T12n0347_大乘顯識經
大正藏第 12 冊 No. 0347 大乘顯識經
No. 347 [No. 310(39)]
大乘顯識經卷上
中天竺國沙門地婆訶羅奉 詔譯
如是我聞：
一時薄伽梵，在王舍城迦蘭陀竹林，與大比丘眾千二百五十人俱——皆阿羅漢，諸漏已盡，無復煩惱逮得自在，心善解脫、慧善解脫，于去來今照了無礙，是大那伽；如佛之教，所作已辦棄大重擔，獲於己利，已斷流轉生死有苦，以正智力，善知眾生心之所趣——如是大聲聞眾，長老舍利弗而為上首；復有無量菩薩摩訶薩眾，俱在會集。
爾時諸比丘在世尊所，多有疲睡，失容阿委不能自持。於是世尊，面門暉發如蓮花開。時諸比丘，咸悉醒悟各自嚴正，作如是念：「今佛世尊，顏容暉煥面光照朗，欲開何法眼作大饒益？」
爾時賢護勝上童真，修容豐美柔和光澤色相具足，六萬商主前後圍繞，侍從轟郁聲如地震，來詣佛所。見佛世尊寂靜安隱眾德之藏，巍巍赫朗如大金樹，深心信重合掌思惟，作如是念：「眾共稱讚，佛一切智普見一切，是如來、阿羅訶、正等覺，誠實不虛。」頂禮佛足，諦視而住。
佛見賢護，舉身放光流照賢護，賢護爾時便獲無畏，繞佛三匝，頂禮佛足，而白佛言：「
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，薄伽梵（Bhagavan，世尊），在王舍城（Rājagṛha）的迦蘭陀竹林（Kalandaka Venuvana），與一千二百五十位大比丘（bhikkhu）眾在一起——他們都是阿羅漢（arhat），諸漏已盡，不再有煩惱，獲得自在，心善解脫、慧善解脫，對於過去、現在、未來都瞭然無礙，是偉大的那伽（nāga，龍）；他們遵循佛陀的教導，所作已辦，捨棄了沉重的負擔，獲得了自身的利益，已經斷絕了流轉生死的痛苦，以正智的力量，善於瞭解眾生的心之所向——這樣的大聲聞眾，以長老舍利弗（Śāriputra）為首；還有無量菩薩摩訶薩（bodhisattva mahāsattva）眾，也一同在會集。 那時，諸比丘在世尊那裡，大多感到疲倦想睡，神色萎靡，不能自持。這時，世尊面容煥發，如蓮花盛開。諸比丘都醒悟過來，各自整理儀容，心中想著：『現在佛世尊，容顏煥發，面光照耀，是想開示什麼法眼，作大饒益呢？』 這時，賢護（Bhadrapāla）勝上童真，容貌俊美，柔和光澤，色相具足，有六萬商主前後圍繞，侍從喧鬧，聲如地震，來到佛陀所在之處。見到佛世尊寂靜安穩，是眾德的寶藏，巍峨赫然如大金樹，內心深信敬重，合掌思惟，心中想著：『大家共同稱讚，佛是一切智，普遍見到一切，是如來（Tathāgata）、阿羅訶（Arhat）、正等覺（Samyaksaṃbuddha），真實不虛。』頂禮佛足，注視著佛，站在一旁。 佛陀見到賢護，全身放出光明，照耀賢護，賢護當時便獲得了無畏，繞佛三匝，頂禮佛足，然後對佛說：
【English Translation】 English version Thus have I heard: At one time, the Bhagavan (the Blessed One) was in the Kalandaka Venuvana (Bamboo Grove) in Rajagrha (Royal Palace), together with a great assembly of twelve hundred and fifty bhikkhus (monks) – all of whom were arhats (enlightened beings), their outflows exhausted, free from afflictions, having attained self-mastery, their minds well liberated, their wisdom well liberated, having unobstructed understanding of the past, present, and future, they were great nagas (dragons); following the Buddha's teachings, they had done what needed to be done, cast off their heavy burdens, attained their own benefit, had cut off the suffering of the cycle of birth and death, and with the power of right knowledge, they well understood the inclinations of beings' minds – such was the great assembly of shravakas (disciples), with the elder Shariputra (Śāriputra) as their leader; and there were also immeasurable bodhisattva mahasattvas (great bodhisattvas) assembled together. At that time, many of the bhikkhus in the presence of the Blessed One were feeling tired and sleepy, their appearances were listless, and they could not maintain themselves. Then, the Blessed One's face shone brightly like an opening lotus flower. The bhikkhus all awoke, straightened their postures, and thought to themselves: 'Now the Blessed One's countenance is radiant, his face is shining brightly, what Dharma eye does he intend to open, to bring great benefit?' At that time, Bhadrapala (Guardian of the Virtuous), a superior youth, with a beautiful countenance, gentle and radiant, possessing all the marks of excellence, surrounded by sixty thousand merchants, with attendants making a loud noise like an earthquake, came to where the Buddha was. Seeing the Blessed One peaceful and secure, a treasury of virtues, majestic and radiant like a great golden tree, with deep faith and respect, he joined his palms and contemplated, thinking: 'Everyone praises the Buddha as all-knowing, seeing all, the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), truly not false.' He bowed at the Buddha's feet, gazed at him, and stood to one side. The Buddha, seeing Bhadrapala, emitted light from his whole body, illuminating Bhadrapala, who then obtained fearlessness, circumambulated the Buddha three times, bowed at the Buddha's feet, and then said to the Buddha:
唯愿世尊，悲愍教授，我今始於佛所得凈信心，心悕妙法欲有所問，而我久處生死，溺煩惱苦亂念紛雜，于戒等業無作冥資，雖心奇重我今不知，於此愚惑疑網之中，如何超出得度生死？世尊是一切智，普見一切，佛出甚難希有逢遇，如如意珠施眾生樂；佛是大如意寶，一切眾生咸由依佛得大安樂；是大父母，眾生善本，因佛父母得見正路。唯愿悲愍開曉疑闇。」
佛告賢護：「汝有所疑，恣汝意問。我當爲汝分別解說。」
爾時賢護，蒙佛聽許，心專請問在一面住。時長老阿難，見賢護童真姿容暉澤色相具足，白佛言：「世尊！未曾有也！此賢護童真有大福德光色豐盛，諸王威相咸蔽不現。」
佛告阿難：「此賢護勝上童真，福業所致，雖處人間受天勝果，安寧適樂歡娛嬉戲，暢悅恣心猶如帝釋。閻浮提中，唯除月實童真，更無比者。」
阿難白佛言：「賢護童真果報資用宿植善根，唯愿為說。」
佛告阿難：「賢護現受樂報資用廣大，及宿勝因，汝今當聽。阿難！此賢護童真，六萬商主資產豐饒金寶盈積，恭敬受教，隨逐奉事，六萬床座敷設臥具，氈褥繒綺並倚枕等，雜色暉發妙麗莊嚴，俱羅帷幕及憍奢耶，火浣幣帛支那安輸，周匝施布眾寶雕間，相宣煥爛交錯如畫。六萬妓女被
【現代漢語翻譯】 現代漢語譯本： 我懇請世尊，慈悲地教導我。我如今才對佛陀生起清凈的信心，心中渴望得到微妙的佛法，想要請教一些問題。我長久以來沉溺於生死輪迴，被煩惱痛苦所困擾，思緒紛亂，對於持戒等修行沒有積累任何功德。雖然內心非常重視這些，但我現在卻一無所知，身處愚昧迷惑的疑網之中，如何才能超越生死，得到解脫呢？世尊您是具有一切智慧的人，能夠普遍地看到一切事物。佛陀的出現非常稀有難得，就像如意寶珠一樣，能夠給予眾生快樂。佛陀就像一個大如意寶，一切眾生都依靠佛陀才能得到巨大的安樂。您就像我們的父母，是眾生善行的根本，因為有佛陀父母，我們才能看到正確的道路。我懇請您慈悲地開示，驅散我的疑惑和黑暗。 佛陀告訴賢護（賢護：菩薩名）說：『你有什麼疑惑，儘管問吧。我將為你分別解釋說明。』 當時，賢護得到佛陀的允許，心中專注地請教問題，站在一旁。這時，長老阿難（阿難：佛陀十大弟子之一）看到賢護童子容貌俊美，光彩照人，相貌莊嚴，就對佛陀說：『世尊！真是前所未有啊！這位賢護童子有如此大的福德，光彩豐盛，連諸王的威嚴都黯然失色。』 佛陀告訴阿難說：『這位賢護是殊勝的童子，這是他福德業力所致。他雖然身處人間，卻享受著天上的殊勝果報，安寧舒適，歡娛嬉戲，心情暢快，就像帝釋天（帝釋天：佛教護法神）一樣。在閻浮提（閻浮提：佛教指我們所居住的世界）中，除了月實童子（月實童子：菩薩名），沒有人能與他相比。』 阿難對佛陀說：『賢護童子所受的果報和資用，都是他過去所種的善根，懇請您為我們解說。』 佛陀告訴阿難說：『賢護現在所享受的快樂果報和資用非常廣大，以及他過去所種的殊勝因緣，你現在仔細聽。阿難！這位賢護童子，曾經是六萬商主，資產豐厚，金銀珠寶堆積如山。他恭敬地接受教誨，跟隨奉事。他有六萬張床座，上面鋪設著臥具，包括毛毯、絲綢、錦緞和靠枕等，色彩鮮豔，裝飾精美。還有用各種珍貴材料製成的帷幕，以及火浣布、支那布等，周圍都用各種珍寶裝飾，光彩奪目，交錯如畫。他還有六萬個侍女，
【English Translation】 English version: I beseech you, World Honored One, to compassionately instruct me. I have just now developed pure faith in the Buddha, and my heart yearns for the wondrous Dharma, desiring to ask some questions. I have long been immersed in the cycle of birth and death, troubled by afflictions and suffering, with confused and scattered thoughts. I have not accumulated any merit in the practice of precepts and other virtuous deeds. Although I deeply value these, I am now ignorant and lost in a web of delusion and doubt. How can I transcend birth and death and attain liberation? World Honored One, you are the one with all wisdom, able to see all things universally. The appearance of a Buddha is extremely rare and difficult to encounter, like a wish-fulfilling jewel that bestows happiness upon all beings. The Buddha is like a great wish-fulfilling treasure, and all beings rely on the Buddha to attain great peace and joy. You are like our parents, the root of all good deeds for sentient beings. Because of the Buddha, our parents, we are able to see the right path. I beseech you to compassionately enlighten me and dispel my doubts and darkness. The Buddha said to Suddhapala (Suddhapala: a Bodhisattva): 'If you have any doubts, feel free to ask. I will explain and clarify them for you.' At that time, Suddhapala, having received the Buddha's permission, focused his mind on asking questions and stood to one side. Then, the elder Ananda (Ananda: one of the ten great disciples of the Buddha), seeing Suddhapala's youthful and radiant appearance, with his features complete and dignified, said to the Buddha: 'World Honored One! This is unprecedented! This Suddhapala has such great merit, with abundant radiance, that even the majesty of kings is overshadowed.' The Buddha said to Ananda: 'This Suddhapala is a superior youth, due to his meritorious deeds. Although he is in the human realm, he enjoys the superior rewards of the heavens, living in peace and comfort, enjoying pleasures and amusements, with a joyful heart, like Indra (Indra: a protector deity in Buddhism). In Jambudvipa (Jambudvipa: the world we live in according to Buddhism), there is no one comparable to him except for the youth Candraprabha (Candraprabha: a Bodhisattva).' Ananda said to the Buddha: 'The rewards and resources that Suddhapala enjoys are due to the good roots he planted in the past. I beseech you to explain this to us.' The Buddha said to Ananda: 'The joyful rewards and resources that Suddhapala is currently enjoying are vast, and the superior causes he planted in the past are also significant. Now listen carefully. Ananda! This Suddhapala was once the leader of six hundred thousand merchants, with abundant wealth, and gold and jewels piled up like mountains. He respectfully received teachings and followed them diligently. He had six hundred thousand beds, with bedding including blankets, silk, brocade, and pillows, all in vibrant colors and beautifully decorated. There were also curtains made of various precious materials, as well as fire-resistant cloth and Chinese silk, all adorned with various jewels, shining brightly and intricately arranged like a painting. He also had six hundred thousand female attendants,
服安輸眾色間雜，金寶瓔飾鮮華𥙆麗光彩耀目，其觸細軟如天迦遮，輕重隨心適稱情意，戲容笑語歌唱相娛，閑婉嚴潔柔敬事主，於他人所心絕愛慾，慚恥低首或覆頭為容，肌膚平滿柔軟細滑，手足支節踝等骨脈，咸悉不現，齒白齊密發紺右旋，如削蠟成如工畫作，氏族華望名譽流遠，如是婦人而為侍從。又有六萬供食婦人，飯餅諸物種種異色，香味調美如天肴膳，飲具八德見令心悅，寧身適意不勞而熟，是福之食應心而至，滌凈擁穢去諸病惡。庭宇臺樓具足六萬，摩尼、真珠、琉璃諸珍羅布垂飾，眾寶間鈿行列端美，綺彩蒙懸綴以鈴鐸，隨風飖飏鏗鏘和發，地若琉璃現眾影像，雜花散佈清涼快樂，遨遊棲息暢心適志。又有細腰般拏、箜篌、長笛、銅鈸、清歌，種種音聲數凡六萬，美聲調潤響亮聞遠，喧囂雜作震警方域，福業所致歡樂不絕。鴿等諸鳥飛翔游集，異聲間和暢心悅耳，藤蔓眾花縈緣臺閣，鮮葩標秀蓊鬱暉煥，鈴鐸樂器響若天宮，房廊昭晰如須彌窟神藥流照。有六萬城高墻峻峙樓櫓備設，街街佈列四衢三達，美麗填溢諸方湊集，種種服飾種種言語，法制萬差殊容異狀，奇貨列肆商侶百千，交易囂喧聲震城域，園林郁茂大樹小樹，藤蔓卉藥眾花競發，清波環映間錯光鮮粲如舒錦，像馬車乘其眾百千，往還不絕
充遍城邑。
「阿難！六萬城中名德高人，及諸豪富並諸商主，日日稱讚賢護童真，播揚聲德，虔恭合掌禮拜脩敬。嬌薩羅國波斯匿王福力富盛，比之賢護狀類貧下。月實童真，無量百千妓從侍繞，恭敬奉事愛悅歡戲眾樂所依，雖天帝釋百千萬倍不及月實。賢護童真，容色豐美富有自在安寧適樂，亦百千萬倍不及月實；斯皆宿福所感非力致也。
「阿難！賢護童真又有如意寶輅，天寶雕嚴光暉赫爛，天金金剛光玉日受，種種諸寶鈿廁間錯，麗若觀星，運速如風如金翅飛，乘此寶輅，寶洲等所應念而至，身不疲勞戲樂而返。」
是時阿難，頂禮佛足而白佛言：「賢護童真種何善根，修何福業，資產廣大，受大樂報，宮室妙麗，寶輅奇特？」
佛告阿難：「賢護童真由先於佛法中修植福業，故今獲此廣大樂報。過去有佛名曰樂光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。賢護爾時于彼佛法之中出家作比丘，名曰法髻，多虧戒行，然善講說修多羅、阿毗達摩、毗奈耶等，三藏深教咸悉明達，常為眾生宣暢敷演，法施不絕美音深重，正直高亮剖析明辯，聽者歡喜，聞所說法，思惟修行，脫惡趣者其數無量。
「阿難！法髻比丘以法施功德，於九十劫
【現代漢語翻譯】 充斥著整個城市。 『阿難！六萬座城池中德高望重的人，以及那些豪門富戶和商賈首領，每天都稱讚賢護童真（一位童子），宣揚他的美德，虔誠地合掌禮拜，表達敬意。憍薩羅國（古印度十六雄國之一）的波斯匿王（憍薩羅國國王）的福報和財富，與賢護童真相比，就像貧窮卑微的人一樣。月實童真（另一位童子），有無數的歌妓侍女圍繞著他，恭敬地服侍他，愛慕他，讓他歡喜娛樂，他所擁有的快樂，即使是天帝釋（佛教中的天神）也遠遠不及。賢護童真，容貌俊美，富有自在，安寧快樂，也遠遠不及月實童真；這些都是他們前世的福報所感召，並非人力所能達到。 『阿難！賢護童真還有一輛如意寶車，用天上的寶物雕琢裝飾，光輝燦爛，天金和金剛光玉在陽光下閃耀，各種珍寶鑲嵌交錯，美麗得如同觀看星辰，行駛速度像風一樣快，像金翅鳥一樣飛翔。乘坐這輛寶車，他所想到的寶洲等地方，都能立刻到達，身體不會感到疲勞，玩樂之後再返回。』 這時，阿難（佛陀的十大弟子之一）頂禮佛足，對佛說：『賢護童真種下了什麼善根，修了什麼福業，才能擁有如此廣大的財富，享受如此巨大的快樂，擁有如此華麗的宮殿，如此奇特的寶車？』 佛告訴阿難：『賢護童真因為先前在佛法中修植了福業，所以現在才獲得如此廣大的快樂果報。過去有一尊佛，名叫樂光如來（佛的稱號之一）、應供（佛的稱號之一）、正遍知（佛的稱號之一）、明行足（佛的稱號之一）、善逝（佛的稱號之一）、世間解（佛的稱號之一）、無上士（佛的稱號之一）、調御丈夫（佛的稱號之一）、天人師（佛的稱號之一）、佛（佛的稱號之一）、世尊（佛的稱號之一）。賢護當時在那尊佛的教法中出家做了比丘（佛教出家男眾），名叫法髻，雖然在戒律方面有所虧欠，但善於講解修多羅（佛經）、阿毗達摩（論藏）、毗奈耶（律藏）等，對三藏（佛教經典的總稱）的深奧教義都非常通達，經常為眾生宣講闡釋，法佈施從不間斷，聲音美妙而深沉，正直高亢，分析明晰，聽者都非常歡喜。聽聞他所講的法，思考修行，從而脫離惡道的人，數量非常多。 『阿難！法髻比丘因為法佈施的功德，在九十劫（佛教時間單位）
【English Translation】 Filled the entire city. 'Ananda! In the sixty thousand cities, the virtuous and eminent people, as well as the wealthy and the merchant leaders, daily praise the young boy, Suddha-rakshita (a young boy), spreading his virtues, reverently joining their palms in worship and paying him respect. King Prasenajit (King of Kosala) of Kosala (one of the sixteen ancient Indian kingdoms), with his blessings and wealth, is like a poor and lowly person compared to Suddha-rakshita. The young boy, Chandra-sara (another young boy), is surrounded by countless courtesans and attendants, who respectfully serve him, love him, and make him happy. The joy he possesses is a hundred million times greater than even that of the god Indra (a deity in Buddhism). Suddha-rakshita, with his beautiful appearance, wealth, freedom, peace, and happiness, is also a hundred million times less than Chandra-sara; all of these are due to their past blessings, not achieved by human effort.' 'Ananda! Suddha-rakshita also has a wish-fulfilling jeweled chariot, adorned with heavenly treasures, shining brilliantly. Heavenly gold and diamond-like jade sparkle in the sunlight. Various jewels are inlaid and interwoven, as beautiful as watching the stars. It moves as fast as the wind, like a Garuda (a mythical bird) flying. Riding this chariot, he can instantly reach any jeweled island or place he thinks of, without feeling tired, and return after enjoying himself.' At that time, Ananda (one of Buddha's ten great disciples), bowed at the Buddha's feet and said to the Buddha, 'What good roots did Suddha-rakshita plant, and what meritorious deeds did he perform, to possess such vast wealth, enjoy such great happiness, have such magnificent palaces, and such an extraordinary chariot?' The Buddha told Ananda, 'Suddha-rakshita, because he previously cultivated meritorious deeds in the Buddha's teachings, now receives such great happiness as a result. In the past, there was a Buddha named Sukha-prabha Tathagata (one of the titles of a Buddha), Arhat (one of the titles of a Buddha), Samyak-sambuddha (one of the titles of a Buddha), Vidyacharanasampanna (one of the titles of a Buddha), Sugata (one of the titles of a Buddha), Lokavid (one of the titles of a Buddha), Anuttara (one of the titles of a Buddha), Purushadamyasarathi (one of the titles of a Buddha), Shastadeva-manushyanam (one of the titles of a Buddha), Buddha (one of the titles of a Buddha), Bhagavan (one of the titles of a Buddha). At that time, Suddha-rakshita had left home and become a Bhikshu (a Buddhist monk) in that Buddha's teachings, named Dharma-kuta. Although he was deficient in observing the precepts, he was skilled in explaining the Sutras (Buddhist scriptures), Abhidharma (Buddhist philosophy), and Vinaya (Buddhist monastic rules). He was thoroughly versed in the profound teachings of the Tripitaka (the three baskets of Buddhist scriptures). He often expounded and explained them to sentient beings. His Dharma teachings were continuous, his voice was beautiful and profound, upright and clear, and his analysis was clear and distinct. Those who listened were very happy. Those who heard his teachings, contemplated and practiced them, and thus escaped from the evil realms, were countless. 'Ananda! Because of the merit of Dharma-kuta Bhikshu's Dharma teachings, for ninety kalpas (a unit of time in Buddhism)'
受天人報。又見清凈持戒比丘身羸瘦瘠，恒施飲食及屣履等，殷重誠徹凈心佈施，故今獲此大富樂報，勝妙宮室，奇特寶輅。又遇迦葉如來示教指誨而告之曰：『汝于未來釋迦牟尼佛所，當得授記。』故今見我，我為說法而成熟之。」
阿難白佛言：「世尊！賢護勝上童真，如是財富金寶盈積豪盛自在，謙柔卑下，無憍慠心，甚為奇特。」
佛言阿難：「大智不于財寶欲樂而生矜慠，賢護久修善行，善法所資，常食福果。」
賢護蒙佛、阿難共稱歎已，恭敬合掌頂禮佛足，白佛言：「世尊！憐愍攝護一切眾生，欲少請問，愿垂聽許。」
佛告賢護：「我先聽汝，汝有所疑，今恣汝問，我當爲汝分別解說。」
賢護白佛言：「世尊！眾生雖知有識，如寶閉在篋中，不顯不知。世尊！不知此識作何形狀？何故名識？眾生死時手足亂動，眼色變異制不自由，諸根喪滅，諸大乖離，識遷於身，去至何所？自性如何？作何色相？云何舍離此身更受余身？云何身份棄之於此，而牽諸入獲當來報，受種種身差別不同？世尊！云何眾生身謝滅已，更生諸入？云何今生積聚福業，來生得之？今身為福，當來身食？云何識能滋長於身？云何識入，隨身轉變？」
佛言：「善哉，善哉！賢護！善哉！善
