English
English version: 'If one obtains a body that is neither painful nor pleasant, but foolishness has already arisen. Because of love, hatred, and delusion, this person does not see the faults and evils of actions, and cannot purify their actions of body, speech, and mind. Because this person's actions of body, speech, and mind are not pure, they fall into impure paths, namely hell, the animal realm, and the realm of hungry ghosts; or sometimes they are temporarily born among gods and humans, but they are greedy for their actions of body, speech, and mind, and deeply attached to the saṃskāra-skandha (the aggregate of mental formations).' 'A Bodhisattva-Mahāsattva (great Bodhisattva) should thus observe correctly, and now we should not follow the example of ordinary people, but we should purify our actions of body, speech, and mind, and should not be greedy for the saṃskāra-skandha, but should observe the faults and evils of the saṃskāra-skandha, and should seek a way to escape from these faults and evils. One who observes in this way is called truly and correctly observing the saṃskāra-skandha, and is also called correctly observing the impermanence of the saṃskāra-skandha. Immediately, one can truly observe all saṃskāras (conditioned phenomena), the arising of saṃskāras, the cessation of saṃskāras, the path to the cessation of saṃskāras, not accepting, not being greedy for, not being attached to saṃskāras, and also not being greedy for or attached to the saṃskāra-skandha. When observing in this way, one is far from the appearance of actions, and also practices without practicing, and thus observes that all saṃskāras are empty. In all saṃskāras, one generates fear, aversion, and a mind of detachment, but only initiates pure actions of body, speech, and mind, because the appearance of actions is destroyed, and the appearance of the saṃskāra-skandha is abandoned. The body of such a person is entirely pure. Why? Because this person's bodily karma is pure, their verbal karma is pure, their mental karma is pure, their bodily actions are pure, their verbal actions are pure, their mental actions are pure. This person is far from the appearance of the saṃskāra-skandha, and destroys all dharmas (teachings) and their fundamental appearances. When observing correctly in this way, one sees that the saṃskāra-skandha comes from nowhere and goes nowhere, and does not obtain a definite appearance of arising of saṃskāras, nor does one obtain a definite appearance of cessation, and thus one observes that saṃskāras have no appearance of arising or cessation, and all saṃskāras also have no arising or cessation.' 'This person observes that all saṃskāras have no appearance of arising or cessation, and generates a mind of aversion and detachment, and correctly understands the appearance of the arising and cessation of saṃskāras. Although one realizes that saṃskāras have no appearance of arising, one can still understand the appearance of saṃskāras well. Why? Dharanimdhara (name of a person)! This saṃskāra-skandha has no definite appearance. For example, with a banana tree, a solid appearance cannot be obtained, and the absence of a solid appearance also cannot be obtained. The saṃskāra-skandha is also like this, a solid appearance cannot be obtained, and the absence of a solid appearance also cannot be obtained. Dharanimdhara! A Bodhisattva-Mahāsattva observes, selects, thinks, and enters into the saṃskāra-skandha in this way.' -------------------------------------------------------------------------------- 持世经卷第一 大正藏第 14 册 No. 0482 持世经 持世经卷第二
