English
English version: Cherishing the body as 'I' and 'what belongs to me', one is constantly unable to detach from the sensations of the body. The Bodhisattva observes the body as empty, without 'I' and 'what belongs to me', because within this body, 'I' and 'what belongs to me' are unattainable, therefore the appearance of the body is also unattainable. If the Bodhisattva cannot attain the appearance of the body, they will not wish to enter the body, and the body will not give rise to the path of creation. What is 'entering'? This body has no creator, no originator; this body does not create, nor does it have the appearance of arising. It arises from numerous causes and conditions. These causes and conditions can harmonize the body, but these causes and conditions are also illusory, without true self-nature, corresponding to delusion, being empty and without firm substance. Also, because of these causes and conditions, this body is able to arise, but these causes and conditions have no arising, no appearance. Observing the body in this way, one enters the state of the body's non-arising appearance. Having entered, one observes the body as without appearance, using the appearance of non-appearance to observe the body, knowing that this body is without appearance, because appearance is unattainable, therefore there is no arising. The past appearance, future appearance, and present appearance of this body are unattainable. Why? Because this body has no root, no fixed law can be obtained, whether this body is this way or that way is unattainable. When observing in this way, knowing that the body has not come from anywhere, nor gone anywhere, one enters the path of the body's non-arising and non-ceasing. ‘Holder of the World (Ch持世, name of a Bodhisattva)! The Bodhisattva Mahasattva (菩萨摩诃萨, great Bodhisattva) observes the body in accordance with the body, entering the true reality, and can remove and sever desires and attachments to the body, quickly causing their thoughts to correctly abide in the body. This is called observing the body in accordance with the body.’ ‘Holder of the World! What is it that the Bodhisattva Mahasattva observes sensations in accordance with sensations? The Bodhisattva Mahasattva observes painful sensations, pleasant sensations, and neither painful nor pleasant sensations. Seeing these three sensations, they have not come from anywhere, nor gone anywhere, but are merely the aggregation of illusory causes and conditions, maintained by the karmic retribution of past actions, corresponding to delusion, knowing that all sensations are illusory, arising from memory, thought, and discrimination. The Bodhisattva observes all sensations in this way, unable to obtain past sensations, unable to obtain future sensations, unable to obtain present sensations. This Bodhisattva sees that past sensations are empty, without 'I' and 'what belongs to me', impermanent, without firm substance, without unchanging appearance. Observing the empty appearance, the quiescent appearance, the non-appearance of past sensations in this way, observing that future sensations are empty, without 'I' and 'what belongs to me', impermanent, without firm substance, without unchanging appearance. Observing the empty appearance, the quiescent appearance, the non-appearance of future sensations. ‘This Bod --------------------------------------------------------------------------------
