Bibliotheca Polyglotta

|| Laṅkāvatārasūtram ||

(479a1)(2)　　No.670(3)
(4)楞伽阿跋多羅寶經序

(514c4)入楞伽經卷第一
(5)元魏天竺三藏菩提留支譯

(587a1)

laṅ kar gśegs pa rin po che’i mdo las saṅs rgyas thams cad kyi gsuṅ gi sñiṅ po źes bya ba’i le’u | (192a1) || bam po daṅ po ||

(56a1)rgya gar skad du | ārya laṅ ka a ba tā ra ma hā yā na sū tra | bod skad du | ’phags pa laṅ kar gśegs pa’i theg pa chen po’i mdo | bam po daṅ po ||

[CHAPTER ONE]

(1*)¹ (1,1)oṃ namo ratnatrayāya | oṃ namaḥ sarvabuddhabodhisattvebhyaḥ ||

nairātmyaṃ yatra dharmāṇāṃ dharmarājena deśitaṃ |
laṅkāvatāraṃ tat sūtram iha yatnena likhyate ||

1. The reference in parentheses with an asterisk are the page changes of Nanjio. The page reference above in blue is to the Vaidya edition.

(5)　　朝議大夫直龍圖閣權江淮荊淛(6)等路制置鹽礬兼發運副使上護軍(7)賜紫金魚袋蒋之奇撰(8)之奇嘗苦楞伽經難讀。又難得善本。會南都(9)太子太保致政張公施此經。而眉山蘇子瞻(10)爲書而刻之板。以爲金山常住。金山長老佛(11)印大師了元持以見寄。之奇爲之言曰。佛之(12)所説經總十二部。而其多至於五千卷。方其(13)正法流行之時。人有聞半偈得一句而悟入(14)者蓋不可爲量數。至於像法末法之後。去聖(15)既遠。人始溺於文字。有入海算沙之困。而於(16)一眞之體。乃漫不省解。於是有祖師出焉。直(17)指人心見性成佛。以爲教外別傳。於動容發(18)語之頃。而上根利器之人。已目撃而得之矣。(19)故雲門至於罵佛。而藥山至戒人不得讀經。(20)皆此意也。由是去佛而謂之禪。離義而謂之(21)玄。故學佛者。必詆禪。而諱義者。亦必宗玄。(22)二家之徒。更相非而不知。其相爲用也。且禪(23)者。六度之一也。顧豈異於佛哉。之奇以爲。禪(24)出於佛。而玄出於義。不以佛廢禪。不以玄廢(25)義。則其近之矣。冉求問聞斯行諸。孔子曰。(26)聞斯行之。子路問。聞斯行諸。曰有父兄在。如(27)之何。其聞斯行之。求也退故進之。由也兼人(28)故退之。説豈有常哉。救其偏而已。學佛之敝。(29)至於溺經文惑句義。而人不體玄。則言禪以(479b1)救之。學禪之敝。至於馳空言玩琦辯。而人不(2)了義。則言佛以救之。二者更相救。而佛法完(3)矣。昔達磨西來。既已傳心印於二祖。且云。吾(4)有楞伽經四卷。亦用付汝。即是如來心地要(5)門。令諸衆生開示悟入。此亦佛與禪並傳。而(6)玄與義倶付也。至五祖。始易以金剛經傳授。(7)故六祖聞客讀金剛經。而問其所從來。客云。(8)我從蘄州黄梅縣東五祖山來。五祖大師常(9)勸僧俗。但持金剛經。即自見性成佛矣則(10)是持金剛經者。始於五祖。故金剛以是盛行(11)於世。而楞伽遂無傳焉。今之傳者。寔自張(12)公倡之。之奇過南都謁張公。親聞公説楞(13)伽因縁。始張公自三司使翰林學士出守滁。(14)一日入琅琊僧舍。見一經函。發而視之。乃(15)楞伽經也。恍然覺其前生之所書。筆畫宛然。(16)其殆神先受之甚明也。之奇聞。羊叔子五歳(17)時。令乳母取所弄金鐶。乳母謂之。汝初無是(18)物。祜即自詣隣人李氏東垣桑木中。探得之。(19)主人驚曰。此吾亡兒所失物也。云何持去。乳(20)母具言之。知祜之前身爲李氏子也。白樂天(21)始生七月。姆指之無兩字。雖試百數不差九(22)歳諳識聲律。史氏以爲篤於才章。蓋天禀。然(23)而樂天固自以爲宿習之縁矣。人之以是一眞(24)不滅之性。而死生去來於天地之間。其爲世(25)數。雖折天下之草木以爲籌箸。不能算之矣。(26)然以淪於死生。神識疲耗不能復記。惟圓明(27)不昧之人知焉。有如張公以高文大册再中(28)制。擧登侍從。秉鈞軸出入朝廷。逾四十年。風(29)烈事業。播人耳目。則其前身。嘗爲大善知識。(479c1)無足疑者。其能記憶前世之事。豈不謂信然(2)哉。故因讀楞伽新經。而記其因縁於經之端(3)云(7)楞伽阿跋多羅寶經序(8)　　朝奉郎新差知登州軍州兼管内勸(9)農事騎都尉借緋蘇軾書(10)楞伽阿跋多羅寶經。先佛所説。微妙第一眞(11)實了義。故謂之佛語心品。祖師達磨。以付二(12)祖曰。吾觀震旦所有經教。惟楞伽四卷。可以(13)印心。祖祖相授。以爲心法。如醫之難經。句句(14)皆理。字字皆法。後世達者。神而明之。如盤走(15)珠。如珠走盤。無不可者。若出新意。而棄舊(16)學。以爲無用。非愚無知。則狂而已。近歳學(17)者。各宗其師。務從簡便。得一句一偈。自謂(18)子證。至使婦人孺子。抵掌嬉笑。爭談禪悦。高(19)者爲名。下者爲利。餘波末流。無所不至。而佛(20)法微矣。譬如俚俗醫師。不由經論。直授方藥。(21)以之療病。非不或中。至於遇病。輒應懸斷死(22)生。則與知經學古者。不可同日語矣。世人徒(23)見其有一至之功。或捷於古人。因謂難經不(24)學而可。豈不誤哉楞伽義輒幽。文字簡古。(25)讀者或不能句。而況遺文以得義。忘義以了(26)心者乎。此其所以寂寥於世。幾廢而僅存也。(27)太子太保樂全先生張公安道。以廣大心。得(28)清淨覺。慶暦中嘗爲滁州。至一僧舍。偶見此(29)經入手。恍然如獲舊物。開卷未終。夙障冰解。(480a1)細視筆畫。手迹宛然。悲喜太息。從是悟入。(2)常以經首四偈。發明心要。軾遊於公之門。三(3)十年矣。今年二月過南都。見公於私第。公時(4)年七十九。幻滅都盡。惠光渾圜。而軾亦老於(5)憂患百念灰冷。公以爲可教者乃授此經。且(6)以錢三十萬。使印施於江淮間。而金山長老。(7)佛印大師了元曰。印施有盡。若書而刻之則(8)無盡。軾乃爲書之。而元使其侍者曉機走錢(9)塘。求善工刻之板。遂以爲金山常住。(10)元豐八年九月九日(14)楞伽阿跋多羅寶經卷第一(15)　　宋天竺三藏求那跋陀羅譯

(3)(4)新譯大乘入楞伽經序(5)　　御　製(6)蓋聞。摩羅山頂。既最崇而最嚴。楞伽城中。實(7)難往而難入。先佛弘宣之地。曩聖修行之(8)所。爰有城主。號羅婆那。乘宮殿以謁尊(9)顏。奏樂音而祈妙法。因鬘峰以表興。指(10)藏海以明宗。所言入楞伽經者。斯乃諸佛(11)心量之玄樞。群經理窟之妙鍵。廣喩幽旨。洞(12)明深義。不生不滅。非有非無。絶去來之二(13)途。離斷常之雙執。以第一義諦。得最上妙(14)珍。體諸法之皆虚。知前境之如幻。混假名(15)之分別。等生死與涅槃。大慧之問初陳。法(16)王之旨斯發。一百八義。應實相而離世間。(17)三十九門。破邪見而宣政法。曉名相之並(18)假。袪妄想之迷衿。依正智以會眞如。悟縁(19)起而歸妙理。境風既息。識浪方澄。三自性(20)皆空。二無我倶泯。入如來之藏。遊解脱之(21)門。原此經文。來自西國。至若。元嘉建號。跋(22)陀之譯未弘。延昌紀年。流支之義多舛。朕(23)虔思付囑。情切紹隆。以久視元年歳次庚(24)子。林鐘紀律炎帝司辰。于時避暑箕峯。觀(25)風頴水。三陽宮内。重出斯經。討三本之要(26)詮。成七卷之了教。三藏沙門于闐國僧實叉(27)難陀大徳。大福先寺僧復禮等。並名追安遠。(28)徳契騰蘭。襲龍樹之芳猷。探馬鳴之秘府。(29)戒香與覺花齊馥。意珠共性月同圓。故能(587b1)了達沖微。發揮奧賾。以長安四年正月十(2)五日。繕寫云畢。自惟菲薄言謝珪璋。顧四(3)辯而多慚。瞻一乘而罔測。難違緇俗之(4)請。強申翰墨之文。詞拙理乖。彌増愧恧。伏(5)以此經微妙。最爲希有。所冀破重昏之暗。(6)傳燈之句不窮。演流注之功。湧泉之義無(7)盡。題目品次列於後云(8)(9)

saṅs rgyas daṅ | byaṅ chub sems dpa’ thams cad la phyag ’tshal lo ||

saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag ’tshal lo ||

(1)¹ Om! Salutation to the Triple Treasure! Salutation to all the Buddhas and Bodhisattvas!
Here is carefully written down the Laṅkāvatāra Sūtra in which the Lord of the Dharma discourses on the egolessness of all things.

1. Suzuki’s note: “These Gothic numerals in parentheses refer to pages of the Sanskrit edition.” The pages refer to the Najio edition in th BP version.

rāvaṇādhyeṣaṇāparivartaḥ prathamaḥ |

(16)　　一切佛語心品第一之一

(6)請佛品第一(7)
歸命大智海毘盧遮那佛。

(11)大乘入楞伽經卷第一(12)　大周于闐國三藏法師(13)實叉難陀奉　　勅譯　(14)　　羅婆那王勸請品第一

No Tibetan

evaṃ mayā śrutam | ekasmin samaye bhagavāṃl laṅkāpure samudramalayaśikhare viharati sma nānāratnagotrapuṣpapratimaṇḍite mahatā bhikṣusaṃghena sārdhaṃ mahatā ca bodhisattvagaṇena nānābuddhakṣetrasaṃnipatitair bodhisattvair mahāsattvaiḥ anekasamādhivaśitābalābhijñāvikrīḍitair mahāmatibodhisattvapūrvaṃgamaiḥ sarvabuddhapāṇyabhiṣekābhiṣiktaiḥ svacittadṛśyagoca(2*)raparijñānārthakuśalair nānāsattvacittacaritrarūpanayavinayadhāribhiḥ pañcadharmasvabhāvavijñānanairātmyādvayagatiṃgataiḥ² ||

2. Read °nairātmyadvaya° for °nairātmyādvaya° as do all the translations

(17)如是我聞。一時佛住南海濱楞伽山頂。種種(18)寶華以爲莊嚴。與大比丘僧及大菩薩衆(19)倶。從彼種種異佛刹來。是諸菩薩摩訶薩。(20)無量三昧自在之力神通遊戲。大慧菩薩摩(21)訶薩而爲上首。一切諸佛手灌其頂。自心現(22)境界善解其義。種種衆生。種種心色。無量度(23)門隨類普現。於五法自性識二種無我。究竟(24)通達。

如是我聞。一時(8)婆伽婆住大海畔摩羅耶山頂上楞伽城中。(9)彼山種種寶性所成。諸寶間錯光明赫炎。(10)如百千日照曜金山。復有無量花園香樹(11)皆寶香林。微風吹撃搖枝動葉。百千妙香一(12)時流布。百千妙音一時倶發。重巖屈曲處處(13)皆有仙堂靈室龕窟。無數衆寶所成。内外明(14)徹日月光暉不能復現。皆是古昔諸仙賢聖。(15)思如實法得道之處。與大比丘僧及大菩(16)薩衆。皆從種種他方佛土倶來集會。是諸(17)菩薩具足無量自在三昧神通之力奮迅遊(18)化。五法自性二種無我究竟通達。大慧菩(19)薩摩訶薩而爲上首。一切諸佛手灌其頂而(20)授佛位。自心爲境善解其義。種種衆生種(21)種心色。隨種種心種種異念。無量度門隨所(22)應度隨所應見而爲普現

(15)如是我聞。一時佛住大海濱摩羅耶山頂(16)楞伽城中。與大比丘衆及大菩薩衆倶。其(17)諸菩薩摩訶薩。悉已通達五法三性諸識無(18)我。善知境界自心現義。遊戲無量自在三(19)昧神通諸力。隨衆生心現種種形方便調(20)伏。一切諸佛手灌其頂。皆從種種諸佛國(21)土而來此會。大慧菩薩摩訶薩爲其上首。

’di skad bdag gis thos pa dus (2) gcig na | bcom ldan ’das lho phyogs kyi rgya mtsho’i ’gram laṅ ka’i ri’i rtsa mo rin po che’i me tog sna tshogs kyis bkod pa na | dge sloṅ gi dge ’dun chen po daṅ | byaṅ chub sems dpa’ sems dpa’ chen po’i tshogs saṅs rgyas kyi źiṅ sna tshogs tha dad pa (3) nas ’dus pa dag daṅ thabs cig tu bźugs te | byaṅ chub sems dpa’ sems dpa’ chen po de dag thams cad kyaṅ tshad med pa’i tiṅ ṅe ’dzin daṅ | dbaṅ po daṅ | stobs daṅ | mṅon par śes pas rnam par rtsen pa śa stag la | byaṅ chub sems (4) dpa’ sems dpa’ chen po blo gros chen po ni gtso bor gyur te | saṅs rgyas thams cad kyi phyag gis spyi bo nas dbaṅ bskur bas dbaṅ bskur ba | raṅ gi sems snaṅ ba’i spyod yul gyi don la rab tu mkhas pa | sems can sna tshogs kyi sems daṅ | gzugs (5) sna tshogs dag | ’dul ba’i sgo tshad med pa rnams ji lta ba bźi du kun du ston pa | chos lṅa daṅ | raṅ bźin daṅ | rnam par śes pa daṅ | bdag med pa gñis rtogs par khoṅ du chud pa’o ||

’di skad bdag gis thos pa dus (2) gcig na | bcom ldan ’das laṅ ka’i groṅ rdal na | rgya mtsho’i ri ma la ya’i rtse mo rin po che’i rigs daṅ | me tog sna tshogs kyis brgyan pa la dge sloṅ gi dge ’dun chen po daṅ | byaṅ chub sems dpa’ sems dpa’ chen po saṅs rgyas kyi źiṅ sna tshogs pa nas ’dus pa tiṅ ṅe (3) ’dzin daṅ | dbaṅ daṅ stobs daṅ | mṅon par śes pa du mas rnam par rol pa | byaṅ chub sems dpa’ blo gros chen po la sogs pa dag saṅs rgyas thams cad kyi phyag gi dbaṅ bskur bas dbaṅ bskur ba bdag gi sems snaṅ ba’i spyod yul yoṅs su śes pa’i don la mkhas pa | (4) sems can gyi sems sna tshogs daṅ | gzugs daṅ tshul daṅ | ’dul ba rnam pa tha dad pa’i cha byad ’chaṅ ba | chos lṅa daṅ | raṅ bźin daṅ | rnam par śes pa daṅ | bdag med pa gñis khoṅ du chud par rtogs pa’i byaṅ chub sems dpa’ dag gi tshogs chen po daṅ thabs (5) cig tu bźugs te |

Thus have I heard. The Blessed One once stayed in the Castle of Laṅkā which is situated on the peak of Mount Malaya on the great ocean, and which is adorned with flowers made of jewels of various kinds.² He was with a large assembly of Bhikshus and with a great multitude of Bodhisattvas, who had come together from various Buddha-lands. The Bodhisattva-Mahāsattvas, headed by the Bodhisattva Mahāmati, were all perfect masters³ of the various Samādhis, the [tenfold] self-mastery, the [ten] powers, and the [six] psychic faculties; they were anointed by the hands of all the Buddhas; they all well understood the significance of the objective world as the manifestation of their own Mind; (2) they knew how to maintain [various] forms, teachings, and disciplinary measures, according to the various mentalities and behaviours of beings; they were thoroughly versed in the five Dharmas, the [three] Svabhāvas, the [eight] Vijñānas, and the twofold Non-ātman.

2. Much more fully described in Bodhiruci (Wei). 3. Literally, “sporting" (vikrīḍita).

tena khalu punaḥ samayena bhagavān sāgaranāgarājabhavanāt saptāhenottīrṇa ’bhūt | anekaśakrabrahmanāgakanyākoṭibhiḥ pratyudgamyamāno laṅkāmalayam avalokya smitam akarot - pūrvakair api tathāgatair arhadbhiḥ samyaksaṃbuddhair asmiṃl laṅkāpurīmalayaśikhare svapratyātmāryajñānatarkadṛṣṭitīrthyaśrāvakapratyekabuddhāryaviṣaye³ tadbhāvito dharmo deśitaḥ | yan nv aham api atraiva rāvaṇaṃ yakṣādhipatim adhikṛtya etad evodbhāvayan dharmaṃ deśayeyam ||

3. See Suzuki’s note to the English translation. Cf. tib, ma yin pa: read (?) °āryajñāne ’tarka° or °āryajñānātarka°

(23)爾時婆伽婆。於大海龍王宮説法。滿七日(24)已度至南岸。時有無量那由他釋梵天王(25)諸龍王等。無邊大衆悉皆隨從向海南岸。爾(26)時婆伽婆。遙望觀察摩羅耶山楞伽城。光顏(27)舒悦如動金山。熙怡微笑而作是言。過去(28)諸佛應正遍知。於彼摩羅耶山頂上楞伽城(29)中。説自内身聖智證法。離於一切邪見覺(515a1)觀。非諸外道聲聞辟支佛等修行境界。我亦(2)應彼摩羅耶山楞伽城中爲羅婆那夜叉王(3)上首説於此法。

(22)爾時世尊。於海龍王宮説法。過七日已從(23)大海出。有無量億梵釋護世諸天龍等。奉(24)迎於佛。爾時如來。擧目觀見摩羅耶山楞伽(25)大城。即便微笑而作是言。昔諸如來應正等(26)覺。皆於此城説自所得聖智證法。非諸外(27)道臆度邪見及以二乘修行境界。我今亦當(28)爲羅婆那王開示此法。

No Tibetan

yaṅ de’i tshe na bcom ldan ’das rgya mtsho’i klu’i rgyal po’i gnas nas źag bdun lon te byuṅ nas brgya byin daṅ | tshaṅs pa daṅ | klu’i bu mo bye ba du mas bsu ba daṅ laṅ ka’i rim la yal gzigs te | laṅ ka’i groṅ rdal gyi rim la ya’i rtse mo ’dir sṅon gyi de (6) bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyis kyaṅ ’phags pa so so raṅ gis rig pa’i ye śes | rtog ge’i lta ba mu stegs can daṅ | ñan thos daṅ raṅ saṅs rgyas daṅ | ’phags pa’i yul ma yin pa de dag gis bsgoms pa’i chos bstan (7) te| ṅas kyaṅ de ñid du gnod sbyin gyi bdag po ’bod ’grogs kyi phyir de ñid bsñad ciṅ chos bstan to sñam nas ’dzum pa mdzad do ||

At that time, the Blessed One who had been preaching in the palace of the King of Sea-serpents came out at the expiration of seven days and was greeted by an innumerable host of Nāgakanyās including Śakra and Brahma, and looking at Laṅkā on Mount Malaya smiled and said, “By the Tathāgatas of the past, who were Arhats and Fully-Enlightened Ones, this Truth was made the subject of their discourse, at that castle of Laṅkā on the mountain-peak of Malaya, —the Truth realisable by noble wisdom in one's inmost self, which is beyond the reasoning knowledge of the philosophers as well as the state of consciousness of the Śrāvakas and Pratyekabuddhas.⁴ I, too, would now for the sake of Rāvaṇa, Overlord of the Yakshas, discourse on this Truth.”

4. The Sanskrit text is here certainly at fault; there ought to be a negative particle somewhere in this passage, which is the case in the Chinese translations.

aśrauṣīd rāvaṇo rākṣasādhipatis tathāgatādhiṣṭhānāt - bhagavān kila sāgaranāgarājabhavanād uttīrya anekaśakrabrahmanāgakanyākoṭibhiḥ parivṛtaḥ puraskṛtaḥ samudrataraṃgān avalokya ālayavijñānodadhipravṛttivijñānapavanaviṣaye preritāṃs tebhyaḥ saṃnipatitebhyaś cittāny avalokya tasminn eva sthitaḥ udānam udānayati sma - yan nv ahaṃ gatvā bhagavantam adhyeṣya laṅkāṃ praveśayeyam | tan me syād dīrgharātram arthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca ||

爾時羅婆那夜叉王。以佛(4)神力聞如來聲。時婆伽婆離海龍王宮度(5)大海已。與諸那由他無量釋梵天王諸龍王(6)等圍遶恭敬。爾時如來觀察衆生阿梨耶識(7)大海水波。爲諸境界猛風吹動。轉識波浪隨(8)縁而起。爾時羅婆那夜叉王而自歎言。我應(9)請如來入楞伽城。令我長夜於天人中。與(10)諸人天得大利益快得安樂。

爾時羅婆那夜叉王。(29)以佛神力聞佛言音。遙知如來從龍宮出。(587c1)梵釋護世天龍圍遶。見海波浪。觀其衆會(2)藏識大海境界風動轉識浪起。發歡喜心。(3)於其城中高聲唱言。我當詣佛請入此城。(4)令我及與諸天世人於長夜中得大饒益。

No Tibetan

de nas gnod sbyin gyi bdag po ’bod ’grogs de bźin gśegs pa’i byin gyi rlabs kyis bcom ldan ’das rgya mtsho’i klu’i rgyal po’i gnas nas (56b1) byuṅ ste | brgya byin daṅ tshaṅs pa daṅ | klu’i bu mo brgya stoṅ du mas bskor ciṅ mdun du bdar nas rgya mtsho’i rlabs la gzigs te | kun gźi rnam par śes pa’i rgya mtsho la ’jug pa’i rnam par śes pa yul gyi rluṅ gis bskyod ciṅ de dag gi sems ’byuṅ bar gzigs te | ched du (2) brjod pa ched du brjod pa mdzad do || źes thos nas | bdag soṅ la bcom ldan ’das la gsol ba btab ste la dkar gśegs par bya’o || de ni bdag daṅ lha daṅ mi rnams la yun riṅ po’i don daṅ | phan pa daṅ bde bar ’gyur ro sñam ste |

[Inspired] by the spiritual power of the Tathāgata, Rāvaṇa, Lord of the Rākshasas, heard [his voice]. Indeed, the Blessed One, surrounded and accompanied by an in-numerable host of Nāgakanyās including Śakra and Brahma, came out of the palace of the King of Sea-serpents; and looking at the waves of the ocean and also at the mental agitations going on in those assembled, [he thought of] the ocean of the Ālayavijñāna where the evolving Vijñānas [like the waves] are stirred by the wind of objectivity. While he was standing there [thus absorbed in contemplation, Rāvaṇa saw him and] uttered a joyous cry, saying: “I will go and request of the Blessed One to enter into Laṅkā; for this long night he would probably profit, do good, and gladden (3) the gods as well as human beings.”

atha rāvaṇo rākṣasādhipatiḥ saparivāraḥ pauṣpakaṃ vimānam adhiruhya yena bhagavāṃs tenopajagāma | upetya vimānād avatīrya saparivāro bhagavantaṃ triṣkṛtvaḥ pradakṣiṇīkṛtya tūryatālāvacaraiḥ pravādyadbhir indranīlamayena daṇḍena vaiḍūryamusāra(galva)pratyuptāṃ vīṇāṃ priyaṅgupāṇḍunā anarghyeṇa⁴ vastreṇa pārśvāvalambitāṃ kṛtvā ṣaḍjarṣabhagāndhāradhaivataniṣādamadhyamakaiśikagītasvaragrāmamūrchanādiyuktenānusārya salīlaṃ vīṇām anupraviśya gāthābhigītair anugāyati sma -

4. Vorlage anardhyena, but cf. tib rin thad med pa and chi.

爾時楞伽城主(11)羅婆那夜叉王。與諸眷屬乘花宮殿至如(12)來所。與諸眷屬從宮殿下遶佛三匝。以種(13)種伎樂樂於如來。所持樂器皆是大青因陀(14)羅寶而用造作。大毘琉璃瑪瑙諸寶以爲間(15)錯。無價色衣以用纒裹。以梵聲等無量種音。(16)歌歎如來一切功徳。而説偈言

(5)作是語已。即與眷屬乘花宮殿往世尊(6)所。到已下殿右遶三匝。作衆伎樂供養如(7)來。所持樂器皆是大青因陀羅寶。琉璃等寶(8)以爲間錯。無價上衣而用纒裹。其聲美妙音(9)節相和。於中説偈而讃佛曰

No Tibetan

de nas gnod sbyin gyi bdag po ’bod (3) ’grogs ’khor daṅ bcas pa me tog gi gźal med khaṅ du źugs nas | bcom ldan ’das ga la ba der soṅ ste phyin pa daṅ | ’khor daṅ bcas te gźal med khaṅ nas babs nas rṅa daṅ sil sñan rnams rab tu bsgrags te | bcom ldan ’das la lan gsum bskor ba byas nas pi baṅ gi (4) khog pa in dra nI la la baiḍūrya daṅ | mus ras spras pa | gos ṅur ka pri yaṅ ku ’dra ba rin thad med pas tshar du dpyaṅs te | ’khor rnams rab tu dga’ bar byas nas | glu’i dbyaṅs śardzA daṅ | riśa b+ha daṅ | gā na dha ra daṅ | d+he.e bA ta daṅ | ni śA daṅ | ma d+h+ya ma daṅ | ko.o śi (5) ka daṅ | glu’i dbyaṅs maṅ por sbyar ba la sogs pa daṅ ldan źiṅ | rgyud rjes su ’thun pa daṅ pi baṅ gi naṅ du chud par byas te tshigs su bcad pa’i dbyaṅs kyis glu blaṅs pa |

Thereupon, Rāvaṇa, Lord of the Rākshasas, with his attendants, riding in his floral celestial chariot, came up where the Blessed One was, and having arrived there he and his attendants came out of the chariot. Walking around the Blessed One three times from left to right, they played on a musical instrument, beating it with a stick of blue Indra (saphire), and hanging the lute at one side, which was inlaid with the choicest lapis lazuli and supported by [a ribbon of] priceless cloth, yellowish-white like Priyangu, they sang with various notes such as Saharshya, Rishabha, Gāndhāra, Dhaivata, Nishāda. Madyama, and Kaiśika,⁵ which were melodiously modulated in Grāma, Mūrchana, etc.; the voice in accompaniment with the flute beautifully blended with the measure of the Gāthā.

5. Neither Bodhiruci nor Sikshānanda refers so specifically to these various notes.

cittasvabhāvanayadharmavidhiṃ nairātmyaṃ dṛṣṭivigataṃ hy amalam |
pratyātmavedyagatisūcanakaṃ deśehi nāyaka iha dharmanayam || 1.1 ||

(17)心具於法藏　離無我見垢
(18)世尊説諸行　内心所知法

(10)心自性法藏　無我離見垢
(11)證智之所知　願佛爲宣説

No Tibetan

sems kyi raṅ bźin tshul ñid chos kyi gter || bdag med lta daṅ rnam bral dri ma med ||
so so raṅ rig (6) śes pa ston pa yi || chos tshul mgon po ’dir yaṅ bśad du gsol ||

1. “The truth-treasure whose principle is the self-nature of Mind, has no selfhood (nairātmyam), stands above all reasoning, and is free from impurities; it points to the knowledge attained in one's inmost self; Lord, show me here the way leading to the Truth.

(2,1) śubhadharmasaṃcitatanuṃ sugataṃ nirmāṇanirmitapradarśanakam |
pratyātmavedyagatidharmarataṃ laṅkāṃ hi gantu samayo ’dya mune || 1.2 ||

(19)白法得佛身　内身所證法
(20)化身示化身　時到入楞伽

(12)善法集爲身　證智常安樂
(13)變化自在者　願入楞伽城

No Tibetan

dge ba’i chos kyis yaṅ dag bsags pa’i sku || bde gśegs ’phrul pas sprul pa ston pa ste ||
so so raṅ rig rtogs pa’i chos dgyes pa || thub pa deṅ ni laṅ kar gśegs pa’i dus ||

2. “The Sugata is the body in whom are stored immaculate virtues; in him are manifested [bodies] trans-forming and transformed; he enjoys the Truth realised in his inmost self; may he visit Laṅkā. Now is the time, Muni!

(4*)laṅkām imāṃ pūrvajinādhyuṣitāṃ putraiś ca teṣāṃ bahurūpadharaiḥ |
deśehi nātha iha dharmavaraṃ śroṣyanti yakṣabahurūpadharāḥ || 1.3 ||

(21)今此楞伽城　過去無量佛
(22)及諸佛子等　無量身受用
(23)世尊若説法　無量諸夜叉
(24)能現無量身　欲聞説法聲

(14)過去佛菩薩　皆曾住此城
(15)此諸夜叉衆　一心願聽法

No Tibetan

laṅ ka (7) ’di na sṅon gyi rgyal ba daṅ || de yi sras rnams gzugs maṅ ’chaṅ ba bźugs ||
mgon po ’dir ni chos rab bśad du gsol || gzugs maṅ ldan pa’i gnod sbyin kun kyaṅ ñan ||

3. (4) “This Laṅkā was inhabited by the Buddhas of the past, and [they were] accompanied by their sons who were owners of many forms. Lord, show me now the highest Truth, and the Yakshas who are endowed with many forms will listen.”

atha rāvaṇo laṅkādhipatiḥ toṭakavṛttenānugāyya punar api gāthābhigītenānugāyati sma -

(25)爾時羅婆那楞伽王。以都吒迦種種妙聲。(26)歌歎如來諸功徳已。復更以伽他妙聲歌(27)歎如來。而説偈言

(16)爾時羅婆那楞伽王。以都咤迦音歌讃佛(17)已。復以歌聲而説頌言

No Tibetan

de ltar laṅ ka’i bdag po ’bod ’grogs kyis to ṭa ka’i rgyud du glu blaṅs nas yaṅ tshigs su bcad (57a1) pa’i dbyaṅs kyis glu blaṅs pa ||

Thereupon, Rāvaṇa, the Lord of Laṅkā, further adapting the Totaka rhythm sang this in the measure of the Gāthā.

saptarātreṇa bhagavān sāgarān makarālayāt |
sāgarendrasya bhavanāt samuttīrya taṭe sthitaḥ || 1.4 ||

(28)如來於七日　大海惡獸中
(29)渡海至彼岸　出已即便住

(18)世尊於七日　住摩竭海中
(19)然後出龍宮　安詳昇此岸

No Tibetan

bcom ldan ’das ni dguṅ bdun te || chu srin gnas kyi rgya mtsho yi ||
rgya mtsho’i dpa’ bo’i gnas nas ni || slad du byuṅ ste ’gram na bźugs ||

4. After seven nights, the Blessed One leaving the ocean which is the abode of the Makara, the palace of the sea-king, now stands on the shore.

sthitamātrasya buddhasya rāvaṇo hy apsaraiḥ saha |
yakṣaiś ca nānāvividhaiḥ śukasāraṇapaṇḍitaiḥ || 1.5 ||

(515b1)羅婆那王共　妻子夜叉等
(2)及無量眷屬　大智諸大臣
(3)叔迦婆羅那　如是等天衆

(20)我與諸婇女　及夜叉眷屬
(21)輸迦娑剌那　衆中聰慧者

No Tibetan

saṅs rgyas bźugs ma thag tu yaṅ || ne tso sa ra nas brgyan pa’i ||
(2) gnod sbyin rnam pa maṅ po daṅ || ’bod ’grogs lha mo lhan cig tu ||

5. Just as the Buddha rises, Rāvaṇa, accompanied by the Apsaras and Yakshas numerous, by Suka, Sarana, and learned men,

ṛddhyā gatvā tam adhvānaṃ yatra tiṣṭhati nāyakaḥ |
avatīrya pauṣpakād yānād vandya pūjya tathāgatam |
nāma saṃśrāvayaṃs tasmai jinendreṇa adhiṣṭhitaḥ || 1.6 ||

(4)各各悉皆現　無量諸神通
(5)乘妙花宮殿　倶來到佛所
(6)到已下花殿　禮拜供養佛
(7)依佛住持力　即於如來前

(22)悉以其神力　往詣如來所
(23)各下花宮殿　禮敬世所尊
(24)復以佛威神　對佛稱己名

No Tibetan

mgon po gaṅ na bźugs pa yi || lam der ’phrul gyis soṅ nas ni ||
me tog bźon las babs nas kyaṅ || de bźin gśegs la mchod phyag ’tshal ||
rgyal ba’i dbaṅ pos byin brlabs nas || (3) de la mṅon par mi bsñad pa ||

6. Miraculously goes over to the place where the Lord is standing. Alighting from the floral vehicle, he greets the Tathāgata reverentially, makes him offerings, tells him who he is, and stands by the Lord.

rāvaṇo ’haṃ daśagrīvo rākṣasendra ihāgataḥ |
anugṛhṇāhi me laṅkāṃ ye cāsmin puravāsinaḥ || 1.7 ||

(8)自説己名字　我十頭羅刹
(9)願垂哀愍我　及此城衆生
(10)受此楞伽城　摩羅耶寶山

(25)我是羅刹王　十首羅婆那
(26)今來詣佛所　願佛攝受我
(27)及楞伽城中　所有諸衆生

No Tibetan

bdag ni ’bod ’grogs mgrin bcu ste || srin po’i dbaṅ po ’dir mchis so ||
groṅ rdal ’di na su gnas daṅ || bdag gi laṅ ka rjes su zuṅ ||

7. “I who have come here, am called Rāvaṇa, the ten-headed king of the Rākshasas, mayest thou graciously receive me with Laṅkā and all its residents.

pūrvair api hi saṃbuddhaiḥ pratyātmagatigocaram |
(5*)śikhare ratnakhacite puramadhye prakāśitam || 1.8 ||

(11)過去無量佛　於此楞伽城
(12)種種寶山上　説身所證法

(28)過去無量佛　咸昇寶山頂
(29)住楞伽城中　説自所證法

No Tibetan

rdzogs pa’i saṅs rgyas sṅa mas kyaṅ || so so raṅ rig spyod yul ni ||
rtse mo rin chen brgyan (4) pa yi || groṅ rdal dbus su rab tu bśad ||

8. “In this city, the inmost state of consciousness realised, indeed, by the Enlightened Ones of the past (5) was disclosed on this peak studded with precious stones.

bhagavān api tatraiva śikhare ratnamaṇḍite |
deśetu dharma virajaṃ jinaputraiḥ parīvṛtaḥ |
śrotukāmā vayaṃ cādya ye ca laṅkānivāsinaḥ || 1.9 ||

(13)如來亦應爾　於此寶山中
(14)同諸過去佛　亦説如是法
(15)願共諸佛子　説此清淨法
(16)我及楞伽衆　咸皆欲聽聞

(588a1)世尊亦應爾　住彼寶嚴山
(2)菩薩衆圍遶　演説清淨法
(3)我等於今日　及住楞伽衆
(4)一心共欲聞　離言自證法

No Tibetan

bcom ldan gyis kyaṅ de ñid kyi || rtse mo rin chen brgyan pa la ||
rgyal ba’i sras kyis yoṅs bskor ciṅ || rdul med chos ni bśad du gsol ||
gaṅ rnams laṅ kar gnas pa daṅ || bdag cag de riṅ ñan par ’tshal ||

9. “Let the Blessed One, too. surrounded by sons of the Victorious One, now disclose the Truth immaculate on this peak embellished with precious stones; we, together with the residents of Laṅkā, desire to listen.

deśanānayanirmuktaṃ pratyātmagatigocaram |
laṅkāvatārasūtraṃ vai pūrvabuddhānuvarṇitam || 1.10 ||

(17)入楞伽經典　過去佛讃歎
(18)内身智境界　離所説名字

¹

1. verse 10 comes after verse 11.

No Tibetan

(5) bśad pa’i tshul las rnam grol ba || so so raṅ rig spyod yul te ||
laṅ kar gśegs pa’i mdo sde ni || saṅs rgyas sṅa mas gsuṅs pa’o ||

10. “The Laṅkāvatāra Sūtra which is praised by the Buddhas of the past [discloses] the inmost state of consciousness realised by them, which is not founded on any system of doctrine.

smarāmi pūrvakair buddhair jinaputrapuraskṛtaiḥ |
sūtram etan nigadyate bhagavān api bhāṣatām || 1.11 ||

(19)我念過去世　無量諸如來
(20)諸佛子圍遶　説此修多羅

(5)我念去來世　所有無量佛
(6)菩薩共圍遶　演説楞伽經
(7)此入楞伽典　昔佛所稱讃
(8)願佛同往尊　亦爲衆開演²

2. the last two lines is verse 10 in 671

No Tibetan

rgyal ba’i sras kyis yoṅs bskor ciṅ || sṅon gyi saṅs rgyas dag gis kyaṅ ||
mdo sde ’di ni bśad par dran || (6) bcom ldan ’das kyis bśad du gsol ||

11. “I recollect the Buddhas of the past surrounded by sons of the Victorious One recite this sūtra; the Blessed One, too, will speak.

bhaviṣyanty anāgate kāle buddhā buddhasutāś ca ye |
etam eva nayaṃ divyaṃ śikhare ratnabhūṣite |
deśayiṣyanti yakṣāṇām anukampāya nāyakāḥ || 1.12 ||

(21)如來於今日　亦應爲我等
(22)及諸一切衆　説此甚深法
(23)未來諸世尊　及諸佛子等
(24)於此寶山上　亦説此深法

(9)請佛爲哀愍　無量夜叉衆
(10)入彼寶嚴城　説此妙法門

No Tibetan

ma ’oṅs dus na ’byuṅ ba yi || saṅs rgyas saṅs rgyas sras dag kyaṅ ||
’phrul gyi tshul te ’di ñid ni || rtse mo rin chen brgyan pa la ||
gnod sbyin rnams la thugs brtse phyir || ’dren pa rnams ni ston par ’gyur ||

12. “In the time to come, there will be Buddhas and Buddha-Sons pitying the Yakshas; the Leaders will discourse on this magnificent doctrine on the peak adorned with precious stones.

divyalaṅkāpurīramyāṃ nānāratnair vibhūṣitām |
prāgbhāraiḥ śītalaiḥ ramyai ratnajālavitānakaiḥ || 1.13 ||

(25)今此楞伽城　微妙過天宮
(26)牆壁非土石　諸寶羅網覆

(11)此妙楞伽城　種種寶嚴飾
(12)牆壁非土石　羅網悉珍寶

No Tibetan

’phrul (7) gyi laṅ ka’i groṅ rdal ’di || mdaṅs dga’ rin chen sna tshogs daṅ ||
thel sdiṅs rdo steṅs dga’ ba daṅ || rin chen dra ba’i bla res brgyan ||

13. “This magnificent city of Laṅkā is adorned with varieties of precious stones, [surrounded] by peaks, refreshing and beautiful and canopied by a net of jewels.

rāgadoṣavinirmuktāḥ pratyātmagaticintakāḥ |
santy atra bhagavan yakṣāḥ pūrvabuddhaiḥ kṛtārthinaḥ |
mahāyānanaye śraddhā niviṣṭānyonyayojakāḥ || 1.14 ||

(27)此諸夜叉等　已於過去佛
(28)修行離諸過　畢竟住大乘
(29)内心善思惟　如實念相應

(13)此諸夜叉衆　昔曾供養佛
(14)修行離諸過　證知常明了

No Tibetan

rnal ’byor ñes daṅ rnam bral ba || so so raṅ rig sems pa yi ||
bcom ldan ’das ’di na gnod sbyin dag || saṅs rgyas sṅa mas [57b1] mdzad sruṅ ba ||
theg chen tshul la dad pa yi || mṅon par źen ciṅ gźan ’dzud pa ||

14. “Blessed One, here are the Yakshas who are free from faults of greed, reflecting on [the Truth] realised in one's inmost self and making offerings to the Buddhas of the past; they are believers in the teaching of the Mahāyāna and intent on disciplining one another.

(3,1) yakṣiṇyo yakṣaputrāś ca mahāyānabubhutsavaḥ |
āyātu bhagavān śāstā laṅkāmalayaparvatam || 1.15 ||

(515c1)願佛憐愍故　爲諸夜叉説
(2)願佛天人師　入摩羅耶山

(15)夜叉男女等　渇仰於大乘
(16)自信摩訶衍　亦樂令他住³

3. The last line of this verse in chi reflects the third line of the previous verse in san.

No Tibetan

gnod sbyin mo daṅ gnod sbyin bu || theg chen rtogs par ’tshal ba mchis ||
laṅ ka ma la ya yi rir || ston pa saṅs rgyas gśegs su gsol ||

15. “There are younger Yakshas, girls and boys, desiring to know the Mahāyāna. Come, Blessed One, who art our Teacher, come to Laṅkā on Mount Malaya.

(6*) kumbhakarṇapurogāś ca rākṣasāḥ puravāsinaḥ |
śroṣyanti pratyātmagatiṃ mahāyānaparāyaṇāḥ || 1.16 ||

(3)夜叉及妻子　欲得摩訶衍
(4)甕耳等羅刹　亦住此城中

(17)惟願無上尊　爲諸羅刹衆
(18)甕耳等眷屬　往詣楞伽城

No Tibetan

bum pa rna la sogs pa (2) rnams || srin po groṅ rdal gnas pa dag ||
theg pa che la rton pa rnams || so so raṅ rig ñan par ’tshal ||

16. (6) “The Rākshasas, with Kumbhakarṇa at their head, who are residing in the city, wish, as they are devoted to the Mahāyāna, to hear about this inmost realisation.

kṛtādhikārā buddheṣu kariṣyanty adhunā ca vai |
anukampārthaṃ mahyaṃ vai yāhi laṅkāṃ sutaiḥ saha || 1.17 ||

(5)曾供養過去　無量億諸佛
(6)今復願供養　現在大法王
(7)欲聞内心行　欲得摩訶衍
(8)願佛憐愍我　及諸夜叉衆
(9)共諸佛子等　入此楞伽城

(19)我於去來今　勤供養諸佛
(20)願聞自證法　究竟大乘道
18 (21)願佛哀愍我　及諸夜叉衆
(22)共諸佛子等　入此楞伽城

No Tibetan

saṅs rgyas rnams la bgyi ba bgyis || da ltar na yaṅ śin tu bgyid ||
bdag la rjes su thugs brtse’i phyir || laṅ kar sras daṅ bcas te gśegs ||

17. “They have made offerings assiduously to the Buddhas [in the past] and are to-day going to do the same. Come, for compassion's sake, to the Laṅkā, together with [thy] sons.

gṛham apsaravargāś ca hārāṇi vividhāni ca |
ramyāṃ cāśokavanikāṃ pratigṛhṇa mahāmune || 1.18 ||

(10)我所有宮殿　妻子及眷屬
(11)寶冠諸瓔珞　種種莊嚴具
(12)阿舒迦園林　種種皆可樂
(13)及所乘花殿

(23)我宮殿婇女　及以諸瓔珞
(24)可愛無憂園　願佛哀納受

No Tibetan

(3) khyim daṅ lha mo tshogs rnams daṅ || se mo do yaṅ sna tshogs daṅ ||
mdaṅs dga’ a śo ka yi tshal || thub pa chen po bźes su gsol ||

18. “Mahāmati, accept my mansion, the company of the Apsaras, necklaces of various sorts, and the delightful Aśoka garden.

ājñākaro ’haṃ buddhānāṃ ye ca teṣāṃ jinātmajāḥ |
nāsti tad yan na deyaṃ me anukampa mahāmune || 1.19 ||

施佛及大衆
(14)我於如來所　無有不捨物
(15)願大牟尼尊　哀愍我受用
(16)我及諸佛子　受佛所説法
(17)願佛垂哀愍　爲我受用説

(25)我於佛菩薩　無有不捨物
(26)乃至身給侍　＊惟願哀納受

No Tibetan

bdag ni rgyal sras de dag daṅ || saṅs rgyas rnams kyi bka’ bźin bgyid ||
bdag gis mi dbul gcig ma mchis || (4) thub pa chen po thugs brtser dgoṅs ||

19. “I give myself up to serve the Buddhas and their sons; there is nothing with me that I do not give up [for their sake]; Great Muni, have compassion on me!”

tasya tadvacanaṃ śrutvā uvāca tribhaveśvaraḥ |
atītair api yakṣendra nāyakai ratnaparvate || 1.20 ||

(18)爾時三界尊　聞夜叉請已
(19)即爲夜叉説　過去未來佛
(20)夜叉過去佛　此勝寶山中

(27)爾時世尊聞是語已。即告之言。夜叉王。過(28)去世中諸大導師。

No Tibetan

de yi tshig de gsan pa daṅ || srid gsum dbaṅ pos gsuṅs pa ni ||
gnod sbyin dbaṅ po ’das pa yi || mgon pos rin chen ri bo la ||

20. Hearing him speak thus, the Lord of the Triple World said, “King of Yakshas, this mountain of precious stones was visited by the Leaders in the past.

pratyātmadharmo nirdiṣṭaḥ tvaṃ caivāpy anukampitaḥ |
anāgatāś ca vakṣyanti girau ratnavibhūṣite || 1.21 ||

(21)憐愍夜叉故　説内身證法
(22)未來佛亦爾　於此寶山中
(23)爲諸夜叉等　亦説此深法

咸哀愍汝受汝勸請。詣(29)寶山中説自證法。未來諸佛亦復如是。

No Tibetan

so so raṅ rig chos rnams bstan || khyod ñid la yaṅ thugs brtser dgoṅs ||
rin chen (5) rnam brgyan ri bo la || ma ’oṅs rnams kyaṅ gsuṅ bar ’gyur ||

21. “And, taking pity on you, they discoursed on the Truth revealed in their inmost [consciousness]. [The Buddhas of] the future time will proclaim [the same] on this jewel-adorned mountain.

yogināṃ nilayo hy eṣa dṛṣṭadharmavihāriṇām |
anukampyo ’si yakṣendra sugatānāṃ mamāpi ca || 1.22 ||

(24)夜叉此寶山　如實修行人
(25)現見法行人　乃能住此處
(26)夜叉今告汝　我及諸佛子
(27)憐愍汝等故　受汝施請説

此(588b1)是修行甚深觀行現法樂者之所住處。我及(2)諸菩薩哀愍汝故受汝所請。

No Tibetan

’di ni rnal ’byor ldan pa dag || mthoṅ ba’i chos la spyod pa’i gnas ||
ṅa daṅ sras rnams dag gis kyaṅ || gnod sbyin dbaṅ po brtser dgoṅs rigs ||

22. “This [inmost Truth] is the abode of those Yogins who stand in the presence of the Truth. King of the Yakshas, you have the compassion of the Sugatas and myself.”

adhivāsya bhagavāṃs tūṣṇīṃ śamabuddhyā vyavasthitaḥ |
ārūḍhaḥ puṣpake yāne rāvaṇenopanāmite || 1.23 ||

(28)如來略答竟　寂靜默然住
(29)羅婆那羅刹　奉佛花宮殿

作是語已默(3)然而住。時羅婆那王。即以所乘妙花宮殿(4)奉施於佛。佛坐其上。

No Tibetan

bcom ldan gnaṅ nas mi gsuṅ bar || źi ba’i (6) blo yis rnam par bźugs ||
’bod ’grogs kyis ni phul ba yi || me tog bźon par bźugs par gyur ||

23. The Blessed One accepting the request [of the King] remained silent and undisturbed; he now mounted the floral chariot offered by Rāvaṇa.

tatraiva rāvaṇo ’nye ca jinaputrā viśāradāḥ |
(7*)apsarair hāsyalāsādyaiḥ pūjyamānāḥ purīṃ gatāḥ || 1.24 ||

(516a1)如來及佛子　受已即皆乘
(2)羅婆那夜叉　亦自乘華殿
(3)以諸婇女樂　樂佛到彼城

王及諸菩薩前後導(5)從⁴ 。無量婇女歌詠讃歎。供養於佛往詣彼(6)城。

4. The punctuation of T. is probably wrong, and the 從 should be after the 。

No Tibetan

de ñid du ni ’bod ’grogs daṅ || ’jigs med rgyal sras gźan yaṅ ste ||
lha mos bźad gaṅ rol mo yis || rab tu mchod ciṅ groṅ du gśegs ||

24. Thus Rāvaṇa and others, wise sons of the Victorious One, (7) honoured by the Apsaras singing and dancing, reached the city.

tatra gatvā purīṃ ramyāṃ punaḥ pūjāṃ pralabdhavān |
rāvaṇādyair yakṣavargair yakṣiṇībhiś ca pūjitaḥ |
yakṣaputrair yakṣakanyābhī ratnajālaiś ca pūjitaḥ || 1.25 ||

(4)到彼妙城已　羅婆那夜叉
(5)及其夜叉妻　夜叉男女等
(6)更持勝供具　種種皆微妙

到彼城已。羅婆那王及諸眷屬。復作種(7)種上妙供養。

No Tibetan

dga’ (7) ba’i groṅ rdal der gśegs nas || mchod pa rab tu yaṅ brñes so ||
’bod ’grogs la sogs gnod sbyin gyi || sde daṅ gnod sbyin mos kyaṅ mchod ||
gnod sbyin bu mo gnod sbyin bus || rin po che yi dra bas mchod ||

25. Arriving in the delightful city [the Buddha was] again the recipient of honours; he was honoured by the group of Yakshas including Rāvaṇa and by the Yaksha women.

rāvaṇenāpi buddhasya hārā ratnavibhūṣitāḥ |
jinasya jinaputrāṇām uttamāṅgeṣu sthāpitāḥ || 1.26 ||

(7)供養於如來　及諸佛子等 ¹

1. Cf. previous verse

夜叉衆中童男童女。以寶羅網(8)供養於佛。羅婆那王施寶瓔珞奉佛菩薩(9)以掛其頸。

No Tibetan

’bod ’grogs kyis kyaṅ saṅs rgyas kyi || rin (58a1) chen brgyan pa’i se mo do ||
rgyal ba’i sras daṅ rgyal ba yi || stod kyi yan lag rnams la btags ||

26. A net of jewels was offered to the Buddha by the younger Yakshas, girls and boys, and necklaces beautifully ornamented with jewels were placed by Rāvaṇa about the neck of the Buddha and those of the sons of the Buddha.⁶

6. Suzuki’s first line is taken form the last line of the previous verse in Nanjio.

pragṛhya pūjāṃ bhagavān jinaputraiś ca paṇḍitaiḥ |
dharmaṃ vibhāvayām āsa pratyātmagatigocaram || 1.27 ||

(8)諸佛及菩薩　皆受彼供養²

2. Cf. following verse

爾時世尊及諸菩薩受供養已。(10)各爲略説自證境界甚深之法。

No Tibetan

bcom ldan rgyal sras mkhas bcas pa || mchod pa phul ba bźes nas ni ||
so so raṅ rig spyod yul gyi || chos ni rnam par bstan pa (2) mdzad ||

27. The Buddhas together with the sons of the Buddha and the wise men, accepting the offerings, discoursed on the Truth which is the state of consciousness realised in the inmost self.

rāvaṇo yakṣavargāś ca saṃpūjya vadatāṃ varam |
mahāmatiṃ pūjayanti adhyeṣanti punaḥ punaḥ |
tvaṃ praṣṭā sarvabuddhānāṃ pratyātmagatigocaram || 1.28 ||

(9)羅婆那等衆　供養説法者
(10)觀察所説法　内身證境界
(11)供養大慧士　數數而請言

時羅婆那王(11)并其眷屬。復更供養大慧菩薩。而勸請言

No Tibetan

gnod sbyin sde daṅ ’bod ’grogs kyis || smra ba rnams kyi mchog mchod de ||
blo gros chen por mchod ciṅ || gsol ba yaṅ daṅ yaṅ ’debs pa ||
khyod ni saṅs rgyas thams cad la || raṅ rig spyod yul ’dri ba yin ||

28. Honouring [him as] the best speaker, Rāvaṇa and the company of the Yakshas honoured Mahāmati and requested of him again and again:⁷

7. 1 Verses 20-28, inclusive, are in prose in T'ang.

