大乘密嚴經卷中
Mahayana Secret Adornment Sutra, Volume 2
唐天竺三藏地婆訶羅奉制譯
Translator: Divākara, Tripiṭaka Master from India, Tang Dynasty
妙身生品第二之餘
Chapter 2: The Wondrous Body Arises (Continued)
爾時普賢眾色大光菩薩摩訶薩，與諸同類，持世菩薩、持進菩薩、文殊師利菩薩、神通王菩薩、得大勢菩薩、聖者月菩薩、金剛齊菩薩、大樹王菩薩、虛空藏菩薩等，乃至摩尼寶殿無量諸天、密嚴土中諸佛子眾，并餘佛國來聽法者，聞說密嚴微妙功德於法尊重，決定轉依恒居此土不生餘處，然皆愍念未來眾生，普欲為其而作利益，遂共同心白金剛藏菩薩摩訶薩言：「尊者！願為我說。一切世間若干色像誰之所作？如陶工埏埴而造瓶等世間眾像，為如是作、為不然耶？又如伶人擊動絲竹匏木之類繁會成音，一切世間豈亦如是？如隨一物有三自性，世間眾物已成體相、若未成者，此豈咸在一物中乎？為夜摩天、兜率陀天、他化自在及以大樹緊那羅作？為是善現、色究竟天、螺髻梵王、無色天作？為是一切諸天主等同心勠力而共作耶？為是此方及他方中諸佛菩薩以變化力作是一切世間眾像，而於此中起諸迷惑，是迷惑見如陽焰水。譬如瓶處為德所依，一切世間住於處者，非諸德者繫屬於德，亦非是德依於德者，展轉合故眾德集成。如是世間若干色像，為唯惑亂、為有住耶？或有言是大梵天王、那羅延天、自在天作，或謂力沙迦拏提那、劫比羅仙自力而作，或有妄執從於勝性、自然及時、無明愛業而得生起。諸天仙等及餘一切修世定人悉懷疑惑，為無有體如幻如夢、如熱時焰、如乾闥婆城，無始分別有能所取，如蛇二首、如起屍行，亦如木人因機動轉、空中垂髮旋火輪耶？」爾時金剛藏菩薩摩訶薩以偈答曰：
「世間眾色像， 不從能作生，
非是矩鞞羅， 因陀羅等作，
亦非大施會， 祠祭之福果。
毘陀所說因， 互違無定義，
亦復非無有， 能持世間因。
所謂阿賴耶， 第八丈夫識，
運動於一切， 如輪轉眾瓶，
如油遍在麻， 鹽中有醎味，
亦如無常性， 普遍於諸色。
沈麝等有香， 日月光亦爾，
非能作所作， 非有亦非無。
遠離諸外道， 一異等眾見，
非智所尋求， 不可得分別。
定心無礙者， 內智之所證，
若離阿賴耶， 即無有餘識。
譬如海波浪， 與海雖不異，
海靜波去來， 亦不可言一。
譬如修定者， 內定清淨心，
神通自在人， 所有諸通慧，
觀行者能見， 非餘之所了。
藏識亦如是， 與轉識同行，
佛及諸佛子， 定者常觀見。
藏識持於世， 猶如線貫珠，
亦如車有輪， 隨於業風轉。
陶師運輪杖， 器成隨所用，
藏識與諸界， 共力無不成，
內外諸世間， 彌綸悉周遍。
譬如眾星象， 布列在虛空，
風力之所持， 運行常不息。
如空中鳥跡， 求之不可見，
然鳥不離空， 頡頏而進退。
藏識亦如是， 不離自他身，
如海起波濤， 如空含萬象，
藏識亦如是， 蘊藏諸習氣。
譬如水中月， 及以諸蓮花，
與水不相離， 不為水所著，
藏識亦復然， 習氣莫能染。
如目有童子， 眼終不自見，
藏識住於身， 攝藏諸種子，
遍持壽煖識， 如雲覆世間，
業用曾不停， 眾生莫能見。
世間妄分別， 見牛等有角，
不了角非有， 因言兔角無，
分析至微塵， 求角無所有。
要待於有法， 而起於無見，
有法本自無， 無見何所待？
若有若無法， 展轉互相因，
有無二法中， 不應起分別，
若離於所覺， 能覺即不生。
譬如旋火輪， 翳幻等眾事，
皆因少所見， 而生是諸覺，
若離於所因， 此覺即無有。
名相互相繫， 習氣無有邊，
一切諸分別， 與意而俱起，
證於真實境， 習氣心不生。
從於無始來， 沈迷諸妄境，
戲論而熏習， 生於種種心。
能取及所取， 眾生心自性，
瓶衣等諸相， 離心無所有。
一切唯有覺， 所覺義皆無，
能覺所覺性， 自然如是轉。
習氣擾濁心， 凡愚不能見，
如海風所擊， 波浪無停止。
心為境風動， 識浪生亦然，
種種諸分別， 自內而執取。
如地無分別， 庶物依以生，
藏識亦復然， 眾境之依處。
如人以己手， 還自摩握身，
亦如象以鼻， 取水自霑沐，
復似諸嬰兒， 以口含其指，
如是自心內， 現境還自緣。
是心之境界， 普遍於三有，
久修觀行者， 而能善通達，
內外諸世間， 一切唯心現。」
"The multitude of forms and colors in the world Do not arise from a creator. They are not made by Kumbhira or Indra, Nor are they the fruit of grand sacrifices or ritual offerings.
