大乘密嚴經妙身生品第二之一
Chapter 2, Part 1: The Wondrous Body Arises
爾時如實見菩薩，有大威力世中自在，其身妙好上服莊嚴，在於佛前避座而立，曲躬合掌一心恭敬，向金剛藏菩薩摩訶薩而作是言：「尊者善能通達自智之境現法樂住，於三乘世間心得無違，為大定師於定自在，能隨順說諸地之相，常在一切佛國土中，為諸上首演深妙法。是故我今勸請尊者，說諸聖人不隨他行，現法樂住內證之境。令我及餘諸菩薩眾得見斯法，安樂修行趣於佛地，獲意生身及言說身，力通自在皆得具足。轉所依止不住實際，如眾彩摩尼現諸色像，於一切佛國說密嚴行。」
At that moment, the Bodhisattva Truth-Seer (Rucira-darśana), possessed of great power and sovereign freedom in the world, stood before the Buddha. His body was radiant and adorned with fine garments. He stepped aside from his seat, bowed respectfully, joined his palms, and with focused attention addressed the great Bodhisattva Vajragarbha:
"Venerable One, you have perfectly realized the domain of your own awareness and abide in the joy of the present life (dṛṣṭa-dharma-sukha-vihāra). Your mind is free from contradiction among the three vehicles (Śrāvaka, Pratyekabuddha, and Bodhisattva) and the worldly teachings. As a great master of meditation, you are sovereign in meditative absorption. You skillfully teach the characteristics of the Bodhisattva stages (bhūmis). You constantly travel throughout all Buddha lands, explaining profound and excellent Dharma as the foremost among the assemblies.
Therefore, I now earnestly request the Venerable One to explain the state directly realized by the noble ones (Āryas), which does not rely on others and abides in the joy of the present life—the inner realization. May I and the other Bodhisattva assemblies attain this Dharma, practice it peacefully, advance toward Buddhahood, acquire the birth-body of intention (manomayakāya), the body of speech, and be fully endowed with powers, superknowledges, and sovereign freedom.
May we also transform our foundational substratum without abiding in ultimate reality, just as a precious mani gem reflects all forms. And throughout all Buddha lands, may we proclaim the practice of the Secret Essence (Guhyagarbha)."
金剛藏菩薩摩訶薩言：「善哉仁主！能請我說入於密嚴無我之法。仁主！先應覺了諸分別境是心之相，於境界中捨諸分別。仁主！一切世間是分別見，見世間體即於所緣而得三昧。我今為汝開示彼法王，應善聽。」即說偈言：
Vajragarbha Bodhisattva Mahasattva said: "Excellent, noble lord! You have asked me to teach the path to enter the secret and sublime state of no-self. Noble lord, first you must realize that all objects of discrimination are manifestations of the mind, and abandon all distinctions regarding these objects. Noble lord, all worldly phenomena arise from discriminating views. When you perceive the true nature of the world, you attain samadhi through the very objects of perception. Now, I will reveal this Dharma King to you; listen well." Then he spoke these verses:
「一切諸世間， 譬如熱時焰，
以諸不實相， 無而妄分別。
覺因所覺生， 所覺依能現，
離一則無二， 譬如光共影。
無心亦無境， 量及所量事，
但依於一心， 如是而分別。
能知所知法， 唯知心妄計，
若了所知無， 能知即非有。
心為法自性， 及人之所濁，
入於八地中， 而彼得清淨，
九地行禪定， 十地大開覺，
法水灌其頂， 而成世所尊。
法身無有盡， 是佛之境界，
究竟如虛空， 心識亦如是。
無盡亦無壞， 眾德以莊嚴，
恒住不思議， 密嚴諸佛土。
譬如瓶破已， 瓦因而顯現，
瓦破顯於塵， 塵析極微顯，
如是因有漏， 而成無漏法。
如火燒盡木， 復於餘處然，
味於不動智， 轉依離分別，
密嚴佛國中， 如是而常現。
不生眾品類， 莫住於世間，
捨於一切見， 歸依此無我。
斷諸相續流， 無生亦無壞，
盡於一切見， 歸依此無我。
諸患皆已息， 寂住不思議，
淨於一切見， 歸依此無我。
世間種種法， 本來無我性，
非由擊壞無， 及喻之所顯。
如火焚薪已， 自於是中滅，
觀察於三界， 無我智亦然。
是名現法樂， 聖人自智境，
依此入諸地， 淨除無始惡。
捨離世所依， 出世而安住，
其心轉清淨， 恒居密嚴土。」
"All the worlds in existence Are like a shimmering mirage in heat— Unreal in nature, they arise from False distinctions where nothing truly is.