{ "translations": [ "現代漢語譯本：他因過去供養天人而獲得福報。他還曾見到清凈持戒但身體羸弱的比丘，便經常佈施飲食和鞋履等物品，以殷重誠摯的清凈心佈施，因此今生獲得如此巨大的財富和快樂的果報，擁有勝妙的宮室和奇特的寶車。他還曾遇到迦葉如來（過去佛名）的教導和指引，迦葉如來告訴他：『你將來在釋迦牟尼佛（現世佛名）那裡，將會得到授記。』所以今天他來見我，我為他說法，使他成熟。」 , "阿難（佛陀十大弟子之一）對佛說：「世尊！賢護（人名）童真如此富有，金銀財寶堆積如山，豪盛自在，卻又如此謙虛卑下，沒有絲毫驕傲之心，真是非常奇特。」", "佛對阿難說：「大智慧的人不會因為擁有財富和享樂而產生驕傲之心。賢護長期修行善行，積累了善法的資糧，所以常常享用福報的果實。」", "賢護聽了佛和阿難的共同讚歎后，恭敬地合掌，頂禮佛足，對佛說：「世尊！您憐憫和攝護一切眾生，我有一些問題想請教，希望您能允許。」", "佛告訴賢護：「我先聽你說，你有什麼疑惑，現在可以隨意發問，我將為你分別解釋。」", "賢護對佛說：「世尊！眾生雖然知道有『識』（精神意識），但就像寶物被鎖在箱子里一樣，不顯現，也不為人所知。世尊！我不知道這個『識』是什麼形狀？為什麼叫『識』？眾生臨死時，手腳亂動，眼神變異，不能自主，各種感官功能喪失，四大（地、水、火、風）分離，『識』離開身體，會去哪裡？它的自性是什麼？是什麼顏色和形狀？如何捨棄這個身體而接受另一個身體？如何將這個身體的組成部分拋棄在這裡，卻牽引著進入來世，接受各種不同的身體？世尊！眾生身體滅亡后，如何再次產生各種感官功能？如何今生積累的福業，來生能夠獲得？今生所做的福報，來生如何享用？『識』如何滋養身體？『識』如何進入身體，並隨著身體變化？」", "佛說：「好啊，好啊！賢護！你問得很好！" ], "english_translations": [ "English version: He received heavenly rewards. He also saw pure, precept-holding monks who were weak and emaciated, and he constantly provided them with food, shoes, and other necessities, making offerings with deep sincerity and a pure heart. Therefore, he now enjoys such great wealth and happiness, with magnificent palaces and extraordinary jeweled carriages. He also encountered the Tathagata Kasyapa (name of a past Buddha) who taught and guided him, saying, 『In the future, you will receive a prophecy from Shakyamuni Buddha (name of the present Buddha).』 That is why he has come to see me today, and I am teaching him the Dharma to help him mature.」", "Ananda (one of the Buddha's ten great disciples) said to the Buddha, 「World Honored One! This virtuous youth, Suddhipala (name of a person), is so wealthy, with gold and jewels piled up like mountains, and so powerful and free, yet he is so humble and modest, without any arrogance. It is truly remarkable.」", "The Buddha said to Ananda, 「A person of great wisdom does not become arrogant because of wealth and pleasure. Suddhipala has long cultivated good deeds and accumulated the resources of good Dharma, so he constantly enjoys the fruits of his blessings.」", "After Suddhipala heard the Buddha and Ananda』s praises, he respectfully joined his palms, bowed at the Buddha』s feet, and said to the Buddha, 「World Honored One! You have compassion and protect all sentient beings. I have some questions I would like to ask, and I hope you will allow me.」", "The Buddha said to Suddhipala, 「I will listen to you first. Whatever doubts you have, you may ask freely now, and I will explain them to you.」", "Suddhipala said to the Buddha, 「World Honored One! Although sentient beings know there is 『consciousness』 (vijnana), it is like a treasure locked in a box, not visible or known. World Honored One! I do not know what shape this 『consciousness』 has? Why is it called 『consciousness』? When sentient beings die, their hands and feet move uncontrollably, their eyes change, they cannot control themselves, their senses are lost, the four great elements (earth, water, fire, wind) separate, and 『consciousness』 leaves the body. Where does it go? What is its nature? What color and shape does it have? How does it abandon this body and receive another body? How are the components of this body discarded here, yet they are drawn into the next life, receiving various different bodies? World Honored One! After a sentient being』s body perishes, how do the various senses arise again? How can the merits accumulated in this life be obtained in the next life? How can the merits done in this life be enjoyed in the next life? How does 『consciousness』 nourish the body? How does 『consciousness』 enter the body and change with the body?」", "The Buddha said, 「Excellent, excellent! Suddhipala! You have asked well!" ] }
問！諦聽！諦聽！善思念之！當爲汝說。」
賢護白佛言：「世尊！唯然奉教！」
佛告賢護：「識之運轉，遷滅往來，猶如風大，無色、無形、不可顯現，而能發動萬物，示眾殊狀，或搖振林木，摧折破裂，出大音聲，或為冷為熱觸眾生身，作苦作樂，風無手足面目形容，亦無黑白黃赤諸色。賢護！識界亦爾，無色、無形、無光明顯現，以因緣故，顯示種種功用殊異。當知受覺法界亦復如是，無色、無形，以因緣故顯發功用。賢護！眾生死此，受覺法界識界皆舍離身，識運受覺法界受余身者，譬如風大吹眾妙花，花住於此香流至遠，風體不取妙花之香，香體、風體及與身根俱無形色，而非風力香不遠至。
「賢護！眾生身死，識持受覺法界以至他生，因父母緣而識托之，受覺法界皆隨於識，亦復如是。如從花勝力而鼻有嗅，從嗅勝力而得香境；又如從風身勝力得風色觸，因風力香得至遠。如是從識有受，從受有覺，從覺有法，遂能了知善與不善。
「賢護！又如畫工料理壁板，諸所畫處如法端潔，隨意所為圖繪眾像，則工之識智俱無形色，而為種種奇容異狀。如是識智無形而生六色，謂因眼見色，眼識無形；因耳聞聲，聲無形色；因鼻知香，香無形色；因舌知味，味無形色；因身知觸，觸
【現代漢語翻譯】 現代漢語譯本：佛陀說：『問吧！仔細聽！仔細聽！好好思考！我將為你們解說。』 賢護菩薩對佛說：『世尊！我謹遵教誨！』 佛陀告訴賢護：『識的運轉，遷流變化，就像風一樣，無色、無形、不可顯現，卻能發動萬物，展現各種不同的形態，有時搖動樹木，使其摧折斷裂，發出巨大的聲響；有時使眾生感到寒冷或炎熱，產生痛苦或快樂。風沒有手、腳、面目和形貌，也沒有黑、白、黃、赤等顏色。賢護！識界也是如此，無色、無形、沒有光明顯現，但因緣和合，能展現種種不同的功用。應當知道，受覺法界也是如此，無色、無形，因緣和合而顯發功用。賢護！眾生在此處死亡，受覺法界和識界都舍離身體，識運載著受覺法界投生到其他身體，就像風吹動各種美妙的花朵，花朵停留在此處，香氣卻能飄散到遠方，風本身並不獲取花朵的香氣，香氣、風和身體的感官都沒有形色，但風的力量卻能使香氣遠播。 『賢護！眾生身死後，識帶著受覺法界前往來世，因父母的因緣而寄託于新的身體，受覺法界都跟隨識而存在，也是如此。就像從花朵的勝力而使鼻子能聞到氣味，從嗅覺的勝力而得到香境；又像從風的勝力而得到風的觸感，因風的力量而使香氣遠播。同樣，從識產生受，從受產生覺，從覺產生法，從而能夠了知善與不善。』 『賢護！又像畫工準備好墻壁，將要繪畫的地方處理得乾淨整潔，然後隨意地繪製各種影象，畫工的識智本身沒有形色，卻能創造出各種奇特的容貌和形狀。同樣，識智無形，卻能產生六種顏色，即因眼睛看到顏色，眼識本身無形；因耳朵聽到聲音，聲音本身無形；因鼻子聞到香氣，香氣本身無形；因舌頭嚐到味道，味道本身無形；因身體感受到觸覺，觸覺本身無形。』
【English Translation】 English version: The Buddha said, 'Ask! Listen carefully! Listen carefully! Think well! I will explain it to you.' Bhadrapala (Virtuous Protector) said to the Buddha, 'World Honored One! I respectfully accept your teachings!' The Buddha told Bhadrapala, 'The movement of consciousness, its shifting and changing, is like the great wind, which is without color, without form, and cannot be seen, yet it can move all things, showing various different forms. Sometimes it shakes the trees, causing them to break and fall, making great sounds; sometimes it makes beings feel cold or hot, causing pain or pleasure. The wind has no hands, feet, face, or appearance, nor does it have colors such as black, white, yellow, or red. Bhadrapala! The realm of consciousness is also like this, without color, without form, without visible light, but due to conditions, it can manifest various different functions. It should be known that the realm of feeling and perception is also like this, without color, without form, manifesting its functions due to conditions. Bhadrapala! When beings die here, the realms of feeling and perception and consciousness all leave the body. Consciousness carries the realms of feeling and perception to another body, just as the great wind blows various beautiful flowers. The flowers stay here, but the fragrance flows far away. The wind itself does not take the fragrance of the flowers. The fragrance, the wind, and the body's senses are all without form, yet the power of the wind can make the fragrance travel far.' 'Bhadrapala! When beings die, consciousness carries the realms of feeling and perception to the next life, relying on the conditions of parents to reside in a new body. The realms of feeling and perception all follow consciousness, and it is also like this. Just as from the power of the flower, the nose can smell the scent, and from the power of smelling, one obtains the realm of fragrance; also, just as from the power of the wind, one obtains the sensation of wind, and due to the power of the wind, the fragrance can travel far. Similarly, from consciousness arises feeling, from feeling arises perception, from perception arises dharma, and thus one can know good and not-good.' 'Bhadrapala! It is also like a painter preparing a wall, making the places to be painted clean and tidy, and then freely drawing various images. The painter's consciousness and wisdom themselves have no form, yet they can create various strange appearances and shapes. Similarly, consciousness and wisdom are formless, yet they can produce six colors, that is, because the eyes see colors, the eye consciousness itself is formless; because the ears hear sounds, the sounds themselves are formless; because the nose smells fragrances, the fragrances themselves are formless; because the tongue tastes flavors, the flavors themselves are formless; because the body feels touch, the touch itself is formless.'
無形色；法入諸境，皆悉無形。識無形色，亦復如是。
「賢護！識棄此身受他生者，眾生死時識為業障所纏，報盡命終猶如滅定阿羅漢識，如阿羅漢入滅盡定，其阿羅漢識從身滅轉。如是死者之識棄身及界，乘于念力而作是，知彼如是：我某乙。生平所作事業，臨終咸現憶念明瞭，身之與心二受逼切。
「賢護！識是何義？識名為種？能生眾類雜報身牙，知覺想念同苞于識，知苦知樂，知惡知善及善惡境，故名為識。如汝所問：『云何識離此身而受余報？』賢護！識之遷身，如面之像現之於鏡，如印之文顯之於泥；譬如日出光之所及眾闇咸除，日沒光謝，闇便如故，闇無形質，非常無常，能得其處；識亦如是，無質無形，因受想顯。識在於身，如闇之體，視不可見，不可執持，如母懷子，不能自知是男是女，黑白黃色，根具不具，手足耳目，類與不類，飲食熱刺，其子便動覺知苦痛，眾生來去屈伸視瞬，語笑談說擔運負重，作諸事業，識相具顯，而不能知識之所在，止於身中不知其狀。
「賢護！識之自性遍入諸處，不為諸處之所染污，六根、六境、五煩惱陰，識遍止之，不為其染，由此而顯識之事用。
「賢護！如木機關係執一所作種種業，或行走騰躍或跳擲戲舞。于意云何？機關所作
【現代漢語翻譯】 現代漢語譯本 沒有形狀和顏色；法進入各種境界，都是沒有形狀的。意識沒有形狀和顏色，也是如此。
『賢護（菩薩名）！意識捨棄這個身體而接受來世的生命，眾生在死亡時，意識被業障所纏繞，報應結束，生命終結，就像進入滅盡定的阿羅漢的意識一樣。就像阿羅漢進入滅盡定，他的意識從身體消滅轉移。同樣，死者的意識捨棄身體和界限，憑藉念力的作用而產生這樣的認知：『我是某某。』一生所做的事業，臨終時都會清晰地回憶起來，身體和心靈都感受到逼迫。
『賢護！意識是什麼意思？意識被稱為『種子』，能產生各種各樣的雜報身芽，知覺、思想、念頭都包含在意識中，知道痛苦、快樂，知道惡、知道善以及善惡的境界，所以稱為意識。正如你所問：『意識如何離開這個身體而接受其他的果報？』賢護！意識的轉移身體，就像鏡子中顯現的面容，就像印章的文字顯現在泥土上；譬如太陽出來，陽光所照之處，一切黑暗都消除，太陽落下，光芒消失，黑暗又恢復原樣，黑暗沒有形狀和實質，不是常也不是無常，卻能佔據一定的空間；意識也是如此，沒有實質和形狀，因感受和思想而顯現。意識在身體中，就像黑暗的本體，看也看不見，抓也抓不住，就像母親懷著孩子，不能自己知道是男孩還是女孩，是黑是白還是黃色，根器是否健全，手足耳目是否齊全，是否同類，飲食冷熱刺激，孩子便會動，感覺到痛苦，眾生來來去去，屈伸視瞬，說話談笑，搬運負重，做各種事情，意識的現象都顯現出來，卻不能知道意識在哪裡，只是在身體中，不知道它的形狀。
『賢護！意識的自性遍佈各個地方，不被各個地方所污染，六根、六境、五煩惱陰，意識都遍佈其中，不被它們所污染，由此而顯現意識的作用。
『賢護！就像木製機關相互關聯，執著於一個地方而做出各種各樣的動作，或行走跳躍，或跳擲嬉戲。你認為如何？機關所做的
【English Translation】 English version Without form or color; when Dharma enters all realms, they are all without form. Consciousness is without form or color, and it is also like this.
'Virtuous Protector (a Bodhisattva's name)! When consciousness abandons this body and receives another life, when sentient beings die, their consciousness is entangled by karmic obstacles. When their retribution is exhausted and their life ends, it is like the consciousness of an Arhat who has entered cessation. Just as an Arhat enters cessation, their consciousness is extinguished and transferred from the body. Similarly, the consciousness of the deceased abandons the body and its boundaries, relying on the power of thought to form the cognition: 'I am so-and-so.' The deeds of their entire life will be clearly recalled at the time of death, and both body and mind will feel intense pressure.
'Virtuous Protector! What is the meaning of consciousness? Consciousness is called a 'seed,' capable of producing various kinds of mixed-retribution body sprouts. Perception, thought, and ideas are all contained within consciousness. It knows suffering, happiness, evil, good, and the realms of good and evil; therefore, it is called consciousness. As you asked: 'How does consciousness leave this body and receive other retributions?' Virtuous Protector! The transfer of consciousness is like the reflection of a face in a mirror, like the impression of a seal on clay. For example, when the sun rises, all darkness is dispelled by its light; when the sun sets, the light disappears, and darkness returns. Darkness has no form or substance, it is neither permanent nor impermanent, yet it can occupy a certain space. Consciousness is also like this, without substance or form, manifesting through feelings and thoughts. Consciousness is in the body like the essence of darkness, invisible and intangible. It is like a mother carrying a child, unable to know whether it is a boy or a girl, whether it is black, white, or yellow, whether its faculties are complete, whether its limbs and senses are whole, whether it is of the same kind. When the child experiences hot or cold food or a prick, it will move and feel pain. Sentient beings come and go, stretch and bend, look and blink, speak and laugh, carry and bear burdens, and perform various actions. The phenomena of consciousness are all manifested, yet one cannot know where consciousness is, only that it is in the body, without knowing its form.
'Virtuous Protector! The nature of consciousness pervades all places, yet it is not defiled by any place. The six roots, six objects, and five aggregates of affliction are all pervaded by consciousness, yet it is not defiled by them. This is how the function of consciousness is manifested.
'Virtuous Protector! It is like a wooden mechanism with interconnected parts, fixed in one place, performing various actions, such as walking, jumping, leaping, and playing. What do you think? The actions performed by the mechanism
是誰之力？」
賢護白佛言：「智慧狹淺，非能決了。」
佛告賢護：「當知皆是作業之力，作業無形，但智運耳！如是身之機關，以識之力作諸事業，仙通、乾闥婆、龍神、人、天、阿修羅等，種種趣業咸悉依之，識能生身，如工作機關，識無形質普持法界智力具足，乃至能知宿命之事。譬如日光，惡業眾生及諸不凈死屍臭穢，無偏等照，不為諸惡之所污染；識亦如是，雖處豬狗食不凈類諸惡趣身，而不為彼之所染污。
「賢護！識舍此身，隨善惡業遷受余報。譬如風大出深山邃谷，入于薝蔔眾香之林，其風便香，經于糞穢死屍臭惡穢污之所，其風便臭，若風香臭俱至，風則香臭併兼，盛者先顯，風無形質香臭無形，然風持香臭遷之於遠；識棄此身，持善惡業遷受余報，亦復如是，猶彼風大持物香臭致於他所。又如人夢，見眾色像種種事業，而不自知安眠而臥，福德之人命盡識遷，亦復如是安隱不覺，如夢遷化無所恐懼，識之遷出不由喉口及諸竅穴，莫測所從莫知徑戶。」
爾時賢護勝上童真頂禮佛足，白佛言：「世尊！雞鵝等子其卵未熟，周匝細密識從何入？子死卵中，卵殼不破，無隙無竅，識從何出？」
佛言：「賢護！譬如烏麻薝蔔花熏，其油香美名薝蔔油，與凡麻油好惡殊
【現代漢語翻譯】 現代漢語譯本 『這是誰的力量？』 賢護菩薩對佛說：『我的智慧淺薄，不能決斷這個問題。』 佛告訴賢護：『應當知道，這一切都是業力的作用。業力沒有形狀，只是智慧的運用罷了！就像身體的機能，依靠意識的力量來做各種事情。仙人、乾闥婆（一種天神）、龍神、人、天、阿修羅等等，各種生命形態都依賴於此。意識能夠產生身體，就像工匠操作機器一樣。意識沒有具體的形狀，卻普遍地持有法界，具備智慧的力量，甚至能夠知道過去世的事情。比如太陽的光芒，對於作惡的眾生和不乾淨的死屍、臭穢之物，都平等地照耀，不會被這些惡劣的東西所污染。意識也是這樣，即使處於豬狗等食用不凈之物的惡道身體中，也不會被它們所污染。 『賢護！意識捨棄這個身體后，會隨著善惡業力而轉移，接受其他的果報。比如風從深山峽谷中出來，進入到薝蔔（一種香花）的香林中，風就會變得香；經過糞便、死屍等臭穢的地方，風就會變得臭。如果香和臭同時存在，風就會同時帶有香和臭，其中強烈的會先顯現出來。風沒有形狀，香和臭也沒有形狀，但是風能夠把香和臭帶到遠方。意識捨棄這個身體，帶著善惡業力轉移接受其他的果報，也是這樣，就像風把香和臭帶到其他地方一樣。又比如人做夢，看到各種顏色和景象，做各種事情，卻不知道自己正在安穩地睡覺。有福德的人壽命終結，意識轉移，也是這樣安穩不覺，就像做夢一樣轉移變化，不會感到恐懼。意識的遷出不是通過喉嚨或者其他孔竅，無法測知它從哪裡來，也不知道它從哪裡出去。』 這時，賢護勝上童真頂禮佛足，對佛說：『世尊！雞鵝等鳥的卵還沒有成熟，周圍緊密，意識是從哪裡進入的？如果小雞死在蛋中，蛋殼沒有破裂，沒有縫隙也沒有孔竅，意識又是從哪裡出去的？』 佛說：『賢護！比如用烏麻和薝蔔花熏製，得到的油香美，叫做薝蔔油，和普通的麻油好壞不同。』
【English Translation】 English version 'Whose power is this?' The Bodhisattva Sthiramati said to the Buddha, 'My wisdom is shallow and I am unable to resolve this.' The Buddha told Sthiramati, 'You should know that all of this is the power of karma. Karma has no form, it is merely the operation of wisdom! Like the functions of the body, relying on the power of consciousness to do various things. Immortals, Gandharvas (a type of celestial being), dragons, humans, gods, Asuras, and so on, all kinds of life forms depend on this. Consciousness can produce the body, just like a craftsman operating a machine. Consciousness has no concrete form, yet it universally holds the Dharma realm, possessing the power of wisdom, even being able to know past lives. For example, the light of the sun shines equally on evil beings and unclean corpses and foul things, and is not polluted by these evil things. Consciousness is also like this, even if it is in the bodies of pigs and dogs and other beings in evil realms that eat unclean things, it is not polluted by them.' 'Sthiramati! When consciousness abandons this body, it will transfer according to good and evil karma, receiving other retributions. For example, when wind comes out of deep mountains and valleys and enters a forest of Champaka (a fragrant flower) trees, the wind becomes fragrant; when it passes through places of feces, corpses, and other foul things, the wind becomes foul. If fragrance and foulness exist at the same time, the wind will carry both, and the stronger one will appear first. Wind has no form, and fragrance and foulness have no form, but the wind can carry fragrance and foulness to distant places. When consciousness abandons this body, it carries good and evil karma to transfer and receive other retributions, it is also like this, just like the wind carries fragrance and foulness to other places. Also, like when people dream, they see various colors and scenes, and do various things, but they do not know that they are sleeping peacefully. When a person with merit reaches the end of their life, their consciousness transfers, and it is also like this, peacefully and unknowingly, like transferring and changing in a dream, without feeling fear. The transfer of consciousness is not through the throat or other orifices, it is impossible to know where it comes from, and it is not known where it goes out from.' At this time, the pure youth Sthiramati bowed at the Buddha's feet and said to the Buddha, 'World Honored One! The eggs of chickens and geese and other birds are not yet mature, and are tightly sealed all around. Where does consciousness enter from? If the chick dies in the egg, the eggshell is not broken, there are no gaps or holes, where does consciousness go out from?' The Buddha said, 'Sthiramati! For example, when sesame seeds are smoked with Champaka flowers, the resulting oil is fragrant and beautiful, and is called Champaka oil, which is different in quality from ordinary sesame oil.'
