| The Lankavatara Sutra |
| 楞伽阿跋多羅寶經 |
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| Chinese to English Translation by: |
| The Global Fu Kuo Charity Foundation, Inc. |
| www.sanmore.org |
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| The 41 dharma doors of the Lankavatara Sutra or The Great Vehicle instantaneous school |
| of dharma nature,classified by Dharma Master - Chi Yun, Zhejiang |
| 楞伽經 41門 - 楞伽經乘性宗頓教四十一法門 |
| 浙水慈雲沙門續法述 |
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| Translation Date: 11/27/2016 to 7/01/2018 |
| Sutra Interpretation 解釋經義: |
| Our Teacher : General Peter Hsien Kao |
| Assistant: Mrs. Kathy Kao |
| Chinese to English中譯英: Xiu Hua Shi |
| English Syntax 英文句法: Jack Bustos, Xiu Hua Shi, Mrs. Kathy Kao |
| Sutra published in Taipei Taiwan |
| 發行所:台灣佛教書局 |
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| CONTENT |
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| Chapter1 (卷一) |
Emphasis |
| [Ref 1] |
One hundred and eight questions
百八句
(1-1)
Thus I have heard. Buddha once stayed at the peak of Mount Lanka in the southern ocean, which was adorned with precious flowers. Assembly of great bhiksus and great bodhisattvas had come to the place from various Buddha lands.
(1-1) 如是我聞：一時佛住南海濱楞伽山頂，種種寶華以為莊嚴。與大比丘僧，及大菩薩眾俱,從彼種種異佛剎來。
(1-3)
Then, Bodhisattva Mahamati and Bodhisattva Samadhi, who had traveled to all Buddha lands, rose from their seats by the power of Buddha, uncovered their right shoulder, placed their right knees on the ground, respectfully put their palms together, and praised the Buddha:
(1-3) 爾時大慧菩薩與摩帝菩薩，俱遊一切諸佛剎土。承佛神力，從座而起,，偏袒右肩，右膝著地，合掌恭敬，以偈讚佛：
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| [Ref 2] |
46. What is the meaning of thedual emptiness? How does one cast away all obstructions of jñeya (the five sciences)?
何等二無我？云何爾燄淨？
k46何等二無我？云何爾燄 (所知障即智障、 理障)淨？
47. How many levels of knowledge are there?
諸智有幾種？
k47諸智有幾種 (層次)？
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| [Ref 3] |
1-(1-8)
Birth (condition) or no birth (uncondition), nirvana, emptiness and moment all have no self-nature.
1-(1-8) 生及與不生，涅槃空剎那，趣至無自性。
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| [Ref 4] |
(1-11)
Then, Mahamati-Bodhisattva-Mahasattva asked Buddha: Bhagavan (World Honored One):
In how many ways do the arising, abiding changing and cessation of the various vijnanas take place?
(1-11) 爾時大慧菩薩摩訶薩復白佛言：世尊！諸識有幾種生住滅？
k(1-11) 爾時大慧菩薩摩訶薩復白佛言：世尊！諸識有幾種生住 (異)滅？
5-(1-12)
Mahamati (Great Wisdom), there are three categories of vijnanas (consciousnesses) in simplicity, or eight categories of forms (8 consciousnesses) when analyzed in detail.
5-(1-12) 大慧！略說有三種識，廣說有八相。
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| [Ref 5] |
Productions and extinctions of consciousnesses
1. 諸識生滅
(1-11)
Then, Mahamati-Bodhisattva-Mahasattva asked Buddha: Bhagavan (World Honored One):
In how many ways do the arising, abiding changing and cessation of the various vijnanas take place?
(1-11) 爾時大慧菩薩摩訶薩復白佛言：世尊！諸識有幾種生住滅？
k(1-11) 爾時大慧菩薩摩訶薩復白佛言：世尊！諸識有幾種生住(異)滅？
(1-14)
Furthermore, Mahamati! There are seven kinds of self-nature。
(1-14) 復次大慧！有七種性自性。
1-(1-15)
Furthermore, Mahamati, there are seven kinds of the primary truth。
1-(1-15)復次大慧！有七種第一義。
1-(1-16)
Mahamati! What are the common evil views of externalists and practitioners?
1-(1-16)大慧！云何外道論惡見共？
k1-(1-16) 大慧！云何(何謂修行人與)外道論惡見共(一樣)？
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| [Ref 6] |
The state of garba vijnana
2. 藏識境界
3-(1-25)
The still and unmoved ocean of the alaya vijnana (the 8th consciousness) is stirred by the wind of manas-vijñāna (mentation - 7th consciousness).
The waves of various vijnanas prance when disturbed by self-attachments.
3-(1-25)藏識海常住，境界風所動。 種種諸識浪，騰躍而轉生。
K3-(1-25)(同理, 如8th識) 藏識 (能藏所藏我愛執障) 海常住 (無變異)，(內因外緣)境(6th識) 界 (7th識) 風所 (鼓動平靜之藏識海) 動，(而生) 種種諸識 (波) 浪， (這些浪-6、7識妄我執) 騰躍而 (展)轉生 (起)。
11-(1-25)
Citta (the mind or the 8th consciousness) accumulates karma,
Manas (mentation or the 7th consciousnss) extends the realm of accumulation, and mano vijnana (the 6th consciousness) discriminates the external objects that were grasped by the five vijnanas.
11-(1-25)心名採集業，意名廣採集。 諸識識所識，現等境說五。
K11-(1-25)(8th識) 心名採 (取)(積)集(善惡)業。
(7th識) 意名廣 (內執第八為我, 外執前六為我所) 採集(內外攀緣)。
(前五識) 諸識 (是為67識) 識所識 (分別),現等境說五(根對塵攀緣現前現量之五塵境,更是五識生起之因)。
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| [Ref 7] |
Attachments to existence and emptiness
3. 外道有無妄計
1-(1-35)
Buddha told Mahamati: There is a kind of externalist who is attached to false view of annihilationism (the cease of causes and conditions). They believe that, just like the hare's no horns, all causes will eventually cease to exist so do all dharma.
1-(1-35) 佛告大慧：有一種外道，作無所有妄想計著。覺知因盡，兔無角想。如兔無角，一切法亦復如是。
k1-(1-35) 佛告大慧：有一種外道， (起)作(一切法空)無所有妄想計著。(彼6th識發現)覺知因盡(因緣盡了, 一切都沒有了)，(看到)兔無角(而起妄)想。(認為)如兔無角(之因)，一切法亦復如是(空無所有)。
2-(1-35)
Mahamati! There is another kind of externalist, who, upon seeing distinctions existing in the objects (composed of four elements),
guna (fruition produced by merits), fine motes of dust, dravya (the pure entity without substances), shapes and places, and becomes attached to the view that the hare's horns are non-existent and that the bull has horns.
