English
English version: Only because of past causes does the vijnana-skandha (aggregate of consciousness, one of the five skandhas) arise. This person makes all kinds of distinctions, greedily clinging to inner consciousness, greedily clinging to outer consciousness, greedily clinging to both inner and outer consciousness, greedily clinging to distant consciousness, greedily clinging to near consciousness, and because of the appearance of consciousness, distinguishes and arises the vijnana-skandha. This person uses memory and imagination to distinguish between mind, thought, and consciousness, and falsely gives names, saying 'This is mind, this is thought, this is consciousness,' thus knowing the arising of various appearances of mind. These ordinary people greedily cling to the vijnana-skandha, are bound by the vijnana-skandha, and because of the combination of mind, thought, and consciousness, various vijnana-skandhas arise. Because of distinguishing false things, because of clinging to a single appearance, because of clinging to a determined appearance, they think they can obtain this mind, this thought, this consciousness, and can distinguish and love and cling. This person relies on the vijnana-skandha, deeply greedily clinging to consciousness, and thus also develops greed and attachment to past vijnana-skandha, also develops greed and attachment to future vijnana-skandha, and also develops greed and attachment to present vijnana-skandha. Regarding the phenomena of seeing, hearing, feeling, and knowing, these ordinary people think they have obtained the vijnana-skandha, greedily clinging to it. These people greedily cling to the phenomena of seeing, hearing, feeling, and knowing, are bound by the vijnana-skandha, value what they know, and because of the combination and connection of mind, thought, and consciousness, they rush back and forth. They go from this world to that world, and from that world to this world, all because they are bound by the vijnana-skandha. They cannot truly know the vijnana-skandha, the vijnana-skandha is false and unreal, corresponds to delusion, arises from the phenomena of seeing, hearing, feeling, and knowing, and there is no real consciousness in it; if they cannot observe in this way truly, they will arise good consciousness, or arise bad consciousness, or arise good and bad consciousness, these people always follow consciousness, do not know where consciousness arises from, and do not know the true nature of consciousness. Dhrtarashtra (one of the Four Heavenly Kings)! The Bodhisattva-Mahasattva (Great Bodhisattva) observes correctly in this way, knowing that the vijnana-skandha arises from false consciousness, that is, it arises from numerous causes and conditions in the phenomena of seeing, hearing, feeling, and knowing, and because there is no real nature of phenomena, but the thought of phenomena arises, they greedily cling to the vijnana-skandha. We should not follow ordinary people and learners, we should truly and correctly observe and choose consciousness, truly and correctly observe and choose the vijnana-skandha. When these Bodhisattvas observe truly, they know that the vijnana-skandha is false and unreal, and from the beginning, there has never been an appearance of arising, knowing that the image-skandha is not the vijnana-skandha, the illusion-skandha is not the vijnana-skandha. For example, the person transformed by illusion, consciousness is not inside, nor is it outside, nor is it... --------------------------------------------------------------------------------
