A Nyolc Tudatosság Verse 玄奘 《八è˜è¦çŸ©é Œè§£ã€‹ ❀ X55n0892_001 å…«è˜è¦çŸ©é Œè§£ CBETA é›»åä½›å…¸é›†æˆ Â» åçºŒè— (X) » 第 55 冊 » No.0892 » 第 1 å·
❀ ❀ ❀ å‰äº”è˜ - Ez elsÅ‘ Öt Tudatosság (tudat) 性境ç¾é‡é€šä¸‰æ€§ã€‚ The direct, veridical perception of natural states can involve any of the Three Natures [0416c11] æ¤è¨€å‰äº”è˜ã€‚於三境ä¸ã€‚惟緣性境。三é‡ä¸æƒŸæ˜¯ç¾é‡ã€‚三性俱通。 [0416c13] 性境者。謂所緣諸色境。ä¸å¸¶å言。得境自相也。相者。é’黃赤白之謂。å者。長çŸæ–¹åœ“之稱。ç¾é‡è€…。謂å°å¢ƒè¦ªæ˜Žã€‚ä¸èµ·åˆ†åˆ¥ä¹Ÿã€‚性境屬境。ç¾é‡å±¬å¿ƒã€‚三性者。善性惡性無記性也。三性俱通。以五è˜æ€§éžæ’一故。 [0416c18] æ€§å¢ƒã€‚è‹¥èªªæ ¹å¡µèƒ½æ‰€å…«æ³•è€Œæˆã€‚是è½å°ä¹˜ã€‚如惟è˜å‰‡ç„¡æœ‰æ¤å¢ƒã€‚æ¤å¢ƒç¾å‰ã€‚如明é¡ç…§è±¡ã€‚湛然明了。ä¸èµ·åˆ†åˆ¥ã€‚如云真境也。善惡兩性在五è˜ã€‚雖無分別。而照從是起故通。 眼耳身三二地居 Three consciousnesses--eyes, ears, and body--occupy two grounds. [0416c23] 三界分為ä¹åœ°ã€‚自地ç„至å…欲天。皆欲界也。為一地。四禪色界也。有四地。四空無色界也。有四地。共為ä¹åœ°ã€‚欲界å五趣雜居地。五è˜ä¿±å…¨ã€‚åˆç¦ªå¤©å離生喜樂地。是為二地。æ¢æœ‰çœ¼è€³èº«ä¸‰è˜ã€‚無鼻舌二è˜ã€‚以無段食故。自三地以上。則五è˜ä¿±ç„¡ã€‚ 徧行別境善å一 [They interact with] the universally interctive, the particular states, the eleven wholesome; ä¸äºŒå¤§å…«è²ªå—”癡 Two intermediate grade, eight major grade, greed, anger, and foolishness. [0417a05] æ¤äºŒå¥ã€‚言五è˜å¿ƒæ‰€ã€‚徧行有五。別境有五。善心所å一。ä¸éš¨ç…©æƒ±äºŒã€‚å¤§éš¨ç…©æƒ±å…«ã€‚æ ¹æœ¬ç…©æƒ±å…。今æ¢æœ‰è²ªå—”癡三。共心所三å四。皆任é‹ç„¡åˆ†åˆ¥è€…。 五è˜åŒä¾æ·¨è‰²æ ¹ The five consciousnesses are all supported by organs of pure form. [0417a09] ç™½æ·¨è‰²æ ¹è€…ã€‚æŒ‡å‹ç¾©è€Œè¨€ã€‚惟天眼能見。盖è½å½¢è³ªè€…ã€‚æ˜¯æµ®å¡µæ ¹ã€‚è±ˆèƒ½ç…§ç‰©ã€‚ä»¥æœ‰å‹ç¾©æ ¹åœ¨æ•…能緣境。言五個è˜ã€‚åŒä¾å‹ç¾©æ ¹è€Œèµ·ä¹Ÿã€‚ ä¹ç·£ä¸ƒå…«å¥½ç›¸éš£ That with nine preconditions and those with seven and eight are close neighbors. [0417a13] ä¹ç·£è€…ã€‚ç©ºæ˜Žæ ¹å¢ƒä½œæ„分別ä¾æŸ“æ·¨ä¾æ ¹æœ¬ä¾ç¨®å也。眼è˜å…·ä¹ç·£è€Œç”Ÿã€‚耳è˜æƒŸå¾žå…«ã€‚除明緣故。鼻舌身惟七。除空明二緣故。 åˆä¸‰é›¢äºŒè§€å¡µä¸– Three perceive the world of defilement by contact and two perceive it at a distance. [0417a17] 鼻舌身三è˜ã€‚åˆä¸å–境。眼耳二è˜ã€‚離ä¸å–境。