隔，油先無香以花熏種，油遂成香，香不破麻而入，亦不破麻而出，復無形質留止油內，但以因緣力故，香遷油內，油成香澤；雞鵝子識入出於卵，亦復如是。如薝蔔香遷於油內，識之遷運，如日流光，如摩尼照，如木生火。又如種子，種之於地，體化地中，芽苗莖葉備顯于外，生白不白赤等雜色種種之花，種種力味成熟，所為種種差別，同一大地等資四大，各隨其種所生便異，如是一識法界，生於一切生死之身，或黑或白或黃赤等，淳和瞋暴種種殊品。
「賢護！識無手足，無支節言語，由法界中念力強大，眾生死時識棄此身，識與念力為來生種，即離於識不得法界，離於法界亦不得識。識與風大微妙念界、受界、法界和合而遷。」
賢護白佛言：「若如是者，云何世尊，說識無色？」
佛言：「賢護！色有二種：一、內，二、外。內謂眼識，眼則為外。如是耳識為內，耳則為外；鼻識為內，鼻則為外；舌識為內，舌則為外；身識為內，身則為外。
「賢護！如生盲人夢見美色，手足面目形容姝麗，便於夢中生大愛悅，及睡覺已，冥無所見，夜盡晝明，人眾聚會，盲者遂說夢中樂事，我見麗人姿容殊絕，園觀華茂，人眾百千，嚴飾嬉戲，肌膚光澤，肩髆緊滿，臂長而圓猶如象鼻，我于夢中
【現代漢語翻譯】 現代漢語譯本：就像用花熏油，油本身沒有香味，但經過花的薰染，油就有了香味。香味不是穿破麻布進入油中，也不是穿破麻布出來，也沒有任何有形的物質留在油里，只是因為因緣的力量，香味轉移到了油中，油就變成了香油。就像雞鵝的卵，意識進入和離開卵的情況也是如此。就像薝蔔（一種香花）的香味轉移到油中一樣，意識的轉移就像陽光流動，像摩尼寶珠（一種能發光的寶珠）照耀，像木頭生火。又像種子，種在土裡，本體化入土中，芽苗莖葉在外面顯現，生長出白色、不白色、紅色等各種顏色的花，產生各種力量和味道，成熟後有各種差別。同樣的大地和四大元素滋養著它們，但各自隨著種子的不同而產生差異。同樣，一個意識法界，產生於一切生死之身，有黑色、白色、黃色、紅色等，有溫和、嗔怒等各種不同的品性。 賢護（菩薩名）！意識沒有手腳，沒有肢體和語言，由於法界中念力的強大，眾生死亡時，意識拋棄這個身體，意識和念力成為來生的種子。離開意識就無法得到法界，離開法界也無法得到意識。意識與風大（四大元素之一）的微妙念界、受界、法界和合而轉移。 賢護問佛說：『如果這樣的話，世尊，為什麼說意識沒有顏色呢？』 佛說：『賢護！顏色有兩種：一是內在的，二是外在的。內在的是指眼識，眼睛則是外在的。同樣，耳識是內在的，耳朵是外在的；鼻識是內在的，鼻子是外在的；舌識是內在的，舌頭是外在的；身識是內在的，身體是外在的。』 『賢護！就像一個天生的盲人夢見美麗的顏色，手腳面容都非常美麗，在夢中產生很大的愛戀和喜悅。等到醒來后，什麼也看不見。夜晚過去，白天到來，人們聚集在一起，盲人就說起夢中的快樂事情，說我看見一個非常美麗的女子，姿容絕世，園林華麗茂盛，有成百上千的人，裝飾華麗地嬉戲玩耍，肌膚光澤，肩膀飽滿，手臂又長又圓像象鼻一樣，我在夢中』
【English Translation】 English version: It's like using flowers to scent oil. The oil itself has no fragrance, but after being scented by the flowers, the oil becomes fragrant. The fragrance doesn't break through the linen to enter the oil, nor does it break through the linen to come out. There is also no tangible substance left in the oil. It's just that due to the power of conditions, the fragrance transfers into the oil, and the oil becomes fragrant. The entry and exit of consciousness in a chicken or goose egg is also like this. Just as the fragrance of the champak flower (a fragrant flower) transfers into oil, the movement of consciousness is like the flow of sunlight, like the illumination of a mani jewel (a luminous jewel), like wood producing fire. It's also like a seed, planted in the ground, its substance dissolves into the earth, and the sprouts, stems, and leaves appear outside, growing flowers of various colors such as white, non-white, and red, producing various powers and flavors, and maturing with various differences. The same earth and the four great elements nourish them, but each differs according to its seed. Similarly, one consciousness realm arises in all bodies of birth and death, some black, some white, some yellow, some red, with various qualities such as gentle and angry. O Virtuous Protector (a Bodhisattva name)! Consciousness has no hands or feet, no limbs or speech. Due to the powerful force of thought in the Dharma realm, when beings die, consciousness abandons this body. Consciousness and the power of thought become the seeds for the next life. One cannot obtain the Dharma realm without consciousness, nor can one obtain consciousness without the Dharma realm. Consciousness moves in conjunction with the subtle thought realm, the feeling realm, and the Dharma realm of the wind element (one of the four great elements). Virtuous Protector asked the Buddha, 'If this is so, World Honored One, why do you say that consciousness has no color?' The Buddha said, 'Virtuous Protector! Color has two types: internal and external. Internal refers to eye consciousness, while the eye is external. Similarly, ear consciousness is internal, while the ear is external; nose consciousness is internal, while the nose is external; tongue consciousness is internal, while the tongue is external; body consciousness is internal, while the body is external.' 'Virtuous Protector! It's like a person born blind who dreams of beautiful colors, with hands, feet, and face that are very beautiful. In the dream, they experience great love and joy. But when they wake up, they can't see anything. When night ends and day comes, people gather together, and the blind person talks about the joyful things in the dream, saying, 'I saw a very beautiful woman, with an unparalleled appearance, a magnificent and lush garden, with hundreds and thousands of people, adorned and playing joyfully, with radiant skin, full shoulders, and long, round arms like elephant trunks. In my dream...'
獲大快樂，適心喜嘆。賢護！此生盲人未曾見物，云何夢中而能見色？」
賢護白佛言：「唯愿開示。」
佛告賢護：「夢中見者名內眼所，是慧分別，非肉眼見，其內眼所，以念力故，盲者夢中須臾而現。復以念力覺而憶之；識之內色亦復如是。
「複次，賢護！身死識遷，猶如種子棄在地中，四大攝持，苗莖枝葉漸次遷化，識爲念受善不善等四法攝持，棄身遷化亦復如是。」
賢護白佛言：「世尊！云何善不善法攝持于識？」
佛言賢護：「譬如妙頗梨寶，隨所處物若黑若白，寶色隨物成白成黑，善不善法攝持于識亦復如是，隨所攝持成善不善，遷化受報。」
賢護復白佛言：「此身云何稟受于識？」
佛言賢護：「此識無積無聚亦無生長，譬如牙生，非種不變而生，亦非種壞而生，然牙生時種則變毀。賢護！于意云何？其牙所在，止於何處？子耶？枝耶？莖柯葉耶？止樹頭耶？」
賢護白佛言：「不也！世尊！牙無所止。」
「如是，賢護！識之在身止無處所，非眼非耳鼻舌身等，種生牙時，如識微覺，乃至花結合時，如識有受，含開花發時至結果，如識有身，識之生身遍身支體，求識所止莫得其所。若除于識身則不生，如樹果熟，堪為將來樹之種子
【現代漢語翻譯】 現代漢語譯本：獲得極大的快樂，心中感到歡喜讚歎。賢護（菩薩名）！這個天生的盲人從未見過任何東西，為什麼在夢中卻能看見顏色呢？ 賢護（菩薩名）對佛說：『唯愿世尊開示。』 佛告訴賢護（菩薩名）：『夢中所見，名為內眼所見，是智慧的分別，不是肉眼所見。這內眼所見，因爲念力的緣故，盲人在夢中片刻就能顯現。又因爲念力的緣故，醒來后能回憶起夢境；意識中的顏色也是如此。 『再者，賢護（菩薩名）！身體死亡，意識遷移，就像種子被丟在地上，四大（地、水、火、風）攝持，苗、莖、枝、葉逐漸變化。意識被念、受、善、不善等四法攝持，捨棄身體遷移變化也是如此。』 賢護（菩薩名）對佛說：『世尊！善和不善的法是如何攝持意識的呢？』 佛告訴賢護（菩薩名）：『譬如美好的頗梨寶（一種透明的寶石），隨著所處之物，若是黑色就顯現黑色，若是白色就顯現白色，寶的顏色隨著物體變成白色或黑色。善和不善的法攝持意識也是如此，隨著所攝持的變成善或不善，遷移變化並承受果報。』 賢護（菩薩名）又對佛說：『這個身體是如何稟受意識的呢？』 佛告訴賢護（菩薩名）：『這個意識沒有積累，沒有聚集，也沒有生長。譬如牙齒的生長，不是種子不變而生，也不是種子壞了而生，然而牙齒生長時，種子就變壞了。賢護（菩薩名）！你認為如何？牙齒所在，止於何處？在種子嗎？在枝條嗎？在莖幹嗎？在葉子嗎？還是在樹頂呢？』 賢護（菩薩名）對佛說：『不是的！世尊！牙齒沒有固定的所在。』 『如此，賢護（菩薩名）！意識在身體中也沒有固定的所在，不在眼睛，不在耳朵，不在鼻子，不在舌頭，不在身體等處。種子生牙時，就像意識的微弱感覺；乃至花朵結合時，就像意識的感受；含苞待放時，直到結果，就像意識有了身體。意識的產生遍佈身體的各個部分，尋找意識的所在卻找不到。如果除去意識，身體就不會產生，就像樹上的果實成熟，可以作為未來樹的種子。』
【English Translation】 English version: Having obtained great joy, he felt delighted and exclaimed. 'O Virtuous Protector (a Bodhisattva)! This person born blind has never seen anything, how can he see colors in his dreams?' Virtuous Protector (a Bodhisattva) said to the Buddha, 'I beseech you to enlighten me.' The Buddha told Virtuous Protector (a Bodhisattva), 'What is seen in dreams is called the inner eye's perception, it is the discernment of wisdom, not the perception of the physical eye. This inner eye's perception, due to the power of thought, can appear to a blind person in a dream for a moment. And due to the power of thought, they can recall it upon waking; the colors within consciousness are also like this.' 'Furthermore, O Virtuous Protector (a Bodhisattva)! When the body dies and consciousness migrates, it is like a seed cast upon the ground, held by the four great elements (earth, water, fire, and wind), the sprout, stem, branches, and leaves gradually transform. Consciousness is held by the four dharmas of thought, feeling, good, and bad, and the migration and transformation of abandoning the body is also like this.' Virtuous Protector (a Bodhisattva) said to the Buddha, 'O World Honored One! How do good and bad dharmas hold onto consciousness?' The Buddha told Virtuous Protector (a Bodhisattva), 'It is like a beautiful crystal gem, depending on what it is placed upon, if it is black, it appears black, if it is white, it appears white, the gem's color changes to white or black depending on the object. The way good and bad dharmas hold onto consciousness is also like this, depending on what it holds onto, it becomes good or bad, migrates, and receives retribution.' Virtuous Protector (a Bodhisattva) again said to the Buddha, 'How does this body receive consciousness?' The Buddha told Virtuous Protector (a Bodhisattva), 'This consciousness has no accumulation, no gathering, and no growth. It is like the growth of a tooth, it is not born from the seed remaining unchanged, nor is it born from the seed being destroyed, yet when the tooth grows, the seed is transformed and destroyed. O Virtuous Protector (a Bodhisattva)! What do you think? Where is the tooth located? Is it in the seed? Is it in the branch? Is it in the stem? Is it in the leaves? Or is it at the top of the tree?' Virtuous Protector (a Bodhisattva) said to the Buddha, 'No, O World Honored One! The tooth has no fixed location.' 'Likewise, O Virtuous Protector (a Bodhisattva)! Consciousness in the body has no fixed location, it is not in the eyes, not in the ears, not in the nose, not in the tongue, not in the body, etc. When the seed sprouts a tooth, it is like the faint sensation of consciousness; until the flower joins, it is like the feeling of consciousness; when it is budding, until it bears fruit, it is like consciousness having a body. The arising of consciousness pervades all parts of the body, seeking the location of consciousness, one cannot find it. If consciousness is removed, the body will not arise, just as the fruit on a tree ripens and can be the seed for a future tree.'
，非不熟者，如是報熟身死，識種便現，因識有受，因受有愛，系著于愛便生於念，識攝取念隨善惡業，與風大並知念父母，因緣合對，識便托之，如人面影現之於鏡，非凈非明面像不現，鏡明面對影像乃現，鏡中之像無受無念，而隨人身屈伸俯仰，開口談謔，行來進止，種種運動。賢護！影像現誰之力也？」
賢護白佛言：「是人之力，由有面故而有面影，影像之色如面之色，根具不具咸悉如面。」
佛言：「面為影因，鏡為影緣，因緣和合故有影現。由識因故，有受想行及諸心所，父母為緣，因緣和合而有身現。如彼身鏡，鏡中之影身去影滅，身持影像，或別現於水等之中；識棄此身，持善惡業遷受余報，亦復如是。又如尼瞿陀烏曇婆等，種子雖小能生大樹，樹復生子，子棄故樹，更生新樹，故樹經久，質力衰微，味液銷竭乾枯腐朽。如是諸小生類，其識棄身乘己之業，或受種種諸類大身。又如大麥、小麥、烏麻、菉豆及摩沙等，種種子實皆以種故，牙莖花實生長成熟；如是由有識故，隨遷生類即便有覺，由覺有受，持善惡業受種種身。又如蜂止花愛樂戀著，唼吮花味以自資養，蜂棄此花更處余花，或棄香入臭，或棄臭入香，隨其所在莫不自愛戀結貪著；識亦如是，以福業故獲諸天身受勝樂果，或棄
【現代漢語翻譯】 現代漢語譯本：如果不是不熟悉的人，當他們成熟的身體死亡時，識的種子就會顯現。因為識而有感受，因為感受而有愛。執著于愛就會產生念頭。識會攝取念頭，隨著善惡業，與風大一起感知父母。因緣聚合，識便寄託於此，就像人的面容在鏡子中顯現一樣。如果鏡子不乾淨不清晰，面容的影像就不會顯現；如果鏡子明亮，面容的影像就會顯現。鏡中的影像沒有感受也沒有念頭，但會隨著人的身體屈伸俯仰、開口說話、行走進退等各種動作而變化。賢護啊！影像的顯現是誰的力量呢？ 賢護對佛說：『是人的力量，因為有面容所以有面容的影像，影像的顏色和麵容的顏色一樣，根具不具都和麵容一樣。』 佛說：『面容是影像的因，鏡子是影像的緣，因緣和合所以有影像顯現。因為識的因，所以有感受、思想、行為以及各種心所，父母是緣，因緣和合所以有身體顯現。就像那個身體的鏡子，鏡中的影像隨著身體的離去而消失，身體保持影像，或者在水等其他地方顯現；識拋棄這個身體，帶著善惡業轉移到其他報應，也是這樣。又像尼瞿陀（榕樹）和烏曇婆（優曇花）等，種子雖然小卻能長成大樹，樹又生出種子，種子拋棄老樹，又長出新樹。老樹經過長久，質地和力量衰弱，汁液耗盡，乾枯腐朽。就像這樣，各種小生物，它們的識拋棄身體，憑藉自己的業力，或者接受各種不同種類的大身體。又像大麥、小麥、烏麻（芝麻）、菉豆（綠豆）和摩沙（豆類）等，各種種子都因為種子而發芽、長莖、開花、結果、生長成熟；就像這樣，因為有識，隨著遷徙的生命種類，就會有感覺，因為感覺而有感受，帶著善惡業接受各種身體。又像蜜蜂停留在花上，喜愛依戀，吸吮花蜜來滋養自己，蜜蜂拋棄這朵花，又到其他花上，或者拋棄香花進入臭花，或者拋棄臭花進入香花，無論在哪裡都愛戀執著；識也是這樣，因為福業而獲得天身享受殊勝的快樂果報，或者拋棄』
【English Translation】 English version: If it is not someone unfamiliar, when their mature body dies, the seed of consciousness (識, shi) will appear. Because of consciousness, there is feeling (受, shou); because of feeling, there is love (愛, ai). Attachment to love gives rise to thoughts. Consciousness grasps thoughts, and along with good and bad karma, it perceives the parents with the wind element. When conditions come together, consciousness relies on this, just like a person's face appears in a mirror. If the mirror is not clean and clear, the image of the face will not appear; if the mirror is bright, the image of the face will appear. The image in the mirror has no feeling or thought, but it changes with the person's body bending, stretching, speaking, walking, and various movements. Virtuous Protector (賢護, Xianhu)! By whose power does the image appear? Virtuous Protector said to the Buddha: 'It is the power of the person. Because there is a face, there is an image of the face. The color of the image is like the color of the face, and whether the senses are complete or not is the same as the face.' The Buddha said: 'The face is the cause of the image, and the mirror is the condition of the image. When cause and condition come together, the image appears. Because of the cause of consciousness, there are feeling, thought, action, and various mental states. Parents are the condition, and when cause and condition come together, the body appears. Like that mirror of the body, the image in the mirror disappears when the body leaves. The body holds the image, or it appears in water or other places. Consciousness abandons this body, carrying good and bad karma to receive other retributions, and it is the same. Also, like the Nyagrodha (尼瞿陀, niguta) and Udumbara (烏曇婆, wutanpo) trees, although the seeds are small, they can grow into large trees. The tree produces seeds, and the seeds abandon the old tree and grow into new trees. The old tree, after a long time, weakens in quality and strength, its sap is exhausted, and it becomes dry and decayed. In the same way, various small beings, their consciousness abandons the body, relying on their own karma, and they may receive various kinds of large bodies. Also, like barley, wheat, sesame (烏麻, wuma), mung beans (菉豆, ludou), and mash (摩沙, masha), all kinds of seeds sprout, grow stems, flower, bear fruit, and mature because of the seed. In the same way, because there is consciousness, with the migrating life forms, there will be sensation. Because of sensation, there is feeling, and carrying good and bad karma, one receives various bodies. Also, like a bee that stops on a flower, loving and clinging to it, sucking nectar to nourish itself, the bee abandons this flower and goes to other flowers, or abandons fragrant flowers for foul ones, or abandons foul flowers for fragrant ones. Wherever it is, it loves and clings to it. Consciousness is also like this. Because of meritorious karma, it obtains a heavenly body and enjoys superior happiness, or it abandons'
天身，以惡業故獲地獄報受眾苦果，輪迴遷轉為種種身，識如鬱金紅藍芬陀利等，其子皆白，破其子中不見牙花不見異色，種之於地以水潤液，便有牙等，順時滋長花果敷榮，或赤或白種種之色，色與牙等不在子中，然離於子皆不得生。識棄身已，肉身容貌諸根諸入，識中不見因緣和合，識以妙視妙聞、聲觸味法及以念入，知已所造善惡等業以取身報，如蠶作繭，自作自纏，于中遷化；識亦如是，識自生身還自纏裹，自棄捨身更受余報，由有種故有色香味，識棄捨身隨其所遷，諸根境界受及法界，皆悉隨之。如如意珠，隨其所在樂具皆隨，如日所在光明皆隨；識亦如是，隨其所遷，受覺與想及法界等皆悉隨之。識棄捨身攝一切性，色因為身，無骨肉身，有諸根故，有受妙念知取善惡，如棗、石榴、庵羅、庵勒、鼻螺、渴豎、劫必他等種種之果，或辛或苦或酸或甜或咸或澀，味力各別，消熟所資，其功不一，及果壞已，味力隨種遷化而生。如是識種隨其所遷，受念善惡咸悉隨之，知棄此身受余報身，故名為識；知善惡業知業隨我，知我持業遷化受報，故名為識；身之所為咸悉知之，故名為識。譬如風大，無形可取，無質可持，以因緣故作諸事業，表有風大，持冷持熱，運香運臭搖振林木，或鼓扇摧擊；如是識無形質，非
【現代漢語翻譯】 現代漢語譯本：天身（天人），因惡業的緣故，獲得地獄的果報，承受各種痛苦，在輪迴中轉生為各種不同的身體。意識就像鬱金、紅蓮、藍蓮等，它們的種子都是白色的，破開種子卻看不到花芽，也看不到其他顏色。將種子種在地上，用水滋潤，便會長出牙等，隨著時節生長，開花結果，繁榮茂盛，或紅或白，各種各樣的顏色。這些顏色和花芽等並不在種子中，但離開種子又都不能生長。意識捨棄身體后，肉身的容貌、諸根、諸入，在意識中都看不到。因緣和合，意識通過微妙的視覺、聽覺、聲音、觸覺、味覺、法以及念頭，知道自己所造的善惡等業，從而獲得身體的果報，就像蠶作繭，自己作繭自縛，在其中遷化。意識也是如此，自己產生身體，又自己纏繞束縛，自己捨棄身體，又接受其他的果報。由於有種子，所以有色香味。意識捨棄身體，隨著它所遷轉，諸根的境界、感受以及法界，都隨著它一起遷轉。就像如意寶珠，無論在哪裡，都能隨之出現各種樂具；就像太陽，無論在哪裡，光明都隨之照耀。意識也是如此，隨著它所遷轉，感受、覺知、想法以及法界等都隨之一起遷轉。意識捨棄身體，攝取一切性質，色是身體的原因，沒有骨肉的身體，因為有諸根，所以有感受、微妙的念頭，知道獲取善惡。就像棗、石榴、庵羅（芒果）、庵勒（余甘子）、鼻螺（一種果實）、渴豎（一種果實）、劫必他（一種果實）等各種各樣的果實，有的辛辣，有的苦澀，有的酸，有的甜，有的咸，有的澀，味道和力量各不相同，消化成熟所需要的條件也不同，它們的功效也不一樣。等到果實壞了，味道和力量會隨著種子遷轉而產生。如此，意識的種子隨著它所遷轉，感受、念頭、善惡都隨著它一起遷轉，知道捨棄這個身體，接受其他的果報身體，所以稱為意識。知道善惡業，知道業跟隨我，知道我持有業，遷轉受報，所以稱為意識。身體所做的一切，意識都知道，所以稱為意識。譬如風大，沒有形狀可以抓取，沒有實質可以持有，因為因緣的緣故，產生各種事業，表明有風大，能帶來冷熱，能運送香臭，能搖動樹木，或鼓動扇子，或摧毀打擊。如此，意識沒有形狀和實質，並非 現代漢語譯本：有形可見，但能因緣和合，作諸事業，能知善惡，能持業報，能遷轉受報，故名為識。
【English Translation】 English version: A heavenly being, due to evil karma, receives the retribution of hell, enduring various sufferings, and transmigrates into various bodies in the cycle of rebirth. Consciousness is like turmeric, red lotuses, blue lotuses, etc., whose seeds are all white. When the seed is broken, no flower bud or other colors are seen. When the seed is planted in the ground and watered, sprouts appear, and with the passage of time, they grow, bloom, and bear fruit, flourishing in various colors, red or white. These colors and sprouts are not within the seed, yet they cannot grow without the seed. When consciousness abandons the body, the physical appearance, the senses, and the sense bases are not seen in consciousness. Through the combination of causes and conditions, consciousness, through subtle sight, hearing, sound, touch, taste, dharma, and thoughts, knows the good and evil deeds it has committed, thus receiving the retribution of a body, just as a silkworm makes a cocoon, binding itself, and transforms within it. Consciousness is also like this; it generates a body, binds itself, abandons the body, and receives other retributions. Because there is a seed, there are color, smell, and taste. When consciousness abandons the body, wherever it transmigrates, the realms of the senses, feelings, and the dharma realm all follow it. Like a wish-fulfilling jewel, wherever it is, all kinds of enjoyable things follow; like the sun, wherever it is, light follows. Consciousness is also like this; wherever it transmigrates, feelings, perceptions, thoughts, and the dharma realm all follow it. Consciousness abandons the body, taking on all natures. Form is the cause of the body, a body without flesh and bones. Because there are senses, there are feelings, subtle thoughts, and the knowledge to grasp good and evil. Like various fruits such as dates, pomegranates, mangoes (amra), emblic myrobalan (amla), nose-shaped fruits (nasika), kataka fruits (kataka), and wood apples (kapittha), some are spicy, some are bitter, some are sour, some are sweet, some are salty, and some are astringent. Their tastes and powers are different, and the conditions needed for digestion and ripening are different, and their effects are not the same. When the fruit is spoiled, the taste and power follow the seed and transform. Thus, the seed of consciousness, wherever it transmigrates, feelings, thoughts, good and evil all follow it. Knowing that it abandons this body and receives another body as retribution, it is called consciousness. Knowing good and evil karma, knowing that karma follows me, knowing that I hold karma, transmigrate, and receive retribution, it is called consciousness. Consciousness knows all that the body does, therefore it is called consciousness. For example, the element of wind has no form to grasp, no substance to hold, but due to causes and conditions, it performs various actions, indicating the presence of the wind element, which can bring cold and heat, carry fragrance and stench, shake trees, or blow fans, or destroy and strike. Likewise, consciousness has no form or substance, is not English version: visible, but through the combination of causes and conditions, it performs various actions, knows good and evil, holds karmic retribution, and transmigrates to receive retribution, therefore it is called consciousness.
