The Lankavatara Sutra
毛孔眉毛幾？護財自在王，
how many in a pore or an eyebrow? The wealth-protecting sovereign king,
轉輪聖帝王，云何王守護？
the wheel-turning sage king, how is a king to guard?
云何為解脫？廣說及句說，
What is liberation? Broad explanation and explanation by phrases,
如汝之所問。眾生種種欲，
according to what you have asked. Beings' various desires,
種種諸飲食，云何男女林，
various foods and drinks, what is a forest of men and women,
金剛堅固山？云何如幻夢，
the firm Vajra Mountains? How is it like illusions and dreams,
野鹿渴愛譬？云何山天仙，
the simile of the wild deer's thirst-love? What are the mountain gods and sages,
揵闥婆莊嚴，解脫至何所，
the adornment of gandharvas, and where does liberation arrive,
誰縛誰解脫？云何禪境界，
who is bound, who is liberated? What is the realm of meditation,
變化及外道？云何無因作？
transformation and the outsiders? How is there action without cause?
云何有因作？有因無因作，
How is there action with cause? Action with and without cause,
及非有無因？云何現已滅？
and neither with nor without cause? How does what appears then cease?
云何淨諸覺？云何諸覺轉，
How are the awakenings purified? How do the awakenings turn,
及轉諸所作？云何斷諸想？
and turn the things done? How are the thoughts cut off?
云何三昧起？破三有者誰？
How does one rise from samadhi? Who breaks the three existences?
何處為何身？云何無眾生，
In what place, and what body? How are there no beings,
而說有吾我？云何世俗說，
yet it is said there is an I? What is conventional speech,
唯願廣分別。所問相云何，
I wish you would explain it broadly. What are the marks asked about,
及所問非我？云何為胎藏，
and the non-self asked about? What is the womb-storehouse,
及種種異身？云何斷常見？
and the many different bodies? What are the views of annihilation and permanence?
云何心得定？言說及諸智，
How does the mind attain concentration? Speech and the various kinds of wisdom,
戒種性佛子，云何成及論？
the precepts, lineages, sons of the Buddha, what are composition and treatise?
云何師弟子，種種諸眾生，
What are teacher and disciple, the various beings,
斯等復云何？云何為飲食，
and what are these in turn? What are food and drink,
聰明廣施設？云何樹葛縢？
keen intelligence, broad establishment? What are trees and vines?
最勝子所問。云何種種剎，
As asked by the most excellent sons. What are the various lands,
仙人長苦行？云何為族姓，
the sages of long austerity? What is clan and lineage,
從何師受學？云何為醜陋？
from which teacher does one receive learning? What is ugliness?
云何人修行？欲界何不覺、
How do people practice? Why is there no awakening in the desire realm,
阿迦膩吒成？云何俗神通？
yet it is accomplished in Akanistha (the highest form realm)? What is worldly spiritual power?
云何為比丘？云何為化佛？
What is a bhikshu? What is a transformation Buddha?
云何為報佛？云何為如如，
What is a reward-body Buddha? What is suchness,
平等智慧佛？云何為眾僧？
the Buddha of equal wisdom? What is the great sangha?
佛子如是問，箜篌腰鼓花，
The sons of the Buddha ask thus: the konghou harp, the waist drum, flowers,
剎土離光明，心地者有七。
lands apart from light, the seven mind-grounds.
所問皆如實，此及餘眾多，
What is asked is all true, these and many others,
佛子所應問，一一相相應。
what the sons of the Buddha should ask, each accords with each in mark.
遠離諸見過，悉檀離言說，
Far from the faults of views, siddhanta apart from words,
我今當顯示，次第建立句。
I shall now reveal, setting up the phrases in order.
佛子善諦聽，此上百八句，
Sons of the Buddha, listen carefully: the above one hundred and eight phrases
如諸佛所說。
are as the Buddhas have said.
