Chinese
一切起烦恼过习气断，及觉法无我。彼一切起烦恼过习气断，三昧乐味着非性，无漏界觉。觉已，复入出世间上上无漏界，满足众具，当得如来不思议自在法身。” 尔时，世尊欲重宣此义而说偈言： “诸天及梵乘， 声闻缘觉乘， 诸佛如来乘， 我说此诸乘， 乃至有心转， 诸乘非究竟。 若彼心灭尽， 无乘及乘者， 无有乘建立， 我说为一乘， 引导众生故， 分别说诸乘。 解脱有三种， 及与法无我， 烦恼智慧等， 解脱则远离。 譬如海浮木， 常随波浪转， 声闻愚亦然， 相风所飘荡。 彼起烦恼灭， 除习烦恼愚， 味着三昧乐， 安住无漏界。 无有究竟趣， 亦复不退还， 得诸三昧身， 乃至劫不觉。 譬如昏醉人， 酒消然后觉， 彼觉法亦然， 得佛无上身。” 楞伽阿跋多罗宝经卷第二 大正藏第 16 册 No. 0670 楞伽阿跋多罗宝经 楞伽阿跋多罗宝经卷第三 宋天竺三藏求那跋陀罗译一切佛语心品之三 尔时，世尊告大慧菩萨摩诃萨言：“意生身分别通相，我今当说。谛听，谛听！善思念之。” 大慧白佛言：“善哉，世尊！唯然受教。” 现代汉语译本： 断除一切生起的烦恼、习气，并且觉悟到法的无我性。当一切生起的烦恼和习气都断除后，即使是沉浸在三昧（Samadhi）的快乐滋味中，也不会执着于其自性，而是觉悟到无漏界（Anasrava-dhatu）。觉悟之后，再次进入出世间的、越来越高的无漏境界，圆满一切所需，最终将获得如来（Tathagata）不可思议的自在法身（Dharmakaya）。 这时，世尊（Bhagavan）想要再次宣扬这个道理，便说了以下偈语： ‘诸天和梵天所乘坐的梵乘（Brahma-yana），以及声闻（Sravaka）乘、缘觉（Pratyekabuddha）乘，还有诸佛如来（Tathagata）所乘坐的佛乘，我宣说这些乘，但只要还有心识的运转，这些乘都不是究竟的。如果心识灭尽，就没有乘，也没有乘坐者，没有乘的建立，我说这是唯一的一乘（Ekayana）。为了引导众生，才分别宣说各种乘。解脱有三种，以及法的无我性，烦恼和智慧等等，解脱就是远离这些。譬如海上的浮木，总是随着波浪漂转，声闻愚者也是这样，被各种境界的风所飘荡。他们生起的烦恼虽然灭了，但习气和烦恼的愚昧还在，沉溺于三昧的快乐，安住在无漏界。他们没有究竟的去处，也不会退还，得到各种三昧之身，乃至经历很长时间也不会觉悟。譬如昏醉的人，酒醒后才会觉悟，他们觉悟法也是这样，最终会得到佛的无上之身。’ 《楞伽阿跋多罗宝经》卷第二 《楞伽阿跋多罗宝经》卷第三 宋朝天竺三藏求那跋陀罗（Gunabhadra）翻译一切佛语心品之三 这时，世尊告诉大慧菩萨摩诃萨（Mahamati Bodhisattva-Mahasattva）说：‘意生身（Manomayakaya）的分别通相，我现在要说。仔细听，仔细听！好好地思考。’ 大慧菩萨对佛说：‘太好了，世尊！我愿意接受教诲。’
English
English version: When all arising afflictions and habitual tendencies are severed, and the non-self of dharmas is realized. When all arising afflictions and habitual tendencies are severed, even if one is attached to the taste of Samadhi (concentration) bliss, one will not cling to its inherent nature, but will awaken to the Anasrava-dhatu (uncontaminated realm). Having awakened, one will again enter the supramundane, increasingly higher uncontaminated realms, fulfilling all requirements, and will eventually attain the inconceivable Dharmakaya (Dharma body) of the Tathagata (Thus Come One). At that time, the Bhagavan (World-Honored One), desiring to reiterate this meaning, spoke the following verses: ‘The Brahma-yana (Brahma Vehicle) ridden by gods and Brahmas, as well as the Sravaka-yana (Hearer Vehicle), the Pratyekabuddha-yana (Solitary Buddha Vehicle), and the Buddha-yana (Buddha Vehicle) ridden by all Buddhas Tathagatas, I speak of these vehicles, but as long as there is the turning of consciousness, these vehicles are not ultimate. If that consciousness is extinguished, there is no vehicle, nor a rider, no establishment of a vehicle, I say this is the One Vehicle (Ekayana). In order