Bibliotheca Polyglotta

taraṃgā hy udadher yadvat pavanapratyayeritāḥ |
nṛtyamānāḥ pravartante vyucchedaś ca na vidyate || 2.99 ||

(9)譬如巨海浪　斯由猛風起
(10)洪波鼓冥壑　無有斷絶時

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99 Like waves that rise on the ocean stirred by the wind, dancing and without interruption,

ālayaughas tathā nityaṃ viṣayapavaneritaḥ |
citrais taraṃgavijñānair nṛtyamānaḥ pravartate || 2.100 ||

(11)藏識海常住　境界風所動
(12)種種諸識浪　騰躍而轉生

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100 The Ālaya-ocean in a similar manner is constantly stirred by the winds of objectivity, and is seen dancing about with the Vijñānas which are the waves of multiplicity.

nīle rakte ’tha lavaṇe śaṅkhe kṣīre ca śārkare |
kaṣāyaiḥ phalapuṣpādyaiḥ kiraṇā yatha bhāskare || 2.101 ||

(13)青赤種種色　珂乳及石蜜
(14)淡味衆華果　日月與光明

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101 Dark-blue, red, [and other colours], with salt, conch-shell, milk, honey, fragrance of fruits and flowers, and rays of sunlight;

na cānyena ca nānanyena taraṃgā hyudadhermatāḥ |
vijñānāni tathā sapta cittena saha saṃyutāḥ || 2.102 ||

(15)非異非不異　海水起波浪
(16)七識亦如是　心倶和合生

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102 They are neither different nor not-different: the relation is like that between the ocean and its waves. So are the seven Vijñānas joined with the Citta (mind).

udadheḥ pariṇāmo ’sau taraṃgāṇāṃ vicitratā |
ālayaṃ hi tathā citraṃ vijñānākhyaṃ pravartate || 2.103 ||

(17)譬如海水變　種種波浪轉
(18)七識亦如是　心倶和合生

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103 As the waves in their variety are stirred on the ocean, so in the Ālaya is produced the variety of what is known as the Vijñānas.

cittaṃ manaś ca vijñānaṃ lakṣaṇārthaṃ prakalpyate |
abhinnalakṣaṇā hy aṣṭau na lakṣyā na ca lakṣaṇam || 2.104 ||

(19)謂彼藏識處　種種諸識轉
(20)謂以彼意識　思惟諸相義
(21)不壞相有八　無相亦無相

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104 The Citta, Manas, and Vijñānas are discriminated as regards their form; [but in substance] the eight are not to be separated one from another, for there is neither qualified nor qualifying.

udadheś ca taraṃgāṇāṃ yathā nāsti viśeṣaṇam |
vijñānānāṃ tathā cittaiḥ pariṇāmo na labhyate || 2.105 ||

(22)譬如海波浪　是則無差別
(23)諸識心如是　異亦不可得

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105 As there is no distinction between the ocean and its waves, so in the Citta there is no evolution of the Vijñānas.

cittena cīyate karma manasā ca vicīyate |
vijñānena vijānāti dṛśyaṃ kalpeti pañcabhiḥ || 2.106 ||

(24)心名採集業　意名廣採集
(25)諸識識所識　現等境説五

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106 Karma is accumulated by the Citta, reflected upon by the Manas, and recognised by the Manovijñāna, and the visible world is discriminated by the five Vijñānas.

(47*) nīlaraktaprakāraṃ hi vijñānaṃ khyāyate nṛṇām |
taraṃgacittasādharmyaṃ vada kasmān mahāmate || 2.107 ||

(26)爾時大慧菩薩。以偈問曰
(27)青赤諸色像　衆生發諸識
(28)如浪種種法　云何唯願説

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(47) 107 Varieties of colour such as dark-blue, etc., are presented to our Vijñāna. Tell me, Great Muni, how there are these varieties of colour like waves [on the ocean]?

nīlaraktaprakāraṃ hi taraṃgeṣu na vidyate |
vṛttiś ca varṇyate cittaṃ lakṣaṇārthaṃ hi bāliśān || 2.108 ||

