大乘密嚴經阿賴耶建立品第六
Chapter 6: The Alaya as Foundation
爾時金剛藏菩薩摩訶薩復告眾言：「諸仁者！我念昔曾蒙佛與力而得妙定，廓然明見十方國土修世定人及佛菩薩所住之處。於如是處中，密嚴佛土安樂第一，諸佛菩薩數如微塵處蓮花藏，我於爾時一心瞻仰。尋從定出，即自見身與諸菩薩在密嚴土。復於爾時見解脫藏住在宮中，其量大小如一指節，色相明潔如阿怛斯花，亦如空中清淨滿月。我時見已便生念言：『此為是誰？而有如是不思議事。』作是念時，即見我身在其身內，於中普見一切世間。爾時蓮花藏中無量菩薩，以佛神力亦如是見，咸生是念：『此為希有不可思議。』時天中天所為事畢還攝神力，諸菩薩等悉復如故。我時見此希有事已，知諸菩薩種種變現，是佛境界不可思議。諸仁者！如來昔為菩薩之時，從初歡喜至法雲地，得陀羅尼句義無盡，及首楞嚴等諸大三昧，意生之身八種自在，如應而現遊戲神通名稱光明。如是等一切功德悉已成就，轉復清淨逮成正覺，住密嚴土隨宜變化。佛及菩薩種種色像，自然周遍一切世間轉妙法輪，令諸眾生速滅癡闇修行善法。或有菩薩見佛身相尸利婆蹉等，具足莊嚴自然光明猶如盛火，與諸菩薩住如蓮花清淨之宮，常遊妙定以為安樂。或見大樹緊那羅王，現百千億種種變化，如月光明遍諸國土。或見無量佛子，智慧善巧眾相莊嚴，頂飾寶冠身佩瓔珞，住兜率陀等諸天之宮。或見普賢有大威力，得一切智無礙辯才，身相光明獨無倫比，所居宮殿如淨滿月。雖住密嚴正定之海，而現眾色像靡不周遍，一切賢聖所共稱譽，無量天仙乾闥婆等，國王王子并其眷屬圍繞侍衛。或復見有觀行之師，諸佛子眾所共圍繞，住禪寂靜猶如睡眠，而離惛沈懈怠等過，悉曾侍奉無量諸佛。或復有見為大導師，降神誕生、出家苦行、一心正定乃至涅槃，於虛空中行住坐臥現諸神變，令閻浮提至色究竟諸天人等莫不瞻仰。諸仁者！諸佛體性唯佛所知，佛之智慧最上無比。如釋迦牟尼人中師子之所已得，汝諸佛子咸當得之。是故仁等應生淨信，信為佛體必當解脫。斯人或作轉輪聖王及諸小王，乃至或生梵天等宮而為天主。是諸佛子轉復精進，於蓮花藏清淨佛土與諸菩薩蓮花化生，入一乘道離貪等習，乃至降伏欲界天魔。夫精進者志無怯弱，光隆佛家王諸國土。諸仁者！若欲作佛當淨佛種性，淨種性已必為如來之所授記成無上覺，利益一切諸修行者。譬如大地與諸眾生而作所依，又如良醫善調眾藥，周行城邑普心救療。佛亦如是，平等教化心無分別，設有眾生割截肌膚心亦不動。諸仁者！內外境界心之所行，皆唯是識惑亂而見，此中無我亦無我所。能害所害、害及害具，一切皆是意識境界，依阿賴耶如是分別。譬如有人置珠日中，或因鑽燧而生於火，此火非是珠燧所生亦非人作。心意識亦復如是，根境作意和合而生，此性非如陽焰夢幻迷惑所取，亦不同於龜鼃之毛及以兔角。如霹靂火，為從水生、為從電生、為雷生耶？無能定知此所從生。如見陶師造於瓶等，欲等心法與心共生亦復如是。諸仁者！心之體性不可思議，密嚴中人善能知見。諸仁者！一切眾生阿賴耶識，本來而有、圓滿清淨出過於世、同於涅槃。譬如明月現眾國土，世間之人見有虧盈，而月體性未嘗增減。藏識亦爾，普現一切眾生界中，性常圓潔不增不減，無智之人妄生計著。若有於此能正了知，即得無漏轉依差別，此差別法得者甚難。如月在雲中性恒明潔。藏識亦爾，於轉識境界習氣之中而常清淨。如河中有木隨流漂轉，而木與流體相各別。藏識亦爾，諸識習氣雖常與俱，不為所雜。諸仁者！阿賴耶識恒與一切染淨之法而作所依，是諸聖人現法樂住三昧之境，人天等趣、諸佛國土悉以為因，常與諸乘而作種性，若能了悟即成佛道。諸仁者！一切眾生有具功德威力自在，乃至有生險難之處，阿賴耶識恒住其中作所依止。此是眾生無始時界，諸業習氣能自增長，亦能增長餘之七識，由是凡夫執為所作能作內我。諸仁者！意在身中如風速轉，業風吹動遍在諸根，七識同時如浪而起。外道所計勝性、微塵、自在、時等，悉是清淨阿賴耶識。諸仁者！阿賴耶識由先業力及愛為因，成就世間若干品類，妄計之人執為作者。此識體相微細難知，未見真實心迷不了，於根境意而生愛著。」
At that time, the great Bodhisattva Vajragarbha addressed the assembly: "Good people, I recall that once, empowered by the Buddha, I entered a profound samadhi. In that state, I saw clearly all the lands of the ten directions, including the places where worldly beings cultivated tranquility and where Buddhas and Bodhisattvas resided. Among these, the Land of Dense Purity (Mi-yan Buddha-land) was the most peaceful and blissful. Within its Lotus Treasury, countless Buddhas and Bodhisattvas resided, like atoms of dust. At that moment, I gazed with single-minded reverence. Shortly after leaving the samadhi, I found myself in the Land of Dense Purity alongside many Bodhisattvas.