The perceiver arises from what is perceived, What is perceived depends on the perceiver's appearance; Separate one, and the other cannot exist— Like light and shadow together.
There is no mind without objects, no objects without mind, No measurer and no thing measured; Everything stems solely from the mind— Such is the nature of all distinction.
That which knows and that which is known Are merely false imaginings of the mind; If you realize that what is known lacks substance, Then the knower too ceases to exist.
The mind is the essence of all phenomena, Yet it becomes defiled by human delusion; Upon entering the eighth stage of enlightenment, It becomes purified.
On the ninth stage, one practices deep meditation; On the tenth, one awakens fully— Anointed with the water of truth, One becomes honored by the world.
The Dharmakaya—the truth body—is endless; This is the realm of the Buddha. Ultimately, it is like space, And so is the nature of mind and consciousness.
It is endless and indestructible, Adorned with countless virtues; It dwells eternally in inconceivable Splendor—the Buddha-lands of Mysterious Adornment.
Just as when a pot breaks, clay appears, When clay breaks, dust appears, When dust is analyzed, atoms are revealed— So it is that from conditioned states, Unconditioned truth emerges.
Like a fire that burns all wood, Then flares up elsewhere; So the taste of unchanging wisdom, When the mind is transformed and freed from distinctions, Always appears in the Buddha-land of Mysterious Adornment.
No kinds of beings are born there, Nor do they dwell in the mundane world; Abandon all views, and take refuge in this selflessness.
Cut off the continuous stream of becoming; There is no birth and no destruction; Exhaust all views, and take refuge in this selflessness.
All afflictions have been calmed; Dwell in peace, inconceivable; Purify all views, and take refuge in this selflessness.
All phenomena in the world Are inherently without self-nature; This is not shown by breaking them apart, Nor by any metaphor.
Just as when fire burns away fuel, It extinguishes itself within it, So too, when observing the three realms of existence, The wisdom of non-self arises.
This is called the joy of present dharma— The enlightened one’s own realized state; By relying on this, one enters all stages, And purifies beginningless evil.
Abandon the world’s support, Dwell in transcendence; The mind becomes ever clearer, And rests forever in the land of Mysterious Adornment."
爾時如實見菩薩及諸王眾俱作是言：「金剛自在！我等今者咸欲歸依，願示於我歸依之處。」於是金剛藏菩薩摩訶薩以偈答曰：
At that time, Bodhisattva True Vision and the assembly of kings together spoke, saying: "Vajra Freedom! We all now wish to take refuge. Please show us the place of refuge." Then the great bodhisattva Vajra Treasury replied in verse:
「佛體非是有， 亦非無有佛，
蘊樹已焚燒， 魔軍咸退殄，
住於如來地， 密嚴之妙國，
所覺淨無垢， 仁主可歸依。
遠離諸分別， 證於無處所，
密嚴諸定者， 仁主可歸依。
密嚴勝淨剎， 眾聖之依處，
觀行者充滿， 應歸此嚴土。」
The Buddha's essence is neither found in form, Nor is it that no Buddha can be known. The tree of aggregates has been burned away, And Mara's armies have been overthrown.
Abiding in the ground of Tathagata, In the splendid land of Ghanavyuha, Pure and undefiled, the realm realized— O Lord of beings, take refuge here!
Far from all conceptual discrimination, Attaining to the place of no abode— To the meditators of Ghanavyuha, O Lord of beings, take refuge here!
The pure and excellent realm of Ghanavyuha, Where sages make their sacred dwelling place, Filled with those who practice contemplation— You should seek refuge in this glorious land.
爾時金剛藏菩薩摩訶薩說是語已，復告如實見菩薩言：「仁主！已得住地，諸觀行者、觀一切世間，如繢像中而有高下、如夢所見端正女色、如石女人忽夢己身誕育於子、如乾闥婆城內諸所施為、如旋火成輪、如空中垂髮、如幻化所作人馬等形樹林花果、如浮雲之影、如奔電之光，皆是虛偽非真實有，分別所成猶工造器。仁主！世間眾生習氣覆心生種種戲論，意與意識及餘諸識相續而轉，五法、三性、二種無我恒共相應。譬如瀑流為風所擊起諸波浪，浪起相尋而流不息。阿賴耶識在於世間亦復如是，無始習氣猶如瀑流，為境界風之所飄動，起諸識浪恒無斷絕。仁主！是八種心雖無如是若干體異，而隨緣漸起或一時生。心生之時取諸境界，亦有如是漸頓差別。若於屋宅及諸星宿、軍眾山林枝葉花果如是等處，多是一時或次第取。若在眠夢見昔所更，或想念初生至于老死，及算數眾物尋思句義，觀異文彩受好飲食，於是境界次第了知，或有一時頓取之者。仁主！心性本淨不可思議，是諸如來微妙之藏如金在礦。意從心生，餘六亦然，如是多種於世法中而為差別。仁主！阿賴耶識雖與能熏及諸心法乃至一切染淨種子而同止住，性恒明潔。如來種姓應知亦然，定不定別體常清淨，如海常住波潮轉移。阿賴耶識亦復如是，諸地漸修下中上別，捨諸雜染而得明現。」於是金剛藏菩薩摩訶薩復說偈言：
At that time, the great Bodhisattva Vajragarbha, having spoken these words, further addressed the Bodhisattva Truth-Seer: "Noble one! Those who have attained the stage of abiding and engage in contemplation observe that all worldly phenomena are like painted images with high and low features, like a beautiful woman seen in a dream, like a barren woman who dreams she has given birth to a child, like activities within a city of celestial spirits, like a ring of fire spun in circles, like hairs floating before the eyes, like phantom creations of horses, men, trees, forests, and flowers, like the shadows of passing clouds, like the flash of lightning—all these are false and not truly existent, formed by conceptual discrimination, much like vessels crafted by a potter.
