English
English version: ‘Whether it is 'I' or 'that,' when that ceases to experience sensation and perception (saṃjñā vedanā), one penetrates that the skandha of perception (saṃjñā-skandha) is without origination. One does not see where the skandha of perception comes from or where it goes to, but it arises from past karmic causes corresponding to delusion, and is bound by present conditions. The skandha of perception is without a skandha. Observing and discerning the skandha of perception, it comes from nowhere and goes nowhere, thus penetrating that the skandha of perception is without origination. Nor does one discriminate the cessation of the skandha of perception, but only for the sake of ceasing all skandhas of sensation and perception, one abides in true knowledge and vision. ‘When a Bodhisattva truly observes the skandha of perception, they are far from all paths of thought, and do not abide in any path of thought. But they abide in the knowledge and vision of the skandha of perception, and also in the true nature of the skandha of perception, without craving the skandha of perception. They truly observe all skandhas of perception, and truly know the arising, cessation, and exhaustion of the skandha of perception. ‘Dhrtarashtra (持世, name of a person)! When a Bodhisattva-Mahasattva thus correctly observes and discerns the skandha of perception, they are separated from the desire and attachment to the skandha of perception, and can also practice the path of cutting off desire and attachment to the skandha of perception. ‘Dhrtarashtra (持世, name of a person)! What is meant by a Bodhisattva-Mahasattva observing and discerning the skandha of formations (saṃskāra-skandha)? Dhrtarashtra (持世, name of a person)! A Bodhisattva-Mahasattva observes that the skandha of formations arises from delusion, and exists through false recollection, discrimination, and borrowing. At that time, the Bodhisattva observes all actions of body, speech, and mind as impure, impermanent, suffering, empty, and without self. When observing thus, they think: ‘The skandha is not the skandha of formations, the skandha of suffering is the skandha of formations, the skandha born of conditions is the skandha of formations, the skandha of appearance is the skandha of formations, and all skandhas of formations neither increase nor decrease nor gather. If there is no maker of actions of body, speech, and mind, the wise do not crave and receive this skandha of formations. Why? These actions of body are not within the body, not outside the body, not in between. The actions of speech and mind are also thus, not within the mind, not outside the mind, not in between. There is no characteristic of the skandha of formations within the skandha of formations. Why? This skandha of formations arises from various conditions and delusion, is false and untrue, is gathered by the fruits of past karma, and also causes dependence on conditions, and is able to perform actions. All actions, whether actions of body, speech, or mind, are not true actions, but are actions of non-existence, actions of falsehood, actions of delusion, therefore it is said that the skandha is not the skandha of formations. Why? The wise --------------------------------------------------------------------------------
