，到底是從那[A36]裡得來，怎樣傳出的？對於經法的傳出，經中有不同情況的敘述。一、諸天所傳授的：如《大寶積經》卷七八〈富樓那會〉(大正一一．四四六下)說：「彌樓揵馱佛所說經，名八百千門，釋提桓因誦持是經。釋提桓因知陀摩尸利比丘深心愛法，從忉利天上來下，至其所，為說八百千門經」。《集一切福德三昧經》也說：「諸有菩薩敬法欲法，若有諸天曾見佛者，來至其所，從於佛所得聞諸法，具為演說」[1]。佛說法時，傳說諸天也有來聽法的。諸天的壽命長，所以在佛涅槃後，或末法中，如菩薩懇切的求法而不可得，諸天就會下來，將所聽聞的佛法，說給菩薩聽，經典就這樣的流傳在人間了。從諸天傳來，部派佛教中也有這樣的傳說，如《順正理論》說：「尊者迦多衍尼子等，於諸法相無間思求，冥感天仙，現來授與，如天授與筏第遮經」[2]。依一般看法，這不過是神話、假託，但在宗教徒的心境中，可能有這種意義的。二、從夢中得來的：夢相是虛妄的，夢中聞法，是不能證明為佛說的。但在引起夢的因緣中，有「他所引」一類：「若諸天、諸仙、神鬼、[A37]呪術、藥草、親勝所念，及諸聖賢所引故夢」[3]。由天仙聖賢力所引起的夢，就有相當事實，這是佛教界所公認的，所以夢中所聽見的，就有佛說的可能。如《海龍王經》說：護天輪王在夢寐中，聽到二偈。後來問光淨照耀如來，如來說：這「是吾所讚」說的[4]。《持世經》說：無量意、無量力二位王子，命終生天，還生人間的大居士家。「至年十六，復夢見佛，為說是五陰、十八性菩薩方便經」[5]。《密迹金剛力士經》也說：意行王子「時臥夢中，聞是四句頌。……聞是一四句偈，化八千人，勸入道意」[6]。這是夢中得偈，又將偈傳出，化導眾生了。三、從他方佛聞：《集一切福德三昧經》中，佛說過去最勝仙恭敬為法，感得他方淨名王如來現身，為最勝仙說「集一切福德三昧法」。所以，「若有菩薩恭敬求法，則於其人佛不涅槃，法亦不滅。何以故？淨威！若有菩薩專志成就求正法者，雖在異土，常面覩佛，得聞正法」[7]。十方佛現在，如菩薩專心求法，是會感得他方佛來說法的。這對於印度當時，因釋尊涅槃而無所[A38]稟承，是一項有力的信仰。《菩薩藏經》說：法行王子專心求法，感得東方寶藏如來現身，「為說開示八門句法」[8]。《般若經》說：薩陀波崙求般若波羅蜜，在空林中，聞空中發聲說法。薩陀波崙憂愁啼哭，「佛像在前立」，指示去東方參學，當下得種種三昧[9]：這都是從他方佛聞法的意思。四、從三昧中見佛聞法：《般舟三昧經》說：念佛得「般舟三昧」——「現在諸佛悉在前立」。如四眾弟子念阿彌陀佛，「便於是間坐（座上），見阿彌陀佛，聞所說經，悉受得。從三昧中（起），悉能具足為人說之」。「欲見佛即見，見即問，問即報，聞經大歡喜」。異譯《大集經賢護分》作：「然後起此三昧；其出觀已，次第思惟，如所見聞，為他廣說」[10]。在定中見佛，與佛問答，從佛聽來的經法，能為他廣說，這就是從三昧得經而傳述出來。《華手經》卷一〇(大正一六．二〇三下)說：「菩薩於如來相及世界相，通達無相。常如是行，常如是觀，不離是緣，是時佛像即現在前而為說法。……聞已受持，從三昧起，能為四眾演說是法」。《華手經》所說的「一相三昧」，是繫念一佛的三昧。一切法無相的「一相三昧」，融合了《般舟三昧經》的「念佛三昧」；對於三昧成就，見佛聞法，與《般舟三昧經》所說一致。在三昧中見佛聞法，「下品般若」的薩陀波崙求法故事，也已說到：「薩陀波崙菩薩住是諸三昧中，即見十方諸佛，為諸菩薩說般若波羅蜜」[11]。後來，如無著（Asaṅga）從彌勒（Maitreya）聞法，而傳出《瑜伽師地論》（〈本地分〉）；秘密瑜伽師，修到悉地成就，本尊（或佛或菩薩或夜叉等）現前，也能問答說法。在初期大乘經中，應該有從三昧得來而傳出的。五、自然呈現在心中：「陀羅尼」，主要的意思是「持」。念力強，能夠憶持不忘；念力不斷，到下一生也還能憶持。如《持世經》說：「菩薩摩訶薩能得念力，亦轉身成就不斷念」[12]。這是大乘行者，修學廣大甚深佛法所要修得的力量。大乘陀羅尼的憶持，與世俗的聞持陀羅尼——一章一段的憶持不同，是以簡持繁，豁然貫通，所以或譯為「總持」，如《持世經》說：「能入是法門（不可出門，不可入門，不可歸門，不可說門，畢竟無生門。虛空、無斷、無邊、無量、無際是一切法門）者，則入一切法門，則知一切法門，則說一切法門」[13]。成就念力的，到了下一生，有從來不忘的；有以因緣引發，得宿命智，恢復了過去所知道的，這就是自然的呈現在心了。《大寶積經》卷四八〈菩薩藏會〉(大正一一．二八五中——下)說：「法行童子……出家不久，以宿習故，法（大？）菩薩藏微妙法門，無上深義，自然現前」。「法勝苾芻大念慧力之所持故，大菩薩藏微妙法門，自然現前」。「依法菩薩，……纔出家已，宿習力故，便得成就無間斷念；念力持故，大菩薩藏微妙法門，自然現前」。《大寶積經》卷七八〈富樓那會〉(大正一一．四四七上——中)也說：「得念……出家，以其本願宿命智故，諸門句、陀羅尼句自然還得。以得陀羅尼力故，先未聞經，能為眾生敷演廣說」。「耶舍以本願故，得識宿命。……始年七歲，出家為道，得諸陀羅尼；陀羅尼力故，能為人說所未聞經」。在上五類中，夢中得來的，是夢境，少數的一頌二頌，一般是不太重視的。諸天所傳說的，如聽見空中的聲音，不是別人所能聽見，是幻境，神教也有類似的情形。從他方佛聞，從三昧中得來（其實是唯心所現），及因念力、陀羅尼力而自然現前，都是定（境及定慧相應）境。「先未聞經」的傳出，主要是最後一類。在非宗教者看來，這簡直是幻覺，然在宗教領域中，是有相當內容的，與偽造不同。從念力，或體驗到深法而傳出經典，經中還有說到的，如吳支謙所譯《阿難四事經》(大正一四．七五七下)說：「沙門、梵志，……或居寺舍，或處山澤、樹下、塚間，皆知宿命，分別真偽，制作經籍，為世橋梁」。沙門與梵志，指佛教的出家比丘，與在家弟子，都是淨修梵行的。他們得宿命智，所以能「分別真偽，制作經籍」，經典是由他們「制作」而傳出來的。鳩摩羅什（Kumārajīva）所譯《小品般若經》說：「多有善男子、善女人，精進不懈故，般若波羅蜜不求而得。……舍利弗！法應爾。