English
English version: The manifestation of various Buddha bodies as mere images aligns with the meaning of this sutra. Furthermore, the doctrine of attaining Buddhahood in this very body (Sokushin Jobutsu) in Koyasan states: 'Adhisthana (加持, blessing or empowerment) represents the great compassion of the Tathagata (如来, Thus Come One) and the faith of sentient beings. The reflection of the Buddha's sun appearing in the mind-water of sentient beings is called 'Adhi' (加, adding). The practitioner's mind-water being able to sense the Buddha's sun is called 'Sthana' (持, holding).' Moreover, the meaning of the true aspect of sound and letters states: 'Manifested forms, such as appearances, and the internal and external dependent and rightful conditions, all possess the 'Dharmata' (法然, suchness) that arises according to conditions. They can delude and also enlighten.' The meaning is that 'Dharmata' refers to the inherent true meaning of the Dharmakaya (法身, Dharma Body) nature of all Buddhas, as well as the innate Dharma Body Buddha-nature of all sentient beings. 'Arising according to conditions' refers to the meaning of the Buddhas freely transforming into image-bodies through the power of their vows, thereby guiding all sentient beings. Furthermore, the sixth volume of the *Mahayanalankara Sutra* states: 'This function has two types. What are the two? First, based on the discriminating consciousness of affairs, what ordinary people and those of the Two Vehicles (二乘, Sravakas and Pratyekabuddhas) see is called the Nirmanakaya (应身, Transformation Body). Because they do not know that it is a transformation, they see forms and colors with boundaries coming from the outside, and they do not fully understand. Second, based on karmic consciousness, what Bodhisattvas from their initial aspiration up to the ultimate stage of a Bodhisattva see is called the Sambhogakaya (报身, Enjoyment Body).' What Bodhisattvas who have just generated Bodhicitta (菩提心, mind of enlightenment) see is that, because they deeply dwell in the Suchness Dharma, they see a small portion and know that those aspects of adornment, etc., have no going or coming, are apart from the appearance of boundaries, only appear based on the mind, and are not separate from Suchness, etc. Moreover, it says: 'Bodhisattvas see the ultimate at the end of their stage. If separated from karmic consciousness, there is no appearance of seeing. Because the Dharmakayas of all Buddhas have no mutual seeing of each other.' The meaning is that ordinary people, those of the Two Vehicles, and even Bodhisattvas of the Ten Bhumis (十地, Ten Grounds), all use the image-Buddha-bodies transformed by their own afflicted eighth consciousness (Alaya-vijnana, 阿赖耶识) as the object of their perception. They directly do not consider that they are seeing the merit of the undefiled Trikaya (三身, Three Bodies) of the Dharma Buddha, which is formed by external causes and conditions. Furthermore, the four-volume *Lankavatara Sutra* states: 'The Alaya-vijnana sea is constantly abiding, moved by the wind of the objective