This sutra is said to have been given by Bodhidharma to his chief disciple Hui-k'e as containing the essential teaching of Zen. Since then it has been studied chiefly by Zen philosophers. But being full of difficult technical terms in combination with a rugged style of writing, the text has not been so popular for study as other Mahayana sutras, for instance, the Pundarika, the Vimalakirti, or the Vajracchedika.

The chief interlocutor is a Bodhisattva called Mahamati, and varied subjects of philosophical speculation are discussed against a background of deep religious concern. The topic most interesting for the reader of this book is that of svapratyatmagati, i.e. self-realization of the highest truth.

Some of the terms may be explained here: "Birth and death" (samsara in Sanskrit) always stands contrasted to "Nirvana". Nirvana is the highest truth and the norm of existence while birth and death is a world of particulars governed by karma and causation. As long as we are subject to karma we go from one birth to another, and suffer all the ills necessarily attached to this kind of life, though it is a form of immortality. What Buddhists want is not this.

"Mind only" (cittamatra) is an uncouth term. It means absolute mind, to be distinguished from an empirical mind which is the subject of psychological study. When it begins with a capital letter, it is the ultimate reality on which the entire world of individual objects depends for its value. To realise this truth is the aim of the Buddhist life.

By "what is seen of the Mind-only" is meant this visible world including that which is generally known as mind. Our ordinary experience takes this world for something that has its "self-nature", i.e. existing by itself. But a higher intuition tells us that this is not so, that it is an illusion, and that what really exists is Mind, which being absolute knows no second. All that we see and hear and think of as objects of the vijnanas are what rise and disappear in and of the Mind-only.

This absolute Mind is also called in the Lankavatara the Dharma of Solitude (vivikta-dhama), because it stands by itself. It also signifies the Dharma's being absolutely quiescent.

There is no "discrimination" in this Dharma of Solitude, which means that discrimination belongs to this side of existence where multiplicities obtain and causation rules. Indeed, without this discrimination no world is possible.

Discrimination is born of "habit-energy" or "memory", which lies latently preserved in the "alayavijnana" or all-conserving consciousness. This consciousness alone has no power to act by itself. It is altogether passive, and remains Inactive until a particularizing agency touches it. The appearance of this agency is a great mystery which is not to be solved by the intellect; it is something to be accepted simply as such. It is awakened "all of a sudden", according to Asvaghosha.

To understand what this suddenness means is the function of "noble wisdom" (aryajnana). But as a matter of experience, the sudden awakening of discrimination has no meaning behind it. The fact is simply that it is awakened, and no more; it is not an expression pointing to something else.

When the Alayavijnana or the all-conserving consciousness is considered a store-house, or better, a creative matrix from which all the Tathagatas issue, it is called "Tathagata-garbha". The Garbha is the womb.

Ordinarily, all our cognitive apparatus is made to work outwardly in a world of relativity, and for this reason we become deeply involved in it so that we fail to realize the freedom we all intrinsically possess, and as a result we are annoyed on all sides. To turn away from all this, what may psychologically be called a "revulsion" or "revolution" must take place in our inmost consciousness. This is not however a mere empirical psychological fact to be explained in terms of consciousness. It takes place in the deepest recesses of our being. The original Sanskrit is paravrittasraya.

The following extracts are from my English translation (1932) of the original Sanskrit text edited by Bunyu Nanjo, 1923.

[南条文雄 - Wikipedia

https://ja.wikipedia.org/wiki/南条文雄

『梵文入楞伽経邦訳』泉芳璟共訳南条先生古稀記念祝賀会 1927]

XVIII

Further, Mahamati, those who, afraid of sufferings arising from the discrimination of birth and death, seek for Nirvana, do not know that birth and death and Nirvana are not to be separated the one from the other; and, seeing that all things subject to discrimination have no reality, imagine that Nirvana consists in the further annihilation of the senses and their fields. They are not aware, Mahamati, of the fact that Nirvana is the Alayavijnana where a revulsion takes place by self-realization. Therefore, Mahamati, those who are stupid talk of the trinity of vehicles and not of the state of Mind-only where there are no shadows. Therefore, Mahamati, those who do not understand the teachings of the Tathagatas of the past, present, and future, concerning the external world, which is of Mind itself, cling to the notion that there is a world outside what is seen of the Mind and, Mahamati, go on rolling themselves along the wheel of birth and death.

XIX

Further, Mahamati, according to the teaching of the Tathagatas of the past, present, and future, all things are unborn. Why? Because they have no reality, being manifestations of Mind itself; and, Mahamati, as they are not born of being and non-being, they are unborn. Mahamati, all things are like the horns of the hare, horse, donkey, or camel, but the ignorant and simple-minded, who are given up to their false and erroneous imaginations, discriminate things where they are not; therefore, all things are unborn. That all things are in their self-nature unborn, Mahamati, belongs to the realm of self-realization attained by noble wisdom, and does not belong essentially to the realm of dualistic discrimination cherished by the ignorant and simple-minded.

The self-nature and the characteristic marks of body, property, and abode evolve when the Alayavijnana is conceived of by the ignorant as grasping and grasped; and then they fall into a dualistic view of existence where they recognize its rise, abiding, and disappearance, cherishing the idea that all things are born and subject to discrimination as to being and non-being. Therefore, Mahamati, you should discipline yourself therein [i.e. in self-realization].

XXIV

Further again, Mahamati, let the Bodhisattva-Mahasattva have a thorough understanding as to the nature of the twofold egolessness. Mahamati, what is this twofold egolessness? [It is the egolessness of persons and the egolessness of things. What is meant by egolessness of persons? It means that] in the collection of the Skandhas, Dhatus, and Ayatanas there is no ego-substance, nor anything belonging to it; the Vijnana is originated by ignorance, deed, and desire, and keeps up its function by grasping objects by means of the sense-organs, such as the eye, etc., and by clinging to them as real; while a world of objects and bodies is manifested owing to the discrimination that takes place in the world which is of Mind itself, that is, in the Alayavijnana.

By reason of the habit-energy stored up by false imagination since beginningless time, this world (vishaya) is subject to change and destruction from moment to moment; it is like a river, a seed, a lamp, wind, a cloud; [while the Vijnana itself is] like a monkey who is always restless, like a fly who is ever in search of unclean things and defiled places, like a fire which is never satisfied. Again, it is like a water-drawing wheel or a machine, it [i.e. the Vijnana] goes on rolling the wheel of transmigration, carrying varieties of bodies and forms, resuscitating the dead like the demon Vetala, causing the wooden figures to move about as a magician moves them. Mahamati, a thorough understanding concerning these phenomena is called comprehending the egolessness of persons.

Now, Mahamati, what is meant by the egolessness of things? It is to realize that the Skandhas, Dhatus, and Ayatanas are characterized with the nature of false discrimination. Mahamati, since the Skandhas, Dhatus, and Ayatanas are destitute of an ego-substance, being no more than an aggregation of the Skandhas, and subject to the conditions of mutual origination which are causally bound up with the string of desire and deed; and since thus there is no creating agent in them, Mahamati, the Skandhas are even destitute of the marks of individuality and generality-, and the ignorant, owing to their erroneous discrimination, imagine here the multiplicity of phenomena; the wise, however, do not. Recognizing, Mahamati, that all things are devoid of the Citta, Manas, Manovijnana, the five Dharmas, and the [three] Svabhavas, the Bodhisattva-Mahasattva, will well understand what is meant by the egolessness of things.

Again, Mahamati, when the Bodhisattva-Mahasattva has a good understanding as regards the egolessness of things, before long he will attain the first stage [of the Bodhisattvahood], when he gets a definite cognition of the ageless. When a definite acquisition is obtained regarding aspect of the stages [of Bodhisattvahood], the Bodhisattva will experience joy, and, gradually and successively going the scale, will reach the ninth stage where his insight is perfected, and [finally the tenth stage known as] Great Dharma-megha.

