English
English version: 'Sariputra, seeing form (Rupa) as constant and solid is how ordinary people are bound by form. Because they are bound by form, they go back and forth between hells, animals, hungry ghosts, gods, and humans, deeply craving the taste of form, not observing the various faults and evils within form. We should not follow the example of ordinary people, but should observe, choose, and separately cultivate the skillful means of form.' 'When separately observing and choosing form, (the Bodhisattva) sees the nature of form as like a dream. For example, the form in a dream all arises from memory, thought, discrimination, and awareness, arising from the causes and conditions of what has been seen, heard, felt, and known. In a dream, we also know each other, and also see earth, water, fire, and wind, and also see mountains, rivers, and forests. The appearances of form in a dream are not definite, but exist only because of memory and thought. The aspect of the form aggregate (Rupaskandha) is also like this, arising from the karmic causes and conditions of past lives, without any definite nature. The Bodhisattva thinks in this way and does not grasp at form, not as 'I' or 'mine,' but correctly observes form, truly seeing its impermanent, illusory, and inverted nature. Sentient beings, because of their delusion, crave and grasp at form, thinking it is 'my form' or 'what I possess,' or 'his form' or 'what he possesses.' When correctly observing and choosing form in this way, one cannot obtain form, nor see the nature of form, nor crave or cling to the impermanence of form.' 'At that time, if the Bodhisattva has any love or craving for form, they will all be cut off. They will clearly know the true aspect of form, clearly know the equal aspect of form, clearly know the extinguishing aspect of form, clearly know the path to the extinguishing of form, clearly know that the form aggregate has nowhere to come from and nowhere to go. The Bodhisattva will think: 'This body's form aggregate all arises from the karmic retribution and awareness, composed of the four great elements (earth, water, fire, and wind). This body's form aggregate is not I, nor is it another, it does not belong to anyone, and it does not arise from anywhere.' Observing the form aggregate in this way, one does not crave or accept internal form, one does not crave or accept external form, one does not crave or accept past form, one does not crave or accept future form, one does not crave or accept present form, and thus knows that all form aggregates are of the nature of non-arising. At that time, the Bodhisattva neither extinguishes form nor seeks to extinguish the Dharma of form. Dhrtarashtra! The Bodhisattva Mahasattva observes and chooses the form aggregate in this way.' 'Dhrtarashtra! What is it called the Bodhisattva Mahasattva observing and choosing the feeling aggregate (Vedanaskandha)? The Bodhisattva thinks: 'Painful feeling, pleasant feeling, neither painful nor pleasant feeling, all arise from causes and conditions --------------------------------------------------------------------------------