「不生句，生句。常句，無常句。相句，無相句。住異句，非住異句。剎那句，非剎那句。自性句，離自性句。空句，不空句。斷句，不斷句。邊句，非邊句。中句，非中句。常句，非常句(凡有三常，此常梵音與上常音異也)。緣句，非緣句。因句，非因句。煩惱句，非煩惱句。愛句，非愛句。方便句，非方便句。巧句，非巧句。淨句，非淨句。成句，非成句。譬句，非譬句。弟子句，非弟子句。師句，非師句。種性句，非種性句。三乘句，非三乘句。所有句，無所有句。願句，非願句。三輪句，非三輪句。相句，非相句。有品句，非有品句。俱句，非俱句。緣自聖智現法樂句，非現法樂句。剎土句，非剎土句。阿㝹句，非阿㝹句。水句，非水句。弓句，非弓句。實句，非實句。數句，非數句(此物之數也)。數句，非數句(此數，霜縷反)。明句，非明句。虛空句，非虛空句。雲句，非雲句。工巧伎術明處句，非明處句。風句，非風句。地句，非地句。心句，非心句。施設句，非施設句。自性句，非自性句。陰句，非陰句。眾生句，非眾生句。慧句，非慧句。涅槃句，非涅槃句。爾焰句，非爾焰句。外道句，非外道句。荒亂句，非荒亂句。幻句，非幻句。夢句，非夢句。焰句，非焰句。像句，非像句。輪句，非輪句。揵闥婆句，非揵闥婆句。天句，非天句。飲食句，非飲食句。婬欲句，非婬欲句。見句，非見句。波羅蜜句，非波羅蜜句。戒句，非戒句。日月星宿句，非日月星宿句。諦句，非諦句。果句，非果句。滅起句，非滅起句。治句，非治句。相句，非相句。支句，非支句。巧明處句，非巧明處句。禪句，非禪句。迷句，非迷句。現句，非現句。護句，非護句。族句，非族句。仙句，非仙句。王句，非王句。攝受句，非攝受句。實句，非實句。記句，非記句。一闡提句，非一闡提句。
"The phrase of non-birth, the phrase of birth. The phrase of permanence, the phrase of impermanence. The phrase of mark, the phrase of no mark. The phrase of abiding and changing, the phrase of not abiding and changing. The phrase of the instant, the phrase of not the instant. The phrase of self-nature, the phrase of freedom from self-nature. The phrase of emptiness, the phrase of non-emptiness. The phrase of annihilation, the phrase of non-annihilation. The phrase of extreme, the phrase of non-extreme. The phrase of middle, the phrase of non-middle. The phrase of permanence, the phrase of non-permanence (there are three kinds of permanence in all, and the Sanskrit sound of this permanence differs from that of the one above). The phrase of condition, the phrase of non-condition. The phrase of cause, the phrase of non-cause. The phrase of affliction, the phrase of non-affliction. The phrase of love, the phrase of non-love. The phrase of skillful means, the phrase of non-skillful means. The phrase of skill, the phrase of non-skill. The phrase of purity, the phrase of non-purity. The phrase of accomplishment, the phrase of non-accomplishment. The phrase of simile, the phrase of non-simile. The phrase of disciple, the phrase of non-disciple. The phrase of teacher, the phrase of non-teacher. The phrase of lineage, the phrase of non-lineage. The phrase of three vehicles, the phrase of non-three vehicles. The phrase of what exists, the phrase of nothing exists. The phrase of vow, the phrase of non-vow. The phrase of three wheels, the phrase of non-three wheels. The phrase of sign, the phrase of non-sign. The phrase of category of being, the phrase of non-category of being. The phrase of together, the phrase of non-together. The phrase of the joy of present Dharma through the self-realized holy wisdom, the phrase of non-joy of present Dharma. The phrase of land, the phrase of non-land. The phrase of anu, the phrase of non-anu. The phrase of water, the phrase of non-water. The phrase of bow, the phrase of non-bow. The phrase of real, the phrase of non-real. The phrase of number, the phrase of non-number (this is the number of things). The phrase of number, the phrase of non-number (this number is pronounced with the fanqie 'shuang-lü'). The phrase of knowledge, the phrase of non-knowledge. The phrase of space, the phrase of non-space. The phrase of cloud, the phrase of non-cloud. The phrase of crafts, arts and fields of learning, the phrase of non-fields of learning. The phrase of wind, the phrase of non-wind. The phrase of earth, the phrase of non-earth. The phrase of mind, the phrase of non-mind. The phrase of establishment, the phrase of non-establishment. The phrase of self-nature, the phrase of non-self-nature. The phrase of aggregate, the phrase of