入楞伽經卷第一
Lankavatara Sutra, Volume 1
元魏天竺三藏菩提留支譯
Translated by Bodhiruci, Tripitaka Master from India, during the Northern Wei Dynasty.
請佛品第一
Chapter 1: Inviting the Buddha
歸命大智海毘盧遮那佛。
I take refuge in the great ocean of wisdom, Vairocana Buddha.
如是我聞：
Thus I have heard:
一時婆伽婆住大海畔摩羅耶山頂上楞伽城中——彼山種種寶性所成，諸寶間錯光明赫炎，如百千日照曜金山；復有無量花園香樹皆寶香林，微風吹擊搖枝動葉，百千妙香一時流布，百千妙音一時俱發；重巖屈曲，處處皆有仙堂靈室龕窟，無數眾寶所成，內外明徹，日月光暉不能復現，皆是古昔諸仙賢聖思如實法得道之處——與大比丘僧及大菩薩眾，皆從種種他方佛土俱來集會。是諸菩薩具足無量自在三昧神通之力，奮迅遊化，五法自性二種無我究竟通達，大慧菩薩摩訶薩而為上首，一切諸佛手灌其頂而授佛位，自心為境善解其義，種種眾生種種心色，隨種種心種種異念，無量度門隨所應度隨所應見而為普現。
Once, the Bhagavan dwelt on Mount Malaya, which crowns the city of Lanka, beside the great ocean. This mountain was formed from all manner of precious substances; jewels intermingled, radiating a brilliant glow like the light of a hundred thousand suns shining upon a golden mountain. There were countless flowering trees and fragrant groves, all made of jeweled forests. As gentle winds blew, shaking branches and rustling leaves, a hundred thousand subtle fragrances spread at once, and a hundred thousand wondrous sounds arose together. The layered cliffs twisted and turned, and everywhere there were hermitages, sacred halls, and grotto chambers. These were made of countless treasures, luminous both inside and out—the light of the sun and moon could not compare. This was the place where the ancient immortals, sages, and saints of the past contemplated the ultimate truth, and there they attained enlightenment.
There, the Bhagavan gathered with a great assembly of monks and numerous Bodhisattvas, who had all come from various other Buddha lands. These Bodhisattvas possessed countless and boundless powers of samadhi and spiritual penetrations. They moved freely and taught with dynamic ease, having fully penetrated the Five Dharmas, the Three Natures, and the Two Kinds of Egolessness. Among them, the great Bodhisattva Mahamati was foremost—all the Buddhas had anointed his head with their hands and conferred upon him the stage of Buddhahood. He took his own mind as his sphere of experience and thoroughly understood its meaning. For all beings with their countless types of minds and forms, he manifested boundless guiding methods according to their varied thoughts, dispositions, and capacities, appearing appropriately to teach and liberate them.
爾時婆伽婆於大海龍王宮說法，滿七日已度至南岸，時有無量那由他釋梵天王、諸龍王等，無邊大眾悉皆隨從向海南岸。爾時婆伽婆，遙望觀察摩羅耶山楞伽城，光顏舒悅如動金山，熈怡微笑而作是言：「過去諸佛、應、正遍知，於彼摩羅耶山頂上楞伽城中，說自內身聖智證法，離於一切邪見覺觀，非諸外道聲聞辟支佛等修行境界；我亦應彼摩羅耶山楞伽城中為羅婆那夜叉王上首說於此法。」爾時羅婆那夜叉王，以佛神力聞如來聲。
At that time, the Blessed One had finished expounding the Dharma for seven full days in the great Dragon King’s palace and had crossed to the southern shore. Countless celestial kings—including Shakra and Brahma—as well as innumerable dragon kings, along with a vast assembly, all followed him toward the seashore in the south. Then the Blessed One looked into the distance toward Mount Malaya and the city of Lanka on it. His radiant face was joyful and serene, like a golden mountain shimmering. He smiled with delight and said: “The Buddhas of the past—the Arhats, the Fully Enlightened Ones—have expounded in that city of Lanka on Mount Malaya the noble truth of self-realization through inner wisdom. It is entirely free from false views and conceptual speculation, beyond the realm of practice for non-Buddhists, Voice-Hearers, or Solitary Realizers. Now I, too, shall expound this Dharma in that city of Lanka on Mount Malaya, first and foremost for the yaksha king Ravana.”
At that moment, King Ravana the yaksha, empowered by the Buddha, heard the Tathagata’s voice.
時婆伽婆離海龍王宮度大海已，與諸那由他無量釋梵天王、諸龍王等圍遶恭敬。爾時如來觀察眾生阿梨耶識大海水波，為諸境界猛風吹動，轉識波浪隨緣而起。爾時羅婆那夜叉王而自歎言：「我應請如來入楞伽城，令我長夜於天人中，與諸人天得大利益快得安樂。」
At that time, the Bhagavan, having departed from the Dragon Palace of the Sea and crossed the vast ocean, was surrounded with reverence by countless Brahma and Śakra deva kings and dragon kings. Then the Tathāgata observed the great ocean-like waves of the ālaya-consciousness of sentient beings, stirred by the fierce winds of sense-objects, where the waves of the evolving consciousness arise according to conditions.
At that time, Rāvaṇa the yaksha king said to himself: "I should invite the Tathāgata to the city of Laṅkā. May this bring lasting benefit and genuine peace to both gods and humans in the heavenly and earthly realms for many lifetimes to come."