(4,1) ahaṃ hi śrotā yakṣāś ca jinaputrāś ca sann iha |
adhyeṣayāmi tvāṃ yakṣā jinaputrāś ca paṇḍitāḥ || 1.29 ||

(12)大士能問佛　内身行境界
(13)我與夜叉衆　及諸佛子等
(14)一切諸聽者　咸請仁者問

(12)我今諸大士　奉問於世尊
(13)一切諸如來　自證智境界
(14)我與夜叉衆　及此諸菩薩
(15)一心願欲聞　是故咸勸請

No Tibetan

’di ni bdag daṅ gnod sbyin (3) daṅ || rgyal ba’i sras rnams ñan pa mchis ||
khyod la rgyal sras mkhas pa daṅ || gnod sbyin rnams kyaṅ gsol ba ’debs ||

29. “Thou art the asker of the Buddha concerning the state of consciousness realised in their inmost selves, of which we here, Yakshas as well as the sons of the Buddha, are desirous of hearing. I, together with the Yakshas, the sons of the Buddha, and the wise men, request this of thee.

vādināṃ tvaṃ mahāvādī yogināṃ yogavāhakaḥ |
adhyeṣayāmi tvāṃ bhaktyā nayaṃ pṛccha viśārada || 1.30 ||

(15)大士説法勝　修行亦最勝
(16)我尊重大士　請問佛勝行

(16)汝是修行者　言論中最勝
(17)是故生尊敬　勸汝請問法

No Tibetan

smra ba’i naṅ na smra chen khyod || rnal ’byor can gyi’aṅ rnal ’byor źugs ||
khyod la gus par gsol ’debs kyis || ’jigs pa (4) med pas tshul dris śig ||

30. “Thou art the most eloquent of speakers, and the most strenuous of the Yogins; with faith I beg of thee. Ask [the Buddha] about the doctrine, O thou the proficient one!

tīrthyadoṣair vinirmuktaṃ pratyekajinaśrāvakaiḥ |
pratyātmadharmatāśuddhaṃ buddhabhūmiprabhāvakam || 1.31 ||

(17)離諸外道邊　亦離二乘過
(18)説内法清淨　究竟如來地

(18)自證清淨法　究竟入佛地
(19)離外道二乘　一切諸過失

No Tibetan

raṅ rgyal ñan thos rnams daṅ ni || mu stegs ñes las rnam par grol ||
so so raṅ rig chos ñid gtsaṅ || saṅs rgyas sa ni thob byed pa’o ||

31. “Free from the faults of the philosophers and Pratyekabuddhas and Śrāvakas is (8) the Truth of the inmost consciousness, immaculate and culminating in the stage of Buddhahood.”

nirmāya bhagavāṃs tatra śikharān ratnabhūṣitān |
anyāni caiva divyāni ratnakoṭīralaṃkṛtāḥ || 1.32 ||

(19)爾時佛神力　復化作山城
(20)崔嵬百千相　嚴飾對須彌
(21)無量億花園　皆是衆寶林
(22)香氣廣流布　芬馥未曾聞

(20)爾時世尊以神通力。於彼山中復更化作(21)無量寶山。悉以諸天百千萬億妙寶嚴飾。

No Tibetan

rtse mo rin chen brgyan pa daṅ || gźan yaṅ lha rdzas rnams kyi ni ||
rin chen bye bas brgyan (5) pa dag || bcom ldan ’das kyis der sprul te ||

32.⁸ Thereupon the Blessed One created jewel-adorned mountains and other objects magnificently embellished with jewels in an immense number.

8. From this verse T'ang is in prose again.

ekaikasmin girivare ātmabhāvaṃ vidarśayan |
tatraiva rāvaṇo yakṣa ekaikasmin vyavasthitaḥ || 1.33 ||

(23)一一寶山中　皆示現佛身
(24)亦有羅婆那　夜叉衆等住

一(22)一山上皆現佛身。一一佛前皆有羅婆那王

No Tibetan

mgon po ri bo re re la || ñid kyi sku ni rab tu bstan ||
’bod ’grogs gnod sbyin de dag na || re re la ni rnam par gnas ||

33. On the summit of each mountain the Buddha himself was visible, and Rāvaṇa, the Yaksha, also was found standing there.

atra tāḥ parṣadaḥ sarvā ekaikasmin hi dṛśyate |
sarvakṣetrāṇi tatraiva ye ca teṣu vināyakāḥ || 1.34 ||

(25)十方佛國土　及於諸佛身
(26)佛子夜叉王　皆來集彼山

(23)及其衆會十方所有一切國土皆於中現。一(24)一國中悉有如來。

No Tibetan

thams cad ’khor ni ma bri bar || re re na yaṅ śin tu snaṅ ||
de na źiṅ rnams thams (6) cad daṅ || gaṅ yaṅ de na ’dren pa daṅ ||

34. Thus the entire assembly was seen on each mountain-peak, and all the countries Were there, and in each there was a Leader.

rākṣasendraś ca tatraiva ye ca laṅkānivāsinaḥ |
tatpratispardhinī laṅkā jinena abhinirmitā || 1.35 ||

(27)而此楞伽城　所有諸衆等
(28)皆悉見自身　入化楞伽中
(29)如來神力作　亦同彼楞伽

一一佛前咸有羅婆那王(25)并其眷屬。楞伽大城

No Tibetan

de na srin po’i dbaṅ po rnams || gaṅ dag laṅ kar gnas pa’aṅ snaṅ ||
de daṅ ’gran pa’i laṅ ka daṅ ||

35. Here also was the King of the Rākshasas and the residents of Laṅkā, and the Laṅkā created by the Buddha rivaling [the real one].

anyāś cāśokavanikā vanaśobhāś ca tatra yāḥ
ekaikasmin girau nātho mahāmatipracoditaḥ || 1.36 ||

(516b1)諸山及園林　寶莊嚴亦爾
(2)一一山中佛　皆有大智問

阿輸迦園。如是莊嚴等(26)無有異。一一皆有大慧菩薩而興請問。

No Tibetan

a śo ka li tshal gźan daṅ || nags tshal bzaṅ po de dag kyaṅ || rgyal ba yis ni mṅon par sprul ||
mgon (7) po ri rnams re re la || blo gros chen pos bskul ba daṅ ||

36. Other things were there, too, —the Aśoka with its shining woods, and on each mountain-peak Mahāmati was making a request of the Buddha,

dharmaṃ dideśa yakṣāya pratyātmagatisūcakam |
dideśa nikhilaṃ sūtraṃ śatasāhasrikaṃ girau || 1.37 ||

(3)如來悉爲説　内身所證法
(4)出百千妙聲　説此經法已

佛(27)爲開示自證智境。以百千妙音説此經已。

No Tibetan

so so raṅ rig rjod pa yis || chos ni gnod sbyin rnams la bstan ||
stoṅ phrag brgya pa’i mdo sde dag || ri bo la ni ma lus bśad ||

37. Who discoursed for the sake of the Yakshas on the Truth leading to the inmost realisation; on the mountain-peak he delivered a complete sūtra with an exquisite voice varied in hundreds of thousands of ways.⁹

9. 2 Thus according to Bodhiruci and Sikshananda. The Sanskrit text has: “hundreds of thousands of perfect sūtras."

śāstā ca jinaputrāś ca tatraivāntarhitās tataḥ |
adrākṣīd rāvaṇo yakṣa ātmabhāvaṃ gṛhe sthitam || 1.38 ||

(5)佛及諸佛子　一切隱不現
(6)羅婆那夜叉　忽然見自身
(7)在己本宮殿　更不見餘物

(28)佛及諸菩薩皆於空中隱而不現。羅婆那王(29)唯自見身住本宮中。

No Tibetan

ston pa daṅ ni rgyal sras rnams || de ñid du yaṅ mi snaṅ gyur ||
gnod sbyin [58b1] ’bod ’grogs bdag gis lus || khyim na gnas par mthoṅ ba daṅ ||

38. [After this] the teacher and the sons of the Buddha vanished away in the air, leaving Rāvaṇa the Yaksha himself standing [above] in his mansion.

cinteti kim idaṃ ko ’yaṃ deśitaṃ kena vā śrutam |
kiṃ dṛṣṭaṃ kena vā dṛṣṭaṃ nagaro vā kva saugataḥ || 1.39 ||

(8)而作是思惟　向見者誰作
(9)説法者爲誰　是誰而聽聞
(10)我所見何法　而有此等事

作是思惟。向者是誰(588c1)誰聽其説所見何物是誰能見。

No Tibetan

bsams pa ’di go ji źig sñam || gaṅ gis bśad de su yis thos ||
ci źig mthoṅ gi gaṅ gis mthoṅ || groṅ khyer de dag gaṅ du soṅ ||

39. Thought he, “How is this? What means this? and by whom was it heard? What was it that was seen? and by whom was it seen? Where is the city? and where is the Buddha?

tāni kṣetrāṇi te buddhā ratnaśobhāḥ kva saugatāḥ |
svapno ’yam atha vā māyā nagaraṃ gandharvaśabditam || 1.40 ||

(11)彼諸佛國土　及諸如來身
(12)如此諸妙事　今皆何處去
(13)爲是夢所憶　爲是幻所作
(14)爲是實城邑　爲乾闥婆城

佛及國城衆(2)寶山林。如是等物今何所在。爲夢所作爲(3)幻所成。爲復猶如乾闥婆城。

No Tibetan

saṅs rgyas de dag źiṅ de rnams || rin chen (2) nags bzaṅ de ga re ||
’di na sgyu ma’am rmi lam rol || dri za’i groṅ źes bsgrags pa’am ||

40. “Where are those countries, those jewel-shining Buddhas, those Sugatas? (9) Is it a dream then? or a vision? or is it a castle conjured up by the Gandharvas?

timiro mṛgatṛṣṇā vā svapno vandhyāprasūyatam |
(9*)alātacakradhūmo vā yad ahaṃ dṛṣṭavān iha || 1.41 ||

(15)爲是翳妄見　爲是陽炎起
(16)爲夢石女生　爲我見火輪
(17)爲見火輪烟　我所見云何

爲翳所見。爲(4)炎所惑。爲如夢中石女生子。爲如煙焔旋(5)火輪耶。

No Tibetan

rab rib yin nam smig rgyu’am || rmi lam mo śam bu byuṅ ṅam ||
bdag gis ’dir ni gaṅ mthoṅ ba || mgal me bskor tam du ba’am ||

41. “Or is it dust in the eye, or a fata morgana, or the dream-child of a barren woman, or the smoke of a fire-wheel, that which I saw here?”

atha vā dharmatā hy eṣā dharmāṇāṃ cittagocare |
na ca bālā avabudhyante mohitā viśvakalpanaiḥ || 1.42 ||

(18)復自深思惟　諸法體如是
(19)唯自心境界　内心能證知
(20)而諸凡夫等　無明所覆障
(21)虚妄心分別　而不能覺知

復更思惟。一切諸法性皆如是。唯是(6)自心分別境界。凡夫迷惑不能解了。

No Tibetan

’on te sems kyi spyod yul (3) la || chos rnams kyi ni chos ñid dam ||
lta ba med ciṅ blta ba’aṅ med || smra med smra bar bya med na ||

42. Then [Rāvaṇa reflected], “This is the nature as it is (Dharmatā) of all things, which belongs to the realm of Mind, and it is not comprehended by the ignorant as they are confused by every form of imagination.

na draṣṭā na ca draṣṭavyaṃ na vācyo nāpi vācakaḥ |
anyatra hi vikalpo ’yaṃ buddhadharmākṛtisthitiḥ |
ye paśyanti yathādṛṣṭaṃ na te paśyanti nāyakam || 1.43 ||

(22)能見及所見　一切不可得
(23)説者及所説　如是等亦無
(24)佛法眞實體　非有亦非無
(25)法相恒如是　唯自心分別

無有(7)能見亦無所見。無有能説亦無所説。見佛(8)聞法皆是分別。

No Tibetan

raṅ gi rtog pas myos pa yi || byis pa rnams kyis mi śes so ||
gźan du rnam par du rnam par rtog pa ’di || saṅs rgyas daṅ ni chos ltar gnas ||
ji ltar mthoṅ (4) bźin su lta ba || de dag ’dren pa mi mthoṅ ṅo ||

43. “There is neither the seer nor the seen, neither the speaker nor the spoken; the form and usage of the Buddha and his Dharma—they are nothing but discrimination.

(5,1) apravṛttivikalpaś ca yadā buddhaṃ na paśyati |
apravṛttibhave buddhaḥ saṃbuddho yadi paśyati || 1.44 ||

(26)如見物爲實　彼人不見佛
(27)不住分別心　亦不能見佛
(28)不見有諸行　如是名爲佛
(29)若能如是見　彼人見如來
(516c1)智者如是觀　一切諸境界
(2)轉身得妙身　是即佛菩提

如向所見不能見佛。不(9)起分別是則能見。

No Tibetan

rnam par rtog pa mi ’jug ciṅ || gaṅ tshe saṅs rgyas mi mthoṅ la ||
’jug med saṅs rgyas yin par ni || gal te mthoṅ na de saṅs rgyas ||

44. “Those who see things such as were seen before, do not see the Buddha; [even] when discrimination is not aroused, one does not see¹⁰ the Buddha; the Buddha being fully-enlightened is seen where the world itself is not evolved.

10. T'ang has: “He who sees in the way as was seen before, cannot see the Buddha; when no discrimination is aroused, this, indeed, is the seeing." According to Wei: “If he sees things and takes them for realities, he does not see the Buddha. Even when he is not abiding in a discriminating mind, he cannot see the Buddha. Not seeing anything doing [in the world]—this is said to be seeing the Buddha. If a man is able thus to see [things], he is the one who sees the Tathāgata. When the wise observe all experiences in this manner, they are transformed assuming an exquisite body—this is the Enlightenment [attained by] the Buddha."

samanantaraprativibuddhe parāvṛttāśraye svacittadṛśyamātrādhigame ’vikalpapracārasthitasya laṅkādhipateḥ pūrvakuśalamūlasaṃcoditasya sarvaśāstravidagdhabuddher yathātathyadarśanasya aparapraṇeyasya svabuddhivicālanakuśalasya tarkadṛṣṭivyapetadarśanasya aparapraṇeyasya mahāyogayogino mahāviśvarūpadhāriṇaḥ upāyakauśalyagatiṃgatasya sarvabhūmyuttarottarasvalakṣaṇādhigamanakuśalasya cittamagomanovijñānasvabhāvavivekaratasya trisaṃtativyavacchinnadarśanasya sarvakāraṇatī(10*)rthyavyapetabuddheḥ tathāgatagarbhabuddhabhūmyadhyātmasamāpannasya sthitabuddhabuddher gaganād adhyātmavedyaśabdam aśrauṣīt - sādhu sādhu laṅkādhipate, sādhu khalu punas tvaṃ laṅkādhipate | evaṃ śikṣitavyaṃ yoginā yathā tvaṃ śikṣase | evaṃ ca tathāgatā draṣṭavyāḥ dharmāś ca, yathā tvayā dṛṣṭāḥ | anyathā dṛśyamāne ucchedam āśrayaḥ | cittamanomanovijñānavigatena tvayā sarvadharmā vibhāvayitavyāḥ | antaścāriṇā na bāhyārthadṛṣṭyabhiniviṣṭena | na ca tvayā śrāvakapratyekabuddhatīrthādhigamapadārthagocarapatitadṛṣṭisamādhinā bhavitavyam | nākhyāyiketihāsaratena bhavitavyam | na svabhāvadṛṣṭinā, na rājādhipatyamadapatitena, ṣaḍdhyānādidhyāyinā | eṣa laṅkādhipate abhisamayo mahāyogināṃ parapravādamathanānām akuśaladṛṣṭidālanānām ātmadṛṣṭivyāvartanakuśalānāṃ sūkṣmamabhivijñānaparāvṛttikuśalānāṃ jinaputrāṇāṃ mahāyānacaritānām | tathāgatasvapratyātmabhūmipraveśādhigamāya tvayā yogaḥ karaṇīyaḥ | evaṃ kriyamāṇe bhūyo ’py uttarottaraviśodhako ’yaṃ laṅkādhipate mārgo yastvayā parigṛhītaḥ (11*) samādhikauśalasamāpattyā | na ca śrāvakapratyekabuddhatīrthyānupraveśasukhagocaro yathā bālatīrthayogayogibhiḥ kalpyate ātmagrāhadṛśyalakṣaṇābhiniviṣṭair bhūtaguṇadravyānucāribhir avidyāpratyayadṛṣṭyabhiniveśābhiniviṣṭaiḥ śūnyatotpādavikṣiptair vikalpābhiniviṣṭair lakṣyalakṣaṇapatitāśayaiḥ | viśvarūpagatiprāpako ’yaṃ laṅkādhipate svapratyātmagatibodhako ’yaṃ mahāyānādhigamaḥ | viśeṣabhavopapattipratilambhāya ca pravartate | paṭalakośavividhavijñānataraṃgavyāvartako ’yaṃ laṅkādhipate mahāyānayogapraveśo na tīrthyayogāśrayapatanam | tīrthyayogo hi laṅkādhipate tīrthyānām ātmābhiniveśāt pravartate | vijñānasvabhāvadvayārthānām abhiniveśadarśanādasaumyayogastīrthakarāṇām | tat sādhu laṅkādhipate etam evārtham anuvicintayeḥ | yathā vicintitavāṃs tathāgatadarśanāt | etad eva tathāgatadarśanam ||

(3)爾時羅婆那十頭羅刹楞伽王。見分別心過。(4)而不住於分別心中。以過去世善根力故。(5)如實覺知一切諸論。如實能見諸法實相。不(6)隨他教善自思惟覺知諸法。能離一切邪(7)見覺知。善能修行如實行法。於自身中能(8)現一切種種色像。而得究竟大方便解。善(9)知一切諸地上上自體相貎。樂觀心意意識(10)自體。見於三界相續身。斷離諸外道常見。(11)因智如實善知如來之藏。善住佛地内心(12)實智。聞虚空中及自身中出於妙聲。而作(13)是言。善哉善哉楞伽王。諸修行者悉應如汝(14)之所修學。復作是言。善哉楞伽王。諸佛如(15)來法及非法如汝所見。若不如汝之所見(16)者名爲斷見。楞伽王。汝應遠離心意識。如(17)實修行諸法實相。汝今應當修行内法。莫(18)著外義邪見之相。楞伽王。汝莫修行聲聞(19)縁覺諸外道等修行境界。汝不應住一切外(20)道諸餘三昧。汝不應樂一切外道種種戲(21)論。汝不應住一切外道圍陀邪見。汝不應(22)著王位放逸自在力中。汝不應著禪定神(23)通自在力中。楞伽王。如此等事皆是如實修(24)行者行。能降一切外道邪論。能破一切虚妄(25)邪見。能轉一切見我見過。能轉一切微細識(26)行修大乘行。楞伽王。汝應内身入如來地(27)修如實行。如是修行者。得轉上上清淨(28)法。楞伽王。汝莫捨汝所證之道。善修三昧(29)三摩跋提。莫著聲聞縁覺外道三昧境界以(517a1)爲勝樂。如毛道凡夫外道修行者。汝莫分(2)別。楞伽王。外道著我見。有我相故虚妄分(3)別。外道見有四大之相。而著色聲香味觸(4)法以爲實有。聲聞縁覺見無明縁行以爲(5)實有。起執著心離如實空。虚妄分別專著(6)有法。而墮能見所見心中。楞伽王。此勝道(7)法。能令衆生内身覺觀。能令衆生得勝大(8)乘能生三有。楞伽王。此入大乘行。能破衆(9)生種種翳瞙種種識波。不墮外道諸見行(10)中。楞伽王。此是入大乘行。非入外道行。外(11)道行者依於内身有我而行。見識色二法(12)以爲實。故見有生滅。善哉楞伽王。思惟(13)此義。如汝思惟即是見佛

時楞伽王尋即開悟。離(10)諸雜染證唯自心。住無分別。往昔所種善(11)根力故。於一切法得如實見。不隨他悟。能(12)以自智善巧觀察。永離一切臆度邪解。住(13)大修行爲修行師。現種種身善達方便。巧(14)知諸地上増進相。常樂遠離心意意識。斷三(15)相續見離外道執著。内自覺悟入如來藏(16)趣於佛地。聞虚空中及宮殿内咸出聲言。善(17)哉大王。如汝所學。諸修行者應如是學應(18)如是見。一切如來應如是見。一切諸法若(19)異見者則是斷見。汝應永離心意意識。應(20)勤觀察一切諸法。應修内行莫著外見。莫(21)墮二乘及以外道。所修句義所見境界。及(22)所應得諸三昧法。汝不應樂戲論談笑。汝(23)不應起圍陀諸見。亦不應著王位自在。亦(24)不應住六定等中。若能如是。即是如實修(25)行者行。能摧他論能破惡見。能捨一切我(26)見執著。能以妙慧轉所依識。能修菩薩大(27)乘之道。能入如來自證之地。汝應如是勤(28)加修學。令所得法轉更清淨。善修三昧三(29)摩鉢底。莫著二乘外道境界以爲勝樂。如(589a1)凡修者之所分別。外道執我見有我相。及(2)實求那而生取著。二乘見有無明縁行。(3)於性空中亂想分別。楞伽王此法殊勝是大(4)乘道。能令成就自證聖智。於諸有中受上(5)妙生。楞伽王。此大乘行破無明翳。滅識波(6)浪不墮外道諸邪行中。楞伽王。外道行者(7)執著於我。作諸異論不能演説離執著(8)見識性二義。善哉楞伽王。汝先見佛思惟(9)此義。如是思惟乃是見佛

No Tibetan No Tibetan No Tibetan No Tibetan No Tibetan No Tibetan No Tibetan No Tibetan

laṅ ka’i bdag po gnas śin tu gyur pa daṅ | raṅ gi sems snaṅ ba (5) tsam du khoṅ du chud pa rab tu rtogs ma thag tu rnam par rtog pa’i rgyu ba la gnas pa | sṅon gyi dge ba’i rtsa bas bskul ba | gtsug lag thams cad la mkhas pa’i blo de bźin ñid ji lta ba bźin du mthoṅ ba | gźan gyi driṅ mi ’jog pa | bdag gi blo rnam par dpyod pa la mkhas (6) pa| rtog ge ba’i lta ba dad bral bar lta ba | gźan gyi driṅ la mi ’jog pa | rnal ’byor chen po’i rnal ’byor can | gzugs sna tshogs ’chaṅ ba chen po thabs la mkhas pa khoṅ du chud par rtogs pa | goṅ nas goṅ dus thams cad kyi raṅ gi mtshan ñid rtogs par bya ba la (7) mkhas pa | sems daṅ yid daṅ kyi rnam par śes pa’i raṅ bźin dben pa la dga’ ba | rgyud gsum chad par lta ba | rgyu daṅ mu stegs can thams cad kyi rgyu daṅ bral ba’i blor gyur pas de bźin gśegs pa’i sñiṅ po | saṅs rgyas kyis la naṅ du sñoms par źugs pa (59a1) la gnas źiṅ saṅs rgyas kyi blos nam mkha’ daṅ naṅ nas sgra thos pa laṅ ka’i bdag po legs so legs so || yaṅ laṅ ka’i bdag po khyod ni legs so || ji ltar khyod slob pa de ltar rnal ’byor can rnams kyis bslab par bya’o || ji ltar khyod kyis (2) mthoṅ ba de bźin ñid du de bźin gśegs pa rnams daṅ | chos rnams la blta bar bya’o || rnam pa gźan du bltas na chad pa la gnas par ’gyur ro || khyod kyi sems daṅ yid daṅ | yid kyi rnam par śes pa daṅ bral źiṅ naṅ du spyod pas | chos thams cad rnam par (3) bsgom par bya ste | phyi rol gyi don du lta ba la mṅon par chags pas ni ma yin no || khyod kyis ñan thos daṅ | raṅ saṅs rgyas daṅ | mu stegs can gyi mṅon par rtogs pa daṅ | tshig gi don gyi spyod yul du lhuṅ ba’i lta ba daṅ | tiṅ ṅe ’dzi na du ma yin | gtam (4) daṅ sgruṅ la dga’ bar ma yin | rig byed kyi raṅ bźin du lta bar ma yin | rgyal po’i dbaṅ gis dregs pa la lhuṅ bar ma yin | bsam gtan drug la sogs pa la bsam gtan par ma yin te | laṅ ka’i bdag po ’di ni rgyal ba’i sras rnal ’byor chen po’i rnal ’byor daṅ (5) ldan pa | pha rol rgol ba rab tu ’joms pa | lta ba ṅan pa sel ba | bdag tu lta ba rnam par bzlog pa la mkhas pa | blo źib ciṅ rnam par śes pa | śin tu ’gyur ba la mkhas pa | theg pa chen po la spyod pa rnams kyi dam tshig go || de bźin gśegs pa’i bdag (6) gi so so raṅ gi sa la ’jug ba khoṅ du chuṅ par bya ba’i phyir khyod kyis brtson par gyis śig | de ltar byas na laṅ ka’i bdag po gaṅ khyod kyis tiṅ ṅe ’dzin la mkhas pa’i sñoms par ’jug pas yoṅs su bzuṅ ba’i lam ’di ni phyir źiṅ goṅ nas goṅ du rnam par spyod pa yin te | (7) ji ltar byis pa mu stegs can gyi rnal ’byor la rnal ’byor can bdag tu ’dzin par snaṅ ba’i mtshan ñid la mṅon par chags pa ’byuṅ ba daṅ | yon tan daṅ rdzas kyi rjes su spyod pa | ma rig pa’i rkyen du lta ba la mṅon par cags pas mṅon par źen pa | stoṅ pa daṅ | skye [59b1] bas g-yeṅs pa daṅ | rnam par rtog pa la mṅon par chags pa | mtshan ñid du lhuṅ ba’i bsam pas brtags ba | ñan thos daṅ | raṅ saṅs rgyas daṅ | mu stegs can rjes su ’jug pa’i sgo’i spyod yul ni ma yin no || laṅ ka’i bdag po bdag gi so so raṅ gis rig pa (2) rtogs par byed pa’i theg pa chen po khoṅ du chud par byed pa ’di ni gzugs sna tshogs rab tu ’thob par byed pa’o || bye brag gi srid par skye ba yoṅs su ’thob par yaṅ ’gyur ro || laṅ ka’i bdag po theg pa chen po’i rnal ’byor la ’jug pa ’di ni khebs pa’i g-yogs ma rnam (3) par śes pa sna tshogs kyi rlabs zlog par byed pa yin te | mu stegs can gyi rnal ’byor gyi gnas su lhuṅ ba ni ma yin no || laṅ ka’i bdag po mu stegs can gyi rnal ’byor ni mu stegs can rnams kyi bdag tu mṅon par źen pa las byuṅ ba’o || rnam par śes pa’i raṅ (4) bźin gñis kyi don la chags par lta bas mu stegs can rnams kyi ’di yaṅ rnal ’byor ma yin no || laṅ ka’i bdag po de legs so || de bźin gśegs pa mthoṅ źiṅ ji ltar rjes su bsams pa’i don de ñid rjes su soms śig daṅ de ñid ni de bźin gśes pa mthoṅ (5) pa yin no ||

The Lord of Laṅkā was then immediately awakened [from his reflection], feeling a revulsion (parāvṛtti) in his mind and realising that the world was nothing but his own mind: he was settled in the realm of non-discrimination, was urged by the stock of his past good deeds, acquired the cleverness of understanding all the texts, obtained the faculty of seeing things as they are, was no more dependent upon others, observed things excellently with his own wisdom (buddhi), gained the insight that was not of discursive reasoning, was no more dependent upon others,¹¹ became a great Yogin of the discipline, was able to manifest himself in all excellent forms, got thoroughly acquainted with all skilful means, had the knowledge of the characteristic aspects of every stage, by which he would surmount it skilfully, was delighted to look into¹² the self-nature of Citta, Manas, Manovijñāna, got a view whereby he could cut himself loose from the triple continuation, had the knowledge of disposing of every argument of (10) the philosophers on causation, thoroughly understood the Tathāgata-garbha, the stage of Buddhahood, the inmost self, found himself abiding in the Buddha-knowledge; [when suddenly] a voice was heard from the sky, saying, “It is to be known by oneself.” “Well done, well done, Lord of Laṅkā! Well done, indeed, Lord of Laṅkā, for once more! The Yogin is to discipline himself as thou doest. The Tathāgatas and all things are to be viewed as they are viewed by thee; otherwise viewed, it is nihilism. All things are to be comprehended by transcending the Citta, Manas, and Vijñāna as is done by thee. Thou shouldst look inwardly and not become attached to the letter and a superficial view of things; thou shouldst not fall into the attainments, conceptions, experiences, views, and Samādhis of the Śrāvakas, Pratyekabuddhas, and philosophers; thou shouldst not have any liking for small talk and witticism; thou shouldst not cherish the notion of self-substance,¹³ nor have any thought for the vainglory of rulership, nor dwell on such Dhyānas as belong to the six Dhyānas, etc. “Lord of Laṅkā, this is the realisation of the great Yogins: to destroy the discourses advanced by others, to crush mischievous views in pieces, to keep themselves properly away from ego-centered notions, to cause a revulsion in the depths of the mind fittingly by means of an exquisite knowledge. Such are sons of the Buddha who walk in the way of the Mahāyāna. In order to enter upon the stage of self-realisation as attained by the Tathāgatas, the discipline is to be pursued by thee. “Lord of Laṅkā, conducting thyself in this manner, let thee be further purified in the way thou hast attained; (11) by disciplining thyself well in Samādhi and Samāpatti, follow not the state realised and enjoyed by the Śrāvakas, Pratyekabuddhas, and philosophers, which rises from the imagination of those who discipline themselves according to the practices of the puerile philosophers. They cling to the individual forms of the world created by their egotistical ideas; they maintain such notions as element, quality, and substance; they cling tenaciously to views originating from ignorance; they become confused by cherishing the idea of birth where prevails emptiness; they cling to discrimination [as real]; they fall into the way of thinking where obtains [the dualism of] qualifying and qualified. “Lord of Laṅkā, this is what leads to various excellent attainments, this is what makes one grow aware of the inmost attainment, this is the Mahāyāna realisation. This will result in the acquirement of an excellent condition of existence. “Lord of Laṅkā, by entering upon the Mahāyāna discipline the veils [of ignorance] are destroyed, and one turns away from the multitudinous waves of the Vijñāna and falls not into the refuge and practice of the philosophers. “Lord of Laṅkā, the philosophers' practice starts from their own egotistic attachments. Their ugly practice arises from adhering to dualistic views concerning the self-nature of the Vijñāna. “Well done, Lord of Laṅkā; reflect on the signification of this as you did when seeing the Tathāgata before; for this, indeed, is seeing the Tathāgata.”

11. This does not appear in T'ang, nor in Wei. 12. T'ang: to go beyond. 13. Wei and T'ang: Do not hold the views maintained in the Vedas.

atha tasminn antare rāvaṇasyaitad abhavat - yan nv ahaṃ punar api bhagavantaṃ sarvayogavaśavartinaṃ tīrthyayogavyāvartakaṃ pratyātmagatigocarodbhāvakaṃ nairmitanairmāṇikavyapetam adhigamabuddhir (12*) yad yogināṃ yogābhisamayakāle samādhimukhe samāptānām adhigamo bhavati | tasya ca adhigamād yogināṃ yogaśabdo nipātyate adhigamaneneti | tad ahaṃ kāruṇikaṃ kleśendhanavikalpakṣayakaraṃ taṃ jinaputraiḥ parivṛtaṃ sarvasattvacittāśayānupraviṣṭaṃ sarvagataṃ sarvajñaṃ kriyālakṣaṇavinivṛttaṃ tayaivamṛddhyā (6,1) paśyeyam, taddarśanān nādhigatam adhigaccheyam, adhigataṃ ca me nirvikalpācāraḥ sukhasamādhisamāpattivihāras tathāgatagatibhūmiprāpako vivṛddhiṃ yāyāt ||

(14)爾時羅婆那楞伽王。復作是念。我應問佛。(15)如實行法。轉於一切諸外道行。内心修行所(16)觀境界。離於應佛所作應事更有勝法。所謂(17)如實修行者證於法時。所得三昧究竟之樂。(18)若得彼樂是則名爲如實修行者。是故我應(19)問大慈悲如來世尊。如來能燒煩惱薪盡。(20)及諸佛子亦能燒盡。如來能知一切衆生心(21)使煩惱。如來遍至一切智處。如來如實善能(22)知解是相非相。我今應以妙神通力見於(23)如來。見如來已。未得者得已得者不退。得(24)無分別三昧三摩跋提。得増長滿足如來(25)行處

(10)爾時羅婆那王。復作是念。願我更得奉見(11)如來。如來世尊於觀自在。離外道法能説(12)自證聖智境界。超諸應化所應作事。住如(13)來定入三昧樂。是故説名大觀行師。亦復(14)名爲大哀愍者。能燒煩惱分別薪盡。諸佛(15)子衆所共圍遶普入一切衆生心中。遍一(16)切處具一切智。永離一切分別事相。我今願(17)得重見如來大神通力。以得見故。未得者(18)得已得不退。離諸分別住三昧樂。増長滿(19)足如來智地

No Tibetan No Tibetan

de nas de’i skabs su ’bod ’grogs ’di sñam du sems te | yaṅ ’di ltar bdag gis bcom ldan ’das rnal ’byor thams cad la mda’ mdzad pa | mu stegs can gyi rnal ’byor rnam par zlog pa | so so raṅ gis rig pa’i spyod yul ston pa | ’phrul pas (6) sprul pa daṅ bral ba | thugs su chud pa’i blo la gaṅ gi phyir rnal ’byor can rnams rnal ’byor mṅon par rtogs pa’i dus na tiṅ ṅe ’dzin gyi bde ba daṅ | sñoms par ’jug pa rnams khoṅ du chud par ’gyur te | de khoṅ du chud pa’i phyir ’dis khoṅ du chud do źes rnal ’byor can rnams kyi rnal (7) ’byor gyi sgrar gdags te | de’i phyir bdag gis thugs rje can ñon moṅs pa ’bar ba’i rgyu daṅ | rnam par rtog pa zad par byed pa | rgyal ba’i sras rnams kyis yoṅs su bskor ba | sems can thams cad kyi sems daṅ bsam pa’i rjes su źugs pa | thams cad du khyab (60a1) pa| thams cad mkhyen pa la byed pa’i mtshan ñid rnam par log pa’i rdzu ’phrul gyis de ltar blta’o || de mthoṅ bas ni khoṅ du ma chud pa khoṅ du chud par bya’o || rnam par mi rtog pa la spyod pa bde ba’i tiṅ ṅe ’dzin daṅ | sñoms par ’jug pas gnas pa de (2) bźin gśegs pas thugs su chud pa’i sa thob par byed pa bdag gis khoṅ du chud par yaṅ rnam par ’phel bar ’gyur ro sñam mo ||

At that time it occurred to Rāvaṇa: “I wish to see the Blessed One again, who has all the disciplinary practices at his command, who has turned away from the practices of the philosophers, who is born of the state of realisation in the inmost consciousness, and who is beyond [the dualism of] the transformed and the transforming. He is the knowledge (12) realised by the Yogins, he is the realisation attained by those who enjoy the perfect bliss of the Samādhi which they gain by coming to an intuitive understanding through meditation. May I see thus [again] the Compassionate One by means of his miraculous powers in whom the fuel of passion and discrimination is destroyed, who is surrounded by sons of the Buddha, who has penetrated into the minds and thoughts of all beings, who moves about everywhere, who knows everything, who keeps himself away from work (kriyā) and form (lakṣana); seeing him may I attain what I have not yet attained, [retain] what I have already gained, may I conduct myself with non-discrimination, abide in the joy of Samādhi and Samāpatti, and attain the ground where the Tathāgatas walk, and in these make progress.”

atha bhagavāṃs tasyāṃ velāyāṃ laṅkādhipateran utpattikadharmakṣāntyadhigataṃ viditvā tayaiva śobhayā daśagrīvasyānukampayā punar apy ātmānaṃ śikhare subahuratnakhacite ratnajālavitate darśayati sma | adrākṣīd daśagrīvo laṅkādhipatiḥ punar api dṛṣṭānubhūtāṃ śobhāṃ śikhare tathāgatam arhantaṃ samyaksaṃbuddhaṃ dvātriṃśadvaralakṣaṇavibhūṣitatanum | svātmabhāvaṃ caikaikasmin girau tathāgatānāṃ purataḥ samyaksaṃbuddhānāṃ mahāmatinā sārdhaṃ tathāgatapratyātmagatigocarakathāṃ prakurvantaṃ yakṣaiḥ parivṛtaṃ tāṃ deśanāpāṭhakathāṃ kathayantam | te ca (13*) kṣetrāḥ sanāyakāḥ ||

(26)爾時世尊如實照知楞伽王應證無生法忍(27)時至。憐愍十頭羅刹王故。所隱宮殿還復(28)如本。身於種種寶網莊嚴山城中現 (29)爾時十頭羅刹楞伽王。見諸宮殿還復如本。(517b1)一一山中處處皆見有佛世尊應正遍知三(2)十二相妙莊嚴身而在山中。自見己身遍(3)諸佛前。又見一切諸佛國土及諸國王念身(4)無常由貪王位妻子眷屬五欲相縛無解(5)脱期。便捨國土宮殿妻妾象馬珍寶施佛及(6)僧入於山林出家學道。又見佛子在山林(7)中勇猛精進投身餓虎師子羅刹以求佛道。(8)又見佛子在林樹下讀誦經典爲人演説(9)以求佛道。又見菩薩念苦衆生坐於道場(10)菩提樹下思惟佛道。又見一一佛前皆有(11)聖者大慧菩薩説於内身修行境界。亦見一(12)切夜叉眷屬圍遶而説名字章句

(20)爾時世尊。知楞伽王即當證悟無生法忍。(21)爲哀愍故便現其身。令所化事還復如本。 (22)時十頭王見所曾覩。無量山城悉寶莊嚴。一(23)一城中皆有如來應正等覺。三十二相以嚴(24)其身。自見其身遍諸佛前。悉有大慧夜叉(25)圍遶説自證智所行之法。亦見十方諸佛國(26)土。如是等事悉無有別

No Tibetan No Tibetan

de nas bcom ldan ’das kyis de’i tshe laṅ ka’i bdag po ma skyes pa’i chos la bzod pa thob par thugs su chud nas mgrin bcu la thugs brtse ba’i (3) phyir rin po che maṅ pos brgyan pa | rin po che’i dra bas bres pa’i bdag gi ri’i rtse mo la mdzes pa de lta bu ñid du bdag ñid bstan nas | yaṅ yaṅ ka’i bdag po mgrin bcus mthoṅ ba daṅ | myoṅ ba’i mdzes pa daṅ | rtse mo la de bźin gśegs pa dgra bcom pa yaṅ dag (4) par rdzogs pa’i saṅs rgyas mtshan rab sum cu rtsa gñis kyis brgyan pa’i sku daṅ | ri bo re re la bdag gi lus kyaṅ de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi spyan sdan ’dug pa daṅ | de bźin gśegs pa blo gros chen po daṅ thabs (5) cig so so raṅ gis rig pa’i spyod yul gyi gtam mdzad pa daṅ | gnod sbyin gyis bskor ciṅ bśad pa brjod pa’i gtam gsuṅ ba daṅ | mgon po daṅ bcas pa’i źiṅ de dag kyaṅ mthoṅ bar ’gyur to ||

At that moment, the Blessed One recognising that the Lord of Laṅkā is to attain the Anutpattikadharmakshanti showed his glorious compassion for the ten-headed one by making himself visible once more on the mountain-peak studded with many jewels and enveloped in a net-work of jewels. The ten-headed King of Laṅkā saw the splendour again as seen before on the mountain-peak, [he saw] the Tathāgata, who was the Arhat and the Fully-Enlightened One, with the thirty-two marks of excellence beautifully adorning his person, and also saw himself on each mountain-peak, together with Mahāmati, in front of the Tathāgata, the Fully-Enlightened One, putting forward his discourse on the realisation experienced by the Tathāgata in his inmost self, and, surrounded by the Yakshas, conversing on the verbal teachings and stories [of the Buddha]. Those (13) [Buddha]-lands were seen with the Leaders.¹⁴

14. There is surely a discrepancy here in the text. T'ang reads: “In all the Buddha-lands in the ten quarters were also seen such events going on, and there was no difference whatever." Wei is quite different and has the following: “Besides, he saw all the Buddha-lands and all the kings thinking of the transitoriness of the body. As they are covetously attached to their thrones, wives, children, and relatives, they find themselves bound by the five passions and have no time for emancipation. Seeing this, they abandon their dominions, palaces, wives, concubines, elephants, horses, and precious treasures, giving them all up to the Buddha and his Brotherhood. They now retreat into the mountain-woods, leaving their homes and wishing to study the doctrine. He [Rāvaṇa] then sees the Bodhisattvas in the mountain woods strenuously applying themseves to the mastery of the truth, even to the extent of throwing themselves to the hungry tiger, lion, and Rākshasas. He thus sees the Bodhisattvas reading and reciting the sūtras under a tree in the woods and discoursing on them for others, seeking thereby the truth of the Buddha. He then sees the Bodhisattvas seated under the Bodhi-tree in the Bodhi-mandala thinking of the suffering Beings and meditating on the truth of the Buddha. He then sees the venerable Mahāmati the Bodhisattva before each Buddha preaching about the spiritual discipline of one's inner life, and also sees [the Bodhisattva] surrounded by all the Yakshas and families and talking about names, words, phrases, and paragraphs." This last sentence is evidently the translation of the Sanskrit deśanāpathakatham, which is contrasted in the Laṅkāvatara throughout with pratyātmāryajñānagocara (the spiritual realm realised by noble wisdom in one's inmost consciousness).

atha bhagavān punar api tasyāṃ velāyāṃ parṣadam avalokya buddhyā na māṃsacakṣuṣā siṃharājavad vijṛmbhya mahāhāsam ahasat | ūrṇākośāc ca raśmiṃ niścāryamāṇaḥ pārśvorukaṭikāyāc ca śrīvatsāt sarvaromakūpebhyo yugāntāgnir iva dīpyamānaḥ tejasendradhanurudayabhāskaropamena prabhāmaṇḍalena dedīpyamānaḥ śakrabrahmalokapālair gaganatale nirīkṣyamāṇaḥ sumeruśṛṅgapratispardhini śikhare niṣaṇṇo mahāhāsam ahasat | atha tasyā bodhisattvaparṣadaḥ teṣāṃ ca śakrabrahmādīnām etad abhavat - ko nu khalv atra hetuḥ, kaḥ pratyayo yadbhagavān sarvadharmavaśavartī mahāhāsaṃ smitapūrvakaṃ hasati? raśmīṃś ca svavigrahebhyo niścārayati? niścārya tūṣṇīm abhavat svapratyātmāryajñānagocarasamādhimukhe patitāśayo ’vismitaḥ siṃhāvalokanatayā diśo ’valokya rāvaṇasyaiva yogagatipracāram anuvicintayamānaḥ ||

(13)爾時世尊智慧觀察現在大衆非肉眼觀。(14)如師子王奮迅視眄呵呵大笑。頂上肉髻放(15)無量光。肩脇腰髀胸卐徳處及諸毛孔。皆(16)放一切無量光明。如空中虹如日千光。如(17)劫盡時大火熾然猛炎之相。帝釋梵王四天(18)王等。於虚空中觀察如來。見佛坐於須彌(19)相對楞伽山頂上呵呵大笑。爾時菩薩衆帝(20)釋梵天四天王等作是思惟。何因何縁如來(21)應正遍知。於一切法中而得自在。未曾如(22)是呵呵大笑。復於自身出無量光默然而(23)住。專念内身智慧境界不以爲勝。如師子(24)視觀楞伽王念如實行

(27)爾時世尊普觀衆會。以慧眼觀非肉眼觀。(28)如師子王奮迅迴盻欣然大笑。於其眉間(29)髀脇腰頸及以肩臂徳字之中。一一毛孔皆(589b1)放無量妙色光明。如虹拕暉如日舒光。(2)亦如劫火猛焔熾然。時虚空中梵釋四天。遙(3)見如來坐如須彌楞伽山頂欣然大笑。爾(4)時諸菩薩及諸天衆咸作是念。如來世尊於(5)法自在。何因縁故欣然大笑。身放光明默(6)然不動。住自證境入三昧樂。如師子王周(7)迴顧視。觀羅婆那念如實法

No Tibetan No Tibetan

de nas bcom ldan ’das kyis da’i tshe saṅs rgyas kyi śa’i spyan gyis ’khor la (6) gzigs nas | seṅ ge’i rgyal po ltar rnam par bsgyiṅs te | bźad mo tshar bźad nas | mdzod spu daṅ | rtsib logs daṅ | brla daṅ | sked pa’i phyogs daṅ | dpal gyi be’u daṅ | spu’i khuṅ bu thams cad nas ni ’od zer rab tu ’byin | dus kyi mtha’i me bźin (7) du ni ’bar | gzi brjid ni ’ja’ lta bu | ’od kyi dkyil ’khor ni ñi ma śar ba daṅ ’dra bar śin tu ’bar | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ pa rnams kyis ni rnam mkha’i dbyiṅs nas lta źiṅ ri rab kyi rtse mo la ’gran pa’i zom la bźugs nas bźad mo cher bźad [60b1] do || de nas byaṅ chub sems dpa’i ’khor de daṅ | brgya byin daṅ | tshaṅs pa la sogs pa de dag ’di sñam du sems te | rgyu gaṅ daṅ rkyen gaṅ gis de ltar bcom ldan ’das chos thams cad la mṅa’ mdzad pa sṅon du ’dzum pas bźad mo cher bźad ciṅ raṅ gi sku las ’od zer rab (2) tu ’byin | phyuṅ nas kyaṅ bdag gi so so raṅ gis rig pa’i ’phags pa’i ye śes mthoṅ ba’i spyod yul tiṅ ṅe ’dzin gyi bde ba la dgoṅs pa rab tu bźag ste | gzigs mo med par seṅ ge’i lta bas phyogs su gzigs nas ’bod ’grogs kyi rnal ’byor rtogs pa rgyub la rjes su dgoṅs (3) śiṅ caṅ mi gsuṅ bar gyur sñam mo ||

Then the Blessed One beholding again this great assembly with his wisdom-eye, which is not the human eye, laughed loudly and most vigorously like the lion-king. Emitting rays of light from the tuft of hair between the eyebrows, from the ribs, from the loins, from the Srivatsa¹⁵ on the breast, and from every pore of the skin, — emitting rays of light which shone flaming like the fire taking place at the end of a kalpa, like a luminous rainbow, like the rising sun, blazing brilliantly, gloriously—which were observed from the sky by Śakra, Brahma, and the guardians of the world, the one who sat on the peak [of Laṅkā] vying with Mount Sumeru laughed the loudest laugh. At that time the assembly of the Bodhisattvas together with Śakra and Brahma, each thought within himself: “For what reason, I wonder, from what cause does the Blessed One who is the master of all the world (sarva-dharma-vaśavartin), after smiling first,¹⁶ laugh the loudest laugh? Why does he emit rays of light from his own body? Why, emitting [rays of light], does he remain silent, with the realisation [of the Truth] in his inmost self, and absorbed deeply and showing no surprise in the bliss of Samādhi, and reviewing the [ten] quarters, looking around like the lion-king, and thinking only of the discipline, attainment, and performance of Rāvaṇa?”

