The Lankavatara Sutra, Volume Two

一切佛語心品之三

Chapter of the Mind of All the Buddhas' Teachings, Part Three

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。」

At that time the World-Honored One told Bodhisattva-mahasattva Mahamati: "The general marks of the discrimination of the mind-made body, I shall now explain. Listen carefully, listen carefully! Think it over well."

大慧白佛言：「善哉，世尊！唯然受教。」

Mahamati said to the Buddha: "Good, World-Honored One! Yes, we receive your instruction."

佛告大慧：「有三種意生身。云何為三？所謂：三昧樂正受意生身、覺法自性性意生身、種類俱生無行作意生身。修行者了知初地上增進相，得三種身。大慧！云何三昧樂正受意生身？謂：第三第四第五地，三昧樂正受故，種種自心寂靜，安住心海，起浪識相不生，知自心現境界性非性，是名三昧樂正受意生身。大慧！云何覺法自性性意生身？謂：第八地，觀察覺瞭如幻等法悉無所有，身心轉變，得如幻三昧及餘三昧門，無量相力自在明，如妙華莊嚴，迅疾如意，猶如幻夢水月鏡像，非造非所造，如造所造，一切色種種支分具足莊嚴，隨入一切佛剎大眾，通達自性法故，是名覺法自性性意生身。大慧！云何種類俱生無行作意生身？所謂：覺一切佛法，緣自得樂相，是名種類俱生無行作意生身。大慧！於彼三種身相觀察覺了，應當修學。」

The Buddha told Mahamati: "There are three kinds of mind-made bodies. Which three? They are: the mind-made body of the right reception of the joy of samadhi, the mind-made body of the self-nature of awakened dharmas, and the mind-made body of effortless action born together with one's kind. A practitioner who knows the marks of advancement above the first stage attains three kinds of bodies. Mahamati! What is the mind-made body of the right reception of the joy of samadhi? It is that in the third, fourth and fifth stages, because of the right reception of the joy of samadhi, one's own mind is tranquil in various ways, abiding in the sea of the mind, the wave-rising marks of consciousness are not born, and one knows that the nature of the realm manifested by one's own mind is not a real nature; this is called the mind-made body of the right reception of the joy of samadhi. Mahamati! What is the mind-made body of the self-nature of awakened dharmas? It is that in the eighth stage, one observes and awakens to illusion-like dharmas as all having nothing whatever, body and mind are transformed, one attains the illusion-like samadhi and the other gates of samadhi, with countless marks, powers, freedom and clarity, adorned like wondrous flowers, swift as one wishes, like an illusion, dream, moon in water, or image in a mirror, neither a maker nor made, yet like a maker and made, with all forms and all kinds of parts fully adorned, entering all the great assemblies of the Buddha lands at will, because one penetrates the dharmas of self-nature; this is called the mind-made body of the self-nature of awakened dharmas. Mahamati! What is the mind-made body of effortless action born together with one's kind? It is awakening to all the Buddha-dharmas and, depending on oneself, gaining the mark of joy; this is called the mind-made body of effortless action born together with one's kind. Mahamati! You should observe, awaken to, and study these three kinds of bodily marks."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「非我乘大乘，非說亦非字，

"It is not that I ride the Great Vehicle, nor is it speech or letters,

非諦非解脫，非無有境界。

nor is it truth, nor liberation, nor is it without a realm.

然乘摩訶衍，三摩提自在，

Yet it is the vehicle of Mahayana, free in samadhi,

種種意生身，自在華莊嚴。」

the various mind-made bodies, adorned with flowers of freedom."

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。世尊！云何男子女人行五無間業，不入無擇地獄？」

At that time Bodhisattva-mahasattva Mahamati said to the Buddha: "World-Honored One! As the World-Honored One has said, if a man or woman commits the five deeds of immediate retribution, they will not enter the Avichi hell. World-Honored One! How is it that a man or woman who commits the five deeds of immediate retribution does not enter the Avichi hell?"

佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Listen carefully, listen carefully! Think it over well, and I will explain it to you."

大慧白佛言：「善哉，世尊！唯然受教。」

Mahamati said to the Buddha: "Good, World-Honored One! Yes, we receive your instruction."

