English
English version: Also, [the Bodhisattva] thoroughly understands the arising and ceasing aspects of the vijnana-skandha (consciousness aggregate). At that time, the Bodhisattva neither generates nor extinguishes the vijnana-skandha, because the vijnana-skandha is fundamentally unborn. When observing in this way, he does not discriminate the aspect of the cessation of vijnana, and thoroughly understands the unborn aspect of vijnana-skandha. Why is this so? Dharanimdhara (a Bodhisattva's name)! This vijnana-skandha is without arising, without form, and without formation. The nature of this vijnana-skandha is illusory, therefore it enters into the state of non-arising. Dharanimdhara! The vijnana-skandha ultimately does not have a formed aspect; the aspect of this vijnana-skandha arises from numerous causes and conditions. Dharanimdhara! When the Bodhisattva-Mahasattva observes the law of dependent origination in this way, he does not consider the aggregates to be the vijnana-skandha. He observes, selects, believes, understands, realizes, knows, and thoroughly comprehends that all forms of consciousness are known as they truly are. Because the Bodhisattva knows the truth of the vijnana-skandha, he knows that all objects of perception are destroyed. Dharanimdhara! When the Bodhisattva-Mahasattva observes the vijnana-skandha in this way, he knows that this vijnana-skandha has no generator, no creator, no initiator, no receiver, and nothing to be received. It arises only from numerous causes and conditions, exists because of the combination of numerous causes and conditions, and is bound by the laws of seeing, hearing, perceiving, and knowing. From the beginning, it is always ultimately empty. When observing the vijnana-skandha in this way, he knows that the vijnana-skandha is without action and without arising, neither valuing nor clinging to it. Dharanimdhara! The Bodhisattva-Mahasattva correctly observes, selects, and enters the vijnana-skandha in this way. If a Bodhisattva can enter the five skandhas (rupa, vedana, samjna, samskara, vijnana) conveniently in this way, and can correctly observe the five skandhas conveniently in this way, this is called thoroughly entering the path of the arising and ceasing of the five skandhas. He can cut off all aspects of the aggregates and truly know the expedient means of the five skandhas. Because of this expedient means, in the five upadana-skandhas (the five aggregates of clinging), he is neither greedy, nor attached, nor bound, nor tied. He truly knows the impermanent aspect of rupa (form). If the Bodhisattva has desire and attachment to rupa, he can remove and cut it off. He also truly knows vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness). He also truly knows the impermanent aspect of vedana, samjna, samskara, and vijnana. If he has desire and attachment to vedana, samjna, samskara, and vijnana, he can remove and cut it off. Because the Bodhisattva removes and cuts off desire and attachment in the five upadana-skandhas, he follows and thoroughly understands the expedient means of determining the five skandhas. When observing in this way, he can know the subtle arising and ceasing aspects of the five upadana-skandhas. Dharanimdhara! What is it that the Bodhisattva-Mahasattva can observe and select as the subtle arising and ceasing aspects of the five upadana-skandhas? The Bodhisattva-Mahasattva observes sentient beings initially entering --------------------------------------------------------------------------------
