入楞伽經問答品第二
Questions and Answers, Chapter 2
爾時聖者大慧菩薩與諸一切大慧菩薩，俱遊一切諸佛國土，承佛神力從坐而起，更整衣服合掌恭敬以偈讚佛：
At that time, the noble Mahāmati Bodhisattva, together with all the great Mahāmati Bodhisattvas, roamed through all the Buddha lands. Empowered by the Buddha’s spiritual force, he rose from his seat, straightened his robes, pressed his palms together in reverence, and praised the Buddha with verses:
「佛慧大悲觀， 世間離生滅；
猶如虛空花， 有無不可得。
佛慧大悲觀， 一切法如幻；
遠離心意識， 有無不可得。
佛慧大悲觀， 世間猶如夢；
遠離於斷常， 有無不可得。
佛慧大悲觀， 煩惱障智障；
二無我清淨， 有無不可得。
佛不入不滅， 涅槃亦不住；
離覺所覺法， 有無二俱離。
若如是觀佛， 寂靜離生滅；
彼人今後世， 離垢無染取。」
The Buddha's wisdom and great compassion sees The world as free from arising and ceasing— Like flowers in the sky, Neither existent nor non-existent can be found.
The Buddha's wisdom and great compassion sees All dharmas as illusions— Beyond mind, consciousness, and thought, Neither existent nor non-existent can be found.
The Buddha's wisdom and great compassion sees The world as a dream— Free from views of permanence and annihilation, Neither existent nor non-existent can be found.
The Buddha's wisdom and great compassion sees The affliction hindrance and the cognition hindrance— Purified through the two kinds of non-self, Neither existent nor non-existent can be found.
The Buddha neither enters nor ceases, Nor does he abide in Nirvana— Free from the perceiver and the perceived, Both existence and non-existence are transcended.
One who contemplates the Buddha in this way Sees him as tranquil, beyond birth and death— In this life and in lives to come, They are free from defilement and grasp nothing.
爾時大慧菩薩摩訶薩如法偈讚佛已，自說姓名：
「我名為大慧， 願通達大乘；
今以百八問， 仰諮無上尊。」
最勝世間解， 聞彼大慧問；
觀察諸眾生， 告諸佛子言：
「汝等諸佛子， 及大慧諮問；
我當為汝說， 自覺之境界。」
"My name is Mahamati, I wish to penetrate the Great Vehicle; Now with these one hundred and eight questions, I humbly inquire of the Supreme Honored One."
The World's Ultimate Interpreter, hearing Mahamati's questions, Observed all sentient beings and addressed the children of the Buddha: "All you children of the Buddha, and Mahamati's inquiries, I shall explain for you the state of self-realization."
爾時聖者大慧菩薩摩訶薩聞佛聽問，頂禮佛足，合掌恭敬以偈問曰：
At that time, the noble Mahāsthāmaprāpta Bodhisattva Mahāsattva, upon hearing the Buddha's invitation to ask questions, bowed at the Buddha's feet, joined his palms in reverence, and asked in verse:
「云何淨諸覺？ 何因而有覺？
何因見迷惑？ 何因有迷惑？
何因有國土， 化相諸外道？
云何名佛子， 寂靜及次第？
解脫何所至？ 誰縛何因脫？
禪者觀何法？ 何因有三乘？
何因緣生法？ 何因作所作？
何因俱異說？ 何因無而現？
何因無色定， 及與滅盡定？
何因想滅定？ 何因從定覺？
云何因果生？ 何因身去住？
何因觀所見？ 何因生諸地？
破三有者誰？ 何身至何所？
云何處而住？ 云何諸佛子？
何因得神通， 及自在三昧？
何因得定心？ 最勝為我說。
何因為藏識？ 何因意及識？
何因見諸法？ 何因斷所見？
云何性非性？ 云何心無法？
何因說法相？ 云何名無我？
何因無眾生？ 何因有世諦？
何因不見常？ 何因不見斷？
云何佛外道？ 二相不相違？
何因當來世？ 種種諸異部？
云何名為空？ 何因念不住？
何因有胎藏？ 何因世不動？
云何如幻夢， 說如揵闥婆，
陽炎水中月？ 世尊為我說。
云何說覺支？ 何因菩提分？
何因國亂動？ 何因作有見？
何因不生滅？ 何因如空花？
何因覺世間？ 何因無字說？
云何無分別？ 何因如虛空？
真如有幾種？ 何名心幾岸？
何因地次第， 真如無次第？
何因二無我？ 何因境界淨？
幾種智幾戒？ 何因眾生生？
誰作諸寶性， 金摩尼珠等？
誰生於語言， 眾生種種異？
五明處伎術， 誰能如是說？
伽陀有幾種？ 云何長短句？
法復有幾種？ 解義復有幾？
何因飲食種？ 何因生愛欲？
云何名為王， 轉輪及小王？
何因護國土？ 諸天有幾種？
何因而有地？ 何因星日月？
解脫有幾種？ 行者有幾種？
弟子有幾種？ 阿闍梨幾種？
如來有幾種？ 本生有幾種？
摩羅有幾種？ 異學有幾種？
自性有幾種？ 心復有幾種？
云何施假名？ 世尊為我說。
何因有風雲？ 何因有黠慧？
何因有樹林？ 世尊為我說。
何因象馬鹿？ 何因人捕取？
何因為矬陋？ 世尊為我說。
何因為六時？ 何因成闡提，
男女及不男？ 為我說其生。
何因修行退？ 何因修行進？
教何等人修？ 令住何等法？
諸眾生去來？ 何因何像類？
何因致財富？ 世尊為我說。
云何為釋種？ 何因有釋種？
何因甘蔗種？ 何因長壽仙？
長壽仙何親？ 云何彼教授，
世尊如虛空？ 為我分別說。
何因佛世尊， 一切時剎現，
種種名色類， 佛子眾圍遶？
何因不食肉？ 云何制斷肉？
食肉諸種類， 何因故食肉？
何因日月形， 須彌及蓮花，
師子形勝相？ 國土為我說。
亂側覆世界， 如因陀羅網，
一切寶國土， 何因為我說。
如箜篌琵琶， 鼓種種花形，
離日月光土， 何因為我說。
何等為化佛？ 何等為報佛？
何等如智佛？ 何因為我說。
云何於欲界， 不成等正覺？
云何色究竟， 離欲中得道？
如來般涅槃， 何人持正法？
世尊住久如， 正法幾時住？
如來立幾法？ 各見有幾種，
比尼及比丘？ 世尊為我說。
何因百變易？ 何因百寂靜，
聲聞辟支佛？ 世尊為我說。
何因世間通？ 何因出世通？
何因七地心？ 世尊為我說。
僧伽有幾種？ 何因為破僧？
云何醫方論？ 世尊為我說。
迦葉拘留孫， 拘那含是我，
常為諸佛子， 何故如是說？
何故說人我？ 何故說斷常？
何故不但說， 唯有於一心？