佛告大慧：「云何五無間業？所謂：殺父母及害羅漢、破壞眾僧、惡心出佛身血。大慧！云何眾生母？謂：愛更受生貪喜俱。如緣母立，無明為父，生入處聚落，斷二根本，名害父母。彼諸使不現，如鼠毒發，諸法究竟斷彼，名害羅漢。云何破僧？謂：異相諸陰和合積聚，究竟斷彼，名為破僧。大慧！不覺外自共相，自心現量七識身，以三解脫無漏惡想，究竟斷彼七種識佛，名為惡心出佛身血。若男子女人行此無間者，名五無間事，亦名無間業。

The Buddha told Mahamati: "What are the five deeds of immediate retribution? They are killing one's father and mother, harming an arhat, destroying the Sangha, and with an evil mind drawing blood from a Buddha's body. Mahamati! What is the mother of beings? It is craving, rebirth, and greedy joy all together. As if depending on a mother, with ignorance as the father, giving birth to the village of the entering places; cutting off these two roots is called killing one's father and mother. Making those not appear, like a rat's poison taking effect, the ultimate cutting off of those dharmas is called harming an arhat. What is destroying the Sangha? It is that the gatherings of skandhas with different marks in harmony are ultimately cut off; this is called destroying the Sangha. Mahamati! Not awakening to the external self and common marks, the seven consciousnesses and the measure of what one's own mind manifests, with the three liberations and evil thoughts of the undefiled, ultimately cutting off those seven kinds of consciousness-Buddhas, is called with an evil mind drawing blood from a Buddha's body. If a man or woman commits these deeds of immediate retribution, they are called the five matters of immediate retribution, and also called deeds of immediate retribution.

「復次，大慧！有外無間，今當演說。汝及餘菩薩摩訶薩，聞是義已，於未來世，不墮愚痴。云何五無間？謂：先所說無間。若行此者，於三解脫，一一不得無間等法。除此法已，餘化神力現無間等，謂：聲聞化神力、菩薩化神力、如來化神力，為餘作無間罪者，除疑悔過，為勸發故，神力變化，現無間等。無有一向作無間事，不得無間等法。除覺自心現量，離身財妄想，離我我所攝受。或時遇善知識，解脫餘趣相續妄想。」

"Furthermore, Mahamati! There are outward deeds of immediate retribution, which I shall now explain. When you and the other Bodhisattva-mahasattvas have heard this meaning, in future ages you will not fall into folly. What are the five immediate retributions? They are the immediate retributions I have just spoken of. If one commits these, in the three liberations one gains none of the dharmas equal to the immediate. Apart from this dharma, other transformation-powers show deeds equal to the immediate, namely the transformation-power of shravakas, the transformation-power of Bodhisattvas, and the transformation-power of Tathagatas, for others who have committed immediate-retribution sins, to remove doubt and regret, and in order to urge them, they change and transform by spiritual power, and show deeds equal to the immediate. It is not that someone who simply commits immediate-retribution deeds will fail to gain the dharmas equal to the immediate. Except by awakening to the measure of what one's own mind manifests, leaving the imagination of body and wealth, and leaving the grasping of self and what belongs to self. Or at some time meeting a good teacher, one is freed from the continuing imagination of other destinies."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「貪愛名為母，無明則為父，

"Craving is called the mother, and ignorance is the father,

覺境識為佛，諸使為羅漢，

the consciousness that awakens to objects is the Buddha, and the afflictions are the arhats,

陰集名為僧，無間次第斷，

the gathering of skandhas is called the Sangha, and cutting them off in order without interval,

謂是五無間，不入無擇獄。」

is called the five immediate retributions, and one does not enter the Avichi hell."

爾時，大慧菩薩復白佛言：「世尊！唯願為說佛之知覺。世尊！何等是佛之知覺？」

At that time Bodhisattva Mahamati again said to the Buddha: "World-Honored One! I beg you to explain the Buddha's awareness. World-Honored One! What is the Buddha's awareness?"