視聽所取，以因緣故識相具顯，由識持身，身知苦樂，光色充盛行來進止，言笑歡憂事業昭著，當知有識。」(右大唐永隆元年三藏地婆訶羅于東太原寺譯，出《大周錄》)。
大乘顯識經卷上 大正藏第 12 冊 No. 0347 大乘顯識經
大乘顯識經卷下
中天竺國沙門地婆訶羅奉 詔譯
爾時會中有月實勝上童真，從座而起合掌白佛言：「世尊！云何見色因？云何見欲因？云何見見因？云何見戒取因？」
佛告月實：「智見智境，愚見愚境，智者見諸姝麗美色，了知穢惡，唯是肉段筋骨膿血，大脈小脈大腸小腸，𦙽液腦膜腎心脾膽，肝肺肚胃生藏熟藏，黃痰涕唾發鬚毛爪，大小便利薄皮裹之，不凈污露可畏可惡，凡所有色皆四大生，是為色因。
「月實！如父母生身，身之堅硬為地大，流潤為水大，暖熟為火大，飄動為風大，有所覺知念及聲香味觸等界，斯皆為識。」
月實童真復白佛言：「世尊！將死之時，云何識舍于身？云何識遷於身？云何識知今舍此身？」
佛告月實：「眾生隨業獲報，識流相續持身不絕，期畢報終識棄捨身，隨業遷受。譬如水乳和，煎以火熱力，乳水及膩各各分散。如是，月實！眾生命盡以業力散，形骸與識及諸入界，
【現代漢語翻譯】 現代漢語譯本 通過視覺和聽覺所獲取的資訊，因為因緣和合，使得意識的各種表象得以顯現。意識維持著身體的運作，身體感知到痛苦和快樂。身體的光澤和色彩充盈，行動舉止，言語歡笑和憂愁，以及所從事的事業都清晰可見，應當知道這是因為有意識的存在。
《大乘顯識經》捲上
《大乘顯識經》卷下
中天竺國沙門地婆訶羅（Dìpóhēluó，意為護法）奉詔翻譯
當時，法會中有一位名叫月實勝上（Yuèshíshèngshàng）的童真，從座位上站起來，合掌對佛說：『世尊！什麼是見色的因？什麼是見欲的因？什麼是見見的因？什麼是見戒取的因？』
佛告訴月實：『智慧的見解有智慧的境界，愚癡的見解有愚癡的境界。有智慧的人看到那些美好的顏色，能夠了知它們是污穢醜惡的，只不過是肉塊、筋骨、膿血，大脈小脈、大腸小腸，腦髓、腦膜、腎、心、脾、膽，肝、肺、肚、胃，生臟熟臟，黃痰、鼻涕、唾液、頭髮、鬍鬚、毛髮、指甲，大小便，用薄皮包裹著，不乾淨、污穢、暴露，令人恐懼厭惡。凡是所有的顏色都是由四大（地、水、火、風）所生，這就是色因。』
『月實！就像父母所生的身體，身體的堅硬是地大，流動是水大，溫暖是火大，飄動是風大，有所覺知、念頭以及聲香味觸等界，這些都是識。』
月實童真又對佛說：『世尊！將要死亡的時候，意識是如何捨棄身體的？意識是如何遷移到另一個身體的？意識是如何知道現在要捨棄這個身體的？』
佛告訴月實：『眾生隨著各自的業力獲得果報，意識的流動相續不斷，維持著身體不絕。當生命終結，果報結束時，意識就捨棄身體，隨著業力遷移到新的身體。譬如水和乳混合在一起，用火加熱，乳、水和油脂就會各自散開。同樣，月實！眾生的生命終結時，因為業力的作用而散開，形骸、意識以及諸入界（眼、耳、鼻、舌、身、意）也會各自散開。』
【English Translation】 English version What is perceived through sight and hearing, due to the conditions of cause and effect, manifests the various appearances of consciousness. Consciousness sustains the body, and the body experiences suffering and pleasure. The body's radiance and colors are abundant, its actions, speech, laughter, sorrow, and endeavors are all clearly evident. It should be known that this is because of the existence of consciousness.
The Sutra on the Manifestation of Consciousness in the Mahayana, Volume One
The Sutra on the Manifestation of Consciousness in the Mahayana, Volume Two
Translated by the Śramaṇa Dīpāṃkara (Dìpóhēluó, meaning 'Lamp of Dharma') from Central India, under imperial decree.
At that time, in the assembly, there was a pure youth named Moon Real Supreme (Yuèshíshèngshàng), who rose from his seat, joined his palms, and said to the Buddha: 'World Honored One! What is the cause of seeing form? What is the cause of seeing desire? What is the cause of seeing seeing? What is the cause of seeing attachment to precepts?'
The Buddha told Moon Real: 'The wisdom of seeing has a realm of wisdom, and the ignorance of seeing has a realm of ignorance. The wise see beautiful colors and understand that they are impure and disgusting, merely pieces of flesh, tendons, bones, pus, and blood, large and small veins, large and small intestines, marrow, membranes, kidneys, heart, spleen, gall bladder, liver, lungs, stomach, and intestines, raw and cooked organs, yellow phlegm, mucus, saliva, hair, whiskers, body hair, nails, urine, and feces, wrapped in thin skin, unclean, filthy, exposed, frightening, and disgusting. All forms are born from the four great elements (earth, water, fire, and wind). This is the cause of form.'
'Moon Real! Just like the body born from parents, the hardness of the body is the earth element, the fluidity is the water element, the warmth is the fire element, and the movement is the wind element. The awareness, thoughts, and realms of sound, smell, taste, and touch are all consciousness.'
The pure youth Moon Real again said to the Buddha: 'World Honored One! When one is about to die, how does consciousness abandon the body? How does consciousness migrate to another body? How does consciousness know that it is now abandoning this body?'
The Buddha told Moon Real: 'Sentient beings receive retribution according to their karma. The flow of consciousness continues uninterrupted, sustaining the body. When life ends and retribution is complete, consciousness abandons the body and migrates to a new body according to karma. For example, when water and milk are mixed together and heated by fire, the milk, water, and oil will separate. Similarly, Moon Real! When the life of sentient beings ends, they separate due to the power of karma. The physical form, consciousness, and the sense bases (eyes, ears, nose, tongue, body, and mind) will also separate.'
各各分散，識為所依，以取法界及法界念並善惡業，遷受他報。
「月實！譬如大吉善蘇，以眾良藥味力熟功和合，為之大吉善蘇，棄凡蘇性持良藥力，辛苦酸咸澀甘六味，以資人身，便與人身作色香味；識棄此身，持善惡業及法界等遷受余報，亦復如是。
「月實！蘇質如身，諸藥和合為大吉善，如諸法諸根和合為業，眾藥味觸資成於蘇，如業資識，服大吉善悅澤充盛，光色美好安隱無患，如善資識獲諸樂報；服蘇違法顏容變惡，慘無血氣色死士白，如惡資識獲諸苦報。
「月實！吉善寶蘇無手足眼，能取良藥色香味力；識亦如是，取法界受及諸善業，棄此身界受于中陰得天妙念，見六慾天、十六地獄，見己之身，手足端嚴諸根麗美，見所棄屍，云：『此是我前生之身。』復見高勝妙相天宮種種莊嚴，花果卉木藤蔓蒙覆，光明赫麗如新鍊金眾寶鈿飾。彼見此已心大歡喜，因大喜愛，識便托之，此善業人捨身受身安樂無苦，如乘馬者棄一乘一。譬如壯士武略備具，見敵兵至著堅甲冑，乘策驥駿所去無畏，識資善根棄出入息，舍界入身遷受勝樂，亦復如是，自梵身天爰至有頂，生於其中。」
爾時會中大藥王子，從座而起，合掌白佛言：「世尊！識舍于身作何色像？」
佛言：「善哉！
【現代漢語翻譯】 現代漢語譯本 各自散開，意識作為所依賴的基礎，以此來攝取法界（宇宙萬法）以及法界的念頭，連同善惡業，轉移並承受其他的果報。
『月實（佛弟子名）！譬如上好的酥油，用各種良藥的藥力和功效調和成熟，製成上好的酥油，它捨棄了普通酥油的性質，保持了良藥的效力，包含辛苦、酸、咸、澀、甘六種味道，用來滋養人的身體，便能使人的身體產生色、香、味；意識捨棄這個身體，保持善惡業以及法界等，轉移並承受其他的果報，也是如此。
『月實！酥油的本質就像身體，各種藥物調和在一起成為上好的酥油，就像各種法和諸根調和在一起形成業；各種藥物的味道和觸感滋養成就酥油，就像業滋養意識；服用上好的酥油，使人喜悅、光澤充盛，容光煥發、美好安穩、沒有憂患，就像善業滋養意識，獲得各種快樂的果報；服用不符合酥油性質的東西，使人容顏變醜，慘白沒有血色，像死人一樣，就像惡業滋養意識，獲得各種痛苦的果報。
『月實！上好的寶酥沒有手腳眼睛，卻能攝取良藥的色、香、味、力；意識也是如此，攝取法界所受以及各種善業，捨棄這個身體的界限，在中陰身中獲得天界的微妙念頭，看見六慾天、十六地獄，看見自己的身體，手腳端正，諸根美麗，看見自己所拋棄的屍體，說：『這是我前世的身體。』又看見高大殊勝、美妙莊嚴的天宮，各種裝飾，花草樹木藤蔓覆蓋，光明閃耀，像新煉的金子，用各種珠寶裝飾。他看見這些后，心中非常歡喜，因為極大的喜愛，意識便寄託於此，這個行善的人捨棄身體，承受新的身體，安樂沒有痛苦，就像騎馬的人捨棄一匹馬，換乘另一匹馬。譬如強壯的武士，武藝高強，看見敵兵來臨，穿上堅固的鎧甲，騎上駿馬，所去之處無所畏懼，意識憑藉善根，捨棄出入的呼吸，捨棄身體的界限，進入新的身體，轉移並承受殊勝的快樂，也是如此，從梵身天到有頂天，都出生在其中。』
這時，會中的大藥王子，從座位上站起來，合掌對佛說：『世尊！意識捨棄身體后，會是什麼樣的形象？』
佛說：『很好！』
【English Translation】 English version Each disperses, with consciousness as the basis, taking the Dharma realm (all phenomena of the universe) and the thoughts of the Dharma realm, along with good and bad karma, transferring and receiving other retributions.
'Moon Real (name of a Buddha's disciple)! For example, the best ghee (clarified butter), made by blending the power and efficacy of various good medicines, becomes the best ghee. It abandons the nature of ordinary ghee, retains the power of good medicine, and contains six flavors: bitter, sour, salty, astringent, and sweet. It nourishes the human body, giving it color, fragrance, and taste. Similarly, consciousness abandons this body, retains good and bad karma, and the Dharma realm, transferring and receiving other retributions.
'Moon Real! The essence of ghee is like the body. The combination of various medicines to form the best ghee is like the combination of various dharmas and senses to form karma. The taste and touch of various medicines nourish and complete the ghee, just as karma nourishes consciousness. Consuming the best ghee brings joy, luster, radiance, beauty, peace, and freedom from worry, just as good karma nourishes consciousness, bringing various joyful retributions. Consuming something that does not conform to the nature of ghee makes one's face ugly, pale, and bloodless, like a dead person, just as bad karma nourishes consciousness, bringing various painful retributions.
'Moon Real! The best precious ghee has no hands, feet, or eyes, yet it can take the color, fragrance, taste, and power of good medicine. Consciousness is also like this, taking the experiences of the Dharma realm and various good karmas, abandoning the boundaries of this body, and in the intermediate state (bardo), obtaining the subtle thoughts of the heavenly realm. It sees the six desire heavens and the sixteen hells, sees its own body, with its hands and feet upright and its senses beautiful. It sees the corpse it abandoned and says, 'This was my body in the previous life.' It also sees the tall, magnificent, and beautifully adorned heavenly palace, with various decorations, flowers, trees, and vines covering it, shining brightly like newly refined gold, adorned with various jewels. Upon seeing this, the mind is greatly delighted, and because of this great love, consciousness takes refuge there. This person who has done good deeds abandons the body and receives a new body, with peace and no suffering, like a person riding a horse who abandons one horse and rides another. For example, a strong warrior, skilled in martial arts, seeing enemy soldiers approaching, puts on strong armor, mounts a steed, and goes forth without fear. Consciousness, relying on good roots, abandons the breath, abandons the boundaries of the body, enters a new body, and transfers and receives supreme joy, just like that, from the Brahma heaven to the peak of existence, being born in them.'
At that time, the great medicine prince in the assembly rose from his seat, put his palms together, and said to the Buddha, 'World Honored One! What form does consciousness take after abandoning the body?'
The Buddha said, 'Excellent!'
