注大乘入楞伽經卷第一并序(〔宋、時〕)
Annotation on the Entry into Laṅkā Sūtra, Volume One, with Preface
東都沙門(寶臣)述
Eastern Capital Monk Baochen's Commentary
達磨西來，本自不立文字；《楞伽》東付，以印傳佛心宗。雖叢林此話大行，而衲子猶患幽眇。粵有實叉難陀大德，出於李唐久視年間，互收三翻之品題，證足一經之妙理。方諸前古，文敷暢而義昭然；直使後來，力不勞而功必倍。當時稱為大備，詁釋未見其人。(寶臣)輒集數注之舊書，移作七軸之新說；補苴罅漏、考實闕疑，正為農馬知專，敢効珍珠自衒。庶學道之士盡觀其致焉！
When Bodhidharma came from the West, he fundamentally established no written words; the *Laṅkāvatāra* was transmitted eastward to seal the mind-essence of the Buddha. Though this discourse has spread widely through the monastic communities, practitioners still struggle with its profound subtlety. There was the great master Śikṣānanda, who appeared during the Jiu Shi era of the Tang dynasty, gathering and harmonizing the three translations of the scripture, verifying and completing the wondrous principles of this sūtra. Compared to earlier versions, the text is more expansive and fluent, and its meaning is clearly revealed; thus enabling later generations to achieve twice the merit with half the effort. In his time, it was considered complete and comprehensive, yet no one had provided a commentary. I, Baochen, have gathered several earlier annotations and reworked them into a new exposition in seven scrolls; mending omissions, filling gaps, examining doubtful points, and verifying uncertainties—solely for the purpose of enabling diligent students to grasp the essential, not daring to boast like one displaying pearls. May all who study the Way fully contemplate its profound meaning!
新譯大乘入楞伽經序
Preface to the New Translation of the Laṅkāvatāra Sūtra
天𠕋金輪聖神皇帝製
The Golden Wheel Sage and Divine Emperor's Edict
蓋聞：摩羅山頂，既最崇而最嚴；楞伽城中，實難往而難入。先佛弘宣之地、曩聖修行之所，爰有城主，號羅婆那，乘宮殿以謁 尊顏、奏樂音而祈妙法，因鬘峯以表興、指藏海以明宗。所言《入楞伽經》者，斯乃諸佛心量之玄樞、群經理窟之妙鍵，廣喻幽旨、洞明深義，不生不滅、非有非無，絕去來之二途、離斷常之雙執，以第一義諦，得最上妙珍。體諸法之皆虛、知前境之如幻，混假名之分別、等生死與涅槃。大慧之問初陳，法王之旨斯發，一百八義，應實相而離世間；三十九門，破邪見而宣正法。曉名相之並假，袪妄想之迷衿；依正智以會如如，悟緣起而歸妙理。境風既息，識浪方澄，三自性皆空，二無我俱泯，入如來之藏，遊解脫之門。
It is heard: The summit of Mount Malaya is the loftiest and most majestic; the city of Lanka is truly difficult to reach and difficult to enter. This is a place where the Buddhas of old widely proclaimed the Dharma, and where the sages of the past cultivated their practice. There was a ruler of the city, named Rāvaṇa, who came in his celestial palace to behold the Honored One’s countenance, and with music beseeched the wondrous Dharma. Using the Jeweled Peak to signify its arising, and pointing to the Ocean of the Storehouse to illuminate its principle—this is what is spoken of as *The Laṅkāvatāra Sūtra*.
This Sūtra is the profound pivot of the Buddha-mind’s measure, the wondrous key to the treasury of all scriptures. It broadly employs metaphors to reveal the hidden purport, thoroughly illuminating the profound meaning: neither arising nor ceasing, neither existent nor non-existent. It cuts off the two paths of coming and going, and abandons the dual attachments of annihilationism and eternalism. Through the ultimate truth, one attains the supreme, wondrous treasure. Realizing all dharmas are empty, knowing perceived objects are like illusions, it blends the discriminations of conventional designations and equalizes saṃsāra and nirvāṇa.
As Mahāmati first presented his questions, the Dharma King’s intent was thus revealed. The one hundred and eight topics correspond to true reality yet transcend the worldly; the thirty-nine gates refute wrong views and proclaim the true Dharma. It illuminates how names and characteristics are both provisional, dispelling the confusion of deluded thoughts through false imagination. Relying on true wisdom, one merges with suchness; awakening to dependent origination, one returns to the wondrous principle. When the winds of objects cease, the waves of consciousness then clear. The three natures are all empty; the two kinds of selflessness are both extinguished. Entering the treasury of the Tathāgata, one roams the gate of liberation.
原此經文，來自西國，至若元嘉建號，跋陀之譯未弘(劉宋初譯四卷本)；延昌紀年，流支之義多舛(後魏次譯十卷本)。朕虔思付囑，情切紹隆，以久視元年歲次庚子，林鍾紀律炎帝司辰，于時避暑箕峯，觀風穎水，三陽宮內，重出斯經，討三本之要詮，成七卷之了教。三藏沙門于闐國僧實叉難陀大德，大福先寺僧復禮等，並名追安、遠，德契騰、蘭，襲龍樹之芳猷、探馬鳴之祕府，戒香與覺花齊馥、意珠共性月同圓，故能了達冲微、發揮奧賾，以長安四年正月十五日繕寫云畢。自惟菲薄、言謝珪璋，顧四辨而多慚、瞻一乘而罔測，難違緇俗之請，強申翰墨之文，詞拙理乖，彌增愧恧。伏以此經微妙，最為希有，破重昏之暗，傳燈之句不窮；演流注之功，湧泉之義無盡。題目品次列于後云。
This scripture originally came from the Western Lands. During the Yuanjia reign era, the translation by Bhadra was not yet widely circulated(the four-fascicle version first translated in the early Liu Song dynasty); in the Yanchang reign period, the meaning conveyed by Bodhiruci was often erroneous(the ten-fascicle version second translated in the Later Wei dynasty). I, with devout contemplation of the Buddha’s entrustment and a sincere heart to continue and glorify the Dharma, in the first year of the Jiushi era, cyclical year Gengzi, when the midsummer season was governed by the Flame Emperor, at that time avoiding the heat at Mount Ji and observing the customs by the Ying River, within the Sanyang Palace, re-translated this scripture. Examining the essential meanings of the three versions, we completed this seven-fascicle definitive teaching. The Tripitaka Master, the monk Śikṣānanda from the Kingdom of Khotan, and the virtuous monk Fulǐ of the Great Blessings First Monastery, among others, are renowned followers of Ānanda and Upagupta, whose virtue accords with that of Kāśyapa Mātaṅga and Dharmaratna. They inherited the fine legacy of Nāgārjuna and explored the secret treasury of Aśvaghoṣa. Their precept-fragrance and enlightenment-flowers bloom together; their mind-jewels and nature-moon are equally full. Thus they were able to thoroughly comprehend the subtle profundities and elucidate the abstruse meanings. On the fifteenth day of the first month in the fourth year of the Chang’an era, the transcription was completed.
Considering my own shallowness, my words fall short of jade tablets. Reflecting on the four kinds of eloquence, I am much ashamed; gazing upon the One Vehicle, I cannot fathom it. Yet, unable to decline the request of the monastic and lay community, I reluctantly set forth this writing with brush and ink. The phrasing is clumsy, the principles may stray—this only increases my shame and remorse. I humbly submit that this scripture is subtle and wondrous, the rarest of all. It shatters the darkness of deep obscuration—the sentences that transmit the lamp are inexhaustible; it unfolds the efficacy of continuous flow—the meaning of the gushing spring is boundless. The titles and sequence of chapters are listed hereafter.