何因男女林， 呵梨阿摩勒，
雞羅及鐵圍， 金剛等諸山，
次及無量山， 種種寶莊嚴；
仙樂人充滿？ 世尊為我說。」
大天佛聞彼， 所說諸偈句，
大乘諸度門， 諸佛心第一。
「善哉善哉問， 大慧善諦聽，
我今當次第， 如汝問而說。
生及與不生， 涅槃空剎那，
趣至無自體， 佛波羅蜜子。
聲聞辟支佛， 外道無色者，
須彌海及山， 四天下土地。
日月諸星宿， 外道天修羅，
解脫自在通， 力思惟寂定。
滅及如意足， 覺支及道品，
諸禪定無量， 五陰及去來，
四空定滅盡， 發起心而說。
心意及意識， 無我法有五，
自性相所想， 所見能見二。
How can one purify all perceptions? What is the source of perception? What causes the delusion of views? What gives rise to confusion? What creates lands and realms, and the many forms of heretical teachers? What makes one a child of the Buddha—stillness and its stages? Where does liberation lead? Who is bound, and by what are they freed? What do meditators observe? Why are there three vehicles? What gives rise to conditioned things? What makes acts and their results? Why are there differing views? Why do things appear without existing? What is the formless meditation, and the cessation of perception and feeling? Why does thought cease in meditation? Why does one arise from it? How do causes and effects unfold? Why does the body move and rest? What is seen in observation? What gives rise to the stages of practice? Who breaks through the three realms? What body reaches what place? Where does one abide? What makes one a child of the Buddha? How do spiritual powers arise, and the samādhi of freedom? How does one attain a settled mind? Tell me, O Supreme One. What is the storehouse consciousness? What are mind and intellect? Why do we see things? How are illusions dispelled? What is true nature and what is not? How is the mind free of objects? Why teach the characteristics of phenomena? What is meant by non-self? Why are there no beings? Why do we speak of worldly truths? Why is permanence unseen? Why is annihilation unseen? How can Buddhas and heretics be spoken of as not opposing? Why will future ages bring many divergent teachings? What is meant by emptiness? Why does mindfulness never stay? Why is there a womb? Why does the world not cease moving? How are things like illusions, dreams, like a mirage-city, a shimmering reflection, or the moon in water? Explain, World-Honored One. What are the factors of awakening? What are the limbs of enlightenment? Why do nations descend into chaos? Why cling to views of existence? Why is there neither arising nor ceasing? Why are things like sky-flowers? How does one awaken to the world? Why teach without words? What is non-discrimination? Why is it like space? How many kinds of suchness? How many aspects of mind and its shores? Why are there stages of the ground, while suchness has no stages? Why are there two kinds of non-self? How is the field of perception purified? How many kinds of wisdom and precepts? Why do beings arise? Who fashions the essence of treasures—gold, gems, pearls? Who gives rise to language and the countless differences among beings? The five sciences and arts—who can explain them all? How many kinds of verses? What are the long and short meters? How many types of Dharma? How many ways to interpret its meaning? Why are there kinds of food? Why do desire and craving arise? What defines a king—a wheel-turning monarch or lesser rulers? Why protect the land? How many kinds of gods are there? What gives rise to the earth? Why stars, sun, and moon? How many liberations are there? How many kinds of practitioners? How many kinds of disciples? How many kinds of teachers? How many kinds of Tathāgatas? How many past-life stories? How many kinds of Māras? How many heretical schools? How many underlying natures? How many modes of mind? What is the meaning of provisional names? Tell me, World-Honored One. Why are there wind and clouds? Why is there intelligence? Why are