"Noble one! The habitual tendencies of worldly beings obscure the mind, giving rise to various false notions. The mind, the mental faculty, consciousness, and other forms of consciousness arise continuously in succession, constantly intertwined with the five dharmas, the three natures, and the two kinds of selflessness. This is like a rushing torrent stirred by wind, generating waves that follow one another without cease. The ālaya-consciousness in the world is the same: beginningless habitual tendencies are like the torrent, stirred by the wind of sense-objects, giving rise to waves of consciousness that never stop.
"Noble one! Although these eight types of mind do not have distinct substantial differences, they arise gradually in accordance with conditions, or sometimes all at once. When the mind arises and grasps objects, there are also such differences of gradual or sudden perception. In perceiving houses, constellations, armies, forests, branches, leaves, and fruits, one often grasps them either all at once or in sequence. In dreams, one recalls past experiences; in thought, one contemplates from birth to old age and death; in counting objects, investigating the meaning of phrases, observing various patterns and colors, or enjoying fine food—one perceives these objects either sequentially or sometimes grasps them all at once.
"Noble one! The mind-nature is originally pure and inconceivable; it is the subtle treasury of the Thus-Come Ones, like gold hidden within ore. Intention arises from the mind, and the other six consciousnesses follow similarly. Thus, these many forms are distinguished within worldly phenomena.
"Noble one! Although the ālaya-consciousness dwells together with the perfuming energies, all mental dharmas, and all seeds of impurity and purity, its nature remains always clear and pure. Know that the Tathāgata-garbha is the same: though it appears as fixed or unfixed, its essence is eternally pure, like the ocean that remains constant while waves and tides shift. The ālaya-consciousness is likewise: through gradual cultivation at various levels—lower, middle, and higher—one discards all impurities and attains clear revelation."
