羅婆那王勸請品第一
Chapter 1: King Ravana's Request
如是我聞：
This is what I heard:
一時佛住大海濱摩羅耶山頂楞伽城中，與大比丘眾及大菩薩眾俱。其諸菩薩摩訶薩，悉已通達五法、三性、諸識無我，善知境界自心現義，遊戲無量自在三昧神通諸力，隨眾生心現種種形方便調伏，一切諸佛手灌其頂，皆從種種諸佛國土而來此會，大慧菩薩摩訶薩為其上首。
At one time, the Buddha was residing in the city of Lanka on the summit of Malaya Mountain by the great sea, together with a great assembly of bhikkhus and a great assembly of bodhisattvas. These great bodhisattvas had all thoroughly comprehended the five dharmas, the three natures, and the selflessness of all consciousness. They were skilled in understanding that all realms are manifestations of one's own mind. They played in immeasurable samadhis, supernatural powers, and various spiritual strengths. According to the minds of sentient beings, they manifested in various forms to skillfully guide and tame them. All the Buddhas had placed their hands upon their heads in empowerment. They had come to this assembly from various Buddha-lands, with the great bodhisattva Mahamati as their foremost leader.
爾時世尊，於海龍王宮說法，過七日已從大海出，有無量億梵釋護世、諸天龍等，奉迎於佛。爾時如來，舉目觀見摩羅耶山楞伽大城，即便微笑而作是言：「昔諸如來、應、正等覺，皆於此城說自所得聖智證法，非諸外道臆度邪見及以二乘修行境界，我今亦當為羅婆那王開示此法。」爾時羅婆那夜叉王，以佛神力聞佛言音，遙知如來從龍宮出，梵釋護世天龍圍遶，見海波浪，觀其眾會藏識大海境界風動轉識浪起，發歡喜心，於其城中高聲唱言：「我當詣佛請入此城，令我及與諸天世人於長夜中得大饒益。」作是語已，即與眷屬乘花宮殿往世尊所。到已下殿右遶三匝，作眾伎樂供養如來。所持樂器皆是大青因陀羅寶，琉璃等寶以為間錯，無價上衣而用纏裹，其聲美妙音節相和，於中說偈而讚佛曰：
At that time, the World-Honored One was teaching the Dharma in the palace of the Dragon King of the sea. After seven days, he emerged from the great ocean, where countless Brahma gods, Indra, protector deities, heavenly beings, dragons, and others respectfully welcomed the Buddha. Then, the Tathagata raised his eyes and saw the great city of Lanka on Mount Malaya. He smiled and said, "In the past, all Tathagatas, the Worthy Ones, the Rightly Enlightened Ones, have all taught in this city the Dharma of the sacred wisdom they attained through realization—not the speculative and erroneous views of non-Buddhist paths, nor the practice realms of the two vehicles. Now, I too shall expound this Dharma for King Ravana."
At that moment, the yaksha king Ravana, empowered by the Buddha's spiritual might, heard the Buddha's words from afar. Knowing that the Tathagata had emerged from the dragon palace, surrounded by Brahma gods, Indra, protector deities, heavenly beings, and dragons, and seeing the ocean waves and the assembly, he perceived the winds of the conditioned realm stirring the waves of consciousness within the ocean of the storehouse consciousness. Filled with joy, he proclaimed loudly in his city, "I shall go to the Buddha and invite him to enter this city, so that I, along with heavenly beings and humans, may attain great benefit for a long time to come."
Having spoken thus, he and his retinue rode on a palace of flowers to where the World-Honored One was. Upon arrival, he descended from the palace, circumambulated the Buddha three times to the right, and offered music and various performances in worship. The musical instruments they held were made of great blue indra gems, inlaid with lapis lazuli and other precious stones, wrapped in priceless fine cloth. Their sounds were exquisite, harmonizing in rhythm, and amidst them, they recited verses in praise of the Buddha:
「心自性法藏， 無我離見垢；
證智之所知， 願佛為宣說。
善法集為身， 證智常安樂；
變化自在者， 願入楞伽城。
過去佛菩薩， 皆曾住此城；
此諸夜叉眾， 一心願聽法。」
The treasury of the mind's true nature, free from self and the stains of views; known by the wisdom of realization— O Buddha, please expound this.
The body formed of wholesome dharmas, the wisdom of realization ever at peace; O master of effortless transformation, please enter the city of Lanka.
Past Buddhas and Bodhisattvas have all dwelled in this city; these yaksha hosts, with one mind, aspire to hear the Dharma.
