English
English version: It is not with a cause, nor without a cause, but it is said to exist in accordance with the twelve links of dependent origination. The wise understand that the appearance of 'existence' is emptiness, without any solid or permanent substance. When 'existence' arises from conditions, this 'existence' does not bring 'birth' with it, nor does 'birth' unite with 'existence', nor does it dissipate. This 'birth' is not within 'existence', not outside 'existence', nor in the middle of 'existence'. 'Existence' cannot give rise to 'birth', nor can 'birth' exist apart from 'existence', but it is only to show the continuity of the twelve links of dependent origination that it is said that 'existence' arises from conditions. 'Existence' and 'birth' are neither a condition nor not a condition. 'Existence' is already unattainable, so how much more so is 'birth' arising from 'existence'? The wise understand that this 'birth' does not depend on 'existence' for its arising, there is no appearance of 'birth' in 'birth', there is no self-nature in 'birth', there is no root in 'birth', and no definite law can be obtained. The wise understand that this 'birth' has no self-nature and is without anything, but it is only to show the harmonious continuity of the twelve links of dependent origination that it is said that 'existence' arises from conditions. 'Birth' has no law that can either unite or dissipate, 'birth' is not within 'existence', not outside 'existence', nor in the middle of 'existence'. This 'birth' is neither past, nor future, nor present, the prior limit, posterior limit, and middle limit of this 'birth' are unattainable, and the root of this 'birth' is unattainable. The wise understand that 'birth' arises from numerous conditions, corresponding to delusion, being falsely unreal, like an illusion. That 'birth' is the condition for old age, death, sorrow, lamentation, suffering, and distress, this 'birth' does not bring old age, death, sorrow, lamentation, suffering, and distress with it, nor can 'birth' give rise to old age, death, sorrow, lamentation, suffering, and distress. Old age, death, sorrow, lamentation, suffering, and distress are not within 'birth', not outside 'birth', nor in the middle of 'birth'. Old age, death, sorrow, lamentation, suffering, and distress also do not depend on 'birth', because with 'birth', old age, death, sorrow, lamentation, suffering, and distress can be spoken of, but it is only to show the arising of phenomena from numerous conditions. 'Birth' does not unite with old age, death, sorrow, lamentation, suffering, and distress, nor does it dissipate. 'Birth' in 'birth' is already unattainable, so how much more so is old age, death, suffering, and distress arising from the condition of 'birth'? Old age, death, suffering, and distress in old age, death, suffering, and distress are unattainable. Why? Old age, death, suffering, and distress are not within old age, death, suffering, and distress, nor outside, nor in the middle. Old age, death, suffering, and distress are neither past, nor future, nor present, old age, death, suffering, and distress do not unite with old age and death, nor do they dissipate, but they correspond to delusion, numerous conditions harmonizing, fully possessing the twelve links of dependent origination, therefore it is said that 'birth' is the condition for old age, death, and suffering. Old age, death, and suffering have no support. --------------------------------------------------------------------------------
