English
English version At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'Those who cling to objects, these have no meaning, for birth is always subject to the fault of impermanence. If there is no discriminating awareness, one is forever separated from permanence and impermanence. From the tenets one establishes, various confused meanings arise; Equally observing the measure of one's own mind, speech is unattainable.' At that time, Mahamati (Great Wisdom) Bodhisattva again said to the Buddha: 'World Honored One! I beseech the World Honored One to further explain to me the arising and ceasing of the skandhas (aggregates), dhatus (elements), and ayatanas (sense-bases). If there is no self, who is born and who ceases? Foolish people, relying on arising and ceasing, do not awaken to the end of suffering, and do not recognize Nirvana (liberation).' The Buddha said: 'Excellent! Listen carefully! I will explain it to you.' Mahamati said to the Buddha: 'Yes, I receive your teaching.' The Buddha told Mahamati: 'The Tathagatagarbha (the womb of the Thus Come One), is the cause of good and non-good, and is able to universally create all destinies of beings. It is like a performer, who manifests various destinies, free from the notion of self and what belongs to self. Because they do not perceive this, the three conditions (various conditions) come together, and are born through expedient means. Non-Buddhists do not perceive this, and cling to a creator. Because they are perfumed by beginningless false and evil habits, it is called the Alaya-vijñana (storehouse consciousness). It gives rise to the ground of ignorance, together with the seven consciousnesses. Like the waves of the ocean, it constantly arises without ceasing. It is free from the fault of impermanence, free from the theory of self, its self-nature is without defilement, and is ultimately pure. The other consciousnesses have arising and ceasing. Manas (mind), vijnana (consciousness), etc., have seven in every moment. Because of unreal and false thoughts, they grasp various realms, various forms and places, and cling to names and appearances. They do not perceive the forms and appearances manifested by their own minds, they do not perceive suffering and joy, and they do not reach liberation, entangled by names and appearances, greed for life arises, and life gives rise to greed. If the cause and the conditions disappear, those sense roots (organs of sensation) are extinguished, and will not arise in succession. Removing the false thoughts of one's own mind, one can know