大乘入楞伽經
The Mahāyāna Laṅkāvatāra Sūtra
題標。說經之所曰楞伽者，此云難往也，謂眾寶所成，光映日月，遊空夜叉所居。此城在摩羅山頂，其山高峻，下瞰大海，傍無門戶，得神通者，堪能升往。乃表心地法門，無心無證者方能入也。下瞰大海，表其心海本自清淨，因境風所轉，識浪波動。欲明達境心空，海亦自寂，心境俱寂，事無不照，猶如大海無風，日月森羅，煥然明白。此經直為上根，頓說種子業識，為如來藏。異彼二乘，滅識趣寂者故。亦為異彼權教修空菩薩空增勝者故，直明識體本性全真，便明識體即成智用。如彼大海無風，即境像便明，心海法門，亦復如是。言經者，梵音修多羅，此云契經也。契謂契法、契機。若獨契其法，則法不應機；獨契其機，則機不達法。經謂常也，以貫攝為義，顯乎前聖、後聖所說皆然，故言常；持諦理而不忘，故云貫；總群生而教之，故曰攝。又云「如織經焉，緯而成之，在乎其人。」
**Title Explanation**
The place where this sutra is taught is called Lanka, which means "Hard to Reach." It is a city formed from precious treasures, whose light shines brilliantly, outshining the sun and moon. It is inhabited by celestial beings (gandharvas) who travel through the sky. This city sits atop Mount Malaya, a lofty mountain that overlooks the vast ocean below, with no accessible gates on its sides—only those with spiritual powers can ascend there.
This symbolizes the teaching of the mind-ground: only those who are without a grasping mind and without proof-seeking can truly enter. Its overlooking the great ocean represents that the ocean of mind is inherently pure by nature, but when stirred by the winds of external conditions, waves of consciousness arise and flow. The teaching aims to reveal that once one realizes the objects of perception are empty, the mind itself naturally calms. When both mind and its objects are still, there is nothing that is not illuminated—just as when the great ocean is windless, the sun, moon, and all reflections are clearly and brilliantly visible.
This sutra is taught directly for those of superior capacity. It speaks suddenly of the seeds of karmic consciousness as the Tathagatagarbha (the Womb of the Thus-Come One). This sets it apart from the Two Vehicles, which seek to extinguish consciousness and retreat into stillness. It also distinguishes it from the provisional teachings of those who cultivate emptiness and become attached to emptiness. Instead, it directly reveals that the essential nature of consciousness is wholly true, and clarifies that consciousness itself, when understood, becomes wisdom and function. Just as when the great ocean is without wind, reflections appear clearly, so too does the mind-ocean teaching operate in the same way.
As for the word "Sutra"—in Sanskrit, it is called "Sutra," which is translated as "Scripture" or "Continuous Thread." "Continuous" means it aligns with both the ultimate truth and the capacities of beings. If it only aligns with the truth but not with beings' capacities, then the truth does not respond to them; if it only aligns with beings' capacities but not the truth, then beings cannot realize the truth. "Scripture" means constancy, and its function is to string together and gather. It shows that what the ancient sages and later sages taught is all the same, thus it is called constant. It holds reality firmly without forgetting, thus it is called stringing together. It gathers all living beings and teaches them, thus it is called gathering. It is also said, "Like weaving a fabric: to make it complete depends on the person."
大唐三藏于闐國實叉難陀譯
Here is the English translation of the scripture, following your guidelines.
---
**The Avatamsaka Sutra**
**Translated from the Sanskrit by the Great Tang Tripiṭaka Master Śikṣānanda of Khotan**
按：唐敬愛寺譯經沙門智嚴所注，此經劉宋譯本，其首序云「梵文廣略，通有三本，廣本十萬頌、次本三萬六千頌、略本四千頌。此方前後凡四譯，皆是略本四千頌文。一本舊闕。」大藏中現存三本者，劉宋元嘉十二年中，天竺三藏求那跋陀羅，於金陵草堂寺，譯成四卷，唯一品來文未足，題曰「楞伽阿跋多羅寶經」(在身字凾)。二者後魏三藏菩提流支，延昌二年於洛陽汝南王宅及鄴都金華寺，兼補闕文，凡三品經，譯成一十卷，分為十八品，題曰「入楞伽經」(在髮字凾)。三者唐久視初，于闐國三藏實叉難陀、沙門復禮等，既譯畢《華嚴新經》(八十卷者是)，而見此經前譯兩本煩略未馴，意重潤色，以廣流通，續奉詔再譯。遂於嵩嶽天中蘭若，會三本文(上二本并一梵本)，勒成七卷，凡一十品，題曰「大乘入楞伽經」(在四字函)。故御製序云：「元嘉建號，跋陀之譯未弘；延昌紀年，流支之義多舛。」今此注者，正釋唐本，仍將流支所譯餘八品題，如次間入注文，經中亦成一十八品，庶知文有始終，理無二致，讀者易曉。
Note: This annotation was made by the Tang dynasty monk Zhi Yan, a translator of scriptures at the Jing'ai Temple. According to him, this sutra's Liu Song dynasty translation has a preface stating: "The Sanskrit texts, in both broad and concise forms, exist in three versions: the broad version has one hundred thousand verses, the medium version thirty-six thousand verses, and the concise version four thousand verses. In this country, it has been translated four times, all based on the concise four-thousand-verse version. One version is now lost."
Currently, three versions survive in the Buddhist Canon:
1. During the twelfth year of the Yuanjia era of the Liu Song dynasty (435 CE), the Indian Tripitaka master Gunabhadra translated it into four volumes at the Caotang Temple in Jinling. However, only one chapter was completed, with its text incomplete. This was titled *The Sutra of the Noble Lankavatara* (in the character-box “Shen”).
2. The later Northern Wei Tripitaka master Bodhiruci, in the second year of the Yanchang era (513 CE), supplemented the missing passages. He translated three chapters into ten volumes, divided into eighteen sections, at the residence of Prince Runan in Luoyang and at the Jinhua Temple in Yecheng. This was titled *The Entry into the Lankavatara Sutra* (in the character-box “Fa”).
3. During the early Jiushi era of the Tang dynasty (700 CE), the Khotanese Tripitaka master Shikshananda and the monk Fuli, after completing the translation of the *New Avatamsaka Sutra* (the eighty-volume version), found that the two earlier translations of this sutra were either too terse and crude or lacking clarity. Intending to polish it for wider circulation, they continued and received an imperial decree for a new translation. At the Tianzhong Monastery on Mount Song, they combined the three existing texts (the two mentioned above and one Sanskrit manuscript), compiling it into seven volumes with ten chapters, titled *The Mahayana Entry into the Lankavatara Sutra* (in the character-box “Si”). Hence, the imperial preface states: "During the Yuanjia era, Gunabhadra's translation was not widely promoted; in the Yanchang era, Bodhiruci's interpretation contained many errors."
The present annotation explains the Tang version. It interweaves Bodhiruci’s remaining eight chapter titles into the commentary, so that the sutra within the annotation totals eighteen chapters. This is intended to show that while the texts may have different beginnings and endings, the underlying truths are the same. Thus, readers can easily understand.
或謂學者以為達磨所指唯四卷，較諸七軸之多，且易為力。殊不知首經初譯，文字簡古，首尾文闕。洪儒碩德，尚且病其難於句讀。序引題跋，自有明文(蘇東坡元豐間，為張文定公寫此經四卷本，自作跋云：「《楞伽》義趣幽眇，文字簡古，讀者或不能句。」蔣穎叔為首序亦云：「之奇常苦《楞伽經》難讀，則餘人可知。」)。斯經參同三本，得其純全，句義昭著，試發而讀之，則知思過半矣！
Some practitioners think that the teachings of Bodhidharma only point to the four-volume version [of the Lankavatara Sutra], and compared to the seven-volume edition, it seems easier and more manageable. Little do they realize that the earliest translation of this sutra uses terse, archaic language and is incomplete at both the beginning and end. Even eminent scholars and virtuous masters found it difficult to punctuate and read. The prefaces and postscripts to this text clearly state this(During the Yuanfeng era of the Song Dynasty, Su Dongpo transcribed this sutra in the four-volume edition for Zhang Wending and wrote a colophon saying: "The Lankavatara Sutra is profound and subtle in meaning, terse and archaic in style, and readers may struggle to parse its sentences." Jiang Yingshu also wrote in his preface: "Zhiqi often found the Lankavatara Sutra difficult to read, so one can imagine how others feel."). This edition integrates and synthesizes the three versions, capturing their complete and authentic meaning. Its sentences are clear and its meaning is evident—open it and read, and you will find that more than half of your doubts are resolved!
