L2:6-4/梵简
atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar api bhagavantam etad avocat | yat punar etad uktaṃ bhagavatā deśanāpāṭhe yathā gaṅgānadīvālukāsamās tathāgatā atītā anāgatā vartamānāś ca | tat kim idaṃ bhagavan yathārutārthagrahaṇaṃ kartavyam āhosvid anyaḥ kaścid arthāntaraviśeṣo ’stīti tad ucyatāṃ bhagavan | bhagavān āha | na mahāmate yathārutārthagrahaṇaṃ kartavyam | na ca mahāmate gaṅgānadīvālukāpramāṇatayā tryadhvakabuddhapramāṇatā bhavati | tat kasya hetor yaduta lokātiśayātikrāntatvān mahāmate dṛṣṭānto ’dṛṣṭāntaḥ sadṛśāsadṛśatvāt | na ca mahāmate tathāgatā arhantaḥ samyaksaṃbuddhāḥ sadṛśāsadṛśaṃ lokātiśayātikrāntaṃ dṛṣṭāntaṃ prāviṣkurvanti | anyatra upamāmātram etan mahāmate mayopanyas tam taiś ca tathāgatair yathā gaṅgānadīvālukāsamās tathāgatā arhantaḥ samyaksaṃbuddhā iti nityānityābhiniveśābhiniviṣṭānāṃ bālapṛthagjanānāṃ tīrthakarāśayakudṛṣṭiyuktānāṃ saṃsārabhavacakrānusāriṇām udvejanārthaṃ katham eta udvignā bhavagaticakrasaṃkaṭād viśeṣārthino viśeṣamārabherann iti sulabhabuddhatvapradarśanārthaṃ na nodumbarapuṣpatulyas tathāgatānām utpāda iti kṛtvā vīryamārapsyante | deśanāpāṭhe tu mayā vaineyajanatāpekṣayodumbarapuṣpasudurlabhaprādurbhāvās tathāgatā iti deśitam | na ca mahāmate udumbarapuṣpaṃ kenacid dṛṣṭapūrvaṃ na drakṣyate | tathāgatāḥ punar mahāmate loke dṛṣṭā dṛśyante caitarhi | na svanayapratyavasthānakathāmadhikṛtyodumbarapuṣpasudurlabhaprādurbhāvās tathāgatā iti | svanayapratyavasthānakathāyāṃ mahāmate nirdiśyamānāyāṃ lokātiśayātikrāntā dṛṣṭāntā yuktāḥ[1] kriyante ’śraddheyatvāt | aśraddheyaṃ syād bālapṛthagjanānāṃ ca | svapratyātmāryajñānagocare na[2] dṛṣṭāntā na pravartante | cittamanomanovijñānadṛṣṭalakṣaṇātikrāntatvāt tattvasya[3] | tattvaṃ ca tathāgatā atas teṣu dṛṣṭāntā nopanyasyante ||
【求译】尔时大慧菩萨复白佛言：“世尊，如世尊所说句，过去诸佛如恒河沙，未来现在亦复如是。云何世尊为如说而受，为更有余义？惟愿如来哀愍解说。”佛告大慧：“莫如说而受。三世诸佛量非如恒河沙。所以者何？过世间望，非譬所譬。以凡愚计常，外道妄想，长养恶见，生死无穷。欲令厌离生死趣转，精勤胜进故，为彼说言诸佛易见，非如优昙钵华难得见故，息方便求。有时复观诸受化者，作是说言：‘佛难值遇，如优昙钵华。’优昙钵华无已见、今见、当见。如来者，世间悉见。不以建立自通故，说言如来出世如优昙钵华。大慧！自建立自通者，过世间望，彼诸凡愚所不能信。自觉圣智境界无以为譬。真实如来过心、意、意识所见之相，不可为譬。
