40. Transformations of the Tathāgata 四〇、如来变化
Coauthored by Teacher Qi and His Junior Disciple | 2018-06-23 | Download | AI assisted translation
| 【尔时，大慧菩萨复白佛言：世尊，世尊记阿罗汉得成阿耨多罗三藐三菩提，与诸菩萨等无差别？】 |
[At that time, the bodhisattva Mahāmati again addressed the Buddha: “World-Honored One, why does the World-Honored One predict that arhats will attain unsurpassed, complete enlightenment, without distinction from the bodhisattvas?”] |
| 这一门大慧菩萨相继向佛提出八问，佛都一一作答。 |
In this section, Mahāmati successively puts eight questions to the Buddha, and the Buddha answers each of them. |
| 第一问：因何缘故，世尊授记阿罗汉与诸菩萨一样，得成阿耨多罗三藐三菩提？ |
First question: Why does the World-Honored One predict that arhats, like all bodhisattvas, will attain unsurpassed, complete enlightenment? |
| 在本经第三十九门“诸法刹那”中，佛曾说“声闻缘觉堕摄受涅槃故，行六波罗蜜，乐自己涅槃乐。”声闻缘觉厌舍生死，求于自度，修习六种劣无漏行。但是在第五门“常不思议”中，佛又说“得三昧乐住声闻，当得如来最胜之身。”这些说法是不是相互矛盾呢？ |
In the thirty-ninth section of this sūtra, “The Momentariness of All Dharmas,” the Buddha once said: “Because śrāvakas and pratyekabuddhas fall into the nirvāṇa of being received and retained, they practice the six pāramitās and delight in the bliss of their own nirvāṇa.” Śrāvakas and pratyekabuddhas reject birth and death, seek their own liberation, and cultivate the six inferior undefiled practices. Yet in the fifth section, “The Ever-Inconceivable,” the Buddha also said: “Those who abide among śrāvakas, delighting in samādhi, will attain the Tathāgata’s most excellent body.” Are these statements not mutually contradictory? |
| 所以，大慧在此提出疑问：声闻乘见地偏狭，至多只证偏真涅槃，世尊为什么授记阿罗汉能像菩萨一样得成无上菩提？此为第一问。 |
Therefore, Mahāmati raises this doubt: the outlook of the śrāvaka vehicle is narrow; at most, it realizes the partial nirvāṇa of true emptiness. Why, then, does the World-Honored One predict that arhats can attain unsurpassed enlightenment just like bodhisattvas? This is the first question. |
| 【一切众生法不涅槃，谁至佛道？】 |
[If none of the dharmas of all sentient beings enters nirvāṇa, who attains Buddhahood?] |
| 本经开头，偈云“一切无涅槃，无有涅槃佛，无有佛涅槃”。既然诸法本无起灭，生佛平等，那么假如众生都不去修证而入涅槃了，又有谁能得成佛道呢？这是第二个问题。 |
At the beginning of this sūtra, a verse says: “There is no nirvāṇa in anything; there is no Buddha who enters nirvāṇa, nor is there a Buddha’s nirvāṇa.” Since all dharmas are originally without arising or ceasing, and sentient beings and Buddhas are equal, if sentient beings do not cultivate realization and enter nirvāṇa, then who can attain Buddhahood? This is the second question. |
| 【从初得佛至般涅槃，于其中间不说一字，亦无所答？】 |
[From the time of first attaining Buddhahood until parinirvāṇa, not a single word is spoken, nor is any question answered?] |
| 世尊从初睹明星悟道，至般涅槃，期间说法无数，但为什么却说没有说一个字，也没有回答什么问题呢？这为第三问。 |
From the time the World-Honored One first saw the morning star and awakened to the Way until his parinirvāṇa, he taught the Dharma countless times. Why, then, did he say that he had not spoken a single word or answered any question? This is the third question. |
| 【如来常定故，亦无虑亦无察。化佛，化作佛事？】 |
[Because the Tathāgata is ever in samādhi, he neither deliberates nor considers. Does the transformation Buddha perform transformed Buddha-activities?] |
| “化佛，化作佛事”：一切佛事皆是化身佛变化所作。 |
“The transformation Buddha performs transformed Buddha-activities” means that all Buddha-activities are transformations performed by the nirmāṇakāya Buddha. |
| 在“佛如恒沙”门中，说如来在常定，无虑无察，不起一念分别。无虑无察就不应该起现一切佛事，何故又说化佛分身遍十方界，应机说法，广作佛事？这是第四个问题。 |
In the section “The Buddha Is Like the Sands of the Ganges,” it is said that the Tathāgata abides in constant samādhi, without deliberation or consideration, and does not give rise to a single discriminating thought. If there is neither deliberation nor consideration, he should not manifest any Buddha-activities. Why, then, is it said that transformation Buddhas divide their bodies throughout the worlds of the ten directions, teach according to the capacities of beings, and widely perform Buddha-activities? This is the fourth question. |
| 【何故说识刹那展转坏相？】 |
[Why is consciousness said to have the appearance of momentary, successive decay?] |
| 在“诸法刹那”门中，佛说“五识身者，心、意、意识俱。善不善相，展转变坏，相续流注”，既然如佛所说，诸识刹那展转变坏，相续流注，为何又说“刹那非刹那”？此为第五问。 |
In the section “The Momentariness of All Dharmas,” the Buddha says: “The five groups of consciousness arise together with mind, manas, and mental consciousness. Their wholesome and unwholesome characteristics successively change and decay, continuing in an uninterrupted stream.” Since, as the Buddha says, the consciousnesses successively change and decay moment by moment in a continuous flow, why does he also say, “The momentary is not momentary”? This is the fifth question. |
| 【金刚力士常随侍卫？】 |
[Why do vajra guardians constantly attend and protect him?] |
| 在“佛如恒沙”门中，言如来法身“过世间望”，那就是无世间相可见。那么，金刚力士又何从而侍卫呢？此为第六问。 |
In the section “The Buddha Is Like the Sands of the Ganges,” it is said that the Tathāgata’s Dharma body “transcends worldly perception,” which means that it has no worldly characteristics that can be seen. How, then, could vajra guardians attend and protect it? This is the sixth question. |
| 【何不施设本际？】 |
[Why does he not explain the original limit?] |
| 在“佛如恒沙”门中，佛说“生死本际不可知”，这里就问，您为什么不说明无始以来生死的本源究竟是什么？这是第七个问题。 |