爾時羅婆那楞伽王，以都咤迦音歌讚佛已，復以歌聲而說頌言：
At that time, King Ravana of Lanka, having praised the Buddha with the sound of the Dutaka, then spoke these verses in song:
「世尊於七日， 住摩竭海中；
然後出龍宮， 安詳昇此岸。
我與諸婇女， 及夜叉眷屬；
輸迦娑剌那， 眾中聰慧者，
悉以其神力， 往詣如來所，
各下花宮殿， 禮敬世所尊。
復以佛威神， 對佛稱己名：
『我是羅剎王， 十首羅婆那，
今來詣佛所， 願佛攝受我，
及楞伽城中， 所有諸眾生。
過去無量佛， 咸昇寶山頂；
住楞伽城中， 說自所證法。
世尊亦應爾， 住彼寶嚴山；
菩薩眾圍遶， 演說清淨法。
我等於今日， 及住楞伽眾；
一心共欲聞， 離言自證法。
我念去來世， 所有無量佛；
菩薩共圍遶， 演說楞伽經。
此入楞伽典， 昔佛所稱讚；
願佛同往尊， 亦為眾開演。
請佛為哀愍， 無量夜叉眾；
入彼寶嚴城， 說此妙法門。
此妙楞伽城， 種種寶嚴飾；
牆壁非土石， 羅網悉珍寶。
此諸夜叉眾， 昔曾供養佛；
修行離諸過， 證知常明了。
夜叉男女等， 渴仰於大乘；
自信摩訶衍， 亦樂令他住。
惟願無上尊， 為諸羅剎眾；
甕耳等眷屬， 往詣楞伽城。
我於去來今， 勤供養諸佛；
願聞自證法， 究竟大乘道。
願佛哀愍我， 及諸夜叉眾；
共諸佛子等， 入此楞伽城。
我宮殿婇女， 及以諸瓔珞；
可愛無憂園， 願佛哀納受。
我於佛菩薩， 無有不捨物；
乃至身給侍， 惟願哀納受。』」
"For seven days, the World-Honored One dwelled in the ocean of Magadha; Then he emerged from the dragon palace, serenely ascending this shore. I, along with my maidens and the retinue of yakshas, And Sugrīva, the wise one among the multitude, All, by our spiritual power, approached the Tathāgata, Each descending from our flower palaces, paying homage to the World-Honored One. Then, by the Buddha's majestic power, I declared my name before him: 'I am the Rākṣasa King, Daśagrīva, Now I have come before the Buddha, praying that the Buddha accepts me, And all the beings in the city of Laṅkā. In the past, countless Buddhas ascended the jeweled mountain peak; They dwelled in the city of Laṅkā, expounding the Dharma they themselves realized. World-Honored One, you too should dwell on that jewel-adorned mountain; Surrounded by bodhisattvas, proclaim the pure Dharma. Today, we and the beings dwelling in Laṅkā, With one mind, wish to hear the self-realized Dharma beyond words. I recall the countless Buddhas of past and future ages; Surrounded by bodhisattvas, they expounded the Laṅkāvatāra Sūtra. This Laṅkāvatāra scripture was praised by Buddhas of old; I pray that you, honored one, will also expound it for the multitude. I beseech the Buddha, out of compassion for the countless yaksha multitudes, To enter that jewel-adorned city and teach this wondrous Dharma gate. This wondrous city of Laṅkā is adorned with various jewels; Its walls are not of earth or stone, its nets are all precious gems. These yaksha multitudes have made offerings to Buddhas in the past; They practice, free from faults, their realization clear and constant. The yaksha men and women thirst for the Great Vehicle; They have faith in the Mahāyāna and also delight in leading others to abide in it. I pray that the Unsurpassed Honored One, for the sake of the rākṣasa multitudes, And the retinue such as Karṇā, will go to the city of Laṅkā. In past, future, and present, I diligently make offerings to all Buddhas; I wish to hear the self-realized Dharma, the ultimate path of the Great Vehicle. I pray the Buddha, out of compassion for me and the yaksha multitudes, Together with the sons of the Buddha, to enter this city of Laṅkā. My palaces, maidens, and all my jeweled ornaments, My lovely, worry-free gardens—I pray the Buddha compassionately accepts them. Toward the Buddha and bodhisattvas, there is nothing I would not give; Even offering my own service—I pray you compassionately accept.'"
爾時世尊聞是語已，即告之言：「夜叉王！過去世中諸大導師，咸哀愍汝，受汝勸請，詣寶山中說自證法，未來諸佛亦復如是。此是修行甚深觀行現法樂者之所住處，我及諸菩薩哀愍汝故，受汝所請。」作是語已默然而住。
At that moment, the World-Honored One, having heard these words, then said to him: "Yaksha King! In past ages, all the great guides, moved by compassion for you, accepted your earnest invitation and went to the Jewel Mountain to teach the Dharma they themselves had realized. The Buddhas of the future will do likewise. This is the dwelling place of those who practice profound contemplation and dwell in the joy of the present Dharma. Out of compassion for you, I and the Bodhisattvas accept your invitation." Having spoken these words, he remained in silence.
