--- title: "楞伽經纂 · 離有無有相分第四十五" 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/cmdeyyxv700qdkz047f025n13" --- ### 離有無有相分第四十五 > Chapter 45: Transcending Conceptual Markings of Existence and Non-Existence 爾時大慧菩薩復請世尊。惟願為說一切法有無有相。令我及餘菩薩離有無有相。疾得阿耨多羅三藐三菩提。佛告大慧。諦聽諦聽。善思念之。當為汝說。大慧白佛言。善哉世尊。唯然受教。 > Then the Bodhisattva Mahamati again asked the World-Honored One, saying, "Please, World-Honored One, teach us about the characteristics of existence and non-existence in all things. May I and the other bodhisattvas be freed from attachment to these characteristics, and quickly attain unsurpassed, complete enlightenment." The Buddha said to Mahamati, "Listen carefully, listen carefully, and ponder this well. I will explain it for you." Mahamati said to the Buddha, "Excellent, World-Honored One. We respectfully receive your teachings." 佛告大慧。此世間依二種。謂依有及無。墮性非性。欲見不離離相。 > The Buddha told Mahamati, "This world is based on two kinds of clinging—clinging to existence and clinging to non-existence. These fall into the views of having a nature or lacking a nature, and they seek to see things as separate from their true nature or not separate from it." 依於有無即墮性及非性而欲見可離及不可離相以不知心量故。 > Depending on existence or non-existence, one falls into views of inherent nature or its absence, and seeks to see marks of separability or inseparability—all because of not understanding the nature of the mind's projections. 云何世間依有。謂有。世間因緣生。 > How does the world depend on existence? It is said: existence arises due to causes and conditions. 本來寂滅凡說有者皆因緣故。 非不有。從有生。非無有生。 此世間說有者。 彼如是說者。是說世間無因。 有無常相因故說有者為無之因。 云何世間依無。謂受貪恚癡性已。然後妄想計著貪恚癡性非性。若不取有性者。性相寂靜故。謂諸如來聲聞緣覺不取貪恚癡性為有為無。大慧。此中何等為壞者。大慧白佛言世尊。若彼取貪恚癡性。後不復取。 此皆論愚夫依無也彼諸愚夫受貪恚已又計非性其意不取有性者謂彼自寂靜故又謂諸佛聲緣亦不取彼有無之性一切斷滅殊不知其不了自心現量反墮壞滅之想此所以言壞也。 佛告大慧。善哉善哉。汝如是解。大慧。非但貪恚癡性非性為壞者。於聲聞緣覺及佛亦是壞者。 此難辭也如來謂若以貪恚癡為壞滅前言聲緣及佛亦可謂壞盖貪恚癡與佛聲緣同歸於內外不可得故。 所以者何。謂內外不可得故。煩惱性異不異故。大慧。貪恚癡若內若外不可得。貪恚癡性無身故。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。 佛及聲緣既見本性而得解脫於縛與因皆本無性。 大慧。若有縛者。應有縛是縛因故。大慧。如是說壞者。是名無有相。 若以貪恚癡為我之縛而欲壞去即是有縛者反為縛因念念壞去以為非性是墮斷見故曰是名無有相。 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。無所有增上慢者。是名為壞。墮自共相見希望。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。是名壞者爾時世尊欲重宣此義而說偈言。 有無是二邊 乃至心境界淨除彼境界 平等心寂滅無取境界性 滅非無所有有事悉如如 如賢聖境界無種而有生 生已而復滅因緣有非有 不住我教法非外道非佛 非我亦非餘因緣所集起 云何而得無誰集因緣有 非因於他自心緣起。 而復說言無 邪見論生法 妄想計有無若知無所生 亦復無所滅觀世悉空寂 有無二俱離 頌曰休說有無皆已離因緣生滅又沉淪若能悟了惟心境一似醒來看醉人。