(29)爾時世尊。以偈答曰
(484c1)青赤諸雜色　波浪悉無有
(2)採集業説心　開悟諸凡夫

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108 There are no such varieties of colour in the waves; it is for the sake of the simple-minded that the Citta is said to be evolving as regards form.

na tasya vidyate vṛttiḥ svacittaṃ grāhyavarjitam |
grāhye sati hi vai grāhas taraṃgaiḥ saha sādhyate || 2.109 ||

(3)彼業悉無有　自心所攝離
(4)所攝無所攝　與彼波浪同

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109 There is no such evolving in the Citta itself, which is beyond comprehension. Where there is comprehension there is that which comprehends as in the case of waves [and ocean].

dehabhogapratiṣṭhānaṃ vijñānaṃ khyāyate nṛṇām |
tenāsya dṛśyate vṛttis taraṃgaiḥ saha sādṛśā || 2.110 ||

(5)受用建立身　是衆生現識
(6)於彼現諸業　譬如水波浪

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110 Body, property, and abode are presented as such to our Vijñānas, and thus they are seen as evolving in the same way as are the waves.

udadhis taraṃgabhāvena nṛtyamāno vibhāvyate |
ālayasya tathā vṛttiḥ kasmād buddhyā na gamyate || 2.111 ||

(7)爾時大慧菩薩。復説偈言
(8)大海波浪性　鼓躍可分別
(9)藏與業如是　何故不覺知

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111 The ocean is manifestly seen dancing in the state of waveness; how is it that the evolving of the Ālaya is not recognised by the intellect even as the ocean is?¹

1. This question according to Sung and T'ang is Mahāmati's.

bālānāṃ buddhivaikalyād ālayaṃ hy udadhir yathā |
taraṃgavṛttisādharmyaṃ dṛṣṭāntenopanīyate || 2.112 ||

(10)爾時世尊。以偈答曰
(11)凡夫無智慧　藏識如巨海
(12)業相猶波浪　依彼譬類通

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112 That the Ālaya is compared to the ocean is [only] for the sake of the discriminating intellect of the ignorant; the likeness of the waves in motion is [only] brought out by way of illustration.

(22,1) udeti bhāskaro yadvat samahīnottame jine |
tathā tvaṃ lokapradyota tattvaṃ deśesi bāliśān || 2.113 ||

(13)爾時大慧菩薩。復説偈言
(14)日出光等照　下中上衆生
(15)如來照世間　爲愚説眞實
(16)已分部諸法

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113 When the sun rises it shines impartially on people high and low; so thou who art the light of the world shouldst announce the truth (tattvam) to the ignorant.

(48*) kṛtvā dharmeṣv avasthānaṃ kasmāt tattvaṃ na bhāṣase |
bhāṣase yadi vā tattvaṃ citte tattvaṃ na vidyate || 2.114 ||

何故不説實
(17)爾時世尊。以偈答曰
(18)若説眞實者　彼心無眞實

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(48) 114 How is it that in establishing thyself in the Dharma thou announcest not the truth? If the truth is announced by me, the truth is not in the mind.²

2. 113 and the first part of 114 are ascribed to Mahāmati in Sung and T'ang, but Wei gives both 113 and 114 to Mahāmati.

udadher yathā taraṃgā hi darpaṇe supine yathā |
dṛśyanti yugapatkāle tathā cittaṃ svagocare || 2.115 ||

(19)譬如海波浪　鏡中像及夢
(20)一切倶時現　心境界亦然

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115 As the waves appear instantly on the ocean, or [images] in a mirror or a dream, so the mind is reflected in its own sense-fields.³

3. This must have found its way here by mistake, for the ocean-waves simile in this text is generally used to illustrate the Ālaya's relation to the other Vijñānas, and not in connection with the immediacy of perception as in this case of the mirror-images simile.

vaikalyādviṣayāṇāṃ hi kramavṛttyā pravartate |
vijñānena vijānāti manasā manyate punaḥ || 2.116 ||

(21)境界不具故　次第業轉生
(22)識者識所識　意者意謂然

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116 Owing to a deficiency in conditions the evolution [of the Vijñānas] takes place by degrees.⁴ The function of the Manovijñāna is to recognise and that of the Manas is to reflect upon,