觀å³èƒ½ç·£è¦‹åˆ†ã€‚塵世å³æ‰€ç·£ç›¸åˆ†ã€‚ 愚者難分è˜èˆ‡æ ¹ The foolish have difficulty distinguishing consciousness from organ. [0417a20] æ¤è¨€å°ä¹˜æ„šæ³•è²èžã€‚ä¸çŸ¥æ ¹ä¹‹èˆ‡è˜ã€‚å„有種åç¾è¡Œã€‚ä»¥ç‚ºæ ¹è˜äº’生也。ä¸çŸ¥æ ¹ä¹‹ç¨®ç¾ã€‚但能導è˜ä¹‹ç¨®ç¾ã€‚è¬‚æ ¹ç‚ºç”Ÿè˜ä¹‹ç·£ã€‚則å¯è¬‚生è˜ã€‚則ä¸å¯ä»¥è˜ã€‚自有能生之種å故也。å°ä¹˜æœªç ´æ‰€çŸ¥éšœã€‚於法ä¸äº†ã€‚故難分耳。 變相觀空唯後得   The transformation of the perceived division in the contemplation of emptiness is merely Later Attained Wisdom. æžœä¸çŒ¶è‡ªä¸è©®çœŸ At the fruition, if there is still self, there is not total truth. [0417b02] ä½›æœ‰æ ¹æœ¬æ™ºã€‚æœ‰å¾Œå¾—æ™ºã€‚æ ¹æœ¬æ™ºä¹ƒå¯¦æ™ºã€‚èƒ½è¦ªç·£çœŸå¦‚ã€‚å¾Œå¾—æ™ºä¹ƒæ¬Šæ™ºã€‚ä½†èƒ½äº†ä¿—ã€‚ä¸èƒ½è¦ªç·£çœŸå¦‚。果é ä½›å·²ç ´è¦‹æ€æƒ‘。能å…æ ¹äº’ç”¨ã€‚è®Šèµ·ç›¸åˆ†ã€‚å¾©è§€ç›¸ç©ºã€‚ä»¥ä¸çŸ¥å‰äº”åŠä¸ƒå…«ç‰è˜ã€‚é‚自èªç‚ºå¾Œå¾—智。ä¸çŸ¥å¾Œå¾—æ™ºã€‚ä¹ƒå¾žæ ¹æœ¬æ™ºè€Œå¾—è€…ã€‚å°ä¹˜é›–有如ç†å¦‚é‡äºŒæ™ºã€‚特其å耳。豈真後得智耶。å³å¾Œå¾—智。在佛果ä¸ã€‚猶ä¸è©®çœŸã€‚æ³å› ä¸ä¹Žã€‚è©®å¥‘ä¹Ÿã€‚æ ¹æœ¬æ™ºç„¡åˆ†åˆ¥ã€‚æ‰€ä»¥è¦ªç·£çœŸå¦‚ã€‚å¾Œå¾—æ™ºå¾žè‰²æ ¹èµ·ã€‚æ˜¯æœ‰åˆ†åˆ¥çš„ã€‚æ‰€ä»¥ä¸èƒ½è¦ªç·£ç„¡åˆ†åˆ¥ç†ã€‚ [0417b11] å°ä¹˜ä»¥ç„¡æˆ‘為真如。斷了å…è˜åˆ†åˆ¥åŸ·ã€‚便能å…æ ¹äº’ç”¨ã€‚ä»¥ç‚ºèƒ½è¦ªç·£çœŸå¦‚ã€‚ [0417b13] åˆæ›°ã€‚å°å®¶æžœé 佛。ç†é‡å¾’有å。迷åä¸çŸ¥ç¾©ã€‚疑大而起è«ã€‚五è˜åŒä¸€è¦ºã€‚是以眼å¯èžè€³ã€‚ä¸èƒ½è¦‹è‰²ã€‚實éžæœ¬æ ¹å’Žã€‚咎在分別者。以故見æ€ç ´ã€‚å…æ ¹å³äº’用。彼å°ä¸çŸ¥æ¤ã€‚æœªç©¶ä¸ƒå…«äº”ã€‚ä¸‰è€…æ›‰ç„¶äº†ã€‚æ©«è¨ˆæ¸ è‡ªç ´ã€‚æ—¢ç ´æ£„èˆŠæ³•ã€‚æ‚²å“€æ¸å¤§ä¹˜ã€‚羅什首åˆå¸«ã€‚疑什亦有辨。一æœæ‚Ÿå¤§ç†ã€‚ä»å¾©å¸«ç¾…什。 圓明åˆç™¼æˆç„¡æ¼ã€€ã€€ At the initial emergence of perfect clarity, the stage of no outflows is realized. 三類分身æ¯è‹¦è¼ª Using Three Kinds of Transformation Bodies, one brings the wheel of suffering to rest. [0417b20] å‰äº”è˜ã€‚隨八è˜è½‰ã€‚ä½›ä½ä¸ç¬¬å…«è˜ã€‚轉為無æ¼ç™½æ·¨è˜ã€‚而相應心所。å³æˆå¤§åœ“é¡æ™ºã€‚æ˜çˆ¾ç¾å‰ã€‚故云åˆç™¼ã€‚則å‰äº”è˜å³æˆç„¡æ¼ã€‚ä¸‰é¡žèº«è€…ã€‚æ³•å ±åŒ–ä¸‰èº«ä¸ä¹‹åŒ–身也。åƒä¸ˆå¤§åŒ–èº«ã€‚è¢«å¤§ä¹˜å››åŠ è¡Œè©è–©ã€‚丈å…å°åŒ–身。被大乘三資糧ä½è©è–©ã€‚åŠäºŒä¹˜å‡¡å¤«ã€‚隨類化身。則三乘普被。