English
English version True sensation is Vedanāskandha (aggregate of feeling), inverted sensation is Vedanāskandha (aggregate of feeling), non-abiding sensation is Vedanāskandha (aggregate of feeling). At this time, seeing the true nature of Vedanāskandha (aggregate of feeling), knowing there is no creator, nor one who causes creation, not seeing the form of Vedanāskandha (aggregate of feeling) within Vedanāskandha (aggregate of feeling). Observing Vedanāskandha (aggregate of feeling) in this way, not seeing Vedanāskandha (aggregate of feeling) internally, not seeing Vedanāskandha (aggregate of feeling) externally, not clinging to 'self', not clinging to 'other', knowing Vedanāskandha (aggregate of feeling) comes from nowhere and belongs to nothing. No dharma can produce sensation, but from the inverted corresponding past karma result retribution number is named Vedanāskandha (aggregate of feeling), seeing Vedanāskandha (aggregate of feeling) as illusory, conditioned arising and ceasing. At this time, past Vedanāskandha (aggregate of feeling) is not received, not craved, not clung to, future Vedanāskandha (aggregate of feeling) is also not received, not craved, not clung to, present Vedanāskandha (aggregate of feeling) is also not received, not craved, not clung to. This person removes the bond of attachment in pleasant feelings, removes the bond of aversion in painful feelings, and diligently practices with diligence because of knowing and seeing the bond of ignorance in neither-pleasant-nor-painful feelings. At this time, if a Bodhisattva experiences pleasant feelings, their mind does not generate attachment; if they experience painful feelings, their mind does not generate aversion; if they experience neither-pleasant-nor-painful feelings, their mind does not generate delusion. 'Dharanimdhara (name of a Bodhisattva)! Ordinary beings mostly generate attachment in pleasant feelings, generate aversion in painful feelings, and generate delusion in neither-pleasant-nor-painful feelings. These ordinary beings, because of attachment, aversion, and delusion, deeply enter darkness, unable to truly know Vedanāskandha (aggregate of feeling), nor do they know the forms of attachment, aversion, and delusion, deeply clinging to attachment, aversion, and delusion, considering them as 'I' and 'mine', as 'this' and 'that', and so on.' 'Dharanimdhara (name of a Bodhisattva)! A Bodhisattva-Mahāsattva who correctly observes Vedanāskandha (aggregate of feeling) in this way is not led by attachment, aversion, or delusion. If attachment, aversion, or delusion arise, they can remove and sever them, walking on the right path, diligently striving to sever the bond of attachment in pleasant feelings, diligently striving to sever the bond of aversion in painful feelings, diligently striving to sever the bond of delusion in neither-pleasant-nor-painful feelings. Truly knowing the forms of the three feelings, at this time, whatever is felt, whether it is painful, pleasant, or neither-pleasant-nor-painful, is all detached and unattached. Separated from the bond of attachment, separated from the bond of