爾時楞伽城主羅婆那夜叉王，與諸眷屬乘花宮殿至如來所，與諸眷屬從宮殿下遶佛三匝，以種種伎樂樂於如來，所持樂器皆是大青因陀羅寶而用造作，大毘琉璃瑪瑙諸寶以為間錯，無價色衣以用纏裹，以梵聲等無量種音，歌歎如來一切功德，而說偈言：
At that time, Ravana, the yaksha king and lord of the city of Lanka, together with his retinue, rode a palace made of flowers and arrived at the place where the Tathagata was. With his attendants, he descended from the flower palace and circumambulated the Buddha three times. They offered the Tathagata all kinds of music and entertainment. The musical instruments they played were all crafted from great indra-blue gems, inlaid with beryl and agate, and wrapped in priceless, colorful cloth. With countless sounds—pure and Brahma-like—they sang and praised the Tathagata's every virtue. And then they spoke this verse:
「心具於法藏， 離無我見垢；
世尊說諸行， 內心所知法。
白法得佛身， 內身所證法；
化身示化身， 時到入楞伽。
今此楞伽城， 過去無量佛，
及諸佛子等， 無量身受用。
世尊若說法， 無量諸夜叉，
能現無量身， 欲聞說法聲。」
"The mind holds the treasury of Dharma, Free from the taint of self and views. The World-Honored One speaks of all conditioned things, Which the inner mind itself can truly know.
Wholesome Dharmas form the Buddha's body, Realized through inner personal experience.
Through transformation bodies, he reveals the Truth, Then enters Lanka when the time is right.
Now in this city of Lanka, Countless Buddhas of the past, Along with all their disciples, Have enjoyed its blessings for countless lifetimes.
Should the World-Honored One teach here, Countless yakshas— Who can manifest countless forms— Eagerly yearn to hear the Dharma's sound."
爾時羅婆那楞伽王，以都吒迦種種妙聲，歌歎如來諸功德已；復更以伽他妙聲歌歎如來，而說偈言：
At that time, the Lankavatara King Ravana, having praised the Tathagata's many merits with various wonderful sounds of music, again praised the Tathagata with the wonderful sound of verses, speaking these verses:
「如來於七日， 大海惡獸中；
渡海至彼岸， 出已即便住。
羅婆那王共， 妻子夜叉等，
及無量眷屬， 大智諸大臣。
叔迦婆羅那， 如是等天眾；
各各悉皆現， 無量諸神通。
乘妙花宮殿， 俱來到佛所；
到已下花殿， 禮拜供養佛。
依佛住持力， 即於如來前；
自說己名字： 『我十頭羅剎。
願垂哀愍我， 及此城眾生；
受此楞伽城， 摩羅耶寶山。
過去無量佛， 於此楞伽城；
種種寶山上， 說身所證法。
如來亦應爾， 於此寶山中；
同諸過去佛， 亦說如是法。
願共諸佛子， 說此清淨法；
我及楞伽眾， 咸皆欲聽聞。
入楞伽經典， 過去佛讚歎；
內身智境界， 離所說名字。
我念過去世， 無量諸如來；
諸佛子圍遶， 說此修多羅。
如來於今日， 亦應為我等；
及諸一切眾， 說此甚深法。
未來諸世尊， 及諸佛子等；
於此寶山上， 亦說此深法。
今此楞伽城， 微妙過天宮；
牆壁非土石， 諸寶羅網覆。
此諸夜叉等， 已於過去佛；
修行離諸過， 畢竟住大乘。
內心善思惟， 如實念相應；
願佛憐愍故， 為諸夜叉說。
願佛天人師， 入摩羅耶山；
夜叉及妻子， 欲得摩訶衍。
甕耳等羅剎， 亦住此城中；
曾供養過去， 無量億諸佛。
今復願供養， 現在大法王；
欲聞內心行， 欲得摩訶衍。
願佛憐愍我， 及諸夜叉眾；
共諸佛子等， 入此楞伽城。
我所有宮殿， 妻子及眷屬；
寶冠諸瓔珞， 種種莊嚴具。
阿舒迦園林， 種種皆可樂；
及所乘花殿， 施佛及大眾。
我於如來所， 無有不捨物；
願大牟尼尊， 哀愍我受用。
我及諸佛子， 受佛所說法；
願佛垂哀愍， 為我受用說。』
爾時三界尊， 聞夜叉請已；
即為夜叉說， 過去未來佛：
『夜叉過去佛， 此勝寶山中；
憐愍夜叉故， 說內身證法。
未來佛亦爾， 於此寶山中；
為諸夜叉等， 亦說此深法。
夜叉此寶山， 如實修行人；
現見法行人， 乃能住此處。
夜叉今告汝， 我及諸佛子；
憐愍汝等故， 受汝施請說。』
如來略答竟， 寂靜默然住；
羅婆那羅剎， 奉佛花宮殿。
如來及佛子， 受已即皆乘；
羅婆那夜叉， 亦自乘華殿，
以諸婇女樂， 樂佛到彼城。
到彼妙城已， 羅婆那夜叉，
及其夜叉妻， 夜叉男女等；
更持勝供具， 種種皆微妙，
供養於如來， 及諸佛子等。
諸佛及菩薩， 皆受彼供養。
羅婆那等眾， 供養說法者；
觀察所說法， 內身證境界。
供養大慧士， 數數而請言：
『大士能問佛， 內身行境界。
我與夜叉眾， 及諸佛子等；
一切諸聽者， 咸請仁者問。
大士說法勝， 修行亦最勝；
我尊重大士， 請問佛勝行。
離諸外道邊， 亦離二乘過；
說內法清淨， 究竟如來地。』
爾時佛神力， 復化作山城；
崔嵬百千相， 嚴飾對須彌。
無量億花園， 皆是眾寶林；
香氣廣流布， 芬馥未曾聞。
一一寶山中， 皆示現佛身；
亦有羅婆那， 夜叉眾等住。
十方佛國土， 及於諸佛身；
佛子夜叉王， 皆來集彼山。
而此楞伽城， 所有諸眾等；
皆悉見自身， 入化楞伽中。
如來神力作， 亦同彼楞伽；
諸山及園林， 寶莊嚴亦爾。
一一山中佛， 皆有大智問；
如來悉為說， 內身所證法。
出百千妙聲， 說此經法已；
佛及諸佛子， 一切隱不現。
羅婆那夜叉， 忽然見自身；
在己本宮殿， 更不見餘物。
而作是思惟： 『向見者誰作？
說法者為誰？ 是誰而聽聞？
我所見何法？ 而有此等事；
彼諸佛國土， 及諸如來身。
如此諸妙事， 今皆何處去？
為是夢所憶？ 為是幻所作？
為是實城邑？ 為乾闥婆城？
為是翳妄見？ 為是陽炎起？
為夢石女生？ 為我見火輪？
The Tathagata, for seven days, was in the great ocean among fierce beasts; Crossing the sea to the other shore, once out, he stayed. King Ravana, together with his wife, children, and yakshas, And countless attendants, wise ministers, Suka, Sarana, and other celestial beings— Each and every one displayed countless miraculous powers. Riding magnificent flower palaces, they all came to where the Buddha was; Having arrived, they descended from the flower palaces and paid homage and made offerings to the Buddha. By the Buddha's sustaining power, right before the Tathagata, They announced their own names: "I am the ten-headed rakshasa. May you have compassion on me, and on the beings of this city; Accept this Lankavatara city, and Mount Malaya with its treasures. In the past, countless Buddhas, in this Lankavatara city, On various jeweled mountains, taught the Dharma of their own realization. The Tathagata should do likewise, on this jeweled mountain; Like all the past Buddhas, also teach such Dharma. May you, together with all the Buddhas' disciples, teach this pure Dharma; I and the assembly of Lankavatara all wish to hear it. The Lankavatara Sutra, praised by past Buddhas; The realm of inner wisdom, beyond the names of what is taught. I recall in past ages, countless Tathagatas, Surrounded by the Buddhas' disciples, taught this sutra. May the Tathagata today, also for our sake, And for all beings, teach this profound Dharma. Future World-Honored Ones, and the Buddhas' disciples, On this jeweled mountain, will also teach this profound Dharma. Now this Lankavatara city, is more wondrous than celestial palaces; Its walls are not of earth or stone, but covered with nets of jewels. These