Chinese
不在中间，识性亦如是；如幻性虚妄缘生，从忆想分别起，无有实事如机关木人，识亦如是，从颠倒起虚妄因缘和合故有。如是观时，知识皆无常苦不净无我，知识相如幻，观识性如幻。 “菩萨尔时作是念：‘世间甚为狂痴，所谓从忆想分别识起于世间，与心意识合，三界但皆是识，是心意识亦无形无方，不在法内不在法外。凡夫为虚妄相应所缚故，于识阴中贪着若我若我所，是人贪着识阴在内，贪着识阴在外，贪着识阴在内外，贪着识阴在彼我，是人贵此识阴，为识阴所缚，受识阴味，说识阴相，所谓若心若意若识，随味行故贪受识阴，是人为识所缚，识阴合故为心意识所牵。以心意识因缘力故生是凡夫，若起下思得下身，若起上思得上身，若起中思得中身，是人随心意识力故生，依止诸入，贪着识阴故，不脱生老病死忧悲苦恼。’ “菩萨于此中如实正观选择识阴，如实正观识阴无常相故，过去识阴不贪不着不念，知非阴是识阴。未来世识阴亦不贪不着不念，知非阴是识阴。现在识阴亦不依止。如实知识阴无常相，如实知识阴生灭相。若如是思惟正观识阴，是名正观入识阴道。所谓如实知识，如实知识集，如实知识灭，如实知识灭道，是人如实观识阴集灭相，能坏识阴，能断一切相，知识阴集灭相 现代汉语译本：不在中间，识性也是如此；如同幻象的性质虚妄不实，由因缘和合而生，从忆念想象和分别念产生，没有真实的事体，就像机关木偶一样，识也是如此，从颠倒错乱中产生，由虚妄的因缘和合而有。这样观察的时候，知道识都是无常、苦、不净、无我的，识的相状如同幻象，观察识的性质也如同幻象。 ‘菩萨在这个时候这样想：‘世间真是非常疯狂愚痴，因为世间的一切都是从忆念想象和分别识产生的，与心、意、识结合在一起，三界都只是识的显现，而这心、意、识也没有形状和方位，不在法内，也不在法外。凡夫因为被虚妄相应的法所束缚，所以在识阴中贪恋执着，认为是‘我’或者是‘我所’（属于我的东西），这种人贪着识阴在自身之内，贪着识阴在自身之外，贪着识阴在自身内外，贪着识阴在他者和我者之间，这种人看重这个识阴，被识阴所束缚，感受识阴带来的虚幻快乐，宣说识阴的种种相状，所谓的若心、若意、若识，随着这种虚幻的快乐而行，所以贪恋受用识阴，这种人被识所束缚，识阴聚合在一起，就被心、意、识所牵引。因为心、意、识的因缘力量，才产生了这些凡夫，如果生起下等的思念就得到下等的身体，如果生起上等的思念就得到上等的身体，如果生起中等的思念就得到中等的身体，这种人随着心、意、识的力量而产生，依止于各种感官，贪恋执着识阴，所以不能脱离生、老、病、死、忧愁、悲伤、痛苦、烦恼。’ ‘菩萨于此之中如实地正确观察和选择识阴，如实地正确观察识阴的无常之相，所以对于过去的识阴不贪恋、不执着、不忆念，知道非阴就是识阴。对于未来世的识阴也不贪恋、不执着、不忆念，知道非阴就是识阴。对于现在的识阴也不依止。如实地知道识阴的无常之相，如实地知道识阴的生灭之相。如果这样思惟和正确观察识阴，这叫做正确地观察而进入识阴的实相。’ 所谓的如实地知道识，如实地知道识的生起，如实地知道识的灭去，如实地知道灭识的道路，这种人如实地观察识阴的生灭之相，能够摧毁识阴，能够断除一切相，知道识阴的生灭之相。
English
English version: Not in the middle, the nature of consciousness is also like this; like the illusory nature, it is false and unreal, arising from conditioned causes, originating from recollection, imagination, and discrimination, without any real substance, like a mechanical wooden puppet, consciousness is also like this, arising from delusion, existing due to the aggregation of false causes and conditions. When observing in this way, one knows that all consciousness is impermanent, suffering, impure, and without self; the appearance of consciousness is like an illusion, and observing the nature of consciousness is also like an illusion. ‘At that time, the Bodhisattva thought thus: ‘The world is extremely mad and foolish, because what is called the world arises from recollection, imagination, and discriminating consciousness, combining with mind, intellect, and consciousness. The three realms are all just manifestations of consciousness, and this mind, intellect, and consciousness have no form or direction, neither within nor without the Dharma. Ordinary people are bound by false and corresponding dharmas, therefore they are greedy and attached to the skandha (aggregate) of consciousness, considering it as ‘I’ or ‘mine’. These people are attached to the skandha of consciousness within themselves, attached to the skandha of consciousness outside themselves, attached to the skandha of consciousness both within and outside themselves, attached to the skandha of consciousness between others and themselves. These people value this skandha of consciousness, are bound by the skandha of consciousness, experience the illusory pleasure brought by the skandha of consciousness, and proclaim the various appearances of the skandha of consciousness, such as mind, intellect, and consciousness. They follow this illusory pleasure, therefore they are greedy and enjoy the skandha of consciousness. These people are bound by consciousness, and