aversion, separated from the bond of delusion, they are able to know and see when all feelings arise, knowing that Vedanāskandha (aggregate of feeling) is truly impermanent. If one can know in this way, all desires and defilements in Vedanāskandha (aggregate of feeling) are completely severed, entering the path of severing desires and defilements in Vedanāskandha (aggregate of feeling), not being defiled by all feelings. If this Bodhisattva observes correctly in this way' --------------------------------------------------------------------------------
Chinese
受阴，如实知受阴，知受阴集受阴灭受阴灭道，然后如实知受阴是无生相，以无生相，通达受阴无相。持世！菩萨摩诃萨如是观察选择受阴。 “持世！何谓菩萨摩诃萨观察选择想阴？菩萨摩诃萨正观想阴时，见想阴皆从颠倒起，虚妄不坚固不真实，从本已来不生相，以因缘和合从先世业力起。作是念：‘非阴是想阴，虚妄阴是想阴，颠倒阴是想阴，想阴中无想阴想。譬如春后月焰，以名字故说名为焰，阴想阴亦如是，以识相故说名想阴。凡夫于此为虚妄想所系，或识乐或识苦，或识不苦不乐，或识寒热，或识男女，或识五道生死，或识合或识散，或识过去或识未来或识现在，或识好或识丑，或识有或识无。是凡夫想，皆为颠倒虚妄，属诸因缘，但假名为想阴。此中若内若外，无有想者，凡夫人虚妄想所系故。或识贪欲，或识瞋恚，或识愚痴，或识妻子，凡夫依止是想阴贪着虚妄，以是想阴驰走往来，不能如实观想阴是虚妄。凡夫人以我想彼想男女想，系于想阴不能得脱，贪着想阴，我是想阴，我所是想阴。我等不应随凡夫学。’ “菩萨摩诃萨如是正观想阴，想阴中想阴想不可得，如焰阴中焰，阴相不可得。菩萨见想阴如焰性，过去想阴不贪不受不着，未来想阴亦不贪不受不着，现在想阴不住，不分别 现代汉语译本 受阴（Vedana-skandha，感受蕴），如实地了知受阴，了知受阴的生起、受阴的灭尽、以及导致受阴灭尽的道路，然后如实地了知受阴是无生之相，通过这无生之相，通达受阴的无相之本质。持世（Dharanimdhara，菩萨名）！菩萨摩诃萨就是这样观察和选择受阴。 ‘持世（Dharanimdhara）！什么是菩萨摩诃萨观察和选择想阴（Samjna-skandha，想蕴）？菩萨摩诃萨正确地观察想阴时，见到想阴都是从颠倒妄想中产生，虚妄不坚固不真实，从根本上来说是不生的，因为因缘和合以及前世的业力而生起。菩萨这样想：‘不是阴就是想阴，虚妄的阴才是想阴，颠倒的阴才是想阴，想阴中没有实在的想阴之想。譬如春季之后的月焰（Mirage），因为名字的缘故称之为焰，阴想阴也是这样，因为识别相的缘故称之为想阴。凡夫因此被虚妄的妄想所束缚，或者识别快乐，或者识别痛苦，或者识别不苦不乐，或者识别寒冷和炎热，或者识别男女，或者识别五道生死，或者识别聚合，或者识别离散，或者识别过去，或者识别未来，或者识别现在，或者识别好，或者识别丑，或者识别有，或者识别无。这些凡夫的妄想，都是颠倒虚妄的，属于各种因缘，只是假名为想阴。这其中无论内在还是外在，都没有实在的想者，因为凡夫人被虚妄的妄想所束缚。或者识别贪欲，或者识别嗔恚，或者识别愚痴，或者识别妻子，凡夫依赖于这个想阴，贪着虚妄，因为这个想阴而奔波往来，不能如实地观察想阴是虚妄的。凡夫人以‘我想’、‘彼想’、‘男女想’，被束缚于想阴而不能解脱，贪着想阴，认为‘我是想阴’，‘我所拥有的是想阴’。我们不应该随顺凡夫去学习。’ ‘菩萨摩诃萨这样正确地观察想阴，在想阴中，想阴之想是不可得的，就像焰阴中的焰，阴相是不可得的。菩萨见到想阴如焰的性质，对于过去的想阴不贪恋、不接受、不执着，对于未来的想阴也不贪恋、不接受、不执着，对于现在的想阴不住留，不分别。
English
English version Vedana-skandha (feeling aggregate), truly knowing the Vedana-skandha, knowing the arising of Vedana-skandha, the cessation of Vedana-skandha, and the path leading to the cessation of Vedana-skandha, then truly knowing that Vedana-skandha is of the nature of non-arising, and through this nature of non-arising, understanding the nature of Vedana-skandha as without characteristics. Dharanimdhara (name of a Bodhisattva)! The Bodhisattva-Mahasattva observes and chooses Vedana-skandha in this way. 'Dharanimdhara! What is the Bodhisattva-Mahasattva's observation and selection of Samjna-skandha (perception aggregate)? When the Bodhisattva-Mahasattva correctly observes Samjna-skandha, he sees that all Samjna-skandha arise from inverted thoughts, are false, not firm, and not real, and from the beginning are of the nature of non-arising, arising from the combination of causes and conditions and the karmic force of previous lives. The Bodhisattva thinks: 'It is not that the aggregate is Samjna-skandha, the false aggregate is Samjna-skandha, the inverted aggregate is Samjna-skandha, and there is no real thought of Samjna-skandha within Samjna-skandha. For example, the mirage after spring is called a 'flame' because of its name, and the