English
English version: Speaking thus is also without discrimination, because it cuts off all discriminations, therefore it is called Right Samadhi (Samadhi, a state of highly concentrated mind). 'Furthermore, in Right Samadhi, no more right or wrong thoughts arise, because it breaks all thoughts, cuts off all thoughts, and extinguishes all thoughts, therefore it is called Right Samadhi. Right Samadhi is not generating thoughts of right or wrong, not discriminating between right and wrong, this is called Right Samadhi. Why? Because the Bodhisattva thoroughly understands the expedient means of all Samadhis, dwells in this Right Samadhi, and is no longer bound by any Samadhi or the appearance of Samadhi, surpassing all appearances of Samadhi, therefore it is called Right Samadhi. Right Samadhi means there is no frivolous debate about the Dharma; in the equality of all Dharmas, there is no frivolous debate, such as what is right and what is wrong. Right Samadhi is the meaning of the equality of all Dharmas. Right Samadhi can transcend all Dhyanas (Jhana, a state of profound meditation), all conditioned Dharmas (Samskrta, phenomena that arise from causes and conditions) of the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm), and can truly know and see the meaning of the five paths (referring to the five forms of life: hell beings, hungry ghosts, animals, humans, and gods) of birth and death. Dharanimdhara (a Bodhisattva's name)! This is called the Bodhisattva-Mahasattvas dwelling in such Samadhi, called obtaining the expedient means of Right Samadhi, called being good at knowing, the expedient means of being good at knowing, that is, truly knowing and seeing the path that leads to Nirvana (Nirvana, the state of liberation from the cycle of birth and death).' Chapter Nine on Worldly and Transcendent Matters in the Dharanimdhara Sutra 'Dharanimdhara! What is it called that a Bodhisattva-Mahasattva is good at knowing worldly and transcendent Dharmas? What is it called obtaining the expedient means of worldly and transcendent Dharmas? Dharanimdhara! The Bodhisattva-Mahasattva correctly observes worldly and transcendent Dharmas. 'What are worldly Dharmas? The Bodhisattva thinks thus: 'All Dharmas are produced from recollection and discrimination, arising from delusion, produced from various causes and conditions, attached to false conditions, arising from the two aspects (the perceiver and the perceived), empty and without substance, like the mixed colors of a rainbow, also like a fire wheel deceiving ordinary people. Because of the meaning of destruction, it is falsely named the world, this is the world.' All worldly Dharmas are not real, arising from false conditions without the appearance of arising or not arising, but are spoken of because of the Skandhas (Skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), Dhatus (Dhatu, the eighteen elements that constitute the phenomenal world: the six sense organs, the six sense objects, and the six consciousnesses), and Ayatanas (Ayatana, the twelve sources of perception: the six sense organs and the six sense objects) of form, sound, smell, taste, touch, and Dharma, spoken of because of Namarupa (Namarupa, the combination of mind and matter), following the attachments of ordinary people's minds, and also following various attachments and wrong views, like tangled silk without a thread, like the roots of thatch and creeping grass connected to each other, corresponding to delusion, therefore it is called worldly Dharma. 'What are transcendent Dharmas? Such worldly Dharmas, from the beginning, are of true nature.' --------------------------------------------------------------------------------
