大乘顯識經卷上
Mahayana Sutra of Manifest Consciousness, Volume 1
中天竺國沙門地婆訶羅奉 詔譯
Translated by the Śramaṇa Divākara from Central India, by Imperial Decree
如是我聞：
Thus I have heard:
一時薄伽梵，在王舍城迦蘭陀竹林，與大比丘眾千二百五十人俱——皆阿羅漢，諸漏已盡，無復煩惱逮得自在，心善解脫、慧善解脫，於去來今照了無礙，是大那伽；如佛之教，所作已辦棄大重擔，獲於己利，已斷流轉生死有苦，以正智力，善知眾生心之所趣——如是大聲聞眾，長老舍利弗而為上首；復有無量菩薩摩訶薩眾，俱在會集。
Once, the World-Honored One was dwelling in the Bamboo Grove of Kalandaka in Rajagriha, together with a great assembly of twelve hundred fifty great bhikshus — all being arhats, with all defilements extinguished, no longer troubled by afflictions, having attained mastery, with their minds well liberated and wisdom well liberated, penetrating clearly the past, future, and present without hindrance; great Nagas who, in accord with the Buddha’s teaching, had completed their work, laid down the heavy burden, realized their own benefit, and cut off the cycle of birth and death and the suffering of existence; with right understanding and wisdom, they clearly knew the inclinations of all beings’ minds. Such was the great assembly of hearers, with the elder Shariputra as their foremost leader. Also present were countless bodhisattva-mahasattvas, all gathered together in the same assembly.
爾時諸比丘在世尊所，多有疲睡，失容阿委不能自持。於是世尊，面門暉發如蓮花開。時諸比丘，咸悉醒悟各自嚴正，作如是念：「今佛世尊，顏容暉煥面光照朗，欲開何法眼作大饒益？」
At that time, while many of the monks at the World-Honored One's place were fatigued and sleepy, their appearances weary and unable to maintain composure, the World-Honored One's radiant face then shone forth like a lotus flower blooming. The monks all roused to full awareness, each gathering themselves with solemn dignity, and thought: "Now the Buddha, the World-Honored One, with such a bright and luminous countenance, what Dharma eye will He open to bring great benefit?"
爾時賢護勝上童真，修容豐美柔和光澤色相具足，六萬商主前後圍遶，侍從轟欝聲如地震，來詣佛所。見佛世尊寂靜安隱眾德之藏，巍巍赫朗如大金樹，深心信重合掌思惟，作如是念：「眾共稱讚，佛一切智普見一切，是如來、阿羅訶、正等覺，誠實不虛。」頂禮佛足，諦視而住。
At that time, the noble youth Xianhu—with his handsome bearing, gentle radiance, and perfect features—came before the Buddha, surrounded by sixty thousand merchants. His retinue was vast and noisy, their footsteps thundering like an earthquake. Upon seeing the World-Honored One—serene, secure, a treasury of all virtues, majestic and brilliant like a great golden tree—he placed his faith deeply with a reverent heart, pressed his palms together, and reflected: "Everyone praises the Buddha as all-knowing, seeing all. It is true and not false that he is the Tathagata, the Arhat, the Fully Awakened One." He bowed his head at the Buddha's feet, gazed intently, and stood there in stillness.
佛見賢護，舉身放光流照賢護，賢護爾時便獲無畏，遶佛三匝，頂禮佛足，而白佛言：「唯願世尊，悲愍教授，我今始於佛所得淨信心，心悕妙法欲有所問，而我久處生死，溺煩惱苦亂念紛雜，於戒等業無作冥資，雖心奇重我今不知，於此愚惑疑網之中，如何超出得度生死？世尊是一切智，普見一切，佛出甚難希有逢遇，如如意珠施眾生樂；佛是大如意寶，一切眾生咸由依佛得大安樂；是大父母，眾生善本，因佛父母得見正路。唯願悲愍開曉疑闇。」
The Buddha saw Bhadrapala and radiated light that enveloped him. At that moment, Bhadrapala felt no fear. He circumambulated the Buddha three times, prostrated himself at the Buddha’s feet, and said: “I beg you, World-Honored One, in your compassion, teach and guide me. I have only now gained pure faith from you, and my heart yearns for the wonderful Dharma and wishes to ask questions. Yet I have long dwelt in birth and death, drowning in the suffering of afflictions, my thoughts chaotic and scattered. I have done nothing genuinely to cultivate discipline or other practices. Though my heart is full of earnest longing, I still do not know how to transcend this web of confusion and doubt and cross beyond birth and death. World-Honored One, you are all-knowing and see everything. A Buddha appears in the world only rarely, as rarely as one meets a wish-fulfilling jewel that brings joy to beings. You are the great wish-fulfilling jewel; all beings rely on you to attain great peace and happiness. You are the great father and mother, the root of goodness for beings; through you, as father and mother, beings see the right path. I beg you, in your compassion, to illuminate my darkness and remove my doubts.”