suffering and joy. Entering Nirodha-samapatti (cessation of perception and sensation), the Fourth Dhyana (Fourth Meditation), one can obtain the correct understanding and liberation of the true reality. The practitioner, if he makes the thought of liberation, without leaving or transforming, this is called the Tathagatagarbha Alaya-vijñana. The flow of the seven consciousnesses does not cease. Why? Because they arise depending on clinging to various consciousnesses, it is not the realm of practice of the Śrāvaka (Hearers) and Pratyekabuddha (Solitary Buddhas), they cannot perceive no-self, self-characteristics and common characteristics mutually embrace, giving rise to the skandhas (aggregates), dhatus (elements), and ayatanas (sense-bases). Seeing the Tathagatagarbha.' --------------------------------------------------------------------------------
Chinese
藏、五法自性、人法无我则灭，地次第相续转进。余外道见，不能倾动，是名住菩萨不动地。得十三昧道门乐，三昧觉所持。观察不思议佛法自愿，不受三昧门乐及实际，向自觉圣趣，不共一切声闻、缘觉及诸外道所修行道，得十贤圣种性道，及身智意生，离三昧行。是故，大慧！菩萨摩诃萨欲求胜进者，当净如来藏及藏识名。大慧！若无识藏名如来藏者，则无生灭。大慧！然诸凡圣悉有生灭，修行者自觉圣趣现法乐住，不舍方便。大慧！此如来藏识藏，一切声闻、缘觉心想所见。虽自性净，客尘所覆故，犹见不净，非诸如来。大慧！如来者，现前境界，犹如掌中视阿摩勒果。大慧！我于此义，以神力建立，令胜鬘夫人及利智满足诸菩萨等，宣扬演说如来藏及识藏名，与七识俱生。声闻计着，见人法无我。故胜鬘夫人承佛威神，说如来境界，非声闻、缘觉及外道境界。如来藏识藏，唯佛及余利智依义菩萨智慧境界。是故汝及余菩萨摩诃萨，于如来藏识藏，当勤修学，莫但闻觉作知足想。” 尔时，世尊欲重宣此义而说偈言： “甚深如来藏， 而与七识俱， 二种摄受生， 智者则远离。 如镜像现心， 无始习所薰， 如实观察者， 诸事悉无事。 如愚见指月， 观指不观月， 计 现代汉语译本： 佛告大慧：当如实观察如来藏（Tathagatagarbha，如来法身的储藏），以及五法自性（五种法性的自性），如果能够证悟人法无我（人无我与法无我），那么烦恼就会止息，智慧就会逐渐增长。这种境界不是外道所能理解和动摇的，这就是住于菩萨不动地的境界。菩萨能够获得十三种三昧（Samadhi，禅定）的道门之乐，并为三昧的觉悟所护持。他们观察不可思议的佛法，发自内心地立下誓愿，不贪求三昧之乐和涅槃的实际，而是趋向于自觉自证的圣者境界，这与一切声闻（Sravaka，听闻佛法而修行的弟子）、缘觉（Pratyekabuddha，独自悟道的修行者）以及外道所修行的道路都不同。他们能够获得十种贤圣的种性之道，以及由身、智、意所生的境界，远离三昧的修行。所以，大慧，菩萨摩诃萨（Mahasattva，大菩萨）如果想要更进一步，就应当清净如来藏和藏识（Alayavijnana，阿赖耶识）的名称。 大慧，如果没有藏识这个如来藏的名称，那么就没有生灭。大慧，然而一切凡夫和圣人都有生灭。修行者能够自觉自证圣者的境界，安住于现法的快乐之中，并且不舍弃方便法门。大慧，这个如来藏识藏，是一切声闻和缘觉用心思所见的境界。虽然它自性清净，但是被客尘所覆盖，所以仍然被视为不净，这不是如来所见的境界。大慧，如来所见的境界，就像在手掌中观看阿摩勒果（Amalaka，一种果实）一样清晰明了。大慧，我为了阐明这个道理，以神通力加持，让胜鬘夫人（Srimala，一位在家菩萨）以及具有敏锐智慧的菩萨们，宣扬演说如来藏和识藏的名称，以及与七识（七种意识）俱生的道理。声闻执着于人法无我。所以胜鬘夫人承蒙佛的威神之力，宣说如来的境界，这不是声闻、缘觉以及外道所能理解的境界。如来藏识藏，只有佛以及具有敏锐智慧、依义解经的菩萨才能理解。所以你以及其他的菩萨摩诃萨，对于如来藏识藏，应当勤奋修学，不要只是听闻觉悟就自以为满足。 这时，世尊为了再次宣说这个道理，而说了偈语： ‘甚深如来藏， 而与七识俱， 二种摄受生， 智者则远离。 如镜像现心， 无始习所薰， 如实观察者， 诸事悉无事。 如愚见指月， 观指不观月， 计'
English