Chinese
生，属诸因缘入受相中。此中无有受者，但以贪着故，贪著者即是不真虚妄，从忆想分别起。’是菩萨如是思惟时，作是念：‘是凡夫为虚妄受所缚，为三受所害，所谓苦乐不苦不乐受。是凡夫若受乐，为爱结所使，以爱结所使故，能起恶业。若受苦，为恚结所使，以恚结所使故，起诸恶业。若受不苦不乐受，为无明结所使，是人因无明结所使故，不脱忧悲苦恼。我等今不应随凡夫学，应正观诸法，我等应如实观诸受。’ “菩萨如实观受阴，作是念：‘非阴是受阴，从忆想分别起，颠倒相应无有受者，但从先世业因起，今世缘故；诸受自性空，受中无有受相。’ “菩萨观达受阴，譬如雨渧水泡，有生有灭无有决定。受阴亦如是，次第因缘起，属诸因缘无有住时，虚妄不实，从忆想颠倒相应起。菩萨尔时作是念：‘凡夫可愍，为诸受所制，以不正观受阴故，故得乐受生着，得苦受亦生着，得不苦不乐受亦生着，为诸受所缚驰走往来，从身至身受结所缚，轮转五道无有休息。是凡夫著于诸受，为受所制为受所系，不脱受阴，于受阴所不见出处，不知正观受阴故。不知如实观受阴无常，于受阴中为欲染所缚，不知受阴如实相。我等今不应随凡夫学，应如实观察选择受阴。’即时如实观受阴，无阴是受阴，不 现代汉语译本 ‘生，属于各种因缘聚合而进入感受的阶段。这其中并没有真正的感受者，只是因为贪恋执着，所以贪恋执着的人所感受到的就是不真实和虚妄的，是从记忆、想象和分别产生的。’当菩萨这样思考的时候，他会这样想：‘这些凡夫俗子被虚妄的感受所束缚，被三种感受所伤害，也就是苦受、乐受和不苦不乐受。这些凡夫如果感受到快乐，就会被爱结（tanha-samyojana）所驱使，因为被爱结所驱使，就会造作恶业。如果感受到痛苦，就会被嗔结（dosa-samyojana）所驱使，因为被嗔结所驱使，就会造作各种恶业。如果感受到不苦不乐的感受，就会被无明结（avijja-samyojana）所驱使，这些人因为被无明结所驱使，就无法脱离忧愁、悲伤、痛苦和烦恼。我们现在不应该跟随凡夫俗子学习，应该正确地观察诸法，我们应该如实地观察各种感受。’ 菩萨如实地观察受阴（vedana-khandha），这样想：‘并非五蕴（panca-khandha）中的色、受、想、行、识是受阴，受阴是从记忆、想象和分别产生的，与颠倒相应，没有真正的感受者，只是从前世的业因产生，加上今世的因缘；各种感受的自性是空性的，在感受中没有感受的实体。’ 菩萨观达受阴，就像雨滴和水泡一样，有生有灭，没有恒定的存在。受阴也是这样，按照次第因缘而生起，属于各种因缘，没有停留的时候，虚妄不真实，是从记忆、想象和颠倒相应而产生的。菩萨这时会这样想：‘凡夫真是可怜，被各种感受所控制，因为不能正确地观察受阴，所以得到快乐的感受就产生执着，得到痛苦的感受也产生执着，得到不苦不乐的感受也产生执着，被各种感受所束缚，奔波往来，从一个身体到另一个身体，被感受的结缚所束缚，在五道（gati）中轮回，没有休息的时候。这些凡夫执着于各种感受，被感受所控制，被感受所束缚，不能脱离受阴，在受阴中看不到出路，不知道正确地观察受阴的缘故，不知道如实地观察受阴的无常，在受阴中被欲望所束缚，不知道受阴的如实相。我们现在不应该跟随凡夫学习，应该如实地观察和选择受阴。’ 随即如实地观察受阴，没有五蕴是受阴，不
English
English version 'Birth belongs to the aggregation of causes and conditions, entering into the phase of sensation. There is no experiencer in this, but due to craving and attachment, the one who craves and is attached experiences what is unreal and false, arising from memory, imagination, and discrimination.' When a Bodhisattva thinks in this way, he contemplates: 'These ordinary beings are bound by false sensations, harmed by the three kinds of sensations, namely, painful, pleasant, and neither-painful-nor-pleasant sensations. If these ordinary beings experience pleasure, they are driven by the bond of craving (tanha-samyojana), and because they are driven by the bond of craving, they can create evil karma. If they experience pain, they are driven by the bond of aversion (dosa-samyojana), and because they are driven by the bond of aversion, they create various evil karmas. If they experience neither-painful-nor-pleasant sensations, they are driven by the bond of ignorance (avijja-samyojana), and because they are driven by the bond of ignorance, they cannot escape sorrow, grief, suffering, and distress. We should not follow the example of ordinary beings, but should rightly observe all phenomena; we should truly observe all sensations.' The Bodhisattva truly observes the feeling aggregate (vedana-khandha), thinking: 'The aggregates (panca-khandha) are not the feeling aggregate; the feeling aggregate arises from memory, imagination, and discrimination, corresponding to delusion, without a true experiencer, but arising from past