Chinese
，老死苦恼决定相不可得，老死苦恼前际后际中际不可得。智者通达老死苦恼，虚妄无所有、颠倒相应、无有根本、不作不起不生。 “如是观十二因缘法，不见因缘法，若过去若未来若现在，亦不见因缘相。但知因缘是无缘，无生无相无作无起无根本，从本已来，一切法无所有故。通达是十二因缘，亦见是十二因缘无有作者受者。若法所从因生，是因无故是法亦无，菩萨随无明义故，一切法不可得。入如是观中，无缘即是十二因缘，此中无所生。菩萨观十二因缘是虚妄生，随顺无明义，通达十二因缘。若法无者是法亦无，是故说随顺无明义，通达十二因缘，无明是不生不作不起、无根本、无一定法、无缘无所有。菩萨尔时不分别是明是无明，无明实相即是明，因无明故一切法无所有，一切法无缘无忆想分别，是故随顺无明义，通达十二因缘。 “持世！是名菩萨摩诃萨十二因缘方便智慧。若菩萨能如是通达十二因缘合散，是名菩萨善得无生智慧。何以故？以生灭观则不能善知十二因缘，若观十二因缘集散，是名得无生智慧。若得无生智慧，是名通达十二因缘。 “持世！是故菩萨摩诃萨欲入通达、欲证无生智慧，应当如是勤行修集是十二因缘智慧，则能观证十二因缘无生相。 “持世！若 现代汉语译本： ‘衰老和死亡的痛苦，其终结是不可得的，衰老和死亡的痛苦，其过去、未来、现在都是不可得的。智者通达衰老和死亡的痛苦，明白这是虚妄的、空无所有的、与颠倒相应的、没有根本的、不产生、不兴起、不生长的。’ ‘像这样观察十二因缘法，就看不到因缘法，无论是过去、未来还是现在，也看不到因缘的表象。只是知道因缘是没有因缘的，没有生、没有相、没有作为、没有兴起、没有根本，从一开始，一切法都是空无所有的。通达这十二因缘，也看到这十二因缘没有作者和受者。如果法是从因产生的，那么因不存在，法也就不存在。菩萨随顺无明（avidyā）的意义，所以一切法都是不可得的。进入这样的观察中，没有因缘就是十二因缘，这里面没有什么产生。菩萨观察十二因缘是虚妄产生的，随顺无明的意义，通达十二因缘。如果法不存在，那么这个法也就不存在，所以说随顺无明的意义，通达十二因缘。无明是不生、不作、不起、没有根本、没有一定之法、没有因缘、空无所有的。菩萨这时不分别什么是明，什么是无明，无明的实相就是明，因为无明，所以一切法都是空无所有的，一切法没有因缘，没有忆想分别，所以随顺无明的意义，通达十二因缘。’ ‘持世（Dharanimdhara）！这叫做菩萨摩诃萨（Bodhisattva-Mahāsattva）十二因缘的方便智慧。如果菩萨能够这样通达十二因缘的聚合和离散，就叫做菩萨善于获得无生智慧。为什么呢？因为用生灭的观点就不能很好地了解十二因缘，如果观察十二因缘的聚集和消散，就叫做获得无生智慧。如果获得无生智慧，就叫做通达十二因缘。’ ‘持世（Dharanimdhara）！因此，菩萨摩诃萨（Bodhisattva-Mahāsattva）想要进入通达，想要证得无生智慧，应当这样勤奋地修行和积累这十二因缘的智慧，就能观察和证得十二因缘的无生之相。’ ‘持世（Dharanimdhara）！如果’
English
English version: ‘Old age and death, the end of suffering, cannot be obtained; the past, future, and present of old age and death cannot be obtained. The wise understand the suffering of old age and death, knowing it to be false, empty, corresponding to delusion, without root, not produced, not arising, not growing.’ ‘Observing the twelve links of dependent origination (dvādaśa-aṅga-pratītyasamutpāda) in this way, one does not see the law of dependent origination, whether in the past, future, or present, nor does one see the appearance of dependent origination. One only knows that dependent origination is without origination, without birth, without form, without action, without arising, without root. From the beginning, all dharmas are empty and without anything. Understanding these twelve links of dependent origination, one also sees that these twelve links of dependent origination have no creator or receiver. If a dharma arises from a cause, then if the cause does not exist, the dharma also does not exist. Because the Bodhisattva follows the meaning of ignorance (avidyā), all dharmas are unobtainable. Entering into such observation, no cause is the twelve links of dependent origination; nothing is produced here. The Bodhisattva observes that the twelve links of dependent origination are falsely produced, following the meaning of ignorance, understanding the twelve links of dependent origination. If a dharma does not exist, then that dharma also does not exist. Therefore, it is said that following the