時羅婆那王，即以所乘妙花宮殿奉施於佛；佛坐其上，王及諸菩薩前後導從，無量婇女歌詠讚歎，供養於佛往詣彼城。到彼城已，羅婆那王及諸眷屬，復作種種上妙供養，夜叉眾中童男童女，以寶羅網供養於佛；羅婆那王施寶瓔珞奉佛菩薩以掛其頸。爾時世尊及諸菩薩受供養已，各為略說自證境界甚深之法。
At that time, King Rāvaṇa offered the magnificent flower palace he rode in as an offering to the Buddha. The Buddha sat upon it, with the king and the bodhisattvas leading the way before and following behind. Countless celestial maidens sang hymns of praise, making offerings to the Buddha as they proceeded toward that city. Upon arriving at the city, King Rāvaṇa and his retinue again made various exquisite offerings. Among the yakṣas, young boys and girls offered jeweled nets to the Buddha, while King Rāvaṇa presented precious necklaces to adorn the Buddha and the bodhisattvas. Then, the World-Honored One and the bodhisattvas, having received these offerings, each briefly explained the profound Dharma of their own realized state.
時羅婆那王并其眷屬，復更供養大慧菩薩，而勸請言：
At that time, King Rāvaṇa and his retinue made further offerings to the bodhisattva Mahāmati and earnestly requested of him:
「我今請大士， 奉問於世尊；
一切諸如來， 自證智境界。
我與夜叉眾， 及此諸菩薩；
一心願欲聞， 是故咸勸請。
汝是修行者， 言論中最勝；
是故生尊敬， 勸汝請問法。
自證清淨法， 究竟入佛地；
離外道二乘， 一切諸過失。」
"I now beseech the Great Being, to inquire of the World-Honored One: The realm of self-realized wisdom, of all the Tathagatas. I, with the assembly of yakshas, and all these bodhisattvas; With one heart, we wish to hear, therefore we all urge and request. You are a practitioner, the most excellent among speakers; Therefore, we feel deep respect, urging you to ask about the Dharma. The self-realized pure Dharma, ultimately entering the Buddha's stage; Free from the faults of all outsiders and the two vehicles."
爾時世尊以神通力，於彼山中復更化作無量寶山，悉以諸天百千萬億妙寶嚴飾，一一山上皆現佛身；一一佛前皆有羅婆那王及其眾會；十方所有一切國土皆於中現；一一國中悉有如來；一一佛前咸有羅婆那王并其眷屬。楞伽大城阿輸迦園，如是莊嚴等無有異，一一皆有大慧菩薩而興請問，佛為開示自證智境，以百千妙音說此經已，佛及諸菩薩皆於空中隱而不現。
At that moment, the World-Honored One, through his spiritual power, manifested countless jeweled mountains within that mountain range, each adorned with billions of heavenly treasures. On every mountain, a Buddha appeared; before every Buddha stood King Ravana with his assembly. All the lands of the ten directions were revealed within them; in every land, a Tathagata was present; before every Buddha, King Ravana and his retinue gathered. The magnificent city of Lanka and the Asoka Garden were each adorned in the same splendid manner. In every place, the Bodhisattva Mahamati arose to inquire, and the Buddha expounded the realm of self-realized wisdom. After proclaiming this sutra with hundreds of thousands of wondrous voices, the Buddha and all the bodhisattvas vanished into the sky and were seen no more.
羅婆那王唯自見身住本宮中，作是思惟：「向者是誰？誰聽其說？所見何物？是誰能見？佛及國城眾寶山林，如是等物今何所在？為夢所作？為幻所成？為復猶如乾闥婆城？為翳所見？為炎所惑？為如夢中石女生子？為如煙焰旋火輪耶？」復更思惟：「一切諸法性皆如是，唯是自心分別境界，凡夫迷惑不能解了，無有能見亦無所見，無有能說亦無所說，見佛聞法皆是分別，如向所見不能見佛，不起分別是則能見。」
King Ravana found himself alone in his palace, pondering deeply: "Who was that just now? Who heard what was said? What did I see? Who was it that saw? The Buddha, the magnificent city, the jeweled mountains and forests—where have all these things gone now? Was it a dream? An illusion? Like a mirage in the desert? A trick of the eyes? A shimmer of heat haze? Like dreaming of a stone woman giving birth, or seeing a wheel of fire spun from smoke and flame?"
