English
English version: In the Mahayana, it is established that the Three Realms are only consciousness. As the sutra says: 'Buddha-son, the Three Realms are only mind.' Mind, consciousness, and so on, are just general names. It should be known that this 'mind' has corresponding dharmas. The word 'only' is used to exclude external things such as form-dust (rupa-dhatu). 'In reality, there are no external dusts; it is because of the arising of consciousness that they appear like dusts.' 'Just like a person with cataracts in their eyes sees hairs, two moons, and so on.' The meaning established in Mahayana is that external dusts do not actually exist. If so, why do we see external dusts? To prove this meaning, it is said, 'Because of the arising of consciousness, they appear like dusts.' Because consciousness appears like dusts, sentient beings see dusts in the absence of dusts. To manifest this consciousness, this analogy is established, just as a person with a diseased eye or disordered eye faculty sees two moons or mirages in the absence of objects. The meaning of Vijnanavada (Consciousness-only) is also like this. Therefore, the Three Realms have no external dusts in reality; it is the transformation of consciousness that appears like dusts. The three natures (parikalpita-svabhava, paratantra-svabhava, parinispanna-svabhava) and the two truths (samvriti-satya, paramartha-satya) are the same as non-self-nature (nihsvabhava). This 'name' cannot be established. 'If there is only consciousness and no dusts, then the place and time are not fixed, the continuity is uncertain, and actions cannot be accomplished.' What meaning does this verse intend to reveal? If, apart from the six dusts (rupa, shabda, gandha, rasa, sparsa, dharma), the arising of consciousness of form, etc., does not arise from dusts, then why does this consciousness arise in a certain place and not in all places? In this place, sometimes it arises, sometimes it does not, and it does not arise constantly. If many people are in the same place at the same time, the continuous arising of this consciousness is uncertain; it does not arise with just one person. Just as a person with cataracts in their eyes sees hairs, two moons, and so on, while others do not see them. Furthermore, what causes the hairs, flies, etc., seen by a person with cataracts in their eyes to be unable to perform the functions of hairs, flies, etc., while other dusts can? Also, the food, clothing, poison, swords, etc., obtained in a dream cannot perform the functions of food, etc., while other objects can. Also, a Gandharva city (mirage) does not actually exist and cannot perform the functions of a city, while other cities can. If they are equally without dusts, why are these four situations different? Therefore, apart from dusts, a fixed place, a fixed time, an uncertain continuity, and the accomplishment of actions cannot be established. It is not that they cannot be established; fixed places, etc., can be established, just like in a dream. Why is it that in a dream, apart from all dusts, there is a place, or one sees countries, gardens, men, and women, etc., but not in all places? Or in this place, sometimes one sees them, sometimes one does not, and one does not see them constantly? Therefore, apart from dusts, a fixed place and a fixed time can be established, just like hunger. --------------------------------------------------------------------------------
