The Lankavatara Sutra, Volume Two
一切法無性，淨穢悉無有，
All dharmas have no nature, and purity and impurity are all absent,
不實如彼見，亦非無所有。
unreal as they see them, yet not that there is nothing whatever.
「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，疾成阿耨多羅三藐三菩提。大慧！彼智有三種，謂：世間、出世間、出世間上上智。云何世間智？謂：一切外道凡夫，計著有無。云何出世間智？謂：一切聲聞、緣覺，墮自共相悕望計著。云何出世間上上智？謂：諸佛、菩薩，觀無所有法，見不生不滅，離有無品，入如來地，人法無我，緣自得生。大慧！彼生滅者是識，不生不滅者是智。復次，墮相無相，及墮有無種種相因是識，超有無相是智。復次，長養相是識，非長養相是智。復次，有三種智，謂：知生滅、知自共相、知不生不滅。復次，無礙相，是智。境界種種礙相，是識。復次，三事和合生方便相，是識。無事方便自性相，是智。復次，得相，是識。不得相，是智。自得聖智境界，不出不入，故如水中月。」
"Furthermore, Mahamati! Now I should explain the marks of wisdom and consciousness. If you discriminate well the marks of wisdom and consciousness, you and the Bodhisattvas can penetrate the marks of wisdom and consciousness and quickly accomplish anuttara-samyak-sambodhi. Mahamati! Wisdom there has three kinds, namely worldly, supramundane, and the highest supramundane wisdom. What is worldly wisdom? It is that all non-Buddhists and ordinary people cling to existence and non-existence. What is supramundane wisdom? It is that all shravakas and pratyekabuddhas fall into hopeful clinging to self and common marks. What is the highest supramundane wisdom? It is that the Buddhas and Bodhisattvas observe dharmas as having nothing whatever, see non-arising and non-ceasing, leave the categories of existence and non-existence, enter the stage of the Tathagata, the selflessness of persons and dharmas, and arise by self-realization through conditions. Mahamati! Arising and ceasing there is consciousness; non-arising and non-ceasing is wisdom. Furthermore, falling into marks and no marks, and falling into the causes of various marks of existence and non-existence, is consciousness; going beyond the marks of existence and non-existence is wisdom. Furthermore, the mark of nourishing and growing is consciousness; the mark of not nourishing and growing is wisdom. Furthermore, there are three kinds of wisdom, namely knowing arising and ceasing, knowing self and common marks, and knowing non-arising and non-ceasing. Furthermore, the mark of non-obstruction is wisdom. The realm's various marks of obstruction are consciousness. Furthermore, the mark of skillful means arising from the harmony of three things is consciousness. The mark of the self-nature of skillful means without things is wisdom. Furthermore, the mark of gaining is consciousness. The mark of not gaining is wisdom. The realm of sage wisdom realized by oneself neither goes out nor goes in, and so is like the moon in water."
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:
「採集業為識，不採集為智，
"Gathering karma is consciousness, not gathering is wisdom,
觀察一切法，通達無所有。
observing all dharmas and penetrating to nothing-whatever.
逮得自在力，是則名為慧，
Gaining the power of freedom is called wisdom,
縛境界為心，覺想生為智。
the mind bound to objects, and awareness-thoughts arising are knowledge.
無所有及勝，慧則從是生，
Nothing-whatever and the supreme, wisdom arises from here,
心意及與識，遠離思惟想。
mind, thought and consciousness, far from thinking and imagining.
得無思想法，佛子非聲聞，
Gaining the dharma of no thought, a son of the Buddha is not a shravaka,
寂靜勝進忍，如來清淨智。
tranquil, surpassing in forbearance, the Tathagata's pure wisdom.
生於善勝義，所行悉遠離，
Born in the good and supreme meaning, all conduct is far-reaching,
我有三種智，聖開發真實。
I have three kinds of wisdom, and the sages open up the real.
於彼想思惟，悉攝受諸性，
As to thinking and reflection there, they all take in the natures,
二乘不相應，智離諸所有。
the two vehicles are not in accord, and wisdom leaves all that exists.
計著於自性，從諸聲聞生，
Clinging to self-nature arises from the various shravakas,
超度諸心量，如來智清淨。
going beyond the measures of mind, the Tathagata's wisdom is pure.