yakshas, in the presence of past Buddhas, Practiced and transcended all faults, and ultimately abide in the Great Vehicle. With inner goodness and contemplation, in accord with reality and mindfulness; May the Buddha, out of compassion, teach for the yakshas. May the Buddha, teacher of gods and humans, enter Mount Malaya; The yakshas and their wives wish to attain the Mahayana. Rakshasas like Kumbhakarna also dwell in this city; They have made offerings to past countless millions of Buddhas. Now again they wish to make offerings to the present great Dharma King; They wish to hear the inner practice, and wish to attain the Mahayana. May the Buddha have compassion on me, and on the assembly of yakshas; Together with the Buddhas' disciples, enter this Lankavatara city. All my palaces, my wife and attendants; Jeweled crowns and necklaces, and all kinds of adornments. The Ashoka groves, all delightful in every way; And the flower palaces I ride—I offer them to the Buddha and the assembly. Before the Tathagata, there is nothing I would not give; May the great Muni, out of compassion, accept them for my use. I and the Buddhas' disciples, having received the Dharma taught by the Buddha; May the Buddha look upon us with compassion, and teach for our benefit." Then the Lord of the Three Realms, having heard the yaksha's request, For the yaksha taught, of past and future Buddhas: "Yaksha, past Buddhas, on this victorious jeweled mountain; Out of compassion for the yakshas, taught the Dharma of inner realization. Future Buddhas likewise, on this jeweled mountain; For the yakshas and others, will also teach this profound Dharma. Yaksha, this jeweled mountain, is where those who practice in accord with reality; Who directly see the Dharma-practitioner, can abide in this place. Yaksha, now I tell you, I and the Buddhas' disciples; Out of compassion for you all, accept your invitation to teach." The Tathagata having briefly answered, remained silent and still; Ravana the rakshasa, presented the Buddha with the flower palace. The Tathagata and the Buddhas' disciples, having accepted, all rode upon it; Ravana the yaksha, also rode his own flower palace, With the music of maidens, entertaining the Buddha as he came to that city. Having arrived at that wondrous city, Ravana the yaksha, And his yaksha wife, the yaksha men and women, and others; Again brought forth excellent offerings, all kinds of exquisite things, Making offerings to the Tathagata, and to the Buddhas' disciples. All the Buddhas and Bodhisattvas, all accepted those offerings. Ravana and his assembly, having made offerings to the teacher of Dharma; Contemplated the Dharma that was taught, the realm of inner realization. Having made offerings to the great wise one, again and again they requested, saying: "Great one, you can ask the Buddha, about the realm of inner practice. I and the assembly of yakshas, and the Buddhas' disciples; All of us listeners, all request you to ask. Great one, your teaching of Dharma is supreme, your practice is also supreme; I deeply respect the great one, please ask the Buddha about the supreme practice. Free from the extremes of other paths, and from the faults of the two vehicles; Teach the purity of the inner Dharma, the ultimate Tathagata ground." Then by the Buddha's spiritual power, again manifested a mountain city; Towering with a hundred thousand forms, adorned facing Mount Sumeru. Countless millions of flower gardens, all groves of myriad jewels; Fragrance spread far and wide, a subtle scent never before encountered. In each jeweled mountain, a Buddha body was revealed; And also Ravana, with the assembly of yakshas, abided there. From the Buddha lands of the ten directions, and the bodies of all Buddhas; Buddha-disciples and yaksha kings, all came to gather on that mountain. And in this Lankavatara city, all the assembled beings; All saw themselves, entering the manifested Lankavatara. Created by the Tathagata's spiritual power, just like that Lankavatara; The mountains and groves, jeweled adornments likewise. In each mountain, the Buddha, all had great wisdom questions; The Tathagata taught them all, the Dharma of inner realization. Emiting hundreds of thousands of wondrous sounds, having taught this sutra Dharma; The Buddha and all the Buddhas' disciples, all vanished and disappeared. Ravana the yaksha, suddenly saw himself; In his own original palace, seeing nothing else. And thought to himself: "Who made what I just saw? Who was the teacher of Dharma? Who was it that heard? What Dharma did I see? That there were such things; Those Buddha lands, and those Tathagata bodies. Such wondrous things, where have they all gone now? Was it remembered from a dream? Was it made by illusion? Was it a real city? Was it a city of gandharvas? Was it a false vision from cataracts? Was it a mirage rising? Was it born from a dream of a barren woman? Was it a fire wheel I saw?"