佛告賢護：「汝有所疑，恣汝意問。我當為汝分別解說。」
The Buddha said to Virtuous Guardian, "If you have any doubts, ask whatever questions you wish, and I will explain them to you clearly."
爾時賢護，蒙佛聽許，心專請問在一面住。時長老阿難，見賢護童真姿容暉澤色相具足，白佛言：「世尊！未曾有也！此賢護童真有大福德光色豐盛，諸王威相咸蔽不現。」
At that time, the elder Ananda saw the youth Xianhu, whose appearance was radiant and endowed with all marks of excellence. He said to the Buddha: "World-Honored One, how extraordinary! This youth Xianhu possesses great merit and virtue, his brilliance is abundant, and he outshines even the majestic presence of kings."
佛告阿難：「此賢護勝上童真，福業所致，雖處人間受天勝果，安寧適樂歡娛嬉戲，暢悅恣心猶如帝釋。閻浮提中，唯除月實童真，更無比者。」
The Buddha said to Ananda, "This elder youth Xianhu, as a result of his virtuous deeds, enjoys celestial blessings even while living in the human world. He experiences peace, happiness, and delight, playing and amusing himself freely, much like the god Indra. In all of Jambudvipa, no one equals him, except for the elder youth Yueshi."
阿難白佛言：「賢護童真果報資用宿植善根，唯願為說。」
Ananda said to the Buddha: "Virtuous Protector has received such rewards and has deeply planted roots of goodness in past lives. Please, I beg you, may you explain this to us."
佛告阿難：「賢護現受樂報資用廣大，及宿勝因，汝今當聽。阿難！此賢護童真，六萬商主資產豐饒金寶盈積，恭敬受教，隨逐奉事，六萬床座敷設臥具，氈褥繒綺并倚枕等，雜色暉發妙麗莊嚴，俱羅帷幕及憍奢耶，火浣幣帛支那安輸，周匝施布眾寶彫間，相宣煥爛交錯如畫。六萬妓女被服安輸眾色間雜，金寶瓔飾鮮華袨麗光彩耀目，其觸細軟如天迦遮，輕重隨心適稱情意，戲容笑語歌唱相娛，閑婉嚴潔柔敬事主，於他人所心絕愛欲，慚恥低首或覆頭為容，肌膚平滿柔軟細滑，手足支節踝等骨脈，咸悉不現，齒白齊密髮紺右旋，如削蠟成如工畫作，氏族華望名譽流遠，如是婦人而為侍從。又有六萬供食婦人，飯餅諸物種種異色，香味調美如天餚饍，飲具八德見令心悅，寧身適意不勞而熟，是福之食應心而至，滌淨擁穢去諸病惡。庭宇臺樓具足六萬，摩尼、真珠、琉璃諸珍羅布垂飾，眾寶間鈿行列端美，綺綵蒙懸綴以鈴鐸，隨風颻颺鏗鏘和發，地若琉璃現眾影像，雜花散布清涼快樂，遨遊栖息暢心適志。又有細腰般拏、箜篌、長笛、銅鈸、清歌，種種音聲數凡六萬，美聲調潤響亮聞遠，喧囂雜作震警方域，福業所致歡樂不絕。鴿等諸鳥飛翔遊集，異聲間和暢心悅耳，藤蔓眾花縈緣臺閣，鮮葩標秀蓊欝暉煥，鈴鐸樂器響若天宮，房廊昭晰如須彌窟神藥流照。有六萬城高牆峻峙樓櫓備設，街街布列四衢三達，美麗填溢諸方湊集，種種服飾種種言語，法制萬差殊容異狀，奇貨列肆商侶百千，交易囂喧聲震城域，園林欝茂大樹小樹，藤蔓卉藥眾花競發，清波環映間錯光鮮粲如舒錦，象馬車乘其眾百千，往還不絕充遍城邑。
The Buddha said to Ananda, "Xianhu (Bhadrapāla) now enjoys abundant rewards, vast resources, and the excellent causes from past lives. Listen carefully.