若有菩薩為諸眾生，示教利喜阿耨多羅三藐三菩提，亦自於中學，是人轉身，應諸波羅蜜經，亦不求而得」[14]。大乘初興時，大乘經的傳出不多，要求得大乘經，可說是不大容易的。然依經文說，如能精進不懈怠的，般若波羅蜜法門，會不求而自得的。如自己求佛道，也勸發人求無上菩提，[A39]那麼到下一生，與波羅蜜相應的大乘經，也會不求而得的。到底是怎樣的「不求而得」，雖經說不明，但大抵與〈菩薩藏會〉、〈富樓那會〉的「自然現前」相同。這是對於大乘深經傳出最忠實的記錄！《小品般若經》的古譯，漢支婁迦讖（[A40]Lokakṣema）所譯《道行般若波羅蜜經》卷四(大正八．四四六下)說：「佛言：是善男子、善女人，有行是法者，所求者必得；若所不求，會復自得」。「舍利弗問佛：從是波羅蜜中，可出經卷耶？佛語舍利弗：是善男子、善女人，深入般若波羅蜜者，於是中自解出一一深法以為經卷。（「何以故」）」？「舍利弗！其有如阿耨多羅三耶三菩教者，便能教一切人，勸助之為說法，皆令歡喜學佛道。是善男子、善女人，自復學是法；用是故，所生處轉得六波羅蜜」。比對二種譯本，「漢譯本」多了佛答舍利弗（Śāriputra）一段。這一段，正說明了深入般若波羅蜜的，能從中傳出一一深法為經卷。初期大乘經，是這樣傳出來的，與《阿難四事經》的「分別真偽，制作經籍」，意見完全相合。在佛與菩薩聖德的信仰中，經修持而呈現於自心的——法法不二，不落言詮的理境，或佛像現前等事相，表現為文句而傳出來的，初期的大乘教徒，確信為「是佛所說」的，受到了部分傳統佛教的反對。當時，經典的書寫開始流行，所以「下品般若」中，在讀、誦以外，提倡寫經、供養，以促進法門的流通。初期大乘經是怎樣傳出的，經典自身本有明確的表示，但書寫傳出的經典多了，而這些都不是初期結集所說到的，不免引起部派佛教的責難，所以大乘教徒有了新的解說。如《龍樹傳》說：「雪山中深遠處有佛塔，塔中有一老比丘，以摩訶衍經與之」。又說：龍樹（Nāgārjuna）入龍宮，「得諸經一箱」[15]。這是說大乘經是從藏在佛塔中、龍宮中而取得的。《大智度論》也傳說：「佛滅度後，文殊尸利、彌勒諸大菩薩，亦將阿難集是摩訶衍」[16]。這些傳說，表示了書寫經典的流傳以後，為了應付反對者「非佛說」的呼聲，大乘教徒放棄了初期大乘經中，關於「大乘經是佛說」的立場，而採取適應世俗的解說。這種見解，《般舟三昧經》卷中(大正一三．九一一中)已這樣說：「現世於此受我教，分別供養是舍利。安諦受習佛所化，皆悉諷誦有所付，著於塔寺及山中，若付天龍乾陀羅，各各轉授經卷已，壽命終訖生天上」[17]。宋求那跋陀羅（Guṇabhadra）所譯《菩薩行方便境界神通變化經》說：「阿闍世王取我舍利第八之分，……藏舍利箱，待阿叔迦王。於金葉上書此經王，[A41]并藏去之。……阿叔迦王……取舍利箱。……爾時，因陀舍摩法師，從於寶箱出此經已，安置北方多人住處。此經又無多人識知，……此經多隱在箱篋中」[18]。經是早就有了的；經與舍利相關聯，藏在山中、寺塔，與《般舟三昧經》的解說相同。後起的南天鐵塔說，也只是這類傳說的延續。有了書寫的經典，從古舊的寺塔中發現出來，是偶有可能的事實。但將一切大乘經，解說為早已有之，藏在天上、龍宮、古塔，再流傳到人間，不是合理的解說。大乘經怎樣的傳出？應依初期大乘經自身所表示的意見去理解！初期大乘經的傳出情形，在中國古代，倒有過類似的。如明成祖后——大明仁孝皇后，在洪武三十一年（西元一三九九）正月朔旦，夢見觀音菩薩，引入耆闍崛山菩提場，口授《第一希有大功德經》，經文有很多的咒語。醒來，把經記錄下來。並在永樂元年（西元一四〇三），寫了一篇經序，記述誦經免難的事實。永樂五年（西元一四〇七），皇太子高熾、漢王高煦、趙王高燧，都寫了一篇後序[19]，這是夢中得經的事。類似天神傳授的，如僧祐《出三藏記集》卷五(大正五五．[A42]四〇上——中)說：「寶頂經一卷，……序七世經一卷。右二十一種經，凡三十五卷。……齊末，太學博士江泌處女尼子所出。初，尼子年在齠齓，有時閉目靜坐，誦出此經。或說上天，或稱神授。發言通利，有如宿習，令人寫出，俄而還止。經歷旬朔，續復如前。京都道俗，咸傳其異。今上勅見，面問所以，其依事奉答，不異常人。然篤信正法，少修梵行，父母欲嫁之，誓而弗許。後遂出家，名僧法，住青園寺。……此尼以天監四年三月亡」。齊江泌的女兒尼子，「篤信正法，少修梵行」，是一位虔誠的佛弟子。從九歲——永元元年起，尼子就會「閉目靜坐誦出」。「或說上天，或稱神（天）授」。等到停止了，就與常人一樣，不會誦出。「今上」——梁武帝曾特地召見，當面問他誦出的情形。天監四年——十六歲，他在「臺內（即宮城內）華光殿」，誦出了一卷《[A43]踰陀衛經》。這是真人真事，不可能是偽造的。我以為，這是大乘經所說「天授」的一類。僧祐以為：「推尋往古，不無此事，但義非金口（所說），又無師譯，（寫出者）取捨兼懷，故附之疑例」。僧祐並不否定這一事實，但依世俗的歷史觀點，總覺得這不是佛說的，又不是從梵文翻譯過來的，所以只能說是「疑經」，不能作為真正的佛經，那[A44]裡知道初期大乘經的傳出，也有這樣傳出的呢！大乘在不同情況下傳出來，然經典的成立，尤其是文句繁長的經典，都經過了複雜的過程而形成的。如「般若法門」，根本是「諸法無受三昧」，直示菩薩不可得，般若不可得。然在傳授中，已有了兩個不同的傳授；又有「一切處、一切時、一切種不可得」——菩薩不可得，般若不可得的教授。法門的傳授，每附以解說，後來就綜合為一。如般若極深，不容易了解，為了傳布，以讀、誦、解說、書寫等為方便。說信受持經的德，毀謗的過失。在長期流傳中，這些，連般若流行到北天竺，也都集合為一。所以法門在流傳中，當時的情形，解說，故事（譬喻）等，都會類集在一起，文句不斷的增廣起來。有人將流傳中纂集成部，決不自以為創作的，作偽的。當然，纂集者刊定、編次，是必要的。所以說：「皆知宿命，分別真偽，制作經籍，為世橋梁」[20]。」(CBETA 2020.Q4, Y37, no. 35, pp. 1312a06-1321a6)[A36]：裡【CB】，裏【印順】[1]：《集一切福德三昧經》卷中（大正一二．