Chinese
故智者，通达知见一切诸性皆是无生相。若是无生相即无有灭，第一义中一切诸性不可得，世俗法故分别说诸性，第一义中不说诸性，智者知见通达一切诸性如第一义。 “持世！菩萨摩诃萨如是观择通达十八性，及三界众生性、我性、虚空性。诸菩萨如是观择通达时，不得性不见性，亦通达一切诸性假名字，亦信解诸入一切性是无性，亦知分别诸性。以世俗故分别说诸性，令一切诸性入第一义中，亦善通达无性方便，亦为众生分别说诸性，亦令众生善住诸性。以世俗语言为众生说无性法，亦不以二相示诸性，虽知一切诸性无二，亦以方便说诸性从因缘起。虽以世俗言说引导众生，而示众生第一义，虽善知分别诸性，而信解通达一切诸性无所有。何以故？持世！如来以第一义故，于性无所得，亦不得诸性相。 “持世！我于诸性无所断无所坏，得阿耨多罗三藐三菩提。何以故？第一义中无诸性，一切诸性无所有无决定，一切性同虚空，一切性入虚空，一切性无生相，如来通达一切性如是。 “持世！如来不说诸性相，亦不说诸法力势。何以故？若法无所有，不应更说无所有性相。持世！如来亦说无所有性相，此中实无所说性相。持世！是名善分别诸性。菩萨摩诃萨得是善分别，能知一切诸性假名， 现代汉语译本：因此，有智慧的人，通达明了所有诸法的自性都是无生之相。如果是无生之相，那就没有生灭。在第一义谛中，一切诸法的自性都不可得。因为世俗法的缘故，才分别解说诸法的自性；在第一义谛中，不解说诸法的自性。有智慧的人明了通达一切诸法的自性如同第一义谛一样。 ‘持世（菩萨名）！菩萨摩诃萨这样观察选择，通达十八界（眼、耳、鼻、舌、身、意六根，色、声、香、味、触、法六尘，眼识、耳识、鼻识、舌识、身识、意识六识）的自性，以及三界（欲界、色界、无色界）众生的自性、我（atman）的自性、虚空的自性。诸位菩萨这样观察选择通达时，不执著于自性，也不见有自性，也通达一切诸法的自性都是假名安立，也信解诸法融入一切自性都是无自性，也知道分别诸法的自性。因为世俗的缘故，才分别解说诸法的自性，令一切诸法的自性进入第一义谛中，也善于通达无自性的方便法门，也为众生分别解说诸法的自性，也令众生安住于诸法的自性。以世俗的语言为众生解说无自性之法，也不以二相（有、无）来显示诸法的自性，虽然知道一切诸法的自性没有二相，也以方便法门解说诸法的自性是从因缘而生起。虽然以世俗的言语引导众生，而向众生开示第一义谛，虽然善于知道分别诸法的自性，而信解通达一切诸法的自性都是空无所有。为什么呢？持世！如来以第一义谛的缘故，对于自性没有所得，也得不到诸法的自性之相。 ‘持世！我对于诸法的自性没有断除，也没有破坏，而证得了阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。为什么呢？第一义谛中没有诸法的自性，一切诸法的自性空无所有，没有决定性，一切自性如同虚空，一切自性融入虚空，一切自性没有生起之相，如来通达一切自性就是这样。 ‘持世！如来说法，不说诸法的自性之相，也不说诸法的力量和作用。为什么呢？如果法是空无所有的，不应该再说空无所有的自性之相。持世！如来也说空无所有的自性之相，这其中实际上没有什么可说的自性之相。持世！这叫做善于分别诸法的自性。菩萨摩诃萨得到这种善于分别的能力，能知道一切诸法的自性都是假名安立，'
English
English version: Therefore, the wise, having thoroughly understood, perceive that all natures are of the nature of non-origination. If they are of the nature of non-origination, then there is no cessation. In the ultimate meaning, all natures are unattainable. It is because of conventional truth that natures are spoken of separately, but in the ultimate meaning, natures are not spoken of. The wise, having understood, thoroughly perceive all natures as being like the ultimate meaning. 'Holder of the World (Bodhisattva's name)! Bodhisattva-Mahasattvas thus contemplate and understand the eighteen elements (six sense organs: eye, ear, nose, tongue, body, mind; six sense objects: form, sound, smell, taste, touch, dharma; six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), as well as the nature of beings in the three realms (desire realm, form realm, formless realm), the nature of self (atman), and the nature of space. When Bodhisattvas thus contemplate and understand, they do not grasp at nature, nor do they see nature. They also understand that all natures are nominal designations, and they also believe and understand that all natures entering into all natures are without nature. They also know