15. Swastika. 16. This is wanting in the Chinese translations.

atha khalu mahāmatir bodhisattvo mahāsattvaḥ pūrvam evādhyeṣito rāvaṇasyānukampām upādāya tasyā bodhisattva(14*)parṣadaś cittāśayavicāram ājñāya anāgatāṃ janatāṃ cāvalokya deśanāpāṭhābhiratānāṃ sattvānāṃ cittavibhramo bhaviṣyatīti yathārutārthābhiniviṣṭānāṃ sarvaśrāvakapratyekabuddhatīrthyayogabalābhiniviṣṭānāṃ tathāgatā api bhagavanto vinivṛttavijñānaviṣayā mahāhāsaṃ hasanti | teṣāṃ kautūhalavinivṛttyarthaṃ bhagavantaṃ paripṛcchati sma - kaḥ khalv atra hetuḥ, kaḥ pratyayaḥ smitasya pravṛttaye? bhagavān āha - sādhu sādhu mahāmate, sādhu khalu punas tvaṃ mahāmate, lokasvabhāvam avalokya kudṛṣṭipatitānāṃ ca lokānāṃ traikālyacittāvabodhāya māṃ praṣṭum ārabdhaḥ | evaṃ paṇḍitaiḥ paripṛcchanajātīyair bhavitavyaṃ svaparobhayārtham | eṣa mahāmate rāvaṇo laṅkādhipatiḥ pūrvakān api tathāgatān arhataḥ samyaksaṃbuddhān praśnadvayaṃ pṛṣṭavān | mām apy etarhi praṣṭukāmo yad anālīḍhaṃ sarvaśrāvakapratyekabuddhatīrthyayogayogināṃ praśnadvayaprabhedagatilakṣaṇaṃ vibhāvayitum | ya eṣa praṣṭukāmo daśagrīvo ’nāgatān api jinān prakṣyati ||

(25)爾時聖者大慧菩薩摩訶薩。先受楞伽羅婆(26)那王所啓請已念楞伽王。知諸一切大菩[(27)薩衆心行之法。觀察未來一切衆生。心皆樂(28)於名字説法。心迷生疑如説而取著於一切(29)聲聞縁覺外道之行。諸佛世尊離諸一切心(517c1)識之行能笑大笑。爲彼大衆斷於疑心。而(2)問佛言。如來何因何縁何事呵呵大笑。佛告(3)聖者大慧菩薩。善哉善哉善哉大慧。復善哉(4)大慧。汝能觀察世間妄想分別之心邪見顛(5)倒。汝實能知三世之事而問此事。如汝所(6)問智者之問亦復如是。爲自利利他故。大(7)慧。此楞伽王。曾問過去一切諸佛應正遍知(8)如是二法。今復現在亦欲問我如是二法。(9)此二法者。一切聲聞縁覺外道。未嘗知此(10)二法之相。大慧。此十頭羅刹。亦問未來一切(11)諸佛如此二法

(8)爾時大慧菩薩摩訶薩。先受羅婆那王請。復(9)知菩薩衆會之心。及觀未來一切衆生。皆悉(10)樂著語言文字。隨言取義而生迷惑。執取(11)二乘外道之行。或作是念。世尊已離諸識境(12)界。⁵ 何因縁故欣然大笑。爲斷彼疑而問於(13)佛。佛即告言。善哉大慧。善哉大慧。汝觀世(14)間愍諸衆生。於三世中惡見所纒。欲令(15)開悟而問於我。諸智慧人爲利自他。能作(16)是問。大慧。此楞伽王。曾問過去一切如來應(17)正等覺二種之義。今亦欲問。未來亦爾。此二(18)種義差別之相。一切二乘及諸外道皆不能(19)測。

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de nas byaṅ chub sems dpa’ sems dpa’ chen po blo gros chen po sṅar gsol ba btab pas ’bod ’grogs la sñiṅ brtse ba daṅ | byaṅ chub sems dpa’i ’khod de dag gi sems daṅ | bsam pa daṅ | rnam par spyod pa yaṅ śes śiṅ ma ’oṅs (4) pa’i skye bo’i tshogs la’aṅ bltas nas bśad pa brjod pa la mṅon par dga’ ba’i sems can rnams daṅ | sgra ji bźin du mṅon par źen ba rnams daṅ | ñan thos daṅ | raṅ saṅs rgyas daṅ | mu stegs can gyis la ’byor gyi stobs la mṅon par źen pa thams cad ’di ltar bcom (5) ldan ’das de bźin gśegs pa rnam par śes pa’i yul las phyir log pa rnams kyaṅ bśad mo cher bźad do sñam du sems śiṅ sems rnam par myos par gyur na mi ruṅ ṅo sñam nas | de dag gi ṅo mtshar rnam par bzlog pa’i phyir | bcom ldan ’das la źus pa | bcom ldan (6) ’das rgyu gaṅ daṅ rkyen gaṅ gis ’di ltar ’dzum pa mdzad | bcom ldan ’das kyis bka’ stsal pa | blo gros chen po legs so legs so || yaṅ blo gros chen po gaṅ khyod kyis ’jig rten gyi raṅ bźin daṅ | ’jig rten rnams kyi lta ba ṅan pa la bltas te | dus gsum gyi sems khoṅ (7) du chud pas | ṅa la dri bar brtsams pa ni blo gros chen po khyod legs so || de ltar mkhas pa rnams kyis bdag daṅ gźan gyi don daṅ | gñis ka’i don du yoṅs su ’dri ba’i raṅ bźin can du bya’o || blo gros chen po laṅ ka’i bdag po ’bod ’grogs ’dis ni sṅon gyi de bźin gśegs (61a1) pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams la dri ba gñis dris so || bdag la yaṅ gaṅ ñan thos daṅ | raṅ saṅs rgyas daṅ | mu stegs can gyi rnal ’byor la rnal ’byor pa rnams kyis ma myoṅ ba’i dri ba gñis kyi bye brag khoṅ du chud pa’i mtshan ñid rnam par (2) bsgom pa’i phyir dri bar ’dod do || ’di ltar ’dri bar ’dod pa’i mgrin bcu ’di ni ma ’oṅs pa’i rgyal ba rnams la’aṅ ’dri bar ’gyur ro ||

At that time, Mahāmati the Bodhisattva-Mahāsattva who was previously requested by Rāvaṇa [to ask the Buddha concerning his self-realisation], feeling pity on him, (14) and knowing the minds and thoughts of the assembly of the Bodhisattvas, and observing that beings to be born in the future would be confused in their minds because of their delight in the verbal teaching (desanapatha), because of their clinging to the letter as [fully in accordance with] the spirit (artha), because of their clinging to the disciplinary powers of the Śrāvakas, Pratyekabuddhas, and philosophers, —which might lead them to think how it were that the Tathāgatas, the Blessed Ones, even in their transcendental state of consciousness should burst out into loudest laughter —Mahāmati the Bodhisattva asked the Buddha in order to put a stop to their inquisitiveness the following question: “For what reason, for what cause did this laughter take place?” Said the Blessed One: “Well done, well done, Mahāmati! Well done, indeed, for once more, Mahāmati! Viewing the world as it is in itself and wishing to enlighten the people in the world who are fallen into a wrong view of things in the past, present, and future, thou undertakest to ask me the question. Thus should it be with the wise men who want to ask questions for both themselves and others. Rāvaṇa, Lord of Laṅkā, O Mahāmati, asked a twofold question of the Tathāgatas of the past who are Arhats and perfect Buddhas; and he wishes now to ask me too a twofold question in order to have its distinction, attainment, and scope ascertained—this is what is never tasted by those who practise the meditation of the Śrāvakas, Pratyekabuddhas, and philosophers; and the same will be asked by the question-loving ten-headed one of the Buddhas to come.”

jānann eva bhagavāṃl laṅkādhipatim etad avocat - pṛccha tvaṃ laṅkādhipate | kṛtas te tathāgatenāvakāśaḥ | mā vilamba pracalitamaulin | yad yad evākāṅkṣasi, ahaṃ te tasya tasyaiva pra(15*)śnasya vyākaraṇena cittam ārādhayiṣyāmi | yathā tvaṃ parāvṛttavikalpāśraye bhūmivipakṣakauśalena pravicayabuddhyā vicārayamāṇaḥ pratyātmanayalakṣaṇasamādhisukhavihāraṃ samādhibuddhaiḥ parigṛhītaḥ (7,1) śamathasukhavyavasthitaḥ śrāvakapratyekabuddhasamādhipakṣānatikramya acalāsādhumatīdharmameghābhūmivyavasthito dharmanairātmyayathā tathākuśalo mahāratnapadmavimāne samādhijinābhiṣekatāṃ pratilapsyase | tadanurūpaiḥ padmaiḥ svakāyavicitrādhiṣṭhānādhiṣṭhitais taiḥ padmaiḥ svakāyaṃ niṣaṇṇaṃ drakṣyasi, anyonyavakramukhanirīkṣaṇaṃ ca kariṣyasi | evam acintyo ’sau viṣayaḥ yad ekenābhinirhārakauśalenābhinirhṛtaś caryābhūmau sthitaḥ | upāyakauśalaparigrahābhinirhārābhinirhṛte tam acintyaviṣayam anuprāpsyasi, bahurūpavikāratāṃ ca tathāgatabhūmim | yad adṛṣṭapūrvaṃ śrāvakapratyekabuddhatīrthyabrahmendropendrādibhis taṃ prāpsyasi ||

(12)爾時如來知而故問羅婆那王而作是言。楞(13)伽王。汝欲問我隨汝疑心今悉可問。我悉(14)能答斷汝疑心令得歡喜。楞伽王。汝斷虚(15)妄分別之心。得地對治方便觀察。如實智慧(16)能入内身如實之相三昧樂行三昧佛即攝(17)取汝身。善住奢摩他樂境界中。過諸聲聞(18)縁覺三昧不淨之垢。能住不動善慧法雲等(19)地。善知如實無我之法。大寶蓮花王座上而(20)坐。得無量三昧而受佛職。楞伽王。汝當不(21)久自見己身亦在如是蓮花王座上而坐(22)法爾住持。無量蓮花王眷屬無量菩薩眷屬。(23)各各皆坐蓮花王座。而自圍遶迭相瞻視。各(24)各不久皆得住彼不可思議境界。所謂起一(25)行方便行住諸地中。能見不可思議境界。(26)見如來地無量無邊種種法相。一切聲聞縁(27)覺四天王帝釋梵王等所未曾見

爾時如來知楞伽王欲問此義。而告之(20)曰。楞伽王。汝欲問我宜應速問。我當爲汝(21)分別解釋滿汝所願令汝歡喜。能以智慧(22)思惟觀察。離諸分別善知諸地。修習對治(23)證眞實義。入三昧樂爲諸如來之所攝受。(24)住奢摩他樂遠離二乘三昧過失。住於不(25)動善慧法雲菩薩之地。能如實知諸法無我。(26)當於大寶蓮花宮中。以三昧水而灌其頂。(27)復現無量蓮花圍繞。無數菩薩於中止住。 (28)與諸衆會遞相瞻視。如是境界不可思議。 (29)楞伽王。汝起一方便行住修行地。復起無(589c1)量諸方便行。汝定當得如上所説不思議(2)事。處如來位隨形應物。汝所當得。一切(3)二乘及諸外道梵釋天等所未曾見

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de nas bcom ldan ’das kyis mkhyen bźin du | laṅ ka’i bdag po la ’di skad ces bka’ stsal to || laṅ ka’i bdag po khyod la de bźin (3) gśegs pas skabs phyes | cod pan rab tu g-yo ba ma sdoṅ par ci daṅ ci ’dod pa ṅal dris śig daṅ | ṅas dri ba de daṅ de’i luṅ bstan pas¹ ji ltar khyod rnam par rtog pa’i gnas śin tu gyur nas | sa’i mi ’thun pa’i phyogs la mkhas śiṅ rab tu ’byed pa’i blos so so raṅ gi rig pa’i (4) tshul gyis mtshan ñid kyi tiṅ ṅe ’dzin gyi bde bar gnas pa la rnam par dpyod ciṅ tiṅ ṅe ’dzin gyi saṅs rgyas rnams kyis ni yoṅs su bzuṅ | źi ba’i bde ba la ni rnam par gnas te | ñan thos daṅ raṅ saṅs rgyas kyi tiṅ ṅe ’dzin gyi ñes pa las ’das nas mi g-yo ba daṅ | dge ba’i (5) blo gros daṅ | chos kyi sprin gyis la ni rnam par gnas | chos la bdag med pa’i yaṅ dag pa ji lta ba bźin la ni rab tu mkhas pas rin po che’i pad mo chen po btiṅ ba la tiṅ ṅe ’dzin gyi rgyal bas dbaṅ bskur ba thob par ’gyur źiṅ | de daṅ rjes su ’thun pa’i pad mo dag la bdag gi (6) lus rnam pa sna tshogs su byin gyi rlabs kyis byin du brlabs te | pad mo de dag la bdag gi lus ’dug pa mthoṅ bar ’gyur ba daṅ | gcig gis gdoṅ la gcig lta bar yaṅ byed par ’gyur ba daṅ | de ltar gaṅ gi phyir bsam gyis mi khyab pa’i yul de ni mṅon par sgrub pa la (7) mkhas pa | gcig gis mṅon par bsgrub pa yin te | spyod pa’i sa la gnas śiṅ thabs mkhas pas yoṅs su bzuṅ ba’i mṅon par bsgrub pa mṅon par bsgrubs pas | bsam gyis mi khyab pa’i yul de’aṅ rjes su ’thob par ’gyur ba daṅ | de bźin gśegs pa’i sa gzugs [61b1] rnam pa maṅ por rnam par ’gyur la | ñan thos daṅ | raṅ saṅs rgyas daṅ | mu stegs can daṅ | tshaṅs pa daṅ | dbaṅ po daṅ | ñe ba’i dbaṅ po rnams kyis sṅon mthoṅ ba de’aṅ thob par ’gyur bar khyed kyi sems raṅs par bya’o ||

1. See three records below for the equivalent to te ... cittam ārādhayiṣyāmi – khyed kyi sems raṅs par bya’o.

Knowing that, the Blessed One said to the Lord of Laṅkā, thus: “Ask, thou Lord of Laṅkā; the Tathāgata has given thee permission [to ask], delay not, whatever questions thou desirest to have answered, I will answer each of them (15) with judgment to the satisfaction of your heart. Keeping thy seat of thought free from [false] discrimination, observe well what is to be subdued at each stage; ponder things with wisdom; [seeing into] the nature of the inner principle in thyself, abide in the bliss of Samādhi; embraced by the Buddhas in Samādhi, abide in the bliss of tranquillisation; going beyond the Samādhi and understanding attained by the Śrāvakas and Pratyekabuddhas, abide in [the attainment of the Bodhisattvas] in the stages of Acala, Sadhumati, and Dharmamegha; grasp well the egolessness of all things in its true significance; be anointed by the Buddhas in Samādhi at the great palace of lotus-jewels.¹⁷ Surrounded by the Bodhisattvas who are sitting on lotuses of various sorts each supported by the gracious power of the Buddhas, thou shalt find thyself sitting on a lotus and each one of the Bodhisattvas looking at thee face to face. This is a realm beyond the imagination. Thou shouldst plan out an adequate plan and establish thyself at a stage of discipline by planning out such a plan as shall include [all kinds of] skilful means, so that thou comest to realise that realm which is beyond imagination; and thou shouldst attain the stage of Tathāgatahood in which one is able to manifest oneself in various forms, and which is something never seen before by the Śrāvakas, Pratyekabuddhas, philosophers, Brahma, Indra, Upendra, and others.”

17. The following sentence is done by the aid of T'ang, as the Sanskrit does not seem to give any sense. Literally translated it reads: “There by the becoming lotuses, by those lotuses that are blessed variously by the benediction of his own person.... “ Wei has: “O King of Laṅkā, thou wilt before long see thy person, too, thus sitting on the lotus-throne and continuing to abide there in a most natural manner. There are innumerable families of lotus-kings and innumerable families of Bodhisattvas there, each one of whom is sitting on a lotus-throne, and surrounded by those thou wilt find thyself and looking face to face at one another, and each one of them will before long come to abide in a realm beyond the understanding.”

atha khalu laṅkādhipatir bhagavatā kṛtāvakāśa utthāya tasmād raśmivimalaprabhād ratnapadmasadṛśād ratnaśikharāt sāpsarogaṇaparivṛto vividhair anekavidhair nānāprakāraiḥ puṣpamālyagandhadhūpavilepanacchatradhvajapatākāhārārdhahārakirīṭamukuṭair (16*) anyaiś ca adṛṣṭaśrutapūrvair ābharaṇaviśeṣair viśiṣṭais tūryatālāvacarair devanāgayakṣarākṣasagandharvakinnaramahauragamanuṣyātikrāntaiḥ sarvakāmadhātuparyāpannān vādyabhāṇḍānabhinirmāya ye cānyeṣu buddhakṣetreṣu tūryaviśeṣā dṛṣṭāḥ, tān abhinirmāya bhagavantaṃ bodhisattvāṃś ca ratnajālenāvaṣṭabhya nānāvastrocchritapatākaṃ kṛtvā sapta tālān gagane ’bhyudgamya mahāpūjāmeghānabhipravṛṣya tūryatālāvacarāṇi nirnādya tasmād gaganādavatīrya sūryavidyutprabhe dvitīye mahāratnapadmālaṃkṛtau ratnaśikhare niṣasāda | niṣadya upacārāt smitapūrvaṃ bhagavatā kṛtāvakāśo bhagavanta praśnadvayaṃ pṛcchati sma - pṛṣṭā mayā pūrvakās tathāgatā arhantaḥ samyaksaṃbuddhāḥ | taiś cāpi visarjitam | bhagavantam apy etarhi pṛcchāmi | deśanāpāṭhe cāyaṃ buddhais tvayā cāvaśyam anuvarṇitaṃ bhaviṣyati | nirmitanirmāṇabhāṣitam idaṃ bhagavan dharmadvayam | na maunais tathāgatair bhāṣitam | maunā hi bhagavaṃs tathāgatāḥ samādhisukhagocaram evodbhāvayanti | na ca gocaraṃ vikalpayanti | taṃ deśayanti | tatsādhu me bhagavān svayam eva dharmavaśavartī dharmadvayaṃ tathāgato ’rhan samyaksaṃbuddho deśayatu | śroṣyantīme jinaputrā ahaṃ ca ||

(28)爾時楞伽王。聞佛世尊聽已問已。彼於無(29)垢無量光明大寶蓮花衆寶莊嚴山上。無量(518a1)天女而自圍遶。現於無量種種異花種種異(2)香散香塗香。寶幢幡蓋寶冠瓔珞莊嚴身具。(3)復現世間未曾聞見種種勝妙莊嚴之具。復(4)現無量種種樂器。過諸天龍夜叉乾闥婆阿(5)修羅迦樓羅緊陀羅摩睺羅伽人非人等所(6)有樂具。復隨三界欲界色界無色界。所有(7)樂具皆悉化作。復隨十方諸佛國土。所有種(8)種勝妙樂具皆悉化作。化作無量大寶羅網。(9)遍覆一切諸佛菩薩大衆之上。復竪無量(10)種種寶幢。羅婆那王作如是等變化事已。(11)身昇虚空高七多羅樹。住虚空中。雨種種(12)伎樂雨種種花。雨種種香雨種種衣。滿虚(13)空中如澍大雨。以用供養佛及佛子。雨供(14)養已從上而下。於虚空中即坐第二電光(15)明大寶蓮花王種種寶山上[ (a16)]爾時如來見其坐已發於微笑。聽楞伽王(17)問二種法。時楞伽王白佛言。世尊。此二種(18)法我已曾問過去諸佛應正遍知。彼佛世尊(19)已爲我説。世尊。我今現在依名字章句亦(20)問如來。如來畢竟應爲我説。世尊。應化化(21)佛説此二法非根本如來。世尊。根本如來(22)修集三昧樂境界者。不説心識外諸境界。(23)善哉世尊。如來自身於一切法而得自在。(24)惟願世尊應正遍知説此二法。一切佛子及(25)我己身亦願欲聞

(4)爾時楞伽王。蒙佛許已。即於清淨光明如(5)大蓮華寶山頂上。從座而起。諸婇女衆之(6)所圍繞。化作無量種種色花。種種色香末香(7)塗香。幢幡幰蓋冠珮瓔珞。及餘世間未曾見(8)聞種種勝妙莊嚴之具。又復化作欲界所有(9)種種無量諸音樂器。過諸天龍乾闥婆等一(10)切世間之所有者。又復化作十方佛土昔所(11)曾見諸音樂器。又復化作大寶羅網。遍覆(12)一切佛菩薩上。復現種種上妙衣服。建立幢(13)幡以爲供養。作是事已即昇虚空高七(14)多羅樹。於虚空中復雨種種諸供養雲。作(15)諸音樂。從空而下。即坐第二日電光明如(16)大蓮花寶山頂上。歡喜恭敬而作是言。我今(17)欲問如來二義。如是二義。我已曾問過去(18)如來應正等覺。彼佛世尊已爲我説。我今亦(19)欲問於是義。唯願如來爲我宣説。世尊。變(20)化如來説此二＊義。非根本佛。根本佛説三(21)昧樂境。不説虚妄分別所行。善哉世尊於(22)法自在。唯願哀愍説此二義。一切佛子心皆(23)樂聞

No Tibetan No Tibetan No Tibetan No Tibetan

de nas laṅ ka’i bdag po lha mo daṅ (2) bcas pa’i tshogs kyis yoṅs su bskor ba | bcom ldan ’das kyis skabs phye bas rin po che’i pad mo’i ’od zer gyis dri ma med pa’i ’od rin po che’i pad mo daṅ ’dra ba’i rin po che’i rtse mo de nas laṅs nas me tog daṅ | phreṅ ba daṅ | spos daṅ | bdug pa daṅ | byug pa daṅ | (3) gdugs daṅ | rgyal mtshan daṅ | lha’i ba dan daṅ | se mo do daṅ | do śal daṅ | cod pan daṅ | thor tshugs rnam pa du ma rnam pa tha dad pa sna tshogs daṅ | sṅon ma mthoṅ ma thos pa’i rgyan gyi khyad par rnam par ’phags pa gźan dag daṅ | lha daṅ | klu daṅ | gnod sbyin (4) daṅ | srin po daṅ | dri za daṅ | mi’am ci daṅ | lto ’phye chen po daṅ | mi las lhag pa las kyaṅ ’das pa’i rṅa daṅ | sil sñan rnams daṅ | ’dod pa’i khams su gtogs pa’i rol mo’i cha byad thams cad kyaṅ rnam par sprul | gaṅ yaṅ saṅs rgyas kyi źiṅ gźan gyi rol mo’i (5) khyad par mthoṅ ba de dag kyaṅ mṅon par sprul | bcom ldan ’das daṅ byaṅ chub sems dpa’ rnams la rin po che’i dra bas ni mṅon par bkab | gos sna tshogs kyi lha’i ba dan ni rab tu bsgreṅ | ta la bdun tsam du ni nam mkha’ la mṅon par ’phags | mchod pa’i sprin chen po’i char ni (6) mṅon par phab | rṅa daṅ sil sñan rnams kyi sgra ni rab tu phyuṅ ste | nam mkha’ de las babs nas ñi ma daṅ | glog gi ’od lta bu rin po che’i pad mo chen pos brgyan pa’i rin po che’i rtse mo gñis pa la ’dug go || ’dug nas źe sar ’dzum pa sṅon du byas te | bcom ldan ’das kyis go (7) skabs phye bas | bcom ldan ’das la dri ba gñis dris so || sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams la’aṅ bdag gis źus nas | de rnams kyis kyaṅ lan bla na te | bcom ldan ’das la’aṅ da źu’o || bstan pa brjod pa las kyaṅ (62a1) ’di ni saṅs rgyas rnams daṅ | khyod kyis kyaṅ gdon mi ’tshal bar bśad par ’gyur te | bcom ldan ’das chos gñis po ’di ni ’phrul bas sprul pa rnams kyis bstan pa lags te | ṅo bo’i de bźin gśegs pa rnams kyis ni ma gsuṅs so || bcom ldan ’das (2) ṅo bo’i de bźin gśegs pa rnams ni tiṅ ṅe ’dzin gyi sgo’i spyod yul ston te | tshig gi spyod yul gyi rnam par rtog par lhuṅ ba ni mi ston na | bcom ldan ’das chos la mṅa’ mdzad pa de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñid kyis chos gñis po de legs par (3) bdag la bśad du gsol | bcom ldan ’das rgyal ba’i sras ’di rnams kyaṅ ñan | bdag kyaṅ ’tshal bar ’gyur ro ||

At that moment the Lord of Laṅkā being permitted by the Blessed One, rose from his seat on the peak of the jewel-mountain which shone like the jewel-lotus immaculate and shining in splendour; he was surrounded by a large company of celestial maidens, and all kinds of garlands, flowers, perfumes, incense, unguents, umbrellas, banners, fiags, necklaces, half-necklaces, diadems, tiaras, (16) and other ornaments whose splendour and excellence were never heard of or seen before, were created; music was played surpassing anything that could be had by the gods, Nagas, Yakshas, Rākshasas, Gandharvas, Kinnaras, Mahoragas, and men; musical instruments were created equal to anything that could be had in all the world of desire and also such superior musical instruments were created as were to be seen in the Buddha-lands; the Blessed One and the Bodhisattvas were enveloped in a net of jewels; a variety of dresses and high banners was made rising high in the air as high as seven tala trees to great [the Buddha], showering great clouds of offerings, playing music which resounded [all around], and then descending from the air, [the Lord of Laṅkā] sat down on the peak of the jewel-mountain ornamented with magnificent jewel-lotus whose splendour was second only to the sun and lightning. Sitting he made courtesy smiling first to the Blessed One for his permission and proposed him a twofold question: “It was asked of the Tathāgatas of the past, who were Arhats, Fully-Enlightened Ones, and it was solved by them. Blessed One, now I ask of thee; [the request] will certainly be complied with by thee as far as verbal instruction is concerned¹⁸ as it was by the Buddhas [of the past]. Blessed One, duality was discoursed upon by the Transformed Tathāgatas and Tathāgatas of Trans-formation, but not by the Tathāgatas of Silence.¹⁹ The Tathāgatas of Silence are absorbed in the blissful state of Samādhi, they do not discriminate concerning this state, nor do they discourse on it. Blessed One, thou assuredly wilt discourse on this subject of duality. Thou art thyself a master of all things, an Arhat, a Tathāgata. The sons of the Buddha and myself are anxious to listen to it.”

18. That is, as far as the teaching could be conveyed in words. Desanapatha stands in contrast with siddhanta, or pratyātmagati in the Laṅkāvatara. 19. In T'ang and Wei: “Original Tathāgatas.”

bhagavān āha - brūhi laṅkādhipate dharmadvayam | rākṣasendra (17*) āha - kirīṭāṅgadahāravajrasūtrāvabaddhābharaṇanuśobhāśobhita, dharmā eva prahātavyāḥ prāgevādharmāḥ | tatkathaṃ bhagavan dharmadvayaṃ prahāṇaṃ bhavati? ke cādharmā dharmāḥ? kathaṃ sati dvitvaṃ prahāṇadharmāṇāṃ vikalpalakṣaṇapatitānāṃ vikalpasvabhāvābhāvānāmabhautikabhautikānāmālayavijñānāparijñānādaviśeṣalakṣaṇānāṃ keśoṇḍukasvabhāvāvasthitānām aśuddhakṣayajñānaviṣayiṇām | tatkathaṃ teṣāṃ prahāṇam evaṃbhāvinām?

(26)爾時世尊知而即告楞伽王言。楞伽王。汝(27)問此二法。爾時夜叉王更著種種金冠瓔珞(28)金莊嚴具而作是言。如來常説。法尚應捨(29)何況非法。世尊。云何言二法捨。世尊。何者是(518b1)法何者非法。世尊。捨法云何有二。以墮分(2)別相中。虚妄分別是有無法無大有大。世尊(3)阿梨耶識知名識相。所有體相如虚空中有(4)毛輪住。不淨盡智所知境界。世尊。法若如(5)是云何而捨。

(24)爾時世尊告彼王言。汝應問。我當爲汝説。(25)時夜叉王。更著種種寶冠瓔珞。諸莊嚴具以(26)嚴其身。而作是言。如來常説。法尚應捨何(27)況非法。云何得捨此二種法。何者是法何者(28)非法。法若應捨云何有二。有二即墮分別(29)相中。有體無體是實非實。如是一切皆是(590a1)分別。不能了知阿頼耶識無差別相。如(2)毛輪住非淨智境。法性如是云何可捨。

No Tibetan

bcom ldan ’das kyis bka’ stsal pa | laṅ ka’i bdag pa chos gñis po de smros śig | srin po’i dbaṅ po lus la cod pan daṅ | dpuṅ rgyan daṅ | se (4) mo do daṅ | rdo rje mchog gi phreṅ ba thogs śiṅ rgyan bzaṅ pos lus brgyan pas gsol pa | chos ñid kyaṅ spaṅ bar bgyi na | chos ma mchis pa lta ci smos | bcom ldan ’das chos gñis po de ji ltar spaṅ bar ’gyur | chos sam chos ma mchis pa rnams ni gaṅ lags | ji ltar na (5) gñis spaṅ ba’i chos can rnam par rtog pa’i mtshan ñid du lhuṅ ba rnam par rtog pa’i raṅ bźin ’byuṅ ba daṅ | ’byuṅ ba las gyur pa ma lags pa | kun gźi rnam par śes pa yoṅs su ma rig pas khyad par gyi mtshan ñid ma mchis pa | skra śad ’dziṅs pa’i raṅ bźin du gnas pa | (6) śes pa ma dag ciṅ zad par ’gyur ba’i yul can | de lta bu’i raṅ bźin de dag ji ltar spaṅ bar ’gyur |

The Blessed One said, “Lord of Laṅkā, tell me what you mean by duality?” The Lord of the Rākshasas, (17) who was renewed in his ornaments, full of splendour and beauty, with a diadem, bracelet, and necklace strung with vajra thread, said, “It is said that even dharmas are to be abandoned, and how much more adharmas. Blessed One, why does this dualism exist that we are called upon to abandon? What are adharmas? and what are dharmas? How can there be a duality of things to abandon—a duality that arises from falling into discrimination, from discriminating self-substance where there is none, from [the idea of] things created (bhautika) and uncreated, because the non-differentiating nature of the Ālayavijñāna is not recognised? Like the seeing of a hair-circle as really existing in the air, [the notion of dualism] belongs to the realm of intellection not exhaustively pur-gated. This being the. case as it should be, how could there be any abandonment [of dharmas and adharmas]?”

bhagavān āha - nanu laṅkādhipate, dṛṣṭo ghaṭādīnāṃ bhedanātmakānāṃ vināśadharmiṇāṃ bālavikalpagocaraiḥ prativibhāgaḥ | evam ihāpi kiṃ na gṛhyate? asti dharmādharmayoḥ prativibhāgo bālaprativikalpam upādāya, na tv āryajñānādhigamaṃ prati darśanena | tiṣṭhantu tāval laṅkādhipate ghaṭādayo bhāvā vicitralakṣaṇapatitā bālānāṃ na tv āryāṇām | ekasvābhāvikānām ekajvālodbhavaprajvālitānāṃ (8,1) gṛhabhavanodyānaprāsādapratiṣṭhāpitānāṃ dṛṣṭaḥ prativibhāgaḥ indhanavaśād dīrghahrasvaprabhālpamahāviśeṣāś ca | evam ihāpi kiṃ (18*) na gṛhyate? asti dharmādharmayoḥ prativibhāgaḥ | na kevalam agnijvālāyā ekasaṃtānapatitāyā dṛṣṭo ’rciṣaś ca prativibhāgaḥ | ekabījaprasūtānāṃ yatsaṃtānānām api laṅkādhipate nālāṅkuragaṇḍaparvapatrapalāśapuṣpaphalaśākhāviśeṣāḥ | evaṃ sarvadharmaprarohadharmiṇāṃ bāhyānām ādhyātmikānām apy avidyāniryātānāṃ skandhadhātvāyatanopagānāṃ sarvadharmāṇāṃ traidhātukopapannānāṃ dṛṣṭasukhasaṃsthānāmabhilāpyagativiśeṣāḥ | vijñānānām ekalakṣaṇānāṃ viṣayābhigrahaṇapravṛttānāṃ dṛṣṭo hīnotkṛṣṭamadhyamaviśeṣo vyavadānāvyavadānataś ca kuśalākuśalataś ca | na kevalam eṣāṃ laṅkādhipate dharmāṇāṃ prativibhāgaviśeṣaḥ, yoginām api yogamabhyasyatāṃ yogamārge pratyātmagatilakṣaṇaviśeṣo dṛṣṭaḥ | kimaṅga punar dharmādharmayoḥ prativikalpapravṛttayor viśeṣo na bhavati? bhavaty eva ||

佛告楞伽王。楞伽王。汝不見(6)瓶等無常敗壞之法。毛道凡夫分別境界差(7)別之相。楞伽王。何故不如是取。有法非法(8)差別之相。依毛道凡夫分別心有。非聖證(9)智以爲可見。楞伽王。且置瓶等種種相事。(10)毛道凡夫心謂爲有。非謂聖人以爲有法。(11)楞伽王。譬如一火炎燒宮殿園林草木。見(12)種種火光明色炎各各差別。依種種薪草木(13)長短。分別見有勝負之相。此中何故不如(14)是知有法非法差別之相。楞伽王。非但火(15)炎依一相續身中見有種種諸相差別。楞(16)伽王。如一種子一相續生牙莖枝葉華果(17)樹林種種異相。如是内外所生諸法。無明及(18)行陰界入等一切諸法。三界所生皆有差(19)別。現樂形相言語去來勝智異相。一相境界(20)而取於相。見下中上勝相染淨善不善相。楞(21)伽王。非但種種法中見差別相。覺如實道(22)者内證行中亦有見於種種異相。何況法非(23)法無分別種種差別相。楞伽王。有法非法種(24)種差別相

爾(3)時佛告楞伽王言。楞伽王。汝豈不見瓶等(4)無常敗壞之法。凡夫於中妄生分別。汝今何(5)故不如是知法與非法差別之相。此是凡(6)夫之所分別非證智見。凡夫墮在種種相(7)中。非諸＊證者。楞伽王。如燒宮殿園林見(8)種種焔火性是一。所出光焔由薪力故。長(9)短大小各各差別。汝今云何不如是知法(10)與非法差別之相。楞伽王。如一種子生牙(11)莖枝葉及以花果無量差別。外法如是内法(12)亦然。謂無明爲縁生蘊界處一切諸法。於(13)三界中受諸趣生。有苦樂好醜語默行止(14)各各差別。又如諸識相雖是一隨於境界(15)有上中下染淨善惡種種差別。楞伽王。非但(16)如上法有差別。諸修行者修觀行時。自智(17)所行亦復見有差別之相。況法與非法。而(18)無種種差別分別。

No Tibetan No Tibetan No Tibetan No Tibetan No Tibetan

bcom ldan ’das kyis bka’ stsal pa | laṅ ka’i bdag po ’di ltar bum pa la sogs pa ’chag pa’i raṅ bźin ’jig pa’i chos can rnams byis pa rnams kyi rnam par rtog pa’i spyod (7) yul la tha dad pa’i bye brag tu snaṅ ba | de bźin du ’di la yaṅ ci’i phyir mi gzuṅ | byis pa rnams kyi so so’i rnam par rtog pa ñe bar bzuṅ na | chos daṅ chos med pa tha daṅ pa’i bye brag kyaṅ yod do || ’phags pa’i ye śes khoṅ du chud par bya ba’i phyir mthoṅ bas ni ma yin no || laṅ ka’i [62b1] bdag po bum pa la sogs pa’i dṅos po mtshan ñid sna tshogs su lhuṅ ba rnams byis pa dag gi yin te | ’phags pa rnams kyi ma yin pa lta źog la | raṅ bźin gcig ciṅ ’bar ba gcig las byuṅ ba’i rab tu ’bar ba khyim daṅ gnas daṅ skyed mos tshal daṅ | khaṅ pa la ’dug pa śiṅ gi (2) dbaṅ gis ’od riṅ ba daṅ thuṅ ba’i khyad par daṅ tha dad pa’i bye brag tu snaṅ ba de bźin du ’di la yaṅ chos daṅ | chos med pa tha dad pa’i bye brag yod par ci’i phyir mi gzuṅ | me lce’i rgyud gcig tu gyur pa’i ’od ’phro ba tha dad pa’i bye brag tu snaṅ ba ’ba’ źig tu’aṅ ma zad de | laṅ ka’i bdag pos (3) bon las byuṅ yaṅ myu gu daṅ | ljaṅ bu daṅ | sog ma daṅ | tshigs daṅ | lo ma daṅ | yal ga daṅ | me tog daṅ | ’bras bu daṅ | gra ma’i bye brag yod pa de bźin du phyi naṅ gi chos skye ba’i chos can | ma rig pa las rab tu byuṅ ba | phuṅ po daṅ | khams daṅ | skye (4) mched du gtogs pa thams cad daṅ | khams gsum du skyes pa’i chos thams cad la bde ba’i dbyibs daṅ | brjod pa daṅ | ’gro ba’i khyad par dag kyaṅ snaṅ ste | mtshan ñid gcig pa’i rnam par śes pa yul la mṅon par ’dzin par rab tu ’jug pa’i khyad par rab daṅ ’briṅ daṅ tha ma’i (5) bye brag daṅ | rnam par byaṅ ba daṅ | dge ba daṅ | mi dge bar yaṅ snaṅ ṅo || laṅ ka’i bdag po chos de dag gi tha dad pa’i bye brag tu’aṅ ma zad de | rnal ’byor can rnal ’byor bsgom pa rnams kyi rnal ’byor gyi lam la yaṅ so so raṅ gis rig pa’i mtshan ñid kyi khyad par snaṅ na | (6) so so’i rnam par rtog pa las byuṅ ba’i chos daṅ | chos med pa’i khyad par lta ci’i phyir med de yod do ||

Said the Blessed One, “Lord of Laṅkā, seest thou not that the differentiation of things, such as is perceived in jars and other breakable objects whose nature it is to perish in time, takes place in a realm of discrimination [cherished by] the ignorant? This being so, is it not to be so understood? It is due to discrimination [cherished by] the ignorant that there exists the differentiation of dharma and adharma. Noble wisdom (āryajñāna), however, is not to be realised by seeing [things this way]. Lord of Laṅkā, let it be so with the ignorant who follow the particularised aspect of existence that there are such objects as jars, etc., but it is not so with the wise. One flame of uniform nature rises up depending on houses, mansions, parks, and terraces, and burns them down; while a difference in the flames is seen according to the power of each burning material which varies in length, magnitude, etc. This being so, why (18) is it not to be so understood? The duality of dharma and adharma thus comes into existence. Not only is there seen a fire-flame spreading out in one continuity and yet showing a variety of flames, but from one seed, Lord of Laṅkā, are produced, also in one continuity, stems, shoots, knots, leaves, petals, flowers, fruit, branches, all individualised. As it is with every external object from which grows [a variety of] objects, so also with internal objects. From ignorance there develop the Skandhas, Dhātus, Āyatanas, with all kinds of objects accompanying, which grow out in the triple world where we have, as we see, happiness, form, speech, and behaviour, each differentiating [infinitely]. The oneness of the Vijñāna is grasped variously according to the evolution of an objective world; thus there are seen things inferior, superior, and middling, things defiled and free from defilement, things good and bad. Not only, Lord of Laṅkā, is there such a difference of conditions in things generally, there is also seen a variety of realisations attained innerly by each Yogin as he treads the path of discipline which constitutes his practice. How much more difference in dharma and adharma do we not see in a world of particulars which is evolved by discrimination? Indeed, we do.

asti laṅkādhipate dharmādharmayoḥ prativibhāgo vikalpalakṣaṇatvāt | tatra laṅkādhipate dharmāḥ katame? yaduta ete tīrthyaśrāvakapratyekabuddhabālavikalpakalpitāḥ | kāraṇato guṇadravyapūrvakā dharmā ity upadiśyante, te prahātavyāḥ | na lakṣaṇataḥ prativikalpayitavyāḥ | svacittadṛśyadharmatābhi(19*)niveśān na santi ghaṭādayo dharmā bālaparikalpitā alabdhaśarīrāḥ | evaṃ vidarśanayā prativipaśyataḥ prahīṇā bhavanti ||

(25)楞伽王。何者爲法。所謂一切外道聲聞縁覺(26)毛道凡夫分別之見。從因實物以爲根本(27)生種種法。如是等法應捨應離。莫取於相(28)而生分別。見自心法計以爲實。楞伽王。無(29)瓶實法而毛道凡夫虚妄分別。法本無相。如(518c1)實知觀名捨諸法

楞伽王。法與非法差別(19)相者。當知悉是相分別故。楞伽王。何者是(20)法。所謂二乘及諸外道。虚妄分別説有實(21)等爲諸法因。如是等法應捨應離。不應(22)於中分別取相。見自心法性則無執著。瓶(23)等諸物凡愚所取本無有體。諸觀行人以(24)毘鉢舍那如實觀察。名捨諸法。

No Tibetan No Tibetan

laṅ ka’i bdag po rnam par rtog pa’i mtshan ñid kyi phyir chos daṅ | chos med pa tha dad pa’i bye brag yod do || laṅ ka’i bdag po de la chos rnams gaṅ źe na | ’di lta ste | mu (7) stegs can daṅ | ñan thos daṅ | Raṅa saṅs rgyas daṅ | byis pa rnams kyi rnam par rtog pas rnam par brtags pa rgyu las yon tan daṅ rdzas kyis gźi btsugs pa ni chos rnams źes bya’o || de dag ni spaṅ bar bya ba btaṅ bar bya ba ste | mtshan ñid du so sor rnam par brtag par mi (63a1) bya’o raṅ gi sems snaṅ ba’i chos rnams la mṅon par źen pa’i phyir rdza ma la sogs pa’i chos byis pas kun brtags pa lus su ma red pa’i rnams ni med pa yin te | de lta bur lhag mthoṅ gis rab tu mthoṅ na spaṅs par ’gyur ro ||

“Lord of Laṅkā, the differentiation of dharma and adharma comes from discrimination. Lord of Laṅkā, what are dharmas? That is, they are discriminated by the discriminations cherished by the philosophers, Śrāvakas, Pratyekabuddhas, and ignorant people. They think that the dharmas headed by quality and substance are produced by causes—[these are the notions] to be abandoned. Such are not to be regarded [as real] because they are appearances (lakṣana). It comes from one's clinging [to appearances] that the manifestations of his own Mind are regarded as reality (Dharmatā). (19) Such things as jars, etc., are products of discrimination conceived by the ignorant, they exist not; their substances are not attainable. The viewing of things from this viewpoint is known as their abandonment.

tatra adharmāḥ katame? ye ’labdhātmakā lakṣaṇavikalpāpracārā dharmā ahetukāḥ teṣām apravṛttir dṛṣṭā bhūtābhūtataḥ | atha dharmasya prahāṇaṃ bhavati | punar apy alabdhātmakā dharmāḥ katame? yaduta śaśakharoṣṭravājiviṣāṇavandhyāputraprabhṛtayo dharmāḥ | alabdhātmakatvān na lakṣaṇataḥ kalpyāḥ | te ’nyatra saṃvyavahārārthā abhidhīyante, nābhiniveśato yathā ghaṭādayaḥ | yathā te praheyā agrahaṇato vijñānena, tathā vikalpabhāvā api praheyāḥ | ato dharmādharmayoḥ prahāṇaṃ bhavati | yad uktavān asi laṅkādhipate dharmādharmāḥ kathaṃ praheyā iti, tad etad uktam ||

(2)楞伽王何等爲非法。所謂無有身相。唯(3)自心滅妄想分別。而諸凡夫見實法非實法。(4)菩薩如實見如是捨非法。復次楞伽王。何(5)者復爲非法。所謂兔馬驢駝角石女兒等無(6)身無相。而毛道凡夫取以爲無。爲世間(7)義説於名字非取相。如彼瓶等法可捨。 (8)智者不取如是虚妄分別。兔角等名字法亦(9)是可捨。是故捨法及非法。楞伽王。汝今問(10)我法及非法云何捨。

楞伽王。何(25)者是非法。所謂諸法無性無相永離分別。如(26)實見者。若有若無如是境界彼皆不起。是名(27)捨非法。復有非法。所謂兔角石女兒等。皆(28)無性相不可分別。但隨世俗説有名字。(29)非如瓶等而可取著。以彼非是識之所(590b1)取。如是分別亦應捨離。是名捨法及捨非(2)法。楞伽王汝先所問我已説竟。

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de la chos med pa rnams gaṅ źe (2) na| gaṅ de dag bdag ñid du ma red pa yin te | mtshan ñid kyi rnam par rtog pa rgyu ba med pa’i chos don gyi rgyu las byuṅ ba de dag yaṅ dag daṅ | yaṅ dag pa ma yin par ’jug pa med par mthoṅ nas | de’i phyir chos med pa spoṅ bar ’gyur ro || yaṅ bdag ñid du ma rñed pa’i chos rnams (3) gaṅ źe na | ’di lta ste | ri boṅ daṅ | rṅa mo daṅ | boṅ bu daṅ | rta’i rwa daṅ | mo śam gyi bu la sogs pa’i chos rnams te | bdag ñid du ma red pa’i phyir ṅe dag ni mtshan ñid du brtag par mi bya’i | gźan du na tha sñad kyi don du brjod de | bum pa la sogs pa ltar mṅon par chags (4) pas ni ma yin no || ji ltar de dag rnam par śes pas gzuṅ du med pa’i phyir spaṅ bar bya ba de bźin du rnam par rtog pa’i dṅos po rnams kyaṅ spaṅ bar bya ba yin te | de’i phyir chos daṅ | chos med pa spaṅ ba yin no || laṅ ka’i bdag po khyod kyis chos daṅ | chos med pa gñis ji (5) lta bur spaṅ bar bya źes smras pa de ni ’di ltar bśad do ||

“What, then, are adharmas? Lord of Laṅkā, [dharmas] are unattainable as to their selfhood, they are not appearances born of discrimination, they are above causality; there is in them no such [dualistic] happening as is seen as reality and non-reality. This is known as the abandoning of dharmas. What again is meant by the unattainability of dharmas? That is, it is like horns of a hare, or an ass, or a camel, or a horse, or a child conceived by a barren woman. They are dharmas the nature of which is unattainable; they are not to be thought [as real] because they are appearances. They are only talked about in popular parlance if they have any sense at all; they are not to be adhered to as in the case of jars, etc. As these [unrealities] are to be abandoned as not comprehensible by the mind (Vijñāna), so are things (bhava) of discrimination also to be abandoned. This is called the abandoning of dharmas and adharmas. Lord of Laṅkā, your question as to the way of abandoning dharmas and adharmas is hereby answered.

yad apy uktavān asi laṅkādhipate - pūrvakā api tathāgatā arhantaḥ samyaksaṃbuddhā mayā pṛṣṭāḥ, taiś ca visarjitaṃ pūrvam | iti laṅkādhipate vikalpasyaitad adhivacanam | atīto ’py evaṃ vikalpyate atītaḥ | evam anāgato ’dhunāpi dharmatayā | nirvikalpās tathāgatāḥ sarvavikalpaprapañcātītāḥ | na yathā (20*) rūpasvabhāvo vikalpyate | anyatrājñānādhigamataḥ sukhārthaṃ vibhāvyate | prajñayā animittacāriṇaḥ | ato jñānātmakās tathāgatā jñānaśarīrāḥ | na kalpante na kalpyante | kena na kalpante? manasā ātmato jīvataḥ pudgalataḥ | kathaṃ na vikalpante? manovijñānena viṣayārthahetukena yathā rūpalakṣaṇasaṃsthānākārataś ca | ato vikalpāvikalpāgatena bhavitavyam ||

我已説竟(11)楞伽王。汝言我於過去應正遍知已問此(12)法。彼諸如來已爲我説。楞伽王。汝言過去(13)者即分別相。未來現在分別亦爾。楞伽王。我(14)説眞如法體是如實者亦是分別。如分別(15)色爲實際。爲證實智樂修行無相智慧。是(16)故莫分別如來爲智身智體。心中莫分別。(17)意中莫取我人命等。云何不分別。意識中(18)取種種境界。如色形相如是莫取。莫分別(19)可分別

楞伽王。汝言(3)我於過去諸如來所已問是義。彼諸如來已(4)爲我説。楞伽王。汝言過去但是分別未來亦(5)然。我亦同彼。楞伽王。彼諸佛法皆離分別。(6)已出一切分別戲論。非如色相唯智能證。 (7)爲令衆生得安樂故而演説法。以無相智(8)説名如來。是故如來以智爲體。智爲身故(9)不可分別。不可以所分別。不可以我人(10)衆生相分別。何故不能分別。以意識因境(11)界起取色形相。是故離能分別。亦離所分(12)別。

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gaṅ yaṅ laṅ ka’i bdag po khyod kyis sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams la’aṅ bdag gis dris te | de dag gis kyaṅ lan blan no źes smras pa yaṅ | laṅ ka’i bdag po sṅon źes (6) bya ba ’di ni rnam par rtog pa’i tshig bla dgas te | ’das pa la’aṅ ’di ltar ’das pa źes rnam par rtog go || de bźin du ma ’oṅs pa daṅ | da ltar yaṅ rtog ste | de bźin gśegs pa rnams ni de’i chos ñid kyis rnam par mi rtog pa rnam par rtog pa’i spros pa thams cad las ’das pa ste | (7) gzugs kyi ṅo bo ñid la brtags pa ltar ni ma yin gyi | gźan du na ye śes thugs su chud pa bde ba’i don du mtshan ma med pa la spyod pa’i śes rab kyis rnam par sgom mo || de’i phyir de bźin gśegs pa rnams ni ye śes kyi bdag ñid ye śes kyi sku ste | brtag par mi bya’o || gaṅ gis mi brtag [63b1] ce na | yid kyis bdag daṅ | srog daṅ | gaṅ zag tu mi brtag go || ji ltar mi brtag ce na | yul gyi don gyi rgyu las byuṅ ba yid kyi rnam par śes pas ji ltar gzugs kyi mtshan ñid daṅ | dbyibs daṅ rnam pa bźin du mi brtag go || de bas na khyod kyis brtag par bya ba daṅ | rnam (2) par rtog pa daṅ bral bar bya’o ||

“Lord of Laṅkā, thou sayest again that thou hast asked [this question] of the Tathāgatas of the past who were Arhats and Fully-Enlightened Ones and that it was solved by them. Lord of Laṅkā, that which is spoken of as the past belongs to discrimination; as the past is thus a discriminated [idea], even so are the [ideas] of the future and the present. Because of reality (Dharmatā) the Tathāgatas do not discriminate, they go beyond discrimination and futile reasoning, they do not follow (20) the individuation-aspect of forms (rupa) except when [reality] is disclosed for the edification of the unknowing and for the sake of their happiness.²⁰ It is by transcendental wisdom (prajna) that the Tathāgata performs deeds transcending forms (animittacara); therefore, what constitutes the Tathāgatas in essence as well as in body is wisdom (jñāna). They do not discriminate, nor are they discriminated. Wherefore do they not discriminate the Manas? Because discrimination is of the self, of soul, of personality. How do they not discriminate? The Manovijñāna is meant for the objective world where causality prevails as regards forms, appearances, conditions, and figures. Therefore, discrimination and non-discrimination must be transcended.

20. 1 This is one of the most important sections in this first introductory chapter, but singularly all the three texts, perhaps excepting T'ang, present some difficulties for clear understanding. Wei: “Lord of Laṅkā, what you speak of as past is a form of discrimination, and so are the future and the present, also of discrimination. Lord of Laṅkā, when I speak of the real nature of suchness as being real, it also belongs to discrimination; it is like discriminating forms as the ultimate limit. If one wishes to realise the bliss of real wisdom, let him discipline himself in the knowledge that transcends forms; therefore, do not discriminate the Tathāgatas as having knowledge-body or wisdom-essence. Do not cherish any discrimination in [thy] mind. Do not cling in [thy] will to such notions as ego, personality, soul, etc. How not to discriminate? It is in the Manovijñāna that various conditions are cherished such as forms, figures, [etc. ]; do not cherish such [discriminations]. Do not discriminate nor be discriminated. Further, Lord of Laṅkā, it is like various forms painted on the wall, all sentient beings are such. Lord of Laṅkā, all sentient beings are like grasses and trees, with them there are no acts, no deeds, Lord of Laṅkā, all dharmas and adharmas, of them nothing is heard, nothing talked...." T'ang: “Lord of Laṅkā, what you speak of as past is no more than discrimination, so is the future; I too am like him. [Is this to be read, “the present, too, is like it"!] Lord of Laṅkā, the teaching of all the Buddhas is outside discrimination; as it goes beyond all discriminations and futile reasonings, it is not a form of particularisation, it is realised only by wisdom. That [this absolute] teaching is at all discoursed about is for the sake of giving bliss to all sentient beings. The discoursing is done by the wisdom transcending forms. It is called the Tathāgata; therefore, the Tathāgata has his essence, his body in this wisdom. He thus does not discriminate, nor is he to be discriminated. Do not discriminate him after the notion of ego, personality, or being. Why this impossibility of discrimination? because the Manovijñāna is aroused on account of an objective world wherein it attaches itself to forms and figures. Therefore, [the Tathāgata] is outside the discriminating [view] as well as the discriminated [idea]. Lord of Laṅkā, it is like beings painted in colours on a wall, they have no sensibility [or intelligence]. Sentient beings in the world are also like them; no acts, no rewards [are with them]. So are all the teachings, no hearing, no preaching.”