2-(1-35) 大慧！復有餘外道，見種、求那、極微、陀羅驃、形、處, 橫法各各差別。見已計著，無兔角橫法，作牛有角想。
k2-(1-35)大慧！復有(其)餘外道:
a. 見種 (四大和合生一切法)
b. 求那 (功德能成法, 將“德”分為色、香、味、觸、數、量、等二十四种/梵語guna。音譯作懼曩、麌曩、求那。意指功能福德。亦謂行善所獲之果報。)
c. 極微 (極細微塵)
d. 陀羅驃 (實法the pure entity without substances);
實-陀羅驃,dravya。
德-求那guna。
業-羯磨karma)。
e. 形(相) 。
f. 處(所) 。
g. 橫法 (這種形量-構造不同分位)各各差別。見已計著，無兔角橫法(沒有兔角這種形量構造分位)，(見牛有角就說牛有形量構造分位)作牛有角想。
2-(1-36)
Mahamati! If a practitioner who has transcEnded the views of existence and non-existence but is still attached to the view that the hare has no horns, this is called the erroneous view.
2-(1-36)大慧！若復離有無，而作兔無角想，是名邪想。
K2-(1-36) 大慧！若復離有無，而(仍)作兔無角想，是名邪想。
(1-37)
Then, Bodhisattva Mahamati asked Buddha:
Bhagavan (World Honored One), seeing that the hare has no horns, one observes that the ox has horns, can we say this person has no false thoughts?
(1-37) 爾時，大慧菩薩摩訶薩白佛言：世尊！得無妄想者, 見不生相已，隨比思量觀察, 不生妄想，言無耶？
k(1-37) 爾時，大慧菩薩摩訶薩白佛言：世尊！(是否)得無妄想者, 見不生相已(兔無角)，(即以)隨比(較)思量(思惟)觀察(判斷牛有角), (而兔)不生(兔無角)妄想，言(兔為何)無(角)耶？
(1-39)
Mahamari! There are other externalists who are attached to forms, space , matters, places, and false thoughts, do not understand the relationship between space and forms and develop the false thought that space and forms are separate from each other.
(1-39)大慧！復有餘外道，見計著色、空、事、形、處、橫法。不能善知虛空分齊，言色離虛空，起分齊見妄想。
k(1-39) 大慧！復有餘外道，見計著色、空、事、形(相) 、處(所) 、橫法(各個事物的差別結構, 橫生妄想計著)。不能善知(撤底了解)虛空(與色的)分齊(關係)，言色離(不同於)虛空，起(二)分(別見)(不是)齊(一)見(知見的)妄想(即色法與空是二分,不是齊一之分)。
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| [Ref 8] |
Pure flow of instantaneousness and gradualness
4. 頓漸淨流
(1-44)
Then, in order to purify the outflow of the birth and death from the self-mind Bodhisattva Mahamati asked Buddha:
Tathagata, how does one purify outflows of the birth and death from living beings’ self-minds?
Is the purification instantaneous or gradual?
(1-44) 爾時, 大慧菩薩為淨除自心現流故，復請如來，白佛言：世尊！云何淨除一切眾生自心現流，為頓? 為漸耶？
k(1-44) 爾時,大慧菩薩為淨除自心現流(生滅相)故，復請如來，白佛言：世尊！云何淨除一切眾生自心現流(生滅相)，為頓(除)? 為漸(次第除)耶？
(1-47)
Mahamati! Nirmanakaya (transformation-body Buddha) preaches offering, precepts, forbearance, vigor, dyanna, and prajna (the wisdom of the mind).
(1-47)大慧！化佛者，說施、戒、忍、精進、禪定、及心智慧。
(1-48)
Mahamati! Dharmakaya (the dharma-body Buddha) is free of the conditioned mind and external conditions, as his sense organs and restraints have ceased. This state is different from those of lay people, Sravakas (sound-hearers), Pratyekabuddhas (solitude-realizers) or externalists, as they are still attached to self-appearance.
(1-48)大慧！又法佛者，離攀緣。攀緣離，一切所作根量相滅。非諸凡夫聲聞緣覺外道，計著我相所著境界。
k(1-48)大慧！又法佛者，離攀緣(離所攀的五識境)。攀緣離(及能攀之心)，一切所作根量(心量對境)相滅。非諸凡夫聲聞緣覺外道，計著我相所著境界。
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| [Ref 9] |
Eternity and inconceivableness
5. 常不思議
(1-53)
Then, Mahamati Bodhisattva-Mahasattva said to Buddha: World Honored One, you had talked about the inconceivableness, the state of sagely self-realization and the primary truth.
Are these the same as the inconceivable nidāna (causes and conditions) stated by the externalists?
(1-53) 爾時, 大慧菩薩摩訶薩白佛言：世尊！世尊所說常不思議，自覺聖趣境界，及第一義境界。世尊！非諸外道所說常不思議因緣耶？
k(1-53)爾時,大慧菩薩摩訶薩白佛言：世尊！世尊所說(真)常(妙)不思議(法身體寂, 離名離相,妙契中道)，自覺聖趣境界(乃如來法 身真常)，及(中道實相,離有離無)第一義境界。世尊！非諸外道所說(神我作者之)(斷常)常不思議(同其)因緣耶？
1-(1-54)
Buddha said to Mahamati: This inconceivableness is not the same as the inconceivable nidāna (causes and conditions) held by externalists. Why?
1-(1-54)佛告大慧：非諸外道因緣，得常不思議。所以者何？
k1-(1-54)佛告大慧：(並)非諸外道(神我作者之)(斷常)因緣，(能證得佛所證)得(的真)常不思議(法身境界)。所以者何？
1-(1-55)
Mahamati! The practice of the primary truth is the cause for my attainment of the inconceivable primary truth. I am free of nature and non-nature, and I have obtained the true appearance through the wisdom of self-realization.
1-(1-55)大慧！我第一義常不思議, 第一義因相成，離性非性, 得自覺相故有相。
k1-(1-55)大慧！我(如來所證的)第一義常不思議, (是以)第一義(為修)因相(而)成，離(有無自)性非性(離斷常二見), (證)得自覺(聖智)(實)相故有(果-佛相,真理之)相。
4-(1-55)
Therefore, Mahamati! This inconceivable primary truth is not the same as the inconceivable theory held by externalists.
4-(1-55) 如是大慧！不同外道常不思議論。
k4-(1-55) 如是大慧！不同外道(斷)常不思議論。
(1-58)
Furthermore, Mahamati! There are five kinds of non-intermittent seed nature.
(1-58)復次大慧！有五無間種性。
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| [Ref 10] |
(1-66)
Mahamati! Icchantikas do not initially have icchantikas’ nature.
If they do, who can turn worldly things and reach liberation?
(1-66) 大慧！彼一闡提，非一闡提，世間解脫誰轉？
k(1-66)大慧！彼(不在三乘種性中之)一闡提， (其本性是) 非一闡提，(否則)世間(無信心之凡夫, 欲求)解脫誰(能)轉？
(1-67)
Mahamati asked Buddha:
Bhagavan (World Honored One), between these two types of icchantikas, which one will not enter nirvana after all?
(1-67) 大慧白佛言：世尊！此中云何畢竟不般涅槃？
k(1-67)大慧白佛言：世尊！此中(二種一禪提)云何(哪一種是)畢竟不(入)般涅槃？
2-(1-69)
What are the three self-natures?
