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分享天父之大愛、分享佛陀之智慧
《楞伽阿跋多羅寶經》最新翻譯
The Lankavatara Sutra
鈴木大拙
隨意兒
"Hearing him speak thus, the Lord of the Triple World said,
“爾時，世尊聽聞夜叉請法之後，而為夜叉說，
"King of Yakshas, this mountain of precious stones was visited by the Leaders in the past. And, taking pity on you, they discoursed on the Truth revealed in their inmost [consciousness]. [The Buddhas of] the future time will proclaim [the same] on this jewel- adorned mountain.
“楞伽夜叉請諦聽，今昔諸佛悲憫汝，於此城中演法義，昭示內修自證法。
"This [inmost Truth] is the abode of those Yogins who stand in the presence of the Truth. King of the Yakshas, you have the compassion of the Sugatas and myself."
“內修自證法高妙，觀行得樂者*安住。楞伽城王得悲湣，我今說法汝城中。”
*隨意兒注：觀行得樂的瑜伽行者（Yogins），指實修實證之觀行者
"The Bhagavan accepting the request [of the King] remained silent and undisturbed; he now mounted the floral chariot offered by Ravana. Thus Ravana and others, wise sons of the Victorious One, honoured by the Apsaras singing and dancing, reached the city. Arriving in the delightful city [the Buddha was] again the recipient of honours; he was honoured by the group of Yakshas including Ravana and by the Yaksha women.
"A net of jewels was offered to the Buddha by the younger Yakshas, girls and boys, and necklaces beautifully ornamented with jewels were placed by Ravana about the neck of the Buddha and those of the sons of the Buddha. The Buddhas together with the sons of the Buddha and the wise men, accepting the offerings, discoursed on the Truth which is the state of consciousness realised in the inmost self.
Honouring [him as] the best speaker, Ravana and the company of the Yakshas honoured Mahamati and requested of him again and again:
"Thou art the asker of the Buddha concerning the state of consciousness realized in their inmost selves, of which we here, Yakshas as well as the sons of the Buddha, are desirous of hearing. I, together with the Yakshas, the sons of the Buddha, and the wise men, request this of thee. “
"Thou art the most eloquent of speakers, and the most strenuous of the Yogins; with faith I beg of thee. Ask [the Buddha] about the doctrine, O thou the proficient one! Free from the faults of the philosophers and Pratyeka-buddhas and Sravakas is the Truth of the inmost consciousness, immaculate and culminating in the stage of Buddhahood."
Thereupon the Bhagavan created jewel-adorned mountains and other objects magnificently embellished with jewels in an immense number. On the summit of each mountain the Buddha himself was visible, and Ravana, the Yaksha, also was found standing there. Thus the entire assembly was seen on each mountain-peak, and all the countries Were there, and in each there was a Leader.
爾時世尊以神力，造出無數華美嚴飾的寶山，一一山頂皆現佛身，一一佛前皆恭立著楞伽王及諸夜叉，更還有諸國國土及其首領也齊現於各寶山頭。
Here also was the King of the Rakshasas and the residents of Lanka, and the Lanka created by the Buddha rivaling [the real one]. Other things were there, too, -- the Asoka with its shining woods, and on each mountain-peak Mahamati was making a request of the Buddha, Who discoursed for the sake of the Yakshas on the Truth leading to the inmost realization; on the mountain-peak he delivered a complete sutra with an exquisite voice varied in hundreds of thousands of ways.
楞伽王、城中大眾及諸多園林、物事，並世尊打造出的各楞伽寶城同時示現 ----在各寶山頂皆有大慧菩薩向佛問法，佛以百千妙音宣講了一整部佛經。
[After this] the teacher and the sons of the Buddha vanished away in the air, leaving Ravana the Yaksha himself standing [above] in his mansion. Thought he, "How is this? What means this? and by whom was it heard? What was it that was seen? and by whom was it seen? Where is the city? and where is the Buddha?