å…趣å‡æ²¾ã€‚以æ¢æ¯çœ¾ç”Ÿè‹¦è¼ªä¹Ÿâ—‹å‰å…«å¥æ˜Žæœ‰æ¼ã€‚後四å¥æ˜Žç„¡æ¼ã€‚ 第å…è˜ - A Hatodik Tudatosság (tudat) 三性三é‡é€šä¸‰å¢ƒã€€ã€€ Having Three Natures and with Three Modes of Knowledge, it pervades the Three States. 三界輪時易å¯çŸ¥ As it turns on the wheel, it easily comes to know the Three Realms it turns within. [0417c06] 善惡無記三性。ç¾æ¯”éžä¸‰é‡ã€‚性ç¨å½±å¸¶è³ªä¸‰å¢ƒã€‚俱通也。比者比類而知。éžè€…情有ç†ç„¡ã€‚比度ä¸è‘—也。帶質境有二。以心緣心。ä¸é–“相分。從兩é 生。帶本質生起。å真帶質。以心緣色。ä¸é–“相分。惟從見分一é 生起。變帶生起。å似帶質。ç¨å½±äº¦æœ‰äºŒã€‚一有質ç¨å½±ã€‚äº”æ ¹ç¨®ç¾ã€‚皆托質起。一無質ç¨å½±ã€‚緣空è¯å…”角åŠéŽæœªç‰æ‰€è®Šç›¸åˆ†ã€‚是五塵è½è¬å½±å。æ¢ç·£éŽåŽ»äº”塵。與未來變起五塵影å。ä¸ç·£è¦‹åœ¨äº”塵也。 [0417c15] å‰ç”Ÿå…è˜ã€‚攬法塵影å。以æˆä»Šç”Ÿå½¢ç¨®ã€‚今生åˆå› 形起影。是來生å—形種å。今生若能å…è˜ä½œè§€ã€‚ç ´äº†æˆ‘åŸ·ã€‚ä¸æ”¬æ³•å¡µã€‚則ä¸å—分段身矣○å…è˜è¼ªè½‰ä¸‰ç•Œã€‚顯易å¯çŸ¥ã€‚ 相應心所五å一 It interacts with all fifty-one Dharmas Interactive with the Mind. [0417c20] æ¤å¥æ˜¯æ¨™æ•¸ã€‚性界二å¥æ˜¯ç«‹åã€‚æ¬²ä»¤çœ¾ç”Ÿå› åä»¥é—¡ç¾©ã€‚å› ç¾©ä»¥æœƒç†ã€‚會ç†ä»¥è‡´ç”¨ã€‚致用在作觀。上說致用以體é“。體é“以立德。 善惡臨時別é…之 Whenever it is wholesome or unwholesome, they make distinctions and accompany it. [0417c24] å…è˜é‡å–„境時。與善心所相應。é‡ä¸å–„無記境時。與ä¸å–„無記心所相應。故曰別é…之。æ¤ç‰¹å¹³å¹³ç·£è€³ã€‚若增上緣。則善心勇猛。惡心所俱轉。而為善矣。 性界å—三æ’轉易 Its Three Natures, the Three States it relates with, and its Three Kinds of Feeling are constantly in flux. [0418a04] å…è˜æ–¼ä¸‰æ€§ä¸‰ç•Œã€‚併憂喜苦樂æ¨äº”å—。æ’常轉變改易也。 æ ¹éš¨ä¿¡ç‰ç¸½ç›¸é€£ The basic and subsidiary afflictions together with faith and other wholesome dharmas always arise jointly with the sixth consciousness. [0418a07] æ ¹æœ¬ç…©æƒ±å…。隨煩惱二å。善å一ç‰ã€‚餘徧行五。別境五。ä¸å®šå››ã€‚共五å一。亦相連性界å—ç‰è½‰æ˜“也。 動身發語ç¨ç‚ºæœ€ In physical action and in speech it is the most important. [0418a10] 動身發語時。於八箇è˜ä¸ã€‚行相最å‹ã€‚以有情故也。 引滿能招æ¥åŠ›ç‰½ It brings to completion by its ability to summon forth the power of karma that leads [to rebirth]. [0418a12] 引引起也。滿圓滿也。言å…è˜èƒ½é€ æ¥æ‹›æžœã€‚ 發起åˆå¿ƒæ¡å–œåœ° When the state of mind that is the initial phase of the Ground of Rejoicing arises, [0418a14] æ¡å–œåœ°å› 斷分別我法故。 [0418a15] æ¤è˜æ–¼åˆåœ°åˆå¿ƒã€‚轉æˆç„¡æ¼ã€‚以斷有分別我法二執故。 俱生猶自ç¾çºçœ Innate attachments still spontaneously appear as bonds and latent tendencies. [0418a18] 無分別我法二執。與生俱生。æ¤æ™‚尚未斷。猶çºç¸›çœ ä¼ã€‚以所知障未斷故。 é 行地後純無æ¼ã€€ã€€ After the Far-reaching Ground, it is purified and without outflows. è§€å¯Ÿåœ“æ˜Žç…§å¤§åƒ When the Wisdom of Wonderful Contemplation becomes fully bright, it illuminates the universe. [0418a21] é 行乃第七地也。æ¤åœ°ä»¥å‰æ¼ç„¡æ¼ã€‚間雜而生。至æ¤åœ°å¾Œã€‚則俱生二障。永ä¸ç¾è¡Œã€‚而純無æ¼ç›¸æ‡‰å¿ƒæ‰€äº¦è½‰ç‚ºå¦™è§€å¯Ÿæ™ºã€‚而圓明照大åƒçŸ£ã€‚ ç¬¬ä¸ƒè˜ - A Hetedik Tudatosság (tudat) 帶質有覆通情本 The state of transposed substance that has the obscuring indeterminate nature is the connection between the sentience and the basis. [0418b02] 七è˜æ–¼ä¸‰å¢ƒä¸ã€‚緣帶質境。三性ä¸ã€‚惟有覆無記性。有覆者。障蔽真性。通å…è˜æƒ…。故本八è˜ä¹Ÿã€‚通情本故。曰相分兩é 生。 [0418b05] 七è˜ç·£å…«è˜è¦‹åˆ†ã€‚為內自我。七è˜æ˜¯å¿ƒã€‚本è˜äº¦æ˜¯å¿ƒã€‚所以說。以心緣心真帶質。八è˜æ˜¯å…¶æœ¬è³ªæ•…。七è˜æ—¢ä»¥å…«è˜è¦‹åˆ†ã€‚為內自我。則八è˜è¦‹åˆ†ã€‚å³ä¸ƒè˜æœ¬ä½ã€‚å…«è˜è¦‹åˆ†ç·£è‰²ã€‚å³ä¸ƒè˜ç·£è‰²ä¹Ÿã€‚色éžçœŸæ•…。曰似帶質。 [0418b10] å•å¸¶è³ªæ˜¯å¸¶å…«è˜æœ¬è³ªè€Œç”Ÿäº†ç„¶ã€‚如何是七è˜çš„境。八è˜èƒ½è—一切。所è—ä¸€åˆ‡æ ¹èº«å™¨ç•Œã€‚æˆ‘æ„›åŸ·è—。八è˜ä¾¿æœ‰å¢ƒäº†ã€‚這境從何來。是從å…è˜ä¾†ä¹Ÿã€‚便知七è˜åŽŸç„¡é«”ä½ã€‚其相分從å…å…«å…©é 而生。 隨緣執我é‡ç‚ºéž According with conditions and attached to self, its mode of knowledge is fallacy. [0418b15] æ¤è˜æ–¼ç„¡åˆ†åˆ¥æˆ‘法二執。是任é‹ç¶¿ç¶¿ã€‚故云隨緣執我。 八大徧行別境慧   The eight major-grade derivative afflictions; the universally interactive; of the particular states, judgment; 貪癡我見慢相隨 Self-love; self-delusion; view of self; and self-conceit all interact and accord with it. [0418b18] 大隨惟八。徧行五。別境æ¢é€šæ…§ã€‚æ ¹æœ¬ç…©æƒ±æ¢å…·å››ã€‚貪癡見慢是也。 æ’審æ€é‡æˆ‘相隨 It continuously focuses its mental activity on inquiry which results in the characteristic that is self. [0418b21] å‰äº”è˜éžæ’éžå¯©ã€‚å…è˜å¯©è€Œéžæ’。惟æ¤è˜æ’常審推æ€å¯Ÿé‡åº¦ã€‚執八è˜è¦‹åˆ†ç‚ºæˆ‘。故曰我相隨。 