In the section “The Buddha Is Like the Sands of the Ganges,” the Buddha says, “The original limit of birth and death cannot be known.” Here the question is: Why do you not explain what, ultimately, is the source of birth and death since beginningless time? This is the seventh question. |
| 【现魔魔业，恶业果报：旃遮摩纳、孙陀利女，空钵而出，恶业障现，云何如来得一切种智，而不离诸过？】 |
[Manifestations of Māra and Māra’s karma, and the karmic results of evil deeds: the Brahmin woman Ciñcā, the woman Sundarī, leaving with an empty alms bowl, and the manifestation of karmic obstacles—if the Tathāgata has attained omniscience, why has he not been free of all such faults?] |
| “现魔”：指佛坐道场时，魔军来扰。《观佛三昧海经》云：佛坐道树，肌骨枯槁，以成佛道。有魔名波旬，欲往征之。乃兴天神地祗，精魅妖怪，一切鬼部，莫不毕至。殊形异状，恶兽火雷，擎山持杵，弓弩枪戟，如云如雨，死人脓血，秽污不净，娆害于佛。佛以慈心三昧力，一一对之，刀兵悉变莲华，不能加害。 |
“Manifestations of Māra” refers to Māra’s army coming to disturb the Buddha as he sat at the seat of awakening. The Sūtra of the Ocean of Buddha Samādhi says: “The Buddha sat beneath the tree of awakening, his flesh and bones withered away, in order to attain Buddhahood. A māra named Pāpīyas wished to challenge him. He therefore stirred up celestial spirits, earthly deities, goblins, demons, and every host of ghosts; none failed to arrive. In grotesque and varied forms came fierce beasts, fire and thunder, some raising mountains, others wielding pestles, bows, crossbows, spears, and halberds, like clouds and rain. Corpses, pus, blood, filth, and impurity were used to trouble and harm the Buddha. By the power of the Buddha’s samādhi of loving-kindness, he faced each of them; all swords and weapons turned into lotus flowers and could do him no harm.” |
| “魔业”：指佛在王宫时，享受十年五欲之乐。《佛本行经捔术争婚品》云：悉达，调达，及诸王子，争婚瞿夷，种种捔术。瞿夷尔时在高楼上，观其捔试，乃至弯弓彻鼓，纳妃生子。 |
“Māra’s karma” refers to the Buddha’s enjoyment of the pleasures of the five desires for ten years while in the royal palace. The Chapter on Competing in Skills for Marriage in the Sūtra of the Buddha’s Deeds says: “Siddhārtha, Devadatta, and the other princes competed in skill to marry Gopā. At that time Gopā watched their contests from a high tower, including drawing the bow through a target; then he took a consort and fathered a child.” |
| “旃遮摩纳”：即婆罗门女，此女曾以木鱼系腹，谤佛与己交通。时释提桓因，化作一鼠，入其衣里，啮盂系断，木鱼忽然落地，众等见已，皆大欢喜。 |
“Ciñcā” refers to a Brahmin woman. She once tied a wooden bowl to her abdomen and slandered the Buddha, claiming that he had had intercourse with her. Then Śakra, lord of the devas, transformed himself into a mouse, entered her clothing, and gnawed through the cord fastening the bowl. The wooden bowl suddenly fell to the ground, and all who saw it rejoiced greatly. |
| “孙陀利女”：即孙陀利女谤佛，后被外道所杀，埋佛住处，外道以此谤佛杀害之罪。 |
“The woman Sundarī” refers to Sundarī, who slandered the Buddha. Later, she was killed by non-Buddhists and buried where the Buddha lived; the non-Buddhists then falsely accused the Buddha of murdering her. |
| “空钵而出”：佛入娑婆那村乞食，空钵而出。这也是佛九难之一。 |
“Leaving with an empty alms bowl” refers to the Buddha entering the village of Sāvanā to beg for food and leaving with an empty bowl. This was also one of the Buddha’s nine hardships. |
| 所谓九难，如《大智度论》所说：一是梵志女孙陀利谤佛，及五百罗汉也同时遭谤；二是旃遮婆罗门女系木盂作腹，谤佛玷污；三是提婆达多，推山压佛，伤及佛的大趾；四是木枪刺佛右趺；五是毗琉璃王兴兵杀诸释迦种族；六 |
The so-called nine hardships, as stated in the Mahāprajñāpāramitā-śāstra, are as follows: first, the Brahmin woman Sundarī slandered the Buddha, and five hundred arhats were also slandered at the same time; second, the Brahmin woman Ciñcā tied a wooden bowl to her abdomen and falsely accused the Buddha of defiling her; third, Devadatta pushed a mountain upon the Buddha, injuring his great toe; fourth, a wooden spear pierced the Buddha’s right foot; fifth, King Virūḍhaka raised an army and killed members of the Śākya clan. |
| 是受阿耆达多婆罗门邀请而食马麦；七是冷风发背病痛；八是雪山六年苦行；九是入婆罗门村乞食，不能得食，空钵而还。 |
Sixth, the Buddha accepted an invitation from the Brahmin Agnidatta and ate horse-feed; seventh, a cold wind caused pain in his back; eighth, he practiced austerities for six years in the Snow Mountains; ninth, he entered a Brahmin village to beg for food but received none, and returned with an empty bowl. |
| 这段是问佛：您已经成佛证如来智了，为什么还有魔业恶报，不能离于世间诸多过患？这是第八个问题。 |
This passage asks the Buddha: having already attained Buddhahood and realized the Tathāgata’s wisdom, why did you still undergo the karmic results of Māra’s karma and evil deeds, and remain unable to be free from the many misfortunes of the world? This is the eighth question. |
| 【佛告大慧：谛听！谛听！善思念之，当为汝说。大慧白佛：善哉！世尊，唯然受教。佛告大慧：为无余涅槃故，说诱进行菩萨行者故；此及余世界修菩萨行者，乐声闻乘涅槃，为令离声闻乘，进向大乘。化佛授声闻记，非是法佛。大慧，因是故，记诸声闻与菩萨不异。】 |
[The Buddha said to Mahāmati: “Listen carefully, listen carefully, and reflect well upon this. I will explain it to you.” Mahāmati said to the Buddha: “Excellent, World-Honored One. Yes, I shall receive your teaching.” The Buddha said to Mahāmati: “It is for the sake of nirvāṇa without remainder, and in order to encourage those who practice the bodhisattva path to advance, that this is said. Those in this and other worlds who practice the bodhisattva path may delight in the nirvāṇa of the śrāvaka vehicle. To cause them to leave the śrāvaka vehicle and advance toward the Mahāyāna, transformation Buddhas give śrāvakas predictions of attainment; this is not done by the Dharma Buddha. Mahāmati, for this reason, śrāvakas are predicted to be no different from bodhisattvas.”] |