羅婆那王勸請品第一
Chapter 1: King Ravana's Request
自下正釋經文義，分為三：謂序、正、流通也。此品即序分。從〈問答品〉訖廣重頌，凡十七品，名正宗分。最後一頌，名流通分。初四卷本，此一品經全闕，獨首有六行餘文，以為略序。言羅婆那者，未見正譯，即夜叉王也。勸請如來入寶山中說自證法，復請大慧菩薩而為啟問之首，故言勸請。言品者，義類同者，聚在一段，故名品。是經總四千頌，有一十八品。此品建初，故云第一。
Now we begin the formal explanation of the sutra's meaning, which is divided into three sections: the Introduction, the Main Body, and the Final Dedication. This particular chapter serves as the Introduction. From the "Questions and Answers" chapter through the "Extensive Repetition in Verse," there are seventeen chapters in total, which form the Main Body. The last verse of the sutra constitutes the Final Dedication. In the earliest edition of this text (the four-volume version), this entire chapter was missing, with only the first six lines remaining as a brief introduction.
The word "Ravana" has no standard translation; it refers to the King of the Yakshas. He urged the Buddha to enter the Jeweled Mountain and teach the Dharma realized through self-awareness, and also invited Bodhisattva Mahamati to be the primary questioner. Thus, the chapter is named "Exhortation." A "chapter" is so called because it gathers similar meanings and topics into one section. This sutra contains 4,000 verses in total and has eighteen chapters. This chapter is placed at the beginning, so it is called "Chapter One."
如是我聞：
This is what I heard:
舉所聞之法體也，謂如是一部經義，我昔親從佛聞。故《佛地論》云「傳佛教者，言如是之事我昔曾聞。」此總合釋信聞也。
The body of the teaching that has been heard: it means that the entire meaning of this sutra, I personally heard directly from the Buddha. Therefore, the *Buddhabhūmi Śāstra* says, "Those who transmit the Buddha's teachings say, 'Such a matter I once heard.'" This is a general combined explanation of faith and hearing.
若離釋之，如是者，信成就也。《智度論》云「佛法大海，信為能入，智為能度。」經無豐約，非信不階，故稱如是。有云「聖人說法，但為顯如，唯如為是。」又云「如者當理之言，智者無非之稱。」今則云「如即真空，是即妙有。」既無有外之真，故空而非斷；無真外之俗，故有而非常。即對破權宗邪宗，以彰中道，故云如是。
"One who abandons this attachment has accomplished faith." As the Treatise on the Great Perfection of Wisdom says: "The Buddha's Dharma is like a great ocean—faith enables one to enter it, and wisdom enables one to cross it." Scriptures, whether profound or concise, cannot be approached without faith. Thus the term "thus have I heard" is used. Some say: "The sages expound the Dharma solely to reveal the 'Thusness,' and only 'Thusness' is what is true." Others say: "'Thus' refers to words in accord with principle, and 'rightly' is a designation free from error." Now we say: "'Thus' is true emptiness, and 'rightly' is wondrous existence." Since there is no truth apart from existence, emptiness is not nihilistic; and since there is no mundane world apart from truth, existence is not permanent. This refutes biased and mistaken views, revealing the Middle Way. Therefore, the text says "Thus have I heard."
我聞者，聞成就也。將欲傳之於未聞，若有言而不傳，即為虛設。不在能說，貴在能傳，故次明我聞也。我即文殊、阿難。五蘊假者，云何稱我？我有四種：一凡夫遍計、二外道宗計、三諸聖隨世假分賓主、四法身真我。今是後二，無前二種凡外計我。我既無我，聞亦無聞，從緣空故，不壞假名，即不聞聞爾。若約此經旨趣，即傳法菩薩，以我無我不二之真我，而聞真俗無礙之法門也。
I heard this teaching. "Heard" here signifies the perfection of receptivity. When a teaching is to be transmitted to those who have not yet heard it, if it is spoken but fails to be passed on, it becomes an empty gesture. The value lies not in the ability to speak, but in the ability to transmit. Therefore, the teaching clearly begins with "I heard."
"Who is this 'I'?" The "I" refers to Manjushri and Ananda. How can a self composed of the five aggregates be called "I"? There are four types of "I": 1) The false "I" conceived by ordinary people, 2) The intentional "I" promoted by non-Buddhist teachings, 3) The conventional "I" used by the wise, distinguishing speaker from listener as a worldly convenience, and 4) The true "I" of the Dharma-body, the ultimate reality. The "I" used here is the latter two. We are free from the first two kinds of false selfhood.
Since there is ultimately no independent self that grasps, there is fundamentally no hearer who grasps. Because all phenomena arise from causes and conditions and are ultimately empty, the conventional name "I heard" remains valid without contradiction. This is the state of non-hearing that truly hears.
In the context of this sutra, the bodhisattva who transmits the Dharma uses the true self, which is inseparable from no-self, to hear and teach the teaching, which itself reveals no barrier between conventional truth and ultimate truth.
一時佛
At one time, the Buddha
言一時者，時成就也。時者亦隨世假立時分也。一者，揀異餘時，如來說經，時有無量，不能備舉。一言略周，故云一時，即法王啟運嘉會之時也。佛者，主成就也。梵音佛陀，此云覺者，謂自他覺滿之者。《起信論》云「所言覺者，謂心體離念。離念相者，等虛空界無所不遍。法界一相即是如來平等法身。」則以無念，名之為覺，然有三義：一自覺，覺知自心本無生滅；二覺他，覺一切法無不是如；三覺滿，自他理圓稱之為滿，故知有念即不名覺。《起信》云「一切眾生不名為覺，以無始來念念相續，未曾離念。」又云「若有眾生，能覺無念者，即為向佛智故。」
The phrase "at one time" indicates the perfection of the time element. "Time" is established provisionally according to worldly conventions. "One" distinguishes this from other times, because when the Buddha teaches sutras, there are innumerable different times—too many to list fully. The single word "one" covers it concisely, hence "at one time." It refers to the auspicious moment when the Dharma King begins his work. "Buddha" indicates the perfection of the teacher element. In Sanskrit it is "Buddha," which in this language means "the Awakened One"—one who has fully awakened both himself and others. The *Awakening of Faith* says: "What is meant by 'awakening' is that the essence of mind is free from thoughts. The nature free from thoughts is like the realm of space, pervading everywhere without exception. The single mark of the Dharma-realm is precisely the Tathagata's impartial Dharmakaya." Thus, freedom from thoughts is called "awakening." This has three meanings: First, self-awakening—awakening to the fact that one's own mind is originally unborn and unceasing. Second, awakening others—awakening to the truth that all things are without exception Thusness. Third, awakening perfected—when both self and others are realized in principle, it is called perfection. Therefore, know that having thoughts is not called awakening. The *Awakening of Faith* states: "All sentient beings are not called awakened, because from beginningless time, thought after thought continues in succession and they have never been free from thoughts." It also says: "If there are sentient beings who can awaken to being free from thoughts, they are heading toward the Buddha's wisdom."
住大海濱摩羅山頂楞伽城中，
Dwelling by the great ocean, atop Mount Malaya, within the city of Lanka.
