English
English version: Understanding the indestructible roots, understanding pure and impure roots, understanding bright roots, understanding those who develop the roots for the Hinayana (Small Vehicle), understanding those who develop the roots for the Pratyekabuddhayana (Solitary Buddha Vehicle), understanding the roots of all Bodhisattvas, understanding those who develop the roots for the Buddhayana (Buddha Vehicle). The Bodhisattva attains liberation, and in this way, skillfully distinguishes various roots. Regarding such beings, he employs skillful means in the wisdom of distinguishing various roots, not following others' lead. This is called obtaining the skillful means of the roots, also called not being led by others, also called indestructible, also called non-retrogressing, also called obtaining the power of skillful means, also called obtaining human roots, also called obtaining the roots of Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (giant birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, non-humans, etc., also called obtaining the greatest freedom, also called obtaining the indestructible and immovable, also called those who have reached the other shore. One who achieves such merits quickly obtains the power of freedom in all dharmas (teachings). Holding the World Sutra, Volume 3 Taisho Tripitaka Volume 14, No. 0482, Holding the World Sutra Holding the World Sutra, Volume 4 Translated by Kumarajiva of the Yao Qin Dynasty, from Kucha Holding the World Sutra, Eighth Section on the Eightfold Noble Path 'Dharanimdhara! What is it called that a Bodhisattva-Mahasattva is skilled in knowing the path, and a Bodhisattva-Mahasattva dwells in the path? What is the path? It is the Eightfold Noble Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.' 'Dharanimdhara! What is it called that a Bodhisattva-Mahasattva is named as practicing the Eightfold Noble Path? What is it called obtaining the skillful means of the Eightfold Noble Path? The Bodhisattva-Mahasattva obtains Right View and dwells in Right View, practices the path to cut off all views, dwells in the path to cut off all views, even cutting off the view of Nirvana and the view of Buddha. Why? Dharanimdhara! All views are called wrong views, even the view of Nirvana and the view of Buddha; because of destroying all clinging to views, it is called Right View. Furthermore, without views, without grasping views, without remembering, without clinging, without depending, without acting, without discriminating all views, this is called Right View. With this Right View, what does one see? One sees...' --------------------------------------------------------------------------------
Chinese
一切世间虚妄颠倒为诸见所缚。如是见时，名为安住断一切见，于是正见亦不念不见不贪着分别，乃至涅槃见佛见，为不起一切见故行。 “云何名为正见？一切法寂灭，念相不生不灭同于涅槃。如是亦不念不分别是一切法，不念不分别不现在前，不正不邪不取不舍，是名出世间正见。何故名为出世间正见？是人不得世间不得出世间，度世间已无所分别，是故名为出世间正见。正见者如知见世间，出世间亦如是，是人不复分别是世间是出世间，断诸忆想分别，名为出世间正见。是人不见邪不见正，断一切心所念，名为正见。又正见者，于诸法中更无差别，是故说名正见。又正见者，如实知诸邪见义。又正见者，观诸邪见即是平等。是名菩萨摩诃萨安住正见。 “持世！菩萨摩诃萨住正见中，如实知正思惟，作是念：‘一切思惟皆为是邪，乃至涅槃思惟佛思惟皆是邪思惟。何以故？断诸分别名为正思惟。’无所分别名为正分别，断分别是正分别。何以故？是人知见一切思惟相已则无有邪，是人更不分别是此是彼，住如是正分别中，更不得诸分别若正若邪。如是之人离诸分别、过诸分别故，说名正思惟。正思惟者，即是分别知见一切分别皆虚诳不实从颠倒起，诸分别中无有分别。是人安住正思惟，更不得分别 现代汉语译本：一切世间都是虚妄颠倒的，被各种错误的见解所束缚。当这样观察时，就叫做安住于断除一切见解。在这种情况下，即使是正确的见解也不执着，不认为是不见，不贪恋分别，乃至对于涅槃的见解、佛的见解，都是为了不起任何见解而修行。 ‘什么叫做正见（Samyag-dṛṣṭi，正确的见解）？一切法（Dharma，宇宙间一切事物和现象）都是寂静的，念头的生起和灭去都与涅槃（Nirvana，解脱）相同。像这样，也不执着、不分别一切法，不执着、不分别现在，不认为是正也不认为是邪，不取也不舍，这叫做超世间的正见。为什么叫做超世间的正见？因为这个人既不执着于世间，也不执着于超世间，已经超越了世间，没有什么可以分别的，所以叫做超世间的正见。具有正见的人，就像他了解世间一样，也同样了解超世间，这个人不再分别什么是世间，什么是超世间，断除各种忆念和分别，叫做超世间的正见。这个人既不认为有邪见，也不认为有正见，断除一切心中的念头，叫做正见。还有，具有正见的人，对于各种法不再有差别之见，所以叫做正见。还有，具有正见的人，如实地了解各种邪见的含义。还有，具有正见的人，观察各种邪见，认为它们都是平等的。这叫做菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）安住于正见。’ ‘持世（Dharanimdhara，人名）！菩萨摩诃萨安住在正见中，如实地了解正思惟（Samyak-saṃkalpa，正确的思考），这样想：‘一切思惟都是邪的，乃至对于涅槃的思惟、对于佛的思惟，都是邪思惟。为什么呢？因为断除各种分别就叫做正思惟。’没有分别就叫做正确的分别，断除分别就是正确的分别。为什么呢？因为这个人了解一切思惟的真相之后，就没有什么邪的了，这个人不再分别这个是此，那个是彼，安住在这样的正确分别中，就再也得不到各种分别，无论是正的还是邪的。像这样的人，远离各种分别、超越各种分别，所以叫做正思惟。正思惟就是分别知见一切分别都是虚假的、不真实的，是从颠倒产生的，各种分别中没有真正的分别。这个人安住在正思惟中，就再也得不到分别。
