English
English version Holder of the World (a Bodhisattva's name)! Bodhisattva-Mahasattvas are skilled in understanding the entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind) in this way. The Chapter on the Twelve Nidānas from the *Holder of the World Sutra* 'Holder of the World! What is meant by a Bodhisattva-Mahasattva being skilled in observing and discerning the twelve Nidānas? A Bodhisattva-Mahasattva observes and discerns the twelve Nidānas, so-called because of non-existence, it is called ignorance (avidyā, delusion and ignorance of the true nature of things); within ignorance, there is no dharma, hence it is called ignorance; because of not knowing clarity, it is called ignorance. How is it called not knowing clarity? Not knowing that ignorance is a definite dharma and unattainable, this is called ignorance. Why? Because it is said that ignorance is the condition for actions (saṃskāra, volitional actions); actions are without substance, yet ordinary people initiate and create them, hence it is said that ignorance is the condition for actions. Because of arising from actions, consciousness (vijñāna, awareness) arises; therefore, it is said that actions are the condition for consciousness. Name (nāma, mental phenomena) and form (rūpa, material phenomena) are two aspects; therefore, it is said that consciousness is the condition for name and form. From name and form arise the six entrances (ṣaḍāyatana, six sense organs); therefore, it is said that name and form are the condition for the six entrances. From the six entrances arises contact (sparśa, sensation); therefore, it is said that the six entrances are the condition for contact. From contact arises feeling (vedanā, sensation); therefore, it is said that contact is the condition for feeling. From feeling arises craving (tṛṣṇā, thirst); therefore, it is said that feeling is the condition for craving. From craving arises grasping (upādāna, clinging); therefore, it is said that craving is the condition for grasping. From grasping arises becoming (bhava, existence); therefore, it is said that grasping is the condition for becoming. From becoming arises birth (jāti, birth); therefore, it is said that becoming is the condition for birth. From birth arise old age and death (jarā-maraṇa, aging and death), sorrow (śoka, grief), lamentation (parideva, lamentation), suffering (duḥkha, pain), and distress (daurmanasya, distress); therefore, it is said that birth is the condition for the accumulation of old age, death, sorrow, lamentation, suffering, and distress. Such a great accumulation of suffering and distress, what dharma is accumulated within it? It is only knowing that inversion is contrary to clarity; the accumulation of ignorance becomes love for the subsequent body, relying on joy and attachment, seeking birth everywhere; this is the accumulation of love.' 