「復次，大慧！外道有九種轉變論。外道轉變見生，所謂：形處轉變、相轉變、因轉變、成轉變、見轉變、性轉變、緣分明轉變、所作分明轉變、事轉變。大慧！是名九種轉變見。一切外道，因是起有無生轉變論。云何形處轉變？謂：形處異見。譬如金變作諸器物，則有種種形處顯現，非金性變。一切性變，亦復如是。或有外道作如是妄想，乃至事轉變妄想，彼非如非異，妄想故。如是一切性轉變，當知如乳酪酒果等熟。外道轉變妄想，彼亦無有轉變，若有若無，自心現，外性非性。大慧！如是凡愚眾生，自妄想修習生。大慧！無有法若生若滅，如見幻夢色生。」
"Furthermore, Mahamati! The non-Buddhists have nine kinds of doctrines of transformation. The views of transformation of the non-Buddhists are: transformation of shape and place, transformation of marks, transformation of cause, transformation of accomplishment, transformation of views, transformation of nature, transformation of conditions made clear, transformation of what is done made clear, and transformation of things. Mahamati! These are called the nine kinds of views of transformation. All non-Buddhists thereby give rise to doctrines of transformation of existence and non-existence. What is transformation of shape and place? It is the view of a different shape and place. As gold changes into various vessels, there are various shapes and places appearing, but it is not that the nature of gold changes. The change of all natures is also thus. Or some non-Buddhists make such imaginations, and even the imagination of transformation of things, that it is neither the same nor different, because of imagination. Thus the transformation of all natures should be understood like milk, curd, wine and fruit ripening. The imagination of transformation of the non-Buddhists, there too there is no transformation, whether it exists or not, and one's own mind manifests, with external nature not real. Mahamati! Thus ordinary fools cultivate and give rise to it by their own imagination. Mahamati! There is no dharma that arises or ceases, as when one sees illusion or dream forms arising."
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:
「形處時轉變，四大種諸根，
"Transformation of shape, place and time, the four great elements and the faculties,
中陰漸次生，妄想非明智。
the intermediate state arises gradually, imagination is not bright wisdom.
最勝於緣起，非如彼妄想，
The supreme, as to conditioned arising, is not as they imagine,
然世間緣起，如乾闥婆城。」
but the world's conditioned arising is like the city of the gandharvas."
爾時，大慧菩薩復白佛言：「世尊！唯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，遊行一切諸佛剎土，無量大眾，力自在神通總持之印，種種變化，光明照曜。覺慧善入十無盡句，無方便行。猶如日月摩尼四大，於一切地，離自妄想相見，見一切法如幻夢等。入佛地身，於一切眾生界，隨其所應而為說法而引導之，悉令安住一切諸法如幻夢等，離有無品，及生滅妄想，異言說義，其身轉勝。」
At that time Bodhisattva Mahamati again said to the Buddha: "World-Honored One! I beg you to explain the meaning of the continuity of all dharmas and the meaning of liberation. If one discriminates well the marks of continuity and non-continuity of all dharmas, the Bodhisattvas and I will understand well the skillful means of all continuity, and will not fall into clinging to continuity according to the meaning as spoken. Being skilled in the marks of continuity and non-continuity of all dharmas, and leaving the imagined awareness of speech and letters, we shall travel through all the Buddha lands, with countless great assemblies, powers, freedom, spiritual penetrations, the seal of dharani, various transformations, with light shining. Our awakened wisdom will enter well the ten inexhaustible phrases, with conduct without skillful means. Like the sun and moon, the mani jewel and the four great elements, on all stages, leaving the views of one's own imagined marks, one sees all dharmas as like illusion, dream and so on. Entering the Buddha-stage body, toward all realms of beings, one teaches the Dharma as befits them and guides them, so that all abide in all dharmas as like illusion, dream and so on, leaving the categories of existence and non-existence and the imagination of arising and ceasing, different from the meaning of speech, and their bodies turn toward the supreme."
佛告大慧：「善哉，善哉！諦聽，諦聽！善思念之，當為汝說。」
The Buddha told Mahamati: "Good, good! 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."