non-aggregate. The phrase of being, the phrase of non-being. The phrase of wisdom, the phrase of non-wisdom. The phrase of nirvana, the phrase of non-nirvana. The phrase of the knowable, the phrase of non-knowable. The phrase of outsider, the phrase of non-outsider. The phrase of disorder, the phrase of non-disorder. The phrase of illusion, the phrase of non-illusion. The phrase of dream, the phrase of non-dream. The phrase of shimmer, the phrase of non-shimmer. The phrase of image, the phrase of non-image. The phrase of wheel, the phrase of non-wheel. The phrase of gandharva, the phrase of non-gandharva. The phrase of god, the phrase of non-god. The phrase of food and drink, the phrase of non-food and drink. The phrase of sexual desire, the phrase of non-sexual desire. The phrase of view, the phrase of non-view. The phrase of paramita, the phrase of non-paramita. The phrase of precept, the phrase of non-precept. The phrase of sun, moon and constellations, the phrase of non-sun, moon and constellations. The phrase of truth, the phrase of non-truth. The phrase of fruit, the phrase of non-fruit. The phrase of ceasing and arising, the phrase of non-ceasing and arising. The phrase of remedy, the phrase of non-remedy. The phrase of mark, the phrase of non-mark. The phrase of limb, the phrase of non-limb. The phrase of skillful learning, the phrase of non-skillful learning. The phrase of meditation, the phrase of non-meditation. The phrase of delusion, the phrase of non-delusion. The phrase of appearance, the phrase of non-appearance. The phrase of protection, the phrase of non-protection. The phrase of clan, the phrase of non-clan. The phrase of sage, the phrase of non-sage. The phrase of king, the phrase of non-king. The phrase of gathering in, the phrase of non-gathering in. The phrase of real, the phrase of non-real. The phrase of prediction, the phrase of non-prediction. The phrase of icchantika, the phrase of non-icchantika.
女男不男句，非女男不男句。味句，非味句。事句，非事句。身句，非身句。覺句，非覺句。動句，非動句。根句，非根句。有為句，非有為句。無為句，非無為句。因果句，非因果句。色究竟句，非色究竟句。節句，非節句。欝樹藤句，非欝樹藤句。雜句，非雜句。說句，非說句。毘尼句，非毘尼句。比丘句，非比丘句。處句，非處句。字句，非字句。大慧！是百八句先佛所說，汝及諸菩薩摩訶薩，應當修學。」
The phrase of woman, man and neither, the phrase of non-woman, man and neither. The phrase of taste, the phrase of non-taste. The phrase of matter, the phrase of non-matter. The phrase of body, the phrase of non-body. The phrase of awareness, the phrase of non-awareness. The phrase of movement, the phrase of non-movement. The phrase of sense root, the phrase of non-sense root. The phrase of conditioned, the phrase of non-conditioned. The phrase of unconditioned, the phrase of non-unconditioned. The phrase of cause and effect, the phrase of non-cause and effect. The phrase of Akanistha, the phrase of non-Akanistha. The phrase of season, the phrase of non-season. The phrase of dense forest and vines, the phrase of non-dense forest and vines. The phrase of mixed, the phrase of non-mixed. The phrase of speech, the phrase of non-speech. The phrase of vinaya, the phrase of non-vinaya. The phrase of bhikshu, the phrase of non-bhikshu. The phrase of place, the phrase of non-place. The phrase of letter, the phrase of non-letter. Mahamati! These one hundred and eight phrases were spoken by the former Buddhas, and you and all the Bodhisattva-Mahasattvas should practice and study them."
爾時大慧菩薩摩訶薩復白佛言：「世尊！諸識有幾種生住滅？」
Then Mahamati Bodhisattva-Mahasattva said again to the Buddha: "World-Honored One! How many kinds of arising, abiding and ceasing do the consciousnesses have?"