'Holder of the World! The world is thus bound by the twelve Nidānas, like a blind person without eyes, entering the net of ignorance, falling into darkness. Because ignorance is the foremost, the twelve Nidānas arise completely. Bodhisattvas thus contemplate the true nature of ignorance, knowing that ignorance is empty, therefore the origin (the beginning of past lives) is unattainable. Why? Because ignorance does not exist, therefore the origin also does not exist; the wise observe that non-origin is the origin, and do not differentiate the origin, because they have cut off the causes of memory and discrimination. Not being attached to ignorance, knowing that all dharmas are without substance, this dharma is not as it is said. If it is said that all dharmas are without substance, that is to say that knowledge and vision are unclear.' --------------------------------------------------------------------------------
Chinese
，能通达一切法无所有，是为即得明。于此中更无余明，但知见无明是名为明。云何为知见无明？所谓一切法无所有，一切法无所得，一切法虚妄颠倒，一切法不尔如所说，是名知见无明。知见无明即为是明。何以故？明无所有故。 “无明因缘诸行者，诸法无所有，凡夫入无明闇冥中，狂惑作诸行业，是行业无形无处，是无明不能生行业，无法而起作故，说无明因缘诸行业。诸行业无有聚集，若是处若彼处来诸行业，亦非过去亦非未来亦非现在，无明无明性空，行业行业性空，诸行业无所依，但依无明起诸行业。诸行业不依无明，无明不依行业，无明不知无明，行业不知行业，如是无明诸行业，以颠倒故从无明生，此中不得无明，不得诸行业，不得无明性，不得诸行业性，但以闇冥数名闇冥。以是无明闇冥故，分别说行业从无所有法而起作故，无明行业皆无所有。 “行业因缘识者，识不依行业，亦不离行业生识，行业亦不生识。何以故？行业不知行业，行业亦无持来者，但颠倒众生从行业生识，是识不在行业内，不在行业外，亦不在中间。是识无有生者，亦无使生者，但缘行业相续不断故有识生。智者求识相不可得，亦不得识生，识亦不知识，识亦不见识，识不依识。 “识因缘名色者，名色 现代汉语译本：能通达一切法皆为空无所有，这便是所谓的获得光明。在这光明之中，再没有其他的光明，只是知晓并看见无明，这便称之为光明。什么是知晓并看见无明呢？就是说一切法皆为空无所有，一切法都无法获得，一切法都是虚妄颠倒的，一切法并非如其所说的那样，这就叫做知见无明。知见无明即是光明。为什么这么说呢？因为光明本身也是空无所有的。 ‘无明（avidyā，对事物真相的迷惑）因缘而有诸行（saṃskāra，意志行为），这是因为诸法皆为空无所有。凡夫沉入无明的黑暗之中，狂乱迷惑地造作各种行业。这些行业没有形状，也没有处所。无明本身并不能产生行业，因为它是无法而起的造作。所以说无明因缘而有诸行业。诸行业没有聚集之处，无论这些行业从何处来，它们既不属于过去，也不属于未来，也不属于现在。无明和无明之自性皆为空，行业和行业之自性皆为空。诸行业没有所依之处，只是依于无明而生起诸行业。诸行业不依赖于无明，无明也不依赖于行业。无明不能知晓无明，行业也不能知晓行业。像这样，无明和诸行业，因为颠倒的缘故而从无明产生。在这其中，既不能得到无明，也不能得到诸行业，不能得到无明之自性，也不能得到诸行业之自性，只是以黑暗的数目来称呼黑暗。因为这无明的黑暗，才分别说行业是从空无所有的法而生起造作的，所以无明和行业都是空无所有的。 ‘行业因缘而有识（vijñāna，识别作用），识不依赖于行业，也不脱离行业而生起识，行业也不能生起识。为什么这么说呢？因为行业不能知晓行业，行业也没有带来识的作用。只是颠倒的众生从行业生起识。这识不在行业之内，不在行业之外，也不在行业中间。这识没有生者，也没有使生者，只是因为行业相续不断，所以才有识的生起。智者寻求识的相状而不可得，也无法得到识的生起，识也不能知晓识，识也不能看见识，识不依赖于识。 ‘识因缘而有名色（nāmarūpa，精神和物质现象），名色
English
English version: Being able to penetrate that all dharmas are without any substance, this is called immediately attaining clarity. Within this clarity, there is no other clarity; simply knowing and seeing ignorance (avidyā) is called clarity. What is knowing and seeing ignorance? It means that all dharmas are without any substance, all dharmas are unattainable, all dharmas are false and inverted, all dharmas are not as they are said to be. This is called knowledge and views of ignorance. Knowledge and views of ignorance are the same as clarity. Why? Because clarity itself is without any substance. 'Ignorance (avidyā) is the condition for volitional activities (saṃskāra), because all dharmas are without substance. Ordinary people enter the darkness of ignorance, and in their delusion, they create various actions. These actions have no form and no place. Ignorance itself cannot produce actions, because it arises and acts without a basis. Therefore, it is said that ignorance is the condition for volitional activities. These activities have no place of gathering; wherever these activities come from, they