| 佛首先回答大慧第一个问题：为什么授记声闻缘觉二乘与菩萨一样成佛？ |
The Buddha first answers Mahāmati’s first question: Why are śrāvakas and pratyekabuddhas of the two vehicles predicted to attain Buddhahood, just like bodhisattvas? |
| 佛告大慧，之所以授记声闻作佛，有二义：一是声闻执取有余自涅槃。为令其策进以证无余涅槃，故善巧而说当得作佛；二是为此界他方修菩萨行者，他们在修习中有可能因为耽着涅槃自乐而偏入小乘。为了令之舍小向大，同证无余，故与授记。此是化佛授声闻记，非法佛授记。也就是说，这是佛的方便授记。 |
The Buddha tells Mahāmati that there are two meanings in predicting that śrāvakas will become Buddhas. First, śrāvakas cling to a nirvāṇa with remainder as their own nirvāṇa. To urge them onward so that they realize nirvāṇa without remainder, the Buddha skillfully says that they will become Buddhas. Second, bodhisattva practitioners in this world and other worlds may, during their practice, become attached to the bliss of nirvāṇa for themselves and thereby fall partially into the Lesser Vehicle. To enable them to abandon the lesser and turn toward the great, and to realize nirvāṇa without remainder together, they are given predictions. These are predictions given to śrāvakas by transformation Buddhas, not predictions given by the Dharma Buddha. In other words, these are skillful predictions of the Buddha. |
| 以是因缘，如来授记声闻与菩萨无异。 |
For this reason, the Tathāgata’s predictions of śrāvakas are no different from his predictions of bodhisattvas. |
| 【大慧，不异者，声闻、缘觉、诸佛如来烦恼障断，解脱一味；非智障断。大慧，智障者，见法无我，殊胜清净。烦恼障者，先习见人无我断；七识灭，法障解脱；识藏习灭，究竟清净。】 |
[Mahāmati, “no different” means that śrāvakas, pratyekabuddhas, and all Buddha-Tathāgatas are alike in the cessation of the affliction-obstacle and in the single flavor of liberation; it does not mean that the obstacle to knowledge has been eliminated. Mahāmati, as for the obstacle to knowledge, seeing the non-self of dharmas is supremely pure. As for the affliction-obstacle, one first cultivates and sees the non-self of persons, thereby eliminating it; when the seventh consciousness ceases, one is liberated from the dharma-obstacle; when the latent habits in the consciousness-storehouse are eliminated, there is ultimate purity.”] |
| “智障”：就是所知障。“障”就是烦恼盖障，令道业不能成就的意思。烦恼障和所知障，分别对应见、思烦恼和无明烦恼。见思烦恼断者，即这里的“烦恼障”断，证人我空；无明烦恼断者，即所知障断，“法障”断，证法我空。 |
“The obstacle to knowledge” is the cognitive obstacle. An “obstacle” is an afflictive obscuration that prevents accomplishment on the path. The affliction-obstacle and the cognitive obstacle correspond respectively to the afflictions of views and thought, and to the afflictions of ignorance. When the afflictions of views and thought are eliminated, the affliction-obstacle mentioned here is eliminated and one realizes the emptiness of the personal self. When the afflictions of ignorance are eliminated, the cognitive obstacle—the “dharma-obstacle”—is eliminated and one realizes the emptiness of dharmas. |
| 大慧，说声闻与菩萨不异之处，是指声闻缘觉乘与诸佛菩萨在断除烦障解脱方面是一样的：都已经断了四住地烦恼障，而证人我空，故曰“解脱一味”。但是诸佛如来断尽所知障，更证法我空。二乘却法执犹在，根本无明未除。这又是两者不同之处。若能更断无明住地所知法障，证法无我，是为最殊胜清净。 |
Mahāmati, the sense in which śrāvakas and bodhisattvas are no different is that the śrāvaka and pratyekabuddha vehicles, as well as all Buddhas and bodhisattvas, are the same in eliminating the affliction-obstacle and attaining liberation: all have eliminated the affliction-obstacles of the four abiding grounds and realized the emptiness of the personal self; hence it is said that liberation has a single flavor. But all Buddha-Tathāgatas completely eliminate the cognitive obstacle and further realize the emptiness of dharmas. The two vehicles, however, still retain attachment to dharmas and have not removed fundamental ignorance. Herein lies the difference between them. If they can further eliminate the cognitive obstacle of the dharmas of the abiding ground of ignorance and realize the non-self of dharmas, this is the most excellent purity. |
| “烦恼障者，先习见人无我断，七识灭，法障解脱，识藏习灭，究竟清净”——断除烦恼障者，是先修习而证人无我，诸受想即为消灭，然而这并非真的彻底消灭，法执犹存，八识内习气犹在。 |
“As for the affliction-obstacle, one first cultivates and sees the non-self of persons, thereby eliminating it; when the seventh consciousness ceases, one is liberated from the dharma-obstacle; when the latent habits in the consciousness-storehouse are eliminated, there is ultimate purity”—those who eliminate the affliction-obstacle first cultivate and realize the non-self of persons, and their perceptions and thoughts are thereby extinguished. Yet this is not true and complete extinction: attachment to dharmas remains, and habitual tendencies still abide within the eighth consciousness. |
| 待破根本无明，第七末那识转为平等性智，是为断法执解脱；若微细习气除尽，则第八阿赖耶识转大圆镜智，“大圆、无垢同时发”，“普照十方尘刹中”，而证究竟清净佛地。 |
When fundamental ignorance is destroyed, the seventh manas consciousness transforms into the wisdom of equality; this is liberation through eliminating attachment to dharmas. If the subtle habitual tendencies are entirely removed, the eighth ālaya consciousness transforms into great perfect mirror wisdom: “The great perfection and freedom from defilement arise simultaneously,” and it “universally illumines the dust-mote lands of the ten directions.” One then realizes the ultimately pure Buddha-ground. |
| 其实，“识藏习”，实际就是认假作真、执以为实的习惯，但是此习惯细微难辨，非善不善相，故而形容为：以种子形式含藏于第八识中。由于它的微细难辨，唯有破除无明，发明心地，才能彻底清除。 |