佛告大慧：「諸識有二種生住滅，非思量所知。諸識有二種生：謂流注生，及相生。有二種住：謂流注住，及相住。有二種滅：謂流注滅，及相滅。諸識有三種相：謂轉相、業相、真相。大慧！略說有三種識，廣說有八相。何等為三？謂真識、現識，及分別事識。大慧！譬如明鏡，持諸色像；現識處現，亦復如是。大慧！現識及分別事識，此二壞不壞，相展轉因。大慧！不思議薰及不思議變，是現識因。大慧！取種種塵，及無始妄想薰，是分別事識因。大慧！若覆彼真識種種不實諸虛妄滅，則一切根識滅。大慧！是名相滅。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。大慧！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。大慧！譬如泥團微塵，非異非不異。金莊嚴具，亦復如是。大慧！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。是故，大慧！非自真相識滅，但業相滅。若自真相滅者，藏識則滅。大慧！藏識滅者，不異外道斷見論議。大慧！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。』大慧！外道說流注生因，非眼、識、色、明集會而生，更有異因。大慧！彼因者說言：『若勝妙、若士夫、若自在、若時、若微塵。』
The Buddha said to Mahamati: "The consciousnesses have two kinds of arising, abiding and ceasing, which cannot be known by thought. The consciousnesses have two kinds of arising: called arising by flow, and arising by mark. They have two kinds of abiding: called abiding by flow, and abiding by mark. They have two kinds of ceasing: called ceasing by flow, and ceasing by mark. The consciousnesses have three marks: called the turning mark, the karma mark and the true mark. Mahamati! In brief there are three kinds of consciousness, and in detail there are eight marks. What three? They are called true consciousness, manifest consciousness, and the consciousness that discriminates things. Mahamati! It is like a bright mirror which holds all forms and images; manifest consciousness arises in its place in the same way. Mahamati! Manifest consciousness and the consciousness that discriminates things, whether these two are destroyed or not destroyed, are mutual causes for each other in turn. Mahamati! The inconceivable perfuming and the inconceivable transformation are the cause of manifest consciousness. Mahamati! Taking all kinds of dust and the perfuming of beginningless false thinking are the cause of the consciousness that discriminates things. Mahamati! If the various unreal falsities that cover that true consciousness are extinguished, all the sense-consciousnesses cease. Mahamati! This is called the ceasing of marks. Mahamati! What is called the ceasing of continuity: when the cause on which continuity relies ceases, continuity ceases; when that from which it ceases and that which it takes as object cease, continuity ceases. Mahamati! Why? Because of what it relies on. What is called reliance is the perfuming of beginningless false thinking. What is called condition is the false thinking about the realms of consciousness as seen by one's own mind. Mahamati! It is like a lump of clay and fine dust: they are neither different nor not different. Gold and its ornaments are likewise. Mahamati! If the lump of clay and the dust were different, the former would not be made from the latter; but since it is truly made from it, they are not different. If they were not different, the clay lump and the dust would have no distinction. So, Mahamati, if the true mark of the evolving consciousness and the storehouse consciousness were different, the storehouse consciousness would not be the cause; if not different, when the evolving consciousness ceased the storehouse consciousness would also cease. But its own true mark truly does not cease. So, Mahamati, it is not that the consciousness's own true mark ceases, only that the karma mark ceases. If its own true mark ceased, the storehouse consciousness would cease. Mahamati! If the storehouse consciousness ceased, it would be no different from the outsiders' doctrine of annihilation. Mahamati! Those outsiders make this argument, saying: 'When the objects taken in cease, the flow of consciousness also ceases. If the flow of consciousness ceases, the beginningless flow should be cut off.' Mahamati! The cause of the arising of the flow, as the outsiders speak of it, is not that it arises only when eye, consciousness, form and light come together; there is yet another cause. Mahamati! The causes they speak of are: 'either the excellent, or the Purusha, or the Sovereign, or Time, or the atom.'"
「復次，大慧！有七種性自性，所謂：集性自性、性自性、相性自性、大種性自性、因性自性、緣性自性、成性自性。
"Furthermore, Mahamati! There are seven kinds of nature as self-nature, namely: the self-nature of accumulation, the self-nature of nature, the self-nature of mark, the self-nature of great elements, the self-nature of cause, the self-nature of condition and the self-nature of accomplishment.
「復次，大慧！有七種第一義，所謂：心境界、慧境界、智境界、見境界、超二見境界、超子地境界、如來自到境界。大慧！此是過去未來現在，諸如來、應供、等正覺，性自性第一義心(此心梵音肝栗大，肝栗大宋言心，謂如樹木心，非念慮心；念慮心梵音雲質多也)。以性自性第一義心，成就如來世間、出世間、出世間上上法，聖慧眼入自共相建立；如所建立，不與外道論惡見共。大慧！云何外道論惡見共？所謂：自境界妄想見，不覺識自心所現，分齊不通。大慧！愚痴凡夫，性、無性、自性、第一義，作二見論。
"Furthermore, Mahamati! There are seven kinds of ultimate meaning, namely: the realm of mind, the realm of insight, the realm of wisdom, the realm of view, the realm of transcending the two views, the realm of transcending the grounds of the sons of the Buddha (surpassing the stages of the sons of the Buddha), and the realm the Tathagata has himself reached. Mahamati! This is the mind of ultimate meaning as the nature-as-self-nature of all the Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones, of past, future and present (this mind is in Sanskrit hrdaya; hrdaya in the speech of the Song lands means mind, meaning the heartwood of a tree, not the mind of deliberation; the mind of deliberation is called citta in Sanskrit). With the mind of ultimate meaning as nature-as-self-nature, one accomplishes the Tathagata's worldly, supramundane and supreme supramundane Dharmas, and the holy wisdom eye enters self-mark and common mark and establishes them; what is established thereby is not shared with the evil views of the outsiders' doctrines. Mahamati! What is called sharing the evil views of the outsiders' doctrines? It is: giving rise to false views upon one's own realm, not realizing that consciousness is what one's own mind manifests, so the distinctions do not penetrate. Mahamati! Foolish ordinary people make nature, non-nature, self-nature and ultimate meaning into arguments of the two views.