Establishing himself here, he will be seated in the great Jewel palace known as "Great Lotus Throne" which is in the shape of a lotus and is adorned with various sorts of jewels and pearls; he will then acquire and complete a world of Maya-nature; surrounded by Bodhisattvas of the same character and anointed like the son of the Cakravarti by the hands of the Buddhas coming from all the Buddha-lands, he will go beyond the last stage of Bodhisattvahood, attain the noble truth of self-realization, and become a Tathagata endowed with the perfect freedom of the Dharmakaya, because of his insight into the egolessness of things. This, Mahamati, is what is meant by the egolessness of all things, and in this you and other Bodhisattva-Mahasattvas should well exercise yourselves.

XXVIII

At that time, Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: Now the Blessed One makes mention of the Tathagata-garbha in the sutras, and verily it is described by you as by nature bright and pure, as primarily unspotted, endowed with the thirty-two marks of excellence, hidden in the body of every being like a gem of great value, which is enwrapped in a dirty garment, enveloped in the garment of the Skandhas, Dhatus, and Ayatanas, and soiled with the dirt of greed, anger, folly, and false imagination, while it is described by the Blessed One to be eternal, permanent, auspicious, and unchangeable. Is not this Tathagata-garbha taught by the Blessed One the same as the ego-substance taught by the philosophers? The ego as taught in the systems of the philosophers is an eternal creator, unqualified, omnipresent, and imperishable.

The Blessed One replied: No, Mahamati, my Tathagata-garbha is not the same as the ego taught by the philosophers; for what the Tathagatas teach is the Tathagata-garbha in the sense, Mahamati, that it is emptiness, reality-limit, Nirvana, being unborn, unqualified, and devoid of will-effort; the reason why the Tathagatas, who are Arhats and Fully-Enlightened Ones, teach the doctrine pointing to the Tathagata-garbha is to make the ignorant cast aside their fear when they listen to the teaching of egolessness and to have them realize the state of non-discrimination and imagelessness.

I also wish, Mahamati, that the Bodhisattva-Mahasattvas of the present and future would not attach themselves to the idea of an ego [imagining it to be a soul]. Mahamati, it is like a potter who manufactures various vessels out of a mass of clay of one sort by his own manual skill and labour combined with a rod, water, and thread, Mahamati, that the Tathagatas preach the egolessness of things which removes all the traces of discrimination by various skilful means issuing from their transcendental wisdom; that is, sometimes by the doctrine of the Tathagata-garbha, sometimes by that of egolessness, and like a potter, by means of various terms, expressions, and synonyms. For this reason, Mahamati, the philosophers' doctrine of an ego-substance is not the same as the teaching of the Tathagata-garbha.

Thus, Mahamati, the doctrine of the Tathagata-garbha is disclosed in order to awaken the philosophers from their clinging to the idea of the ego, so that those minds that have fallen into the views imagining the non-existent ego as real, and also into the notion that the triple emancipation is final, may rapidly be awakened to the state of supreme enlightenment. Accordingly, Mahamati, the Tathagatas who are Arhats and Fully-Enlightened Ones disclose the doctrine of the Tathagata-garbha, which is thus not to be known as identical with the philosopher's notion of an ego-substance.

Therefore, Mahamati, in order to abandon the misconception cherished by the philosophers, you must strive after the teaching of egolessness and the Tathagata-garbha.

XXXV

At that time, Mahamati the Bodhisattva-Mahasattva again said this to the Blessed One:

Pray tell me, Blessed One, about the attainment of self-realization by noble wisdom, which does not belong to the path and the usage of the philosophers;

Which is devoid of [all such predicates as] being and non-being, oneness and otherness, bothness and not-bothness, existence and non-existence, eternity and non-eternity;

Which has nothing to do with the false imagination, nor with individuality and generality; which manifests itself as the truth of highest reality;

Which, going up continuously by degrees the stages of purification, enters upon the stage of Tathagatahood;

Which, because of the original vows unattended by any striving, will perform its works in infinite worlds like a gem reflecting a variety of colours;

And which is manifested [when one perceives how] signs of individuation rise in all things as one realizes the course and realm of what is seen of Mind itself, and thereby I and other Bodhisattva-Mahasattvas are enabled to survey things from the point of view which is not hampered by marks of individuality and generality nor by anything of the false imagination, and may quickly attain supreme enlightenment and enable all beings to achieve the perfection of all their virtues.

Replied the Blessed One: Well done, well done, Mahamati! and again, well done, indeed, Mahamati! Because of your compassion for the world, for the benefit of many people, for the happiness of many people, for the welfare, benefit, happiness of many people, both of celestial beings and humankind, Mahamati, you present yourself before me and make this request. Therefore, Mahamati, listen well and truly, and reflect, for I will tell you.

Assuredly, said Mahamati the Bodhisattva-Mahasattva, and gave ear to the Blessed One.

The Blessed One said this to him: Mahamati, since the ignorant and the simple-minded, not knowing that the world is what is seen of Mind itself, cling to the multitudinousness of external objects, cling to the notions of being and nonbeing, oneness and otherness, bothness and not-bothness, existence and non-existence, eternity and non-eternity, as having the character of self-substance (svabhava), which idea rises from discrimination based on habit-energy, they are addicted to false imaginings.

Mahamati, it is like a mirage in which the springs are seen as if they were real. They are imagined so by the animals who, thirsty from the heat of the season, would run after them. Not knowing that the springs are their own mental illusions, the animals do not realize that there are no such springs. In the same way, Mahamati, the ignorant and simple-minded with their minds impressed by various erroneous speculations and discriminations since beginningless time; with their minds burning with the fire of greed, anger, and folly; delighted in a world of multitudinous forms; with their thoughts saturated with the ideas of birth, destruction, and subsistence; not understanding well what is meant by existent and non-existent, by inner and outer, these ignorant and simple-minded fall into the way of grasping at oneness and otherness, being and non-being [as realities].

Mahamati, it is like the city of the Gandharvas which the unwitted take for a real city, though it is not so in fact. This city appears in essence owing to their attachment to the memory of a city preserved in seed from beginningless time. This city is thus neither existent nor non-existent. In the same way, Mahamati, clinging to the memory (vasana) of erroneous speculations and doctrines since beginningless time, they hold fast to ideas such as oneness and otherness, being and non-being, and their thoughts are not at all clear about what is seen of Mind-only.

Mahamati, it is like a man, who, dreaming in his sleep of a country variously filled with women, men, elephants, horses, cars, pedestrians, villages, towns, hamlets, cows, buffalos, mansions, woods, mountains, rivers, and lakes, enters into its inner apartments and is awakened. While awakened thus, he recollects the city and its inner apartments. What do you think, Mahamati? Is this person to be regarded as wise, who is recollecting the various unrealities he has seen in his dream?

Said Mahamati: Indeed, he is not, Blessed One.

The Blessed One continued: In the same way the ignorant and simple-minded who are bitten by erroneous views and inclined towards the philosophers, do not recognize that things seen of the Mind itself are like a dream, and are held fast by the notions of oneness and otherness, of being and non-being.

Mahamati, it is like the painter's canvas on which there is neither depression nor elevation as imagined by the ignorant. In the same way, Mahamati, there may be in the future some people brought up in the habit-energy, mentality, and imagination based on the philosophers' erroneous views; clinging to the ideas of oneness and otherness, or bothness and not-bothness, they may bring themselves and others to ruin; they may declare those people nihilists who hold the doctrine of no-birth apart from the category of being and non-being. They [argue against] cause and effect, they are followers of the wicked views whereby they uproot meritorious causes of unstained purity. They are to be kept away by those whose desires are for things excellent. They are those whose thoughts are entangled in the error of self, other, and both, entangled in the error of imagining being and non-being, assertion and refutation; and hell will be their final resort.

Mahamati, it is like the dim-eyed ones who, seeing a hair-net, would exclaim to one another, saying: "It is wonderful! it is wonderful! Look, O honourable sirs!" And the said hair-net has never been brought into existence. It is in fact neither an entity nor a non-entity, because it is seen and not seen. In the same manner, Mahamati, those whose minds are addicted to discrimination of the erroneous views as cherished by the philosophers, and who are also given up to the realistic ideas of being and non-being, oneness and otherness, bothness and not-bothness, will contradict the good Dharma, ending in the destruction of themselves and others.

