持世經卷第三
The Sutra of Upholding the World, Volume Three
姚秦龜茲三藏鳩摩羅什譯
Translated by the Tripitaka Master Kumārajīva of Kucha during the Later Qin Dynasty
持世經十二入品第四
Chapter 4: The Twelve Sense Fields
佛告持世：「何謂菩薩摩訶薩善知十二入？菩薩摩訶薩正觀擇十二入時，作是念：『眼中眼入不可得，眼中眼入無決定，又眼入根本不可得。』何以故？眼入從眾緣生顛倒起，以緣色故繫在於色，二法合故有。因色有眼入，因色說眼入，二法相依故說名眼色。所謂眼色，色是眼入門與緣故，眼是色入門與見故，是故說入。以色緣故說眼入，以眼見故說色入，但以世諦故說，其實眼不依色、色不依眼，眼不依眼、色不依色，但從眾緣起，色作緣故說名眼入；又從眾因緣起，眼所知見相故，說名色入。云何為說？隨世俗顛倒法故說，第一義中眼入不可得，色入不可得。智者求諸入，不見有實入。但以凡夫顛倒相應，以二相說是眼入、是色入。是眼入、是色入，即示虛妄入，欲令眾生如實知諸法實相故，說是諸入皆從眾因緣生顛倒相應行，此中諸入實相不可得。何以故？若眼入若色入，不在內不在外不在中間，眼入色入，亦非過去，非未來非現在，但現在因緣知色故說眼入。如凡夫所行，智者通達諸入皆是虛妄無所有，從憶想顛倒分別起，知見非入是入，不說諸入性，諸入無決定相，但以眾因緣生故說。
The Buddha said to Sustainer of the World, "What does it mean for a great bodhisattva to truly understand the twelve sense fields? When a great bodhisattva correctly contemplates and examines the twelve sense fields, they think: 'The eye faculty within the eye cannot be grasped; the eye faculty has no fixed nature, and its fundamental source cannot be found.' Why is this? The eye faculty arises from various conditions and emerges through delusion. Because it depends on form, it is bound to form. It exists through the coming together of these two. Because there is form, there is the eye faculty; because of form, we speak of the eye faculty. These two depend on each other, so we speak of 'eye and form.' What is called 'eye and form' means: form is the gateway for the eye faculty, providing its object; the eye is the gateway for form, providing the capacity to see. Therefore, we speak of 'sense fields.' Because form serves as the condition, we speak of the eye faculty; because the eye provides seeing, we speak of the form faculty. This is spoken only according to worldly convention. In truth, the eye does not depend on form, nor does form depend on the eye; the eye does not depend on itself, nor does form depend on itself. They merely arise from various conditions. Because form serves as a condition, we speak of the eye faculty; and because the eye, arising from various causes and conditions, provides the capacity to know and perceive characteristics, we speak of the form faculty. Why is this spoken? It is spoken in accordance with worldly, deluded conventions. In the ultimate truth, the eye faculty cannot be grasped, and the form faculty cannot be grasped. A wise person seeking these sense fields does not find any real sense field. It is only in accordance with the deluded perceptions of ordinary beings, described through dualistic characteristics, that we speak of 'this is the eye faculty, this is the form faculty.' Speaking of 'this is the eye faculty, this is the form faculty' reveals these as illusory sense fields. In order to enable beings to know the true nature of all phenomena as they are, we say that these sense fields all arise from various causes and conditions and correspond to deluded activity. Within this, the true nature of these sense fields cannot be grasped. Why? Whether it is the eye faculty or the form faculty, it is not inside, not outside, and not in between. The eye faculty and form faculty are not past, not future, and not present. It is only due to present conditions that we know form and thus speak of the eye faculty. As ordinary beings perceive them, a wise person comprehends that all sense fields are empty and unreal, arising from memory, imagination, delusion, and discrimination. They know that what is perceived as a sense field is not truly a sense field. They do not speak of any inherent nature of the sense fields. The sense fields have no fixed characteristics; they are spoken of only because they arise from various causes and conditions."