有情日夜鎮æ˜è¿·ã€€ã€€ Day and night it reduces sentient beings to a state of confusion. 四惑八大相應起 The Four Delusions and the Eight Major-Grade Derivative Afflictions arise interacting with it. [0418b24] 既執八è˜ç‚ºå…§è‡ªæˆ‘。則有情æ’處生æ»é•·å¤œã€‚而ä¸è‡ªè¦ºã€‚以與四惑八大相應。而起四惑。å³æ ¹æœ¬ç…©æƒ±å››ã€‚ å…è½‰å‘¼ç‚ºæŸ“æ·¨ä¾ When the sixth consciousness is functioning, the seventh is called the basis of defilement and purity. [0418c04] 八個è˜ä¿±ç‚ºè½‰è˜ã€‚惟å…è˜ä½œè§€ã€‚則諸è˜ä¿±è½‰æ•…。轉ç¨åŠ æ–¼å…è˜ã€‚呼七è˜ç‚ºæŸ“淨之ä¾ã€‚ç›–å…è˜æœ‰åˆ†åˆ¥ã€‚七è˜ç„¡åˆ†åˆ¥ã€‚有分別ä¾ç„¡åˆ†åˆ¥èµ·ã€‚以無分別。近無情故。 極喜åˆå¿ƒå¹³ç‰æ€§ã€€ã€€ During the initial phase of the Ground of Extreme Rejoicing, the Wisdom whose Nature is Equality begins to appear. 無功用行我æ’摧 Practice becomes effortless and the self is destroyed for good. [0418c09] 凡一地ä¸ã€‚å…·åˆä¸å¾Œä¸‰å¿ƒã€‚å³å…¥ä½å‡ºä¹Ÿã€‚æ¤è˜æ–¼åˆåœ°åˆå¿ƒã€‚斷一分無明。便轉æˆç„¡æ»¿ã€‚為似平ç‰æ€§æ™ºã€‚ä»¥å› ä¸è½‰ä¹Ÿã€‚無功用行是八地無分別。我法二執至æ¤ç›¡æ–·ã€‚故曰我æ’摧。乃為真平ç‰æ€§æ™ºçŸ£ã€‚ [0418c13] å…è˜åˆ°ç¬¬å…«åœ°ã€‚轉妙觀察智。如何七è˜ã€‚åˆåœ°åˆå¿ƒã€‚就轉平ç‰æ™ºè€¶ã€‚è“‹å…è˜åˆ°è§€æˆå¾Œã€‚轉妙觀察智。åˆä½œè§€æ™‚。轉為似妙觀察智。 如來ç¾èµ·ä»–å—用   The Thus Come One appears [in a body] for the Enjoyment of Others å地è©è–©æ‰€è¢«æ©Ÿ As an opportunity for Bodhisattvas of the Tenth Ground. [0418c17] 佛果ä½ä¸ã€‚ç¾å種他å—用身。å地è©è–©ã€‚乃所被之機也。 第八è˜- A Nyolcadik Tudatosság (tudat) 性惟無覆五éè¡Œ Its nature is exclusively the non-obscuring indeterminate, and it interacts with the five Universally Interactive Dharmas. [0418c21] æ¤è˜å› ä¸ã€‚於三性ä¸ã€‚惟無覆無記性。緣境之時。相應心所。惟五é行。 界地隨他æ¥åŠ›ç”Ÿ The Three Realms with their Nine Grounds come into being in accord with the power of karma. [0418c24] æ¤è˜æ–¼ä¸‰ç•Œä¹åœ°ä¹‹ä¸ã€‚隨å…è˜å–„惡æ¥åŠ›è€Œç”Ÿã€‚以八è˜ç„¡è¨˜æ€§æ•…。 二乘ä¸äº†å› 迷執   Because of their confused attachments, those of the Two Vehicles don't comprehend it; [0419a03] æ¤è˜æœ€å¾®ç´°ã€‚所以二乘愚法è²èžã€‚ä¸ä¿¡æœ‰æ¤ã€‚惟以å‰å…è˜ã€‚å—ç†æŒç¨®ã€‚斷了見æ€ã€‚執為如ç†æ™ºã€‚å…æ ¹äº’ç”¨ã€‚åŸ·ç‚ºå¦‚é‡æ™ºã€‚ä»¥ç„¡æ˜Žå…¨æœªç ´æ•…ã€‚æ‰€ä»¥å¤§ä¹˜è«–ä¸»ã€‚å覆辨論。