佛告大慧：「覺人法無我，了知二障，離二種死，斷二煩惱，是名佛之知覺。聲聞、緣覺得此法者，亦名為佛。以是因緣故，我說一乘。」

The Buddha told Mahamati: "Awakening to the selflessness of persons and of dharmas, understanding the two hindrances, leaving the two kinds of death, and cutting off the two afflictions: this is called the Buddha's awareness. Shravakas and pratyekabuddhas who attain this Dharma are also called Buddhas. For this reason I speak of the One Vehicle."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「善知二無我，二障煩惱斷，

"Knowing well the two kinds of selflessness, with the two hindrances and afflictions cut off,

永離二種死，是名佛知覺。」

forever leaving the two kinds of death, this is called the Buddha's awareness."

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，我爾時作漫陀轉輪聖王、六牙大象，及鸚鵡鳥、釋提桓因、善眼仙人，如是等百千生經說？』」佛告大慧：「以四等故，如來、應供、等正覺，於大眾中唱如是言：『我爾時作拘留孫、拘那含牟尼、迦葉佛。』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。云何字等？若字稱我為佛，彼字亦稱一切諸佛，彼字自性無有差別，是名字等。云何語等？謂：我六十四種梵音言語相生，彼諸如來、應供、等正覺，亦如是六十四種梵音言語相生，無增無減，無有差別，迦陵頻伽梵音聲性。云何身等？謂：我與諸佛法身及色身相好，無有差別，除為調伏彼彼諸趣差別眾生故，示現種種差別色身，是名身等。云何法等？謂：我及彼佛，得三十七菩提分法。略說佛法無障礙智，是名四等。是故如來、應供、等正覺，於大眾中唱如是言。」

At that time Bodhisattva Mahamati said to the Buddha: "World-Honored One! Why does the World-Honored One declare in the great assembly such words as: 'I was all the Buddhas of the past, and underwent various births; at that time I was the wheel-turning king Mandhata, the six-tusked great elephant, the parrot, Shakra Devendra, the sage Good Eyes,' and the sutras speak of hundreds and thousands of births like these?" The Buddha told Mahamati: "Because of the four equalities, the Tathagata, the Worthy One, the Perfectly Awakened One, declares in the great assembly such words as: 'At that time I was Krakucchanda, Kanakamuni, and Kashyapa Buddha.' What are the four equalities? They are: equality of letters, equality of speech, equality of dharmas, and equality of body; these are called the four equalities. Because of the four equalities, the Tathagata, the Worthy One, the Perfectly Awakened One, declares in the great assembly such words. What is equality of letters? If by the letters I am called Buddha, those letters also name all Buddhas, and the self-nature of those letters has no difference; this is called equality of letters. What is equality of speech? It is that my sixty-four kinds of Brahma-sound speech arise in succession, and those Tathagatas, Worthy Ones, Perfectly Awakened Ones likewise have sixty-four kinds of Brahma-sound speech arising in succession, with no increase and no decrease, no difference, with the Brahma voice of the kalavinka bird. What is equality of body? It is that between me and the Buddhas the Dharma body and the form body with their marks and signs have no difference, except that, in order to tame beings of different destinies, they manifest various different form bodies; this is called equality of body. What is equality of dharmas? It is that I and those Buddhas attain the thirty-seven factors of enlightenment. In brief, the Buddha-dharma of unobstructed wisdom; this is called the four equalities. So the Tathagata, the Worthy One, the Perfectly Awakened One, declares in the great assembly such words."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「迦葉拘留孫、拘那含是我，

"Kashyapa, Krakucchanda and Kanakamuni are myself,

以此四種等，我為佛子說。」

because of these four equalities, I speak to the sons of the Buddha."

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。』」

Mahamati again said to the Buddha: "As the World-Honored One has said: 'From a certain night I attained the most perfect awakening, until a certain night I entered parinirvana, and in between, I did not speak even a single word, nor have I spoken, nor will I speak; not speaking is the Buddha's speaking.'"

大慧白佛言：「世尊！如來、應供、等正覺，何因說言：『不說是佛說』？」

Mahamati said to the Buddha: "World-Honored One! On what ground do the Tathagata, the Worthy One, the Perfectly Awakened One say 'not speaking is the Buddha's speaking'?"