Mahamati, it is like a firebrand-wheel which is no real wheel but which is imagined to be of such character by the ignorant, but not by the wise. In the same manner, Mahamati, those whose minds have fallen into the erroneous views of the philosophers will falsely imagine in the rise of all beings [the reality of] oneness and otherness, bothness and not-bothness.

Mahamati, it is like those water-bubbles in a rainfall which have the appearance of crystal gems, and the ignorant taking them for real crystal gems run after them. Mahamati, they are no more than water-bubbles, they are not gems, nor are they not-gems, because of their being so comprehended [by one party] and being not so comprehended [by another] - In the same manner, Mahamati, those whose minds are impressed by the habit-energy of the philosophical views and discriminations will regard things born as non-existent and those destroyed by causation as existent.

XXXVII [37]

http://dl.ndl.go.jp/info:ndljp/pid/963323/112

Further, Mahamati, there are four kinds of Dhyanas. What are the four? They are: (1) The Dhyana practised by the ignorant, (2) the Dhyana devoted to the examination of meaning, (3) the Dhyana with Suchness for its object, and (4) the Dhyana of the Tathagatas.

What is meant by the Dhyana practised by the ignorant? It is the one resorted to by the Yogins exercising themselves the discipline of the Sravakas and Pratyekabuddhas, who perceiving that there is no ego-substance, that things are characterized with individuality and generality, that the body is a shadow and a skeleton which is transient, full of suffering, and is impure, persistently cling to these notions which are regarded as just so and not otherwise, and who starting from them successively advance until they reach the cessation where there arc no thoughts. This is called the Dhyana practised by the ignorant.

Mahamati, what then is the Dhyana devoted to the examination of meaning? It is the one [practised by those who,] having gone beyond the egolessness of things, individuality and generality, the untenability of such ideas as self, other, and both, which are held by the philosophers, proceed to examine and follow up the meaning of the [various] aspects of the egolessness of things and the stages of Bodhisattvahood. This is the Dhyana devoted to the examination of meaning.

What, Mahamati, is the Dhyana with Tathata for its object? When [the Yogin recognizes that] the discrimination of the two forms of egolessness is mere imagination, and that where he establishes himself in the reality of suchness (yathabhuta) there is no rising of discrimination, I call it the Dhyana with Tathata for its object.

What, Mahamati, is the Dhyana of the Tathagata? When [the Yogin], entering upon the stage of Tathagatahood and abiding in the triple bliss which characterizes self-realization attained by noble wisdom, devotes himself, for the sake of all beings to the [accomplishment of] incomprehensible works, I call it the Dhyana of the Tathagatas. Therefore, it is said:

There are the Dhyana for the examination of meaning, the Dhyana practised by the ignorant, the Dhyana with Tathata for its object, and the pure Dhyana of the Tathagata.

The Yogin, while in the exercise, sees the form of the sun or the moon, or something looking like a lotus, or the underworld, or various forms like sky, fire, etc.

All these appearances lead him to the way of the philosophers; they throw him down into the state of Sravakahood, into the realm of the Pratyekabuddhas.

When all these are tossed aside and there is a state of imagelessness, then a condition in conformity with Tathata presents itself; and the Buddhas will come together from all their countries and with their shining hands will stroke the head of this benefactor.

LXVIII

At the time, Mahamati the Bodhisattva-Mahasattva asked the Blessed One to explain concerning the deep-seated attachment to the existence of all things and the way of emancipation, saying: Pray tell me, Blessed One, pray tell me Tathagata, Arhat, Fully-Enlightened One, concerning the characteristics of our deep attachment to existence and of our detachment from it.

When I and other Bodhisattva-Mahasattvas understand well the distinction between attachment and detachment, we shall know what is the skilful means concerning them, and shall no more become attached to words according to which we grasp meaning.

When we understand well what is meant by attachment to the existence of all things and the detachment from them we shall destroy our discrimination of words and letters; and, by means of our wisdom (buddhi), enter into all the Buddha-lands and assemblies; be well stamped with the stamp of the powers, the self-control, the psychic faculties, and the Dharanis; and, well furnished with the wisdom (buddhi) in the ten inexhaustible vows, and shining with varieties of rays pertaining to the Transformation Body, behave ourselves with effortlessness like the moon, the sun, the jewel, and the elements; and hold such views at every stage as are free from all the signs of self-discrimination; and, seeing that all things are like a dream, like Maya, etc., [shall be able to] enter the stage and abode of Buddhahood, and deliver discourses on the Dharma in the world of all beings and in accordance with their needs, and free them from the dualistic notion of being and non-being in the contemplation of all things which are like a dream and Maya, and free them also from the false discrimination of birth and destruction; and, finally, [shall be able to] establish ourselves where there is a revulsion at the deepest recesses [of our consciousness], which is more than words [Can express].

Said the Blessed One: Well said, well said, Mahamati! Listen well to me then, Mahamati, and reflect well within yourself; I will tell you.

Mahamati the Bodhisattva-Mahasattva: said: Certainly, I will, Blessed One; and gave ear to the Blessed One.

The Blessed One said to him thus: Mahamati, immeasurable is our deep-seated attachment to the existence of all things the significance of which we try to understand with words. For instance, there are the deep-seated attachments to signs of individuality, to causation, to the notion of being and non-being, to the discrimination of birth and no-birth, to the discrimination of cessation and no-cessation, to the discrimination of vehicle and no-vehicle, of Samskrita and Asamskrita, of the characteristics of the stages and no-stages. There is the attachment to discrimination itself, and to that arising from enlightenment the attachment to the discrimination of being and non-being on which the philosophers are so dependent, and the attachment to the triple vehicle and the one vehicle, which they discriminate.

These and others, Mahamati, are the deep-seated attachments to their discriminations cherished by the ignorant and simple-minded. Tenaciously attaching themselves to these, the ignorant and simple-minded go on ever discriminating like the silkworms, which, with their own thread of discrimination and attachment, enwrap not only themselves but others and are charmed with the thread; and thus they are ever tenaciously attached to the notions of existence and non-existence. [But really] Mahamati, there are no signs here of deep-seated attachment or detachment. All things are to be seen as abiding in Solitude where there is no evolving of discrimination. Mahamati, the Bodhisattva-Mahasattva should have his abode where he can see all things from the viewpoint of Solitude.

Further, Mahamati, when the existence and nonexistence of the external world are understood to be due to the seeing of the Mind itself in these signs, [the Bodhisattva] can enter upon the state of imagelessness where Mind-only is, and [there] see into the Solitude which underlies the discrimination of all things as being and non-being, and the deep-seated attachments resulting therefrom. This being so, there are in all things no signs of a deep-rooted attachment or of detachment. Here Mahamati, is nobody in bondage, nobody in emancipation, except those who by reason of their perverted wisdom recognize bondage and emancipation. Why? Because in all things neither being nor non-being is to be taken hold of.

Further, Mahamati, there are three attachments deep-seated in the minds of the ignorant and simple-minded. They are greed, anger, and folly; and thus there is desire which is procreative and is accompanied by joy and greed; closely attached to this there takes place a succession of births in the [five] paths. Thus there are the five paths of existence for all beings who are found closely attached [to greed, anger, and folly]. When one is cut off from this attachment, no signs will be seen indicative of attachment or of non-attachment.