to guide sentient beings, various vehicles are spoken of separately. There are three kinds of liberation, and the non-self of dharmas, afflictions and wisdom, etc., liberation is to be apart from these. For example, a floating log in the sea, constantly turning with the waves, so are the foolish Sravakas, tossed about by the winds of various conditions. Although their arising afflictions are extinguished, the habitual tendencies and the ignorance of afflictions remain, they are attached to the bliss of Samadhi, abiding in the uncontaminated realm. They have no ultimate destination, nor do they regress, obtaining various Samadhi bodies, and will not awaken even after many kalpas (eons). For example, a drunken person, awakens after the alcohol wears off, so it is with their awakening to the Dharma, they will eventually attain the unsurpassed body of the Buddha.’ Lankavatara Sutra, Volume 2 Lankavatara Sutra, Volume 3 Translated by Gunabhadra (virtue protector) of Song Dynasty, Tripitaka Master of India, Chapter 3 on All Buddha Word Mind At that time, the Bhagavan told Mahamati Bodhisattva-Mahasattva (Great Wisdom Bodhisattva-Great Being): ‘The distinguishing characteristics of the Manomayakaya (mind-made body), I will now explain. Listen carefully, listen carefully! Think about it well.’ Mahamati Bodhisattva said to the Buddha: ‘Excellent, Bhagavan! I am willing to receive your teachings.’ --------------------------------------------------------------------------------
Chinese
佛告大慧：“有三种意生身。云何为三？所谓：三昧乐正受意生身、觉法自性性意生身、种类俱生无行作意生身。修行者了知初地上增进相，得三种身。大慧！云何三昧乐正受意生身？谓：第三第四第五地，三昧乐正受故，种种自心寂静，安住心海，起浪识相不生，知自心现境界性非性，是名三昧乐正受意生身。大慧！云何觉法自性性意生身？谓：第八地，观察觉了如幻等法悉无所有，身心转变，得如幻三昧及余三昧门，无量相力自在明，如妙华庄严，迅疾如意，犹如幻梦水月镜像，非造非所造，如造所造，一切色种种支分具足庄严，随入一切佛刹大众，通达自性法故，是名觉法自性性意生身。大慧！云何种类俱生无行作意生身？所谓：觉一切佛法，缘自得乐相，是名种类俱生无行作意生身。大慧！于彼三种身相观察觉了，应当修学。” 尔时，世尊欲重宣此义而说偈言： “非我乘大乘， 非说亦非字， 非谛非解脱， 非无有境界。 然乘摩诃衍， 三摩提自在， 种种意生身， 自在华庄严。” 尔时，大慧菩萨摩诃萨白佛言：“世尊！如世尊说，若男子女人行五无间业，不入无择地狱。世尊！云何男子女人行五无间业，不入无择地狱？” 佛告大慧：“谛听，谛听 现代汉语译本： 佛陀告诉大慧（Mahamati，菩萨名）说：‘有三种意生身。什么是这三种呢？就是：三昧乐正受意生身、觉法自性性意生身、种类俱生无行作意生身。修行者了解初地（初地菩萨）上增进的相状，就能得到这三种身。大慧，什么是三昧乐正受意生身呢？就是：第三地、第四地、第五地（菩萨），因为三昧之乐而得正受，种种自心寂静，安住在心识之海中，不再生起浪涛般的识相，了知自心所现的境界的本性并非真实存在，这叫做三昧乐正受意生身。大慧，什么是觉法自性性意生身呢？就是：第八地（菩萨），观察觉悟到如幻等法全部都是空无所有，身心发生转变，得到如幻三昧以及其他三昧法门，具有无量的相好和力量，自在光明，如同用美妙的鲜花来庄严自身，迅疾如意，犹如幻术、梦境、水中的月亮、镜中的影像，不是被造作的，也不是能造作的，却又好像是被造作的和能造作的，一切色身种种支分都具足庄严，可以随意进入一切佛刹大众之中，通达自性之法，这叫做觉法自性性意生身。大慧，什么是种类俱生无行作意生身呢？就是：觉悟一切佛法，因缘自证而得到快乐的相状，这叫做种类俱生无行作意生身。大慧，对于这三种身相，要仔细观察觉悟，应当努力修学。’ 当时，世尊想要再次宣说这个道理，就说了偈语： ‘不是我乘坐大乘（Mahayana）， 不是说，也不是文字， 不是真谛，也不是解脱， 不是没有境界。 然而乘坐摩诃衍（Mahayana）， 在三摩提（Samadhi，禅定）中得自在， 种种意生身， 自在如鲜花庄严。’ 当时，大慧菩萨摩诃萨（Mahasattva，大菩萨）对佛说：‘世尊！正如世尊所说，如果男子女人做了五无间业（五种极重的罪业），就不会堕入无择地狱（Avici Hell，八大地狱中最苦之处）。世尊！为什么男子女人做了五无间业，反而不堕入无择地狱呢？’ 佛陀告诉大慧：‘仔细听，仔细听。’