Then I saw the 'Liberation Treasury' residing in a palace, its size no larger than a finger joint, pure and radiant like an Atamsa flower or a clear full moon in the sky. Seeing this, I wondered, 'Who is this, possessing such inconceivable wonders?' Immediately, I saw my own body within that being, and within that vision, I saw all worlds simultaneously. Countless Bodhisattvas in the Lotus Treasury, through the Buddha's power, saw the same and exclaimed, 'This is rare and inconceivable!' After the World-Honored One had completed this display, he withdrew his miraculous power, and all the Bodhisattvas returned to their ordinary state. Witnessing this marvel, I understood that the various transformations of Bodhisattvas are indeed the inconceivable realm of the Buddhas.
Good people! When the Tathagata was still a Bodhisattva, from the stage of Joy to the stage of Dharma Cloud, he attained countless dharanis, the Great Samadhi of Heroic Progress, and other profound states. He possessed the 'mind-born body' with eight kinds of mastery, appearing freely with divine powers and radiant reputation. Having perfected all such virtues, he further purified them, attained perfect enlightenment, and resides in the Land of Dense Purity, transforming according to beings' needs. The various forms of Buddhas and Bodhisattvas naturally pervade all worlds, turning the sublime Dharma wheel, enabling sentient beings to swiftly dispel ignorance and cultivate virtue.
Some Bodhisattvas see the Buddha adorned with the mark of the 'Srivatsa' on his chest, radiating natural brilliance like a blazing fire, dwelling with Bodhisattvas in a lotus-like palace of purity, always abiding in blissful samadhi. Some see the Great Kinnara King manifesting billions of transformations, shining like moonlight across all lands. Some see countless sons of the Buddha, adorned with wisdom and virtue, crowned with jeweled headdresses and bedecked with necklaces, residing in heavenly palaces like Tusita. Some see Samantabhadra, endowed with great power, unimpeded eloquence, and incomparable brilliance, dwelling in a palace like a full moon. Though abiding in the ocean of samadhi in the Land of Dense Purity, he manifests countless forms everywhere, praised by all sages, surrounded by countless heavenly beings, gandharvas, kings, princes, and their retinues.
Some see meditation masters surrounded by sons of the Buddha, dwelling in stillness like deep sleep yet free from dullness or laziness, having served countless Buddhas. Others see the great spiritual teacher descending into a womb, being born, renouncing the world, practicing austerities, single-mindedly entering samadhi, and ultimately realizing nirvana, displaying miraculous powers of walking, standing, sitting, and lying in the sky, inspiring beings from Jambudvipa to the highest heavens to gaze in reverence.
Good people! The true nature of the Buddhas is known only to the Buddhas. Their wisdom is supreme and incomparable. As the Lion among humans, Shakyamuni, has attained, all you sons of the Buddha will likewise attain it. Therefore, you should generate pure faith. Faith constitutes the very essence of Buddhahood and will surely lead to liberation. Those who possess this faith may be born as wheel-turning kings, lesser kings, or even as lords of Brahma's heavens. As these sons of the Buddha progress, they will be born by lotus transformation in the pure Lotus Treasury Land, enter the one vehicle path, abandon greed and habitual tendencies, and eventually subdue the demons of the desire realm. Those who are diligent have no fear. They glorify the Buddha family and rule over many lands.