when the skandha of consciousness comes together, they are led by mind, intellect, and consciousness. Because of the causal power of mind, intellect, and consciousness, these ordinary people are born. If they generate inferior thoughts, they obtain an inferior body; if they generate superior thoughts, they obtain a superior body; if they generate intermediate thoughts, they obtain an intermediate body. These people arise according to the power of mind, intellect, and consciousness, relying on various sense entrances, and because they are greedy and attached to the skandha of consciousness, they cannot escape birth, old age, sickness, death, sorrow, grief, suffering, and affliction.’ ‘In this, the Bodhisattva truly and correctly observes and chooses the skandha of consciousness, truly and correctly observing the impermanent nature of the skandha of consciousness, therefore he is neither greedy, nor attached, nor mindful of the past skandha of consciousness, knowing that non-skandha is the skandha of consciousness. He is neither greedy, nor attached, nor mindful of the future skandha of consciousness, knowing that non-skandha is the skandha of consciousness. He does not rely on the present skandha of consciousness either. He truly knows the impermanent nature of the skandha of consciousness, truly knows the arising and ceasing nature of the skandha of consciousness. If one thus contemplates and correctly observes the skandha of consciousness, this is called correctly observing and entering the true nature of consciousness.’ That is, truly knowing consciousness, truly knowing the arising of consciousness, truly knowing the cessation of consciousness, truly knowing the path to the cessation of consciousness. This person truly observes the arising and ceasing of the skandha of consciousness, is able to destroy the skandha of consciousness, is able to cut off all appearances, and knows the arising and ceasing of the skandha of consciousness. --------------------------------------------------------------------------------
Chinese
，亦通达识阴集灭相。菩萨尔时亦不生识阴，亦不灭识阴，是识阴从本已来无生，如是观时不分别识灭相，通达识阴无生相。何以故？持世！是识阴无生无相无成，是识阴生性虚妄故，入在无生相中。持世！识阴终不有生成相，是识阴相从众因缘生。 “持世！菩萨摩诃萨如是观因缘法，非阴是识阴，观察选择信解证知通达诸所有识悉皆知实。菩萨知识阴实故，如是一切所缘知皆破坏。 “持世！菩萨摩诃萨如是观识阴，知是识阴无生者，无作者无起者，无受者无所受者，但以众缘生，众缘合故有，缘见闻觉识法故系有，从本已来常毕竟空。如是观识阴时，即知识阴是无作无起相，不贵不着。 “持世！菩萨摩诃萨如是正观察选择入识阴。若菩萨能如是方便入五阴，能如是方便正观五阴，是名通达入五阴集灭道，皆能断诸阴相，真知五阴方便。以是方便故，于五受阴中，不贪不着不缚不系，如实知色无常相，是菩萨若于色有欲染则能除断；亦如实知受想行识，亦如实知受想行识无常相，若于受想行识中，有欲染则能除断。菩萨于五受阴中除断欲染故，随顺通达决定五阴方便，如是观时，能知五受阴细微生灭相。 “持世！何谓菩萨摩诃萨能观察选择五受阴细微生灭相？菩萨摩诃萨观众生初入 现代汉语译本：也通达识阴（vijnana-skandha，五蕴之一，指识别作用）的生起和灭亡的现象。菩萨在那个时候既不产生识阴，也不灭除识阴，因为识阴从根本上来说就是不生的。像这样观察的时候，不分别识阴的灭亡之相，通达识阴无生的实相。为什么呢？持世（Dharanimdhara，菩萨名）！这识阴没有生起，没有形相，没有成就，这识阴的自性是虚妄的，所以进入到无生的状态中。持世！识阴最终不会有生成之相，这识阴的相是从众多因缘而生的。 持世！菩萨摩诃萨像这样观察因缘法，不是阴就是识阴，观察、选择、信解、证知、通达所有一切的识，全部如实地知晓。菩萨因为知晓识阴的真实，像这样一切所缘之境都知道是虚幻不实的。 持世！菩萨摩诃萨像这样观察识阴，知道这识阴没有生者，没有作者，没有起者，没有受者，没有所受者，只是因为众多的因缘而生，众多的因缘聚合而有，因为缘于见闻觉识的法而系缚存在，从根本上来说常常是毕竟空的。像这样观察识阴的时候，就知道识阴是无作无起的相，不看重，不执着。 持世！菩萨摩诃萨像这样正确地观察、选择、进入识阴。如果菩萨能够这样方便地进入五阴（panca-skandha，色、受、想、行、识五种聚合），能够这样方便地正确观察五阴，这就叫做通达进入五阴的生起和灭亡之道，都能够断除各种阴的现象，真正地了解五阴的方便法门。因为这个方便法门，对于五受阴（panca-upadana-skandha，执取为自我的五蕴）中，不贪恋，不执着，不束缚，不系缚，如实地知晓色（rupa，物质现象）的无常之相，如果菩萨对于色有欲望和染着，就能够去除断灭；也如实地知晓受（vedana，感受）、想（samjna，表象）、行（samskara，意志）、识（vijnana，识别），也如实地知晓受、想、行、识的无常之相，如果对于受、想、行、识有欲望和染着，就能够去除断灭。菩萨在五受阴中去除断灭欲望和染着，随顺通达决定五阴的方便法门，像这样观察的时候，能够知晓五受阴细微的生灭之相。 持世！什么叫做菩萨摩诃萨能够观察、选择五受阴细微的生灭之相？菩萨摩诃萨观察众生最初进入