Then the great Bodhisattva Vajragarbha spoke these verses:
「善哉如實慧！ 於斯微妙法，
從我已聽聞， 心淨能開了。
十方一切國， 諸王眾會中，
汝當隨所應， 廣為其宣說。
若人聞法已， 漸淨阿賴耶，
或作人中王， 轉輪四天下，
或復為帝釋， 兜率須夜摩，
乃至自在宮， 而為欲天主，
或為色界主， 及生無色天，
無想眾生中， 受諸禪定樂。
證真而不住， 譬如師子吼，
眾定皆自在， 喜樂以相應，
一心求密嚴， 不染著三界。
至於密嚴已， 漸次而開覺，
轉依獲安樂， 寂靜常安住。
無量諸佛子， 圍繞以莊嚴，
為法自在王， 眾中之最上。
非如外道說， 壞滅為涅槃，
壞應同有為， 死有復生過。
十業上中下， 三乘以出生，
最上生密嚴， 諸地轉增進。
得解脫智慧， 如來微妙身，
云何說涅槃， 是滅壞之法？
涅槃若滅壞， 眾生有終盡，
眾生若有終， 是亦有初際。
應有非生法， 而始作眾生，
無有非眾生， 而生眾生界。
眾生界既盡， 佛無爾焰法，
是則無能覺， 亦無有涅槃。
妄計解脫者， 而說於解脫，
譬如種已焦， 燈滅及薪盡。
彼說解脫性， 是壞有成無，
於解脫妙樂， 遠離不能證。
遍處及諸禪， 無色無想定，
逆順而入出， 力通皆自在，
於彼不退還， 亦不恒沈沒，
審知諸法相， 諸地得善巧，
如是而莊嚴， 而來密嚴國。
若言解脫性， 壞有以成無，
斯人住諸有， 畢竟不能出，
亦壞三和合， 因等四種緣。
眼色內外緣， 和合所生識，
世間內外法， 互力以相生，
如是等眾義， 一切皆違反。
若知唯識現， 離於心所得，
分別不現前， 亦不住其性，
是時攀緣離， 寂然心正受，
捨於世間中， 所取能取見。
轉依離麁重， 智慧不思議，
十種意生身， 眾妙為嚴好，
作三界之主， 而來密嚴國。
色心及心法， 不相應無為，
內外眾世間， 諦觀無別異，
如是諸智者， 來於密嚴國。
相名與分別， 正智及如如，
定者能明照， 體性皆平等，
入佛所讚揚， 密嚴之淨國。
若壞三和合， 及以四種緣，
不固於自宗， 同諸妄分別。
惡習分別者， 彼之五種論，
譬喻不成立， 諸義皆相違。
五種悉成過， 惑亂於智眼，
顛倒不顛倒， 同異法斯壞。
捨離於自宗， 依止他宗法，
初際等諸見， 皆從滅壞生。
大王應當知， 眾生在諸有，
如輪而運轉， 初際不可得。
如來以悲願， 普應諸有緣，
如淨月光明， 無處不周遍，
各順其根性， 隨宜而說法。
涅槃若壞滅， 佛有何功德？
增上有三種， 解脫亦復然，
四諦及神足， 念處無礙解，
四緣無色住， 根力及神通，
覺支諸地等， 有為無為法，
乃至眾聖人， 皆依識而有。
苦法苦觀智， 及苦隨生智，
集智三亦然， 滅道亦如是，
如是十二種， 名之為現觀。
學人數有十， 第八七返生，
家家一往來， 一間而滅度，
中般與生般， 有行及無行，
上流於處處， 然後般涅槃。
如是一切種， 諸智之品位，
修行觀行者， 下中上不同。
菩薩增上修， 功業最殊勝，
十一與十二， 乃至於十六，
此諸修定者， 復漸滅於心。
所盡非是心， 亦非心共住，
未來心未至， 未至故非有，
心緣不和合， 非此非彼生。
第四禪無心， 有因不能害，
有因謂諸識， 意識及五種，
妄想不自覺， 猶如波浪生。
定者觀賴耶， 離能所分別，
微妙無所有， 轉依而不壞。
在於密嚴中， 如月恒明顯，
密嚴諸智者， 與佛常共俱，
恒遊定境中， 一味無差別。
密嚴定者處， 定力生於彼，
是故應修習， 相應妙定心。
欲界有六天， 梵魔十二處，
無色及無想， 一切諸地中，
若生密嚴國， 於彼為天主。
欲求密嚴土， 當修十種智，
法智隨生智， 世俗知他心，
及苦集滅道， 盡智無生智。
仁者真實見， 舍君羅帝族，
與甘蔗月王， 種姓無殊異，
當求密嚴國， 勿懷疑退心。
如羊被牽拽， 喘懼而前却，
意在於身中， 似幻獸而住，
亦如幻為樹， 河中之葦荻，
如王戲園苑， 運動諸身分。
意及於意識， 心心法共俱，
譬如空中雲， 共聚而無實。
種子賴耶識， 諸習所纏覆，
譬如摩尼寶， 隨緣現眾色，
雖住眾生身， 體淨而無垢，
是決定種姓， 亦為大涅槃。
名因於相生， 相從因緣起，
以諸形相故， 而起於分別。
分別從二因， 外相心習氣，
第七末那識， 應知亦復然。
諸根意緣會， 發生於五識，
心法共相應， 如是身中住。
正智常觀察， 一切諸世間，
從於如是因， 而生彼諸果。