realm. Various waves of consciousness arise, leaping and turning. The seven consciousnesses are also like this, arising in harmony with the mind.' Moreover, the middle volume of the *密严经 (Ghanavyuha Sutra)* states: 'Like ocean waves, moved by the wind and conditions, swirling and turning more and more, without ceasing. The waves of consciousness are also like this, struck by the wind of the objective realm, with various consciousnesses discriminating.' The meaning is that the seven transforming consciousnesses... --------------------------------------------------------------------------------
Chinese
缘虑一切境若净若染。一切有实体。六尘境界皆是第八现境识之所变现相分也。是相分则击发七转识之心心所能令现行发生也。是七转识是第八识之粗分位见分用也。不谓有别体识也。而此第八识自体是从根本光明种子处现起发生也。摩诃衍论云。此二种生教依于无明重习而有。所谓依因依缘。依因者不觉义故。依缘者妄作境界义故。故今此论文依佛经。谓分流楞伽经中作如是说。大惠不思议重及不思议变。是现识因。取种种尘及无始妄想重。是分别事识因（文）意云。第八识从自生种子根本无明处现起也。尘境则又从第八识自体生。而此六尘境即引生七转识。而此七转识即从藏识自体处发生也。论此七转识本初时是从本无明生言也。故知除佛果之外凡夫乃至菩萨皆以缘第八所变六尘境而作自所缘影而依托也。影像彼七转识方起故。故彼等所见佛身等皆是自心所变影像佛身。非谓见实佛身言也。其义极成也。密严经意同也。故般若经云。若以色见我。以音声求我。是人行邪道不能见如来者。于自第八识所变影像佛身而妄谓实常住功德故。大圣成此呵啧也。不谓于诸佛内证三身四德境界被如是呵啧也。其意云。有漏第八识虚妄分别所生影像佛身是非常实法也。然于此虚假法而生常住实有之想。岂不颠倒想耶。故佛戒之也 现代汉语译本 缘虑一切境，无论是清净的还是染污的。一切都有实体。六尘境界（色、声、香、味、触、法）都是第八阿赖耶识（Ālaya-vijñāna，藏识）所变现的相分。这个相分会激发第七末那识（Manas-vijñāna，末那识）及其相应的心所，使它们现行发生。这第七转识是第八识的粗分位，是见分的作用。不能说有别的实体识。而这第八识的自体是从根本光明种子处显现发生的。《摩诃衍论》说，这两种生起是依于无明重习而有的，即所谓依因依缘。依因是不觉的意思，依缘是妄作境界的意思。所以现在这篇论文依据佛经，引用《分流楞伽经》中的话说：‘大慧（Mahamati），不可思议的重习和不可思议的变异，是现识（即第八识）的因。取种种尘境以及无始以来的妄想重习，是分别事识（即第七识）的因。’意思是说，第八识是从自生种子根本无明处显现的。尘境又是从第八识自体产生的。而这六尘境就引生第七转识。而这第七转识就是从藏识自体处发生的。论述这第七转识最初是从本无明产生的。所以要知道，除了佛果之外，凡夫乃至菩萨都是缘第八识所变的六尘境而作为自己所缘的影像而依托的。因为影像，那第七转识才生起。所以他们所见的佛身等都是自己心所变的影像佛身，不是说见到了真实的佛身。这个道理非常明确。《密严经》的意思也是一样的。所以《般若经》说：‘若以色见我，以音声求我，是人行邪道，不能见如来。’因为对于自己第八识所变的影像佛身而妄想是真实常住的功德，所以大圣才这样呵斥。不是说对于诸佛内证的三身四德境界被这样呵斥。意思是说，有漏的第八识虚妄分别所生的影像佛身是非常非实的法。然而对于这种虚假法而生起常住实有的想法，岂不是颠倒妄想吗？所以佛才告诫他们。
English
English version It contemplates all realms, whether pure or defiled. Everything has substance. The six sense objects (ṣaḍviṣaya, the objects of the six senses) are all manifestations of the eighth consciousness, Ālaya-vijñāna (storehouse consciousness), as its objective aspect (nimitta-bhāga). This objective aspect stimulates the seventh consciousness, Manas-vijñāna (mind consciousness), and its associated mental factors (caitasikas), causing them to manifest. This seventh consciousness is a coarse aspect of the eighth consciousness, a function of its perceiving aspect (darśana-bhāga). It is not to be considered a separate entity of consciousness. And this eighth consciousness itself arises from the fundamental seed of luminous nature. The Mahāyāna treatise says, 'These two kinds of arising are based on ignorance (avidyā) and repeated habitual tendencies (vāsanā), namely, dependent on cause and dependent on condition. Dependent on cause means the meaning of non-awareness; dependent on condition means the meaning of falsely creating realms.' Therefore, this paper now relies on the Buddhist scriptures, quoting the words from the *Laṅkāvatāra Sūtra*: 'Mahamati (Great Wisdom), inconceivable habitual tendencies and inconceivable transformations are the cause of