大乘密嚴經分別觀行品第五
Maha Karuna Sutra: Chapter 5 - Discerning Contemplation
爾時金剛藏菩薩摩訶薩復告大眾：「諸仁者！譬如有人在空閑地，以泥瓦草木葺之成宇，既而諦觀一一物中無舍可得。又如多指共合成拳，離指求拳即無所有。軍徒車乘城邑山林瓶衣等物，一切皆是和合所成，智者觀之悉如夢事。凡夫身宅亦復如是，諸界積集譬如高山，危脆不安同於朽屋，不生不滅非自非他，如乾闥婆城、如影如雲、如陽焰如繢像，雖可現覩性常清淨，遠離一切有無分別。如盲與跛相假而行無決定性，乃至分析至於微塵，但有空名都無實物。若諸定者作是思惟，即於色聲等法不生覺念。離覺念已心得休息，泰然解脫不受諸有，常樂修行甚深禪定。諸天仙等端正女人而來供養，如觀夢事不生染著。身雖在此，諸仙外道持呪之人乃至梵天不能見頂。是人不久生摩尼寶藏宮殿之中，遊戲神通具諸功德。此觀行法是大心者所行境界，仁應速發廣大之心，大心之人疾得生於光明宮殿，離諸貪欲瞋恚愚癡，乃至當詣密嚴佛土。此土廣博微妙寂靜，無諸老死衰惱之患，遠離眾相非識所行。妄計之人所不能得。諸仁者！此土清淨觀行所居，若懷希仰當勤修習，斷貪瞋癡離我我所。何以故？貪等煩惱取諸境界，若取於境即三覺生。如有女人端正可憙，有多欲者見已生著欲心迷亂，若行若坐飲食睡眠，專想思惟更無餘念。彼女容相常現於心，此心即為境界淤泥之所濁亂，是故於境不應貪著。諸仁者！譬如有人見牛鹿山羊有角之獸，即於彪兔生無角解；若使不見牛等有角，於彪兔等決定不生無角之見。世間妄見悉亦如是，妄有所得起有分別，後求其體不可得故，便言諸法決定是無。乃至未離分別之心，常生如是不平等覺。諸仁者！應以智慧審諦觀察，心之所行一切境界，皆如妄計見牛兔等。若諸佛子作如是觀，隨其意樂或生人中為轉輪王，有大威力騰空來往；或生日月星宿之宮，四天王天、三十三天、夜摩天、兜率陀天，乃至自在天主摩尼藏殿；或生色界梵身等天，修行定者十梵之處：無煩、無熱、善見、善現、阿迦尼吒、空處、識處、無所有處、非想非非想處。住於彼已漸除貪欲，從此而生清淨佛土，常遊妙定至真解脫。」
Then the great bodhisattva Vajragarbha spoke again to the assembly: "Good people, imagine someone builds a house in an open field using mud, tiles, grass, and wood. After it's built, if they carefully examine each component, they find no real 'house' within any one of them. It's like how many fingers come together to form a fist—if you take the fingers away, no fist exists. Armies, chariots, cities, mountains, forests, vases, robes—everything is made of parts brought together. A wise person sees all this as nothing more than a dream.
The same is true for the body as our dwelling place. It is a collection of elements, like a towering mountain—fragile and unstable, like a crumbling house. It neither arises nor ceases, is neither self nor other, like a celestial city in the clouds, like a shadow, a cloud, a mirage, or a painted image. Though it can be seen, its true nature is ever pure, beyond all distinctions of existence and non-existence.
It is like the blind and the lame traveling together, each dependent on the other—nothing has fixed, independent reality. If you break things down to the level of dust motes, you find only empty names, not real things. When meditators contemplate this, they stop grasping thoughts about sights, sounds, and other sense objects. Free from such grasping, the mind finds rest. At ease and liberated, they no longer cling to existence in any form. They delight in cultivating deep meditation continually.
Even if heavenly beings, immortals, or beautiful women appear to make offerings—they see them as dreams and feel no attachment. Although their bodies remain here, even the ascetics, spell-holders, or Brahma gods cannot see the crown of their heads. Before long, they are born into the palace of the jewel treasury, roaming in miraculous play, complete with all virtues.