佛告大慧：「無量一切諸法，如所說義，計著相續。所謂：相計著相續、緣計著相續、性非性計著相續、生不生妄想計著相續、滅不滅妄想計著相續、乘非乘妄想計著相續、有為無為妄想計著相續、地地自相妄想計著相續、自妄想無間妄想計著相續、有無品外道依妄想計著相續、三乘一乘無間妄想計著相續。復次，大慧！此及餘凡愚眾生，自妄想相續。以此相續故，凡愚妄想如蠶作繭，以妄想絲自纏纏他，有無相續相計著。復次，大慧！彼中亦無相續及不相續相。見一切法寂靜，妄想不生故。菩薩摩訶薩，見一切法寂靜。復次，大慧！覺外性非性，自心現相無所有。隨順觀察自心現量，有無一切性無相，見相續寂靜故，於一切法，無相續不相續相。復次，大慧！彼中無有若縛若解。餘墮不如實覺知，有縛有解。所以者何？謂於一切法有無有，無眾生可得故。
The Buddha told Mahamati: "Countless dharmas, as the meaning is spoken, cling to continuity. They are: clinging to continuity of marks, clinging to continuity of conditions, clinging to continuity through nature and non-nature, clinging to continuity through the imagination of arising and non-arising, clinging to continuity through the imagination of ceasing and non-ceasing, clinging to continuity through the imagination of vehicle and non-vehicle, clinging to continuity through the imagination of conditioned and unconditioned, clinging to continuity through the imagination of the self-marks of each stage, clinging to continuity through one's own imagination and the imagination of non-interval, clinging to continuity through non-Buddhist reliance on imagination in categories of existence and non-existence, and clinging to continuity through the imagination of the non-interval of three vehicles and one vehicle. Furthermore, Mahamati! These and other ordinary fools make continuity by their own imagination. Because of this continuity, ordinary fools imagine, like a silkworm making a cocoon, binding themselves and also binding others with threads of imagination, clinging to the marks of continuity of existence and non-existence. Furthermore, Mahamati! In that there is also no mark of continuity or non-continuity. Because one sees all dharmas as tranquil, imagination does not arise. A Bodhisattva-mahasattva sees all dharmas as tranquil. Furthermore, Mahamati! Awakening to external things as unreal in nature, the marks manifested by one's own mind are nothing whatever. Following and observing the measure of what one's own mind manifests, all natures of existence and non-existence are without marks, and seeing continuity as tranquil, one has, toward all dharmas, no marks of continuity or non-continuity. Furthermore, Mahamati! In that there is neither bondage nor liberation. Only those who fall into awareness not in accord with reality have bondage and liberation. Why? Because, toward all dharmas existent or non-existent, no sentient being can be found."
「復次，大慧！愚夫有三相續，謂：貪恚痴，及愛未來，有喜愛俱。以此相續，故有趣相續，彼相續者續五趣。大慧！相續斷者，無有相續不相續相。復次，大慧！三和合緣，作方便計著，識相續無間生。方便計著，則有相續。三和合緣識斷，見三解脫，一切相續不生。」
"Furthermore, Mahamati! Fools have three kinds of continuity, namely greed, anger and delusion, and love of the future and delight in existence, all together. Because of this continuity, there is the continuity of destinies, and that continuity continues the five destinies. Mahamati! What is called the cutting off of continuity is that there is no mark of continuity or non-continuity. Furthermore, Mahamati! When the three conditions come together, skillful means and clinging arise, and consciousness arises continuously without interval. With skillful means and clinging there is continuity. When the consciousness of the three conditions in harmony is cut off, and one sees the three liberations, all continuity does not arise."
爾時，世尊欲重宣此義而說偈言：
At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
「不真實妄想，是說相續相，
"Unreal discrimination: this is said to be the characteristic of continuity;
若知彼真實，相續網則斷。
if one knows the real on that side, the net of continuity is cut.
於諸性無知，隨言說攝受，
Ignorant of the various natures, grasping them according to words,
譬如彼蠶蟲，結網而自纏，
like the silkworm that spins a net and binds itself,
愚夫妄想縛，相續不觀察。」
the foolish are bound by discrimination, and do not examine the continuity."
大慧復白佛言：「如世尊所說，以彼彼妄想，妄想彼彼性，非有彼自性，但妄想自性耳。」
Mahamati again said to the Buddha: "As the World-Honored One says, by means of each discrimination one discriminates each nature, and it is not that those self-natures exist, but only that self-nature is discriminated."
大慧白佛言：「世尊！若但妄想自性，非性自性相待者，非為世尊如是說煩惱清淨無性過耶？一切法妄想自性，非性故。」
Mahamati said to the Buddha: "World-Honored One! If there is only discriminated self-nature and no self-nature standing in dependence on self-nature, is this not the fault of the World-Honored One's saying that afflictions and purity are without nature? Because the discriminated self-nature of all dharmas is not nature."