In fact, the “latent habits in the consciousness-storehouse” are simply the habit of taking what is false as true and clinging to it as real. Yet this habit is subtle and difficult to discern; it is neither wholesome nor unwholesome in character, and is therefore described as being stored in the eighth consciousness in the form of seeds. Because it is so subtle and difficult to discern, it can be thoroughly cleared away only by destroying ignorance and realizing the mind-ground. |
| 这是说声闻缘觉和大乘菩萨一样都是断了烦恼障的，但是还有所知障法执未除，没有破根本无明，所以识藏习气不能究竟除尽。 |
This means that śrāvakas and pratyekabuddhas, like Mahāyāna bodhisattvas, have eliminated the affliction-obstacle. But the cognitive obstacle of attachment to dharmas has not yet been eliminated, fundamental ignorance has not been destroyed, and therefore the habitual tendencies in the consciousness-storehouse cannot be completely removed. |
| 【因本住法故，前后非性。】 |
[Because of the originally abiding dharma, before and after have no inherent nature.] |
| “本住法”即：佛所指者，是实相真理，故本来常住，亘古长存。本来常住则无增无减，前无佛道可得，后无涅槃可入，中间也无法可说，所以“前后非性”。到这里，前后俱断，凡圣双泯。若有佛可成，即名谤佛；若有法可说，即名谤法。这就回答了大慧第二、三两问： |
The “originally abiding dharma” means that what the Buddha points to is the truth of ultimate reality; it therefore abides eternally from the beginning, enduring through all ages. Since it originally abides eternally, it neither increases nor decreases. Before, there is no Buddhahood to attain; after, there is no nirvāṇa to enter; and in between, there is no Dharma to teach. Thus, “before and after have no inherent nature.” At this point, both before and after are cut off, and ordinary beings and sages alike fall away. If there is a Buddha to be attained, that is called slandering the Buddha; if there is a Dharma to be taught, that is called slandering the Dharma. This answers Mahāmati’s second and third questions: |
| “一切众生法不涅槃，谁至佛道？”——法尔本来如是，一切众生本来寂灭，更曾有谁至过佛道？ |
“If none of the dharmas of all sentient beings enters nirvāṇa, who attains Buddhahood?”—Dharmas are originally thus; all sentient beings are originally quiescent and extinguished. Who, then, has ever attained Buddhahood? |
| “从初得佛至般涅槃，于其中间不说一字，亦无所答？”——究竟自性本来现成，离言说相，故佛说法四十九年，实未曾说过法。 |
“From the time of first attaining Buddhahood until parinirvāṇa, not a single word is spoken, nor is any question answered?”—Ultimate intrinsic nature is originally complete and free from the marks of speech. Therefore, although the Buddha taught the Dharma for forty-nine years, in truth he never taught any Dharma. |
| 【无尽本愿故，如来无虑无察，而演说法。正智所化故，念不忘故，无虑无察。四住地、无明住地习气断故，二烦恼断，离二种死，觉人法无我，及二障断。】 |
[Because of his inexhaustible original vows, the Tathāgata, without deliberation or examination, expounds the Dharma. Because he is transformed by right wisdom and does not forget his mindfulness, he is without deliberation or examination. Because the habitual tendencies of the four abiding grounds and the abiding ground of ignorance have been cut off, the two afflictions are ended; he is free from the two kinds of birth and death, realizes the non-self of persons and dharmas, and has eliminated the two hindrances.] |
| 以无尽本愿故，所以如来于无虑无察大寂灭中，现应化身，而为众生称性说法。 |
Because of his inexhaustible original vows, the Tathāgata manifests responsive transformation bodies within the great quiescence of being without deliberation or examination, expounding the Dharma for sentient beings in accordance with their intrinsic nature. |
| 如来所证的究竟自觉圣智并非断灭，这时恰好起妙观察智等妙用，也更不会忘失最初发心时的本愿。所以如来的无虑无察并非草木：洞察一切，“所有众生若干种心，如来悉知”，是为如来“无察”；于无念处，无缘大慈，同体大悲，是为如来“无虑”。 |
The ultimate noble wisdom of self-awakening realized by the Tathāgata is not annihilation. At this very time, the wondrous functioning of the wisdom of subtle observation and the other wisdoms arises; nor does he forget the original vows made when he first aroused the resolve. Thus, the Tathāgata’s “without deliberation or examination” is not like that of grasses and trees. He discerns all things: “Whatever kinds of minds sentient beings possess, the Tathāgata knows them all.” This is what is meant by the Tathāgata’s “without examination.” In the state free of thought, he has unconditional great loving-kindness and great compassion sharing one substance with all beings; this is what is meant by the Tathāgata’s “without deliberation.” |
| 如来的“无虑无察”，早已断除四住地烦恼及无明习气，永离二种生死，证二种无我，彻断烦恼、所知二障。 |
The Tathāgata’s “without deliberation or examination” means that he has long since eliminated the afflictions of the four abiding grounds and the habitual tendencies of the abiding ground of ignorance. Forever free from the two kinds of birth and death, he realizes the two kinds of non-self and utterly severs the two hindrances of affliction and knowledge. |
| 此段话回答了大慧的第四问：“如来常定故，亦无虑亦无察。化佛，化作佛事？”——诸佛如来无虑无察，究竟寂静，而正好外现三觉圆满，一切妙方便。 |
This passage answers Mahāmati’s fourth question: “Since the Tathāgata is always in samādhi, he is without deliberation and without examination. How does the transformation Buddha perform the Buddha’s work?”—The Buddhas and Tathāgatas are without deliberation or examination and are ultimately quiescent; yet they precisely manifest outwardly the perfect fulfillment of the three awakenings and every wondrous skillful means. |