此處成就也。真身無在而無不在，故次辨之。言大海濱摩羅山頂者，通舉說處也。此山在大海中，高五百由旬，非神足力，皆不能到。楞伽者，別舉說場也，此云難往。義見前題。言中者，佛好中道，升中天、降中國、中夜滅，皆表中道也。今處城中，說自證法，中道義也。
This is where realization occurs. The true body is nowhere and yet everywhere; thus, it is explained next. "By the seashore on Mount Malaya" broadly identifies the location of the teaching. This mountain, which rises five hundred yojanas in the great sea, can only be reached by those with supernatural power. The "Lankā" in the title specifically refers to the place of teaching, meaning "difficult to reach," as explained in the preface. "Middle" signifies that the Buddha delights in the Middle Way: he was born in the central heavens, descended in central India, and entered nirvana at midnight—all indicating the Middle Way. Now, staying in the city of Lankā and teaching the realization of self-nature also embodies the Middle Way.
與大比丘眾及大菩薩眾俱。
With a large assembly of great bhikshus and great bodhisattvas.
眾成就也。從假入空觀，偏破生死，即先列聲聞也。從空入假觀，偏破涅槃，即後列菩薩也。二邊既離，則中道現前。大比丘者，具五義故：一名怖魔、二名乞士、三名破惡、四名淨命、五名名字僧。大菩薩者，具云菩提薩埵也。菩提此云覺，即所求佛果。薩埵此云有情，即所化眾生。又云此求菩提之有情也。俱者，一時、一處也。是謂六義圓成，三疑頓息。
The assembly is complete. Entering emptiness from conventional truth breaks through clinging to conditioned existence, so the Hearers are listed first. Entering conventional truth from emptiness breaks through attachment to nirvana, so the Bodhisattvas are listed afterwards. When both extremes are abandoned, the Middle Way appears.
Great Bhikshus have five meanings: first, they inspire fear in demons; second, they are alms-seekers; third, they destroy evil; fourth, they live by pure livelihood; fifth, they are called monastics by name.
Great Bodhisattvas are what we call Bodhi-beings. "Bodhi" means awakening, the goal of Buddhahood. "Sattva" means sentient being, the beings to be saved. They are also called beings who seek awakening.
"All" refers to the same time and the same place. Thus the six principles are fulfilled, and all three kinds of doubt are instantly dispelled.
其諸菩薩摩訶薩悉已通達(至)為其上首。
All the great bodhisattvas had already attained perfect understanding and served as the foremost leaders.
此讚菩薩德也。摩訶，大也。言五法、三自性、八識、二無我者，是四妙門，攝世出世一切諸法。下正宗分，備明此義也。悉已通達者，言諸菩薩悉已究竟通達此法無礙也。
Do they praise the virtuous attainments of Bodhisattvas. "Maha" means great. The Five Dharmas, the Three Natures, the Eight Consciousnesses, and the Two Selflessnesses—these Four Wonderful Gateways encompass all worldly and transcendental phenomena. In the following main section, these meanings will be fully explained. "Thoroughly realize" means that all Bodhisattvas have completely and penetratively understood these teachings without obstruction.
善知境界自心現義者，謂三界依正迷悟生死境界，唯是自心現義。諸菩薩善能如實了知，不從外得也。
Those who deeply understand that all perceived states are manifestations of their own mind know this: All realms of the three worlds—whether pure or impure, enlightened or deluded, living or dying—are nothing but expressions of the mind itself. Enlightened beings clearly and accurately see this truth, realizing that nothing is gained from outside.
遊戲無量自在三昧神通諸力者，謂遊戲自心所現，無量自在、解脫、三昧、正受、六通、十力也。曰遊戲者何也？謂已得無量自在，既神且通，忘己任物，彼此無滯，則處處有樂，故曰遊戲也。
One who has mastered the limitless ease, samadhi, spiritual powers, and strengths is said to be able to freely play with the manifestations of their own mind. This includes limitless ease, liberation, samadhi, correct absorption, the six superknowledges, and the ten powers. Why is it called "playing"? It means that having attained limitless ease, they are both spiritually adept and unimpeded. Forgetting themselves and going along with things, with no obstruction between self and other, they find joy in every situation. Therefore, it is called "playing."
隨眾生心現種種形方便調伏者，謂隨眾生心，即是自心現境界中，眾生既殊，心色亦異，隨類示現，方便調伏也。
Manifesting various forms according to the minds of beings for skillful guidance means: Following the minds of living beings is itself a realm manifested within one's own mind. Since living beings are diverse, their minds and forms are also different. Therefore, one appears in corresponding forms according to their kind, providing skillful means to guide and transform them.
一切諸佛手灌其頂者，是皆行窮十地，蒙灌頂加，言位尊也。皆從種種諸佛國土而來此會，大慧菩薩為其上首者，謂有大神德，從異方來，上首菩薩具大智慧，故云大慧。上通明證信序竟。
All Buddhas will personally anoint the crowns of those who have fully traversed the Ten Grounds, bestowing upon them the empowerment of anointment, signifying their exalted spiritual rank. These practitioners come from various Buddha lands to this assembly, with Mahāmati Bodhisattva as their foremost leader. Possessing great spiritual virtues, this foremost Bodhisattva came from another realm, endowed with vast wisdom—hence the name Mahāmati (Great Wisdom). This concludes the section on verifying the order of teachings.
爾時世尊於海龍王宮說法(至)「開示此法。」
At that time, the World-Honored One was teaching in the palace of the Dragon King of the Sea, saying, "I will reveal and explain this Dharma."
從此至品終，別明發起序也。言世尊者，謂具上如來等九號，為世所尊也。梵，謂色界梵王。釋，即帝釋，為欲界主。護世，謂四天王。諸天龍等者，即天龍八部也。如來，即諸法如義。應、正等覺者，謂正覺即自心如理智，妙觀真諦也。等覺，即自心如量智，遍觀俗諦也。是謂佛佛祖祖唯以自一念心，照真達俗，成無上覺，故云昔諸如來、應、正等覺也。餘義如文可知。
From this point until the end of the chapter, we will specifically explain the section that introduces the teachings. The term "World-Honored One" refers to the one who embodies the nine titles, including "Thus-Come One," and is respected by all beings. "Brahma" refers to the Brahma King of the Form Realm. "Shakra" is the Lord of the Desire Realm. "World-Protectors" refer to the Four Heavenly Kings. "All heavenly beings and dragons" refers to the eight classes of celestial and dragon-like beings. "Thus-Come One" means the principle of all phenomena being as they truly are. "Worthy of Offerings" and "Perfectly Enlightened" mean that perfect enlightenment involves using the wisdom of one's own mind, which observes ultimate truth with perfect clarity. "Universal Enlightenment" means using the consciousness of one's own mind to perceive conventional truths extensively. This is how all Buddhas and patriarchs achieve supreme enlightenment by illuminating ultimate truth and being versed in conventional truth through a single thought of their own minds. Hence it is said, "Thus-Come Ones, Worthy of Offerings, and Perfectly Enlightened Ones of the past." The rest of the meaning can be understood from the text itself.
爾時羅婆那夜叉王(至)於長夜中得大饒益。
At that time, the rakshasa king Ravana, in the endless night of his life, gained great benefit.
言夜叉王承佛神力，見海波浪不能現像；觀其眾會，如來藏識真如性海，亦復如是。為於無明境界風動，轉識浪生，不能發現無邊德用。即起歡喜心，當詣請佛，入此城中，發揚是事；令諸眾生，無明風息，識浪不生，心海澄清，無德不現也。
The Night Yaksha King, empowered by the Buddha, saw that the ocean's waves made images impossible to reflect. He then observed the assembly and realized that the ocean-like nature of the Tathāgatagarbha—the true suchness of mind—is exactly the same. Because the winds of ignorance stir it up, waves of discriminative consciousness arise, and the boundless virtues and functions of the mind cannot appear. Moved by joy, he decided to go invite the Buddha into this city, to proclaim this truth, so that all beings may have the winds of ignorance cease, the waves of consciousness stop arising, the ocean of the mind become clear and still, and nothing virtuous remain unseen.
