English
The Home (referring to the Buddha), whose learning is vast and whose wisdom is like the sea, is also skilled in observing and selecting the nature of the five skandhas (form, feeling, perception, mental formations, consciousness, the five elements that constitute individual existence) and the six entrances (eye, ear, nose, tongue, body, mind, the six sense organs), truly understanding everything, and in his world, he taught twenty thousand people and twenty billion devas to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). 'Holder of the World (a Bodhisattva's name)! These two Bodhisattvas, from then on, will be of one mind in every life, together encountering ten billion nayutas (an extremely large unit of quantity) of Buddhas, and then they will attain the forbearance of non-origination of dharmas (a profound understanding of the non-arising and non-ceasing of all phenomena). After attaining the forbearance of non-origination of dharmas, they will again encounter one billion nayutas of Buddhas, and then they will attain Anuttara-samyak-sambodhi. These two will successively become Buddhas in the kalpa: one named Immeasurable Sound, and the other named Immeasurable Light.' 'Holder of the World (a Bodhisattva's name)! Therefore, a Bodhisattva-Mahasattva (great Bodhisattva), if he wants to quickly attain Anuttara-samyak-sambodhi, should diligently practice and accumulate the understanding of the nature of the five skandhas and six entrances in this pure and undefiled Dharma, and proclaim the true appearance of knowledge and vision in other conditioned dharmas (things that arise from the combination of causes and conditions).' Chapter Three on the Eighteen Natures of the Sutra of Holder of the World 'Holder of the World (a Bodhisattva's name)! What is it that a Bodhisattva-Mahasattva is skilled in understanding the eighteen natures? A Bodhisattva-Mahasattva correctly observes the eighteen natures with skillful wisdom, thinking thus: 'The eye-nature (the nature of the eye), is unattainable in the eye-nature, this eye-nature is without self, without what belongs to self (not belonging to me), because it is impermanent, not solid, and its self-nature is empty, therefore the eye-nature is unattainable in the eye-nature, the eye-nature is false and unreal, arising from memory and discrimination, the eye-nature has no definite form, the nature of space is the eye-nature. Just as space has no definite form, no root, the eye-nature is also like this, having no definite form and no root. Why? Because in the eye-nature, real things are unattainable. The eye-nature has no place, no direction, not inside, not outside, not in the middle, the eye-nature has no definite form, because there is no real thing. The eye-nature's thing is unattainable, because it arises from many causes and conditions. The eye-nature does not belong to the past, does not belong to the future, does not belong to the present, the eye-nature's eye-form is unattainable, the eye-nature is only named as eye-nature because of the karmic retribution of past deeds, plus the present conditions. The eye-nature is non-nature, in the eye-nature, the eye-nature is unattainable, because it is the place where consciousness acts, therefore it is called eye-nature.' 