The causes spoken of in the Vedas are contradictory and lack fixed meaning. Yet it is not that there is nothing sustaining the world's causes. What is called Alaya, the eighth consciousness of the person, Moves through everything, like a wheel turning pots.
Like oil pervading sesame seeds, saltiness in salt, Or impermanence permeating all forms, Like the fragrance in camphor and musk, the light of sun and moon— It is neither maker nor made, neither existent nor non-existent.
Transcending all external views, like those of oneness or difference, It is not to be found by intellect or grasped by discrimination. Only those with focused minds, unobstructed, realize it through inner wisdom. Apart from Alaya, there is no other consciousness.
Like ocean waves, not different from the sea— When the sea is calm, waves come and go, yet they cannot be called one. Like a meditator's pure, still mind within, Or a person with supernormal powers and all their insights— Only practitioners can see this, not others.
Alaya consciousness likewise travels with the evolving consciousness. Buddhas and their children, focused in meditation, constantly observe it. Alaya holds the world like a thread stringing pearls, Like a chariot's wheels, it turns driven by the wind of karma.
A potter spins his wheel and staff, and vessels form for use; Alaya works with all realms, achieving everything together, Filling and pervading both inner and outer worlds.
Like constellations arranged in the sky, sustained by wind, moving tirelessly, Like bird tracks in the air, sought but unseen— Yet birds never leave the sky, soaring and descending.
Alaya is likewise, never apart from self or others. As the sea raises waves, as space contains all phenomena, Alaya stores all latent impressions.
Like the moon on water or lotuses growing, Not separate from water, yet not soaked by it, Alaya is the same—impressions cannot stain it. Like an eye's pupil, the eye cannot see itself; Alaya dwells in the body, storing all seeds.
It sustains life, warmth, and consciousness, like clouds covering the world. Its activity never ceases, yet beings cannot see it. Worldly deluded minds imagine horns on cattle, Unaware that horns aren't ultimately real—so they speak of rabbit horns being absent.
Analyzing down to atoms, no horn is found. One must rely on existence to conceive of non-existence, But existence is itself originally void—so what basis is there for the concept of non-existence?
Existence and non-existence depend on each other cyclically. In the two views of existence and non-existence, discrimination should not arise. If separated from the perceived, the perceiver does not arise.
Like a spinning firebrand, visual illusions, and other phenomena— All arise due to a small perception, producing these thoughts. If separated from their cause, these perceptions do not exist.
Names and characteristics mutually bind each other; latent impressions are endless. All discriminations arise together with the mind. When realizing true reality, the mind ceases to generate impressions.
From beginningless time, beings have been lost in false appearances, Habituating through conceptual proliferation, producing various thoughts. The grasper and the grasped—the mind's own nature— Forms like vessels and clothing are nothing apart from mind.
All is simply consciousness; the perceived meanings are all nonexistent. The nature of perceiver and perceived naturally revolves this way. Impurities disturb the mind like wind agitating the sea, creating ceaseless waves.
The mind stirred by sense objects produces waves of consciousness, And various discriminations grasp internally from within. Like earth, non-discriminating, yet all things depend on it to arise, Alaya is likewise the ground for all sense objects.