Ananda, this youth Bhadrapāla has sixty thousand merchant patrons with immense wealth and hoards of gold and jewels. They respectfully follow his teachings and serve him devotedly. He has sixty thousand beds and couches, complete with bedding, rugs, silk spreads, pillows, and cushions. These are adorned with multicolored fabrics, shining with splendid beauty. Curtains of fine wool and silk, fire-washed linen, and Chinese cloth are spread all around, inlaid with various treasures, dazzling like a painted tapestry.
He has sixty thousand courtesans dressed in multicolored attire, adorned with gold and jewel ornaments. They are fresh, lovely, and radiant. Their touch is as delicate as heavenly fabric, light or heavy as desired to suit one's feelings. They entertain with dances, smiles, songs, and laughter—graceful, serene, pure, and respectful in serving their master. They harbor no sensual desires for others, bowing their heads in modesty or covering their faces with grace. Their skin is smooth, soft, and supple; limbs, joints, and veins are not visible. Their teeth are white, even, and close-set; their hair is blue-black and curls to the right, as if carved from wax or painted by a master craftsman. Their noble lineage and fame spread far and wide. These women serve him.
There are also sixty thousand women who prepare food. They offer various dishes of rice and cakes, vibrant in color, with aromas and flavors like heavenly delicacies. The drinks have eight virtues, delighting the heart, soothing the body, and satisfying the mind—effortlessly prepared. This blessed food comes as one wishes, cleansing impurities and warding off illness and evil.
The courtyards, pavilions, and towers number sixty thousand, adorned with gems, pearls, and crystal, hung with decorations. Various treasures are inlaid in rows, elegantly arranged. Silk curtains are draped and embellished with bells and chimes, swaying in the wind with harmonious tinkling. The ground gleams like crystal, reflecting images, while scattered flowers bring coolness and joy. Here one can roam, rest, and enjoy with a free heart.
There are also sixty thousand musical instruments: slender drums, harps, flutes, cymbals, and clear songs. Their beautiful tones are resonant and far-reaching, filling the region with harmonious sounds. Joy never ceases, thanks to the blessings of past deeds.
Doves and other birds fly and gather, their varied calls pleasant and soothing to ear and heart. Creepers and flowers wrap around pavilions and towers, blooming with bright splendor. Bells and instruments sound like heavenly palaces. Corridors and halls shine as bright as Mount Sumeru's cave, where divine medicines emit light.
There are sixty thousand cities with high walls and watchtowers, fully equipped. Streets and avenues are laid out, with four-way and three-way intersections. The cities are filled with beauty, crowded with people from all directions. They wear diverse clothes and speak many languages, with myriad customs and appearances. Rare goods are displayed in shops, with hundreds of thousands of merchants. The noise of trade shakes the city. Groves and gardens flourish with big and small trees, creepers, herbs, and flowers bursting into bloom. Clear streams encircle them, shimmering like spread brocade. Elephants, horses, and carriages—hundreds of thousands—come and go, filling the towns and cities."
「阿難！六萬城中名德高人，及諸豪富并諸商主，日日稱讚賢護童真，播揚聲德，虔恭合掌禮拜修敬。嬌薩羅國波斯匿王福力富盛，比之賢護狀類貧下。月實童真，無量百千妓從侍繞，恭敬奉事愛悅歡戲眾樂所依，雖天帝釋百千萬倍不及月實。賢護童真，容色豐美富有自在安寧適樂，亦百千萬倍不及月實；斯皆宿福所感非力致也。
"Ānanda! In sixty thousand cities, the virtuous elders, wealthy families, and prominent merchants all daily praised the youth Bhadrapāla, spreading his fame and virtue. They reverently joined their palms and bowed in worship. Though King Prasenajit of Kośala enjoyed great fortune and prosperity, his condition seemed like poverty and inferiority compared to Bhadrapāla. The youth Candrapāla was surrounded and served by hundreds of thousands of attendants. He was a source of joy and merriment, the embodiment of all pleasures. Even Śakra, Lord of Devas, could not match a hundred, thousand, or millionth of Candrapāla. And Bhadrapāla—handsome, wealthy, independent, serene, and happy—was also a hundred, thousand, or million times inferior to Candrapāla. All of this was the result of past merits, not anything earned by force."