They are:
1) The Svabhava of false thoughts,
2) The Svabhava of arising conditions, and
3) The Svabhava of perfection and truth.
2-(1-69)云何三自性？
謂: 妄想自性、緣起自性、成自性。
1-(1-76)
What is the knowledge of dual non-self?
It is the knowledge of non-self in people and things.
1-(1-76) 云何二種無我相？
謂：人無我，及法無我。
k1-(1-76) 云何二種無我相？
謂：人無我(智)，及法無我(智)。
(1-78)
What is the knowledge of non-self in things?
(1-78) 云何法無我智？
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| [Ref 11] |
Eternalism and annihilationism
6. 建立誹謗
(1-79)
Then, Mahamati-the Bodhisattva-Mahasattva asked Buddha: Bhagavan (World Honored One), what is meant by establishing slanders with the views of eternal and annihilation?
(1-79)爾時，大慧菩薩摩訶薩復白佛言：世尊！建立誹謗相，唯願說之。
k(1-79)爾時，大慧菩薩摩訶薩復白佛言：世尊！(断、常二見)建立(的)誹謗相，唯願說之。
(1-90)
Then, Mahamati-the Bodhisattva-Mahāsattva requested the Buddha: I hope Bhagavan (the World Honored One) will explain to us the meaning of the emptiness of all things, no-birth and no-duality, and how to be free from self-appearance and self-nature.
(1-90)爾時，大慧菩薩摩訶薩復請佛言：惟願世尊為我等說一切法空，無生無二，離自性相。
k(1-90)爾時，大慧菩薩摩訶薩復請佛言：惟願世尊為我等說一切法空，無生(無滅)無二(真如)，離自性(自)相
Natures of emptiness and non-production
7. 空無生性
1-(1-91)
Mahamati! In short, there are seven kinds of emptiness.
They are:
1. The emptiness of appearances,
2. the emptiness of the self-nature of all things nature,
3. the emptiness of conduct,
4. the emptiness of non-conduct,
5. the emptiness of all things without words,
6. the vast emptiness of the sage's first primary truth wisdom in all things, and
7. the emptiness of objects-mutual nonexistence.
1-(1-91)大慧！彼略說七種空。謂：相空、性自性空、行空、無行空、一切法離言說空、第一義聖智大空、彼彼空。
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| Chapter 2 (卷二) |
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| [Ref 12] |
The nature of Tathagata-garba
8. 如來藏性
(2-101)
Then, Mahamati Bodhisattva-Mahāsattva said to Buddha: Bhagavan (World Honored One), in the sutra Buddha says the self-nature of the Tathagata-garbha is pure and tranquil.
Tathagata-garbha bestows thirty-two dignity appearances into the body of every living being that is like dirty clothes covering a gem of great value.
It is the same that Tathagata-garbha is permanent and unchangeable.
(2-101)爾時，大慧菩薩摩訶薩白佛言：世尊！世尊修多羅說，如來藏自性清淨，轉三十二相，入於一切眾生身中，如大價寶，垢衣所纏。如來之藏常住不變，亦復如是。
(2-102)
Buddha said to Mahamati: the Tathagata-garbha that I teach is not the same as ego taught by externalists.
(2-102)佛告大慧：我說如來藏，不同外道所說之我。
(2-104)
Then, Mahamati! Bodhisattva-Mahasattva in observing the future living beings, asked Bhagavan (the World Honored One): I hope you will explain to us the non-intermittent cultivation practiced by bodhisattva-mahasattvas who use great expediency.
(2-104)爾時，大慧菩薩摩訶薩，觀未來眾生，復請世尊：惟願為說修行無間，如諸菩薩摩訶薩修行者，大方便。
(2-106)
What is meant by the ability to observe that all dharma appear from the self-mind?
(2-106) 云何菩薩摩訶薩善分別自心現？
The cultivation of the four-element body
9. 四大修行
(2-110)
Bhagavan (World Honored One), what are the causal conditions for a mind-made body (Manomayakaya)?
(2-110) 世尊！意生身者，何因緣？
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| [Ref 13] |
Causes and conditions of dharma
10. 諸法因緣
(2-113)
Then, Mahamati Bodhisattva-Mahasattva made a request to Buddha: I hope you will explain to us the reason for the rise of causes and conditions of all dharmas. With this understanding, bodhisattvas and I can be free of all natures and the erroneous views of existence and non-existence. Then one’s attachment to false thoughts will cease gradually or instantaneously.
(2-113)爾時，大慧菩薩摩訶薩復請世尊：惟願為說一切諸法緣因之相。以覺緣因相故，我及諸菩薩離一切性，有無妄見。無妄想見，漸次俱生。
k(2-113)爾時，大慧菩薩摩訶薩復請世尊：惟願為說一切諸法(外)緣(內)因之相。以覺(了)緣(與)因(之)相故，我及諸菩薩離一切(法之)性，有無妄見。無妄想(執著)見，漸次(或)俱生(頓斷妄想執著)。
(2-115)
Mahamati! There are six categories of causes from false thoughts and habits since beginningless time.
(2-115) 大慧！彼因者有六種。謂:
當有因、相續因、相因、作因、顯示因、待因。
Languages and discriminations
11. 言說分別
(2-118)
Then, Mahamati Bodhisattva-Mahasattva said to Buddha: Bhagavan (World Honored One), I hope you will explain to us the mind-dharma of spoken words and false thoughts.
(2-118)爾時，大慧菩薩摩訶薩復白佛言：世尊！惟願為說言說妄想相心經。
1-(2-121)
Bhagavan (World Honored One), where, why, how, and what causes living beings to have false thoughts and speak words?
1-(2-121)世尊！何處、何故、云何、何因、眾生妄想言說生？
(2-125)
Mahamati (Great Wisdom) said to Buddha: Bhagavan (World Honored One), is the speaker of words the primary truth? Or are words the primary truth?
(2-125) 大慧復白佛言：世尊！為言說即是第一義，為所說者是第一義？
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| [Ref 14] |
The eradication of the four tenets
12. 遠離四句
(2-128)
Then, Mahamati Bodhisattva-Mahasattva said to Buddha: Bhagavan (World Honored One), I hope you will explain to us how to be free of oneness (the same), not oneness (not the same), bothness (the same and not the same) and not bothness (not the same and the same), existence, non-existence, not existence, not non-existence, eternity and non-eternity.
(2-128)爾時，大慧菩薩摩訶薩復白佛言：世尊！惟願為說離一異俱不俱、有無非有非無，常無常。
k(2-128)爾時，大慧菩薩摩訶薩復白佛言：世尊！惟願為(眾生)說離一(同)異(不同)俱(亦一亦異/一多都包括/同)不俱(非一非異一多不合/不同)、有無非有非無，常(見)無常(斷見)。
|
| [Ref 15] |
Prajna nirvana
13. 大般涅槃
(2-143)
Furthermore, Mahamati! There are four kinds of dhyanas. What are the four?
(2-143)復次大慧！有四種禪，云何為四？
(2-145)
Then,Bodihisattva-Mahasattva Mahamati said to Buddha: Bhagavan (World Honored One), what is meant by nirvana and what kind of dharma can enable one to enter nirvana?