He reflected further: "All phenomena are like this—merely creations of the mind’s discriminations. Ordinary people, confused and deluded, fail to understand this. There is no one who sees, and nothing seen; no one who speaks, and nothing spoken. To see the Buddha or hear the Dharma is all discrimination. As with what I saw just now—I did not truly see the Buddha. Only when discrimination ceases can one truly see."
時楞伽王尋即開悟，離諸雜染證唯自心，住無分別；往昔所種善根力故，於一切法得如實見，不隨他悟。能以自智善巧觀察，永離一切臆度邪解，住大修行為修行師，現種種身善達方便，巧知諸地上增進相，常樂遠離心、意、意識，斷三相續見，離外道執著，內自覺悟，入如來藏趣於佛地。聞虛空中及宮殿內咸出聲言：「善哉！大王！如汝所學，諸修行者應如是學，應如是見，一切如來應如是見，一切諸法若異見者則是斷見；汝應永離心、意、意識，應勤觀察一切諸法，應修內行莫著外見，莫墮二乘及以外道，所修句義所見境界，及所應得諸三昧法；汝不應樂戲論談笑，汝不應起圍陀諸見，亦不應著王位自在，亦不應住六定等中。若能如是，即是如實修行者行，能摧他論能破惡見，能捨一切我見執著，能以妙慧轉所依識，能修菩薩大乘之道，能入如來自證之地。汝應如是勤加修學，令所得法轉更清淨，善修三昧三摩鉢底，莫著二乘外道境界以為勝樂，如凡修者之所分別，外道執我見有我相，及實求那而生取著，二乘見有無明緣行，於性空中亂想分別。楞伽王！此法殊勝是大乘道，能令成就自證聖智，於諸有中受上妙生。楞伽王！此大乘行破無明翳，滅識波浪，不墮外道諸邪行中。楞伽王！外道行者執著於我作諸異論，不能演說離執著見識性二義。善哉！楞伽王！汝先見佛思惟此義，如是思惟乃是見佛。」
At that moment, the King of Lanka was instantly awakened. He transcended all defilements, realized that only his own mind exists, and abided in non-discrimination. Due to the power of the wholesome roots he had planted in the past, he attained true insight into all phenomena, not relying on others for enlightenment. He was able to skillfully observe with his own wisdom, forever abandoning all speculative and erroneous views. Dwelling in great practice, he became a teacher for practitioners, manifesting various forms and skillfully mastering expedient means. He clearly understood the progressive stages of the grounds and always delighted in transcending the mind, mental faculty, and consciousness, severing the continuity of the threefold perception and abandoning the attachments of external paths. Through inner self-awakening, he entered the Tathagata-garbha and proceeded toward the Buddha-ground.
From the empty sky and within the palace, voices resounded, saying: "Excellent, great king! As you have learned, all practitioners should learn thus, should see thus. All Tathagatas should be seen thus; all phenomena, if seen otherwise, lead to the view of annihilation. You should forever transcend the mind, mental faculty, and consciousness. Diligently observe all phenomena, cultivate inner practice, and do not cling to external views. Do not fall into the paths of the two vehicles or externalists, their doctrines, perceived realms, or the meditative states they seek. You should not delight in idle debate and laughter, nor should you give rise to Vedic views or cling to royal power and sovereignty. Nor should you abide in the six meditative absorptions and the like. If you can practice thus, you are a true practitioner, able to refute others' arguments, destroy wrong views, abandon all self-view attachments, transform the dependent consciousness with sublime wisdom, cultivate the Bodhisattva Mahayana path, and enter the Tathagata's self-realized ground. You should diligently cultivate thus, purifying the Dharma you have attained. Skillfully cultivate samadhi and samapatti, without clinging to the realms of the two vehicles or externalists as superior bliss, as ordinary practitioners mistakenly distinguish. Externalists cling to a self, perceiving a self-nature and real characteristics, thus giving rise to attachment. The two vehicles perceive ignorance conditioning formations, engaging in deluded discrimination within the nature of emptiness.
King of Lanka! This Dharma is supreme, the great vehicle path that enables one to accomplish self-realized sagely wisdom and receive sublime rebirths among all existences. King of Lanka! This great vehicle practice dispels the obscuration of ignorance, extinguishes the waves of consciousness, and does not fall into the erroneous practices of externalists. King of Lanka! Externalist practitioners cling to a self, creating various heterodox theories, unable to expound the meaning of transcending clinging views and the nature of consciousness. Excellent, King of Lanka! You first saw the Buddha and contemplated this meaning. Such contemplation is indeed seeing the Buddha."
