L2:2-11/梵繁
atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar eva tasyā bodhisattvaparṣadaś cittāśayavicāram ājñāya āryajñānavastupravicayaṃ nāma dharmaparyāyaṃ sarvabuddhādhiṣṭhānādhiṣṭhito bhagavantaṃ paripṛcchati sma deśayatu me bhagavān āryajñānavastupravicayaṃ nāma dharmaparyāyam aṣṭottarapadaśataprabhedāśrayam yam āśritya tathāgatā arhantaḥ samyaksaṃbuddhā bodhisattvānāṃ mahāsattvānāṃ svasāmānyalakṣaṇapatitānāṃ parikalpitasvabhāvagatiprabhedaṃ deśayanti yena parikalpitasvabhāvagatiprabhedena suprativibhāgaviddhena pudgaladharmanairātmyapracāraṃ prativiśodhya bhūmiṣu kṛtavidyāḥ sarvaśrāvakapratyekabuddhatīrthakaradhyānasamādhisamāpattisukham atikramya tathāgatācintyaviṣayapracāragatipracāraṃ pañcadharmasvabhāvagativinivṛttaṃ tathāgataṃ dharmakāyaṃ prajñājñānasunibaddhadharmaṃ māyāviṣayābhinivṛttaṃ sarvabuddhakṣetratuṣitabhavanākaniṣṭhālayopagaṃ tathāgatakāyaṃ pratilabheran ||
【求譯】爾時大慧菩薩摩訶薩知大菩薩衆心之所念,名聖智事分別自性經,承一切佛威神之力,而白佛言:“世尊,唯願爲說聖智事分別自性經,百八句分別所依。如來、應供、等正覺依此分別,說菩薩摩訶薩入自相共相妄想自性。以分別說妄想自性故,則能善知周遍觀察人法無我,淨除妄想,照明諸地,超越一切聲聞、緣覺及諸外道諸禪定樂,觀察如來不可思議所行境界,畢定捨離五法自性,諸佛如來法身,智慧善自莊嚴,超幻境界,昇一切佛刹、兜率天宮乃至色究竟天宮,逮得如來常住法身。”
【菩譯】爾時聖者大慧菩薩摩訶薩,知諸大菩薩衆心之所念,承佛如來住持之力,問於如來名聖智行分別法門體:“世尊!願爲我說名聖智行分別法門體,依百八見分別說,如來、應、正遍知依此百八見,爲諸菩薩摩訶薩分別說自相同相妄想分別體修行差別法。大慧諸菩薩善得此妄想分別自體法行差別,能淸淨人無我法無我,善解諸地,過諸聲聞辟支佛禪定三摩跋提之樂,得諸佛如來不可思議境界修行故;得離五法自體相行,入諸佛法身體眞實行故;得如來法身善決定處,如幻境界所成故;一切國土從兜率天阿迦尼吒處得如來法身故。”
【實譯】爾時大慧菩薩摩訶薩知諸菩薩心之所念,承一切佛威神之力白佛言:“唯願爲說百八句差別所依聖智事自性法門,一切如來、應、正等覺,爲諸菩薩摩訶薩墮自共相者,說此妄計性差別義門。知此義已,則能淨治二無我觀境,照明諸地,超越一切二乘、外道三昧之樂,見諸如來不可思議所行境界,畢竟捨離五法自性,以一切佛法身智慧而自莊嚴,入如幻境,住一切刹、兜率陀宮、色究竟天,成如來身。”
bhagavān āha iha mahāmate eke tīrthyāstīrthyadṛṣṭayo[1] nāstitvābhiniviṣṭā vikalpabuddhihetukṣayasvabhāvābhāvān nāsti śaśasya viṣāṇaṃ vikalpayanti | yathā śaśaviṣāṇaṃ nāsti evaṃ sarvadharmāḥ | anye punar mahāmate bhūtaguṇāṇudravyasaṃsthānasaṃniveśaviśeṣaṃ dṛṣṭvā nāsti śaśaśṛṅgābhiniveśābhiniviṣṭā asti gośṛṅgam iti kalpayanti | te mahāmate antadvayadṛṣṭipatitāś cittamātrānavadhāritamatayaḥ | svacittadhātuvikalpena te puṣṇanti | dehabhogapratiṣṭhāgativikalpamātre mahāmate śaśaśṛṅgaṃ nastyastivinivṛttaṃ na kalpayet tathā mahāmate sarvabhāvānāṃ nāstyastivinivṛttaṃ na kalpayitavyam ||