the manifesting consciousness (i.e., the eighth consciousness). Taking various sense objects and beginningless habitual tendencies of delusion is the cause of the discriminating consciousness (i.e., the seventh consciousness).' The meaning is that the eighth consciousness arises from the fundamental ignorance of its self-born seed. Sense objects, in turn, arise from the eighth consciousness itself. And these six sense objects then give rise to the seventh consciousness. And this seventh consciousness arises from the storehouse consciousness itself. It is said that this seventh consciousness initially arises from fundamental ignorance. Therefore, know that, apart from the fruit of Buddhahood, ordinary beings and even Bodhisattvas rely on the six sense objects transformed by the eighth consciousness as the images they perceive. Because of the image, that seventh consciousness arises. Therefore, the Buddha-bodies they see are all images of Buddha-bodies transformed by their own minds, not that they see the real Buddha-body. This principle is very clear. The meaning of the *Ghanavyūha Sūtra* is the same. Therefore, the *Prajñāpāramitā Sūtra* says, 'If one seeks me by form, or seeks me by sound, that person walks a wrong path and cannot see the Tathāgata.' Because they falsely believe that the image of the Buddha-body transformed by their own eighth consciousness is a real, permanent, and meritorious entity, the Great Sage rebukes them in this way. It is not that the inner realization of the three bodies and four virtues of the Buddhas is being rebuked in this way. The meaning is that the image of the Buddha-body produced by the defiled eighth consciousness through false discrimination is a non-real dharma. Yet, to have the thought of permanence and reality towards this false dharma, is that not a reversed thought? Therefore, the Buddha warns against it. --------------------------------------------------------------------------------
Chinese
。若以生灭虚假心而不用影像假身直亲缘法身如来色等者。是可违唯识道理也。谓以有漏心不可亲缘无漏佛身也。约密严经意者。有生灭法名有漏。无生灭法名无漏也。 问。何以得知。以有生灭心能亲不证缘如来无生灭法耶。答。密严经中卷云。金刚藏菩萨云。如来所说语义真实。希有难见。我之所见譬如梦境乾闼婆城（云云）意云。金刚藏菩萨所有智惠尚有为生灭法也。如来内证五蕴无为无漏故。以有为智不能证知无为无漏佛境界云也。依此义意故。涅槃经第二十七云。十住菩萨见一切法无常无我无乐无净。非一切法分见常乐我净。以是义故十分之中得见一分。诸佛世尊见一切无常无乐无我无净。以是义故见于佛性。如观掌中阿摩勒果（云云）金光明经第三云。善男子如是受化诸弟子等。是法身影以愿力故于二种身现种种相。于法身地无有异相。何故二身不住涅槃。二身假名不实。念念生灭不定住故。数数出现。以不定故。法身不尔（文）。 问。若尔者者于佛果唯了有真实常住功德。然何今云佛有权假身耶。答。于佛果有二种德。一者自内证功德。二者利物化他德。若约自内证德故。都佛果无权假法。一切皆有真实常住功德也。若约利物化他用边者。佛果有权有实也。故法花云。或说己身。或说他身。 现代汉语译本：如果用生灭虚假之心，而不通过影像假身直接亲缘法身如来色身等，这是违背唯识道理的。因为用有漏心不可能直接亲缘无漏佛身。按照《密严经》的意义，有生灭法名为有漏，无生灭法名为无漏。 问：凭什么得知，用有生灭心能够亲证不缘如来无生灭法呢？答：《密严经》中卷说，金刚藏菩萨（Vajragarbha Bodhisattva）说：‘如来说的语义真实，稀有难见。我所见到的譬如梦境乾闼婆城（Gandharva city）。’意思是说，金刚藏菩萨所有的智慧尚且是有为生灭法。如来内证五蕴无为无漏，所以用有为智不能证知无为无漏佛境界。依据这个意义，《涅槃经》第二十七卷说：‘十住菩萨见一切法无常、无我、无乐、无净，并非一切法分见常、乐、我、净。因此十分之中只能得见一分。诸佛世尊见一切无常、无乐、无我、无净，因此得见佛性，如观看掌中的阿摩勒果（Amalaka fruit）。’《金光明经》第三卷说：‘善男子，像这样受化的诸弟子等，是法身影，因为愿力的缘故在二种身显现种种相。在法身地没有异相。为什么二身不住涅槃？二身假名不实，念念生灭不定住，所以数数出现，因为不定。法身不是这样。’ 问：如果这样，那么在佛果中只了解有真实常住功德。然而为什么现在说佛有权假身呢？答：在佛果中有两种德。一是自内证功德，二是利物化他德。如果从自内证德来说，佛果都没有权假法，一切都有真实常住功德。如果从利物化他用来说，佛果有权有实。所以《法华经》说：‘或说己身，或说他身。’