真如非異此， 諸法互相生，
與理相應心， 明了而觀見。
此即是諸法， 究竟真實性，
亦為妄所計， 一切法不生。
諸法性常空， 非無亦非有，
如幻及陽焰， 乾城等眾物。
種種諸形相， 名句及文身，
如是執著生， 成於遍計性。
根境意和合， 熏習成於種，
與心無別異， 諸識從此生，
資於互因力， 是謂依他起。
內證真實智， 現前所住法，
是即說圓成， 眾聖之境界。
佛及諸佛子， 證此名聖人，
若人證斯法， 即見於真際，
唱言生已盡， 梵行皆已立。
所作莫不成， 永離於諸有，
解脫一切苦， 滅除眾怖畏。
生法二無我， 善能明了知，
普燒諸習氣， 永斷於分別。
從於無始來， 戲論而積聚，
無量眾過惡， 一切皆已除。
譬如熱鐵團， 熱去鐵無損，
解脫者亦爾， 惑盡而清涼。
入於無漏界， 密嚴之妙土，
此土最微妙， 非餘所能及。
佛與諸菩薩， 清淨之所居，
三昧樂現前， 以此而為食。
欲生斯土者， 當修真實觀，
復為諸有緣， 如理廣宣說。
名生本於相， 相起復從緣，
種種諸分別， 皆因相而有。
根境瓶衣等， 蘊法所合成，
分別從此生， 了知而簡異。
若動若非動， 一切諸世間，
皆因癡暗生， 愚冥以為體。
長短等諸色， 音聲與香界，
甘苦堅滑等， 意識之所緣。
善與不善性， 有為無為法，
乃至於涅槃， 斯為智之境。
念念常遷轉， 皆依識以生，
譬如磁石力， 吸鐵令迴轉，
末那於藏識， 當知亦復然。
如蛇有二頭， 各別為其業，
染意亦如是， 執取阿賴耶。
能為我事業， 增益於我所，
復與意識俱， 為依而轉謝。
身中煖觸生， 運動作諸業，
飲食及衣服， 隨事而受用。
騰躍或歌舞， 種種自歡娛，
持諸眾生身， 斯由意功力。
於如夢翳等， 一切諸境界，
起種種分別， 不知唯自心。
如人在空中， 走索以遊戲，
飄危不安固， 分別亦如是。
分別無所依， 但行於自境，
譬如鏡中像， 識種種而見，
愚夫此迷惑， 非諸明智者。
仁主應當知， 此三皆識現，
於斯遠離處， 是即名真實。
持進菩薩等， 及聖目乾連，
遍觀諸億剎， 種種皆嚴好。
於彼莊嚴中， 此土最殊勝，
極樂及現喜， 乃至於下方，
無量億土中， 諸佛所稱讚，
皆言密嚴國， 威德化自然。
無始亦無終， 本昔如來地，
出過於三有， 寂靜無所為，
自利及利他， 功業悉成滿。
非不此成佛， 欲中施佛事，
要從於密嚴， 化為無量億。
常依於正定， 遊戲諸神通，
一切國土中， 如月無不見，
隨諸眾生類， 所應而化益。
十地花嚴等， 大樹與神通，
勝鬘及餘經， 皆從此經出，
此經最殊勝， 眾經莫能比，
仁主及諸王， 宜應盡尊敬。
欲色無色界， 無想等天宮，
佛已超過彼， 而依密嚴住。
此土諸宮殿， 如蓮備眾飾，
是一切如來， 淨智之妙相，
佛及諸菩薩， 常在於是中。
世尊恒住禪， 寂靜最無上，
依自難思定， 現於眾妙色，
色相無有邊， 非餘所能見。
極樂莊嚴國， 世尊無量壽，
諸修觀行者， 色相皆亦然。
或見天中天， 赫奕含眾彩，
訶利占波色， 真金明月光，
孔雀素羅瞿， 珊瑚蓮電等。
或見身羸瘦， 弊服寢茅中，
或如千日光， 處大蓮花上。
或見諸菩薩， 頂飾龍王髻，
或以帝青寶， 莊嚴為寶冠。
或見輪幢文， 魚螺等眾相，
或見光麗色， 如蜺而拕空。
或見以須彌， 置之於右掌，
或持大海水， 其狀如牛跡。
或見作人王， 冕服當軒宇，
輔佐眾圍繞， 共宣於國化。
或見諸菩薩， 最上修行者，
說於自境界， 先佛所知法。
或說以智定， 速轉於所依，
得如幻之身， 種種皆無礙。
或示了於境， 斷諸取著業，
諸見皆已除， 不受於諸有，
譬如膏炷盡， 燈滅而涅槃。
或有示修行， 一切波羅蜜，
衍那之大會， 周給無窮盡，
苦行持戒等， 種種諸儀則。
極樂莊嚴國， 人非胎藏生，
身相如真金， 光色常圓滿。
瑜伽自在者， 安樂及光明，
斯人之境界， 百分無其一。
極樂中之人， 自然隨念食，
牟尼勝自在， 定為甘露味。
寶樹名如意， 遊憩於其下，
妙金為碎末， 布地以莊嚴。
池蓮及眾花， 敷榮而菡萏，
如是具嚴飾， 不可得為喻。
若人有淨信， 善巧行諸禪，
愛樂佛功德， 專精以迴向，
即於佛勝土， 蓮花而化生，
眾相以莊嚴， 皎鏡無塵垢。」
"Excellent, True Wisdom! From me you've heard this subtle, wonderful Dharma, with a pure heart, you can now understand it fully. In the assembly of kings from all lands throughout the ten directions, you should teach and explain it widely as is appropriate for each.
