English
English version: For the great Bodhisattvas dwelling in the ocean at Mount Malaya (Malaya) in Laṅkā (Laṅkā), he spoke of the realm of the Ālaya-vijñāna (Ālaya-vijñāna), the storehouse consciousness of sea waves, and the Dharmakāya (Dharmakāya), the body of the Dharma, praised by the Tathāgata. At that time, the World Honored One said to the Bodhisattva Mahāmati (Mahāmati): 'Due to four causes, eye-consciousness (cakṣur-vijñāna) transforms. What are the four? They are: the unawakened reception of what appears from one's own mind, the beginningless habits of false appearances of objects, attachment to the nature of consciousness, and the deluded perception of various forms. Mahāmati! These are called the four causes, like the place where water flows, where the Ālaya-vijñāna transforms into waves of consciousness and arises. Mahāmati! Just like eye-consciousness, all the senses, dust motes, and pores arise simultaneously, arising according to the order of the realms, it is also like this. For example, a bright mirror reflects various images. Mahāmati! It is like a fierce wind blowing the waters of the great ocean. The wind of external realms drifts across the ocean of the mind, and the waves of consciousness are continuous. Because the appearances created are different or not different, combining with karma to produce appearances, deeply attached, unable to understand the self-nature of forms and so on, therefore the five aggregates of consciousness (pañca-vijñāna-kāya) transform. Mahāmati! It is those five aggregates of consciousness, together knowing each other in segments due to differences, one should know that it is mind-consciousness (manovijñāna) that transforms because of them. They do not have the thought: 'I transform in dependence on each other, it is the appearance of my own mind, transforming due to deluded attachments.' Rather, they transform together with their respective destructive appearances, distinguishing realms, segmenting differences, saying that they are transforming. It is like a practitioner entering samādhi (samādhi), subtle habits transform without being noticed, yet they have the thought: 'After consciousness ceases, then I enter the correct reception of samādhi.' In reality, it is not after consciousness ceases that one enters the correct reception, because the seeds of habits have not ceased, therefore it has not ceased; because the transformation of realms is not fully received, therefore it ceases. Mahāmati! Like this, the ultimate boundary of the subtle Ālaya-vijñāna, except for the Tathāgatas (Tathāgata) and the Bodhisattvas abiding in the stages (Bhumistha Bodhisattva), the power of samādhi and wisdom attained by Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), and heretics, all cannot measure and determine the wisdom of the remaining ground, skillful means of discrimination, and decisive meaning of sentences. The most supreme and boundless roots of goodness mature, far from the delusion and falsity of the appearance of one's own mind, peacefully sitting in the mountains and forests, practicing in the lower, middle, and upper levels, able to see the flow of delusions in one's own mind, the Buddhas of countless lands anointing the crown of the head, attaining the power of freedom, supernatural powers, and samādhi. All good teachers, the Buddha's children, and their families, their minds, intentions, and consciousnesses are all appearances of their own minds.' --------------------------------------------------------------------------------
Chinese
