English
English version The Buddha told Holder of the World (Chishì, meaning one who upholds the world): 'What does it mean for a Bodhisattva-Mahasattva to be skilled in understanding the twelve entrances (十二入, shí èr rù, also known as the twelve sense bases)? When a Bodhisattva-Mahasattva correctly observes and examines the twelve entrances, they should contemplate thus: ‘The eye-entrance (眼中眼入, yǎn zhōng yǎn rù) within the eye is unattainable, the eye-entrance within the eye has no fixed nature, and furthermore, the root of the eye-entrance is unattainable.’ Why is this so? Because the eye-entrance arises from numerous causes and conditions (众缘, zhòng yuán) and inverted perceptions (颠倒, diāndǎo), being bound to form (色, sè) due to its connection with form. It exists because of the combination of these two dharmas. Because of form, there is the eye-entrance; because of form, the eye-entrance is spoken of. The two dharmas are mutually dependent, hence the names eye and form. The so-called eye*，* is the entrance and condition for the eye, and the eye is the entrance and seeing for form, therefore it is called an entrance. The eye-entrance is spoken of because of the condition of form, and the form-entrance is spoken of because the eye sees. However, this is only spoken of according to worldly conventions (世谛, shìdì). In reality, the eye does not rely on *, * nor does * rely on the eye; the eye does not rely on the eye, nor does form rely on form. It arises solely from numerous causes and conditions. Because form acts as a condition, it is called the eye-entrance; and it arises from numerous causes and conditions, and because of the aspect of what the eye knows and sees, it is called the form-entrance.’ ‘How is this spoken of? It is spoken of in accordance with worldly, inverted dharmas. In the ultimate truth (第一义, dì yī yì), the eye-entrance is unattainable, and the form-entrance is unattainable. A wise person seeks the entrances but does not see any real entrance. It is only because ordinary beings are in accordance with inversion that they speak of this as the eye-entrance and that as the form-entrance, using two aspects. To speak of this as the eye-entrance and that as the form-entrance is to show a false entrance, desiring to enable beings to truly know the real nature of all dharmas. Therefore, it is said that these entrances all arise from numerous causes and conditions, and act in accordance with inverted perceptions. Within this, the real nature of the entrances is unattainable.’ Why is this so? Whether it is the eye-entrance or the form-entrance, it is not within, not without, nor in between. The eye-entrance and the form-entrance are neither past, nor future, nor present, but the eye-entrance is spoken of because of the present condition of knowing form. As ordinary beings act, wise people understand that all entrances are false and without real self, arising from recollection, thought, inversion, and discrimination. Knowing that seeing is not an entrance but is an entrance, they do not speak of the nature of the entrances. The entrances have no fixed characteristics, but are spoken of because they arise from numerous causes and conditions. ‘The Thus Come One (如来, Rúlái) speaks of the aspect of knowing and seeing these entrances, which is to say that these entrances are false and without real self, belonging to numerous causes and conditions and inversion.’ --------------------------------------------------------------------------------