佛告大慧：「如是，如是！如汝所說。大慧！非如愚夫性自性妄想真實。此妄想自性，非有性自性相然。大慧！如聖智有性自性，聖知、聖見、聖慧眼，如是性自性知。」
The Buddha told Mahamati: "So it is, so it is! As you say. Mahamati! It is not as the foolish take the discrimination of self-nature to be real. This discriminated self-nature is not that it has the characteristic of self-nature and yet is like that. Mahamati! Just as the noble wisdom has self-nature, with noble knowledge, noble vision and the noble eye of wisdom, thus self-nature is known."
大慧白佛言：「若使如聖，以聖知、聖見、聖慧眼，非天眼，非肉眼，性自性如是知，非如愚夫妄想。世尊！云何愚夫離是妄想，不覺聖性事故？世尊！彼亦非顛倒，非不顛倒。所以者何？謂：不覺聖事性自性故，不見離有無相故。世尊！聖亦不如是見，如是妄想，不以自相境界為境界故。世尊！彼亦性自性相，妄想自性如是現，不說因無因故，謂墮性相見故。異境界，非如彼等，如是無窮過。世尊！不覺性自性相故。世尊！亦非妄想自性，因性自性相。彼云何妄想非妄想，如實知妄想？世尊！妄想異，自性相異。世尊！不相似因，妄想自性想。彼云何各各不妄想，愚夫不如實知，然為眾生離妄想故，說如妄想相不如實有？世尊！何故遮眾生有無見事自性計著，聖智所行境界計著墮有見，說空法非性，而說聖智自性事？」
Mahamati said to the Buddha: "If it is like the noble ones, who with noble knowledge, noble vision and the noble eye of wisdom, which are not the heavenly eye or the fleshly eye, thus know self-nature, and not as the foolish discriminate, World-Honored One! How is it that the foolish, leaving this discrimination, do not awaken to the noble nature of things? World-Honored One! That side is also neither inverted nor not inverted. Why? Because they do not awaken to the self-nature of the noble matter and do not see what is apart from the characteristics of being and non-being. World-Honored One! The noble ones also do not see it thus and so discriminate, and do not take the realm of their own characteristics as the realm. World-Honored One! That side too is the characteristic of self-nature, discriminated self-nature thus appears, not speaking of cause or no cause, which is called falling into the view of nature and characteristics. A different realm, unlike those others, thus is a limitless fault. World-Honored One! This is because they do not awaken to the characteristic of self-nature. World-Honored One! It is also not discriminated self-nature, because of the characteristic of self-nature. How do they discriminate and not discriminate, and know discrimination as it really is? World-Honored One! Discrimination is different, and the characteristic of self-nature is different. World-Honored One! Not a similar cause, discriminated self-nature is conceived. How is it that they each do not discriminate, and the foolish do not know it as it is, yet for the sake of beings, leaving discrimination, one says that the discriminated characteristics are not really existent? World-Honored One! Why do you block beings' views of being and non-being and their clinging to the self-nature of things, and then, with the realm in which noble wisdom operates being clung to and falling into the view of being, speak of empty dharmas as without nature and yet speak of the matter of the self-nature of noble wisdom?"