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菩薩瓔珞經:0656 (竺佛念譯)
佛説華手經:0657 (鳩摩羅什譯)
寶雲經:0658 (曼陀羅仙譯)
大乘寶雲經:0659 (曼陀羅仙譯僧伽婆羅譯)
佛説寶雨經:0660 (達摩流支譯)
大乘百福相經:0661 (地婆訶羅譯)
大乘百福莊嚴相經:0662 (地婆訶羅再譯)
金光明經:0663 (曇無讖譯)
合部金光明經:0664 (寶貴合曇無讖譯)
金光明最勝王經:0665 (義淨譯)
大方等如來藏經:0666 (佛陀跋陀羅譯)
大方廣如來藏經:0667 (不空譯)
佛説不増不減經:0668 (菩提流支譯)
佛説無上依經:0669 (眞諦譯)
楞伽阿跋多羅寶經:0670 (求那跋陀羅譯)
入楞伽經:0671 (菩提流支譯)
大乘入楞伽經:0672 (實叉難陀譯)
大乘同性經:0673 (闍那耶舎譯)
證契大乘經:0674 (地婆訶羅譯)
深密解脱經:0675 (菩提流支譯)
解深密經:0676 (玄奘譯)
佛説解節經:0677 (眞諦譯)

http://21dzk.l.u-tokyo.ac.jp/SAT/satdb2015.php

T0671_.16.0514c01:

T0671_.16.0514c02: 　　No.671[Nos.670,672]
T0671_.16.0514c03:
T0671_.16.0514c04: 入楞伽經卷第一
T0671_.16.0514c05: 　　元魏天竺三藏菩提留支譯
T0671_.16.0514c06: 　　請佛品第一
T0671_.16.0514c07: 歸命大智海毘盧遮那佛。如是我聞。一時
T0671_.16.0514c08: 婆伽婆住大海畔摩羅耶山頂上楞伽城中。
T0671_.16.0514c09: 彼山種種寶性所成。諸寶間錯光明赫炎。
T0671_.16.0514c10: 如百千日照曜金山。復有無量花園香樹

T0671_.16.0514c11: 皆寶香林。微風吹撃搖枝動葉。百千妙香一
T0671_.16.0514c12: 時流布。百千妙音一時倶發。重巖屈曲處處
T0671_.16.0514c13: 皆有仙堂靈室龕窟。無數衆寶所成。内外明
T0671_.16.0514c14: 徹日月光暉不能復現。皆是古昔諸仙賢聖。
T0671_.16.0514c15: 思如實法得道之處。與大比丘僧及大菩
T0671_.16.0514c16: 薩衆。皆從種種他方佛土倶來集會。是諸
T0671_.16.0514c17: 菩薩具足無量自在三昧神通之力奮迅遊
T0671_.16.0514c18: 化。五法自性二種無我究竟通達。大慧菩
T0671_.16.0514c19: 薩摩訶薩而爲上首。一切諸佛手灌其頂而
T0671_.16.0514c20: 授佛位。自心爲境善解其義。種種衆生種

T0671_.16.0514c21: 種心色。隨種種心種種異念。無量度門隨所
T0671_.16.0514c22: 應度隨所應見而爲普現
T0671_.16.0514c23: 爾時婆伽婆。於大海龍王宮説法。滿七日
T0671_.16.0514c24: 已度至南岸。時有無量那由他釋梵天王
T0671_.16.0514c25: 諸龍王等。無邊大衆悉皆隨從向海南岸。爾
T0671_.16.0514c26: 時婆伽婆。遙望觀察摩羅耶山楞伽城。光顏
T0671_.16.0514c27: 舒悦如動金山。熙怡微笑而作是言。過去
T0671_.16.0514c28: 諸佛應正遍知。於彼摩羅耶山頂上楞伽城
T0671_.16.0514c29: 中。説自内身聖智證法。離於一切邪見覺
T0671_.16.0515a01: 觀。非諸外道聲聞辟支佛等修行境界。我亦

T0671_.16.0515a02: 應彼摩羅耶山楞伽城中爲羅婆那夜叉王
T0671_.16.0515a03: 上首説於此法。爾時羅婆那夜叉王。以佛
T0671_.16.0515a04: 神力聞如來聲。時婆伽婆離海龍王宮度
T0671_.16.0515a05: 大海已。與諸那由他無量釋梵天王諸龍王
T0671_.16.0515a06: 等圍遶恭敬。爾時如來觀察衆生阿梨耶識
T0671_.16.0515a07: 大海水波。爲諸境界猛風吹動。轉識波浪隨
T0671_.16.0515a08: 縁而起。爾時羅婆那夜叉王而自歎言。我應
T0671_.16.0515a09: 請如來入楞伽城。令我長夜於天人中。與
T0671_.16.0515a10: 諸人天得大利益快得安樂。爾時楞伽城主

T0671_.16.0515a11: 羅婆那夜叉王。與諸眷屬乘花宮殿至如
T0671_.16.0515a12: 來所。與諸眷屬從宮殿下遶佛三匝。以種
T0671_.16.0515a13: 種伎樂樂於如來。所持樂器皆是大青因陀
T0671_.16.0515a14: 羅寶而用造作。大毘琉璃瑪瑙諸寶以爲間
T0671_.16.0515a15: 錯。無價色衣以用纒裹。以梵聲等無量種音。
T0671_.16.0515a16: 歌歎如來一切功徳。而説偈言
T0671_.16.0515a17: 　　　　心具於法藏　離無我見垢　　　　
T0671_.16.0515a18: 　　　　世尊説諸行　内心所知法　　　　
T0671_.16.0515a19: 　　　　白法得佛身　内身所證法　　　　
T0671_.16.0515a20: 　　　　化身示化身　時到入楞伽　　　　

T0671_.16.0515a21: 　　　　今此楞伽城　過去無量佛　　　　
T0671_.16.0515a22: 　　　　及諸佛子等　無量身受用　　　　
T0671_.16.0515a23: 　　　　世尊若説法　無量諸夜叉　　　　
T0671_.16.0515a24: 　　　　能現無量身　欲聞説法聲
T0671_.16.0515a25: 爾時羅婆那楞伽王。以都吒迦種種妙聲。
T0671_.16.0515a26: 歌歎如來諸功徳已。復更以伽他妙聲歌
T0671_.16.0515a27: 歎如來。而説偈言
T0671_.16.0515a28: 　　　　如來於七日　大海惡獸中　　　　
T0671_.16.0515a29: 　　　　渡海至彼岸　出已即便住　　　　
T0671_.16.0515b01: 　　　　羅婆那王共　妻子夜叉等　　　　

T0671_.16.0516c02: 　　　　轉身得妙身　是即佛菩提
T0671_.16.0516c03: 爾時羅婆那十頭羅刹楞伽王。見分別心過。
T0671_.16.0516c04: 而不住於分別心中。以過去世善根力故。
T0671_.16.0516c05: 如實覺知一切諸論。如實能見諸法實相。不
T0671_.16.0516c06: 隨他教善自思惟覺知諸法。能離一切邪
T0671_.16.0516c07: 見覺知。善能修行如實行法。於自身中能
T0671_.16.0516c08: 現一切種種色像。而得究竟大方便解。善
T0671_.16.0516c09: 知一切諸地上上自體相貎。樂觀心意意識
T0671_.16.0516c10: 自體。見於三界相續身。斷離諸外道常見。

T0671_.16.0516c11: 因智如實善知如來之藏。善住佛地内心
T0671_.16.0516c12: 實智。聞虚空中及自身中出於妙聲。而作
T0671_.16.0516c13: 是言。善哉善哉楞伽王。諸修行者悉應如汝
T0671_.16.0516c14: 之所修學。復作是言。善哉楞伽王。諸佛如
T0671_.16.0516c15: 來法及非法如汝所見。若不如汝之所見
T0671_.16.0516c16: 者名爲斷見。楞伽王。汝應遠離心意識。如
T0671_.16.0516c17: 實修行諸法實相。汝今應當修行内法。莫
T0671_.16.0516c18: 著外義邪見之相。楞伽王。汝莫修行聲聞
T0671_.16.0516c19: 縁覺諸外道等修行境界。汝不應住一切外
T0671_.16.0516c20: 道諸餘三昧。汝不應樂一切外道種種戲

T0671_.16.0516c21: 論。汝不應住一切外道圍陀邪見。汝不應
T0671_.16.0516c22: 著王位放逸自在力中。汝不應著禪定神
T0671_.16.0516c23: 通自在力中。楞伽王。如此等事皆是如實修
T0671_.16.0516c24: 行者行。能降一切外道邪論。能破一切虚妄
T0671_.16.0516c25: 邪見。能轉一切見我見過。能轉一切微細識
T0671_.16.0516c26: 行修大乘行。楞伽王。汝應内身入如來地
T0671_.16.0516c27: 修如實行。如是修行者。得轉上上清淨之
T0671_.16.0516c28: 法。楞伽王。汝莫捨汝所證之道。善修三昧
T0671_.16.0516c29: 三摩跋提。莫著聲聞縁覺外道三昧境界以
T0671_.16.0517a01: 爲勝樂。如毛道凡夫外道修行者。汝莫分