| 【大慧，心意、意识、眼识等七，刹那习气因，善无漏品离，不复轮转。大慧，如来藏者，轮转涅槃苦乐因。空乱意，大慧，愚痴凡夫所不能觉。】 |
[Mahāmati, the seven—mind, manas, consciousness, and eye-consciousness and the rest—arise from the causes of momentary habitual tendencies. When wholesome undefiled qualities are freed from them, there is no further revolving. Mahāmati, the tathāgatagarbha is the cause of the suffering and happiness of saṃsāra and nirvāṇa. Mahāmati, foolish ordinary beings cannot realize the confused notion of emptiness.] |
| 心之意、意识、眼识等七种识相续流转，刹那生灭，根本原因在于无始虚伪计著习气。唯有善修无为无漏法，才会彻底断除识藏内的无明习气，不再轮转。大慧，如来藏识藏含藏一切，是轮转与解脱的根本因，一切苦乐，皆从此出。故欲证解脱，应彻证如来藏本自清净。此理甚深，不是堕于空及乱意之愚痴凡夫所能觉知的。 |
The seven consciousnesses—mind, manas, consciousness, eye-consciousness, and the rest—continue to flow and revolve, arising and ceasing moment by moment. Their fundamental cause lies in the habitual tendencies of beginningless false conceptual attachment. Only through skillfully cultivating the unconditioned, undefiled Dharma can one utterly eliminate the habitual tendencies of ignorance within the repository consciousness and cease revolving. Mahāmati, the tathāgatagarbha, the repository consciousness, contains all things and is the fundamental cause of both saṃsāra and liberation; all suffering and happiness arise from it. Therefore, to realize liberation, one must thoroughly realize that the tathāgatagarbha is originally pure. This principle is profound and cannot be known by foolish ordinary beings who fall into emptiness and confused thought. |
| 此段是答复大慧第五问：为何诸识有刹那展转变坏之相，而实非刹那？——自性本明，只因无明妄习所熏，清净如来藏被妄识所覆，故会妄见刹那变化，而终成轮转。故欲证解脱，应彻证如来藏本自清净，即当体解脱。 |
This answers Mahāmati’s fifth question: Why do the consciousnesses appear to undergo momentary successive change and decay, while not truly being momentary?—Intrinsic nature is originally luminous, but because it is permeated by deluded habitual tendencies of ignorance, the pure tathāgatagarbha is covered over by deluded consciousness. Thus one falsely perceives momentary change and eventually enters saṃsāra. Therefore, to realize liberation, one must thoroughly realize that the tathāgatagarbha is originally pure; this is liberation in the very present reality. |
| 【大慧，金刚力士所随护者，是化佛耳，非真如来。大慧，真如来者，离一切根量，一切凡夫、声闻、缘觉及外道根量悉灭，得现法乐住，无间法智忍故，非金刚力士所护。一切化佛，不从业生。化化佛者，非佛，不离佛。因陶家轮等，众生所作相而说法，非自通处说自觉境界。】 |
[Furthermore, Mahāmati, those guarded by vajra warriors are only transformation Buddhas, not true Tathāgatas. Mahāmati, true Tathāgatas are free from all measures of the faculties. The measures of all ordinary beings, śrāvakas, pratyekabuddhas, and non-Buddhist paths are wholly extinguished. They attain the blissful abiding in the present Dharma and, through uninterrupted dharma-wisdom and forbearance, are not guarded by vajra warriors. All transformation Buddhas are not born of karma. Transformation Buddhas created by transformation are not Buddhas, yet are not separate from Buddha. They teach the Dharma by means of appearances created by sentient beings, such as a potter’s wheel; they do not expound the realm of self-awakening from their own realization.] |
| 大慧，我说金刚力士常随侍卫者，是随侍化身佛，而不是随侍法身佛。因为法身佛远离一切诸根识量，远离凡愚、二乘、外道之分别邪见，法身者，是大自在解脱，具常乐我净四德庄严，具无间究竟的一切智法忍，出世间上上，一切减损毁坏不能到，一切增益赞叹亦不能及，所以，非金刚力士者所能卫护。 |
Mahāmati, when I say that vajra warriors constantly attend and guard, I mean that they attend and guard transformation-body Buddhas, not dharmakāya Buddhas. For dharmakāya Buddhas are free from all measures of the sense faculties and consciousnesses, and from the discriminating erroneous views of foolish ordinary beings, followers of the two vehicles, and non-Buddhist paths. The dharmakāya is great sovereign freedom and liberation, adorned with the four virtues of permanence, bliss, self, and purity. It possesses the uninterrupted and ultimate dharma-forbearance of omniscience; it is supreme beyond the world. No diminution or destruction can reach it, and no increase or praise can equal it. Therefore, it is not something that vajra warriors can guard. |
| 金刚力士所护者，是应化之佛。一切化身佛，不从业生，是法身佛以无谤、无恼之果德，随众生心而感现得生的。所以，佛之种种方便化现，虽非真佛，亦不离真佛。就好比陶匠制做种种陶器以盛诸物，形状虽变，陶质不变。 |
Those guarded by vajra warriors are responsive transformation Buddhas. All transformation-body Buddhas are not born of karma. They arise in response to the minds of sentient beings through the fruit-virtue of the dharmakāya Buddha, which is free from slander and harm. Therefore, the Buddha’s various expedient manifestations, though not true Buddhas, are not separate from the true Buddha. It is like a potter making various vessels to contain things: although their forms differ, their clay does not change. |
| 化佛也是这样，应众生所知量而方便说法。这些所说，并非是如来于自宗通处而说的究竟实相境界，是为了方便众生能够接受领会的权施说法。 |
Transformation Buddhas are the same: they teach the Dharma expediently in accordance with what sentient beings are able to know. What they teach is not the ultimate realm of true reality that the Tathāgata expounds from the ground of his own realization; it is provisionally taught so that sentient beings may receive and understand it. |
| 以上是回答大慧菩萨的第六问——“金刚力士，常随侍卫”。 |
The foregoing answers Mahāmati Bodhisattva’s sixth question: “Vajra warriors constantly attend and guard.” |
| 【复次，大慧，愚夫依七识身灭，起断见；不觉识藏故，起常见。自妄想故，不知本际。自妄想慧灭，故解脱。】 |