When someone hears the Dharma, they gradually purify the Alaya-consciousness. They may become a human king, a wheel-turning monarch of the four continents, or they may become Emperor Shakra, a lord of the Desire Realm in the Tushita or Suyama heavens, up to the Palace of Freedom. They may become a lord of the Form Realm, or be born in the Formless Realm, experiencing the bliss of various meditative absorptions among thoughtless beings.
A person who realizes truth without dwelling in it, like a lion's roar, is master of all samadhis, filled with joy and happiness, single-mindedly seeking the Sublime Secret [Mighty Wisdom] and not staining themselves with the three realms. Once they reach the Sublime Secret, they gradually awaken, transform their basis, and attain peace and happiness, ever dwelling in stillness and tranquility.
Surrounded and adorned by countless Bodhisattvas, they become a sovereign lord of the Dharma, the most supreme among all beings. This is not like the teaching of non-Buddhists who say that nirvana is annihilation. If nirvana were annihilation, nirvana would be like all conditioned things; death would have the fault of rebirth.
From the ten kinds of karma—superior, middling, and inferior—the three vehicles arise. The highest birth is in the Sublime Secret, where one progressively advances through the stages, attaining the wisdom of liberation and the subtle body of the Tathagata. How can nirvana be said to be a state of annihilation? If nirvana were annihilation, sentient beings would have an end. If sentient beings had an end, they would also have a beginning. There would be beings born from non-existence and a beginning to the realm of sentient beings.
If the realm of sentient beings were exhausted, the Buddha would have no object of knowledge, and there would be no one to become enlightened, nor any nirvana. Those who mistakenly conceive of liberation speak of liberation, but like a burnt seed, an extinguished lamp, or spent firewood, they describe liberation as the destruction of existence into non-existence. Far from the wonderful bliss of liberation, they cannot realize it.
As for the practice of the meditation universes, the various dhyanas, and the formless and thoughtless absorptions: one enters and emerges from them in forward and reverse order, is master of all powers and penetrations. They neither regress from these states nor become perpetually sunk in them, but thoroughly know the characteristics of all dharmas and attain skill in all stages. Adorned in this way, they come to the land of the Sublime Secret.
If someone says that liberation is the destruction of existence into non-existence, that person remains in conditioned existence and can never escape. Such a person also destroys the harmony of the three factors and the four conditions. The eye, form, and the internal and external conditions unite to produce consciousness. All internal and external dharmas of the world are produced by mutual interaction. All these meanings are contradicted by such a view.
If one knows that all is mere representations of consciousness only, free from mental projections, when discriminative thought no longer arises and one does not dwell in suchness, then clinging ceases, the mind becomes still in perfect concentration, and one abandons the perception of a grasper and a grasped in the world. Through the transformation of the basis, one leaves behind the heavy burden of karmic seeds, attains inconceivable wisdom, and the ten kinds of mind-made bodies, exquisitely adorned, become the lord of the three realms and come to the land of the Sublime Secret.
Form, mind, and mental factors, the unconditioned that is not associated with mind, all inner and outer worlds perceptible to the senses—when one contemplates them and sees their non-differentiation, such wise ones come to the land of the Sublime Secret. The nature, name, discrimination, right knowledge, and suchness: the meditator can illuminate them and see that they are all equal, and thus enter the pure land of the Sublime Secret, praised by the Buddha.
Those who would destroy the harmony of the three factors and the four conditions do not firmly establish their own doctrine, and they are the same as those who entertain false discriminative views. The five theories of those with evil habitual discrimination are unsupported by valid examples, their meanings are all contradictory. All five states are faulty, confusing the eye of wisdom. The distinctions between the inverted and the non-inverted, the same and the different, are all destroyed. Abandoning their own teachings, they rely on the teachings of others. Views such as the doctrine of a first cause all arise from the notion of annihilation.
Great king, you should know that sentient beings in conditioned existence revolve like a wheel; no first beginning can be found. The Tathagata, through his vow of compassion, responds universally to all conditions, like the light of the pure moon, pervading without exception. He adapts to the capacities of each being and teaches the Dharma as is appropriate. If nirvana were destruction, what merit would the Buddha have?
The three higher trainings, and likewise liberation, the Four Noble Truths, the bases of psychic power, the foundations of mindfulness, unobstructed knowledge, the four sustaining conditions, the formless states, the faculties, powers, and penetrations, the limbs of enlightenment, all the stages, conditioned and unconditioned dharmas, and even the holy beings—all depend on consciousness.
