English
English version: Accordingly, speaking in terms of two aspects, 'Manas-ayatana (mind-base, the base of consciousness) and Dharma-ayatana (dharma-base, the base of mental objects) are entered in this way.' Manas-ayatana and Dharma-ayatana are false and without anything, and the Tathagata (the Thus-Gone One, an epithet of the Buddha) truly understands this, therefore he reveals these bases. These bases arise from causes and conditions (hetu-pratyaya), and act in accordance with perverted views (viparyasa), wherein Manas-ayatana and Dharma-ayatana are truly unattainable. Moreover, Manas-ayatana and Dharma-ayatana are not within, not without, and not in between. Furthermore, Manas-ayatana is not past, not future, not present, but is only able to perceive present conditions, therefore Manas-ayatana and Dharma-ayatana are spoken of, which is in accordance with the minds of ordinary beings (prthagjana). The wise understand that Manas-ayatana and Dharma-ayatana are false and without anything, arising from memory and thought (smrti) and perverted discriminations (viparyasa-vikalpa), not a base but a base. Why? Because there is no definite characteristic (laksana) of a base among the bases. The wise understand that these bases are false and without anything, the self-nature (svabhava) of Manas-ayatana and Dharma-ayatana is unattainable, and the true nature (satya-laksana) arising from Manas-ayatana and Dharma-ayatana cannot be obtained either; Manas-ayatana and Dharma-ayatana arise only from conditions. The Tathagata speaks of these bases as aspects of knowledge and vision (jnana-darsana-laksana), these bases are false and without anything, acting in accordance with perverted views, belonging to various conditions. Manas-ayatana and Dharma-ayatana have no maker (kartr), nor one who causes the making; Manas-ayatana does not know nor discriminate Dharma-ayatana, and Dharma-ayatana also does not know nor discriminate Manas-ayatana. Why? Because both are separate; if a dharma is without characteristics, then there is nothing to discriminate within it; these bases all arise from conditions, spoken of in accordance with the perverted minds of ordinary beings. As understood by the noble ones (arya), Manas-ayatana and Dharma-ayatana neither arise nor cease, neither come nor go; Manas-ayatana does not know mind, nor discriminate mind; Dharma-ayatana does not know dharma, nor discriminate dharma; both are empty (sunya), therefore both are separate. Mind does not know the nature of mind, dharma does not know the nature of dharma; these two natures are without anything, and there is no definite dharma within them. Mind cannot accomplish mind, nor can it destroy mind; dharma cannot accomplish dharma, nor can it destroy dharma, because both are without anything. Manas-ayatana does not think 'I am Manas-ayatana,' Dharma-ayatana does not think 'I am Dharma-ayatana,' both are empty, all like illusions, but are spoken of separately by means of assumed names. A Bodhisattva-Mahasattva (Great Bodhisattva) observes and chooses Manas-ayatana and Dharma-ayatana in this way. Dhritarashtra (Name of a person)! What is it that a Bodhisattva-Mahasattva correctly observes and chooses the six internal bases (adhyatmika-ayatana) and the six external bases (bahya-ayatana)? Namely, --------------------------------------------------------------------------------