「阿難！賢護童真又有如意寶輅，天寶彫嚴光暉赫爛，天金金剛光玉日受，種種諸寶鈿廁間錯，麗若觀星，運速如風如金翅飛，乘此寶輅，寶洲等所應念而至，身不疲勞戲樂而返。」
"Ananda! The youth Xianhu also possessed a precious chariot of wish-fulfilling jewels, adorned with heavenly treasures that shone with brilliant, radiant light. It was crafted from celestial gold, vajra, and luminous jade that absorbed the sun's rays, and was inlaid with various precious gems, as beautiful as watching the stars. It moved as swiftly as the wind, as fast as a garuda in flight. Riding this jeweled chariot, he could travel to jewel-islands and other places instantaneously just by thinking of them, then return without fatigue, having enjoyed himself."
是時阿難，頂禮佛足而白佛言：「賢護童真種何善根，修何福業，資產廣大，受大樂報，宮室妙麗，寶輅奇特？」
At that time, Ananda bowed his head at the Buddha's feet and said: "By what virtuous roots did the noble youth Bhadrapāla plant, and by what meritorious actions did he cultivate, that he enjoys such vast wealth, experiences such great happiness, possesses such magnificent palaces, and rides such extraordinary jeweled chariots?"
佛告阿難：「賢護童真由先於佛法中修植福業，故今獲此廣大樂報。過去有佛名曰樂光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。賢護爾時於彼佛法之中出家作比丘，名曰法髻，多虧戒行，然善講說修多羅、阿毘達摩、毘奈耶等，三藏深教咸悉明達，常為眾生宣暢敷演，法施不絕美音深重，正直高亮剖析明辯，聽者歡喜，聞所說法，思惟修行，脫惡趣者其數無量。
The Buddha told Ananda, "The boy Shoudatta has attained this great and joyful reward because of the virtuous deeds he cultivated in the presence of previous Buddhas. In the distant past, there was a Buddha named Joyful Light, the Tathagata, the Worthy One, the Fully Enlightened One, Perfect in Knowledge and Conduct, the Well-Departed, the Knower of the World, the Unsurpassed Guide, the Tamer of Humans, the Teacher of Gods and Humans, the Buddha, the World-Honored One. At that time, Shoudatta became a monk under that Buddha, named Dharma Hairknot. Though his conduct was often flawed, he was skilled in explaining the Sutras, Abhidharma, and Vinaya—the three profound collections of teachings—which he thoroughly understood. He constantly taught living beings, giving Dharma teachings without pause. His voice was beautiful and deep, his explanations were upright, lofty, clear, and discerning. Listeners rejoiced, and by practicing what he taught, countless beings escaped from the lower realms of suffering."
「阿難！法髻比丘以法施功德，於九十劫受天人報。又見清淨持戒比丘身羸瘦瘠，恒施飲食及屣履等，殷重誠徹淨心布施，故今獲此大富樂報，勝妙宮室，奇特寶輅。又遇迦葉如來示教指誨而告之曰：『汝於未來釋迦牟尼佛所，當得授記。』故今見我，我為說法而成熟之。」
"Ananda! The monk Dhammaketu, through the merit of teaching the Dharma, enjoyed the rewards of being a human or celestial being for ninety eons. He also saw a pure, observant monk who was thin and frail, and constantly gave him food, sandals, and other necessities with sincere and wholehearted generosity. Therefore, he now obtains this great reward of wealth and happiness—a magnificent palace and a wondrous jeweled chariot. Moreover, he encountered the Tathagata Kashyapa, who instructed him, saying: 'In the future, at the time of the Buddha Shakyamuni, you shall receive a prediction of your enlightenment.' Therefore, now meeting me, I am expounding the Dharma to guide him to maturity."
阿難白佛言：「世尊！賢護勝上童真，如是財富金寶盈積豪盛自在，謙柔卑下，無憍慠心，甚為奇特。」
Ananda said to the Buddha, "World-Honored One! Though the honorable elder Sudhana possesses such vast wealth, abundant treasures, and great power, he remains humble, gentle, and without arrogance. This is truly remarkable."
佛言阿難：「大智不於財寶欲樂而生矜慠，賢護久修善行，善法所資，常食福果。」
The Buddha said to Ananda, "True wisdom does not become proud or arrogant over wealth or sensual pleasures. The virtuous guardian has long cultivated wholesome conduct, nourished by the Dharma's goodness, and constantly enjoys the fruits of merit."
