大乘密嚴經顯示自作品第四
Chapter 4: Revealing the Self-Created
爾時金剛藏菩薩摩訶薩復告螺髻梵天王言：「天主！心有八種或復有九，與無明俱為世間因，世間悉是心心法現。是心心法及以諸根，生滅流轉為無明等之所變異，其根本心堅固不動。天主！世間因緣有十二分，若根若境、能生所生剎那壞滅，從於梵世至非非想皆因緣起，唯有如來離諸因緣。天主！內外世間動不動法，皆如瓶等壞滅為性。天主！諸識微細遷流速疾，是佛境界非諸世間仙人外道所能知見。眾仙外道為愛所纏，不能了知心相差別。天主！假使有人勉意勤行，歌讚祠祀毘陀之法而祭於天，經於一月或滿四月，如是一歲至于千歲，生於梵境終亦退還。天主！汝不知耶？三毘陀行所得之果，譬如芭蕉性不堅固。天主，密嚴佛土是諸如來解脫之處，從智定得，若樂解脫應善修行。天主！密嚴中人無有眷屬生死之患，其心不為諸業習氣之所染著，如蓮花出水、如虛空無塵、如日月高昇淨無雲翳，一切諸佛恒共攝受，沐淨戒流飲智慧液，得真實解度生死岸。天主！眾生身中諸界五蘊識等眾法皆無所有，眼色為緣而生於識，譬如因木火得熾然。天主！一切境界隨妄識轉，如鐵動移逐於磁石，又如陽焰乾闥婆城，是諸渴鹿愚幻所取。此中無有能造等物，但是凡夫心之變異。天主！如乾城之中人眾往來馳騖所作見而非實，眾生之身進止云為亦復如是，如夢中所見寤即非有。世間之人見蘊等法，覺心明照本來寂靜。天主！地等和合微塵之聚，若離於心即無所得。世間諸物可持舉等，孰非大種之所合成？譬如風痰病緣惑亂見種種物，又如起屍無能作者，世間諸法悉亦如是。汝諸佛子應勤觀察。天主！一切世間動植之物，譬如水沫共聚成形，瓶衣等想同於陽焰，苦樂諸受猶如浮泡，行如芭蕉中無有堅，識如幻事虛偽不實。天主！三界之中動不動法，同於夢境迷心所現，亦如幻事乾闥婆城但誑愚夫。若諸佛子於如是法，能正覺知心無所畏，以智慧火焚燒一切諸患因緣，即生妙樂密嚴之土。天主！一切世間皆無有相，相為繫縛、無相即解。相是心境，心境不實。真實之法是智境界，遠離眾相非心所行。天主！一切諸相是三界法，色聲等法名之為相。諸根境界一切眾生繫縛之因，若能於相而不貪著，眾縛悉除安樂自在。」
At that time, the Bodhisattva Mahasattva Vajragarbha again addressed the Brahma King Śikhin, saying: "Heavenly Lord, the mind has eight or nine kinds, and together with ignorance, it serves as the cause of the world. The world is entirely the manifestation of mind and mental factors. These mind and mental factors, along with the sense faculties, arise and perish, flow and change, being transformed by ignorance and the like. Yet the fundamental mind remains steadfast and unmoving.
Heavenly Lord, the conditioned arising of the world has twelve links. Whether it be the faculties or their objects, that which produces and that which is produced—all perish in an instant. From the Brahma realms to the Peak of Existence, all arise from conditions. Only the Tathāgata is free from all conditions.
Heavenly Lord, all things in the inner and outer world, whether moving or unmoving, are by nature perishable, like a clay pot. Heavenly Lord, the subtlety, rapid change, and swiftness of consciousness are the domain of the Buddhas. They are not known or seen by worldly ascetics or externalists. Those ascetics and externalists are entangled by craving and cannot comprehend the distinctions of mental phenomena.
Heavenly Lord, suppose someone diligently applies themselves, performing hymns, sacrifices, and Vedic rituals to worship the heavens for a month, or for four full months, or even for a year up to a thousand years. They may be reborn in the Brahma realms, but in the end, they will still fall back. Heavenly Lord, do you not know? The fruits gained from the threefold Vedic practices are like a plantain tree—by nature, not solid.