Chinese
倒相应行，诸入无有作者，无使作者，眼入不知不分别色入，色入亦不知不分别眼入，二俱离相。若法离相，此中不可分别说是入相，皆从因缘生，如凡夫颠倒，如贤圣所通达，是眼入色入，无生无灭，不来不去相，眼不知眼、眼不分别眼，色不知色、色不分别色。何以故？二俱空故，二皆离故。眼不知眼性，色亦不知色性，眼色皆无性无法，此中无一决定相。眼不自作，眼亦不自知，色亦不自作，色亦不自知，二俱无所有故。眼不作是念我是眼，色亦不作是念我是色，眼色性如幻性，以虚妄假名故，说是眼是色。诸菩萨摩诃萨观择眼入色入如是，耳声、鼻香、舌味、身触亦如是。 “持世！何谓菩萨摩诃萨观择意入？菩萨摩诃萨观择意入时，作是念：‘意入中意入不可得，意无决定入相，意入无根本。何以故？意入即是众因缘生，从颠倒起，系法入缘，二法和合能有所作，是意入因法、入起因法、入可分别说。是二相依，意是法入处，意是法入门，法入是意入门，是故说名法入，缘法入门故说是意入，示意相门故说是法入。以世谛故说，其实意不依法法不依意，因缘生故以诸法为缘故说意入，因缘生故示意相故说法入。随世谛颠倒故说，第一义中意入不可得，法入亦不可得，智者求诸入不见有实。但凡夫颠倒 现代汉语译本 倒相应行，诸入（ayatana，处）无有作者，无使作者，眼入（cakkhāyatana，眼处）不知不分别色入（rūpāyatana，色处），色入亦不知不分别眼入，二者都离于相。如果法离于相，那么其中就不可分别说这是入的相状，一切都从因缘而生，如同凡夫的颠倒，如同贤圣所通达的，这眼入色入，无生无灭，不来不去的相状，眼不知眼、眼不分别眼，色不知色、色不分别色。为什么呢？因为二者皆空，二者皆离。眼不知眼性，色亦不知色性，眼色皆无自性无法，其中没有一个决定的相状。眼不自己产生，眼也不自己知道，色也不自己产生，色也不自己知道，二者都是空无所有。眼不会产生这样的念头‘我是眼’，色也不会产生这样的念头‘我是色’，眼色的性质如同幻象的性质，因为虚妄的假名，所以说这是眼是色。诸位菩萨摩诃萨如此观择眼入色入，耳声、鼻香、舌味、身触也是如此。 ‘持世（Dhrtarashtra，人名）！什么是菩萨摩诃萨观择意入（manāyatana，意处）？菩萨摩诃萨观择意入时，这样想：‘意入中意入不可得，意没有决定的入相，意入没有根本。为什么呢？意入就是众因缘所生，从颠倒而起，系缚法入的缘，两种法和合才能有所作为，这是意入的因法、入的生起因法、入可以分别说。这是两种相互依存的，意是法入之处，意是法入门，法入是意入门，所以说名为法入，因为缘法入门所以说是意入，因为示意相门所以说是法入。因为世俗谛的缘故这样说，其实意不依法，法不依意，因为因缘生所以以诸法为缘的缘故说意入，因为因缘生所以示意相的缘故说法入。随顺世俗谛的颠倒的缘故这样说，第一义中意入不可得，法入也不可得，智者寻求诸入不见有真实。只是凡夫颠倒。’
English
English version Correspondingly, all āyatanas (spheres of sense, places of perception) have no creator, nor do they cause creation. The eye-āyatana (sphere of sight) does not know or discriminate the rūpa-āyatana (sphere of forms), nor does the rūpa-āyatana know or discriminate the eye-āyatana. Both are devoid of characteristics. If a dharma (phenomenon, teaching) is devoid of characteristics, then it cannot be distinguished as having the characteristic of an āyatana. All arise from causes and conditions, like the delusions of ordinary beings, and like what is understood by the wise and noble. These eye-āyatana and rūpa-āyatana are without birth or death, without coming or going. The eye does not know the eye, nor does the eye discriminate the eye; form does not know form, nor does form discriminate form. Why? Because both are empty, both are detached. The eye does not know the nature of the eye, nor does form know the nature of form. Both eye and form are without self-nature and are not dharmas. There is no definite characteristic in them. The eye does not create itself, nor does the eye know itself; form does not create itself, nor does form know itself. Both are without any substance. The eye does not think, 'I am the eye,' nor does form think, 'I am form.' The nature of eye and form is like the nature of illusion, because of false and provisional names, it is said that this is eye and this is form. Thus do Bodhisattva-Mahāsattvas contemplate and discern the eye-āyatana and rūpa-āyatana. The same is true for ear and sound, nose and smell, tongue and taste, body and touch. 