there forests? Tell me, World-Honored One. Why elephants, horses, and deer? Why do humans hunt them? Why are some dwarfish or deformed? Tell me, World-Honored One. Why are there six seasons? Why does one become an icchantika— male, female, or neither? Tell me how they are born. Why does practice decline? Why does practice advance? Whose practice is guided? What Dharma do they come to abide in? How do beings come and go? Why these forms and shapes? What brings wealth? Tell me, World-Honored One. What is the Shakya lineage? Why does it exist? Why the sugarcane clan? Why the long-lived sage? Who is the long-lived sage's kin? What did he teach? You, World-Honored One, who are like space—explain this to me in detail. Why does the Buddha, the World-Honored One, appear in every realm at all times, surrounded by assemblies of Bodhisattvas in countless names and forms? Why not eat meat? How was refraining from meat established? Those beings who eat meat—what makes them do so? Why are lands shaped like sun and moon, Mount Sumeru and lotuses, lion forms and noble marks? Tell me of these lands. Worlds tilted, sideways, or inverted, like Indra's net— the realm of all treasures—why? Explain this to me. Like lutes and harps, drums, flowers of various shapes, lands beyond sun and moonlight—why? Tell me why. What is the transformation body of the Buddha? What is the reward body? What is the wisdom body of the Buddha? Why? Explain this to me. Why does one not attain perfect enlightenment in the desire realm? Why is the path realized in the formless peak, beyond desire? When the Tathāgata enters nirvāṇa, who upholds the true Dharma? How long will the World-Honored One remain? How long will the Dharma endure? What teachings did the Tathāgata establish? How many views are there of discipline and monastics? Tell me, World-Honored One. Why a hundred transformations? Why a hundred states of stillness for voice-hearers and pratyekabuddhas? Tell me, World-Honored One. What is worldly understanding? What is transcendent understanding? Why the seven-ground mind? Tell me, World-Honored One. How many kinds of Saṅgha? What causes schism? What is the science of medicine? Tell me, World-Honored One. Kāśyapa, Krakucchanda, Kanakamuni—they are I— why is this said to the children of the Buddha? Why speak of a self in others? Why speak of ending and permanence? Why not simply say there is only the one mind? Why are there men and women, forests, myrobalan and amalaka fruits, rooster mountains and iron-ring mountains, diamond and countless peaks, adorned with every jewel, filled with sages, music, and people? Tell me, World-Honored One." The Great Heavenly Buddha heard those verses and, in the gate of the Great Vehicle, the very heart of all Buddhas, responded: "Good, good—this is a noble question. Mahāmati, listen well. I will now answer in order, as you have asked. Arising and non-arising, nirvāṇa, emptiness, the moment— the states reached have no self-nature. O child of the Buddha's perfection. Voice-hearers, pratyekabuddhas, formless heretics, Sumeru, seas and mountains, the four continents and their lands, sun, moon, and stars, heretics, gods, and asuras, liberation, freedom, powers, contemplation, and still equipoise, cessation, the bases of spiritual power, awakening factors, and the path's limbs, all meditations and immeasurable states, the five aggregates and coming and going, the four formless absorptions and cessation—these arise from mind and are spoken thus. Mind, intellect, and consciousness, the five Dharmas without self— nature, characteristics, what is imagined, the seen and the seer—these two.