T0671_.16.0517a02: 別。楞伽王。外道著我見。有我相故虚妄分
T0671_.16.0517a03: 別。外道見有四大之相。而著色聲香味觸
T0671_.16.0517a04: 法以爲實有。聲聞縁覺見無明縁行以爲
T0671_.16.0517a05: 實有。起執著心離如實空。虚妄分別專著
T0671_.16.0517a06: 有法。而墮能見所見心中。楞伽王。此勝道
T0671_.16.0517a07: 法。能令衆生内身覺觀。能令衆生得勝大
T0671_.16.0517a08: 乘能生三有。楞伽王。此入大乘行。能破衆
T0671_.16.0517a09: 生種種翳瞙種種識波。不墮外道諸見行
T0671_.16.0517a10: 中。楞伽王。此是入大乘行。非入外道行。外

T0671_.16.0517a11: 道行者依於内身有我而行。見識色二法
T0671_.16.0517a12: 以爲實。故見有生滅。善哉楞伽王。思惟
T0671_.16.0517a13: 此義。如汝思惟即是見佛
T0671_.16.0517a14: 爾時羅婆那楞伽王。復作是念。我應問佛。
T0671_.16.0517a15: 如實行法。轉於一切諸外道行。内心修行所
T0671_.16.0517a16: 觀境界。離於應佛所作應事更有勝法。所謂
T0671_.16.0517a17: 如實修行者證於法時。所得三昧究竟之樂。
T0671_.16.0517a18: 若得彼樂是則名爲如實修行者。是故我應
T0671_.16.0517a19: 問大慈悲如來世尊。如來能燒煩惱薪盡。
T0671_.16.0517a20: 及諸佛子亦能燒盡。如來能知一切衆生心

T0671_.16.0517a21: 使煩惱。如來遍至一切智處。如來如實善能
T0671_.16.0517a22: 知解是相非相。我今應以妙神通力見於
T0671_.16.0517a23: 如來。見如來已。未得者得已得者不退。得
T0671_.16.0517a24: 無分別三昧三摩跋提。得増長滿足如來
T0671_.16.0517a25: 行處
T0671_.16.0517a26: 爾時世尊如實照知楞伽王應證無生法忍
T0671_.16.0517a27: 時至。憐愍十頭羅刹王故。所隱宮殿還復
T0671_.16.0517a28: 如本。身於種種寶網莊嚴山城中現
T0671_.16.0517a29: 爾時十頭羅刹楞伽王。見諸宮殿還復如本。
T0671_.16.0517b01: 一一山中處處皆見有佛世尊應正遍知三

T0671_.16.0517b02: 十二相妙莊嚴身而在山中。自見己身遍
T0671_.16.0517b03: 諸佛前。又見一切諸佛國土及諸國王念身
T0671_.16.0517b04: 無常由貪王位妻子眷屬五欲相縛無解
T0671_.16.0517b05: 脱期。便捨國土宮殿妻妾象馬珍寶施佛及
T0671_.16.0517b06: 僧入於山林出家學道。又見佛子在山林
T0671_.16.0517b07: 中勇猛精進投身餓虎師子羅刹以求佛道。
T0671_.16.0517b08: 又見佛子在林樹下讀誦經典爲人演説
T0671_.16.0517b09: 以求佛道。又見菩薩念苦衆生坐於道場
T0671_.16.0517b10: 菩提樹下思惟佛道。又見一一佛前皆有

T0671_.16.0517b11: 聖者大慧菩薩説於内身修行境界。亦見一
T0671_.16.0517b12: 切夜叉眷屬圍遶而説名字章句
T0671_.16.0517b13: 爾時世尊智慧觀察現在大衆非肉眼觀。
T0671_.16.0517b14: 如師子王奮迅視眄呵呵大笑。頂上肉髻放
T0671_.16.0517b15: 無量光。肩脇腰髀胸卐徳處及諸毛孔。皆
T0671_.16.0517b16: 放一切無量光明。如空中虹如日千光。如
T0671_.16.0517b17: 劫盡時大火熾然猛炎之相。帝釋梵王四天
T0671_.16.0517b18: 王等。於虚空中觀察如來。見佛坐於須彌
T0671_.16.0517b19: 相對楞伽山頂上呵呵大笑。爾時菩薩衆帝
T0671_.16.0517b20: 釋梵天四天王等作是思惟。何因何縁如來

T0671_.16.0517b21: 應正遍知。於一切法中而得自在。未曾如
T0671_.16.0517b22: 是呵呵大笑。復於自身出無量光默然而
T0671_.16.0517b23: 住。專念内身智慧境界不以爲勝。如師子
T0671_.16.0517b24: 視觀楞伽王念如實行
T0671_.16.0517b25: 爾時聖者大慧菩薩摩訶薩。先受楞伽羅婆
T0671_.16.0517b26: 那王所啓請已念楞伽王。知諸一切大菩
T0671_.16.0517b27: 薩衆心行之法。觀察未來一切衆生。心皆樂
T0671_.16.0517b28: 於名字説法。心迷生疑如説而取著於一切
T0671_.16.0517b29: 聲聞縁覺外道之行。諸佛世尊離諸一切心
T0671_.16.0517c01: 識之行能笑大笑。爲彼大衆斷於疑心。而

T0671_.16.0517c02: 問佛言。如來何因何縁何事呵呵大笑。佛告
T0671_.16.0517c03: 聖者大慧菩薩。善哉善哉善哉大慧。復善哉
T0671_.16.0517c04: 大慧。汝能觀察世間妄想分別之心邪見顛
T0671_.16.0517c05: 倒。汝實能知三世之事而問此事。如汝所
T0671_.16.0517c06: 問智者之問亦復如是。爲自利利他故。大
T0671_.16.0517c07: 慧。此楞伽王。曾問過去一切諸佛應正遍知
T0671_.16.0517c08: 如是二法。今復現在亦欲問我如是二法。
T0671_.16.0517c09: 此二法者。一切聲聞縁覺外道。未嘗知此
T0671_.16.0517c10: 二法之相。大慧。此十頭羅刹。亦問未來一切

T0671_.16.0517c11: 諸佛如此二法
T0671_.16.0517c12: 爾時如來知而故問羅婆那王而作是言。楞
T0671_.16.0517c13: 伽王。汝欲問我隨汝疑心今悉可問。我悉
T0671_.16.0517c14: 能答斷汝疑心令得歡喜。楞伽王。汝斷虚
T0671_.16.0517c15: 妄分別之心。得地對治方便觀察。如實智慧
T0671_.16.0517c16: 能入内身如實之相三昧樂行三昧佛即攝
T0671_.16.0517c17: 取汝身。善住奢摩他樂境界中。過諸聲聞
T0671_.16.0517c18: 縁覺三昧不淨之垢。能住不動善慧法雲等
T0671_.16.0517c19: 地。善知如實無我之法。大寶蓮花王座上而
T0671_.16.0517c20: 坐。得無量三昧而受佛職。楞伽王。汝當不

T0671_.16.0517c21: 久自見己身亦在如是蓮花王座上而坐
T0671_.16.0517c22: 法爾住持。無量蓮花王眷屬無量菩薩眷屬。
T0671_.16.0517c23: 各各皆坐蓮花王座。而自圍遶迭相瞻視。各
T0671_.16.0517c24: 各不久皆得住彼不可思議境界。所謂起一
T0671_.16.0517c25: 行方便行住諸地中。能見不可思議境界。
T0671_.16.0517c26: 見如來地無量無邊種種法相。一切聲聞縁
T0671_.16.0517c27: 覺四天王帝釋梵王等所未曾見
T0671_.16.0517c28: 爾時楞伽王。聞佛世尊聽已問已。彼於無
T0671_.16.0517c29: 垢無量光明大寶蓮花衆寶莊嚴山上。無量
T0671_.16.0518a01: 天女而自圍遶。現於無量種種異花種種異