(9,1) api ca laṅkādhipate bhittikhacitavigrahasamaḥ sattvapracāraḥ | niśceṣṭo laṅkādhipate lokasaṃniveśaḥ karmakriyārahito ’sattvāt sarvadharmāṇām | na cātra kaścic chṛṇoti śrūyate vā | nirmitapratimo hi laṅkādhipate lokasaṃniveśaḥ | na ca tīrthyabālayogino vibhāvayanti | ya evaṃ paśyati laṅkādhipate, sa samyak paśyati | anyathā paśyanto vikalpe carantīti | svavikalpā dvidhā gṛhṇanti | tadyathā darpaṇāntargataṃ svabimbapratibimbaṃ jale vā svāṅgacchāyā vā jyotsnādīpapradīpite vā gṛhe vā aṅgacchāyā pratiśrutkāni | atha svavikalpagrahaṇaṃ pratigṛhya (21*) dharmādharmaṃ prativikalpayanti | na ca dharmādharmayoḥ prahāṇena caranti | vikalpayanti puṣṇanti, na praśamaṃ pratilabhante | ekāgrasyaitad adhivacanam - tathāgatagarbhasvapratyātmāryajñānagocarasyaitat praveśo yatsamādhiḥ paramo jāyata iti ||

(20)復次楞伽王。譬如壁上畫種種相。一切衆生(21)亦復如是。楞伽王。一切衆生猶如草木無業(22)無行。楞伽王。一切法非法無聞無説。楞伽(23)王。一切世間法皆如幻。而諸外道凡夫不知。 (24)楞伽王。若能如是見如實見者名爲正見。(25)若異見者名爲邪見。若分別者名爲取二。(26)楞伽王。譬如鏡中像自見像。譬如水中影(27)自見影。如月燈光在屋室中影自見影。如(28)空中響聲自出聲取以爲聲。若如是取法(29)與非法。皆是虚妄妄想分別。是故不知法及(519a1)非法。増長虚妄不得寂滅。寂滅者名爲一(2)心。一心者名爲如來藏。入自内身智慧境(3)界。得無生法忍三昧

楞伽王。譬如壁上彩畫衆生無有覺知。(13)世間衆生悉亦如是無業無報。諸法亦然無(14)聞無説。楞伽王。世間衆生猶如變化。凡夫外(15)道不能了達。楞伽王。能如是見名爲正見。(16)若他見者名分別見。由分別故取著於二。(17)楞伽王。譬如有人於水鏡中自見其像。於(18)燈月中自見其影。於山谷中自聞其響。便(19)生分別而起取著。此亦如是。法與非法唯(20)是分別。由分別故不能捨離。但更増長一(21)切虚妄不得寂滅。寂滅者所謂一縁。一縁(22)者是最勝三昧。從此能生自證聖智。以如(23)來藏而爲境界

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laṅ ka’i bdag po ’di ltar yaṅ sems can gyi spyod pa rnams ni rtsig pa’i ri mo’i gzugs daṅ ’dra ste | laṅ ka’i bdag po chos thams cad yod pa ma yin pa’i phyir ’jig rten gnas pa ni g-yo ba med pa ste | las daṅ byed pa daṅ bral ba’o || ’di la gaṅ (3) yaṅ ñan pa’am | mñan par bya ba med do || laṅ ka’i bdag po ’jig rten gnas pa ni sprul pa daṅ mtshuṅs na | mu stegs can byis pa’i rnal ’byor ba rnams rnam par mi sgom mo || laṅ ka’i bdag po gaṅ gis de ltar mthoṅ ba des ni yaṅ dag par mthoṅ ba ste | rnam pa gźan du mthoṅ na (4) rnam par rtog pa la spyod pa’o || de ltar rnam par rtog pa daṅ bcas pa rnams ni rnam pa gñis su ’dzin te | ’di lta ste me loṅ gi naṅ na yod pa’i bdag gi gzugs kyi gzugs brñan daṅ | chul bdag gi lus kyi grib ma daṅ | zla ba’i ’od daṅ | khyim na me mar ’bar ba la bdag gi lus kyi grib ma (5) daṅ | brag ca’am | gźan yaṅ bdag gi rnam par rtog pa’i gzuṅ ba rab tu bzuṅ ste | chos daṅ chos med par rnam par rtog ciṅ | chos daṅ chos med pa spaṅ ba la mi spyod de spyod do || rnam par rtog go || rgyas par byed do || rab tu źi ba mi ’thob bo || ’di ni rtse gcig pa’i tshig bla dgas (6) te | ’di ni de bźin gśegs pa’i sñiṅ po bdag gi ’phags pa so so raṅ gi ye śes kyi spyod yul du ’jug pa’i phyir mchog gi tiṅ ṅe ’dzin skye ba’o ||

“Lord of Laṅkā, beings are appearances, they are like figures painted on the wall, they have no sensibility [or consciousness]. Lord of Laṅkā, all that is in the world is devoid of work and action because all things have no reality, and there is nothing heard, nothing hearing. Lord of Laṅkā, all that is in the world is like an image magically transformed. This is not comprehended by the philosophers and the ignorant. Lord of Laṅkā, he who thus sees things, is the one who sees truthfully. Those who see things otherwise walk in discrimination; as they depend on discrimination, they cling to dualism. It is like seeing one's own image reflected in a mirror, or one's own shadow in the water, or in the moonlight, or seeing one's shadow in the house, or hearing an echo in the valley. People grasping their own shadows of discrimination (21) uphold the discrimination of dharma and adharma and, failing to carry out the abandonment of the dualism, they go on discriminating and never attain tranquillity. By tranquillity is meant oneness (ekāgra), and oneness gives birth to the highest Samādhi, which is gained by entering into the womb of Tathāgatahood, which is the realm of noble wisdom realised in one's inmost self.”

rāvaṇādhyeṣaṇāparivarto nāma prathamaḥ ||

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’bod ’grogs kyis gsol ba btab pa’i le’u ste daṅ po’o || ||

The First Chapter Called “Rāvaṇa Asking for Instruction.”²¹

21. It is noteworthy that the chapter endings are not the same throughout the entire text. Generally, reference is made to the sūtra itself at the end of a chapter, stating that the chapter bears such a title belonging to such a sūtra. But in the present case there is no mention at all of the Laṅkāvatāra Sūtra as if this Rāvaṇa section were something quite independent. While there is no doubt about its being a later addition, seeing what a complete piece of narrative it forms by itself, and again seeing that the rest of the text makes no further reference to Rāvaṇa, the trend of the discourse as presented by the Buddha shows that it is closely related to the sūtra, especially when it emphasises at the end the importance of self-realisation against the inanity or futility of the verbal teaching ordinarily given out by a master.

(22*)(10,1) ṣaṭtriṃśatsāhasrasarvadharmasamuccayo nāma dvitīyaḥ parivartaḥ ||

(a4)入楞伽經問答品第二

(b24)　　大乘入楞伽經集一切法品第二之一

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[CHAPTER TWO]

atha khalu mahāmatir bodhisattvo mahāsattvo mahāmatibodhisattvasahitaḥ sarvabuddhakṣetrānucārī buddhānubhāvena utthāyāsanād ekāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantaṃ gāthābhir abhyaṣṭāvīt -

爾時大慧菩薩與摩帝菩薩。倶遊一切(25)諸佛刹土。承佛神力。從坐而起偏袒右肩(26)右膝著地合掌恭敬。以偈讃曰

(a5)爾時聖者大慧菩薩與諸一切大慧菩薩。倶(a6)遊一切諸佛國土。承佛神力從坐而起更(a7)整衣服。合掌恭敬以偈讃佛

(b25)爾時大慧菩薩摩訶薩與摩帝菩薩。倶遊一(b26)切諸佛國土。承佛神力從座而起。偏袒右(b27)肩右膝著地。向佛合掌曲躬恭敬而説頌(b28)言

de nas byaṅ chub sems dpa’ blo gros chen po | byaṅ (6) chub sems dpa’ blo gros daṅ | saṅs rgyas kyi źiṅ thams cad du rgyu ba dag daṅ lhan cig tu | saṅs rgyas kyi mthus stan las laṅs te | bla gos phrag pa gcig tu gzar nas | pus mo g-yas pa’i lha ṅa sa la btsugs te | thal mo sbyar te phyag ’tshal (7) nas bcom ldan ’das la tshigs su bcad pa ’di dag gis mṅon par bstod do ||

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§I
²² (22) At that time Mahāmati the Bodhisattva-Mahāsattva who had visited all the Buddha-lands, together with all the Bodhisattvas, rose from his seat by the power of the Buddhas, drawing his upper garment over one shoulder, placing his right knee on the ground and with folded hands, turning in the direction of the Blessed One, respectfully saluted him, and praised him with the following verses:

22. This division is made by the translator to facilitate the understanding of the text in which divers subjects are promiscuously treated.

utpādabhaṅgarahito lokaḥ khapuṣpasaṃnibhaḥ |
sadasan nopalabdhas te prajñayā kṛpayā ca te || 2.1 ||

(27)世間離生滅　猶如虚空華
(28)智不得有無　而興大悲心

(a8)佛慧大悲觀　世間離生滅
(a9)猶如虚空花　有無不可得

(b29)世間離生滅　譬如虚空花
(590c1)智不得有無　而興大悲心

’jig rten skye ’jig yoṅs bral te || nam mkha’i me tog rab tu ’dra ||
ye śes yod med mi dmigs kyaṅ || thugs rje chen po rab tu skye ||

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1. As thou reviewest the world with thy transcendental knowledge and compassion, it is to thee like an ethereal flower, of which one cannot say whether it is born or destroyed, as [the category of] being and non-being is inapplicable to it.

māyopamāḥ sarvadharmāḥ cittavijñānavarjitāḥ |
sadasan nopalabdhās te prajñayā kṛpayā ca te || 2.2 ||

(29)一切法如幻　遠離於心識
(480b1)智不得有無　而興大悲心

(a10)佛慧大悲觀　一切法如幻
(a11)遠離心意識　有無不可得

(c2)一切法如幻　遠離於心識
(c3)智不得有無　而興大悲心

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2. As thou reviewest all things with thy transcendental knowledge and compassion, they are to thee like visions, they are beyond the reach of intellectual grasp, as [the category of] being and non-being is inapplicable to them.

śāśvatocchedavarjyaś ca lokaḥ svapnopamaḥ sadā |
sadasan nopalabdhas te prajñayā kṛpayā ca te || 2.3 ||

(2)遠離於斷常　世間恒如夢
(3)智不得有無　而興大悲心

(a12)佛慧大悲觀　世間猶如夢
(a13)遠離於斷常　有無不可得

(c4)世間恒如夢　遠離於斷常
(c5)智不得有無　而興大悲心

.

3. As thou reviewest the world with thy transcendental knowledge and compassion, it is to thee always like a dream, of which one cannot say whether it is permanent or destructible, as [the category of] being and non-being is inapplicable to it.

māyāsvapnasvabhāvasya dharmakāyasya kaḥ stavaḥ |
bhāvānāṃ niḥsvabhāvānāṃ yo ’nutpādaḥ sa saṃbhavaḥ || 2.4 ||

()

see later

.

4. In the Dharmakaya, whose self-nature is like a vision or a dream, what is there to praise? When no thought arises as to existence or as to not-having-self-nature, then there is praise.

indriyārthavisaṃyuktam adṛśyaṃ yasya darśanam |
(23*) praśaṃsā yadi vā nindā tasyocyeta kathaṃ mune || 2.5 ||

()

see later

.

5. Of a thing whose appearance is not visible because of its being beyond the senses and their objects (23), how can it be praised or blamed, O Muni?

dharmapudgalanairātmyaṃ kleśajñeyaṃ ca te sadā |
viśuddham ānimittena prajñayā kṛpayā ca te || 2.6 ||

(4)知人法無我　煩惱及爾炎
(5)常清淨無相　而興大悲心

(a14)佛慧大悲觀　煩惱障智障
(a15)二無我清淨　有無不可得

(c6)知人法無我　煩惱及爾焔
(c7)常清淨無相　而興大悲心

.

6. With thy transcendental knowledge and compassion which are above form, thou comprehendest the egolessness of things and persons, and art thyself always clean and free from the hindrances of passion and knowledge.

na nirvāsi nirvāṇena nirvāṇaṃ tvayi saṃsthitam |
buddhaboddhavyarahitaṃ sadasatpakṣavarjitam || 2.7 ||

(6)一切無涅槃　無有涅槃佛
(7)無有佛涅槃　遠離覺所覺
(8)若有若無有　是二悉倶離

(a16)佛不入不滅　涅槃亦不住
(a17)離覺所覺法　有無二倶離

(c8)佛不住涅槃　涅槃不住佛
(c9)遠離覺不覺　若有若非有
(c10)法身如幻夢　云何可稱讃
(c11)知無性無生　乃名稱讃佛
(c12)佛無根境相　不見名見佛
(c13)云何於牟尼　而能有讃毀

.

7. Thou dost not vanish in Nirvāṇa, nor is Nirvāṇa abiding in thee; for it transcends the duality of knowing and known and of being and non-being.

ye paśyanti muniṃ śāntam evam utpattivarjitam |
te bhonti nirupādānā ihāmutra nirañjanāḥ || 2.8 ||

(9)牟尼寂靜觀　是則遠離生
(10)是名爲不取　今世後世淨

(a18)若如是觀佛　寂靜離生滅
(a19)彼人今後世　離垢無染取

(c14)若見於牟尼　寂靜遠離生
(c15)是人今後世　離著無所見

.

8. Those who see the Muni so serene and beyond birth [and death] will be cleansed of attachment, stainless both in this world and in the other.

atha khalu mahāmatir bodhisattvo mahāsattvo bhagavantam ābhiḥ sārūpyābhir gāthābhir abhiṣṭutya svanāmagotraṃ bhagavate saṃśrāvayati sma -

(11)爾時大慧菩薩。偈讃佛已自説姓名

(a20)爾時大慧菩薩摩訶薩。如法偈讃佛已。自(a21)説姓名

(c16)爾時大慧菩薩摩訶薩偈讃佛已。自説姓名

.

§II
At that time Mahāmati the Bodhisattva-Mahāsattva praising the Blessed One with such verses as these, made his own name known to the Blessed One.

mahāmatir ahaṃ bhagavan mahāyānagatiṃ gataḥ |
aṣṭottaraṃ praśnaśataṃ pṛcchāmi vadatāṃ varam || 2.9 ||

(12)我名爲大慧　通達於大乘
(13)今以百八義　仰諮尊中上

(a22)我名爲大慧　願通達大乘
(a23)今以百八問　仰諮無上尊

(c17)我名爲大慧　通達於大乘
(c18)今以百八義　仰諮尊中上

.

9. I am Mahāmati, Blessed One, and am well versed in the Mahāyāna. I wish to ask one hundred and eight questions of thee who art most eloquent.

tasya tadvacanaṃ śrutvā buddho lokavidāṃ varaḥ |
nirīkṣya pariṣadaṃ sarvām alapī sugatātmajam || 2.10 ||

(14)世間解之士　聞彼所説偈
(15)觀察一切衆　告諸佛子言

(a24)最勝世間解　聞彼大慧問
(a25)觀察諸衆生　告諸佛子言

(c19)時世間解聞是語已。普觀衆會而説是言

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10. Hearing his words the Buddha, the best knower of the world, looking over the whole assembly, spoke to the son of the Sugata thus:

pṛcchantu māṃ jinasutās tvaṃ ca pṛccha mahāmate |
ahaṃ te deśayiṣyāmi pratyātmagatigocaram || 2.11 ||

(16)汝等諸佛子　今皆恣所問
(17)我當爲汝説　自覺之境界

(a26)汝等諸佛子　及大慧諮問
(a27)我當爲汝説　自覺之境界

(c20)汝等諸佛子　今皆恣所問(c21)我當爲汝説　自證之境界

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11. Ask me, sons of the Victorious, and Mahāmati, you ask and I will instruct you in self-realisation.

atha khalu mahāmatir bodhisattvo mahāsattvo bhagavatā kṛtāvakāśo bhagavataś caraṇayor nipatya bhagavantaṃ praśnaṃ (24*) paripṛcchati sma -

(18)爾時大慧菩薩摩訶薩承佛所聽。頂禮佛足(19)合掌恭敬。以偈問曰

(a28)爾時聖者大慧菩薩摩訶薩。聞佛聽問頂禮(a29)佛足。合掌恭敬以偈問曰

(c22)爾時大慧菩薩摩訶薩蒙佛許已。頂禮佛(c23)足以頌問曰

.

At that moment Mahāmati the Bodhisattva-Mahāsattva who was given by the Blessed One the opportunity to speak, prostrated himself at the feet of the Blessed One and asked:

(11,1) kathaṃ hi śudhyate tarkaḥ kasmāt tarkaḥ pravartate |
kathaṃ hi dṛśyate bhrāntiḥ kasmād bhrāntiḥ pravartate || 2.12 ||

(20)云何淨其念　云何念増長
(21)云何見癡惑　云何惑増長

(519b1)云何淨諸覺　何因而有覺
(b2)何因見迷惑　何因有迷惑

(c24)云何起計度　云何淨計度
(c25)云何起迷惑　云何淨迷惑

.

(24) 12. How can one be cleansed of false intellection? Whence does it arise? How can one perceive errors? Whence do they arise?

kasmāt kṣetrāṇi nirmāṇā lakṣaṇaṃ tīrthikāś ca ye |
nirābhāsaḥ kramaḥ kena jinaputrāś ca te kutaḥ || 2.13 ||

(22)何故刹土化　相及諸外道
(23)云何無受欲　何故名無受
(24)何故名佛子　解脱至何所

(b3)何因有國土　化相諸外道
(b4)云何名佛子　寂靜及次第

(c26)云何名佛子　及無影次第
(c27)云何刹土化　相及諸外道

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13. Whence come lands, transformation, appearance, and philosophers? Wherefore is the state of imagelessness, the gradations, and whence are the sons of the Victorious?

muktasya gamanaṃ kutra baddhaḥ kaḥ kena mucyate |
dhyāyināṃ viṣayaḥ ko ’sau kathaṃ yānatrayaṃ bhavet || 2.14 ||

(25)誰縛誰解脱　何等禪境界
(26)云何有三乘　唯願爲解説

(b5)解脱何所至　誰縛何因脱
(b6)禪者觀何法　何因有三乘

(c28)解脱至何所　誰縛誰能解
(c29)云何禪境界　何故有三乘

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14. Where is the way of emancipation? Who is in bondage? By what is he redeemed? What is the mental state of those who practise the Dhyānas? Whence is the triple vehicle?

pratyate jāyate kiṃ tatkāryaṃ kiṃ kāraṇaṃ ca kim |
ubhayāntakathā kena kathaṃ vā saṃpravartate || 2.15 ||

(27)縁起何所生　云何作所作
(28)云何倶異説　云何爲増長

(b7)何因縁生法　何因作所作
(b8)何因倶異説　何因無而現

(591a1)彼以何縁生　何作何能作
(a2)誰説二倶異　云何諸有起

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15. What is that which is born of causation? What is effect? What is cause [or that which works]? Whence the doctrine of duality? Whence does it arise?

ārūpyā ca samāpattir nirodhaś ca kathaṃ bhavet |
saṃjñānirodhaś ca kathaṃ kathaṃ kasmād dhi mucyate || 2.16 ||

(29)云何無色定　及以滅正受
(480c1)云何爲想滅　何因從定覺

(b9)何因無色定　及與滅盡定
(b10)何因想滅定　何因從定覺

(a3)云何無色定　及與滅盡定
(a4)云何爲想滅　云何從定覺

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16. Wherefore is the tranquilising exercise of formlessness? And that of complete extinction? Wherefore the extinction of thoughts? And how is one awakened from it?

kriyā pravartate kena gamanaṃ dehadhāriṇām |
kathaṃ dṛśyaṃ vibhāvo kathaṃ kathaṃ bhūmiṣu vartate || 2.17 ||

(2)云何所作生　進去及持身
(3)云何現分別　云何生諸地

(b11)云何因果生　何因身去住
(b12)何因觀所見　何因生諸地

(a5)云何所作生　進去及持身
(a6)云何見諸物　云何入諸地

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17. How does action rise? Whence is the behaviour of those who hold the body? Whence [this] visible [world]? Whence the conditions? Whence the entrance upon the stages?

nirbhidyet tribhavaṃ ko ’sau kiṃ sthānaṃ kā tanur bhavet |
sthitaḥ pravartate kutra jinaputraḥ kathaṃ bhavet || 2.18 ||

(4)破三有者誰　何處身云何
(5)往生何所至　云何最勝子

(b13)破三有者誰　何身至何所
(b14)云何處而住　云何諸佛子

(a7)云何有佛子　誰能破三有
(a8)何處身云何　生復住何處

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18. Who is it that breaks through this triple existence? What is the abode? What is the body? Where does that which is abiding arise? Whence comes the son of the Buddha?

abhijñā labhate kena vaśitāś ca samādhayaḥ |
samādhyate kathaṃ cittaṃ brūhi me jinapuṃgava || 2.19 ||

(6)何因得神通　及自在三昧
(7)云何三昧心　最勝爲我説

(b15)何因得神通　及自在三昧
(b16)何因得定心　最勝爲我説

(a9)云何得神通　自在及三昧
(a10)三昧心何相　願佛爲我説

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19. Who attains the psychic faculties, the self-masteries, the Samādhis? How is the mind tranquilised? Pray tell me, O Bull-like Victor?

ālayaṃ ca kathaṃ kasmān manovijñānam eva ca |
(20*) kathaṃ pravartate dṛśyaṃ kathaṃ dṛśyān nivartate || 2.20 ||

(8)云何名爲藏　云何意及識
(9)云何生與滅　云何見已還

(b17)何因爲藏識　何因意及識
(b18)何因見諸法　何因斷所見

(a11)云何名藏識　云何名意識
(a12)云何起諸見　云何退諸見

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20. What is the Ālaya? And whence the Manovijñāna? (25) How does the visible [world] rise? How does it cease from being visible?

gotrāgotraṃ kathaṃ kena cittamātraṃ bhavet katham |
lakṣaṇasya vyavasthānaṃ nairātmyaṃ ca kathaṃ bhavet || 2.21 ||

(10)云何爲種姓　非種及心量
(11)云何建立相　及與非我義

(b19)云何性非性　云何心無法
(b20)何因説法相　云何名無我

(a13)云何姓非＊姓　云何唯是心
(a14)何因建立相　云何成無我

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21. Whence are families and no-families? What is meant by Mind-only? The setting up of marks? And whence [the doctrine of] egolessness?

kathaṃ na vidyate sattvaḥ saṃvṛtyā deśanā katham |
kathaṃ śāśvatocchedadarśanaṃ na pravartate || 2.22 ||

(12)云何無衆生　云何世俗説
(13)云何爲斷見　及常見不生

(b21)何因無衆生　何因有世諦
(b22)何因不見常　何因不見斷

(a15)云何無衆生　云何隨俗説
(a16)云何得不起　常見及斷見

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22. Why is there no being? What kind of teaching is in accordance with popular thinking? How can one cease cherishing eternalism (śāsvata-darśana) and nihilism (uccheda-darśana)?

kathaṃ hi tīrthikāstvaṃ ca lakṣaṇair na virudhyase |
naiyāyikāḥ kathaṃ brūhi bhaviṣyanti anāgate || 2.23 ||

(14)云何佛外道　其相不相違
(15)云何當來世　種種諸異部

(b23)云何佛外道　二相不相違
(b24)何因當來世　種種諸異部

(a17)云何佛外道　其相不相違
(a18)何故當來世　種種諸異部

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23. How is it that you do not differ from the philosophers as regards appearance? Tell me, whence is the rise of the Nyaya school? Its future?

śūnyatā ca kathaṃ kena kṣaṇabhaṅgaś ca te katham |
kathaṃ pravartate garbhaḥ kathaṃ loko nirīhikaḥ || 2.24 ||

(16)云何空何因　云何刹那壞
(17)云何胎藏生　云何世不動

(b25)云何名爲空　何因念不住
(b26)何因有胎藏　何因世不動

(a19)云何爲性空　云何刹那滅
(a20)胎藏云何起　云何世不動

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24. What is meant by emptiness? What do you understand by momentary destruction? Whence is the Womb? And whence is the stability of the world?

māyāsvapnopamaḥ kena kathaṃ gandharvasaṃnibhaḥ |
marīcidakacandrābhaḥ kena loko bravīhi me || 2.25 ||

(18)何因如幻夢　及揵闥婆城
(19)世間熱時炎　及與水月光

(b27)云何如幻夢　説如揵闥婆
(b28)陽炎水中月　世尊爲我説

(a21)云何諸世間　如幻亦如夢
(a22)乾城及陽焔　乃至水中月

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25. Why is the world like a vision and a dream? How does it resemble the city of the Gandharvas? Why it is to be regarded as like a mirage, or like the moon reflected in water? Pray tell me.

bodhyaṅgānāṃ kathaṃ kena bodhipakṣā bhavet kutaḥ |
marāś ca deśasaṃkṣobho bhavadṛṣṭiḥ kathaṃ bhavet || 2.26 ||

(20)何因説覺支　及與菩提分
(21)云何國土亂　云何作有見

(b29)云何説覺支　何因菩提分
(519c1)何因國亂動　何因作有見

(a23)云何菩提分　覺分從何起
(a24)云何國土亂　何故見諸有

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26. What are the elements of enlightenment? Whence are the constituents of enlightenment? Wherefore is a revolution, and the disturbance of a kingdom? And how does the realistic view of existence (bhavadṛṣṭi) take its rise?

(12,1) ajātamaniruddhaṃ ca kathaṃ khapuṣpasaṃnibham |
kathaṃ ca budhyase lokaṃ kathaṃ brūṣe nirakṣaram || 2.27 ||

(22)云何不生滅　世如虚空華
(23)云何覺世間　云何説離字

(c2)何因不生滅　何因如空花
(c3)何因覺世間　何因無字説

(a25)云何知世法　云何離文字
(a26)云何如空花　不生亦不滅

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27. What is meant by the world being above birth and death? or being like the flower in the air? How do you understand it? Why do you regard it as being beyond words?

nirvikalpā bhavet kena kathaṃ ca gaganopamāḥ |
tathatā bhavet katividhā cittaṃ pāramitāḥ kati || 2.28 ||

(24)離妄想者誰　云何虚空譬
(25)如實有幾種　幾波羅蜜心

(c4)云何無分別　何因如虚空
(c5)眞如有幾種　何名心幾岸

(a27)眞如有幾種　諸度心有幾
(a28)云何如虚空　云何離分別

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28. How is it not subject to discrimination? How is it like the sky? Of how many sorts is suchness? How manifold is the Mind? How many Paramitas are there?

bhūmikramo bhavet kena nirābhāsagatiś ca kā |
(26*) nairātmyaṃ ca dvidhā kena kathaṃ jñeyaṃ viśudhyati || 2.29 ||

(26)何因度諸地　誰至無所受
(27)何等二無我　云何爾炎淨

(c6)何因地次第　眞如無次第
(c7)何因二無我　何因境界淨

(a29)云何地次第　云何得無影
(591b1)何者二無我　云何所知淨

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29. Whence is the gradation of the stages? What is the state of imagelessness? (26) Wherefore is the twofold egolessness? How is one cleansed of [the hindrance of] knowledge?

jñānaṃ katividhaṃ nātha śīlaṃ sattvākarāṇi ca |
kena pravartitā gotrāḥ suvarṇamaṇimuktajāḥ || 2.30 ||

(28)諸智有幾種　幾戒衆生性
(29)誰生諸寶性　摩尼眞珠等

(c8)幾種智幾戒　何因衆生生
(c9)誰作諸寶性　金摩尼珠等

(b2)聖智有幾種　戒衆生亦然
(b3)摩尼等諸寶　斯並云何出

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30. Of how many kinds is knowledge (jñāna)? O Leader! How many moral precepts are there? and forms of being? Whence are the families born of gold and jewel and pearl?

abhilāpo jānikaḥ kena vaicitrasattvabhāvayoḥ |
vidyāsthānakalāś caiva kathaṃ kena prakāśitam || 2.31 ||

(481a1)誰生諸語言　衆生種種性
(2)明處及伎術　誰之所顯示

(c10)誰生於語言　衆生種種異
(c11)五明處伎術　誰能如是説

(b4)誰起於語言　衆生及諸物
(b5)明處與伎術　誰之所顯示

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31. Of whom is speech born? Whence is the differentiation of beings? Whence are the sciences, offices, arts? and by whom are they made manifest?

gāthā bhavet katividhā gadyaṃ padyaṃ bhavet katham |
kathaṃ yuktiḥ katividhā vyākhyānaṃ ca kathaṃvidham || 2.32 ||

(3)伽陀有幾種　長頌及短1頌
(4)成爲有幾種　云何名爲論

(c12)伽陀有幾種　云何長短句
(c13)法復有幾種　解義復有幾

(b6)伽他有幾種　長行句亦然
(b7)道理幾不同　解釋幾差別

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32. Of how many sorts are Gāthās? What is prose? What is metre? Of how many sorts is reasoning and exegesis?

annapānaṃ ca vaicitryaṃ maithunaṃ jāyate katham |
rājā ca cakravartī ca maṇḍalī ca kathaṃ bhavet || 2.33 ||

(5)云何生飮食　及生諸愛欲
(6)云何名爲王　轉輪及小王

(c14)何因飮食種　何因生愛欲
(c15)云何名爲王　轉輪及小王

(b8)飮食是誰作　愛欲云何起
(b9)云何轉輪王　及以諸小王

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33. How many varieties of food and drink are there? Whence does sexual desire originate? Whence are there kings, sovereigns, and provincial rulers?

rakṣyaṃ bhavet kathaṃ rājyaṃ devakāyāḥ kathaṃvidhāḥ |
bhūnakṣatragaṇāḥ kena somabhāskarayoḥ katham || 2.34 ||

(7)云何守護國　諸天有幾種
(8)云何名爲地　星宿及日月

(c16)何因護國土　諸天有幾種
(c17)何因而有地　何因星日月

(b10)云何王守護　天衆幾種別
(b11)地日月星宿　斯等並是何

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34. How does a king protect his dominion? Of how many groups are heavenly beings? Whence are the earth, stars, constellations, the moon, and the sun?

vidyāsthānaṃ bhavet kiṃ ca mokṣo yogī katividhaḥ |
śiṣyo bhavet katividha ācāryaś ca bhavet katham || 2.35 ||

(9)解脱修行者　是各有幾種
(10)弟子有幾種　云何阿闍梨

(c18)解脱有幾種　行者有幾種
(c19)弟子有幾種　阿闍梨幾種

(b12)解脱有幾種　修行師復幾
(b13)云何阿闍梨　弟子幾差別

.

35. How many kinds of emancipation are there? of the Yogins? How many kinds of discipleship? And how about the masters?

buddho bhavet katividho jātakāś ca kathaṃvidhāḥ |
māro bhavet katividhaḥ pāṣaṇḍāś ca katividhāḥ || 2.36 ||

(11)佛復有幾種　復有幾種生
(12)魔及諸異學　彼各有幾種

(c20)如來有幾種　本生有幾種
(c21)摩羅有幾種　異學有幾種

(b14)如來有幾種　本生事亦然
(b15)衆魔及異學　如是各有幾

.

36. How many kinds of Buddhahood are there? And how many of the Jataka Tales? How numerous are the evil ones? How numerous are the heretics?

svabhāvas te katividhaś cittaṃ katividhaṃ bhavet |
prajñaptimātraṃ ca kathaṃ brūhi me vadatāṃ vara || 2.37 ||

(13)自性及與心　彼復各幾種
(14)云何施設量　唯願最勝説

(c22)自性有幾種　心復有幾種
(c23)云何施假名　世尊爲我説

(b16)自性幾種異　心有幾種別
(b17)云何唯假設　願佛爲開演

.

37. What is meant by [the doctrine] that there is nothing but thought-construction? Pray tell me, thou Most Eloquent One?

(27*) ghanāḥ khe pavanaṃ kena smṛtirmegho kathaṃ bhavet |
taruvallyaḥ kathaṃ kena brūhi me tribhaveśvara || 2.38 ||

(15)云何空風雲　云何念聰明
(16)云何爲林樹　云何爲蔓草

(c24)何因有風雲　何因有黠慧
(c25)何因有樹林　世尊爲我説

(b18)云何爲風雲　念智何因有
(b19)藤樹等行列　此並誰能作

.

(27) 38. Whence are the clouds in the sky? the wind? What is meant by recollection? by wisdom (medha)? Whence are trees and vines? Pray tell me, Lord of the Triple World?

hayā gajā mṛgāḥ kena grahaṇaṃ yānti bāliśāḥ |
uhoḍimā narāḥ kena brūhi me cittasārathe || 2.39 ||

(17)云何象馬鹿　云何而捕取
(18)云何爲卑陋　何因而卑陋

(c26)何因象馬鹿　何因人捕取
(c27)何因爲矬陋　世尊爲我説

(b20)云何象馬獸　何因而捕取
(b21)云何卑陋人　此並誰能作

.

39. How do horses, elephants, and deer get caught? Wherefore are there fools and despicable people? Pray tell me, thou Charioteer of the Mind?

ṣaḍṛtugrahaṇaṃ kena katham icchantiko bhavet |
strīpuṃnapuṃsakānāṃ ca kathaṃ janma vadāhi me || 2.40 ||

(19)云何六2師攝　云何一闡提
(20)男女及不男　斯皆云何生

(c28)何因爲六時　何因成闡提
(c29)男女及不男　爲我説其生

(b22)云何六時攝　云何一闡提
(b23)女男及不男　此並云何生

.

40. Wherefore are the six seasons mentioned? What is meant by the Icchantika [one who is without Buddha-nature]? Pray tell me whence is the birth of a man? of a woman? of a hermaphrodite?

kathaṃ vyāvartate yogāt kathaṃ yogaḥ pravartate |
kathaṃ caivaṃvidhā yoge narāḥ sthāpyā vadāhi me || 2.41 ||

(21)云何修行退　云何修行生
(22)禪師以何法　建立何等人

(520a1)何因修行退　何因修行進
(a2)教何等人修　令住何等法

(b24)云何修行進　云何修行退
(b25)瑜伽師有幾　令人住其中

.

41. How does one retrograde in the Yoga exercises? How does one make progress in them? How many exercises are there? and how are men kept abiding in them? Pray tell me.

(13,1) gatyāgatānāṃ sattvānāṃ kiṃ liṅgaṃ kiṃ ca lakṣaṇam |
dhaneśvaro kathaṃ kena brūhi me gaganopama || 2.42 ||

(23)衆生生諸趣　何相何像類
(24)云何爲財富　何因致財富

(a3)諸衆生去來　何因何像類
(a4)何因致財富　世尊爲我説

(b26)衆生生諸趣　何形何色相
(b27)富饒大自在　此復何因得

.

42. Beings are born in the various paths of existence, what are their specific marks and forms? How is abundance of wealth acquired? Pray tell me, thou who art like the sky?

śākyavaṃśaḥ kathaṃ kena katham ikṣvākusaṃbhavaḥ |
ṛṣir dīrghapatāḥ kena kathaṃ tena prabhāvitam || 2.43 ||

(25)云何爲釋種　何因有釋種
(26)云何3甘蔗種　無上尊願説
(27)云何長苦仙　彼云何教授

(a5)云何爲釋種　何因有釋種
(a6)何因甘蔗種　何因長壽仙
(a7)長壽仙何親　云何彼教授
(a8)世尊如虚空　爲我分別説

(b28)云何釋迦種　云何甘蔗種
(b29)仙人長苦行　是誰之教

.

43. Whence is the Sakya family? And the one born of Ikshvaku? Whence is the Rishi Long-Penance? What is taught by him?

tvam eva kasmāt sarvatra sarvakṣetreṣu dṛśyase |
nāmaiś citrais tathārūpair jinaputraiḥ parīvṛtaḥ || 2.44 ||

(28)如來云何於　一切時刹現
(29)種種名色類　最勝子圍遶

(a9)何因佛世尊　一切時刹現
(a10)種種名色類　佛子衆圍遶

(591c1)何因佛世尊　一切刹中現
(c2)異名諸色類　佛子衆圍遶

.

44. How is it that thou art thus apparent everywhere in every land, surrounded by such Bodhisattvas of such various names and forms?

abhakṣyaṃ hi kathaṃ māṃsaṃ kathaṃ māṃsaṃ niṣidhyate |
kravyād agotrasaṃbhūtā māsaṃ bhakṣyanti kena vai || 2.45 ||

(481b1)云何不食肉　云何制斷肉
(2)食肉諸種類　何因故食肉

(a11)何因不食肉　云何制斷肉
(a12)食肉諸種類　何因故食肉

(c3)何因不食肉　何因令斷肉
(c4)食肉諸衆生　以何因故食

.

45. Why is meat not to be eaten? Why is it forbidden? Whence was the carnivorous race born, who eats meat?

somabhāskarasaṃsthānā merupadmopamāḥ katham |
śrīvatsasiṃhasaṃsthānāḥ kṣetrāḥ kena vadāhi me || 2.46 ||

(3)云何日月形　須彌及蓮華
(4)師子勝相刹　側住覆世界

(a13)何因日月形　須彌及蓮花
(a14)師子形勝相　國土爲我説

(c5)何故諸國土　猶如日月形
(c6)須彌及蓮花　卍字師子像

.

46. Why are the lands shaped like the moon, the sun, the Sumeru, the lotus, the swatika, and the lion? Pray tell me.

(28*) vyatyastā adhamūrdhāś ca indrajālopamāḥ katham |
sarvaratnamayā kṣetrāḥ kathaṃ kena vadāhi me || 2.47 ||

(5)如因陀羅網　或悉諸珍寶

(a15)亂側覆世界　如因陀羅網
(a16)一切寶國土　何因爲我説

(c7)何故諸國土　如因陀羅網
(c8)覆住或側住　一切寶所成

.

(28) 47. Wherefore are the lands shaped like a capsized and upturned net of Indra which is composed of all sorts of jewels? Pray tell me why?

vīṇāpaṇavasaṃsthānā nānāpuṣpaphalopamāḥ |
ādityacandravirajāḥ kathaṃ kena vadāhi me || 2.48 ||

(6)箜篌細腰鼓　状種種諸華
(7)或離日月光　如是等無量

(a17)如箜篌琵琶　鼓種種花形
(a18)離日月光土　何因爲我説

(c9)何故諸國土　無垢日月光
(c10)或如花果形　箜篌細腰鼓

.

48. Wherefore are [the lands] shaped in the form of a lute or a drum? Like various flowers and fruits? Like the sun and the moon which are so stainless? Pray tell me.

kena nirmāṇikā buddhāḥ kena buddhā vipākajāḥ |
tathatā jñānabuddhā vai kathaṃ kena vadāhi me || 2.49 ||

(8)云何爲化佛　云何報生佛
(9)云何如如佛　云何智慧佛

(a19)何等爲化佛　何等爲報佛
(a20)何等如智佛　何因爲我説

(c11)云何變化佛　云何爲報佛
(c12)眞如智慧佛　願皆爲我説

.

49. Whence are the Buddhas of Transformation? Whence are the Buddhas of Maturity [or Recompense]? Whence are the Buddhas who are endowed with transcendental knowledge of suchness? Pray tell me.

kāmadhātau kathaṃ kena na vibuddho vadāhi me |
akaniṣṭhe kimarthaṃ tu vītarāgeṣu budhyase || 2.50 ||

(10)云何於欲界　不成等正覺
(11)何故色究竟　離欲得菩提

(a21)云何於欲界　不成等正覺
(a22)云何色究竟　離欲中得道

(c13)云何於欲界　不成等正覺
(c14)何故色究竟　離染得菩提

.

50. Why does not one attain enlightenment in the world of desire? Pray tell me. What is the meaning of your being enlightened in the Akaniṣṭha by shaking off all the passions?

nirvṛte sugate ko ’sau śāsanaṃ dhārayiṣyati |
kiyatsthāyī bhavecchāstā kiyantaṃ sthāsyate nayaḥ || 2.51 ||

(12)善逝般涅槃　誰當持正法
(13)天師住久如　正法幾時住

(a23)如來般涅槃　何人持正法
(a24)世尊住久如　正法幾時住

(c15)如來滅度後　誰當持正法
(c16)世尊住久如　正法幾時住

.

51. After my passing who will be the upholder of the Discipline [or Doctrine, sasana]! How long should the teacher abide? How long should the teaching continue?

siddhāntaste katividho dṛṣṭiś cāpi kathaṃvidhā |
vinayo bhikṣubhāvaś ca kathaṃ kena vadāhi me || 2.52 ||

(14)悉檀及與見　各復有幾種(15)毘尼比丘分　云何何因縁

(a25)如來立幾法　各見有幾種
(a26)比尼及比丘　世尊爲我説

(c17)悉檀有幾種　諸見復有幾
(c18)何故立毘尼　及以諸比丘

.

52. How many sorts of established truths are there? And how many of philosophical views? Whence is morality? And what constitutes the being of a Bhikshu? Pray tell me.

parāvṛttigataṃ kena nirābhāsagataṃ katham |
pratyekajinaputrāṇāṃ śrāvakāṇāṃ vadāhi me || 2.53 ||

(16)彼諸最勝子　縁覺及聲聞
(17)何因百變易　云何百無受

(a27)何因百變易　何因百寂靜
(a28)聲聞辟支佛　世尊爲我説

(c19)一切諸佛子　獨覺及聲聞
(c20)云何轉所依　云何得無相

.

53. What is meant by a state of revulsion [or turning-back]? Whence is a state of imagelessness, [which is realised] by the Pratyekabuddhas, Bodhisattvas, and Śrāvakas?

abhijñā laukikāḥ kena bhavel lokottarā katham |
cittaṃ hi bhūmayaḥ sapta kathaṃ kena vadāhi me || 2.54 ||

(18)云何世俗通　云何出世間
(19)云何爲七地　唯願爲演説

(a29)何因世間通　何因出世通
(520b1)何因七地心　世尊爲我説

(c21)云何得世通　云何得出世
(c22)復以何因縁　心住七地中

.

54. By whom are the psychic powers of this world attained? What are the super-worldly ones? By what means does the mind enter upon the seven stages? Pray tell me.

saṃghaste syāt katividhaḥ saṃghabhedaḥ kathaṃ bhavet |
cikitsāśāstraṃ sattvānāṃ kathaṃ kena vadāhi me || 2.55 ||

(20)僧伽有幾種　云何爲壞僧
(21)云何醫方論　是復何因縁

(b2)僧伽有幾種　何因爲破僧
(b3)云何醫方論　世尊爲我説

(c23)僧伽有幾種　云何成破僧
(c24)云何爲衆生　廣説醫方論

.

55. How many kinds of Brotherhood are there? And how does a dissension take place in a Brotherhood! Whence are medical treatises for beings? Pray tell me.

(56*) kāśyapaḥ krakuchandaś ca konākamunir apy aham |
bhāṣase jinaputrāṇāṃ vada kasmān mahāmune || 2.56 ||

(22)何故大牟尼　唱説如是言
(23)迦葉拘留孫　拘那含是我

(b4)迦葉拘留孫　拘那含是我
(b5)常爲諸佛子　何故如是説

(c25)何故大牟尼　唱説如是言
(c26)迦葉拘留孫　拘那含是我

.

(29) 56. You say that you were among the Buddhas Kasyapa, Krakuchanda, and Kanakamuni; tell me wherefore so, O Great Muni!

(14,1) asatyātmakathā kena nityanāśakathā katham |
kasmāt tattvaṃ na sarvatra cittamātraṃ prabhāṣase || 2.57 ||

(24)何故説斷常　及與我無我
(25)何不一切時　演説眞實義
(26)而復爲衆生　分別説心量

(b6)何故説人我　何故説斷常
(b7)何故不但説　唯有於一心

(c27)何故説斷常　及與我無我
(c28)何不恒説實　一切唯是心

.

57. Whence is the doctrine that there is no ego-soul in beings? Whence is the doctrine of eternity, and of annihilation? Wherefore do you not everywhere announce the doctrine of Mind-only as the truth?

naranārīvanaṃ kena harītakyāmalīvanam |
kailāsaś cakravālaś ca vajrasaṃhananā katham || 2.58 ||

(27)何因男女林　訶梨阿摩勒
(28)鷄羅及鐵圍　金剛等諸山

(b8)何因男女林　呵梨阿摩勒
(b9)鷄羅及鐵圍　金剛等諸山

(c29)云何男女林　訶梨菴摩羅
(592a1)鷄羅娑輪圍　及以金剛山

.

58. What is meant by the forest of men and women? And by the forest of Karitaki and Amali? Whence are the mountains Kailasa, Cakravada, and Vajrasamhanana?

acalāstadantare vai ke nānāratnopaśobhitāḥ |
ṛṣigandharvasaṃkīrṇāḥ kathaṃ kena vadāhi me || 2.59 ||

(29)無量寶莊嚴　4仙闥婆充滿
(481c1)無上世間解　聞彼所説偈

(b10)次及無量山　種種寶莊嚴
(b11)仙樂人充滿　世尊爲我説」

(a2)如是處中間　無量寶莊嚴
(a3)仙人乾闥婆　一切皆充滿

.

59. Among these, whence are the mountains decorated with various sorts of jewels and filled with Rishis and Gandharvas? Pray tell me.

idaṃ śrutvā mahāvīro buddho lokavidāṃ varaḥ |
mahāyānamayaṃ cittaṃ buddhānāṃ hṛdayaṃ balam || 2.60 ||

(2)大乘諸度門　諸佛心第一
(3)5此心如樹木堅實心非念慮心也

(b12)大天佛聞彼　所説諸偈句
(b13)大乘諸度門　諸佛心第一

(a4)此皆何因縁　願尊爲我説(a5)爾時世尊。聞其所請大乘微妙諸佛之心最(a6)上法門。即告之言。

.

60. Hearing this [which constitutes] the wonderful doctrine of the Mahāyāna and also the most excellent heart of the Buddhas, the Great Hero, the Buddha, the One Most Excelled in the Knowledge of the World, [spoke thus]:

sādhu sādhu mahāprajña mahāmate nibodhase |
bhāṣiṣyāmy anupūrveṇa yattvayā paripṛcchitam || 2.61 ||

善哉善哉問
(4)大慧善諦聽　我今當次第

(b14)善哉善哉問　大慧善諦聽
(b15)我今當次第　如汝問而説

善哉大慧。諦聽諦聽。如(a7)汝所問當次第説。即説頌言

.

61. Well done! Well done! O Mahaprajna-Mahāmati! Listen well, and I will tell you in order regarding your questions.

utpādamatha notpādaṃ nirvāṇaṃ śūnyalakṣaṇam |
saṃkrāntim asvabhāvatvaṃ buddhāḥ pāramitāsutāḥ || 2.62 ||

(5)如汝所問説　生及與不生
(6)涅槃空刹那　趣至無自性
(7)佛諸波羅蜜　佛子

(b16)生及與不生　涅槃空刹那
(b17)趣至無自體　佛波羅蜜子

(a8)若生若不生　涅槃及空相
(a9)流轉無自性　波羅蜜佛子

.

62. Birth, no-birth, Nirvāṇa, emptiness, transmigration, having-no-sell-nature, Buddhas, sons of the Paramitas,

śrāvakā jinaputrāś ca tīrthyā hy ārūpyacāriṇaḥ |
merusamudrā hy acalā dvīpā kṣetrāṇi medinī || 2.63 ||

與聲聞
(8)縁覺諸外道　及與無色行
(9)如是種種事　須彌巨海山
(10)洲渚刹土地

(b18)聲聞辟支佛　外道無色者
(b19)須彌海及山　四天下土地

(a10)聲聞辟支佛　外道無色行
(a11)須彌巨海山　洲渚刹土地

.

63. The Śrāvakas, Bodhisattvas, the philosophers, those who are capable of formless deeds, the Meru, oceans, mountains, islands, lands, the earth,

nakṣatrā bhāskaraḥ somastīrthyā devāsurās tathā |
(30*) vimokṣā vaśitābhijñā balā dhyānā samādhayaḥ || 2.64 ||

星宿及日月
(11)外道天修羅　解脱自在通
(12)力禪三摩提

(b20)日月諸星宿　外道天修羅
(b21)解脱自在通　力思惟寂定

(a12)星宿與日月　天衆阿修羅
(a13)解脱自在通　力禪諸三昧

.

64. The stars, the sun, the moon, the philosophers, the Asura, (30) emancipations, the self-masteries, the psychic faculties, the Dhyānas, the Samādhis,

nirodhā ṛddhipādāś ca bodhyaṅgā mārga eva ca |
dhyānāni cāpramāṇāni skandhā gatyāgatāni ca || 2.65 ||

滅及如意足
(13)覺支及道品　諸禪定無量
(14)諸陰身往來

(b22)滅及如意足　覺支及道品
(b23)諸禪定無量　五陰及去來

(a14)滅及如意足　菩提分及道
(a15)禪定與無量　諸蘊及往來

.

65. The extinctions (nirodha), the supernatural powers, the elements of enlightenment, and the paths, Dhyānas, the unmeasurables, the aggregates (skandhas), and the comings-and-goings.

samāpattir nirodhāś ca vyutthānaṃ cittadeśanā |
cittaṃ manaś ca vijñānaṃ nairātmyaṃ dharmapañcakam || 2.66 ||

正受滅盡定
(15)三昧起心説　心意及與識
(16)無我法有五

(b24)四空定滅盡　發起心而説
(b25)心意及意識　無我法有五

(a16)乃至滅盡定　心生起言説
(a17)心意識無我　五法及自性

.

66. Samāpattis, the extinctions, the stirrings of mind, explanations in words, the Citta, Manas, and Vijñānas, egolessness, the five Dharmas,

svabhāvaḥ kalpanā kalpyaṃ dṛśyaṃ dṛṣṭidvayaṃ katham |
yānākarāṇi gotrāṇi suvarṇamaṇimuktijāḥ || 2.67 ||

自性想所想
(17)及與現二見　乘及諸種6性
(18)金銀摩尼等

(b26)自性相所想　所見能見二
(b27)云何種種乘　金摩尼珠性

(a18)分別所分別　能所二種見
(a19)諸乘種性處　金摩尼眞珠

.

67. Self-nature, the discriminating, the discriminated, the visible [world], dualism—whence are they? Various forms of vehicles, families, those born of gold, jewels, and pearls?

icchantikā mahābhūtā bhramarā ekabuddhatā |
jñānaṃ jñeyo gamaṃ prāptiḥ sattvānāṃ ca bhavābhavam || 2.68 ||

一闡提大種
(19)荒亂及一佛　智爾焔得向
(20)衆生有無有

(b28)一闡提四大　荒亂及一佛
(b29)智境界教得　衆生有無有

(a20)一闡提大種　荒亂及一佛
(a21)智所智教得　衆生有無有

.

68. The Icchantika, the original elements, the wandering-about, one Buddhahood, knowledge, the known, the marching, the attainment, and the existence and non-existence of beings?

hayā gajā mṛgāḥ kena grahaṇaṃ brūhi me katham |
dṛṣṭāntahetubhiryuktaḥ siddhānto deśanā katham || 2.69 ||

象馬諸禽獸
(21)云何而捕取

(520c1)象馬諸禽獸　云何如捕取
(c2)譬如因相應　力説法云何

(a22)象馬獸何因　云何而捕取
(a23)云何因譬喩　相應成悉檀

.

69. How are horses, elephants, deer caught? Pray tell me how. What is a proposition, a teaching established by the conjunction of reason and illustration?

kāryaṃ ca kāraṇaṃ kena nānābhrāntis tathā nayam |
cittamātraṃ na dṛśyo ’sti bhūmīnāṃ nāsti vai kramaḥ || 2.70 ||

譬因成悉檀
(22)及與作所作　7欝林迷惑通
(23)心量不現有　諸地不相至

(c3)何因有因果　林迷惑如實
(c4)但心無境界　諸地無次第

(a24)所作及能作　衆林與迷惑
(a25)如是眞實理　唯心無境界

.

70. Whence is cause and effect? Various errors? and also reason? [Why the statement that there is] nothing but Mind, that there is no objective [literally, seen] world, that there is no ascending of the stages?

nirābhāsaparāvṛttiśataṃ kena bravīṣi me |
cikitsaśāstraṃ śilpāś ca kalāvidyāgamaṃ tathā || 2.71 ||

(24)百變百無受　醫方工巧論
(25)伎術諸明處

(c5)百變及無相　醫方工巧論
(c6)呪術諸明處　何故而問我

(a26)諸地無次第　無相轉所依
(a27)醫方工巧論　伎術諸明處

.

71. Whence is the state of imagelessness and revulsion which is a hundredfold?1 You tell me. Likewise about medical treatises, arts, crafts, sciences, and teachings? ²³

23. Not found in T'ang.

(15,1) acalānāṃ tathā meroḥ pramāṇaṃ hi kṣiteḥ katham |
udadheś candrasūryāṇāṃ pramāṇaṃ brūhi me katham || 2.72 ||

諸山須彌地
(26)巨海日月量

(c7)諸山須彌地　其形量大小
(c8)大海日月星　云何而問我

(a28)須彌諸山地　巨海日月量

.

72. And also what are the measurements of the mountains, Sumeru, and the earth? What are the measurements of the ocean, moon, and sun? Tell me.

(31*) sattvadehe kati rajāṃsi hīnotkṛṣṭamadhyamāḥ |
kṣetre kṣetre rajāḥ kṛtto dhanvo dhanve bhavet kati || 2.73 ||

下中上衆生
(27)身各幾微塵　一一刹8幾塵

(c9)上中下衆生　身各幾微塵

(a29)上中下衆生　身各幾微塵
(592b1)一一刹幾塵　一一弓幾肘

.

(31) 73. How many particles of dust are there in the body of a being? How many of the coarser ones, of the finer ones, and of the middle ones? How many particles of dust in every land? How many in every dhanva?

haste dhanuḥkrame krośe yojane hy ardhayojane |
śaśavātāyanaṃ likṣā eḍakaṃ hi yavāḥ kati || 2.74 ||

(28)弓弓數有幾　肘歩拘樓舍
(29)半由延由延　兔毫窓塵9蟻
(482a1)羊毛䵃麥塵

(c10)肘歩至十里　四十及二十
(c11)兔毫窓塵幾　羊毛&MT02855;麥塵

(b2)幾弓倶廬舍　半由旬由旬
(b3)兔毫與隙遊　蟣羊毛穬麥

.