Good people! If you wish to become a Buddha, purify the Buddha seed. Once purified, you will certainly receive the Tathagata's prediction of supreme enlightenment, benefiting all practitioners. Just as the earth serves as the support for all beings, and just as a good physician skillfully mixes medicine and travels to cities with compassion to heal all, so too does the Buddha teach equally without discrimination, remaining unmoved even if beings cut his flesh.
Good people! The inner and outer realms perceived by the mind are merely consciousness manifesting through delusion. In this, there is no self nor anything belonging to self. The concepts of 'harmer,' 'harmed,' 'harming,' and 'instruments of harm' are all creations of the aware mind, distinguished in dependence on Alaya consciousness (the underlying store consciousness). For instance, when someone places a jewel in sunlight or uses a fire-drill to kindle a flame, the fire does not arise solely from the jewel, the drill, nor from the person. Similarly, the mind, its objects, and the sense bases combine to produce consciousness. Yet this nature is unlike a mirage, a dream, or a magician's illusion, nor like a turtle's fur or a rabbit's horns. Where does a lightning flame come from? Does it arise from water, from lightning, or from thunder? None can say for certain. It is like seeing a potter create a pot – so too do desires and mental factors arise simultaneously with the mind.
Good people! The essential nature of mind is inconceivable. Those dwelling in the Land of Dense Purity know and see it clearly. Good people! The Alaya consciousness of all sentient beings exists primordially, perfect, pure, beyond the world, and equal to nirvana. It is like the bright moon appearing over many lands: worldly people see it wax and wane, but the moon's nature never increases or decreases. So too does the store consciousness pervade the realms of sentient beings, eternally pure and undiminished. Unwise beings cling to it with false concepts. Those who understand it correctly attain the distinctions of the transcendental transformation, a realization very difficult to achieve. It is like the moon clearly shining amidst clouds; so too does the store consciousness remain pure amidst the turbulence of the moving consciousness and habitual energies. It is like a log drifting in a river: though the log and the water move together, their natures remain distinct. So too does the store consciousness, though constantly coexisting with habitual energies of the other consciousnesses, remain undefiled by them.
Good people! The Alaya consciousness serves as the perpetual basis for all pure and impure dharmas. It is the ground where sages abide in bliss, the cause of human and heavenly realms and all Buddha lands, and provides the seeds for all spiritual vehicles. Understanding it is the very path to Buddhahood.
Good people! Whether beings possess great merit, power, or freedom, or are born in perilous places, the Alaya consciousness dwells steadfastly within them as their foundation. It is the beginningless realm of sentient beings, from which all karmic habits grow and which also nourishes the other seven consciousnesses. Ordinary people, mistaking it, grasp at it as a doer and inner self. Good people! The aware mind within the body moves swiftly like the wind. Driven by the wind of karma, it permeates all sense faculties, and the seven consciousnesses arise like waves. What non-Buddhist schools call 'primordial matter,' 'atoms,' 'Ishvara,' or 'time' are all just manifestations of the pure Alaya consciousness.
Good people! This Alaya consciousness, with past karma and craving as its cause, brings forth the various categories of the world. Those who mistakenly grasp it see it as a creator. Yet its nature and forms are subtle and difficult to know. Those who have not seen reality remain confused, becoming attached to sense faculties, objects, and thoughts."