爾時羅婆那王復作是念：「願我更得奉見如來，如來世尊於觀自在，離外道法，能說自證聖智境界，超諸應化所應作事，住如來定入三昧樂，是故說名大觀行師，亦復名為大哀愍者，能燒煩惱分別薪盡，諸佛子眾所共圍遶，普入一切眾生心中，遍一切處具一切智，永離一切分別事相。我今願得重見如來大神通力；以得見故，未得者得、已得不退，離諸分別住三昧樂，增長滿足如來智地。」
At that moment, King Rāvaṇa thought again: "May I once more have the honor of beholding the Tathāgata. The World-Honored One, in his state of perfect observation and freedom, transcends all external paths. He can expound the realm of self-realized sage wisdom, surpassing all that is done through provisional manifestations. Abiding in the Tathāgata's samādhi and immersed in meditative bliss, he is therefore called the Great Master of Contemplation. He is also named the Great Compassionate One, who burns away the fuel of afflictions and discriminations until nothing remains. Surrounded by the assembly of Buddha’s children, he enters universally into the hearts of all sentient beings, pervades all places, possesses all wisdom, and eternally transcends all phenomena of discrimination. I now wish to behold again the Tathāgata’s great spiritual power. Through this vision, may what has not yet been attained be attained, what has been attained not regress, and may I dwell in the bliss of samādhi, free from all discriminations, growing and fulfilling the wisdom-ground of the Tathāgata."
爾時世尊，知楞伽王即當證悟無生法忍，為哀愍故便現其身，令所化事還復如本。時十頭王見所曾覩，無量山城悉寶莊嚴，一一城中皆有如來、應、正等覺，三十二相以嚴其身。自見其身遍諸佛前，悉有大慧，夜叉圍遶，說自證智所行之法；亦見十方諸佛國土，如是等事悉無有別。
At that moment, the World-Honored One, knowing that the King of Laṅkā was about to attain the realization of the patient endurance of the unborn Dharma, manifested his true form out of compassion, restoring all transformed phenomena to their original state. Then the Ten-Headed King beheld what he had seen before: countless mountain citadels adorned with jewels, each containing a Tathāgata, the Perfectly Enlightened One, adorned with the thirty-two marks. He saw himself appearing before every Buddha, surrounded by Mahāmati yakṣas, expounding the Dharma of self-realized wisdom; and he also saw the buddha-lands of the ten directions, all appearing without distinction.
爾時世尊普觀眾會，以慧眼觀非肉眼觀，如師子王奮迅迴眄欣然大笑。於其眉間髀脇腰頸及以肩臂德字之中，一一毛孔皆放無量妙色光明，如虹拕暉如日舒光，亦如劫火猛焰熾然。時虛空中梵釋四天，遙見如來坐如須彌楞伽山頂欣然大笑。爾時諸菩薩及諸天眾咸作是念：「如來世尊於法自在，何因緣故欣然大笑？身放光明默然不動，住自證境入三昧樂，如師子王周迴顧視，觀羅婆那念如實法。」
At that moment, the World-Honored One gazed upon the entire assembly—not with ordinary eyes, but with the eye of wisdom. Like a lion king shaking its mane and turning its gaze, he smiled joyfully.
From every pore on his brow, thighs, sides, waist, neck, shoulders, and arms—even from the sacred marks upon his body—there streamed forth immeasurable rays of wondrous colored light. Like a rainbow trailing brilliance, like the sun unfurling its radiance, like the blazing flames at the end of an age.
In the sky above, the Brahma gods, Indra, and the Four Heavenly Kings saw from afar the Tathāgata seated upon the summit of Mount Lanka as upon Mount Sumeru, smiling joyfully.
Then all the bodhisattvas and heavenly beings wondered: "The World-Honored One is sovereign over all dharma. Why does he smile so joyfully? His body emits light, yet he remains unmoving, abiding in the realm of self-realization, immersed in samādhi-bliss. Like a lion king, he turns his gaze all around, observing Rāvaṇa and contemplating the true nature of reality."
爾時大慧菩薩摩訶薩，先受羅婆那王請，復知菩薩眾會之心，及觀未來一切眾生，皆悉樂著語言文字，隨言取義而生迷惑，執取二乘外道之行。或作是念：「世尊已離諸識境界，何因緣故欣然大笑？」為斷彼疑而問於佛。
At that time, the great bodhisattva Mahamati, having first accepted the invitation of King Ravana, also understood the minds of the assembly of bodhisattvas. He observed that all future beings would become attached to words and language, grasping at meanings based on speech and falling into confusion, clinging to the paths of the two vehicles and external teachings. He thought to himself, "The World-Honored One has already transcended the realm of consciousness. Why then does he laugh joyfully?" To resolve this doubt, he asked the Buddha.