「復次，大慧！妄想三有苦滅，無知愛業緣滅，自心所現幻境隨見。今當說。大慧！若有沙門婆羅門，欲令無種有種因果現，及事時住，緣陰界入生住，或言生已滅。大慧！彼若相續、若事、若生、若有、若涅槃、若道、若業、若果、若諦，破壞斷滅論。所以者何？以此現前不可得，及見始非分故。大慧！譬如破瓶，不作瓶事；亦如焦種，不作牙事。如是，大慧！若陰界入性，已滅今滅、當滅，自心妄想見無因故，彼無次第生。大慧！若復說無種有種識，三緣合生者，龜應生毛，沙應出油。汝宗則壞，違決定義。有種無種說有如是過，所作事業，悉空無義。大慧！彼諸外道，說有三緣合生者，所作方便因果自相，過去、未來、現在，有種、無種相。從本已來成事相承，覺想地轉，自見過習氣，作如是說。如是，大慧！愚痴凡夫，惡見所害，邪曲迷醉，無智妄稱一切智說。大慧！若復諸餘沙門婆羅門，見離自性、浮雲、火輪揵闥婆城，無生、幻、焰、水月及夢，內外心現，妄想無始虛偽，不離自心。妄想因緣滅盡，離妄想說所說、觀所觀，受用建立身之藏識。於識境界，攝受及攝受者不相應。無所有境界，離生住滅，自心起隨入分別。大慧！彼菩薩不久當得生死涅槃平等，大悲巧方便，無開發方便。大慧！彼一切眾生界，皆悉如幻，不勤因緣，遠離內外境界，心外無所見。次第隨入無相處，次第隨入從地至地三昧境界，解三界如幻，分別觀察，當得如幻三昧。度自心現無所有，得住般若波羅蜜。捨離彼生所作方便金剛喻三摩提，隨入如來身。隨入如如化，神通自在，慈悲方便，具足莊嚴。等入一切佛剎，外道入處，離心意意識。是菩薩漸次轉身，得如來身。大慧！是故欲得如來隨入身者，當遠離陰界入心，因緣所作方便，生住滅妄想虛偽。
"Furthermore, Mahamati! When the suffering of the three existences produced by false thinking has ceased, and the conditions of ignorance, love and karma have ceased, the illusory realms that one's own mind manifests follow one's seeing. I shall now explain. Mahamati! If there are shramanas or Brahmins who wish to make appear the cause and effect of seedless and seeded, and matters and time that abide, who arise and abide dependent on aggregates, realms and sense-bases, or say that what arises then ceases: Mahamati! Whether continuity, matter, birth, existence, nirvana, the path, karma, fruit or truth, they all fall into arguments of destruction and annihilation. Why? Because these cannot be found as present before them, and because seeing the beginning is not within their share. Mahamati! It is like a broken pot, which cannot again do the work of a pot; and like a burnt seed, which cannot again do the work of a sprout. In the same way, Mahamati, if the nature of the aggregates, realms and sense-bases has already ceased, ceases now, and will cease in future, being only false views of one's own mind and without cause, they would have no orderly arising. Mahamati! If again one speaks of seedless and seeded consciousness, arising from the union of three conditions, then a tortoise should grow hair and sand should yield oil. Your doctrine would be broken and would go against the definitive meaning. The doctrines of seeded and seedless have such faults, and all the work done is empty and without meaning. Mahamati! Those outsiders say there is arising by the union of three conditions, the skillful means of action, the self-marks of cause and effect, past, future and present, and the marks of seeded and seedless. From the beginning, matters have been passed on, turning within the ground of awareness and thought; with the habit of views of their own faults, they speak thus. In this way, Mahamati, foolish ordinary people are harmed by evil views, warped and drunk with them, and without wisdom they falsely claim to speak with omniscience. Mahamati! If there are other shramanas or Brahmins who see things apart from self-nature, like floating clouds, fire-wheels, the gandharva city, non-arising, illusions, heat shimmer, the moon in water and dreams, all inner and outer being manifestations of mind, with false thinking being beginningless falsehood, not apart from one's own mind. When the causes and conditions of false thinking