Chinese
鬼续不定。如饿鬼相续不定得成。云何得成。一切同见脓河等。脓遍满河故名脓河。犹如酥瓮。饿鬼同业报位故。一切悉见脓等遍满河中非一。如见脓河。余粪秽等河亦尔。或见有人捉持刀杖。遮护不令得近。如此唯识相续不定离尘得成如梦害作事。 如梦离男女交会出不净为相梦害得成作事亦尔。如此喻各各譬处时定等四义得成。 复次如地狱一切由地狱譬四义得成立。云何得成。见狱卒及共受逼害。如地狱中诸受罪人见狱卒等定处定时见狗乌山等来平等见非一。受逼害亦尔。实无狱卒等。由同业报增上缘故。余处亦如是。由此通譬四义得成。何故狱卒狗乌等不许是实众生无道理故是狱卒不成地狱道受罪人故如地狱苦不能受故。若彼地狱人更互相害。云何得分别此是地狱人彼是狱卒。若同形貌力量无更互相怖畏义。于赤铁地火焰恒起。彼自不能忍受烧燃苦。云何于中能逼害他。彼非地狱人。云何得生地狱中。云何畜生得生天上。如是地狱畜生及饿鬼别类等生地狱中名为狱卒。是事不然。 如畜生生天 地狱无杂道 地狱中苦报 由彼不能受 若畜生生天由杂业能感起世界乐。生中受天乐报。狱卒等不尔。不受地狱苦报故。是故畜生及饿鬼。无道理得生地狱中。 由罪人业故 似 现代汉语译本 鬼的延续是不确定的。例如，饿鬼的相续是不确定的，如何成立呢？因为所有饿鬼共同看到脓河等等。因为脓液遍满河流，所以称为脓河，就像酥油罐一样。由于饿鬼有共同的业报，所以他们都看到脓液等遍满河流，不止一条。就像看到脓河一样，其他的粪秽等河流也是如此。或者看到有人拿着刀杖，遮挡保护，不让他们靠近。如此唯识的相续不定，离开尘境也能成立，就像梦中受到伤害一样。 就像梦中离开男女交合而出现不净之物作为表象，梦中受到伤害也能成立一样。如此比喻，在各个譬喻之处，时间、地点等四种意义都能成立。 再者，就像地狱一样，一切都可以用地狱来比喻，四种意义都能成立。如何成立呢？因为看到狱卒以及共同遭受逼迫和伤害。就像地狱中的受罪之人看到狱卒等，在固定的地点和时间，看到狗、乌鸦、山等平等地出现，而且不止一个。遭受逼迫和伤害也是如此。实际上没有狱卒等，由于共同的业报和增上缘的缘故。其他地方也是如此。由此可以通达比喻的四种意义都能成立。为什么狱卒、狗、乌鸦等不被认为是真实的众生呢？因为没有道理，所以狱卒不能成立，因为他们是地狱道的受罪之人，就像地狱的苦不能承受一样。如果地狱中的人互相残害，如何区分谁是地狱人，谁是狱卒呢？如果形貌和力量相同，就没有互相怖畏的意义。在赤热的铁地上，火焰 постоянно 升起，他们自己都不能忍受燃烧的痛苦，怎么能在其中逼迫和伤害他人呢？他们不是地狱人，怎么能生在地狱中呢？怎么能像畜生一样生到天上呢？像这样，地狱、畜生和饿鬼等不同种类众生生在地狱中，被称为狱卒，这是不成立的。 就像畜生生天一样 地狱没有杂道 地狱中的苦报 他们是不能承受的 如果畜生生天，是因为杂业能够感起世界的快乐，在生中享受天上的快乐果报。狱卒等不是这样，因为他们不能承受地狱的苦报。所以，畜生和饿鬼没有道理生在地狱中。 由于罪人的业力，看起来像...
English
English version The continuation of ghosts is uncertain. For example, the continuation of hungry ghosts (preta) is uncertain; how is this established? Because all hungry ghosts commonly see the river of pus (pūya-nadī) and so on. Because pus fills the river, it is called the river of pus, like a ghee jar. Because hungry ghosts share a common karmic retribution, they all see pus and so on filling the river, not just one. Just as they see the river of pus, so too with other rivers of filth and so on. Or they see someone holding knives and staves, blocking and protecting, not allowing them to get close. Thus, the uncertain continuation of consciousness-only (vijñāna-mātra), apart from the defilements (rajas), can be established, just like being harmed in a dream. Just as in a dream, apart from the union of male and female, the appearance of impurity is a sign, so too being harmed in a dream can be established. Thus, in each analogy, the four meanings of fixed place, time, etc., can be established. Furthermore, just like hell (naraka), everything can be analogized to hell, and the four meanings can be established. How is this established? Because they see hell wardens (naraka-pāla) and jointly suffer oppression and harm. Just as the beings suffering in hell see hell wardens and so on, in fixed places and times, they see