English version: The Buddha said to Mahamati: 'You should truly observe the Tathagatagarbha (the womb of the Tathagata, the storehouse of the Tathagata's Dharmakaya), as well as the self-nature of the five Dharmas (the inherent nature of the five laws). If you can realize the non-self of persons and Dharmas (the absence of inherent self in both individuals and phenomena), then afflictions will cease, and wisdom will gradually increase. This state is not understood or shaken by external paths; this is called abiding in the immovable ground of a Bodhisattva. The Bodhisattva obtains the joy of the path of the thirteen Samadhis (meditative states), and is sustained by the awakening of Samadhi. They observe the inconceivable Buddha-Dharma, make vows from their hearts, do not crave the joy of Samadhi and the reality of Nirvana, but turn towards the realm of self-awakened sages, which is different from the path practiced by all Sravakas (listeners of the Buddha's teachings), Pratyekabuddhas (solitary Buddhas), and external paths. They can obtain the path of the ten noble and saintly lineages, as well as the realms born from body, wisdom, and mind, and are apart from the practice of Samadhi. Therefore, Mahamati, if a Bodhisattva-Mahasattva (great Bodhisattva) wants to advance further, they should purify the names of the Tathagatagarbha and the Alayavijnana (storehouse consciousness).' Mahamati, if there were no name of the Alayavijnana as the Tathagatagarbha, then there would be no arising and ceasing. Mahamati, however, all ordinary beings and sages have arising and ceasing. Practitioners can self-awaken and self-realize the realm of sages, abide in the joy of the present Dharma, and do not abandon expedient means. Mahamati, this Tathagatagarbha-Alayavijnana is the realm seen by the minds of all Sravakas and Pratyekabuddhas. Although it is pure in its self-nature, it is still seen as impure because it is covered by adventitious dust; this is not the realm seen by the Tathagatas. Mahamati, the realm seen by the Tathagatas is as clear and bright as seeing an Amalaka fruit (a type of fruit) in the palm of one's hand. Mahamati, in order to clarify this principle, I have established it with supernatural power, so that Lady Srimala (a lay Bodhisattva) and Bodhisattvas with keen wisdom can propagate and expound the names of the Tathagatagarbha and the Alayavijnana, as well as the principles that arise together with the seven consciousnesses (seven types of consciousness). Sravakas are attached to the non-self of persons and Dharmas. Therefore, Lady Srimala, relying on the Buddha's majestic power, speaks of the realm of the Tathagata, which is not the realm understood by Sravakas, Pratyekabuddhas, and external paths. The Tathagatagarbha-Alayavijnana is only the realm of wisdom of the Buddhas and Bodhisattvas with keen wisdom who rely on the meaning of the scriptures. Therefore, you and other Bodhisattva-Mahasattvas should diligently study the Tathagatagarbha-Alayavijnana, and do not be content with merely hearing and awakening.