佛即告言：「善哉大慧！善哉大慧！汝觀世間愍諸眾生，於三世中惡見所纏，欲令開悟而問於我。諸智慧人為利自他，能作是問。大慧！此楞伽王，曾問過去一切如來、應、正等覺二種之義，今亦欲問，未來亦爾。此二種義差別之相，一切二乘及諸外道皆不能測。」
The Buddha then said: "Excellent, Mahamati! Excellent, Mahamati! You look upon the world with compassion for all beings, seeing them bound by wrong views across past, present, and future, and you ask me in order to help them awaken. Wise people ask such questions for the benefit of themselves and others.
Mahamati, this King of Lanka once asked all the Buddhas of the past about these two principles, and now he wishes to ask as well—and so will those in the future. The distinctions between these two principles cannot be fathomed by any of the two vehicles or by any non-Buddhist schools."
爾時如來知楞伽王欲問此義，而告之曰：「楞伽王！汝欲問我宜應速問，我當為汝分別解釋，滿汝所願令汝歡喜，能以智慧思惟觀察，離諸分別，善知諸地修習對治，證真實義入三昧樂，為諸如來之所攝受，住奢摩他樂，遠離二乘三昧過失，住於不動善慧法雲菩薩之地。能如實知諸法無我，當於大寶蓮花宮中，以三昧水而灌其頂。復現無量蓮花圍繞，無數菩薩於中止住，與諸眾會遞相瞻視，如是境界不可思議。楞伽王！汝起一方便行住修行地，復起無量諸方便行，汝定當得如上所說不思議事，處如來位隨形應物。汝所當得，一切二乘及諸外道梵釋天等所未曾見。」
At that moment, the Tathagata, knowing that King Lanka wished to ask about this meaning, addressed him, saying: "King Lanka! Since you wish to question me, you should ask quickly. I will explain and clarify for you, fulfilling your wish and bringing you joy. You will be able to contemplate with wisdom, free from all discriminations, skillfully understand the stages of practice, cultivate antidotes, realize the true meaning, enter the bliss of samadhi, be embraced by all Tathagatas, abide in the joy of shamatha, transcend the faults of samadhi found among the two vehicles, and dwell in the unmoving, skillful wisdom of the Dharma Cloud Bodhisattva stage. You will truly know the selflessness of all phenomena. Then, in the great jeweled lotus palace, you will be anointed with the water of samadhi. Countless lotuses will appear surrounding you, with innumerable bodhisattvas dwelling among them, gazing upon one another and the assembly—such a realm is inconceivable. King Lanka! If you arise in a single skillful means and abide in the practice stage, and further give rise to countless skillful means, you will certainly attain the inconceivable matters described above, assume the Tathagata’s position, and manifest in forms according to beings’ needs. What you shall attain is something never before seen by any of the two vehicles, nor by outsiders, Brahma gods, Indra, or other celestial beings."
爾時楞伽王蒙佛許已，即於清淨光明如大蓮華寶山頂上，從座而起，諸婇女眾之所圍繞，化作無量種種色花，種種色香末香塗香，幢幡幰蓋冠珮瓔珞，及餘世間未曾見聞種種勝妙莊嚴之具；又復化作欲界所有種種無量諸音樂器，過諸天、龍、乾闥婆等一切世間之所有者；又復化作十方佛土昔所曾見諸音樂器；又復化作大寶羅網，遍覆一切佛菩薩上；復現種種上妙衣服，建立幢幡以為供養。作是事已即昇虛空高七多羅樹，於虛空中復雨種種諸供養雲，作諸音樂，從空而下，即坐第二日電光明如大蓮花寶山頂上，歡喜恭敬而作是言：「我今欲問如來二義，如是二義，我已曾問過去如來、應、正等覺，彼佛世尊已為我說。我今亦欲問於是義，唯願如來為我宣說。世尊！變化如來說此二義，非根本佛。根本佛說三昧樂境，不說虛妄分別所行。善哉！世尊！於法自在，唯願哀愍說此二義，一切佛子心皆樂聞。」
At that moment, the King of Lanka, having received the Buddha's permission, rose from his seat atop the pure, radiant, lotus-like jeweled mountain peak, surrounded by his retinue of celestial maidens. He manifested immeasurable flowers of various colors, along with powdered incense, fragrant ointments, banners, canopies, crowns, pendants, necklaces, and other exquisite adornments never before seen or heard of in the world. He further manifested all manner of musical instruments from the desire realm, surpassing those of gods, dragons, and celestial musicians—indeed, surpassing all that exists in the world. He also manifested musical instruments once seen in the buddha-lands of the ten directions, and created a great jeweled net that covered all the buddhas and bodhisattvas. He further displayed exquisite garments and raised banners as offerings.