作是語已，即與眷屬(至)於中說偈而讚佛曰：「心自性法藏，無我離見垢。(至)一心願聽法。」
After saying this, he and his followers went to the middle and spoke a verse in praise of the Buddha: "The nature of mind is the treasury of the Dharma, Selfless, free from views and defilements." Then with one-pointed mind, they wished to hear the Dharma.
大青因陀羅寶，含諸物像，對即變應。是夜叉等所持樂器，皆是此寶。而又間錯。以琉璃等寶，纏裹以無價上衣。音聲美妙，節奏相和。中說三偈而讚於佛，初一偈上三句，正讚所證真心自性，是諸法藏。從本已來，具足無量性功德故，無二我執、離五見垢，唯佛與佛，乃能證知。第二一偈讚請佛入城，上三句如次讚三身，第四一句正請。第三一偈敘昔佛菩薩皆曾住此城，世尊亦應爾，我等願聽法。
The great Indra-māṇi jewel contains all forms and images, reflecting everything that appears before it. The musical instruments held by the yakṣas and other beings are all made of this jewel, inlaid with beryllium and other precious stones, and wrapped in priceless garments. Their music is exquisite, with harmonious rhythms and melodies. Amid this, three verses are sung in praise of the Buddha. The first verse’s opening three lines directly praise the realized true Mind and Self-nature, which is the treasury of all dharmas. Since beginningless time, it has been endowed with countless virtuous qualities, free from the two kinds of self-grasping and the five types of wrong views—only the Buddhas can realize this. The second verse praises and invites the Buddha to enter the city. Its first three lines praise the three bodies of the Buddha in order, and the fourth line formally makes the request. The third verse recalls that past Buddhas and Bodhisattvas all dwelled in this city; the World-Honored One should do the same, and we wish to hear the Dharma.
爾時羅婆那楞伽王(至)復以歌聲而說頌言：「世尊於七日，住摩竭海中(至)唯願哀納受。」
At that time, King Ravana of Lanka sang another verse:
"The World-Honored One dwelt for seven days in the sea of Magadha... We only beg you, out of compassion, to accept our offering."
時羅婆那王，上以樂音讚請佛，此復以歌聲說偈請佛者，表情無情同也。對佛稱己名，我是羅剎王，十首羅婆那者，謂羅剎王，表諸眾生根本無明郎主也。十首表利、鈍、十使，由無明生，是一切塵勞煩惱之首也。願佛攝受我，所有諸眾生，我宮殿彩女，乃至身給侍，唯願哀納受等，如經自明。大意即表，能達無明實性即是佛性。內外塵勞，一切煩惱，自然隨順正遍知覺，故云給侍納受也。言以都咤迦音及喻娑剌那者，未見正譯。摩訶衍者，此云大乘。
Then King Ravana, having praised the Buddha with music, now uses song to recite verses to beseech the Buddha—this symbolizes that both sentient and non-sentient beings alike respond. Addressing the Buddha by his own name, "I am the Rakshasa King, the Ten-Headed Ravana," indicates that the Rakshasa king represents the lord of fundamental ignorance within all living beings. The ten heads symbolize the sharp and dull ten fetters born of ignorance, which are the root of all mundane afflictions. "May the Buddha accept me, along with all beings; my palace, maidens, and even my body for service—I only ask for compassionate acceptance," is self-explanatory in the sutra. The main implication is that realizing the true nature of ignorance is itself the Buddha-nature. When internal and external afflictions are recognized, all troubles naturally follow and accord with the perfect, universal enlightened awareness, hence the offering of service and acceptance. The terms "with the Dutaka tone and the metaphor of Sa-on-ray-rah" lack a definitive translation. "Mahayana" here means the Great Vehicle.
爾時世尊聞是語已(至)作是語已默然而住。
When the World-Honored One heard these words, he fell silent.
佛語夜叉王，許受彼請，故默然而住。
The Buddha spoke to the Yaksha King, "I accept your invitation." And so he remained silent.
時羅婆那王即以所乘妙花宮殿(至)甚深之法。
At that time, King Ravana used his wondrous flower palace to reach the profound Dharma.
言佛及諸菩薩受供養已，各為略說甚深法要。
After the Buddha and the bodhisattvas had accepted these offerings, each of them gave a brief discourse on the essential teachings of the profound Dharma.
時羅婆那王并其眷屬(至)而勸請言：「我今請大士，奉問於世尊(至)一切諸過失。」
At that time, King Ravana, together with his followers, came forward and earnestly pleaded, "I now invite the Great Being to ask the World-Honored One about all the faults of existence."
彼王復供養大慧菩薩，請為我等及諸菩薩，奉問如來自證智法，離諸過失，入佛智地。
That king also made offerings to the Great Being Mahāmati and entreated him, "For the sake of us and all bodhisattvas, please ask the Tathāgata about the Dharma of self-realized wisdom—free from all faults, that enters the ground of Buddha's enlightenment."
爾時世尊以神通力(至)皆於空中隱而不現。
At that time, the World-Honored One, through his miraculous power, (arrived) and all were concealed in the sky, becoming invisible.
言如來以神通力，復於彼山化現如上依正重重無盡境界，乃至空中隱而不現。一如華嚴會中，彌勒彈指，樓閣門開，善財入已，見彼莊嚴大樓閣中而有無盡百千樓閣，廣大莊嚴亦復如是。彼無盡百千樓閣中，一一各有無盡百千樓閣。一一樓閣前各有彌勒菩薩，一一彌勒菩薩前各有善財童子，一一善財童子皆悉合掌在彌勒前。乃至從三昧起，忽然不見。此二皆表超情離見，廣大自在，無障礙法界也。即諸佛與眾生交徹，淨土與穢土融通，法法皆更互莊嚴，塵塵悉遍含法界，相入相即，無盡重重，令其悟修圓明證入矣。
The Tathagata, through his miraculous power, further manifested on that mountain an endlessly layered realm of enlightened beings and their environments, until it vanished from sight in the sky. This is just like the Avatamsaka Assembly, where Maitreya snapped his fingers, the tower doors opened, and after Sudhana entered, he saw countless majestic towers within that great jeweled tower—all vast and magnificent in the same way. Within each of those countless towers, there were even more countless towers. Before every tower stood Maitreya, and before each Maitreya was Sudhana, palms pressed together. Then, emerging from samadhi, it all suddenly disappeared. Both examples symbolize transcending conceptual views, attaining vast freedom, and realizing the unobstructed realm of Dharma. Here, Buddhas and beings interpenetrate, pure lands and impure lands merge, every phenomenon mutually adorns each other, and every speck of dust fully contains the entire Dharma realm. They enter into one another, inter-reflect in endless layers—all to inspire awakening and guide one toward perfect realization through cultivation.
羅婆那王唯自見身(至)「為如煙焰旋火輪耶？」
King Ravana saw his own body clearly until reaching the point where he wondered, "Is it like smoke, flames, a whirling fire wheel?"
諸法既隱，楞伽王唯見自身住本宮中，此明不離當處也。作是思惟，即起尋伺觀也。諦觀諸法，誰說誰聽？為是何物？覓諸法相，了不可得。
Since all dharmas have vanished, King of Lanka perceives only himself dwelling in his original palace. This illustrates that he does not depart from his present place. He then reflects, engaging in seeking and contemplating. Examining all dharmas deeply: Who is speaking? Who is listening? What is it all? Searching for the characteristics of dharmas, he finds nothing at all that can be grasped.