九九六下）。《等集眾德三昧經》卷中（大正一二．九八〇中）。[2]：《阿毘達磨順正理論》卷一五（大正二九．四一六中）。[A37]：呪【CB】，咒【印順】(cf. 《阿毘達磨大毘婆沙論》卷37(CBETA, T27, no. 1545, p. 193, c24-26))[3]：《阿毘達磨大毘婆沙論》卷三七（大正二七．一九三下）。[4]：《海龍王經》卷四（大正一五．一五四上）。[5]：《持世經》卷二（大正一四．六五一下）。《持人菩薩經》卷二（大正一四．六三〇上）。[6]：《大寶積經》卷一四〈密迹金剛力士會〉（大正一一．八〇上）。[7]：《集一切福德三昧經》卷中（大正一二．九九六上——下）。《等集眾德三昧經》卷中（大正一二．九七九中——九八〇中）。[A38]：稟【CB】，禀【印順】[8]：《大寶積經》卷四八〈菩薩藏會〉（大正一一．二八五上）。[9]：《小品般若波羅蜜經》卷一〇（大正八．五八〇上——五八一中）。[10]：《般舟三昧經》卷上（大正一三．九〇五上、九〇五下）。《大方等大集經賢護分》卷一（大正一三．八七六上）。[11]：《小品般若波羅蜜經》卷一〇（大正八．五八一下）。[12]：《持世經》卷一（大正一四．六四二上）。[13]：《持世經》卷一（大正一四．六四六上）。[14]：《小品般若波羅蜜經》卷四（大正八．五五五下）。[A39]：那麼【CB】，那末【印順】[A40]：Lokakṣema【CB】，Lokarakṣa【印順】(cf. 法照法師按：Nattier (2008: 73), Lancaster (1969: 11-12))[15]：《龍樹菩薩傳》（大正五〇．一八五下——一八六上）。[16]：《大智度論》卷一〇〇（大正二五．七五六中）。[17]：《大方等大集經賢護分》卷三（大正一三．八八五上）。[A41]：并【CB】，並【印順】(cf. 《佛說菩薩行方便境界神通變化經》卷3(CBETA, T09, no. 271, p. 315, c29-p. 316, a1))[18]：《菩薩行方便境界神通變化經》卷下（大正九．三一五下——三一六上）。《大薩遮尼乾子所說經》卷一〇（大正九．三六五上——中）。[19]：《第一希有大功德經》（續一．三四一（卍新續十．三五三上——三五六上）——三四八（卍新續十．三五六上——三六〇下））。[A42]：四〇【CB】，四〇二【印順】[A43]：踰【CB】，喻【印順】(cf. 《出三藏記集》卷5(CBETA, T55, no. 2145, p. 40, a23-24))[A44]：裡【CB】，裏【印順】[20]：《阿難四事經》（大正一四．七五七下）。
《如來藏之研究》：「第一節 聲聞經論的心淨說如來藏（tathāgata-garbha）說，起初沒有與心性本淨（[A1]citta-prakṛti-viśuddhi）相關聯，然在如來藏說流傳中，眾生身中有清淨如來藏，與「心性本淨，客塵所染」說，有相似的意義，所以「心性本淨」，也就成為如來藏學的重要內容。然早期的心淨說，在佛法中的意趣何在？與如來藏清淨說的內容，是否相同？如真的為了佛法而研求，在論究如來藏思想淵源時，就不能不加以深切的注意！不能由於推重如來藏說，發見了原始佛教以來的心性本淨，以為源本佛說，就可以滿足了！「心性本淨」，是與定（samādhi）有關的，定學也稱為心（citta）學。修定的要遠離五蓋，蓋（[A2]āvaraṇa）是覆蔽的意思。貪、瞋等五蓋，有覆蔽的作用，使心不得澄靜、明淨。與定有關的五蓋說，[A3]啟發了心清淨的思想。《雜阿含經》卷四七(大正二．三四一下)說：「淨心進向比丘，麁煩惱纏，惡不善業，諸惡邪見，漸斷令滅；如彼生金，淘去剛石堅塊。復次，淨心進向比丘，除次麁垢，欲覺、恚覺、害覺；如彼生金，除麁沙礫。復次，淨心進向比丘，次除細垢，謂親里覺、人眾覺、生天覺，思惟除滅；如彼生金，除去麁垢、細沙、黑土。復次，淨心進向比丘，有善法覺，思惟除滅，令心清淨；猶如生金，（以火冶鍊），除去金色相似之垢，令其純淨。……復次，比丘得諸三昧，不為有行所持，得寂靜勝妙，得息樂道，一心一意，盡諸有漏；如鍊金師、鍊金師弟子，陶鍊生金，令其輕軟、不斷、光澤、屈伸，隨意（所作）」。本經，《巴利藏》編入《增支部》[1]。金師的陶鍊生金（礦金），漸漸純熟，能做成種種莊嚴具，比喻修定（淨心）的比丘，漸漸的盡滅煩惱，得到四禪、六通自在。生金的本質是純淨的，只是夾雜些雜質，冶鍊只是除去雜質，使純淨的金質顯現出來。鍊金的比喻，還有增火、灑水、不增火不灑水的方法，比喻修定的「思惟止相」、「思惟舉相」、「思惟捨相」——三相[2]；除去鐵、銅、錫、鉛、銀——五錆（銹），而使純金光澤、堪用的譬喻[3]。鍊金的譬喻以外，還有水喻：貪、瞋、惛沈，掉悔、疑——五蓋蔽心，如鉢水中有黃赤等色，熱氣沸騰，青苔覆蔽，風吹波動，泥土渾濁；離去了五蓋，心得安住，才能明解經書的義理，辯才無礙[4]。水性本來澄淨，如離去動亂、穢濁的因素，就能照出影像，正如離五蓋而心得澄淨，能引發慧解一樣。還有浣頭、浣身、浣衣、磨鏡、鍊金（等）五喻，比喻修佛、法、僧、戒、天隨念的，能心離染污而得清淨[5]。這一類通俗的譬喻，都有引發「心本淨」的可能。《增支部．一集》這樣(南傳一七．一五)說：「比丘眾！此心極光淨，而客隨煩惱雜染，無聞異生不如實解，我說無聞異生無修心故」。「比丘眾！此心極光淨，而客隨煩惱解脫，有聞聖弟子能如實解，我說有聞聖弟子有修心故」。這是《阿含經》中明確的心明淨說。心是極光淨（pabhassara）的，使心雜染的隨煩惱（upakkilesa），是「客」，可見是外鑠的，而不是心體有這些煩惱。心清淨而與客塵煩惱發生關係，是如來藏說的重要理論，不能不說是淵源於《阿含經》的！「心性本淨」，在部派佛教中，是大眾部（[A4]Mahāsāṃghika）、分別說部（[A5]Vibhajyavādin）二大系所繼承宏揚的。《異部宗輪論》(大正五〇．一五中——下)說：「大眾部、一說部、說出世部、雞胤部本宗同義者、……心性本淨，客隨煩惱之所雜染，說為不淨」。