為見火輪烟？ 我所見云何？』
復自深思惟： 『諸法體如是，
唯自心境界， 內心能證知。
而諸凡夫等， 無明所覆障；
虛妄心分別， 而不能覺知。
能見及所見， 一切不可得；
說者及所說， 如是等亦無。
佛法真實體， 非有亦非無；
法相恒如是， 唯自心分別。
如見物為實， 彼人不見佛；
不住分別心， 亦不能見佛。
不見有諸行， 如是名為佛；
若能如是見， 彼人見如來。
智者如是觀， 一切諸境界；
轉身得妙身， 是即佛菩提。』」
"Is it a flaming wheel that I see? What is it that appears to me?" Then he deeply pondered within himself: "The nature of all things is like this— Only the realm of one's own mind, Which inner awareness can directly know. But ordinary beings, Covered by ignorance, With their deluded, discriminating minds, Cannot awaken to this truth. The seer and the seen— Both are utterly ungraspable; The speaker and the spoken— These, too, have no true existence. The true essence of the Buddha’s teaching Is neither existent nor nonexistent; The characteristics of phenomena are ever thus— Merely discriminations of one's own mind. Those who see things as real Do not see the Buddha; Those who cling to discriminative thoughts Also cannot see the Buddha. To see no conditioned phenomena— This is what it means to see the Buddha; One who sees in this way Truly perceives the Tathāgata. The wise contemplate in this manner All realms of experience; Transforming their body, they attain a sublime body— This is the Buddha’s enlightenment."
爾時羅婆那十頭羅剎楞伽王，見分別心過，而不住於分別心中。以過去世善根力故，如實覺知一切諸論，如實能見諸法實相，不隨他教善自思惟覺知諸法，能離一切邪見覺知，善能修行如實行法，於自身中能現一切種種色像，而得究竟大方便解。善知一切諸地上上自體相貌，樂觀心、意、意識自體，見於三界相續身斷，離諸外道常見，因智如實善知如來之藏。善住佛地內心實智，聞虛空中及自身中出於妙聲，而作是言：「善哉，善哉！楞伽王！諸修行者悉應如汝之所修學。」復作是言：「善哉！楞伽王！諸佛如來法及非法如汝所見，若不如汝之所見者名為斷見。楞伽王！汝應遠離心意識，如實修行諸法實相；汝今應當修行內法，莫著外義邪見之相。楞伽王！汝莫修行聲聞緣覺諸外道等修行境界，汝不應住一切外道諸餘三昧，汝不應樂一切外道種種戲論，汝不應住一切外道圍陀邪見，汝不應著王位放逸自在力中，汝不應著禪定神通自在力中。楞伽王！如此等事，皆是如實修行者行，能降一切外道邪論，能破一切虛妄邪見，能轉一切見我見過，能轉一切微細識行修大乘行。楞伽王！汝應內身入如來地修如實行，如是修行者，得轉上上清淨之法。楞伽王！汝莫捨汝所證之道，善修三昧三摩跋提，莫著聲聞緣覺外道三昧境界以為勝樂，如毛道凡夫外道修行者，汝莫分別。楞伽王！外道著我見，有我相故虛妄分別，外道見有四大之相，而著色、聲、香、味、觸、法以為實有，聲聞緣覺見無明緣行以為實有，起執著心離如實空，虛妄分別專著有法，而墮能見所見心中。楞伽王！此勝道法，能令眾生內身覺觀，能令眾生得勝大乘能生三有。楞伽王！此入大乘行，能破眾生種種翳瞙、種種識波，不墮外道諸見行中。楞伽王！此是入大乘行，非入外道行，外道行者依於內身有我而行，見識色二法以為實故見有生滅。善哉！楞伽王！思惟此義，如汝思惟即是見佛。」
At that time, the Rakshasa king of Lanka, Ravana with ten heads, saw the fault of the discriminating mind and no longer dwelt within it. Through the power of wholesome roots cultivated in past lives, he fully and truly understood all doctrines, clearly perceived the true nature of all phenomena, followed no external teachings, and was able to contemplate and understand all things on his own. He had cast aside all false views and insights, thoroughly cultivated the practice of truth, and could manifest all kinds of forms within his own body, thus attaining the ultimate skillfulness in means. He clearly understood the essential characteristics of all spiritual stages, the highest levels of attainment, and delighted in contemplating the nature of the mind, the thoughts, and consciousness itself. He saw that the cycle of rebirth in the triple world had been cut off, and that he had moved beyond the eternalist views of non-Buddhist traditions. Through his wisdom, he truly understood the Tathagata-garbha, the "womb of the Thus-Come One."
He skillfully abided in the realm of Buddhahood, with the true wisdom of the mind within. He heard a wondrous voice coming from the sky and from within his own body, saying, "Well done, well done, King of Lanka! All practitioners should learn just as you have. Well done, King of Lanka! The Dharma and non-Dharma of the Buddhas and Thus-Come Ones are exactly as you see them. If your perception differed in the slightest, that would be called nihilism. King of Lanka, you should stay far away from the mind, thoughts, and consciousness, and practice the true nature of all phenomena according to reality. You should now cultivate inner Dharma and not cling to the signs of false external views. King of Lanka, do not practice the realm attained by voice-hearers, solitary realizers, or non-Buddhist practitioners. Do not abide in any samadhi of non-Buddhist traditions. Do not delight in the various distractions and speculative theories of non-Buddhists. Do not hold to the false views of the Vedas. Do not be attached to the power and indulgence of kingly status. Do not cling to the power of meditative absorption and psychic abilities.