aggregate of Samjna-skandha is also like this, called Samjna-skandha because of the characteristic of recognition. Ordinary people are bound by false thoughts, either recognizing pleasure, or recognizing suffering, or recognizing neither suffering nor pleasure, or recognizing cold and heat, or recognizing male and female, or recognizing the cycle of birth and death in the five paths, or recognizing assembly, or recognizing dispersal, or recognizing the past, or recognizing the future, or recognizing the present, or recognizing good, or recognizing ugly, or recognizing existence, or recognizing non-existence. These thoughts of ordinary people are all inverted and false, belonging to various causes and conditions, and are only nominally called Samjna-skandha. Within this, whether internal or external, there is no real thinker, because ordinary people are bound by false thoughts. Either recognizing greed, or recognizing anger, or recognizing ignorance, or recognizing wife and children, ordinary people rely on this Samjna-skandha, clinging to falsehood, and because of this Samjna-skandha, they rush back and forth, unable to truly observe that Samjna-skandha is false. Ordinary people are bound to Samjna-skandha by 'I think', 'other think', 'male and female think', unable to escape, clinging to Samjna-skandha, thinking 'I am Samjna-skandha', 'what I possess is Samjna-skandha'. We should not follow ordinary people to learn.' 'The Bodhisattva-Mahasattva thus correctly observes Samjna-skandha, and within Samjna-skandha, the thought of Samjna-skandha is unattainable, just like the flame in the mirage, the characteristic of the aggregate is unattainable. The Bodhisattva sees that Samjna-skandha is like the nature of a flame, not greedy, not accepting, and not attached to past Samjna-skandha, not greedy, not accepting, and not attached to future Samjna-skandha, not dwelling in present Samjna-skandha, and not discriminating.' --------------------------------------------------------------------------------
Chinese
若我若彼，即彼灭想受阴道，通达想阴是无生。不见想阴若来处若去处，但以颠倒相应先世业因所起，现在缘所系，无阴是想阴，观察选择想阴，无所从来亦无所去，即通达想阴无生，亦不分别想阴灭，但为灭一切想受阴故，亦住如实知见故。 “菩萨如实观想阴时，远离一切想道心，亦不住一切想道。但住知见想阴，亦如实想阴，不贪着想阴，如实观察一切想阴，如实知想阴集灭尽。 “持世！菩萨摩诃萨如是正观察选择想阴，则离想阴欲染，亦能行断想阴欲染道。◎ “◎持世！何谓菩萨摩诃萨观察选择行阴？持世！菩萨摩诃萨观行阴从颠倒起，虚妄忆想分别假借而有。菩萨尔时若身行口行意行，皆观不净无常苦空无我。如是观时，作是念：‘非阴是行阴，苦阴是行阴，因缘生阴是行阴，像阴是行阴，诸行阴无增无减无集。若身行口行意行无有作者，智者不贪受是行阴。何以故？是诸身行，不在身内，不在身外，不在中间。口行意行亦如是，不在意内，不在意外，不在中间。行阴中无行阴相。何以故？是行阴从众因缘颠倒起，虚妄不真，先业果报所摄，亦令因缘所系，能有所行。诸所有行，若身行若口行若意行，皆非真行，是无所有行，是虚妄行，是颠倒行，是故说非阴是行阴。何以故？智者 现代汉语译本： ‘若我若彼，即彼灭想受（saṃjñā vedanā，感受和认知），通达想阴（saṃjñā-skandha，认知蕴）是无生。不见想阴若来处若去处，但以颠倒相应先世业因所起，现在缘所系，无阴是想阴，观察选择想阴，无所从来亦无所去，即通达想阴无生，亦不分别想阴灭，但为灭一切想受阴故，亦住如实知见故。 ‘菩萨如实观想阴时，远离一切想道心，亦不住一切想道。但住知见想阴，亦如实想阴，不贪着想阴，如实观察一切想阴，如实知想阴集灭尽。 ‘持世（Dhrtarashtra，人名）！菩萨摩诃萨如是正观察选择想阴，则离想阴欲染，亦能行断想阴欲染道。 ‘持世（Dhrtarashtra，人名）！何谓菩萨摩诃萨观察选择行阴（saṃskāra-skandha，行蕴）？持世（Dhrtarashtra，人名）！菩萨摩诃萨观行阴从颠倒起，虚妄忆想分别假借而有。菩萨尔时若身行口行意行，皆观不净无常苦空无我。如是观时，作是念：‘非阴是行阴，苦阴是行阴，因缘生阴是行阴，像阴是行阴，诸行阴无增无减无集。若身行口行意行无有作者，智者不贪受是行阴。何以故？是诸身行，不在身内，不在身外，不在中间。口行意行亦如是，不在意内，不在意外，不在中间。行阴中无行阴相。何以故？是行阴从众因缘颠倒起，虚妄不真，先业果报所摄，亦令因缘所系，能有所行。诸所有行，若身行若口行若意行，皆非真行，是无所有行，是虚妄行，是颠倒行，是故说非阴是行阴。何以故？智者