---
title: "楞伽經纂 · 自覺一乘相分第三十九"
description: "楞伽經纂是宋代杨彦国对求那跋陀罗所译《楞伽经》的诠注本。求那跋陀罗为刘宋时期著名译经师，其译本在汉传佛教中影响深远。杨彦国的诠注系统梳理了经文要义，重点阐释唯识学与如来藏思想，为后世研究提供了重要参考。《楞伽经》是大乘佛教重要经典，融合了唯识与如来藏体系，被誉为禅宗印心圣典，在佛教思想史上占据核心地位。此纂注本既保留原经精髓，又通过科判与注释提升了文本的可读性，是研究中国佛教哲学与禅宗思想的关键文献。"
url: "https://rushiwowen.co/en/r/cmdeyywca00d8kz043ywcog5s"
---

### 自覺一乘相分第三十九

> Chapter 39: Self-Awakening and the Single Vehicle

大慧菩薩復白佛言世尊。惟願為說自覺聖智相及一乘。若自覺聖智相及一乘。我及餘菩薩善自覺聖智相及一乘不由於他。通達佛法。佛告大慧。諦聽諦聽。善思念之。當為汝說。大慧白佛言。唯然受教。

> Great Wisdom Bodhisattva said to the Buddha, "World-Honored One, I pray that you will speak on the characteristics of Self-Awakened Noble Wisdom and the One Vehicle. If I am able to understand these, then I and the other bodhisattvas, through the characteristics of Self-Awakened Noble Wisdom and the One Vehicle, will know them not through others. Thus we will fully comprehend the Buddha's Dharma." The Buddha told Great Wisdom Bodhisattva, "Listen carefully, listen carefully, and reflect well upon this. I shall speak for your sake." Great Wisdom Bodhisattva replied, "So be it. We are ready to receive your teaching."

佛告大慧。前聖所知。轉相傳授。妄想無性。菩薩摩訶薩獨一靜處。自覺觀察。不由於他。離見妄想。

> The Buddha told Mahāmati, "What the earlier sages knew has been passed down from one to another: that delusion has no true nature. A great bodhisattva, alone in a quiet place, observes with self-awareness and does not rely on others, thereby transcending views and delusions."

覺其不由於他因心而見於此心見又當遠離。

> Realize that this mind is not seen through any other cause; the seeing of this mind must also be let go of.

上上昇進入如來地。是名自覺聖智相。大慧。云何一乘相。謂得一乘道覺。我說一乘。云何得一乘道覺。謂攝所攝妄想。如實處不生妄想。是名一乘覺。大慧。一乘覺者。非餘外道聲聞緣覺梵天王等之所能得。唯除如來。以是故說一乘。大慧白佛言世尊。何故說三乘而不說一乘。佛告大慧。不自般涅槃法故。不說一切聲聞緣覺一乘。以一切聲聞緣覺。如來調伏授寂靜方便而得解脫。非自己力。是故不說一乘。復次大慧。煩惱障業習氣不斷故。不說一切聲聞緣覺一乘。不覺法無我。不離分𫨻死。故說三乘。大慧。彼諸一切起煩惱過習氣斷。及覺法無我。

> As they ascend further and enter the stage of the Tathāgata, this is called the mark of self-realized wisdom. Mahāmati, what is the mark of the One Vehicle? It is the attainment of the awakening of the One Vehicle path, which I call the One Vehicle. What is the attainment of the One Vehicle path? It is when delusions about what is grasped and the grasper cease, and the mind rests in reality without generating delusions—this is called the awakening of the One Vehicle. Mahāmati, the awakening of the One Vehicle is not attainable by outsiders, Hearers, Pratyekabuddhas, or Brahma kings. Only the Tathāgata can attain it. This is why the One Vehicle is taught. Mahāmati asked the Buddha, "World-Honored One, why do you teach the Three Vehicles rather than the One Vehicle?" The Buddha told Mahāmati, "Because they have not liberated themselves into Nirvana, I do not speak of the One Vehicle for all Hearers and Pratyekabuddhas. All Hearers and Pratyekabuddhas are tamed by the Tathāgata, and through the skillful means of tranquility are they liberated—not by their own power. Therefore, I do not speak of the One Vehicle for them. Furthermore, Mahāmati, because the defilements of affliction, karma, and habitual tendencies have not ceased for them, I do not speak of the One Vehicle for all Hearers and Pratyekabuddhas. Not realizing non-self of phenomena, they do not transcend the cycle of birth and death. Therefore, I speak of the Three Vehicles. Mahāmati, when they sever the habitual tendencies of all arising afflictions and realize non-self of phenomena, then it becomes the One Vehicle."

煩惱習氣已斷又當覺法無我若不覺法無我則未能忘法如味著三昧樂及非性無漏界是也。

彼一切起煩惱過習氣斷。三昧樂味著。非性無漏界覺。

> All arising afflictions, habitual tendencies, and attachment to the bliss of meditative absorption are severed—yet this is not the realization of the unconditioned, undefiled realm.

煩惱習氣雖斷而未能覺法無我方且味著三昧樂及非性無漏境界智者於此又當覺也觀察一切皆本非性而證無漏性相未忘故當覺也。

> Though the defilements and habitual tendencies have been cut off, one has not yet realized the non-self of phenomena. Moreover, one still clings to the pleasures of meditative absorption and states that are not truly unconditioned. The wise practitioner should also be aware of this. Observing that all things are originally without inherent nature, yet still holding onto the characteristics of the unconditioned, one should recognize this as a subtle attachment to be transcended.

覺已。復入出世間上上無漏界。滿足眾具。當得如來不思議自在法身。爾時世尊欲重宣此義而說偈言。

> Having awakened, one further enters the supreme, unconditioned realm beyond the world, where all necessities are fulfilled. There, one attains the Tathagata's inconceivable, self-existent Dharmakaya. At that time, the World-Honored One, wishing to proclaim this meaning again, spoke these verses.

諸天及梵乘 聲聞緣覺乘諸佛如來乘 我說此諸乘乃至有心轉 諸乘非究竟

> Gods and Brahmā ride their vehicles, The voice-hearers and pratyekabuddhas theirs. All Buddhas and Tathāgatas ride the foremost vehicle— I declare all these vehicles. Yet as long as the mind still turns, None of these vehicles is ultimate.

有心即墮三乘。

> Having a mind, however subtle, means falling into the three vehicles.

若彼心滅盡 無乘及乘者無有乘建立 我說為一乘引導眾生故 分別說諸乘解脫有三種 及與法無我煩惱智慧等 解脫則遠離譬如海浮木 常隨波浪轉聲聞愚亦然 相風所漂蕩彼起煩惱滅 除習煩惱愚味著三昧樂 安住無漏界無有究竟趣 亦復不退還得諸三昧身 乃至劫不覺譬如昬醉人 酒消然後覺彼覺法亦然 得佛無上身

頌曰聖智無乘名自覺盖言自照不由人味貪三昧皆為障無漏為心未免塵終被相風時鼓轉猶如浮木泛江津廓然覺性空中泯始得如來自在身。

## 楞伽經纂卷第二下