è‰æœ‰æ¤è˜ä¹Ÿã€‚ ç”±æ¤èƒ½èˆˆè«–ä¸»è« And based upon those attachments, there arise the disputes of the shastra masters. [0419a08] 能æŒç¨®åä¸å¤±æ›°èƒ½è—。å—染淨ç‰ç†æ›°æ‰€è—。七è˜åŸ·ç‚ºæˆ‘曰執è—。三è—體用深廣故。凡å°ä¸é”。 浩浩三è—ä¸å¯çª® How vast and unfathomable is the threefold alaya! [0419a11] å…«è˜å¦‚澄湛之淵。由å‰ä¸ƒå€‹è˜ã€‚攬å‰å¢ƒç‚ºé¢¨ã€‚興起波浪耳。 淵深七浪境為風 Generated by the winds of states, seven waves arise from its depths. å—è–°æŒç¨®æ ¹èº«å™¨ It undergoes perfuming and contains the seeds of the body with its organs and of the material world. [0419a14] æ¤è˜èƒ½å—å‰æŸ“æ·¨ç†ã€‚能æŒæ ¹èº«å™¨ç•Œç¨®åã€‚æ ¹æ˜¯å…æ ¹ã€‚èº«ç‚ºå…§ä¸–ç•Œã€‚å™¨ç‚ºå¤–ä¸–ç•Œã€‚ 去後來先作主公 After going and before coming, it's in control. [0419a17] 惟æ¤è˜ç‚ºç¸½å ±ä¸»ã€‚ ä¸å‹•åœ°å‰çº”æ¨è—   Before the Unmoving Ground attachment to the storehouse is finally relinquished. 金剛é“後異熟空 Upon completion of the vajra Path, it is emptyof the ripening of results. [0419a19] 第八地為ä¸å‹•åœ°ã€‚æ¤è˜åˆè‡³æ¤åœ°ã€‚纔æ¨èƒ½è—所è—執è—。至金剛é“後乃ç‰è¦ºä½ã€‚異熟者。變異而熟。異時而熟。異類而熟。金剛é“後斷生相無明。異熟種å方空也。 [0419a23] 金剛觀智。是智之åã€‚è¨€å…¶å …åˆ©ã€‚èƒ½å£žä¸€åˆ‡ç„¡æ˜Žã€‚æœ‰ç”Ÿä½ç•°æ»…。異熟空則瞥起一念無明空矣。 大圓無垢åŒæ™‚發   The Great Perfect Mirror Wisdom and the undefiled consciousness are produced at the same time, 普照åæ–¹å¡µå‰Žä¸ vAnd in the ten directions universally illuminate the Buddha-fields as countless as motes of dust. [0419b02] æ¤è˜è‡³ä½›æžœä½ä¸ã€‚轉æˆä¸Šå“ç„¡æ¼æ·¨é«”。號無垢è˜ã€‚與相應大圓é¡æ™ºã€‚åŒç™¼èµ·æ™‚。普照å方圓明世界。 唯è˜ç•¥è§£ - A vijñaptimÄtratÄ (唯è˜, wei shi, "csak tudat irányzat") tanának kifejtése [0419b05] 夫æœå‰”é™°é™½ä¹‹å¥§ã€‚å›Šæ‹¬é€ åŒ–ä¹‹ç²¾ã€‚æ´žæ´ªæ¿›ä¹‹æºã€‚ç ´æ¸¾æ²Œä¹‹ç«…ã€‚è¶…å„’è€è€Œç¨é«˜ã€‚å† ç™¾æ°è€Œå¼˜æ·±èˆå”¯è˜ä¹‹å®—而他求未之有也。夫唯é®å¢ƒæœ‰ã€‚è˜ç°¡å¿ƒç©ºã€‚é®å¢ƒå‰‡è˜å¤–無法。簡空則éžåŒæž¯æ»…。是以夷斷常之å‘。塞生滅之路。圓彰ä¸é“åˆŠå®šå› æ˜Žã€‚é”外望絕。凡è–å…±éµè€³ã€‚然è˜æœ‰å…«ç¨®ã€‚有心王心所之殊。苟éžæ™ºæ…§ç©ºéˆæ€é‡å¦™çµ•ã€‚豈易窺其åºå“‰ã€‚阿賴耶è˜ç‰ã€‚大略窮其所由生。直以真如。