74. In measuring distance how much is a hasta, a dhanu, a krosa, a yojana, a half-yojana? How many of rabbit-hairs, of window-dust, louse-eggs, or ram-hairs, of barley?1

prasthe hi syād yavāḥ kyantaḥ prasthārdhe ca yavāḥ kati |
droṇe khāryāṃ tathā lakṣāḥ koṭyo vai biṃbarāḥ kati || 2.75 ||

鉢他幾䵃麥
(2)阿羅䵃麥幾　獨籠那佉梨
(3)勒叉及擧利　乃至頻婆羅

(c12)一升幾&MT02855;麥　半升幾頭數
(c13)一斛及十斛　百萬及一億
(c14)頻婆羅幾塵

(b4)半升與一＊升　是各幾＊穬麥(b5)一斛及十斛　十萬曁千億
(b6)乃至頻婆羅　是等各幾數

.

75. How many grains of barley in a prastha? How many grains of barley in a half-prastha? Likewise how many in a drona, in a khārya, a laksha, a koti, a vimvana?

sarṣape hy aṇavaḥ kyanto rakṣikā sarṣapāḥ kati |
katirakṣiko bhaven māṣo dharaṇaṃ māṣakāḥ kati || 2.76 ||

(4)是各有幾數　爲有幾阿㝹
(5)名舍梨沙婆　幾舍梨沙婆
(6)名爲一頼提　幾頼提摩沙
(7)1爲摩沙陀那　2幾摩沙陀那

芥子幾微塵
(c15)幾芥成草子　幾草子成豆
(c16)幾銖成一兩　幾兩成一分

(b7)幾塵成芥子　幾芥成草子
(b8)復以幾草子　而成於一豆

.

76. How many atoms are there in a mustard-seed? How many mustard-seeds are there in a rakshika? How many in a bean, in a dharana, in a mashaka?

karṣo hi dharaṇāḥ kyantaḥ palaṃ vai kati kārṣikā | palaṃ vai kati kārṣikā|
etena piṇḍalakṣaṇaṃ meruḥ katipalo bhavet || 2.77 ||

(8)名爲陀那羅　復幾陀那羅
(9)爲迦梨沙那　幾迦梨沙那
(10)爲成一波羅　此等積聚相
(11)幾波羅彌樓　是等所應請

(c17)如是次第數　幾分成須彌

(b9)幾豆成一銖　幾銖成一兩
(b10)幾兩成一斤　幾斤成須彌

.

77. How many dharanas are there in a karsha? How many karshas in a pala? and how many palas are there in Mount Sumeru which is a huge accumulation [of masses]?

evaṃ hi pṛccha māṃ putra anyathā kiṃ nu pṛcchasi | pratyekaśrāvakāṇāṃ hi buddhānāṃ ca jinaurasām |
(32*)katyaṇuko bhavet kāyaḥ kiṃ nu evaṃ na pṛcchasi || 2.78 ||

(12)何須問餘事　聲聞辟支佛
(13)佛及最勝子　身各有幾數
(14)何故不問此

(c18)佛子今何故　不如是問我
(c19)縁覺聲聞等　諸佛及佛子
(c20)身幾微塵成　何故不問此

(b11)此等所應請　何因問餘事
(b12)聲聞辟支佛　諸佛及佛子

.

78. You should ask me thus, O son! Why do you ask me otherwise? How many atoms are there in the body of a Pratyekabuddha, of a Śrāvaka, of a Buddha, and of a Bodhisattva? (32) Why do you not ask me in this wise?

vahneḥ śikhā katyaṇukā pavane hy aṇavaḥ kati |
indriye indriye kyanto romakūpe bhruvoḥ kati || 2.79 ||

火焔幾阿㝹
(15)風阿㝹復幾　根根幾阿㝹
(16)毛孔眉毛幾

(c21)火炎有幾塵　風微塵有幾
(c22)根根幾塵數　毛孔眉幾塵

(b13)如是等身量　各有幾微塵
(b14)火風各幾塵　一一根有幾
(b15)眉及諸毛孔　復各幾塵成
(b16)如是等諸事　云何不問我

.

79. How many atoms are there at the top of a flame? How many atoms are in the wind? How many in each sense-organ? How many in a pore of the skin? in the eyebrows?

dhaneśvarā narāḥ kena rājānaś cakravartinaḥ |
rājyaṃ ca taiḥ kathaṃ rakṣyaṃ mokṣaś caiṣāṃ kathaṃ bhavet || 2.80 ||

護財自在王
(17)轉輪聖帝王　云何王守護
(18)云何爲解脱廣説及句説

(c23)何因則自在　轉輪聖帝主
(c24)何因王守護　解脱廣略説

(b17)云何得財富　云何轉輪王
(b18)云何王守護　云何得解脱

.

80. Whence are these men of immense wealth, kings, great sovereigns? How is the kingdom taken care of by them? And how about their emancipation?

gadyaṃ padyaṃ kathaṃ brūṣe maithunaṃ lokaviśrutā |
annapānasya vaicitryaṃ naranārivanāḥ katham || 2.81 ||

(19)如汝之所問　衆生種種欲
(20)種種諸飮食　云何男女林

(c25)種種衆生欲　云何而問我
(c26)何因諸飮食　何因男女林

(b19)云何長行句　婬欲及飮食
(b20)云何男女林

.

81. Tell whence is prose and metre. Why is sexual desire universally cherished? Whence is the variety of foods and drinks? Whence the man-woman forest?

vajrasaṃhananāḥ kena hy acalā brūhi me katham |
māyāsvapnanibhāḥ kena mṛgatṛṣṇopamāḥ katham || 2.82 ||

(21)金剛堅固山　云何如幻夢

(c27)金剛堅固山　爲我説云何
(c28)何因如幻夢　野鹿渇愛譬

金剛等諸山　(b21)幻夢渇愛譬

.

82. Wherefore are the mountains of Vajrasamhanana? Tell me whence, wherefore; are they like a vision, a dream, and a fata-morgana?²⁴

24. See the Abhidharmakosa, translated by Louis de la Vallee Poussin, Ch. III, p. 178.

ghanānāṃ saṃbhavaḥ kutra ṛtūnāṃ ca kuto bhavet |
rasānāṃ rasatā kasmāt kasmāt strīpuṃnapuṃsakam || 2.83 ||

(22)野鹿渇愛譬

(c29)何因而有雲　何因有六時
(521a1)何因種種味　男女非男女

諸雲從何起
(b22)時節云何有　何因種種味(b23)女男及不男

.

83. Whence is the arising of clouds? And whence do the seasons rise? Whence is the nature of taste? Whence is woman, man, and hermaphrodite?

śobhāś ca jinaputrāś ca kutra me pṛccha māṃ suta |
kathaṃ hi acalā divyā ṛṣigandharvamaṇḍitāḥ || 2.84 ||

云何山天仙
(23)犍闥婆莊嚴　解脱至何所

(a2)何因諸莊嚴　佛子何因問
(a3)云何諸妙山　仙樂人莊嚴

佛菩薩嚴飾
(b24)云何諸妙山　仙闥婆莊嚴

.

84. Whence are the adornments and the Bodhisattvas? Ask me, O my son! Whence are the divine mountains embellished by the Rishis and Gandharvas?

muktasya gamanaṃ kutra baddhaḥ kaḥ kena mucyate |
dhyāyināṃ viṣayaḥ ko ’sau nirmāṇastīrthakāni ca || 2.85 ||

(24)誰縛誰解脱　云何禪境界
(25)變化及外道

(a4)解脱至何所　誰縛云何縛
(a5)云何禪境界　涅槃及外道

(b25)解脱至何所　誰縛誰解脱
(b26)云何禪境界　變化及外道

.

85. Whence is the way of emancipation? Who is in bondage? By whom is he delivered? What is the state of one who practises tranquillisation? What is transformation, and who are those philosophers?

(16,1) asatsadakriyā kena kathaṃ dṛśyaṃ nivartate |
kathaṃ hi śudhyate tarkaḥ kena tarkaḥ pravartate || 2.86 ||

云何無因作
(26)云何有因作　有因無因作
(27)及非有無因

(a6)云何無因作　何因可見縛
(a7)何因淨諸覺　何因有諸覺

(b27)云何無因作　云何有因作
(b28)云何轉諸見　云何起計度
(b29)云何淨計度

.

86. What is meant by non-existence, existence, and no-effect? Whence arises the visible world? (33) How can one be cleansed of false intellection? Whence does false intellection arise?

kriyā pravartate kena gamanaṃ brūhi me katham |
saṃjñāyāś chedanaṃ kena samādhiḥ kena cocyate || 2.87 ||

云何現已滅
(28)云何淨諸覺　云何諸覺轉
(29)及轉諸所作　云何斷諸想
(482b1)云何三昧起

(a8)何因轉所作　幸願爲我説
(a9)何因斷諸想　何因出三昧

所作云何起
(592c1)云何而轉去　云何斷諸想
(c2)云何起三昧

.

87. Whence arises action? And whence its departure? Tell me. How does the extinction of thought take place? And what is meant by a Samādhi?

vidārtha tribhavaṃ ko ’sau kiṃ sthānaṃ kā tanur bhavet |
asatyātmakathā kena saṃvṛtyā deśanā katham || 2.88 ||

破三有者誰
(2)何處爲何身　云何無衆生
(3)而説有吾我　云何世俗説

(a10)破三有者誰　何因身何處
(a11)云何無人我　何因依世説

破三有者誰
(c3)何處身云何　云何無有我
(c4)云何隨俗説

.

88. Who is the one that breaks through the triple world? What is the position? What is the body? Wherefore the doctrine that beings have no ego-soul? What is meant by a teaching in accordance with the world?1

lakṣaṇaṃ pṛcchase kena nairātmyaṃ pṛcchase katham |
garbhā naiyāyikāḥ kena pṛcchase māṃ jinaurasāḥ || 2.89 ||

(4)＊唯願廣分別　所問相云何
(5)及所問非我　云何爲胎藏
(6)及種種異身

(a12)何因問我相　云何問無我
(a13)云何爲胎藏　汝何因問我

.

89. Do you ask me about the marks? Do you ask me about egolessness? Do you ask me about the womb, about the Nyaya philosophers, O son of the Victor?

śāśvatocchedadṛṣṭiś ca kena cittaṃ sabhādhyate |
abhilāpas tathā jñānaṃ śīlaṃ gotraṃ jinaurasāḥ || 2.90 ||

云何斷常見
(7)云何心得定　言説及諸智
(8)戒種性佛子

(a14)何因斷常見　何因心得定
(a15)何因言及智　界性諸佛子

汝問相云何
(c5)及所問非我　云何爲胎藏
(c6)及以餘支分

.

90. How about eternalism and nihilism? How is the mind tranquillised? Again [how about] speech, knowledge, morality, family, O son of the Victor?

yuktavyākhyā guruśiṣyaḥ sattvānāṃ citratā katham |
annapānaṃ nabho meghā mārāḥ prajñaptimātrakam || 2.91 ||

云何成及論
(9)云何師弟子　種種諸衆生
(10)斯等復云何　云何爲飮食
(11)聰明3廣施設

(a16)勘解師弟子　種種諸衆生
(a17)云何飮食魔　虚空聰明施

云何斷常見
(c7)云何心一境　云何言説智
(c8)戒種性佛子

.

91. What is meant by reasoning and illustrating, by master and disciple, by manifoldness of beings, food and drink, sky, intelligence, evil ones, and the statement that there is nothing but the thought-constructed?

taruvallyaḥ kathaṃ kena pṛcchase māṃ jinaurasa |
kṣetrāṇi citratā kena ṛṣir dīrghatapās tathā || 2.92 ||

云何樹葛4縢
(12)最勝子所問　云何種種刹
(13)仙人長苦行

(a18)何因有樹林　佛子何因問
(a19)云何種種刹　何因長壽仙

云何稱理釋
(c9)云何師弟子　衆生種性別
(c10)飮食及虚空　聰明魔施設

.

92. What do you ask me concerning trees and vines, O son of the Victor? What about diversity of lands, and about Long-Penance the Rishi?²⁵

25. Saṃvṛtya deśanā is contrasted to pāramārtha-satya, highest truth.

vaṃśaḥ kaste guruḥ kena pṛcchase māṃ jinaurasa |
uhoḍimā narā yoge kāmadhātau na budhyase || 2.93 ||

云何爲族姓
(14)從何師受學　云何爲醜陋
(15)云何人修行　欲界何不覺
(16)阿迦膩吒成

(a20)何因種種師　汝何因問我
(a21)何因有醜陋　修行不欲成
(a22)色究竟成道　云何而問我

(c11)云何樹行布　是汝之所問
(c12)何因一切刹　種種相不同
(c13)或有如箜篌　腰鼓及衆花
(c14)或有離光明　仙人長苦行

.

93. What is your family? Who is your master? You tell me, O son of the Victor. Who are the people who are despised? How is it that in the Yoga you do not attain enlightenment in the world of desire, but that in the Akaniṣṭha there is realisation?

siddhānto hy akaniṣṭheṣu yuktiṃ pṛcchasi me katham |
(34*) abhijñāṃ laukikāṃ kena kathaṃ bhikṣutvam eva ca || 2.94 ||

云何俗5神通
(17)云何爲比丘

(a23)何因世間通　何因爲比丘

(c15)或有好族姓　令衆生尊重(c16)或有體卑陋　爲人所輕賤
(c17)云何欲界中　修行不成佛
(c18)而於色究竟　乃昇等正覺

.

94. What do you ask me about reasoning? (34) What about the psychic faculties belonging to this world, and about the nature of a Bhikshu?

nairmāṇikān vipākasthān buddhān pṛcchasi me katham |
tathatājñānabuddhā vai saṃghāś caiva kathaṃ bhavet || 2.95 ||

云何爲化佛
(18)云何爲報佛　云何6爲如如
(19)平等智慧佛　云何爲衆僧

(a24)云何化報佛　何因而問我
(a25)云何如智佛　云何爲衆僧

(c19)云何世間人　而能獲神通
(c20)何因稱比丘

.

95. Do you ask me about Buddhas of Transformation, Buddhas of Maturity [or Recompense]? About Buddhas of the Knowledge of Suchness? And whence is the Bodhisattva?

vīṇāpaṇavapuṣpābhāḥ kṣetrā lokavivarjitāḥ |
cittaṃ hi bhūmayaḥ sapta pṛcchase māṃ jinaurasa |
etāṃś cānyāṃś ca subahūn praśnān pṛcchasi māṃ suta || 2.96 ||

(20)佛子如是問　箜篌腰鼓花
(21)刹土離光明　心地者有七

(a26)箜篌鼓花刹　云何離光明
(a27)云何爲心地　佛子而問我

何故名僧伽
(c21)云何化及報　眞如智慧佛

.

96. You ask me, O son of the Victor, about the lands that are devoid of light, resembling a lute, a drum, and a flower, and about the mind abiding in the seven stages?

ekaikaṃ lakṣaṇair yuktaṃ dṛṣṭidoṣavivarjitam |
siddhāntaṃ deśanāṃ vakṣye sahasā tvaṃ śṛṇohi me || 2.97 ||

(22)所問皆如實　此及餘衆多
(23)佛子所應問　一一相相應
(24)遠離諸見過　悉檀離言説

(a28)此及餘衆生　佛子所應問
(a29)一一相相應　遠離諸見過

(c22)云何使其心　得住七地中

.

97. You ask me such and many other questions, which are in accordance with the marks [of Truth?] and free from erroneous views.

upanyāsaṃ kariṣyāmi padānāṃ śṛṇu me suta |
aṣṭottaraṃ padaśataṃ yathā buddhānuvarṇitam || 2.98 ||

(25)我今當顯示　次第建立句
(26)佛子善諦聽　此上百八句
(27)如諸佛所説

(521b1)離諸外道法　我説汝諦聽
(b2)此上百八見　如諸佛所説
(b3)我今説少分　佛子善諦聽

(c23)此及於餘義　汝今咸問我
(c24)如先佛所説　一百八種句
(c25)一一相相應　遠離諸見過

.

§III
98.²⁶ I will instruct you as regards realisation and its teaching; listen to me intently; I will give you an explanation of the statements, O son, listen to me, in regard to the one hundred and eight statements as recounted by the Buddhas.

26. This verse is probably to be separated from the foregoing ones as it forms a sort of introduction to what follows. The one hundred and eight questions (prasna) so called are not to be necessarily identified with the one hundred and eight statements (pada) which are uniformely negated in the paragraph that comes after. Some subjects are common to the Questions and the Negations, but others are not. I do not think there is any organic relationship between the two sections. What strikes one in both the Questions and the Negations is that trivial subjects are mixed up with important ones as equally constituting the content of self-realisation. The sūtra proper which is supposed to concern itself with them is also devoid of an intimate connection with them.

atha khalu mahāmatir bodhisattvo mahāsattvo bhagavantam etad avocat - katamad bhagavan aṣṭottarapadaśatam? bhagavān āha - utpādapadam anutpādapadam, nityapadam anityapadam, lakṣaṇapadam alakṣaṇapadam, sthityanyathātvapadam asthityanyathātvapadam, kṣaṇikapadam akṣaṇikapadam, svabhāvapadam asvabhāvapadam, śūnyatāpadam aśūnyatāpadam, ucchedapadam anucchedapadam, cittapadam acittapadam, madhyamapadam amadhyamapadam, śāśvatapadam aśāśvatapadam, (17,1) pratyayapadam apratyayapadam, hetupadam ahetupadam, kleśapadam akleśapadam, tṛṣṇāpadam atṛṣṇā(35*)padam, upāyapadam anupāyapadam, kauśalyapadam akauśalyapadam, śuddhipadam aśuddhipadam, yuktipadam ayuktipadam, dṛṣṭāntapadam adṛṣṭāntapadam, śiṣyapadam aśiṣyapadam, gurupadam agurupadam, gotrapadam agotrapadam, yānatrayapadam ayānatrayapadam, nirābhāsapadam anirābhāsapadam, praṇidhānapadam apraṇidhānapadam, trimaṇḍalapadam, atrimaṇḍalapadam, nimittapadam animittapadam, sadasatpakṣapadam asadasatpakṣapadam, ubhayapadam anubhayapadam, svapratyātmāryajñānapadam asvapratyātmāryajñānapadam, dṛṣṭadharmasukhapadam adṛṣṭadharmasukhapadam, kṣetrapadam akṣetrapadam, aṇupadam anaṇupadam, jalapadam ajalapadam, dhanvapadam adhanvapadam, bhūtapadam abhūtapadam, saṃkhyāgaṇitapadam asaṃkhyāgaṇitapadam, abhijñāpadam anabhijñāpadam, khedapadam akhedapadam, ghanapadam aghanapadam, śilpakalāvidyāpadam aśilpakalāvidyāpadam, vāyupadam avāyupadam, bhūmipadam abhūmipadam, cintyapadam acintyapadam, prajñaptipadam aprajñaptipadam, svabhāvapadam asvabhāvapadam, skandhapadam askandhapadam, sattvapadam asattvapadam, buddhipadam abuddhipadam, nirvāṇapadam anirvāṇapadam, jñeyapadam ajñeyapadam, tīrthyapadam atīrthyapadam, ḍamarapadam aḍamarapadam, māyāpadam amāyāpadam, svapnapadam asvapnapadam, marī(35*)cipadam amarīcipadam, bimbapadam abimbapadam, cakrapadam acakrapadam, gandharvapadam agandharvapadam, devapadam adevapadam, annapānapadam anannapānapadam, maithunapadam amaithunapadam, dṛṣṭapadam adṛṣṭapadam, pāramitāpadam apāramitāpadam, śīlapadam aśīlapadam, sobhabhāskaranakṣatrapadam asomabhāskaranakṣatrapadam, satyapadam asatyapadam, phalapadam aphalapadam, nirodhapadam anirodhapadam, nirodhavyutthānapadam anirodhavyutthānapadam, cikitsāpadam acikitsāpadam, lakṣaṇapadam alakṣaṇapadam, aṅgapadam anaṅgapadam, kalāvidyāpadam akalāvidyāpadam, dhyānapadam adhyānapadam, bhrāntipadam abhrāntipadam, dṛśyapadam adṛśyapadam, rakṣyapadam arakṣyapadam, vaṃśapadam avaṃśapadam, ṛṣipadam anarṣipadam, rājyapadam arājyapadam, grahaṇapadam agrahaṇapadam, ratnapadam aratnapadam, vyākaraṇapadam avyākaraṇapadam, icchantikapadam anicchantikapadam, strīpuṃnapuṃsakapadam astrīpuṃnapuṃsakapadam, rasapadam arasapadam, kriyāpadam akriyāpadam, dehapadam adehapadam, tarkapadam atarkapadam, calapadam acalapadam, indriyapadam anindriyapadam, saṃskṛtapadam asaṃskṛtapadam, hetuphalapadam ahetuphalapadam, kaniṣṭhapadam akaniṣṭhapadam, ṛtupadam anṛtupadam, drumagulmalatāvitānapadam a(37*)drumagulmalatāvitānapadam, vaicitryapadam avaicitryapadam, deśanāvatārapadam adeśanāvatārapadam, vinayapadam avinayapadam, bhikṣupadam abhikṣupadam, adhiṣṭhānapadam anadhiṣṭhānapadam, akṣarapadam anakṣarapadam | idaṃ tan mahāmate aṣṭottaraṃ padaśataṃ pūrvabuddhānuvarṇitam ||

() (28)不生句生句。常句無常句。相句無相句。住異(29)句非住異句。刹那句非刹那句。自性句離自(482c1)性句。空句不空句。斷句不斷句。邊句非邊句。(2)中句非中句。常句非常句。7凡有三常此常梵音與上常音異也(3)縁句非縁句。因句非因句。煩惱句非煩惱句。(4)愛句非愛句。方便句非方便句。巧句非巧句。(5)淨句非淨句。成句非成句。譬句非譬句。弟子(6)句非弟子句。師句非師句。種性句非種性句。(7)三乘句非三乘句。所有句8無所有句。願句非(8)願句。三輪句非三輪句。相句非相句。有品句(9)非有品句。倶句非倶句。縁自聖智現法樂句(10)非現法樂句。刹土句非刹土句。阿㝹句非阿(11)㝹句。水句非水句。弓句非弓句。實句非實句。(12)數句非數句。9此物之數也數句非數句。10此數霜縷11反(13)明句非明句。虚空句非虚空句。雲句非雲句。(14)工巧12伎術明處句。13非明處句。風句非風句。(15)地句非地句。心句非心句。施設句非施設句。(16)自性句非自性句。陰句非陰句。衆生句非衆(17)生句。慧句非慧句。涅槃句非涅槃句。爾焔句(18)非爾焔句。外道句非外道句。荒亂句非荒亂(19)句。幻句非幻句。夢句非夢句。焔句非焔句。像(20)句非像句。輪句非輪句。揵闥婆句非揵闥婆(21)句。天句非天句。飮食句非飮食句。婬欲句非(22)婬欲句。見句非見句。波羅蜜句非波羅蜜句。(23)戒句非戒句。日月星宿句非日月星宿句。諦(24)句非諦句。果句非果句。滅起句非滅起句。治(25)句非治句。相句非相句。支句非支句。巧明處(26)句非巧明處句。禪句非禪句。迷句非迷句。現(27)句非現句。護句非護句。族句非族句。仙句非(28)仙句。王句非王句。攝受句非攝受句。14實句(29)非＊實句。記句非記句。一闡提句非一闡提(483a1)句。女男不男句非女男不男句。味句非味句。(2)事句非事句。身句非身句。覺句非覺句。動句(3)非動句。根句非根句。有爲句非有爲句。無(4)爲句非無爲句。因果句非因果句。色究竟句(5)非色究竟句。節句非節句。1欝樹藤句非＊欝(6)樹藤句。雜句非雜句。説句非説句。毘尼句(7)非毘尼句。比丘句非比丘句。處句非處句。字(8)句非字句。大慧。是百八句先佛所説。汝及諸(9)菩薩摩訶薩。應當修學

() (b4)生見不生見。常見無常見。相見無相見。住異(b5)見非住異見。刹那見非刹那見。離自性見非(b6)離自性見。空見不空見。斷見非斷見。心見非(b7)心見。邊見非邊見。中見非中見。變見非變見。(b8)縁見非縁見。因見非因見。煩惱見非煩惱見。(b9)愛見非愛見。方便見非方便見。巧見非巧見。(b10)淨見非淨見。相應見非相應見。譬喩見非譬(b11)喩見。弟子見非弟子見。師見非師見。性見非(b12)性見。乘見非乘見。寂靜見非寂靜見。願見非(b13)願見。三輪見非三輪見。相見非相見。有無立(b14)見非有無立見。有二見無二見。縁内身聖見(b15)非縁内身聖見。現法樂見非現法樂見。國土(b16)見非國土見。微塵見非微塵見。水見非＊水(b17)見。弓見非弓見。四大見非四大見。數見非數(b18)見。通見非通見。虚妄見非虚妄見。雲見非雲(b19)見。工巧見非工巧見。明處見非明處見。風見(b20)非風見。地見非地見。心見非心見。假名見非(b21)假名見。自性見非自性見。陰見非陰見。衆生(b22)見非衆生見。智見非智見。涅槃見非涅槃見。(b23)境界見非境界見。外道見非外道見。亂見非(b24)亂見。幻見非幻見。夢見非夢見。陽炎見非陽(b25)炎見。像見非像見。輪見非輪見。揵闥婆見非(b26)揵闥婆見。天見非天見。飮食見非飮食見。婬(b27)欲見非婬欲見。見非見見。波羅蜜見非波(b28)羅蜜見。戒見非戒見。日月星宿見非日月星(b29)宿見。諦見非諦見。果見非果見。滅見非滅見。(521c1)起滅盡定見非起滅盡定見。治見非治見。相(c2)見非相見。支見非支見。巧明見非巧明見。禪(c3)見非禪見。迷見非迷見。現＊見非現＊見。護見(c4)非護見。族姓見非族姓見。仙人見非仙人見。(c5)王見非王見。捕取見非捕取見。實見非實見。(c6)記見非記見。一闡提見非一闡提見。男女見(c7)非男女見。味見非味見。作見非作見。身見非(c8)身見。覺見非覺見。動見非動見。根見非根見。(c9)有爲見非有爲見。因果見非因果見。色究竟(c10)見非色究竟見。時見非時見。樹林見非＊樹(c11)林見。種種見非種種見。説見非説見。比丘(c12)見非＊比丘見。比丘尼見非比丘＊尼見。住持(c13)見非住持見。字見非字見。大慧。此百八見過(c14)去諸佛所説。汝及諸菩薩當如是學

(c26)亦離於世俗　言語所成法
(c27)我當爲汝説　佛子應聽受 (c28)爾時大慧菩薩摩訶薩白佛言。世尊。何者是(c29)一百八句。

. .

At that moment Mahāmati the Bodhisattva-Mahāsattva said to the Blessed One: What is meant by the one hundred and eight statements?²⁷ The Blessed One said: A statement concerning birth is no statement concerning birth; a statement concerning eternity is no statement concerning eternity. [The topics thus negated are as follows:²⁸ ] the characteristic marks, abiding and changing, moment, self-nature, emptiness, annihilation, mind, the middle, permanence, causation, cause, the passions, desire, (35) means, contrivance, purity, inference [or conclusion], illustration, a disciple, a master, a family, the triple vehicle, imagelessness, vows, the triple circle, form, duality of being and non-being, bothness, the noble wisdom of self-realisation, the bliss of the present world, lands, atoms, water, a bow, reality, numbers and mathematics, the psychic powers, the sky, clouds, the arts and crafts and sciences, the wind, the earth, thinking, thought-constructions, self-nature, the aggregates, being, insight, Nirvāṇa, that which is known, the philosophers, disorder, a vision, a dream, (36) a mirage, a reflection, a circle made in the dark by a fire-brand, the city of the Gandharvas, the heavens, food and drink, sexuality, philosophical views, the Paramitas, morality, the moon and the sun and stars, truth, effect, annihilation and origination, medical treatment, the characteristic marks, the limbs, arts and sciences, Dhyāna, error, the seen [world], protection, dynasty, Rishi, kingdom, apprehension, treasure, explanation, the Icchantika, man, woman, and hermaphrodite, taste, action, the body, false intellection, motives, sense-organs, the Samskrita,²⁹ cause and effect, the Kaniṣṭha,³⁰ the seasons, a luxuriant growth of trees, vines and shrubs, (37) multiplicity, entering into the teaching, systems of morality, the Bhikshus, the powers added [by the Buddha], the lutes. These are the one hundred and eight statements recounted by the Buddhas of the past.

27. Here is one of the most mysterious and unintelligible portions of the Laṅkāvatura sūtra. The Sanskrit word for “statement" is pada, which literally means, “foot-step," “a footing," “a position," “a subject," “an abode," “a matter of talk," “a portion of a line in a stanza," etc. For the Sanskrit pada the Chinese translators have “句", “見", “位", “住", but as they stand these translations do not give any sense to the general context. 句 is perhaps the best in retaining the original sense, but it is to be understood in the sense of “a proposition," “a statement," and each sentence containing this word in the following negations means that each subject referred to is not properly conceived, because, for instance, the concept of birth is not in accordance with the true understanding of reality. Birth stands against death, they are relative notions, and do not apply to a world where things are perceived in their absolute aspect. Therefore, any statement that might be made concerning birth are not at all true; birth is no-birth, death is no-death, and so on. Even of such notions as truth, realisation, self-nature, mind, paramitas, the same can be said; to make a statement about anything is to falsify it. Hence the series of negations as illustrated here. But the mysterious fact about them is the reference to so many trite subjects which are evidently in no direct connection with the teachings of the Mahāyāna. There must be something historical about these references of which the translator is at present quite ignorant. Another mystery here concerns the number of padas: why 108, and not more or less? 28. To avoid repetitions, the subjects alone are mentioned which are systematically negated in the text. 29. Anything that produces an effect. 30. A class of deities.

(18,1) atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar api bhagavantam etad avocat - katividho bhagavan vijñānānām utpādasthitinirodho bhavati?

(10)爾時大慧菩薩摩訶薩復白佛言。世尊。諸識(11)有幾種生住滅。

(c15)入楞伽經卷第一 .

佛言大慧。所謂生句非生句。常句(593a1)非常句。相句非相句。住異句非住異句。刹那(a2)句非刹那句。自性句非自性句。空句非空句。(a3)斷句非斷句。心句非心句。中句非中句。縁(a4)句非縁句。因句非因句。煩惱句非煩惱句。愛(a5)句非愛句。方便句非方便句。善巧句非善巧(a6)句。清淨句非清淨句。相應句非相應句。譬喩(a7)句非譬喩句。弟子句非弟子句。師句非師句。(a8)種性句非種性句。三乘句非三乘句。無影像(a9)句非無影像句。願句非願句。三輪句非三輪(a10)句。摽相句非＊摽相句。有句非有句。無句非(a11)無句。倶句非倶句。自證聖智句非自證聖智(a12)句。現法樂句非現法樂句。刹句非刹句。塵句(a13)非塵句。水句非水句。弓句非弓句。大種句非(a14)大種句。算數句非算數句。神通句非神通句。(a15)虚空句非虚空句。雲句非雲句。巧明句非巧(a16)明句。伎術句非伎術句。風句非風句。地句非(a17)地句。心句非心句。假立句非假立句。體性句(a18)非體性句。蘊句非蘊句。衆生句非衆生句。覺(a19)句非覺句。涅槃句非涅槃句。所知句非所知(a20)句。外道句非外道句。荒亂句非荒亂句。幻句(a21)非幻句。夢句非夢句。陽焔句非陽焔句。影像(a22)句非影像句。火輪句非火輪句。乾闥婆句非(a23)乾闥婆句。天句非天句。飮食句非飮食句。婬(a24)欲句非婬欲句。見句非見句。波羅蜜句非波(a25)羅蜜句。戒句非戒句。日月星宿句非日月星(a26)宿句。諦句非諦句。果句非果句。滅句非滅(a27)句。滅起句非滅起句。醫方句非醫方句。相句(a28)非相句。支分句非支分句。禪句非禪句。迷句(a29)非迷句。現句非現句。護句非護句。種族句非(593b1)種族句。仙句非仙句。王句非王句。攝受句非(b2)攝受句。寶句非寶句。記句非記句。一闡提句(b3)非一闡提句。女男不男句非女男不男句。味(b4)句非味句。作句非作句。身句非身句。計度句(b5)非計度句。動句非動句。根句非根句。有爲句(b6)非有爲句。因果句非因果句。色究竟句非色(b7)究竟句。時節句非時節句。樹藤句非樹藤句。(b8)種種句非種種句。演説句非演説句。決定句(b9)非決定句。毘尼句非毘尼句。比丘句非比丘(b10)句。住持句非住持句。文字句非文字句。大慧。(b11)此百八句。皆是過去諸佛所説。上正列中少二句應訪尋 .

. .

§IV
At that moment, Mahāmati the Bodhisattva-Mahāsattva said again to the Blessed One: In how many ways, Blessed One, does the rise, abiding, and ceasing of the Vijñānas take place?

bhagavān āha - dvividho mahāmate vijñānānām utpattisthitinirodho bhavati, na ca tārkikā avabudhyante yaduta prabandhanirodho lakṣaṇanirodhaś ca | dvividha utpādo vijñānānām, prabandhotpado lakṣaṇotpādaś ca | dvividhā sthitiḥ prabandhasthitir lakṣaṇasthitiś ca | trividhaṃ vijñānaṃ pravṛttilakṣaṇaṃ karmalakṣaṇaṃ jātilakṣaṇaṃ ca | dvividhaṃ mahāmate vijñānaṃ saṃkṣepeṇa aṣṭalakṣaṇoktaṃ khyātivijñānaṃ vastuprativikalpavijñānaṃ ca | yathā mahāmate darpaṇasya rūpagrahaṇam, evaṃ khyātivijñānasyākhyāsyati | khyātivijñānaṃ ca mahāmate vastuprativikalpavijñānaṃ ca | dve ’py ete ’bhinnalakṣaṇe ’nyonyahetuke | tatra khyātivijñānaṃ mahāmate acintyavāsanāpariṇāmahetukam | vastuprativikalpavijñānaṃ (38*) ca mahāmate viṣayavikalpahetukam anādikālaprapañcavāsanāhetukaṃ ca ||

佛告大慧。諸識有二種生(12)住滅。非思量所知。 () 諸識有二種生。謂流注(13)生及相生。有二種住。謂流注住及相住。有(14)二種滅。謂流注滅及相滅。諸識有三種相。(15)謂轉相業相眞相。大慧。略説有三種識。廣(16)説有八相。何等爲三。謂眞識現識及分別事(17)識。大慧。譬如明鏡持諸色像。現識處現亦(18)復如是。大慧。現識及分別事識。此二壞不(19)壞。相展轉因。大慧。不思議薫。及不思議變。(20)是現識因。大慧。取種種塵。及無始妄想＊薫。(21)是分別事識因。

. . . . . . . . .

The Blessed One replied: There are two ways, Mahāmati, in which the rise, abiding, and ceasing of the Vijñānas take place, and this is not understood by the philosophers. That is to say, the ceasing takes place as regards continuation and form. In the rise of the Vijñānas, also, these two are recognisable: the rise as regards continuation and the rise as regards form. In the abiding, also, these two [are discernible]: the one taking place as regards continuation and the other as regards form. [Further,] three modes are distinguishable in the Vijñānas: (1) the Vijñāna as evolving, (2) the Vijñāna as producing effects, and (3) the Vijñāna as remaining in its original nature. [Further,] Mahāmati, in the Vijñānas, which are said to be eight, two functions generally are distinguishable, the perceiving and the object-discriminating. As a mirror reflects forms, Mahāmati, the perceiving Vijñāna perceives [objects]. Mahāmati, between the two, the perceiving Vijñāna and the object-discriminating Vijñāna, there is no difference; they are mutually conditioning. Then, Mahāmati, the perciving Vijñāna functions because of transformation's taking place [in the mind] by reason of a mysterious habit-energy, while, Mahāmati, the object-discriminating Vijñāna (38) functions because of the mind's discriminating an objective world and because of the habit-energy accumulated by erroneous reasoning since beginningless time.

tatra sarvendriyavijñānanirodho mahāmate yaduta ālayavijñānasya abhūtaparikalpavāsanāvaicitryanirodhaḥ | eṣa hi mahāmate lakṣaṇanirodhaḥ | prabandhanirodhaḥ punar mahāmate yasmāc ca pravartate | yasmād iti mahāmate yad āśrayeṇa yad ālambanena ca | tatra yad āśrayam anādikālaprapañcadauṣṭhulyavāsanā yadālambanaṃ svacittadṛśyavijñānaviṣaye vikalpāḥ | tadyathā mahāmate mṛtparamāṇubhyo mṛtpiṇḍaḥ, na cānyo nānanyaḥ, tathā suvarṇaṃ bhūṣaṇāt | yadi ca mahāmate mṛtpiṇḍo mṛtparamāṇubhyo ’nyaḥ syāt, tair nārabdhaḥ syāt | sa cārabdhas tair mṛtparamāṇubhiḥ, tasmān nānyaḥ | athānanyaḥ syāt, mṛtpiṇḍaparamāṇvoḥ pratibhāgo na syāt | evam eva mahāmate pravṛttivijñānāny ālayavijñānajātilakṣaṇād anyāni syuḥ, anālayavijñānahetukāni syuḥ | athānanyāni pravṛttivijñānanirodhe ālayavijñānavirodhaḥ syāt, sa ca na bhavati svajātilakṣaṇanirodhaḥ | tasmān mahāmate na svajātilakṣaṇanirodho vijñānānāṃ kiṃ tu karmalakṣaṇanirodhaḥ | svajātilakṣaṇe punar nirudhyamāne ālayavijñānanirodhaḥ syāt | ālaya(39*)vijñāne punar nirudhyamāne nirviśiṣṭastīrthakarocchedavādenāyaṃ vādaḥ syāt | tīrthakarāṇāṃ mahāmate ayaṃ vādo yaduta viṣayagrahaṇoparamād vijñānaprabandhoparamo bhavati | vijñānaprabandhoparamād anādikālaprabandhavyucchittiḥ syāt | kāraṇataś ca mahāmate tīrthakarāḥ prabandhapravṛttiṃ varṇayanti | na cakṣurvijñānasya rūpālokasamudayata utpattiṃ varṇayanti anyatra kāraṇataḥ | kāraṇaṃ punar mahāmate pradhānapuruṣeśvarakālāṇupravādāḥ ||

大慧。若覆彼眞識。種種不實(22)諸虚妄滅。則一切根識滅。大慧。是名相滅。 (23)大慧。相續滅者。相續所因滅則相續滅。所從(24)滅及所縁滅則相續滅。大慧。所以者何。是其(25)所依故。依者謂無始妄想＊薫。縁者謂自心(26)見等識境妄想。大慧。譬如泥團微塵非異(27)非不異。金莊嚴具亦復如是。大慧。若泥團(28)微塵異者。非彼所成而實彼成。是故不異。 (29)若不異者。則泥團微塵應無分別。如是大(483b1)慧。轉識藏識＊眞相若異者。藏識非因。若不(2)異者。轉識滅藏識亦應滅。而自＊眞相實不(3)滅。是故大慧。非自眞相識滅。但業相滅。若(4)自＊眞相6滅者。藏識則滅。大慧。藏識滅者。(5)不異外道斷見論議。大慧。彼諸外道作如(6)是論。謂攝受境界滅識流注亦滅。若識流注(7)滅者。無始流注應斷。大慧。外道説流注生(8)因非眼識色明集會而生。更有異因。大慧。(9)彼因者説言。若勝妙若士夫若自在若時若(10)微塵

. . . . . . . . . . . . . . . . . . .

Again, Mahāmati, by the cessation of all the sense-Vijñānas is meant the cessation of the Ālayavijñāna's variously accumulating habit-energy which is generated when unrealities are discriminated. This, Mahāmati, is known as the cessation of the form-aspect of the Vijñānas. Again, Mahāmati, the cessation of the continuation-aspect of the Vijñānas takes place in this wise: that is to say, Mahāmati, when both that which supports [the Vijñānas] and that which is comprehended [by the Vijñānas] cease to function. By that which supports [the Vijñānas] is meant the habit-energy [or memory] which has been accumulated by erroneous reasoning since beginningless time; and by that which is comprehended [by the Vijñānas] is meant the objective world perceived and discriminated by the Vijñānas, which is, however, no more than Mind itself. Mahāmati, it is like a lump of clay and the particles of dust making up its substance, they are neither different nor not-different; again, it is like gold and various ornaments made of it. If, Mahāmati, the lump of clay is different from its particles of dust, no lump will ever come out of them. But as it comes out of them it is not different from the particles of dust. Again, if there is no difference between the two, the lump will be indistinguishable from its particles. Even so, Mahāmati, if the evolving Vijñāna are different from the Ālayavijñāna, even in its original form, the Ālaya cannot be their cause. Again, if they are not different the cessation of the evolving Vijñānas will mean the cessation of the Ālayavijñāna, but there is no cessation of its original form. Therefore, Mahāmati, what ceases to function is not the Ālaya in its original self-form, but is the effect-producing form of the Vijñānas. When this original self-form ceases to exist, then there will indeed be the cessation of the Ālayavijñāna. (39) If, however, there is the cessation of the Ālayavijñāna, this doctrine will in no wise differ from the nihilistic doctrine of the philosophers. This doctrine, Mahāmati, as it is held by the philosophers, is this: When the grasping of an objective world ceases the continuation of the Vijñānas is stopped; and when there is no more of this continuation in the Vijñānas, the continuation that has been going on since beginningless time is also destroyed. Mahāmati, the philosophers maintain that there is a first cause from which continuation takes place; they do not maintain that the eye-Vijñāna arises from the interaction of form and light; they assume another cause. What is this cause, Mahāmati? Their first cause is known as spirit (pradhāna), soul (puruṣa), lord (īśvara), time, or atom.

punar aparaṃ mahāmate saptavidho bhāvasvabhāvo bhavati yaduta samudayasvabhāvo bhāvasvabhāvo lakṣaṇasvabhāvo mahābhūtasvabhāvo hetusvabhāvaḥ pratyayasvabhāvo niṣpattisvabhāvaś ca saptamaḥ ||

(11)復次大慧。有七種性自性。所謂集性自性。(12)性自性。相性自性。大種性自性。因性自性。(13)縁性自性。成性自性。

(28)復次大慧。有七種自性。何等爲七。一者集(29)性自性。二者性自性。三者相性自性。四者大(522b1)性自性。五者因性自性。六者縁性自性。七者(2)成性自性

復次大慧。有七種自性。(c10)所謂集自性。性自性。相自性。大種自性。(c11)因自性。縁自性。成自性。

.

gźan yaṅ blo gros chen po dṅos (6) po’i raṅ bźin bdun yod de | ’di ltar ’du ba dṅos po’i raṅ bźin daṅ | dṅos pa’i raṅ bźin gyi dṅos po daṅ | mtshan ñid kyi dṅos po daṅ | ’byuṅ ba chen po’i raṅ bźin gyi dṅos po daṅ | rgyu’i dṅos po daṅ | rkyen gyi dṅos po daṅ | ’grub pa’i dṅos po ste bdun no ||

§V
Again, Mahāmati, there are seven kinds of self-nature: collection (samudaya), being (bhava), characteristic marks (lakṣana), elements (mahābhūta), causality (hetu), conditionality (pratyaya), and perfection (niṣpatti).³¹

31. What is exactly meant by these concepts regarded as self-nature (Svabhāva) is difficult to define as far as the Laṅkāvatara is concerned.

punar aparaṃ mahāmate saptavidhaḥ paramārtho yaduta cittagocaro jñānagocaraḥ prajñāgocaro dṛṣṭidvayagocaro dṛṣṭidvayātikrāntagocaraḥ sutabhūmyanukramaṇagocaras tathāgatasya pratyātmagatigocaraḥ ||

復次大慧。有七種第(14)一義。所謂心境界。慧境界。智境界。見境(15)界。超二見境界。超子地境界。如來自到境界。

(3)復次大慧。有七種第一義。何等爲七。一者(4)心境界。二者智境界。三者慧境界。四者二見(5)境界。五者過二見境界。六者過佛子地境界。(6)七者入如來地内行境界

復次大慧。有七(12)種第一義。所謂心所行。智所行。二見所(13)行。超二見所行。超子地所行。如來所行。如(14)來自證聖智所行。

.

§VI
Again, Mahāmati, there are seven kinds of first principle [or highest reality, Paramārtha]: the world of thought (citta-gocara), the world of knowledge (jñāna-), the world of super-knowledge (prajñā-), the world of dualistic views (dṛṣṭi-), the world beyond dualistic views, the world beyond the Bodhisattva-stages, and a world where the Tathāgata attains his self-realisation.³²

32. These seven principles or realities are not explained in the text. But we can state that they are so many different kinds of Paramārtha, as in the case of Svabhāva, so considered by different schools of philosophers or Buddhists.

40 (19,1) (40*) etan mahāmate atītānāgatapratyutpannānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ bhāvasvabhāvaparamārthahṛdayaṃ yena samanvāgatās tathāgatā laukikalokottaratamān dharmān āryeṇa prajñācakṣuṣā svasāmānyalakṣaṇapatitān vyavasthāpayanti | tathā ca vyavasthāpayanti yathā tīrthakaravādakudṛṣṭisādhāraṇā na bhavanti | kathaṃ ca mahāmate tīrthakaravādakudṛṣṭisādhāraṇā bhavanti? yaduta svacittaviṣayavikalpadṛṣṭyanavabodhanād vijñānānām | svacittadṛśyamātrānavatāreṇa mahāmate bālapṛthagjanā bhāvābhāvasvabhāvaparamārthadṛṣṭidvayavādino bhavanti || punar aparaṃ mahāmate vikalpabhavatrayaduḥkhavinivartanam ajñānatṛṣṇākarmapratyayavinivṛttiṃ svacittadṛśyamāyāviṣayānudarśanaṃ bhāṣiṣye |

(16)大慧。此是過去未來現在諸如來應供等正(17)覺性自性第一義心。此心梵音肝栗大＊肝栗大宋言心謂如樹木心非念盧(18)心念盧心梵音云質多也以性自性第一義心。成就如來世(19)間出世間出世間上上法。聖慧眼入自共相(20)建立。如所建立。不與外道論惡見共。大慧。(21)云何外道論惡見共。所謂自境界妄想見。不(22)覺識自心所現。分齊不通。大慧。愚癡凡夫(23)性無性自性第一義作二見論。復次大慧。(24)妄想三有苦滅。無知愛業縁滅。自心所現幻(25)境。隨見今當説。

(7)大慧。此是過去未來現在諸佛如來應正遍(8)知性自性第一義心。大慧。依此性自性第一(9)義心。諸佛如來畢竟得於世間出世間。諸佛(10)智慧眼同相別相諸法建立。如所建立不(11)與外道邪見共同。大慧。云何不與外道邪(12)見共同。所謂分別自心境界妄想見。而不(13)覺知自心想見。大慧。諸愚癡凡夫。無有實(14)體以爲第一義。説二見論復次大慧。汝今諦聽我爲汝説。虚妄分別以(16)爲有物。爲斷三種苦。何等爲三。謂無知愛(17)業因縁滅。自心所見如幻境界。

大慧。此是過去未來現在(15)一切如來應正等覺。法自性第一義心。以此(16)心成就如來世間出世間最上法。以聖慧眼。(17)入自共相種種安立。 . . 謂不知境(c19)界自分別現。於自性第一義。見有見無而(c20)起言説。大慧。我今當説。若了境如幻自心(c21)所現。則滅妄想三有苦及無知愛業縁。

. . . . . .

’di dag ni blo gros chen po ’das pa daṅ | ma ’oṅs pa daṅ | da ltar gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi dṅos po’i raṅ bźin daṅ | don dam pa’i sñiṅ po yin te | dṅos po’i (2) raṅ bźin daṅ don dam pa’i sñiṅ po de daṅ ldan pas de bźin gśegs pa rnams ’jig rten pa daṅ ’jig rten las ’das pa’i mchog gi tshes raṅ daṅ spyi’i mtshan ñid du gtoṅs pa’i rnams ’phags pa’i śes rab kyi spyan gyis rnam par ’god de | ji (3) ltar mu stegs byed pa’i smra ba daṅ | lta ba ṅan pa daṅ thun moṅ du mi ’gyur ba de ltar rnam par ’god do || blo gros chen po ji ltar na mu stegs byed pa’i smra ba daṅ | lta ba ṅan pa daṅ thun moṅ ma yin pa yin źe na | ’di lta ste | blo gros chen po rnam par śes pa rnams gyi bdag gi yul la (4) rnam par rtog pa’i lta ba khoṅ du ma chud pa daṅ | bdag gi sems snaṅ ba tsam du mi ’jug pas byis pa so so’i skye bo rnams dṅos po daṅ | dṅos po med pa’i raṅ bźin don dam par lta ba gñis su smra bar gyur to || blo gros chen po gźan yaṅ mi śes pa daṅ | sred pa daṅ | las kyi rkyen (5) rnam par log pa | rnam par rtog pa | srid pa gsum gyi sdug bsṅal rnam par zlog pa | raṅ gi sems snaṅ ba’i yul sgyu ma rjes su mthoṅ ba bśad par bya’o ||

(40) Mahāmati, this is the self-nature, the first principle, the essence, which constitutes the being of the Tathāgatas, Arhats, Fully-Enlightened Ones of the past, present, and future, whereby, perfecting things of this world and of a world beyond this, they, by means of a noble eye of transcendental wisdom, enter into various phases of existence, individual and general, and establish them. And what is thus established by them is not to be confused with the erroneous teachings generally held by the philosophers. Mahāmati, what are these erroneous teachings accepted generally by the philosophers? [Their error lies in this] that they do not recognise an objective world to be of Mind itself which is erroneously discriminated; and, not understanding the nature of the Vijñānas which are also no more than manifestations of Mind, like simple-minded ones that they are, they cherish the dualism of being and non-being where there is but [one] self-nature and [one] first principle. Again, Mahāmati, my teaching consists in the cessation of sufferings arising from the discrimination of the triple world; in the cessation of ignorance, desire, deed, and causality; and in the recognition that an objective world, like a vision, is the manifestation of Mind itself.

ye kecin mahāmate śramaṇā vā brāhmaṇā vā abhūtvā śraddhāhetuphalābhivyaktidravyaṃ ca kālāvasthitaṃ pratyayeṣu ca skandhadhātvāyatanānāmutpādasthitiṃ cecchanti, bhūtvā ca vyayam, te mahāmate saṃtatikriyotpādabhaṅgabhavanirvāṇamārgakarmaphalasatyavināśocchedavādino bhavanti | (41*) tat kasya hetor yad idaṃ pratyakṣānupalabdher ādyadarśanābhāvāt | tadyathā mahāmate ghaṭakapālābhāvo ghaṭakṛtyaṃ na karoti, nāpi dagdhabījamaṅkurakṛtyaṃ karoti, evam eva mahāmate ye skandhadhātvāyatanabhāvā niruddhā nirudhyante nirotsyante, svacittadṛśyavikalpadarśanāhetutvān nāsti nairantaryapravṛttiḥ ||

大慧。若有沙門婆羅門。欲(26)令無種有種因果現。及事時住。縁陰界入(27)生住。或言生已滅。大慧。彼若相續若事若生(28)若有若涅槃若道若業若果若諦。破壞斷滅(29)論。所以者何。以此現前不可得及見始(483c1)非分故。大慧。譬如破瓶不作瓶事。亦如焦(2)種不作牙事。如是大慧。若陰界入性。已滅(3)今滅當滅。自心妄想見。無因故彼無次第生。

大慧。諸沙門(18)婆羅門作如是説。本無始生依因果而現。(19)復作是説。實有物住依諸縁故。有陰界入(20)生住8滅。以生者滅故。 . . . .