Heavenly Lord, the Buddha-land of Secret Adornment is the realm of liberation for all Tathāgatas. It is attained through wisdom and meditative concentration. If one delights in liberation, one should practice well. Heavenly Lord, the beings in Secret Adornment have no affliction of birth, death, or attachments. Their minds are not stained by the habitual tendencies of past actions. They are like lotuses emerging from water, like the sky free of dust, like the sun and moon rising high, clear and unclouded. All Buddhas constantly embrace and protect them. They bathe in the stream of pure precepts and drink the nectar of wisdom, attaining true liberation and crossing the shore of birth and death.
Heavenly Lord, within the bodies of sentient beings, the elements, the five aggregates, consciousness, and all other phenomena ultimately have no substantial existence. Consciousness arises dependent on the eye and forms, just as fire blazes up depending on wood. Heavenly Lord, all objective realms turn according to deluded consciousness, like iron moving in response to a magnet, or like a mirage or a city of gandharvas—illusory objects grasped by thirsty deer. Here, there is no creator or such things; it is merely the transformations of an ordinary being's mind.
Heavenly Lord, just as in a mirage city, people are seen coming and going, bustling about, performing actions—yet it is not real—so too are the bodies, movements, and activities of sentient beings. They are like things seen in a dream, which upon waking are found to be non-existent. Worldly people perceive the aggregates and other phenomena, but the awakened mind, clear and luminous, is originally tranquil.
Heavenly Lord, earth and other elements are mere aggregates of minute particles. If separated from mind, nothing is apprehended. All worldly objects that can be grasped or lifted—are they not all compounded from the great elements? It is like one afflicted by a wind-phlegm disorder who, due to the condition of the illness, sees various illusory things. Or like a reanimated corpse—there is no real agent performing actions. All worldly phenomena are likewise. You, disciples of the Buddha, should diligently contemplate this.
Heavenly Lord, all moving and stationary things in the world are like foam on water, gathering temporarily to form shapes. Concepts of pots, cloth, and the like are akin to mirages. Feelings of pleasure and pain are like floating bubbles. Volitional formations are like a plantain tree—within them is nothing solid. Consciousness is like a magical illusion, false and unreal.
Heavenly Lord, all phenomena within the three realms, whether moving or unmoving, are like a dream, manifested by a deluded mind. They are also like magical illusions or mirage cities, merely deceiving the foolish. If disciples of the Buddha can correctly awaken to and understand such dharmas, their minds will be fearless. With the fire of wisdom, they will burn up all causes of affliction and immediately be born in the blissful land of Secret Adornment.
Heavenly Lord, all worldly phenomena are ultimately without characteristics. Characteristics are bondage; the characteristicless is liberation. Characteristics are the objects of mind, and the objects of mind are not real. The true Dharma is the domain of wisdom, far removed from all characteristics, not something the ordinary mind can grasp.
Heavenly Lord, all characteristics are phenomena of the three realms. Forms, sounds, and other sense objects are called characteristics. The objects of the sense faculties are the cause of bondage for all sentient beings. If one can dwell among characteristics without clinging to them, all fetters will be removed, and one will dwell in peace, bliss, and freedom."
爾時寶髻菩薩摩訶薩在大眾中坐殊妙座，向金剛藏菩薩摩訶薩而作是言：「尊者於諸億佛國菩薩眾中最為上首，成最上智了所知法，無量悉檀皆已明見，在瑜祇眾能淨彼疑。善知眾生身之本起，能於一劫或一劫餘以妙音詞演而不倦。何故不為諸仁等說離諸逆順似非似因真實之法，令諸智者心淨無疑，捨蘊因緣疾得解脫。法與非法是蘊因緣，生於此身及後身故。智能脫苦、愛為堅縛。尊者！眾生之心因色與明、作意等緣馳散於境，其心速疾難可覺知，無明愛業以之濁亂。尊者！眾生身中種種諸法，意為先導、意最速疾、意為殊勝，隨所有法與意相應，彼法皆以意為其性，如摩尼珠顯現眾彩。如是之義仁何不說？又如眾色摩尼之寶，隨所相應種種明現。仁亦如是，具如來像住自在宮，諸佛子眾所共圍繞，亦應如是隨宜說法。」
At that time, the Bodhisattva Mahasattva Ratnacūḍa, seated upon a most sublime throne amidst the great assembly, addressed the Bodhisattva Mahasattva Vajragarbha, saying:
"Venerable One, among the assemblies of bodhisattvas across billions of Buddha-lands, you stand foremost. You have attained the highest wisdom, fully comprehending all known dharmas. You have clearly perceived the infinite siddhāntas and are able to purify the doubts of those in the Yoga assembly. You skillfully understand the fundamental arising of beings' bodies and can, for an aeon or more, tirelessly expound with wondrous words.