賢護蒙佛、阿難共稱歎已，恭敬合掌頂禮佛足，白佛言：「世尊！憐愍攝護一切眾生，欲少請問，願垂聽許。」
After the Buddha and the Venerable Ananda had both praised him, Bhadra respectfully joined his palms, bowed down and touched his head to the Buddha's feet, and said to the Buddha: "World-Honored One! Out of your compassion and care for all beings, I wish to ask a question. Please, in your kindness, allow me to do so."
佛告賢護：「我先聽汝，汝有所疑，今恣汝問，我當為汝分別解說。」
The Buddha said to Xianhu, "I will listen to you first. If you have any doubts, you may ask them now, and I will explain them to you clearly."
賢護白佛言：「世尊！眾生雖知有識，如寶閉在篋中，不顯不知。世尊！不知此識作何形狀？何故名識？眾生死時手足亂動，眼色變異制不自由，諸根喪滅，諸大乖離，識遷於身，去至何所？自性如何？作何色相？云何捨離此身更受餘身？云何身分棄之於此，而牽諸入獲當來報，受種種身差別不同？世尊！云何眾生身謝滅已，更生諸入？云何今生積聚福業，來生得之？今身為福，當來身食？云何識能滋長於身？云何識入，隨身轉變？」
Xianhu said to the Buddha: "World-Honored One! Although sentient beings know that consciousness exists, it is like a jewel hidden in a chest—neither visible nor known. World-Honored One! We do not know what form this consciousness takes. Why is it called 'consciousness'? When a sentient being dies, their hands and feet twitch uncontrollably, their eye color changes without their permission, their faculties cease to function, and the elements scatter in disorder. Consciousness moves from the body—where does it go? What is its own nature? What color and form does it have? How does it leave this body to take on another? How does it abandon the physical form here, yet pull the senses along to receive future rewards, taking on different kinds of bodies? World-Honored One! Once a sentient being's body ceases and perishes, how do the senses arise again? How is it that the good deeds accumulated in this life are enjoyed in the next life? The merits done by this body—does the next life's body feed on them? How does consciousness nourish the body? How does consciousness enter and transform along with the body?"