Chinese
离，是名出世间。何以故？智者求世间法不可得，求出世间法不可得，无世间无出世间，处是中无分别是世间是出世间，但为世间故说出世间。世间实相即是出世间。何以故？世间无定相可得，世间相从本已来常空，世间法不决定故，世间从本已来是寂灭相。 “是菩萨如是观世间出世间，不可得世间，亦不贪着出世间。是人不念不着世间出世间故，不与世间诤讼。何以故？智者通达世间是虚妄相，见世间实相故，更不分别是世间是出世间。何以故？持世！世间者即是五受阴义，一切世间法皆摄在中。智者求阴不得阴，不得阴性不得阴来处，不得住处不得去处。无五阴十二入十八性，无分别无名字，无性无相无行，即名出世间。 “持世！菩萨观世间出世间法时，不见世间与出世间合，不见出世间离世间。是人不离世间见出世间，亦不离出世间见世间，是人不复缘于二行，所谓是世间是出世间。何以故？持世！世间如实相即是出世间，世间中世间相不可得，世间法中世间法不可得，以无所有故，通达是法即是出世间。 “持世！若世间与出世间异者，诸佛不出于世，诸佛亦不说一切世间不可得、一切世间不生，如实知见一切世间。持世！若不得世间不取世间，即是出世间。是故当知，如实知见世间 现代汉语译本 ‘离’，这就被称为出世间法。为什么呢？因为有智慧的人寻求世间法而不可得，寻求出世间法也不可得，既没有世间也没有出世间，处于这种状态中，就没有分别，认为什么是世间，什么是出世间，只是为了世间的缘故才说出世间。世间的真实相状就是出世间。为什么呢？因为世间没有固定的相状可以获得，世间的相状从一开始就常常是空性的，世间法不确定，所以世间从一开始就是寂灭的相状。 ‘这位菩萨这样观察世间和出世间，既不认为可以获得世间，也不贪恋执着出世间。这个人因为不思念不执着世间和出世间，所以不与世间争论。为什么呢？因为有智慧的人通达世间是虚妄的相状，见到世间的真实相状，就不再分别什么是世间，什么是出世间。为什么呢？持世（菩萨名）！世间指的就是五受阴（色、受、想、行、识五蕴皆为受所缘之境）的含义，一切世间法都包含在其中。有智慧的人寻求五阴而不可得，得不到五阴的自性，得不到五阴的来处，得不到住处，得不到去处。没有五阴、十二入（眼、耳、鼻、舌、身、意六根和色、声、香、味、触、法六尘）、十八性（六根、六尘、六识），没有分别，没有名字，没有自性，没有相状，没有行为，这就叫做出世间。 ‘持世（菩萨名）！菩萨观察世间和出世间法的时候，不见世间和出世间合在一起，不见出世间离开世间。这个人不离开世间而见到出世间，也不离开出世间而见到世间，这个人不再执着于两种行为，也就是所谓世间和出世间。为什么呢？持世（菩萨名）！世间的如实相状就是出世间，世间中世间的相状不可得，世间法中世间法不可得，因为没有所有，通达这个法就是出世间。 ‘持世（菩萨名）！如果世间和出世间是不同的，诸佛就不会出现在世间，诸佛也不会说一切世间不可得、一切世间不生，如实地知见一切世间。持世（菩萨名）！如果得不到世间，不执取世间，那就是出世间。所以应当知道，如实地知见世间。
English
English version 'Separation' is called being beyond the world. Why? Because the wise seek worldly dharmas but cannot obtain them, seek supramundane dharmas but cannot obtain them. There is neither world nor being beyond the world. Being in this state, there is no distinction between what is worldly and what is beyond the world. It is only for the sake of the world that one speaks of being beyond the world. The true nature of the world is precisely being beyond the world. Why? Because there is no fixed characteristic of the world to be obtained. The characteristic of the world has always been empty from the beginning. Because worldly dharmas are not definite, the world has been in a state of quiescence from the beginning. 'This Bodhisattva observes the world and being beyond the world in this way, neither thinking that the world can be obtained, nor being greedy and attached to being beyond the world. Because this person does not think about or cling to the world and being beyond the world, he does not contend with the world. Why? Because the wise understand that the world is a false appearance, and seeing the true nature of the world, they no longer distinguish between what is worldly and what is beyond the world. Why? Holder of the World (a Bodhisattva's name)! The world refers to the meaning of the five skandhas of reception (the five aggregates of form, feeling, perception, volition, and consciousness are all objects of reception), and all worldly dharmas are contained