Chinese
不决定得行阴相，是身行是口行是意行，此处彼处若内若外。又身口意行，尚无决定行相可得可说，何况行阴可得可说？是故说无阴是行阴。凡夫起颠倒想，贪着身口意行，忆念分别是行阴，为行阴所缚驰走往来。是凡夫人以颠倒故，起身口意行，起已贪着归趣，无法生法想，无阴生阴想。贪着颠倒行故，为行阴所系往来五道，常随身口意行，不能如实观身口意行，不能如实观行阴故，以身口意而起诸行。是诸凡夫着颠倒故，着不真法故，着虚妄故，数名行阴。’ “持世！菩萨于此中如是正观诸行无有根本，羸劣无力以众缘和合，可说行阴。是中无有真实行阴，无阴是行阴，从本已来不生是行阴，无性是行阴。诸行前际不可得，后际不可得，中际不可得，无有住时，诸行念念生灭。 “持世！菩萨如是正观行阴空不可得，不坚牢相，乃至毫厘亦不可得，作是念：‘是诸凡夫为不坚牢法所系，行阴所系，贪着所缚，起身口意行，我是行我所是行。起如是业为行阴所缚，不知行阴性入无明痴冥，于诸行中生真实想，以颠倒故贪着受取行阴。是人贪着受取行阴故，或起乐行，或起苦行，或起不苦不乐行。是人起乐行已得乐身，起苦行已得苦身，起不苦不乐行已得不苦不乐身。是人得乐身已生爱，得苦身已生瞋 现代汉语译本： ‘无法确定行阴的表相，无论是身体的行为、口头的言语还是意念的活动，无论是在这里还是在那里，无论是内在还是外在。而且，身、口、意三种行为，尚且没有确定的表相可以获得、可以描述，更何况行阴可以获得、可以描述呢？所以说没有阴就是行阴。凡夫产生颠倒的念头，贪恋执着于身、口、意的行为，回忆思念分别是行阴，被行阴所束缚，奔走往来。这些凡夫因为颠倒的缘故，产生身、口、意的行为，产生之后贪恋执着，产生无法产生法的想法，产生没有阴产生阴的想法。因为贪恋颠倒的行为，所以被行阴所束缚，在五道中往来，常常跟随身、口、意的行为，不能如实地观察身、口、意的行为，不能如实地观察行阴，因此通过身、口、意而产生各种行为。这些凡夫执着于颠倒，执着于不真实的法，执着于虚妄，常常被称作行阴。’（行阴：五蕴之一，指推动身心活动的行为和意志） ‘持世（菩萨名）！菩萨在这种情况下这样正确地观察，诸行没有根本，虚弱无力，由众多因缘和合而成，可以称作行阴。其中没有真实的行阴，没有阴就是行阴，从一开始就没有产生，没有自性就是行阴。诸行的前际不可得，后际不可得，中际不可得，没有停留的时间，诸行念念生灭。 ‘持世（菩萨名）！菩萨这样正确地观察，行阴是空，不可得，没有坚固的表相，乃至丝毫也无法获得，这样想：‘这些凡夫被不坚固的法所束缚，被行阴所束缚，被贪恋执着所捆绑，产生身、口、意的行为，认为‘我是行’，‘我所拥有的是行’。产生这样的业，被行阴所束缚，不知道行阴的本性，进入无明愚痴的黑暗之中，在诸行中产生真实的想法，因为颠倒的缘故，贪恋执着并接受行阴。这些人因为贪恋执着并接受行阴，所以或者产生快乐的行为，或者产生痛苦的行为，或者产生不苦不乐的行为。这些人产生快乐的行为之后得到快乐的身体，产生痛苦的行为之后得到痛苦的身体，产生不苦不乐的行为之后得到不苦不乐的身体。这些人得到快乐的身体之后产生爱，得到痛苦的身体之后产生嗔恨。
English
English version: ‘The characteristics of the formation aggregate (行阴, xíng yīn) cannot be determined, whether it is the action of the body, the speech of the mouth, or the activity of the mind, whether here or there, whether internal or external. Moreover, even the actions of body, speech, and mind do not have definite characteristics that can be obtained or described, how much less can the formation aggregate be obtained or described? Therefore, it is said that no aggregate is the formation aggregate. Ordinary people give rise to inverted thoughts, greedily clinging to the actions of body, speech, and mind, recalling and distinguishing them as the formation aggregate, bound by the formation aggregate, running back and forth. These ordinary people, because of inversion, give rise to the actions of body, speech, and mind, and after arising, they greedily cling to them, giving rise to the thought of the unarisen giving rise to the arisen, the thought of no aggregate giving rise to an aggregate. Because of greedily clinging to inverted actions, they are bound by the formation aggregate, going back and forth in the five paths, constantly following the actions of body, speech, and mind, unable to truly observe the actions of body, speech, and mind, unable to truly observe the formation aggregate, therefore, through body, speech, and mind, they give rise to various actions. These ordinary people, clinging to inversion, clinging to untrue dharmas, clinging to falsehood, are constantly called the formation aggregate.’ (行阴, xíng yīn: one of the five aggregates, referring to the actions and will that drive physical and mental activity) ‘Holder of the World (持世, Chí shì)! Bodhisattvas, in this, correctly observe that all actions have no root, are weak and powerless, and are a combination of many causes and conditions, which can be called the formation aggregate. There is no real formation aggregate in it, no aggregate is the formation aggregate, from the beginning it has not arisen, no nature is the formation aggregate. The past limit of all actions cannot be obtained, the future limit cannot be obtained, the middle limit cannot be obtained, there is no time of dwelling, all actions arise and cease moment by moment. ‘Holder of the World (持世, Chí shì)! Bodhisattvas correctly observe that the formation aggregate is empty and unobtainable, without a solid appearance, not even a hair's breadth can be obtained, thinking thus: ‘These ordinary people are bound by impermanent dharmas, bound by the formation aggregate, tied by greedy clinging, giving rise to the actions of body, speech, and mind, thinking ‘I am the action,’ ‘What I possess is the action.’ Giving rise to such karma, they are bound by the formation aggregate, not knowing the nature of the formation aggregate, entering the darkness of ignorance and delusion, giving rise to real thoughts in all actions, because of inversion, greedily clinging to and accepting the formation aggregate. These people, because of greedily clinging to and accepting the formation aggregate, either give rise to pleasant actions, or give rise to painful actions, or give rise to neither pleasant nor painful actions. These people, having given rise to pleasant actions, obtain a pleasant body, having given rise to painful actions, obtain a painful body, having given rise to neither pleasant nor painful actions, obtain a body that is neither pleasant nor painful. These people, having obtained a pleasant body, give rise to love, having obtained a painful body, give rise to hatred. --------------------------------------------------------------------------------
Chinese
，得不苦不乐身已生愚痴。是人以爱瞋痴故，不见诸行过恶，不能清净身口意行。是人身口意行不清净故，堕不清净道中，所谓地狱、畜生、饿鬼；或时暂生天人中，贪着身口意行，深着行阴。’ “菩萨摩诃萨应如是正观，今我等不应随凡夫学，我等应清净身口意行，不应贪着行阴，应观行阴过恶，应求出行阴道。如是观者名为如实正观行阴，亦名正观行阴无常。即时如实观诸行，诸行集诸行灭诸行灭道，不受不贪不着诸行，亦不贪不着行阴。如是观时远离行相，亦行无行阴道，即观诸行空。于一切诸行中，惊怖生厌离心，但起清净身口意行，坏行相故，离行阴相故。是人有所得身皆是清净。何以故？是人身业清净，口业清净，意业清净，身行清净，口行清净，意行清净。是人远离行阴相，坏诸法及根本相。如是正观时，见行阴无所从来亦无所去，不得诸行决定生相，亦不得决定灭相，即观诸行无生灭相，一切诸行亦无生灭。 “是人观一切诸行无生灭相，生厌离心，正通达诸行集灭相。虽证诸行无生相，而善通达诸行相。何以故？持世！是行阴无决定相。譬如芭蕉坚牢相不可得，无坚牢相亦不可得，行阴亦如是，坚牢相不可得，无坚牢相亦不可得。持世！菩萨摩诃萨如是观察选择思惟入于行阴。”◎ 现代汉语译本：‘如果（有人）得到不苦不乐的身体，但已经产生了愚痴。这个人因为爱、瞋、痴的缘故，看不见各种行为的过失和罪恶，不能够清净自己的身、口、意行为。这个人因为身、口、意行为不清净的缘故，就会堕入不清净的道路中，也就是地狱、畜生、饿鬼道；有时暂时能够生到天人之中，却贪恋自己的身、口、意行为，深深地执着于行阴（saṃskāra-skandha，五蕴之一，指意志、欲望等心理活动）。’ ‘菩萨摩诃萨（bodhisattva-mahāsattva，伟大的菩萨）应当这样正确地观察，现在我们不应该跟随凡夫俗子学习，我们应当清净自己的身、口、意行为，不应该贪恋执着于行阴，应当观察行阴的过失和罪恶，应当寻求出离这些过失和罪恶的方法。像这样观察的人，就叫做如实地正确观察行阴，也叫做正确地观察行阴的无常。当下就能如实地观察诸行（saṃskāra，一切有为法），诸行的生起、诸行的灭亡、诸行灭亡的道路，不接受、不贪恋、不执着于诸行，也不贪恋、不执着于行阴。像这样观察的时候，就能远离各种行为的表相，也能够做到行为而无所行，就能观察到诸行是空性的。对于一切诸行，产生惊恐、厌恶、远离的心，只是发起清净的身、口、意行为，因为破除了行为的表相，远离了行阴的表相。这样的人，所得到的身体都是清净的。为什么呢？因为这个人身业清净，口业清净，意业清净，身体的行为清净，口头的行为清净，意念的行为清净。这个人远离了行阴的表相，破除了诸法（dharma，佛法）以及根本的表相。像这样正确观察的时候，就能看见行阴无所从来，也无所去，得不到诸行决定产生的表相，也得不到决定灭亡的表相，就能观察到诸行没有生灭的表相，一切诸行也没有生灭。’ ‘这个人观察一切诸行没有生灭的表相，产生厌恶、远离的心，正确地通达诸行的生起和灭亡的表相。虽然证悟到诸行没有生起的表相，却能够很好地通达诸行的表相。为什么呢？持世（Dharanimdhara，人名）！这个行阴没有决定的表相。譬如芭蕉树，坚固的表相不可得，没有坚固的表相也不可得，行阴也是这样，坚固的表相不可得，没有坚固的表相也不可得。持世！菩萨摩诃萨就是这样观察、选择、思考、进入到行阴之中。’