(2-145) 爾時，大慧菩薩摩訶薩復白佛言：世尊！般涅槃者，說何等法，謂為涅槃？
1-(2-148)
Furthermore, Mahamati! There are two kinds of supernatural powers emitted from Tathagata, which enable bodhisattva-mahasattvas to bow and listen to buddhas, and ask and uphold the meaning of Buddha dharma.
1-(2-148)復次大慧！如來以二種神力建立，菩薩摩訶薩頂禮諸佛，聽受問義。
|
| [Ref 16] |
Discriminations and arising conditions
14. 分別緣起
1-(2-152)
Then, Mahamati Bodhisattva-Mahasattva asked Buddha: Bhagavan (World Honored One), you explained all things arise from the twelve causal conditions, which means the causes and conditions, and not from the self-mind.
1-(2-152) 爾時，大慧菩薩摩訶薩復白佛言：世尊！佛說緣起，即是說因緣，不自說道。
k1-(2-152) 爾時，大慧菩薩摩訶薩復白佛言：
世尊！佛說(12)緣起(法)，即是說(諸法)因緣(生)，不(說, 由)自(心現妄想而生一切法)說道(之甚深道理)。
Sounds of eternity and illusions
15. 常聲依幻
(2-157)
Then, Bodhisattva-Mahasattva Mahamati said to Buddha: Bhagavan (World Honored One), where dost thou pronounce sound to be eternal?
(2-157) 爾時，大慧菩薩摩訶薩復白佛言：世尊！常聲者，何事說？
K(2-157) 爾時，大慧菩薩摩訶薩復白佛言：世尊！常(法之)聲者，(依)何事說？
(2-164)
Mahamati asked Buddha: Bhagavan (World Honored One), do deluded and chaotic dharma exist or not exist?
(2-164) 大慧白佛言：世尊！惑亂為有為無？
|
| [Ref 17] |
(2-176)
Furthermore, Mahamati! I will explain the characteristics of vocabulary-body, the sentence-body and the stylistics-body.
If Bodhisattva –Mahasattvas can understand thoroughly the meanings of the vocabulary-body, the sentence-body and the stylistics-body, they can quickly attain Anuttara Samyak Sambodhi.
When they are enlightened, they can awaken all living beings.
(2-176)復次大慧！當說名句形身相。善觀名句形身菩薩摩訶薩，隨入義句形身，疾得阿耨多羅三藐三菩提。
如是覺已，覺一切眾生。
k(2-176) 復次大慧！當說名(身-單字 或 名詞vocabulary), 句(身sentence), 形身相(文體stylistics)。(若)善觀名句形身(能了其義的)菩薩摩訶薩，隨(順而)入(第一之)義句形身，疾得阿耨多羅三藐三菩提。
如是(進入字且明白了; 自)覺已，(進而)覺一切眾生。
Explaination for not answering
辨止記論
3-(2-180)
Mahamati! Tathagata, Arhat, and Fully-Enlightened One teach dharma to living beings using the catvari vyakarariani (the four forms of questioning and answering).
3-(2-180)大慧！如來應供等正覺，以四種記論, 為眾生說法。
4-(2-180)
Mahamati! I often not provide the answer to externalists; I also do not preach to the immature-root Buddhists. For those with mature roots, I preach to them.
4-(2-180)大慧！止記論者，我時時說，為根未熟,不為熟者。
k4-(2-180)大慧！止記論者(不答)，我時時說(不但為止外道)，(也對佛弟子中)為根未熟(暫止而不答), 不為熟者。
|
| [Ref 18] |
Differentiations among the four fruitions
16. 四果差別
1-(2-188)
Then, Bodhisattva-Mahasattva Mahamati asked Buddha:
Bhagavan (World Honored One), I wish you will explain to us the difference between srota-ãpanna (the stream attainer) and the path to srota-apanna (the stream attainer).
If bodhisattva-mahãsattvas know the difference and similarity among srota-ãpanna (the stream attainer), sakrdãgãrnin (the one returner), anãgãmin (the non-returner) and arhatship, they can preach dharma to the living beings.
1-(2-188)爾時，大慧菩薩摩訶薩復白佛言：世尊！惟願為說諸須陀洹，須陀洹趣差別通相。
若菩薩摩訶薩，善解須陀洹趣差別通相，及斯陀含、阿那含、阿羅漢方便相。分別知已，如是如是為眾生說法。
k1-(2-188)爾時，大慧菩薩摩訶薩復白佛言：世尊！惟願為(我們)說諸須陀洹，須陀洹趣(方向)(二者修證時各自)差別(相)(及共)通相。
若菩薩摩訶薩，善解須陀洹(及須陀洹)趣差別通相，及斯陀含、阿那含、阿羅漢(證果位前因地修行上)方便(趣)相。(皆)分別(了)知(其行相)已，(都能以)如是(之解)如是(詳細)為眾生說法。
|
| [Ref 19] |
(2-205)
Furthermore, Mahamati! There are two kinds of intellect: the intellect of the observation of the true dharma (the emptiness) and the intellect of worldly dharmas through the observation of living beings’ receptions and attachment resulting from false thoughts.
(2-205) 復次大慧！有二種覺，謂：觀察覺，及妄想相攝受計著建立覺。
k(2-205)復次大慧！(菩薩摩訶薩)有二種覺，謂：觀察(真諦、真理)覺，及(通達俗諦)妄想相攝受計著(而)建立覺。
1-(2-206)
How do bodhisattvas know the four elements and the formation of the body?
1-(2-206) 云何菩薩善四大造色？
(2-207)
Mahamati! How is the (physical body) formed by the four elements?
(2-207)大慧！彼四大種云何生造色？
k(2-207)大慧！彼(能造堅濕暖動性之)四大種云何生(能)造(所)色？
(2-210)
Furthermore, Mahamati! I will explain self-natures, self-appearances and skandhas.
What are self-natures, self-appearances and skandhas?
(2-210) 復次大慧！當說諸陰自性相。
(2-212)
Furthermore, Mahamati! According to externalists’ theories there are four kinds of nirvana.
(2-212)復次大慧！諸外道有四種涅槃。
(2-213)
Mahamati! I said that the cessation of false thoughts in mano vijnana (the sixth consciousness) is called nirvana.
(2-213)大慧！我所說者，妄想識滅，名為涅槃。
k(2-213)大慧！我所說者，妄想(6th 分別)識(寂)滅，名為涅槃。
|
| [Ref 20] |
(2-218)
Furthermore, Mahamati! I will now tell you differences and similarities between false thoughts and self-natures. If you and other bodhisattva¬ mahasattvas can skillfully observe false thoughts and self-natures, then you can cut off false thoughts and reach the state of the Sagely Self-Realized One.
If you can understand dharma practiced by externalists and observe grasping and objects of grasped, you can cut off false thoughts.
Ending the attachment resulting from false appearances of conditions and activities of false self-natures, bodhisattvas¬ will no longer produce false thoughts.