復更思惟一切諸法(至)「不起分別，是則能見。」
Then he further reflected: "Not forming distinctions regarding all dharmas(to) — this is to truly see."
復更思惟，正念觀察，得如實觀。了諸法性，無能無所，無見無聞，是名真實見也。
Then he further contemplated, maintaining right mindfulness and observing clearly, thereby attaining true insight. He realized the true nature of all phenomena—neither subject nor object, neither seeing nor hearing. This is called True Vision.
時楞伽王尋即開悟(至)入如來藏，趣於佛地。
At that moment, the King of the Lanka mountains was immediately enlightened,(to) entering the Tathagata-garbha and progressing toward Buddhahood.
此明夜叉王，由如實觀尋即開悟，證唯自心住無分別智也。所謂得如實見，不隨他悟者，言迷悟多岐，亦無別法，迷時迷境為物，悟時了境即心。悟即覺迷，非別有一悟而從外來，故云不隨他悟也。能以自智，善巧觀察，永離臆度邪解者，謂理則頓悟乘悟併消，若作勝解即墮群邪，唯以善巧智觀察，即無勝解之心耳。善達方便，巧知諸地上增進相者，謂既如實悟，復達善巧方便，則諸地始終，永無委曲相也。故樂遠離心識妄見，直趣佛地。三相續義，如下廣明。
This Clear-Vision Yaksha King, through true observation, immediately awakened and realized that all things are only mind, abiding in the non-discriminating wisdom. What is meant by "attaining true vision without following another's enlightenment" refers to the many diverging paths of delusion and awakening. Yet there is no separate Dharma: when deluded, one mistakes perceived objects for real things; when awakened, one understands that perceived objects are merely mind. Awakening is simply recognizing delusion—there is no separate awakening that comes from outside. Hence it is said, "without following another's enlightenment." "Able to skillfully observe with one's own wisdom, forever free from speculative views and wrong understandings" means that while principle is realized suddenly, and with that realization, confusion dissolves completely, if one clings to the notion of "superior realization," one falls into error. Only by observing with skillful wisdom is there no such conceit of superiority. "Skillfully mastering expedient means and wisely knowing the progressive stages of the bodhisattva grounds" means that once one has truly awakened and also mastered skillful means, then throughout all the stages from beginning to end, there is never any distortion. Therefore, one finds joy in abandoning mental consciousness and false views, directly advancing toward Buddhahood. The meaning of "three continuities" will be explained in detail below.
聞虛空中及宮殿內(至)「應如是見一切諸法。」
The voice from within the sky and the palace declared: "You should see all phenomena as this."
言夜叉王既開悟，虛空宮殿為之讚可，言應如是學，應如是見。如是者，隨順如實之辭也。許其此學、此見皆如實故。諸佛如來見一切法，亦同如是見也。前來既以化境為說法，此復以宮殿為讚可，何也？豈非發真歸源，虛空宮殿，自然消殞。色空依正，同一法界，詎能爾也。
The Yaksa King, having attained awakening, received praise from the palace of space itself, which declared, "Thus should you learn, thus should you see." The word "thus" is a term that signifies conformity with reality. It acknowledges that this understanding and this vision are both in accord with the true nature of things. All Buddhas and Tathāgatas perceive all phenomena in the same way—thus do they see.
Now, in the earlier passage, transformation realms were used as a medium for teaching. In this passage, the palace itself offers praise. Why is this? Is it not because once one realizes the true source, the palaces of empty space naturally dissolve? The realms of form and emptiness, of self and surroundings, all merge into a single Dharma realm. How could it be otherwise?
「若異見者則是斷見(至)亦不應住六定等中。」
"If one holds a different view, that is the view of nihilism, nor should one abide in the six forms of concentration."
此明種種勸其離異見。若異見者，則是斷見。謂若異此如實之見，則為斷滅見也。汝應永離心、意、意識，應勤觀察一切諸法者，言自證法，非心意識境界，故當遠離之。勤觀察者，當如理觀察一切法性也。應修內行者，當潛行密用也。莫著外見者，即下所謂二乘、外道句義境界也。圍陀諸見者，即外道婆羅門，遵奉梵天所說四圍陀書，可十萬偈，咸口相傳，不書皮貝。亦不應住六定等中者，即外道異計，欣厭六行伏惑等定也。如一種外道，計第四禪無想一天為涅槃，而於欲界修無想定，厭下三禪及於欲界為苦麁障，欣上無想天是淨妙離，故得下三禪及欲界惑伏而不行。命終即生無想異熟，經五百劫，還即墮落，流轉生死。如是等六行伏惑邪定，皆不應住耳。
This passage clearly advises against holding onto false views. If one clings to these, it becomes a nihilistic view. To think there is nothing beyond these ordinary perceptions means to fall into the mistaken belief of total extinction.
You should forever distance yourself from mind, intention, and consciousness. Diligently examine all phenomena. The text says: "Self-realized truth is beyond the realm of mind, intention, and consciousness, so you must go beyond them." By "diligently examine," it means to observe the nature of all things as they truly are. "Cultivate inner practice" means to apply yourself silently and intimately. "Do not cling to external views" refers to what follows: the conceptions of the lesser vehicles and non-Buddhist paths.
"The views of the Vedas" refer to the non-Buddhist Brahmins who uphold the four Vedas said to be spoken by Brahma, consisting of about one hundred thousand verses, passed down only orally, never written on paper or palm leaves.
"Nor should you dwell in the six kinds of meditative absorptions" refers to the wrong views of non-Buddhists who find satisfaction in the six methods that temporarily suppress afflictions by feeling aversion to lower states and attraction to higher ones. For example, one type of non-Buddhist believes the Formless Realm of the Fourth Dhyana, called the Heaven of No-Thought, to be Nirvana. They cultivate the attainment of no-thought within the desire realm, disliking the three lower dhyanas and the desire realm as suffering, coarse, and obstructive, while liking the Heaven of No-Thought as pure, wonderful, and liberated. They thereby suppress the afflictions of the three lower dhyanas and the desire realm. Upon death, they are reborn in the Heaven of No-Thought for five hundred kalpas, but then fall back, continuing the cycle of birth and death. Such wrong fixed views that temporarily suppress afflictions through the six methods—you should not dwell in them.
「若能如是，即是如實(至)於性空中亂想分別。」
"If you can do this, you have truly arrived at the state of seeing things as they are—without false thoughts and distinctions within the empty nature of all phenomena."
言若不著二乘、外道諸見，方能如實修行，摧破他論惡見，及捨我執等。能以妙慧轉所依識者，即四智轉八識也。入如來自證地者，言與諸佛同得同證也。善修三昧三摩鉢底者，三昧此云正定，亦云正受。為正定不亂，能受諸法，淨持簡擇故。又以無境可動，名為正定；無物可受，名為正受。三摩鉢底，此云等至。為正定能發生正慧，等持諸法至勝位故，此法宜善修也。外道執我見，有我相，及實求那取著者，求那此云功能，謂外道執有我相，及四大蘊界處，有實功能。取著色、聲、香、味、觸、法。及二乘見有十二緣，不了性空，於中亂想分別。故勸於此莫生外道取著，及二乘妄想也。
If one is not attached to the views of the Two Vehicles or the heretical philosophies, only then can they truly practice the teachings, refute the wrong views of other schools, and abandon self-grasping and similar attachments. By using sublime wisdom to transform the foundational consciousness, this refers to the transformation of the eight consciousnesses into the four wisdoms. "Entering the self-realized ground of the Tathagata" means attaining and realizing the same as all Buddhas. "Skillfully cultivating samadhi and samapatti" — samadhi is also called "right concentration" or "right reception," because right concentration remains undisturbed and can receive all phenomena while maintaining pure discernment. Since no external object can disturb it, it is called right concentration; since nothing can be received, it is called right reception. Samapatti is also called "equal attainment," because right concentration can give rise to right wisdom, equally sustaining all phenomena and reaching the supreme state. Therefore, this practice should be skillfully cultivated.