「如來說是諸入知見相，所謂是諸入虛妄無所有，屬諸因緣顛倒相應行，諸入無有作者，無使作者，眼入不知不分別色入，色入亦不知不分別眼入，二俱離相。若法離相，此中不可分別說是入相，皆從因緣生，如凡夫顛倒，如賢聖所通達，是眼入色入，無生無滅，不來不去相，眼不知眼、眼不分別眼，色不知色、色不分別色。何以故？二俱空故，二皆離故。眼不知眼性，色亦不知色性，眼色皆無性無法，此中無一決定相。眼不自作，眼亦不自知，色亦不自作，色亦不自知，二俱無所有故。眼不作是念我是眼，色亦不作是念我是色，眼色性如幻性，以虛妄假名故，說是眼是色。諸菩薩摩訶薩觀擇眼入色入如是，耳聲、鼻香、舌味、身觸亦如是。
「持世！何謂菩薩摩訶薩觀擇意入？菩薩摩訶薩觀擇意入時，作是念：『意入中意入不可得，意無決定入相，意入無根本。何以故？意入即是眾因緣生，從顛倒起，繫法入緣，二法和合能有所作，是意入因法入起，因法入可分別說。是二相依，意是法入處，意是法入門，法入是意入門，是故說名法入，緣法入門故說是意入，示意相門故說是法入。以世諦故說，其實意不依法法不依意，因緣生故以諸法為緣故說意入，因緣生故示意相故說法入。隨世諦顛倒故說，第一義中意入不可得，法入亦不可得，智者求諸入不見有實。但凡夫顛倒相應，以二相說是意入是法入。』是意入法入虛妄無所有，如來如實通達故示是諸入。如是諸入從因緣生，顛倒相應行，此中意入法入實不可得。又意入法入不在內不在外不在中間。又意入非過去非未來非現在，但能覺現在因緣故，說意入法入，隨凡夫心故說。智者通達是意入法入虛妄無所有，從憶想顛倒分別起，非入是入。何以故？諸入中無決定入相。智者通達是諸入虛妄無所有，意入法入自性不可得，亦不得是意入法入所起實相，是意入法入但因緣生。
「如來說是諸入知見相，是諸入虛妄無所有，顛倒相應行屬諸因緣。意入法入無有作者，無使作者，意入不知不分別法入，法入亦不知不分別意入。何以故？二俱離故，若法離相此中無可分別，是諸入皆從因緣生，隨凡夫顛倒心故說。
「如賢聖所通達，意入法入不生不滅不來不去，意入不知意不分別意，法入不知法不分別法，二俱空故二俱離故。意不知意性，法不知法性，是二性無所有，此中無一決定法。意不能成意不能壞意，法不能成法不能壞法，二俱無所有故。意入不作是念我是意入，法入不作是念我是法入，是二俱空皆如幻相，但假名字故分別說。菩薩摩訶薩觀擇意入法入如是。
「持世！何謂菩薩摩訶薩正觀擇內六入、外六入？所謂是十二入皆虛妄，從眾緣生顛倒相應，以二相故有內外用。凡夫不聞真法，不知十二入如實相故，貪著眼入，我是眼入，我所是眼入；貪著色入，我是色入，我所是色入；耳聲、鼻香、舌味、身觸、意法亦如是，我是意入，我所是意入，我是法入，我所是法入，以貪著故為十二入所縛，馳走往來五道生死不知出道。
「菩薩摩訶薩於此中正觀十二入時，見是十二入虛誑不牢堅，空如幻相，不貪著眼入若我若我所，乃至不貪著法入若我若我所，以不貪著故，不憶念分別。菩薩如是善知十二入。
「持世！菩薩摩訶薩得如是諸入方便，於一切十二入中不繫不縛，亦證諸入而能分別諸入，亦以眾緣生法通達十二入，亦以無相相壞十二入，亦不墮是諸入所依道中，亦知諸入性則是無性，亦知諸入方便究竟到邊。
「持世！譬如機關出水四面俱灑，十二入亦如是，內外因緣能有所作，此中實事不可得。是十二入先業機關所繫故能有所作。
「持世！所謂入者，是諸凡夫無知見者煩惱所入門。眼是色門，以生愛恚故。色是眼門，以生愛恚故。耳鼻舌身意是法門，以生愛恚故。法是意門，以生愛恚故。如是十二入，與愛恚共合故不知實相。持世！菩薩摩訶薩於此中善知諸入性，知是諸入實相故，不為愛恚所制。持世！菩薩摩訶薩善知諸入如是。