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萬佛城金剛菩提海 Vajra Bodhi Sea

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《菩提田》

 

BODHI FIELD

八識規矩頌
VERSES DELINEATING THE EIGHT CONSCIOUSNESSES

唐三藏法師玄奘造 by Tripitaka Master Xuanzang of the Tang Dynasty
1986年易象乾教授英譯並注解 Translation and explanation by Ronald Epstein. Copyright by Ronald Epstein 1986.
曾偉峰·王青楠 中譯 Chinese translation by Wayne Zeng and Qingnan Wang

第二章: 頌第六識

三性三量通三境,三界輪時易可知;
相應心所五十一,善惡臨時別配之。
性界受三恆轉易,根隨信等總相連;
動身發語獨為最,引滿能招業力牽。
發起初心歡喜地,俱生猶自現纏眠;
遠行地後純無漏,觀察圓明照大千。

第三章: 頌第七識

帶質有覆通情本,隨緣執我量為非;
八大遍行別境慧,貪癡我見慢相隨。
恆審思量我相隨,有情日夜鎮昏迷;
四惑八大相應起,六轉呼為染淨依。
極喜初心平等性,無功用行我恆摧;
如來現起他受用,十地菩薩所被機。

第四章: 頌第八識

性唯無覆五遍行,界地隨他業力生;
二乘不了因迷執,由此能興論主諍。
浩浩三藏不可窮,淵深七浪境為風。
受熏持種根身器,去後來先作主公。
不動地前纔捨藏,金剛道後異熟空。
大圓無垢同時發,普照十方塵剎中。

Part Two: The Sixth Consciousness

Having Three Natures and with Three Modes of Knowledge, it pervades the Three States.
As it turns on the wheel, it easily comes to know the Three Realms it turns within.
It interacts with all fifty-one Dharmas Interactive with the Mind.
Whenever it is wholesome or unwholesome, they make distinctions and accompany it.
Its Three Natures, the Three States it relates with, and its
 Three Kinds of feeling are constantly in flux.
The basic and subsidiary afflictions together with faith and other wholesome dharmas always
 arise jointly with the sixth consciousness.
In physical action and in speech it is the most important.
It brings to completion by its ability to summon forth the power of karma that leads [to rebirth].
When the state of mind that is the initial phase of the Ground of Rejoicing arises,
Innate attachments still spontaneously appear as bonds and latent tendencies.
After the Far-reaching Ground, it is purified and without outflows.
When the Wisdom of Wonderful Contemplation becomes fully bright, it illuminates the universe.

Part Three: The Seventh Consciousness

The state of transposed substance that has the
 obscuring indeterminate nature is the connection
 between the sentience and the basis.
According with conditions and attached to self,
 its mode of knowledge is fallacy.
The eight major-grade derivative afflictions; the universally
 interactive; of the particular states, judgment;
Self-love; self-delusion; view of self; and self-conceit
 all interact and accord with it.
It continuously focuses its mental activity on inquiry
 which results in the characteristic that is self.
Day and night it reduces sentient beings to a state of confusion.
The Four Delusions and the Eight Major-Grade Derivative
 Afflictions arise interacting with it.
When the sixth consciousness is functioning,
the seventh is called the basis of defilement and purity.
During the initial phase of the Ground of Extreme Rejoicing,
 the Wisdom whose Nature is Equality begins to appear.
Practice becomes effortless and the self is destroyed for good.
The Thus Come One appears [in a body] for the
 Enjoyment of Others
As an opportunity for Bodhisattvas of the Tenth Ground.

Part Four: The Eighth Consciousness

Its nature is exclusively the non-obscuring indeterminate,
 and it interacts with the five Universally Interactive Dharmas.
The Three Realms with their Nine Grounds come into being
 in accord with the power of karma.
Because of their confused attachments,
 those of the Two Vehicles don't comprehend it;
And based upon those attachments, there arise the disputes
 of the shastra masters.
How vast and unfathomable is the threefold alaya!
Generated by the winds of states, seven waves arise
 from its depths.
It undergoes perfuming and contains the seeds of the body
 with its organs and of the material world.
After going and before coming, it's in control.
Before the Unmoving Ground attachment to the storehouse is finally relinquished.
Upon completion of the vajra Path, it is empty
 of the ripening of results.
The Great Perfect Mirror Wisdom and the
 undefiled consciousness are produced at the same time,
And in the ten directions universally illuminate the
 Buddha-fields as countless as motes of dust.

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