within them. The wise seek the five skandhas but cannot obtain them, cannot obtain the nature of the skandhas, cannot obtain the origin of the skandhas, cannot obtain a dwelling place, cannot obtain a place to go. Without the five skandhas, the twelve entrances (the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and dharma), the eighteen elements (the six sense organs, six sense objects, and six consciousnesses), without discrimination, without names, without nature, without characteristics, without actions, this is called being beyond the world. 'Holder of the World (a Bodhisattva's name)! When a Bodhisattva observes the dharmas of the world and being beyond the world, he does not see the world and being beyond the world combined, and does not see being beyond the world separate from the world. This person sees being beyond the world without leaving the world, and also sees the world without leaving being beyond the world. This person no longer clings to two kinds of actions, namely, what is called the world and being beyond the world. Why? Holder of the World (a Bodhisattva's name)! The true nature of the world is precisely being beyond the world. The characteristic of the world within the world cannot be obtained, and the dharma of the world within the dharma of the world cannot be obtained. Because there is nothing to be possessed, understanding this dharma is being beyond the world. 'Holder of the World (a Bodhisattva's name)! If the world and being beyond the world were different, the Buddhas would not appear in the world, and the Buddhas would not say that all the world is unobtainable and that all the world is unproduced, truly knowing and seeing all the world. Holder of the World (a Bodhisattva's name)! If one does not obtain the world and does not grasp the world, that is being beyond the world. Therefore, you should know that truly knowing and seeing the world.' --------------------------------------------------------------------------------
Chinese
，通达世间不可得故，即说出世间。是故诸佛出于世间，一切诸法若世间若出世间，以不二不分别证如实知见故，即是说出世间法。 “持世！如是世间甚深难可得底。依世间法者，得世间法者，悕望出世间法者，于世俗语生第一义相者，住在二法者，不能得入如是法中。何以故？是人不知世间，不知出世间，是皆行二法者。持世！行二法者，不能通达世间出世间。持世！菩萨摩诃萨如是善知世间出世间法，亦得世间出世间法方便。 持世经有为无为法品第十 “持世！何谓菩萨摩诃萨善知有为无为法得有为无为法方便？持世！菩萨摩诃萨正观择有为无为法。云何为正观择？是有为法无有作者无有受者，是有为法自生自堕数中，是故名有为法。是有为法以虚妄因缘和合行。云何为行自堕数中？以二相缘知故，名有为法生，是法无有作者无使作者，是法自生无能起作者，是故说名有为法。 “是诸有为法，不在内不在外不在中间，不合不散，从虚妄根本分别起，无明因缘故皆无所有。但以诸行力故有用，是法无有作者无有起者，是名有为。有为者即是系义，随凡夫颠倒所贪着说。智者通达不得有为法，不得有为所摄法，智者所不数故名有为法。何以故？诸智者不得有为分别，为凡夫世俗假名故 现代汉语译本：通达世间法不可得，所以才说出世间法。因此，诸佛出现于世间，对于一切诸法，无论是世间法还是出世间法，都以不二、不分别的智慧证得如实的知见，这就是在说出世间法。 ‘持世（菩萨名）！这样的世间法非常深奥，难以理解。执着于世间法的人，追求世间法的人，渴望出世间法的人，对于世俗的言语产生第一义的执着的人，停留在二元对立的观念中的人，都不能进入这样的法中。为什么呢？因为这些人既不了解世间法，也不了解出世间法，他们都是在二元对立中行事的人。持世！在二元对立中行事的人，不能通达世间法和出世间法。持世！菩萨摩诃萨能够这样善巧地了解世间法和出世间法，也能获得运用世间法和出世间法的方法。’ 持世经有为无为法品第十 ‘持世！什么是菩萨摩诃萨善巧地了解有为法和无为法，并获得运用有为法和无为法的方法呢？持世！菩萨摩诃萨正确地观察和选择有为法和无为法。什么是正确的观察和选择呢？有为法没有作者，也没有承受者，有为法是自身产生，自身消亡的规律，所以叫做有为法。有为法是由于虚妄的因缘和合而运行的。什么是运行并自身消亡的规律呢？因为通过二元对立的相互关系才能认知，所以叫做有为法产生，这个法没有作者，也没有使作者，这个法自身产生，没有能够使它产生的作者，所以说叫做有为法。 这些有为法，不在内，不在外，不在中间，不合拢，不分散，从虚妄的根本分别产生，由于无明的因缘所以都是空无所有的。只是由于诸行的力量才显得有用，这个法没有作者，也没有发起者，这叫做有为。有为就是束缚的意思，是随着凡夫的颠倒执着而说的。智者通达有为法的真相，不会执着于有为法，也不会执着于有为法所包含的法，智者不会将有为法放在心上，所以叫做有为法。为什么呢？因为智者不会对有为法产生分别，只是为了凡夫的世俗观念而假立名称而已。’