照極å昧。生滅與ä¸ç”Ÿæ»…å’Œåˆã€‚謂之è‰è‡ªè‰åˆ†ã€‚å³å¦‚醒人。忽爾æ˜ä½œã€‚人語雖èžã€‚而ä¸èƒ½äº†äº†ã€‚謂之醒耶。åˆä¸èƒ½äº†äº†ã€‚謂之æ˜è€¶ã€‚人語åˆèžã€‚æ¤ä¹‹è¬‚æ˜é†’相åŠã€‚迷悟之關也。æ¤ç‰æ™‚節。有人喚之。則æ˜éš¨é†’矣。ä¸å–šå‰‡é†’隨æ˜çŸ£ã€‚醒既隨æ˜ã€‚而外ä¸èƒ½äº†å¢ƒã€‚åˆä¸ä½œå¤¢ã€‚惟æ˜ç„¶è€Œå·²ã€‚謂之自è‰åˆ†ã€‚æ¤ç‰æ™‚節。ä½ç„¡èƒ½æ‰€ã€‚冥然ç¨å˜ä¹Ÿã€‚å°‘é ƒé “å¤¢ç¨®ç¨®æ‚²æ¡è‹¦æ¨‚。據能觀而言。謂之見分。å³æ‰€è§€ä¹‹æ‰€å³ç›¸åˆ†ã€‚或å•æ›°ã€‚見相二分。å‰å¾Œç”Ÿè€¶ã€‚抗然生耶。余應之曰。見相二分。謂之å‰å¾Œç”Ÿè€…。ç¾é‡ä¹‹ä¸ã€‚ä¸è¨±æœ‰ç„¡åˆ†åˆ¥ã€‚纔生分別。ç¾é‡æ»…矣。謂之抗生。則能所弗åŒä¹Ÿã€‚æ¤å››åˆ†ä¹ƒå…«è˜ä¹‹æœ¬æ•…。有志於æ¤å®—者。ä¸å¯ä¸ç•™ç¥žç„‰ã€‚四分通澈。則八è˜ä¹‹ç¶±ã€‚æ€éŽåŠçŸ£ã€‚ [0419c01] 夫八è˜å››åˆ†ã€‚乃相宗之綱骨也。阿賴耶è˜ã€‚末那è˜ã€‚分別è˜ã€‚眼耳鼻舌身五è˜ã€‚謂之八è˜ã€‚è‰è‡ªè‰åˆ†ã€‚自è‰åˆ†ã€‚見分。相分。謂之四分。究本言之。八è˜å››åˆ†ã€‚åˆç„¡åˆ¥é«”。特以真如隨緣。乃æˆç¨®ç¨®è€³ã€‚夫真如隨緣之旨。最難明了。良以。真如清淨。åˆç„¡è–°æŸ“。如何瞥起隨緣耶。於æ¤åƒä¹‹ä¸å·²ã€‚忽然悟入。所謂八è˜å››åˆ†ã€‚ä¸ç…©å°‘檢。唯è˜ä¹‹æ›¸ã€‚便能了了矣。故曰性宗通而相宗ä¸é€šã€‚則性宗所見。猶未圓滿。通相宗而ä¸é€šæ€§å®—。則相宗所見。亦未精徹。性相俱通。而未悟é”磨之禪。則如葉公畵é¾ã€‚é 角望之éžä¸å®›ç„¶ä¹Ÿã€‚欲其濟亢旱。興雷雨。斷ä¸èƒ½ç„‰ã€‚是以有志於出世。而è·æ“”法é“。若性。若相。若禪宗。敢ä¸ç«èª 。而留神哉。惟相宗å義數多。若éžå¿ƒæ™ºå¦™å¯†ã€‚委曲精æœã€‚實未易明也。今則å–大略。ç¨è«–而ç–之。但粗曉蒙åºè€³ã€‚大抵阿賴耶è˜ã€‚通å‰çœ¼è€³é¼»èˆŒèº«äº”è˜ã€‚當併而發æ®ä¹‹ã€‚似覺易明。蓋阿賴耶è˜ã€‚åŠå‰äº”è˜ã€‚皆屬ç¾é‡ã€‚åˆçš†ä¸Šå“æžœä¸è½‰ä¹Ÿã€‚若第七è˜ç¬¬å…è˜ã€‚則三å“皆具。三å“者。見é“為下å“。修é“為ä¸å“。究竟為上å“。故七å…å› ä¸è½‰ä¹Ÿã€‚或曰。å‰äº”è˜æˆç„¡æ¼ç›¸æ‡‰å¿ƒå“。ç¾èº«ç›Šç‰©ã€‚何以先言第八æˆç„¡æ¼è€¶ã€‚以圓明åˆç™¼ã€‚乃第八è˜ç›¸æ‡‰å¿ƒå“。æˆå¤§åœ“é¡æ™ºæ•…。其å‰äº”æ ¹ã€‚å³ç¬¬å…«è˜æ‰€è®Šç›¸åˆ†ã€‚能變本è˜ã€‚æ—¢æˆç„¡æ¼ã€‚æ‰€è®Šäº”æ ¹ã€‚è‡ªç•¶å³æˆç„¡æ¼çŸ£ã€‚èƒ½ç™¼äº”æ ¹æ—¢æˆç„¡æ¼ã€‚則所發五è˜ã€‚é‚æˆç„¡æ¼ä½•ç–‘哉。或曰。既言八è˜è½‰æˆå››æ™ºã€‚何故å´è¨€ç›¸æ‡‰å¿ƒå“耶。å°æ›°ã€‚唯è˜ç¬¬å云。æ¤å››å“總æ”佛地一切有為功德皆盡。æ¤è½‰æœ‰æ¼å…«è˜ä¸ƒè˜å…è˜äº”è˜ç›¸æ‡‰å¿ƒå“。如次而得智。雖éžè˜ã€‚而ä¾è˜ã€‚轉è˜ç‚ºä¸»ã€‚故說è˜è½‰å¾—。åˆæœ‰æ¼ä½ã€‚智劣è˜å¼·ã€‚ç„¡æ¼ä½ä¸ã€‚智強è˜åŠ£ã€‚為勸有情ä¾æ™ºæ¨è˜ã€‚故說轉è˜æˆæ™ºä¹Ÿã€‚大乘所緣緣義曰。言是帶己相者。帶與己相。å„有二義。言帶有二義者。一則挾帶。å³èƒ½ç·£å¿ƒã€‚親挾境體而緣。二則變帶。å³èƒ½ç·£å¿ƒã€‚變起相分而緣也。親挾者謂之實境。變起者謂之å‡å¢ƒã€‚å‡å¢ƒè€…何。å³å¯¦å¢ƒå½±å也。影å者何。謂å‰äº”è˜ã€‚親挾實境。