L2:6-5/梵实
atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar api bhagavantam etad avocat | deśayatu bhagavān deśayatu me sugatas tathāgato ’rhan samyaksaṃbuddhaḥ sarvadharmāṇāṃ kṣaṇabhaṅgaṃ bhedalakṣaṇaṃ caiṣām | tat kathaṃ bhagavan sarvadharmāḥ kṣaṇikāḥ | bhagavān āha | tena hi mahāmate śṛṇu sādhu ca suṣṭhu ca manasikuru | bhāṣiṣye ’haṃ te | sādhu bhagavann iti mahāmatir bodhisattvo mahāsattvo bhagavataḥ pratyaśrauṣīt | bhagavāṃs tasyaitad avocat | sarvadharmāḥ sarvadharmā iti mahāmate yaduta kuśalākuśalāḥ saṃskṛtāsaṃskṛtā laukikalokottarāḥ sāvadyānavadyāḥ sāsravānāsravā upāttānupāttāḥ | saṃkṣepeṇa mahāmate pañcopādānaskandhāś cittamanomanovijñānavāsanāhetukāś cittamanomanovijñānavāsanāpuṣṭair bālapṛthagjanaiḥ kuśalākuśalena parikalpyante | samādhisukhasamāpattayo mahāmate dṛṣṭadharmasukhavihārabhāvenāryāṇāṃ kuśalānāsravā ity ucyante | kuśalākuśalāḥ punar mahāmate yaduta aṣṭau vijñānāni katamāny aṣṭau yaduta tathāgatagarbha ālayavijñānasaṃśabdito mano manovijñānaṃ ca pañca ca vijñānakāyās tīrthyānuvarṇitāḥ | tatra mahāmate pañca vijñānakāyā manovijñānasahitāḥ kuśalākuśalakṣaṇaparaṃparābhedabhinnāḥ saṃtatiprabandhanābhinnaśarīrāḥ pravartamānāḥ pravartante | pravṛtya ca vinaśyanti | svacittadṛśyānavabodhāt samanantaranirodhe ’nyadvijñānaṃ pravartate | saṃsthānākṛtiviśeṣagrāhakaṃ manovijñānaṃ pañcabhir vijñānakāyaiḥ saha saṃprayuktaṃ pravartate | kṣaṇakālānavasthāyi tat kṣaṇikam iti vadāmi | kṣaṇikaṃ punar mahāmate ālayavijñānaṃ tathāgatagarbhasaṃśabditaṃ[1] manaḥsahitaṃ pravṛttivijñānavāsanābhiḥ kṣaṇikamanāsravavāsanābhir akṣaṇikam | na ca bālapṛthagjanā avabudhyante kṣaṇikavādābhiniviṣṭāḥ kṣaṇikākṣaṇikatām imāṃ sarvadharmāṇām | tadanavabodhād ucchedadṛṣṭyāsaṃskṛtān api dharmān nāśayiṣyanti | asaṃsāriṇo mahāmate pañca vijñānakāyā[2] ananubhūtasukhaduḥkhā anirvāṇahetavaḥ | tathāgatagarbhaḥ punar mahāmate anubhūtasukhaduḥkhahetusahitaḥ pravartate nivartate ca catasṛbhir vāsanābhiḥ saṃmūrcchitaḥ | na ca bālā avabudhyante kṣaṇikadṛṣṭivikalpavāsitamatayaḥ ||
【实译】尔时大慧菩萨摩诃萨复白佛言：“世尊，愿为我说一切诸法刹那坏相。何等诸法名有刹那？”佛言：“谛听！当为汝说。大慧！一切法者，所谓善法、不善法，有为法、无为法，世间法、出世间法，有漏法、无漏法，有受法、无受法。大慧！举要言之，五取蕴法以心、意、意识习气为因而得增长。凡愚于此而生分别，谓善不善。圣人现证三昧乐住，是则名为善、无漏法。复次，大慧！善不善者，所谓八识。何等为八？谓如来藏名藏识，意及意识并五识身。大慧！彼五识身与意识俱，善不善相展转差别，相续不断，无异体生。生已，即灭。不了于境自心所现，次第灭时，别识生起。意识与彼五识共俱，取于种种差别形相，刹那不住，我说此等名刹那法。大慧！如来藏名藏识，所与意等诸习气俱，是刹那法。无漏习气，非刹那法。此非凡愚刹那论者之所能知。彼不能知一切诸法有是刹那非刹那故，彼计无为同诸法坏，堕于断见。大慧！五识身非流转，不受苦乐，非涅槃因。如来藏受苦乐，与因俱，有生灭，四种习气之所迷覆。而诸凡愚分别熏心，不能了知，起刹那见。
punar aparaṃ mahāmate samadhāraṇaṃ kalpasthitāḥ suvarṇavajrajinadhātuprāptiviśeṣā abhaṅginaḥ | yadi punar mahāmate abhisamayaprāptiḥ kṣaṇikā syād anāryatvam āryāṇāṃ syān na cānāryatvam āryāṇāṃ bhavati | suvarṇaṃ vajraṃ ca mahāmate samadhāraṇaṃ kalpasthitā api tulyamānā na hīyante na vardhante | tat kathaṃ bālaiḥ kṣaṇikārthe vikalpyata ādhyātmikabāhyānāṃ sarvadharmāṇām asaṃdhābhāṣyakuśalaiḥ
【实译】“大慧！如金、金刚、佛之舍利，是奇特性，终不损坏。若得证法有刹那者，圣应非圣。而彼圣人未曾非圣。如金、金刚，虽经劫住，称量不减。云何凡愚不解于我秘密之说，于一切法作刹那想？”