大眾部的心淨說，《隨相論》曾有所解說：「如僧祇等部說：眾生心性本淨，客塵所[A6]污。淨即是三善根；眾生無始生死[A7]已來有客塵，即是煩惱，煩惱即是隨眠等煩惱，隨眠煩惱即是三不善根」[6]。依《隨相論》說：大眾部等以為心是本淨的。三善根，與三不善根——隨眠一樣，是與心不相應的，類似種習那樣的善惡功能。依三不善根而起煩惱，依三善根而起信智等善法。大眾部是但立善、惡二性的，心不是善不善心所法，不過不善的隨眠與不善心所，是可以離滅的，所以與善根（及善心所）相契應，而被稱為「心性本淨」的。印度本土的分別說部，如化地部（[A8]Mahīśāsaka）等，說一切有部（[A9]Sarvāstivāda）論師，是稱之為「分別論者」的。如《阿毘達磨大毘婆沙論》卷二七(大正二七．一四〇中——下)說：「有執心性本淨，如分別論者。彼說心本性清淨，客塵煩惱所染[A10]污故，相不清淨。……彼說染[A11]污不染[A12]污心，其體無異。謂若相應煩惱未斷，名染[A13]污心，若時相應煩惱已斷，名不染心。如銅器等未除垢時，名有垢器等；若除垢已，名無垢器等：心亦如是」。分別論者的心淨說，《阿毘達磨順正理論》卷七二(大正二九．七三三上)也說：「分別論者作如是言：唯有貪心今得解脫，如有垢器，後除其垢；如頗胝迦由所依處顯色差別，有異色生。如是淨心貪等所染，名有貪等，後還解脫。聖教亦說心本性淨，有時客塵煩惱所染」。「分別論者」的心性本淨，在煩惱未斷以前，是性淨相染的；雖有染污相，而心的體性不變。在「分別論者」說來，有染污心與不染污心，不是有兩類不同的心，而是「其體無異」的「一心」，只是相應煩惱斷與未斷的差別。有染污是客塵所染，是外鑠的，其體無異的心，本性是清淨的。《大毘婆沙論》所說的「一心相續論者」，與「分別論者」的見解是一致的，如卷二二(大正二七．一一〇上)說：「有執但有一心，如說一心相續論者，彼作是說：有隨眠心，無隨眠心，其性不異。聖道現前，與煩惱相違，不違心性；為對治煩惱，非對治心。如浣衣、磨鏡、鍊金等物，與垢等相違，不違衣等，聖道亦爾。又此身中，若聖道未現在前，煩惱未斷故，心有隨眠。聖道現前，煩惱斷故，心無隨眠。此心雖有隨眠、無隨眠時異，而性是一。如衣、鏡、金等，未浣、磨、鍊等時，名有垢衣等。若浣、磨、鍊等已，名無垢衣等。有無垢等，時雖有異而性無別，心亦如是」。「一心相續論者」所舉的譬喻，是出於《增支部．三集》的。「但有一心」；「而性是一」；「而性無別，心亦如是」，與「分別論者」的「其體不異」，完全一致。在《成實論》中，有「相續心」的「一心論」[7]。《大毘婆沙論》還有「一覺論者」[8]。這些，可能不屬於同一部，但是大同小異的「心性本淨論者」。「心性本淨」，是大眾部及分別說部系所主張的。近於分別說部的《舍利弗阿毘曇論》，引用「心性清淨，為客塵染」的教說，也與《增支部》所說相合[9]。但在說一切有部，是沒有「心性本淨」的經說，也否定了「心性本淨」的理論，如《阿毘達磨順正理論》卷七二(大正二九．七三三上——中)說：「分別論者作如是言：……聖教亦說心本性淨，有時客塵煩惱所染。……故不應說心本性淨，有時客塵煩惱所染。若抱愚信，不敢非撥言此非經，應知此經違正理故，非了義說」。各部派所傳的《阿含經》，有不少出入。「分別論者」所誦的經中，有「心性本淨，客塵所染」說，而說一切有部經中，是沒有的。在宗教的傳統信仰中，要別人捨棄自宗的經文，是不容易的，所以只能論斷為「非了義說」，依正理而作解說與會通。總之，在說一切有部（及犢子部、經部），這是「非經」、「非了義說」。不過，「心性本淨」說在佛法中，是了義或不了義，方便說或究竟說，如以自宗的理論為標準，是不可能為人接受的！集成的四部《阿含經》，有一古代傳來的判別準繩，就是約四部的特性說，有不同的四種宗趣。如赤銅鍱部（[A14]Tāmraśāṭīya）的覺音（Buddhaghoṣa）三藏，初期大乘的龍樹（Nāgārjuna）菩薩，就有類似的傳說，那就是：《長阿含經》是「吉祥悅意」，「世界悉檀」；《中阿含經》是「破斥猶豫」，「對治悉檀」；《增壹阿含經》——《增支部》是「滿足希求」，「各各為人（生善）悉檀」；《雜阿含經》是「顯揚真義」，「第一義悉檀」[10]。進一步說，古傳的《雜阿含經》，實綜合了修多羅（sūtra）、祇夜（geya）、記說（vyākaraṇa）——三部分而成。依四種宗趣來說，「修多羅」是原始結集的相應教，如蘊相應、處相應等，是第一義悉檀。「祇夜」是順俗的偈頌，起初是集十經為一頌的「結集文」。「記說」有如來記說、弟子記說、諸天記說。「諸天記說」，後來也稱為祇夜，就是「八眾偈」部分，是世界悉檀。「弟子記說」，如舍利弗（Śāriputra）說、目犍連（Mahāmaudgalyāyana）說等，是對治悉檀。「如來記說」，如聚落主、婆蹉出家等，是為人生善悉檀[11]。在原始聖典的考論中，知道《增壹阿含》——《增支部》，主要是依「如來記說」（如說三念、四念、六念，四不壞信，慈心，十善等），經《如是語》（itivuttaka）而擴編所成的[12]。「心性本淨」與鍊金等譬喻，《巴利藏》都在《增支部》中；漢譯《雜阿含經》，鍊金譬喻屬於「如來記說」部分。如考論沒有錯誤，[A15]那麼「如來記說」與《增支部》所說，「心性本淨」與鍊金等譬喻，都是「各各為人」——[A16]啟發人為善的意趣；不是第一義悉檀（顯揚真義），當然是「非了義說」了。《成實論》卷三(大正三二．二五八中)說：「心性非是本淨，客塵故不淨，但佛為眾生謂心常在，故說客塵所染則心不淨。又佛為懈怠眾生，若聞心本不淨，便謂性不可改，則不發淨心，故說本淨」。《成實論》的思想，近於經部（[A17]Sūtravādin）。《成實論》是不同意「心性本淨」的，但對「心性本淨」的教說，從應機設教——對治的為人意義，加以解說。有些人以為心是常在（住）的；在「原始佛教」中，常心是愚癡的邪見。對治常心的邪執，所以說心是可以成為不淨的。可以不淨，可見心是非常了。有些人自覺得心地不淨，煩惱重重，所以因循懈怠，不能勇猛的發心修行。