【菩译】尔时圣者大慧菩萨摩诃萨白佛言：“世尊！如世尊依名字说过去未来现在诸佛如恒河河沙。世尊！佛说如是，为依如来口中所说，我随顺取？为更有义？愿为我说。”佛告圣者大慧菩萨言：“大慧！如我所说名字章句，莫如是取。大慧！三世诸佛非恒河河沙等。何以故？所说譬喻过世间者，非如譬喻。何以故？以有相似不相似故。大慧！诸佛、如来、应、正遍知，不定说过世间相似不相似譬喻。何以故？大慧！我说譬喻但是少分故。大慧！我及诸佛、如来、应、正遍知，所说譬喻但说少义。何以故？愚痴凡夫诸外道等，著诸法常增长邪见，随顺世间轮回生死，为彼生厌闻生惊怖，又闻诸佛如恒河沙，便于如来无上圣道生易得想求出世法。大慧！是故我说诸佛如来如恒河河沙。何以故？我余经中说佛出世如优昙华，众生闻已，言佛道难得不修精进，是故我说诸佛如来如恒河河沙。大慧！我说诸佛出世如优昙华者，依可化众生义故，我说诸佛如优昙华。大慧，而优昙华于世间中无人曾见，当亦不见。大慧！诸佛如来世间曾见现见当见。大慧！我说如是，非依自身所得法说，是故说言如优昙华，诸佛如来亦复如是。大慧！我依内身证法说法，是故说过世间譬喻，以诸凡夫无信众生，不能信我所说譬喻。何以故？说自内身圣智境界，无譬喻可说，远离心、意、意识过诸见地，诸佛如来真如之法不可说故，是故我说种种譬喻。
【实译】尔时大慧菩萨摩诃萨复白佛言：“世尊，如经中说，过去、未来、现在诸佛如恒河沙，此当云何，为如言而受，为别有义？”佛告大慧：“勿如言受。大慧！三世诸佛非如恒沙。何以故？如来最胜，超诸世间，无与等者，非喻所及，唯以少分为其喻耳。我以凡愚诸外道等心恒执著常与无常，恶见增长，生死轮回，令其厌离，发胜希望，言佛易成，易可逢值。若言难遇如优昙华，彼便退怯，不勤精进。是故，我说如恒河沙。我复有时观受化者，说佛难值，如优昙花。大慧！优昙钵花无有曾见、现见、当见，如来则有已见、当见。大慧！如是譬喻非说自法。自法者内证圣智所行境界，世间无等过，诸譬喻一切凡愚不能信受。大慧！真实如来超心、意、意识所见之相，不可于中而立譬喻。
kiṃ tu upamāmātram etan mahāmate kṛtaṃ yaduta gaṅgānadīvālukāsamās tathāgatāḥ samā na viṣamā akalpāvikalpanataḥ | tadyathā mahāmate gaṅgāyāṃ nadyāṃ vālukā mīnakacchapaśiśumāranakramahiṣasiṃhahastyādibhiḥ saṃkṣobhyamāṇā na kalpayanti na vikalpayanti saṃkṣobhyāmahe na veti nirvikalpāḥ svacchā malavyapetāḥ | evam eva mahāmate tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ svapratyātmāryajñānagaṅgāmahānadībalābhijñāvaśitāvālukāḥ sarvatīrthakarabālamīnaparapravādibhiḥ saṃkṣobhyamāṇā na kalpayanti na vikalpayanti | tathāgatapūrvapraṇihitatvāt sarvasukhasamāpattiparipūryā sattvānāṃ na kalpayanti na vikalpayanti | atas te gaṅgānadīvālukāsamās tathāgatā nirviśiṣṭā anunayapratighāpagatatvāt ||
【求译】“大慧！然我说譬佛如恒沙，无有过咎。大慧！譬如恒沙，一切鱼、鳖、输牧魔罗、师子、象、马、人、兽践踏，沙不念言彼恼乱我而生妄想，自性清净，无诸垢污。如来、应供、等正觉自觉圣智恒河，大力、神通、自在等沙，一切外道诸人兽等一切恼乱，如来不念而生妄想。如来寂然无有念想。如来本愿以三昧乐安众生故，无有恼乱，犹如恒沙，等无有异，又断贪、恚故。
【菩译】“大慧！我说诸佛如恒河河沙者，是少分譬喻。大慧！诸佛如来平等非不平等，以非分别分别故。大慧！譬如恒河河中所有之沙，鱼鳖龟龙牛羊象马诸兽践蹈，而彼河沙不生分别不瞋不恚，亦不生心彼恼乱我，无分别故净离诸垢。大慧！诸佛、如来、应、正遍知亦复如是，内身证得圣智，满足诸力神通自在功德如恒河沙，一切外道邪论诸师愚痴鱼鳖，以瞋恚心毁骂如来，如来不动不生分别，本愿力故为与众生三昧三摩跋提，一切诸乐令满足故，不分别分别。大慧！是故我说诸佛如来如恒河河沙等，等者平等无有异相，以离爱身故。