乃任é‹è€Œç·£ã€‚ä¸å¸¶å言ç¾é‡ä¸ä¹Ÿã€‚è¬è«¸æ˜Žé¡ç‰©è‡¨å³ç…§ã€‚原無心也。纔覺å¦é†œã€‚ç¾é‡å·²æ»…。å³è½æ¯”é‡çŸ£ã€‚余是知å‡å¢ƒå½±å。æ„è˜æ‰€ç·£è€³ã€‚åˆèƒ½ç·£å¿ƒã€‚變起相分而緣。亦å‡å¢ƒä¹Ÿã€‚今安慧宗ä¸ã€‚å¦„è¬‚å› ä¸ç„¡æ¼äº”è˜ã€‚能緣真如。殊ä¸çŸ¥äº”è˜æˆæ™ºã€‚必待第八è˜è½‰ã€‚è€Œç‚ºã€‚æ ¹æœ¬æ™ºã€‚ç„¶å¾Œäº”è˜è½‰æˆæ‰€ä½œæ™ºä¹Ÿã€‚æ¤ä¸ç›®æ¤æ™ºã€‚ç‚ºå¾Œå¾—è€…ä½•ä¹Ÿã€‚è¬‚æ ¹æœ¬è€Œå¾Œå¾—ä¹Ÿã€‚ä»¥äº”è˜åŠç¬¬å…«è˜ã€‚皆屬ç¾é‡æžœä¸ŠåŒè½‰æ•…ä¹Ÿã€‚å½¼è¬‚å› ä¸äº”è˜æœªè½‰æ™ºã€‚而能緣真如。éžå¦„而何。縱於果上。è˜é›–轉智。第能照俗。而ä¸èƒ½ç·£çœŸå¦‚。故è·æ³•å¸«æ›°ã€‚æžœä¸çŒ¶è‡ªä¸è©®çœŸã€‚æ³å› ä¸ä¹Žã€‚ å…«è˜è¦çŸ©è§£(終) Javasolt irodalom és források 1. ... 2. ... 3. ... 4. ... ❀ ❀ ❀ Köszönetet mondunk minden barátunknak, mindazon szerzÅ‘knek, tanÃtóknak, buddhistáknak és harcművészeknek, akik hozzájárultak a harcművészet-történeti-, buddhista-, bölcseleti és egyéb tanÃtásokkal, Ãrásokkal, tanulmányokkal, jegyzetekkel minden érzÅ‘ lény tanÃtásához és tanulásához. Buddhák és Mesterek tanÃtásait megosztani érdem, mindezen érdemeket felajánljuk az összes Buddháknak. A Xing Long Tang elfogulatlan, pártatlan, szektarianizmustól mentes elv alapján törekszik a Dharmát, a Chan hagyományvonal tanÃtását, a harcművészeti stÃlusok történeteit megosztani. æ¦æž—一家! 阿弥陀佛! å„ä½æœ‹å‹, 作者, è€å¸ˆ, 佛教徒和功夫爱好者, 请å…许我å‘ä½ ä»¬è¡¨ç¤ºæ„Ÿè°¢, æ„Ÿè°¢ä½ ä»¬ä¸€ç›´ä»¥æ¥ç”¨åŠŸå¤«, 历å², 佛教, 哲å¦å’Œå„类教å¦, æ–‡ç« , ç ”ç©¶å’Œæ•™ä¹‰, 对教å¦å’Œå¦ä¹ 的支æŒã€‚分享佛教和大师的教义éžå¸¸æœ‰ä»·å€¼, 我们以æ¤ææ•¬è¯¸ä½›ã€‚ã€Šé†’é¾™å ‚ã€‹ å°†ä¾æ®ä¸åä¾, ä¸åˆ†å®—派的原则努力分享佛法, ä¼ æ‰¿ä½›æ•™æ€æƒ³å’Œä¼ 统功夫。 Yao Dong jushi 耀东居士 @ Xing Long Tang | 2019.04 v1; elsÅ‘ kiadás Attribution-NonCommercial-NoDerivatives 4.0 licenc alkalmazásával | ç½²å-éžå•†ä¸šæ€§ä½¿ç”¨-ç¦æ¢æ¼”绎 4.0 国际 Ha hibákat, megjelenési vagy egyéb problémákat találsz, Ãrj nekünk: master [at] rgm [pont] hu ❀ vissza | ❀ index | ❀ jegyzetek és publikációk | ❀ Pu Ji Chan Templom 普济寺 facebook oldala - Kövess minket itt is!
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