how to distinguish natures. Because of conventional truth, natures are spoken of separately, causing all natures to enter into the ultimate meaning. They are also skilled in understanding the expedient of no-nature, and they also separately explain natures for beings, and they also cause beings to dwell well in natures. Using conventional language, they explain the dharma of no-nature to beings, and they also do not show natures with two aspects (existence, non-existence). Although they know that all natures are without duality, they also expediently explain that natures arise from causes and conditions. Although they guide beings with conventional speech, they reveal the ultimate meaning to beings. Although they are skilled in knowing how to distinguish natures, they believe and understand that all natures are without substance. Why? Holder of the World! Because of the ultimate meaning, the Tathagata (Thus Come One) has no attainment regarding nature, nor does he attain the characteristics of natures.' 'Holder of the World! I have neither cut off nor destroyed anything regarding natures, and I have attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Why? In the ultimate meaning, there are no natures. All natures are without substance, without determination. All natures are like space, all natures enter into space, all natures are of the nature of non-origination. The Tathagata understands all natures thus.' 'Holder of the World! The Tathagata does not speak of the characteristics of natures, nor does he speak of the power and influence of dharmas. Why? If a dharma is without substance, one should not further speak of the characteristics of a nature that is without substance. Holder of the World! The Tathagata also speaks of the characteristics of a nature that is without substance, but in reality, there are no characteristics of a nature to be spoken of. Holder of the World! This is called skillfully distinguishing natures. A Bodhisattva-Mahasattva who attains this skillful distinction can know that all natures are nominal designations.' --------------------------------------------------------------------------------
Chinese
能知世俗相，能知第一义相，能知诸性决定，能知世谛，能分别诸相，能知随宜，能知诸相合，能知诸相旨趣，能知诸相所入，能分别诸相，能知诸相无性，能令一切诸性同虚空性，亦于诸性不作差别。于诸性中不得差别不说差别，亦为众生善说破坏诸性。 “持世！譬如工幻师能示众生种种幻事，令知种种幻相。若有知识亲友，语言是幻，说幻实事，是幻虚妄，示颠倒众生，若有智者则知是幻。 “持世！世间性如幻，诸菩萨摩诃萨入此幻法中，知世间是幻性，世间所行如幻，是人以方便力，示众生世间如幻。若有知此世间如实相，为说世间虚妄如幻。若有深智利根，不开示之自能得知，知诸法空如幻无实无有根本，知一切法皆诳凡夫，一切法皆系虚妄缘中。 “持世！是故诸菩萨摩诃萨若欲入如是诸性方便，于如是等深经无染无得，说一切诸性知见相，说一切诸性无文字无和合，亦说诸性方便智慧，亦说因缘所作旨趣，亦说一切诸法如实相。所谓世间出世间，有为无为，系不系，善知方便旨趣，说第一义世俗义，了义经未了义经，种种因缘解说，于是甚深经中，应勤精进。” 