云何種種乘？ 金摩尼珠性，
一闡提四大， 荒亂及一佛。
智境界教得， 眾生有無有，
象馬諸禽獸， 云何如捕取？
譬如因相應， 力說法云何？
何因有因果？ 林迷惑如實，
但心無境界， 諸地無次第。
百變及無相， 醫方工巧論，
呪術諸明處， 何故而問我？
諸山須彌地， 其形量大小，
大海日月星， 云何而問我？
上中下眾生， 身各幾微塵？
肘步至十里， 四十及二十，
兔毫窓塵幾， 羊毛䵃麥塵？
一升幾䵃麥？ 半升幾頭數？
一斛及十斛， 百萬及一億，
頻婆羅幾塵？ 芥子幾微塵？
幾芥成草子？ 幾草子成豆？
幾銖成一兩？ 幾兩成一分？
如是次第數， 幾分成須彌？
佛子今何故， 不如是問我？
緣覺聲聞等， 諸佛及佛子，
身幾微塵成， 何故不問此？
火炎有幾塵？ 風微塵有幾？
根根幾塵數？ 毛孔眉幾塵？
何因則自在？ 轉輪聖帝主，
何因王守護？ 解脫廣略說。
種種眾生欲， 云何而問我？
何因諸飲食？ 何因男女林？
金剛堅固山， 為我說云何？
何因如幻夢， 野鹿渴愛譬？
何因而有雲？ 何因有六時？
何因種種味， 男女非男女？
何因諸莊嚴？ 佛子何因問？
云何諸妙山， 仙樂人莊嚴？
解脫至何所？ 誰縛云何縛？
云何禪境界， 涅槃及外道？
云何無因作？ 何因可見縛？
何因淨諸覺？ 何因有諸覺？
何因轉所作？ 幸願為我說。
何因斷諸想？ 何因出三昧？
破三有者誰？ 何因身何處？
云何無人我？ 何因依世說？
何因問我相？ 云何問無我？
云何為胎藏？ 汝何因問我？
何因斷常見？ 何因心得定？
何因言及智， 界性諸佛子，
勘解師弟子， 種種諸眾生？
云何飲食魔， 虛空聰明施？
何因有樹林？ 佛子何因問？
云何種種剎？ 何因長壽仙？
何因種種師？ 汝何因問我？
何因有醜陋， 修行不欲成？
色究竟成道， 云何而問我？
何因世間通？ 何因為比丘？
云何化報佛？ 何因而問我？
云何如智佛？ 云何為眾僧？
箜篌鼓花剎， 云何離光明？
云何為心地？ 佛子而問我，
此及餘眾生， 佛子所應問。
一一相相應， 遠離諸見過，
離諸外道法， 我說汝諦聽。
此上百八見， 如諸佛所說，
我今說少分， 佛子善諦聽。
Why do you ask about the various vehicles? The nature of gold and jewel pearls,
The four elements of the icchantika, Confusion, and the single Buddha.
The realm of wisdom taught through understanding, Beings exist or do not exist,
Elephants, horses, and various birds and beasts— How are they captured?
Like causes in correspondence, How is the power of teaching explained?
Why is there cause and effect? The forest of confusion, as it truly is,
But mind has no realm, The stages have no sequence.