King of Lanka, all these are the practices of those who truly cultivate. They can overcome all non-Buddhist false doctrines, shatter all deluded views, transform all views of self and views of fault, and transform all subtle activities of consciousness while practicing the Mahayana path. King of Lanka, you should turn inward and enter into the realm of the Thus-Come One, practicing according to truth. One who practices like this will attain the supreme and pure Dharma. King of Lanka, do not abandon the path you have realized. Skillfully cultivate meditative absorption and mindful concentration. Do not consider as supreme bliss the states of samadhi attained by voice-hearers, solitary realizers, or non-Buddhists. Do not discriminate in the way ordinary people and non-Buddhist practitioners do. King of Lanka, non-Buddhists cling to the view of a self. Because they perceive a self, they engage in false discrimination. They see the existence of the four great elements and grasp at forms, sounds, smells, tastes, tangibles, and mental objects as real. Voice-hearers and solitary realizers see ignorance giving rise to karmic formations and believe that to be real. They develop attachment and, turning away from the true emptiness, falsely discriminate and cling solely to existence, thus falling into the duality of a perceiving subject and perceived objects.
King of Lanka, this supreme Dharma path enables sentient beings to contemplate from within their own bodies. It enables them to attain the supreme Mahayana and to be born in the triple realm. King of Lanka, this practice of entering the Mahayana can shatter the various cataracts and clouds of consciousness in sentient beings, and prevents them from falling into the practices of non-Buddhist traditions. King of Lanka, this is the path of entering the Mahayana, not the path of non-Buddhists. Non-Buddhist practitioners practice based on the belief in a self within the body, seeing consciousness and form as two separate realities, and thus perceive birth and extinction. Well done, King of Lanka! Reflect on this meaning. In reflecting as you do, you are seeing the Buddha."
爾時羅婆那楞伽王復作是念：「我應問佛，如實行法，轉於一切諸外道行，內心修行所觀境界，離於應佛所作應事更有勝法。所謂如實修行者證於法時，所得三昧究竟之樂，若得彼樂是則名為如實修行者，是故我應問大慈悲如來世尊。如來能燒煩惱薪盡，及諸佛子亦能燒盡，如來能知一切眾生心使煩惱，如來遍至一切智處，如來如實善能知解是相非相。我今應以妙神通力見於如來，見如來已，未得者得、已得者不退，得無分別三昧三摩跋提，得增長滿足如來行處。」
At that time, King Rāvaṇa of Laṅkā had this further thought: "I should ask the Buddha about the Dharma of true practice, which overturns all the practices of the outer paths—the realm contemplated through inner cultivation. Beyond the deeds and duties performed by a manifestation Buddha, is there a higher Dharma? That is to say, when one who practices truthfully realizes the Dharma, the ultimate bliss of the samādhi attained—if one gains that bliss, one is called a true practitioner. Therefore I should ask the greatly compassionate Tathāgata, the World-Honored One. The Tathāgata can burn up the firewood of afflictions completely, and the Buddha's disciples can also burn them up completely. The Tathāgata knows the afflictions and latent tendencies in the minds of all sentient beings. The Tathāgata reaches everywhere with the omniscient wisdom. The Tathāgata, in accordance with reality, skillfully understands and comprehends what is a mark and what is not a mark. Now I should, by the power of wondrous spiritual penetration, behold the Tathāgata. Having beheld the Tathāgata, what I have not yet attained I will attain, and what I have attained will not regress. I will attain the samādhi and samāpatti of non-discrimination, and I will grow and fulfill the Tathāgata's range of practice."
爾時世尊如實照知楞伽王應證無生法忍時至，憐愍十頭羅剎王故，所隱宮殿還復如本，身於種種寶網莊嚴山城中現。
At that time, the World-Honored One saw clearly that the time had come for the King of Lanka to realize the truth of non-arising. Out of compassion for the ten-headed rakshasa king, He restored his vanished palace to its original state. He then manifested his body within the Mountain City adorned with various jeweled nets.
爾時十頭羅剎楞伽王，見諸宮殿還復如本，一一山中處處皆見有佛、世尊、應、正遍知，三十二相妙莊嚴身而在山中，自見己身遍諸佛前；又見一切諸佛國土，及諸國王念身無常，由貪王位妻子眷屬，五欲相縛無解脫期，便捨國土宮殿妻妾象馬珍寶施佛及僧，入於山林出家學道；又見佛子在山林中勇猛精進，投身餓虎師子羅剎以求佛道；又見佛子在林樹下讀誦經典為人演說以求佛道；又見菩薩念苦眾生坐於道場菩提樹下思惟佛道；又見一一佛前皆有聖者大慧菩薩說於內身修行境界；亦見一切夜叉眷屬圍遶而說名字章句。
Then the ten-headed rakshasa king of Lanka saw that the palaces had returned to their original state. On every mountain, in every place, he saw the Buddha, the World-Honored One, the Worthy One, the Perfectly Enlightened One, adorned with the thirty-two marks of excellence, seated within the mountains. He saw himself appearing before all the Buddhas. He also saw all the lands of the Buddhas, and the kings within them reflecting on the impermanence of their bodies—bound by their greed for royal thrones, wives, children, and possessions, entangled in the net of sensual pleasures with no hope of liberation. Then, renouncing their kingdoms, palaces, wives, elephants, horses, and treasures, they offered them to the Buddhas and their communities, entering the mountains to leave home and practice the path as ascetics.