Why then do you not speak for these virtuous ones about the true Dharma—free from contradictions, conformities, semblances, and non-semblances of causes—so that the wise may purify their minds of doubt and swiftly attain liberation from the causes and conditions of the aggregates? The Dharma and non-Dharma are the causes and conditions of the aggregates, giving rise to this body and future bodies. Wisdom liberates from suffering; craving is the firm fetter.
Venerable One! The minds of beings, due to conditions such as form, illumination, and attention, scatter toward objects. Their minds are swift and difficult to perceive, muddled by ignorance, craving, and karma.
Venerable One! Among the various dharmas within beings' bodies, intention is the forerunner, the swiftest, the most excellent. Whatever dharmas correspond with intention, all take intention as their nature—like a wish-fulfilling jewel manifesting myriad colors. Why do you not expound upon such meaning?
Furthermore, just as a wish-fulfilling jewel of various colors manifests brightness according to what corresponds with it, so too are you, who bear the likeness of the Tathāgata, dwelling in the palace of sovereignty, surrounded by the assembly of Buddha's children. You should likewise teach the Dharma appropriately according to the circumstances."
爾時金剛藏菩薩摩訶薩言：「密嚴佛土是最寂靜、是大涅槃、是妙解脫、是淨法界，亦是智慧及以神通諸觀行者所止之處，本來常住不壞不滅，水不能濡、風不能燥，非如瓶等勤力所成尋復破壞，非諸似因及不似因之所成立。何以故？宗及諸分是不定法，諸宗及因各差別故。密嚴佛土是轉依識超分別心，非諸妄情所行之境。密嚴佛土是如來處，無始無終，非微塵生、非自性生、非樂欲生，不從摩醯首羅而生，亦非無明愛業所生，但是無功用智之所生起，出過欲界及色無色無想天中闇冥之網。密嚴佛土阿若悉檀，非因明者所量境界，亦非勝性、自在、聲論、毘陀如是等宗之所顯示，乃至於資糧位智慧之力不能照了，唯是如來十地所修清淨智境。諸仁者！一切凡夫迷於世間為業非業，我今當說業非業義，令諸定者獲於安樂。」即說偈言：
At that time, the great bodhisattva Vajragarbha said: "The Buddha-land of Secret Adornment is the most tranquil, the great nirvana, the wondrous liberation, the pure dharmadhatu. It is also the abode of wisdom, spiritual powers, and all contemplative practitioners. It is originally permanent, indestructible, and imperishable. Water cannot moisten it, wind cannot dry it. It is not like a vase or other objects made by effort, which are soon destroyed. It is not established by similar causes or dissimilar causes. Why? Because doctrines and their parts are indeterminate, and doctrines and causes each differ.
The Buddha-land of Secret Adornment is the transformed consciousness, transcending the discriminating mind. It is not a realm traversed by false thoughts. The Buddha-land of Secret Adornment is the abode of the Tathagata, without beginning or end. It is not born from atoms, not born from inherent nature, not born from desire. It does not arise from Maheshvara, nor is it born from ignorance, craving, or karma. It is solely born from effortless wisdom, transcending the dark nets of the desire realm, the form realm, the formless realm, and the realm of no-thought.
