指明真相分第一
Chapter 1: Pointing to the True Reality
爾時大慧菩薩復白佛言世尊。諸識有幾種生住滅。佛告大慧。諸識有二種生住滅。非思量所知。
At that time, the bodhisattva Mahamati again addressed the Buddha, saying: "World-Honored One, how many kinds of arising, abiding, and ceasing do the various consciousnesses have?"
The Buddha told Mahamati: "The various consciousnesses have two kinds of arising, abiding, and ceasing—these cannot be known by conceptual thinking."
(唯般若智乃能照觀)。
Only the wisdom of enlightenment can truly illuminate and perceive.
諸識有二種生。謂流注生。
Consciousness arises in two ways: through a continuous stream,
(謂心念緣生如水流注)。
The mind's thoughts arise and flow like a continuous stream of water.
及相生。
And so phenomena arise together.
(謂覩一切色相而生)。
(Arising upon seeing all forms and appearances.)
有二種住。謂流注住及相住。有二種滅。謂流注滅及相滅。大慧。諸識有三種相。謂轉相業相真相。
There are two kinds of abiding: the abiding of flowing continuity and the abiding of characteristics. There are also two kinds of cessation: the cessation of flowing continuity and the cessation of characteristics. Mahāmati, the various consciousnesses have three kinds of characteristics: the characteristic of transformation, the characteristic of activity, and the characteristic of true reality.
(真相即常住真心也下文自真相實不滅者是也業相謂真相為無明所覆業所由生故曰業相轉相謂無明覆故本來不動者今轉而受染故曰轉相)。
(True Reality is the eternal, true mind. The sentences that follow explain that True Reality does not perish. The "karmic aspect" refers to True Reality being obscured by ignorance, from which karma arises, hence the term. The "transforming aspect" means that due to this obscuration, what was originally unmoving now becomes tainted and changes, hence the name.)
大慧。略說有三種識。廣說有八相。
Great Intelligence, to speak broadly, there are three kinds of consciousness; to speak in detail, there are eight aspects.
(八相即八識也)。
何等為三。謂真識現識及分別事識。
What are the three? They are the true consciousness, the manifesting consciousness, and the discriminating consciousness of objects.
(如如實相逈離塵妄故曰真識能受所現之色故曰現識即諸經之第八識亦謂之藏識也色為所現識為能現以其如鏡現像故曰現識分別事識即諸經第六意識是也)。
譬如明鏡持諸色像。現識處現亦復如是。現識及分別事識。此二壞不壞相。展轉因。
(壞者分別識也謂分別已則壞不壞者現識也謂所現雖滅而能現者常存二者互相因故曰展轉因)。
(What is meant by "ceasing" is the discriminating consciousness. Once discrimination occurs, it ceases. What is meant by "not ceasing" is the manifesting consciousness. Although what is manifested may vanish, that which manifests it remains constant. These two are mutually dependent upon each other, which is why it is said they are the cause of each other in turn.)
不思議薰及不思議變。是現識因。取種種塵及無始妄想薰。是分別事識因。
(本來無諸識相從無始冥薰及種種變異故有現識攬取諸塵及為妄想所薰故有分別事識)。
若覆彼真識。種種不實諸虛妄滅。則一切根識滅。是名相滅。
(覆有反復之義謂回光返照還於真識則一切根塵泯為法界所有性相復何覩哉)。
大慧。相續滅者。相續所因滅則相續滅。所從滅及所緣滅則相續滅。所以者何。是其所依故。依者。謂無始妄想薰。緣者謂自心見等識境妄想。
(所從所緣所依皆虛妄相續之因惟滅其因則相續滅矣一心真相本自廓然逈脫根塵復何所依心不自心復何所緣盖為膠於薰習未免依他雖悟本心已獲明了緣立心相續妄不休唯是續病併除方即如如妙地如來續滅誠為此爾強立自心與識境同故曰等識境妄想)。
大慧。譬如泥團微塵。非異非不異。金莊嚴具亦復如是。若泥團微塵異者。非彼所成而實彼成。是故不異。若不異者。則泥團微塵應無分別。如是大慧。轉識藏識真相若異者。藏識非因。若不異者。轉識滅。藏識亦應滅。而自真相實不滅。
(因真相而有藏識因藏識而有轉識有所因則非異矣真相不滅則藏識亦不滅若夫轉識有所攝受所謂業相也此則未嘗不滅一滅一不滅則非不異矣盖不異者其體也異者其用也譬泥團金具雖不同一本於微塵與金言此以明業相轉識雖滅皆本於不滅之真相爾)。
是故大慧。非自真相識滅。但業相滅。若自真相滅者。藏識則滅。藏識滅者。不異外道斷見論議。彼諸外道作如是論。謂攝受境界滅。識流注亦滅。若識流注滅者。無始流注應斷。
(無始流注斷乃斷見也以不了唯心故)。
大慧。外道說流注生因。非眼識色明集會而生。更有異因。彼因者。說言若勝妙若士夫若自在若時若微塵。
(謂外道異因非必眼界識界色界無明界所生也又有因於勝妙等說論曰不滅真相即達磨所傳之一心也明靈虛徹亘古亘今究其本源無有間雜妄想和合乃有諸識諸識所現乃有諸相諸相不常乃有生住滅覺此則涅槃樂迷此則生死河達道之人覺彼所現幻塵不實皆由無始妄想所薰回光返照還於真識如水歸坎流浪自停如火歸空光芒頓滅便可逍遙自在心境俱忘永謝諸塵端然實相盖為薰習尚在未免攀緣終日依他不自知覺間有強生知見立自本心不知陰界藏身徒然以佛覔佛一則依他境界一則以心緣心二病未除妄相相續故如來必欲從緣俱息依因竝捐轉業兼離真相永淨是道也非從他得只是家珍目前歷歷孤明認著依前埋沒不湏取捨本自圓成但離妄緣即是實際佛語心品明此而已)。
(頌曰如何歷劫沉生死只為從前有識因當覺二生無別體要知八相亦非塵有情須信唯心起分別都緣妄想薰若覆根塵皆不實就中不滅相還真)。