He further saw Buddha-children in the mountains, diligently and bravely striving, even offering their bodies to hungry tigers, lions, and rakshasas in pursuit of Buddhahood. He saw Buddha-children in the forest groves reciting scriptures and explaining them to others, seeking the Buddha's way. He saw bodhisattvas, mindful of suffering beings, seated on the seat of enlightenment under the bodhi tree, contemplating the path of Buddhahood. He also saw, before every Buddha, the noble Mahamati Bodhisattva expounding the cultivation of inner realization. And he saw all the rakshasa retinues gathered around, listening to the explanations of the verses and phrases.
爾時世尊智慧觀察現在大眾，非肉眼觀，如師子王奮迅視眄，呵呵大笑，頂上肉髻放無量光，肩脇腰髀胸卐德處及諸毛孔，皆放一切無量光明，如空中虹、如日千光，如劫盡時大火熾然猛炎之相，帝釋梵王四天王等，於虛空中觀察如來，見佛坐於須彌相對楞伽山頂上呵呵大笑。爾時菩薩眾、帝釋梵天四天王等作是思惟：「何因何緣如來、應、正遍知，於一切法中而得自在，未曾如是呵呵大笑，復於自身出無量光默然而住，專念內身智慧境界不以為勝，如師子視觀楞伽王念如實行？」
At that time, the World-Honored One, with the wisdom of a Buddha, observed the great assembly. This was not with ordinary physical eyes. Like a lion king glancing around with majesty, he laughed a great laugh — *Ha Ha!* From the crown of his head, a fleshy prominence radiated boundless light. From his shoulders, armpits, waist, hips, chest, the auspicious *swastika*, and even from the pores of his skin, infinite light streamed forth. It was like a rainbow in the sky, like a thousand beams of the sun, like the fierce, raging flames of a fire burning up the world at the end of an age. Lord Indra, Brahma, and the Four Heavenly Kings, watching the Buddha from the sky, saw him seated on the summit of Mount Malaya, laughing his great laugh.
Then the Bodhisattvas, along with Indra, Brahma, and the Four Kings, thought to themselves: “What is the cause, what is the condition, that the Tathāgata, the Worthy One, the Perfectly Enlightened One — who is master over all truths — should laugh this great laugh He has never laughed before? And why, after emitting infinite light from his own body, does he now remain silent, absorbed within his own wisdom and inner state, as if that alone is not sufficient? Why does he gaze upon the king of Lanka like a lion, contemplating the true nature of reality?”
爾時聖者大慧菩薩摩訶薩，先受楞伽羅婆那王所啟請已，念楞伽王，知諸一切大菩薩眾心行之法，觀察未來一切眾生，心皆樂於名字說法，心迷生疑如說而取，著於一切聲聞緣覺外道之行；諸佛世尊離諸一切心識之行能笑大笑，為彼大眾斷於疑心。而問佛言：「如來何因何緣何事呵呵大笑？」
At that time, the noble Great Being Mahasattva Mahamati, having first received the request from King Ravana of Lanka, reflected upon the king. He understood the mental tendencies of all the great bodhisattvas present, and he foresaw the minds of future beings—how they would delight in mere words and doctrines, become confused and doubtful, cling to literal interpretations, and get entangled in the paths of Hearers, Solitary Realizers, and non-Buddhist practitioners. He also knew that the Buddhas, the World-Honored Ones, transcend all mental activities and the workings of the mind, yet they could smile deeply or even laugh out loud—and this was to dispel the doubts of that assembly. So he asked the Buddha: “World-Honored One, for what reason and on what account did you laugh so heartily?”
佛告聖者大慧菩薩：「善哉！善哉！善哉大慧！復善哉大慧！汝能觀察世間妄想分別之心邪見顛倒，汝實能知三世之事而問此事，如汝所問，智者之問亦復如是，為自利利他故。大慧！此楞伽王曾問過去一切諸佛、應、正遍知如是二法，今復現在亦欲問我如是二法。此二法者，一切聲聞緣覺外道，未嘗知此二法之相。大慧！此十頭羅剎亦問未來一切諸佛如此二法。」
The Buddha said to the Noble One, Mahāmati Bodhisattva: "Excellent! Excellent! Excellent, Mahāmati! And again excellent, Mahāmati! You are able to observe the deluded, discriminating mind of the world, its wrong views and inverted thinking. You truly understand the affairs of the three times, and so you ask about this matter. As you have asked, so too do the wise ask—for the sake of benefiting both oneself and others. Mahāmati, this Laṅkā king once asked all the past Buddhas, Arahants, and Perfectly Enlightened Ones about these two principles, and now in the present he also wishes to ask me about these two principles. These two principles—their characteristics have never been known by any śrāvaka, pratyekabuddha, or non-Buddhist. Mahāmati, these ten-headed rākṣasas will also ask all future Buddhas about these two principles."
爾時如來知而故問羅婆那王而作是言：「楞伽王！汝欲問我，隨汝疑心今悉可問，我悉能答，斷汝疑心令得歡喜。楞伽王！汝斷虛妄分別之心，得地對治方便觀察，如實智慧能入內身如實之相三昧樂行三昧，佛即攝取汝身善住奢摩他樂境界中，過諸聲聞緣覺三昧不淨之垢，能住不動、善慧、法雲等地，善知如實無我之法，大寶蓮花王座上而坐，得無量三昧而受佛職。楞伽王！汝當不久自見己身亦在如是蓮花王座上而坐，法爾住持，無量蓮花王眷屬、無量菩薩眷屬，各各皆坐蓮花王座，而自圍遶迭相瞻視，各各不久皆得住彼不可思議境界。所謂起一行方便行住諸地中，能見不可思議境界，見如來地無量無邊種種法相，一切聲聞緣覺、四天王帝釋梵王等所未曾見。」
At that time, the Tathāgata, knowing but still asking, said to King Rāvaṇa: "O King of Laṅkā! You wish to ask me questions. Now ask whatever is on your mind, and I will answer all, cutting through your doubts and bringing you joy. King of Laṅkā! Set aside your mind of deluded discrimination, cultivate the means to overcome defilements through observation, and attain true wisdom that can enter into the inner reality of your own being. In the joy of Samādhi, the Buddha will embrace you, allowing you to abide peacefully in the blissful state of Śamatha. You will surpass the impurity of the meditative attainments of Śrāvakas and Pratyekabuddhas, and dwell in the stages of Akṣobhya, Sadāprarudita, and Dharmameghā. You will clearly understand the true teaching of no-self. Seated upon the great jeweled lotus throne, you will attain countless Samādhis and receive the empowerment of Buddhahood. King of Laṅkā! Before long, you will see yourself seated upon such a lotus throne, naturally abiding there. A retinue of countless lotus-born beings and countless Bodhisattva attendants, each seated upon their own lotus throne, will surround you, gazing upon one another. Each of them will soon dwell in that inconceivable state—setting forth on a single practice path, abiding in various stages, and witnessing the inconceivable realm, seeing the countless and boundless forms of the Tathāgata's stage, which no Śrāvaka, Pratyekabuddha, Four Heavenly King, Śakra, or Brahmā has ever seen."