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The profound Tathagatagarbha, Is together with the seven consciousnesses, Two kinds of reception arise, The wise ones then stay away from it. Like a mirror reflecting the mind, Perfumed by beginningless habits, Those who observe truthfully, All things are nothing. Like a fool seeing the finger pointing at the moon, Looking at the finger and not the moon, Calculating' -------------------------------------------------------------------------------- 著名字者， 不见我真实。 心为工伎儿， 意如和伎者， 五识为伴侣， 妄想观伎众。”
Chinese
尔时大慧菩萨白佛言：“世尊！惟愿为说五法、自性、识、二种无我，究竟分别相。我及余菩萨摩诃萨，于一切地次第相续分别此法，入一切佛法。入一切佛法者，乃至如来自觉地。” 佛告大慧：“谛听，谛听！善思念之。” 大慧白佛：“唯然受教。” 佛告大慧：“五法、自性、识、二无我分别趣相者，谓名、相、妄想、正智、如如。若修行者，修行入如来自觉圣趣，离于断常有无等见，现法乐正受住现在前。大慧！不觉彼五法、自性、识、二无我，自心现外性。凡夫妄想，非诸贤圣。” 大慧白佛言：“世尊！云何愚夫妄想生，非诸贤圣？” 佛告大慧：“愚夫计着俗数名相，随心流散。流散已，种种相像貌，堕我我所见，悕望计着妙色。计着已，无知覆障，生染着。染着已，贪恚所生业积集。积集已，妄想自缠，如蚕作茧，堕生死海，诸趣旷野，如汲井轮。以愚痴故，不能知如幻野马水月自性，离我我所；起于一切不实妄想，离相所相及生住灭，从自心妄想生，非自在、时节、微尘、胜妙生。愚痴凡夫随名相流。大慧！彼相者，眼识所照名为色，耳鼻舌身意识所 照，名为声香味触法。是名为相。大慧。彼妄想者，施设众名，显示诸相，如此不异象马车步男女等名，是名妄想。大慧！正智者，彼名相不可得，犹如过客。诸识不生，不断不常，不堕一切外道、声闻、缘觉之地。 “复次，大慧！菩萨摩诃萨，以此正智，不立名相，非不立名相，舍离二见建立及诽谤，知名相不生，是名如如。大慧！菩萨摩诃萨，住如如者，得无所有境界故，得菩萨欢喜地。得菩萨欢喜地已，永离一切外道恶趣，正住出世间趣。法相成熟，分别幻等一切法。自觉法趣相，离诸妄见怪异相。次第乃至法云地。于其中间，三昧力自在神通开敷。得如来地已，种种变化，圆照示现成熟众生，如水中月。善究竟满足十无尽句，为种种意解众生分别说法，法身离意所作。是名菩萨入如如所得。” 尔时，大慧菩萨白佛言：“世尊！云何世尊为三种自性入于五法。为各有自相宗？” 佛告大慧：三种自性及八识、二种无我，悉入五法。大慧！彼名及相，是妄想自性。大慧！若依彼妄想生心心法，名俱时生，如日光俱。种种相各别分别持，是名缘起自性。大慧！正智如如者，不可坏，故名成自性。 “复次，大慧！自心现妄想，八种分别，谓识藏、意、意识及五识身相者，不实相，妄想 现代汉语译本：照，名为声香味触法（指六种感官体验：声音、气味、味道、触觉和概念）。这被称为‘相’（现象）。大慧（菩萨名）！那些有妄想的人，会设定各种名称，来显示各种现象，这就像给大象、马、车、步兵、男人、女人等事物命名一样，这被称为‘妄想’。大慧！具有正智的人，不会执着于这些名称和现象，视其为过客。各种识（意识）不会产生，也不会断灭或永恒不变，不会落入一切外道、声闻（小乘修行者）、缘觉（独立觉悟者）的境界。 ‘再者，大慧！菩萨摩诃萨（伟大的菩萨），凭借这种正智，既不执着于名相，也不否定名相，舍弃建立和诽谤这两种极端见解，明白名相的本性是不生不灭的，这被称为‘如如’（真如实相）。大慧！菩萨摩诃萨，安住于‘如如’的境界，因为证得了无所有（空性）的境界，所以证得菩萨的欢喜地（菩萨修行的第一阶段）。证得菩萨欢喜地后，永远脱离一切外道和恶趣（不好的轮回），安住在出世间的道路上。对佛法的理解逐渐成熟，能够分辨幻象等一切法的虚幻性。自觉地领悟佛法的真谛，远离各种虚妄的见解和怪异的现象。次第修行，直至法云地（菩萨修行的最高阶段）。在此期间，三昧（禅定）的力量自在显现，神通得以开发。证得如来地（佛的境界）后，能够以种种变化，圆满地照耀和示现，成熟众生，就像水中的月亮一样。善巧地究竟圆满十无尽句（十种无尽的功德），为具有种种不同理解的众生分别说法，其法身（佛的真身）超越了意识的造作。这被称为菩萨进入‘如如’境界所证得的。’ 当时，大慧菩萨向佛请教：‘世尊！世尊您是如何将三种自性归入五法的？它们各自有自己的体相和宗派吗？’ 佛告诉大慧：三种自性以及八识（八种意识）、二种无我（人无我和法无我），都归入五法。大慧！名和相，是妄想自性。大慧！如果依赖于妄想而产生的心和心所法，被称为‘俱时生’（同时产生），就像阳光一样。种种现象各自不同，分别执持，这被称为‘缘起自性’（依因缘而生）。大慧！正智如如，是不可破坏的，所以被称为‘成自性’（圆成实性）。 ‘再者，大慧！自心显现的妄想，有八种分别，即识藏（阿赖耶识）、意（末那识）、意识以及五识身（眼识、耳识、鼻识、舌识、身识），这些现象是不真实的，都是妄想。