佛言：「善哉，善哉！賢護！善哉！善問！諦聽！諦聽！善思念之！當為汝說。」
The Buddha said, "Excellent, excellent, Worthily Protected! Well done! An excellent question! Listen carefully, listen carefully, and reflect well upon it. I will teach you."
賢護白佛言：「世尊！唯然奉教！」
佛告賢護：「識之運轉，遷滅往來，猶如風大，無色、無形、不可顯現，而能發動萬物，示眾殊狀，或搖振林木，摧折破裂，出大音聲，或為冷為熱觸眾生身，作苦作樂，風無手足面目形容，亦無黑白黃赤諸色。賢護！識界亦爾，無色、無形、無光明顯現，以因緣故，顯示種種功用殊異。當知受覺法界亦復如是，無色、無形，以因緣故顯發功用。賢護！眾生死此，受覺法界識界皆捨離身，識運受覺法界受餘身者，譬如風大吹眾妙花，花住於此香流至遠，風體不取妙花之香，香體、風體及與身根俱無形色，而非風力香不遠至。
「賢護！眾生身死，識持受覺法界以至他生，因父母緣而識託之，受覺法界皆隨於識，亦復如是。如從花勝力而鼻有嗅，從嗅勝力而得香境；又如從風身勝力得風色觸，因風力香得至遠。如是從識有受，從受有覺，從覺有法，遂能了知善與不善。
「賢護！又如畫工料理壁板，諸所畫處如法端潔，隨意所為圖繪眾像，則工之識智俱無形色，而為種種奇容異狀。如是識智無形而生六色，謂因眼見色，眼識無形；因耳聞聲，聲無形色；因鼻知香，香無形色；因舌知味，味無形色；因身知觸，觸無形色；法入諸境，皆悉無形。識無形色，亦復如是。
「賢護！識棄此身受他生者，眾生死時識為業障所纏，報盡命終猶如滅定阿羅漢識，如阿羅漢入滅盡定，其阿羅漢識從身滅轉。如是死者之識棄身及界，乘於念力而作是，知彼如是：我某乙。生平所作事業，臨終咸現憶念明了，身之與心二受逼切。
「賢護！識是何義？識名為種？能生眾類雜報身牙，知覺想念同苞於識，知苦知樂，知惡知善及善惡境，故名為識。如汝所問：『云何識離此身而受餘報？』賢護！識之遷身，如面之像現之於鏡，如印之文顯之於泥；譬如日出光之所及眾闇咸除，日沒光謝，闇便如故，闇無形質，非常無常，能得其處；識亦如是，無質無形，因受想顯。識在於身，如闇之體，視不可見，不可執持，如母懷子，不能自知是男是女，黑白黃色，根具不具，手足耳目，類與不類，飲食熱刺，其子便動覺知苦痛，眾生來去屈伸視瞬，語笑談說擔運負重，作諸事業，識相具顯，而不能知識之所在，止於身中不知其狀。
「賢護！識之自性遍入諸處，不為諸處之所染污，六根、六境、五煩惱陰，識遍止之，不為其染，由此而顯識之事用。
「賢護！如木機關繫執一所作種種業，或行走騰躍或跳擲戲舞。於意云何？機關所作是誰之力？」
賢護白佛言：「智慧狹淺，非能決了。」
佛告賢護：「當知皆是作業之力，作業無形，但智運耳！如是身之機關，以識之力作諸事業，仙通、乾闥婆、龍神、人、天、阿修羅等，種種趣業咸悉依之，識能生身，如工作機關，識無形質普持法界智力具足，乃至能知宿命之事。譬如日光，惡業眾生及諸不淨死屍臭穢，無偏等照，不為諸惡之所污染；識亦如是，雖處猪狗食不淨類諸惡趣身，而不為彼之所染污。
「賢護！識捨此身，隨善惡業遷受餘報。譬如風大出深山邃谷，入於薝蔔眾香之林，其風便香，經於糞穢死屍臭惡穢污之所，其風便臭，若風香臭俱至，風則香臭並兼，盛者先顯，風無形質香臭無形，然風持香臭遷之於遠；識棄此身，持善惡業遷受餘報，亦復如是，猶彼風大持物香臭致於他所。又如人夢，見眾色像種種事業，而不自知安眠而臥，福德之人命盡識遷，亦復如是安隱不覺，如夢遷化無所恐懼，識之遷出不由喉口及諸竅穴，莫測所從莫知徑戶。」
爾時賢護勝上童真頂禮佛足，白佛言：「世尊！鷄鵝等子其卵未熟，周匝細密識從何入？子死卵中，卵殼不破，無隙無竅，識從何出？」
佛言：「賢護！譬如烏麻薝蔔花熏，其油香美名薝蔔油，與凡麻油好惡殊隔，油先無香以花熏種，油遂成香，香不破麻而入，亦不破麻而出，復無形質留止油內，但以因緣力故，香遷油內，油成香澤；鷄鵝子識入出於卵，亦復如是。如薝蔔香遷於油內，識之遷運，如日流光，如摩尼照，如木生火。又如種子，種之於地，體化地中，芽苗莖葉備顯於外，生白不白赤等雜色種種之花，種種力味成熟，所為種種差別，同一大地等資四大，各隨其種所生便異，如是一識法界，生於一切生死之身，或黑或白或黃赤等，淳和瞋暴種種殊品。