大慧。(c22)有諸沙門婆羅門。妄計非有及有於因果外(c23)顯現諸物。依時而住。或計蘊界處依縁生(c24)住。有已即滅。 . . . .

. . . . .

blo gros chen po dge sbyoṅ ṅam | bram ze gaṅ la la ma byuṅ ba’am | yod pa rgyu las ’bras bu mṅon pa daṅ | dṅos po (6) yun du gnas pa daṅ | rkyen rnams las phuṅ po daṅ | khams daṅ | skye mched rnams skye ba daṅ | gnas pa daṅ | byuṅ nas kyaṅ ’jig par ’dod de | blo gros chen po de dag ni rgyun daṅ | bya ba daṅ | skye ba daṅ | srid pa daṅ | mya ṅan las ’das pa daṅ | lam daṅ | las (7) daṅ ’bras bu daṅ | bden pa daṅ rnam par ’jig pa daṅ | chad par lta bar ’gyur te | de ci’i phyir źe na | mṅon sum daṅ | mi dmigs pas | thog ma mthoṅ ba med pa’i phyir ro || blo gros chen po ’di lta ste | gyo mo ni rdza ma med pa las rdza ma’i bya ba mi byed do || sa bon tshig pa’aṅ (71a1) myu gu’i bya ba mi byed de dad blo gros chen po de bźin du phuṅ po daṅ khams daṅ | skye mched kyi dṅos po de dag ’gags pa daṅ | ’gag pa daṅ | ’gag par ’gyur ba ni bdag ni sems snaṅ ba rnam par rtog pa mthoṅ ba’i rgyu las byuṅ bas de dag ni rgyun mi chad par ’byuṅ ba (2) med do ||

§VII
Mahāmati, there are some Brahmans and Sramanas who assume something out of nothing, saying that there exists a substance which is bound up in causation and abides in time, and that the Skandhas, Dhātus, and Āyatanas have their genesis and continuation in causation and, after thus existing, pass away. They are those, Mahāmati, who hold a destructive and nihilistic view concerning such subjects as continuation, activity, rising, breaking-up, existence, Nirvāṇa, the path, karma, fruition, and truth. (41) Why? Because they have not attained an intuitive understanding [of the Truth], because they have no fundamental insight of things. Mahāmati, it is like a jar broken in pieces which is unable to function as a jar; again, it is like a burnt seed which is incapable of sprouting. Even so, Mahāmati, their Skandhas, Dhātus, and Āyatanas which they regard as subject to changes are really incapable of uninterrupted transformation because their views do not originate from the perception of an objective world as a manifestation of Mind itself which is erroneously discriminated.

yadi punar mahāmate abhūtvā śraddhāvijñānānāṃ trisaṃgatipratyayakriyāyogena_ utpattir abhaviṣyat, asatām api mahāmate kūrmaromnām utpattir abhaviṣyat, sikatābhyo vā tailasya | pratijñāhānir niyamanirodhaś ca mahāmate prasajyate, kriyākarmakaraṇavaiyarthyaṃ ca sadasato bruvataḥ | teṣām api mahāmate trisaṃgatipratyayakriyāyogenopadeśo vidyate hetuphalasvalakṣaṇatayā atītānāgatapratyutpannāsatsallakṣaṇāstitāṃ yuktyāgamais tarkabhūmau vartamānāḥ svadṛṣṭidoṣavāsanatayā nirdekṣyanti | evam eva mahāmate bālapṛthagjanāḥ kudṛṣṭidaṣṭā viṣamamatayo ’jñaiḥ praṇītaṃ sarvapraṇītam iti vakṣyanti ||

(4)大慧。若復説無種有種識三縁合生者。龜(5)應生毛。沙應出油。汝宗則壞。違決定義。 (6)有種無種説有如是過。所作事業悉空無(7)義。大慧。彼諸外道説有三縁合生者。所(8)作方便因果自相。過去未來現在有種無種(9)相。從本已來成事相承覺想地轉。自見過(10)習氣。作如是説。如是大慧。愚癡凡夫惡見(11)所11害。邪曲迷醉。無智妄稱一切智説。

. . . . . .

blo gros chen po gal te ma byuṅ ba’am | yod pa las rnam par śes pa rnam gsum phrad pa’i rkyen gyi byed pa ldan pa las ’byuṅ du zin na ni blo gros chen po ru sbal gyi spu lta bu med pa rnams daṅ | bye ma las kyaṅ ’bru mar ’byuṅ bar ’gyur ro || yod pa daṅ med pa (3) las ’byuṅ bar smra ba las dam bcas pa ñams pa daṅ | ṅes pa las ’gal ba daṅ | bya ba daṅ las daṅ byed pa don med par yaṅ ’gyur ro || blo gros chen po de dag la yaṅ gsum phrad pa’i rkyen gyi byed pa daṅ ldan pas rgyu daṅ ’bras bu daṅ | raṅ gi mtshan ñid du ston pa yod de | ’das (4) pa daṅ | ma ’oṅs pa daṅ | da ltar byuṅ ba’i yod pa daṅ | . .

If again, Mahāmati, something comes out of nothing and there is the rise of the Vijñānas by reason of a combination of the three effect-producing causes, we can say the same of a non-existing thing, that a tortoise would grow hair and sands produce oil. [As this is impossible] this proposition does not avail, it ends in affirming nothing. And, Mahāmati, it follows that deed, work, and cause [of which they speak] will be of no use, and so also with their reference to being and non-being. Mahāmati, when they argue that there is a combination of the three effect-producing causes, they do this by the principle of cause and effect [which is to say, by the principle that something comes out of something and not of nothing]; and thus there are [such things as] past, present, and future, and being and non-being. As long as they remain on their philosophic ground, their demonstration will be by means of their logic and text-books, for the memory of erroneous intellection will ever cling to them.³³ Thus, Mahāmati, simple-minded ones, poisoned by an erroneous view, declare the incorrect way of thinking taught by the ignorant to be the one presented by the All-Knowing One.

33. The reasoning here may be a little difficult to follow. The general idea maintained by the Laṅkāvatara is that as long as a world of relativity is asserted there is an ever-recurring chain of causation which cannot be denied in any circumstance. In this case we cannot talk of anything coming to an end or cessation. The fault with the philosophers is that they have no fundamental intuition into the essential nature of an objective world—a world of particulars—which is really the projection of mind by reason of memory or the habit-energy accumulated since beginningless time. When this thought is thoroughly grasped, the philosopher's point of view may also hold good as far as it goes. As they lack, however, the fundamental intuition, all the logical superstructure they build is essentially an error.

ye punar anye mahāmate śramaṇā vā brāhmaṇā vā niḥsva(42*)bhāvaghanālātacakragandharvanagarānutpādamāyāmarīcyudakacandrasvapnasvabhāvabāhyacittadṛśyavikalpānādikālaprapañcadarśanena svacittavikalpapratyayavinivṛttirahitāḥ parikalpitābhidhānalakṣyalakṣaṇābhidheyarahitā dehabhogapratiṣṭhāsamālayavijñānaviṣayagrāhyagrāhakavisaṃyuktaṃ nirābhāsagocaramutpādasthitibhaṅgavarjyaṃ svacittotpādānugataṃ vibhāvayiṣyanti na cirāt te mahāmate bodhisattvā mahāsattvāḥ saṃsāranirvāṇasamatāprāptā bhaviṣyanti | mahākaruṇopāyakauśalyānābhogagatena mahāmate prayogena sarvasattvamāyāpratibimbasamatayā anārabdhapratyayatayā adhyātmabāhyaviṣayavimuktatayā cittabāhyādarśanatayā animittādhiṣṭhānānugatā anupūrveṇa bhūmikramasamādhiviṣayānugamanatayā traidhātukasvacittatayā adhimuktitaḥ prativibhāvayamānā māyopamasamādhiṃ pratilabhante | svacittanirābhāsamātrāvatāreṇa prajñāpāramitāvihārānuprāptā utpādakriyāyogavirahitāḥ samādhivajrabimbopamaṃ tathāgatakāyānugataṃ tathatānirmāṇānugataṃ balābhijñāvaśitākṛpākaruṇopāyamaṇḍitaṃ sarvabuddhakṣetratīrthyāyatanopagataṃ (43*) cittamanomanovijñānarahitaṃ parāvṛttyānuśrayānupūrvakaṃ tathāgatakāyaṃ mahāmate te bodhisattvāḥ (20,1) pratilapsyante | tasmāt tarhi mahāmate bodhisattvairmahāsattvais tathāgatakāyānugamena pratilābhinā skandhadhātvāyatanacittahetupratyayakriyāyogotpādasthitibhaṅgavikalpaprapañcarahitair bhavitavyaṃ cittamātrānusāribhiḥ ||

大慧。(12)若復諸餘沙門婆羅門。見離自性浮雲火輪(13)揵闥婆城。無生幻焔水月及夢。内外心現妄(14)想。無始虚僞不離自心。妄想因縁滅盡。離(15)妄想説所説觀所觀。受用建立身之藏識。於(16)識境界攝受及攝受者不相應。無所有境界(17)離生住滅。自心起隨入分別。大慧。彼菩薩(18)不久當得生死涅槃平等。大悲巧方便無開(19)發方便。大慧。彼一切衆生界皆悉如幻。不(20)勤因縁遠離内外境界。心外無所見。次第(21)隨入無相處。次第隨入從地至地三昧境(22)界。解三界如幻。分別觀察。當得如幻三昧。 (23)度自心現無所有。得住般若波羅蜜。捨離(24)彼生所作方便。金剛喩三摩提隨入如來身。(25)隨入如如化。神通自在慈悲方便具足莊嚴(26)等入一切佛刹外道入處。離心意意識。是菩(27)薩漸次轉身得如來身。大慧。是故欲得如(28)來隨入身者。當遠離陰界入心因縁所作(29)方便生住滅妄想虚僞。唯心直進。

. . . . . .

Again, Mahāmati, there are some Brahmans and Sramanas who (42) recognising that the external world which is of Mind itself is seen as such owing to the discrimination and false intellection practised since beginningless time, know that the world has no self-nature and has never been born, it is like a cloud, a ring produced by a firebrand, the castle of the Gandharvas, a vision, a mirage, the moon as reflected in the ocean, and a dream; that Mind in itself has nothing to do with discrimination and causation, discourses of imagination, and terms of qualification (lakshya-lakṣana); that body, property, and abode are objectifications of the Ālayavijñāna,³⁴ which is in itself above [the dualism of] subject and object; that the state of imagelessness which is in compliance with the awakening of Mind itself,³⁵ is not affected by such changes as arising, abiding, and destruction. The Bodhisattvas-Mahāsattvas, Mahāmati, will before long attain to the understanding that Nirvāṇa and Samsara are one. Their conduct, Mahāmati, will be in accordance with the effortless exhibition of a great loving heart that ingeniously contrives means [of salvation], knowing that all beings have the nature of being like a vision or a reflection, and that [there is one thing which is] not bound by causation, being beyond the distinction of subject and object; [and further] seeing that there is nothing outside Mind, and in accordance with a position of unconditionality, they will by degrees pass through the various stages of Bodhisattvahood and will experience the various states of Samādhi, and will by virtue of their faith understand that the triple world is of Mind itself, and thus understanding will attain the Samādhi Māyopama. The Bodhisattvas entering into the state of imagelessness where they see into the truth of Mind-only, arriving at the abode of the Paramitas, and keeping themselves away from the thought of genesis, deed, and discipline, they will attain the Samādhi Vajravimbopama which is in compliance with the Tathāgatakaya and with the transformations of suchness. After achieving a revulsion in the abode [of the Vijñānas], Mahāmati, they will gradually realise the Tathāgatakaya, which is endowed with the powers, the psychic faculties, self-control, love, compassion, and means; which can enter into all the Buddha-lands and into the sanctuaries of the philosophers; and which is beyond the realm of (43) Citta-mano-Manovijñāna. Therefore, Mahāmati, these Bodhisattva-Mahāsattvas who wish, by following the Tathāgatakaya, to realise it, should exercise themselves, in compliance with the truth of Mind-only, to desist from discriminating and reasoning erroneously on such notions as Skandhas, Dhātus, Āyatanas, thought, causation, deed, discipline, and rising, abiding, and destruction.

34. The translator here follows the T'ang reading. 35. This clause does not appear in T'ang.

anādikālāprapañcadauṣṭhulyavikalpavāsanahetukaṃ tribhavaṃ paśyato nirābhāsabuddhabhūmyanutpādasmaraṇatayā pratyātmāryadharmagatiṃgataḥ svacittavaśavartī anābhogacaryāgatiṃgato viśvarūpamaṇisadṛśaḥ sūkṣmaiḥ sattvacittānupraveśakair nirmāṇavigrahaiś cittamātrāvadhāraṇatayā bhūmikramānusaṃghau pratiṣṭhāpayati | tasmāt tarhi mahāmate bodhisattvena mahāsattvena svasiddhāntakuśalena bhavitavyam ||

觀察無始(484a1)虚僞過妄想習氣因三有思惟無所有佛地(2)無生到自覺聖趣。自心自在到無開發行。(3)如隨衆色摩尼。隨入衆生微細之心。而以(4)化身隨心量度。諸地漸次相續建立。是故(5)大慧。自悉檀善應當修學。

. .

§VIII
Perceiving that the triple existence is by reason of the habit-energy of erroneous discrimination and false reasoning that has been going on since beginningless time, and also thinking of the state of Buddhahood which is imageless and unborn, [the Bodhisattva] will become thoroughly conversant with the noble truth of self-realisation, will become a perfect master of his own mind, will conduct himself without effort, will be like a gem reflecting a variety of colours, will be able to assume the body of transformation, will be able to enter into the subtle minds of all beings, and, because of his firm belief in the truth of Mind-only, will, by gradually ascending the stages, become established in Buddhahood. Therefore, Mahāmati, let the Bodhisattva-Mahāsattva be well disciplined in self-realisation.

punar api mahāmatir āha - deśayatu me bhagavān cittamanomanovijñānapañcadharmasvabhāvalakṣaṇakusumadharmaparyāyaṃ buddhabodhisattvānuyātaṃ svacittadṛśyagocaravisaṃyojanaṃ sarvabhāṣyayuktitattvalakṣaṇavidāraṇaṃ sarvabuddhapravacanahṛdayaṃ laṅkāpurigirimalaye nivāsino bodhisattvān ārabhyodadhitaraṃgāla(44*)yavijñānagocaraṃ dharmakāyaṃ tathāgatānugītaṃ prabhāṣasva ||

爾時大慧菩薩復(6)白佛言。世尊。所説心意意識五法自性相。(7)一切諸佛菩薩所行。自心見等所縁境界不(8)和合。顯示一切説成眞實相。一切佛語心。(9)爲楞伽國摩羅耶山海中住處諸大菩薩。説(10)如來所歎海浪藏識境界法身。

. .

§IX
Then Mahāmati said: Teach me, Blessed One, concerning that most subtle doctrine which explains the Citta, Manas, Manovijñāna, the five Dharmas, the Svabhāvas, and the lakṣanas; which is put in practice by the Buddhas and Bodhisattvas; which is separated from the state of mind which recognises a world as something outside Mind itself; and which, breaking down all the so-called truths established by words and reasonings, constitutes the essence of the teachings of all the Buddhas. Pray teach this assembly headed by the Bodhisattvas gathering on Mount Malaya in the city of Laṅkā; teach them regarding the Dharmakaya which is praised by the Tathāgatas and which is the realm of (44) the Ālayavijñāna which resembles the ocean with its waves.

atha khalu bhagavān punar eva mahāmatiṃ bodhisattvaṃ mahāsattvam etad avocat - caturbhir mahāmate kāraṇaiś cakṣurvijñānaṃ pravartate | katamaiś caturbhiḥ? yaduta svacittadṛśyagrahaṇān avabodhato ’nādikālaprapañcadauṣṭhulyarūpavāsanābhiniveśato vijñānaprakṛtisvabhāvato vicitrarūpalakṣaṇakautūhalataḥ | ebhir mahāmate caturbhiḥ kāraṇair oghāntarajalasthānīyād ālayavijñānāt pravṛttivijñānataraṃga utpadyate | yathā mahāmate cakṣurvijñāne, evaṃ sarvendriyaparamāṇuromakūpeṣu yugapatpravṛttikramaviṣayādarśabimbadarśanavat udadheḥ pavanāhatā iva mahāmate viṣayapavanacittodadhitaraṃgā avyucchinnahetukriyālakṣaṇā anyonyavinirmuktāḥ karmajātilakṣaṇasuvinibaddharūpasvabhāvānavadhāriṇo mahāmate pañca vijñānakāyāḥ pravartante | saha tair eva mahāmate pañcabhirvijñānakāyair hetuviṣayaparicchedalakṣaṇāvadhārakaṃ nāma manovijñānaṃ taddhetujaśarīraṃ pravartate | na ca teṣāṃ tasya caivaṃ bhavati - vayam atrānyonyahetukāḥ svacittadṛśyavikalpābhiniveśapravṛttā iti ||

爾時世尊告(11)大慧菩薩言。四因縁故眼識轉。何等爲四。(12)謂自心現攝受不覺。無始虚僞過色習氣計(13)著。識性自性欲見種種色相。大慧。是名四種(14)因縁。水流處藏識轉識浪生。大慧。如眼識 (15)一切諸根微塵毛孔倶生。隨次境界生亦復(16)如是。譬如明鏡現衆色像。大慧。猶如猛風(17)吹大海水。外境界風飄蕩心海識浪不斷。(18)因所作相異不異。合業生相深入計著。不(19)能了知色等自性。故五識身轉。大慧。即彼(20)五識身倶因差別分段相知。當知是意識(21)因。彼身轉。彼不作是念。我展轉相因。自心(22)現妄想計著轉。

. . . . . . . .

Then the Blessed One again speaking to Mahāmati the Bodhisattva-Mahāsattva said this: The reasons whereby the eye-consciousness arises are four. What are they? They are: (1) The clinging to an external world, not knowing that it is of Mind itself; (2) The attaching to form and habit-energy accumulated since beginningless time by false reasoning and erroneous views; (3) The self-nature inherent in the Vijñāna; (4) The eagerness for multiple forms and appearances. By these four reasons, Mahāmati, the waves of the evolving Vijñānas are stirred on the Ālayavijñāna which resembles the waters of a flood. The same [can be said of the other sense-consciousnesses] as of the eye-consciousness. This consciousness arises at once or by degrees in every sense-organ including its atoms and pores of the skin; the sense-field is apprehended like a mirror reflecting objects, like the ocean swept over by a wind. Mahāmati, similarly the waves of the mind-ocean are stirred uninterruptedly by the wind of objectivity; cause, deed, and appearance condition one another inseparably; the functioning Vijñānas and the original Vijñāna are thus inextricably bound-up together; and because the self-nature of form, etc., is not comprehended, Mahāmati, the system of the five consciousnesses (Vijñānas) comes to function. Along with this system of the five Vijñānas, there is what is known as Manovijñāna [i.e., the thinking function of consciousness], whereby the objective world is distinguished and individual appearances are distinctly determined, and in this the physical body has its genesis. But the Manovijñāna and other Vijñānas have no thought that they are mutually conditioned and that they grow out of their attachment to the discrimination which is applied to the projections of Mind itself.

atha ca anyonyābhinnalakṣaṇasahitāḥ pravartante vijñaptivi(45*)ṣayaparicchede | tathā ca pravartamānāḥ pravartante yathā samāpannasyāpi yoginaḥ sūkṣmagativāsanāpravṛttā na prajñāyante | yogināṃ caivaṃ bhavati - nirodhya vijñānāni samāpatsyāmahe iti | te cāniruddhair eva vijñānaiḥ samāpadyante vāsanābījānirodhād aniruddhāḥ, viṣayapravṛttagrahaṇavaikalyān niruddhāḥ | evaṃ sūkṣmo mahāmate ālayavijñānagatipracāro yat tathāgataṃ sthāpayitvā bhūmipratiṣṭhitāṃś ca bodhisattvān, na sukaramanyaiḥ śrāvakapratyekabuddhatīrthyayogayogibhir adhigantuṃ samādhiprajñābalādhānato ’pi vā paricchettum | anyatra bhūmilakṣaṇaprajñājñānakauśalapadaprabhedaviniścayajinānantakuśalamūlopacayasvacittadṛśyavikalpaprapañcavirahitair vanagahanaguhālayāntargatair mahāmate hīnotkṛṣṭamadhyamayogayogibhir na śakyaṃ svacittavikalpadṛśyadhārād raṣṭranantakṣetrajinābhiṣekavaśitābalābhijñāsamādhayaḥ (21,1) prāptum | kalyāṇamitrajinapuraskṛtair mahāmate śakyaṃ cittamanovijñānaṃ svacittadṛśyasvabhāvagocaravikalpasaṃsārabhavodadhiṃ karmatṛṣṇājñānahetukaṃ tartum | ata etasmāt kāraṇān mahāmate yoginā kalyāṇamitrajinayoge (46*) yogaḥ prārabdhavyaḥ ||

而彼各各壞相倶轉。分別境(23)界分段差別。謂彼轉如修行者入禪三昧。(24)微細習氣轉。而不覺知而作是念。識滅然(25)後入禪正受。實不識滅而入正受。以習氣(26)種子不滅故不滅。以境界轉攝受不具故(27)滅。大慧。如是微細藏識究竟邊際。除諸如(28)來及住地菩薩。諸聲聞縁覺外道修行所得三(29)昧智慧之力。一切不能測量決了。餘地相智(484b1)慧巧便。分別決斷句義。最勝無邊善根成熟。(2)離自心現妄想虚僞。宴坐山林下中上修。(3)能見自心妄想流注。無量刹土諸佛灌頂。得(4)自在力神通三昧。諸善知識佛子眷屬。彼心(5)意意識自心所現自性境界。虚妄之想生死(6)有海。業愛無知。如是等因悉以超度。是故(7)大慧。諸修行者應當親近最勝知識。

. . . . . . . .

Thus the Vijñānas go on functioning mutually related in a most intimate manner and discriminating a world of representations. (45) As the Vijñānas thus go on functioning [without being conscious of their own doings], so the Yogins while entering upon a state of tranquillisation (Samāpatti) are not aware of the workings of the subtle habit-energy [or memory] within themselves; for they think that they would enter upon a state of tranquillisation by extinguishing the Vijñānas. But [in fact] they are in this state without extinguishing the Vijñānas which still subsist because the seeds of habit-energy have not been extinguished; and [what they imagine to be] an extinction is really the non-functioning of the external world to which they are no more attached. So it is, Mahāmati, with the subtle working of the Ālayavijñāna, which, except for the Tathāgata and those Bodhisattvas who are established on the stages, is not easy to comprehend; [especially] by those who practise the discipline belonging to the Śrāvakas, Pratyekabuddhas, and philosophers, even with their powers of Samādhi and transcendental knowledge, it is difficult to distinguish. Only those who, understanding fully all the aspects of the different stages of Bodhisattvahood by the aid of their transcendental knowledge, acquiring a definite cognition as regards the meaning of the separate propositions, planting roots of goodness in the Buddha-lands that know no limits, and keeping themselves away from the discriminations and false reasonings that arise from recognising an external world which is of Mind itself, would retire into a secluded abode in the forest and devote themselves to the practice of the spiritual discipline, either high, or low, or middling, only those are capable of obtaining an insight into the flowing of Mind itself in a world of discrimination, of being baptised by the Buddhas living in the lands without limits, and of realising the self-control, powers, psychic faculties, and Samādhis. Surrounded by good friends and the Buddhas, Mahāmati, they are capable of knowing the Citta, Manas, Manovijñāna, which are the discriminating agents of an external world whose self-nature is of Mind itself; they are capable of crossing the ocean of birth and death which arises by reason of deed, desire, and ignorance. For this reason, Mahāmati, the Yogins ought to exercise themselves in the discipline which has been given them by their good friends and the Buddhas.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

爾時世(8)尊欲重宣此義而説偈言

.

(46) At that time the Blessed One recited the following verses:

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

(9)譬如巨海浪　斯由猛風起
(10)洪波鼓冥壑　無有斷絶時

.

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

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

(11)藏識海常住　境界風所動
(12)種種諸識浪　騰躍而轉生

.

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

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

(13)青赤種種色　珂乳及石蜜
(14)淡味衆華果　日月與光明

.

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

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

(15)非異非不異　海水起波浪
(16)七識亦如是　心倶和合生

.

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

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

(17)譬如海水變　種種波浪轉
(18)七識亦如是　心倶和合生

.

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

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

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

.

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

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

(22)譬如海波浪　是則無差別
(23)諸識心如是　異亦不可得

.

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

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

(24)心名採集業　意名廣採集
(25)諸識識所識　現等境説五

.

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

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

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

.

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

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

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

.

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

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

(3)彼業悉無有　自心所攝離
(4)所攝無所攝　與彼波浪同

.

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

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

(5)受用建立身　是衆生現識
(6)於彼現諸業　譬如水波浪

.

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

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

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

.

111 The ocean is manifestly seen dancing in the state of waveness; how is it that the evolving of the Ālaya is not recognised by the intellect even as the ocean is?³⁶

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

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

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

.

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

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

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

.

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

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

何故不説實
(17)爾時世尊。以偈答曰
(18)若説眞實者　彼心無眞實

.

(48) 114 How is it that in establishing thyself in the Dharma thou announcest not the truth? If the truth is announced by me, the truth is not in the mind.³⁷

37. 113 and the first part of 114 are ascribed to Mahāmati in Sung and T'ang, but Wei gives both 113 and 114 to Mahāmati.

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

(19)譬如海波浪　鏡中像及夢
(20)一切倶時現　心境界亦然

.

115 As the waves appear instantly on the ocean, or [images] in a mirror or a dream, so the mind is reflected in its own sense-fields.³⁸

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

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

(21)境界不具故　次第業轉生
(22)識者識所識　意者意謂然

.

116 Owing to a deficiency in conditions the evolution [of the Vijñānas] takes place by degrees.³⁹ The function of the Manovijñāna is to recognise and that of the Manas is to reflect upon,

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

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

(23)五則以顯現　無有定次第
(24)譬如工畫師　及與畫弟子

.

117 While to the five Vijñānas the actual world presents itself. There is no gradation when one is in a state of collectedness (samāhita).⁴⁰ Like unto a master of painting or his pupils,

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

citrārthe nāmayed raṅgān deśayāmi tathā hy aham || 2.117 ||⁵
raṅge na vidyate citraṃ na bhūmau na ca bhājane |

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

(25)布彩圖衆形　我説亦如是
(26)彩色本無文　非筆亦非素

.

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

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

sattvānāṃ karṣaṇārthāya raṅgaiś citraṃ vikalpyate |
deśanā vyabhicāraṃ ca tattvaṃ hy akṣaravarjitam || 2.118 ||⁶

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

(27)爲悦衆生故　綺錯繢衆像
(28)言説別施行　眞實離名字

.

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

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

(29)分別應初業　修行示眞實
(485a1)眞實自悟處　覺想所覺離

.

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

deśemi jinaputrāṇāṃ neyaṃ bālāna deśanā || 2.119 ||⁷
vicitrā hi yathā māyā dṛśyate na ca vidyate |

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

(2)此爲佛子説　愚者廣分別
(3)種種皆如幻　雖現無眞實

.

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

deśanāpi tathā citrā deśyate ’vyabhicāriṇī |
(49*)deśanā hi yad anyasya tad anyasyāpy adeśanā || 2.120 ||⁸

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

(4)如是種種説　隨事別施設
(5)所説非所應　於彼爲非説

.

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

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

(6)彼彼諸病人　良醫隨處方
(7)如來爲衆生　隨心應量説

.

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

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

(8)妄想非境界　聲聞亦非分
(9)哀愍者所説　自覺之境界

.

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

The Bodhisattva is to Understand the Signification of Mind-only)]punar aparaṃ mahāmate bodhisattvena svacittadṛśyagrāhyagrāhakavikalpagocaraṃ parijñātukāmena saṃgaṇikāsaṃsargamiddhanivaraṇavigatena bhavitavyam | prathamamadhyamapaścād rātrajāgarikāyoganuyuktena bhavitavyam | kutīrthyaśāstrākhyāyikāśrāvakapratyekabuddhayānalakṣaṇavirahitena ca bhavitavyam | svacittadṛśyavikalpalakṣaṇagatiṃgatena ca bhavitavyaṃ bodhisattvena mahāsattvena ||

(10)復次大慧。若菩薩摩訶薩欲知自心現量(11)攝受及攝受者妄想境界。當離群聚習俗睡(12)眠。初中後夜常自覺悟修行方便。當離惡(13)見經論言説及諸聲聞縁覺乘相。當通達自(14)心現妄想之相。

. . .

§X
Further, Mahāmati, if the Bodhisattva should wish to understand fully that an external world to be subsumed under categories of discrimination, such as the grasping (subject) and the grasped (object), is of Mind itself, let him be kept away from such hindrances as turmoil, social intercourse, and sleep; let him be kept away from the treatises and writings of the philosophers, from things belonging to the vehicles of Śrāvakahood and Pratyekabuddhahood; let the Bodhisattva-Mahāsattva be thoroughly acquainted with objects of discrimination which are to be seen as of Mind itself.

punar aparaṃ mahāmate bodhisattvena mahāsattvena cittavijñānaprajñālakṣaṇavyavasthāyāṃ sthitvā upariṣṭād āryajñānalakṣaṇatrayayogaḥ karaṇīyaḥ | tatropariṣṭād āryajñānalakṣaṇatrayaṃ mahāmate katamat? yaduta nirābhāsalakṣaṇaṃ sarvabuddhasvapraṇidhānādhiṣṭhānalakṣaṇaṃ pratyātmāryajñānagatilakṣaṇaṃ (23,1) ca | yāny adhi(50*)gamya yogī khañjagardabha iva cittaprajñājñānalakṣaṇaṃ hitvā jinasutāṣṭamīṃ prāpya bhūmiṃ taduttare lakṣaṇatraye yogamāpadyate ||

復次大慧。菩薩摩訶薩建立(15)智慧相住已。於上聖智三相當勤修學。何(16)等爲聖智三相當勤修學。所謂無所有相。(17)一切諸佛自願處相。自覺聖智究竟之相。修(18)行得此已。能捨跛驢心慧智相。得最勝子(19)第八之地。則於彼上三相修生。

. . .

§XI(a)
Further, Mahāmati, when the Bodhisattva-Mahāsattva establishes himself in the abode where he has gained a thorough understanding of Mind by means of his transcendental knowledge, he should later discipline himself in the cultivation of noble wisdom in its triple aspect. What are the three aspects of noble wisdom, Mahāmati, in which he has to discipline himself later? They are: (1) imagelessness; (2) the power added by all the Buddhas by reason of their original vows; and (3) the self-realisation attained by noble wisdom. Having mastered them, (50) the Yogin should abandon his knowledge of Mind gained by means of transcendental wisdom, which still resembles a lame donkey; and entering upon the eighth stage of Bodhisattvahood, he should further discipline himself in these three aspects of noble wisdom.

tatra nirābhāsalakṣaṇaṃ punar mahāmate sarvaśrāvakapratyekabuddhatīrthalakṣaṇaparicayāt pravartate | adhiṣṭhānalakṣaṇaṃ punar mahāmate pūrvabuddhasvapraṇidhānādhiṣṭhānataḥ pravartate | pratyātmāryajñānagatilakṣaṇaṃ punar mahāmate sarvadharmalakṣaṇānabhiniveśato māyopamasamādhikāyapratilambhād buddhabhūmigatigamanapracārāt pravartate | etan mahāmate āryāṇāṃ lakṣaṇatrayaṃ yenāryeṇa lakṣatrayeṇa samanvāgatā āryāḥ svapratyātmāryajñānagatigocaram adhigacchanti | tasmāt tarhi mahāmate āryajñānalakṣaṇatrayayogaḥ karaṇīyaḥ ||

大慧。無所(20)有相者。謂聲聞縁覺及外道相彼修習生。大(21)慧。自願處相者。謂諸先佛自願處修生。大慧。(22)自覺聖智究竟相者。一切法相無所計著。(23)得如幻三昧身。諸佛地處進趣行生。大慧。是(24)名聖智三相。若成就此聖智三相者。能到(25)自覺聖智境界。是故大慧。聖智三相當勤(26)修學。

. . . . .

Then again, Mahāmati, the aspect of imagelessness comes forth when all things belonging to the Śrāvakas and Pratyekabuddhas and philosophers are thoroughly mastered. Again, Mahāmati, as to the power added, it comes from the original vows made by all the Buddhas. Again, Mahāmati, as to the self-realisation aspect of noble wisdom, it rises when a Bodhisattva, detaching himself from viewing all things in their phenomenality, realises the Samādhi-body whereby he surveys the world as like unto a vision, and further goes on to the attainment of the Buddha-stage. Mahāmati, this is the triplicity of the noble life. Furnished with this triplicity, noble ones will attain the state of self-realisation which is the outcome of noble wisdom. For this reason, Mahāmati, you should cultivate noble wisdom in its triple aspect.

atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar eva tasyā bodhisattvaparṣadaś cittāśayavicāram ājñāya āryajñānavastupravicayaṃ nāma dharmaparyāyaṃ sarvabuddhādhiṣṭhānādhiṣṭhito bhagavantaṃ paripṛcchati sma - deśayatu me bhagavān āryajñānavastupravicayaṃ nāma dharmaparyāyam aṣṭottarapadaśataprabhedāśrayam, yam āśritya tathāgatā arhantaḥ samyaksaṃbuddhā bodhisattvānāṃ (51*) mahāsattvānāṃ svasāmānyalakṣaṇapatitānāṃ parikalpitasvabhāvagatiprabhedaṃ deśayanti, yena parikalpitasvabhāvagatiprabhedena suprativibhāgaviddhena pudgaladharmanairātmyapracāraṃ prativiśodhya bhūmiṣu kṛtavidyāḥ sarvaśrāvakapratyekabuddhatīrthakaradhyānasamādhisamāpattisukham atikramya tathāgatācintyaviṣayapracāragatipracāraṃ pañcadharmasvabhāvagativinivṛttaṃ tathāgataṃ dharmakāyaṃ prajñājñānasunibaddhadharmaṃ māyāviṣayābhinivṛttaṃ sarvabuddhakṣetratuṣitabhavanākaniṣṭhālayopagaṃ tathāgatakāyaṃ pratilabheran ||

爾時大慧菩薩摩訶薩。知大菩薩衆心(27)之所念。名聖智事分別自性經。承一切佛威(28)神之力。而白佛言。世尊。唯願爲説聖智事(29)分別自性經百八句分別所依。如來應供等(485b1)正覺。依此分別説菩薩摩訶薩入自相共(2)相妄想自性。以分別説妄想自性故則能(3)善知。周遍觀察人法無我。淨除妄想照明(4)諸地。超越一切聲聞縁覺及諸外道諸禪定(5)樂觀察如來不可思議所行境界。畢定捨(6)離五法自性。諸佛如來法身智慧。善自莊嚴。(7)超幻境界。昇一切佛刹兜率天宮乃至色(8)究竟天宮。逮得如來常住法身。

. . .

§XI(b)
At that moment, Mahāmati the Bodhisattva-Mahāsattva knowing what was going on in the minds of the Bodhisattvas who were gathered there, and empowered by the power added to him by all the Buddhas, asked the Blessed One concerning the doctrine known as examining into the reality of noble wisdom. Tell me, Blessed One, the doctrine of examining into the reality of noble wisdom, depending on which the one hundred and eight statements are to be distinguished—the doctrine depending on which the Tathāgatas, Arhats, Fully-Enlightened Ones will analyse and disclose the nature and course of false imagination for the sake of (51) the Bodhisattva-Mahāsattvas who have fallen into the way of looking at things from their aspects of generality and individuality. Thus the Bodhisattvas will be instructed in the analysis and thorough examination of false imagination, and thereby they will have the passage purified which leads to the egolessness of things and persons, and get an illumination on the stages of Bodhisattvahood; and, further, going beyond the bliss of the tranquillisations⁴² belonging to all the Śrāvakas, Pratyekabuddhas, and philosophers, will attain the Dharmakaya of the Tathāgata, which belongs to the realm and course of Tathāgatahood transcending thought and in which there is no rising of the five Dharmas. That is to say, they will attain the Tathāgata-body which is the Dharma intimately bound up with the understanding born of transcendental knowledge, and which, entering into the realm of Māyā, reaches all the Buddha-lands, the heavenly mansions of Tuṣita, and the abode of the Akaniṣṭha.

42. That is, Dhyāna, Samādhi and Samāpatti, which practically belong to the same category.

bhagavān āha - iha mahāmate eke tīrthyātīrthyadṛṣṭayo nāstitvābhiniviṣṭā vikalpabuddhihetukṣayasvabhāvābhāvān nāsti śaśasya viṣāṇaṃ vikalpayanti | yathā śaśaviṣāṇaṃ nāsti, evaṃ sarvadharmāḥ | anye punar mahāmate bhūtaguṇāṇudravyasaṃsthānasaṃniveśaviśeṣaṃ dṛṣṭvā nāstiśaśaśṛṅgābhiniveśābhiniviṣṭā asti gośṛṅgam iti kalpayanti | te mahāmate antadvayadṛṣṭipatitāś cittamātrānavadhāritamatayaḥ | svacittadhātuvikalpena te puṣṇanti | dehabhogapratiṣṭhāgativi(52*)kalpamātre mahāmate śaśaśṛṅgaṃ nāstyastivinivṛttaṃ na kalpayet tathā mahāmate sarvabhāvānāṃ nāstyastivinivṛttaṃ na kalpayitavyam ||

佛告大慧。(9)有一種外道。作無所有妄想計著。覺知因(10)盡。兔無角想。如兔無角一佛法亦復如(11)是。大慧。復有餘外道。見種･求那･極微･陀(12)羅驃･形處･横法各各差別。見已計著無兔(13)角横法。作牛有角想。大慧。彼墮二見不(14)解心量。自心境界妄想増長。身受用建立妄(15)想限量。大慧。一切法性亦復如是。離有無(16)不應作想。

. . . .

§XII
Said the Blessed One: Mahāmati, there are some philosophers who are addicted to negativism, according to whose philosophical view the non-existence of the hare's horns is ascertained by means of the discriminating intellect which affirms that the self-nature of things ceases to exist with the destruction of their causes; and they say that all things are non-existent just like the hare's horns. Again, Mahāmati, there are others who, seeing distinctions existing in things as regards the elements, qualities, atoms, substances, formations, and positions, and, attached to the notion that the hare's horns are non-existent, assert that the bull has horns. There are, Mahāmati, those who have fallen into the dualistic way of thinking, being unable to comprehend the truth of Mind-only; they desire to discriminate a world which is of Mind itself. Mahāmati, body, property, and abode have their existence only when measured in discrimination. (52) The hare's horns neither are nor are not; no discrimination is to be made about them. So it is, Mahāmati, with all things, of which neither being nor non-being can be predicated; have no discrimination about them!

ye punar mahāmate nāstyastivinivṛttā nāsti śaśaśṛṅgaṃ na kalpayanti, tair anyonyāpekṣahetutvān nāsti śaśaviṣāṇam iti na kalpayitavyam | āparamāṇupravicayād vastvanupalabdhabhāvān mahāmate āryajñānagocaravinivṛttam asti gośṛṅgam iti na kalpayitavyam ||

大慧。若復離有無而作兔無(17)角想。是名邪想。彼因待觀故兔無角不應(18)作想。乃至微塵分別事性悉不可得。大慧聖(19)境界離。不應作牛有角想。

. .

Again, Mahāmati, those who have gone beyond being and non-being, no more cherish the thought that the hare has no horns; for they never think that the hare has no horns because of mutual reference, nor do they think that the bull has horns because no ultimate substance is to be obtained however minutely the analysis of the horns may go on even to the subtlest particle known as atom: [that is,] the state in which noble wisdom is realised is beyond being and non-being.

atha khalu mahāmatir bodhisattvo mahāsattvo bhagavantam etad avocat - nanu bhagavan vikalpasyāpravṛttilakṣaṇaṃ dṛṣṭvā anumimīmahe vikalpāpravṛttyapekṣaṃ tasya nāstitvam | bhagavān āha - na hi mahāmate vikalpāpravṛttyapekṣaṃ tasya nāstitvam | tat kasya hetoḥ? vikalpasya tatpravṛttihetutvāt | tadviṣāṇāśrayapravṛtto hi mahāmate vikalpaḥ | yasmād viṣāṇāśrayapravṛtto mahāmate vikalpaḥ, tasmād āśrayahetutvād cānyānanyavivarjitatvān na hi tadapekṣaṃ nāstitvaṃ śaśaviṣāṇasya | (24,1) yadi punar mahāmate vikalpo ’nyaḥ syāc chaśavi(53*)ṣāṇād aviṣāṇahetukaḥ syāt | athānanyaḥ syāt, taddhetukatvād āparamāṇupravicayānupalabdher viṣāṇād ananyatvāt tadabhāvaḥ syāt | tadubhayabhāvābhāvāt kasya kimapekṣya nāstitvaṃ bhavati? atha na bhavati mahāmate apekṣya nāstitvaṃ śaśaviṣāṇasya astitvam apekṣya nāstitvaṃ śaśaviṣāṇaṃ na kalpayitavyaṃ viṣamahetutvān mahāmate nāstyastitvam siddhir na bhavati nāstyastitvavādinām |

爾時大慧菩薩(20)摩訶薩白佛言。世尊。得無妄想者。見不生(21)想已。隨比思量觀察不生妄想言無耶。佛(22)告大慧。非觀察不生妄想言無。所以者何。(23)妄想者。因彼生故。依彼角生妄想。以依(24)角生妄想。是故言依因。故離異不異。故非(25)觀察不生妄想言無角。大慧。若復妄想異(26)角者。則不因角生。若不異者。則因彼故。乃(27)至微塵分析推求悉不可得。不異角故。彼(28)亦非性。二倶無性者。何法何故而言無耶。大(29)慧。若無故無角。觀有故言兔無角者。不(485c1)應作想。大慧。不正因故。而説有無二倶不(2)成。大慧。復有餘外道見。計著色空事形處(3)横法不能善知虚空分齊。言色離虚空。(4)起分齊見妄想。

. . . . . . . . . .

At that time Mahāmati the Bodhisattva-Mahāsattva said this to the Blessed One: Is it not this way, Blessed One, that, seeing how discrimination takes place, we proceed to refer this to the non-rising of discrimination and infer that the horns exist not? The Blessed One said: No, indeed, Mahāmati, the non-existence of the horns has no reference to the non-rising of discrimination. Why is it not so? Because there is discrimination owing to the idea of the horns. Indeed, depending upon the idea of the horns, Mahāmati, discrimination takes place. And because of this dependence of discrimination upon the idea of the horns, Mahāmati, and because of this relationship of dependence and apart from the anyananya⁴³ relationship, one talks of the non-existence of the hare's horns, surely not because of the reference [to the horns of the bull]. If again, Mahāmati, discrimination is different (anya) from the hare's horns, (53) it will not take place by reason of the horns [and therefore the one is not different from the other]; but if it is not different (ananya), there is a discrimination taking place by reason of the horns [and therefore the one is different from the other]. However minutely the atoms are analysed, no horn [-substance] is obtainable; the notion of the horns itself is not available when thus reasoned. As neither of them [that is, the bull's nor the hare's] are existent, in reference to what should we talk of non-existence? Therefore, Mahāmati, the reasoning by reference as regards the non-existence of the hare's horns is of no avail. The non-existence of the hare's horns is asserted in reference to their existence [on the bull; but really a horn itself has no existence from the beginning]; have therefore no discrimination about it! Mahāmati, the dualism of being and non-being as held by the philosophers does not obtain as we see in the reasoning of horns.

43. Literally different and not-different.

anye punar mahāmate tīrthakaradṛṣṭayo rūpakāraṇasaṃsthānābhiniveśābhiniviṣṭā ākāśabhāvāparicchedakuśalā rūpam ākāśabhāvavigataṃ paricchedaṃ dṛṣṭvā vikalpayanti | ākāśam eva ca mahāmate rūpam | rūpabhūtānupraveśān mahāmate rūpam evākāśam | ādheyādhāravyayasthānabhāvena mahāmate rūpākāśakāraṇayoḥ pravibhāgaḥ pratyetavyaḥ | bhūtāni mahāmate pravartamānāni parasparasvalakṣaṇabhedabhinnāni ākāśe cāpratiṣṭhitāni | na ca teṣv ākāśaṃ nāsti | evam eva śaśasya viṣāṇaṃ mahāmate goviṣāṇam apekṣya bhavati | goviṣāṇaṃ punar mahāmate aṇuśo vibhajyamānaṃ punar apy aṇavo vibhajyamānā aṇutvalakṣaṇe nāvatiṣṭhante | tasya kim apekṣya nāstitvaṃ bhavati? athānyad apekṣya (54*) vastu, tad apy evaṃdharmi ||

大慧。虚空是色。隨入色種。(5)大慧。色是虚空。持所持處所建立性。色空(6)事分別當知。大慧。四大種生時自相各別。亦(7)不住虚空。非彼無虚空。如是大慧。觀牛(8)有角故兔無角。大慧。有牛角者＊析爲微塵。(9)又分別微塵刹那不住。彼何所觀故而言(10)無耶。若言觀餘物者。彼法亦然

. . . . . . .

Again, Mahāmati, there are other philosophers affected with erroneous views, who are attached to such notions as form, cause, and figure; not fully understanding the nature of space and seeing that space is disjoined from form, they proceed to discriminate about their separate existences. But, Mahāmati, space is form, and, Mahāmati, as space penetrates into form, form is space. To establish the relation of supporting and supported, Mahāmati, there obtains the separation of the two, space and form. Mahāmati, when the elements begin to evolve [a world] they are distinguishable one from another; they do not abide in space, and space is not non-existent in them. It is the same with the hare's horns, Mahāmati, whose non-existence is asserted in reference to the bull's horns. But, Mahāmati, when the bull's horns are analysed to their minutest atoms, which in turn are further analysed, there is after all nothing to be known as atoms. The non-existence of what, is to be affirmed in reference to what? As to the other things, too, this reasoning from reference (54) does not hold true.

atha khalu bhagavān punar api mahāmatiṃ bodhisattvaṃ mahāsattvam etad avocat - śaśagośṛṅgākāśarūpapadṛṣṭivikalpavigatena mahāmate bhavitavyam, tadanyaiś ca bodhisattvaiḥ | svacittadṛśyavikalpānugamamanasā ca mahāmate bhavitavyam | sarvajinasutakṣetramaṇḍale ca tvayā svacittadṛśyayogopadeśaḥ karaṇīyaḥ ||

(11)爾時世尊告大慧菩薩摩訶薩言。當離兔(12)角牛角虚空形色異見妄想。汝等諸菩薩摩(13)訶薩。當思惟自心現妄想。隨入爲一切刹(14)土最勝子。以自心現方便而教授之。

. .

At that time, again, the Blessed One said this to Mahāmati the Bodhisattva-Mahāsattva; Mahāmati, you should discard the views and discriminations that are concerned with the horns of a hare and a bull, with space and form. And also, Mahāmati, let you and other Bodhisattvas reflect on the nature of discrimination which they have of the Mind itself, and let them go into all the Bodhisattva-lands where they should disclose the way of disciplining themselves in the manifestations of Mind itself.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -
dṛśyaṃ na vidyate cittaṃ cittaṃ dṛśyāt pravartate |
devabhogapratiṣṭhānamālayaṃ khyāyate nṛṇām || 2.123 ||

爾時(15)世尊欲重宣此義。而説偈言(16)色等及心無　色等長養心
(17)身･受用･安立　識藏現衆生

.

§XIII
Then at that time the Blessed One recited these verses:
125 The world [as we see it] exists not, pluralities of things rise from the Mind being seen [externally]; body, property, and abode are manifested to us as of the Ālayavijñāna.

cittaṃ manaś ca vijñānaṃ svabhāvaṃ dharmapañcakam |
nairātmyaṃ dvitayaṃ śuddhaṃ prabhāṣante vināyakāḥ || 2.124 ||

(18)心意及與識　自性法有五
(19)無我二種淨　廣説者所説

.

126 The leaders talk about the Citta, Manas, [Mano-]Vijñāna, the [triple] Svabhāva, the five Dharmas, the twofold egolessness, and purification.

dīrghahrasvādisaṃbandhamanyonyataḥ pravartate |
astitvasādhakaṃ nāsti asti nāstitvasādhakam || 2.125 ||

(20)長短有無等　展轉互相生
(21)以無故成有　以有故成無

.

127 Long and short, etc., exist mutually bound up; when existence is asserted, there is non-existence, and where non-existence is asserted, there is existence.

aṇuśo bhajyamānaṃ hi naiva rūpaṃ vikalpayet |
cittamātraṃ vyavasthānaṃ kudṛṣṭyā na prasīdati || 2.126 ||

(22)微塵分別事　不起色妄想
(23)心量安立處　惡見所不樂

.

128 Analysed down to atoms, there is indeed no form to be discriminated as such; what can be established is the [truth of] Mind-only, which is not believed by those who cherish erroneous views.

tārkikāṇām aviṣayaḥ śrāvakāṇāṃ na caiva hi |
(55*) yaṃ deśayanti vai nāthāḥ pratyātmagatigocaram || 2.127 ||

(24)覺想非境界　聲聞亦復然
(25)救世之所説　自覺之境界

.

129 This does not belong to the realm of the theoreticians nor to that of the Śrāvaka; (55) the Buddhas disclose the way of self-realisation.

atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar api svacittadṛśyadhārāviśuddhyarthaṃ bhagavantam adhyeṣate sma - kathaṃ bhagavan svacittadṛśyadhārā viśudhyati yugapatkramavṛttyā vā? bhagavān āha - kramavṛttyā mahāmate svacittadṛśyadhārā viśudhyati na yugapat | tadyathā mahāmate āmraphalāni kramaśaḥ pacyante na yugapat, evam eva mahāmate svacittadṛśyadhārā sattvānāṃ kramaśo viśudhyati (25,1) na yugapat | tadyathā mahāmate kumbhakāraḥ kramaśo bhāṇḍāni kurute na yugapat, evam eva mahāmate tathāgataḥ sattvānāṃ svacittadṛśyadhārāṃ kramaśo viśodhayati na yugapat | tadyathā mahāmate pṛthivyāṃ tṛṇagulmauṣadhivanaspatayaḥ kramavṛttyā virohanti na yugapat, evam eva mahāmate sattvānāṃ tathāgataḥ kramaśaḥ svacittadṛśyadhārāṃ viśodhayati na yugapat | tadyathā mahāmate hāsyalāsyagītavāditravīṇālekhyayogyāḥ kramaśaḥ pravartante na yugapat, evem eva mahāmate tathāgataḥ sarvasattvānāṃ kramaśaḥ svacittadṛśyadhārāṃ viśodhayati na yugapat | tadyathā mahāmate darpaṇāntargatāḥ sarvarūpāvabhāsāḥ saṃdṛśyante (56*) nirvikalpā yugapat, evam eva mahāmate svacittadṛśyadhārāṃ yugapat tathāgataḥ sarvasattvānāṃ viśodhayati nirvikalpāṃ nirābhāsagocarām | tadyathā mahāmate somādityamaṇḍalaṃ yugapatsarvarūpāvabhāsān kiraṇaiḥ prakāśayati, evam eva mahāmate tathāgataḥ svacittadṛśyadauṣṭhulyavāsanāvigatānāṃ sattvānāṃ yugapadacintyajñānajinagocaraviṣayaṃ saṃdarśayati | tadyathā mahāmate ālayavijñānaṃ svacittadṛśyadehapratiṣṭhābhogaviṣayaṃ yugapad vibhāvayati, evam eva mahāmate niṣyandabuddho yugapatsattvagocaraṃ paripācya ākaniṣṭhabhavanavimānālayayogaṃ yoginām arpayati | tadyathā mahāmate dharmatābuddho yugapanniṣyandanirmāṇakiraṇair virājate, evam eva mahāmate pratyātmāryagatidharmalakṣaṇaṃ bhāvābhāvakudṛṣṭivinivartanatayā yugapadvirājate ||

(26)爾時大慧菩薩。爲淨自心現流故。復請如(27)來白佛言。世尊。云何淨除一切衆生自心(28)現流。爲頓爲漸耶。佛告大慧。漸淨非頓。 (29)如菴羅果漸熟非頓如來淨除一切衆生(486a1)自心現流。亦復如是。漸淨非頓。譬如陶家(2)造作諸器。漸成非頓。如來淨除一切衆生(3)自心現流亦復如是。漸淨非頓。譬如大地(4)漸生萬物非頓生也。如來淨除一切衆生(5)自心現流。亦復如是。漸淨非頓。譬如人學(6)音樂書畫種種技術。漸成非頓。如來淨除(7)一切衆生自心現流。亦復如是。漸淨非頓。 (8)譬如明鏡頓現一切無相色像。如來淨除一(9)切衆生自心現流。亦復如是。頓現無相無(10)有所有清淨境界。如日月輪頓照顯示一(11)切色像。如來爲離自心現習氣過患衆生。亦(12)復如是。頓爲顯示不思議智最勝境界。譬(13)如藏識頓分別知自心現及身安立受用境(14)界。彼諸依佛亦復如是。依者胡本云津膩謂化佛是眞佛氣分也頓(15)熟衆生所處境界。以修行者安處於彼色究(16)竟天。譬如法佛所作依佛光明照曜。自覺聖(17)趣亦復如是。彼於法相有性無性惡見妄(18)想。照令除滅。

. . . . . . . . . .