爾時楞伽王聞佛世尊聽己問已，彼於無垢無量光明大寶蓮花眾寶莊嚴山上，無量天女而自圍遶，現於無量種種異花、種種異香、散香塗香，寶幢幡蓋、寶冠瓔珞莊嚴身具；復現世間未曾聞見種種勝妙莊嚴之具；復現無量種種樂器，過諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊陀羅、摩睺羅伽人非人等所有樂具；復隨三界欲界、色界、無色界，所有樂具皆悉化作；復隨十方諸佛國土，所有種種勝妙樂具皆悉化作，化作無量大寶羅網，遍覆一切諸佛菩薩大眾之上；復竪無量種種寶幢。羅婆那王作如是等變化事已，身昇虛空高七多羅樹，住虛空中，雨種種伎樂、雨種種花，雨種種香、雨種種衣，滿虛空中如澍大雨，以用供養佛及佛子，雨供養已從上而下，於虛空中即坐第二電光明大寶蓮花王種種寶山上。
Then, the King of the Lankā, having heard the World-Honored One’s permission and question, stood atop the Stainless, Infinite Radiance Great Jewel Lotus Mountain, adorned with countless divine maidens surrounding him. He manifested a variety of extraordinary flowers, rare fragrances, scattered incense, and anointed oils; banners, canopies, jeweled crowns, and necklaces adorning his form. He also revealed an array of sublime, never-before-seen ornaments of the world, and countless musical instruments surpassing those of gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans. Moreover, he manifested all the musical instruments of the three realms—the desire realm, the form realm, and the formless realm—as well as all the exquisite and splendid instruments of the ten-direction buddha-lands. He then created a vast net of great jewels, covering all the buddhas, bodhisattvas, and the entire assembly. He raised countless jeweled banners. After performing such miraculous transformations, the King Rāvaṇa rose into the sky to the height of seven tala trees, where he remained in mid-air. He rained down various forms of music, flowers, incense, and garments, filling the sky like a downpour, as an offering to the Buddha and his disciples. After making these offerings, he descended and seated himself upon a second great jewel mountain beneath the Brilliant Lightning Great Jewel Lotus King.
爾時如來見其坐已發於微笑，聽楞伽王問二種法。時楞伽王白佛言：「世尊！此二種法我已曾問過去諸佛應正遍知，彼佛世尊已為我說。世尊！我今現在依名字章句亦問如來，如來畢竟應為我說。世尊！應化化佛說此二法非根本如來。世尊！根本如來修集三昧樂境界者，不說心識外諸境界。善哉世尊！如來自身於一切法而得自在，惟願世尊、應、正遍知說此二法，一切佛子及我己身亦願欲聞。」
At that time, the Tathagata saw him seated and smiled, hearing King Lanka’s request about the two types of teachings. King Lanka then addressed the Buddha, “World-Honored One! I have already asked the past Buddhas, the Worthy and Perfectly Enlightened Ones, about these two teachings, and those Buddhas and World-Honored Ones have explained them to me. World-Honored One! I now ask the Tathagata about them through words and phrases, and the Tathagata should certainly explain them to me. World-Honored One! Transformation Buddhas and emanation Buddhas teach these two teachings, but the fundamental Tathagata does not. World-Honored One! The fundamental Tathagata, Who cultivates the joy of meditative absorption, does not teach about minds, consciousness, or external objects. Excellent, World-Honored One! The Tathagata Himself is sovereign over all teachings. We only ask that the World-Honored One, the Worthy and Perfectly Enlightened One, explain these two teachings. All Buddha’s disciples and I myself also wish to hear.”
爾時世尊知而即告楞伽王言：「楞伽王！汝問此二法。」
At that time, the World-Honored One, knowing this, immediately said to the King of Lanka: "King of Lanka! Ask about these two dharmas."
爾時夜叉王更著種種金冠瓔珞金莊嚴具而作是言：「如來常說：『法尚應捨，何況非法。』世尊！云何言二法捨？世尊！何者是法？何者非法？世尊！捨法云何有二？以墮分別相中。虛妄分別是有無法，無大有大。世尊！阿梨耶識知名識相，所有體相如虛空中有毛輪住，不淨盡智所知境界。世尊！法若如是，云何而捨？」
At that time, the Yaksha King, adorned with various golden crowns, garlands, and ornaments, spoke, saying: "The Tathagata often teaches: 'Even the Dharma should be let go of—how much more so what is not the Dharma.' World-Honored One, how can there be two things mentioned as 'let go of'? World-Honored One, what is the Dharma? What is not the Dharma? World-Honored One, how can letting go of the Dharma have a dual aspect? This falls into conceptual discrimination. Falsely discriminating between what exists and what does not—knowing no great and knowing great—World-Honored One, the Alaya-consciousness is known as the consciousness and its characteristics. Its essence and nature are like the illusion of hair in space seen by someone with an eye disease, a field of perception that the wisdom of defilement-free awareness cannot fully know. World-Honored One, if the Dharma is like this, how can it be let go of?"