English
English version: All worldly realms are illusory and inverted, bound by various views. When one sees in this way, it is called abiding in the severance of all views. In this state, even right view is not clung to, not regarded as non-seeing, not craved with discrimination, even the view of Nirvana (Nirvana, liberation) and the view of the Buddha are practiced to prevent the arising of any views. 'What is called right view (Samyag-dṛṣṭi, correct view)? All dharmas (Dharma, universal elements) are quiescent, the arising and ceasing of thoughts are the same as Nirvana (Nirvana, liberation). Likewise, one does not cling to or discriminate all dharmas, does not cling to or discriminate the present, does not consider it right or wrong, neither grasping nor abandoning. This is called supramundane right view. Why is it called supramundane right view? Because such a person neither clings to the mundane nor to the supramundane, having transcended the mundane, there is nothing to discriminate. Therefore, it is called supramundane right view. One with right view knows the mundane as it is, and the supramundane is also the same. Such a person no longer discriminates between the mundane and the supramundane, cutting off all memories and discriminations, which is called supramundane right view. Such a person sees neither wrong nor right, cutting off all thoughts in the mind, which is called right view. Furthermore, one with right view sees no difference among all dharmas, hence it is called right view. Moreover, one with right view knows the meaning of all wrong views as they truly are. Furthermore, one with right view observes all wrong views as being equal. This is called a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, great Bodhisattva) abiding in right view.' 'Dharanimdhara (Dharanimdhara, name of a person)! A Bodhisattva-mahāsattva abiding in right view truly knows right thought (Samyak-saṃkalpa, correct thought), thinking thus: 'All thoughts are wrong, even thoughts of Nirvana and thoughts of the Buddha are wrong thoughts. Why? Because severing all discriminations is called right thought.' Non-discrimination is called right discrimination, severing discrimination is right discrimination. Why? Because such a person, knowing the nature of all thoughts, has no wrong. Such a person no longer discriminates this from that, abiding in such right discrimination, one can no longer obtain any discriminations, whether right or wrong. Such a person, being apart from all discriminations and transcending all discriminations, is said to have right thought. Right thought is discriminating and knowing that all discriminations are false and unreal, arising from inversion, and there is no true discrimination among all discriminations. Such a person abiding in right thought can no longer obtain discriminations. --------------------------------------------------------------------------------
Chinese