[Furthermore, Mahāmati, foolish people, relying on the cessation of the sevenfold consciousness-body, give rise to the annihilationist view. Because they do not realize the repository consciousness, they give rise to the eternalist view. Because of their own false imaginings, they do not know the original limit. When the wisdom of their own false imaginings ceases, there is liberation.] |
| 愚痴凡夫见七识相续流转，刹那无常变化，便认为一切诸法都是无常的，终归坏灭，是为断见。 |
Foolish ordinary beings see the seven consciousnesses continuously flowing and revolving, changing impermanently from moment to moment, and so believe that all dharmas are impermanent and will ultimately perish. This is the annihilationist view. |
| “不觉识藏故，起常见”——凡夫不知七识身所依的这个识藏本质。如来藏识藏本自清净，无可染垢，因无明裹挟而误会成为识藏，从此而生死轮转，共业感现山河大地，别业招来十二类生。外道对此不能觉悟，所以另立神我或四大为常，妄想从这个常因而生出了一切万法。是为邪常之见。 |
“Because they do not realize the repository consciousness, they give rise to the eternalist view”—ordinary beings do not know the essential nature of the repository consciousness upon which the sevenfold consciousness-body depends. The tathāgatagarbha, the repository consciousness, is originally pure and cannot be defiled; but, enveloped by ignorance, it is mistakenly understood as the repository consciousness. From this come birth and death in saṃsāra: collective karma manifests mountains, rivers, and the great earth, while individual karma brings forth the twelve classes of living beings. Non-Buddhists cannot awaken to this, and so separately establish a divine self or the four great elements as permanent, falsely imagining that all myriad dharmas arise from this permanent cause. This is the erroneous view of permanence. |
| “自妄想故，不知本际。自妄想慧灭，故解脱。”——生死轮回、八识、根本无明等，这些也都是虚幻妄想。愚夫生如是种种自心妄想分别，不能如实洞察生死本际。唯有深入修证，智慧洞开，才可破除断常二见，真正的熄灭妄想分别邪见。妄想顿歇处，当下就是解脱。 |
“Because of their own false imaginings, they do not know the original limit. When the wisdom of their own false imaginings ceases, there is liberation.”—Birth-and-death in saṃsāra, the eight consciousnesses, fundamental ignorance, and the rest are likewise illusory false imaginings. Foolish people give rise to all such discriminations arising from their own minds and cannot discern the original limit of birth and death as it truly is. Only through deep cultivation and realization, when wisdom opens fully, can one destroy the two views of annihilation and permanence and truly extinguish the erroneous views of false imagination and discrimination. Where false imagination suddenly ceases, there and then is liberation. |
| 此为答第七问：何不施设本际？——实则“本际”者，本来实际理地，不受纤尘者也。此际本无始终，并非实有。众生分别妄想，才见实有生死及本际根源。所以，佛不施设而说实有生死本际。 |
This answers the seventh question: Why is the original limit not established?—In truth, the “original limit” is the original ground of ultimate reality, which admits not the slightest speck of dust. This limit has neither beginning nor end and is not substantially existent. It is only through sentient beings’ discriminating false thoughts that birth and death, and an original source or limit for them, are seen as truly existent. Therefore, the Buddha does not establish and teach that there is a truly existent original limit of birth and death. |
| 【四住地、无明住地习气断，故一切过断。】 |
[Because the habitual tendencies of the four abiding grounds and the abiding ground of ignorance are cut off, all faults are ended.] |
| 诸佛如来，四住地及无明住地烦恼习气悉皆尽断，所以一切过恶作行，及恶果报，皆悉断尽。 |
The Buddhas and Tathāgatas have utterly eliminated all afflictions and habitual tendencies of the four abiding grounds and the abiding ground of ignorance. Therefore, all wrongful and evil actions, together with their evil karmic results, are completely ended. |
| 此为答第八问：“云何如来得一切种智而不离诸过？”——如来已断尽五住地烦恼习气，故一切过恶都已断尽。既已离于业因，岂有业果缠身？所以诸佛之难，无非示现，以儆凡愚不造诸恶，以示学人因缘果报，如是而已。正如上节经文中佛说：“一切化佛，不从业生”，亦表此义。 |
This answers the eighth question: “How does the Tathāgata attain the wisdom of all modes without being free from all faults?”—The Tathāgata has eliminated the habitual tendencies of the five abiding-ground afflictions, and thus all faults and evils have been ended. Having already departed from karmic causes, how could karmic results bind him? Therefore, the hardships of the Buddhas are nothing but manifestations, intended to warn foolish ordinary beings against committing evil and to show practitioners the workings of causes, conditions, and karmic results. That is all. As the Buddha said in the preceding passage: “All transformation Buddhas are not born of karma.” This expresses the same meaning. |
| 【尔时，世尊欲重宣此义，而说偈言：三乘亦非乘，如来不磨灭。】 |
[At that time, wishing to restate this meaning, the World-Honored One spoke these verses: The three vehicles are not vehicles either; the Tathāgata is indestructible.] |
| 法本法无法，“三乘亦非乘”，佛法实无三乘可立，亦无涅槃法可得，“如来”法身如是而常住不灭，坚精不减。 |
The Dharma is originally dharma without a dharma. “The three vehicles are not vehicles either”: in the Buddhadharma, no three vehicles can truly be established, nor is there any dharma of nirvāṇa to be attained. The dharmakāya of the “Tathāgata” thus abides constantly and is indestructible, firm and pure, never diminishing. |
| 【一切佛所说，说离诸过恶。】 |
[All that the Buddhas teach is taught to free beings from every fault and evil.] |
| 诸佛所说的一切法都是方便，都是为了令大家离开妄想执着，离开世间烦恼过恶。 |