(2-218) 復次大慧！今當說妄想自性分別通相。
若妄想自性分別通相善分別，汝及餘菩薩摩訶薩，離妄想，到自覺聖。
外道通趣善見，覺攝所攝妄想斷。
緣起種種相，妄想自性行，不復妄想。
k(2-218) 復次大慧！今當說妄想自性分別 (差別相, 與)通相(sāmānya-lakṣana)。若妄想自性分別(差別相,與)通相(能)善分別，汝及餘菩薩摩訶薩，離妄想，到自覺聖(智)。
(對於,諸)外道通趣(向,能)善(知)見，(並)覺(了,能)攝(取)、所攝(取) (皆是自心), (則)妄想斷。(所依)緣起(法而生之)種種(虛妄)相，(及)妄想自性(所起之種種)行，(了知後)不復妄想。
Sagely wisdom and the one-vehicle
17. 聖智一乘
(2-222)
Bodhisattva-Mahasattva Mahamati asked Buddha: Bhagavan (World Honored One), I hope you will explain to us the characteristics of the sagely self-realization and the one vehicle.
(2-222)大慧菩薩摩訶薩復白佛言：世尊！惟願為說自覺聖智相，及一乘。
k(2-222) 大慧菩薩摩訶薩復白佛言：世尊！惟願為說自覺聖智(者之行)相，及(究竟)一乘(之行相)。
|
| Chapter 3 (卷三) |
|
| [Ref 21] |
The appearance of the will-body
18. 意成身相
(3-232)
Then, Bhagavan (World Honored One) told Bodhisattva-Mahasattva Mahamati: Listen well! Listen well and reflect well, for I will explain to you the similarities and differences of will-bodies of bodhisattvas on various grounds.
(3-232)爾時, 世尊告大慧菩薩摩訶薩言：意生身分別通相，我今當說。諦聽！諦聽！善思念之。
The five-unintermittent karmas
19. 五無間業
(3-234)
Then, Bodhisattva-Mahasattva Mahamati asked Buddha: Bhagavan (World Honored One), the five unintermittent karmas preached by Bhagavan (World Honored One), having been perpetrated by men or women causes them not to fall into the ānantarya hell (uninterrupted hell).
(3-234)爾時，大慧菩薩摩訶薩白佛言：世尊！如世尊說，若男子女人行五無間業，不入無擇地獄。
Natures of Buddha-entities (Enlightenment doors of Buddhas)
20. 諸佛體性 (諸佛知覺門)
(3-239)
Then, Mahamati asked Buddha: Bhagavan (World Honored One), I wish you to explain us the enlightenment of Buddha.
Bhagavan (World Honored One), what is the enlightenment of Buddha?
(3-239)爾時, 大慧菩薩復白佛言：世尊！惟願為說佛之知覺？
世尊！何等是佛之知覺？
|
| [Ref 22] |
The four equal-secret meanings
21. 四等密意
(3-242)
Then, Bodhisattva Mahamati asked Buddha: Bhagavan (World Honored One) why did thou make the statement in the assembly: I have attained enlightenment the same as all Buddhas of the past. My various Jātaka (births and deaths), such as I have been the Mandhatri King, the six-tusk elephant, a parrot, a Sakra, a Sunetra and other beings in hundreds of thousands of births (and deaths)?
(3-242)爾時，大慧菩薩白佛言：世尊！何故世尊於大眾中，唱如是言：我是過去一切佛，及種種受生，我爾時作曼陀轉輪聖王、六牙大象，及鸚鵡鳥、釋提桓因、善眼僊人，如是等百千生經說？
1-(3-243)
What are the four equalities?
They are the equality of the Buddha’s name, the sounds, the dharma and the (three) bodies.
With the four equalities, Tathagata, Arhat, and Fully-Enlightened One preach in the assembly: I am all Buddhas of the past.
1-(3-243)云何四等？
謂：字等、語等、法等、身等，是名四等。以四種等故，如來應供等正覺，於大眾中唱如是言。
The dependence of the two-secret meanings
22. 依二密法
(3-245)
Mahamati said to Buddha: Bhagavan (World Honored One) had said that from the night of Equal Enlightenment till the night of entering nirvana, Buddha has not said a word, and dharmas preach in the past and future are not preach by Buddha.
(3-245)大慧復白佛言：如世尊所說，我從某夜得最正覺，乃至某夜入般涅槃。於其中間，乃至不說一字，亦不已說當說，不說是佛說。
k(3-245)大慧復白佛言：如世尊所說，我從某夜(證)得最正覺，乃至某夜(當)入般涅槃。於其中間，(我)乃至不(曾)說一字，(三世皆無言說)亦不已說、當說、不(落言)說, (方)是佛說。
1-(3-246)
What are the two dharma?
They are the dharma of self-realization and the dharma of eternal abiding. Based on two ways, I make the statement.
1-(3-246)云何二法？
謂：緣自得法及本住法，是名二法。因此二法故，我如是說。
k1-(3-246)云何二法？
謂：緣自得(內證)法及本住法，是名二(種密秘)法。因此二法故，我如是說。
Dharmas free of existence and emptiness
23. 法離有無
(3-248)
Bodhisattva Mahamati made this request to Bhagavan (World Honored One): I only wish thou would explain to us whether all dharma have appearances or no appearances, so other bodhisattva-mahasattvas and I can be free of appearances and non-appearances and attain Anuttara Samyak Sambodhi.
(3-248)爾時，大慧菩薩復請世尊：惟願為說一切法有無有相，令我及餘菩薩摩訶薩，離有無有相，疾得阿耨多羅三藐三菩提。
|
| [Ref 23] |
School of languages and meanings
(Meaning and teaching of dharma)
24. 宗趣言說 (宗通說通門)
(3-252)
Then, Mahamati-the Bodhisattva-Mahasattva said to Buddha: Bhagavan (World Honored One), I hope you will explain to bodhisattvas and me the meanings of dharma. If we can thoroughly understand the meaning of dharma, we will be able to distinguish and understanding of all things meaning, and will quickly attain Anuttara Samyak Sambodhi and will be free of self-feelings and false thoughts and not fall into realms of demons and externalists.
(3-252) 爾時，大慧菩薩復白佛言：世尊！惟願為我及諸菩薩說宗通相。若善分別宗通相者，我及諸菩薩通達是相。
通達是相已，速成阿耨多羅三藐三菩提，不隨覺想及眾魔外道。
Illusions and discriminations
25. 虛妄分別
(3-255)
Then, Bodhisattva Mahamati asked Buddha:
a) Bhagavan (World Honored One), I only hope you will explain to us the characteristics of illusory false thoughts.
b) How did illusory false thoughts arise?
c) What kinds of speaking are considered illusory false thoughts?
d) What kinds of dharma do illusory false thoughts arise from?
(3-255)爾時，大慧菩薩白佛言：
a) 世尊！惟願為說不實妄想相。
b) 不實妄想云何而生？
c) 說何等法名不實妄想？
d) 於何等法中不實妄想？
|
| [Ref 24] |
Skillfulness in languages and meanings
26. 善於語義
(3-260)
Then, Bodhisattva Mahamati asked Buddha: Bhagavan (World Honored One), you had said that bodhisattva-mahasattvas should thoroughly understand the words and the meanings.
What do you mean by thoroughly understanding the words and the meaning?
What are the words?