Having done all this, he ascended into the sky to the height of seven tala trees. In the sky, he showered down clouds of various offerings and played music, descending from the air to sit atop the second sunlit, lightning-illuminated, lotus-like jeweled mountain peak. With joy and reverence, he spoke thus:
"I now wish to ask the Tathagata about two principles. These two principles I have asked of past Tathagatas, Arhats, Fully Enlightened Ones, and those World-Honored Ones have already explained them to me. Today, I also wish to inquire about these principles. May the Tathagata kindly expound them for me. O World-Honored One! The Tathagata of transformations speaks of these two principles, not the fundamental Buddha. The fundamental Buddha speaks of the blissful state of samadhi, not of the activities of false discrimination. Excellent, O World-Honored One, sovereign over the Dharma! I beseech you, out of compassion, to expound these two principles. All sons of the Buddha delight in hearing them."
爾時世尊告彼王言：「汝應問，我當為汝說。」時夜叉王，更著種種寶冠瓔珞，諸莊嚴具以嚴其身，而作是言：「如來常說：『法尚應捨，何況非法。』云何得捨此二種法？何者是法？何者非法？法若應捨，云何有二？有二即墮分別相中。有體無體、是實非實，如是一切皆是分別，不能了知阿賴耶識無差別相。如毛輪住非淨智境，法性如是，云何可捨？」
At that time, the World-Honored One said to the king, "You may ask, and I will explain it to you." Then the yaksha king adorned himself with various jeweled crowns, necklaces, and ornaments, and spoke thus: "The Tathagata has often said, 'Even the Dharma should be relinquished, let alone non-Dharma.' How can one relinquish these two kinds of dharma? What is Dharma, and what is non-Dharma? If Dharma should be relinquished, how can there be two? Having two leads to falling into the realm of discrimination—existence and non-existence, reality and unreality. All such distinctions are conceptual and fail to realize the undifferentiated nature of the Alaya consciousness. Like a hair-tuft floating before the eyes, it is not the realm of pure wisdom. The nature of reality is thus—how can it be relinquished?"
爾時佛告楞伽王言：「楞伽王！汝豈不見瓶等無常敗壞之法，凡夫於中妄生分別。汝今何故不如是知法與非法差別之相？此是凡夫之所分別，非證智見；凡夫墮在種種相中，非諸證者。楞伽王！如燒宮殿園林見種種焰，火性是一，所出光焰由薪力故，長短大小各各差別。汝今云何不如是知法與非法差別之相？楞伽王！如一種子生牙莖枝葉及以花果無量差別，外法如是內法亦然。謂無明為緣生蘊、界、處一切諸法，於三界中受諸趣生，有苦樂好醜語默行止各各差別，又如諸識相雖是一，隨於境界有上中下染淨善惡種種差別。楞伽王！非但如上法有差別，諸修行者修觀行時，自智所行亦復見有差別之相，況法與非法而無種種差別分別。楞伽王！法與非法差別相者，當知悉是相分別故。
At that time, the Buddha said to King Lanka, "King Lanka, do you not see that things like jars are impermanent and subject to decay? Ordinary people mistakenly create distinctions about them. Why do you not now understand in this way the characteristics that differentiate the Dharma from what is not the Dharma? These are distinctions made by ordinary people, not the insight of true realization. Ordinary people are trapped in all kinds of appearances, unlike those who have attained realization.
King Lanka, just as when a palace or garden burns, one sees various flames—the nature of fire is one, yet the light and flames emitted differ in length, size, and appearance due to the fuel. Why do you not now understand in this way the characteristics that differentiate the Dharma from what is not the Dharma?
King Lanka, just as from a single seed sprout stems, branches, leaves, flowers, and fruits in countless variations, so it is with external phenomena; internal phenomena are likewise. That is, with ignorance as the condition, arise the aggregates, sense realms, and sense bases—all phenomena. Within the three realms, beings undergo rebirth in various destinies, experiencing suffering and pleasure, beauty and ugliness, speech and silence, action and stillness, each with its own distinctions. Moreover, although the nature of consciousness is one, it manifests as higher, middling, and lower, as defiled or pure, good or evil, in all sorts of variations according to the objects it encounters.
King Lanka, it is not only the aforementioned phenomena that exhibit differences. Even practitioners, while cultivating contemplation, perceive distinctions in what their own wisdom discerns. How much more, then, should there not be various distinctions between the Dharma and what is not the Dharma?
King Lanka, you should understand that all characteristics differentiating the Dharma from what is not the Dharma are merely distinctions created by the conceptual mind."