隨後，天人師釋迦牟尼佛及佛子漸漸消逝於空中，留下楞伽王在其寶宅中思籌：“這是怎麽回事？意義何在？誰講法？誰見聞？我看到的到底是什麽？那些國土呢？那些城市呢？
"Where are those countries, those jewel-shining Buddhas, those Sugatas? Is it a dream then? or a vision? or is it a castle conjured up by the Gandharvas? Or is it dust in the eye, or a fata morgana, or the dream-child of a barren woman, or the smoke of a fire-wheel, that which I saw here?
“寶光閃耀的如來世尊及諸菩薩都哪兒去了？我之所見是夢是幻？是天使造出的城堡嗎？是翳眼生花的妄見嗎？是灼熱氣流的折射嗎？抑或是石女夢中子、海市與蜃樓？
Then [Ravana reflected], "This is the nature as it is (dharmata) of all things, which belongs to the realm of Mind, and it is not comprehended by the ignorant as they are confused by every form of imagination.
“心境界之體性法爾如是，為幻相所惑的凡夫因無明而無法了知。
"There is neither the seer nor the seen, neither the speaker nor the spoken; the form and usage of the Buddha and his Dharma -- they are nothing but discrimination. Those who see things such as were seen before, do not see the Buddha; [even] when discrimination is not aroused, one does not see the Buddha; the Buddha being fully- enlightened is seen where the world itself is not evolved."
“既沒有能見也沒有所見，既沒有說法者也沒有聞法者。我之所見的佛身、佛講法，皆源自虛妄分別心。若以色聲見佛，無佛可見，即便不起分別心，佛亦不可得見。隻在破除世間一切虛妄之時，方得見全覺之佛。”
The Lord of Lanka was then immediately awakened [from his reflection], feeling a revulsion (paravriti) in his Heart and realizing that the world was nothing but his own Heart: he was settled in the realm of non-discrimination, was urged by the stock of his past good deeds, acquired the cleverness of understanding all the texts, obtained the faculty of seeing things as they are,
當下開悟的楞伽夜叉王，心中升起出離染汙之覺受，覺悟到世間萬法的顯現唯在自己的識心。由是楞伽王得以入住“無分別界”。其往昔善業資糧促成了今日之慧智辯思而能善巧通達一切經論，能如實得見一切法之本相。
was no more dependent upon others, observed things excellently with his own wisdom (buddhi), gained the insight that was not of discursive reasoning,
無需依靠外物他力，楞伽王已能善用非邏輯推理的覺智，來觀察、洞見事相之本質；
was no more dependent upon others, became a great Yogin of the discipline, was able to manifest himself in all excellent forms, got thoroughly acquainted with all skilful means,
無需依靠外物他力，從此楞伽王成為觀行得樂的瑜伽行者，能據境相之不同而隨順運用善巧方便；
had the knowledge of the characteristic aspects of every stage, by which he would surmount it skillfully, was delighted to look into the self-nature of Citta, Manas, Manovijnana, got a view whereby he could cut himself loose from the triple continuation, had the knowledge of disposing of every argument of the philosophers on causation, thoroughly understood the Tathagata-garbha, the stage of Buddhahood, the inmost self, found himself abiding in the Buddha-knowledge;
楞伽王已“見道”而具備了了知各修行階段諸地境界之智慧，且將漸次突破逐級超越；樂於慧觀心智、末那識（第七識）、分別事識（第六識）之自體性，具慧見而能斷三相續見*(見注釋)，具辯智而能離棄一切外道邪見，更因通達菩提道如來藏，而善知該當如何護持隨順深心本具之佛智。
*隨意兒注：三相續見有多種解義。譯者認為此處最靠譜的解釋是：三相續見即根、塵、識之間的互相作用。
[when suddenly] a voice was heard from the sky, saying, "It is to be known by oneself. Well done, well done, Lord of Lanka! Well done, indeed, Lord of Lanka, for once more! The Yogin is to discipline himself as thou doest. The Tathagatas and all things are to be viewed as they are viewed by thee; otherwise viewed, it is nihilism.
正當其時，忽聞空中起妙音：“善哉！善哉！楞伽王！觀行得樂的瑜伽行者正該如你一般信解行證。諸佛所見正如你之所見。若不作如是觀，則稱為斷見。
"All things are to be comprehended by transcending the Citta, Manas, and Vijnana as is done by thee.