4. This ought to belong to the preceding verse. Not wishing, however, to disturb the original notation, the translator has followed the text. In that which follows, the reader is asked simply to look for the sense and to pay no attention to the division of verses.

pañcānāṃ khyāyate dṛśyaṃ kramo nāsti samāhite |
citrācāryo yathā kaścic citrāntevāsiko ’pi vā|

(23)五則以顯現　無有定次第
(24)譬如工畫師　及與畫弟子

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117 While to the five Vijñānas the actual world presents itself. There is no gradation when one is in a state of collectedness (samāhita).⁵ Like unto a master of painting or his pupils,

5. samāhita, Samādhi, Samāpatti, ekāgra may be understood as synonymous, denoting a state of consciousness where the mind is most intensely concentrated on one thought. It is the receptive state of intuition, rather than the active state of thinking.

citrārthe nāmayed raṅgān deśayāmi tathā hy aham || 2.117 ||¹
raṅge na vidyate citraṃ na bhūmau na ca bhājane |

1. Vaidya interprets this verse as consisting of three lines, and the numbering differs from Suzuki (who relies on Nanjio (1923).

(25)布彩圖衆形　我説亦如是
(26)彩色本無文　非筆亦非素

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118⁶ Who arrange colours to produce a picture, I teach. The picture is not in the colours, nor in the canvas, nor in the plate;

6. Follow the sense and not necessarily the verse division as before.

sattvānāṃ karṣaṇārthāya raṅgaiś citraṃ vikalpyate |
deśanā vyabhicāraṃ ca tattvaṃ hy akṣaravarjitam || 2.118 ||²

2. Vaidya interprets this verse as consisting of three lines, and the numbering differs from Suzuki (who relies on Nanjio (1923).

(27)爲悦衆生故　綺錯繢衆像
(28)言説別施行　眞實離名字

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119 In order to make it attractive to all beings, a picture is presented in colours. What one teaches, transgresses; for the truth (tattva) is beyond words.

kṛtvā dharmeṣv avasthānaṃ tattvaṃ deśemi yoginām |
tattvaṃ pratyātmagatikaṃ kalpyakalpena varjitam |

(29)分別應初業　修行示眞實
(485a1)眞實自悟處　覺想所覺離

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120 Establishing myself in the Dharma, I preach the truth for the Yogins. The truth is the state of self-realisation and is beyond categories of discrimination.

deśemi jinaputrāṇāṃ neyaṃ bālāna deśanā || 2.119 ||³
vicitrā hi yathā māyā dṛśyate na ca vidyate |

3. Vaidya interprets this verse as consisting of three lines, and the numbering differs from Suzuki (who relies on Nanjio (1923).

(2)此爲佛子説　愚者廣分別
(3)種種皆如幻　雖現無眞實

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121 I teach it to the sons of the Victorious; the teaching is not meant for the ignorant. What is seen as multitudinous is a vision which exists not.

deśanāpi tathā citrā deśyate ’vyabhicāriṇī |
(49*)deśanā hi yad anyasya tad anyasyāpy adeśanā || 2.120 ||⁴

4. Vaidya interprets this verse as consisting of three lines, and the numbering differs from Suzuki (who relies on Nanjio (1923).

(4)如是種種説　隨事別施設
(5)所説非所應　於彼爲非説

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122 The teaching itself is thus variously given, subject to transgression; (49) the teaching is no teaching whatever if it is not to the point in each case.

āture āture yadvad bhiṣadragvyaṃ prayacchati |
buddhā hi tadvat sattvānāṃ cittamātraṃ vadanti vai || 2.121 ||

(6)彼彼諸病人　良醫隨處方
(7)如來爲衆生　隨心應量説

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123 According to the nature of a disease the healer gives its medicine; even so the Buddhas teach beings in accordance with their mentalities.

tārkikāṇām aviṣayaṃ śrāvakāṇāṃ na caiva hi |
yaṃ deśayanti vai nāthāḥ pratyātmagatigocaram || 2.122 ||

(8)妄想非境界　聲聞亦非分
(9)哀愍者所説　自覺之境界

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124 This is indeed not a mental realm to be reached by the philosophers and the Śrāvakas; what is taught by the leaders is the realm of self-realisation.

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