佛告大慧：「非我說空法非性，亦不墮有見說聖智自性事，然為令眾生離恐怖句故。眾生無始已來計著性自性相，聖智事自性計著相見，說空法。大慧！我不說性自性相。大慧！但我住自得如實空法，離惑亂相見，離自心現性非性見。得三解脫，如實印所印。於性自性，得緣自覺觀察住，離有無事見相。復次，大慧！一切法不生者，菩薩摩訶薩不應立是宗。所以者何？謂宗一切性非性故，及彼因生相故。說一切法不生宗，彼宗則壞。彼宗一切法不生彼宗壞者，以宗有待而生故。又彼宗不生，入一切法故，不壞相不生故。立一切法不生宗者，彼說則壞。大慧！有無不生宗，彼宗入一切性，有無相不可得。大慧！若使彼宗不生，一切性不生而立宗，如是彼宗壞。以有無性相不生故，不應立宗。五分論多過故，展轉因異相故，及為作故，不應立宗分，謂一切法不生，如是一切法空、如是一切法無自性，不應立宗。大慧！然菩薩摩訶薩，說一切法如幻夢，現不現相故，及見覺過故，當說一切法如幻夢性，除為愚夫離恐怖句故。大慧！愚夫墮有無見，莫令彼恐怖，遠離摩訶衍。」
The Buddha told Mahamati: "It is not that I speak of empty dharmas as without nature, nor do I fall into the view of being and speak of the matter of the self-nature of noble wisdom, but it is to make beings leave phrases of terror. Since beginningless time beings have clung to the characteristics of self-nature, and clung to views of the characteristics of the self-nature of the matter of noble wisdom, so I speak of empty dharmas. Mahamati! I do not speak of the characteristic of self-nature. Mahamati! It is only that I abide in the real empty dharma self-attained, apart from the view of confused appearances, apart from the views of nature and non-nature that appear in one's own mind. Having obtained the three liberations, sealed by the seal of reality. With regard to self-nature, I abide in self-awakened observation of conditions, apart from the views of the characteristics of being and non-being. Further, Mahamati! All dharmas are unborn; a Bodhisattva Mahasattva should not establish this thesis. Why? Because the thesis that all natures are non-nature, and the characteristic of the arising of that cause. If one speaks of the thesis that all dharmas are unborn, that thesis collapses. That thesis, 'all dharmas are unborn', collapses, because the thesis arises in dependence on something. Moreover, if that thesis is unborn, it enters all dharmas, the characteristic of non-collapse being unborn. If one establishes the thesis that all dharmas are unborn, their statement collapses. Mahamati! The thesis of unborn being and non-being: that thesis enters all natures, and the characteristics of being and non-being cannot be found. Mahamati! If that thesis is unborn, and one establishes a thesis in which all natures are unborn, then that thesis collapses. Because the characteristics of being and non-being nature are unborn, one should not establish a thesis. The five-part argument has many faults, and through the alternating causes of different characteristics, and for the sake of making, one should not establish divisions of a thesis, namely that all dharmas are unborn, that thus all dharmas are empty and thus all dharmas are without self-nature; one should not establish such a thesis. Mahamati! But the Bodhisattva Mahasattva says that all dharmas are like illusions and like dreams, with appearing and non-appearing characteristics, and faults of seeing and knowing; one should say that all dharmas are of the nature of illusions and dreams, except to make the foolish leave phrases of terror. Mahamati! The foolish fall into views of being and non-being; do not let them be terrified, and keep them far from the Mahayana."
爾時，世尊欲重宣此義而說偈曰：
At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
「無自性無說，無事無相續，
"No self-nature, no speech, no thing, no continuity,
彼愚夫妄想，如死屍惡覺。
those foolish discriminations are like the evil thoughts about a corpse.
一切法不生，非彼外道宗，
All dharmas are unborn, not the thesis of those non-Buddhists,
至竟無所生，性緣所成就。
in the end nothing is born, accomplished through nature and conditions.
一切法不生，慧者不作想，
All dharmas are unborn, the wise do not form such a thought,
彼宗因生故，覺者悉除滅。
that thesis, because it arises, is entirely eliminated by the awakened.
譬如翳目視，妄見垂髮相，
Like the eye with a cataract that falsely sees the appearance of hanging hairs,
計著性亦然，愚夫邪妄想。
clinging to nature is likewise, the false discrimination of the foolish.
施設於三有，無有事自性，
Set up in the three realms of existence, there is no self-nature of things,
施設事自性，思惟起妄想。
setting up the self-nature of things, thinking gives rise to discrimination.
相事設言教，意亂極震掉，
Characteristics and things set up in words and teachings, the mind is confused and greatly shaken,
佛子能超出，遠離諸妄想。
disciples of the Buddha can transcend this and keep far from all discriminations.
非水水相受，斯從渴愛生，
Not water yet receiving the appearance of water, this arises from thirst and craving,
愚夫如是惑，聖見則不然。
the foolish are thus deluded, but the vision of the noble is not like this.
聖人見清淨，三脫三昧生，
The vision of the noble is pure, the three liberations and three samadhis arise,
遠離於生死，遊行無所畏。
far from birth and death, they roam without fear.
修行無所有，亦無性非性，
Practicing in the state of having nothing, with neither nature nor non-nature,
性非性平等，從是生聖果。
with nature and non-nature equal, from here the noble fruit arises.
云何性非性？云何為平等？
What is nature and non-nature? What is equality?