The Buddha-land of Secret Adornment, its ultimate principle, is not a realm measured by logicians. It is also not revealed by doctrines such as primordial nature, Ishvara, Vedic teachings, or the Vedas. Even the power of wisdom at the stage of provisions cannot illuminate it. It is solely the pure realm of wisdom cultivated by the Tathagata's ten stages.
O virtuous ones! All ordinary beings are confused in the world regarding what is karma and what is not karma. I shall now explain the meaning of karma and non-karma, so that meditators may attain peace and bliss." Then he spoke in verse:
「內外一切物， 所見唯自心，
眾生心二性， 能取及所取。
心體有二門， 即心見眾物，
凡夫性迷惑， 於自不能了。
所見眾境界， 皆是自所為，
瓶等相現前， 求之悉無體。
諸仙智微劣， 不能明了知，
捨於真實理， 而行分別路。
是心有二性， 如鏡含眾像，
亦如水現月， 翳者見毛輪。
毛輪瓔珞珠， 此皆無所有，
但從病瞖眼， 若斯而顯現。
瓶衣皆自識， 眾生亦復然，
虛妄計著人， 不知恒執取。
眾生及瓶等， 種種諸形相，
內外雖不同， 一切從心起。
此密嚴妙定， 非餘之所有，
若有能修行， 生於眾福地。
或生欲自在， 及以色界天，
乃至無想宮， 阿迦尼吒處，
空識無所有， 非想非非想，
如是諸地中， 漸次除貪欲。
住彼非究竟， 尋來生密嚴，
佛子眾圍遶， 自在而遊戲。
汝應修此定， 何為著親屬，
眷屬相羈縛， 輪迴生死因。
男女相耽愛， 精血共和合，
如蟲生臭泥， 此中生亦爾。
九月或十月， 諸根漸成就，
時至出母胎， 譬如蟲蠕動。
從此而長大， 乃至心了知，
我觀諸眾生， 生生悉如此，
父母無有數， 妻子亦復然，
一切諸世間， 無處不周遍。
譬如石女人， 夢己忽生子，
捧對方歡樂， 尋又見其亡。
悲哀不自勝， 忽然從睡覺，
不見有其子， 初生及後終。
又夢山川中， 田野村城邑，
人眾悉充滿， 共營諸業務，
彼此互相見， 猶如世所為，
及從於睡覺， 一切皆非有。
復有多欲人， 夢瞻於女色，
姿容極姝麗， 服玩皆珍綺，
在夢極歡娛， 覺已即無見，
一切世間事， 當知悉如是。
王位及軍旅， 父母等宗親，
但誑於凡夫， 體性皆非實。
汝於如是定， 何故不勤修？
無量諸聲聞， 獨覺及菩薩，
在於空閑處， 山林恒寂靜，
或住於乳海， 及以摩羅延，
須彌與臏陀， 摩醯因陀羅，
雞羅婆利師， 乃至雪山等，
或在劫波樹， 波利耶多羅，
拘鞞羅樹下， 半柱婆羅上，
食閻浮果味， 及諸不死食，
具足諸神通， 而常修此觀。
過去未來世， 常坐於蓮花，
結跏身不動， 正定恒觀察。
諸根善調攝， 不散於眾境，
譬如象得鈎， 離欲而三昧。
世間若出世， 一切諸定中，
佛定淨無垢， 貪愛皆除遣，
遍處無色定， 無想等禪中。
見日月蓮花， 水火虛空相，
若離是分別， 其心不動搖，
即於三昧中， 見無量諸佛，
一時共舒手， 以水灌其頂。
如是入佛地， 一切皆明覺，
具足眾色身， 隨宜而普現，
力通諸自在， 三昧陀羅尼，
如是等功德， 莫不皆成就。
分析於諸色， 乃至觀微塵，
自性無所有， 譬如彪兔角，
無分無分者， 蘊有蘊亦然，
同於幻所作， 一切皆如是。
此中無業果， 亦無作業人，
無能作世間， 設有非能作。
能作待於作， 何名能作人？
此言成過失， 說者非清淨。
若謂云何有， 水輪與地輪，
及眾生世間， 次第而安布，
諸趣各差別， 彼此互往來？
誰復作諸根， 隨情取於境？
此等皆分別， 展轉而變異，
同於乳酪酥， 如是生住滅。
若業若非業， 於斯生妄計，
定者常觀此， 如夢與乾城。
眾生無始來， 戲論所熏習，
生起於分別， 種種眾過咎。
諸根猶如幻， 境界同於夢，
能作作及業， 定者不分別。
智慧微劣者， 妄生諸惡見，
計有於能作， 作一切世間。
或謂摩尼珠， 金銀等眾礦，
鳥獸色差別， 刺端纖以利，
此等誰所為？ 當知無作者。
世間非勝性， 微塵等緣作，
亦非無有因， 自然而得有。
惑心妄計者， 不知其體性，
為業為非業， 如是而分別。
如毒入於乳， 隨變與相應，
諸法亦復然， 分別常俱起。
法性非是生， 亦非是滅壞，
惑者不能了， 種種異分別。
定者應觀察， 世間唯積聚，
若業若非業， 於此勿思惟。
諸趣互來往， 譬如於日月，
在空無所依， 隨風而運轉。
業性甚微隱， 密嚴者能見，
修行觀行人， 不為其所縛。
譬如火燒木， 須臾作灰燼，
智火焚業薪， 當知亦如是。
又如燈破闇， 一念盡無餘，
諸業之闇冥， 多劫所熏聚，
牟尼智燈照， 剎那悉除滅。」
All things, both within and without, Are seen only as one's own mind. The minds of sentient beings have two aspects: That which grasps and that which is grasped.
The essence of mind has two gates, Through which mind perceives all things. Ordinary beings, deluded by their nature, Cannot understand themselves.
All the realms they perceive Are creations of their own making. Forms like vases appear before them, Yet upon seeking, they find no substance.