持世经卷第二 大正藏第 14 册 No. 0482 持世经 持世经卷第三 姚秦龟兹三 现代汉语译本 能了解世俗的表象，能了解第一义谛（paramārtha-satya，最高真理）的表象，能了解各种自性的决定，能了解世俗谛（saṃvṛti-satya，相对真理），能分辨各种表象，能了解随顺因缘，能了解各种表象的组合，能了解各种表象的旨趣，能了解各种表象所归入之处，能分辨各种表象，能了解各种表象的无自性，能使一切自性等同于虚空的性质，并且对于各种自性不作差别。对于各种自性不执取差别也不说差别，也为了众生善巧地宣说破除各种自性。 ‘持世（Dharanimdhara，菩萨名）！譬如善于变幻的幻术师，能向众生展示各种幻术，使人知道各种幻相。如果有认识的亲友，告诉他们这是幻术，说明幻术的真实情况，指出幻术是虚假的，以此来开示那些颠倒的众生，有智慧的人自然知道这是幻术。’ ‘持世！世间的自性就像幻术一样，诸位菩萨摩诃萨进入这种幻法之中，知道世间是幻性的，世间所行之事如同幻术，这样的人以方便之力，向众生展示世间如同幻术。如果有人知道这世间的如实相，就为他们解说世间的虚妄如同幻术。如果有人具有深刻的智慧和敏锐的根器，即使不加以开示也能自己领悟，知道诸法皆空，如同幻术般没有真实，没有根本，知道一切法都在欺骗凡夫，一切法都束缚在虚妄的因缘之中。’ ‘持世！因此，诸位菩萨摩诃萨如果想要进入像这样各种自性的方便法门，对于这些甚深经典不生执着，不求获得，宣说一切自性的知见之相，宣说一切自性没有文字，没有和合，也宣说各种自性的方便智慧，也宣说因缘所生的旨趣，也宣说一切诸法的如实相。所谓世间和出世间，有为和无为，系缚和不系缚，善于了解方便的旨趣，宣说第一义谛和世俗谛，了义经和未了义经，用各种因缘来解说，对于这些甚深经典，应当勤奋精进。’ 持世经卷第二 大正藏第 14 册 No. 0482 持世经 持世经卷第三 姚秦龟兹三藏鸠摩罗什译
English
English version One is able to know the characteristics of worldly appearances, able to know the characteristics of the ultimate truth (paramārtha-satya), able to know the determination of all natures, able to know conventional truth (saṃvṛti-satya), able to distinguish all appearances, able to know what is suitable, able to know the combination of all appearances, able to know the purpose of all appearances, able to know where all appearances enter, able to distinguish all appearances, able to know the non-self-nature of all appearances, able to make all natures the same as the nature of emptiness, and also does not make distinctions among all natures. In all natures, one does not grasp at differences nor speak of differences, and also skillfully explains the destruction of all natures for the sake of sentient beings. ‘Dharanimdhara (Bodhisattva's name)! For example, a skilled illusionist can show sentient beings various illusions, making them know various illusory appearances. If there are knowledgeable friends and relatives who tell them that these are illusions, explain the reality of illusions, and point out that illusions are false, thus enlightening those deluded beings, then wise people will naturally know that these are illusions.’ ‘Dharanimdhara! The nature of the world is like an illusion. The Bodhisattvas-Mahasattvas enter this illusory dharma, knowing that the world is of an illusory nature, and that worldly actions are like illusions. Such a person, with the power of skillful means, shows sentient beings that the world is like an illusion. If someone knows the true reality of this world, they explain to them that the world is illusory like a magic trick. If someone has profound wisdom and sharp faculties, they can understand on their own without being shown, knowing that all dharmas are empty, like illusions without reality or foundation, knowing that all dharmas deceive ordinary people, and that all dharmas are bound within false conditions.’ ‘Dharanimdhara! Therefore, if the Bodhisattvas-Mahasattvas wish to enter such skillful means of all natures, they are without attachment or attainment to these profound sutras, proclaiming the characteristics of the knowledge and views of all natures, proclaiming that all natures are without words, without combination, and also proclaiming the skillful wisdom of all natures, also proclaiming the purpose of what is produced by conditions, and also proclaiming the true reality of all dharmas. That is, the worldly and the supramundane, the conditioned and the unconditioned, the bound and the unbound, skillfully understanding the purpose of skillful means, proclaiming the ultimate truth and the conventional truth, the sutras of definitive meaning and the sutras of provisional meaning, explaining with various conditions, and one should diligently strive in these profound sutras.’ Holding the World Sutra, Volume Two Taisho Tripitaka Volume 14, No. 0482, Holding the World Sutra Holding the World Sutra, Volume Three Translated by Kumarajiva of Yao Qin, from Kucha -------------------------------------------------------------------------------- 藏鸠摩罗什译 持世经十二入品第四
Chinese
佛告持世：“何谓菩萨摩诃萨善知十二入？菩萨摩诃萨正观择十二入时，作是念：‘眼中眼入不可得，眼中眼入无决定，又眼入根本不可得。’何以故？眼入从众缘生颠倒起，以缘色故系在于色，二法合故有。因色有眼入，因色说眼入，二法相依故说名眼色。所谓眼色，色是眼入门与缘故，眼是色入门与见故，是故说入。以色缘故说眼入，以眼见故说色入，但以世谛故说，其实眼不依色、色不依眼，眼不依眼、色不依色，但从众缘起，色作缘故说名眼入；又从众因缘起，眼所知见相故，说名色入。云何为说？随世俗颠倒法故说，第一义中眼入不可得，色入不可得。智者求诸入，不见有实入。但以凡夫颠倒相应，以二相说是眼入、是色入。是眼入、是色入，即示虚妄入，欲令众生如实知诸法实相故，说是诸入皆从众因缘生颠倒相应行，此中诸入实相不可得。何以故？若眼入若色入，不在内不在外不在中间，眼入色入，亦非过去，非未来非现在，但现在因缘知色故说眼入。如凡夫所行，智者通达诸入皆是虚妄无所有，从忆想颠倒分别起，知见非入是入，不说诸入性，诸入无决定相，但以众因缘生故说。 “如来说是诸入知见相，所谓是诸入虚妄无所有，属诸因缘颠 现代汉语译本 佛告诉持世菩萨：‘什么是菩萨摩诃萨善于了解十二入？菩萨摩诃萨在正确观察和选择十二入时，应当这样想：‘眼中的眼入是不可得的，眼中的眼入没有决定的自性，而且眼入的根本也是不可得的。’为什么呢？因为眼入是从众多因缘和颠倒妄想中产生的，由于因缘于色尘的缘故，被系缚在色尘上，两种法合在一起才有的。因为色尘才有眼入，因为色尘才说有眼入，两种法相互依存，所以才说名为眼和色。所谓的眼*，*是眼入门与缘故，眼是色入门与见故，所以才说是入。因为色尘的缘故才说眼入，因为眼睛能见才说色入，但这只是按照世俗的说法，实际上眼并不依赖于*，*也不依赖于眼，眼不依赖于眼，色尘也不依赖于色尘，只是从众多因缘而生起，色尘作为因缘的缘故才说名为眼入；又从众多因缘生起，眼睛所知所见的相的缘故，才说名为色入。’ ‘怎样说是呢？随顺世俗颠倒的法才这样说，在第一义谛中，眼入是不可得的，色入也是不可得的。有智慧的人寻求诸入，不见有真实的入。只是因为凡夫与颠倒相应，用两种相来说这是眼入、这是色入。说这是眼入、这是色入，就是显示虚妄的入，想要让众生如实地知道诸法的实相，所以才说这些入都是从众多因缘生起的，与颠倒相应而行，这其中诸入的实相是不可得的。’为什么呢？无论是眼入还是色入，不在内，不在外，也不在中间，眼入和色入，也不是过去，也不是未来，也不是现在，只是现在因为因缘而知色尘的缘故才说有眼入。如同凡夫所行那样，有智慧的人通达诸入都是虚妄的，没有真实的自体，是从忆想和颠倒分别中产生的，知道见不是入而是入，不说诸入的自性，诸入没有决定的相，只是因为众多因缘生起的缘故才这样说。 ‘如来说这些入的知见相，就是说这些入是虚妄的，没有真实的自体，属于众多因缘和颠倒。’