belong neither to the past, nor to the future, nor to the present. Ignorance and the nature of ignorance are empty; actions and the nature of actions are empty. These actions have no support, but arise from ignorance. Actions do not depend on ignorance, and ignorance does not depend on actions. Ignorance does not know ignorance, and actions do not know actions. Thus, ignorance and actions arise from ignorance due to delusion. In this, neither ignorance nor actions can be obtained, neither the nature of ignorance nor the nature of actions can be obtained, but darkness is named darkness by the number of darkness. Because of this darkness of ignorance, it is said that actions arise and are created from dharmas that are without substance, so ignorance and actions are both without substance.' 'Volitional activities are the condition for consciousness (vijñāna). Consciousness does not depend on activities, nor does consciousness arise apart from activities, and activities cannot produce consciousness. Why? Because activities cannot know activities, and activities do not bring consciousness. It is only deluded beings who produce consciousness from activities. This consciousness is not within activities, not outside activities, and not in between. This consciousness has no producer, nor does it have a causer, but consciousness arises because activities continue without interruption. A wise person seeks the characteristics of consciousness but cannot find them, nor can they obtain the arising of consciousness. Consciousness does not know consciousness, nor does consciousness see consciousness, and consciousness does not depend on consciousness.' 'Consciousness is the condition for name and form (nāmarūpa). --------------------------------------------------------------------------------
Chinese
不依识，亦不离识生名色，是名色亦不从识中来，但缘识故。凡夫闇冥贪著名色，识亦不至名色。智者于此求名色，不可得不可见，是名色无形无方，从忆想分别起，是名色相识因缘故有，识性尚不可得，何况从识缘生名色？若决定得是名色性者，无有是处。 “名色因缘六入者，是六入因名色起，名在身中，故有出入息利益身及心心数法，是六入皆虚诳无所有，从分别起有颠倒用。 “六入因缘触者，是触依色而有，触不触色。何以故？色无所知，与草木瓦石无异，但从六入起故分别说触。何以故？六入尚虚妄无所有，何况从六入生触？触空无所有，从忆想颠倒起，是触无方无处，触空以无触性故，触不知六入，六入亦不知触。 “触因缘受者，是受不在触内，不在触外，不在中间，是触亦不余处持受来，而从触起受，是触尚虚妄无所有，何况从触生受？诸受无一决定相，诸受皆无所有，从颠倒起有颠倒用。 “受因缘爱者，是受不于余处持爱来，受亦不与爱合，受亦不知爱不分别爱，爱亦不知受不分别受，爱不与受合。是爱亦不依受，亦不离受有爱，受中尚无受相，何况受因缘生爱？爱不在受内不在受外不在中间，爱亦不在爱内亦不在爱外亦不在中间，爱中爱相不可得，是爱但从虚妄忆 现代汉语译本 不依赖于识，也不脱离识而产生名色（Namarupa，精神和物质现象），这名色也不是从识中来的，只是因为识的缘故而有。凡夫愚昧无知，贪恋执著名色，识也不会到达名色。有智慧的人如果想在此处寻求名色，那是不可得、不可见的。这名色没有形状，没有方位，是从忆想分别中产生的。这名色之相，是因为识的因缘才有的，识的自性尚且不可得，更何况是从识的因缘而生的名色？如果有人认为能够确定地得到这名色的自性，那是不可能的。 ‘名色因缘六入（Sadayatana，六种感官）’，这六入是因为名色的缘故而产生的，名存在于身体中，所以有出入息来利益身体以及心和心所法。这六入都是虚假的，没有真实自性，是从分别中产生，有颠倒的作用。 ‘六入因缘触（Sparsa，接触）’，这触是依靠色而有的，触并不能触及色。为什么呢？因为色没有知觉，和草木瓦石没有区别，只是从六入产生才分别说有触。为什么呢？六入尚且虚妄没有真实自性，更何况是从六入产生的触？触是空性的，没有真实自性，是从忆想颠倒中产生的，这触没有方位，没有处所，触是空性的，因为没有触的自性，所以触不知道六入，六入也不知道触。 ‘触因缘受（Vedana，感受）’，这受不在触的内部，不在触的外部，也不在触的中间。这受也不是从其他地方拿来接受的，而是从触产生受。这触尚且虚妄没有真实自性，更何况是从触产生的受？各种感受没有一个确定的相状，各种感受都是没有真实自性的，是从颠倒中产生，有颠倒的作用。 ‘受因缘爱（Tanha，渴爱）’，这受不是从其他地方拿来爱，受也不会和爱结合，受也不知道爱，也不会分别爱，爱也不知道受，也不会分别受，爱不会和受结合。这爱也不依赖于受，也不脱离受而有爱，受中尚且没有受的相状，更何况是因为受的因缘而产生爱？爱不在受的内部，不在受的外部，也不在受的中间，爱也不在爱的内部，也不在爱的外部，也不在爱的中间，爱中爱的相状是不可得的，这爱只是从虚妄的忆