现自性境界虚妄之想，生死有海，业爱无知，如是等因，悉以超度。是故，大慧！诸修行者，应当亲近最胜知识。” 尔时世尊欲重宣此义，而说偈言： “譬如巨海浪， 斯由猛风起， 洪波鼓冥壑， 无有断绝时。 藏识海常住， 境界风所动， 种种诸识浪， 腾跃而转生。 青赤种种色， 珂乳及石蜜， 淡味众华果， 日月与光明， 非异非不异。 海水起波浪， 七识亦如是， 心俱和合生。 譬如海水变， 种种波浪转； 七识亦如是， 心俱和合生， 谓彼藏识处， 种种诸识转。 谓以彼意识， 思惟诸相义， 不坏相有八， 无相亦无相。 譬如海波浪， 是则无差别； 诸识心如是， 异亦不可得。 心名采集业， 意名广采集， 诸识识所识， 现等境说五。” 尔时，大慧菩萨以偈问曰： “青赤诸色像， 众生发诸识， 如浪种种法， 云何唯愿说。” 尔时，世尊以偈答曰： “青赤诸杂色， 波浪悉无有， 采集业说心， 开悟诸凡夫。 彼业悉无有， 自心所摄离， 所摄无所摄， 与彼波浪同。 受用建立身， 是众生现识， 于彼现诸业， 譬 现代汉语译本：现在，凭借自性境界的力量，将虚妄的念想、生死轮回的苦海、业力的束缚、无明的遮蔽等等，所有这些因素全部超度。因此，大慧（Mahamati）！所有修行者，都应当亲近最殊胜的善知识（Kalyanamitra）。 这时，世尊（Bhagavan）为了再次宣明这个道理，说了以下偈颂： ‘譬如浩瀚的海洋，那是因为猛烈的狂风吹起，巨大的波涛冲击着幽深的海沟，没有停息的时候。 阿赖耶识（Alaya-vijnana）之海恒常存在，被境界之风所扰动，种种不同的识浪，翻腾跳跃，不断生灭。 青色、赤色种种颜色，牛奶、酥油以及石蜜，淡味的各种花朵果实，日月以及光明， 说它们与海水非一非异。海水生起波浪，七识（seven vijnanas）也是这样，与心（citta）共同和合而生。 譬如海水变化，生出种种波浪；七识也是这样，与心共同和合而生， 在阿赖耶识（Alaya-vijnana）之处，种种诸识流转变化。凭借意识（manas），思惟种种现象的意义， 不坏的相有八种，无相也是无相。 譬如海水的波浪，实际上没有差别；诸识与心也是这样，差别是不可得的。 心名为采集业，意（manas）名为广泛采集，诸识是识所认识的，对于显现的境界，说是五种。’ 这时，大慧（Mahamati）菩萨用偈颂提问： ‘青色、赤色等各种色相，众生生起各种识，如同波浪种种法，希望世尊为我解说。’ 这时，世尊（Bhagavan）用偈颂回答： ‘青色、赤色等各种杂色，在波浪中实际上没有。说心是采集业，是为了开悟那些凡夫。 那些业实际上是没有的，是被自心所摄持而分离的，所摄持的与没有被摄持的，与那些波浪相同。 受用和建立身体，这是众生的现识（present consciousness），在其中显现各种业，譬如……’
English
English version: 'Now, by the power of the realm of self-nature, thoughts of delusion, the sea of birth and death, karmic attachments, and ignorance, all such causes are completely transcended. Therefore, Mahamati, all practitioners should draw near to the most excellent spiritual friends (Kalyanamitra).' Then, the Bhagavan (World-Honored One), desiring to reiterate this meaning, spoke the following verses: 'Like the great ocean waves, which arise from fierce winds, vast billows surge in the dark depths, without ceasing. The Alaya-vijnana (storehouse consciousness) ocean is ever-abiding, stirred by the winds of objective realms, various waves of consciousness leap and are reborn. Blue, red, and various colors, butter, milk, and rock candy, faintly flavored flowers and fruits, the sun, the moon, and light, are neither different nor not different. As seawater gives rise to waves, so too are the seven vijnanas (seven consciousnesses), born in conjunction with the mind (citta). Like the changing seawater, which transforms into various waves; so too are the seven vijnanas, born in conjunction with the mind, in that place of the Alaya-vijnana, various consciousnesses transform and flow. By means of the manas (intellect), one contemplates the meaning of various phenomena, the indestructible characteristics are eight, non-characteristics are also non-characteristics. Like the waves of the sea, there is actually no difference; the consciousnesses and the mind are like this, difference is unattainable. The mind is named the accumulator of karma, the manas is named the broad accumulator, the consciousnesses are what is cognized by consciousness, with respect to the manifested realms, five are spoken of.' Then, Mahamati Bodhisattva asked in verse: 'Blue, red, and various forms, beings give rise to various consciousnesses, like the various laws of waves, how so? I wish you would explain.' Then, the Bhagavan answered in verse: 'Blue, red, and various mixed colors, are actually not present in the waves. The mind is said to be the accumulator of karma, in order to enlighten those ordinary beings. Those karmas are actually non-existent, they are grasped and separated by one's own mind, what is grasped and what is not grasped, are the same as those waves. Enjoyment and the establishment of the body, this is the present consciousness of beings, in that, various karmas manifest, like...'