karmic causes, plus present conditions; the self-nature of all sensations is emptiness, and there is no substantial sensation within sensation.' The Bodhisattva understands the feeling aggregate, like raindrops and bubbles, having birth and death, without any fixed existence. The feeling aggregate is also like this, arising in sequential causes and conditions, belonging to various causes and conditions, without any abiding time, false and unreal, arising from memory, imagination, and corresponding to delusion. The Bodhisattva then thinks: 'Ordinary beings are pitiable, controlled by various sensations, because they do not rightly observe the feeling aggregate, so they become attached to pleasant sensations, they also become attached to painful sensations, and they also become attached to neither-painful-nor-pleasant sensations, bound by various sensations, running back and forth, from one body to another, bound by the bonds of sensation, revolving in the five paths (gati) without rest. These ordinary beings are attached to various sensations, controlled by sensations, bound by sensations, unable to escape the feeling aggregate, unable to see a way out in the feeling aggregate, because they do not know how to rightly observe the feeling aggregate, do not know how to truly observe the impermanence of the feeling aggregate, bound by desire in the feeling aggregate, and do not know the true nature of the feeling aggregate. We should not follow the example of ordinary beings, but should truly observe and choose the feeling aggregate.' Immediately, he truly observes the feeling aggregate, no aggregate is the feeling aggregate, not --------------------------------------------------------------------------------
Chinese
真阴是受阴，颠倒阴是受阴，不住阴是受阴。是时见受阴如实相，无有作者，无有使作者，于受阴中不见受阴相。如是观受阴，不见受阴在内不见受阴在外，不着受我不着受彼，知受阴无所从来无有所属。无法能生受者，但从颠倒相应先世业果报数名受阴，见受阴虚妄因缘相续行。尔时过去受阴不受不贪不着，未来受阴亦不受不贪不着，现在受阴亦不受不贪不着。是人于乐受中除却爱结，于苦受中除却恚结，不苦不乐受中知见无明结故，勤行精进。菩萨尔时，若受乐受心不生爱，若受苦受心不生恚，若受不苦不乐受心不生痴。 “持世！凡夫多于乐受生爱，苦受生恚，不苦不乐受生痴。是诸凡夫以爱恚痴故深入闇冥，不能如实知受阴，亦不知爱恚痴相，深贪着爱恚痴，所谓是我我所，是此彼等。 “持世！菩萨摩诃萨于此中正观受阴者，不为爱恚痴所牵。若生爱恚痴，即能除断行于正道，于乐受中断爱结使故勤精进，于苦受中断恚结使故勤精进，于不苦不乐受中断痴结使故勤精进。如实知三受相，尔时有所受，若苦若乐若不苦不乐，皆离不着。离爱结使，离恚结使，离痴结使，诸受起时皆能知见，知受阴如实无常。若能如是知已，于受阴中欲染悉断，入断受阴欲染道中，不为诸受所污。是菩萨若如是正观 现代汉语译本 真阴是受阴（Vedanāskandha，感受蕴），颠倒阴是受阴（Vedanāskandha，感受蕴），不住阴是受阴（Vedanāskandha，感受蕴）。这时，见到受阴的真实相状，知道没有作者，也没有使作者，在受阴中不见受阴的相状。这样观察受阴，不见受阴在内，不见受阴在外，不执着于‘我’，不执着于‘彼’，知道受阴无所从来，无有所属。没有法能够产生受，只是从颠倒相应的先世业果报应的数，名为受阴，见到受阴虚妄，因缘相续而行。这时，过去的受阴不受不贪不着，未来的受阴也不受不贪不着，现在的受阴也不受不贪不着。这个人于快乐的感受中除去爱结，于痛苦的感受中除去恚结，于不苦不乐的感受中，因为知见无明结的缘故，勤奋修行精进。菩萨这时，如果感受快乐的感受，心中不生爱，如果感受痛苦的感受，心中不生恚，如果感受不苦不乐的感受，心中不生痴。 ‘持世（Dharanimdhara，菩萨名）！凡夫多在快乐的感受中生起爱，在痛苦的感受中生起恚，在不苦不乐的感受中生起痴。这些凡夫因为爱、恚、痴的缘故，深入黑暗，不能如实地知晓受阴，也不知道爱、恚、痴的相状，深深地贪着爱、恚、痴，认为是我和我所拥有的，是此和彼等等。 ‘持世（Dharanimdhara，菩萨名）！菩萨摩诃萨于此之中正确地观察受阴，不被爱、恚、痴所牵引。如果生起爱、恚、痴，就能除去断绝，行于正道，在快乐的感受中，为了断除爱结使的缘故，勤奋精进；在痛苦的感受中，为了断除恚结使的缘故，勤奋精进；在不苦不乐的感受中，为了断除痴结使的缘故，勤奋精进。如实地知晓三种感受的相状，这时有所感受，无论是苦、是乐、是不苦不乐，都远离而不执着。远离爱结使，远离恚结使，远离痴结使，各种感受生起的时候，都能知晓看见，知道受阴如实是无常的。如果能够这样知晓之后，在受阴中的欲染全部断除，进入断除受阴欲染的道路中，不被各种感受所污染。这位菩萨如果这样正确地观察’