are exhausted, apart from the speaking and the spoken, the contemplating and the contemplated of false thinking, there is the storehouse consciousness that receives and establishes the body. Toward the realm of consciousness, grasping and the grasper are not in accord. In the realm where nothing exists, apart from arising, abiding and ceasing, one's own mind arises and follows into discrimination. Mahamati! That Bodhisattva will soon attain the equality of birth-and-death and nirvana, great compassion and skillful means, and skillful means without opening. Mahamati! Those realms of beings are all like illusions, one does not labor to make conditions, is far from inner and outer realms, and there is nothing seen outside the mind. In order he follows into the place without marks, in order he follows into the samadhi realms from ground to ground, understands the three realms as illusions, and by discriminating and observing will attain the illusion-like samadhi. Crossing beyond what one's own mind manifests as nothing existing, he abides in prajnaparamita. Giving up the skillful means of that born action, and the vajra-like samadhi, he follows into the Tathagata's body. Following into the transformation of suchness, with spiritual power and sovereignty, compassion and skillful means, fully adorned. He enters equally all buddha-lands and the places where outsiders enter, apart from mind, manas and mind-consciousness. This Bodhisattva gradually turns his body and attains the Tathagata's body. Mahamati! So one who wishes to attain the body that follows into the Tathagata should be far from the minds of aggregates, realms and sense-bases, the skillful means made of causes and conditions, and the false and unreal thoughts of arising, abiding and ceasing.
唯心直進，觀察無始虛偽過妄想習氣，因三有思惟無所有，佛地無生，到自覺聖趣，自心自在，到無開發行。如隨眾色摩尼，隨入眾生微細之心，而以化身隨心量度，諸地漸次相續建立。是故大慧！自悉檀善，應當修學。」
Advance only straight into the mind, observe beginningless unreal faults and the habits of false thinking, contemplate non-existence because of the three existences, the Buddha ground is non-birth, arrive at the holy path of self-awakening, with one's own mind sovereign, and arrive at practice without opening. Like a mani that follows the colors, follow into beings' subtle minds, and with transformation bodies deliver them according to the measure of their minds, and the stages are established in gradual succession. So, Mahamati, one's own siddhanta is good, and should be practiced and studied."
爾時大慧菩薩復白佛言：「世尊所說心意意識、五法、自性相，一切諸佛菩薩所行，自心見等，所緣境界不和合顯示，一切說成真實相，一切佛語心，為楞伽國摩羅耶山海中住處諸大菩薩，說如來所歎海浪藏識境界法身。」
Then Mahamati Bodhisattva said again to the Buddha: "World-Honored One has spoken of mind, manas, mind-consciousness, the five dharmas and the marks of self-nature, of what all Buddhas and Bodhisattvas practice, of what one's own mind sees, of objects that do not unite and yet are shown, of all speech that accomplishes the true mark, of the Buddha's word as mind. For the great Bodhisattvas dwelling in the sea of Mount Malaya in the land of Lanka, he has spoken of the Dharma body of the realm of the storehouse consciousness as ocean waves, which the Tathagata praises."