Hundreds of transformations and formlessness, Medicine, crafts, and treatises of skill,
Spells and all fields of knowledge— Why do you ask me?
The mountains, Sumeru, and the earth, Their shapes and measures of size,
The great sea, moon, sun, and stars— Why do you ask me?
Beings of high, middle, and low— How many atoms is each body?
From an elbow to ten li, Forty and twenty,
How many rabbit hairs, window dust? Wool and barley dust—
How many barley grains in a liter? In half a liter, how many counts?
A bushel and ten bushels, A million and a hundred million,
How much dust in a vimvara? How many atoms in a mustard seed?
How many mustards make a grass seed? How many grass seeds make a bean?
How many zhu make one liang? How many liang make one fen?
Counting in this order, How many parts make Sumeru?
Children of the Buddha, why now, Do you not ask me thus?
Pratyekabuddhas, hearers, and so on, All Buddhas and Buddha’s children—
From how many atoms are their bodies formed? Why not ask this?
How much dust in a flame? How many atoms of wind?
How many atoms in each sense faculty? How much dust in pores and brows?
What cause brings sovereignty? The wheel-turning sage lord,
What cause makes kings guardians? Liberation spoken in brief or full.
The varied desires of beings— Why do you ask me?
What cause brings foods and drinks? What cause brings men, women, forests?
The vajra, firm and solid mountain— Tell me, how is it?
Why illusions and dreams, The deer’s thirst, the metaphor of craving?
What cause brings clouds? What cause brings the six seasons?
What cause brings varied tastes, Men, women, and neither?
What cause brings adornments? Buddha’s child, why ask?
How the fine mountains, Immortals, music, and human ornament?
Where does liberation lead? Who binds, and how is bondage?
What is the realm of concentration, Nirvana, and the heretics?
How is action without cause? What cause is the seen bond?
What cause purifies awareness? What cause brings about awareness?
What cause transforms what is done? Please, in kindness, tell me.
What cause cuts off thoughts? What cause emerges from samadhi?
Who breaks the three realms? What cause, where is the body?
How is there no self? Why rely on worldly speech?
Why ask of my marks? How ask of non-self?
How is the womb? Why do you ask me?
What cause cuts off eternalism and nihilism? What cause settles the mind?
What cause words and wisdom, The realms’ natures, Buddha’s children,
Probing teachers and disciples, All the varied beings?
How the demon of food and drink, Space, intelligence, and giving?
What cause brings forests? Buddha’s child, why ask?
How the varied lands? What cause the long-lived immortals?
What cause the varied teachers? Why do you ask me?
What cause gives ugliness, Practice not reaching fulfillment?
Awakening in the highest form realm— Why do you ask me?
What cause worldly powers? What cause becomes a monk?
How the transformed and reward Buddhas? Why do you ask me?
How the thus-wisdom Buddha? How the assembly of monks?
Harps, drums, and lotus lands— How do they part from light?
How is the ground of mind? Buddha’s child, you ask me—
These and other beings, Are what Buddha’s children should ask.
Each mark in correspondence, Far from all views of fault,
Beyond all heretical paths— I will speak; listen well.
Above, the hundred and eight views, As all Buddhas have declared,
I now speak a small portion— Buddha’s child, listen well.