Chinese
姚秦龟兹三藏鸠摩罗什译持世经五阴品第二之二 “◎持世！何谓菩萨摩诃萨正观察选择识阴？菩萨摩诃萨观非阴是识阴，颠倒阴是识阴，虚妄阴是识阴。何以故？持世！是识阴从颠倒起，虚妄缘所系，从先业有，现在缘所系，属众因缘，虚妄无所有，忆想分别起，从识而生，有所识故名之为识。从忆想分别觉观生，假借而有，有所识故数名为识。以识诸物故，以起心业故，以思惟故，众缘生相故，起种种思惟故，数名识阴。从有所识，有识像出，示心业故，摄思惟故，数名识阴。或名为心，或名为意，或名为识，皆是意业分别故，识阴所摄，识相识行识性示故，数名识阴。如是非阴是识阴，不生不起不作，但以颠倒相应缘虚妄识故，数名识阴。何以故？是识阴从众因缘生无自性，次第相续生，念念生灭，是识缘不生阴相。何以故？是识阴生相不可得，决定相亦不可得。生相不可得故，决定相不可得故，根本无所有故，自相无故，牢坚不可得故，智者正观察选择通达非阴是识阴。 “凡夫于非识阴生识阴相，以觉观分别忆想颠倒相应虚妄所缚，强名为识阴，贪着是识阴，依止所识，依止识种种示思 现代汉语译本 《持世经》卷一 大正藏第14册 No. 0482 《持世经》 《持世经》卷二 姚秦龟兹三藏鸠摩罗什译《持世经·五阴品》第二之二 ‘◎持世（菩萨名）！什么叫做菩萨摩诃萨正确地观察和选择识阴？菩萨摩诃萨观察到非阴（不是阴）是识阴，颠倒阴是识阴，虚妄阴是识阴。为什么这样说呢？持世（菩萨名）！这识阴是从颠倒产生的，被虚妄的因缘所束缚，从先前的业力而来，被现在的因缘所束缚，属于众多的因缘，虚妄而没有真实自性，由忆想和分别产生，从识而生，因为有所识，所以称之为识。从忆想、分别、觉观产生，是假借而有的，因为有所识，所以数名为识。因为识能识别诸物，因为能发起心业，因为能思惟，因为是众缘和合而生的现象，因为能发起种种思惟，所以数名为识阴。从有所识，有识的形象显现出来，显示心业的缘故，摄取思惟的缘故，数名为识阴。或者名为心，或者名为意，或者名为识，这些都是意业分别的缘故，被识阴所摄，识的相、识的行、识的性显示的缘故，数名为识阴。像这样，非阴是识阴，不生、不起、不作，只是因为与颠倒相应，因缘虚妄的识的缘故，数名为识阴。为什么这样说呢？这识阴是从众多因缘而生，没有自性，次第相续而生，念念生灭，这识的因缘不生阴的相。为什么这样说呢？这识阴的生相不可得，决定的相也不可得。生相不可得的缘故，决定的相也不可得的缘故，根本上没有所有的缘故，自相空无的缘故，牢固坚实的体性不可得的缘故，智者正确地观察和选择，通达非阴是识阴。 ‘凡夫对于非识阴产生识阴的假象，被觉观、分别、忆想、颠倒相应，被虚妄所束缚，强行称之为识阴，贪着这个识阴，依止所识，依止识的种种显示和思惟。
English
English version The Sutra of Holding the World, Volume 1 Taisho Tripitaka Volume 14, No. 0482, The Sutra of Holding the World The Sutra of Holding the World, Volume 2 Translated by Kumarajiva of Kucha of the Yao Qin Dynasty, The Sutra of Holding the World, Chapter Two on the Five Skandhas (Aggregates) ‘◎Holder of the World (Bodhisattva's name)! What is it called when a Bodhisattva-Mahasattva correctly observes and selects the Vijnana-skandha (consciousness aggregate)? A Bodhisattva-Mahasattva observes that what is not a skandha is the Vijnana-skandha, the inverted skandha is the Vijnana-skandha, and the illusory skandha is the Vijnana-skandha. Why is this so? Holder of the World (Bodhisattva's name)! This Vijnana-skandha arises from inversion, is bound by illusory conditions, comes from past karma, is bound by present conditions, belongs to numerous causes and conditions, is illusory and without any real nature, arises from recollection and discrimination, is born from consciousness, and because there is something cognized, it is called consciousness. It arises from recollection, discrimination, perception, and observation, and exists by borrowing; because there is something cognized, it is counted and named consciousness. Because consciousness can recognize all things, because it can initiate mental karma, because it can contemplate, because it is a phenomenon arising from the aggregation of numerous causes, and because it can initiate various thoughts, it is counted and named the Vijnana-skandha. From what is cognized, the image of consciousness appears, showing the cause of mental karma, gathering