Chinese
！一切法无门，门不可得故。虚空是一切法门，从本已来性清净故。无断是一切法门，断无所有故。无边是一切法门，边不可得故。无量是一切法门，量不可得故。无际是一切法门，诸际无所有故。 “诸善男子！若有善男子、善女人能入是法门者，则入一切法门，则知一切法门，则说一切法门。” 持世经五阴品第二之一 尔时，佛告持世菩萨：“持世！若菩萨摩诃萨欲得一切法实相，若欲善分别一切法章句，若欲得念力，若欲转身具足得不断念，乃至得阿耨多罗三藐三菩提者，当疾入如是法门，于是法门得智慧光明。何以故？于是法中疾得具足故。 “又复，持世！菩萨摩诃萨勤修集如是法门，入是法方便门者，则能得分别阴方便，界方便，入方便，因缘生法方便，四念处方便，五根方便，八圣道分方便，世间出世间法方便，分别有为无为法方便。 “持世！何谓菩萨分别五阴方便？菩萨摩诃萨正观五取阴，所谓无明阴是五取阴，苦阴是五取阴，痴阴是五取阴，病阴痈阴，如箭入身阴是五取阴。菩萨分别观察选择色取阴。云何为分别观察选择色取阴？是色取阴从四大生，假名为色取阴，是色阴无有自性，但以四大和合，假名为色阴。色阴无有作者，无使作者，无作无起无出，名为 现代汉语译本：一切法没有门径，因为门径是不可得的。虚空是一切法的门径，因为从根本以来，它的自性就是清净的。没有断绝是一切法的门径，因为断绝一无所有。没有边际是一切法的门径，因为边际是不可得的。没有数量是一切法的门径，因为数量是不可得的。没有尽头是一切法的门径，因为所有的尽头都是一无所有的。 ‘各位善男子！如果有什么善男子、善女人能够进入这个法门，那么就进入了一切法门，就了解了一切法门，就能宣说一切法门。’ 《持世经·五阴品》第二之一 这时，佛告诉持世菩萨（Dṛḍhādhāra Bodhisattva）：‘持世！如果菩萨摩诃萨（bodhisattva-mahāsattva）想要获得一切法的真实相状，如果想要善于分别一切法的章句，如果想要获得念力，如果想要转身就具足得到不间断的念力，乃至获得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），应当迅速进入这样的法门，在这个法门中获得智慧光明。为什么呢？因为在这个法中能够迅速得到具足。’ ‘还有，持世！菩萨摩诃萨勤奋修习这样的法门，进入这个法的方便之门，就能获得分别阴的方便，界（dhātu）的方便，入（āyatana）的方便，因缘生法的方便，四念处（catuḥ-smṛtyupasthāna）的方便，五根（pañcendriyāṇi）的方便，八圣道分（aṣṭāṅga-mārga）的方便，世间和出世间法的方便，分别有为法和无为法的方便。’ ‘持世！什么是菩萨分别五阴（pañca-skandha）的方便呢？菩萨摩诃萨如实观察五取阴（pañca upādānaskandha），所谓的无明阴是五取阴，苦阴是五取阴，痴阴是五取阴，病阴、痈阴，像箭射入身体一样的阴是五取阴。菩萨分别观察选择色取阴（rūpa upādānaskandha）。什么是分别观察选择色取阴呢？这个色取阴从四大（catvāri mahābhūtāni）产生，假名为色取阴，这个色阴没有自性，只是以四大和合，假名为色阴。色阴没有作者，没有使作者，没有造作，没有生起，没有出现，名为
English
English version: All dharmas have no gate, because a gate is unattainable. Emptiness is the gate of all dharmas, because from the beginning, its nature is pure. Non-cessation is the gate of all dharmas, because cessation is non-existent. Boundlessness is the gate of all dharmas, because a boundary is unattainable. Immeasurability is the gate of all dharmas, because a measure is unattainable. Limitlessness is the gate of all dharmas, because all limits are non-existent. 'Good men! If there are good men and good women who can enter this dharma gate, then they enter all dharma gates, then they know all dharma gates, then they can expound all dharma gates.' Dṛḍhādhāra Sūtra, Chapter Two on the Five Skandhas, Part One At that time, the Buddha told Dṛḍhādhāra Bodhisattva (持世菩萨): 'Dṛḍhādhāra! If a bodhisattva-mahāsattva (菩萨摩诃萨) wishes to attain the true nature of all dharmas, if he wishes to be skilled in distinguishing the chapters and sentences of all dharmas, if he wishes to attain the power of mindfulness, if he wishes to immediately and completely attain uninterrupted mindfulness, and even attain anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提, unsurpassed complete enlightenment), he should quickly enter such a dharma gate, and in this dharma gate, he will attain the light of wisdom. Why? Because in this dharma, he can quickly attain completeness.' 