【求譯】佛告大慧:“有一種外道,作無所有妄想計著,覺知因盡,兎無角想。如兎無角,一切法亦復如是。大慧!復有餘外道,見種、求那、極微、陀羅驃、形、處橫法各各差別。見已,計著無兎角橫法,作牛有角想。大慧!彼墮二見,不解心量,自心境界妄想增長。身、受用、建立妄想限量,大慧!一切法性亦復如是,離有無,不應作想。
【菩譯】佛告聖者大慧菩薩:“有一種外道邪見執著空無所有,妄想分別智因有二,自體無體,分別兎角無,如兎角無諸法亦無。大慧!復有餘外道,見四大功德實有物,見各各有差別相實無兎角,虛妄執著妄想分別實有牛角。大慧!彼諸外道墮於二見不知唯心,妄想分別增長自心界。大慧!如身資生器世間等,惟是心分別,不得分別兎角離於有無。大慧!不得分別一切諸法離於有無。
【實譯】佛言:“大慧!有一類外道,見一切法隨因而盡,生分別解,想兎無角,起於無見。如兎角無,一切諸法悉亦如是。復有外道,見大種、求那、塵等諸物、形量、分位各差別已,執兎無角,於此而生牛有角想。大慧!彼墮二見,不了唯心,但於自心增長分別。大慧!身及資生、器世間等,一切皆唯分別所現。大慧!應知兎角離於有無,諸法悉然,勿生分別。
ye punar mahāmate nāstyastivinivṛttā nāsti śaśaśṛṅgaṃ na kalpayanti tair anyonyāpekṣahetutvān nāsti śaśaviṣāṇam iti na kalpayitavyam | āparamāṇupravicayād vastvanupalabdhabhāvān mahāmate āryajñānagocaravinivṛttam asti gośṛṅgam iti na kalpayitavyam ||
【求譯】“大慧!若復離有無而作兎無角想,是名邪想。彼因待觀故,兎無角不應作想。乃至微塵,分別事性悉不可得。大慧!聖境界離,不應作牛有角想。”
【菩譯】“大慧!若有人離於有無,作如是言:‘無有有兎角分別。’不得分別無有有兎角,彼人見相待因,不得分別無兎角。何以故?大慧!乃至觀察微細微塵不見實事,離聖人智境界,不得分別有牛角。”
【實譯】“云何兎角離於有無?互因待故。分析牛角乃至微塵,求其體相終不可得。聖智所行遠離彼見,是故於此不應分別。”
atha khalu mahāmatir bodhisattvo mahāsattvo bhagavantam etad avocat nanu bhagavan vikalpasyāpravṛttilakṣaṇaṃ dṛṣṭvānumimīmahe vikalpāpravṛttyapekṣaṃ tasya nāstitvam | bhagavān āha na hi mahāmate vikalpāpravṛttyapekṣaṃ tasya nāstitvam | tat kasya hetor vikalpasya tatpravṛttihetutvāt | tad viṣāṇāśrayapravṛtto hi mahāmate vikalpaḥ | yasmād viṣāṇāśrayapravṛtto mahāmate vikalpas tasmād āśrayahetutvād anyānanyavivarjitatvān na hi tadapekṣaṃ nāstitvaṃ śaśaviṣāṇasya | yadi punar mahāmate vikalpo ’nyaḥ syāc chaśaviṣāṇād aviṣāṇahetukaḥ syād | athānanyaḥ syāt tad dhetukatvād āparamāṇupravicayānupalabdher viṣāṇād ananyatvāt tad abhāvaḥ syāt | tad ubhayabhāvābhāvāt kasya kim apekṣya