'If the eye-faculty is pure, color is in a visible place, and the mind-faculty (consciousness) is in accordance, with these three --------------------------------------------------------------------------------
Chinese
事因缘合，说名为眼性；眼性中无决定眼性相，智者通达无眼性是眼性性。’ “持世！菩萨摩诃萨若能如是观察选择眼性，即通达无性是色性。何以故？色性中色性不可得，是色性不合不散，色无决定相故说名色性。色无根本、无分别，何况色性？色性则是亦无根本，色性不在色内、不在色外、不在中间，但以忆想分别。色在可见处，眼根清净，以意识相应，见现在色故数名色性。譬如镜中面像，若镜明净则生色相，镜中色无决定相。镜中无人而见色像，但以外有镜，内起色相，如是眼性清净所缘之色在可见处。如镜中像数名色性，色无性相无形性，无决定性是名色性，诸色相无我故数名色性，随众生所知故，说名色性。 “若菩萨知是色性，即知无性是色性，无生性是色性，无作性是色性。何以故？是色性不过去不未来不现在，示无所有性，示虚妄性，示假名性，名为色性。如是观察选择色性，是菩萨正观察选择眼识性。 “所谓眼识中无眼识，无眼识性无有常性，眼识性无有根本、无决定法，眼识性无所示。是眼识性非合非散无有根本，但以先业因缘起，属现在缘，系色缘故数名眼识性，随凡夫颠倒心故数名眼识性，贤圣通达眼识性即是非性。何以故？眼识性无决定故，从众因缘生，属诸因 现代汉语译本 ‘各种条件和因缘聚合，才被称作眼性（眼睛的本性）。眼性之中没有确定的眼性之相，有智慧的人通达没有眼性才是眼性的本性。’ ‘持世（菩萨名）！菩萨摩诃萨如果能够这样观察和辨别眼性，就能通达无性就是色性（物质的本性）。为什么这样说呢？因为在色性中，色性是不可得的，这种色性不合也不散，因为色没有确定的相状，所以称作色性。色没有根本，没有分别，更何况色性呢？色性也是没有根本的，色性不在色之内，不在色之外，也不在中间，只是通过忆想和分别而产生。色在可见之处，眼根清净，与意识相应，看到现在的色，所以才被称作色性。譬如镜子中的面像，如果镜子明亮干净，就会显现出色的形象，但镜子中的色没有确定的相状。镜子中没有人，却能看到色的形象，只是因为外面有镜子，内在产生色的形象。就像这样，眼性清净所缘的色在可见之处，如同镜子中的影像，被称作色性。色没有自性之相，没有形状，没有确定的性质，这就被称作色性，各种色相没有我，所以被称作色性，随着众生所知，所以被称作色性。’ ‘如果菩萨知道这就是色性，就知道无性就是色性，无生性就是色性，无作性就是色性。为什么这样说呢？因为这种色性不过去，不未来，不现在，显示的是无所有性，显示的是虚妄性，显示的是假名性，这就是色性。像这样观察和辨别色性，这位菩萨就是在正确地观察和辨别眼识性（眼识的本性）。’ ‘所谓眼识中没有眼识，没有眼识的自性，没有常性，眼识的自性没有根本，没有确定的法则，眼识的自性没有可以指示的东西。这种眼识的自性非合非散，没有根本，只是因为先前的业力因缘而生起，属于现在的因缘，与色缘相联系，所以才被称作眼识的自性，随着凡夫颠倒的心，所以才被称作眼识的自性，贤圣通达眼识的自性就是非自性。为什么这样说呢？因为眼识的自性没有确定性，从各种因缘产生，依属于各种因缘。
English
English version 'The combination of causes and conditions is what is called 'eye-nature' (the nature of the eye). Within eye-nature, there is no definite characteristic of eye-nature. The wise understand that no eye-nature is the very nature of eye-nature.' 'Holder of the World (a Bodhisattva's name)! If a Bodhisattva-Mahasattva can observe and discern eye-nature in this way, they will understand that no-nature is color-nature (the nature of matter). Why is this? Because color-nature is unattainable within color-nature. This color-nature neither combines nor disperses, because color has no definite characteristics, hence it is called color-nature. Color has no root, no discrimination, let alone color-nature? Color-nature also has no root. Color-nature is not within color, not outside color, not in between, but arises through memory and discrimination. Color is in the visible realm, the eye-faculty is pure, and it corresponds with consciousness, seeing present color, hence it is counted as color-nature. For example, the image of a face in a mirror; if the mirror is bright and clean, a color-appearance arises, but the color in the mirror has no definite characteristics. There is no person in the mirror, yet a color-image is seen, simply because there is a mirror externally, and a color-appearance arises internally. Just so, the color that is the object of pure eye-nature is in the visible realm. Like the image in a mirror, it is counted as color-nature. Color has no self-nature, no form-nature, no definite nature; this is called color-nature. All color-appearances are without self, hence they are counted as color-nature, according to what beings know, hence it is called color-nature.' 