All dharmas taught by the Buddhas are expedient means, intended to enable everyone to leave behind deluded thoughts and attachments, and to leave behind worldly afflictions, faults, and evils. |
| 【为诸无间智，及无余涅槃，诱进诸下劣，是故隐覆说。】 |
[For those of uninterrupted wisdom and of nirvāṇa without remainder, and to guide forward those of inferior capacity, this is why they teach in concealed terms.] |
| 我之所以如此授记，为令诸声闻缘觉进修无间智（即本具之根本智），得趣无余涅槃。为了诱进根器低下者，奋勇精进，所以权智方便，记说声闻缘觉成佛。 |
The reason I bestow such predictions is to enable śrāvakas and pratyekabuddhas to advance in cultivating uninterrupted wisdom—that is, the inherently present fundamental wisdom—and to attain nirvāṇa without remainder. In order to guide those of lesser capacity onward and inspire them to diligent, courageous effort, I use expedient wisdom to predict and teach that śrāvakas and pratyekabuddhas will attain Buddhahood. |
| 【诸佛所起智，即分别说道。诸乘非为乘，彼则非涅槃。】 |
[The wisdom aroused by the Buddhas is precisely what discriminatively teaches the path. The various vehicles are not truly vehicles; nor is that nirvāṇa.] |
| 诸佛以自觉圣智，随众生心应所知量，权引而令之普入佛智。实则所设诸乘的方法途径，皆为方便设施，并非实有，亦非实有诸如来涅槃。 |
With the noble wisdom of self-awakening, the Buddhas guide sentient beings provisionally in accordance with their minds and the scope of what they can know, leading them all to enter the Buddha’s wisdom. In truth, the methods and paths of the various vehicles are expedient arrangements, not truly existent; nor is there any truly existent nirvāṇa of the Tathāgatas. |
| 【欲色有及见，说是四住地，意识之所起，识宅意所住。】 |
[Desire, form, existence, and views are called the four abiding grounds. They arise from consciousness; the abode of consciousness is where manas abides.] |
| “欲色有及见，说是四住地”——一切处住地之见惑，以及“欲”爱住地、“色”爱住地、“有”爱住地之思惑，此即四住地烦恼。 |
“Desire, form, existence, and views are called the four abiding grounds”—the deluded views of the abiding ground of views in all places, together with the deluded thoughts of the abiding grounds of attachment to desire, attachment to form, and attachment to existence, are the afflictions of the four abiding grounds. |
| “意识之所起，识宅意所住”——“识宅”，识之所依，指识藏第八阿赖耶识；“意”即末那识。这句是说，四住地的见思烦恼，无不是第六意识生起的妄想分别。而妄想分别的起现，源于意根第七识之意根。 |
“They arise from consciousness; the abode of consciousness is where manas abides”—the “abode of consciousness,” that upon which consciousness depends, refers to the eighth ālaya consciousness, the repository consciousness; “manas” refers to the manas consciousness. This means that the view- and thought-afflictions of the four abiding grounds are all deluded discriminations arising from the sixth consciousness. The arising and manifestation of these deluded discriminations originate in the seventh consciousness, the mind faculty. |
| 第七识意根妄认第八识的见分为我，以致妄想相续，造业不止。而六识、七识所依之处都是第八阿赖耶识。第八阿赖耶识是善恶之因，妄想执着的根本依处，所以是“识宅”识藏。 |
The seventh consciousness, the mind faculty, mistakenly takes the perceiving aspect of the eighth consciousness to be a self. Consequently, false thoughts continue without cease and karma is created endlessly. The six consciousnesses and the seventh consciousness all depend upon the eighth ālaya consciousness. The eighth ālaya consciousness is the cause of good and evil and the fundamental basis of deluded thought and attachment; therefore, it is the “abode of consciousness,” the repository consciousness. |
| 唯掀翻根本的窠臼家宅，彻底转识藏为清净如来藏，方是诸圣之智。因此临济宗风穴禅师云:“不立一尘,家国丧亡，野老讴歌。”即是形容此番究竟清净境地。 |
Only by overturning the fundamental nest and dwelling place, and thoroughly transforming the repository consciousness into the pure tathāgatagarbha, does one attain the wisdom of the sages. Therefore, Chan Master Fengxue of the Linji school said: “When not a single mote is established, home and country perish, and old rustics sing their songs.” This describes that ultimate realm of purity. |
| 【意及眼识等，断灭说无常，或作涅槃见，而为说常住。】 |
[Regarding manas, eye-consciousness, and the rest, they teach annihilation and call it impermanence; or they form a view of nirvāṇa and so teach permanence.] |
| 凡愚之人见七识流转，幻现刹那坏灭之相，就说一切法悉皆无常断灭。又或认为另有恒常神我、或四大等物造就了世界，所以认识和回归到神我等，就是证到了恒常涅槃。他们如是树立种种妄见，终不能知，如来藏识藏本自清净，不生不灭，非常、非断。 |
Foolish ordinary people see the seven consciousnesses revolving and manifesting the illusory appearance of momentary destruction, and so say that all dharmas are impermanent and annihilated. Or they believe that some permanent divine self, the four great elements, or the like creates the world, and that recognizing and returning to the divine self and so forth is realization of permanent nirvāṇa. Establishing such various deluded views, they ultimately cannot know that the tathāgatagarbha, the repository consciousness, is originally pure, neither arising nor ceasing, neither permanent nor annihilated. |
| 本门概要： |
Summary of This Section: |
| 本门大慧连续八问，佛一一回答，回答的内容，包括了从凡夫至佛地的修行次第，既紧扣大慧八问，也概括了楞伽全文，更含尽佛法大意： |
In this section, Mahāmati poses eight successive questions, and the Buddha answers each one. The answers encompass the stages of practice from ordinary beings to the Buddha-ground. They not only closely address Mahāmati’s eight questions, but also summarize the entire Laṅkāvatāra and contain the essential import of the Buddhadharma: |
| 一、如来藏本自清净，因无明裹挟而成八识，从而有七识流转之生灭变异。凡夫外道不觉，起断、常二见，而深陷轮回。 |