Like a person stroking their own body with their hand, Or an elephant drawing water to bathe itself with its trunk, Or infants sucking their own fingers— Thus, within one's own mind, appearing objects are perceived by itself.
This realm of mind pervades the three realms of existence. Long-time meditators can fully understand it— Both inner and outer worlds: everything is just mind's manifestation."
爾時金剛藏菩薩摩訶薩說此語竟，默然而坐，住無處所微妙之禪，遊法界門入諸佛境，見有無量佛子當來此國住修行地，便從定起放大光明，其光普照欲色無色無想天宮。是光明中復現無量殊勝佛土，有無量佛相好莊嚴，隨諸世間之所欲樂而為利益，皆使受持密嚴名號。彼諸佛子互相觀察而作是言：「密嚴佛土能淨眾福、滅一切罪，諸觀行人所住之處，於諸佛國最上無比。我等聞名心咸悅樂，可共俱往。」時諸佛子各從所住而來此國。
At that time, the great bodhisattva Vajragarbha, having spoken these words, fell silent and sat in a profound meditation that transcended all locations. He entered the gateway of the Dharma realm and reached the domain of all buddhas. Perceiving that countless followers of the Buddha were about to arrive in this land to take up the path of cultivation, he arose from his meditative state and radiated a great light. This light illuminated the heavens of the desire realm, the form realm, the formless realm, and even the heavens without thought. Within that light appeared countless sublime buddha-lands, adorned with infinite buddhas endowed with splendid marks and virtues. In response to the wishes of all beings in every realm, the light worked for their benefit, enabling them all to embrace the name of the Verdant Secret Pure Land. Then those followers of the Buddha, looking upon one another, said among themselves: "The Verdant Secret Pure Land purifies all merits and eradicates all wrongdoing. It is the dwelling place for all contemplative practitioners and surpasses all other buddha-lands as the most supreme. Upon hearing its name, our hearts are filled with joy. Let us go there together." At that moment, those followers of the Buddha each departed from their abodes and came to this land.
爾時淨居諸天與阿迦尼吒螺髻梵王同會一處，咸於此土佛及菩薩生希有心，請梵王言：「天主！我等今者咸興是念：『何時當得陪侍天王詣密嚴土？』」爾時梵王聞是語已，與諸天眾遽即同行，中路遲迴罔知所適。梵王先悟作是思惟：「密嚴佛國觀行之境，若非其人何階可至？非是欲色無色諸天及外道神通所能往詣，我今云何而來至此？」復自念言：「或天中天假吾威力而能亟往。」作是念已發聲歸命，即時見有無量諸佛在於道中威光照曜。時螺髻梵王即白佛言：「世尊！我等今者當何所作，而能速詣密嚴佛土？」佛告之言：「汝可退還。所以者何？密嚴佛國觀行之境，得正定人之所住處，於諸佛剎最勝無比，非有色者所能往詣。」時螺髻梵王聞佛語已，與諸天眾尋還天宮。爾時淨居諸天共相議言：「螺髻梵王有大威力而不能往，當知此土最為殊勝，但是得如幻三昧諸觀行人所行之境。」如是稱揚密嚴功德，其聲展轉靡不傳聞。
At that time, the Pure Abode devas and the coiled-tufted Brahma King of Akaniṣṭha gathered in one place. All of them held rare and wondrous reverence for the Buddhas and Bodhisattvas of this world, and they said to the Brahma King: "Heavenly Lord! We are all now thinking: 'When will we be able to accompany you, Heavenly King, to the Land of Dense Adornment (Ghanavyūha)?'"
Hearing this, the Brahma King immediately set out with the celestial multitude. But midway, they hesitated, unsure of the way. The Brahma King then realized and thought: "The Buddha-land of Dense Adornment is the realm of contemplative practice. Unless one is worthy, how could one reach it? It cannot be attained by the gods of the desire, form, or formless realms, nor by the supernatural powers of non-Buddhist practitioners. How then did I come to even set out toward it?" He further reflected: "Perhaps the Divinity among Divines, by His majestic power, could enable me to go there quickly." Having thought this, he called out in surrender. Immediately, he saw countless Buddhas on the path, their majestic light radiant and shining.
Then the coiled-tufted Brahma King said to the Buddha: "World-Honored One! What should we do now to quickly reach the Buddha-land of Dense Adornment?" The Buddha told him: "You must turn back. Why? The Buddha-land of Dense Adornment is the realm of contemplative practice, the abode of those who have attained right concentration. It is the most supreme and incomparable of all Buddha-lands, and it cannot be reached by those who have form."