English
English version: The Buddha told Mahamati (name of a Bodhisattva): 'There are three kinds of Manomayakaya (mind-made body). What are the three? They are: Samadhilebha-pratisamvedanamanomayakaya (mind-made body attained by the bliss of Samadhi), Dharmasvabhavata-jnanamayamanomayakaya (mind-made body attained by the wisdom of the nature of Dharma), and Jati-sahaja-nirvyuhakramanomayakaya (mind-made body attained by spontaneous and effortless action). The practitioner who understands the progressive stages on the first Bhumi (stage of Bodhisattva) attains these three bodies. Mahamati, what is Samadhilebha-pratisamvedanamanomayakaya? It is when the Bodhisattvas of the third, fourth, and fifth Bhumis, through the bliss of Samadhi, attain various kinds of self-realized tranquility, abide in the ocean of consciousness, and the appearances of wave-like consciousness do not arise. They know that the nature of the objects appearing in their own minds is not real. This is called Samadhilebha-pratisamvedanamanomayakaya. Mahamati, what is Dharmasvabhavata-jnanamayamanomayakaya? It is when the Bodhisattva of the eighth Bhumi observes and realizes that all Dharmas such as illusions are completely empty. Their body and mind transform, and they attain the illusion-like Samadhi and other Samadhi gates, possessing immeasurable marks and powers, self-mastery, and radiant light, adorned like exquisite flowers, swift and as desired, like illusions, dreams, the moon in water, and images in a mirror. It is neither created nor creating, yet it appears as if created and creating. All parts of the body are complete and adorned, and they can freely enter all Buddha-lands and assemblies, understanding the Dharma of self-nature. This is called Dharmasvabhavata-jnanamayamanomayakaya. Mahamati, what is Jati-sahaja-nirvyuhakramanomayakaya? It is when one awakens to all Buddha-Dharmas and attains the bliss of self-realization through dependent origination. This is called Jati-sahaja-nirvyuhakramanomayakaya. Mahamati, one should carefully observe and understand these three kinds of bodies and