atha ca anyonyābhinnalakṣaṇasahitāḥ pravartante vijñaptivi(45*)ṣayaparicchede |
tathā ca pravartamānāḥ pravartante yathā samāpannasyāpi yoginaḥ sūkṣmagativāsanāpravṛttā na prajñāyante |
yogināṃ caivaṃ bhavati - nirodhya vijñānāni samāpatsyāmahe iti |
te cāniruddhair eva vijñānaiḥ samāpadyante vāsanābījānirodhād aniruddhāḥ, viṣayapravṛttagrahaṇavaikalyān niruddhāḥ |
evaṃ sūkṣmo mahāmate ālayavijñānagatipracāro yat tathāgataṃ sthāpayitvā bhūmipratiṣṭhitāṃś ca bodhisattvān, na sukaramanyaiḥ śrāvakapratyekabuddhatīrthyayogayogibhir adhigantuṃ samādhiprajñābalādhānato ’pi vā paricchettum |
anyatra bhūmilakṣaṇaprajñājñānakauśalapadaprabhedaviniścayajinānantakuśalamūlopacayasvacittadṛśyavikalpaprapañcavirahitair vanagahanaguhālayāntargatair mahāmate hīnotkṛṣṭamadhyamayogayogibhir na śakyaṃ svacittavikalpadṛśyadhārād raṣṭranantakṣetrajinābhiṣekavaśitābalābhijñāsamādhayaḥ (21,1) prāptum |
kalyāṇamitrajinapuraskṛtair mahāmate śakyaṃ cittamanovijñānaṃ svacittadṛśyasvabhāvagocaravikalpasaṃsārabhavodadhiṃ karmatṛṣṇājñānahetukaṃ tartum |
ata etasmāt kāraṇān mahāmate yoginā kalyāṇamitrajinayoge (46*) yogaḥ prārabdhavyaḥ ||
而彼各各壞相倶轉。分別境(23)界分段差別。
謂彼轉如修行者入禪三昧。(24)微細習氣轉。而不覺知
而作是念。識滅然(25)後入禪正受。
實不識滅而入正受。以習氣(26)種子不滅故不滅。以境界轉攝受不具故(27)滅。
大慧。如是微細藏識究竟邊際。除諸如(28)來及住地菩薩。諸聲聞縁覺外道修行所得三(29)昧智慧之力。一切不能測量決了。
餘地相智(484b1)慧巧便。分別決斷句義。最勝無邊善根成熟。(2)離自心現妄想虚僞。宴坐山林下中上修。(3)能見自心妄想流注。無量刹土諸佛灌頂。得(4)自在力神通三昧。
諸善知識佛子眷屬。彼心(5)意意識自心所現自性境界。虚妄之想生死(6)有海。業愛無知。如是等因悉以超度。
是故(7)大慧。諸修行者應當親近最勝知識。
Thus the Vijñānas go on functioning mutually related in a most intimate manner and discriminating a world of representations.
(45) As the Vijñānas thus go on functioning [without being conscious of their own doings], so the Yogins while entering upon a state of tranquillisation (Samāpatti) are not aware of the workings of the subtle habit-energy [or memory] within themselves;
for they think that they would enter upon a state of tranquillisation by extinguishing the Vijñānas.
But [in fact] they are in this state without extinguishing the Vijñānas which still subsist because the seeds of habit-energy have not been extinguished; and [what they imagine to be] an extinction is really the non-functioning of the external world to which they are no more attached.
So it is, Mahāmati, with the subtle working of the Ālayavijñāna, which, except for the Tathāgata and those Bodhisattvas who are established on the stages, is not easy to comprehend; [especially] by those who practise the discipline belonging to the Śrāvakas, Pratyekabuddhas, and philosophers, even with their powers of Samādhi and transcendental knowledge, it is difficult to distinguish.
Only those who, understanding fully all the aspects of the different stages of Bodhisattvahood by the aid of their transcendental knowledge, acquiring a definite cognition as regards the meaning of the separate propositions, planting roots of goodness in the Buddha-lands that know no limits, and keeping themselves away from the discriminations and false reasonings that arise from recognising an external world which is of Mind itself, would retire into a secluded abode in the forest and devote themselves to the practice of the spiritual discipline, either high, or low, or middling, only those are capable of obtaining an insight into the flowing of Mind itself in a world of discrimination, of being baptised by the Buddhas living in the lands without limits, and of realising the self-control, powers, psychic faculties, and Samādhis.
Surrounded by good friends and the Buddhas, Mahāmati, they are capable of knowing the Citta, Manas, Manovijñāna, which are the discriminating agents of an external world whose self-nature is of Mind itself; they are capable of crossing the ocean of birth and death which arises by reason of deed, desire, and ignorance.
For this reason, Mahāmati, the Yogins ought to exercise themselves in the discipline which has been given them by their good friends and the Buddhas.
Complete text
CHAPTER ONE. RĀVANA, LORD OF LANKĀ, ASKS FOR INSTRUCTION