善哉！大藥！汝今所問，是大甚深佛之境界，唯除如來更無能了。」
於是賢護勝上童真白佛言：「大藥王子所問甚深，其智微妙敏利明決。」
佛告賢護：「此大藥王子，已於毗婆尸佛所植諸善根，曾於五百生中生外道家，為外道時，常思識義：識者云何？云何為識？於五百生不能決了，識之去來莫知由緒。我於今日為破疑網，令得開解。」
於是賢護勝上童真，謂大藥王子言：「善哉！善哉！仁今所問微妙甚深，月實之問其義淺狹，猶如嬰兒，心遊外境而不知內，正法希聞諸佛難遇，佛圓廣智無測深慧至妙之理，應專啟請。」
時大藥王子，見佛熙怡顏容舒悅如秋蓮開，踴躍歡喜一心合掌，而白佛言：「世尊！我愛深法渴仰深法，常恐如來入般涅槃，不聞正法，而於五濁眾生之中，愚無所知不識善惡，于善不善、熟與不熟，不能覺了，迷惑輪轉生死苦趣。」
佛告大藥王子：「如來正法難遇難得，我于往昔為半伽他，登山自墜，棄捨身命，為求正法，經歷無量百千萬億種種苦難。大藥！汝所悕望皆恣汝問，我當爲汝分別解說。」
大藥王子白佛言：「唯然奉教！世尊！識相云何？愿垂開示。」
佛告大藥：「如人影像現之於水，此像不可執持，非有無辨，如芻洛迦形
【現代漢語翻譯】 現代漢語譯本： 「善哉！大藥（菩薩名）！你現在所問的，是極其深奧的佛之境界，除了如來（佛的稱號）之外，沒有人能夠完全瞭解。」 於是，賢護勝上童真（菩薩名）對佛說：「大藥王子（菩薩名）所問的問題非常深奧，他的智慧微妙、敏銳、明晰。」 佛告訴賢護：「這位大藥王子，已經在毗婆尸佛（過去佛名）那裡種下了各種善根，曾經有五百世出生在外道（佛教以外的宗教）家庭。當他作為外道時，常常思考『識』的含義：什麼是『識』？『識』是什麼？在五百世中都不能理解，不知道『識』的來龍去脈。我今天為他破除疑惑，讓他得到開悟。」 於是，賢護勝上童真對大藥王子說：「善哉！善哉！你現在所問的問題微妙而深奧，月實（菩薩名）所問的問題，其含義淺顯狹隘，就像嬰兒一樣，心向外境而不知內省。正法（佛法）難得聽聞，諸佛（佛的統稱）難以遇到。佛的圓滿廣大的智慧，深不可測的智慧，至高無上的道理，應該專心請教。」 這時，大藥王子看到佛的容顏喜悅舒暢，像秋天的蓮花盛開一樣，他歡喜踴躍，一心合掌，對佛說：「世尊！我熱愛深奧的佛法，渴望深奧的佛法，常常擔心如來入般涅槃（佛的去世），聽不到正法。而在五濁（指末法時期）的眾生之中，愚昧無知，不辨善惡，對於善與不善、成熟與不成熟，不能覺悟，迷惑地在生死輪迴中受苦。」 佛告訴大藥王子：「如來的正法難以遇到，難以得到。我過去爲了半句偈語（佛經中的詩句），登山自墜，捨棄生命，爲了求得正法，經歷了無數百千萬億種苦難。大藥！你所希望的，都可以隨意發問，我將為你分別解說。」 大藥王子對佛說：「遵命！世尊！『識』的相狀是什麼？希望您能開示。」 佛告訴大藥：「就像人的影像顯現在水中一樣，這個影像不可執持，不能辨別是有還是無，就像芻洛迦（一種幻象）的形狀一樣。」
【English Translation】 English version: 「Excellent! Great Medicine (a Bodhisattva's name)! What you have asked is a very profound realm of the Buddha, and no one except the Tathagata (an epithet of the Buddha) can fully understand it.」 Then, the virtuous protector, Superior Youth (a Bodhisattva's name), said to the Buddha, 「The question asked by Prince Great Medicine (a Bodhisattva's name) is very profound, and his wisdom is subtle, sharp, and clear.」 The Buddha told the virtuous protector, 「This Prince Great Medicine has already planted various good roots with the Buddha Vipashyin (a past Buddha's name), and he was born into non-Buddhist (religions outside of Buddhism) families for five hundred lifetimes. When he was a non-Buddhist, he often pondered the meaning of 『consciousness』: What is 『consciousness』? What is 『consciousness』 like? In five hundred lifetimes, he could not understand it, and he did not know the origin and destination of 『consciousness』. Today, I will dispel his doubts and enable him to attain enlightenment.」 Then, the virtuous protector, Superior Youth, said to Prince Great Medicine, 「Excellent! Excellent! The question you have asked is subtle and profound. The question asked by Moon Reality (a Bodhisattva's name) is shallow and narrow in meaning, like that of an infant, whose mind wanders to external things and does not know introspection. The Dharma (Buddhist teachings) is difficult to hear, and the Buddhas (a general term for Buddhas) are difficult to encounter. The Buddha』s perfect and vast wisdom, immeasurable wisdom, and supreme principles should be earnestly inquired about.」 At this time, Prince Great Medicine saw that the Buddha』s countenance was joyful and relaxed, like an autumn lotus in full bloom. He was overjoyed, and with his palms together, he said to the Buddha, 「World Honored One! I love the profound Dharma and yearn for the profound Dharma. I am always worried that the Tathagata will enter Parinirvana (the passing away of a Buddha) and that I will not hear the true Dharma. Among the sentient beings in the five turbidities (referring to the degenerate age), they are ignorant and do not know good from evil. They cannot discern between good and bad, mature and immature, and they are confused and suffer in the cycle of birth and death.」 The Buddha told Prince Great Medicine, 「The Tathagata』s true Dharma is difficult to encounter and difficult to obtain. In the past, for half a verse (a line of Buddhist scripture), I climbed a mountain and threw myself down, sacrificing my life. In order to seek the true Dharma, I experienced countless hundreds of millions of various hardships. Great Medicine! You may ask whatever you wish, and I will explain it to you separately.」 Prince Great Medicine said to the Buddha, 「As you command! World Honored One! What is the nature of 『consciousness』? I hope you will enlighten me.」 The Buddha told Great Medicine, 「It is like a person』s image appearing in water. This image cannot be grasped, and it cannot be determined whether it exists or not, just like the shape of a Chuloka (an illusion).」
，如渴愛像。」
大藥王子白佛言：「世尊！云何渴愛？」
佛言：「如人對可意色，眼根趣之，名為渴愛。猶持明鏡視己面像，若去于鏡，面像不見；識之遷運亦復如是，善惡業形與識色像皆不可見。如生盲人日出日沒，晝夜明闇，皆悉不知；識莫能見亦復如是。身中渴愛受想不可見，身之諸大諸入諸陰，彼皆是識，諸有色體眼耳鼻舌，及身色聲香味觸等，並無色體受苦樂心，皆亦是識。
「大藥！如人舌得食物知甜苦辛酸咸澀等，六味皆辨，舌與食物俱有形色而味無形，又因身骨髓肉血覺知諸受，骨等有形，受無形色，知識福非福果亦復如是。」
時賢護勝上童真，禮佛雙足，白佛言：「世尊！此識可知福非福耶？」
佛言：「善聽！非未見諦而能見識，識不可視，非如掌中阿摩勒果，識不在於眼等之中，若識在於眼等之中，剖破眼等應當見識。賢護！恒沙諸佛見識無色，我亦如是見識無色，識非凡愚之所能見，但以譬喻而開顯耳。賢護！欲知識之罪福，汝今當聽！譬如有人為諸天神或乾闥婆等，及塞建陀等鬼神所著。賢護！于意云何？其為天等鬼神所著，其著之體求于身中可得見不？」
賢護白佛言：「不也！世尊！天等鬼神所著，其著之體無色無形，身內外求皆不可見
【現代漢語翻譯】 現代漢語譯本：『就像渴愛一樣。』
大藥王子向佛陀請示說：『世尊！什麼是渴愛？』
佛陀說：『就像人面對喜愛的事物，眼根趨向它，這叫做渴愛。就像拿著明鏡看自己的面容，如果離開鏡子，就看不到面容；意識的遷流變化也是這樣，善惡業的形態和意識的色相都不可見。就像天生的盲人，不知道日出日落，白天黑夜，意識也像這樣無法看見。身體中的渴愛、感受、思想都不可見，身體的各種元素、各種感官、各種蘊，它們都是意識。各種有形體的，如眼、耳、鼻、舌，以及身體所感受的色、聲、香、味、觸等，還有無形體的感受苦樂的心，這些也都是意識。
『大藥！就像人的舌頭嚐到食物，能分辨甜、苦、辛、酸、咸、澀等六種味道，舌頭和食物都有形體，而味道沒有形體。又像身體通過骨髓、肌肉、血液感知各種感受，骨頭等有形體，而感受沒有形體，知識、福報、非福報的果報也是這樣。』
這時，賢護勝上童真，向佛陀雙足頂禮，請示佛陀說：『世尊！這種意識可以知道福報和非福報嗎？』
佛陀說：『仔細聽！不是沒有證悟真理的人就能看見意識，意識是看不見的，不像手掌中的阿摩勒果那樣可以看見。意識不在眼睛等感官之中，如果意識在眼睛等感官之中，剖開眼睛等就應該能看見意識。賢護！像恒河沙數那麼多的佛都看見意識沒有顏色，我也是這樣看見意識沒有顏色，意識不是凡夫俗子所能看見的，只是用比喻來開顯它。賢護！想要知道意識的罪過和福報，你現在應當聽！譬如有人被諸天神或者乾闥婆（一種天神）等，以及塞建陀（一種鬼神）等鬼神附身。賢護！你認為怎麼樣？被天等鬼神附身，附身之體在身體中可以看見嗎？』
賢護回答佛陀說：『不能！世尊！天等鬼神附身，附身之體沒有顏色沒有形狀，在身體內外都無法看見。』
【English Translation】 English version: 『like craving.』
Prince Great Medicine asked the Buddha, 『World Honored One, what is craving?』
The Buddha said, 『It is like a person facing a desirable object, the eye faculty goes towards it, this is called craving. It is like holding a clear mirror to look at one's face, if one moves away from the mirror, the face is not seen; the movement of consciousness is also like this, the forms of good and bad karma and the appearance of consciousness are all invisible. It is like a person born blind, who does not know sunrise and sunset, day and night, consciousness is also like this, unable to see. The craving, feelings, and thoughts in the body are invisible, the various elements, senses, and aggregates of the body, they are all consciousness. All that has form, such as the eyes, ears, nose, tongue, and the body's sensations of form, sound, smell, taste, and touch, as well as the formless feelings of pleasure and pain, these are also consciousness.』
『Great Medicine! It is like a person's tongue tasting food, able to distinguish the six flavors of sweet, bitter, spicy, sour, salty, and astringent, the tongue and food have form, but the taste has no form. Also, like the body perceiving various sensations through bone marrow, muscles, and blood, bones etc. have form, but sensations have no form, knowledge, merit, and the results of demerit are also like this.』
At this time, the virtuous protector, the supreme youth, bowed at the Buddha's feet and asked the Buddha, 『World Honored One, can this consciousness know merit and demerit?』
The Buddha said, 『Listen carefully! It is not that those who have not realized the truth can see consciousness, consciousness is invisible, not like an Amalaka fruit in the palm of the hand that can be seen. Consciousness is not in the eyes or other senses, if consciousness were in the eyes or other senses, then cutting open the eyes etc. should reveal consciousness. Virtuous Protector! As many Buddhas as there are grains of sand in the Ganges see that consciousness has no color, I also see that consciousness has no color, consciousness is not something that ordinary people can see, it is only revealed through metaphors. Virtuous Protector! If you want to know the sins and merits of consciousness, you should listen now! For example, if a person is possessed by gods or Gandharvas (a type of celestial being), or by Skandas (a type of ghost), etc. Virtuous Protector! What do you think? When possessed by gods or ghosts, can the form of possession be seen in the body?』
Virtuous Protector replied to the Buddha, 『No, World Honored One! When possessed by gods or ghosts, the form of possession has no color or shape, it cannot be seen inside or outside the body.』
。」
「賢護！其為福勝諸大天神之所著者，即須好香花燒眾名香，香美飲食清凈安置，祭解供具咸須華潔，如是此識為福資者，便獲尊貴安樂之果：或為人王，或為輔相，或豪望貴重，或財富自在，或為諸長，或作大商主，或得天身，受天勝果。由識為福資身獲樂報，如彼福勝天神所著，得勝妙花香香美飲食，便即歡喜病者安隱，今得尊貴豪富自在，當知皆是由福資識身獲樂果。
「賢護！其為富丹那等下惡鬼神之所著者，便愛糞垢腐敗涕唾諸不凈物，以此祭解歡喜病癒，其人以鬼神力隨鬼神欲，愛樂不凈臭朽糞穢；識以罪資亦復如是，或生貧窮，或生餓鬼及諸食穢畜生之中種種惡趣，由罪資識身獲苦果。
「賢護！勝上天神其著之體無質無形，而受種種香潔供養，識福無形受勝樂報亦復如是；富丹那等下惡鬼神，為彼著者，便受不凈穢惡飲食，識資罪業獲諸苦報亦復如是。
「賢護！當知識無形質，如天等鬼神所著之體，供具飲食所獲好惡，如資罪福得苦樂報。」
大藥王子白佛言：「世尊！云何見欲因？」
佛言：「大藥！互因生欲，猶如鉆燧兩木互因，加之人功而有火生，如是因識，及因男女色聲香味觸等，而有欲生。譬如因花生果，花中無果，果生花滅；如是因身顯
【現代漢語翻譯】 現代漢語譯本 『賢護！那些被福德勝過諸大天神所附著的人，需要準備好香花，焚燒各種名香，擺放香美的飲食，並將其清凈地安置好。祭祀和供奉的器具都必須華麗潔凈。這樣，這個意識作為福德的資糧，便能獲得尊貴安樂的果報：或者成為人王，或者成為輔相，或者成為豪門望族，或者財富自在，或者成為各部落的首領，或者成為大商人，或者獲得天人的身體，享受天界的殊勝果報。由於意識作為福德的資糧，身體獲得快樂的報應，就像那些被福德勝過天神所附著的人，得到殊勝美妙的花香和香美的飲食，便會歡喜，病痛也會痊癒，現在得到尊貴、豪富和自在，應當知道這都是由於福德資助意識，身體獲得快樂的果報。 『賢護！那些被富單那（一種惡鬼）等下劣惡鬼神所附著的人，便會喜愛糞便、污垢、腐敗的物體、鼻涕、唾液等不凈之物。用這些東西祭祀和解脫，他們就會歡喜，病痛也會痊癒。這些人會隨著鬼神的力量，順從鬼神的慾望，喜愛不凈、臭朽、糞穢之物；意識以罪業為資糧也是如此，或者出生在貧窮的家庭，或者出生在餓鬼道，以及各種以污穢為食的畜生道中，遭受各種惡趣的苦報。由於罪業資助意識，身體獲得痛苦的果報。 『賢護！殊勝的天神，他們附著在身體上時，沒有形體和實質，卻能接受各種香潔的供養，意識以福德為資糧，接受殊勝的快樂果報也是如此；富單那等下劣惡鬼神，當他們附著在身體上時，便會接受不凈穢惡的飲食，意識以罪業為資糧，獲得各種痛苦的報應也是如此。 『賢護！應當知道意識沒有形體和實質，就像天神等鬼神所附著的身體一樣，供奉的器具和飲食所獲得的好壞，就像以罪業和福德為資糧而獲得苦樂的報應一樣。』 大藥王子（菩薩名）對佛說：『世尊！如何看待慾望的起因？』 佛說：『大藥！慾望是相互依存而產生的，就像鉆木取火，兩塊木頭相互摩擦，加上人的努力，火才能產生。同樣，慾望的產生是由於意識，以及男女的色、聲、香、味、觸等相互作用而產生的。譬如花能生果，花中沒有果，果生時花就凋謝；同樣，慾望的顯現是由於身體，身體中沒有慾望，慾望產生時身體就會衰敗。』
【English Translation】 English version 'Virtuous Protector! Those who are possessed by the great gods whose merit surpasses all others, need to prepare good fragrant flowers, burn various famous incenses, arrange fragrant and delicious food in a clean and orderly manner. The sacrificial and offering utensils must all be splendid and clean. In this way, this consciousness, as a resource of merit, will obtain the noble and peaceful result: either becoming a king, or a minister, or a noble and respected person, or having wealth and freedom, or becoming the leader of various tribes, or becoming a great merchant, or obtaining a heavenly body, enjoying the superior results of the heavens. Because consciousness is a resource of merit, the body obtains the reward of happiness, just like those who are possessed by the gods whose merit surpasses all others, they receive superior and wonderful fragrant flowers and delicious food, and they will be happy, and their illnesses will be cured. Now they obtain nobility, wealth, and freedom, and it should be known that all of this is due to merit assisting consciousness, and the body obtaining the result of happiness.' 'Virtuous Protector! Those who are possessed by inferior evil spirits such as the Putana (a type of evil spirit), will love feces, dirt, rotten objects, mucus, saliva, and other impure things. By using these things for sacrifice and liberation, they will be happy, and their illnesses will be cured. These people will follow the power of the spirits, obey the desires of the spirits, and love impure, rotten, and filthy things; consciousness as a resource of sin is also like this, either being born into poverty, or being born into the realm of hungry ghosts, and various kinds of animals that eat filth, suffering various evil destinies. Because sin assists consciousness, the body obtains the result of suffering.' 'Virtuous Protector! The superior gods, when they possess a body, have no form or substance, yet they receive various fragrant and pure offerings. Consciousness, with merit as its resource, receives the superior reward of happiness, and it is also like this; the inferior evil spirits such as the Putana, when they possess a body, will receive impure and filthy food. Consciousness, with sin as its resource, obtains various painful rewards, and it is also like this.' 'Virtuous Protector! It should be known that consciousness has no form or substance, just like the bodies possessed by gods and other spirits. The good or bad obtained from the offering utensils and food is like the reward of suffering or happiness obtained from sin and merit as resources.' Prince Great Medicine (a Bodhisattva's name) said to the Buddha: 'World Honored One! How should we view the cause of desire?' The Buddha said: 'Great Medicine! Desire arises from mutual dependence, just like drilling wood to make fire, two pieces of wood rub against each other, and with human effort, fire can be produced. Similarly, the arising of desire is due to consciousness, and the interaction of the forms, sounds, smells, tastes, and touches of men and women. For example, a flower can produce a fruit, but there is no fruit in the flower, and when the fruit appears, the flower withers; similarly, the manifestation of desire is due to the body, but there is no desire in the body, and when desire arises, the body will decay.'