T0671_.16.0518a02: 香散香塗香。寶幢幡蓋寶冠瓔珞莊嚴身具。
T0671_.16.0518a03: 復現世間未曾聞見種種勝妙莊嚴之具。復
T0671_.16.0518a04: 現無量種種樂器。過諸天龍夜叉乾闥婆阿
T0671_.16.0518a05: 修羅迦樓羅緊陀羅摩睺羅伽人非人等所
T0671_.16.0518a06: 有樂具。復隨三界欲界色界無色界。所有
T0671_.16.0518a07: 樂具皆悉化作。復隨十方諸佛國土。所有種
T0671_.16.0518a08: 種勝妙樂具皆悉化作。化作無量大寶羅網。
T0671_.16.0518a09: 遍覆一切諸佛菩薩大衆之上。復竪無量
T0671_.16.0518a10: 種種寶幢。羅婆那王作如是等變化事已。

T0671_.16.0518a11: 身昇虚空高七多羅樹。住虚空中。雨種種
T0671_.16.0518a12: 伎樂雨種種花。雨種種香雨種種衣。滿虚
T0671_.16.0518a13: 空中如澍大雨。以用供養佛及佛子。雨供
T0671_.16.0518a14: 養已從上而下。於虚空中即坐第二電光
T0671_.16.0518a15: 明大寶蓮花王種種寶山上
T0671_.16.0518a16: 爾時如來見其坐已發於微笑。聽楞伽王
T0671_.16.0518a17: 問二種法。時楞伽王白佛言。世尊。此二種
T0671_.16.0518a18: 法我已曾問過去諸佛應正遍知。彼佛世尊
T0671_.16.0518a19: 已爲我説。世尊。我今現在依名字章句亦
T0671_.16.0518a20: 問如來。如來畢竟應爲我説。世尊。應化化

T0671_.16.0518a21: 佛説此二法非根本如來。世尊。根本如來
T0671_.16.0518a22: 修集三昧樂境界者。不説心識外諸境界。
T0671_.16.0518a23: 善哉世尊。如來自身於一切法而得自在。
T0671_.16.0518a24: 惟願世尊應正遍知説此二法。一切佛子及
T0671_.16.0518a25: 我己身亦願欲聞
T0671_.16.0518a26: 爾時世尊知而即告楞伽王言。楞伽王。汝
T0671_.16.0518a27: 問此二法。爾時夜叉王更著種種金冠瓔珞
T0671_.16.0518a28: 金莊嚴具而作是言。如來常説。法尚應捨
T0671_.16.0518a29: 何況非法。世尊。云何言二法捨。世尊。何者是
T0671_.16.0518b01: 法何者非法。世尊。捨法云何有二。以墮分

T0671_.16.0518b02: 別相中。虚妄分別是有無法無大有大。世尊
T0671_.16.0518b03: 阿梨耶識知名識相。所有體相如虚空中有
T0671_.16.0518b04: 毛輪住。不淨盡智所知境界。世尊。法若如
T0671_.16.0518b05: 是云何而捨。佛告楞伽王。楞伽王。汝不見
T0671_.16.0518b06: 瓶等無常敗壞之法。毛道凡夫分別境界差
T0671_.16.0518b07: 別之相。楞伽王。何故不如是取。有法非法
T0671_.16.0518b08: 差別之相。依毛道凡夫分別心有。非聖證
T0671_.16.0518b09: 智以爲可見。楞伽王。且置瓶等種種相事。
T0671_.16.0518b10: 毛道凡夫心謂爲有。非謂聖人以爲有法。

T0671_.16.0518b11: 楞伽王。譬如一火炎燒宮殿園林草木。見
T0671_.16.0518b12: 種種火光明色炎各各差別。依種種薪草木
T0671_.16.0518b13: 長短。分別見有勝負之相。此中何故不如
T0671_.16.0518b14: 是知有法非法差別之相。楞伽王。非但火
T0671_.16.0518b15: 炎依一相續身中見有種種諸相差別。楞
T0671_.16.0518b16: 伽王。如一種子一相續生牙莖枝葉華果
T0671_.16.0518b17: 樹林種種異相。如是内外所生諸法。無明及
T0671_.16.0518b18: 行陰界入等一切諸法。三界所生皆有差
T0671_.16.0518b19: 別。現樂形相言語去來勝智異相。一相境界
T0671_.16.0518b20: 而取於相。見下中上勝相染淨善不善相。楞

T0671_.16.0518b21: 伽王。非但種種法中見差別相。覺如實道
T0671_.16.0518b22: 者内證行中亦有見於種種異相。何況法非
T0671_.16.0518b23: 法無分別種種差別相。楞伽王。有法非法種
T0671_.16.0518b24: 種差別相
T0671_.16.0518b25: 楞伽王。何者爲法。所謂一切外道聲聞縁覺
T0671_.16.0518b26: 毛道凡夫分別之見。從因實物以爲根本
T0671_.16.0518b27: 生種種法。如是等法應捨應離。莫取於相
T0671_.16.0518b28: 而生分別。見自心法計以爲實。楞伽王。無
T0671_.16.0518b29: 瓶實法而毛道凡夫虚妄分別。法本無相。如
T0671_.16.0518c01: 實知觀名捨諸法

T0671_.16.0518c02: 楞伽王何等爲非法。所謂無有身相。唯
T0671_.16.0518c03: 自心滅妄想分別。而諸凡夫見實法非實法。
T0671_.16.0518c04: 菩薩如實見如是捨非法。復次楞伽王。何
T0671_.16.0518c05: 者復爲非法。所謂兔馬驢駝角石女兒等無
T0671_.16.0518c06: 身無相。而毛道凡夫取以爲無。爲世間
T0671_.16.0518c07: 義説於名字非取相。如彼瓶等法可捨。
T0671_.16.0518c08: 智者不取如是虚妄分別。兔角等名字法亦
T0671_.16.0518c09: 是可捨。是故捨法及非法。楞伽王。汝今問
T0671_.16.0518c10: 我法及非法云何捨。我已説竟

T0671_.16.0518c11: 楞伽王。汝言我於過去應正遍知已問此
T0671_.16.0518c12: 法。彼諸如來已爲我説。楞伽王。汝言過去
T0671_.16.0518c13: 者即分別相。未來現在分別亦爾。楞伽王。我
T0671_.16.0518c14: 説眞如法體是如實者亦是分別。如分別
T0671_.16.0518c15: 色爲實際。爲證實智樂修行無相智慧。是
T0671_.16.0518c16: 故莫分別如來爲智身智體。心中莫分別。
T0671_.16.0518c17: 意中莫取我人命等。云何不分別。意識中
T0671_.16.0518c18: 取種種境界。如色形相如是莫取。莫分別
T0671_.16.0518c19: 可分別
T0671_.16.0518c20: 復次楞伽王。譬如壁上畫種種相。一切衆生

T0671_.16.0518c21: 亦復如是。楞伽王。一切衆生猶如草木無業
T0671_.16.0518c22: 無行。楞伽王。一切法非法無聞無説。楞伽
T0671_.16.0518c23: 王。一切世間法皆如幻。而諸外道凡夫不知。
T0671_.16.0518c24: 楞伽王。若能如是見如實見者名爲正見。
T0671_.16.0518c25: 若異見者名爲邪見。若分別者名爲取二。
T0671_.16.0518c26: 楞伽王。譬如鏡中像自見像。譬如水中影
T0671_.16.0518c27: 自見影。如月燈光在屋室中影自見影。如
T0671_.16.0518c28: 空中響聲自出聲取以爲聲。若如是取法
T0671_.16.0518c29: 與非法。皆是虚妄妄想分別。是故不知法及
T0671_.16.0519a01: 非法。増長虚妄不得寂滅。寂滅者名爲一