'Dhrtarashtra (name of a person)! What is the Bodhisattva-Mahāsattva's contemplation and discernment of the manāyatana (sphere of mind)? When a Bodhisattva-Mahāsattva contemplates and discerns the manāyatana, they think thus: 'In the manāyatana, the manāyatana is unattainable. The mind has no definite characteristic of an āyatana, and the manāyatana has no fundamental basis. Why? The manāyatana arises from numerous causes and conditions, originates from delusion, binds the conditions of the dharma-āyatana (sphere of mental objects). The combination of these two dharmas can produce something. This is the causal dharma of the manāyatana, the causal dharma of the arising of the āyatana, and the āyatana can be distinguished and spoken of. These two are interdependent; the mind is the place of the dharma-āyatana, the mind is the gateway to the dharma. The dharma-āyatana is the gateway to the mind, therefore it is called the dharma-āyatana. Because it is the gateway to the dharma through conditions, it is called the manāyatana; because it indicates the characteristic gateway, it is called the dharma-āyatana. This is said according to conventional truth, but in reality, the mind does not depend on the dharma, nor does the dharma depend on the mind. Because it arises from causes and conditions, the manāyatana is spoken of because it takes all dharmas as conditions; because it arises from causes and conditions, the dharma-āyatana is spoken of because it indicates the characteristic. This is said according to the delusions of conventional truth. In the ultimate truth, the manāyatana is unattainable, and the dharma-āyatana is also unattainable. The wise, seeking all āyatanas, do not see any reality. It is only the delusion of ordinary beings.' --------------------------------------------------------------------------------
Chinese
相应，以二相说是意入是法入。’是意入法入虚妄无所有，如来如实通达故示是诸入。如是诸入从因缘生，颠倒相应行，此中意入法入实不可得。又意入法入不在内不在外不在中间。又意入非过去非未来非现在，但能觉现在因缘故，说意入法入，随凡夫心故说。智者通达是意入法入虚妄无所有，从忆想颠倒分别起，非入是入。何以故？诸入中无决定入相。智者通达是诸入虚妄无所有，意入法入自性不可得，亦不得是意入法入所起实相，是意入法入但因缘生。 “如来说是诸入知见相，是诸入虚妄无所有，颠倒相应行属诸因缘。意入法入无有作者，无使作者，意入不知不分别法入，法入亦不知不分别意入。何以故？二俱离故，若法离相此中无可分别，是诸入皆从因缘生，随凡夫颠倒心故说。 “如贤圣所通达，意入法入不生不灭不来不去，意入不知意不分别意，法入不知法不分别法，二俱空故二俱离故。意不知意性，法不知法性，是二性无所有，此中无一决定法。意不能成意不能坏意，法不能成法不能坏法，二俱无所有故。意入不作是念我是意入，法入不作是念我是法入，是二俱空皆如幻相，但假名字故分别说。菩萨摩诃萨观择意入法入如是。 “持世！何谓菩萨摩诃萨正观择内六入、外六入？所谓 现代汉语译本：相应地，以二相（两种不同的方面）来说，意入（Manas-ayatana，意识的入口）和法入（Dharma-ayatana，法的入口）是这样进入的。’意入和法入是虚妄的，什么也没有，如来（Tathagata，佛的称号）如实地通达，所以才开示这些入。这些入是从因缘（hetu-pratyaya，原因和条件）而生，与颠倒（viparyasa，错误的认知）相应而行，其中意入和法入实际上是不可得的。而且，意入和法入不在内，不在外，也不在中间。此外，意入不是过去，不是未来，也不是现在，只是能够觉察现在的因缘，所以才说意入和法入，这是随顺凡夫（prthagjana，普通人）的心而说的。有智慧的人通达意入和法入是虚妄的，什么也没有，是从忆想（smrti，记忆和想象）和颠倒分别（viparyasa-vikalpa，错误的认知和区分）产生的，不是入而是入。为什么呢？因为诸入中没有决定的入相（laksana，特征）。有智慧的人通达这些入是虚妄的，什么也没有，意入和法入的自性（svabhava，自身存在的性质）是不可得的，也无法得到意入和法入所产生的真实相状（satya-laksana，真实的特征），意入和法入只是因缘所生。 如来说这些入是知见相（jnana-darsana-laksana，知识和见解的特征），这些入是虚妄的，什么也没有，与颠倒相应而行，属于各种因缘。意入和法入没有作者（kartr，行动者），也没有使作者，意入不知道也不分别法入，法入也不知道也不分别意入。为什么呢？因为两者都是分离的，如果法是离相的，那么其中就没有什么可以分别的，这些入都是从因缘而生，是随顺凡夫颠倒的心而说的。 如贤圣（arya，圣者）所通达，意入和法入不生不灭，不来不去，意入不知道意，也不分别意，法入不知道法，也不分别法，两者都是空（sunya，空性）的，所以两者都是分离的。意不知道意的自性，法不知道法的自性，这两种自性什么也没有，其中没有一个决定的法。意不能成就意，也不能破坏意，法不能成就法，也不能破坏法，因为两者都是什么也没有的。意入不会这样想‘我是意入’，法入也不会这样想‘我是法入’，这两者都是空的，都像幻相一样，只是假借名字才分别说。菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）这样观察和选择意入和法入。 持世（Dhrtarashtra，人名）！什么是菩萨摩诃萨正确地观察和选择内六入（adhyatmika-ayatana，内在的六个入口）、外六入（bahya-ayatana，外在的六个入口）？所谓