持世經世間出世間品第九
Chapter 9: The Worldly and Transcendental
「持世！何謂菩薩摩訶薩善知世間出世間法？何謂得世間出世間法方便？持世！菩薩摩訶薩正觀世間出世間法。
"Upholder of the World, what does it mean for a great bodhisattva to truly understand worldly and transcendent teachings? What does it mean to master the methods of both worldly and transcendent teachings? Upholder of the World, the great bodhisattva correctly perceives both worldly and transcendent teachings.
「何等為世間法？菩薩作是念：『凡所有法，憶想分別，從顛倒起，眾因緣生，繫虛妄緣，從二相起，空無所有，如虹雜色，亦如火輪誑於凡夫。破壞義故假名世間，是名世間。』諸世間法皆非是實，從虛妄緣起不作不起相，但因陰界入色聲香味觸法故說，因名色故說，隨凡夫人心所貪著，又隨種種貪著邪見，如亂絲無緒，如茅根蔓草互相連著，隨顛倒相應故，說名世間法。
"What is considered worldly phenomena? A bodhisattva reflects: 'All dharmas arise from mental fabrication and discrimination, spring from delusion, are produced by various causes and conditions, are tied to illusory conditions, and arise from dualistic thinking. They are ultimately empty, like a rainbow with its myriad colors, or like a whirling firebrand that deceives ordinary people. Because they signify something that disintegrates, they are provisionally called worldly phenomena—that is what is meant by "the world."' All worldly dharmas are not real; they arise from illusory conditions and have the nature of not truly arising or ceasing. They are only spoken of in terms of the aggregates, sense bases, and elements—form, sound, smell, taste, touch, and mental objects—and are named according to form and name. They follow the attachments and cravings of ordinary people's minds, and furthermore, they follow various erroneous views and attachments, like tangled threads with no end, or like the roots and vines of reeds and grasses intertwined with each other. Because they correspond to delusion, they are called worldly phenomena."
「何等為出世間法？如是世間法，從本已來如實性離，是名出世間。何以故？智者求世間法不可得，求出世間法不可得，無世間無出世間，處是中無分別是世間是出世間，但為世間故說出世間。世間實相即是出世間。何以故？世間無定相可得，世間相從本已來常空，世間法不決定故，世間從本已來是寂滅相。
What are the transcendental dharmas? The inherent nature of worldly dharmas, from the very beginning, is already free from conditioned reality—this is what is called the transcendental. Why? Because the wise cannot grasp worldly dharmas, nor can they grasp transcendental dharmas. There is no worldly and no transcendental. In this state, there is no distinction between "this is worldly" and "this is transcendental." The transcendental is spoken of only for the sake of the worldly. The true nature of the worldly is precisely the transcendental. Why? Because there is no fixed characteristic of the worldly to be found. The nature of the worldly has been empty from the very beginning. Since worldly dharmas are not fixed, the worldly has been in a state of tranquil cessation from the very beginning.
「是菩薩如是觀世間出世間，不可得世間，亦不貪著出世間。是人不念不著世間出世間故，不與世間諍訟。何以故？智者通達世間是虛妄相，見世間實相故，更不分別是世間是出世間。何以故？持世！世間者即是五受陰義，一切世間法皆攝在中。智者求陰不得陰，不得陰性不得陰來處，不得住處不得去處。無五陰十二入十八性，無分別無名字，無性無相無行，即名出世間。
Thus the bodhisattva observes both the worldly and the transcendent, yet finds no essential "world" to be grasped, nor clings to any "transcendent world" as a separate reality. Because they neither dwell on nor cling to the concepts of world and transcendence, they do not dispute with the world. Why is this? For the wise person understands that the world is but an illusory appearance; seeing the true nature of the world, they no longer make distinctions such as "this is the world" or "this is transcendence." Why? Because, Sustainer of the World, what we call the world is essentially the meaning of the five aggregates of grasping; all worldly phenomena are included within them. The wise seek the aggregates but find no aggregates, no nature of the aggregates, no origin of the aggregates, no place where they abide, and no place where they go. When there are no five aggregates, twelve sense bases, or eighteen elements; when there is no discrimination, no name, no inherent nature, no mark, and no activity—that is what is called the transcendent world.
「持世！菩薩觀世間出世間法時，不見世間與出世間合，不見出世間離世間。是人不離世間見出世間，亦不離出世間見世間，是人不復緣於二行，所謂是世間是出世間。何以故？持世！世間如實相即是出世間，世間中世間相不可得，世間法中世間法不可得，以無所有故，通達是法即是出世間。
"Hold on to the world, Shishigarbha! When a Bodhisattva contemplates worldly and transcendent teachings, they do not see the worldly and the transcendent as merged, nor do they see the transcendent as separate from the worldly. Such a person does not depart from the worldly to see the transcendent, nor departs from the transcendent to see the worldly. Such a person no longer relies on dualistic notions—namely, 'this is worldly' and 'this is transcendent.' Why? Shishigarbha, the true nature of the worldly is itself the transcendent. Within the worldly, no mark of worldliness can be found. Within worldly phenomena, no worldly phenomenon can be found. Because there is nothing whatsoever to grasp, directly penetrating this truth is itself the transcendent."
「持世！若世間與出世間異者，諸佛不出於世，諸佛亦不說一切世間不可得、一切世間不生，如實知見一切世間。持世！若不得世間不取世間，即是出世間。是故當知，如實知見世間，通達世間不可得故，即說出世間。是故諸佛出於世間，一切諸法若世間若出世間，以不二不分別證如實知見故，即是說出世間法。
"Holder of the World! If the worldly and the beyond-worldly were different, the Buddhas would not appear in the world, nor would the Buddhas teach that all the world is ungraspable and that all the world is unborn, knowing and seeing all the world as it truly is. Holder of the World! If one does not grasp the world and does not cling to the world, that itself is the beyond-worldly. Therefore you should know: to know and see the world as it truly is, and because one penetrates the ungraspability of the world, this is called the beyond-worldly. That is why the Buddhas appear in the world. All dharmas, whether worldly or beyond-worldly—because they are realized through non-duality and non-discrimination, through knowing and seeing as it truly is—this is what is called the beyond-worldly Dharma."
「持世！如是世間甚深難可得底。依世間法者，得世間法者，悕望出世間法者，於世俗語生第一義相者，住在二法者，不能得入如是法中。何以故？是人不知世間，不知出世間，是皆行二法者。持世！行二法者，不能通達世間出世間。持世！菩薩摩訶薩如是善知世間出世間法，亦得世間出世間法方便。
"Steady One! Thus the world is very profound and hard to fathom. Those who rely on worldly ways, those who grasp at worldly things, those who long for what is beyond the world, those who take ordinary words to be the ultimate truth, and those who dwell in duality—none of them can enter into this teaching. Why? Because such people do not understand the world, nor do they understand what is beyond the world; they are all practicing duality. Steady One! Those who practice duality cannot truly penetrate the world and what is beyond the world. Steady One! A great bodhisattva, in this way, rightly understands the ways of the world and what is beyond the world, and also gains skill in the methods of the world and what is beyond the world."