Chinese
萨如是观时作是念：‘诸受无决定相，无有根本无一定法，不相似故，新新生灭无有住时。’菩萨作是念：‘是诸受无作亦无作者，但凡夫颠倒相应心中起三种受，属本业因，今世缘合故有是诸受，是诸受皆空无有牢固，虚妄之法犹如空拳。’如是观受，心住一处。 “菩萨尔时得通达诸受集没灭相，见诸受不合不散，又受中不见受，作是念：‘诸受空，性空故。’即通达诸受无生相。此诸受无生无灭无有成相，是诸受皆无相无成相。如是思惟，受诸受时皆能不着，如实知见诸受相，离诸所受，于此诸受亦无所依，于诸受中心皆放舍，则疾得舍三昧。持世！菩萨摩诃萨如是顺受观受。 “持世！何谓菩萨摩诃萨顺心观心？菩萨摩诃萨观心生灭住异相。如是观时作是念：‘是心无所从来亦无所去，但识缘相故生，无有根本无一定法可得，是心无来无去无住异可得。是心非过去未来现在，是心识缘故从忆念起，是心不在内不在外不在中间。是心无一生相，是心无性无定，无有生者无使生者，起杂业故说名为心。能识杂缘故说名为心，念念生灭相续不断故，说名为心，但令众生通达心缘相故。心中无心相，是心从本已来不生不起性常清净，客尘烦恼染故有分别。心不知心亦不见心。何以故？是心空，性自空故， 现代汉语译本：当萨如是观察时，他这样想：‘诸受（各种感受）没有决定的相状，没有根本，没有一定的法则，因为不相似，所以新新生灭，没有停留的时候。’菩萨这样想：‘这些受没有造作者，也没有被造作的，只是凡夫颠倒相应的心中生起三种受，属于过去的业因，今世的因缘和合，所以有这些受，这些受都是空的，没有牢固性，虚妄的法就像空拳一样。’这样观察受，心就安住在一处。 ‘菩萨那时通达诸受的集起、消灭的相状，见到诸受不合也不散，又在受中见不到受，这样想：‘诸受是空的，因为自性是空的。’就通达诸受的无生相。这些受没有生没有灭，没有成就的相状，这些受都是无相的，没有成就的相状。’这样思惟，感受各种感受时都能不执着，如实地知见诸受的相状，远离各种所受，对于这些受也没有所依赖，对于诸受，心中都放舍，就能快速地得到舍三昧（一种禅定状态）。持世（菩萨名）！菩萨摩诃萨（大菩萨）这样顺着受来观察受。 ‘持世！什么叫做菩萨摩诃萨顺着心来观察心呢？菩萨摩诃萨观察心的生、灭、住、异的相状。这样观察时，这样想：‘这心没有从哪里来，也没有到哪里去，只是因为识别各种因缘的相状而生起，没有根本，没有一定的法则可以得到，这心没有来没有去，没有住没有异可以得到。这心不是过去、未来、现在，这心因为识别各种因缘，所以从忆念中生起，这心不在内，不在外，不在中间。这心没有一生的相状，这心没有自性，没有定性，没有生者，也没有使生者，因为生起各种杂业，所以说名为心。能够识别各种杂缘，所以说名为心，念念生灭，相续不断，所以说名为心，只是为了让众生通达心的因缘相状。心中没有心相，这心从本来就已经不生不灭，自性常常清净，因为客尘烦恼的染污，所以有分别。心不知道心，也见不到心。为什么呢？因为这心是空的，自性本来就是空的。’
English
English version: When Sarva thus observes, he thinks: 'All sensations (Vedana) have no definite characteristics, no root, no fixed law, because they are dissimilar, they are newly born and extinguished without any abiding time.' The Bodhisattva thinks: 'These sensations have no maker nor are they made, but ordinary people's minds, corresponding to their inverted views, give rise to three kinds of sensations, belonging to the cause of past karma. The union of conditions in this life causes these sensations to arise. These sensations are all empty, without solidity, and are false dharmas like an empty fist.' Thus observing sensations, the mind abides in one place. 'At that time, the Bodhisattva understands the arising, cessation, and extinction of all sensations, seeing that the sensations neither unite nor disperse, and also not seeing sensation within sensation, thinking: 'All sensations are empty, because their nature is empty.' Then he understands the unborn nature of all sensations. These sensations have no birth, no death, and no form of accomplishment. These sensations are all without form and without the form of accomplishment.' Thus contemplating, when experiencing various sensations, one can be unattached, truly knowing and seeing the characteristics of all sensations, being apart from all that is experienced, and having no reliance on these sensations. In relation to all sensations, the mind releases everything, and then quickly attains the Samadhi of relinquishment (a state of meditative absorption). Drdhasri (name of a Bodhisattva)! The Bodhisattva Mahasattva (Great Bodhisattva) thus observes sensations in accordance with sensations. 