為[A18]啟發這些懈怠人的善心，所以說：自心本來是清淨的，暫時為煩惱所染，為什麼不自勉而發淨心呢！為什麼為眾生說如來藏？《寶性論》舉出了五項理由，第一項就是「以有怯弱心」[13]，與《成實論》「為懈怠者」說相合；也與《增支部》的「各各為人生善」相合，這應該就是說「心性本淨」的根本意趣。「心性本淨」論者，並不是從義理的論究中，得出「心淨」的結論；也不是大乘那樣，以自己修持的體驗為依據。古代的「心性本淨論」者，如「分別論者」，「一心相續論者」，主要是應用世俗的譬喻，以譬喻來說明「心性本淨」。如上文所引的，「一心相續論者」，舉浣衣、磨鏡、鍊金等譬喻；「分別論者」，以銅器（垢或除垢）、日月為五事所覆、頗胝迦等譬喻。這些譬喻，如浣衣、磨鏡、鍊金、除銅器垢，比喻了性本清淨，只是染上些塵垢，可以用浣、磨等方法來恢復本淨；這是轉染還淨的說明。這些譬喻，有自體與外鑠的「主」、「客」意義。日月為五事所覆，五事是煙、雲、塵、霧、羅睺羅手。雖譬喻的意義相近，但以日光與陰闇相關涉，說明心與煩惱的「相應相雜」[14]，可以引申出「道與煩惱同在」的理論。頗胝迦寶（sphaṭika），是「瑩淨通明」的，與紅色等物品在一起，就會成紅色等。這一譬喻，本是數論（Sāṃkhya）外道用來比喻自我與覺的[15]。《順正理論》引用了頗胝迦喻，早一些的唯識學要典《解深密經》，也用來比喻三性的染淨[16]。「心性本淨」論者專憑譬喻來說明的學風，使我們想到了《如來藏經》、《大般涅槃經》（前分）的風格。古代的正理（[A19]Nyāya）學派，立譬喻量（upamāna-pramāṇa），以為譬喻有成立正理的力量。在後起的論理學中，譬喻量沒有成立正理的力量而被取消了，然古代以為是可以成立的，所以部分佛經廣泛的應用。成立「心性本淨」的譬喻，是通俗的，合於常情的，在佛法普及化的過程中，容易為人接受而日漸光大起來。然佛法立二諦，依世俗而引向勝義；立四悉檀，方便誘化，而以第一義悉檀為究極。《瑜伽師地論》立四真實，在悟入的真實以外，立「世間極成真實」，「道理極成真實」。「道理極成真實」，是從叡智的觀察研究而來，與「世間極成真實」不同[17]。這猶如科學的理論，與常識的見解不同一樣。「心性本淨」說，始終以常識的譬喻為依據，是平易近人的，但決不是深徹的！這所以阿毘達磨論師要一再的說：「世俗法異，賢聖法異」。心、意、識，一般是看作同名而異實的，所以綜合為「心意識」一詞。在經典的應用中，雖然並不嚴格，卻也表示出每一名字的特性；這在古代阿毘達磨論師，早就注意到了。[A20]那麼「心性本淨」的心，有什麼特殊的意義呢？心（citta）的特義，如古師說[18]：1.「心是種族義。……彩畫是心業。……滋長是心業」。2.「集起故名心。……淨不淨界種種差別故名為心」。滋長、集起、種族，這些「心」的意義，都是種種的積集，依積集而有所生起。「彩畫」的譬喻，也是以種種色彩，畫成種種圖像的意思。所以，對於種種的統一，不離種種而起的心，並不表示單一性。如三增上學中，稱定學為心學。由於「定」是持心不動亂，使散亂的歸於平靜，於一境上，心心相續不亂，名為「心一境性」，定也就名為「心」了。後代大乘唯識學者，以心為阿賴耶識，正因為：「此識，色聲香味觸等積集滋長故」；「種種法熏習種子所積集故」；「由種種法熏習種子所積集故」[19]。由於這一特性，除有關認識的、執取的名為「識」，引發行為，發生諸識的名為「意」而外，經中都泛稱為心，心是通泛的、總略的名詞。在經中，比起意與識來，心的應用不少，但都是不加分析的。如與身相對的心，身行與心行，身受與心受，身精進與心精進，身輕安與心輕安，身遠離與心遠離，都是內心的通稱。由於心為通稱，所以《雜阿含經》卷一〇(大正二．六九下)說：「比丘！心惱故眾生惱，心淨故眾生淨。比丘！我不見一色種種如斑色鳥，心復過是。所以者何？彼畜生心種種故色種種」。眾生的惱——雜染與清淨，是以心為主導的，因心的雜染而成為雜染，心的清淨而成為清淨。心是種種心，一切內心作用，都是可以稱為心的。如《相應部》等立十六心（他心智所知的心）：有貪心，離貪心，有瞋心，離瞋心、有癡心，離癡心，攝心，散心，廣大心，非廣大心，有上心，無上心，定心，不定心，解脫心，不解脫心[20]。十六心的前六心，也許會被想像為：有貪心、離貪心等，似乎在貪、瞋、癡以外，別有心體的存在。然從攝心、散心、廣大心、非廣大心等而論，十六心的被稱為心，到底不外乎通稱。所以聖教所說的心，是表示集中的，積聚的，總略的，是種種的統一，純屬於現象論的立場。「心」有種種統一的意義，所以在佛法的發展中，學者的解說，傾向於心的統一。一、如阿毘達磨論者的「心王」說：人心有或善或惡，或受或想或思等無數的作用，在分別的論究中，受、想等被分離出來，稱為「從心而有」，「依心而起」的「心所有法」。「心所」以外的，稱為心（王）——六識。分離了「心所有法」的心，近於現代心理學上的統覺作用。從種種心所而論到所依的一心（六識中的一識），也會被誤解為心體與心用。好在阿毘達磨論者不這麼說、認為心與心所是同樣的，只是總相知（是心）與種種別相知（是心所）的差別。二、如一心論者，引用「心[A21]遍行獨行」，而以為不同的六識，只是一心的差別。三、如心性本淨論者：經上說：「心極光淨，客塵所染」，依世俗的譬喻，而解說為「性淨而相染」。心是內在的一心，雜染或離染，而心體是清淨的。佛教界傾於內在的統一，是與世間心境相應的。一般人的見解，總是這樣的：說到死生相續，就想到有一貫通前死後生者的存在，否則就不能說前後延續。說到從雜染到清淨，從繫縛到解脫，就設想為必有一貫通染與淨，貫通縛與脫的存在。這是世間的知見，為成立一心，或神我的意識根源。心淨而有煩惱，煩惱除了而心還清淨，「心」就是貫通染淨的所依自體，正如洗衣的衣，磨鏡的鏡，鍊金的金一樣。以世俗譬喻而成立的「心性本淨」，確是適合於世間一般的見識，而富有[A22]啟發人心向善的作用。第二節 初期大乘的心性本淨說「心性本淨」，起初為《增支部》所集錄，後來為大眾部（[A23]Mahāsāṃghika）、分別說部（[A24]Vibhajyavādin）各派所宣揚，成為佛教界論諍的主題之一[1]。