T0671_.16.0519a02: 心。一心者名爲如來藏。入自内身智慧境
T0671_.16.0519a03: 界。得無生法忍三昧
T0671_.16.0519a04: 　　入楞伽經問答品第二
T0671_.16.0519a05: 爾時聖者大慧菩薩與諸一切大慧菩薩。倶
T0671_.16.0519a06: 遊一切諸佛國土。承佛神力從坐而起更
T0671_.16.0519a07: 整衣服。合掌恭敬以偈讃佛
T0671_.16.0519a08: 　　　　佛慧大悲觀　世間離生滅　　　　
T0671_.16.0519a09: 　　　　猶如虚空花　有無不可得　　　　
T0671_.16.0519a10: 　　　　佛慧大悲觀　一切法如幻　　　　

T0671_.16.0519a21: 説姓名
T0671_.16.0519a22: 　　　　我名爲大慧　願通達大乘　　　　
T0671_.16.0519a23: 　　　　今以百八問　仰諮無上尊　　　　
T0671_.16.0519a24: 　　　　最勝世間解　聞彼大慧問　　　　
T0671_.16.0519a25: 　　　　觀察諸衆生　告諸佛子言　　　　
T0671_.16.0519a26: 　　　　汝等諸佛子　及大慧諮問　　　　
T0671_.16.0519a27: 　　　　我當爲汝説　自覺之境界
T0671_.16.0519a28: 爾時聖者大慧菩薩摩訶薩。聞佛聽問頂禮
T0671_.16.0519a29: 佛足。合掌恭敬以偈問曰
T0671_.16.0519b01: 　　　　云何淨諸覺　何因而有覺　　　　

T0671_.16.0519b11: 　　　　云何因果生　何因身去住　　　　
T0671_.16.0519b12: 　　　　何因觀所見　何因生諸地　　　　
T0671_.16.0519b13: 　　　　破三有者誰　何身至何所　　　　
T0671_.16.0519b14: 　　　　云何處而住　云何諸佛子　　　　
T0671_.16.0519b15: 　　　　何因得神通　及自在三昧　　　　
T0671_.16.0519b16: 　　　　何因得定心　最勝爲我説　　　　
T0671_.16.0519b17: 　　　　何因爲藏識　何因意及識　　　　
T0671_.16.0519b18: 　　　　何因見諸法　何因斷所見　　　　
T0671_.16.0519b19: 　　　　云何性非性　云何心無法　　　　
T0671_.16.0519b20: 　　　　何因説法相　云何名無我　　　　

T0671_.16.0519c21: 　　　　摩羅有幾種　異學有幾種　　　　
T0671_.16.0519c22: 　　　　自性有幾種　心復有幾種　　　　
T0671_.16.0519c23: 　　　　云何施假名　世尊爲我説　　　　
T0671_.16.0519c24: 　　　　何因有風雲　何因有黠慧　　　　
T0671_.16.0519c25: 　　　　何因有樹林　世尊爲我説　　　　
T0671_.16.0519c26: 　　　　何因象馬鹿　何因人捕取　　　　
T0671_.16.0519c27: 　　　　何因爲矬陋　世尊爲我説　　　　
T0671_.16.0519c28: 　　　　何因爲六時　何因成闡提　　　　
T0671_.16.0519c29: 　　　　男女及不男　爲我説其生　　　　
T0671_.16.0520a01: 　　　　何因修行退　何因修行進　　　　

T0671_.16.0520c11: 　　　　兔毫窓塵幾　羊毛

麥塵　　　　
T0671_.16.0520c12: 　　　　一升幾

T0671_.16.0521a11: 　　　　云何無人我　何因依世説　　　　
T0671_.16.0521a12: 　　　　何因問我相　云何問無我　　　　
T0671_.16.0521a13: 　　　　云何爲胎藏　汝何因問我　　　　
T0671_.16.0521a14: 　　　　何因斷常見　何因心得定　　　　
T0671_.16.0521a15: 　　　　何因言及智　界性諸佛子　　　　
T0671_.16.0521a16: 　　　　勘解師弟子　種種諸衆生　　　　
T0671_.16.0521a17: 　　　　云何飮食魔　虚空聰明施　　　　
T0671_.16.0521a18: 　　　　何因有樹林　佛子何因問　　　　
T0671_.16.0521a19: 　　　　云何種種刹　何因長壽仙　　　　
T0671_.16.0521a20: 　　　　何因種種師　汝何因問我　　　　

T0671_.16.0521b02: 　　　　此上百八見　如諸佛所説　　　　
T0671_.16.0521b03: 　　　　我今説少分　佛子善諦聽
T0671_.16.0521b04: 生見不生見。常見無常見。相見無相見。住異
T0671_.16.0521b05: 見非住異見。刹那見非刹那見。離自性見非
T0671_.16.0521b06: 離自性見。空見不空見。斷見非斷見。心見非
T0671_.16.0521b07: 心見。邊見非邊見。中見非中見。變見非變見。
T0671_.16.0521b08: 縁見非縁見。因見非因見。煩惱見非煩惱見。
T0671_.16.0521b09: 愛見非愛見。方便見非方便見。巧見非巧見。
T0671_.16.0521b10: 淨見非淨見。相應見非相應見。譬喩見非譬

T0671_.16.0521b11: 喩見。弟子見非弟子見。師見非師見。性見非
T0671_.16.0521b12: 性見。乘見非乘見。寂靜見非寂靜見。願見非
T0671_.16.0521b13: 願見。三輪見非三輪見。相見非相見。有無立
T0671_.16.0521b14: 見非有無立見。有二見無二見。縁内身聖見
T0671_.16.0521b15: 非縁内身聖見。現法樂見非現法樂見。國土
T0671_.16.0521b16: 見非國土見。微塵見非微塵見。水見非＊水
T0671_.16.0521b17: 見。弓見非弓見。四大見非四大見。數見非數
T0671_.16.0521b18: 見。通見非通見。虚妄見非虚妄見。雲見非雲
T0671_.16.0521b19: 見。工巧見非工巧見。明處見非明處見。風見
T0671_.16.0521b20: 非風見。地見非地見。心見非心見。假名見非

T0671_.16.0521b21: 假名見。自性見非自性見。陰見非陰見。衆生
T0671_.16.0521b22: 見非衆生見。智見非智見。涅槃見非涅槃見。
T0671_.16.0521b23: 境界見非境界見。外道見非外道見。亂見非
T0671_.16.0521b24: 亂見。幻見非幻見。夢見非夢見。陽炎見非陽
T0671_.16.0521b25: 炎見。像見非像見。輪見非輪見。揵闥婆見非
T0671_.16.0521b26: 揵闥婆見。天見非天見。飮食見非飮食見。婬
T0671_.16.0521b27: 欲見非婬欲見。見非見見。波羅蜜見非波
T0671_.16.0521b28: 羅蜜見。戒見非戒見。日月星宿見非日月星
T0671_.16.0521b29: 宿見。諦見非諦見。果見非果見。滅見非滅見。
T0671_.16.0521c01: 起滅盡定見非起滅盡定見。治見非治見。相

T0671_.16.0521c02: 見非相見。支見非支見。巧明見非巧明見。禪
T0671_.16.0521c03: 見非禪見。迷見非迷見。現＊見非現＊見。護見
T0671_.16.0521c04: 非護見。族姓見非族姓見。仙人見非仙人見。
T0671_.16.0521c05: 王見非王見。捕取見非捕取見。實見非實見。
T0671_.16.0521c06: 記見非記見。一闡提見非一闡提見。男女見
T0671_.16.0521c07: 非男女見。味見非味見。作見非作見。身見非
T0671_.16.0521c08: 身見。覺見非覺見。動見非動見。根見非根見。
T0671_.16.0521c09: 有爲見非有爲見。因果見非因果見。色究竟
T0671_.16.0521c10: 見非色究竟見。時見非時見。樹林見非＊樹

T0671_.16.0521c11: 林見。種種見非種種見。説見非説見。比丘
T0671_.16.0521c12: 見非＊比丘見。比丘尼見非比丘＊尼見。住持
T0671_.16.0521c13: 見非住持見。字見非字見。大慧。此百八見過
T0671_.16.0521c14: 去諸佛所説。汝及諸菩薩當如是學
T0671_.16.0521c15: 入楞伽經卷第一
T0671_.16.0521c16:
T0671_.16.0521c17:
T0671_.16.0521c18:
T0671_.16.0521c19: 入楞伽經卷第二
T0671_.16.0521c20: 　　元魏天竺三＊藏菩提＊留＊支譯