Chinese
胎歌罗罗时，先五阴灭即更有五阴生。从是已来观五阴生灭相，虽先识灭亦知五阴非断灭相识，虽依止歌罗罗，亦知五阴不至不常。如是观初入胎一念五受阴生灭相，从歌罗罗乃至出生，及后增长乃至死时，观此五受阴念念生灭相，如是观察选择五受阴微细生灭相。 “持世！是五受阴微细生灭相者，所谓先五受阴灭，次第无物有至胎，识初合时五阴即有生灭，因歌罗罗五受阴假名为人。所以者何？持世！识无所依则不能住，识所依者五受阴是。持世！又无色界中诸天，五受阴细微生灭相亦应如是知。 “持世！如是细微五受阴生灭相，辟支佛智慧所不能及，何况声闻智慧？惟诸佛如来善知五受阴，从初入胎细微生灭相，及无色天诸阴念念生灭，所谓一切智慧，出一切世间智慧。菩萨摩诃萨得无生法忍，至佛慧境界，是人虽如是观察选择五受阴细微相，从初入胎乃至无色天，亦不能究尽如诸佛所知。 “持世！诸佛如来无有随他智慧，自然得一切智慧方便，得阿耨多罗三藐三菩提。诸佛智慧无所不达，诸佛无碍智慧于一切法中得决定慧，于一切法中得自在力。何以故？于无量无数千万亿阿僧祇劫行于深法故。 “持世！一切凡夫不能如是方便观五受阴，何况观五受阴细微生灭相？何以故？诸 现代汉语译本 当处于胎歌罗罗（Kalala，受精卵）阶段时，先前的五阴（Pancha Skandha，色、受、想、行、识五种构成要素）灭去，紧接着又有新的五阴产生。从那时起，观察五阴的生灭相，即使先前的识灭去了，也知道五阴并非断灭之相；即使识依止于歌罗罗，也知道五阴并非既不停止也不恒常。像这样观察最初入胎那一念的五受阴生灭相，从歌罗罗一直到出生，以及之后的成长乃至死亡时，观察这五受阴念念生灭之相，像这样观察选择五受阴微细的生灭相。 ‘持世（Dharanimdhara，菩萨名）！这五受阴微细的生灭相，是指先前的五受阴灭去，次第没有物质有进入胎中，识最初结合时五阴就有了生灭，因为歌罗罗，五受阴才被假名为人。为什么这么说呢？持世！识如果没有所依就不能住留，识所依止的就是五受阴。持世！又无色界（Arupaloka）中的诸天，五受阴细微生灭相也应该像这样理解。 ‘持世！像这样细微的五受阴生灭相，辟支佛（Pratyekabuddha，缘觉）的智慧都不能达到，更何况是声闻（Sravaka，阿罗汉）的智慧？只有诸佛如来才能善于了解五受阴从最初入胎的细微生灭相，以及无色界诸阴念念生灭，这被称为一切智慧，超出一切世间智慧。菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）得到无生法忍（Anutpattika-dharma-ksanti，对诸法不生不灭的深刻理解），达到佛慧的境界，这样的人即使像这样观察选择五受阴细微之相，从最初入胎乃至无色界，也不能完全穷尽如诸佛所知。 ‘持世！诸佛如来没有随顺他人的智慧，自然而然地得到一切智慧方便，得到阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。诸佛的智慧无所不达，诸佛无碍的智慧在一切法中得到决定的智慧，在一切法中得到自在的力量。为什么呢？因为在无量无数千万亿阿僧祇劫（Asamkhya kalpa，极长的时间单位）中修行于甚深的佛法。 ‘持世！一切凡夫不能像这样方便地观察五受阴，更何况观察五受阴细微的生灭相？为什么呢？’
English
English version At the time of Kalala (the embryonic stage), the previous five Skandhas (Pancha Skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) cease, and then new five Skandhas arise. From then on, observing the arising and ceasing aspects of the five Skandhas, even though the previous consciousness ceases, it is known that the five Skandhas are not in a state of annihilation; even though consciousness relies on Kalala, it is known that the five Skandhas are neither ceasing nor permanent. Thus, observing the arising and ceasing aspects of the five receptive Skandhas in the initial moment of entering the womb, from Kalala until birth, and then growth until death, observing the arising and ceasing aspects of these five receptive Skandhas in every moment, thus observing and discerning the subtle arising and ceasing aspects of the five receptive Skandhas. ‘Dharanimdhara (a Bodhisattva's name)! These subtle arising and ceasing aspects of the five receptive Skandhas refer to the cessation of the previous five receptive Skandhas, followed by no material entity entering the womb, and when consciousness initially combines, the five Skandhas immediately have arising and ceasing. Because of Kalala, the five receptive Skandhas are nominally called a person. Why is this so? Dharanimdhara! If consciousness has nothing to rely on, it cannot abide; what consciousness relies on is the five receptive Skandhas. Dharanimdhara! Also, the subtle arising and ceasing aspects of the five receptive Skandhas of the gods in the Arupaloka (the formless realm) should also be understood in this way.’ ‘Dharanimdhara! Such subtle arising and ceasing aspects of the five receptive Skandhas are beyond the reach of the wisdom of a Pratyekabuddha (a solitary Buddha), let alone the wisdom of a Sravaka (an Arhat)? Only the Buddhas Tathagatas are able to understand well the subtle arising and ceasing aspects of the five receptive Skandhas from the initial entry into the womb, as well as the arising and ceasing of the Skandhas in every moment in the Arupaloka, which is called all wisdom, surpassing all worldly wisdom. A Bodhisattva-Mahasattva (a great Bodhisattva) who attains Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas), reaching the realm of Buddha wisdom, even if such a person observes and discerns the subtle aspects of the five receptive Skandhas in this way, from the initial entry into the womb to the Arupaloka, they cannot fully exhaust it as the Buddhas know.’ ‘Dharanimdhara! The Buddhas Tathagatas do not have wisdom that follows others; they naturally attain all wisdom and skillful means, attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment). The wisdom of the Buddhas reaches everywhere; the unobstructed wisdom of the Buddhas attains decisive wisdom in all dharmas and attains the power of freedom in all dharmas. Why? Because they have practiced profound Dharma for immeasurable, countless, trillions of Asamkhya kalpas (incalculable eons).’ ‘Dharanimdhara! All ordinary beings cannot observe the five receptive Skandhas in such a skillful way, let alone observe the subtle arising and ceasing aspects of the five receptive Skandhas? Why?’ --------------------------------------------------------------------------------
Chinese
凡夫人不能知五受阴如实，凡夫不知取，不知受阴。 “持世！何谓为取？取名我取、众生取、见取、戒取、五阴取、十八性取、十二因缘取，是名为取。乃至所有法，若内若外，所谓欲取，有取，见闻觉识取，我我所取。 “持世！凡夫于此虚妄取不知不见，颠倒因缘而取诸法，是人为取所系，无明因缘取诸行，诸行因缘取识，识因缘取名色，名色粗相众生染着归趣。所谓色取色合色缚，及取四无色阴，受想行识分别为名。 “持世！若无诸佛，众生则无所知无所见，不能正观五受阴。诸佛出于世间，坏众生依止色，坏依止受想行识，坏和合一相故。诸佛如来作如是分别说：‘汝等所依所归，是名为色，是色但以四大和合，受想行识但有名字，名色相成就故说五受阴；汝等众生莫贪归此不牢坚五受阴。’ “持世！如来何故说五受阴？持世！是凡夫人从颠倒生入无明网，驰走往来何所归趣？贪受五受阴相，作是念：‘我依止此当以得乐。’是人以是乐想贪归五阴，以苦想以不苦不乐想贪归五阴。凡夫人所归所依止处，是名五阴。 “持世！诸凡夫人从生以来，盲不知五阴为是何等，不知五阴从何所来，不知五阴如实故，贪受五阴，是故说名受阴。于此中谁有受者？此中受者不可得， 现代汉语译本： 凡夫不能如实地了解五受阴（五蕴，即色、受、想、行、识），凡夫不了解‘取’，也不了解受阴。 ‘持世（菩萨名）！什么叫做‘取’？‘取’指的是我取、众生取、见取、戒取、五阴取、十八性取、十二因缘取，这些都叫做‘取’。乃至所有法，无论是内在的还是外在的，所谓的欲取、有取、见闻觉识取、我我所取。’ ‘持世！凡夫对于这些虚妄的‘取’，既不了解也不明白，由于颠倒的因缘而执取诸法，这样的人就被‘取’所束缚。因为无明的缘故而取诸行，诸行又因缘而取识，识又因缘而取名色（精神和物质）。名色粗显的表相，使得众生染着并归向它。所谓色取、色合、色缚，以及取四无色阴（受、想、行、识），受、想、行、识分别只是名称而已。’ ‘持世！如果没有诸佛出现，众生就无所知无所见，不能正确地观察五受阴。诸佛出现于世间，是为了破除众生对色的依止，破除对受、想、行、识的依止，破除和合为一的表相。诸佛如来这样分别解说：‘你们所依止所归向的，叫做色，这色只是由四大（地、水、火、风）和合而成；受、想、行、识也只是名称而已，因为名色之相成就的缘故，才说有五受阴；你们这些众生不要贪恋归向这不牢固的五受阴。’ ‘持世！如来为什么说五受阴呢？持世！这是因为凡夫从颠倒中产生，进入无明之网，奔走往来，最终归向何处呢？他们贪恋领受五受阴的表相，并这样想：‘我依止这些，就可以得到快乐。’这样的人因为这种快乐的想法而贪恋归向五阴，或者以痛苦的想法，或者以不苦不乐的想法而贪恋归向五阴。凡夫所归向所依止的地方，就叫做五阴。 ‘持世！这些凡夫从出生以来，就盲昧无知，不知道五阴是什么，不知道五阴从哪里来，因为不了解五阴的真实情况，所以贪恋领受五阴，因此称之为受阴。在这五阴之中，谁是领受者呢？实际上，这里面的领受者是不可得的。’