§XIV
At that time again, Mahāmati the Bodhisattva-Mahāsattva made a request of the Blessed One regarding the purification of the outflow which comes from recognising an objective world which is of Mind itself, saying, How, O Blessed One, is the outflow purified that takes place from recognising an external world which is of Mind itself? Is the purification instantaneous or gradual? Replied the Blessed One: The outflow that takes place from recognising an external world which is of Mind itself is gradually purified and not instantaneously. Mahāmati, it is like the amra fruit which ripens gradually and not instantaneously; in the same way, Mahāmati, the purification of beings⁴⁴ is gradual and not instantaneous. Mahāmati, it is like the potter making pots, which is done gradually and not instantaneously; in the same way, Mahāmati, the purification of beings by the Tathāgata is gradual and not instantaneous. Mahāmati, it is like grass, shrubs, herbs, and trees, that grow up gradually from the earth and not instantaneously; in the same way, Mahāmati, the purification by the Tathāgata of beings is gradual and not instantaneous; Mahāmati, it is like the mastery of comedy, dancing, singing, music, lute-playing, writing, and [other] arts, which is gained gradually and not instantaneously; in the same way, Mahāmati, the purification by the Tathāgata of all beings is gradual and not instantaneous. Mahāmati, it is like a mirror indiscriminately and instantaneously reflecting in it forms and images; (56) in the same way, Mahāmati, the purification by the Tathāgata of all beings is instantaneous, who makes them free from discrimination and leads them to the state of imagelessness. Mahāmati, it is like the sun or the moon revealing all forms instantaneously by illuminating them with its light; in the same way, Mahāmati, the Tathagata, by making all beings discard the habit-energy which issues from the erroneous views they entertain in regard to an external world which is of the Mind, instantaneously reveals to all beings the realm of unthinkable knowledge which belongs to Buddhahood. It is like the Ālayavijñāna making instantaneously a world of body, property, and abode, which is what is seen of Mind itself; in the same way, Mahāmati, the Niṣyanda-Buddha, instantaneously maturing the mentality of beings, places them in the palatial abode of the Akaniṣṭha mansion where they will become practisers of various spiritual exercises. Mahāmati, it is like the Dharmatā-Buddha shining forth instantaneously with the rays that issue from the Nishyanda-Nirmāṇa [-Buddha]; in the same way, Mahāmati, the noble truth of self-realisation instantaneously shines out when the false [dualistic] views of existence and non-existence are discarded.

44. Abbreviated from “the outflowing that takes place in beings when they recognise an external world as real which is of Mind itself" (svacittaDriśyadhaira sattvanam).

punar aparaṃ mahāmate dharmatāniṣyandabuddhaḥ svasāmānyalakṣaṇapatitāt sarvadharmāt svacittadṛśyavāsanāhetulakṣaṇopanibaddhāt parikalpitasvabhāvābhiniveśahetukānatadātmakavividhamāyāraṅgapuruṣavaicitryābhiniveśānupalabdhito mahāmate deśayati | punar aparaṃ mahāmate parikalpitasvabhāvavṛttilakṣaṇaṃ paratantrasvabhāvābhiniveśataḥ pravartate | tadyathā tṛṇa(57*)kāṣṭhagulmalatāśrayān māyāvidyāpuruṣasaṃyogāt sarvasattvarūpadhāriṇaṃ māyāpuruṣavigrahamabhiniṣpannaikasattvaśarīraṃ vividhakalpavikalpitaṃ khyāyate, tathā khyāyann api mahāmate tadātmako na bhavati, evam eva mahāmate paratantrasvabhāve parikalpitasvabhāve vividhavikalpacittavicitralakṣaṇaṃ khyāyate | vastuparikalpalakṣaṇābhiniveśavāsanāt parikalpayan mahāmate parikalpitasvabhāvalakṣaṇaṃ bhavati | eṣā mahāmate niṣyandabuddhadeśanā | dharmatābuddhaḥ punar mahāmate cittasvabhāvalakṣaṇavisaṃyuktāṃ pratyātmāryagatigocaravyavasthāṃ karoti | nirmitanirmāṇabuddhaḥ punar mahāmate dānaśīladhyānasamādhicitraprajñājñānaskandhadhātvāyatanavimokṣavijñānagatilakṣaṇaprabhedapracāraṃ vyavasthāpayati | tīrthyadṛṣṭyā ca rūpyasamatikramaṇalakṣaṇaṃ deśayati | dharmatābuddhaḥ punar mahāmate nirālambaḥ | ālambavigataṃ sarvakriyendriyapramāṇalakṣaṇavinivṛttamaviṣayaṃ bālaśrāvakapratyekabuddhatīrthakarātmakalakṣaṇābhiniveśābhiniviṣṭānām | tasmāt tarhi mahāmate pratyātmāryagativiśeṣalakṣaṇe yogaḥ karaṇīyaḥ | svacittala(58*)kṣaṇadṛśyavinivṛttidṛṣṭinā ca te bhavitavyam ||

復次大慧。(21)計著縁起自性生妄想自性相。復次大慧。(21)計著縁起自性生妄想自性相。大慧。如工(22)幻師依草木瓦石作種種幻。起一切衆生(23)若干形色。起種種妄想彼諸妄想亦無眞實。 (24)如是大慧。依縁起自性。起妄想自性。種種(25)妄想心種種想行事妄想相計著習氣妄想。(26)大慧。是爲妄想自性相生。大慧。是名依佛(27)説法。大慧。法佛者。離心自性相。自覺聖所(28)縁境界建立施作。大慧。化佛者。説施戒忍精(29)進禪定及心智慧離陰界入解脱識相分別(486b1)觀察建立。超外道見無色見。大慧。又法佛(2)者。離攀縁所縁離一切所作根量相滅。非(3)諸凡夫聲聞縁覺外道計著我相所著境界。(4)自覺聖究竟差別相建立。是故大慧。自覺聖(5)差別相當勤修學。自心現見應當除滅

. . . . . . . . . . . . .

§XV
And yet again, Mahāmati, what the Dharmatā-Niṣyanda-Buddha [that is, the Buddha that flows out of the absolute Dharma] teaches is that all things are comprehensible under the aspects of individuality and generality, for they are bound up with causes and conditions of habit-energy which is accumulated by not recognising an external world as of Mind itself; that by reason of clinging to these false imaginations there is multitudinousness of unrealities, which resemble the various scenes and persons created magically and imagined as really in existence. Further again, Mahāmati, false imaginations arise from clinging to the notion of relativity. To illustrate: when the magician depending upon grass, (57) wood, shrubs, and creepers, exercises his art, all beings and forms take shape, magically-created persons are produced, which appear endowed with individuality and material body, and they are variously and fancifully discriminated. While they are thus manifesting themselves, Mahāmati, there is no substantiality in them. Likewise, Mahāmati, based on the notion of relativity the false imagination recognises a variety of appearances which are distinguished by a discriminating mind. And as their individual appearances are imagined and adhered to, there is habit-energy, and, Mahāmati, so long as the fancying goes on we have here all that is needed to constitute the self-nature of the false imagination. Mahāmati, this is the discourse of the Niṣyanda Buddha. Again, Mahāmati, it is the doing of the Dharmatā-Buddha to establish the exalted state of self-realisation which transcends the phenomena of the [empirical] mind. Again, Mahāmati, what the Nirmita-Nirmana-Buddha [or Buddha of transformation] establishes concerns such matters as charity, morality, meditation, tranquillisation, various forms of transcendental knowledge and of understanding, the Skandhas, Dhātus, and Āyatanas, emancipation, the Vijñānas, and the ways in which they function, the forms which they take, their distinctions and their performances. The Buddha discloses against the philosophical views that which surpasses forms. Again Mahāmati, the Dharmatā-Buddha is unconditioned, free from conditions, has nothing to do with all doings, senses, and measurements, and does not belong to the world of the ignorant, Śrāvakas, Pratyekabuddhas, and philosophers, who are always clinging to the notion of an ego. For this reason, Mahāmati, you should discipline yourself in the excellent and exalted way leading to self-realisation; (58) you should keep yourself away from the views that recognise the reality of an external world apart from the Mind itself.

punar aparaṃ mahāmate dvividhaṃ śrāvakayānanayaprabhedalakṣaṇaṃ yaduta pratyātmāryādhigamaviśeṣalakṣaṇaṃ ca bhāvavikalpasvabhāvābhiniveśalakṣaṇaṃ ca | tatra mahāmate pratyātmāryādhigamaviśeṣalakṣaṇaṃ śrāvakāṇāṃ katamat? yaduta śūnyatānātmaduḥkhānityaviṣayasatyavairāgyopaśamāt skandhadhātvāyatanasvasāmānyalakṣaṇabāhyārthavināśalakṣaṇād yathābhūtaparijñānāc cittaṃ (26,1) samādhīyate | svacittaṃ samādhāya dhyānavimokṣasamādhimārgaphalasamāpattivimuktivāsanācintyapariṇaticyutivigataṃ pratyātmāryagatilakṣaṇasukhavihāraṃ mahāmate adhigacchanti śrāvakāḥ | etan mahāmate śrāvakāṇāṃ pratyātmāryagatilakṣaṇam | etad dhi mahāmate śrāvakāṇāṃ pratyātmāryādhigamavihārasukham adhigamya bodhisattvena mahāsattvena nirodhasukhaṃ samāpattisukhaṃ ca sattvakriyāpekṣayā pūrvasvapraṇidhānābhinirhṛtatayā ca na sākṣātkaraṇīyam | etan mahāmate śrāvakāṇāṃ pratyātmāryagatilakṣaṇasukhaṃ yatra bodhisattvena mahāsattvena pratyātmāryagatilakṣaṇasukhe na śi(59*)kṣitavyam | bhāvavikalpasvabhāvābhiniveśaḥ punar mahāmate śrāvakāṇāṃ katamaḥ? yaduta nīlapītoṣṇadravacalakaṭhināni mahābhūtāny akriyāpravṛttāni svasāmānyalakṣaṇayuktyāgamapramāṇasuvinibaddhāni dṛṣṭvā tatsvabhāvābhiniveśavikalpaḥ pravartate | etan mahāmate bodhisattvenādhigamya vyāvartayitavyam | dharmanairātmyalakṣaṇānupraveśatayā pudgalanairātmyalakṣaṇadṛṣṭiṃ nivārya bhūmikramānusaṃghau pratiṣṭhāpayitavyam | etan mahāmate śrāvakāṇāṃ bhāvavikalpasvabhāvābhiniveśalakṣaṇaṃ yaduktam, idaṃ tatpratyuktam ||

(6)復次大慧。有二種聲聞乘通分別相。謂得自(7)覺聖差別相。及性妄想自性計著相。云何得(8)自覺聖差別相聲聞。謂無常苦空無我境界。(9)眞諦離欲寂滅。息陰界入自共相外不壞相。(10)如實知心得寂止。心寂止已。禪定解脱三昧(11)道果正受解脱。不離習氣不思議變易死。(12)得自覺聖樂住聲聞。是名得自覺聖差別相(13)聲聞。大慧。得自覺聖差別樂住菩薩摩訶薩。(14)非滅門樂正受樂。顧愍衆生及本願不作(15)證。大慧。是名聲聞得自覺聖差別相樂。菩薩(16)摩訶薩。於彼得自覺聖差別相樂。不應修(17)學。大慧。云何性妄想自性計著相聲聞。所謂(18)大種青黄赤白堅濕煖動。非作生自相共相。(19)先勝善説。見已於彼起自性妄想菩薩摩訶(20)薩於彼應知應捨。隨入法無我想。滅人(21)無我相見。漸次諸地相續建立。是名諸聲聞(22)性妄想自性計著相

. . . . . . . . . . .

§XVI
Further again, Mahāmati, in the life of the Śrāvaka-vehicle, there are two aspects to be distinguished, namely, the excellent and exalted state of self-realisation, and the attachment to the notion of self-nature arising from discrimination. What is the excellent, exalted state of self-realisation belonging to the Śrāvakas? This is a state of mental concentration which is attained when one realises states of emptiness, egolessness, suffering, and impermanence, and the truth that is free from passions and is ever serene; when one annihilates notions belonging to the externality of things, such as the Skandhas, Dhātus, Āyatanas, individuality and generality; and when one has an insight into reality as it is. Entering upon this state of mental concentration the Śrāvakas will attain the blissful abode of exalted self-realisation in which there is the emancipation belonging to a Dhyāna, the path and fruit of a Samādhi, and the deliverance of a Samāpatti, but in which there is as yet no discarding of habit-energy and no escape from the imperceivable transformation of death. This, Mahāmati, is the Śrāvaka's exalted state of self-realisation. Having attained this exalted and blissful condition of self-realisation as realised by the Śrāvakas, Mahāmati, the Bodhisattva-Mahāsattva may not enjoy by himself the bliss of cessation, the bliss of Samāpatti, but should think compassionately of other beings and keep ever fresh his original vows. Mahāmati, in whatever exalted and blissful state of self-realisation the Bodhisattva may find himself, he should never exert himself in the exalted and blissful state of self-realisation as attained by the Śrāvakas. (59) Mahāmati, what is meant by the attachment to the notion of self-nature arising from discrimination? This attachment takes place when a man, seeing that the elements and the qualities such as blue, yellow, warmth, humidity, motility, and rigidity, have never been created by a creator, yet clings to the notions of individuality and generality in accordance with the measures laid down in books of logic. Mahāmati, the Bodhisattva, knowing what this is, must abandon it. Conforming himself to the egolessness of things and holding back the wrong views regarding the egolessness of a person, the Bodhisattva should keep himself on the continuously-ascending journey along the stages. This is the Śrāvaka's attachment to the notion of self-nature arising from the discrimination of existence.

atha khalu mahāmatir bodhisattvo mahāsattvo bhagavantam etad avocat - nityam acintyaṃ ca bhagavatā pratyātmāryagatigocaraṃ paramārthagocaraṃ ca prabhāṣitam | nanu bhagavaṃs tīrthakarā api nityācintyavādinaḥ kāraṇānām? bhagavān āha - na mahāmate tīrthakarāṇāṃ kāraṇasya nityācintyatāṃ prāpnoti | tat kasya hetoḥ? tīrthakarāṇāṃ mahāmate nityācintyaṃ na hetusvalakṣaṇayuktam | yasya mahāmate nityācintyaṃ na hetusvalakṣaṇayuktam, tatkathaṃ kenābhivyajyate (60*) nityam acintyam iti? nityācintyavādaḥ punar mahāmate yadi hetusvalakṣaṇayuktaḥ syāt, nityaṃ kāraṇādhīnahetulakṣaṇatvān nityam acintyaṃ na bhavati | mama tu mahāmate paramārthanityācintyaṃ paramārthalakṣaṇahetuyuktaṃ bhāvābhāvavigataṃ pratyātmāryādhigamalakṣaṇatvāl lakṣaṇavatparamārthajñānahetutvāc ca hetumadbhāvābhāvavigatatvādakṛtakākāśanirvāṇanirodhadṛṣṭāntasādharmyān nityam | ata etan mahāmate tīrthakaranityācintyavādatulyaṃ na bhavati | nityācintyataiveyaṃ mahāmate tathāgatānāṃ pratyātmāryajñānādhigamatathatā | tasmāt tarhi mahāmate bodhisattvena mahāsattvena nityācintyapratyātmāryajñānādhigamāya yogaḥ karaṇīyaḥ ||

(23)爾時大慧菩薩摩訶薩白佛言。世尊。世尊所(24)説常及不思議自覺聖趣境界及第一義境(25)界。世尊。非諸外道所説常不思議因縁耶。 (26)佛告大慧。非諸外道因縁得常不思議。所(27)以者何。諸外道常不思議。不因自相成。若(28)常不思議。不因自相成者。何因顯現常不(29)思議 (486c1)復次大慧。不思議若因自相成者。彼則應(2)常。由作者因相。故常不思議不成。＊大慧。(3)我第一義常不思議。第一義因相成。離性非(4)性得自覺性故有相。第一義智因故有因。(5)離性非性故。譬如無作虚空涅槃滅盡故(6)常。如是大慧。不同外道常不思議論如是 (7)大慧。此常不思議諸如來自覺聖智所得。是(8)故常不思議自覺聖智所得。應得修學

. . . . . . . . . . . .

§XVII
At that time Mahāmati the Bodhisattva-Mahāsattva said this to the Blessed One: According to the Blessed One's teaching, the eternal-unthinkable is the exalted condition of self-realisation and also of highest reality. Now, do not the philosophers also talk about the creative agent being the eternal-unthinkable? The Blessed One replied: No, Mahāmati, the eternal-unthinkable considered by the philosophers to be characteristic of their creator is untenable. Why? Because, Mahāmati, the eternal-unthinkable as held by the philosophers is not in conformity with the idea of a cause itself. When, Mahāmati, this eternal-unthinkable is not in conformity with the idea of a cause itself how can this be proved tenable? (60) Again, Mahāmati, if what is claimed to be the eternal-unthinkable is in conformity with the idea of a cause [which is eternal] in itself, it can be eternal; but since the idea of a creator is based upon that of a [further] cause, it cannot be the eternal-unthinkable. But, Mahāmati, my highest reality is the eternal-unthinkable since it conforms to the idea of a cause and is beyond existence and non-existence. Because it is the exalted state of self-realisation it has its own character; because it is the cause of the highest reality it has its causation; because it has nothing to do with existence and non-existence it is no doer; because it is to be classed under the same head as space, Nirvāṇa, and cessation it is eternal. Therefore, Mahāmati, it is not the same as the eternal-unthinkable of the philosophers; the eternal-unthinkable of the Tathāgatas is thatness realised by noble wisdom within themselves. For this reason, Mahāmati, let the Bodhisattva-Mahāsattva discipline himself in order to attain by means of noble wisdom the truth of self-realisation which is the eternal-unthinkable.

punar aparaṃ mahāmate nityācintyatā tīrthakarāṇām anityabhāvavilakṣaṇahetutvāt | na svakṛtahetulakṣaṇaprabhāvitatvān nityam | yadi punar mahāmate tīrthakarāṇāṃ nityācintyatā kṛtakabhāvābhāvādanityatāṃ dṛṣṭvā anumānabuddhyā nityaṃ samāpyate, tenaiva hetunā mamāpi (61*) mahāmate kṛtakabhāvābhāvādanityatāṃ dṛṣṭvā nityamahetūpadeśāt ||

(9)復次大慧。外道常不思議。無常性異相因故。(10)非自作因相力故常復次大慧。諸外道常不(11)思議於所作性非性無常見已思量計常。大(12)慧。我亦以如是因縁所作者性非性。無常(13)見已。自覺聖境界説彼常無因。

. . .

Again, further, Mahāmati, the eternal-unthinkable of the philosophers is not characterised with eternality because it has a cause which is not eternal; what they regard as eternal is not eternal as it is not characterised with the power that can create itself. If again, Mahāmati, the philosophers prove the eternality of their eternal-unthinkable in contradistinction to the becoming and therefore the non-eternality of things created, Mahāmati, by the same reasoning (61) I can prove that their eternality has no reason to be known as such just because things created are non-eternal owing to their becoming.

yadi punar mahāmate hetulakṣaṇasaṃyuktaṃ nityācintyatā, tīrthakarāṇāṃ hetubhāvasvalakṣaṇabhāvābhāvāc chaśaviṣāṇatulyā mahāmate nityācintyatā, vāgvikalpamātrā ca mahāmate tīrthakarāṇāṃ prasajyate | tat kasya hetoḥ? yaduta vāgvikalpamātraṃ hi mahāmate śaśaviṣāṇaṃ svahetulakṣaṇābhāvāt | mama tu mahāmate nityācintyatā pratyātmāryādhigamalakṣaṇahetutvāt kṛtakabhāvābhāvavarjitatvān nityam, (27,1) na bāhyabhāvābhāvanityānityānupramāṇān nityam | yasya punar mahāmate bāhyābhāvān nityānumānān nityācintyatvān nityam, tasyā nityācintyatāyāḥ svahetulakṣaṇaṃ na jānīte | pratyātmādhigamāryajñānagocaralakṣaṇaṃ bahirdhā te mahāmate asaṃkathyāḥ ||

大慧。若復諸(14)外道因相成常不思議。因自相性非性。同於(15)兔角。此常不思議但言説妄想。諸外道輩有(16)如是過。所以者何。謂但言説妄想同於兔(17)角。自因相非分。大慧。我常不思議。因自覺(18)得相故。離所作性非性故常。非外性非性(19)無常思量計常。大慧。若復外性非性無常。思(20)量計常不思議常。而彼不知常不思議自因(21)之相。去得自覺聖智境界相遠。彼不應説。

. . . . . .

If again, Mahāmati, the eternal-unthinkable of the philosophers is in conformity with the idea of a cause, what they regard as characteristic of a cause is a non-entity like the horns of a hare; and, Mahāmati, their eternal-unthinkable is no more than a verbal discrimination, in which, Mahāmati, the philosophers' fault consists. Why? Because, Mahāmati, mere verbal discriminations are, indeed, the hare's horns, on account of their having no characteristic of a self-cause. Mahāmati, moreover, my eternal-unthinkable is really eternal because it finds its cause in the exalted state of self-realisation, and because it has nothing to do with a creator, with being and non-being. Its eternality is not derived from the reasoning which is based upon the external notion of being and non-being, of eternity and non-eternity. If the eternal-unthinkable is eternal in consideration of the non-existence and eternality of external things, we can say of this kind of the eternal-unthinkable that the philosophers do not know what is meant by characteristically self-caused. As they are outside the state of self-realisation attainable by noble wisdom, Mahāmati, their discourse is not to the point.

punar aparaṃ mahāmate saṃsāravikalpaduḥkhabhayabhītā nirvāṇam anveṣante | saṃsāranirvāṇayor aviśeṣajñāḥ sarvabhāvavikalpābhāvād indriyāṇām anāgataviṣayoparamāc ca mahāmate (62*) nirvāṇaṃ vikalpayanti na pratyātmagativijñānālayaṃ parāvṛttipūrvakaṃ mahāmate | atas te mahāmate mohapuruṣā yānatrayavādino bhavanti, na cittamātragatinirābhāasavādinaḥ | atas te mahāmate atītānāgatapratyutpannānāṃ tathāgatānāṃ svacittadṛśyagocarānabhijñā bāhyacittadṛśyagocarābhiniviṣṭāḥ | te saṃsāragaticakre punar mahāmate caṃkramyante ||

(22)復次大慧。諸聲聞畏生死妄想苦。而求涅槃。(23)不知生死涅槃差別一切性妄想非性。未來(24)諸根境界休息作涅槃想。非自覺聖智趣藏(25)識轉。是故凡愚説有三乘。説心量趣無所(26)有。是故大慧。彼不知過去未來現在諸如來(27)自心現境界。計著外心現境界。生死輪常轉」

. . . . .

§XVIII
Further, Mahāmati, those who, afraid of sufferings arising from the discrimination of birth-and-death, seek for Nirvāṇa, do not know that birth-and-death and Nirvāṇa are not to be separated the one from the other; and, seeing that all things subject to discrimination have no reality, imagine that Nirvāṇa consists in the future annihilation of the senses and their fields. (62) They are not aware, Mahāmati, of the fact that Nirvāṇa is the Ālayavijñāna where a revulsion takes place by self-realisation. Therefore, Mahāmati, those who are stupid talk of the trinity of vehicles and not of the state of Mind-only where there are no images. Therefore, Mahāmati, those who do not understand the teachings of the Tathāgatas of the past, present, and future, concerning the external world, which is of Mind itself, cling to the notion that there is a world outside what is seen of the Mind and, Mahāmati, go on rolling themselves along the wheel of birth-and-death.

punar aparaṃ mahāmate anutpannān sarvadharmānatītānāgatapratyutpannās tathāgatā bhāṣante | tat kasya hetoḥ? yaduta svacittadṛśyabhāvābhāvāt sadasator utpattivirahitatvān mahāmate anutpannāḥ sarvabhāvāḥ | śaśahayakharoṣṭraviṣāṇatulyā mahāmate sarvadharmāḥ | bālapṛthagjanābhūtaparikalpitasvabhāvavikalpitatvān mahāmate anutpannāḥ sarvabhāvāḥ | pratyātmāryajñānagatigocaro hi mahāmate sarvabhāvasvabhāvalakṣaṇotpādaḥ, na bālapṛthagjanavikalpadvayagocarasvabhāvaḥ | dehabhogapratiṣṭhāgatisvabhāvalakṣaṇaṃ mahāmate ālayavijñānaṃ grāhyagrāhakalakṣaṇena pravartamānaṃ bālā utpādasthitibhaṅgadṛṣṭidvayapatitāśayā utpādaṃ sarvabhāvānāṃ sadasator vikalpayanti | (63*) atra te mahāmate yogaḥ karaṇīyaḥ ||

(28)復次大慧。一切法不生。是過去未來現在諸(29)如來所説所以者何。謂自心現性非性。離有(487a1)非有生故。大慧。一切性不生一切法如兔馬(2)等角。愚癡凡夫不實妄想自性妄想故。大(3)慧。一切法不生。自覺聖智趣境界者。一切性(4)自性相不生。非彼愚夫妄想二境界。自性身(5)財建立趣自性相。大慧。藏識攝所攝相轉。愚(6)夫墮生住滅二見。悕望一切性生。有非有(7)妄想生。非賢聖也。大慧。於彼應當修學」

. . . . . . .

§XIX
Further, Mahāmati, according to the teaching of the Tathāgatas of the past, present, and future, all things are unborn. Why? Because they have no reality, being manifestations of Mind itself, and, Mahāmati, as they are not born of being and non-being, they are unborn. Mahāmati, all things are like the horns of the hare, horse, donkey, or camel, but the ignorant and simple-minded who are given up to their false and erroneous imaginations, discriminate things where they are not; therefore, all things are unborn. That all things are in their self-nature unborn, Mahāmati, belongs to the realm of self-realisation attained by noble wisdom, and does not belong essentially to the realm of dualistic discrimination cherished by the ignorant and simple-minded. The self-nature and the characteristic marks of body, property, and abode evolve when the Ālayavijñāna is conceived by the ignorant as grasping and grasped; and then they fall into a dualistic view of existence where they recognise its rise, abiding, and disappearance, cherishing the idea that all things are born and subject to discrimination as to being and non-being. (63) Therefore, Mahāmati, you should discipline yourself therein [i.e. in self-realisation].

punar aparaṃ mahāmate pañcābhisamayagotrāṇi | katamāni pañca? yaduta śrāvakayānābhisamayagotraṃ pratyekabuddhayānābhisamayagotraṃ tathāgatayānābhisamayagotram aniyataikataragotram agotraṃ ca pañcamam | kathaṃ punar mahāmate śrāvakayānābhisamayagotraṃ pratyetavyam? yaḥ skandhadhātvāyatanasvasāmānyalakṣaṇaparijñānādhigame deśyamāne romāñcitatanur bhavati | lakṣaṇaparicayajñāne cāsya buddhiḥ praskandati, na pratītyasamutpādāvinirbhāgalakṣaṇaparicaye | idaṃ mahāmate śrāvakayānābhisamayagotram | yaḥ śrāvakayānābhisamayaṃ dṛṣṭvā ṣaṭpañcamyāṃ bhūmau paryutthānakleśaprahīṇo vāsanakleśāprahīṇo ’cintyācyutigataḥ samyaksiṃhanādaṃ nadati - kṣīṇā me jātiḥ, uṣitaṃ brahmacaryam, ity evamādi nigadya pudgalanairātmyaparicayād yāvan nirvāṇabuddhir bhavati ||

(8)復次大慧。有五無間種性。云何爲五。謂聲(9)聞乘無間種性。縁覺乘無間種性。如來乘(10)無間種性。不定種性。各別種性。云何知聲(11)聞乘無間種性。若聞説得陰界入自共相斷(12)知時。擧身毛孔熙怡欣悦。及樂修相智。不(13)修縁起發悟之相。是名聲聞乘無間種性。聲(14)聞無間見第八地。起煩惱斷。習氣煩惱不(15)斷。不度不思議變易死。度分段死正師子(16)吼。我生已盡梵行已立。不受後有。如實知(17)修習人無我。乃至得般涅槃覺。

. . . . .

§XX
Again further, Mahāmati, there are five groups of people, each of whom attains its own [spiritual] insight. What are the five? They are: (1) the group of people whose insight belongs to the Śrāvaka-vehicle; (2) the group of people whose insight belongs to the Pratyekabuddha-vehicle; (3) the group of people whose insight belongs to the Tathāgata-vehicle; (4) the group of indefinite character; and (5) the group of people to whom no insight is possible. Mahāmati, how does one know the group of people whose insight belongs to the Śrāvaka vehicle? There are people the hair of whose body will stand on end when they know and realise the nature of the Skandhas, Dhātus, Āyatanas, and [what is meant by] generality and individuality; their intellect will leap with joy on knowing and practising what belongs to appearance and not on practising what they know of the uninterrupted chain of causation, —such ones, Mahāmati, are said to be of the group whose insight belongs to the Śrāvaka vehicle. Having had an insight into their own vehicle, they abide at the fifth or the sixth stage where they do away with the rising of the passions, but not with the habit-energy; they have not yet passed beyond the inconceivable transformation-death, and their lion-roar is, “My life is destroyed, my morality is established, etc."; they will then discipline themselves in the egolessness of persons and finally gain the knowledge of Nirvāṇa.

anye punar mahāmate ātmasattvajīvapoṣapuruṣapudgalasattvāvabodhān nirvāṇam anveṣante | anye punar mahāmate kāraṇādhīnān sarvadharmān dṛṣṭvā nirvāṇagatibuddhayo bhavanti | dharmanairā(64*)tmyadarśanābhāvān nāsti mokṣo mahāmate | eṣā mahāmate śrāvakayānābhisamayagotrakasyāniryāṇaniryāṇabuddhiḥ | atra te mahāmate kudṛṣṭivyāvṛttyarthaṃ yogaḥ karaṇīyaḥ ||

大慧。各別(18)無間者。我人衆生壽命長養士夫。彼諸衆生(19)作如是覺求般涅槃。復有異外道説。悉(20)由作者見一切性已。言此是般涅槃。作如(21)是覺。法無我見非分。彼無解脱。大慧。此諸(22)聲聞乘無間外道種性。不出出覺。爲轉彼惡(23)見故應當修學。

. . . . .

Again, Mahāmati, there are others who, believing in such things as ego, being, vital principle, nourisher, supreme spirit, or personal soul, will seek Nirvāṇa in them. Again, Mahāmati, there are still others who, seeing that all things exist by depending upon causes, will recognise in this the way to Nirvāṇa. (64) But, Mahāmati, as they have no insight into the egolessness of things, there is no emancipation for them. This, Mahāmati, is where those of the Śrāvaka-vehicle and the philosophers make the mistake in their insight by regarding non-deliverance as deliverance. Therefore, Mahāmati, you ought to discipline yourself in order to escape this wrong view.

(28,1) tatra mahāmate pratyekabuddhayānābhisamayagotrakaḥ, yaḥ pratyekābhisamaye deśyamāne aśruhṛṣṭaromāñcitatanur bhavati | asaṃsargapratyayād bhāvābhiniveśabahuvividhasvakāyavaicitryarddhivyastayamakaprātihāryadarśane nirdiśyamāne ’nunīyate, sa pratyekabuddhayānābhisamayagotraka iti viditvā pratyekabuddhayānābhisamayānurūpā kathā karaṇīyā | etan mahāmate pratyekabuddhayānābhisamayagotrakasya lakṣaṇam ||

大慧。縁覺乘無間種性者。(24)若聞説各別縁無間。擧身毛竪悲泣流涙。 (25)不相近縁。所有不著。種種自身種種神通。(26)若離若合種種變化。聞説是時其心隨入。若(27)知彼縁覺乘無間種性已。隨順爲説縁覺之(28)乘。是名縁覺乘無間種性相。

. . . .

Now, Mahāmati, they belong to the group of the Pratyekabuddha-vehicle who will shed tears and feel the hair of their body stand on end when the Pratyekabuddha's insight is shown to them. When the teaching to keep themselves away from social relations and entanglements, not to become attached to the external world and its manifold form, to perform miraculous powers by which they can divide their own body and appear double or perform the transformations, is disclosed to them, they are thereby entreated. Recognising that they are of the group whose insight belong to the Pratyekabuddha-vehicle, their discourses will be in conformity with the insight of the Pratyekabuddha-vehicle. This, Mahāmati, is the characteristic feature of the group of people whose insight belongs to the Pratyekabuddha-vehicle.

tatra mahāmate tathāga(65*)tayānābhisamayagotraṃ trividham - yaduta svabhāvaniḥsvabhāvadharmābhisamayagotram, adhigamasvapratyātmāryābhisamayagotram, bāhyabuddhakṣetraudāryābhisamayagotraṃ ca | yadā punar mahāmate trayāṇām apy eṣāmanyatame deśyamāne svacittadṛśyadehālabhogapratiṣṭhācintyaviṣaye deśyamāne notrasati na saṃtrasati na saṃtrāsam āpadyate, veditavyam ayaṃ tathāgatayānābhisamayagotraka iti | etan mahāmate tathāgatayānābhisamayagotrakasya lakṣaṇam ||

大慧。彼如來乘(29)無間種性。有四種。謂自性法無間種性。離自(487b1)相法無間種性。得自覺聖無間種性。外刹殊(2)勝無間種性。大慧。若聞此四事一一説時。(3)及説自心現身財建立不思議境界時。心不(4)驚怖者。是名如來乘無間種性相。大慧。不(5)定種性者。

. . . .

Now, Mahāmati, three aspects are distinguishable in the insight belonging to the group of the Tathāgata-vehicle. They are: (1) an insight whereby one sees into the self-nature of things, which is no self-nature; (2) an exalted insight which is the attainment of self-realisation; and (3) an insight into the immensity of the external Buddha-lands. When, Mahāmati, these three aspects are disclosed one after another and also when the inconceivable realm of the Ālayavijñāna is disclosed, where body, property, and abode are seen to be the manifestation of Mind itself, a man will not be frightened, nor terrified, nor show any sign of fear; then such a one is to be known as of the group of people whose insight belongs to the Tathāgata-vehicle. This is, (65) Mahāmati, the characteristic feature of the insight of those who belong to the Tathāgata-vehicle.

aniyatagotrakaḥ punar mahāmate triṣv apy eteṣu deśyamāneṣu yatrānunīyate tatrānuyojyaḥ syāt | parikarmabhūmiriyaṃ mahāmate gotravyavasthā | nirābhāsabhūmyavakramaṇatayā vyavasthā kriyate | pratyātmālaye tu svakleśavāsanāśuddhasya dharmanairātmyadarśanāt samādhisukhavihāraṃ prāpya śrāvako jinakāyatāṃ pratilapsyate ||

謂説彼三種時。隨説而入隨彼(6)而成。大慧。此是初治地者。謂種性建立。爲(7)超入無所有地故作是建立。彼自覺藏者。(8)自煩惱習淨。見法無我得三昧樂住聲聞。(9)當得如來最勝之身。

. . . .

Again, Mahāmati, when these three forms of insight are disclosed to a man, he may thereby be pursuaded to discipline himself in them. This, Mahāmati, is the stage of preparation for the establishment of his own group. In order that he may go up to the stage of imagelessness, there is this establishment. But the Śrāvaka who will purify his own habit-energy of passions by attaining an inner perception into the Ālaya and by seeing into the egolessness of things, will settle himself in the bliss of the Samādhi and finally will attain the body of Tathāgatahood.⁴⁵

45. What is stated about the group of indefinite character is not quite clear.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣat -
srotaāpattiphalaṃ caiva sakṛdāgāminas tathā |
anāgāmiphalaṃ caiva arhattvaṃ cittavibhramam || 2.130 ||

爾時世尊欲重宣此(10)義説偈言(11)
須陀槃那果　往來及不還
(12)逮得阿羅漢　是等心惑亂

.

§XXI
Then the Blessed One recited these verses:
130 The fruit of the Stream-entered, and that of the Once-to-come; the fruit of the Not-to-come and Arhatship— all these are due to mental perturbation.

triyānamekayānaṃ ca ayānaṃ ca vadāmy aham |
bālānāṃ mandabuddhīnāmāryāṇāṃ ca viviktatām || 2.131 ||

(13)三乘與一乘　非乘我所説
(14)愚夫少智慧　諸聖遠離寂

.

131 The triple vehicle, the one vehicle, and the no-vehicle, of these I talk, for the sake of the dull-witted, and [also] for the wise, solitude-loving ones.

dvāraṃ hi paramārthasya vijñaptir dvayavarjitā |
yānatrayavyavasthānaṃ nirābhāse sthite kutaḥ || 2.132 ||

(15)第一義法門　遠離於二教
(16)住於無所有　何建立三乘

.

132 The gate of highest reality has nothing to do with the two forms of thought-construction [subject and object]; Where the imageless stands, why should we establish the triple vehicles?

dhyānāni cāpramāṇāni ārūpyāś ca samādhayaḥ |
saṃjñānirodho nikhilaṃ cittamātre na vidyate || 2.133 ||

(17)諸禪無量等　無色三摩提
(18)受想悉寂滅　亦無有心量

.

133 The Dhyānas, the immeasurables, and the no-form Samādhis, and the thought-cessation—all these are not at all found in Mind-only.

tatrecchantikānāṃ punar mahāmate anicchantikatā mokṣaṃ (66*) kena pravartate? yaduta sarvakuśalamūlotsargataś ca sattvān ādikālapraṇidhānataś ca | tatra sarvakuśalamūlotsargaḥ katamaḥ? yaduta bodhisattvapiṭakanikṣepo ’bhyākhyānaṃ ca naite sūtrāntā vinayamokṣānukūlā iti bruvataḥ sarvakuśalamūlotsargatvān na nirvāyate | dvitīyaḥ punar mahāmate bodhisattvo mahāsattva evaṃ bhavapraṇidhānopāyapūrvakatvān nāparinirvṛtaiḥ sarvasattvaiḥ parinirvāsyāmīti tato na parinirvāti | etan mahāmate aparinirvāṇadharmakāṇāṃ lakṣaṇaṃ yenecchantikagatiṃ samadhigacchanti ||

(19)大慧。彼一闡提非一闡提。世間解脱誰轉。大(20)慧。一闡提有二種。一者捨一切善根。及於(21)無始衆生發願。云何捨一切善根。謂謗菩(22)薩藏及作惡言。此非隨順修多羅毘尼解(23)脱之説。捨一切善根故不般涅槃。二者菩(24)薩本自願方便故。非不般涅槃。一切衆生而(25)般涅槃。大慧。彼般涅槃。是名不般涅槃法相。(26)此亦到一闡提趣。

. . . .

§XXII
Again, Mahāmati, how is it that the Icchantika⁴⁶ never awaken the desire for emancipation? (66) Because they have abandoned all the stock of merit, and because they cherish certain vows for all beings since beginningless time. What is meant by abandoning all the stock of merit? It refers to [those Buddhists] who have abandoned the Bodhisattva collection [of the canonical texts], making the false accusation that they are not in conformity with the sūtras, the codes of morality, and the emancipation. By this they have forsaken all the stock of merit and will not enter into Nirvāṇa. Secondly again, Mahāmati, there are Bodhisattva-Mahāsattvas who, on account of their original vows made for all beings, saying, “So long as they do not attain Nirvāṇa, I will not attain it myself," keep themselves away from Nirvāṇa. This, Mahāmati, is the reason of their not entering into Nirvāṇa, and because of this they go on the way of the Icchantika.

46. Those who are destitute of the Buddha-nature.

punar api mahāmatir āha - katamo ’tra bhagavan atyantato na parinirvāti? bhagavān āha - bodhisattvecchantiko ’tra mahāmate ādiparinirvṛtān sarvadharmān viditvā atyantato na parinirvāti | (29,1) na punaḥ sarvakuśalamūlotsargecchantikaḥ | sarvakuśalamūlotsargecchantiko hi mahāmate punar api tathāgatādhiṣṭhānāt kadācit karhicit kuśalamūlān vyutthāpayati | tat kasya hetoḥ? yaduta aparityaktā hi mahāmate tathāgatānāṃ sarvasattvāḥ | ata etasmāt kāraṇān mahāmate bodhisattveccha(67*)ntiko na parinirvātīti ||

大慧白佛言。世尊。此中(27)云何畢竟不般涅槃。佛告大慧。菩薩一闡提(28)者。知一切法本來般涅槃已。畢竟不般涅(29)槃。而非捨一切善根一闡提也。大慧。捨一(487c1)切善根一闡提者。復以如來神力故。或時(2)善根生所以者何。謂如來不捨一切衆生(3)故。以是故菩薩一闡提不般涅槃。

. . . . . .

Again, Mahāmati said; Who, Blessed One, would never enter Nirvāṇa? The Blessed One replied: Knowing that all things are in Nirvana itself from the very beginning, the Bodhisattva-Icchantika would never enter Nirvana. But those Icchantikas who have forsaken all the stock of merit [finally] do. Those Icchantikas, Mahāmati, who have forsaken all the stock of merit might some day be influenced by the power of the Tathāgatas and be induced at any moment to foster the stock of merit. Why? Because, Mahāmati, no beings are left aside by the Tathāgatas. For this reason, Mahāmati, it is the Bodhisattva-Icchantika (67) who never enters into Nirvāṇa.

punar aparaṃ mahāmate bodhisattvena mahāsattvena svabhāvalakṣaṇatrayakuśalena bhavitavyam | tatra mahāmate parikalpitasvabhāvo nimittāt pravartate | kathaṃ punar mahāmate parikalpitasvabhāvo nimittāt pravartate? tatra mahāmate paratantrasvabhāvo vastunimittalakṣaṇākāraḥ khyāyate | tatra mahāmate vastunimittalakṣaṇābhiniveśaḥ punar dviprakāraḥ | parikalpitasvabhāvaṃ vyavasthāpayanti tathāgatā arhantaḥ samyaksaṃbuddhā nāmābhiniveśalakṣaṇena ca nāmavastunimittābhiniveśalakṣaṇena ca | tatra vastunimittābhiniveśalakṣaṇaṃ punar mahāmate yaduta adhyātmabāhyadharmābhiniveśaḥ | nimittalakṣaṇābhiniveśaḥ punar yaduta teṣv eva ādhyātmikabāhyeṣu dharmeṣu svasāmānyalakṣaṇaparijñānāvabodhaḥ | etan mahāmate dviprakāraṃ parikalpitasvabhāvasya lakṣaṇam | yad āśrayālambanāt pravartate tat paratantram | tatra mahāmate pariniṣpannasvabhāvaḥ katamaḥ? yaduta nimittanāmavastulakṣaṇavikalpavirahitaṃ tathatāryajñānagatimanapratyātmāryajñānagatigocaraḥ | e(68*)ṣa mahāmate pariniṣpannasvabhāvas tathāgatagarbhahṛdayam ||

(4)「復次，大慧！菩薩摩訶薩，當善三自性。云何三(5)自性？謂妄想自性、緣起自性、成自性。大慧！(6)妄想自性從相生。」大慧白佛言。世尊。云何(7)妄想自性從相生。佛告大慧。縁起自性事相(8)相行。顯現事相相。計著有二種妄想自性。顯現事相相。計著有二種妄想自性。 (9)如來、應供、等正覺之所建立，謂名相計著相，(10)及事相計著相。名相計著相者。謂内外法計(11)著。事相計著相者。謂即彼如是内外自共相(12)計著。是名二種妄想自性相。若依若縁生。是(13)名縁起。云何成自性。謂離名相事相妄想。 (14)聖智所得及自覺聖智趣所行境界。是名成(15)自性如來藏心。

. . . . . . . . . . .

§XXIII
Further, Mahāmati, let the Bodhisattva-Mahāsattva be well acquainted with the three kinds of Svabhāva (self-nature). [What are the three? They are (1) false discrimination, (2) knowledge of relativity, and (3) perfect knowledge.] Now, Mahāmati, false discrimination rises from form (nimitta). How, Mahāmati, does it rise from form? In [the consideration of] the relativity aspect of Svabhāva, realities appear in various ways, as having forms, signs, and shapes; when, Mahāmati, these objects, forms, and signs are adhered to [as real], this adherence takes place in two ways. The Tathāgatas, Arhats, and Fully-Enlightened Ones thus declare false discrimination to consist in attachment to names and attachment to objects. By the attachment to names is meant to recognise in these inner and external things the characteristic marks of individuality and generality and to regard them as definitely belonging to the objects. By the attachment to objects is meant, Mahāmati, to get attached to inner and external things [as realities]. These two modes of attachment, Mahāmati, constitute false discrimination. The knowledge of the relativity-aspect (paratantra) rises from the separation of subject (asraya) and object (alambana). Now, Mahāmati, what is perfect knowledge? It is realised when one casts aside the discriminating notions of form, name, reality, and character; it is the inner realisation by noble wisdom. This (68) perfect knowledge, Mahāmati, is the essence of the Tathāgata-garbha.

atha khalu bhagavāṃs tasyāṃ velāyām imāṃ gāthām abhāṣata -
nimittaṃ nāma saṃkalpaḥ svabhāvadvayalakṣaṇam |
samyagjñānaṃ hi tathatā pariniṣpannalakṣaṇam || 2.132 ||

爾時世尊欲重宣此義而説(16)偈言
(17)名相覺想　自性二相　
正智如如(18)是則成相

.

Then the Blessed One recited this verse:
134 Form, Name, and Discrimination [correspond to] the two forms of Svabhāva, and Right Knowledge and Suchness [correspond to] the Perfect Knowledge aspect.

eṣa mahāmate pañcadharmasvabhāvalakṣaṇapravicayo nāma dharmaparyāyaḥ pratyātmāryajñānagatigocaraḥ, yatra tvayā anyaiś ca bodhisattvaiḥ śikṣitavyam ||

(19)大慧。是名觀察五法自性相經。自覺聖智趣(20)所行境界。汝等諸菩薩摩訶薩。應當修學。

.

This, Mahāmati, is called the doctrine that examines into the nature of the five Dharmas and the two Svabhāvas (self-nature), and constitutes the state of self-realisation attained by noble wisdom, and in this you and other Bodhisattvas are to discipline yourselves.

punar aparaṃ mahāmate bodhisattvena mahāsattvena nairātmyadvayalakṣaṇapravicayakuśalena bhavitavyam | tatra mahāmate kataman nairātmyadvayalakṣaṇam? yaduta ātmātmīyarahitaskandhadhātvāyatanakadambamajñānakarmatṛṣṇāprabhavaṃ cakṣuṣā rūpādigrahaṇābhiniveśāt pravartamānaṃ vijñānaṃ sarvendriyaiḥ svacittadṛśyabhājanadehālayasvacittavikalpavikalpitaṃ vijñāpayati | nadībījadīpavāyumeghasadṛśakṣaṇaparaṃparābhedabhinnaṃ capalaṃ vānaramakṣikāsadṛśamacaukṣamacaukṣaviṣayacāryanātho ’nala i(69*)vātṛptam anādikālaprapañcaviṣayavāsanārahitamaraghaṭṭacakrayantracakravatsaṃsārabhavagaticakre vicitradeharūpadhārimāyāvetālayantrapratimaṃ pravartamānaṃ pravartate | yad atra mahāmate lakṣaṇakauśalajñānam, idam ucyate pudgalanairātmyajñānam ||

復(21)次大慧。菩薩摩訶薩善觀二種無我相。云何(22)二種無我相。謂人無我及法無我。云何人無(23)我。謂離我我所。陰界入聚。無知業愛生。眼色(24)等攝受計著生識。一切諸根自心現器身等(25)藏自妄想相。施設顯示。如河流如種子。如(26)燈如風如雲。刹那展轉壞。躁動如猿猴。樂(27)不淨處如飛蠅。無厭足如風火。無始虚僞(28)習氣因如汲水輪。生死趣有輪。種種身色。(29)幻術神呪機發像起。善彼相知。是名人無我(30)智。

. . . . .

§XXIV
Further again, Mahāmati, let the Bodhisattva-Mahāsattva have a thorough understanding as to the nature of the twofold egolessness. Mahāmati, what is this twofold egolessness? [It is the egolessness of persons and the egolessness of things. What is meant by egolessness of persons? It means that] in the collection of the Skandhas, Dhātus, and Āyatanas there is no ego-substance, nor anything belonging to it; the Vijñāna is originated by ignorance, deed, and desire, and keeps up its function by grasping objects by means of the sense-organs, such as the eye, etc., and by clinging to them as real; while a world of objects and bodies is manifested owing to the discrimination that takes place in the world which is of Mind itself, that is, in the Ālayavijñāna. By reason of the habit-energy stored up by false imagination since beginningless time, this world (vishaya) is subject to change and destruction from moment to moment; it is like a river, a seed, a lamp, wind, a cloud; [while the Vijñāna itself is] like a monkey who is always restless, like a fly who is ever in search of unclean things and defiled places, like a fire (69) which is never satisfied. Again, it is like a water-drawing wheel or a machine, it [i.e., the Vijñāna] goes on rolling the wheel of transmigration, carrying varieties of bodies and forms, resuscitating the dead like the demon Vetala, causing the wooden figures to move about as a magician moves them. Mahāmati, a thorough understanding concerning these phenomena is called comprehending the egolessness of persons.

tatra mahāmate dharmanairātmyajñānaṃ katamat? yaduta skandhadhātvāyatanānāṃ parikalpitalakṣaṇasvabhāvāvabodhaḥ | yathā mahāmate skandhadhātvāyatanānyātmavirahitāni skandhasamūhamātraṃ hetukarmatṛṣṇāsūtropanibaddhamanyonyapratyayatayā pravartate nirīham, tathā skandhā api mahāmate svasāmānyalakṣaṇavirahitā abhūtaparikalpalakṣaṇavicitraprabhāvitā bālair vikalpyante na tvāryaiḥ | (30,1) cittamanomanovijñānapañcadharmasvabhāvarahitān mahāmate sarvadharmān vibhāvayan bodhisattvo mahāsattvo dharmanairātmyakuśalo bhavati | dharmanairātmyakuśalaḥ punar mahāmate bodhisattvo mahāsattvo na cirāt prathamāṃ bodhisattvabhūmiṃ nirābhāsapravicayāṃ pratilabhate | bhūmilakṣaṇapravicayāvabodhāt pramuditānantaramanupūrvaṃ navasu bhūmiṣu kṛtavidyo mahādharmameghā pratilabhate | sa tasyāṃ pratiṣṭhito (70*) ’nekaratnamuktopaśobhite mahāpadmarāje padmakṛtau mahāratnavimāne māyāsvabhāvagocaraparicayābhinirvṛtte niṣaṇṇaḥ tadanurūpair jinaputraiḥ parivṛtaḥ sarvabuddhakṣetrāgatair buddhapāṇyabhiṣekaiś cakravartiputravad abhiṣicyate | buddhasutabhūmim atikramya pratyātmāryadharmagatigamanatvāt tathāgato dharmakāyavaśavartī bhaviṣyati dharmanairātmyadarśanāt | etan mahāmate sarvadharmanairātmyalakṣaṇam | atra te mahāmate śikṣitavyam, anyaiś ca bodhisattvairmahāsattvaiḥ ||

云何法無我智。謂覺陰界入妄想相自性。 (488a1)如陰界入離我我所。陰界入積聚。因業愛(2)繩縛。展轉相縁生無動搖。諸法亦爾。離自共(3)相不實妄想相。妄想力是凡夫生。非聖賢(4)也。心意識五法自性離故。大慧。菩薩摩訶薩。(5)當善分別一切法無我。善法無我菩薩摩(6)訶薩。不久當得初地菩薩無所有觀地相。 (7)觀察開覺歡喜。次第漸進超九地相。得法(8)雲地。於彼建立無量寶莊嚴大寶蓮華王像(9)大寶宮殿。幻自性境界修習生。於彼而坐同(10)一像類。諸最勝子眷屬圍繞。從一切佛刹來(11)佛手灌頂。如轉輪聖王太子灌頂。超佛子(12)地到自覺聖法趣。當得如來自在法身。(13)見法無我故。是名法無我相。汝等諸菩薩(14)摩訶薩。應當修學

. . . . . . . . .