1. The tathāgatagarbha is originally pure. Enveloped by ignorance, it becomes the eight consciousnesses, and thus the seven consciousnesses revolve in arising, ceasing, and transformation. Ordinary beings and non-Buddhist practitioners do not realize this, give rise to the two views of annihilation and permanence, and sink deeply into saṃsāra. |
| 二、刹那非刹那，本际无本际。若妄想识灭，便是解脱，当下清净——此为顿悟。 |
II. A moment is not a moment; the original limit has no original limit. If the consciousness of deluded thought ceases, that is liberation; one is pure in that very moment—this is sudden awakening. |
| 三、若“四住地、无明住地习气断”，则一切过断。——这是渐除。具体来说，渐除烦恼、分证菩提，有如下次第： |
III. If the habitual tendencies of the “four abodes” and the abode of ignorance are cut off, then all faults are cut off. This is gradual removal. Specifically, the gradual removal of afflictions and partial realization of bodhi proceed in the following stages: |
| 1.断“四住地”烦恼，证人无我者，是声闻缘觉。但是他们“无明住地”烦恼习未断，法执未除。 |
1. Those who cut off the afflictions of the “four abodes” and realize the absence of a personal self are śrāvakas and pratyekabuddhas. Yet their habitual tendencies of the afflictions of the “abode of ignorance” have not been cut off, and their attachment to dharmas has not been eliminated. |
| 2.破“无明住地”烦恼，证人法两空，而入大乘菩萨地。 |
2. Those who destroy the afflictions of the “abode of ignorance,” realize the twofold emptiness of self and phenomena, and enter the bodhisattva stages of the Mahāyāna. |
| 3.或有虽至菩萨地，而俱生着相习气浓厚，所以还需一鼓作气，直至“识藏习灭”尽，方是究竟清净。 |
3. Some may have reached the bodhisattva stages, yet their innate habitual tendency to cling to appearances remains strong. They therefore still need to press forward in one sustained effort, until the habitual tendencies stored in consciousness are utterly extinguished. Only then is there ultimate purity. |
| 四、然而毕竟本无染净、无顿渐、无凡圣。因为法尔“本住”，“前后非性”。——这是如来法身真实，所以“化佛”无数、演说正法、示现诸业，并“金刚力士随护”。——是为究竟地的如来妙德化现。 |
IV. Yet ultimately, there is originally neither defilement nor purity, neither sudden nor gradual, neither ordinary beings nor sages. This is because, in its suchness, it “originally abides,” and “before and after are not its nature.” This is the true reality of the Tathāgata’s dharmakāya. Therefore, countless “transformation Buddhas” expound the true Dharma, manifest various deeds, and are attended and protected by vajra guardians. These are the manifestations of the Tathāgata’s wondrous virtues at the ultimate stage. |
| 至此，大慧咨问百八义接近尾声，佛之回答，已尽其疑。我们再回过头来看本经开始的大慧问请： |
At this point, Mahāmati’s inquiry into the 108 meanings is nearing its end. The Buddha’s answers have exhausted his doubts. Let us now return to Mahāmati’s initial request in this sūtra: |
| 世间离生灭，犹如虚空华。智不得有无，而兴大悲心。 |
The world is free of arising and ceasing, like flowers in empty space. Wisdom does not apprehend existence or nonexistence, yet gives rise to great compassion. |
| 一切法如幻，远离于心识。智不得有无，而兴大悲心。 |
All dharmas are like illusions, far removed from mind and consciousness. Wisdom does not apprehend existence or nonexistence, yet gives rise to great compassion. |
| 远离于断常，世间恒如梦。智不得有无，而兴大悲心。 |
Free from annihilationism and eternalism, the world is ever like a dream. Wisdom does not apprehend existence or nonexistence, yet gives rise to great compassion. |
| 知人法无我，烦恼及尔焰。常清净无相，而兴大悲心。 |
Knowing that persons and dharmas are without self, and that afflictions and the knowable are empty, one is ever pure and without characteristics, yet gives rise to great compassion. |
| 一切无涅槃，无有涅槃佛，无有佛涅槃。远离觉所觉，若有若无有，是二悉俱离。 |
There is no nirvāṇa at all; there is no Buddha of nirvāṇa, nor is there a Buddha’s nirvāṇa. Free from awakening and that which is awakened to, whether there is existence or nonexistence, both are entirely relinquished. |
| 牟尼寂静观，是则远离生。是名为不取，今世后世净。 |
The Muni’s serene contemplation is thus free from arising. This is called non-grasping; it purifies this life and future lives. |
| 我名为大慧，通达于大乘。今以百八义，仰咨尊中上。 |
My name is Mahāmati, and I am well versed in the Mahāyāna. I now respectfully inquire of the Supreme Honored One concerning these 108 meanings. |
| ——此内容正与本门佛之所答暗合。亦与其他三十九门相契。 |
This content precisely accords with the Buddha’s answers in this section, and it also accords with the other thirty-nine sections. |
| 本经除去通说百八句，余下的别解四十门，无不以大慧诘问开始，世尊分破邪见，扫荡二边，继而引众者入究竟实相为归趣。故知大慧问请，亦是“化佛”所现，以决众疑。“法佛”者，实无一法可立，实无一言能说。——是为楞伽山顶，如来世尊为众言说。 |
Apart from the general exposition of the 108 statements, the remaining forty detailed expositions in this sūtra all begin with Mahāmati’s questions. The World-Honored One analyzes and refutes wrong views, sweeps away the two extremes, and then leads beings to ultimate reality as their destination. Thus we know that Mahāmati’s inquiry, too, is a manifestation of the “transformation Buddha,” intended to resolve the assembly’s doubts. As for the “Dharma Buddha,” in truth not a single dharma can be established, and in truth not a single word can be spoken. This is the Tathāgata, the World-Honored One, speaking to the assembly atop Laṅkā Mountain. |
| 别解四十门终。 |
End of the Forty Detailed Expositions. |
| 本经最后是大慧问请食肉，以下作为《流通分》专门列出。 |
The final topic of this sūtra is Mahāmati’s inquiry concerning the eating of meat. It is set out separately below as the “Circulation Section”. |