What are the meanings?
(3-260)爾時，大慧菩薩白佛言：世尊！如世尊所說，菩薩摩訶薩當善語義。
云何為菩薩善語義？云何為語？云何為義？
(3-265)
Furthermore, Mahamati! I will explain to you the characteristics of intellect and consciousness.
If you and bodhisattva-mahasattvas can thoroughly understand the characteristics of ntellect and consciousness, you can quickly attain Anuttara Samyak Sambodhi.
(3-265) 復次大慧！智、識相, 今當說。
若善分別智識相者，汝及諸菩薩，則能通達智識之相，疾得阿耨多羅三藐三菩提。
(3-270)
Furthermore, Mahamati! There are the nine kinds of transformation theories of false view held by externalists. They are:
(3-270) 復次大慧！外道有九種轉變論。外道轉變見生。
|
| [Ref 25] |
Attachment and liberation
27. 迷執解脫
(3-272)
Then, Bodhisattva Mahamati said to Buddha: Bhagavan (World Honored One), I only hope you can explain to us the meaning of the continuation of all dharmas and the meaning of the liberation.
If bodhisattvas and I can distinguish between the continuation and non-continuation of all dharma, then we will understand the expediency concerning them and will not be attached to words.
If we can understand well the distinction between the appearances of the continuation and non-continuation of all dharma, then we can cast away attachments to words, letters and false thoughts.
(3-272) 爾時，大慧菩薩復白佛言：世尊！惟願為說一切法相續義，解脫義。
若善分別一切法相續不相續相，我及諸菩薩善解一切相續巧方便，不墮如所說義計著相續。
善於一切諸法相續不相續相，及離言說文字妄想覺。
k(3-272) 爾時，大慧菩薩復白佛言：世尊！惟願為說一切法相續 (相之)義，(及)解脫(不相續之)義。
若善分別一切法相續(相,及)不相續相，我及諸菩薩善解一切(法)相續(及不相續,得善)巧方便(智)，不墮如所說(字面之)義(而)計著(念念)相續(成為繫縛)。
(若)善於(通達)一切諸法相續(相)、不相續相，及離言說文字妄想覺(知)。
|
| [Ref 26] |
(3-279)
Furthermore, Mahamati , bodhisattva-mahasattvas should not establish the non-birth theory which is held by externalists. Why?
There are two reasons:
a.) Externalists claim that all things give rise are from non-birth of the nature of existence and non-existence (the view of eternal and annihilation (uccheda-drsti )
b.) Their non-birth theory is based on birth as the cause.
They destroy their theory because it is contradictory and one will not be able to cultivate.
(3-279) 復次大慧！一切法不生者，菩薩摩訶薩不應立是宗。
所以者何？
謂：
a) 宗一切性非性故，
b) 及彼因生相故。說一切法不生宗，彼宗則壞。
k(3-279) 復次大慧！一切法不生者，菩薩摩訶薩不應立是宗。
所以者何？ 謂：
a) (外道不生論)宗(指)一切(法不生, 是從,有)性(常見)、非性(斷見生)故，
b) 及彼(外道)因(性,乃以)生相(為不生之因)故。
(因此才立)說一切法不生宗(理論)，(因此)彼(外道理論)宗則壞(矛盾,無法修證)。
The unattainable state of wisdom
28. 智不得境
(3-281)
Then, Mahamati said to Buddha: Bhagavan (World Honored One), as thou said
with wisdom one observes that the grasping of illusory external objects, which are established by given names, is unattainable.
(3-281) 爾時，大慧菩薩復白佛言：
世尊！如世尊說，如攀緣事智慧不得，是施設量，建立施設。
k(3-281) 世尊！如世尊說，如攀緣(外塵)事(以)智慧(觀察)不(可取)得，(唯)是(假名)施設量，(所)建立(之)施設。
2-(3-281)
Bhagavan (World Honored One), is it because living beings are not aware that the five skandhas permeate self-appearances (the six physical organs, the twelve places, and the eighteen realms) and common appearance (the five skandhas) of self-nature of all things and that they don’t know whether they are the dame or different from the five skandhas, therefore they can’t thoroughly understand external objects?
2-(3-281) 云何世尊為不覺性自相共相，異不異故，智不得耶？
k2-(3-281) 云何世尊(是否)為不覺(陰界入 ,入諸法之)性(之)自相(六入,十二處,十八界)、共相(五陰)。(六入、 十二處/12 Āyatana、十八界/梵語：Astādaśa dhātavah為)異不異(五陰)故，(因而令)智不得耶(看不透境)？
|
| [Ref 27] |
Non-practices of worldly theories
29. 勿習世論
(3-388)
Then, Bodhisattva Mahamati said to Buddha: Bhagavan (World Honored One)! You once said that Buddha’s disciples should not study or be close to worldly words and arguments. If one does, one will understand worldly greed and desire and will be unable to accept proper dharma. Bhagavan (World Honored One), why did you say that?
(3-388)爾時，大慧菩薩白佛言：世尊！如世尊一時說言：世間諸論種種辯說，慎勿習近。若習近者，攝受貪欲，不攝受法。世尊何故作如是說？
(3-390)
Mahamati! The Sakro-devanam-indrah (the thirty three deity) is knowledgeable of the worldly theories and write many his own sabdavidya-vyakarana (knowledge of languages and philosophy).
(3-390)大慧！釋提桓因廣解眾論，自造聲論。
1-(3-390)
He had a disciple who transforms his body as a dragon went up to the heavenly palace and established his own sabdavidya-vyakarana (knowledge of languages and philosophy).
1-(3-390) 彼世論者有一弟子，持龍形像，詣釋天宮，建立論宗。
|
| [Ref 28] |
(Evidence)
(事證)
(3-393)
Mahamati! I remember in the past that when I was staying at a certain place a Brahman named Lokayatika came to my place.
Without asking if I am available, he suddenly asked me:
(3-393)大慧！我念一時，於一處住。有世論婆羅門，來詣我所, 不請空閒，便問我言：
(3-398)
I said to him: This statement is also a worldly theory.
Brahman! Even the belief of the attachment of any subtle mental activity to external objects is a worldly theory.
(3-398) 我復報言：此亦世論。婆羅門！乃至意流妄計外塵，皆是世論。
3-(3-402)
Mahamati! I answered these questions asked by Brahman Lokayatika.
He kept silent and left without bidding farewell.
3-(3-402)大慧！世論婆羅門，作如是問，我如是答。彼即默然，不辭而退。
|
| [Ref 29] |
Nirvana and discriminations
30. 涅槃差別
(3-411)
Then, Bodhisattva Mahamati asked Buddha: Bhagavan (World Honored One), what is the content of Nirvana dharma?
Many externalists falsely claim that they have entered their version of nirvana.
(3-411)爾時，大慧菩薩復白佛言：世尊！所言涅槃者，說何等法，名為涅槃？而諸外道各起妄想。
|
| Chapter 4 (卷四) |
|
| [Ref 30] |
The nature of Tathagata Enlightenment
31. 如來覺性
(4-417)
Then, Bodhisattva Mahamati said to Buddha: Bhagavan (World Honored One), I only hope you will explain to us about Anuttara Samyak Sambuddha.