'Furthermore, Dṛḍhādhāra! If a bodhisattva-mahāsattva diligently cultivates such a dharma gate and enters this expedient gate of dharma, then he can attain the expedient of distinguishing the skandhas (阴), the expedient of the dhātus (界), the expedient of the āyatanas (入), the expedient of conditioned arising, the expedient of the four smṛtyupasthānas (四念处), the expedient of the five indriyas (五根), the expedient of the eightfold noble path (八圣道分), the expedient of mundane and supramundane dharmas, and the expedient of distinguishing conditioned and unconditioned dharmas.' 'Dṛḍhādhāra! What is the bodhisattva's expedient of distinguishing the five skandhas (pañca-skandha)? A bodhisattva-mahāsattva correctly observes the five upādānaskandhas (五取阴), namely, the skandha of ignorance is a grasping skandha, the skandha of suffering is a grasping skandha, the skandha of delusion is a grasping skandha, the skandha of disease, the skandha of boils, the skandha like an arrow entering the body is a grasping skandha. The bodhisattva distinguishes, observes, and selects the rūpa upādānaskandha (色取阴). What is distinguishing, observing, and selecting the rūpa upādānaskandha? This rūpa upādānaskandha arises from the four mahābhūtas (四大), and is nominally called rūpa upādānaskandha. This rūpa skandha has no self-nature, but is merely a combination of the four mahābhūtas, and is nominally called rūpa skandha. The rūpa skandha has no maker, no one who causes it to be made, no creation, no arising, no appearance, and is called --------------------------------------------------------------------------------
Chinese
色阴。但以先业因缘四大所摄，数名色阴，非阴是色阴，譬如虚空，阴实无生相。若说虚空阴，是中无有法生，但有名字，故名为虚空阴。凡夫于此无阴阴相，以颠倒心故，无实实相贪着我五阴我所五阴，我色阴我所色阴，如是贪着。是诸凡夫贪着色已，于色中依止我我所，有色受色取色着色依色，受行种种恶不善业。我等不应随凡夫学，我等应勤修集助菩提法，今应正观色阴。 “菩萨正观色阴时，知同水沫聚。云何知同水沫聚？无聚是水沫聚？但从众缘生，不可执捉无有坚牢，水沫聚中无有聚相，无聚是水沫聚；色阴亦如是，色阴中无有阴相。 “菩萨如是观时，作是念：‘凡夫不能正观虚妄色，不能如实知色无常，不能如实知色相。我等入正道，不应贪着虚妄，不应贪着色。何以故？色是不可贪著相，色但有名字无决定相，当观是色无决定相，离名字故名之为色。又说色名恼坏相，智者通达知是无相，我等应当善知修集色无相方便，不贪着色相。若人贪着色相，即贪着色，我等应善知入色相。’ “菩萨如是正观时，如实观察选择色，是色阴皆从凡夫忆想分别起。若法从忆想分别起，即是不生，一切忆想分别皆非真实。凡夫依止颠倒所起色，为色所缚为色所害，往来苦恼，无明痴闇故贪色不 现代汉语译本 色阴。但由先前业力的因缘和地、水、火、风四大元素聚合而成，因此称作色阴，并非‘阴’本身就是色阴。这好比虚空，实际上并没有生灭的现象。如果说有‘虚空阴’，那其中没有任何事物产生，只是一个名称，所以叫做虚空阴。凡夫俗子对此没有认识到‘无阴’的真相，因为颠倒妄想，所以不能认识到真实的‘无实相’，贪恋执着于‘我的五阴’和‘我所拥有的五阴’，‘我的色阴’和‘我所拥有的色阴’，像这样贪恋执着。这些凡夫因为贪恋执着于色，所以在色中依附于‘我’和‘我所’，对色产生感受、对色产生攫取、对色产生执着、对色产生依赖，从而造作种种恶业和不善业。我们不应该效仿凡夫的做法，我们应该勤奋地修习积累有助于证得菩提的法门，现在就应该正确地观察色阴。 ‘菩萨正确地观察色阴时，知道它如同水上的泡沫聚。为什么说它如同水上的泡沫聚呢？