識，循身求識，識不可見，識業果生身便謝滅，身骨髓等不凈諸物咸悉銷散。又如種子持將來果味色香觸，遷植而生；識棄此身，持善惡業受想作意，受來生報，亦復如是。又如男女愛慾歡會分離而去，識業和合戀結愛著味玩貪吝，報盡分離隨業受報，父母因緣中陰對之，以業力生識獲身果，愛情及業，俱無形質，欲色相因而生於欲，是為欲因。
「大藥！云何見戒取因？戒謂師所制戒，不殺、不盜、不邪淫、不妄語、不飲酒等行。取謂執取，是戒作如是見，因是持戒，當得須陀洹果、斯陀含果、阿那含果，以是因故獲于勝有，謂受人天等身，斯皆是有漏善，非無漏善。無漏之善無陰熟果，今此戒取是有漏種植之，于識執善惡業識不淳凈，煩惱因故受熱惱苦，是為見戒取因。」
大藥白佛言：「云何識取天身乃至取地獄身？」
佛言：「大藥！識與法界持微妙視，非肉眼所依以為見因，此微妙視與福境合，見於天宮欲樂嬉戲，見已歡喜，識便繫著，作如是念：『我當往彼。』染愛戀念而為有因，見已故身臥棄屍所，作如是念：『此尸是我大善知識，由其積集諸善業故，令我今者獲于天報。』」
大藥白佛言：「世尊！此識于尸既有愛重，何不託止？」
佛言：「大藥！譬如剪棄鬚髮，
【現代漢語翻譯】 現代漢語譯本 『識』（vijñāna，了別作用）依附身體而存在，但『識』本身是不可見的。當『識』的業力導致身體產生后，身體便會衰敗滅亡，身體的骨骼、骨髓等不凈之物都會消散。又如種子蘊含著未來果實的味道、顏色、香氣和觸感，移植后便會生長；『識』捨棄這個身體后，會帶著善惡業、感受、思想和意志，接受來生的果報，情況也是如此。又如男女因愛慾歡會後分離，『識』的業力結合愛戀、執著、貪玩和吝嗇，當果報結束時便會分離，並隨業力接受果報。父母的因緣和中陰身（antarābhava，死亡和投胎之間的過渡狀態）相互作用，以業力使『識』獲得新的身體。愛情和業力都沒有具體的形態，但慾望和色相相互作用，從而產生慾望，這就是慾望的根源。 『大藥』（Mahāvyuha，佛陀的弟子名）！什麼是『見戒取因』（śīlavrataparāmarśa-hetu，執著于戒律和儀軌的因）？『戒』指的是老師制定的戒律，如不殺生、不偷盜、不邪淫、不妄語、不飲酒等行為。『取』指的是執著，認為持戒會產生這樣的見解：因為持戒，將會獲得須陀洹果（srotaāpanna，入流果）、斯陀含果（sakṛdāgāmin，一來果）、阿那含果（anāgāmin，不還果）。因為這個原因，將會獲得殊勝的果報，如投生為人或天人等。這些都是有漏的善業，不是無漏的善業。無漏的善業不會產生陰熟的果報。現在這種戒取是有漏的善業，由於『識』執著于善惡業，『識』不清凈，由於煩惱的緣故，會遭受熱惱的痛苦，這就是『見戒取因』。 『大藥』問佛說：『世尊！『識』是如何執取天身乃至地獄身的？』 佛說：『大藥』！『識』以法界（dharmadhātu，宇宙萬法所依的本體）的微妙觀察，而不是肉眼所能見的，作為觀察的因。這種微妙的觀察與福報的境界相結合，看到天宮的享樂嬉戲，看到後心生歡喜，『識』便會執著於此，併產生這樣的想法：『我應當前往那裡。』因為染愛和戀念而成為有因。看到自己遺棄的屍體后，會認為：『這具屍體是我的大善知識，因為它積累了諸多的善業，才使我今天獲得天界的果報。』 『大藥』問佛說：『世尊！既然『識』對屍體有如此的愛重，為什麼不依附在屍體上呢？』 佛說：『大藥』！譬如剪掉的鬚髮，
【English Translation】 English version 『Consciousness』 (vijñāna) exists in dependence on the body, but consciousness itself is invisible. When the karmic force of consciousness causes the body to arise, the body will decay and perish, and the impure things such as the bones and marrow of the body will all dissipate. It is also like a seed that contains the taste, color, fragrance, and touch of the future fruit, which grows when transplanted; when consciousness abandons this body, it carries the good and bad karma, feelings, thoughts, and intentions, and receives the retribution of the next life, and the situation is the same. It is also like when men and women separate after enjoying love and desire, the karmic force of consciousness combines with love, attachment, indulgence, and stinginess, and when the retribution ends, they separate and receive retribution according to their karma. The conditions of parents and the intermediate state (antarābhava) interact, and the karmic force causes consciousness to obtain a new body. Love and karma have no concrete form, but desire and form interact, thus generating desire, which is the root of desire. 『Mahāvyuha』! What is the 『cause of clinging to views and precepts』 (śīlavrataparāmarśa-hetu)? 『Precepts』 refer to the precepts established by the teacher, such as not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. 『Clinging』 refers to attachment, and holding the view that keeping precepts will lead to the attainment of the fruit of a stream-enterer (srotaāpanna), a once-returner (sakṛdāgāmin), and a non-returner (anāgāmin). Because of this cause, one will obtain superior retributions, such as being reborn as a human or a deva. These are all defiled good deeds, not undefiled good deeds. Undefiled good deeds do not produce the fruit of maturation. Now, this clinging to precepts is a defiled good deed. Because consciousness clings to good and bad karma, consciousness is not pure, and due to the cause of afflictions, one will suffer the pain of heat and distress. This is the 『cause of clinging to views and precepts.』 『Mahāvyuha』 asked the Buddha, 『World Honored One! How does consciousness cling to a heavenly body and even a hellish body?』 The Buddha said, 『Mahāvyuha! Consciousness uses the subtle observation of the dharmadhātu (the fundamental essence of all phenomena), not the physical eye, as the cause of observation. This subtle observation combines with the realm of blessings, seeing the pleasures and amusements of the heavenly palace. Upon seeing this, joy arises, and consciousness becomes attached to it, thinking, 『I should go there.』 Because of defiled love and attachment, it becomes the cause of existence. After seeing the abandoned corpse, it thinks, 『This corpse is my great benefactor, because it accumulated many good deeds, which is why I have obtained the retribution of the heavenly realm today.』 『Mahāvyuha』 asked the Buddha, 『World Honored One! Since consciousness has such love and attachment to the corpse, why does it not remain attached to the corpse?』 The Buddha said, 『Mahāvyuha! It is like cut hair and beard,
雖見烏光香澤，寧可更植于身令重生不？」
大藥白佛言：「不也！世尊！已棄鬚髮，不可重植于身令其更生。」
佛言：「如是，大藥！已棄之尸，識亦不可重託受報。」
大藥復白佛言：「世尊！此識冥寞玄微，無質可取、無狀可尋，云何能持象等大身眾生？縱身堅固猶若金剛，而能貫入壯夫之身，力敵九象而能持之？」
佛言：「大藥！譬如風大無質無形，止於幽谷或竅隙中，其出暴猛，或摧倒須彌碎為塵粉。大藥！須彌風大色相云何？」
大藥白佛言：「風大微妙，無質無形。」
佛言：「大藥！風大微妙，無質無形；識亦如是，妙無形質，大身小身咸悉能持，或受蚊身或受象身。譬如明燈，其焰微妙置之於室，隨室大小眾闇咸除；識亦如是，隨諸業因任持大小。」
大藥白佛言：「世尊！諸業相性彼復云何？以何因緣而得顯現？」
佛言：「大藥！生諸天宮食天妙膳安寧快樂，斯皆業果之所致也。如人渴乏巡遊曠野，一得清涼美水，一無所得受渴乏苦，得冷水者無人持與，受渴乏者亦無遮障不許與水，各以業因受苦樂報。大藥！應當以是見善惡業，如空中月白黑二分，又如生果由火大增熟便色異，如是此身由福增故生勝族家，資產豐盈金寶溢滿勝相顯盛
【現代漢語翻譯】 現代漢語譯本： 『即使看到烏黑光亮的頭髮，難道可以再把它種回身上讓它重新生長嗎？』 大藥（菩薩名）對佛說：『不能！世尊！已經捨棄的鬚髮，不可能再種回身上讓它重新生長。』 佛說：『是的，大藥！已經捨棄的屍體，識（意識）也不可能再重新寄託受報。』 大藥又對佛說：『世尊！這識（意識）幽深玄妙，沒有實體可以抓取，沒有形狀可以尋覓，怎麼能夠承載像大象這樣巨大的身體的眾生？即使身體堅固如同金剛，它也能貫穿進入壯漢的身體，力量能抵得上九頭大象，並且能夠支撐它？』 佛說：『大藥！譬如風大（四大元素之一）沒有實體沒有形狀，停留在幽深的山谷或縫隙中，它一旦爆發出來，就會非常猛烈，甚至能摧毀須彌山（佛教中的聖山）使其粉碎成塵土。大藥！須彌山風大的色相是什麼樣的？』 大藥對佛說：『風大微妙，沒有實體沒有形狀。』 佛說：『大藥！風大微妙，沒有實體沒有形狀；識（意識）也是這樣，微妙而沒有形體，無論大身小身都能承載，或者承受蚊子的身體，或者承受大象的身體。譬如明燈，它的火焰微妙地放置在房間里，隨著房間的大小，所有的黑暗都會被消除；識（意識）也是這樣，隨著各種業因，承擔著大小不同的身體。』 大藥對佛說：『世尊！各種業的相狀和性質又是怎樣的呢？通過什麼因緣而得以顯現呢？』 佛說：『大藥！生到天宮，享受天上的美味佳餚，安寧快樂，這些都是業果所導致的。就像一個人飢渴難耐地在曠野中行走，一旦得到清涼的美水，就解除了飢渴，而沒有得到水的人，則要承受飢渴的痛苦。得到冷水的人，沒有人給予他，而承受飢渴的人，也沒有人阻止他得到水，每個人都因為自己的業因而承受苦樂的報應。大藥！應當由此看到善惡業的差別，就像空中的月亮有黑白兩部分，又像生果因為火大（四大元素之一）的增加而成熟，顏色就會改變，同樣，這個身體因為福報的增加而出生在顯貴的家族，家產豐厚，金銀財寶充盈，美好的相貌顯赫。』
【English Translation】 English version: 'Though seeing dark, lustrous hair, could it be replanted on the body to grow again?' Mahausadha (a Bodhisattva) said to the Buddha, 'No, World Honored One! Hair that has been discarded cannot be replanted on the body to grow again.' The Buddha said, 'So it is, Mahausadha! A discarded corpse, consciousness (vijnana) cannot be re-entrusted to receive retribution.' Mahausadha again said to the Buddha, 'World Honored One! This consciousness (vijnana) is obscure and profound, without substance to grasp, without form to seek, how can it support beings with bodies as large as elephants? Even if the body is as solid as diamond, it can penetrate the body of a strong man, with the strength of nine elephants, and be able to support it?' The Buddha said, 'Mahausadha! It is like the element of wind (vayu), without substance or form, dwelling in deep valleys or crevices, when it bursts forth, it is extremely violent, even able to destroy Mount Sumeru (a sacred mountain in Buddhism) and shatter it into dust. Mahausadha! What is the form of the wind element of Mount Sumeru?' Mahausadha said to the Buddha, 'The wind element is subtle, without substance or form.' The Buddha said, 'Mahausadha! The wind element is subtle, without substance or form; consciousness (vijnana) is also like this, subtle and without form, able to support both large and small bodies, either taking the body of a mosquito or the body of an elephant. It is like a bright lamp, its flame subtly placed in a room, according to the size of the room, all darkness is eliminated; consciousness (vijnana) is also like this, according to various karmic causes, it supports bodies of different sizes.' Mahausadha said to the Buddha, 'World Honored One! What are the characteristics and nature of various karmas? Through what causes do they manifest?' The Buddha said, 'Mahausadha! Being born in heavenly palaces, enjoying heavenly delicacies, peaceful and happy, all these are the results of karma. It is like a person, thirsty and exhausted, wandering in the wilderness, once they obtain cool, refreshing water, they are relieved of thirst, while those who do not obtain water suffer the pain of thirst. Those who obtain cold water, no one gives it to them, and those who suffer from thirst, no one prevents them from obtaining water, each receives the retribution of suffering and happiness according to their own karmic causes. Mahausadha! You should see the difference between good and evil karma from this, like the moon in the sky having both black and white parts, and like a raw fruit that ripens and changes color due to the increase of the fire element (tejas), similarly, this body, due to the increase of merit, is born into a noble family, with abundant wealth, overflowing with gold and jewels, and with magnificent appearances.'
，或生諸天宮快樂自在，斯皆善業福相顯現。譬如種子植之於地，果現樹首，然其種子不從枝入枝而至樹首，割析樹身亦不見子，無人持子置於枝上，樹成根固求種不見，如是諸善惡業咸依于身，求之於身亦不見業。如因種有花，種中無花，因花有果，花中無果，花果增進增進不見；因身有業，因業有身，身中無業，業中無身，亦復如是。如花熟落其果乃現，身熟謝殞業果方出，如有種子花果之因具有，如是有身，善惡業因備在，彼業無形亦無熟相。如人身影無質無礙，不可執持不繫著人，進止往來隨人運動，亦不見影從身而出；業身亦爾，有身有業，而不見業，系著于身亦不離身而能有業。如辛苦澀殊味諸藥，能滌凈除一切病，令身充悅顏色光澤，人見之者知服良藥，藥味可取熟功無形，視不可見、執不可得，而能資人膚容色澤；業無形質能資于身，亦復如是。善業資者，飲食衣服內外諸資，豐饒美麗手足端正，形容姝好屋室華侈，摩尼金銀眾寶盈積，安寧快樂歡娛適意，當知此為善業之相。生於下賤邊地貧窮，資用闕乏悕羨他樂，飲食粗惡或不得食，形容弊陋所止卑下，當知此為惡業之相。猶如明鏡鑑面好醜，映象無質取不可得，如是識資善不善業，生人天中或生地獄、畜生等中。大藥！應當如是見業與識和合遷
【現代漢語翻譯】 現代漢語譯本：或者往生到諸天宮殿，享受快樂自在，這些都是善業福報的顯現。譬如種子種在地上，果實會出現在樹頂，然而種子不是從枝條進入枝條而到達樹頂的，剖開樹身也看不到種子，也沒有人拿著種子放在枝條上，樹木長成根系穩固后也找不到種子。同樣的，所有善惡業都依附於身體，在身體中也找不到業。如同因為種子有花，種子中沒有花；因為花有果實，花中沒有果實；花和果實不斷生長，卻看不到它們增長的過程。因為身體有業，因為業有身體，身體中沒有業，業中沒有身體，也是如此。如同花成熟凋落後，果實才會顯現，身體衰老死亡后，業果才會出現。如同種子、花、果實的因緣具備，同樣，有身體，善惡業的因緣也具備，這些業沒有形狀，也沒有成熟的跡象。如同人的身影沒有實體，沒有阻礙，無法抓住，不依附於人，隨著人的行動而移動，也看不到影子從身體中出來；業和身體也是這樣，有身體就有業，卻看不到業，業依附於身體，卻不離開身體而能產生。如同辛苦、澀味等各種味道的藥物，能夠洗滌清除一切疾病，使身體充滿活力，容光煥發，人們看到后就知道是服用了良藥，藥的味道可以感受到，但藥效是無形的，看不見，抓不住，卻能滋養人的面板和容貌。業雖然沒有形狀，卻能滋養身體，也是如此。善業所滋養的，是飲食、衣服等內外各種資財，豐饒美麗，手足端正，容貌美好，房屋華麗，摩尼寶珠、金銀等各種珍寶堆積如山，安寧快樂，歡娛舒適，應當知道這是善業的顯現。如果出生在邊遠貧困的地方，資財匱乏，羨慕他人的快樂，飲食粗劣甚至沒有食物，容貌醜陋，住所卑微，應當知道這是惡業的顯現。如同明鏡可以照見面容的好壞，鏡中的影像沒有實體，無法抓取，同樣，意識可以識別善惡業，使人往生到天界或人間，或者墮入地獄、畜生等惡道。大藥（指佛陀）！應當這樣看待業與意識的結合和流轉。 English version: Or being born in the heavenly palaces, enjoying happiness and freedom, all these are manifestations of good karma and blessings. For example, when a seed is planted in the ground, the fruit appears at the top of the tree. However, the seed does not enter the branches to reach the top of the tree. If you cut open the tree trunk, you will not see the seed, nor does anyone place the seed on the branches. When the tree grows and its roots are firm, the seed cannot be found. Similarly, all good and bad karma is attached to the body, but karma cannot be found within the body. Just as a flower comes from a seed, but there is no flower in the seed; a fruit comes from a flower, but there is no fruit in the flower; the flower and fruit grow continuously, but we do not see the process of their growth. Because there is karma, there is a body; because there is a body, there is karma. There is no karma in the body, and no body in karma. It is the same. Just as when a flower matures and falls, the fruit appears, when the body ages and dies, the karmic result appears. Just as the causes of seed, flower, and fruit are present, similarly, when there is a body, the causes of good and bad karma are also present. These karmas have no form and no sign of maturity. Like a person's shadow, which has no substance, no obstruction, cannot be grasped, does not cling to the person, and moves with the person's actions, yet the shadow is not seen coming out of the body; the karma and body are also like this. There is a body, and there is karma, but karma is not seen. Karma is attached to the body, yet it does not leave the body to arise. Like bitter, astringent, and various other medicinal herbs, which can cleanse and remove all diseases, making the body full of vitality and radiant, people know that they have taken good medicine. The taste of the medicine can be felt, but the effect is invisible, cannot be seen or grasped, yet it can nourish a person's skin and appearance. Karma, though formless, can nourish the body, and it is the same. What good karma nourishes are various internal and external resources such as food and clothing, abundance and beauty, well-formed hands and feet, a beautiful appearance, luxurious houses, and piles of mani jewels, gold, silver, and other treasures, peace, happiness, and comfort. It should be known that these are the manifestations of good karma. If one is born in a remote and impoverished place, lacking resources, envying the happiness of others, with coarse food or even no food, a wretched appearance, and a humble dwelling, it should be known that these are the manifestations of bad karma. Just as a clear mirror can reflect the good or bad of one's face, and the image in the mirror has no substance and cannot be grasped, similarly, consciousness can discern good and bad karma, causing people to be born in the heavens or the human realm, or to fall into hell, the animal realm, and other evil paths. Great Medicine (referring to the Buddha)! You should see the combination and transmigration of karma and consciousness in this way.
【English Translation】 Or being born in the heavenly palaces, enjoying happiness and freedom, all these are manifestations of good karma and blessings. For example, when a seed is planted in the ground, the fruit appears at the top of the tree. However, the seed does not enter the branches to reach the top of the tree. If you cut open the tree trunk, you will not see the seed, nor does anyone place the seed on the branches. When the tree grows and its roots are firm, the seed cannot be found. Similarly, all good and bad karma is attached to the body, but karma cannot be found within the body. Just as a flower comes from a seed, but there is no flower in the seed; a fruit comes from a flower, but there is no fruit in the flower; the flower and fruit grow continuously, but we do not see the process of their growth. Because there is karma, there is a body; because there is a body, there is karma. There is no karma in the body, and no body in karma. It is the same. Just as when a flower matures and falls, the fruit appears, when the body ages and dies, the karmic result appears. Just as the causes of seed, flower, and fruit are present, similarly, when there is a body, the causes of good and bad karma are also present. These karmas have no form and no sign of maturity. Like a person's shadow, which has no substance, no obstruction, cannot be grasped, does not cling to the person, and moves with the person's actions, yet the shadow is not seen coming out of the body; the karma and body are also like this. There is a body, and there is karma, but karma is not seen. Karma is attached to the body, yet it does not leave the body to arise. Like bitter, astringent, and various other medicinal herbs, which can cleanse and remove all diseases, making the body full of vitality and radiant, people know that they have taken good medicine. The taste of the medicine can be felt, but the effect is invisible, cannot be seen or grasped, yet it can nourish a person's skin and appearance. Karma, though formless, can nourish the body, and it is the same. What good karma nourishes are various internal and external resources such as food and clothing, abundance and beauty, well-formed hands and feet, a beautiful appearance, luxurious houses, and piles of mani jewels, gold, silver, and other treasures, peace, happiness, and comfort. It should be known that these are the manifestations of good karma. If one is born in a remote and impoverished place, lacking resources, envying the happiness of others, with coarse food or even no food, a wretched appearance, and a humble dwelling, it should be known that these are the manifestations of bad karma. Just as a clear mirror can reflect the good or bad of one's face, and the image in the mirror has no substance and cannot be grasped, similarly, consciousness can discern good and bad karma, causing people to be born in the heavens or the human realm, or to fall into hell, the animal realm, and other evil paths. Great Medicine (referring to the Buddha)! You should see the combination and transmigration of karma and consciousness in this way.
化。」
大藥言：「世尊！云何微識能持諸根，能取大身？」
佛言：「大藥！譬如獵者，入于山林持弓毒箭而射香象，箭毒沾血毒運象身，支體既廢根境同喪，毒流要害身色青赤猶如淤血，毒殺像已便即遷化。于意云何？毒與象身多少大小，可得比不？」
大藥白佛言：「世尊！毒與象身多少大小，其量懸殊不可為對，猶如須彌比之芥子。」
「大藥！如是識棄此身以取諸根，棄此諸界隨業遷化，亦復如是。」
大藥復白佛言：「世尊！云何微細之識任持大身而不疲倦？」
佛言：「大藥！須彌山王高八萬四千由旬，難陀、烏波難陀，二大龍王各繞三匝，二龍大息搖振須彌，內海中水咸變成毒。此二龍王長大力壯，和修吉龍、德叉迦龍，二大龍王亦與之等。于意云何？四龍王識與蚊蚋識寧有異不？」
大藥言：「世尊！四龍蚊蚋其識無異。」
「大藥！如一小渧跋錯那婆，入四龍口四龍便死。于意云何？小渧藥毒、龍口中毒，何毒為大？」
大藥白佛言：「龍口毒大，小渧藥毒甚為微少。」
「大藥！大身眾生力敵九象，微妙之識無色無形，非分別量，隨業任持亦復如是。如尼瞿陀子極微細，種之生樹婆娑廣大枝條百千。于意云何？其子與樹大小類
【現代漢語翻譯】 現代漢語譯本 大藥問道：『世尊！為什麼微小的識能夠支撐諸根，並且能夠攝取如此巨大的身體呢？』 佛陀回答說：『大藥！譬如一個獵人，進入山林，拿著弓箭和毒箭射殺大象，箭上的毒液沾染了血液，毒性蔓延到大象全身，肢體功能喪失，根和境也一同消亡。毒液流到要害部位，身體顏色變成青色或紅色，如同淤血一般，毒死了大象之後，便會遷徙變化。你認為如何？毒液和大象的身體，在大小和數量上，可以相比嗎？』 大藥回答佛陀說：『世尊！毒液和大象的身體，在大小和數量上，差距懸殊，無法相比，就像須彌山比之芥子一樣。』 『大藥！識捨棄這個身體，而攝取諸根，捨棄這個諸界，隨著業力遷徙變化，也是如此。』 大藥又問佛陀說：『世尊！為什麼如此微細的識能夠支撐如此巨大的身體而不感到疲倦呢？』 佛陀回答說：『大藥！須彌山王高八萬四千由旬（yojana，古印度長度單位），難陀（Nanda）和烏波難陀（Upananda）這兩大龍王各自圍繞須彌山三圈，兩條龍王呼吸時震動須彌山，使得內海中的水都變成了毒。這兩條龍王身形巨大，力量強大，和修吉龍（Vasuki）和德叉迦龍（Takshaka）這兩大龍王也與他們相當。你認為如何？這四條龍王的識和蚊蚋的識，有區別嗎？』 大藥回答說：『世尊！四條龍王和蚊蚋的識，並沒有區別。』 『大藥！如果一小滴跋錯那婆（Bhadravaka）毒液進入四條龍王的口中，它們就會立刻死去。你認為如何？小滴的藥毒和龍口中的毒，哪個毒性更大？』 大藥回答佛陀說：『龍口中的毒更大，小滴的藥毒非常微小。』 『大藥！大身眾生的力量可以匹敵九頭大象，而微妙的識無色無形，無法用分別來衡量，它隨著業力而支撐身體，也是如此。就像尼拘陀（Nigrodha）樹的種子非常微小，但種下后卻能生長成枝繁葉茂、枝條百千的大樹。你認為如何？種子和樹的大小，可以相比嗎？』
【English Translation】 English version Mahausadha said, 'World Honored One, how can the subtle consciousness hold the sense organs and take on a large body?' The Buddha replied, 'Mahausadha, it is like a hunter who enters the forest with a bow and poisoned arrows to shoot an elephant. The poison from the arrow contaminates the blood, and the poison spreads throughout the elephant's body. Its limbs become useless, and the sense organs and their objects are lost. The poison flows to the vital parts, and the body turns blue or red, like clotted blood. After the elephant is killed by the poison, it transforms and changes. What do you think? Can the amount and size of the poison be compared to the elephant's body?' Mahausadha replied to the Buddha, 'World Honored One, the amount and size of the poison and the elephant's body are vastly different and cannot be compared, just like Mount Sumeru compared to a mustard seed.' 'Mahausadha, it is the same with consciousness abandoning this body to take on the sense organs, abandoning these realms, and transforming according to karma.' Mahausadha again asked the Buddha, 'World Honored One, how can such subtle consciousness support such a large body without becoming weary?' The Buddha replied, 'Mahausadha, Mount Sumeru is 84,000 yojanas (an ancient Indian unit of distance) high. The two great dragon kings, Nanda and Upananda, each circle Mount Sumeru three times. When these two dragons breathe, they shake Mount Sumeru, and the water in the inner sea turns into poison. These two dragon kings are huge and powerful, and the two great dragon kings, Vasuki and Takshaka, are also comparable to them. What do you think? Is there any difference between the consciousness of these four dragon kings and the consciousness of a mosquito?' Mahausadha replied, 'World Honored One, there is no difference between the consciousness of the four dragon kings and a mosquito.' 'Mahausadha, if a small drop of Bhadravaka poison enters the mouths of the four dragon kings, they will die immediately. What do you think? Which is more poisonous, the small drop of poison or the poison in the dragon's mouth?' Mahausadha replied to the Buddha, 'The poison in the dragon's mouth is greater, the small drop of poison is very minute.' 'Mahausadha, the strength of a large-bodied being can match nine elephants, but the subtle consciousness is without color or form, and cannot be measured by discrimination. It supports the body according to karma, and it is the same. Just like the seed of the Nigrodha tree is extremely small, but when planted, it grows into a large tree with hundreds and thousands of branches. What do you think? Can the size of the seed be compared to the size of the tree?'