大乘佛教興起，採用了「心性本淨」說。重慧的大乘，如《般若經》等，從般若體悟的立場，給以不同的獨到解說。成立於西元以前，被考定為「原始般若」部分[2]，已經說到了這一問題，如《小品般若波羅蜜經》卷一(大正八．五三七中)說：「菩薩行般若波羅蜜時，應如是學！不念是菩薩心，所以者何？是心非心，心相本淨故」。「爾時，舍利弗語須菩提：有此非心心不？須菩提語舍利弗：非心心可得若有若無不？舍利弗言：不也。須菩提語舍利弗：若非心心不可得有無者，應作是言有心無心耶」！「舍利弗言：何法為非心？須菩提言；不壞不分別」。與本經同類而廣略不同的經本很多，唐玄奘所譯的，就有五部（《大般若經》的前五分）。無論是梵本、漢譯本等，文字上有些出入，而以「本性淨」來證成「是心非心」，是沒有實質差異的。是心非心（[A25]tac cittam acittaṃ），對於部派佛教中，以為相續心或與煩惱相應的心，本來是清淨的見解，可說是從根本上給以否定。《般若經》所說的「非心」，是心空、心不可得的意思。心性（[A26]cittatā）寂滅不可得，所以說「心（的）本性情淨」（[A27]prakṛti-citta-prabhāsvaratā）。接著，引起兩層問答：一、「是心非心」，不要以為有一非心的心（這是常情的意解），因為既然「非心」，不應該再問是有是沒有。「非心」是超越了有與無的概念，不能說是有是無的。二、「非心」——心不可得，是說不壞（avikāra）、不分別（avikalpa）。沒有變異（壞），沒有差別（玄奘所譯的前三分，作「無二、無二分」；或「無分、無別」），就是（真）如（tathatā），不是世間分別心所分別那樣的。對於「心性本淨」，《般若經》從勝義（Paramârtha）體悟的立場，糾正以心為清淨的見解，一直為後代中觀（Mādhyamika）、唯識（[A28]Vijñānavādin）二派所宗奉。所引的經文，比對「小品」類《般若經》的各種本子，所說的「心」，有菩薩心（bodhisattva-citta）、菩提心（bodhi-citta）的不同，如[3]：1.「不念是菩薩心。（所以者何？是心非心，心相本淨故）」。2.「心不當念是菩薩」。3.「其心不當自念我是菩薩」。4.「不執著是菩薩心」。5.「彼菩薩雖如是學，不應生心我如是學」。6.「不當念是我知道意」。7.「不執著大菩提心」。在大乘佛教的開展中，起先是「菩薩心」，遲一些才成立「菩提心」一詞[4]。如上文所引的2.，是後漢（西元二世紀八十年代）支婁迦讖（Lokarakṣa）所譯的《道行般若經》，為最古譯出的《般若經》。4.是唐玄奘所譯的，《大般若經》的第五分，是文字最簡短的。最先譯出的，最簡短的，都作「菩薩」與「心」，與鳩摩羅什（Kumārajīva）所譯的《小品般若經》一致。從文義的先後來說，須菩提（Subhūti）說：菩薩、菩薩的名字不可得，般若、般若的名字不可得。菩薩與般若都不可得，如聽了而能體悟，不驚不怖的，那就是菩薩應學的般若波羅蜜。接著說：菩薩這樣的學，不念（manyeta）——不執著、不高慢是菩薩心。上文從菩薩與般若——我、法的都不可得，指出菩薩應這樣的學般若。然後，使菩薩反觀自心——知道我、法都不可得的心，也是不可得而不可著的。依修行的過程來說，前說所觀的不可得，次說能觀的不可得。如改作「菩提心」，在文義上，就不免感到突然了！在大乘佛教開展中，菩提心受到了佛教界的重視，菩薩心也就被轉化為菩提心了。如 6.是吳支謙（西元三世紀初）譯出的《大明度經》，作「不當念是我知道意」，道意是菩提心的古譯。7.是玄奘所譯《大般若經》的〈第四分〉，譯為「不執著大菩提心」。現在梵本的《八千頌般若經》（[A29]Aṣṭasāhasrikāprajñāpāramitā-sūtra），也作「菩提心不應著」（[A30]bodhicittena namanyeta）；manyeta 有高慢的意思。進一步，到了《[A31]大品般若經》及[A32]《十萬頌般若經》（與玄奘譯的前三分相當），就引申為「菩提心」（bodhi-citta），「無等等心」（[A33]asamasama-citta），「廣大心」（[A34]udāra-citta）——三心。羅什所譯的《大品般若經》，作「得是心」，「無等等心」，「大心」[5]；「得是心」，一定是「菩提心」的訛寫。這樣，本是觀能觀心的本性清淨，演化為菩提心的本性清淨了。心性本淨的「清淨」——prabhāsvara 有「明淨」的意思，是繼承《阿含經》說而來的。依《般若經》說，清淨並不局限於心的本性，而是通於一切法的。如《小品般若經》說：「一切法本清淨相」[6]。清淨，《般若經》是形容諸法甚深相的；經說極多，如《小品般若波羅蜜經》卷七(大正八．五六六下)說：「如來所說無盡，無量，空，無相，無作，無起，無生無滅，無所有，無染，涅槃，但以名字方便故說」。《[A35]大般若經．第五分》說：「諸如是等無量法門，義實無異，皆是如來方便演說」[7]。無染是清淨的異名，所以《大智度論》卷六三(大正二五．五〇七上)說：「諸法實相常淨。……是清淨有種種名字，或名如、法性(界)、實際，或名般若波羅蜜，或名道(菩提)，或名無生、無滅、空、無相、無作、無知、無得，或名畢竟空等，如是無量無邊名字」。依經、論所說，清淨，無生，空等，都是「異名同實」。方便的約境說，名為（真）如、法界、實際等。約行說，名為空，無相，般若等。約果說，名為菩提，涅槃等。雖有種種名字，而都表示那勝義的體悟內容。《般若經》的「心本性淨」，可說引發了自性清淨如來藏說[8]，但方法是不同的。《般若經》是平等法門，觀一切法都是「本性空」的；如說「本性淨」，那就是一切法本性淨。如《摩訶般若波羅蜜經》卷三(大正八．二三四上)，在說明了「是心非心，心相本淨故」，接著就說：「舍利弗復問須菩提：但心不壞不分別，色亦不壞不分別，乃至佛道(菩提)亦不壞不分別耶？須菩提言：若能知心相(性)不壞不分別，是菩薩亦能知色，乃至佛道不壞不分別」。「不壞不分別」，是「心非心相」的意義。在菩薩觀慧中，不但是心，色……佛菩提，一切都是不壞不分別，也就都是本性淨的。