dogs, crows, mountains, etc., appearing equally, and not just one. Suffering oppression and harm is also like this. In reality, there are no hell wardens and so on, but due to common karmic retribution and conditioning factors (adhipati-pratyaya). Other places are also like this. Thus, it can be understood that the four meanings of the analogy can be established. Why are hell wardens, dogs, crows, etc., not considered real beings? Because there is no reason, so hell wardens cannot be established, because they are beings suffering in the hell realm, just as the suffering of hell cannot be endured. If the beings in hell harm each other, how can one distinguish who is a hell being and who is a hell warden? If their appearance and strength are the same, there is no meaning in fearing each other. On the red-hot iron ground, flames constantly rise; they themselves cannot endure the burning pain, how can they oppress and harm others in it? They are not hell beings, how can they be born in hell? How can they be born in heaven like animals (tiryak)? Like this, different kinds of beings such as hell beings, animals, and hungry ghosts being born in hell and called hell wardens is not established. Just as animals are born in heaven Hell has no mixed paths The suffering retribution in hell They cannot endure it If animals are born in heaven, it is because mixed karma can give rise to the happiness of the world, and they enjoy the heavenly reward in that life. Hell wardens and so on are not like this, because they cannot endure the suffering retribution of hell. Therefore, there is no reason for animals and hungry ghosts to be born in hell. Due to the karma of the sinners, it appears like... -------------------------------------------------------------------------------- 狱卒等生 若许彼变异 于识何不许
Chinese
由地狱人业报故。四大别类生狱卒等种种差别显现色形量异。说名狱卒等。变异亦尔。或显现动摇手足等。生彼怖畏作杀害事。或有两山相似羺羊乍合乍离。铁树林中铁树利刺或低或竖彼言不无此事。何故不许由识起业识有变异。而说是四大有此变异。复次。 业熏习识内 执果生于外 何因熏习处 于中不说果 是罪人业于地狱中。能见如此等事四大聚及其变异。此业熏习在地狱人识相续中。不在余处。此熏习处是识变异似狱卒等。是业果报而不许在本处。非熏习处而许业果生。何因作如此执。阿含是因。若但识似色等尘生无色等外尘。佛世尊。不应说实有色等诸入。此阿含非因。以非阿含意故。 色等入有教 为化执我人 由随别意说 如说化生生 如佛世尊说有化生众生。由别意故说。幻相续不断乃至来生。复次佛说。 无众生及我 但法有因果 由此别说知是别教。佛世尊说。色等诸入亦如是。为度宜闻说入众生。此说依教意。别教意云何。 识自种子生 显现起似尘 为成内外入 故佛说此二 此偈欲显何义。似尘识从自种子胜类变异生。是种子及似尘。显现为似色识生方便门故。佛世尊次 现代汉语译本 狱卒等生 若许彼变异，于识何不许 由于地狱众生的业报，四大（地、水、火、风，构成物质世界的四种基本元素）各自显现出狱卒等种种差别，这些差别显现出不同的颜色、形状和大小，所以称之为狱卒等。变异也是如此，或者显现出狱卒等动摇手足等行为，使地狱众生感到恐惧并进行杀害。或者有两座山像羺羊一样，时而合拢时而分开。铁树林中的铁树利刺，时而低下时而竖起，他们说这些事情并非不存在。为什么不承认由意识产生业力，意识发生变异，却说这些是四大产生的变异呢？ 复次。 业熏习识内，执果生于外 何因熏习处，于中不说果 是罪人的业力在地狱中，能够看到如此等等的四大聚合及其变异。这种业力熏习在地狱众生的意识相续中，而不是在其他地方。这个熏习之处是意识变异，显现出像狱卒等形象，这是业的果报，却不承认在熏习之处产生果报，反而在非熏习之处承认业的果报产生。是什么原因导致如此执着？阿含经（佛教经典）是原因吗？如果仅仅是意识显现出像色等外尘，而实际上没有色等外尘，佛世尊就不应该说真实存在色等诸入（眼、耳、鼻、舌、身、意六种感觉器官）。因此，阿含经不是原因，因为它不符合阿含经的本意。 色等入有教，为化执我人 由随别意说，如说化生生 如同佛世尊说有化生众生（非由父母所生，而是由业力变化而生的众生），这是由于特殊的意图而说的，化生相续不断，乃至到来世。复次，佛说： 无众生及我，但法有因果 由此特殊的说法可知这是别教（特殊的教义）。佛世尊说，色等诸入也是如此，为了度化那些执着于‘我’和‘人’的众生，才方便说有诸入和众生。这种说法是依据教义的方便之说。那么，别教的本意是什么呢？ 识自种子生，显现起似尘 为成内外入，故佛说此二 这首偈颂想要阐明什么意义呢？像尘埃一样的意识是从自身种子的殊胜变异而产生的。这个种子和像尘埃一样的意识，显现为像色一样的意识，这是产生色等外入的方便之门。所以佛世尊才说内外诸入。