Heretics cling to self-view, possess the concept of a self, and grasp at a real guna. "Guna" means function or quality—heretics believe in a self and grasp at the four elements, the aggregates, the sense bases, and the realms as having real functions. They cling to forms, sounds, smells, tastes, tactile objects, and mental objects. The Two Vehicles see the twelve links of dependent origination but fail to realize that their nature is empty, creating confused thoughts and distinctions. Therefore, they are advised not to develop heretic grasping or the confused thinking of the Two Vehicles concerning these matters.
「楞伽王！此法殊勝(至)如是思惟，乃是見佛。」
"King of Lanka, this Dharma is sublime. To contemplate it in this way is to see the Buddha."
所謂此法者何法？為自心住無分別法也。殊勝非昧劣法，方能成就自證聖智也。於諸有中受上妙生者，謂能證此殊勝法，必能於諸有中上品受生，不趣下劣也。所謂破無明翳，滅識波浪者，無明能障蔽慧目，業識波浪能鼓動心源，此大乘行能破滅之。識性二義者，為外道既執著我見，於異論中，不能演說離見識性法，非法義也。汝先見佛，如是思惟者，言夜叉王，汝先見佛，能如實思惟此義，乃是真見佛之見也。
What is this Dharma? It is the mind abiding in the state of non-discrimination. It is supreme, not dull or inferior, and can only be realized through self-attained noble wisdom. To experience a superior birth among the realms means that one who realizes this supreme Dharma will certainly be reborn in a higher state among all existences, not a lower one.
As for “destroying the darkness of ignorance and extinguishing the waves of consciousness,” ignorance obscures the eye of wisdom, and the waves of karmic consciousness agitate the source of the mind. The Great Vehicle practice can destroy and extinguish them. The two meanings of consciousness and nature refer to how non-Buddhists, clinging to self-view, cannot teach the Dharma of seeing through consciousness and nature, which is the true meaning of the Dharma, in their various doctrines.
“You saw the Buddha first and reflected thus” means that the Yaksha king, having first seen the Buddha, can truly contemplate this meaning, and this is what it truly means to see the Buddha.
爾時羅婆那王復作是念：(至)「如是等事悉無有別。」
Then King Ravana thought to himself: "All these events are no different from one another."
言夜叉王復念，願得重見如來。佛即知含當悟深法，復現其身，令所化事如本不異，彼遍一切，無盡重重。時十首王，自見其身，遍諸佛前，悉有大慧，夜叉圍遶，說自覺聖智所證之法，亦見一切佛剎。如是等事，與前無別。
Then the Yaksha King thought again, wishing to see the Tathāgata once more. The Buddha, knowing that this being was ready to awaken to the profound Dharma, again manifested his form, making the transformed appearances exactly as before—pervading all places, endlessly and layer upon layer. At that time, the ten-headed king saw himself appearing before all the Buddhas, each accompanied by great wisdom, surrounded by yakshas, expounding the Dharma realized through self-awakened noble wisdom. He also saw all Buddha-lands. These events were no different from those that had come before.
爾時世尊普觀眾會(至)楞伽山頂欣然大笑。
At that time, the World-Honored One gazed over the entire assembly, and arriving at the summit of Mount Lankā, he laughed joyfully.
此明如來普觀眾會，欲為說法。言慧眼非以肉眼者，為肉眼礙而非通故，不能普觀，故以慧眼觀之。於其眉間、髀、脇、腰、頸及以肩、臂德字之中，一一毛孔皆放光明者，如來凡放光必表法，非苟然也。今此會，眉間七處俱放光明，豈非表圓明中道，離遍計依他，成就眾德乎！時，虛空中釋梵諸天，遙見如來坐如妙高楞伽山頂，欣然大笑。笑非無所以也。
This passage shows the Thus-Come One surveying the entire assembly, wishing to teach the Dharma. It says the eye of wisdom is not the physical eye, for the physical eye is hindered and cannot perceive universally, so the Thus-Come One observes through the eye of wisdom. From between his brows, thighs, sides, waist, neck, shoulders, and arms, within the marks of virtue, every single pore emits radiant light. Whenever the Thus-Come One emits light, it always signifies the Dharma—never without purpose. Now in this assembly, light shines from seven places between the brows—does this not symbolize the perfect, radiant Middle Way, free from deluded attachments and dependent perceptions, accomplishing all virtues? At that moment, in open space, the Brahma and Shakra gods, seeing the Thus-Come One seated like a majestic Mount Sumeru atop Lankā mountain, burst into joyful laughter. And such laughter was not without its reason.
爾時諸菩薩及諸天眾(至)觀羅婆那念如實法。
At that time, all the bodhisattvas and the heavenly beings contemplated Ravana, reflecting on the true nature of reality.
是時菩薩及諸天眾，咸念如來何因緣故，欣然而笑？身放光明，入三昧樂。周旋迴顧，觀夜叉王，疑必有以也。
At that time, the Bodhisattva and the celestial beings all wondered: "For what reason is the Tathāgata smiling with joy? His body emits light, and he enters the bliss of deep meditation. He looks around, gazing upon the Yaksha King—surely there must be a purpose in this."
爾時大慧菩薩摩訶薩(至)「及諸外道皆不能測。」
At that time, the great bodhisattva Mahāmati(arrived at) "...and even the various heretical teachers cannot fathom it."
言大慧知菩薩眾會之心，及觀未來一切眾生迷惑執取，為斷彼疑，而問於佛。佛嘆善哉！為利自他，能起是問。謂夜叉王，曾問過去諸佛是二種義，今亦欲問，未來亦爾。二乘外道，所不能測。既已曾問，今復欲問，未來亦爾。於是二義，果誠不知耶？
Mahāmati, aware of the minds of the assembled bodhisattvas, and observing that all beings in the future would be confused and attached, asked the Buddha in order to dispel their doubts. The Buddha praised him, saying, "Well done!" For the benefit of self and others, he was able to raise such a question. It is said that the Yaksha King once asked the Buddhas of the past about these two meanings, and now he wishes to ask again, and so it will be in the future. Neither the followers of the two vehicles nor the externalists could fathom them. Having asked before, now he asks again, and so it will be in the future. Regarding these two meanings, does he truly not know them?
爾時如來知楞伽王(至)「梵釋天等所未曾見。」
At that time, the Tathagata knew that the King of Lanka had arrived, something never before seen by Brahma, Shakra, and other heavenly beings.
明是時如來知楞伽王欲請問，告其速問，欲解釋滿其願。言善知諸地者，即知初地，乃至不動、善慧、法雲及佛地也。修習對治證真實義者，即於諸地加功用行，治所治障，不遭邪路也。於大寶蓮花宮中，三昧水灌其頂者，謂行與佛同，為法王子，入灌頂住也。佛復教其起一平等行，及無量差別行，定當得如上所說境界。唯汝楞伽王親證所能得之，非二乘、外道、釋、梵所能見也。
At that time, the Tathāgata knew that the King of Laṅkā wished to ask questions, and told him to ask quickly, wanting to explain and fulfill his vow. He said, "One who truly knows the grounds knows the First Ground, up through the Immovable, the Good Wisdom, the Dharma Cloud, and even the Buddha Ground. One who cultivates and applies the remedies to realize true meaning practices with effort on each ground, overcoming the obstacles to be overcome, and does not stray onto wrong paths. In the great jeweled lotus palace, where the waters of samādhi anoint the crown, this means one's practice is the same as the Buddha's, becoming a Dharma prince, entering the anointing stage. The Buddha further taught him to cultivate a single, equal practice, as well as countless varied practices, and he would surely attain the above-described state. Only you, King of Laṅkā, can attain it through personal realization—it is not something that followers of the two vehicles, outsiders, Śakra, or Brahmā can see."