diligently practice them.' Then, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'It is not that I ride the Mahayana (Great Vehicle), It is not speaking, nor is it words, It is not truth, nor is it liberation, It is not without realms. Yet riding the Mahayana (Great Vehicle), Free in Samadhi (meditative absorption), Various mind-made bodies, Free, adorned with flowers.' At that time, the Bodhisattva-Mahasattva (Great Bodhisattva) Mahamati said to the Buddha: 'World Honored One! As the World Honored One has said, if a man or woman commits the five heinous crimes (five unpardonable sins), they will not enter the Avici Hell (the most painful of the eight great hells). World Honored One! How is it that a man or woman who commits the five heinous crimes does not enter the Avici Hell?' The Buddha told Mahamati: 'Listen carefully, listen carefully.' -------------------------------------------------------------------------------- ！善思念之，当为汝说。” 大慧白佛言：“善哉，世尊！唯然受教。”
Chinese
佛告大慧：“云何五无间业？所谓：杀父母及害罗汉、破坏众僧、恶心出佛身血。大慧！云何众生母？谓：爱更受生贪喜俱。如缘母立，无明为父，生入处聚落，断二根本，名害父母。彼诸使不现，如鼠毒发，诸法究竟断彼，名害罗汉。云何破僧？谓：异相诸阴和合积聚，究竟断彼，名为破僧。大慧！不觉外自共相，自心现量七识身，以三解脱无漏恶想，究竟断彼七种识佛，名为恶心出佛身血。若男子女人行此无间者，名五无间事，亦名无间业。 “复次，大慧！有外无间，今当演说。汝及余菩萨摩诃萨，闻是义已，于未来世，不堕愚痴。云何五无间？谓：先所说无间。若行此者，于三解脱，一一不得无间等法。除此法已，余化神力现无间等，谓：声闻化神力、菩萨化神力、如来化神力，为余作无间罪者，除疑悔过，为劝发故，神力变化，现无间等。无有一向作无间事，不得无间等法。除觉自心现量，离身财妄想，离我我所摄受。或时遇善知识，解脱余趣相续妄想。” 尔时，世尊欲重宣此义而说偈言： “贪爱名为母， 无明则为父， 觉境识为佛， 诸使为罗汉， 阴集名为僧， 无间次第断， ‘好好地思考，我将为你解说。’ 大慧菩萨对佛说：‘太好了，世尊！我愿意接受教诲。’ 佛告诉大慧：‘什么是五无间业（five heinous crimes）？就是：杀父、杀母、杀阿罗汉（arhat，enlightened being）、破坏僧团（sangha，monastic community）、以恶毒之心使佛（Buddha，the awakened one）身出血。大慧！什么是众生的母亲？就是：爱，与更受生、贪欲、喜悦相伴随。如同依缘母亲而生，以无明（ignorance）为父亲，生出入处（sense bases）的聚落，断绝这二个根本，就叫做杀父母。那些烦恼不再显现，如同鼠毒发作，诸法（dharmas，phenomena）究竟断绝那些烦恼，就叫做杀阿罗汉。什么是破僧？就是：不同相状的诸阴（skandhas，aggregates）和合积聚，究竟断绝它们，就叫做破僧。大慧！不觉知外境、自境、共境之相，以自心现量的七识身（seven consciousnesses），用三解脱（three liberations）的无漏恶想，究竟断绝那七种识佛，就叫做以恶心出佛身血。如果男子女人做了这些无间业，就叫做五无间事，也叫做无间业。 ‘此外，大慧！有外在的无间业，现在我将要演说。你和其余的菩萨摩诃萨（bodhisattva-mahāsattvas，great enlightened beings），听了这些道理后，在未来世，就不会堕入愚痴。什么是五无间业？就是：先前所说的无间业。如果修行这些行为，对于三解脱，一一都无法得到无间等法（immediate retribution）。除了这些法以外，其余化身神力所现的无间等，例如：声闻（śrāvaka，hearer）化身神力、菩萨化身神力、如来（tathāgata，one who has thus come）化身神力，为了让为他人造作无间罪业的人，消除疑惑、忏悔过错，为了劝勉启发的缘故，以神力变化，显现无间等。没有谁会一味地造作无间事，而得不到无间等法。除非觉悟自心现量，远离身财的妄想，远离对自我和我所的执着。或者有时遇到善知识（spiritual friend），解脱其余趣（other realms）相续的妄想。’ 这时，世尊想要再次宣说这个道理，而说了偈颂： ‘贪爱名为母， 无明则为父， 觉境识为佛， 诸使为罗汉， 阴集名为僧， 无间次第断，