The wisdom that knows suffering, the wisdom of the observation of suffering, the wisdom that arises with suffering, the three wisdoms of the origin, and likewise extinguishing and the path—these twelve are called Direct Realization. Those in training are of ten types: the eighth stage, the one returning seven times, the householder who returns after one more life, the one returning once, the one who extinguishes in the interval, the one who is born and then extinguishes, the one who extinguishes with effort, and the one who extinguishes without effort, and the one who flows upstream, extinguishing in various places.
For all these types, with their grades of wisdom, the meditators who practice have high, middling, and low attainments. The Bodhisattva's increasingly superior cultivation results in the most excellent karma: the eleventh stage, the twelfth, up to the sixteenth. These meditators gradually still their minds. What is ended is not the mind, nor is it the mind dwelling together. The future mind has not arrived; because it has not arrived, it does not exist. The mind's conditions do not unite; it is not born from this or that. In the fourth dhyana there is no mind, and the conditioned causes cannot harm it.
The conditioned causes are the consciousnesses: the mental consciousness and the five sense-consciousnesses. Confusion, not being self-aware, arises like waves. The meditator observes the Alaya-Consciousness, free from the discrimination of perceiver and perceived—subtle, without any possession. Transformation of the basis occurs without destruction; in the Sublime Secret, it remains always bright, like the moon.
The wise ones of the Sublime Secret always dwell with the Buddha, constantly roaming in the realm of concentration—a single flavor without distinction. The place of the Sublime Secrete meditator is one that arises from meditative power. Therefore, one should cultivate the mind that skillfully corresponds to concentration. The Desire Realm has six heavens; there are twelve abodes for the Brahma and Mara, in the formless states and the thoughtless states, and in all stages: if one is born in the land of the Sublime Secret, they become the lord of heaven there.
To seek the land of the Sublime Secret, one should cultivate ten wisdoms: the wisdom of dharmas, the wisdom that arises with them, worldly wisdom, the wisdom of knowing others' minds, and the wisdom of suffering, its origin, its extinction, and the path, the wisdom of extinction and the wisdom of non-arising.
Virtuous one, you have true vision. You are of the House of Shaja, the royal line of Ikshvaku, of the same lineage as the great Lunar Dynasty of Kings. Seek the land of the Sublime Secret; do not have doubt or discouragement in your heart.
Like a sheep being dragged along, panting with fear and hesitating, the mind that dwells in the body resembles a phantom animal; it is also like a magically created tree, or reeds in a river, or a king playing in his garden, directing the various parts of his body. The mind and mental consciousness, along with the mind and mental factors, are like clouds in the sky—they assemble together but have no reality.
The Alaya-consciousness, the seed-store, is covered by habits and defilements. Like a wish-fulfilling gem, it manifests various colors depending on conditions. Though it dwells in the bodies of beings, its essence is pure and without stain. It is the definitive spiritual potential, and it is also the great nirvana.
Names originate from characteristics; characteristics arise from causes and conditions. Based on various forms, discrimination arises. Discrimination comes from two causes: external images and the mind's habitual patterns. The seventh, the Manas-Consciousness, you should know is also the same.
The sense faculties, mind, and conditions unite, producing the five sense-consciousnesses. Mental factors corresponding to the mind dwell in the body in this way. Right wisdom constantly observes all the worlds: from such and such causes arise those and those results. Suchness is not different from this; all dharmas mutually produce each other. The mind that corresponds to principle sees brilliantly and clearly. This is the ultimate true nature of all dharmas. It is also what confusion mistakenly projects; all dharmas are uncreated.
The nature of all dharmas is constantly empty, neither non-existent nor existent. They are like illusions, mirages, a city of gandharvas, and similar things. Various forms, names, phrases, and language structures: these give rise to clinging and become the Discriminative Nature. The coming together of sense organ, object, and mind, the formation of seeds from impressions, which are not different from mind—from this various consciousnesses are born, supporting each other through mutual causation. This is called the Dependent Nature.
The intrinsic realization of true wisdom, the Dharma that is present before one—this is called the Consummated or Perfect Nature, the realm of the holy ones. Buddhas and all Bodhisattvas who realize this are called holy ones. If someone realizes this Dharma, they see the ultimate reality, declaring that birth has ended, the holy life has been established. Nothing remains to be done; they are forever free from conditioned existence; all suffering is ended, all fear is destroyed.
Through skillfully and clearly knowing the non-self of person and the non-self of dharma, they burn away all habits and permanently cut off discrimination. From beginningless time, conceptual proliferation has accumulated; countless evils and faults have all been removed. Like a ball of hot iron: when the heat is gone, the iron is unharmed; the liberated one is the same: when delusions are exhausted, they are cool and calm.