That way, bodhisattva-mahasattvas and I could understand the self-nature of Tathagata and awaken ourselves and others.
(4-417)爾時，大慧菩薩白佛言：世尊！惟願為說三藐三佛陀, 我及餘菩薩摩訶薩，善於如來自性，自覺覺他。
k-(4-417) 爾時，大慧菩薩白佛言：世尊！惟願為說(如來)三藐三佛陀(法身之性相), 我及餘菩薩摩訶薩，(若能)善於(了知)如來(正覺法身之)自性，(如是)自覺(已)覺他。
(4-420)
Buddha said to Mahamati: Tathagata, Arhat, or Fully-Enlightened One is neither an effect nor a cause. Why?
These sentences are all error of dualism.
(4-420)佛告大慧：如來應供等正覺，於如是等辭句，非事、非因。所以者何？俱有過故。
k(4-420) 佛告大慧：如來應供等正覺，於如是等辭句(俱非可說)，(如來法身)非事(果)、(亦)非因(非修因)。所以者何？
(以此等二邊之句)俱有過(失)故。
|
| [Ref 31] |
The non-production and non-extinction (of Buddhas)
32. (諸佛)不生不滅
(4-425)
Then, Bodhisattva Mahamati asked Buddha: Bhagavan (World Honored One), as thou have said that sutra enables the mind grasping, the external objects grasped mind and the consciousness in the between to be free of production and extinguishment.
(4-425)爾時，大慧菩薩復白佛言：世尊！如世尊說，修多羅攝受不生不滅。
k(4-425) 爾時，大慧菩薩復白佛言：世尊！如世尊說，修多羅 (處處詮釋能) 攝受 (之根, 所攝受之塵, 及中間之識)不生不滅。
1-(4-425)
Bhagavan (World Honored One), thou also have said that the non-production and the non-extinguishing is another name for Tathagata (dharma body).
1-(4-425)又世尊說，不生不滅，是如來異名。
9-(4-429)
Mahamati! Bodhisattva-mahasattvas realized that all dharma have no natures, they are aware that all images are from the self-mind, and they have stayed away from the two false views. Therefore, they rely on meanings of dharmas and not on words.
9-(4-429) 大慧！於一切法無所有，覺自心現量，離二妄想。
諸菩薩摩訶薩依於義，不依文字。
K9-(4-429) 大慧！(已證得自覺聖智之菩薩了達)於一切法(性本)無所有，覺(了境界乃)自心現量，(已)離(有無)二(邊邪見)妄想。
(故) 諸菩薩摩訶薩依於義，不依文字。
|
| [Ref 32] |
(4-432)
Then, empowered by Buddha, Bodhisattva Mahamati said: Bhagavan (World Honored One), your teaching of non-production and non-extinguishment is no special from that of
externalists. Why?
(4-432) 爾時，大慧菩薩復承佛威神而白佛言：世尊！世尊顯示不生不滅，無有奇特。所以者何？
1-(4-432)
1.) All externalists claim that causes (creators, dust) are non-production and non-extinguishment.
Buddha also teaches ākāśāsajskrta (tranquility of unconditional space), apratisajkhyā-nirodhāsajskrta (tranquility of the unconditional and unelected), and pratisajkhyā-nirodha (tranquility of the unconditional and selected) are non-production and non-extinguishment.
1-(4-432) 一切外道因，亦不生不滅。
世尊亦說虛空,
非數緣滅及涅槃界不生不滅。（第1個）
K1-(4-432) 一切外道因 (所說之作者, 微塵等) ，亦(信是)不生不滅。
世尊亦說虛空(無為, 梵語ākāśāsajskrta)，
非數緣滅(or非擇滅無為/梵語 apratisajkhyā-nirodhāsajskrta。舊作非數滅無為, 略稱非擇滅。乃說一切有部三無為或法相宗六無為之一。非擇滅，又作非 數滅、非智滅)。
及涅槃界 (擇滅無為,梵語pratisajkhyā-nirodha) 。
(此三無為) 不生不滅。（第1個）
(4-436)
Then, Mahamati asked in verses: Why, where and how does the theory of non-production arise?
5. Where do interactions of all things manifest?
6.) Why can beings see all things, since Buddha pronouns all things are unborn?
(4-436)爾時，大慧以偈問曰：
1. 云何? 2.何所 ? 3. 因？
4.彼以何故生?
5.於何處和合?
6.而作無因論？
|
| [Ref 33] |
Selections and non-eternity
33. 揀別無常
(4-438)
Then, Mahamati asked in verse style:
1.) What is meant by unborn?
2.) Does it mean non-self-nature?
3.) Does it wait for causes and conditions to create things?
4.) Is there another thing that we call unborn?
5.) Should there be a meaning attached to it, since it is named unborn?
Please explain this to us.
(4-438)爾時，大慧說偈問曰：
1.) 云何為無生? 2.) 為是無性耶？
3.) 為顧視諸緣? 4.) 有法名無生？
5.) 名不應無義，惟為分別說。
(4-440)
Then, Bodhisattva-Mahasattva Mahamati asked Buddha: Bhagavan (World Honored One), all externalists develop impermanence from false thoughts. Bhagavan (World Honored One) also preaches that all things are impermanent.
What does that mean?
Is this the theory of evil or proper?
How many kinds of impermanent theory are there?
(4-440)爾時，大慧菩薩摩訶薩復白佛言：世尊！一切外道，皆起無常妄想。世尊亦說一切行無常，是生滅法。此義云何？為邪為正？為有幾種無常？
(4-441)
Buddha said to Mahamati: There are seven kinds of impermanent theories held by externalists, and they are not what I preach. What are the seven theories?
(4-441)佛告大慧：一切外道有七種無常，非我法也。
何等為七？
|
| [Ref 34] |
The entering of tranquility and the manifestation of realization
34. 入滅現證
(4-453)
Then, Bodhisattva Mahamati said to Buddha: Bhagavan (World Honored One), I only hope you will explain to us states of nirodha samapatti (samapatti of proper reception) attained by Bodhisattva, Sravakas (sound hearers), condition realizers and their order of progression.
(4-453)爾時，大慧菩薩復白佛言：世尊！惟願為說一切菩薩聲聞緣覺, 滅正受次第相續。
1-(4-453)
With thorough understanding of the nirodha-samāpatti (total cessation of feelings and false thoughts) and the order of progression, I and other Bodhisattvas will not give up Tathagada’s nirodha-samāpatti and will not fall into the confused dharma of Sravakas, Pratyekabuddhas, or philosophers.
1-(4-453)若善於滅正受次第相續相者，我及餘菩薩, 終不妄捨滅正受樂門，不墮一切聲聞緣覺外道愚癡。
|
| [Ref 35] |
The meanings of eternity and non-eternity
35. 常無常義
(4-466)
Then, Bodhisattva-Mahasattvas Mahamati asked Buddha: Bhagavan (World Honored One), is (dharma body of) Tathagata, Arhat, Fully Enlightened One permanent or impermanent?