'If a Bodhisattva knows this is color-nature, they know that no-nature is color-nature, no-birth-nature is color-nature, no-action-nature is color-nature. Why is this? Because this color-nature neither goes to the past, nor to the future, nor stays in the present, it shows the nature of non-existence, shows the nature of illusion, shows the nature of false name; this is called color-nature. Observing and discerning color-nature in this way, this Bodhisattva is correctly observing and discerning eye-consciousness-nature (the nature of eye-consciousness).' 'So-called eye-consciousness has no eye-consciousness within it, no eye-consciousness-nature, no permanence. Eye-consciousness-nature has no root, no definite dharma, eye-consciousness-nature has nothing to show. This eye-consciousness-nature neither combines nor disperses, has no root, but arises from the causes and conditions of past karma, belongs to present conditions, is connected to color-conditions, hence it is counted as eye-consciousness-nature, according to the inverted mind of ordinary beings, hence it is counted as eye-consciousness-nature. Sages and saints understand that eye-consciousness-nature is non-nature. Why is this? Because eye-consciousness-nature has no definiteness, it arises from various causes and conditions, depends on all conditions. --------------------------------------------------------------------------------
Chinese
缘故数名眼识性。识所行处是眼识性，是识无决定故。说无决定相，无生故，示虚妄故，能分别色相故，能示缘故。 “说是眼识性，随众生所知，如来方便分别，破坏和合一相故。说是十八性示识无决定相，但眼清净能知色相，二法和合故说眼识性，示眼识实相故说眼识性。眼识性者示眼所行处，能识色是眼识，性即是说无性。何以故？智者眼识性中，求眼识性相不可得，眼识性中，亦不得眼识性根本。所以者何？无决定性是眼识性，眼识性者以假名说，所说性者即是说不取义，能有所见处是眼识，意业起是眼识相，故名为眼识。 “眼性、色性、眼识性，以是性门，说三事和合，以知诸缘相故，即是离诸性义。所谓是眼性、是色性、是眼识性，有如是数，得令众生入于实道。此中实无眼性、色性、眼识性，诸如来说是知见诸性相，方便分别说是诸性。若人通达是诸性方便者，则知三性无性。何以故？诸性中无性相故，诸性中相不可得故。耳性、声性、耳识性，鼻性、香性、鼻识性，舌性、味性、舌识性，身性、触性、身识性，皆亦如是。 “持世！何谓菩萨摩诃萨观择意性？菩萨作是念：‘意性无决定，根本无所有故，意性中无意性，无决定性是意性。’譬如诸种子种于大地，因于水润，得日 现代汉语译本：缘故、数量、名称是眼识的性质。眼识所作用之处就是眼识的性质，因为这个识没有决定的自性。说明没有决定的相状，因为它没有生起，显示是虚妄的，能够分别色相，能够显示因缘的缘故。 ‘所说的眼识的性质，随顺众生所了解的，如来以方便法分别解说，为了破除和合为一的相状。’说明十八界（注：眼、耳、鼻、舌、身、意六根，色、声、香、味、触、法六尘，以及眼识、耳识、鼻识、舌识、身识、意识六识，合称十八界）是为了显示识没有决定的相状，只有眼睛清净才能了知色相，两种法和合所以说眼识的性质，为了显示眼识的真实相状所以说眼识的性质。眼识的性质是显示眼睛所作用之处，能够识别色就是眼识，意业生起就是眼识的相状，所以名为眼识。 ‘眼根的性质、色尘的性质、眼识的性质，用这些性质之门，说明三事和合，用以了知诸缘的相状，就是远离诸性质的意义。’所谓眼根的性质、色尘的性质、眼识的性质，有这样的数量，能够使众生进入真实的道路。这里实际上没有眼根的性质、色尘的性质、眼识的性质，诸如来说明这是为了知见诸性质的相状，以方便法分别解说这些性质。如果有人通达这些性质的方便法，那么就知道三种性质没有自性。为什么呢？因为诸性质中没有自性的相状，诸性质中相状不可得。耳根的性质、声音的性质、耳识的性质，鼻根的性质、香气的性质、鼻识的性质，舌根的性质、味道的性质、舌识的性质，身体的性质、触觉的性质、身识的性质，都也是这样。 ‘持世（注：菩萨名）！什么是菩萨摩诃萨观察选择意根的性质？’菩萨这样想：‘意根的性质没有决定，根本上没有所有，所以在意根的性质中没有意根的性质，没有决定的性质就是意根的性质。’譬如各种种子种植在大地上，因为水的滋润，得到太阳