Chinese
是十二入皆虚妄，从众缘生颠倒相应，以二相故有内外用。凡夫不闻真法，不知十二入如实相故，贪着眼入，我是眼入，我所是眼入；贪着色入，我是色入，我所是色入；耳声、鼻香、舌味、身触、意法亦如是，我是意入，我所是意入，我是法入，我所是法入，以贪着故为十二入所缚，驰走往来五道生死不知出道。 “菩萨摩诃萨于此中正观十二入时，见是十二入虚诳不牢坚，空如幻相，不贪着眼入若我若我所，乃至不贪着法入若我若我所，以不贪着故，不忆念分别。菩萨如是善知十二入。 “持世！菩萨摩诃萨得如是诸入方便，于一切十二入中不系不缚，亦证诸入而能分别诸入，亦以众缘生法通达十二入，亦以无相相坏十二入，亦不堕是诸入所依道中，亦知诸入性则是无性，亦知诸入方便究竟到边。 “持世！譬如机关出水四面俱洒，十二入亦如是，内外因缘能有所作，此中实事不可得。是十二入先业机关所系故能有所作。 “持世！所谓入者，是诸凡夫无知见者烦恼所入门。眼是色门，以生爱恚故。色是眼门，以生爱恚故。耳鼻舌身意是法门，以生爱恚故。法是意门，以生爱恚故。如是十二入，与爱恚共合故不知实相。持世！菩萨摩诃萨于此中善知诸入性，知是诸入实相故，不为爱恚所 现代汉语译本： ‘这十二入（十二入：眼、耳、鼻、舌、身、意六根为内六入，色、声、香、味、触、法六尘为外六入，内外相入，故称十二入）都是虚妄的，从各种因缘和合而生，与颠倒的认知相应，因为有能见和所见两种相对的相状，所以有内外作用。凡夫俗子没有听闻真正的佛法，不知道十二入的真实相状，因此贪恋执着于眼入，认为‘我是眼入’，‘我所有的是眼入’；贪恋执着于色入，认为‘我是色入’，‘我所有的是色入’；对于耳声、鼻香、舌味、身触、意法也是这样，认为‘我是意入’，‘我所有的是意入’，‘我是法入’，‘我所有的是法入’，因为贪恋执着，所以被十二入所束缚，奔波往来于五道（五道：地狱、饿鬼、畜生、人、天）生死轮回之中，不知道解脱的道路。 ‘菩萨摩诃萨（菩萨摩诃萨：发大心的菩萨）在这种情况下正确地观察十二入时，看到这十二入虚假不实，不牢固，空无自性如同幻象，不贪恋执着于眼入，认为‘这是我’或‘这是我所有的’，乃至不贪恋执着于法入，认为‘这是我’或‘这是我所有的’，因为不贪恋执着，所以不忆念分别。菩萨像这样善于了解十二入。 ‘持世（持世：菩萨名）！菩萨摩诃萨得到像这样了解诸入的方便，对于一切十二入不被系缚，也证悟诸入而能够分辨诸入，也通过众缘生法的道理通达十二入，也通过无相的智慧破除十二入的相状，也不堕入这些诸入所依赖的道路中，也知道诸入的自性就是无自性，也知道了解诸入的方便最终到达彼岸。 ‘持世！譬如机关喷水，四面同时洒出，十二入也是这样，内外因缘聚合能够有所作为，但其中真实的自体是不可得的。这十二入是先前的业力如机关般控制着，所以能够有所作为。 ‘持世！所谓‘入’，是那些没有知见的凡夫被烦恼引入的地方。眼是色的门，因为由此产生爱和嗔恨。色是眼的门，因为由此产生爱和嗔恨。耳鼻舌身意是法的门，因为由此产生爱和嗔恨。法是意的门，因为由此产生爱和嗔恨。像这样，十二入与爱和嗔恨共同结合，所以不能了解诸法的真实相状。持世！菩萨摩诃萨在这种情况下善于了解诸入的自性，知道这些诸入的真实相状，所以不被爱和嗔恨所控制。
English
English version: ‘These twelve entrances (twelve entrances: the six sense organs of eyes, ears, nose, tongue, body, and mind are the inner six entrances, and the six sense objects of form, sound, smell, taste, touch, and dharma are the outer six entrances; the inner and outer interact, hence the name twelve entrances) are all illusory, arising from various conditions and corresponding to inverted perceptions. Because of the two aspects of perceiver and perceived, there are internal and external functions. Ordinary people, not having heard the true Dharma, do not know the true nature of the twelve entrances, therefore they greedily cling to the eye entrance, thinking, ‘I am the eye entrance,’ ‘What is mine is the eye entrance’; they greedily cling to the form entrance, thinking, ‘I am the form entrance,’ ‘What is mine is the form entrance’; it is the same with ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma, thinking, ‘I am the mind entrance,’ ‘What is mine is the mind entrance,’ ‘I am the dharma entrance,’ ‘What is mine is the dharma entrance.’ Because of this greedy clinging, they are bound by the twelve entrances, running back and forth in the five paths (five paths: hell, hungry ghosts, animals, humans, and gods) of birth and death, not knowing the path of liberation. ‘When a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva: a Bodhisattva with a great mind) correctly observes the twelve entrances in this way, they see that these twelve entrances are false and unreal, not firm, empty like illusions, not greedily clinging to the eye entrance, thinking, ‘This is me’ or ‘This is mine,’ and not even greedily clinging to the dharma entrance, thinking, ‘This is me’ or ‘This is mine.’ Because of not greedily clinging, they do not remember or discriminate. The Bodhisattva thus knows the twelve entrances well. ‘Holder of the World (Holder of the World: name of a Bodhisattva)! A Bodhisattva-Mahasattva obtains such skillful means of understanding the entrances, and is not bound by any of the twelve entrances. They also realize the entrances and are able to distinguish them. They also understand the twelve entrances through the principle of phenomena arising from conditions. They also destroy the appearances of the twelve entrances through the wisdom of non-appearance. They also do not fall into the path that these entrances rely on. They also know that the nature of the entrances is no-nature. They also know that the skillful means of understanding the entrances ultimately reach the other shore. ‘Holder of the World! It is like a machine that sprays water in all four directions at once. The twelve entrances are also like this: the aggregation of internal and external conditions can produce actions, but the real substance within them is unattainable. These twelve entrances are controlled by past karma like a machine, so they can produce actions. ‘Holder of the World! The so-called ‘entrances’ are the places where ignorant ordinary people are led in by afflictions. The eye is the gate to form, because love and hatred arise from it. Form is the gate to the eye, because love and hatred arise from it. The ear, nose, tongue, body, and mind are the gates to dharma, because love and hatred arise from them. Dharma is the gate to the mind, because love and hatred arise from it. Like this, the twelve entrances are combined with love and hatred, so they cannot understand the true nature of phenomena. Holder of the World! A Bodhisattva-Mahasattva in this situation is skilled in understanding the nature of the entrances, and knows the true nature of these entrances, so they are not controlled by love and hatred.’ -------------------------------------------------------------------------------- 制。持世！菩萨摩诃萨善知诸入如是。 持世经十二因缘品第五
Chinese
“持世！何谓菩萨摩诃萨善观择十二因缘？菩萨摩诃萨观择十二因缘，所谓无有故说名无明，于无明中无法故说名无明，不知明故说名无明。云何不知明？不知无明决定法不可得，是名无明。何以故？说无明因缘诸行，诸行无所有，而凡夫起作故，说无明因缘诸行。从行起故有识生，是故说诸行因缘识。名色二相，是故说识因缘名色。从名色生六入，是故说名色因缘六入。从六入生触，是故说六入因缘触。从触生受，是故说触因缘受。从受生爱，是故说受因缘爱。从爱生取，是故说爱因缘取。从取生有，是故说取因缘有。从有生生，是故说有因缘生。从生有老死忧悲苦恼聚集，是故说生因缘老死忧悲苦恼聚集。如是大苦恼聚，于此中为集何法？但知颠倒与明相违，无明聚为后身爱，依止喜染求处处生，则是爱集。 “持世！世间如是，为十二因缘所系缚，盲无眼故，入无明网堕黑闇中。无明为首故，具足起十二因缘。诸菩萨如是思惟观无明实相，知无明空故本际不可得。何以故？无明无故本际无，智者观非际是本际，则不分别本际，断忆想分别故。不贪着无明，知一切法无所有，是法不尔如所说。若说一切法无所有，即是说知见不明 现代汉语译本 持世（菩萨名）！菩萨摩诃萨善于了解诸入（六根，即眼、耳、鼻、舌、身、意）就是这样。 《持世经》十二因缘品第五 ‘持世！什么叫做菩萨摩诃萨善于观察和选择十二因缘？菩萨摩诃萨观察和选择十二因缘，所谓因为没有，所以才说叫做无明（avidyā，对事物真相的迷惑和无知），在无明之中没有法，所以才说叫做无明，因为不知明，所以才说叫做无明。怎样叫做不知明？不知道无明是决定的法，不可得，这叫做无明。为什么呢？因为说无明是诸行（saṃskāra，意志行为）的因缘，诸行本无所有，而凡夫却起心造作，所以说无明是诸行的因缘。因为从行生起，所以有识（vijñāna，意识）产生，因此说诸行是识的因缘。名（nāma，精神现象）和色（rūpa，物质现象）是两种相，因此说识是名色的因缘。从名色产生六入（ṣaḍāyatana，六根），因此说名色是六入的因缘。从六入产生触（sparśa，感觉），因此说六入是触的因缘。从触产生受（vedanā，感受），因此说触是受的因缘。从受产生爱（tṛṣṇā，渴爱），因此说受是爱的因缘。从爱产生取（upādāna，执取），因此说爱是取的因缘。从取产生有（bhava，存在），因此说取是有的因缘。从有产生生（jāti，出生），因此说有是生的因缘。从生有老死（jarā-maraṇa，衰老和死亡）、忧（śoka，忧愁）、悲（parideva，悲伤）、苦（duḥkha，痛苦）、恼（daurmanasya，烦恼）聚集，因此说生是老死忧悲苦恼聚集的因缘。像这样的大苦恼聚集，在这其中聚集了什么法呢？只是知道颠倒与明相违背，无明聚集成为后身的爱，依止喜悦和贪染，寻求处处出生，这就是爱的聚集。 ‘持世！世间就是这样，被十二因缘所系缚，像盲人没有眼睛一样，进入无明的罗网，堕入黑暗之中。因为无明为首，所以具足生起十二因缘。诸菩萨像这样思维观察无明的实相，知道无明是空，所以本际（过去世的开端）不可得。为什么呢？因为无明没有，所以本际也没有，智者观察非际就是本际，就不分别本际，断除忆想分别的缘故。不贪着无明，知道一切法无所有，这个法不是像所说的那样。如果说一切法无所有，那就是说知见不明。’