(4-466)爾時，大慧菩薩復白佛言：世尊！如來應供等正覺，為常? 為無常？
Productions and extinctions of skandha-places
36. 蘊處生滅
(4-474)
Then, Bodhisattva Mahamati asked Buddha: Bhagavan (World Honored One), I only hope you will explain to us the (appearance of) birth and death of skandhas (aggregates), dhatus (realms) and ayatanas (entrances).
When one has no self (in skandhas, dhatus and ayatanas), who is in birth and death?
Foolish people are attached to birth and death, they do not seek awakening and their suffering will not end; they will not understand the state of nirvana.
(4-474) 爾時，大慧菩薩復白佛言：世尊！惟願世尊更為我說陰界入生滅。彼無有我，誰生誰滅？
愚夫者，依於生滅，不覺苦盡，不識涅槃。
4-(4-480)
The mind is like a magician, manas are the assistant.
The five vijnanas are the gatherers of objects and mano vijnana is the audience.
4-(4-480)心為工伎兒，意如和伎者，
五識為伴侶，妄想觀伎眾。
|
| [Ref 36] |
Differentiations of the four-dharmas
37. 四法差別
(五法、三自性、八識、二無我)
(4-481)
Then, Bodhisattva Mahamati asked Buddha: Bhagavan (World Honored One), I only wish you will explain to us the differences among the five dharma, the three self-natures, alaya-vijnana and the knowledge of dual non-self.
Being able to distinguish the various dharmas, bodhisattva-mahasattvas and I can successively progress on the various grounds and enter all Buddha dharma. By entering all Buddha dharma, we can reach even the ground of Tathagata's self-realization.
(4-481) 爾時，大慧菩薩白佛言：世尊！惟願為說五法、自性、識、二種無我，究竟分別相。我及餘菩薩摩訶薩，於一切地次第相續，分別此法，入一切佛法。
入一切佛法者，乃至如來自覺地。
(4-489)
Then, Bodhisattva Mahamati asked Buddha: Bhagavan (World Honored One), can the three self-natures be included in the five dharmas? Or are they separate with their own characteristics?
(4-489)爾時，大慧菩薩白佛言：世尊！云何世尊，為三種自性入於五法？為各有自相宗？
|
| [Ref 37] |
Buddhas as many as sands in the Ganges River
38. 佛如恆沙
(4-494)
Then, Bodhisattva Mahamati asked Buddha: Bhargava (World Honored One), you said there are as many Buddha in the past, the present, and the future as sands in the Ganges River.
How does one uphold these words? Are there other meanings that one should uphold as well? I only wish you will explain this to us.
(4-494) 爾時，大慧菩薩復白佛言：世尊！如世尊所說句，過去諸佛，如恆河沙，未來現在，亦復如是，云何世尊，為如說而受？為更有餘義？惟願如來，哀憫解說。
|
| [Ref 38] |
Ksana natures of dharmas
39. 諸法剎那
(4-500)
Then, Bodhisattva Mahamati asked Buddha: Bhargava (World Honored One), I only wish you will explain to us the ksana destruction of all things.
Bhargava (World Honored One), why are all things produced or extinguished by ksana?
(4-500)爾時，大慧菩薩復白佛言：世尊！唯願為說一切諸法，剎那壞相。世尊！云何一切法剎那？
1-(4-501)
Buddha said to Mahamati: All things can be classified as good, bad, avyākṛta (undecided), conditional, unconditional, worldly, beyond-worldly, guilty, not guilty, outflowing, non-outflowing, receptive or unreceptive.
1-(4-501)佛告大慧：一切法者，謂：善、不善、無記、有為、無為、世間、出世間、有罪、無罪、有漏、無漏，受不受。
1-(4-502)
Mahamati! Good and bad refers to the Alaya Vijnana (the 8th consciousness).
What is the Alaya Vijnana (the 8th consciousness)?
It is originally the Tathagata-garba and also known as the vijnana-garba. It comprises of citta, manas, mano vijnana, and the five vijnanas, which cannot be understood and is not taught by externalists.
1-(4-502) 大慧！善不善者，謂八識。何等為八？
謂: 如來藏，名識藏。心、意、意識，及五識身，非外道所說。
|
| [Ref 39] |
Transformation of Tathagata
40. 如來變化
1.(4-508)
Then, Bodhisattva Mahamati asked Buddha: Bhargavann (World Honored One), why do you say that it is no different in certifying the fruits of Anuttara Samyak Sambodhi between Arhat and Bodhisattva?
1.(4-508) 爾時，大慧菩薩復白佛言：世尊！世尊記阿羅漢，得成阿耨多羅三藐三菩提，與諸菩薩等無差別?
2. (4-508)
Who will cultivate on the Buddha road if beings and dharma do not enter nirvana?
2. (4-508) 一切眾生法不涅槃，誰至佛道？
|
| [Ref 40] |
The annihilationism of eating meat
41. 遮斷食肉
(4-515)
Then, Bodhisattva Mahamati asked in verse style:
(4-515)爾時，大慧菩薩以偈問曰：
1-(4-515)
If bodhisattvas want to cultivate on the path of Buddhahood, can they eat meat, onions or consume alcohol?
I only wish the Unsurpassed Honored One will explain to us.
1-(4-515)彼諸菩薩等，志求佛道者，
酒肉及與蔥，飲食為云何？
惟願無上尊，哀湣為演說。
4-(4-516)
After asking in verse style, Bodhisattva Mahamati asked Buddha again: I only wish you will explain to us about eating or not eating meat-food, as well as the faults and merits associated with them.
4-(4-516)大慧菩薩說偈問已，復白佛言：惟願世尊為我等說食不食肉功德過惡。
7-(4-519)
There are no such three kinds of clean meat-food that result from non-teaching, non-inquiry or non-thinking. There is meat-food without these causes. Therefore, one should not eat meat.
7-(4-519)若無教想求，則無三淨肉，
彼非無因有，是故不應食。
11-(4-519)
I say meat-eating is prohibited in sutras such as the Hastikakshya, the Mahamegha, the Angulimaliya and the Lankavatara.
11-(4-519)縛象與大雲，央掘利魔羅，
及此楞伽經，我悉制斷肉。
20-(4-519)
By not eating meat, one is born into families of Brahams, cultivators or wise and wealthy people.
20-(4-519)得生梵志種，及諸修行處，
智慧富貴家，斯由不食肉。
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| Thanks to the eminent predecessors, this article refers to the following information: |
| |
| • The Lankavatara Sutra Interpretation, Master Yixu |
| • The Lankavatara Sutra Commentary, Dharma Collection by Master Shi Xianming, V1 |
| • The meaning of The Lankavatara Sutra, Master Shi Chengguan |
| • Buddhist Dictionary |
| • Fo Guang Dictionary |
| • Wikipedia |
| • The rest not mentioned here |
| |
| 感謝前輩大德,本文參考下列資料: |
| |
| • 楞伽經義記_倓虛大師 |
| • 楞伽經要解_釋顯明法師法集卷一 |
| • 楞伽阿跋多羅寶經義貫_釋成觀法師 |
| • 佛教辭典 |
| • 佛光大辭典 |
| • 維基百科 |
| • 餘不一一列入 |
| |
|