所以《般若經》說：「我不可得，……佛不可得，畢竟淨故」[9]。「我不可得，……五眼不可得，畢竟淨故」[10]。《小品般若波羅蜜經》卷三(大正八．五五一中)說：「須菩提！色淨即是果淨，色淨故果亦淨。受、想、行、識淨即是果淨，受、想、行、識淨故果亦淨」。「須菩提！色淨即是薩婆若淨，薩婆若淨故色淨。須菩提！色淨、薩婆若淨，無二無別，無異無壞。受、想、行、識淨，即是薩婆若淨，薩婆若淨故，受、想、行、識淨。須菩提！薩婆若淨、受、想、行、識淨，無二無別，無異無壞」。《般若經》是實踐的平等法門，說一切法本空，一切法本淨，而不是特重於心性本淨的。所以說清淨，我與法，色與心，凡與聖，道與果，沒有一法不是畢竟清淨的。這是般若正觀的平等法門，是實踐的，向上的。如來藏自性清淨，指出眾生本有如來性，為成佛淨因；或以如來藏為依止，建立凡聖、染淨一切法。這是重於心（或我）的，說明的，從上向下的（或稱之為「卻來門」）。所以《般若經》的心性本淨說，可能引發如來藏說，卻不是如來藏說。《般若經》說一切法本性空（prakṛti-śūnyatā），又說一切法畢竟空（[A36]atyanta-śūnyatā）；說本性淨（[A37]prakṛti-viśuddha），又說畢竟淨（[A38]atyanta-viśuddha）。淨與空，有什麼不同意義呢？《大智度論》卷六三(大正二五．五〇八下)說：「畢竟空即是畢竟清淨，以人畏空，故言清淨」。空與淨，只是名字不同，而內容是一樣的。佛法所說的空，是「最甚深處」，而聽者容易想像為什麼都沒有。愛有惡空，是眾生的常情，所以大乘空義，屬於少數，而非一般人所能信受的，信受也容易誤解的。為了教化的方便，所以又稱為本性淨，畢竟淨。雖內容還是一樣，而在聽眾聽起來，似乎有清淨微妙的存在，只要有所依著，就易於接受了。龍樹這一解說，對「初期大乘」說空，而演化為「後期大乘」的說有，提貢了一項應機設教的合理解說。「初期大乘經」的部類非常多，有關心性本淨說，大抵與《般若經》相契合，如《思益梵天所問經》卷三(大正一五．五一中)說：「前際一切法淨，後際一切法淨，現在一切法淨，是三世畢竟淨，無能令不淨，性常淨故，是以說一切諸法性常清淨」。「何謂諸法性淨？謂一切法空相，……無相相，……無作相，……是名性常清淨。以是常淨相，知生死性即是涅槃性，涅槃性即是一切法性，是故說心性常清淨」。「譬如虛空，若受垢[A39]污，無有是處；心性亦如是，若有垢[A40]污，無有是處。……以心相實不垢[A41]污，性常明淨，是故心得解脫」。《思益經》從一切性——空、無相、無作的常清淨，說到心性常清淨。舉虛空為譬喻，比喻凡夫心從來不為客塵所染污。這是在法法性淨的理念中，闡明心解脫（citta-vimukti）的可能。因為「設垢[A42]污者，不可復淨」；修行而能達成心淨解脫，可見心性的本來清淨。大乘經採用「心性本淨」說，是應用到多方面的，如《持世經》所說的心念處（[A43]Citta-smṛtyupasthāna）。觀心的生滅，虛妄無實，「從本以來，不生、不起，性常清淨，客塵煩惱染故有分別」。從通達心無心相，「不分別是心是非心，但善知心無生相」。「不得心垢相，不得心淨相，但知是心常清淨相」[11]。心常清淨，是超越於是垢是淨的；不著垢相、淨相，才是經說心性常淨的意趣所在[12]。《阿闍世王經》，是以悟解罪性本空，而懺除罪業為主題的。懺罪的教授，是說明心不可得：不在內，不在外，不在中間；過去心已滅，未來心未至，現在心不住；心無形、無處，無來無去。心如虛空那樣，煙、霧等五事，不能使虛空有垢，所以說：「心者本淨故，亦無有沾[A44]污，亦無有而淨者」[13]。如《大淨法門經》，應用於煩惱即菩提的說明。一般以為心本清淨，而不知一切法本來清淨，貪、瞋、癡等煩惱也是本來清淨，所以說：「若能思惟分別貪欲、瞋怒、愚癡及諸塵勞，本悉清淨，是則菩薩求佛道也」[14]。從這幾部大乘經來看，心性本淨，只是心空、不可得的別名，決不是說：心有清淨莊嚴的功德。」(CBETA 2020.Q4, Y39, no. 37, pp. 67a02-87a7)[A1]：citta-prakṛti-viśuddhi【CB】，citta-prakṛitiviśuddhi【印順】[A2]：āvaraṇa【CB】，āvaraṇāni【印順】[A3]：啟【CB】，啓【印順】[1]：《增支部．三集》（南傳一七．四一六——四二一）。[2]：《雜阿含經》卷四七（大正二．三四二上）。《增支部．三集》（南傳一七．四二一——四二四）。[3]：《增支部．五集》（南傳一九．二二——二六）。《相應部．覺支相應》（南傳一六上．二八五——二八七）。[4]：《增支部．五集》（南傳一九．三二〇——三二七）。《相應部．覺支相應》（南傳一六上．三二四——三三一）。[5]：《增支部．三集》（南傳一七．三三六——三四一）。[A4]：Mahāsāṃghika【CB】，Mahāsaṃghikāḥ【印順】[A5]：Vibhajyavādin【CB】，Vibhajyavādināḥ【印順】[A6]：污【CB】，汚【印順】[A7]：已【CB】，以【印順】(cf. 《隨相論(解十六諦義)》卷1(CBETA, T32, no. 1641, p. 163, b7-11))[6]：《隨相論》（大正三二．一六三中）。[A8]：Mahīśāsaka【CB】，Mahīśāsakāḥ【印順】[A9]：Sarvāstivāda【CB】，Sarvāstivādin【印順】[A10]：污【CB】，汚【印順】[A11]：污【CB】，汚【印順】[A12]：污【CB】，汚【印順】[A13]：污【CB】，汚【印順】[7]：《成實論》卷三（大正三二．二五八中）。[8]：《阿毘達磨大毘婆沙論》卷一一（大正二七．五五中）。[9]：《舍利弗阿毘曇論》卷二七（大正二八．六九七中）。[A14]：Tāmraśāṭīya【CB】，Tāmra-śāṭīyāḥ【印順】[10]：拙作《原始佛教聖典之集成》（四八八——四九一）。[11]：拙作《原始佛教聖典之集成》（六七六——六八三）。