爾時，世尊告大慧菩薩言：「四因緣故，眼識轉。何等為四？謂：自心現攝受不覺，無始虛偽過色習氣，計著識性自性，欲見種種色相。大慧！是名四種因緣水流處，藏識轉識浪生。大慧！如眼識，一切諸根微塵毛孔俱生，隨次境界生，亦復如是。譬如明鏡，現眾色像。大慧！猶如猛風，吹大海水。外境界風，飄蕩心海，識浪不斷。因所作相異不異，合業生相，深入計著，不能了知色等自性，故五識身轉。大慧！即彼五識身，俱因差別分段相知，當知是意識因彼身轉。彼不作是念：『我展轉相因，自心現，妄想計著轉。』而彼各各壞相俱轉，分別境界，分段差別，謂彼轉。如修行者入禪三昧，微細習氣轉而不覺知，而作是念：『識滅然後入禪正受。』實不識滅而入正受，以習氣種子不滅，故不滅；以境界轉攝受不具，故滅。大慧！如是微細藏識究竟邊際，除諸如來及住地菩薩；諸聲聞、緣覺、外道修行所得三昧智慧之力，一切不能測量決了餘地相智慧、巧便分別、決斷句義。最勝無邊善根成熟，離自心現妄想虛偽，宴坐山林，下中上修，能見自心妄想流注，無量剎土諸佛灌頂，得自在力神通三昧。諸善知識佛子眷屬，彼心意意識，自心所現自性境界虛妄之想，生死有海，業愛無知，如是等因，悉以超度。是故，大慧！諸修行者，應當親近最勝知識。」
Then the World-Honored One said to Mahamati Bodhisattva: "There are four causes and conditions by which eye-consciousness arises. What four? They are: the unawareness of grasping at what one's own mind manifests, the habit of forms from beginningless unreal faults, clinging to the self-nature of consciousness, and wishing to see the marks of various forms. Mahamati! These are called the water-flowing place of the four causes and conditions, from which the waves of storehouse consciousness and evolving consciousness arise. Mahamati! Just as with eye-consciousness, all the sense roots, dust-motes and pores are born together, born following the order of the realms, and so it is. It is like a bright mirror that shows all forms and images. Mahamati! It is like a fierce wind blowing on the water of the great sea. The wind of external realms stirs the sea of mind, and the waves of consciousness do not cease. Because the marks of what is done are either different or not different, joined in karma they give rise to marks, deeply clinging to them, and one cannot understand the self-nature of form and so on, and so the five consciousness-bodies arise. Mahamati! These five consciousness-bodies are all known by the marks of distinction and division, and it should be known that mind-consciousness arises from those bodies. They do not think: 'We are mutual causes for each other, manifested by our own minds, arising from false clinging.' But each, in its aspect of decay, arises together, discriminates realms, divides and distinguishes, and is said to arise. Like a practitioner entering the samadhi of meditation, subtle habits turn without being noticed, and he thinks: 'Consciousness has ceased, and now I enter the meditative attainment.' In truth it is not that consciousness has ceased before he enters the attainment; because the seeds of habit have not ceased, it does not cease; because the realms turn and the taking in is not complete, it ceases. Mahamati! The ultimate limit of such a subtle storehouse consciousness is known to none but the Tathagatas and the Bodhisattvas who dwell on the grounds; the powers of samadhi wisdom attained through the practice of shravakas, pratyekabuddhas and outsiders cannot measure or fully determine the wisdom, skillful discrimination and decisive understanding of the meanings of phrases of the other grounds. When the most excellent boundless roots of goodness have ripened, apart from the false thoughts and unreal falsehoods manifested by their own minds, sitting in meditation in the mountain forests, practicing in lower, middle and high degree, they can see the flow of their own mind's false thinking, and the Buddhas of countless lands anoint their heads, and they gain the power of sovereignty, spiritual powers and samadhi. With good spiritual friends and the family of the sons of the Buddha, that mind, manas and mind-consciousness, the false thoughts of the self-nature realm manifested by one's own mind, the sea of existence of birth and death, karma, love and ignorance, all such causes are fully crossed over. So, Mahamati, practitioners should draw near to the most excellent spiritual friends."
爾時世尊欲重宣此義，而說偈言：
Then the World-Honored One, wishing to restate this meaning, spoke in verse:
「譬如巨海浪，斯由猛風起，
"Like the waves of the great ocean, which arise from fierce wind,
洪波鼓冥壑，無有斷絕時。
great swells stir the deep chasms, and there is no time when they cease.
藏識海常住，境界風所動，
The sea of the storehouse consciousness always abides, stirred by the wind of realms,
種種諸識浪，騰躍而轉生。
the various waves of consciousness leap and arise in turn.
青赤種種色，珂乳及石蜜，
Blue and red and various colors, conch, milk and rock sugar,
淡味眾華果，日月與光明，
bland flavors, many flowers and fruits, sun and moon and light,
非異非不異。海水起波浪，
are neither different nor not different. When the sea water raises waves,
七識亦如是，心俱和合生。
the seven consciousnesses are likewise, arising together with the mind in union.