因为水上的泡沫聚本身并没有实在的聚集，只是由众多因缘聚合而生，不可抓取，没有坚固性，水上的泡沫聚中没有真实的聚集之相，所以说‘无聚’才是水上的泡沫聚的真相；色阴也是如此，色阴中没有真实的‘阴’之相。 ‘菩萨这样观察时，会这样想：‘凡夫不能正确地观察虚妄的色，不能如实地知晓色是无常的，不能如实地知晓色的真相。我们已经进入正道，不应该贪恋执着于虚妄，不应该贪恋执着于色。为什么呢？因为色是不可贪恋执着的，色只是一个名称，没有决定的自性，应当观察这色没有决定的自性，因为离开了名称，才能称之为色。而且，色这个名称意味着恼坏之相，智者通达之后知道它是无相的，我们应当善于知晓和修习色无相的方便法门，不贪恋执着于色相。如果有人贪恋执着于色相，那就是贪恋执着于色，我们应当善于知晓如何进入色相的实相。’ ‘菩萨像这样正确地观察时，如实地观察和选择色，这色阴都是从凡夫的忆想分别中产生的。如果一个法是从忆想分别中产生的，那就是不真实的，一切忆想分别都不是真实的。凡夫依附于颠倒妄想所产生的色，被色所束缚，被色所伤害，在苦恼中往来，因为无明和愚痴的黑暗而贪恋色。
English
English version The Skandha of Form (Rūpaskandha). It is only due to the causes and conditions of past karma and the aggregation of the four great elements (mahābhūta) that it is called the Skandha of Form. It is not that the 'skandha' itself is the Skandha of Form. It is like empty space (ākāśa); in reality, the skandha has no characteristic of arising. If one speaks of the 'Skandha of Empty Space,' there is no dharma that arises within it, only a name, hence it is called the Skandha of Empty Space. Ordinary beings (pṛthagjana) do not perceive the characteristic of 'no skandha' in this, because of their inverted minds (viparyāsa-citta), they do not perceive the real characteristic of 'no reality,' clinging to 'my five skandhas' and 'what belongs to my five skandhas,' 'my Skandha of Form' and 'what belongs to my Skandha of Form,' clinging in this way. These ordinary beings, having clung to form, rely on 'I' and 'mine' within form, experiencing form, grasping form, attaching to form, relying on form, and engaging in various evil and unwholesome actions (akuśala-karma). We should not follow the example of ordinary beings; we should diligently cultivate and accumulate practices that aid enlightenment (bodhi), and now we should correctly contemplate the Skandha of Form. 'When a Bodhisattva correctly contemplates the Skandha of Form, they know it is like a collection of water bubbles. How do they know it is like a collection of water bubbles? Is there any actual collection in a collection of water bubbles? It arises only from numerous conditions (pratyaya), it cannot be grasped, it has no solidity, there is no characteristic of collection in a collection of water bubbles, 'no collection' is the collection of water bubbles; the Skandha of Form is also like this, there is no characteristic of 'skandha' in the Skandha of Form.' 