Hearing these words, the coiled-tufted Brahma King returned to the heavenly palace with the celestial multitude. At that time, the Pure Abode devas discussed among themselves: "The coiled-tufted Brahma King possesses great power, yet even he could not go there. This shows that this land is supremely extraordinary—it is only the realm of those practitioners who have attained the samādhi of illusion-like contemplation." Thus they praised the virtues of the Dense Adornment land, and their voices spread until they were heard everywhere.
爾時諸佛子眾來此會者，聞是語已益加欣敬，白金剛藏菩薩摩訶薩言：「我等於法深懷渴慕，惟願大明為我宣說。」
金剛藏言：「佛所說法誰能具演？唯除如來之所護念。夫如來者於觀行中最勝自在，所有境界不可思議，云何可為非觀行人開示演說？」
時持進菩薩及須夜摩諸佛子等復共同聲請言速說。爾時神通王菩薩、文殊師利菩薩、慈氏菩薩、緊那羅菩薩，及餘無量諸菩薩眾，復作是言：「善哉仁者！願速為說。」是時復有無量諸天，於虛空中作天妓樂同心勸請。
當爾之時，螺髻梵王承佛威力而來此會，向金剛藏菩薩摩訶薩而說偈言：
「今此諸大會， 嚴飾未曾有，
悉是尊弟子， 聰慧無等倫，
皆於尊者處， 渴仰而求法。
我今猶未知， 所問為何等，
為問憍羅婆， 勝墮及頂生，
乃至盛年馬， 轉輪王所作？
為問甘蔗種， 千弓持國王？
欲色無色中， 人天等之法？
為問菩薩行， 獨覺及聲聞，
乃至阿修羅， 星象等眾論？
惟願如其事， 次第而演說，
我等及天人， 一心咸聽受。」
爾時金剛藏菩薩摩訶薩告諸大眾：「汝豈不聞螺髻梵王、淨居天眾及諸佛子勤心請法？」
爾時解脫月菩薩、無盡慧菩薩、虛空王菩薩、持世菩薩、得大勢菩薩、觀自在菩薩、陀羅尼自在菩薩、寶髻菩薩、天冠菩薩、金剛手菩薩、寂靜慧菩薩、寶手菩薩，及餘無量諸億土中俱來佛子，咸共瞻仰金剛藏尊，而說偈言：
「過去及未來， 如來清淨智，
尊於佛親受， 明了心不疑。
此眾皆樂聞， 願尊時演說。」
爾時金剛藏三昧王普觀大眾，以偈答曰：
「如來所說法， 非我具能演，
唯除佛菩薩， 威神之所護。
我今至心禮， 自在清淨宮，
摩尼寶藏殿， 佛及諸佛子。
我以敬心說， 如來清淨智，
紹隆佛種姓， 汝等應聽受。
非說過去等， 最勝諸王法，
但示於密嚴， 如來之種姓。
佛智甚微妙， 牟尼勝功德，
正觀之所行， 離諸心妄計。
是故非我力， 能演此甚深，
但以佛威神， 從佛而聽受。
此智最微妙， 是諸三昧花，
佛在密嚴中， 正受而開演。
遠離諸言說， 及以一切見，
若有若無等， 如是四種邊，
是名最清淨， 中道之妙理。
密嚴諸定者， 於此能觀察，
離著而轉依， 速入如來地。」
爾時會中諸佛子眾，聞金剛藏菩薩摩訶薩說是語已，稽首恭敬而白之言：「我等於法深生愛樂，如渴思漿、如蜂念蜜。今此會中諸佛子眾，於深定智皆得自在、有大神力王諸世界，願聞如來所說之法。唯願尊者以梵音聲、因陀羅聲及以如來眾所悅可深遠之音，演殊勝義令得顯了。」
