English
English version: Because understanding the world is unattainable, the transcendent world is spoken of. Therefore, when Buddhas appear in the world, regarding all dharmas, whether worldly or transcendent, they attain true knowledge and vision through non-duality and non-discrimination. This is speaking of transcendent dharmas. 'Holder of the World (a Bodhisattva's name)! Such a world is very profound and difficult to fathom. Those who rely on worldly dharmas, those who attain worldly dharmas, those who aspire to transcendent dharmas, those who generate the appearance of ultimate meaning from conventional language, those who dwell in dualistic dharmas, cannot enter into such a dharma. Why? Because these people do not understand the world, nor do they understand the transcendent world; they all act in duality. Holder of the World! Those who act in duality cannot penetrate the worldly and the transcendent. Holder of the World! Bodhisattvas-Mahasattvas thus skillfully understand worldly and transcendent dharmas, and also obtain skillful means for worldly and transcendent dharmas.' Chapter Ten on Conditioned and Unconditioned Dharmas from the Holder of the World Sutra 'Holder of the World! What does it mean that Bodhisattvas-Mahasattvas skillfully understand conditioned and unconditioned dharmas and obtain skillful means for conditioned and unconditioned dharmas? Holder of the World! Bodhisattvas-Mahasattvas correctly observe and discern conditioned and unconditioned dharmas. What is correct observation and discernment? Conditioned dharmas have no maker and no receiver; conditioned dharmas are in the realm of self-arising and self-falling. Therefore, they are called conditioned dharmas. Conditioned dharmas operate through the union of false causes and conditions. What is operating and being in the realm of self-falling? Because they are known through the relationship of two aspects, it is called the arising of conditioned dharmas. This dharma has no maker and no one who causes it to be made; this dharma arises by itself, with no one able to cause it to arise. Therefore, it is said to be a conditioned dharma. These conditioned dharmas are not inside, not outside, not in between; they neither combine nor disperse; they arise from false fundamental discriminations; due to the condition of ignorance, they are all empty and without substance. They only appear to be useful due to the power of actions. This dharma has no maker and no initiator; this is called conditioned. 'Conditioned' means 'bound,' and it is spoken of according to the inverted attachments of ordinary beings. Wise people, understanding the truth of conditioned dharmas, do not cling to conditioned dharmas, nor do they cling to the dharmas contained within conditioned dharmas. Wise people do not dwell on conditioned dharmas, therefore they are called conditioned dharmas. Why? Because wise people do not generate discriminations about conditioned dharmas, but only establish names provisionally for the sake of the worldly concepts of ordinary beings.' --------------------------------------------------------------------------------
