[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 54.5 # 宗鏡錄 54.5 宗鏡錄 54.5 - **Language:** Classical Chinese ### [54.5](https://indike.org/pramana/in.bauddha.taisho.2016.54.5) 答。由久時數習顛倒故。有此僻執。不關名義相應。由名言熏習心故。必由此法門。生分別心。起虛妄僻執。如密嚴經偈云。是時金剛藏。復告大眾言。賴耶無始來。為戲論熏習。諸業所繫縛。輪轉無有窮。亦如於大海。因風起波浪。恒生亦恒滅。不斷亦不常。由不悟自心。隨識境界現。若了於自心。如火焚薪盡。通達於無漏。則名為聖人。藏識變眾境。彌綸於世間。意執我我所。思量恒流轉。諸識類差別。各各了自境。積集業為心。遍積集名意。了別名為識。五識取現境。如瞖見毛。輪。隨見而迷惑。於似色心中。非色計於色。譬如摩尼珠。日月光所照。隨其所應現。各雨自類物。阿賴耶亦爾。如來清淨藏。和合於習氣。變現周世間。與無漏相應。雨諸功德法。譬如乳變異。成酪至酪漿。藏識亦如是。變似於眾色。如瞖見毛輪。有情亦復爾。以惡習氣瞖。住藏識眼中。於諸非色處。此所見諸色。猶如於陽焰。遠離於有無。皆賴耶所現。仁者依眼色。而生似色識。如幻住眼中。飄動猶熱焰。色皆是藏識。與色習相應。變似體非有。愚夫妄分別。諸惛醉放逸。坐臥及狂走。頓起諸事業。皆是賴耶識。猶如盛赫日。舒光照於地。蒸氣如水流。渴獸望之走。賴耶亦復爾。體性實非色。而似於色現。惡覺妄生著。如磁石吸鐵。迅速而轉移。雖無於情識。似情識而動。如是賴耶識。為生死所攝。往來於諸趣。非我而似我。如海中漂物。無思隨水流。賴耶無分別。後身而運動。譬如二象鬪。被傷者永退。賴耶亦如是。斷染無流轉。譬如淨蓮華。離泥而皎潔。人天皆受用。莫不咸珍敬。如是賴耶識。出於習氣泥。轉依得清淨。佛菩薩所重。譬如殊勝寶。野人所輕賤。若用飾冕旒。則為王頂戴。如是賴耶識。是清淨佛性。凡位恒雜染。佛果常寶持。如美玉在水。苔衣所纏覆。賴耶處生死。習氣縈不現。於此賴耶識。有二取相生。如蛇有二頭。隨樂而同往。賴耶亦如是。與諸色相具。一切諸世間。取之以為色。惡覺者迷惑。計為我我所。若有若非有。自在作世間。賴耶雖變現。體性恒甚深。於諸無智人。悉不能覺了。譬如於幻師。幻作種種獸。或行而或走。似有情非實。賴耶亦如是。幻作於世間。一切諸有情。體性無真實。凡愚不能了。妄生於取著。起微塵勝性。有無異分別。及與於梵天。丈夫等諸見。 > Answer: It is due to having habituated delusions for a long time that there is this perverse clinging; it is not related to words and referents corresponding. Because words and speech perfuse the mind, one inevitably gives rise to discriminative thought and generates false and perverse clingings through this very teaching. As the verse in the Ghanavyūhasūtra says: > ‘Then Vajragarbha > again addressed the great assembly: > “From beginningless time, the ālayavijñāna > has been perfused by conceptual proliferation, > bound by all karmas, > and transmigrates without end. > It is like the great ocean > producing waves due to the wind: > constantly arising and constantly perishing, > neither broken nor permanent. > Because of not awakening to one's own mind, > \[external realms\] appear according to the object-fields of consciousness. > If one understands one's own mind, > it is like fire consuming fuel completely; > penetrating into the undefiled (anāsrava), > one is then called a noble one. > The storehouse consciousness transforms into multiple realms, > encompassing the entire world. > The manas clings to self and mine, > and deliberating, constantly flows on. > The varieties of consciousnesses differ; > each perceives its own realm. > Accumulating karma is called citta; > universal accumulating is called manas; > discrimination is called vijñāna. > The five consciousnesses grasp present realms, > like clouded vision seeing hairs and wheels; > following what is seen, they are bewildered: > in the mind that resembles form, > they impute form where there is no form. > Just like a maṇi jewel > illuminated by the light of the sun and moon > rains down its own kinds of things > according to what should appear, > the ālayavijñāna is likewise: > the pure storehouse of the Tathāgata (tathāgatagarbha), > combined with karmic impressions (vāsanā), > transforms and appears throughout the world; > corresponding with the undefiled, > it rains down all dharmas of merit. > Just as milk transforms, > becoming curds and on to whey, > the storehouse consciousness is also like this, > transforming to resemble various forms. > Just as clouded vision sees hairs and wheels, > sentient beings are also like this: > with the cataract of bad karmic impressions > dwelling in the eye of the storehouse consciousness, > in places where there is no form, > these forms that are seen > are just like a mirage, > far removed from existence and non-existence, > and are all manifested by the ālaya. > O noble ones, dependent on the eye and forms, > consciousness resembling form arises; > like an illusion dwelling in the eye, > it flutters like a shimmering mirage. > Forms are all the storehouse consciousness > corresponding with the karmic impressions of form; > transforming to resemble \[them\], its substance does not exist; > fools falsely conceptualize \[them\]. > All states of intoxication and heedlessness, > sitting, lying down, and frantic running, > and suddenly undertaking various activities, > are all the ālayavijñāna. > Just like the blazing, radiant sun > spreading its light and illuminating the ground, > with vapors resembling flowing water, > and thirsty beasts running toward it in the distance, > the ālaya is also like this: > its essential nature is truly not form, > yet it appears as if it were form; > with bad discernment one falsely gives rise to attachment. > Like a magnet attracting iron, > swiftly moving and shifting, > though it lacks sentient consciousness, > it moves as if it were sentient consciousness. > Thus the ālayavijñāna > is subsumed by birth and death; > going and coming throughout the various destinies, > it is not a self, yet resembles a self. > Like an object drifting in the ocean, > it follows the flow of water without thought; > the ālaya is free from discrimination, > yet it initiates the subsequent body. > Just as when two elephants fight, > the injured one retreats forever, > the ālaya is also like this: > when defilement is severed, there is no more transmigration. > Just like a pure lotus flower > emerging from the mud, bright and pure, > which gods and humans all enjoy > and none fail to treasure and revere, > so too the ālayavijñāna > emerges from the mud of karmic impressions, > attains purity through the transformation of the basis (āśrayaparavṛtti), > and is treasured by the Buddhas and Bodhisattvas. > Just like a supreme jewel, > which is disdained by a rustic, > if used to adorn a crown, > it is worn on the head of a king. > So too the ālayavijñāna > is the pure Buddha-nature; > in the stage of an ordinary person it is always defiled, > while in the fruit of Buddhahood it is constantly cherished. > Just like fine jade in the water > covered and wrapped by moss, > the ālaya dwells in birth and death, > entangled by karmic impressions and not apparent. > In this ālayavijñāna, > the characteristics of the two graspings (grāhya and grāhaka) arise; > like a snake with two heads, > it proceeds together according to what it desires. > The ālaya is also like this, > endowed with all characteristics of form; > all the worlds > grasp it and consider it to be form. > Those of bad discernment are bewildered > and conceive of it as self and mine; > whether existent or non-existent, > it sovereignly creates the world. > Although the ālaya transforms and appears, > its essential nature is ever exceedingly profound; > among all those who lack wisdom, > none are able to perceive or comprehend it. > Just like an illusionist > magically creating various beasts, > some walking and some running, > which resemble sentient beings but are not real, > the ālaya is also like this, > magically creating the world; > the essential nature of all sentient beings > has no reality. > Ordinary fools cannot comprehend it > and falsely give rise to graspings and attachments, > generating \[views of\] subtle atoms and primordial nature (pradhāna), > discriminations of existence, non-existence, and difference, > as well as various views regarding Brahmā, > the Puruṣa, and so forth.’” > — English (machine translation) (machine translation) - [Previous: 54.4](https://indike.org/pramana/in.bauddha.taisho.2016.54.4) - [Next: 54.6](https://indike.org/pramana/in.bauddha.taisho.2016.54.6) - [Up: 54](https://indike.org/pramana/in.bauddha.taisho.2016.54) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.54.5) — English, machine translation ## Linked texts (1) - [大乘密嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.ghanavyuhasutra*zh-amoghavajra.3.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.54.5](https://indike.org/pramana/in.bauddha.taisho.2016.54.5) · Pramāṇa