金剛藏菩薩言：「如來所說語義真實希有難見。譬如空中無樹等物而見其影甚為希有，如來所說希有亦然。如空中風及以鳥跡無能見者，牟尼所說種種義趣難可得見亦復如是。世間之法有智慧者，能以譬喻分明顯說。佛口所宣過諸譬喻非言所及。我之所見譬如夢境乾闥婆城，今此會中諸觀行者有大智慧，於真實義已得明了。我今云何能為是人說不思議諸佛境界？雖然，當承如來威神之力為眾宣述。汝諸佛子咸應諦聽。如來所說文義相應，出過心意非喻所及。譬如妙花眾蜂競採，先至之者取其精粹，後來至者但味其餘。如是如來得法精粹，我味其餘，為眾說耳。」即說偈言：
「天中天境界， 增悅諸明智，
非心口所能， 度量分別說。
為欲普降伏， 世間憍慢心，
示同人之形， 佛相為嚴飾。
圓光及足輪， 種種皆成就，
遊處諸宮殿， 人天具所瞻。
如來四時中， 常依密嚴住，
而於諸世界， 現生及涅槃。
淳善少減時， 惡生及濁亂，
隨諸眾生類， 所應而利益。
業用無暫停， 密嚴恒不動，
密嚴無垢處， 觀行者所依。
惡生濁亂時， 顯示如來相，
譬如淨滿月， 影遍於眾水。
如是諸色像， 普現於世間，
如來淨智境， 智者所觀見。
以諸眾生類， 所樂各不同，
佛以種種身， 隨宜而應化。
或見大自在， 或見毘紐天，
或見迦毘羅， 住空而說法，
或見毘陀者， 或復見常行，
或見娑旦那， 鳩摩及尸棄，
羅睺熟部等， 乃至緊那羅，
甘蔗月種王， 一切所瞻奉。
金剛等眾寶， 乃至於鉛錫，
皆由佛威力， 隨應而出生。
天女及龍女， 乾闥婆之女，
治容而進趣， 不能惑其心。
欲界中諸境， 如來已降伏，
色無色亦然， 無有能迷動。
無想諸定者， 未離於惑纏，
非安非清淨， 退墮而流轉。
有身者所生， 非如密嚴國，
密嚴微妙土， 清淨福為嚴。
解脫知見人， 最勝之依處，
十種大自在， 力通三昧法，
如佛而嚴飾， 意生之妙身。
修行於十地， 施等波羅蜜，
眾相以莊嚴， 其身甚清淨。
遠離於分別， 亦非無覺了，
無有我意根， 慧根常悅樂。
施等諸功德， 淨業悉圓滿，
得佛勝所依， 密嚴之淨國。
此土最微妙， 不以日為明，
諸佛及菩薩， 舒光而普照。
其光甚威曜， 逾於百千日，
無有晝夜時， 亦無老死患，
密嚴最勝處， 諸天所希仰。
最上修行者， 地地而進修，
了知一切法， 皆以心為性。
善說阿賴耶， 三性法無我，
其身轉清淨， 而來生此國。」
大乘密嚴經胎生品第三
爾時金剛藏菩薩摩訶薩復告螺髻梵天王言：「天主當知，眾生之身九物為性，有為眾相恒共遷動，大種諸色微塵之聚，以諸不淨精血合成，為無量業常所纏覆。譬如毒樹扶踈蓊欝，貪恚及癡而共增長，經於九月或十月餘，業力驅馳生機運動，從於產門倒首而出，煩冤逼迫受無量苦。天主！此諸眾生或從人中、或從畜生餓鬼羅剎阿修羅等而來生此，或有曾作轉輪之王乃至天中威力自在、或是持呪外道仙人并其眷屬、或修禪者退失禪定，從如是等處而生此中。既生之已諸根長大，隨所親近宿習因緣而造諸業，復因此業輪迴諸趣。若有智者遇善知識，聞法思惟而得解悟，不著文字離諸分別，入三脫門見法真理，最上清淨最上上清淨，而來住此密嚴佛國，於無量億諸佛土中隨宜應現。天主！如是生者永得解脫生死險趣，名為丈夫、名為智者，亦復說名天中之天，諸佛子眾所共圍繞。天主！胎藏之身虛偽不實，非自性生亦非無明愛業所生。何以故？無明愛業因相而有，若能了達悉滅無餘，亦無名字及以分別，斯人即生密嚴佛土。天主！若諸定者住於三昧，心有攀緣即為色聲之所誑惑，而生取著不能堅固，此即名為散動之道。是三昧力生於欲界及色無色乃至無想眾生之處，是人即為三昧所縛。若住三昧善調其心離能所取，離二取已心即不生，是名真實觀行之者。若欲生於密嚴佛國，常當住此真實三昧。」