「楞伽王！何者是法？所謂二乘及諸外道，虛妄分別說有實等為諸法因，如是等法應捨應離，不應於中分別取相。見自心法性則無執著，瓶等諸物凡愚所取本無有體，諸觀行人以毘鉢舍那如實觀察，名捨諸法。楞伽王！何者是非法？所謂諸法無性無相永離分別，如實見者，若有若無如是境界彼皆不起，是名捨非法。復有非法，所謂兔角、石女兒等，皆無性相不可分別，但隨世俗說有名字，非如瓶等而可取著，以彼非是識之所取，如是分別亦應捨離，是名捨法及捨非法。楞伽王！汝先所問我已說竟。
"King of Lanka, what is the Dharma? It refers to the teachings of the two vehicles and various external paths, which falsely differentiate and claim that phenomena such as 'existence' are the causes of all things. Such teachings should be abandoned and left behind; one should not cling to distinctions or grasp at appearances within them. By realizing the nature of one's own mind, there is no attachment. Objects like vases, which ordinary people grasp at, are fundamentally without substance. Practitioners who observe with insight and see reality as it is are called those who abandon all phenomena.
King of Lanka, what is non-Dharma? It refers to the absence of inherent nature and characteristics in all phenomena, forever free from distinctions. For one who sees reality as it is, whether something exists or does not exist, such states do not arise. This is called abandoning non-Dharma. There is also another kind of non-Dharma, such as the horns of a rabbit or the child of a stone woman—these have no nature or characteristics and cannot be distinguished. They are merely names spoken according to worldly conventions, not like vases that can be grasped. Since they are not objects of consciousness, such distinctions should also be abandoned. This is called abandoning both Dharma and non-Dharma.
King of Lanka, what you asked earlier, I have now explained."
「楞伽王！汝言：『我於過去諸如來所已問是義，彼諸如來已為我說。』楞伽王！汝言過去但是分別，未來亦然，我亦同彼。楞伽王！彼諸佛法皆離分別，已出一切分別戲論，非如色相唯智能證，為令眾生得安樂故而演說法，以無相智說名如來。是故如來以智為體，智為身故不可分別，不可以所分別，不可以我人眾生相分別。何故不能分別？以意識因境界起，取色形相，是故離能分別，亦離所分別。楞伽王！譬如壁上彩畫眾生無有覺知，世間眾生悉亦如是無業無報，諸法亦然無聞無說。楞伽王！世間眾生猶如變化，凡夫外道不能了達。楞伽王！能如是見名為正見，若他見者名分別見，由分別故取著於二。
"King of Lanka! You say: 'I have already asked this meaning of the Buddhas of the past, and those Buddhas have already explained it to me.' King of Lanka! You speak of the past as mere conceptualization, and the future is likewise; I am also the same as them. King of Lanka! Those teachings of the Buddhas all transcend conceptualization, having gone beyond all conceptual play and debate. They are not like form and appearance, which can only be verified by wisdom. They are expounded for the sake of enabling beings to attain peace and happiness. It is with non-appearance wisdom that one is called a Tathagata. Therefore, the Tathagata takes wisdom as the essence; because the body is wisdom, it cannot be conceptualized. It cannot be conceptualized by what is conceptualized, nor can it be conceptualized by the notions of self, person, sentient being, or life span. Why can it not be conceptualized? Because consciousness arises dependent on objects, grasping at forms and appearances. Therefore, it is apart from that which conceptualizes and apart from that which is conceptualized. King of Lanka! It is like painted figures on a wall—they have no awareness. Sentient beings in the world are all like this: without karma, without retribution. All dharmas are likewise: without hearing, without speaking. King of Lanka! Sentient beings in the world are like illusions; ordinary people and non-Buddhists cannot comprehend this. King of Lanka! To see in this way is called right view. Any other view is called conceptual view; because of conceptualizing, one grasps at duality."
「楞伽王！譬如有人於水鏡中自見其像，於燈月中自見其影，於山谷中自聞其響，便生分別而起取著，此亦如是。法與非法唯是分別，由分別故不能捨離，但更增長一切虛妄不得寂滅。寂滅者所謂一緣，一緣者是最勝三昧，從此能生自證聖智，以如來藏而為境界。」
"King of Lanka, it is like when a person sees their reflection in water or a mirror, observes their shadow under a lamp or the moon, or hears their echo in a valley, and then gives rise to discrimination and becomes attached to these appearances. This is exactly the same. The concepts of 'Dharma' and 'non-Dharma' are merely products of discrimination. Because of this discrimination, one cannot let go, and instead only further nourishes all delusions, failing to attain tranquility.
Tranquility means abiding in single-minded concentration. This single-minded concentration is the supreme samadhi, from which arises the self-realized wisdom of the saints, with the Tathagatagarbha as its realm."