This practice of insight is the domain of those with great resolve. You should quickly awaken a vast mind. People with great resolve soon attain birth in the palace of radiant light. Freed from desire, anger, and ignorance, they eventually reach the Buddha-land of Dense Adornment. That land is vast and subtle, serene and still, without aging, death, or decline. It is beyond appearances and not to be grasped by ordinary perception. Those lost in false imagination cannot reach it.
Good people, this pure land is the dwelling of those who practice insight. If you long for it, diligently cultivate—cut off desire, anger, and ignorance, and let go of self and what belongs to self. Why? Desire and other afflictions grasp after objects. When you grasp objects, three awarenesses arise. It is like a beautiful woman—someone filled with desire sees her, becomes obsessed, and his mind is thrown into turmoil. Walking, sitting, eating, sleeping, his thoughts are consumed by her alone. Her image constantly occupies his mind. This mind becomes muddied by the quagmire of objects. Therefore, do not cling to sense-objects.
Good people, imagine someone sees horned animals like cows, deer, and goats. When they later see a tiger or rabbit, they conclude they have no horns. If they had never seen horned animals, they would never form the concept of 'hornless' for the tiger or rabbit. Worldly false views work the same way: by mistakenly superimposing existence, we create distinctions. Later, when we find that real substance is ungraspable, we declare that all things fundamentally do not exist. As long as the mind of discrimination remains, such biased perceptions continue.
Good people, use wisdom to carefully examine all states experienced by the mind—see them all as imagined, like the case of cows and rabbits. If sons of the Buddha contemplate this, according to their aspiration, they may be reborn as a wheel-turning monarch among humans, with great power to fly through the skies. Or they may be born in the palaces of the sun, moon, and stars—among the Four Guardian Kings, the Thirty-Three Heavens, the Yama Heaven, the Tusita Heaven, and up to the palace of the Jewel Treasury of the sovereign god. Or they may be born among the Brahma beings in the form realm, in the ten Brahmic abodes, including the heavens of No Affliction, No Heat, Beautiful Sight, Good Manifestation, Akaniṣṭha, the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception. Dwelling there, they gradually eliminate desire, and from there ascend to a pure Buddha-land, always abiding in wondrous meditation until true liberation."
爾時金剛藏菩薩摩訶薩復說偈言：
At that time, the great bodhisattva Vajragarbha spoke again in verse:
「如因瓶破， 而成於瓦， 剎那各別， 恒是無常。
因種生芽， 芽生種壞。 又如陶匠， 以泥作瓶，
泥是奢摩， 瓶如其色。 若復兼用， 餘色泥作，
火燒熟已， 各雜色生。 箭竹生蔥， 角生於蒜，
不淨之處， 蠅生於蟲。 世間之中， 有果似因，
或有諸物， 不似因者， 皆因變壞， 而有果生。
微塵等因， 體不變壞， 不應妄作， 如是分別。
無能作我， 內我勝我， 亦無我意， 境界諸根。
和合為因， 而生於識。 智者方便， 善知眾境，
破煩惱等， 一切諸魔。 世有貪愛， 如淡得蜜，
貪愛若除， 眾縛悉解。 如蛇螫物， 瞋毒亦然，
生死趣中， 多所惱害。 諸仁若欲， 令彼除盡，
宜各勤心， 修於觀行。」
Just as a pot, when broken, becomes shards, Each moment distinct, all is impermanent. A seed gives rise to a sprout, the sprout destroys the seed.
Like a potter shaping clay into a vessel— The clay is the base, the pot takes its color. If he mixes clay of other colors, Fired in the kiln, a varied pattern appears.
From bamboo comes onion, from horn comes garlic, From impure places, flies give birth to maggots. In this world, some results resemble their causes, Some things do not—all because the cause changes, and the result arises.
The smallest particles, their essence never changing— Do not foolishly make such distinctions. There is no creator "self," no inner self, no supreme self, No self in the mind, the senses, or their objects. Only conditions unite as the cause From which consciousness arises.
The wise, with skillful means, truly know all realms, Destroying afflictions and every kind of demon. In this world, there is craving—like tasting honey in plain water. When craving is removed, all bonds are untied.
Like a snake's venom when it bites, The poison of anger is just the same; In the cycle of birth and death, it brings much suffering. If you wish to eliminate it completely, Diligently practice contemplation, each of you.