「生見不生見，常見無常見，相見無相見，住異見非住異見，剎那見非剎那見，離自性見非離自性見，空見不空見，斷見非斷見，心見非心見，邊見非邊見，中見非中見，變見非變見，緣見非緣見，因見非因見，煩惱見非煩惱見，愛見非愛見，方便見非方便見，巧見非巧見，淨見非淨見，相應見非相應見，譬喻見非譬喻見，弟子見非弟子見，師見非師見，性見非性見，乘見非乘見，寂靜見非寂靜見，願見非願見，三輪見非三輪見，相見非相見，有無立見非有無立見，有二見無二見，緣內身聖見非緣內身聖見，現法樂見非現法樂見，國土見非國土見，微塵見非微塵見，水見非水見，弓見非弓見，四大見非四大見，數見非數見，通見非通見，虛妄見非虛妄見，雲見非雲見，工巧見非工巧見，明處見非明處見，風見非風見，地見非地見，心見非心見，假名見非假名見，自性見非自性見，陰見非陰見，眾生見非眾生見，智見非智見，涅槃見非涅槃見，境界見非境界見，外道見非外道見，亂見非亂見，幻見非幻見，夢見非夢見，陽炎見非陽炎見，像見非像見，輪見非輪見，揵闥婆見非揵闥婆見，天見非天見，飲食見非飲食見，婬欲見非婬欲見，見非見見，波羅蜜見非波羅蜜見，戒見非戒見，日月星宿見非日月星宿見，諦見非諦見，果見非果見，滅見非滅見，起滅盡定見非起滅盡定見，治見非治見，相見非相見，支見非支見，巧明見非巧明見，禪見非禪見，迷見非迷見，現見非現見，護見非護見，族姓見非族姓見，仙人見非仙人見，王見非王見，捕取見非捕取見，實見非實見，記見非記見，一闡提見非一闡提見，男女見非男女見，味見非味見，作見非作見，身見非身見，覺見非覺見，動見非動見，根見非根見，有為見非有為見，因果見非因果見，色究竟見非色究竟見，時見非時見，樹林見非樹林見，種種見非種種見，說見非說見，比丘見非比丘見，比丘尼見非比丘尼見，住持見非住持見，字見非字見。大慧！此百八見過去諸佛所說，汝及諸菩薩當如是學。」
"Nirvana seen or not seen, permanence seen or impermanence seen, form seen or formlessness seen, abiding-change seen or not seen, moment seen or not seen, self-nature seen or not seen, emptiness seen or non-emptiness seen, cessation seen or non-cessation seen, mind seen or not mind seen, extremes seen or not seen, the middle seen or not seen, transformation seen or not seen, conditions seen or not seen, causes seen or not seen, afflictions seen or not seen, craving seen or not seen, skillful means seen or not seen, ingenuity seen or not seen, purity seen or not seen, harmony seen or not seen, metaphors seen or not seen, disciples seen or not seen, teachers seen or not seen, nature seen or not seen, vehicles seen or not seen, tranquility seen or not seen, vows seen or not seen, the three spheres seen or not seen, characteristics seen or not seen, existence and non-existence established seen or not seen, duality seen or non-duality seen, the noble vision within the body seen or not seen, joy in the present life seen or not seen, lands seen or not seen, atoms seen or not seen, water seen or not seen, bows seen or not seen, the four elements seen or not seen, numbers seen or not seen, powers seen or not seen, illusion seen or not seen, clouds seen or not seen, craftsmanship seen or not seen, knowledge of arts seen or not seen, wind seen or not seen, earth seen or not seen, mind seen or not seen, conventional names seen or not seen, self-nature seen or not seen, aggregates seen or not seen, beings seen or not seen, wisdom seen or not seen, nirvana seen or not seen, realms seen or not seen, heretical views seen or not seen, confusion seen or not seen, mirages seen or not seen, dreams seen or not seen, heat-haze seen or not seen, images seen or not seen, wheels seen or not seen, celestial musicians seen or not seen, gods seen or not seen, food and drink seen or not seen, lust seen or not seen, seeing seen or not seen, perfections seen or not seen, precepts seen or not seen, sun, moon, and stars seen or not seen, truths seen or not seen, fruits seen or not seen, cessation seen or not seen, the attainment of the cessation of perception and feeling seen or not seen, healing seen or not seen, characteristics seen or not seen, branches seen or not seen, skillful knowledge seen or not seen, meditation seen or not seen, delusion seen or not seen, manifestation seen or not seen, protection seen or not seen, family lineage seen or not seen, sages seen or not seen, kings seen or not seen, grasping seen or not seen, reality seen or not seen, predictions seen or not seen, icchantikas seen or not seen, men and women seen or not seen, flavors seen or not seen, actions seen or not seen, self-view seen or not seen, awakening seen or not seen, movement seen or not seen, faculties seen or not seen, conditioned phenomena seen or not seen, cause and effect seen or not seen, the highest form realm seen or not seen, time seen or not seen, groves seen or not seen, various kinds seen or not seen, teachings seen or not seen, monks seen or not seen, nuns seen or not seen, abbots seen or not seen, words seen or not seen. Mahāmati, these one hundred and eight views were taught by all Buddhas of the past. You and all bodhisattvas should study them accordingly."
入楞伽經卷第一