'Drdhasri! What is it called a Bodhisattva Mahasattva observing the mind in accordance with the mind? The Bodhisattva Mahasattva observes the characteristics of the mind's arising, ceasing, abiding, and changing. When observing in this way, he thinks: 'This mind has not come from anywhere, nor does it go anywhere, but arises because of the recognition of various conditioned appearances. There is no root, and no fixed law can be obtained. This mind has no coming, no going, no abiding, and no changing that can be obtained. This mind is not past, future, or present. This mind arises from recollection because of the recognition of various conditions. This mind is not within, not without, and not in between. This mind has no characteristic of a single birth. This mind has no self-nature, no fixed nature, no one who is born, and no one who causes birth. Because it gives rise to various mixed karmas, it is called the mind. Because it can recognize various mixed conditions, it is called the mind. Because it arises and ceases in every moment, continuously and without interruption, it is called the mind, but only to allow sentient beings to understand the conditioned appearances of the mind. There is no mind-appearance in the mind. This mind has been unarisen and unceasing from the beginning, and its nature is always pure. Because of the defilement of adventitious dust and afflictions, there are discriminations. The mind does not know the mind, nor does it see the mind. Why? Because this mind is empty, and its nature is inherently empty.' --------------------------------------------------------------------------------
Chinese
根本无所有故。是心无一定法，定法不可得故。是心无法若合若散，是心前际不可得，后际不可得，中际不可得，是心无形无能见者，心不自见，不知自性。但凡夫颠倒相应，以虚妄缘识相故起。是心空无我无我所，无常无牢无坚，无不变异相。’如是思惟，得顺心念处。是人尔时不分别是心是非心，但善知心无生相，通达是心无生性。何以故？心无决定性，亦无决定相。智者通达是心无生无相，尔时如实观心生集没灭相，如是观时，不得心若集相若灭相，不复分别心灭不灭，而能得心真清净相。 “菩萨以是清净心，客尘所不能恼。何以故？菩萨见知心清净相，亦知众生心清净相，作是念：‘心垢故众生垢，心净故众生净。’如是思惟时，不得心垢相，不得心净相，但知是心常清净相。持世！菩萨摩诃萨如是顺心观心。 “持世！何谓菩萨摩诃萨顺法观法？菩萨观一切法，不见内不见外不见中间，亦不得诸法若过去若未来若现在。但知诸法从众缘生颠倒起，诸法无有决定相，所谓是诸法属是人，诸法本体于诸法中无诸法，诸法不在诸法内，不在诸法外，不在中间。诸法不与诸法合亦不散，一切法无根本无一定相。诸法无所有故。不动不作，一切法如虚空无所有故。一切法虚诳如幻，幻相无所有故。一切 现代汉语译本：‘因为根本上什么都没有。这颗心没有一定的法则，因为一定的法则不可得。这颗心没有聚集或消散的状态，这颗心的前际不可得，后际不可得，中际不可得，这颗心没有形状，也没有能看见它的人，心不能自己看见自己，也不知道自己的本性。只是凡夫与颠倒相应，因为虚妄的因缘和认识的现象而生起。这颗心是空性的，没有我，没有我所，是无常的，不牢固，不坚实，没有不变异的相状。’像这样思维，就能得到顺应心念的处所。这个人那时不分别这是心还是非心，只是善于知道心没有生起的相状，通达这颗心没有生起的自性。为什么呢？因为心没有决定的自性，也没有决定的相状。智者通达这颗心没有生起也没有相状，那时如实地观察心的生起、聚集、消没、灭亡的相状，像这样观察时，得不到心聚集的相状，也得不到心灭亡的相状，不再分别心灭不灭，而能够得到心真正清净的相状。 ‘菩萨凭借这颗清净的心，不会被客尘所恼乱。为什么呢？菩萨见知心的清净相，也知道众生的心清净相，这样想：‘心垢染所以众生垢染，心清净所以众生清净。’像这样思维时，得不到心垢染的相状，得不到心清净的相状，只是知道这颗心常是清净的相状。持世（菩萨名）！菩萨摩诃萨像这样顺应心来观察心。 ‘持世（菩萨名）！什么叫做菩萨摩诃萨顺应法来观察法呢？菩萨观察一切法，不见在内，不见在外，不见在中间，也得不到诸法是过去、未来、现在的。只是知道诸法从众多因缘生起，从颠倒生起，诸法没有决定的相状，所谓这些法属于这个人，诸法的本体在诸法中没有诸法，诸法不在诸法内，不在诸法外，不在诸法中间。诸法不与诸法聚合也不消散，一切法没有根本，没有一定的相状。诸法因为没有所有，所以不动不作，一切法像虚空一样没有所有。一切法虚假欺诳像幻象一样，幻象没有所有。