nāstitvaṃ bhavati atha na bhavati mahāmate apekṣya nāstitvaṃ śaśaviṣāṇasya astitvam apekṣya nāstitvaṃ śaśaviṣāṇaṃ na kalpayitavyaṃ viṣamahetutvān mahāmate nāstyastitvam siddhir na bhavati nāstyastitvavādinām | anye punar mahāmate tīrthakaradṛṣṭayo rūpakāraṇasaṃsthānābhiniveśābhiniviṣṭā ākāśabhāvāparicchedakuśalā rūpam ākāśabhāvavigataṃ paricchedaṃ dṛṣṭvā vikalpayanti | ākāśam eva ca mahāmate rūpam | rūpabhūtānupraveśān mahāmate rūpam evākāśam | ādheyādhāravyavasthānabhāvena mahāmate rūpākāśakāraṇayoḥ pravibhāgaḥ pratyetavyaḥ | bhūtāni mahāmate pravartamānāni parasparasvalakṣaṇabhedabhinnāni ākāśe cāpratiṣṭhitāni | na ca teṣv ākāśaṃ nāsti | evam eva śaśasya viṣāṇaṃ mahāmate goviṣāṇam apekṣya bhavati | goviṣāṇaṃ punar mahāmate aṇuśo vibhajyamānaṃ punar apy aṇavo vibhajyamānā aṇutvalakṣaṇe nāvatiṣṭhante | tasya kim apekṣya nāstitvaṃ bhavati athānyad apekṣya vastu tad apy evaṃ dharmi ||
【求譯】爾時大慧菩薩摩訶薩白佛言:“世尊,得無妄想者,見不生想已,隨比思量觀察不生妄想言無耶?”佛告大慧:“非觀察不生妄想言無。所以者何?妄想者,因彼生故。依彼角生妄想。以依角生妄想,是故言依因故,離異不異故,非觀察不生妄想言無角。大慧!若復妄想異角者,則不因角生。若不異者,則因彼故,乃至微塵分析推求,悉不可得。不異角故,彼亦非性。二俱無性者,何法何故而言無耶?大慧!若無故無角,觀有故言兎無角者,不應作想。大慧!不正因故,而說有無,二俱不成。大慧!復有餘外道見,計著色、空事形處橫法,不能善知虛空分齊,言色離虛空,起分齊見妄想。大慧!虛空是色,隨入色種。大慧!色是虛空。持所持處所建立性,色空事分別當知。大慧!四大種生時,自相各別,亦不住虛空。非彼無虛空。如是,大慧!觀牛有角故,兎無角。大慧!又[2]牛角者析爲微塵,又分別微塵刹那不住。彼何所觀故而言無耶?若言觀餘物者,彼法亦然。”
【菩譯】爾時聖者大慧菩薩摩訶薩白佛言:“世尊!世尊!愚癡凡夫不見分別相,而比智分別彼人見無。”佛告聖者大慧菩薩言:“大慧!非觀分別心彼人無相。何以故?因虛妄分別心,依角有分別心。大慧!依止虛妄角有分別心,是故依依止因離相待法,非見法彼無角。大慧!若離分別心更有分別,應離角有,非因角有。大慧!若不離彼分別心,彼法乃至觀察微塵不見有實物。大慧!不離於心彼法應無,以彼二法有無不可得。若爾,見何等法有?何等法無?大慧!若不如是見有無,不得分別有無。此義云何?見有牛角、見無兎角,不得如是分別。大慧!以因不相似故,有無義不成。以諸外道凡夫聲聞說有無義,二俱不成故。大慧!復有餘外道,見色有因妄想執著形相長短,見虛空無形相分齊,見諸色相異於虛空有其分齊。大慧!虛空卽是色,以色大入虛空故。大慧!色卽是虛空,依此法有彼法、依彼法有此法故;以依色分別虛空,依虛空分別色故。大慧!四大種生自相各別不住虛空,而四大中非無虛空。大慧!兎角亦如是,因牛角有言兎角無。大慧!又彼牛角析爲微塵,分別微塵相不可得見,彼何等何等法有?何等何等法無?而言有耶無耶?若如是觀餘法亦然。”