meaning of ignorance, one understands the twelve links of dependent origination. Ignorance is not born, not made, not arising, without root, without a fixed dharma, without cause, empty and without anything. At this time, the Bodhisattva does not distinguish between what is light and what is ignorance. The true nature of ignorance is light. Because of ignorance, all dharmas are empty and without anything. All dharmas have no cause, no memory, no discrimination. Therefore, following the meaning of ignorance, one understands the twelve links of dependent origination.’ ‘Dharanimdhara! This is called the Bodhisattva-Mahāsattva's (Bodhisattva-Mahāsattva) expedient wisdom of the twelve links of dependent origination. If a Bodhisattva can thus understand the aggregation and dispersion of the twelve links of dependent origination, it is called a Bodhisattva who is good at obtaining the wisdom of non-birth. Why? Because observing birth and death cannot lead to a good understanding of the twelve links of dependent origination. If one observes the gathering and scattering of the twelve links of dependent origination, it is called obtaining the wisdom of non-birth. If one obtains the wisdom of non-birth, it is called understanding the twelve links of dependent origination.’ ‘Dharanimdhara! Therefore, if a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) wishes to enter into understanding and to attain the wisdom of non-birth, he should diligently practice and accumulate this wisdom of the twelve links of dependent origination, and then he will be able to observe and realize the non-birth aspect of the twelve links of dependent origination.’ ‘Dharanimdhara! If’ --------------------------------------------------------------------------------
Chinese
菩萨摩诃萨知无生即是十二因缘者，即能得如是十二因缘方便，是人以无生相知见三界，疾得无生法忍。当知是菩萨于诸现在佛得近受阿耨多罗三藐三菩提记，是菩萨不久当得受记次第受记。 “持世！如是善人因与受记得安隐心，于一切法旨趣方便中，得智慧光明，是人通达十二因缘是无生，是人得近现在诸佛，是人于诸恶魔无所怖畏，是人度生死流得到陆地，是人得度无明淤泥，是人得到安隐之处。 “持世！若我今世若我灭后，若闻若信若读诵若修习是十二因缘方便者，我与是人授记不久当得无生法忍，我亦记是人不久当于现在诸佛所得受阿耨多罗三藐三菩提记。” 持世经四念处品第六 佛告持世：“何谓菩萨摩诃萨善知四念处？菩萨摩诃萨观择四念处：顺身观身，顺受观受，顺心观心，顺法观法。 “何谓为顺身观身、顺受心法观受心法？ “持世！菩萨摩诃萨顺身观身时如实观身相，所谓是身无常苦如病如疮，苦恼忧衰动坏之相，是身不净可恶恶露，身中种种充满其内，九疮孔中常流臭秽，身之不净犹如行厕。如是正观身时，不得是身一毫清净无不可恶者，知是身骨体筋缠，皮肉所裹，从本业因缘果报所起集取所缚。何等为集？何等为取？从先因缘起是身，是名为 现代汉语译本 菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）如果了知无生即是十二因缘，就能获得这种十二因缘的方便法门。这样的人以无生之相来认知三界，很快就能证得无生法忍（anutpattika-dharma-ksanti，对事物不生不灭的深刻理解和接受）。应当知道，这位菩萨能于现在的诸佛处，得到接近并接受阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）的授记，这位菩萨不久将次第得到授记。 ‘持世（Dhrtarashtra，护持国土者）！像这样善良的人，因为得到授记而内心安稳，在一切法的旨趣和方便中，获得智慧光明。这样的人通达十二因缘即是无生，这样的人能够亲近现在的诸佛，这样的人对于一切恶魔毫无怖畏，这样的人能够度过生死之流到达陆地，这样的人能够脱离无明（avidyā，对实相的无知）的淤泥，这样的人能够到达安稳的处所。’ ‘持世！如果我今生或者我灭度之后，有人听闻、信受、读诵、修习这十二因缘的方便法门，我将为这个人授记，他不久将证得无生法忍。我也将记别这个人，他不久将在现在的诸佛处得到阿耨多罗三藐三菩提的授记。’ 持世经四念处品第六 佛告诉持世：‘什么是菩萨摩诃萨善于了知四念处（catuḥ-smṛtyupasthāna，四种正念的建立）？菩萨摩诃萨观察选择四念处：顺着身体观察身体，顺着感受观察感受，顺着心念观察心念，顺着法（dharma，佛法或事物）观察法。’ ‘什么是顺着身体观察身体，顺着感受、心念、法观察感受、心念、法？’ ‘持世！菩萨摩诃萨顺着身体观察身体时，如实地观察身体的真相，也就是这个身体是无常的、痛苦的，像疾病、像疮一样，充满苦恼、忧愁、衰老、变坏的现象。这个身体是不清净的、令人厌恶的、充满恶臭的，身体中充满了各种各样的东西，九个孔穴中常常流出臭秽之物，身体的不净就像是流动的厕所。像这样正确地观察身体时，找不到这个身体有一丝一毫的清净，没有不可厌恶之处。知道这个身体是骨骼、筋络缠绕，由皮肤和肌肉包裹，从根本的业因缘果报所生起、聚集、摄取、束缚。什么是聚集？什么是摄取？从先前的因缘生起这个身体，这叫做聚集。