[12]：拙作《原始佛教聖典之集成》（七六四——七八七）。[A15]：那麼【CB】，那末【印順】[A16]：啟【CB】，啓【印順】[A17]：Sūtravādin【CB】，Sūtravādināḥ【印順】[A18]：啟【CB】，啓【印順】[13]：《究竟一乘寶性論》卷四（大正三一．八四〇下）。《佛性論》卷一（大正三一．七八七上）。[14]：《阿毘達磨大毘婆沙論》卷二七（大正二七．一四一上）。[15]：坂本幸男〈心性論展開的一斷面〉（《印度學佛教學研究》二卷一號）。[16]：《解深密經》卷二（大正一六．六九三中）。[A19]：Nyāya【CB】，nyāya【印順】[17]：《瑜伽師地論》卷三六（大正三〇．四八六中）。[A20]：那麼【CB】，那末【印順】[18]：1.《阿毘達磨大毘婆沙論》卷七二（大正二七．三七一中）。2.《阿毘達磨俱舍論》卷四（大正二九．二一下）。[19]：《解深密經》卷一（大正一六．六九二中）。《攝大乘論本》卷上（大正三一．一三四上）。《成唯識論》卷三（大正三一．一三下）。[20]：《相應部．神足相應》（南傳一六下．一一四）。[A21]：遍【CB】，徧【印順】[A22]：啟【CB】，啓【印順】[A23]：Mahāsāṃghika【CB】，Mahāsaṃghikāḥ【印順】[A24]：Vibhajyavādin【CB】，Vibhajyavādināḥ【印順】[1]：「心性本淨，性本不淨」，為「人喜起諍論」的「十論」之一，如《成實論》卷二說（大正三二．二五三下、二五八中）。[2]：原始般若的論定，如拙作《初期大乘佛教之起源與開展》（六二七——六三八）。[A25]：tac cittam acittaṃ【CB】，tac cittam acittaṁ【印順】[A26]：cittatā【CB】，cittata【印順】[A27]：prakṛti-citta-prabhāsvaratā【CB】，prakṛtiś cittasya prabhā-svaratā【印順】[A28]：Vijñānavādin【CB】，Vijñānavadin【印順】[3]：1.《小品般若波羅蜜經》卷一（大正八．五三七中）。2.《道行般若波羅蜜經》卷一（大正八．四二五下）。3.《摩訶般若波羅蜜鈔經》卷一（大正八．五〇八下）。4.《大般若波羅蜜多經》（〈第五分〉）卷五五六（大正七．八六六上）。5.《佛母出生三法藏般若波羅蜜多經》卷一（大正八．五八七中）。6.《大明度經》卷一（大正八．四七八下）。7.《大般若波羅蜜多經》（〈第四分〉）卷五三八（大正七．七六三下）。[4]：參閱靜谷正雄《初期大乘佛教之成立過程》（六五）。[A29]：Aṣṭasāhasrikāprajñāpāramitā-sūtra【CB】，Aṣṭasāhasrikā-pra jñāpāramitā-sūtra【印順】[A30]：bodhicittena namanyeta【CB】，bodhicittena na-manyeta【印順】[A31]：大品般若經【CB】，大品般若【印順】[A32]：十萬頌般若經【CB】，十萬頌般若【印順】[A33]：asamasama-citta【CB】，asamasama-c.【印順】[A34]：udāra-citta【CB】，udāra-c.【印順】[5]：《摩訶般若波羅蜜經》卷三（大正八．二三三下）。[6]：《小品般若波羅蜜經》卷八（大正八．五七四中）。《道行般若波羅蜜經》卷八（大正八．四六五上）。[A35]：大般若經【CB】，般若【印順】[7]：《大般若波羅蜜多經》（〈第五分〉）卷五六二（大正七．九〇四中）。[8]：《楞伽阿跋多羅寶經》卷二說：「大慧！有時說空、無相、無願，如、實際、法性，法身、涅槃，離自性，不生不滅，本來寂靜，自性涅槃，如是等句說如來藏已，如來、應供、等正覺為斷愚夫畏無我句故，說離妄想無所有境界如來藏門」（大正一六．四八九中）。[9]：《摩訶般若波羅蜜經》卷三（大正八．二三八下）。[10]：《摩訶般若波羅蜜經》卷六（大正八．二六〇下——二六一上）。[A36]：atyanta-śūnyatā【CB】，atyanta-ś.【印順】[A37]：prakṛti-viśuddha【CB】，prakṛti-viśuddhi【印順】[A38]：atyanta-viśuddha【CB】，atyanta-v.【印順】[A39]：污【CB】，汚【印順】[A40]：污【CB】，汚【印順】[A41]：污【CB】，汚【印順】[A42]：污【CB】，汚【印順】[A43]：Citta-smṛtyupasthāna【CB】，citta-smṛty-upasthāna【印順】[11]：《持世經》卷三（大正一四．六五八下）。[12]：《大智度論》卷一九（大正二五．二〇三下——二〇四上），觀心念處，就是引用《持世經》的。[A44]：污【CB】，汚【印順】[13]：《阿闍世王經》卷下（大正一五．四〇一下、四〇三上——下）。《文殊師利普超三昧經》卷下（大正一五．四二一下——四二二上、四二四中——四二五上）。[14]：《大淨法門經》（大正一七．八二四上）。
《佛法概論》：「初期大乘的代表作，如《般若經》的《小品》、《大品》，《華嚴經》的〈入法界品〉，《大寶積經》的〈普明菩薩會〉，還有《持世經》、《思益經》等。大乘經與小乘論，是佛教分化中產生的教典，也即是大乘與小乘的分宗。大乘佛教著重貫通、直覺，重在讚仰佛陀的行果；小乘佛教注重精密、思辨，重在生死解脫的事理。小乘論淵源於釋尊的言教，大乘經卻從釋尊的本生、本行進窺佛陀的精神。大乘經是藝術化的，小乘論是科學化的。大乘經富有佛教傳統的實踐精神，小乘論卻不免流於枯燥與煩瑣。但論典保存作者的名字，體裁與經、律不同，這比大乘經的適應世俗、題為佛說，使經本與義說不分，也自有它的長處。這兩者，一是菩提道中心的，一是解脫道中心的；一重緣起的寂滅，一重緣起的生滅。從釋尊的本教看，可說各得佛法的一體。這是第二期的教典。」(CBETA 2020.Q4, Y08, no. 8, p. 35a1-10)