'When a Bodhisattva contemplates in this way, they think: 'Ordinary beings cannot correctly contemplate illusory form, cannot truly know that form is impermanent (anitya), cannot truly know the true nature of form. We have entered the right path, we should not cling to illusion, we should not cling to form. Why? Because form is not something to be clung to, form is only a name, it has no definite characteristic, we should contemplate that this form has no definite characteristic, because it is separate from names, it is called form. Furthermore, the name 'form' signifies the characteristic of annoyance and decay, the wise, having understood, know that it is without characteristics (alakṣaṇa), we should be skilled in knowing and cultivating the means of formlessness (arūpa), not clinging to the characteristics of form. If someone clings to the characteristics of form, they are clinging to form, we should be skilled in knowing how to enter the true nature of form.' 'When a Bodhisattva correctly contemplates in this way, they truly observe and discern form, this Skandha of Form all arises from the thoughts and discriminations (vikalpa) of ordinary beings. If a dharma arises from thoughts and discriminations, then it is not real, all thoughts and discriminations are not true. Ordinary beings rely on the form that arises from inverted views (viparyāsa), are bound by form, harmed by form, wandering in suffering, and because of the darkness of ignorance (avidyā) and delusion (moha), they cling to form.' --------------------------------------------------------------------------------
Chinese
舍，见色有常牢固，是凡夫人为色缚。色所缚故，往来地狱、畜生、饿鬼、天人，深贪色味，不观色中有诸过恶。我等不应随凡夫学，应当观察选择分别修习色方便。 “分别观察选择色时，见色性如梦，譬如梦中色，皆从忆想分别觉观起，曾所见闻觉知因缘起，是梦中亦知彼我，亦见地水火风，亦见山河丛林。梦中色相无有决定，但以忆想故有。色阴相亦如是，从先世业因缘出，无有决定性。菩萨如是思惟不取色。若我若我所，但正观色如实无常相虚妄颠倒，众生颠倒贪着取色，若我色若我所色，若彼色若彼所色。如是正观察选择色时，不得色，不见色性，亦不贪着色无常。 “菩萨尔时若于色中，爱念贪着皆悉除断，善知色正相，善知色平等相，善知色灭相，善知色灭道相，善知色阴无所从来亦无所去，作是念：‘是身色阴，皆从业果报觉观起，四大所摄。是身色阴，非我非彼无有所属，无所从起。’观色阴如是，内色不贪不受，外色不贪不受，过去色不贪不受，未来色不贪不受，现在色不贪不受，即知一切色阴是无生相。是菩萨尔时不灭色亦不求灭色法。持世！菩萨摩诃萨观察选择色取阴如是。 “持世！何谓菩萨摩诃萨观察选择受取阴？菩萨作是思惟：‘是苦受乐受不苦不乐受，皆从因缘 现代汉语译本：‘舍利弗（Sariputra），如果（有人）认为色（Rupa，物质）是恒常不变、牢固的，这是凡夫俗子被色所束缚。因为被色所束缚，所以（他们）往来于地狱、畜生、饿鬼、天人之间，深深贪恋色的滋味，不观察色中存在的各种过失和罪恶。我们不应该效仿凡夫俗子的做法，而应当观察、选择、分别修习色的方便法门。’ ‘在分别观察和选择色的时候，（菩萨）会看到色的本性如同梦境一般。譬如梦中的色，都是从忆想、分别、觉观中产生，从曾经所见、所闻、所觉知的事物因缘而生起。在梦中，（我们）也知道彼此，也看到地、水、火、风，也看到山河丛林。梦中的色相没有确定性，只是因为忆想而存在。色阴（Rupaskandha，色蕴）的相也是如此，从前世的业因缘中产生，没有确定性。菩萨这样思维，就不会执取色，不会认为（色）是‘我’或者‘我所’（属于我的），只是正确地观察色，如实地看到它的无常、虚妄和颠倒的本性。众生因为颠倒，所以贪恋执取色，认为是‘我的色’或者‘我所拥有的色’，或者是‘他的色’或者‘他所拥有的色’。像这样正确地观察和选择色的时候，就无法得到色，也无法看到色的本性，也不会贪恋执着于色的无常。’ ‘菩萨在那个时候，如果对色有爱念和贪着，都会全部断除，能够清楚地了解色的真正相状，清楚地了解色的平等相，清楚地了解色的灭相，清楚地了解色灭之道相，清楚地了解色阴无所从来，也无所去。菩萨会这样想：‘这个身体的色阴，都是从业的果报和觉观中产生，由四大（地、水、火、风）所组成。这个身体的色阴，不是我，也不是他，不属于任何人，也没有从哪里产生。’观察色阴就像这样，对于内在的色不贪恋不接受，对于外在的色不贪恋不接受，对于过去的色不贪恋不接受，对于未来的色不贪恋不接受，对于现在的色不贪恋不接受，从而知道一切色阴都是无生之相。这个时候，菩萨既不灭色，也不寻求灭色之法。持世（Dhrtarashtra）！菩萨摩诃萨就是这样观察和选择色取阴的。’ ‘持世！什么叫做菩萨摩诃萨观察和选择受取阴（Vedanaskandha，受蕴）？菩萨这样思维：‘苦受、乐受、不苦不乐受，都是从因缘