T0671_.16.0521c21: 　　集一切佛法品第三之一
T0671_.16.0521c22: 爾時聖者大慧菩薩復白佛言。世尊。諸識
T0671_.16.0521c23: 有幾種生住滅。佛告聖者大慧菩薩言。
T0671_.16.0521c24: 大慧。諸識生住滅。非思量者之所能知。
T0671_.16.0521c25: 大慧。諸識各有二種生住滅大慧。諸識
T0671_.16.0521c26: 二種滅者。一者相滅。二者相續滅。大
T0671_.16.0521c27: 慧。諸識又二種住。一者相住。二者相續
T0671_.16.0521c28: 住。大慧。諸識有二種生。一者相生。二者
T0671_.16.0521c29: 相續生。大慧。識有三種。何等三種。一者轉

楞伽経 - Wikipedia

https://ja.wikipedia.org/wiki/楞伽経編

『楞伽経』（りょうがきょう、梵: Laṅkāvatāra Sūtra, ランカーヴァターラ・スートラ）とは、中期大乗仏教経典の一つ。如来蔵思想と唯識思想が説かれる。

禅についても説かれているため、初祖である達磨大師以来、中国における初期の禅宗でも重視された（六祖・慧能からは、代わりに『金剛経』（金剛般若経）が重視されるようになった）^[1]。

ネパールでは、九法宝典（Navagrantha）の一つとして位置づけられる^[2]。

原題は、「ランカー（楞伽）」（Laṅkā）が「スリランカの古名」、「ヴァターラ」（vatāra）が「城」、「スートラ」（sūtra）が「経」、総じて「（釈迦によって説かれた）ランカーの城での教え」の意。

概要編集

ランカー島（セイロン島）を訪れた釈迦がラーヴァナと対話する、という体裁をとる。

以下の三種の訳書が現存する。

『楞伽阿跋多羅宝経』求那跋陀羅訳
『入楞伽経』菩提流支訳
『大乗入楞伽経』実叉難陀訳

大正新脩大藏經では「経集部」に収録。

参考文献編集

『華厳経』『楞伽経』 (現代語訳大乗仏典5) 中村元著、東京書籍、2003年 ISBN 978-4487732852

脚注・出典編集

^ 『華厳の思想』鎌田茂雄講談社学術文庫 pp152-153
^ CiNii 論文 - 金光明経の教学史的展開について14頁

楞伽経

羅婆那勧請品

世尊は中インドから南に行かれ、海を渡って楞伽島（りょうがとう）に入られた。そこで城主の羅婆那王（らばなおう）は王の宮殿に世尊を招いた。

「世尊の御心は法の蔵で、無我でいらっしゃるのでまったく穢れがございません。すべての真理をさとられて安らけくいらっしゃいます。どうか楞伽の城にてさとりの智慧をお説きください。」

「王よ、一切は幻のようなものである。あらゆる境界（きょうがい）は皆自分の心の分別から生まれたものに過ぎない。分別の心では真の仏を見ることはできない。」

王は世尊に問うた。
「世尊は常に法さえも捨てねばならぬ、まして非法はなおさらである。と説かれていますが、その意味はいかなるものでしょうか。」

世尊は言われた。
「法とはこの世に存在すると考えられているものである。喩えば、瓶（かめ）は壊れるものである。しかし人はその瓶（かめ）には実体があると考える。そのような見方を捨てなければならないという意味である。そこで自らの内の本性を見れば、外に執着することはいらない。このように正しい見方で法（もの）を見ることを法（もの）を捨てる、というのである。」

「王よ、また非法というのはこの世に存在しないと考えられているもの。例えば、兎の角のような実のないものを言う。これも瓶（かめ）のように執着すべきものでないので捨てねばならぬというのである。」

「王よ、仏の法も一切の分別（はからい）と無用の議論を離れている。ただ真の智慧だけがこれをさとるのである。人々を安らかにしたいために法を説き、差別を離れた智慧を仏という。つまり仏は真の智慧と一つであるから、分別の智慧で考えることはできない。」

「王よ、壁に画かれた生き物に感覚がないように、世のあらゆる人々も幻のようなものであると見なければいけない。このように見るのが正しい考えであり、これと異なるのを分別の考えというのである。」

「王よ、人は分別によって法と非法に執着するのである。喩えば、人が水面に映った自分の姿を見たり、灯や月によってできた自分の影を見て分別を起こし、執着し、喜んだり怖れたりするようなものである。法も非法もただ分別に過ぎない。分別を捨てることができず、あらゆる虚妄を増して、煩悩の寂滅を得られないのである。寂滅とは、虚妄を離れた一心のことであり、それが仏を生む蔵であり、それを如来蔵と称する。」

集一切法品

大慧菩薩が問うた。
「世尊が説かれたところの不思議な常住の覚りの境界（きょうがい）は、異教にいう不思議な常住の創造者と同じでしょうか。」

世尊が言われた。
「大慧よ、異教でいう常住なるものは、無常なるものの原因となっているという意味での常住で、決してそれ自身が常住であるわけではない。つまり無常と比べて常を立てているのであるが、私はそれらをみな無常であると説く。大慧よ、異教はこのような考え方によって、不思議な常住を説いているが、それは『兎の角』という言葉があっても、実際に兎に角がないように、決してあるものではない。それは分別から出たもので、言葉だけに過ぎない。それは事物の原因となるものなどないからである。私のいう不可思議な常住は、自らさとることが原因となってあらわれる。さとりによって常住となるのである。これに対して、異教では真の不可思議な境地を知らず、自らさとる聖なる智の外に立てている。これは理にかなっていない。
「大慧よ、三世の諸仏は、一切の法（もの）は不生、つまり生ぜぬと説く。何故ならば、仏の境地からはすべて有無を離れているので生と滅との分別もないからである。しかし、愚かな者は、みだりに物に『有』『無』を分別して執着する。けれども、物には、兎に角がないように、『有』も『無』もない。仏の智慧によって見るものは、愚かな者の考える『有』『無』の境界（きょうがい）と異なるのである。

【管理人訳】

1 Comments:

yoji said...: 　『研究報告第2冊』
　常盤義伸「『ランカーに入る』 — 梵文入楞伽経の全訳と研究 — 」
『研究報告』第2冊（表紙）

判型： B5大判
頁数： 376頁（本文・研究）
211頁（註）
ISBN ： 4-938796-15-5
発行年月日： 1994年12月1日
発行者：花園大学国際禅学研究所
〔非売品〕

　〔目次〕
緒言（柳田聖山）

まえがき

第1章　ラーヴァナによる勧請

第2章　[世尊がランカーに入って説かれた]全ての教え三万六千の集まり

第3章　無常性

第4章　[涅槃すなわち苦の滅の]現証

第5章　如来が常住でも無常でもいけない

第6章　刹那性

第7章　化作するもの

第8章　肉食[は止めるべきである]

第9章　記憶すべき呪句

研究　大乗経典『ランカーに入る』十三講

【別巻】
　訳注
　サンスクリット資料

The Lankavatara Sutra (English Edition)
https://www.amazon.co.jp/Lankavatara-Sutra-English-Thomas-Cleary-ebook/dp/B00AJXMYCA/
って「楞伽経」の全訳ですか？
全訳なら購入したいと思っています。

Contents
Translator’s introduction
Lankavatara Sutra
I. Ravana’s Request for Instruction
II. A Collection of All 36,000 Teachings
III. Impermanence
IV. Realization
V. Implications of Eternity or Impermanence of the Realized
VI. The Momentary
VII. Projection
VIII. Meat Eating
IX. Spells
X. Summation in Verse
Glossary; 12:09 午後

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木曜日, 5月 11, 2017

The Lankavatara Sutra, or Ryogakyo (extracts) 楞伽経

THE LANKAVATARA SUTRA