「賢護！識無手足，無支節言語，由法界中念力強大，眾生死時識棄此身，識與念力為來生種，即離於識不得法界，離於法界亦不得識。識與風大微妙念界、受界、法界和合而遷。」
賢護白佛言：「若如是者，云何世尊，說識無色？」
佛言：「賢護！色有二種：一、內，二、外。內謂眼識，眼則為外。如是耳識為內，耳則為外；鼻識為內，鼻則為外；舌識為內，舌則為外；身識為內，身則為外。
「賢護！如生盲人夢見美色，手足面目形容姝麗，便於夢中生大愛悅，及睡覺已，冥無所見，夜盡晝明，人眾聚會，盲者遂說夢中樂事，我見麗人姿容殊絕，園觀華茂，人眾百千，嚴飾嬉戲，肌膚光澤，肩髆緊滿，臂長而圓猶如象鼻，我於夢中獲大快樂，適心喜歎。賢護！此生盲人未曾見物，云何夢中而能見色？」
賢護白佛言：「唯願開示。」
佛告賢護：「夢中見者名內眼所，是慧分別，非肉眼見，其內眼所，以念力故，盲者夢中須臾而現。復以念力覺而憶之；識之內色亦復如是。
「復次，賢護！身死識遷，猶如種子棄在地中，四大攝持，苗莖枝葉漸次遷化，識為念受善不善等四法攝持，棄身遷化亦復如是。」
賢護白佛言：「世尊！云何善不善法攝持於識？」
佛言賢護：「譬如妙頗梨寶，隨所處物若黑若白，寶色隨物成白成黑，善不善法攝持於識亦復如是，隨所攝持成善不善，遷化受報。」
賢護復白佛言：「此身云何稟受於識？」
佛言賢護：「此識無積無聚亦無生長，譬如牙生，非種不變而生，亦非種壞而生，然牙生時種則變毀。賢護！於意云何？其牙所在，止於何處？子耶？枝耶？莖柯葉耶？止樹頭耶？」
賢護白佛言：「不也！世尊！牙無所止。」
「如是，賢護！識之在身止無處所，非眼非耳鼻舌身等，種生牙時，如識微覺，乃至花結合時，如識有受，含開花發時至結果，如識有身，識之生身遍身支體，求識所止莫得其所。若除於識身則不生，如樹果熟，堪為將來樹之種子，非不熟者，如是報熟身死，識種便現，因識有受，因受有愛，繫著於愛便生於念，識攝取念隨善惡業，與風大并知念父母，因緣合對，識便託之，如人面影現之於鏡，非淨非明面像不現，鏡明面對影像乃現，鏡中之像無受無念，而隨人身屈伸俯仰，開口談謔，行來進止，種種運動。賢護！影像現誰之力也？」
賢護白佛言：「是人之力，由有面故而有面影，影像之色如面之色，根具不具咸悉如面。」
佛言：「面為影因，鏡為影緣，因緣和合故有影現。由識因故，有受想行及諸心所，父母為緣，因緣和合而有身現。如彼身鏡，鏡中之影身去影滅，身持影像，或別現於水等之中；識棄此身，持善惡業遷受餘報，亦復如是。又如尼瞿陀烏曇婆等，種子雖小能生大樹，樹復生子，子棄故樹，更生新樹，故樹經久，質力衰微，味液銷竭乾枯腐朽。如是諸小生類，其識棄身乘己之業，或受種種諸類大身。又如大麥、小麥、烏麻、菉豆及摩沙等，種種子實皆以種故，牙莖花實生長成熟；如是由有識故，隨遷生類即便有覺，由覺有受，持善惡業受種種身。又如蜂止花愛樂戀著，唼吮花味以自資養，蜂棄此花更處餘花，或棄香入臭，或棄臭入香，隨其所在莫不自愛戀結貪著；識亦如是，以福業故獲諸天身受勝樂果，或棄天身，以惡業故獲地獄報受眾苦果，輪迴遷轉為種種身，識如欝金紅藍芬陀利等，其子皆白，破其子中不見牙花不見異色，種之於地以水潤液，便有牙等，順時滋長花果敷榮，或赤或白種種之色，色與牙等不在子中，然離於子皆不得生。識棄身已，肉身容貌諸根諸入，識中不見因緣和合，識以妙視妙聞、聲觸味法及以念入，知已所造善惡等業以取身報，如蠶作繭，自作自纏，於中遷化；識亦如是，識自生身還自纏裹，自棄捨身更受餘報，由有種故有色香味，識棄捨身隨其所遷，諸根境界受及法界，皆悉隨之。如如意珠，隨其所在樂具皆隨，如日所在光明皆隨；識亦如是，隨其所遷，受覺與想及法界等皆悉隨之。識棄捨身攝一切性，色因為身，無骨肉身，有諸根故，有受妙念知取善惡，如棗、石榴、菴羅、菴勒、鼻螺、渴竪、劫必他等種種之果，或辛或苦或酸或甜或醎或澁，味力各別，消熟所資，其功不一，及果壞已，味力隨種遷化而生。如是識種隨其所遷，受念善惡咸悉隨之，知棄此身受餘報身，故名為識；知善惡業知業隨我，知我持業遷化受報，故名為識；身之所為咸悉知之，故名為識。譬如風大，無形可取，無質可持，以因緣故作諸事業，表有風大，持冷持熱，運香運臭搖振林木，或鼓扇摧擊；如是識無形質，非視聽所取，以因緣故識相具顯，由識持身，身知苦樂，光色充盛行來進止，言笑歡憂事業昭著，當知有識。」(右大唐永隆元年三藏地婆訶羅於東太原寺譯，出《大周錄》)。
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