若正若邪，离诸分别、过诸分别、断诸分别故，说名正分别。是人尔时于一切分别中无所系缚，知见诸分别性皆平等故，是名安住正思惟。 “持世！菩萨摩诃萨勤集正语，是人见一切语言虚妄不实从颠倒起，但忆想分别从众因缘有，作是念：‘是语言相语言中不可得，灭一切语，如实知一切口业，名为正语。是语言无所从来亦无所去，能如是见者，名为正语。是人尔时安住实相中，有所语言皆是正语，是故说安住正语中。是人得住第一清净口业，亦知见诸口业相，亦通达一切语言。是人所说终不有邪，是故说名住于正语。’ “持世！菩萨摩诃萨善知一切语业皆是邪业，知一切诸业虚妄无所有不作不起。何以故？诸业中无一决定，灭一切业名为正业。正业者，于业不分别若正若邪，入诸业平等故，不分别业若正若邪，是故说名正业。又正业者，则是不系三界义，如实知见义，如实平等中更无分别是正是邪。菩萨行如是正业，如实知见一切业故，如实于法无取无舍，是故说名行正业。正业中无有邪业，是人如实知见故，说名住于正业中。 “持世！何谓菩萨摩诃萨善知一切诸命皆是邪命？何以故？若有命相法相取相，乃至涅槃相佛相，乃至清净佛法相，住于是中作清净命，皆名邪命。正命者，舍诸 现代汉语译本：无论是正还是邪，都远离一切分别，超越一切分别，断除一切分别，因此称为‘正分别’（Samyak-vikalpa）。这样的人在任何时候都不会被任何分别所束缚，因为他了知所有分别的自性都是平等的，这称为安住于‘正思惟’（Samyak-samkalpa）。 ‘持世（Dhrtarashtra）！菩萨摩诃萨精勤积聚‘正语’（Samyak-vak），这样的人看到一切语言都是虚妄不实的，是从颠倒妄想产生的，只是忆念和分别，由众多因缘和合而成。他这样想：‘语言的自性在语言中是不可得的，灭除一切语言，如实地了知一切口业，称为‘正语’。这些语言无所从来，也无所去，能够这样见解的人，称为‘正语’。’这样的人在任何时候都安住在实相中，所说的一切语言都是‘正语’，所以说安住在‘正语’中。这样的人能够安住于第一清净的口业，也了知一切口业的自性，也通达一切语言。这样的人所说的话语终究不会有邪，所以称为安住于‘正语’。 ‘持世（Dhrtarashtra）！菩萨摩诃萨善于了知一切语业都是邪业，了知一切诸业都是虚妄不实的，不造作也不生起。为什么呢？因为诸业中没有一个是决定的，灭除一切业称为‘正业’（Samyak-karmanta）。‘正业’是指对于业不分别什么是正，什么是邪，进入诸业的平等性中，不分别业是正还是邪，所以称为‘正业’。而且，‘正业’是不被三界所束缚的意义，如实地了知和见解的意义，在如实的平等中不再有分别是正是邪。菩萨行持这样的‘正业’，如实地了知和见解一切业，因此如实地对于法不取不舍，所以称为行持‘正业’。在‘正业’中没有邪业，这样的人如实地了知和见解，所以称为安住在‘正业’中。 ‘持世（Dhrtarashtra）！什么是菩萨摩诃萨善于了知一切诸命都是‘邪命’（Mithya-ajiva）呢？为什么呢？如果有人执著于命的自性、法的自性、取的自性，乃至涅槃的自性、佛的自性，乃至清净佛法的自性，安住于这些之中而行持清净的生命，都称为‘邪命’。‘正命’（Samyak-ajiva）是指舍弃一切
English
English version: Whether it is right or wrong, it is called 'Right Discrimination' (Samyak-vikalpa) because it is apart from all discriminations, transcends all discriminations, and cuts off all discriminations. Such a person is not bound by any discrimination at any time, because he knows that the nature of all discriminations is equal, which is called abiding in 'Right Thought' (Samyak-samkalpa). 'Dhrtarashtra! A Bodhisattva-Mahasattva diligently accumulates 'Right Speech' (Samyak-vak). Such a person sees that all languages are false and unreal, arising from perverted thoughts, but are memories and discriminations, arising from many causes and conditions. He thinks: 'The nature of language is unattainable in language. Extinguishing all languages and truly knowing all verbal karma is called 'Right Speech'. These languages have nowhere to come from and nowhere to go. One who can see in this way is called 'Right Speech'.' Such a person abides in reality at all times, and all the languages he speaks are 'Right Speech', so it is said that he abides in 'Right Speech'. Such a person can abide in the first pure verbal karma, and also knows the nature of all verbal karma, and also understands all languages. The words spoken by such a person will never be evil, so it is called abiding in 'Right Speech'.' 'Dhrtarashtra! A Bodhisattva-Mahasattva knows well that all verbal karma is evil karma, and knows that all karmas are false and unreal, without creation or arising. Why? Because none of the karmas is definite. Extinguishing all karma is called 'Right Action' (Samyak-karmanta). 'Right Action' means not distinguishing between right and wrong in karma, entering into the equality of all karmas, and not distinguishing between right and wrong in karma, so it is called 'Right Action'. Moreover, 'Right Action' means not being bound by the three realms, the meaning of truly knowing and seeing, and there is no longer any distinction between right and wrong in true equality. A Bodhisattva practices such 'Right Action', truly knowing and seeing all karma, so he truly neither takes nor abandons the Dharma, so it is called practicing 'Right Action'. There is no evil karma in 'Right Action'. Such a person truly knows and sees, so it is called abiding in 'Right Action'.' 'Dhrtarashtra! What is it that a Bodhisattva-Mahasattva knows well that all lives are 'Wrong Livelihood' (Mithya-ajiva)? Why? If someone is attached to the nature of life, the nature of Dharma, the nature of grasping, even the nature of Nirvana, the nature of Buddha, even the nature of pure Buddha-Dharma, and abides in these and practices a pure life, it is all called 'Wrong Livelihood'. 'Right Livelihood' (Samyak-ajiva) means abandoning all --------------------------------------------------------------------------------