“若欲見諸相之實相，則應超越你自顯現的心、意、識來觀察事物之表象。
"Thou shouldst look inwardly and not become attached to the letter and a superficial view of things; thou shouldst not fall into the attainments, conceptions, experiences, views, and Samadhis of the Sravakas, Pratyekabuddhas, and philosophers; thou shouldst not have any liking for small talk and witticism; thou shouldst not cherish the notion of self- substance, nor have any thought for the vainglory of rulership, nor dwell on such Dhyanas as belong to the six Dhyanas, etc.
“覺者當知：你當勤修內觀法，莫著文字相，莫持淺薄見，莫附二乘不究竟義，莫墮諸外道邪見，莫誇誇其談信口綺語，莫放逸自己沉迷物質，莫貪戀虛榮仰慕權勢，莫住於六種禪定神通。
"Lord of Lanka, this is the realization of the great Yogins: to destroy the discourses advanced by others, to crush mischievous views in pieces, to keep themselves properly away from ego-centered notions, to cause a revulsion in the depths of the mind fittingly by means of an exquisite knowledge. Such are sons of the Buddha who walk in the way of the Mahayana.
“楞伽王，偉大的瑜伽行者當如是修行：摧一切外道邪論，破一切虛妄邪見、棄我執、善用妙智轉所依*(見注釋)。如此才是行在大乘菩薩道上的佛子。
*隨意兒注：轉所依，即轉舍惡法之所依，轉向淨法之所依。善用妙智轉所依，是轉識成智的過程。
"In order to enter upon the stage of self-realization as attained by the Tathagatas, the discipline is to be pursued by thee.
"Lord of Lanka, conducting thyself in this manner, let thee be further purified in the way thou hast attained;
"by disciplining thyself well in Samadhi and Samapatti, follow not the state realised and enjoyed by the Sravakas, Pratyekabuddhas, and philosophers, which rises from the imagination of those who discipline themselves according to the practices of the puerile philosophers.
* 隨意兒注：三昧定慧等持，意為有定有慧之正禪定。《六祖壇經》定慧品第四：定是慧體，慧是定用，即慧之時定在慧，即定之時慧在定。若識此義，即是定慧等學。
“因二乘與外道行者，執著我見而以世間各種色相為實有；執持有實物、有質量、有各個元素成份的知見；無明造成了他們固執己見；他們於普遍存在的虛妄中看到的是“生生”而陷入迷惘；他們無法放下妄想分別執著，而陷入二元論的迷思。
"Lord of Lanka, this is what leads to various excellent attainments, this is what makes one grow aware of the inmost attainment, this is the Mahayana realization. This will result in the acquirement of an excellent condition of existence.
"Lord of Lanka, by entering upon the Mahayana discipline the veils [of ignorance] are destroyed, and one turns away from the multitudinous waves of the Vijnana and falls not into the refuge and practice of the philosophers.
"Lord of Lanka, the philosophers' practice starts from their own egotistic attachments. Their ugly practice arises from adhering to dualistic views concerning the self-nature of the Vijnana.
"Well done, Lord of Lanka; reflect on the signification of this as you did when seeing the Tathagata before; for this, indeed, is seeing the Tathagata."
At that time it occurred to Ravana: "I wish to see the Bhagavan again, who has all the disciplinary practices at his command, who has turned away from the practices of the philosophers, who is born of the state of realizations in the inmost consciousness, and who is beyond [the dualism of] the transformed and the transforming.
"He is the knowledge realized by the Yogins, he is the realization attained by those who enjoy the perfect bliss of the Samadhi which they gain by coming to an intuitive understanding through meditation.
"May I see thus [again] the Compassionate One by means of his miraculous powers in whom the fuel of passion and discrimination is destroyed, who is surrounded by sons of the Buddha, who has penetrated into the minds and thoughts of all beings, who moves about everywhere, who knows everything, who keeps himself away from work (kriya) and form (lakshana);
"seeing him may I attain what I have not yet attained, [retain] what I have already gained, may I conduct myself with non-discrimination, abide in the joy of Samadhi and Samapatti, and attain the ground where the Tathagatas walk, and in these make progress."