不？」
大藥言：「世尊！其子與樹大小相懸，如藕絲孔比虛空界。」
「如是，大藥！樹于子中求不可得，若不因子樹則不生。微細尼瞿陀子能生大樹，微細之識能生大身，識中求身身不可得，若除于識身則無有。」
大藥復白佛言：「云何金剛堅固不可壞識，止於危脆速朽身內？」
佛言：「大藥！譬如貧人得如意寶，以寶力故高宇雕鏤，妙麗宮室園林郁茂，花果敷榮象馬妓侍，資用樂具自然而至；其人於後失如意寶，眾資樂具咸悉銷滅，如意神寶堅固真牢，縱千金剛不能毀壞，所生資用虛假無常速散速滅。識亦如是堅固不壞，所生之身速朽速滅。」
大藥言：「世尊！柔妙之識，云何穿入粗硬色中？」
佛言：「大藥！水體至柔，激流懸泉能穿山石。于意云何？水石之質硬軟如何？」
大藥言：「世尊！石質堅硬猶若金剛，水質柔軟為諸樂觸。」
「大藥！識亦如是，至妙至柔，能穿剛硬大身之色，遷入受報。」
大藥復白佛言：「世尊！眾生捨身云何生諸天中？乃至云何生於地獄等中？」
佛言：「大藥！眾生臨終之時福業資者，棄本之視得天妙視，以天妙視見六慾天，爰及六趣見身搖動，見天宮殿及歡喜園雜花園等，又見諸天處蓮花殿，麗
【現代漢語翻譯】 現代漢語譯本 「不？」 大藥（Mahausadha，佛陀的弟子）說：「世尊！那果子和樹的大小相差懸殊，就像藕絲孔比之於虛空界。」 「是這樣的，大藥！在果子中尋求樹是不可得的，如果不是因為果子，樹就不會生長。微小的尼拘陀（Nigrodha，榕樹）種子能生長出大樹，微細的識（vijnana，意識）能產生大的身體，在識中尋求身體是不可得的，如果除去識，身體就不存在。」 大藥又對佛說：「為什麼金剛般堅固不可破壞的識，會停留在脆弱易朽的身體內呢？」 佛說：「大藥！譬如一個窮人得到如意寶（cintamani，能實現願望的寶珠），憑藉寶珠的力量，建造出高聳的樓宇，雕樑畫棟，華麗的宮室，園林茂盛，花果繁榮，有象馬和歌妓侍奉，各種享樂的器具自然而至；這個人後來失去了如意寶，各種享樂的器具都消失了，如意神寶堅固真實，即使千個金剛也無法毀壞，所產生的享樂器具虛假無常，迅速消散滅亡。識也是這樣，堅固不壞，所產生的身體迅速朽壞滅亡。」 大藥說：「世尊！柔妙的識，為什麼能穿入粗硬的色（rupa，物質）中呢？」 佛說：「大藥！水體至柔，激流和懸泉能穿透山石。你認為如何？水和石頭的質地硬軟如何？」 大藥說：「世尊！石頭的質地堅硬如同金剛，水的質地柔軟，是各種舒適的觸感。」 「大藥！識也是這樣，至妙至柔，能穿透剛硬的身體，遷入受報。」 大藥又對佛說：「世尊！眾生捨棄身體后，如何能生到諸天中？乃至如何能生到地獄等處？」 佛說：「大藥！眾生臨終的時候，如果福業深厚，就會捨棄原來的視力，得到天上的妙視，憑藉天上的妙視，能看到六慾天（kamavacara，欲界天），以及六道輪迴，看到身體搖動，看到天宮殿和歡喜園、雜花園等，又看到諸天在蓮花殿中，美麗
【English Translation】 English version "No?" Mahausadha (a disciple of the Buddha) said, "World Honored One! The difference in size between the fruit and the tree is like the hole of a lotus root compared to the realm of empty space." "It is so, Mahausadha! Seeking the tree within the fruit is impossible; if not for the fruit, the tree would not grow. A tiny Nigrodha (banyan) seed can grow into a large tree, and a subtle consciousness (vijnana) can produce a large body. Seeking the body within consciousness is impossible; if consciousness is removed, the body does not exist." Mahausadha then asked the Buddha, "Why does the consciousness, which is as firm and indestructible as a diamond, reside within a fragile and perishable body?" The Buddha said, "Mahausadha! It is like a poor person who obtains a wish-fulfilling jewel (cintamani). With the power of the jewel, they build tall buildings, carved and painted, magnificent palaces, lush gardens, flourishing flowers and fruits, with elephants, horses, and courtesans in attendance, and all kinds of pleasure instruments appearing naturally. Later, this person loses the wish-fulfilling jewel, and all the pleasure instruments vanish. The wish-fulfilling jewel is firm and real, and even a thousand diamonds cannot destroy it, but the pleasure instruments it produced are false, impermanent, and quickly dissipate and perish. Consciousness is also like this, firm and indestructible, while the body it produces is quickly perishable and destroyed." Mahausadha said, "World Honored One! How can the subtle and delicate consciousness penetrate the coarse and hard form (rupa)?" The Buddha said, "Mahausadha! Water is extremely soft, yet rushing streams and waterfalls can penetrate mountains and rocks. What do you think? How are the qualities of hardness and softness between water and stone?" Mahausadha said, "World Honored One! The quality of stone is as hard as a diamond, while the quality of water is soft and provides various pleasant sensations." "Mahausadha! Consciousness is also like this, extremely subtle and delicate, and can penetrate the hard form of the large body, migrating to receive retribution." Mahausadha then asked the Buddha, "World Honored One! How do sentient beings, after abandoning their bodies, get reborn in the heavens? And how do they get reborn in hell and other places?" The Buddha said, "Mahausadha! When sentient beings are about to die, if their meritorious deeds are abundant, they will abandon their original vision and obtain the wondrous vision of the heavens. With the wondrous vision of the heavens, they can see the six desire heavens (kamavacara), as well as the six realms of rebirth. They see their bodies shaking, see the heavenly palaces, the pleasure gardens, and the various flower gardens, and also see the gods in lotus palaces, beautiful
妓侍繞笑謔嬉戲，眾花飾耳服憍奢耶，臂印環釧種種莊嚴，花常開敷眾具備設，見天天女，心便染戀歡喜適意，姿顏舒悅面若蓮花，視不錯亂，鼻不虧曲，口氣不臭，目色明鮮如青蓮葉，身諸節際無有苦痛，眼耳鼻口又無血出，不失大小便利，不毛驚孔現，掌不死黃甲不青黑，手足不亂亦不捲縮，好相顯現。見虛空中有高大殿，彩柱百千雕麗列布，垂諸鈴網，和風吹拂，清音悅美，種種香花莊嚴寶殿，諸天童子眾寶嚴身，遊戲殿內，見已歡喜微笑齒現如君圖花，目不張開亦不合閉，語音和潤，身不極冷亦不極熱，親屬圍繞亦不憂苦，日初出時當舍其壽，所見明白無諸黑闇，異香芬馥四方而至。見佛尊儀歡喜敬重，見已親愛歡喜，離辭猶如暫行，便即旋返安慰親知，不令憂惱有流法爾，生必當死勿以分別而生苦惱。
「大藥！善業之人臨命終時，好樂佈施，種種伽他種種頌嘆，種種明白種種稱說正法之教，如睡不睡安隱舍壽。將舍壽時，天父天母同止一座，天母手中自然花出，天母見花顧謂天父：『甚為福吉希奇勝果，天今當知，子慶之歡時將不久。』天母遂以兩手搖弄其花，弄花之時命便終盡。無相之識棄捨諸根，持諸境業棄捨諸界，持諸界事遷受異報，猶如乘馬棄一乘一，如日愛引光，如木生火，又如月影現
【現代漢語翻譯】 現代漢語譯本 侍女們環繞著嬉笑打鬧，她們的耳朵上裝飾著各種鮮花，身上穿著華麗的憍奢耶（一種絲織品），手臂上戴著環釧等各種裝飾品，鮮花常開不敗，一切都準備妥當。當看到天女時，心中便生起愛戀和歡喜，感到舒適愜意，容顏舒展，面容如同蓮花般美麗，目光不散亂，鼻子不歪曲，口中沒有臭氣，眼睛明亮如青蓮葉，身體各關節沒有痛苦，眼睛、耳朵、鼻子、嘴巴都沒有血流出，大小便正常，沒有毛孔驚恐的現象，手掌不死黃，指甲不青黑，手腳不亂動也不蜷縮，呈現出美好的相貌。看到虛空中有高大的宮殿，彩色的柱子成百上千地排列著，雕刻精美，懸掛著鈴鐺網，和風吹拂，發出清脆悅耳的聲音，各種香花裝飾著寶殿，天上的童子們用各種珍寶裝飾著身體，在宮殿內嬉戲玩耍。看到這些景象后，便歡喜微笑，牙齒顯露如同君圖花（一種花），眼睛不張開也不閉合，聲音柔和，身體不冷也不熱，親屬圍繞著也不感到憂愁痛苦。當太陽初升時，便會捨棄壽命，所見的一切都清晰明瞭，沒有黑暗，奇異的香氣從四面八方飄來。看到佛陀莊嚴的儀容，歡喜敬重，見到後感到親愛歡喜，離去就像暫時離開一樣，很快就會返回安慰親人，不讓他們憂愁煩惱，這是自然規律。生必然會死，不要因為分別而產生痛苦煩惱。 『大藥（指藥王菩薩）！』行善業的人臨終時，喜歡佈施，吟誦各種伽他（偈頌），讚歎各種功德，明白各種道理，宣說正法的教誨，就像睡著一樣安穩地捨棄壽命。將要捨棄壽命時，天父天母同坐在一起，天母手中自然生出鮮花，天母看到花后對天父說：『這是多麼吉祥稀有的殊勝果報啊，天父您應當知道，孩子歡慶的時刻將不久到來。』天母於是用雙手搖動那朵花，搖動花的時候，生命就結束了。沒有相的意識捨棄了諸根，執持著諸境的業力捨棄了諸界，執持著諸界的事物遷往接受不同的果報，就像騎馬的人捨棄一匹馬又換乘另一匹馬一樣，又像太陽吸引光芒，像木頭生出火焰，又像月亮的影子顯現一樣。
【English Translation】 English version Maidens surrounded, laughing and joking, their ears adorned with various flowers, wearing luxurious kosa silk, their arms adorned with rings and bracelets, various ornaments, flowers always blooming, everything prepared. Upon seeing the celestial maidens, their hearts are filled with love and joy, feeling comfortable and content, their faces relaxed, their countenances like lotuses, their gazes not scattered, their noses not crooked, their mouths without odor, their eyes bright like blue lotus leaves, their joints without pain, no blood flowing from their eyes, ears, nose, or mouth, their bowel movements normal, no pores showing fear, their palms not dead yellow, their nails not blue-black, their hands and feet not moving erratically or curled up, displaying auspicious signs. They see a tall palace in the void, with hundreds and thousands of colorful pillars, intricately carved, hanging with nets of bells, a gentle breeze blowing, producing clear and pleasant sounds, various fragrant flowers adorning the palace, celestial children adorning their bodies with various treasures, playing in the palace. Upon seeing this, they rejoice and smile, their teeth showing like the kunitura flower, their eyes neither open nor closed, their voices gentle, their bodies neither too cold nor too hot, surrounded by relatives but not feeling sorrow or pain. When the sun first rises, they will relinquish their lives, everything they see is clear and bright, without darkness, strange fragrances wafting from all directions. Upon seeing the Buddha's dignified appearance, they rejoice and respect, feeling love and joy upon seeing him, leaving as if only for a short while, soon returning to comfort their relatives, not letting them feel sorrow or distress, this is the natural law. Birth is inevitably followed by death, do not create suffering and distress through discrimination. 'Great Medicine (referring to Bhaisajyaraja Bodhisattva)!' When those who have performed good deeds are about to die, they enjoy giving, reciting various gathas (verses), praising various merits, understanding various principles, and proclaiming the teachings of the Dharma, they relinquish their lives as peacefully as if falling asleep. When they are about to relinquish their lives, the celestial father and mother sit together, and a flower naturally appears in the celestial mother's hand. Upon seeing the flower, the celestial mother says to the celestial father: 'This is such an auspicious and rare, excellent result, celestial father, you should know that the time for our child's celebration will not be long.' The celestial mother then shakes the flower with both hands, and as she shakes the flower, life ends. The consciousness without form abandons the senses, holding onto the karma of the realms, abandoning the realms, holding onto the matters of the realms, moving to receive different retributions, just like a person riding a horse abandons one horse and rides another, like the sun attracting light, like wood producing fire, and like the moon's shadow appearing.
澄清水，識資善業遷受天報，如脈風移速托花內。天父天母同座視之，甘露欲風吹花七日，寶珰嚴身曜動炫煥，天童朗潔現天母手。」
大藥白佛言：「世尊！無形之識，云何假因緣力而生有形？云何有形止因緣內？」
佛言：「大藥！如木和合相觸生火，此火木中求不可得，若除于木亦不得火，因緣和合而生於火，因緣不具火即不生，木等之中尋火色相竟不可見，然咸見火從木中出。如是，大藥！識假父母因緣和合生有形身，有形身中求識不得，離有形身亦無有識。大藥！如火未出火相不現，亦無暖觸諸相皆無。如是，大藥！若未有身，識受想行皆悉不現。大藥！如見日輪光明照曜，而諸凡夫不見日體，是黑是白，黃白黃赤皆不能知，但以照熱光明出沒環運，諸作用事而知有日；識亦如是，以諸作用而知有識。」
大藥白佛言：「云何為識作用？」
佛言：「大藥！受覺想行思憂苦惱，此為識之作用。復有善不善業，熏習為種，作用顯識。」
大藥白佛言：「云何識離於身便速受身，識舍故身新身未受，當爾之時識作何相？」
佛言大藥：「如有丈夫長臂勇健著堅甲冑，馬疾如風乘以入陣，干戈既交心亂墜馬，武藝捷習還即跳上，識棄于身速即受身，亦復如是。又如怯人見敵
【現代漢語翻譯】 現代漢語譯本：清澈的水，能識別善業的意識遷移並接受天界的果報，就像風吹動花朵一樣迅速。天父天母一同注視著，甘露般的風吹拂花朵七日，寶貴的飾品裝飾身體，光彩奪目，天童純潔明亮地出現在天母手中。 大藥菩薩對佛說：『世尊！無形的意識，如何憑藉因緣的力量而產生有形之身？有形之身又如何止於因緣之內？』 佛說：『大藥！就像木頭互相摩擦產生火，這火在木頭中尋找是找不到的，如果除去木頭也得不到火，是因緣和合才產生火，因緣不具備火就不會產生，在木頭等之中尋找火的顏色和形狀是完全看不到的，然而大家都看到火從木頭中出來。同樣，大藥！意識憑藉父母的因緣和合產生有形之身，在有形之身中尋找意識是找不到的，離開有形之身也沒有意識。大藥！就像火沒有出現時，火的形態不顯現，也沒有溫暖的觸感，各種現象都沒有。同樣，大藥！如果沒有身體，意識、感受、思想、行為都不會顯現。大藥！就像看到太陽的光芒照耀，而凡夫俗子看不到太陽的本體，是黑是白，是黃是赤都不能知道，只是通過照耀、熱量、光明出現和消失的循環運動，以及各種作用來知道有太陽；意識也是這樣，通過各種作用來知道有意識。』 大藥菩薩對佛說：『什麼是意識的作用？』 佛說：『大藥！感受、覺知、思想、行為、思考、憂愁、痛苦、煩惱，這些是意識的作用。還有善與不善的業力，熏習成為種子，作用顯現為意識。』 大藥菩薩對佛說：『意識如何離開身體就迅速接受新的身體，意識捨棄舊的身體，新的身體還沒有接受，在那個時候意識是什麼狀態？』 佛說：『大藥！就像一個臂膀強壯、勇猛的人穿著堅固的盔甲，騎著像風一樣快的馬進入戰場，當兵器交鋒時，心慌意亂從馬上摔下來，憑藉熟練的武藝立刻跳上馬，意識捨棄身體迅速接受新的身體，也是這樣。又像膽怯的人見到敵人』
【English Translation】 English version: Clear water, the consciousness that recognizes good deeds migrates and receives heavenly rewards, as quickly as the wind moves through flowers. The heavenly father and mother watch together, the nectar-like wind blows the flowers for seven days, precious ornaments adorn the body, shining and dazzling, and a pure and bright heavenly child appears in the heavenly mother's hand. The Bodhisattva Mahausadha said to the Buddha, 'World Honored One! How does formless consciousness, through the power of causes and conditions, give rise to a form? And how does form abide within causes and conditions?' The Buddha said, 'Mahausadha! It is like wood rubbing together to produce fire. This fire cannot be found within the wood, and if the wood is removed, fire cannot be obtained. It is through the combination of causes and conditions that fire arises. If the causes and conditions are not complete, fire will not arise. The color and form of fire cannot be found within the wood, yet everyone sees fire coming from the wood. Likewise, Mahausadha! Consciousness, through the combination of causes and conditions of parents, gives rise to a form. Consciousness cannot be found within the form, and without the form, there is no consciousness. Mahausadha! Just as when fire has not yet appeared, the form of fire is not visible, nor is there any sensation of warmth, and all phenomena are absent. Likewise, Mahausadha! If there is no body, consciousness, sensation, thought, and action will not appear. Mahausadha! It is like seeing the light of the sun shining, while ordinary people do not see the sun's body, whether it is black or white, yellow or red, they cannot know. They only know there is a sun through its shining, heat, the cycle of light appearing and disappearing, and its various functions. Consciousness is also like this; it is known through its various functions.' Mahausadha said to the Buddha, 'What are the functions of consciousness?' The Buddha said, 'Mahausadha! Sensation, perception, thought, action, consideration, sorrow, suffering, and affliction, these are the functions of consciousness. Furthermore, there are good and bad karmic actions, which are cultivated as seeds, and their functions manifest as consciousness.' Mahausadha said to the Buddha, 'How does consciousness quickly receive a new body after leaving the old one? When consciousness abandons the old body and the new body has not yet been received, what is the state of consciousness at that time?' The Buddha said, 'Mahausadha! It is like a strong and brave man with long arms, wearing sturdy armor, riding a horse as fast as the wind into battle. When weapons clash, he becomes flustered and falls from his horse, but through his practiced skills, he immediately jumps back on. Consciousness abandoning the body and quickly receiving a new body is also like this. It is also like a timid person seeing an enemy.'
