English
English version: Because establishing intentional karma (意罚) is a great offense, therefore, in turn, ask the elder Upali (邬波离, a disciple of the Buddha): 'Have you ever heard of what causes the Dandaka forest (弹咤迦林), the Matanga forest (末蹬伽林), and the Kalinga forest (羯陵伽林) to be empty and desolate?' The elder replied to the Buddha: 'Gautama (乔答摩, Buddha's family name), I have heard that it is because of the resentment in the minds of the hermits. If the spirits and ghosts respect the hermits, knowing that (someone) offends (the hermits), they kill those sentient beings.' If it is not only because of the resentment in the minds of the hermits, how can this be used to establish that intentional karma is a great offense, exceeding (the offenses created by) body and speech? From this, it should be known that only because of the hermits' anger can the principle of those sentient beings dying be established. If there is only consciousness (识), can other minds know other minds? If this is assumed, what would be the deficiency? If they cannot know, then what is called other-minds wisdom (他心智)? If they can know, then the principle of consciousness-only (唯识) should not be established. Even if they can know other minds, they cannot understand them as they truly are. The verse says: 'How can other-minds wisdom know the realm, yet not understand it as it truly is? It is like knowing one's own mind, yet not understanding it like the realm of the Buddha.' The treatise says: How can the various other-minds wisdoms not truly understand the realm? It is like one's own mind. How can this own mind not truly understand the realm? It is because of the lack of wisdom. The two wisdoms, regarding the realm, are each covered and obscured by ignorance, so they cannot understand it like the unspeakable realm practiced by the Buddha's pure wisdom. These two wisdoms cannot truly understand the realm because of the false appearance of seeming external realms, and because the distinctions between what is taken and what takes have not been eliminated. The principles of consciousness-only, the boundless discriminations, the differences in categories, and the difficulty are very profound. Who other than the Buddha can fully and extensively discriminate them? The verse says: 'I have, according to my ability, briefly established the meaning of consciousness-only. All the kinds within this are the inconceivable practices of the Buddha.' The treatise says: The principles of consciousness-only are boundless in categories. I have briefly established them according to my ability. All the remaining kinds are not conceivable, because they transcend the realms practiced by various thoughts. Such principles can only be practiced by the Buddha. The Buddhas, World Honored Ones, have no obstacles to wisdom regarding all realms and all kinds of wisdom. 《Vijnaptimatrata-vimsatika》 (唯识二十论) One fascicle --------------------------------------------------------------------------------