The wisdom of sages is weak and subtle, Unable to clearly comprehend. They abandon the true principle And walk the path of discrimination.
This mind has a dual nature, Like a mirror containing many reflections, Or like water reflecting the moon, Or like those with cataracts seeing floating hairs.
Floating hairs, jeweled necklaces— These have no real existence; They only appear as such Due to the diseased, clouded eye.
Vases, robes—all are one's own consciousness. So too are sentient beings. Those who cling to false views Do not know they constantly grasp.
Sentient beings and vases, All kinds of forms and appearances, Though different inside and out, All arise from the mind.
This wondrous Samadhi of the Secret Treasury Is not possessed by others. Those who can practice it Will be born in lands of abundant blessings.
They may be born in the realm of desire's mastery, Or in the heavens of the form realm, Even up to the palace of No-Thought, Or the summit of Akaniṣṭha.
In the realms of Nothingness, Consciousness, or Neither-Perception-nor-Non-Perception, They gradually eliminate desire. Yet abiding there is not the ultimate end; They will then come to be born in the Secret Treasury, Surrounded by Buddha's children, Playing freely at will.
You should cultivate this Samadhi. Why cling to family and kin? Attachment to relatives binds you— It is the cause of the cycle of birth and death.
The mutual attraction of men and women, The union of essence and blood— Like worms born in foul mud, So is birth here.
After nine or ten months, The sense faculties gradually form. When the time comes to leave the mother's womb, It is like a worm wriggling forth.
From there they grow up, Until their mind knows and perceives. I observe all sentient beings— Birth after birth is like this.
Countless parents, Wives and children also— All the worlds, There is nowhere it does not pervade.
Like a barren woman Who dreams she suddenly has a child, Holds it facing her with joy, Then soon sees it die. Overcome with unbearable sorrow, She suddenly awakens from sleep, And sees no child at all, Neither its birth nor its end.
Or dreaming of mountains, rivers, Fields, villages, cities, and towns, Full of crowds of people All engaged in their tasks, Seeing each other Just as in the world, And upon awakening, Finding it all non-existent.
Or a person full of desire Dreaming of beholding a woman's beauty, With exquisite features and form, Adorned with rare and precious things, Experiencing great joy in the dream, But upon waking, sees nothing. All worldly affairs, You should know, are like this.
Royal rank and armies, Parents and relatives— They only deceive ordinary beings; Their nature is not real.