佛告楞伽王：「楞伽王！汝不見瓶等無常敗壞之法，毛道凡夫分別境界差別之相。楞伽王！何故不如是取？有法非法差別之相，依毛道凡夫分別心有，非聖證智以為可見。楞伽王！且置瓶等種種相事，毛道凡夫心謂為有，非謂聖人以為有法。楞伽王！譬如一火炎燒宮殿園林草木，見種種火光明色炎各各差別，依種種薪草木長短，分別見有勝負之相，此中何故不如是知有法非法差別之相？楞伽王！非但火炎依一相續身中見有種種諸相差別。楞伽王！如一種子一相續生牙莖枝葉華果樹林種種異相，如是內外所生諸法，無明及行、陰界入等一切諸法，三界所生皆有差別；現樂形相言語去來勝智異相，一相境界而取於相，見下中上勝相染淨善不善相。楞伽王！非但種種法中見差別相，覺如實道者內證行中亦有見於種種異相，何況法非法無分別種種差別相。楞伽王！有法非法種種差別相。
The Buddha said to King Lanka: "King of Lanka! Do you not see that phenomena like jars are impermanent and subject to decay? Ordinary people, foolish and uninformed, fixate on the distinguishing marks of different phenomena. King of Lanka, why don’t you perceive it this way? The distinctions between what is correct and incorrect exist only because ordinary minds cling to them; they are not visible to the enlightened, realized wisdom of the saints. King of Lanka, setting aside the diversity of jars and such, ordinary minds imagine them as real, but saints do not see them as truly existent. King of Lanka, consider a single fire that burns down palaces, gardens, forests, and grasses. One observes various fire colors and lights, each different, and based on the length or shortness of different fuels—wood and grass—one distinguishes superior and inferior qualities. Why, then, don’t you understand that distinctions between correct and incorrect are likewise just mental constructs? King of Lanka, it’s not just with fire that you see various distinctions within a continuous continuum of the same body. King of Lanka, consider a single seed from which continuously sprouts a sequence of a shoot, stem, branches, leaves, flowers, fruits, and a whole forest—all displaying different forms. In the same way, all phenomena born inside and out—such as ignorance, volitional formations, the aggregates, sense fields, and elements—everything arising in the three realms, have differences. They manifest as visible forms, sounds, movement, superior knowledge, and different marks, yet they are grasped as one and the same mark, and one sees lower, middle, and higher qualities; purity and impurity; good and bad characteristics. King of Lanka, it’s not only within various phenomena that you see distinguishing marks. Even within the inner realization of those who truly understand the path as it is, one can see various different marks—so how much more so for the various differentiating marks of correct and incorrect, which lack such inherent distinctions? King of Lanka, there are indeed many distinct marks of correct and incorrect."
「楞伽王！何者為法？所謂一切外道聲聞緣覺毛道凡夫分別之見，從因實物以為根本生種種法，如是等法應捨應離，莫取於相而生分別，見自心法計以為實。楞伽王！無瓶實法而毛道凡夫虛妄分別，法本無相，如實知觀名捨諸法。
「楞伽王！何等為非法？所謂無有身相，唯自心滅妄想分別，而諸凡夫見實法非實法，菩薩如實見如是捨非法。復次，楞伽王！何者復為非法？所謂兔馬驢駝角、石女兒等無身無相，而毛道凡夫取以為無，為世間義說於名字，非取相如彼瓶等法可捨，智者不取如是虛妄分別，兔角等名字法亦是可捨，是故捨法及非法。楞伽王！汝今問我法及非法云何捨？我已說竟。
“King of Lanka! What is ‘non-Dharma’? It refers to things that have no physical form or characteristics — they exist only as mental projections, born from the mind’s extinguishing of deluded conceptualization. Yet ordinary beings see these as either real or unreal. Bodhisattvas, by seeing things as they truly are, let go of this false notion of ‘non-Dharma.’
Moreover, King of Lanka, what else constitutes ‘non-Dharma’? For instance, the horns of a rabbit, horse, donkey, or camel, or the son of a barren woman — these have no form or features. Fools take them as ‘non-existent’ and, for worldly purposes, assign them names. Yet these are not objects of grasping like a pot; such false conceptualizations are also to be abandoned. Even the names of such things (like ‘rabbit’s horn’) are likewise to be let go. Thus, one must abandon both the concept of Dharma and non-Dharma.
King of Lanka! You asked me how to abandon Dharma and non-Dharma. I have now explained it fully.”
「楞伽王！汝言：『我於過去應正遍知已問此法，彼諸如來已為我說。』楞伽王！汝言過去者即分別相，未來現在分別亦爾。楞伽王！我說真如法體是如實者亦是分別，如分別色為實際，為證實智樂修行無相智慧，是故莫分別如來為智身智體，心中莫分別，意中莫取我人命等。云何不分別？意識中取種種境界，如色形相如是莫取，莫分別可分別。
「復次，楞伽王！譬如壁上畫種種相，一切眾生亦復如是。楞伽王！一切眾生猶如草木無業無行。楞伽王！一切法非法無聞無說。楞伽王！一切世間法皆如幻，而諸外道凡夫不知。楞伽王！若能如是見如實見者名為正見，若異見者名為邪見，若分別者名為取二。楞伽王！譬如鏡中像自見像，譬如水中影自見影，如月燈光在屋室中影自見影，如空中響聲自出聲取以為聲，若如是取法與非法，皆是虛妄妄想分別；是故不知法及非法，增長虛妄不得寂滅。寂滅者名為一心，一心者名為如來藏，入自內身智慧境界，得無生法忍三昧。」