【實譯】爾時大慧菩薩摩訶薩復白佛言:“世尊,彼豈不以妄見起相,比度觀待妄計無耶?”佛言:“不以分別起相待以言無。何以故?彼以分別爲生因故。以角分別爲其所依,所依爲因,離異不異,非由相待顯兎角無。大慧!若此分別異兎角者,則非角因。若不異者,因彼而起。大慧!分析牛角乃至極微,求不可得。異於有角言無角者,如是分別決定非理。二俱非有,誰待於誰?若相待不成,待於有故言兎角無,不應分別。不正因故,有無論者執有執無,二俱不成。大慧!復有外道,見色、形狀、虛空分齊而生執著,言色異虛空起於分別。大慧!虛空是色,隨入色種。大慧!色是虛空。能持所持建立性故,色空分齊應如是知。大慧!大種生時自相各別,不住虛空中,非彼無虛空。大慧!兎角亦爾,觀待牛角言彼角無。大慧!分析[3]牛角乃至微塵,又析彼塵,其相不現。彼何所待而言無耶?若待餘物,彼亦如是。”
atha khalu bhagavān punar api mahāmatiṃ bodhisattvaṃ mahāsattvam etad avocat śaśagośṛṅgākāśarūpadṛṣṭivikalpavigatena mahāmate bhavitavyam tadanyaiś ca bodhisattvaiḥ | svacittadṛśyavikalpānugama manasā ca mahāmate bhavitavyam | sarvajinasutakṣetramaṇḍale ca tvayā svacittadṛśyayogopadeśaḥ karaṇīyaḥ ||
【求譯】爾時世尊告大慧菩薩摩訶薩言:“當離兎角、牛角、虛空、形色異見妄想。汝等諸菩薩摩訶薩當思惟自心現妄想,隨入爲一切刹土最勝子,以自心現方便而敎授之。”
【菩譯】爾時佛告聖者大慧菩薩言:“大慧!汝當應離兎角牛角、虛空色異妄想見等。大慧!汝亦應爲諸菩薩說離兎角等相。大慧!汝應當知自心所見虛妄分別之相。大慧!汝當於諸佛國土中爲諸佛子,說汝自心現見一切虛妄境界。”
【實譯】“大慧!汝應遠離兎角、牛角、虛空及色所有分別。汝及諸菩薩摩訶薩應常觀察自心所見分別之相,於一切國土爲諸佛子說觀察自心修行之法。”
atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata
【求譯】爾時世尊欲重宣此義而說偈言:
【菩譯】爾時世尊重說偈言:
【實譯】爾時世尊卽說頌言:
dṛśyaṃ na vidyate cittaṃ cittaṃ dṛśyāt pravartate |
dehabhogapratiṣṭhānam ālayaṃ khyāyate nṛṇām || 123 ||
【求譯】色等及心無,色等長養心,
身受用安立,識藏現衆生。
【菩譯】色於心中無,心依境見有;
內識衆生見,身資生住處。
【實譯】心所見無有,唯依心故起,
身資所住影,衆生藏識現。
cittaṃ manaś ca vijñānaṃ svabhāvaṃ dharmapañcakam |
nairātmyaṃ dvitayaṃ śuddhaṃ prabhāṣante vināyakāḥ || 124 ||
【求譯】心意及與識,自性法有五,
無我二種淨,廣說者所說。
【菩譯】心意與意識,自性及五法;
二種無我淨,如來如是說。
【實譯】心意及與識,自性五種法,
二無我淸淨,諸導師演說。
dīrghahrasvādisaṃbandham anyonyataḥ pravartate |
astitvasādhakaṃ nāsti asti nāstitvasādhakam || 125 ||
【求譯】長短有無等,展轉互相生,
以無故成有,以有故成無。
【菩譯】長短有無等,展轉互相生;
以無故成有,以有故成無。
【實譯】長短共觀待,展轉互相生,
因有故成無,因無故成有。
aṇuśo bhajyamānaṃ hi naiva rūpaṃ vikalpayet |
cittamātraṃ vyavasthānaṃ kudṛṣṭyā na prasīdati || 126 ||
【求譯】微塵分別事,不起色妄想,
心量安立處,惡見所不樂。
【菩譯】分別微塵體,不起色妄想;
但心安住處,惡見不能淨。
【實譯】微塵分析事,不起色分別,
唯心所安立,惡見者不信。
tārkikāṇām aviṣayaḥ śrāvakāṇāṃ na caiva hi |
yaṃ deśayanti vai nāthāḥ pratyātmagatigocaram || 127 ||
【求譯】覺想非境界,聲聞亦復然,
救世之所說,自覺之境界。
【菩譯】非妄智境界,聲聞亦不知;
如來之所說,自覺之境界。
【實譯】外道非行處,聲聞亦復然,
救世之所說,自證之境界。