Chinese
，分别是有为。贤圣不随一切诸法名数，诸贤圣离诸法名数，是故说得无为者名为贤圣。 “智者通达一切有为法皆是无为，是故不复起作诸业。智者知见一切有为法起相虚诳妄想，是故不复起作有为。何以故？有为法无有定性，一切有为法，皆无性无起作。何以故？持世！无有行有为缘而能通达无为，通达无为者更不复缘有为。云何为通达？智者见一切有为法皆虚妄，无有根本无所系属，不堕数中，如是观时不复贪著有为缘，亦不取有为法。何以故？持世！非离有为得无为，非离无为得有为，有为如实相即名无为。何以故？有为中无有为，无为中无无为，但为颠倒相应众生，令知见有为法故，分别说是有为法、是无为法，是有为相、是无为相。于是中何等为有为相？所谓生灭住异。何等为无为相？所谓无生无灭无住异。是有为相无为相，但为引导凡夫故说。 “持世！有为法无生相无灭相无住异相，是故说生灭住异相无相无生。若是有为法定有三相，佛当决定说，如是相是生，如是相是灭，如是相是住异。持世！如如来说一切法皆是无相。持世！无生若当有相，无灭若当有相，无住异若当有相，佛应决定说是无为相。 “持世！若无为有相有说即非无为，以说相故。但凡夫以数法故，说有为三相 现代汉语译本： 都是有为法。贤圣之人不执着于一切诸法的名相和数量，贤圣之人远离诸法的名相和数量，所以能够证得无为境界的人才被称为贤圣。 智者通达一切有为法实际上就是无为法，因此不再造作各种业。智者明了地看到一切有为法的生起之相都是虚假的、诳妄的，所以不再造作有为之业。为什么呢？因为有为法没有固定的自性，一切有为法，都是无自性、无生起的。为什么呢？持世（菩萨名）！没有通过行有为之缘而能通达无为的，通达无为的人不再执着于有为。怎样才算是通达呢？智者看到一切有为法都是虚妄的，没有根本，没有所系属，不属于任何数量范畴，这样观察时，不再贪恋执着有为之缘，也不再取着有为法。为什么呢？持世！不能离开有为而得到无为，也不能离开无为而得到有为，有为的如实之相就是无为。为什么呢？有为之中没有有为，无为之中没有无为，只是为了让与颠倒见相应的众生，能够知见有为法，才分别说这是有为法、这是无为法，这是有为之相、这是无为之相。在这其中，什么是有为之相呢？就是生、灭、住、异。什么是无为之相呢？就是无生、无灭、无住、无异。这些有为之相和无为之相，只是为了引导凡夫才说的。 持世！有为法没有生相、没有灭相、没有住异相，所以说生灭住异之相是无相、无生的。如果说有为法一定有这三种相，佛就应当明确地指出，这个相是生，这个相是灭，这个相是住异。持世！正如如来说一切法都是无相。 持世！如果无生有相，无灭有相，无住异有相，佛就应该明确地指出这些是无为之相。 持世！如果无为有相，有所言说，那就不是无为了，因为已经有了相的缘故。只是凡夫因为执着于数量之法，才说有为法有三种相。
English
English version: all are conditioned (Samskrta, having specific characteristics). The virtuous and holy ones do not follow all the names and numbers of dharmas (phenomena), the virtuous and holy ones are apart from the names and numbers of dharmas, therefore it is said that those who attain the unconditioned (Asamskrta, without specific characteristics) are called virtuous and holy. The wise understand that all conditioned dharmas are actually unconditioned, therefore they no longer create various karmas. The wise clearly see that the arising appearances of all conditioned dharmas are false and delusive, therefore they no longer engage in conditioned actions. Why? Because conditioned dharmas have no fixed nature; all conditioned dharmas are without self-nature and without arising. Why? Dharanimdhara (name of a Bodhisattva)! There is no way to realize the unconditioned through the causes and conditions of conditioned existence; one who has realized the unconditioned no longer clings to the conditioned. What is realization? The wise see all conditioned dharmas as illusory, without root, without belonging, and not falling into any numerical category. When observing in this way, they no longer crave or cling to the causes and conditions of conditioned existence, nor do they grasp at conditioned dharmas. Why? Dharanimdhara! One cannot attain the unconditioned apart from the conditioned, nor can one attain the conditioned apart from the unconditioned; the true nature of the conditioned is the unconditioned. Why? There is no conditioned within the conditioned, and no unconditioned within the unconditioned. It is only for the sake of sentient beings who are associated with inverted views that we distinguish and speak of conditioned