thoughts, it is counted and named the Vijnana-skandha. Or it is called mind, or it is called intention, or it is called consciousness; all these are due to the discrimination of mental karma, are included in the Vijnana-skandha, and because the characteristics, actions, and nature of consciousness are shown, it is counted and named the Vijnana-skandha. Like this, what is not a skandha is the Vijnana-skandha, it does not arise, does not originate, and does not act, but only because it is in accordance with inversion, due to the cause of illusory consciousness, it is counted and named the Vijnana-skandha. Why is this so? This Vijnana-skandha arises from numerous causes and conditions, has no self-nature, arises in successive order, arises and ceases moment by moment, and the conditions of this consciousness do not give rise to the appearance of a skandha. Why is this so? The arising appearance of this Vijnana-skandha is unattainable, and the determined appearance is also unattainable. Because the arising appearance is unattainable, because the determined appearance is unattainable, because fundamentally there is nothing at all, because the self-nature is empty, and because the firm and solid essence is unattainable, the wise correctly observe and select, and understand that what is not a skandha is the Vijnana-skandha.’ ‘Ordinary people generate the appearance of the Vijnana-skandha from what is not the Vijnana-skandha, are bound by perception, observation, discrimination, recollection, and inversion, are bound by illusion, forcibly call it the Vijnana-skandha, are attached to this Vijnana-skandha, rely on what is cognized, and rely on the various manifestations and thoughts of consciousness.’ --------------------------------------------------------------------------------
Chinese
惟故生起识阴。是人种种分别，贪着内识，贪着外识，贪着内外识，贪着远识，贪着近识，以识相故分别起识阴。是人以忆想分别若心若意若识，假借强名是心是意是识，如是知种种心相生。是凡夫贪着识阴，为识阴所缚，心意识合故，起种种识阴。分别虚妄事故，以一相故，以决定相故，能得是心是意是识，能得分别爱着。是人依止识阴深贪识故，亦得过去识阴贪着念有，亦得未来识阴贪着念有，亦得现在识阴贪着念有。 “诸凡夫于见闻觉知法中，计得识阴贪着念有，是人贪着见闻觉知法，为识阴所缚，贵其所知，以心意识合系故驰走往来。所谓从此世至彼世，从彼世至此世，皆识阴所缚故。不能如实知识阴，识阴是虚妄不实颠倒相应，因见闻觉知法起，此中无有实识者；若不能如是实观，或起善识，或起不善识，或起善不善识，是人常随识行，不知识所生处，不知识如实相。 “持世！菩萨摩诃萨于此中如是正观，知识阴从虚妄识起，所谓见闻觉知法中众因缘生，无法生法想故贪着识阴。我等不应随凡夫学人，我等当如实正观察选择识，如实正观察选择识阴。是诸菩萨如实观时，知识阴虚妄不实，从本已来常不生相，知非阴是识阴，像阴是识阴，幻阴是识阴。譬如幻所化人，识不在内亦不在外，亦 现代汉语译本：只是因为过去的因缘而生起识阴（vijnana-skandha，五蕴之一，指精神意识的聚合）。这个人会进行各种各样的分别，贪恋执着于内在的意识，贪恋执着于外在的意识，贪恋执着于内外意识，贪恋执着于遥远的意识，贪恋执着于近处的意识，因为意识的表象而分别生起识阴。这个人通过回忆和想象来分别心、意、识，并假借强加名称说这是心、这是意、这是识，像这样认知种种心的表象产生。这些凡夫贪恋执着于识阴，被识阴所束缚，因为心、意、识的结合，而生起种种识阴。由于分别虚妄的事物，因为执着于单一的表象，因为执着于决定的表象，所以认为能够得到这个心、这个意、这个识，能够分别爱恋执着。这个人依赖于识阴，深深地贪恋意识，因此也会对过去的识阴产生贪恋和执着，也会对未来的识阴产生贪恋和执着，也会对现在的识阴产生贪恋和执着。 对于见闻觉知法，这些凡夫认为自己获得了识阴，贪恋执着于此。这些人贪恋执着于见闻觉知法，被识阴所束缚，看重他们所知道的，因为心、意、识的结合和联系而奔波往来。他们从这个世界到那个世界，又从那个世界到这个世界，都是被识阴所束缚的缘故。他们不能如实地了解识阴，识阴是虚妄不实的，与颠倒相应，因见闻觉知法而生起，其中没有真实的意识存在；如果不能像这样如实地观察，就会生起善的意识，或者生起不善的意识，或者生起善与不善的意识，这些人常常跟随意识而行，不知道意识从哪里产生，也不知道意识的真实面貌。 持世（Dhrtarashtra，护世四天王之一）！菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）于此如是正确地观察，知道识阴是从虚妄的意识产生的，也就是在见闻觉知法中由众多因缘而生，因为没有法的实相，却产生法的想法，所以贪恋执着于识阴。我们不应该跟随凡夫和学人，我们应当如实地正确观察和选择意识，如实地正确观察和选择识阴。当这些菩萨如实观察时，知道识阴是虚妄不实的，从根本上来说，本来就没有生起的表象，知道像阴不是识阴，幻阴不是识阴。譬如幻术所变化出来的人，意识不在内部，也不在外部，也不在...