They enter the realm of the outflows, the wonderful land of the Subl
爾時金剛藏菩薩摩訶薩說是偈已，自現其身如一指節，或如芥子乃至毫端百分之一，或現佛身或現獨覺身或現聲聞身，及餘無量種種之形而說於法。或說菩薩入於諸地，了知五法、八識、三性及二無我，得如幻三昧隨意受身，自在神通力無所畏，皆不退轉淨所依止，入於佛地無漏蘊界常無變易。或說菩薩善能遊履，如夢如像如水中月，諸觀行人所行之道，得首楞嚴三昧十幻喻身，諸究竟願莫不成滿，逮于正覺坐妙蓮花，諸佛子眾所共圍遶。或說菩薩以願力故，現種種形遊諸國土歷事諸佛，是諸菩薩其身微妙不在有無。譬如天仙乾闥婆眾，依須彌住或在虛空，地行眾生所不能覩。彼諸菩薩亦復如是，非觀行者不能得見。或說菩薩得禪自在三昧力故，於十方國土蓮花之宮，示現受生及般涅槃。或說菩薩以三昧力，轉於所依而不住實際，於一切有眾生處差別現身，其心平等如地如水如日如月。或說菩薩以大悲心，愍諸眾生輪轉生死孤窮下賤眾苦所逼，譬如黑蜂依船而住遊於大海，隨船飄蕩或一由旬乃至百千無量由旬，為說非我生死無常，令知速滅剎那不住。或說諸佛及諸菩薩，見一切眾生渴愛迷亂，為分別苦之所逼迫，於無相法中而取於相，虛妄計著有能所取，是能所取縲絏其心，於生死海馳蕩不息，貧窮孤露無有所依，如大海中蛛蝥之網。佛及菩薩猶住船人，於諸眾生心生憐愍，欲令解脫生死苦難，隨其所應而為現身，說布施等種種諸行。
Then the great Bodhisattva Vajragarbha, having spoken these verses, manifested his body as small as a finger-joint, or as tiny as a mustard seed, or even as small as one-hundredth of a hair's tip. Sometimes he appeared as a Buddha-body, sometimes as a Solitary Buddha's body, sometimes as a Disciple's body, and countless other forms as he taught the Dharma.
He taught how Bodhisattvas enter the various stages, understanding the five dharmas, the eight consciousnesses, the three natures, and the two kinds of selflessness. He explained how they attain the Illusion-like Samadhi, take bodies freely according to their wishes, possess自在 (independent) spiritual powers and fearlessness, remain in non-retrogression, purify their support, and enter the Buddha-stage with its undefiled aggregates and realms—eternal and unchanging.
Sometimes he taught how Bodhisattvas skillfully move through existence, like dreams, like images, like the moon on water—treading the path walked by all contemplatives. They attain the Surangama Samadhi, the ten illusory body metaphors, and all their ultimate vows are fulfilled without exception, as they reach perfect enlightenment seated on a sublime lotus, surrounded by multitudes of Bodhisattva disciples.
Sometimes he taught how Bodhisattvas, through the power of their vows, manifest various forms, travel through lands, and serve many Buddhas. These Bodhisattvas' bodies are subtle, existing neither in terms of 'having' nor 'not-having'—like celestial gods and gandharvas who dwell on Mount Sumeru or in the sky, unseen by beings who walk on earth. Likewise, these Bodhisattvas can only be seen by contemplatives.
Sometimes he taught how Bodhisattvas, through the power of Samadhi gained from meditative mastery, manifest birth and parinirvana in lotus palaces throughout the ten directions.
Sometimes he taught how Bodhisattvas, through Samadhi power, transform their very support without dwelling in ultimate reality. They manifest different bodies according to different beings everywhere, their minds as impartial as the earth, as water, as the sun, as the moon.
Sometimes he taught how Bodhisattvas, with great compassion, pity beings who revolve in birth and death—poor, lowly, and oppressed by all kinds of suffering. Like black bees that stay on a boat crossing the ocean, drifting with it one league or even hundreds of thousands of leagues, the Bodhisattvas explain to them: there is no self; birth and death are impermanent; everything vanishes quickly, not staying even for a moment.
Sometimes he taught how all Buddhas and Bodhisattvas see all beings afflicted by thirst and confusion, oppressed by the suffering of discrimination. They grasp at marks in what is markless, falsely constructing a perceiver and a perceived. This perceiving and perceived binds their minds like chains, causing them to rush and drift endlessly in the ocean of birth and death—poor, exposed, without refuge, like a spider's web in the vast ocean. Buddhas and Bodhisattvas are like the ferryman, feeling compassion for all beings and wishing to liberate them from the suffering of birth and death. They appear in whatever form is appropriate and teach them the various practices, such as giving and so on.
大乘密嚴經卷上
Mahayana Secret Adornment Sutra, Volume 1