佛告大慧：「我因二法故，作如是說。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。云何緣自得法？若彼如來所得，我亦得之，無增無減。緣自得法究竟境界，離言說妄想，離字二趣。云何本住法？謂：古先聖道。如金銀等性，法界常住，若如來出世、若不出世，法界常住。如趣彼成道，譬如士夫行曠野中，見向古城平坦正道，即隨入城，受如意樂。大慧！於意云何，彼士夫作是道及城中種種樂耶？」

The Buddha told Mahamati: "I say this because of two dharmas. What are the two dharmas? They are the dharma realized by oneself through conditions, and the dharma that abides originally; these are called the two dharmas. Because of these two dharmas, I speak thus. What is the dharma realized by oneself through conditions? It is that what those Tathagatas attained I also attained, with no increase and no decrease. The ultimate realm of the dharma realized by oneself through conditions is free of the imagination of speech and free of the two paths of letters. What is the dharma that abides originally? It is the ancient path of the former sages. Like the nature of gold and silver, the Dharma realm abides always; whether or not Tathagatas appear in the world, the Dharma realm abides always. It is like going toward there to reach the Way: like a man walking in a wilderness who sees a level, proper road leading to an ancient city, and follows it into the city, and receives its pleasures as he wishes. Mahamati! What do you think, did that man make this road and the various pleasures in the city?"

答言：「不也。」

He answered: "No."

佛告大慧：「我及過去一切諸佛法界常住，亦復如是。是故說言：『我從某夜得最正覺，乃至某夜入般涅槃，於其中間，不說一字，亦不已說、當說。』」

The Buddha told Mahamati: "The Dharma realm abides always for me and all the Buddhas of the past, and it is the same. So it is said: 'From a certain night I attained the most perfect awakening, until a certain night I entered parinirvana, and in between I did not speak even a single word, nor have I spoken, nor will I speak.'"

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「我某夜成道，至某夜涅槃，

"On a certain night I attained the Way, and on a certain night I entered nirvana,

於此二中間，我都無所說。

between these two, I have said nothing at all.

緣自得法住，故我作是說，

Because I abide in the dharma realized through conditions, I speak thus,

彼佛及與我，悉無有差別。」

those Buddhas and I have no difference at all."

爾時，大慧菩薩復請世尊：「唯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。」

At that time Bodhisattva Mahamati again requested of the World-Honored One: "I beg you to explain the marks of existence and non-existence of all dharmas, so that the other Bodhisattva-mahasattvas and I may leave the marks of existence and non-existence and quickly attain anuttara-samyak-sambodhi."

佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Listen carefully, listen carefully! Think it over well, and I will explain it to you."

大慧白佛言：「善哉，世尊！唯然受教。」

Mahamati said to the Buddha: "Good, World-Honored One! Yes, we receive your instruction."

佛告大慧：「此世間依有二種，謂：依有、無。及墮性非性慾見，不離離相。大慧！云何世間依有？謂：有世間因緣生，非不有。從有生，非無有生。大慧！彼如是說者，是說世間無因。大慧！云何世間依無？謂：受貪恚痴性已，然後妄想計著貪恚痴性非性。大慧！若不取有性者，性相寂靜。故謂諸如來聲聞緣覺，不取貪恚痴性，為有為無。大慧！此中何等為壞者？」

The Buddha told Mahamati: "There are two things that this world relies on, namely relying on existence and relying on non-existence, and falling into seeing in terms of nature and non-nature, not apart from the marks and apart from them. Mahamati! How does the world rely on existence? It is that the world arises from causes and conditions and is not non-existent. It arises from existence and does not arise from non-existence. Mahamati! When they speak thus, they are saying the world has no cause. Mahamati! How does the world rely on non-existence? It is that after receiving the nature of greed, anger and delusion, one then imagines and clings to the nature of greed, anger and delusion as non-real. Mahamati! If one does not grasp a nature of existence, the nature and marks are tranquil. So it is said that the Tathagatas, shravakas and pratyekabuddhas do not take the nature of greed, anger and delusion as existent or non-existent. Mahamati! Which of these is the one who destroys?"

大慧白佛言：「世尊！若彼取貪恚痴性，後不復取。」

Mahamati said to the Buddha: "World-Honored One! If they grasp the nature of greed, anger and delusion, they afterward grasp it no more."