Chinese
如水波浪。” 尔时，大慧菩萨复说偈言： “大海波浪性， 鼓跃可分别； 藏与业如是， 何故不觉知？” 尔时，世尊以偈答曰： “凡夫无智慧， 藏识如巨海， 业相犹波浪， 依彼譬类通。” 尔时，大慧菩萨复说偈言： “日出光等照， 下中上众生。 如来照世间， 为愚说真实， 已分部诸法， 何故不说实？” 尔时世尊以偈答曰： “若说真实者， 彼心无真实。 譬如海波浪， 镜中像及梦， 一切俱时现， 心境界亦然。 境界不具故， 次第业转生， 识者识所识， 意者意谓然， 五则以显现， 无有定次第。 譬如工画师， 及与画弟子， 布彩图众形， 我说亦如是。 彩色本无文， 非笔亦非素， 为悦众生故， 绮错缋众像。 言说别施行， 真实离名字， 分别应初业， 修行示真实。 真实自悟处， 觉想所觉离， 此为佛子说， 愚者广分别。 种种皆如幻， 虽现无真实， 如是种种说， 随事别施设， 所说非所应， 于彼为非说。 彼彼诸病人， 良医随处方， 如来为众生， 随心应量说。 妄想非境界， 声闻 现代汉语译本： ‘就像水中的波浪一样。’ 这时，大慧菩萨又说偈语： ‘大海的波浪有其自性， 鼓动跳跃可以分辨； 藏识（Alaya-vijñāna）与业也是如此， 为何人们不能觉知？’ 这时，世尊用偈语回答说： ‘凡夫没有智慧， 藏识（Alaya-vijñāna）就像巨大的海洋， 业相犹如波浪， 依此譬喻可以理解。’ 这时，大慧菩萨又说偈语： ‘太阳出来，光明平等照耀， 照耀下、中、上等众生。 如来照耀世间， 为愚昧的人说真实， 已经分门别类地说了诸法， 为何不说真实之法？’ 这时，世尊用偈语回答说： ‘如果说真实之法， 他们的心没有真实。 譬如海中的波浪， 镜中的影像和梦境， 一切同时显现， 心的境界也是这样。 因为境界不完备， 所以次第有业的转生， 识者认识所识， 意者认为就是这样， 五识共同显现， 没有一定的次第。 譬如工匠画师， 以及他的绘画弟子， 铺设色彩描绘各种形象， 我所说的也是这样。 彩色本身没有纹路， 不是笔也不是素绢， 为了取悦众生， 用绮丽的色彩描绘各种图像。 言语表达是分别施行的， 真实是远离名字的， 分别应该从最初的业开始， 修行是为了显示真实。 真实是自己领悟的地方， 觉悟和所觉悟是分离的， 这是为佛的弟子说的， 愚昧的人会广泛地分别。 种种都如幻象， 虽然显现却没有真实， 像这样种种说法， 随着事情分别施设， 所说的不是所应该说的， 对于他们来说就是非说。 对于那些病人， 良医会随处开药方， 如来为了众生， 随顺他们的心量而说。 妄想不是境界， 声闻（Śrāvaka）……’
English
English version: ‘Like waves in the water.’ At that time, Mahamati Bodhisattva spoke again in verse: ‘The waves of the great ocean have their own nature, The surging and leaping can be distinguished; The Alaya-vijñāna (storehouse consciousness) and karma are also like this, Why are people not aware of it?’ At that time, the World Honored One answered in verse: ‘Ordinary people have no wisdom, The Alaya-vijñāna (storehouse consciousness) is like a giant ocean, The appearances of karma are like waves, Understanding can be achieved through this analogy.’ At that time, Mahamati Bodhisattva spoke again in verse: ‘When the sun rises, its light shines equally, Illuminating beings of lower, middle, and upper levels. The Tathagata illuminates the world, Speaking the truth for the foolish, Having already categorized the dharmas, Why not speak of the true dharma?’ At that time, the World Honored One answered in verse: ‘If the true dharma were spoken, Their minds would not have truth. Like the waves in the sea, The images in a mirror and dreams, Everything appears simultaneously, The realm of the mind is also like this. Because the realm is incomplete, Therefore, there is a sequential rebirth of karma, The knower knows what is known, The mind thinks it is so, The five consciousnesses appear together, There is no fixed sequence. Like a skilled painter, And his painting disciples, Laying out colors and drawing various forms, What I say is also like this. The colors themselves have no patterns, Neither brush nor silk, To please sentient beings, Intricately painting various images. Verbal expressions are applied separately, Truth is apart from names, Distinction should begin with the initial karma, Practice is to reveal the truth. Truth is the place of self-realization, Enlightenment and what is enlightened are separate, This is spoken for the Buddha's disciples, The foolish will widely distinguish. Everything is like an illusion, Although it appears, it has no truth, Speaking in various ways like this, Establishing separately according to the matter, What is said is not what should be said, For them, it is non-speaking. For those sick people, A good doctor will prescribe medicine everywhere, The Tathagata, for sentient beings, Speaks according to their capacity of mind. Delusion is not a realm, The Śrāvaka (hearer)...’ -------------------------------------------------------------------------------- 亦非分， 哀愍者所说， 自觉之境界。