Now, Mahāmati, what is meant by the egolessness of things? It is to realise that the Skandhas, Dhātus, and Āyatanas are characterised with the nature of false discrimination. Mahāmati, since the Skandhas, Dhātus, and Āyatanas are destitute of an ego-substance, being no more than an aggregation of the Skandhas, and subject to the conditions of mutual origination which are causally bound up with the string of desire and deed; and since thus there is no creating agent in them, Mahāmati, the Skandhas are even destitute of the marks of individuality and generality; and the ignorant, owing to their erroneous discrimination, imagine here the multiplicity of phenomena; the wise, however, do not. Recognising, Mahāmati, that all things are devoid of the Citta, Manas, Manovijñāna, the five Dharmas, and the [three] Svabhāvas, the Bodhisattva-Mahāsattva will well understand what is meant by the egolessness of things. Again, Mahāmati, when the Bodhisattva-Mahāsattva has a good understanding as regards the egolessness of things, before long he will attain the first stage [of Bodhisattvahood] when he gets a definite cognition of the imageless. When a definite acquisition is obtained regarding the aspect of the stages [of Bodhisattvahood], the Bodhisattva will experience joy, and, gradually and successively going up the scale, will reach the ninth stage where his insight is perfected, and [finally the tenth stage known as] Great Dharmamegha. Establishing himself here, (70) he will be seated in the great jewel palace known as “Great Lotus Throne" which is in the shape of a lotus and is adorned with various sorts of jewels and pearls; he will then acquire and complete a world of Māyā-nature; surrounded by Bodhisattvas of the same character and anointed like the son of the Cakravarti by the hands of the Buddhas coming from all the Buddha-lands, he will go beyond the last stage of Bodhisattvahood, attain the noble truth of self-realisation, and become a Tathāgata endowed with the perfect freedom of the Dharmakaya, because of his insight into the egolessness of things. This, Mahāmati, is what is meant by the egolessness of all things, and in this you and other Bodhisattva-Mahāsattvas should well exercise yourselves.

atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar api bhagavantam etad avocat - samāropāpavādalakṣaṇaṃ me bhagavān deśayatu yathāhaṃ ca anye ca bodhisattvāḥ samāropāpavādakudṛṣṭivarjitamatayaḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyeran | abhisaṃbudhya śāśvatasamāropāpavādocchedadṛṣṭivivarjitāstava buddhanetrīṃ nāpavadiṣyante ||

(15)爾時大慧菩薩摩訶薩復白佛言。爾時大慧菩薩摩訶薩復白佛言。世尊。建立(16)誹謗相。唯願説之。令我及諸菩薩摩訶薩。(17)離建立誹謗二邊惡見。疾得阿耨多羅三藐(18)三菩提。覺已離常建立斷誹謗見。不謗正(19)法。

. . .

§XXV
At that time, Mahāmati the Bodhisattva-Mahāsattva said this to the Blessed One: Pray teach me about making an assertion and refuting it so that I and other Bodhisattvas, getting rid of the erroneous views that may rise from assertion and refutation, may at once realise supreme enlightenment. Having been enlightened they would keep themselves away from the eternalistic assertions as well as from the nihilistic refutations, and leave your enlightenment eye unrefuted.

atha khalu bhagavān punar api mahāmater bodhisattvasya mahāsattvasyādhyeṣaṇāṃ viditvā imāṃ gāthām abhāṣata -

爾時世尊受大慧菩薩請已。而説偈言

.

Then the Blessed One again, understanding the request of Mahāmati the Bodhisattva-Mahāsattva, recited this verse:

samāropāpavādo hi cittamātre na vidyate |
dehabhogapratiṣṭhābhaṃ ye cittaṃ nābhijānate |
samāropāpavādeṣu te caranty avipaścitaḥ || 2.133 ||

(20)建立及誹謗無有彼心量
(21)身受用建立及心不能知
(22)愚癡無智慧建立及誹謗

.

135 Assertions and refutations are not to be found in the Mind-only; the ignorant who understand not that the Mind is [seen in] the form of body, property, and abode, wander about with assertions and refutations.

(71*) atha khalu bhagavān etam eva gāthārtham uddyotayan punar apy etad avocat - caturvidho mahāmate asatsamāropaḥ | katamaś caturvidhaḥ? yaduta asallakṣaṇasamāropo ’saddṛṣṭisamāropo ’taddhetusamāropo ’sadbhāvasamāropaḥ | eṣa hi mahāmate caturvidhaḥ samāropaḥ ||

(23)爾時世尊於此偈義。復重顯示告大慧言。(24)有四種非有有建立。云何爲四。謂非有相(25)建立。非有見建立。非有因建立。非有性建立。 (26)是名四種建立。

. . .

(71) At that moment the Blessed One said this to elucidate the meaning of this verse: Mahāmati, there are four forms of assertion made concerning things not in existence. What are the four? (1) The assertion about individual marks that are non-existent; (2) the assertion about philosophical views which are non-existent [i.e., not true]; (3) the assertion about a cause which is non-existent; and (4) the assertion about objects that are non-existent. These, Mahāmati, are the four assertions.

apavādaḥ punar mahāmate katamaḥ? yaduta asyaiva kudṛṣṭisamāropasyānupalabdhipravicayābhāvād apavādo bhavati | etad dhi mahāmate samāropāpavādasya lakṣaṇam ||

又誹謗者。謂於彼所立無(27)所得。觀察非分而起誹謗。是名建立誹謗(28)相。

. . .

Again, Mahāmati, what is meant by the refutation? It means not examining properly, because of ignorance, any assertions based on errors. This, Mahāmati, is what characterises assertion and refutation.

punar aparaṃ mahāmate asallakṣaṇasamāropasya lakṣaṇaṃ katamat? yaduta skandhadhātvāyatanānāmasatsvasāmānyalakṣaṇābhiniveśaḥ - idam evam idaṃ nānyatheti | etad dhi mahāmate asallakṣaṇasamāropasya lakṣaṇam |

復次大慧。云何非有相建立相。謂陰界入(29)非有自共相而起計著。此如是。此不異。 (488b1)名非有相建立相。

. . .

Further, Mahāmati, what are the characteristics of the assertion made about individual marks that have no existence? It concerns the marks of individuality and generality in the Skandhas, Dhātus and Āyatanas, which do not really exist; but taking them for realities and getting attached to them, a man may affirm that they are just so and not otherwise. This, Mahāmati, characterises the assertion of individual marks which are non-existent.⁴⁷

47. This is repeated below and is evidently a clerical error.

eṣa hi mahāmate asallakṣaṇasamāropavikalpo ’nādikālaprapañcadauṣṭhulyavicitravāsanābhiniveśāt pravartate | etad dhi mahāmate asallakṣaṇasamāropasya lakṣaṇam ||

此非有相建立妄想。無始(2)虚僞過種種習氣計著生。大慧。非有見建立(3)相者。

. .

This assertion and discrimination, Mahāmati, concerning individual marks that are not existent, rises from one's attachment to the habit-energy which is amassed, since beginningless time, by varieties of erroneous views issuing from false imagination. This, Mahāmati, characterises the assertion of individual marks which are non-existent.

asaddṛṣṭisamāropaḥ punar mahāmate yas teṣv eva skandhadhātvāyataneṣv ātmasattvajīvajantupoṣapuruṣapudgaladṛṣṭisamāropaḥ | ayam ucyate mahāmate asaddṛṣṭisamāropaḥ ||

若彼如是陰界入我人衆生壽命長養(4)士夫見建立。是名非有見建立相。大慧。非有(5)因建立相者。

. .

Again, Mahāmati, by the assertion of philosophical views which are non-existent [i.e., not true], is meant that in the Skandhas, Dhātus, and Āyatanas, [some philosophers] assume the existence of an ego, a being, a soul, a living being, a nourisher, or a spirit. This is said, Mahāmati, to be the assertion of some philosophical views which are nonexistent [i.e., not true].

asaddhetusamāropaḥ punar mahāmate yaduta ahetusamutpannaṃ prā(72*)gvijñānaṃ paścād abhūtvā māyāvad anutpannaṃ pūrvaṃ cakṣūrūpālokasmṛtipūrvakaṃ pravartate | pravṛtya bhūtvā ca punar vinaśyati | eṣa mahāmate asaddhetusamāropaḥ ||

謂初識無因生。後不實如幻本(6)不生。眼色¹ 眼界念。前生生已實已還壞。是(7)名非有因建立相。

1. 眼＝明＜三＞＜宮＞

. . .

Again, Mahāmati, by the assertion of a cause that is nonexistent is meant that [some philosophers] assume the causeless birth of a first (72) Vijñāna, which later comes to have a Māyā-like non-existence; that is to say, the originally unborn Vijñāna begins to function under the conditions of eye, form, light, and memory. The functioning goes on for a while and then ceases. This, Mahāmati, is the assertion of a cause that is non-existent.

(31,1) asaddhāvasamāropaḥ punar mahāmate yaduta ākāśanirodhanirvāṇākṛtakabhāvābhiniveśasamāropaḥ | ete ca mahāmate bhāvābhāvavinivṛttāḥ | śaśahayakharoṣṭraviṣāṇakeśoṇḍukaprakhyā mahāmate sarvadharmāḥ sadasatpakṣavigatāḥ | samāropāpavādāś ca | bālair vikalpyante svacittadṛśyamātrānavadhāritamatibhir na tv āryaiḥ | etan mahāmate asadbhāvavikalpasamāropāpavādasya lakṣaṇam | tasmāt tarhi mahāmate samāropāpavādadṛṣṭivigatena bhavitavyam ||

大慧。非有性建立相者。謂(8)虚空滅般涅槃非作。² 計性建立。此離性非(9)性。一切法如兔馬等角。如垂髮現。離有非(10)有。 ³ 建立及誹謗愚夫妄想。不善觀察自心(11)現量非＊賢聖也。 ⁴ 是名非有性建立相。是(12)故離建立誹謗惡見。應當修學

2. 計＋（著）＜明＞ 3. （（建立･･･也））二十一字∽（（是名･･･相））八字＜明＞ 4. （（建立･･･也））二十一字∽（（是名･･･相））八字＜明＞

. . . . . .

Again, Mahāmati, the assertion about objects that are not-existent is an assertion arising from the attachment to such non-working existences as space, cessation, and Nirvāṇa. These, Mahāmati, are neither existent nor nonexistent; for all things are devoid of the alternatives of being and non-being and are to be known, Mahāmati, as the horns of a hare, a horse, or a camel, or like a hair-net. They are discriminated as realities by the ignorant who are addicted to assertions and refutations as their intelligence has not penetrated into the truth that there is nothing but what is seen of the Mind itself. It is otherwise with the wise. This, Mahāmati, is the characteristic point of the assertion about objects which are non-existent. For this reason, Mahāmati, one should avoid the views based on assertion and refutation.

punar aparaṃ mahāmate bodhisattvāśvcittamanomanovijñānapañcadharmasvabhāvanairātmyalakṣaṇadvayagatiṃ gatvā parahitahetor anekarūpaveśadhāriṇo bhavanti | parikalpitasvabhāvā iva paratantrāśayā viśvarūpacintāmaṇisadṛśāḥ sarvabuddhakṣetraparṣanmaṇḍalagatā māyāsvapnapratibhāsapratibimbodakacandragatisamānutpādabhaṅgaśāśvatocchedarahitān sarvadharmān saṃmukhaṃ sarva tathāgatebhyaḥ sarvaśrāvakapratyekabuddhayānavirahān dharmadeśanāṃ śṛṇvanti, samādhimukhaśatasahasrāṇi ca pratilabhante | yā(73*)vad anekāni samādhikoṭīniyutaśatasahasrāṇi pratilabhyaḥ taiḥ samādhibhiḥ kṣetrāt kṣetraṃ saṃkrāmanti | buddhapūjābhiyuktāś ca sarvopapattidevabhavanālayeṣu ratnatrayamupadeśya buddharūpam āsthāya śrāvakagaṇabodhisattvagaṇaparivṛtāḥ svacittadṛśyamātrāvatāraṇatayā bāhyabhāvābhāvopadeśaṃ kurvanti sadasatpakṣavinivṛttyartham ||

(13)「復次，大慧！菩薩摩訶薩善知心、意、意識、五法、(14)自性、二無我相，趣究竟。為安眾生故，作種(15)種類像，如妄想自性處依於緣起。譬如眾(16)色如意寶珠，普現一切諸佛剎土，一切如來(17)大眾集會，悉於其中聽受⁵ 經法。所謂一切(18)法如幻、如夢、光影、水月，於一切法，離生滅(19)斷常，及離聲聞、緣覺之法，緣覺之法，得百千三昧，乃至(20)百千億那由他三昧。得三昧已，遊諸佛剎 (21)供養諸佛。生諸天宮，宣揚三寶。示現佛身，(22)聲聞、菩薩大眾圍繞，以自心現量，度脫眾(23)生，分別演說外性無性，悉令遠離有無等(24)見。」

5. 經【大】，佛【明】

. . . .

§XXVI
Further, Mahāmati, the Bodhisattvas who are thoroughly acquainted with the nature of the Citta, Manas, and Manovijñāna, of the five Dharmas, of the [three] Svabhāvas, and of the twofold Egolessness, will assume various personalities for the sake of benefitting others, just like the imagination that evolves from the seat of the relativity knowledge, and again, like the mysterious gem that reflects varieties of colours. Going over to all the Buddha-lands and assemblages, the Bodhisattvas will listen to the Buddhas, discourse on the nature of all things which are like a vision, a dream, an illusion, a reflection, and the lunar vision in water, and which have nothing to do with birth-and-death, eternality, and extinction; the Bodhisattvas, thus facing the Tathāgatas, will listen to their discourses on the truth that does not belong to the Śrāvaka- and Pratyekabuddha-vehicle. They will then attain a hundred thousand Samādhis, (73) indeed, a hundred thousand niyutas of kotis of Samādhis, and by means of these Samādhis they will go around from one country to another; they will do homage to the Buddhas, be born in all the celestial mansions, where they will discourse on the Triple Treasure, manifesting Buddha-bodies; and, surrounded by Śrāvakas and Bodhisattvas, they will, in order to free them from the alternatives of being and non-being, instruct them to understand thoroughly what is meant by an objective world which is nothing but Mind itself and in which there are no realities.

[(bm :: 2 :: Verse 134)atha khalu bhagavāṃs tasyāṃ velāyām imāṃ gāthām abhāṣata -
cittamātraṃ yadā lokaṃ prapaśyanti jinātmajāḥ |
tadā nairmāṇikaṃ kāyaṃ kriyāsaṃskāravarjitam |
labhante te balābhijñāvaśitaiḥ saha saṃyutam || 2.134 ||

爾時，世尊欲重宣此義，而說偈言：
(25)「心量世間，佛子觀察，種類之身，
(26)離所作行，得力神通，自在成就。」

.

At that time the Blessed One recited this verse:
136 When those who are born of the Buddha see that the world is no more than Mind itself, they will obtain a body of transformation, which has nothing to do with effect-producing works, but which is endowed with the powers, psychic faculties, and self-control.

atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar api bhagavantam adhyeṣate sma - deśayatu bhagavān śūnyatānutpādādvayaniḥsvabhāvalakṣaṇaṃ sarvadharmāṇām, yena śūnyatānutpādādvayaniḥsvabhāvalakṣaṇāvabodhena ahaṃ ca anye ca bodhisattvā mahāsattvā nāstyastivikalpavarjitāḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyeran ||

(27)爾時，大慧菩薩摩訶薩復請佛言：「⁶ 唯願世(28)尊為我等說一切法空、無生、無二、離自性(29)相。我等及餘諸菩薩眾，覺悟是空、無生、無二、(488c01)離自性相已，離有無妄想，疾得阿耨多羅(02)三藐三菩提。」

6. 唯【大】，惟【宋】【元】【明】【宮】

. .

§XXVII
At that time again Mahāmati the Bodhisattva-Mahāsattva made a request of the Blessed One. Tell me, Blessed One, how all things are empty, unborn, non-dual, and have no self-nature, so that I and other Bodhisattva-Mahāsattvas might be awakened in the teaching of emptiness, no-birth, non-duality, and the absence of self-nature, and, quitting the discrimination of being and non-being, quickly realise the highest enlightenment.

atha khalu bhagavān mahāmatiṃ bodhisattvaṃ mahāsattvam etad avocat - tena hi mahāmate śṛṇu, tatsādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye ’haṃ te | sādhu bhagavann iti mahāmatir (74*) bodhisattvo mahāsattvo bhagavataḥ pratyaśrauṣīt | bhagavānetad avocat - śūnyatā śūnyateti mahāmate parikalpitasvabhāvapadametat | parikalpitasvabhāvābhiniveśena punar mahāmate śūnyatānutpādābhāvādvayaniḥsvabhāvabhāvavādino bhavanti | tatra mahāmate saṃkṣepeṇa saptavidhā śūnyatā | yaduta lakṣaṇaśūnyatā bhāvasvabhāvaśūnyatā apracaritaśūnyatā pracaritaśūnyatā sarvadharmanirabhilāpyaśūnyatā paramārthāryajñānamahāśūnyatā itaretaraśūnyatā ca saptamī ||

爾時，世尊告大慧菩薩摩訶薩(03)言：「諦聽！諦聽！善思念之。今當為汝廣分別(04)說。」大慧白佛言：「善哉！世尊！唯然受教。」佛告(03)大慧：「空空者，即是妄想自性處。大慧！妄想自(06)性計著者，說空、無生、無二、離自性相。大慧！彼(07)略說七種空。謂：相空、性自性空、行空、無行(08)空、一切法離言說空、第一義聖智大空、彼彼(09)空。

. . . . .

Then the Blessed One said this to Mahāmati the Bodhisattva-Mahāsattva: Now, Mahāmati, listen well and reflect well upon what I tell you. Replied Mahāmati the Bodhisattva-Mahāsattva, I will indeed, Blessed One. (74) The Blessed One said: Emptiness, emptiness, indeed! Mahāmati, it is a term whose self-nature is false imagination. Because of one's attachment to false imagination, Mahāmati, we have to talk of emptiness, no-birth, non-duality, and absence of self-nature. In short, then, Mahāmati, there are seven kinds of emptiness: (1) The emptiness of individual marks (lakṣana), (2) the emptiness of self-nature (bhavaSvabhāva), (3) the emptiness of no-work (apracarita), (4) the emptiness of work (pracarita), (5) the emptiness of all things in the sense that they are unpredicable (nirabhilapya), (6) the emptiness in its highest sense of ultimate reality realisable only by noble wisdom, and (7) the emptiness of mutuality (itaretara) which is the seventh.

(32,1) tatra mahāmate lakṣaṇaśūnyatā katamā? yaduta svasāmānyalakṣaṇaśūnyāḥ sarvabhāvāḥ | parasparasamūhāpekṣitatvāt pravicayavibhāgābhāvān mahāmate svasāmānyalakṣaṇasyāpravṛttiḥ | svaparobhayābhāvāc ca mahāmate lakṣaṇaṃ nāvatiṣṭhate | atas tad ucyate svalakṣaṇaśūnyāḥ sarvabhāvā iti ||

云何相空？謂：一切性自共相空，觀展轉積(10)聚故；分別無性，自共相不生。自他俱性無性，(11)故相不住，是故說一切性相空。是名相空。

. . . .

Mahāmati, what then is the emptiness of individual marks? It is that all things have no [such distinguishing] marks of individuality and generality. In consideration of mutuality and accumulation, [things are thought to be realities], but when they are further investigated and analysed, Mahāmati, they are non-existent, and not predicable with individuality and generality; and because thus no such ideas as self, other, or both, hold good, Mahāmati, the individual marks no longer obtain. So it is said that all things are empty as to their self-marks.

bhāvasvabhāvaśūnyatā punar mahāmate katamā? yaduta svayaṃ svabhāvābhāvotpattito mahāmate bhāvasvabhāvaśūnyatā bhavati sarvadharmāṇām | tenocyate bhāvasvabhāvaśūnyateti ||

(12)云何性自性空？謂：自己性自性不生，是名一(13)切法性自性空。是故說性自性空。

. .

Again, Mahāmati, what is meant by the emptiness of self-nature? Mahāmati, it is that all things in their self-nature are unborn, hence the emptiness of self-nature, and it is therefore said that things are empty in their self-nature.

apracaritaśūnyatā punar mahāmate katamā? yaduta apracaritapūrvaṃ nirvāṇaṃ skandheṣu | tenocyate apracaritaśūnyateti ||

云何行空？(14)謂：陰離我我所，因所成，所作業方便生。是名(15)行空。

. .

Again, Mahāmati, what is meant by the emptiness of no-work? It is that the Skandhas are Nirvāṇa itself and there is no work doing in them from the beginning. Therefore, one speaks of the emptiness of no-work.

(75*) pracaritaśūnyatā punar mahāmate katamā? yaduta skandhā ātmātmīyarahitā hetuyuktikriyākarmayogaiḥ pravartamānāḥ pravartante | tenocyate pracaritaśūnyateti ||

⁷ 大慧！即此如是行空，展轉緣起自性(16)無性，是名無行空。

7. 大慧【CB】【宮】，大惠【大】

. .

(75) Again, Mahāmati, what is meant by the emptiness of work? It is that the Skandhas are devoid of an ego and its belongings, and go on functioning when there is a mutual conjunction of cause and action. Thus one speaks of the emptiness of work.

sarvadharmanirabhilāpyaśūnyatā punar mahāmate katamā? yaduta parikalpitasvabhāvānabhilāpyatvān nirabhilāpyaśūnyāḥ sarvadharmāḥ | tenocyate nirabhilāpyaśūnyateti ||

云何一切法離言說空？謂：(17)妄想自性無言說，故一切法離言說，是名(18)一切法離言說空。

. .

Again, Mahāmati, what is meant by the emptiness of all things in the sense that they are unpredicable? It is that the nature of the false imagination is not expressible, hence the emptiness of all things in the sense of their unpredicability. Thus one speaks of the emptiness of unpredicability.

paramārthāryajñānamahāśūnyatā punar mahāmate katamā? yaduta svapratyātmāryajñānādhigamaḥ sarvadṛṣṭidoṣavāsanābhiḥ śūnyaḥ | tenocyate paramārthāryajñānamahāśūnyateti ||

云何一切法第一義聖智(19)大空？謂：得自覺聖智，一切見過習氣空，是(20)名一切法第一義聖智大空。

. .

Again, Mahāmati, what is meant by the emptiness in its highest sense of ultimate reality realisable by noble wisdom? It is that in the attainment of an inner realisation by means of noble wisdom there is no trace of habit-energy generated by all the erroneous conceptions [of beginningless past]. Thus one speaks of the highest emptiness of ultimate reality realisable by noble wisdom.

itarātaraśūnyatā punar mahāmate katamā? yaduta yadyatra nāsti tattena śūnyam ity ucyate | tadyathā mahāmate śṛgālamātuḥ prāsāde hastigavaiḍakādyā na santi | aśūnyaṃ ca bhikṣubhir iti bhāṣitaṃ mayā | sa ca taiḥ śūnya ity ucyate | na ca punar mahāmate prāsādaḥ prāsādabhāvato nāsti, bhikṣavaś ca bhikṣubhāvato na santi | na ca te ’nyatra hastigavaiḍakādyā bhāvā nāvatiṣṭhante | idaṃ mahāmate svasāmānyalakṣaṇaṃ sarvadharmāṇām | itaretaraṃ tu na saṃvidyate | tenocyate itaretaraśūnyateti |

云何彼彼空？謂：(21)於彼無彼空，是名彼彼空。大慧！譬如鹿子(22)母舍，無象馬牛羊等，非無比丘眾，而說彼(23)空。非舍舍性空，亦非比丘比丘性空，非餘(24)處無象馬，是名一切法自相。彼於彼無彼， (25)是名彼彼空。

. . . . . .

Again, Mahāmati, what is meant by the emptiness of mutual [non-existence]? It is this: when a thing is missing here, one speaks of its being empty there. For instance, Mahāmati, in the lecture-hall of the Mrigarama there are no elephants, no bulls, no sheep, but as to the Bhikshus I can say that the hall is not devoid of them; it is empty only as far as they [i.e. the animals] are concerned. Further, Mahāmati, it is not that the lecture-hall is devoid of its own characteristics, nor that the Bhikshu is devoid of this Bhikshuhood, nor that in some other places, too, elephants, bulls, and sheep are not to be found. Mahāmati, here one sees all things in their aspect of individuality and generality, but from the point of view of mutuality (itaretara) some things do not exist somewhere. Thus one speaks of the emptiness of mutual [non-existence].

eṣā mahāmate saptavidhā śūnyatā | eṣā ca mahāmate itaretaraśūnyatā sarvajaghanyā | sā ca tvayā parivarjayitavyā ||

是名七種空。彼彼空者，是空(26)最麁，汝⁸ 當遠離。

8. 當【CB】【麗-CB】，等【大】(cf. K10n159 p796a5; X17n323 p159a11)

.

These, Mahāmati, are the seven kinds of emptiness of which mutuality ranks the lowest of all and is to be put away by you.

(76*) na svayam utpadyate, na ca punar mahāmate te notpadyante anyatra samādhyavasthāyām | tenocyante anutpannā niḥsvabhāvāḥ | anutpattiṃ saṃghāya mahāmate niḥsvabhāvāḥ sarvabhāvāḥ | kṣaṇasaṃtatiprabandhābhāvāc ca anyathābhāvadarśanān mahāmate niḥsvabhāvāḥ sarvabhāvāḥ | tenocyate niḥsvabhāvāḥ sarvabhāvā iti ||

大慧！不自生，非不生，除(27)住三昧，是名無生。離自性，即是無生。離自(28)性剎那相續流注及異性現，一切性離自性， (29)是故一切性離自性。

. . . .

(76) Again, Mahāmati, not that things are not born, but that they are not born of themselves, except when seen in the state of Samādhi—this is what is meant by “all things are unborn." To have no self-nature is, according to the deeper sense, to be unborn, Mahāmati. That all things are devoid of self-nature means that there is a constant and uninterrupted becoming, a momentary change from one state of existence to another; seeing this, Mahāmati, all things are destitute of self-nature. So one speaks of all things having no self-nature.

advayalakṣaṇaṃ punar mahāmate katamat? yaduta cchāyātapavaddīrghahrasvakṛṣṇaśuklavan mahāmate dvayaprabhāviatā na pṛthakpṛthak | evaṃ saṃsāranirvāṇavan mahāmate sarvadharmā advayāḥ | na yatra mahāmate nirvāṇaṃ tatra saṃsāraḥ | na ca yatra saṃsārastatra nirvāṇam, vilakṣaṇahetusadbhāvāt | tenocyate advayā saṃsāraparinirvāṇavatsarvadharmā iti | tasmāt tarhi mahāmate śūnyatānutpādādvayaniḥsvabhāvalakṣaṇe yogaḥ karaṇīyaḥ ||

云何無二？謂一切法，如(489a01)[1]冷熱、如長短、如黑白。大慧！一切法無二，(02)非於涅槃彼生死，非於生死彼涅槃。異相(03)因有性故，是名無二。如涅槃、生死，一切法(04)亦如是。是故空、無生、無二、離自性相，應當修(05)學。」

. . . . . .

Again, Mahāmati, what is meant by non-duality? It means that light and shade, long and short, black and white, are relative terms, Mahāmati, and not independent of each other; as Nirvāṇa and Samsara are, all things are not-two. There is no Nirvāṇa except where is Samsara; there is no Samsara except where is Nirvāṇa; for the condition of existence is not of mutually-exclusive character.⁴⁸ Therefore, it is said that all things are non-dual as are Nirvāṇa and Samsara. For this reason, Mahāmati, you should discipline yourself in [the realisation of] emptiness, no-birth, non-duality, and no-self-nature.

48. Read after T'ang.

[(bm :: 2 :: Verse 135-36)atha khalu bhagavāṃs tasyāṃ velāyāmime gāthe abhāṣata -
deśemi śūnyatāṃ nityaṃ śāśvatocchedavarjitām |
saṃsāraṃ svapnamāyākhyaṃ na ca karma vinaśyati || 2.135 ||

爾時，世尊欲重宣此義而說偈言
(06)「我常說空法，遠離於斷常，
(07)生死如幻夢，而彼業不壞。

.

Then at that time the Blessed One recited this couplet of verses:
137 I always preach emptiness which is beyond eternalism and nihilism; Samsara is like a dream and a vision, and karma vanishes not.

(33,1) ākāśamatha nirvāṇaṃ nirodhaṃ dvayam eva ca |
(77*)bālāḥ kalpentyakṛtakānāryā nāstyastivarjitān || 2.136 ||

(08)虛空及涅槃，滅二亦如是，
(09)愚夫作妄想，諸聖離有無。」

.

138 Space, Nirvāṇa, and the two forms of cessation— thus (77) the ignorant discriminate the things which are not effect-producing, but the wise stand above being and non-being.

atha khalu bhagavān punar api mahāmatiṃ bodhisattvaṃ mahāsattvam etad avocat - etad dhi mahāmate śūnyatānutpādādvayaniḥsvabhāvalakṣaṇaṃ sarvabuddhānāṃ sarvasūtrāntagatam | yatra kvacit sūtrānte ’yam evārtho vibhāvayitavyaḥ | eṣa hi mahāmate sūtrāntaḥ sarvasattvāśayadeśanārthavyabhicāraṇī, na sā tattvapratyavasthānakathā | tadyathā mahāmate mṛgatṛṣṇikā mṛgollāpinī udakabhāvābhiniveśenābhiniveśyate, tasyāṃ codakaṃ nāsti, evam eva mahāmate sarvasūtrāntadeśanā dharmā bālānāṃ svavikalpasaṃtoṣaṇam, na tu sā tattvāryajñānavyavasthānakathā | tasmāt tarhi mahāmate arthānusāriṇā bhavitavyaṃ na deśanābhilāpābhiniviṣṭena ||

(10)爾時，世尊復告大慧菩薩摩訶薩言：「大慧！空、(11)無生、無二、離自性相，普入諸佛一切修多羅。(12)凡所有經，悉說此義。諸修多羅，悉隨眾生悕(13)望心故，為分別說，顯示其義，而非真實在(14)於言說。如鹿渴想，誑惑群鹿。鹿於彼相，計(15)著水性，而彼⁹ 水無。如是一切修多羅所說(16)諸法，為令愚夫發歡喜故，非實聖智在於(17)言說。是故，當依於義，莫著言說。」
楞伽¹⁰ 阿跋多羅寶經卷第一

9. 水無【大】，無水【宋】【元】【明】【宮】 10. 阿跋多羅寶【大】，〔－〕【宋】

. . . . . . .

At that time again, the Blessed One said this to Mahāmati the Bodhisattva-Mahāsattva: This [teaching of] emptiness, no-birth, non-duality, and no-self-nature is found in all the sūtras of all the Buddhas, and this doctrine is recognised in every one of them. However, Mahāmati, the sūtras are the teaching in conformity with the dispositions of all beings and deviate from the [real] sense, and not the truth-preserving statement. Mahāmati, it is like unto the mirage which entices the deer with its treacherous springs, the springs are not there but the deer are attached, imagining them to be real. So with the teachings disclosed in all the sūtras, they are for all beings for the gratification of their own discriminating minds. They are not the truth-preserving statements meant for noble wisdom to grasp. For this reason, Mahāmati, be in conformity with the sense and be not engrossed in the word-teaching.

atha khalu mahāmatir bodhisattvo mahāsattvo bhagavantam etad avocat - tathāgatagarbhaḥ punar bhagavatā sūtrāntapāṭhe ’nuvarṇitaḥ | sa ca kila tvayā prakṛtiprabhāsvaraviśuddhyādiviśuddha eva varṇyate dvātriṃśallakṣaṇadharaḥ sarvasattvadehāntargataḥ | mahārghamūlyaratnaṃ malinavastupariveṣṭitam iva skandhadhātvāyatanavastuveṣṭito rāgadveṣamohābhūtaparikalpamalamalino (78*) nityo dhruvaḥ śivaḥ śāśvataś ca bhagavatā varṇitaḥ | tatkatham ayaṃ bhagavaṃs tīrthakarātmavādatulyas tathāgatagarbhavādo na bhavati? tīrthakarā api bhagavan nityaḥ kartā nirguṇo vibhuravyaya ity ātmavādopadeśaṃ kurvanti ||

(19)(20)(21)楞伽阿跋多羅寶經卷第二(22)(23)¹¹ 宋天竺三藏求那跋陀羅¹² 譯(24)一切佛語心品¹³ 之二
(25)爾時，大慧菩薩摩訶薩白佛言：世尊！世尊修(26)多羅說，如來藏自性清淨，轉三十二相，入(27)於一切眾生身中，如大價寶，垢衣所纏。如來(28)之藏常住不變，亦復如是，而陰、界、入垢衣所(29)纏，貪欲恚癡不實妄想塵勞所污，一切諸佛(489b1)之所演說。云何世尊同外道說我，言有如(2)來藏耶？世尊！外道亦說有常、作者離於求(3)那，周遍不滅。世尊！彼說有我。」

11. ＊ 12. ＊ 13. 之二【大】，第二【宮】

. . . . . .

§XXVIII
At that time, Mahāmati the Bodhisattva-Mahāsattva said this to the Blessed One: Now the Blessed One makes mention of the Tathāgata-garbha in the sūtras, and verily it is described by you as by nature bright and pure, as primarily unspotted, endowed with the thirty-two marks of excellence, hidden in the body of every being like a gem of great value, which is enwrapped in a dirty garment, enveloped in the garment of the Skandhas, Dhātus, and Āyatanas, and soiled with the dirt of greed, anger, folly, and false imagination, (78) while it is described by the Blessed One to be eternal, permanent, auspicious, and unchangeable. Is not this Tathāgata-garbha taught by the Blessed One the same as the ego-substance taught by the philosophers? The ego as taught in the systems of the philosophers is an eternal creator, unqualified, omnipresent, and imperishable.

bhagavān āha - na hi mahāmate tīrthakarātmavādatulyo mama tathāgatagarbhopadeśaḥ | kiṃ tu mahāmate tathāgatāḥ śūnyatābhūtakoṭinirvāṇānutpādānimittāpraṇihitādyānāṃ mahāmate padārthānāṃ tathāgatagarbhopadeśaṃ kṛtvā tathāgatā arhantaḥ samyaksaṃbuddhā bālānāṃ nairātmyasaṃtrāsapadavivarjanārthaṃ nirvikalpanirābhāsagocaraṃ tathāgatagarbhamukhopadeśena deśayanti | na cātra mahāmate anāgatapratyutpannaiḥ bodhisattvairmahāsattvair ātmābhiniveśaḥ kartavyaḥ | tadyathā mahāmate kumbhakāra ekasmān mṛtparamāṇurāśer vividhāni bhāṇḍāni karoti hastaśilpadaṇḍodakasūtraprayatnayogāt, evam eva mahāmate tathāgatās tad eva dharmanairātmyaṃ sarvavikalpalakṣaṇavinivṛttaṃ vividhaiḥ prajñopāyakauśalyayogair garbhopadeśena vā nairātmyopadeśena vā kumbhakāravaccitraiḥ padavyañjanaparyāyair deśayante | etasmāt kāraṇān mahāmate tīrthakarātmavādopadeśatulyas tathā(79*)gatagarbhopadeśo na bhavati | evaṃ hi mahāmate tathāgatagarbhopadeśam ātmavādābhiniviṣṭānāṃ tīrthakarāṇām ākarṣaṇārthaṃ tathāgatagarbhopadeśena nirdiśanti - kathaṃ bata abhūtātmavikalpadṛṣṭipatitāśayā vimokṣatrayagocarapatitāśayopetāḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyerann iti | etad arthaṃ mahāmate tathāgatā arhantaḥ samyaksaṃbuddhās tathāgatagarbhopadeśaṃ kurvanti | ata etan na bhavati tīrthakarātmavādatulyam | tasmāt tarhi mahāmate tīrthakaradṛṣṭivinivṛttyarthaṃ tathāgatanairātmyagarbhānusāriṇā ca te bhavitavyam ||

佛告大慧：(4)「我說如來藏，不同外道所說之我。大慧！有(5)時¹⁴ 說空、無相、無願、如、實際、法性、法身、涅槃、離(6)自性、不生不滅、本來寂靜、自性涅槃，如是等(7)句，說如來藏已。如來、應供、等正覺，為斷愚(8)夫畏無我句故，說離妄想無所有境界如來(9)藏門。大慧！未來現在菩薩摩訶薩，不應作(10)我見計著。譬如陶家，於¹⁵ 一泥聚，以人工水(11)木輪繩方便，作種種器。如來亦復如是，於(12)法無我離一切妄想相，以種種智慧善巧(13)方便，或說如來藏，或說無我。以是因緣故，(14)說如來藏，不同外道所說之我。是名說如(15)來藏。開引計我諸外道故，說如來藏，令離(16)不實我見妄想，入三解脫門境界，悕望疾得(17)阿耨多羅三藐三菩提，是故如來、應供、等正(18)覺作如是說如來之藏。若不如是，則同外(19)道¹⁶ 所說之我。是故，大慧！為離外道見故，當(20)依無我如來之藏。」

14. 說【大】，〔－〕【宋】 15. 一【大】，二【元】 16. 所說之我【大】，〔－〕【宋】【元】【明】【宮】

. . . . . . . .

The Blessed One replied: No, Mahāmati, my Tathāgata-garbha is not the same as the ego taught by the philosophers; for what the Tathāgatas teach is the Tathāgata-garbha in the sense, Mahāmati, that it is emptiness, reality-limit, Nirvāṇa, being unborn, unqualified, and devoid of will-effort; the reason why the Tathāgatas who are Arhats and Fully-Enlightened Ones, teach the doctrine pointing to the Tathāgata-garbha is to make the ignorant cast aside their fear when they listen to the teaching of egolessness and to have them realise the state of non-discrimination and imagelessness. I also wish, Mahāmati, that the Bodhisattva-Mahāsattvas of the present and future would not attach themselves to the idea of an ego [imagining it to be a soul]. Mahāmati, it is like a potter who manufactures various vessels out of a mass of clay of one sort by his own manual skill and labour combined with a rod, water, and thread, Mahāmati, that the Tathāgatas preach the egolessness of things which removes all the traces of discrimination by various skilful means issuing from their transcendental wisdom, that is, sometimes by the doctrine of the Tathāgata-garbha, sometimes by that of egolessness, and, like a potter, by means of various terms, expressions, and synonyms. For this reason, Mahāmati, the philosophers' doctrine of an ego-substance is not the same (79) as the teaching of the Tathāgata-garbha. Thus, Mahāmati, the doctrine of the Tathāgata-garbha is disclosed in order to awaken the philosophers from their clinging to the idea of the ego, so that those minds that have fallen into the views imagining the non-existent ego as real, and also into the notion that the triple emancipation is final, may rapidly be awakened to the state of supreme enlightenment. Accordingly, Mahāmati, the Tathāgatas who are Arhats and Fully-Enlightened Ones disclose the doctrine of the Tathāgata-garbha which is thus not to be known as identical with the philosopher's notion of an ego-substance. Therefore, Mahāmati, in order to abandon the misconception cherished by the philosophers, you must strive after the teaching of egolessness and the Tathāgata-garbha.

(34,1) atha khalu bhagavāṃs tasyāṃ velāyām imāṃ gāthām abhāṣata -
pudgalaḥ saṃtatiḥ skandhāḥ pratyayā aṇavas tathā |
pradhānam īśvaraḥ kartā cittamātraṃ vikalpyate || 2.137 ||

爾時，世尊欲重宣此義(21)而說偈言：
(22)「人相續陰，緣與微塵，
勝自在作，(23)心量妄想。」

.

§XXIX
At that moment then the Blessed One recited this verse:
139 The personal soul, continuity, the Skandhas, causation, atoms, the supreme spirit, the ruler, the creator, —[they are] discriminations in the Mind-only.⁴⁹

49. This verse has strangely found its way here.

atha khalu mahāmatir bodhisattvo ’nāgatāṃ janatāṃ samālokya punar api bhagavantam adhyeṣate sma - deśayatu me bhagavān yogābhisamayaṃ yathā bodhisattvā mahāsattvā mahāyogayogino bhavanti | bhagavān āha - caturbhir mahāmate dharmaiḥ samanvāgatā bodhisattvā mahāyogayogino bhavanti | katamaiś caturbhiḥ? yaduta svacittadṛśyavibhāvanatayā ca utpādasthi(80*)tibhaṅgadṛṣṭivivarjanatayā ca bāhyabhāvābhāvopalakṣaṇatayā ca svapratyātmāryajñānādhigamābhilakṣaṇatayā ca | ebhir mahāmate caturbhir dharmaiḥ samanvāgatā bodhisattvā mahāsattvā mahāyogayogino bhavanti ||

(24)爾時，大慧菩薩摩訶薩，觀未來眾生，復請世(25)尊：「¹⁷ 唯願為說修行無間，如諸菩薩摩訶薩(26)修行者大方便。」佛告大慧：「菩薩摩訶薩成就(27)四法，得修行者大方便。云何為四？謂：善分(28)別自心現、觀外性非性、離生住滅見、得自(29)覺聖智善樂，是名菩薩摩訶薩成就四法，(489c1)得修行者大方便。

17. 唯【大】＊，惟【宋】【元】【明】【宮】＊

. . . .

§XXX
At that time Mahāmati the Bodhisattva-Mahāsattva in consideration of future generations made this request again of the Blessed One: Pray tell me, Blessed One, about the perfecting of the discipline whereby the Bodhisattva-Mahāsattvas become great Yogins. The Blessed One replied: There are four things, Mahāmati, by fulfilling which the Bodhisattvas become great Yogins. What are the four? They are: (1) To have a clear understanding as to what is seen of Mind itself,⁵⁰ (2) to discard the notions of birth, (80) abiding, and disappearance, (3) to look into [the truth] that no external world obtains, and (4) to seek for the attainment of inner realisation by noble wisdom. Provided with these four things the Bodhisattva-Mahāsattvas become great Yogins.

50. This is rather a clumsy translation of svacitta-Driśya. Driśya is “what is seen," that is, this visible world, or this external, objective world, which according to the Laṅkāvatara is a manifestation of Mind itself. When this truth is realised, the objective world loses its reality as such, and we no more cling to it as if it were a final irreducible fact which stands oppressively against the mind. The Buddhist idea of interpreting existence idealistically is more religious than logical, for Buddhists want to elevate the value of spirit absolutely above matter so that the latter will be amenable to all the commands to be given by the former.

tatra kathaṃ mahāmate bodhisattvo mahāsattvaḥ svacittadṛśyavibhāvanākuśalo bhavati? yaduta sa evaṃ pratyavekṣate - svacittamātram idaṃ traidhātukam ātmātmīyarahitaṃ nirīham āyūhaniyūhavigatam anādikālaprapañcadauṣṭhulyavāsanābhiniveśavāsitaṃ traidhātukavicitrarūpopacāropanibaddhaṃ dehabhogapratiṣṭhāgativikalpānugataṃ vikalpyate khyāyate ca | evaṃ hi mahāmate bodhisattvo mahāsattvaḥ svacittadṛśyavibhāvanākuśalo bhavati ||

云何菩薩摩訶薩善分別(2)自心現？謂：如是觀三界唯心分齊，離我我(3)所，無動搖、離去來，無始虛偽習氣所熏，三(4)界種種色行繫縛，身財建立，妄想隨入現。是(5)名菩薩摩訶薩善分別自心現。

. . .

How, Mahāmati, does the Bodhisattva-Mahāsattva come to have a clear understanding as to what is seen of Mind itself? He comes to it by recognising that this triple world is nothing but Mind itself, devoid of an ego and its belongings, with no strivings, no comings-and-goings; that this triple world is manifested and imagined as real, under the influence of the habit-energy accumulated since beginningless time by false reasoning and imagination, and with the multiplicity of objects and actions in close relationship, and in conformity with the ideas of discrimination, such as body, property, and abode. Thus, Mahāmati, the Bodhisattva-Mahāsattva acquires a thoroughly clear understanding as to what is seen of Mind itself.

kathaṃ punar mahāmate bodhisattvo mahāsattva utpādasthitibhaṅgadṛṣṭivivarjito bhavati? yaduta māyāsvapnarūpajanmasadṛśāḥ sarvabhāvāḥ svaparobhayābhāvān notpadyante | svacittamātrānusāritvād bāhyabhāvābhāvadarśanād vijñānānām apravṛttiṃ dṛṣṭvā pratyayānām akūṭarāśitvaṃ ca vikalpapratyayodbhavaṃ traidhā(81*)tukaṃ paśyanto ’dhyātmabāhyasarvadharmānupalabdhibhir niḥsvabhāvadarśanād utpādadṛṣṭivinivṛttau māyādidharmasvabhāvānugamād anutpattikadharmakṣāntiṃ pratilabhante | aṣṭamyāṃ bhūmau sthitāḥ cittamanomanovijñānapañcadharmasvabhāvanairātmyadvayagatiparāvṛttyadhigamān manomayakāyaṃ pratilabhante ||

云何菩薩摩(6)訶薩善觀外性非性？謂：炎、夢等一切性，無始(7)虛偽妄想習因，觀一切性自性。菩薩摩訶薩(8)作如是善觀外性非性，是名菩薩摩訶薩(9)善觀外性非性。云何菩薩摩訶薩善離生住(10)滅見？謂：如幻、夢一切性，自他俱性不生，隨(11)入自心分齊故。見外性非性，見識不生及(12)緣不積聚，見妄想緣生，於三界內外一切(13)法不可得。見離自性，生見悉滅，知如幻等(14)諸法自性，得無生法忍。得無生法忍已，離(15)生住滅見，是名菩薩摩訶¹⁸ 薩善分別離生(16)住滅見。云何菩薩摩訶薩得自覺聖智善樂？ (17)謂：得無生法忍，住第八菩薩地。得離心、意、(18)意識、五法、自性、二無我相，得意生身。」

18. 薩【大】，訶【宋】

. . . .

How again, Mahāmati, does the Bodhisattva-Mahāsattva discard notions of birth, abiding, and disappearance? By this it is meant that all things are to be regarded as forms born of a vision or a dream and have never been created since there are no such things as self, the other, or bothness. [The Bodhisattvas] will see that the external world exists only in conformity with Mind-only; and seeing that there is no stirring of the Vijñānas and that the triple world is a complicated network of causation and owes its rise to discrimination, (81) they find that all things, inner and external, are beyond predicability, that there is nothing to be seen as self-nature, and that [the world] is not to be viewed as born; and thereby they will conform themselves to the insight that things are of the nature of a vision, etc., and attain to the recognition that things are unborn. Establishing themselves on the eighth stage of Bodhisattvahood, they will experience a revulsion [in their consciousness] by transcending the Citta, Manas, and Manovijñāna, and the five Dharmas, and the [three] Svabhāvas, and the twofold Egolessness, and thereby attain the mind-made body (Manomayakāya).

mahāmatir āha - manomayakāya iti bhagavan kena kāraṇena? bhagavān āha - manomaya iti mahāmate manovadapratihataśīghragābhitvān manomaya ity ucyate | tadyathā mahāmate mano ’pratihataṃ girikuḍyanadīvṛkṣādiṣv anekāni yojanaśatasahasrāṇi pūrvadṛṣṭānubhūtān viṣayānanusmaran svacittaprabandhāvicchinnaśarīram apratihatagati pravartate, evam eva mahāmate manomayakāyasahapratilambhena māyopamasamena samādhinā balavaśitābhijñānalakṣaṇakusumitam āryagatinikāyasahajo mana iva pravartate ’pratihatagatiḥ pūrvapraṇidhānaviṣayān anusmaran sattvaparipākārtham | evaṃ hi mahāmate bodhisattvo mahāsattva utpādasthitibhaṅgadṛṣṭivivarjito bhavati ||

「世尊！意(19)生身者，何因緣？」佛告大慧：「意¹⁹ 生者，譬如意(20)去，迅疾無礙，故名意生。譬如意去，石壁無(21)礙，於彼異方無量²⁰ 由延，因先所見，憶念不(22)忘，自心流注不絕，於身無障礙生。大慧！(23)如是意生身，得一時俱。菩薩摩訶薩意生身，(24)如幻三昧力自在神通，妙相莊嚴，聖種類身，(25)一時俱生。猶如意生，無有障礙，隨所憶念(26)本願境界，為²¹ 成熟眾生，得自覺聖智善樂。

19. 生【大】，生身【明】【宮】 20. 由延【大】，由旬【宮】 21. 成熟【大】，成就【宋】【元】【明】【宮】

. . . . .

Thus, Mahāmati, the Bodhisattva-Mahāsattva will discard the notion of birth, abiding, and disappearance.⁵¹ Said Mahāmati,⁵² what is meant by the will-body, Blessed One? The Blessed One replied: It means that one [in this body] can speedily move unobstructed as he wills; hence the will-body, Mahāmati. For instance, Mahāmati, the will [or mind] travels unobstructed over mountains, walls, rivers, trees, etc., many a hundred thousand yojanas they may be away, when a man recollects the scenes which had previously come into his perception, while his own mind keeps on functioning in his body without the least interruption or hindrance. In the same fashion, Mahāmati, the will-body, in the attainment of the Samādhi called Māyā-like and adorned with such marks as the powers, the psychic faculties, and the self-control, will be born in the noble paths and assemblies, moving about as freely as he wishes, as he recalls his original vows and worlds in order to bring all beings to maturity. ⁵³

51. The proper place of this last sentence is here as restored; it is found in the Sanskrit text near the end of page 81 52. This whole paragraph is a digression, a sort of explanatory note. The will-body (Manomayakāya) is again referred to later on, p. 115 et seq. 53. See four records back

tatra kathaṃ mahāmate bodhisattvo mahāsattvo bāhyabhā(82*)vābhāvopalakṣaṇakuśalo bhavati? yaduta marīcisvapnakeśoṇḍukaprakhyā mahāmate sarvabhāvāḥ | anādikālaprapañcadauṣṭhulyavicitravipākavikalpavāsanābhiniveśahetukāḥ sarvabhāvasvabhāvā iti saṃpaśyan pratyātmāryajñānagativiṣayam abhilaṣate | ebhir mahāmate caturbhir dharmaiḥ samanvāgatā bodhisattvā mahāsattvā mahāyogayogino bhavanti | atra te mahāmate yogaḥ karaṇīyaḥ ||

(27)如是菩薩摩訶薩，得無生法忍，住第八菩(28)薩地，轉捨心、意、意識、五法、自性、二無我相身，(29)及得意生身，得自覺聖智善樂。是名菩薩(490a1)摩訶薩成就四法，得修行者大方便。當如(2)是學。」

. . . . .

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