佛告大慧：「善哉，善哉！汝如是解。大慧！非但貪恚痴性非性為壞者，於聲聞、緣覺及佛亦是壞者。所以者何？謂內外不可得故，煩惱性異不異故。大慧！貪恚痴若內若外不可得，貪恚痴性無身故、無取故，非佛、聲聞、緣覺是壞者。佛、聲聞、緣覺自性解脫故，縛與縛因非性故。大慧！若有縛者，應有縛是縛因故。大慧！如是說壞者，是名無所有相。大慧！因是故，我說寧取人見如須彌山，不起無所有增上慢空見。大慧！無所有增上慢者，是名為壞。墮自共相見悕望，不知自心現量。見外性無常，剎那展轉壞。陰界入相續流注變滅，離文字相妄想。是名壞者。」

The Buddha told Mahamati: "Good, good! You understand it thus. Mahamati! It is not only that those who say greed, anger and delusion have no nature are destroyers; toward shravakas, pratyekabuddhas and Buddhas they too are destroyers. Why? Because it cannot be found within or without, and the nature of affliction is different or not different. Mahamati! If greed, anger and delusion cannot be found within or without, the nature of greed, anger and delusion has no body and no grasping, and it is not that Buddhas, shravakas and pratyekabuddhas are destroyers. The self-nature of Buddhas, shravakas and pratyekabuddhas is liberation, and bondage and the cause of bondage are non-real. Mahamati! If there were someone bound, there should be bondage and a cause of bondage. Mahamati! To speak of a destroyer thus is called the mark of nothing-whatever. Mahamati! For this reason I say that one should rather grasp the view of a person as large as Mount Sumeru than give rise to the empty view of the overweening pride of nothing-whatever. Mahamati! What is called the overweening pride of nothing-whatever is what is called destroying. Falling into the hope of views of self and common marks, one does not know the measure of what one's own mind manifests. Seeing external things as impermanent and breaking down moment by moment in turn. The continuous flow of the skandhas, realms and entrances changes and perishes, apart from the imagination of the marks of writing. This is called the destroyer."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「有無是二邊，乃至心境界，

"Existence and non-existence are two extremes, up to the realm of the mind,

淨除彼境界，平等心寂滅。

purely remove that realm, and the equal mind is tranquil and extinguished.

無取境界性，滅非無所有，

There is no nature of grasping realms, and extinction is not that there is nothing whatever,

有事悉如如，如賢聖境界。

existent things are all suchness, like the realm of the worthy sages.

無種而有生，生已而復滅，

Without seed yet there is birth, and having arisen they perish again,

因緣有非有，不住我教法。

causes and conditions are existent and non-existent, and do not abide in my teaching.

非外道非佛，非我亦非餘，

It is not a non-Buddhist, not a Buddha, not I, and not another,

因緣所集起，云何而得無？

gathered up by causes and conditions, how could one attain nothing?

誰集因緣有，而復說言無，

Who gathers causes and conditions into existence, and yet says there is nothing,

邪見論生法，妄想計有無。

heretical views discuss arising dharmas, and imagination clings to existence and non-existence.

若知無所生，亦復無所滅，

If one knows there is nothing that arises, and nothing that perishes,

觀此悉空寂，有無二俱離。」

and observes that all this is empty and tranquil, one leaves both existence and non-existence."

爾時，大慧菩薩復白佛言：「世尊！唯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，通是相已，速成阿耨多羅三藐三菩提，不隨覺想及眾魔外道。」

At that time Bodhisattva Mahamati again said to the Buddha: "World-Honored One! I beg you to explain for me and the Bodhisattvas the mark of the penetration of the doctrine. If one discriminates well the mark of the penetration of the doctrine, the Bodhisattvas and I will penetrate this mark, and having penetrated it will quickly accomplish anuttara-samyak-sambodhi, and will not follow awareness-thoughts, the many demons or the non-Buddhists."

佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Listen carefully, listen carefully! Think it over well, and I will explain it to you."

大慧白佛言：「唯然受教。」

Mahamati said to the Buddha: "Yes, we receive your instruction."