怖懼乘馬退走，識資善業，見天父母同座而坐，速託生彼亦復如是。大藥！如汝所問，識棄故身新身未受，當爾之時識作何相？大藥！譬如人影現於水中無質可取，手足面目及諸形狀與人不異，體質事業影中皆無，無冷無熱及與諸觸，亦無疲乏肉段諸大，無言聲身聲苦樂之聲，識棄故身新身未受，相亦如是。大藥！是資善業生諸天者。」
大藥白佛言：「云何識生地獄？」
佛言：「大藥！行惡業者入于地獄，汝當諦聽！大藥！此中眾生積不善根，命終之時作如是念：『我今於此身死，棄捨父母親知所愛，甚大憂苦。』見諸地獄及見己身應合入者，見足在上頭倒向下，又見一處地純是血，見此血已心有味著，緣味著心便生地獄，腐敗惡水臭穢因力，識托其中。譬如糞穢臭處，臭酪臭酒諸臭因力，蟲生其中；入地獄者托臭物生，亦復如是。」
賢護勝上童真合掌白佛言：「地獄眾生作何色相？身復云何？」
佛言：「大藥！其愛血地生地獄者，遍身血光身如血色，生湯隍者身如黑雲，生乳湯河者，身點斑雜作種種色體極軟脆，猶如貴樂嬰孩之身，其身長大過八肘量，鬚髮身毛並長垂曳，手足面目虧曲不全，閻浮提人遙見便死。」
大藥白佛言：「地獄眾生以何為食？」
佛言：「
【現代漢語翻譯】 現代漢語譯本：
『因恐懼而騎馬逃走，憑藉善業的積累，看到天上的父母同坐在一起，迅速投生到那裡也是如此。大藥！正如你所問，意識捨棄舊身而新身尚未接受時，那時意識會呈現什麼樣貌？大藥！譬如人的影子顯現在水中，沒有實體可以抓取，手、腳、面目以及各種形狀都與人無異，但實體、作用在影子中都沒有，沒有冷熱以及各種觸感，也沒有疲憊、肉體和四大，沒有言語、聲音、身體的苦樂之聲。意識捨棄舊身而新身尚未接受時，其相貌也是如此。大藥！這是憑藉善業而生到諸天的情況。』 大藥問佛說：『意識如何生到地獄？』 佛說：『大藥！造作惡業的人會墮入地獄，你應當仔細聽！大藥！這裡的眾生積累不善的根基，臨命終時會這樣想：『我現在將在此身死去，捨棄父母、親人以及所愛，非常憂愁痛苦。』他們會看到各種地獄，以及看到自己應該進入的地獄，看到腳在上頭在下倒立著，又看到一處地方全是血，看到這些血後心中產生貪戀，因為貪戀的緣故就生到地獄，憑藉腐敗惡水的臭穢之力，意識就寄託在其中。譬如糞便污穢之處，臭奶酪、臭酒等各種臭味的力量，會生出蟲子在其中；墮入地獄的人寄託在臭穢之物中而生，也是如此。』 賢護勝上童真合掌問佛說：『地獄眾生是什麼樣的相貌？身體又是如何？』 佛說：『大藥！那些因為貪愛血地而生到地獄的人，全身都散發著血光，身體如同血色；生到湯池地獄的人，身體如同黑雲；生到乳湯河地獄的人，身體斑點雜亂，呈現各種顏色，身體極其柔軟脆弱，如同富貴人家嬰兒的身體，他們的身體長大超過八肘的長度，鬚髮和身上的毛髮都長長地垂下來，手腳面目殘缺不全，閻浮提的人遠遠看到就會死去。』 大藥問佛說：『地獄眾生以什麼為食物？』 佛說：
【English Translation】 English version:
'Fleeing in terror on horseback, relying on the accumulation of good karma, seeing their heavenly parents sitting together, they are quickly reborn there as well. Great Medicine! As you asked, when consciousness abandons the old body and the new body has not yet been received, what form does consciousness take at that time? Great Medicine! It is like a person's shadow appearing in water, with no substance to grasp. The hands, feet, face, and various shapes are no different from a person, but the substance and function are absent in the shadow. There is no cold or heat, nor any touch, nor fatigue, flesh, or the four great elements. There are no words, sounds, or the sounds of bodily suffering or pleasure. When consciousness abandons the old body and the new body has not yet been received, its form is like this. Great Medicine! This is the situation of those who are born in the heavens due to good karma.' Great Medicine asked the Buddha, 'How does consciousness arise in hell?' The Buddha said, 'Great Medicine! Those who commit evil deeds fall into hell. You should listen carefully! Great Medicine! The beings here accumulate roots of unwholesomeness. When they are about to die, they think like this: 「Now I will die in this body, abandoning my parents, relatives, and loved ones, which is very sorrowful and painful.」 They see various hells and see the hell they should enter. They see their feet above and their heads below, upside down. They also see a place that is entirely blood. Upon seeing this blood, they develop a craving. Because of this craving, they are born in hell. Through the power of the foulness of putrid, evil water, consciousness is deposited there. It is like in a place of filth, such as dung, or the power of various foul odors like rancid cheese or foul wine, where insects are born. Those who fall into hell are born by being deposited in foul things, and it is like this.' The virtuous protector, the supreme youth, with palms joined, asked the Buddha, 'What is the appearance of beings in hell? What are their bodies like?' The Buddha said, 'Great Medicine! Those who are born in hell because of their craving for blood-ground have blood-light all over their bodies, and their bodies are like the color of blood. Those who are born in the hell of boiling water have bodies like black clouds. Those who are born in the river of milk-soup have bodies with mixed spots of various colors, and their bodies are extremely soft and fragile, like the bodies of wealthy infants. Their bodies grow to be more than eight cubits long, and their hair and body hair hang down long. Their hands, feet, and faces are incomplete and deformed. People in Jambudvipa die upon seeing them from afar.' Great Medicine asked the Buddha, 'What do beings in hell eat?' The Buddha said,
大藥！地獄眾生食無少樂，惶懼馳走，遙見镕銅赤汁，意謂是血，眾奔趣之；又有聲呼：『諸有饑者可速來食。』便走向彼，至已而住以手承口，獄卒以熱銅汁寫手掬中，逼之令飲銅汁入腹，骨節爆裂舉身火起。
「大藥！地獄眾生所食之物，唯增苦痛無少安樂。地獄眾生苦痛如是，識不捨之亦不毀壞。身如骨聚識止不離，非業報盡苦身不捨，飢渴苦逼，便見園林花果敷榮廣博翠茂，見已喜笑互相謂言：『此園翠茂清風涼美，眾急入園須臾暫樂。』樹葉花果咸成刀劍斬截罪者，或中破身份為兩段，或大叫呼四面馳走，獄卒群起執金剛棒，或執鐵棒鐵斧鐵杖，嚙唇瞋怒身出火焰，斫棒罪者遮不令出，斯皆己業見如是事。獄卒隨罪者后，語罪者云：『汝何處去？汝可住此，勿復東西欲何逃竄。今此園者汝業莊嚴，可得離不？』
「如是，大藥！地獄眾生受種種苦，七日而死還生地獄，以業力故如遊蜂採花還歸本處。罪業眾生應入地獄，初死之時見死使來，系項驅逼身心大苦入大黑闇，如被劫賊執捉將去，作如是言：『訶訶，禍哉！苦哉！我今棄閻浮提種種愛好親屬知友，入于地獄，我今不見天路但見苦事，如蠶作絲自纏取死，我自作罪為業纏縛，罥索系項牽曳驅逼將入地獄。』賢護！罪業眾生生地獄者，苦相
【現代漢語翻譯】 大藥（菩薩名）！地獄的眾生吃不到任何快樂的東西，他們驚恐地奔跑，遠遠地看到熔化的紅色銅汁，以為是血，就都跑過去；又有聲音喊道：『飢餓的人可以快來吃。』他們就走向那裡，到了之後就停下來，用手捧著嘴，獄卒用熱銅汁倒在他們手捧中，逼迫他們喝下，銅汁進入腹中，骨節爆裂，全身燃起火焰。 大藥！地獄眾生所吃的東西，只會增加痛苦，沒有絲毫安樂。地獄眾生的痛苦就是這樣，他們的意識不會捨棄也不會毀壞。身體如同骨頭堆積，意識停留不離，不是業報結束，痛苦的身體就不會捨棄，飢渴的痛苦逼迫著他們，他們便看到園林花果繁茂，廣闊翠綠，看到后就高興地笑著互相說：『這個園林翠綠，清風涼爽美好，我們快點進入園林，暫時享受一下快樂。』樹葉花果都變成刀劍，斬斷罪人，有的被砍成兩段，有的則大聲呼叫，四處奔跑，獄卒們拿著金剛棒，或者拿著鐵棒、鐵斧、鐵杖，咬著嘴唇，怒目圓睜，身上冒出火焰，用棒子擊打罪人，阻止他們出去，這些都是他們自己造的業，所以看到這些事情。獄卒跟在罪人後面，對罪人說：『你要去哪裡？你就在這裡待著，不要再東奔西跑，想要逃到哪裡去。現在這個園林是你的業力所形成的，你能離開嗎？』 大藥！地獄眾生就是這樣遭受各種痛苦，七天後死去，又重新生到地獄，因為業力的緣故，就像蜜蜂採花后又回到原來的地方一樣。罪業深重的眾生應該進入地獄，剛死的時候會看到死神前來，用繩子套住脖子，驅趕逼迫，身心遭受巨大的痛苦，進入黑暗之中，就像被強盜抓住帶走一樣，他們會這樣說：『哎呀，禍哉！苦哉！我現在要拋棄閻浮提（我們所居住的這個世界）的各種愛好、親屬和朋友，進入地獄，我現在看不到通往天界的道路，只能看到痛苦的事情，就像蠶作繭自縛一樣，我自作罪孽，被業力纏縛，被繩索套住脖子，拖拽驅趕，帶入地獄。』賢護（菩薩名）！罪業深重的眾生生到地獄，痛苦的樣子就是這樣。
【English Translation】 O Great Physician (a Bodhisattva's name)! Beings in hell have no joy in what they eat; they run in fear, and from afar they see molten red copper, thinking it is blood, and they all rush towards it. Then there is a voice calling out: 'Those who are hungry, come quickly and eat.' They go towards it, and when they arrive, they stop and hold out their hands to their mouths. The hell guards pour hot copper into their cupped hands, forcing them to drink it. The copper enters their bellies, their joints burst, and their whole bodies are set ablaze. O Great Physician! The things that beings in hell eat only increase their suffering and bring no peace. The suffering of beings in hell is like this; their consciousness does not abandon it, nor is it destroyed. Their bodies are like piles of bones, and their consciousness remains and does not leave. Unless their karmic retribution is exhausted, their suffering bodies will not be abandoned. Tormented by hunger and thirst, they see gardens with flourishing flowers and fruits, vast and verdant. Seeing this, they laugh with joy and say to each other: 'This garden is verdant, with cool and pleasant breezes. Let us quickly enter the garden and enjoy a moment of happiness.' The leaves, flowers, and fruits all turn into swords and cut the sinners. Some are cut in half, while others cry out loudly and run in all directions. The hell guards rise up, holding vajra clubs, or iron clubs, iron axes, and iron staffs. They gnash their teeth, their eyes are full of anger, and flames come out of their bodies. They strike the sinners with their clubs, preventing them from escaping. All of this is due to their own karma, and they see these things because of it. The hell guards follow behind the sinners and say to them: 'Where are you going? You must stay here. Do not run around, trying to escape. This garden is the result of your karma. Can you leave it?' O Great Physician! This is how beings in hell suffer all kinds of torments. They die after seven days and are reborn in hell, because of the power of their karma, just like bees that gather nectar and return to their original place. Sinful beings who are destined for hell see the messengers of death when they first die. They are bound by the neck and driven forward, their bodies and minds suffering greatly as they enter the darkness, as if they were being seized and taken away by robbers. They say: 'Alas, woe is me! How painful! Now I must abandon all the pleasures, relatives, and friends of Jambudvipa (the world we live in) and enter hell. Now I cannot see the path to heaven, but only suffering. Like a silkworm that spins its own cocoon and dies, I have created my own sins and am bound by karma. I am tied by the neck with a rope, dragged and driven into hell.' O Virtuous Protector (a Bodhisattva's name)! This is the suffering of sinful beings who are born in hell.
如是。」
爾時賢護與大藥王子，聞說是已，身驚毛豎，俱起合掌作如是言：「我等今者俱歸依佛，請垂救護，愿今以此聞法功德，未脫有流處生死輪，不落三塗入于地獄。」
賢護復白佛言：「欲有所請，唯愿聽許。」
佛言：「如汝悕望，恣汝所問。」
賢護白佛言：「世尊！云何為積？云何為聚？云何為陰？云何為身不遷？」
佛言：「賢護！智界、見界、意界、明界，以此四界和合成身，四界境識名之為積；聚謂六界六入，六入境三界，因二入因，即鬚髮毛爪皮肉膿血，涕唾黃痰脂𦙽髓液，手足面目大小支節，和合崇聚名之為聚，猶如谷豆麻麥，積集聚貯而成高大，謂之為聚。其地水火風空識，名為六界；眼耳鼻舌身意，名為六入；色聲香味觸法，名六入境，即貪瞋癡名三界因。又風黃痰亦名三因。二入因者，謂戒與信。又有二因，謂舍與施。又有二因，謂進與定。又有二因，謂善不善。其受想行識，此四名無色陰，受謂領受苦樂等相及不苦不樂之相，想謂知苦樂相，行謂現唸作意及觸，識者是身之主，遍行諸體，身有所為莫不由識。不遷者，謂身語意凈證獲道果，此人死已識棄有陰，不重受有、不流諸趣，極樂而遷不復重遷，是名不遷。」
於是賢護與大藥王子，禮
【現代漢語翻譯】 「如是。」
爾時，賢護（菩薩名）與大藥王子（菩薩名），聽聞此言后，身心震驚，毛髮豎立，一同起身合掌說道：『我們現在都皈依佛陀，懇請佛陀慈悲救護，愿我們今日聽聞佛法的功德，能使我們脫離生死輪迴，不墮入三惡道，不入地獄。』
賢護又對佛陀說：『我有一些問題想請教，希望佛陀能夠允許。』
佛陀說：『如你所愿，你可以隨意發問。』
賢護問佛陀說：『世尊！什麼是積？什麼是聚？什麼是陰？什麼是不遷的身？』
佛陀說：『賢護！智界（智慧的範疇）、見界（認知的範疇）、意界（意識的範疇）、明界（光明的範疇），這四界和合構成身體，四界的境界和意識稱為積；聚是指六界（地、水、火、風、空、識）、六入（眼、耳、鼻、舌、身、意）、六入境（色、聲、香、味、觸、法），三界（貪、嗔、癡）是因，二入因（戒、信），即鬚髮毛爪皮肉膿血，涕唾黃痰脂𦙽髓液，手足面目大小支節，和合聚集稱為聚，就像谷豆麻麥，積聚貯藏而成高大，稱為聚。地、水、火、風、空、識，稱為六界；眼、耳、鼻、舌、身、意，稱為六入；色、聲、香、味、觸、法，稱為六入境，貪、嗔、癡稱為三界因。風、黃痰也稱為三因。二入因是指戒和信。還有二因，是指舍和施。還有二因，是指精進和禪定。還有二因，是指善和不善。受、想、行、識，這四種稱為無色陰，受是指領受苦樂等相以及不苦不樂之相，想是指知道苦樂之相，行是指現唸作意和觸，識是身體的主宰，遍行於身體各處，身體的任何行為都離不開識。不遷是指身、語、意清凈，證得道果，此人死後，識捨棄有陰，不再受生，不流轉于各道，到達極樂之處，不再遷轉，這稱為不遷。』
於是，賢護與大藥王子，向佛陀頂禮。
【English Translation】 "So it is."
At that time, the Bodhisattva Wise Protector (Xian Hu) and the Prince Great Medicine (Da Yao), having heard this, were shocked and their hair stood on end. They both rose, joined their palms, and said, 'We now take refuge in the Buddha, please have mercy and protect us. May the merit of hearing this Dharma today enable us to escape the cycle of birth and death, and not fall into the three evil realms, nor into hell.'
Wise Protector then said to the Buddha, 'I have some questions to ask, I hope the Buddha will allow it.'
The Buddha said, 'As you wish, you may ask whatever you want.'
Wise Protector asked the Buddha, 'World Honored One! What is accumulation? What is gathering? What is a skandha? What is a body that does not transmigrate?'
The Buddha said, 'Wise Protector! The realm of wisdom (zhi jie), the realm of perception (jian jie), the realm of consciousness (yi jie), and the realm of clarity (ming jie), these four realms combine to form the body. The realms and consciousness of these four are called accumulation. Gathering refers to the six realms (earth, water, fire, wind, space, consciousness), the six entrances (eye, ear, nose, tongue, body, mind), the six sense objects (form, sound, smell, taste, touch, dharma), the three realms (greed, anger, ignorance) are the cause, the two entrance causes (precepts, faith), that is, hair, nails, skin, flesh, pus, blood, mucus, phlegm, fat, marrow, fluid, hands, feet, face, large and small limbs, combined and gathered are called gathering, just like grains, beans, sesame, wheat, accumulated and stored to become tall, this is called gathering. Earth, water, fire, wind, space, and consciousness are called the six realms; eye, ear, nose, tongue, body, and mind are called the six entrances; form, sound, smell, taste, touch, and dharma are called the six sense objects. Greed, anger, and ignorance are called the causes of the three realms. Wind and phlegm are also called the three causes. The two entrance causes refer to precepts and faith. There are also two causes, which refer to giving and charity. There are also two causes, which refer to diligence and meditation. There are also two causes, which refer to good and evil. Sensation, perception, volition, and consciousness, these four are called the formless skandhas. Sensation refers to experiencing the aspects of suffering and pleasure, as well as the aspects of neither suffering nor pleasure. Perception refers to knowing the aspects of suffering and pleasure. Volition refers to present thought, intention, and contact. Consciousness is the master of the body, pervading all parts of the body. Any action of the body cannot be separated from consciousness. Non-transmigration refers to the purity of body, speech, and mind, attaining the fruit of the path. After this person dies, consciousness abandons the skandhas, no longer takes rebirth, does not transmigrate through the various realms, reaches the realm of ultimate bliss, and no longer transmigrates, this is called non-transmigration.'
Then, Wise Protector and Prince Great Medicine bowed down to the Buddha.
佛雙足白言：「世尊！佛一切智說此法聚，當於未來作大利益安樂眾生。」
佛言：「如來法聚常住非斷，一切智者知而不為，我經無量勤苦積集智光，今說此經，此正法日為諸眾生作大明照，德譽普流一切智海，為能調心流注者，說此經所在之處請誦解說，諸天、鬼神、阿修羅、摩睺羅伽，咸悉擁護皆來拜禮，水火王賊等怖皆不能害。諸比丘！從今已往于不信前勿說此經，求經過者慎勿示之，于尼乾子尼幹部眾諸外道中亦勿說之，不恭敬渴請亦勿為說；若違我教虧損法事，此人則為虧損如來。諸比丘！若有禮拜供養此經典者，應當恭敬供養是人，斯人則為持如來藏。」
爾時世尊而說偈言：
「當勇超塵累， 勤修佛正教， 除滅死軍眾， 如象踐葦蘆， 持法奉禁戒， 專精勿虧怠， 以棄生流轉， 盡諸苦有邊。」
佛說此經已，賢護勝上童真、大藥王子，並諸比丘、菩薩摩訶薩、天人、阿修羅、乾闥婆等，普大會眾，聞佛所說歡喜奉行。
大乘顯識經卷下
(右大唐永隆元年三藏地婆訶羅于東太原寺譯，出《大周錄》)
【現代漢語翻譯】 現代漢語譯本：佛陀雙足合掌，恭敬地說道：『世尊！佛陀您以一切智慧所宣說的這部法聚，將來必定能為眾生帶來巨大的利益和安樂。』 佛陀回答說：『如來的法聚是常住不滅的，一切智者明知此理卻不輕易宣說。我經過無量勤苦，積聚智慧之光，今天才宣說這部經典。這部正法之日，將為眾生帶來光明照耀，美德和聲譽將普流於一切智慧之海。這部經典是為那些能夠調伏內心、專注修行的人而說的。凡是誦讀、講解這部經典的地方，諸天、鬼神、阿修羅（非天，一種好戰的神）、摩睺羅伽（大蟒神），都會前來擁護，頂禮膜拜，水災、火災、盜賊等災禍都不能加害。諸位比丘！從今以後，不要在不信佛法的人面前宣說這部經典，對於那些只想走過場的人，不要向他們展示這部經典，也不要在尼乾子（耆那教徒）和尼幹部眾（耆那教的派別）等外道中宣說。對於那些不恭敬、不渴求佛法的人，也不要為他們宣說。如果違揹我的教誨，損害佛法之事，這個人就是損害瞭如來。諸位比丘！如果有人禮拜、供養這部經典，你們應當恭敬供養這個人，因為這個人就是持有如來藏。』 這時，世尊以偈頌說道： 『應當勇敢地超越塵世的束縛，勤奮地修習佛陀的正法教誨，消滅死魔的軍隊，就像大象踩踏蘆葦一樣。受持佛法，奉行戒律，專心精進，不要懈怠，以此來捨棄生死輪迴，最終達到苦的盡頭。』 佛陀說完這部經典后，賢護勝上童真、大藥王子，以及諸位比丘、菩薩摩訶薩（大菩薩）、天人、阿修羅、乾闥婆（天樂神）等，所有與會大眾，聽聞佛陀所說，都歡喜地信受奉行。 《大乘顯識經》卷下 （右為大唐永隆元年三藏地婆訶羅于東太原寺翻譯，出自《大周錄》）
【English Translation】 English version: The Buddha, with his two feet together, said, 『World Honored One! This Dharma gathering, which the Buddha, with all his wisdom, has spoken, will surely bring great benefit and happiness to sentient beings in the future.』 The Buddha replied, 『The Tathagata's (Buddha's) Dharma gathering is permanent and not subject to cessation. The All-Knowing One knows this but does not easily speak of it. I have accumulated the light of wisdom through immeasurable diligence and hardship, and only now do I speak this sutra. This sun of the true Dharma will bring light to all sentient beings, and its virtues and reputation will spread throughout the ocean of all wisdom. This sutra is for those who can tame their minds and focus on cultivation. Wherever this sutra is recited, explained, the Devas (gods), ghosts, Asuras (demigods, a type of warring deity), and Mahoragas (great serpent deities) will come to protect, bow down, and pay homage. Disasters such as floods, fires, and thieves will not be able to harm them. Monks! From now on, do not speak this sutra in front of those who do not believe in the Dharma. Do not show this sutra to those who only want to pass through. Do not speak it among the Niganthas (Jain followers) and the Nigantha groups (Jain sects) and other heretics. Do not speak it to those who are not respectful and do not thirst for the Dharma. If one violates my teachings and harms the affairs of the Dharma, that person harms the Tathagata. Monks! If there are those who bow down and make offerings to this sutra, you should respectfully make offerings to that person, for that person is holding the Tathagata-garbha (Buddha-nature).』 At that time, the World Honored One spoke in verse: 『One should bravely transcend the fetters of the world, diligently cultivate the Buddha's true teachings, destroy the army of death, just as an elephant tramples reeds. Uphold the Dharma, observe the precepts, be focused and diligent, do not be lazy, and thereby abandon the cycle of birth and death, and ultimately reach the end of suffering.』 After the Buddha finished speaking this sutra, the virtuous protector, the supreme youth, the great medicine prince, along with all the monks, Bodhisattva Mahasattvas (great Bodhisattvas), Devas, Asuras, Gandharvas (celestial musicians), and all the assembled masses, having heard what the Buddha had said, joyfully accepted and practiced it. The Sutra of the Manifestation of Consciousness of the Great Vehicle, Volume 2 (Translated by Tripitaka Master Divakara of the Great Tang Dynasty at the East Taiyuan Temple in the first year of Yonglong, from the Great Zhou Record)