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分享天父之大爱、分享佛陀之智慧
《楞伽阿跋多罗宝经》最新翻译
The Lankavatara Sutra
鈴木大拙
随意儿
"Hearing him speak thus, the Lord of the Triple World said,
“尔时，世尊听闻夜叉请法之后，而为夜叉说，
"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.
“楞伽夜叉请谛听，今昔诸佛悲悯汝，于此城中演法义，昭示内修自证法。
"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."
“内修自证法高妙，观行得乐者*安住。楞伽城王得悲愍，我今说法汝城中。”
*随意儿注：观行得乐的瑜伽行者（Yogins），指实修实证之观行者
"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.
尔时世尊以神力，造出无数华美严饰的宝山，一一山顶皆现佛身，一一佛前皆恭立着楞伽王及诸夜叉，更还有诸国国土及其首领也齐现于各宝山头。
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、城中大众及诸多园林、物事，并世尊打造出的各楞伽宝城同时示现 ----在各宝山顶皆有大慧菩萨向佛问法，佛以百千妙音宣讲了一整部佛经。
[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?
随后，天人师释迦牟尼佛及佛子渐渐消逝于空中，留下楞伽王在其宝宅中思筹：“这是怎么回事？意义何在？谁讲法？谁见闻？我看到的到底是什么？那些国土呢？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?
“宝光闪耀的如来世尊及诸菩萨都哪儿去了？我之所见是梦是幻？是天使造出的城堡吗？是翳眼生花的妄见吗？是灼热气流的折射吗？抑或是石女梦中子、海市与蜃楼？
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.
“心境界之体性法尔如是，为幻相所惑的凡夫因无明而无法了知。
"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."
“既没有能见也没有所见，既没有说法者也没有闻法者。我之所见的佛身、佛讲法，皆源自虚妄分别心。若以色声见佛，无佛可见，即便不起分别心，佛亦不可得见。只在破除世间一切虚妄之时，方得见全觉之佛。”
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,
当下开悟的楞伽夜叉王，心中升起出离染污之觉受，觉悟到世间万法的显现唯在自己的识心。由是楞伽王得以入住“无分别界”。其往昔善业资粮促成了今日之慧智辩思而能善巧通达一切经论，能如实得见一切法之本相。
was no more dependent upon others, observed things excellently with his own wisdom (buddhi), gained the insight that was not of discursive reasoning,
无需依靠外物他力，楞伽王已能善用非逻辑推理的觉智，来观察、洞见事相之本质；
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,
无需依靠外物他力，从此楞伽王成为观行得乐的瑜伽行者，能据境相之不同而随顺运用善巧方便；
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“见道”而具备了了知各修行阶段诸地境界之智慧，且将渐次突破逐级超越；乐于慧观心智、末那识（第七识）、分别事识（第六识）之自体性，具慧见而能断三相续见*(见注释)，具辩智而能离弃一切外道邪见，更因通达菩提道如来藏，而善知该当如何护持随顺深心本具之佛智。
*随意儿注：三相续见有多种解义。译者认为此处最靠谱的解释是：三相续见即根、尘、识之间的互相作用。
[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.
正当其时，忽闻空中起妙音：“善哉！善哉！楞伽王！观行得乐的瑜伽行者正该如你一般信解行证。诸佛所见正如你之所见。若不作如是观，则称为断见。
"All things are to be comprehended by transcending the Citta, Manas, and Vijnana as is done by thee.
“若欲见诸相之实相，则应超越你自显现的心、意、识来观察事物之表象。
"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.
“觉者当知：你当勤修内观法，莫着文字相，莫持浅薄见，莫附二乘不究竟义，莫堕诸外道邪见，莫夸夸其谈信口绮语，莫放逸自己沉迷物质，莫贪恋虚荣仰慕权势，莫住于六种禅定神通。
"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，伟大的瑜伽行者当如是修行：摧一切外道邪论，破一切虚妄邪见、弃我执、善用妙智转所依*(见注释)。如此才是行在大乘菩萨道上的佛子。
*随意儿注：转所依，即转舍恶法之所依，转向净法之所依。善用妙智转所依，是转识成智的过程。
"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.
* 随意儿注：三昧定慧等持，意为有定有慧之正禅定。《六祖坛经》定慧品第四：定是慧体，慧是定用，即慧之时定在慧，即定之时慧在定。若识此义，即是定慧等学。
“因二乘与外道行者，执着我见而以世间各种色相为实有；执持有实物、有质量、有各个元素成份的知见；无明造成了他们固执己见；他们于普遍存在的虚妄中看到的是“生生”而陷入迷惘；他们无法放下妄想分别执着，而陷入二元论的迷思。
"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."