爾時楞伽王蒙佛許已(至)「汝應問我當為汝說。」
Then the King of Lanka, having received the Buddha's permission, was told, "You may ask me, and I will answer."
言楞伽王蒙聽許，即化粧嚴供具，所謂種種華香、幢幡、幰蓋、瓔珞，即莊嚴諸具。幰即帳屬也。又化欲界所有，及過天龍等世間諸佛國土所有樂器，以為供養，表其敬法也。復於虛空中，雨諸供養，從空而下，表其請法謙下恭敬也。言過去如來已為我說者，明三世如來同一法也。世尊！變化如來所說二義，非根本佛說者，謂報、化非真佛，亦非說法者，故欲世尊根本佛為說也。世尊告言，當為說二義也。
Lion King, having received permission, then manifested adorned offerings—namely, various flowers, incense, banners, canopies, and necklaces—preparing these ceremonial gifts. The canopy refers to a type of curtain. He further manifested all the sensual pleasures of the desire realm, as well as the musical instruments found throughout the heavenly and dragon realms and all the Buddha lands of the world, presenting them as offerings to express reverence for the Dharma. Again, from the sky, he rained down various offerings, descending from above to convey his humility and respect in seeking the Dharma. When it is said that past Tathāgatas have already taught this to me, it clarifies that the three times' Tathāgatas share the same Dharma. World-Honored One! The two meanings spoken by the transformation Tathāgata are not what the fundamental Buddha taught—for the reward body and transformation body are not the true Buddha, nor do they expound the Dharma—therefore, he wished the World-Honored One, the fundamental Buddha, to explain them. The World-Honored One then said, "I shall explain these two meanings for you."
時夜叉王更著種種(至)「法性如是云何可捨？」
"Dharma-nature is thus — how could it be abandoned?"
此正問如來法與非法二義，云何可捨也？前以莊嚴具供養，此復以莊嚴具嚴身，何也？此表進問威儀，不敢輕易。餘義經文自明。
This is precisely asking about the Buddha's meaning of Dharma and non-Dharma—why should both be abandoned? Earlier, offerings were made with adornments, and now adornments are again used to adorn the body—what is the reason? This symbolizes that in respectfully inquiring about proper conduct, one does not dare to act lightly. The remaining meanings are made clear by the scripture itself.
爾時佛告楞伽王言：(至)「無量差別外法如是。」
At that time, the Buddha spoke to King of Lanka, saying: [until] "In this way, external dharmas appear in countless distinctions."
此正答前問。如來先舉瓶等無常，及焰、火性、種子生芽三喻，以明法與非法差別之相，使其易明。
This directly answers the previous question. The Tathāgata first used the example of the impermanence of a vase and other objects, along with three metaphors—a flame, the nature of fire, and a seed sprouting—to illustrate the distinction between what accords with the Dharma and what does not, making it easy for listeners to understand.
「內法亦然，謂無明為緣(至)當知悉是相分別故。」
In the same way, regarding inner phenomena: ignorance serves as the condition, and it should be understood that all of this is due to conceptual differentiation.
此舉三內法合前喻，以無明為緣，合前瓶喻；以諸識，合火性喻；以修觀行，合種子喻。然瓶以造作為義，由無明緣，能造根、身、器界種種不同。火以熏變為義，由諸識，能熏變一切染淨諸法差別。種子以發生為義，由修觀行，自智發生，亦復見有差別之相。如是法喻，各有以也。是三法總明二義，悉是相分別故。
This passage uses three internal elements to parallel the earlier metaphors: ignorance is compared to the jar, the consciousnesses to the nature of fire, and the practice of contemplation to the seed. The jar represents the act of shaping—through ignorance, it shapes the various differences of faculties, bodies, and worlds. Fire represents transformation—through the consciousnesses, all defiled and pure phenomena are transformed into their distinctions. The seed represents arising—through contemplative practice, one's own wisdom emerges, and distinctions also appear. Each of these dharmas and metaphors has its own significance. Together, these three elements clarify two meanings: all are aspects of conceptual discrimination.
「楞伽王！何者是法(至)汝先所問我已說竟。」
"King of Lanka, as for the Dharma—what you asked about earlier, I have already explained fully."
上正答法與非法二義，如經自明。《金剛經》無著釋論即云「法尚應捨者，實相生故。何況非法者，理不應故。」亦皆破其有無情見，令自證入。如大香象擺壞韁鎖，自在而去耳。言毘鉢舍那者，此云觀，舉觀必同修止。止者，梵音奢摩他，偏圓諸教，釋義不同，大意謂一念稱理，攝散歸寂曰止，寂而常照曰觀。《起信論》以此二行合為一門，共相助成，不相捨離。若止觀不俱，則無能入菩提之道。《深密經》云「眾生被相縛，及為麁重縛，要勤修止觀，乃爾得解脫。」故天台以止觀慈悲，導身口意業及誓願，為安樂行。是皆以止觀為能修，萬善為所修也。《深密》、《楞嚴》、《涅槃》等經，《瑜伽》、《起信》、《止觀》等論，廣明其義。
Regarding the two meanings of Dharma and non-Dharma, the scripture itself makes this clear. The Diamond Sutra's commentary by Asanga states: "The Dharma should be let go of because the nature of reality arises; how much more so non-Dharma, for it is not in accord with reason." Both of these are meant to break through attachment to notions of existence and non-existence, allowing one to realize the truth directly. It is like a great elephant breaking free from its chains and ropes, moving onward at will.
As for *vipaśyanā*, this is called contemplation, and when contemplation is mentioned, calm abiding is necessarily practiced alongside it. Calm abiding, known in Sanskrit as *śamatha*, is interpreted differently across the various complete and partial teachings, but the general meaning is this: when a single thought aligns with truth, gathering scattered awareness and returning it to stillness is called calm abiding; in stillness, there is constant illumination, which is called contemplation. The *Awakening of Faith* treats these two practices as one unified path, mutually supportive and never separate. If calm abiding and contemplation are not both present, there is no way to enter the path to Enlightenment.
The *Saṃdhinirmocana Sūtra* says: "Sentient beings are bound by appearances and weighed down by coarseness; only through diligent practice of calm abiding and contemplation can they attain Liberation." Therefore, the Tiantai school uses calm abiding and contemplation, along with Compassion, to guide the actions of body, speech, and mind, as well as Vows, forming the practice of peaceful conduct. In all of this, calm abiding and contemplation are the means of practice, while all virtuous deeds are what is practiced. The *Saṃdhinirmocana*, *Śūraṅgama*, and *Nirvāṇa* Sūtras, along with the *Yogācārabhūmi*, *Awakening of Faith*, and *Mohe Zhiguan* treatises, extensively explain these principles.
「楞伽王！汝言我於過去(至)以如來藏而為境界。」
"King of Lanka, you say that in the past I regarded the Tathagata-garbha as the realm of experience."
此言如來復為夜叉王，徵破種種妄分別見，使其離念、寂滅，發生正見。言楞伽王，汝言我於過去諸如來所，已問是義，彼諸如來已為我說。汝言過去但是分別，未來亦然，我亦同彼。彼諸佛法皆離分別，乃至為令眾生得安樂故者，此明過、現、未來三無差別也。如來以智為身，不可以我、人、眾生相分別，乃至離能、所分別者，謂心、佛、眾生，三無差別也。譬如壁上畫眾生無有覺知，世間眾生亦如是。無業無報，諸法亦然。無聞無說，此先舉喻，次以法合也。又言：譬如有人於水鏡中自見其像、於月燈中見影、於山谷中聞響，此皆喻眾生以自心取自心，於無色像中起色像執。法與非法分別亦爾。若了虛妄寂滅一緣，生自證智，出是非是，則合如來藏妙淨明心以為境界。信哉！此品雖目為正宗之發起，即便能了根本無明，入佛知見矣！