dharmas and unconditioned dharmas, conditioned characteristics and unconditioned characteristics. Among these, what are the characteristics of the conditioned? They are arising, ceasing, duration, and change. What are the characteristics of the unconditioned? They are non-arising, non-ceasing, non-duration, and non-change. These characteristics of the conditioned and unconditioned are spoken only to guide ordinary beings. Dharanimdhara! Conditioned dharmas have no characteristic of arising, no characteristic of ceasing, and no characteristic of duration and change. Therefore, it is said that the characteristics of arising, ceasing, duration, and change are without characteristics and without arising. If conditioned dharmas necessarily had these three characteristics, the Buddha should definitively point out, 'This characteristic is arising, this characteristic is ceasing, this characteristic is duration and change.' Dharanimdhara! Just as the Tathagata (another name for Buddha) says that all dharmas are without characteristics. Dharanimdhara! If non-arising had a characteristic, if non-ceasing had a characteristic, if non-duration and non-change had a characteristic, the Buddha should definitively point out that these are the characteristics of the unconditioned. Dharanimdhara! If the unconditioned had a characteristic and was spoken of, then it would not be unconditioned, because it would have a characteristic. It is only because ordinary beings cling to numerical dharmas that they say conditioned dharmas have three characteristics. --------------------------------------------------------------------------------
Chinese
，所谓生灭住异，无为三相，所谓无生无灭无住异。持世！若人通达知见有为无为法，是人更不复有生灭住异，是故说得无为者。 “持世！生灭者，即是见集没义。若法无集则无有没，若不起集，则不有退亦无住异。持世！是名有为如实知见。若人如实知见有为则不堕数中，所谓生灭住异。菩萨如是思惟有为无为法，不见有为法与无为法合，亦不见无为法与有为法合。但作是念：‘有为法如实相，即是无为。’则更不复有所分别。若不分别有为无为法，即是无为法。若分别是有为是无为，则不能通达无为。断一切分别，是名通达无为，如实通达缘性断诸缘故，不在数不在非数。 “持世！是名菩萨摩诃萨有为无为法方便，所谓于诸法无所住无所系，亦不贪受若有为若无为法。 持世经本事品第十一 “持世！若菩萨摩诃萨能如是善知五阴，善知十八性，善知十二入，善知十二因缘，善知四念处，善知五根，善知八圣道分，善知世间出世间法，善知有为无为法，当得善知诸法实相，亦善分别一切法文辞章句，亦得念力，以是念力转身成就不断念，乃至得阿耨多罗三藐三菩提。 “持世！过去无量阿僧祇劫，尔时有佛号阎浮檀金须弥山王如来、应供、正遍知、明行足、善逝、世间解、无 现代汉语译本：所谓生灭住异（生起、消灭、持续、变化），无为三相（无生、无灭、无住异），指的是无生无灭无住异。持世（菩萨名）！如果有人通达知见有为法和无为法，这个人就不会再有生灭住异，所以说证得了无为。 持世！生灭，就是指见到了集（苦集灭道中的集谛）和没（消失）的含义。如果法没有集起，也就没有消失；如果不生起集，也就没有退转，也没有持续和变化。持世！这叫做如实知见有为法。如果人如实知见有为法，就不会落入生灭住异的范畴。菩萨这样思惟有为法和无为法，不见有为法与无为法结合，也不见无为法与有为法结合。只是这样想：‘有为法的如实相，就是无为。’就不会再有所分别。如果不分别有为法和无为法，那就是无为法。如果分别这是有为，那是无为，就不能通达无为。断除一切分别，这叫做通达无为，如实通达缘起性，断除诸缘的缘故，不在数（有为法）中，也不在非数（无为法）中。 持世！这叫做菩萨摩诃萨有为无为法的方便，就是对于诸法无所住着，无所系缚，也不贪求接受有为法和无为法。 持世经本事品第十一 持世！如果菩萨摩诃萨能够这样善于了解五阴（色、受、想、行、识），善于了解十八界（眼、耳、鼻、舌、身、意六根，色、声、香、味、触、法六尘，眼识、耳识、鼻识、舌识、身识、意识六识），善于了解十二入（内六入：眼、耳、鼻、舌、身、意；外六入：色、声、香、味、触、法），善于了解十二因缘（无明、行、识、名色、六入、触、受、爱、取、有、生、老死），善于了解四念处（身念处、受念处、心念处、法念处），善于了解五根（信根、精进根、念根、定根、慧根），善于了解八圣道分（正见、正思惟、正语、正业、正命、正精进、正念、正定），善于了解世间法和出世间法，善于了解有为法和无为法，就能够善于了解诸法的实相，也善于分别一切法的文辞章句，也能够得到念力，凭借这种念力，转身成就不断念，乃至证得阿耨多罗三藐三菩提（无上正等正觉）。 持世！过去无量阿僧祇劫（极长的时间单位），那时有佛，名号是阎浮檀金须弥山王如来（如实而来者）、应供（应受人天供养者）、正遍知（真正普遍知道一切法者）、明行足（智慧和德行都圆满者）、善逝（以智慧到彼岸者）、世间解（了解世间一切事理者）、无