Chinese
识从身体迁移，它的自性是怎样的呢？世尊开示说：药王，现在你向我提出的问题正是如此，好啊，好啊！这个问题非常深奥！这个问题是如来所要阐述的，阐述识唯有如来，没有其他人。然后，善护向世尊这样禀告说：世尊，王子药王擅长请问深奥的意义，智慧精细，聪颖且博学。世尊开示说：善护，正是这样，王子药王对世尊遍观而生起了善根。善护，王子药王在五百世中曾变为外道，他这样想：什么是识的界？识的界是什么？识的界是怎样的？善护，然而他没有领悟识的来去，我将消除他的疑惑。另外，所谓的识是什么意思呢？种子使身体的苗芽显现成立，心使知识获得记忆，因此，种子和知识被称为识。例如，肉豆蔻、桃子、芒果、榅桲、苹果、木橘、毕钵罗等果实，成就多种味道，成熟为辣味、涩味、酸味、甜味、咸味、苦味等各种味道，有些变成辣味，有些是酸味，有些是甜味。那些果实消失后，种子迁移到哪里，味道也迁移到哪里。同样，识的界迁移到哪里，感受也迁移到哪里。福德和非福德以及记忆也迁移到哪里。另外，识的界舍弃身体后，完全清楚地知道我要舍弃这个身体，因此这被称为识的
English
What is the nature of the consciousness that transmigrates from the body? The Blessed One said: O Medicine King, what you have asked me now is exactly so. Well done, well done! This question is extremely profound! This question is to be explained by the Tathagata, for there is no one other than the Tathagata who can explain consciousness. Then, Good Protector said to the Blessed One: O Blessed One, the young prince Medicine King is skilled in asking about profound meanings, his intelligence is keen, and he is wise and learned. The Blessed One said: Good Protector, it is just so. This young prince Medicine King has generated roots of virtue by beholding the Blessed One. Good Protector, this young prince Medicine King, for five hundred lifetimes, was transformed into a non-Buddhist, and he thought to himself: What is the realm of consciousness? What is this realm of consciousness? What is this realm of consciousness like? Good Protector, however, he did not comprehend the coming and going of consciousness, so I shall dispel his doubts. Furthermore, what is the meaning of the term 'consciousness'? A seed causes the sprout of the body to manifestly arise, and the mind causes knowledge to obtain memory; therefore, seeds and knowledge are called consciousness. For example, fruits such as nutmeg, peaches, mangoes, quince, apples, wood apples, and pippala ripen into many flavors, such as hot, astringent, sour, sweet, salty, and bitter. Some become hot in flavor, some are sour, and some are sweet. When those fruits disappear, wherever the seeds transmigrate,
Chinese
嗡！善业也完全了知，不善业也完全了知，这些业是跟随我的，我也跟随这些业，如此完全了知，因此称为“遍知”。此外，对这个身体的所有行为完全了知，因此称为“遍知”。遍知不存于这个身体的任何地方，没有遍知，身体也不会产生。善护，因此谛听！因为没有见到真谛，所以不了解这个遍知，如是说。因此，遍知是无色、无相、无形的自性，仅是自证的智慧，这是大乘经部所说的。此外，没有进入金刚乘秘密集会等大瑜伽续部，即使经历与恒河沙粒一样多的劫数，也无法了解自己心的真实面目，也无法见到世俗谛。因此，名为“吉祥智慧金刚总集”，跟随大瑜伽续部，从上师的恩德中，如实了知三种遍知。从那个续部中，稍微进入一句金刚般的解释，然后菩萨摩诃萨向薄伽梵的足下顶礼，顶礼薄伽梵的双足后，再次请问：唉玛吙！导师，三种遍知难以证悟，极其难以证悟，请薄伽梵宣说三种遍知的差别，请善逝宣说。薄伽梵开示：遍知是从光明中产生的，那即是心和意，一切具有普遍烦恼和完全清净自性的法都是它的根本。从中会产生两种对自和他人的分别念。那个遍知乘着风而生，风之后是火，火之后是水，水之后是土。从它们产生五蕴、六处和五根，所有这些
English
Oṃ! Good deeds are also fully known, and non-virtuous deeds are also fully known. These deeds follow me, and I also follow these deeds. Thus, fully knowing this, it is called "Sarva-jñāna" (all-knowing). Furthermore, all the actions of this body are fully known, therefore it is called "Sarva-jñāna." Sarva-jñāna does not reside anywhere in this body, and without Sarva-jñāna, the body will not arise. Well-protected one, therefore listen! Because the truth is not seen, this Sarva-jñāna is not understood, thus it is said. Therefore, Sarva-jñāna is of the nature of being without color, without signs, and without form, merely the self-aware wisdom, as taught in the Mahāyāna sutras. Furthermore, without entering the great yoga tantras such as the Guhyasamāja of the Vajrayāna, even through all the kalpas as numerous as the sands of the Ganges River, one cannot know the true nature of one's own mind, nor can one see the conventional truth. Therefore, following the great yoga tantra called "Glorious Wisdom Vajra, a Compendium of All," through the kindness of the Guru, one should know the true nature of the three Sarva-jñānas. From that tantra, one should enter into a single vajra-like explanation, and then the Bodhisattva Mahāsattva prostrates at the feet of the Bhagavan. Having bowed to the two feet of the Bhagavan, he asks again: Emaho! Teacher, the three Sarva-jñānas are difficult to realize, and extremely difficult to realize. Please, Bhagavan, explain the distinctions of the three Sarva-jñānas. Please, Sugata, explain. The Bhagavan replied: Sarva-jñāna arises from clear light. That itself is called mind and intellect. All dharmas that have the nature of universal affliction and complete purification are rooted in it. From that, two kinds of discriminations of self and other will arise. That Sarva-jñāna arises riding on the wind. After wind is fire, after fire is water, after water is earth. From them arise the five skandhas, the six āyatanas, and the five indriyas, all of them.