Why do you not diligently practice This Samadhi? Countless Śrāvakas, Pratyekabuddhas, and Bodhisattvas Dwell in remote places, In perpetually quiet mountains and forests, Or reside by the Ocean of Milk, At Malaya Mountain, Sumeru, or Pāṇḍura, Maheśvara, or Indra's realm, Kailāsa, Vṛṣabha, Even the Snow Mountains, Or under the Kalpa-tree, The Pāriyātra, The Kuśa tree, Or on the half-pillar of a Sala tree, Tasting the fruit of the Jambu, Or partaking of the food of immortality, Possessing all supernatural powers, And constantly practicing this contemplation.
In past and future ages, They always sit upon lotus flowers, With legs crossed, body unmoving, In right Samadhi, constantly observing.
Their faculties well-restrained, Not scattered among objects, Like an elephant controlled by a hook, They attain Samadhi free from desire.
Among all Samadhis, Worldly or beyond, The Buddha's Samadhi is pure, without defilement, All greed and attachment expelled. In the universal pervasion, the formless Samadhis, The No-Thought Samadhi, and others, They see the sun, moon, lotus flowers, Water, fire, and the appearance of space. If they depart from such discrimination, Their mind becomes immovable, And within that Samadhi, They see countless Buddhas, All simultaneously extending their hands, Pouring water upon their heads.
Thus entering the Buddha-stage, All becomes clearly awakened. Perfectly endowed with bodies of many forms, They manifest appropriately everywhere. Powers, supernatural abilities, all masteries, Samadhis, Dhāraṇīs— Such merits and virtues, None are not fully accomplished.
Analyzing all forms, Even down to observing minute particles, Their intrinsic nature is found to be non-existent, Like the horns of a rabbit. Without parts, without a possessor of parts, The aggregates, and what possesses aggregates, are likewise, All like magical creations— Everything is like this.
Here there is no karmic result, Nor any person who creates karma. There is no maker of the world; Even if posited, it cannot make. A maker depends on the act of making— What then is called a maker? This statement involves faults; The speaker is not pure.
If one asks how it is that The water-element and earth-element, And the world of sentient beings, Are arranged in sequence, With the various realms distinct, Coming and going among each other? Who creates the sense faculties That follow emotions to grasp objects? All these are discriminations, Transforming and changing in succession, Like milk, curds, and butter— Thus arise, abide, and cease.
Whether karma or non-karma, Upon this they falsely speculate. Those in Samadhi constantly contemplate this As like a dream or a mirage.
Sentient beings, from beginningless time, Tainted by idle speculation, Give rise to discrimination And all kinds of faults and errors.
The sense faculties are like illusions; Objects are like dreams. The maker, the making, and the karma— Those in Samadhi do not discriminate.
Those with weak and inferior wisdom Falsely give rise to evil views, Positing a maker Who creates the entire world. Or they say pearls, Gold, silver, and various ores, The differing colors of birds and beasts, The sharpness of a thorn's tip— Who made all these? Know that there is no maker.
The world is not made by a supreme principle, Nor by atoms and conditions, Nor is it without cause, Spontaneously existing. Those with confused minds, falsely speculating, Do not know its true nature, And thus discriminate between What is karma and what is not.
Like poison entering milk, Changing and corresponding with it, So too are all dharmas— Discrimination always arises together.
The nature of dharmas is not born, Nor is it destroyed. The deluded cannot understand this And engage in all kinds of different discriminations.
Those in Samadhi should observe That the world is merely an accumulation. Whether karma or non-karma, Do not ponder this here.
The realms come and go among each other, Like the sun and moon in the sky, Having nothing to rely upon, Moving according to the wind.
The nature of karma is extremely subtle and hidden; Those of the Secret Treasury can see it. Practitioners who contemplate Are not bound by it.
Like fire burning wood, Reducing it to ashes in a moment, So too the fire of wisdom burns the fuel of karma— Know it is like this.
And like a lamp dispelling darkness, Eliminating it completely in an instant, So the darkness of karmas, Accumulated over many eons, Is utterly destroyed in a moment By the light of the Muni's wisdom lamp.