爾時金剛藏菩薩摩訶薩復說偈言：
At that time, the great Bodhisattva Vajragarbha spoke these verses:
「汝等諸佛子， 云何不見聞，
藏識體清淨， 眾身所依止，
或具三十二， 佛相及輪王，
或為種種形， 世間皆悉見。
譬如淨空月， 眾星所環繞，
諸識阿賴耶， 如是身中住。
譬如欲天主， 侍衛遊寶宮，
江海等諸神， 水中而自在；
藏識處於世， 當知亦復然，
如地生眾物， 是心多所現。
譬如日天子， 赫奕乘寶宮，
旋繞須彌山， 周流照天下，
諸天世人等， 見之而禮敬。
藏識佛地中， 其相亦如是，
十地行眾行， 顯發大乘法，
普與眾生樂， 常讚於如來，
在於菩薩身， 是即名菩薩，
佛與諸菩薩， 皆是賴耶名。
佛及諸佛子， 已受當受記，
廣大阿賴耶， 而成於正覺。
密嚴諸定者， 與妙定相應，
能於阿賴耶， 明了而觀見。
佛及辟支佛， 聲聞諸異道，
見理無怯人， 所觀皆此識。
種種諸識境， 皆從心所變，
瓶衣等眾物， 如是性皆無，
悉依阿賴耶， 眾生迷惑見，
以諸習氣故， 所取能取轉。
此性非如幻、 陽焰及毛輪，
非生非不生， 非空亦非有，
譬如長短等， 離一即皆無。
智者觀幻事， 此皆唯幻術，
未曾有一物， 與幻而同起。
幻焰及毛輪， 和合而可見，
離一無和合， 過未亦非有。
幻事毛輪等， 在在諸物相，
此皆心變異， 無體亦無名。
世中迷惑人， 其心不自在，
妄說有能幻， 幻成種種物。
幻師甎瓦等， 所作眾物類，
動轉若去來， 此見皆非實，
如鐵因磁石， 所向而轉移。
藏識亦如是， 隨於分別轉，
一切諸世間， 無處不周遍。
如日摩尼寶， 無思及分別，
此識遍諸處， 見之謂流轉，
不死亦不生， 本非流轉法。
定者勤觀察， 生死猶如夢，
是時即轉依， 說名為解脫。
此即是諸佛， 最上之教理，
審量一切法， 如稱如明鏡，
又如大明燈， 亦如試金石，
遠離於斷滅， 正道之標相。
修行妙定者， 至解脫之因，
永離諸雜染， 轉依而顯現。」
"You children of the Buddha— How can you fail to see?
The Alaya-consciousness, pure in nature, Is the foundation that all beings rely upon. Sometimes it displays the thirty-two marks Of a Buddha or a universal king; Other times it takes various forms, Appearing across the world for all to see.
Like a clear moon in the empty sky, Surrounded by a host of stars, The Alaya-consciousness dwells within the body. Like the lord of heaven, Surrounded by attendants as he travels through his jewel palace, Or like river and sea gods moving freely through water— Know that the Alaya-consciousness in the world is just the same.
Just as the earth gives rise to all things, This mind manifests many appearances. Like the sun, radiant and brilliant, Riding through its jewel palace, Circling Mount Sumeru, Shining its light over the whole world— All gods and humans who see it pay it reverence.
The Alaya-consciousness within the Buddha realm is just the same. On the ten stages, practitioners follow many practices, Manifesting and spreading the Great Vehicle Dharma, Bringing joy to all beings, Always praising the Tathāgata.
When within a bodhisattva's body, it is called a bodhisattva. Both Buddhas and bodhisattvas are named after Ālaya. Buddhas and their children have already received or will receive prophecies— Grounding themselves in this vast Ālaya, they attain perfect enlightenment.
Those absorbed in profound Samādhi within the Secret Adornment realm, United with wonderful concentration, Can see the Ālaya-consciousness clearly.
Buddhas, pratyekabuddhas, śrāvakas, and those of other paths— All who see the truth without fear observe this consciousness alone.
All various objects of consciousness Arise from the mind's transformations. Things like vases and garments— Such nature is ultimately empty. They all depend on the Ālaya-consciousness; Deluded beings see them wrongly. Because of habitual tendencies, Subject and object revolve continuously.
This nature is unlike illusions, mirages, or patterns seen with closed eyes. It is neither born nor unborn, Neither empty nor existent. Like the concept of length and shortness— Apart from one, the other ceases.
The wise see illusions as mere magic; No real object ever arises along with the illusion. Illusions, mirages, and eye-patterns Are visible only through combination. Apart from unity, there is no combination; Neither past nor future truly exist.
Illusions, mirages, patterns— Every phenomenon, everywhere, Is but the mind in transformation— Without essence, without name.
Confused people in this world, Their minds not yet free, Falsely speak of a "magician" Who creates various things. The magician's bricks and tiles Produce countless objects that seem to move, to come and go— But these appearances are not real.
Like iron drawn by a magnet, Turning toward it and following its pull— The Ālaya-consciousness is the same, Revolving according to mental discrimination. It pervades every world without exception.
Like the sun or a wish-fulfilling gem— Without thought or discrimination— This consciousness pervades everywhere. Those who see it call it "samsara," Yet it neither dies nor is born; It was never something that revolves.
Those in concentration carefully observe: Life and death are like a dream. At that moment, the foundation transforms— This is called liberation.
This is the supreme teaching of all Buddhas: A standard weighing all things, Like a scale, like a bright mirror, Like a great lamp, like a touchstone— Far from nihilism, It is the signpost of the correct path.
For practitioners of wondrous meditation, This is the cause leading to liberation. Forever free from all defilements, They reveal the transformed foundation."
大乘密嚴經卷中
Mahayana Secret Adornment Sutra, Volume 2