【实译】“然亦有时而为建立言恒河沙等，无有相违。大慧！譬如恒沙，龟、鱼、象、马之所践[4]踏，不生分别，恒净无垢。如来圣智如彼恒河，力、通、自在以为其沙，外道龟、鱼竞来扰乱，而佛不起一念分别。何以故？如来本愿以三昧乐普安众生，如恒河沙无有爱憎，无分别故。
tadyathā mahāmate gaṅgāyāṃ nadyāṃ vālukā pṛthivīlakṣaṇasvabhāvatvāt pṛthivī kalpoddāhe dahyamānāpi na pṛthivīsvabhāvaṃ vijahāti | na ca mahāmate pṛthivī dahyate tejodhātupratibaddhatvād anyatra bālapṛthagjanā vitathatāpatitayā saṃtatyā dahyamānāṃ kalpayanti na ca dahyate tadagnihetubhūtatvāt | evam eva mahāmate tathāgatānāṃ dharmakāyo gaṅgānadīvālukāsamo ’vināśī | tadyathā mahāmate nadyāṃ gaṅgāyāṃ vālukā apramāṇā evam eva mahāmate tathāgatānāṃ raśmyāloko ’pramāṇaḥ sattvaparipākasaṃcodanam upādāya sarvabuddhaparṣanmaṇḍaleṣu prasarpyate tathāgataiḥ | tadyathā mahāmate gaṅgāyāṃ nadyāṃ vālukā na vālukāsvabhāvāntaramārabhante vālukāvasthā eva vālukā evam eva mahāmate tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ saṃsāre na pravṛttir na nivṛttir bhavapravṛttyucchinnahetutvāt | tadyathā mahāmate gaṅgāyāṃ nadyāṃ vālukā apakṛṣṭā api na prajñāyante prakṣiptā api na prajñāyante mahāmate evam eva tathāgatānāṃ jñānaṃ sattvaparipākayogena na kṣīyate na vardhate aśarīratvād dharmasya | śarīravatāṃ hi mahāmate nāśo bhavati nāśarīravatāṃ dharmaś cāśarīraḥ | tadyathā mahāmate gaṅgāyāṃ nadyāṃ vālukā niṣpīḍyamānā ghṛtatailārthibhir ghṛtatailādivirahitā evam eva mahāmate tathāgatāḥ sattvaduḥkhair niṣpīḍyamānā dharmadhātvīśvarapraṇidhānasukhaṃ na vijahati mahāmate mahākaruṇopetatvāt yāvat sarvasattvā na nirvāpyante tathāgataiḥ | tadyathā mahāmate gaṅgāyāṃ nadyāṃ vālukāḥ pravāhānukūlāḥ pravahanti nānudake evam eva mahāmate tathāgatānāṃ sarvabuddhadharmadeśanā nirvāṇapravāhānukūlā saṃvartate | tena gaṅgānadīvālukāsamās tathāgatā ity ucyante | nāyaṃ mahāmate gatyarthas tathāgateṣu pravartate | vināśo mahāmate gatyartho bhavati | na ca mahāmate saṃsārasya pūrvā koṭiḥ prajñāyate | aprajñāyamānā kathaṃ gatyarthena nirdekṣyāmi | gatyartho mahāmate ucchedo na ca bālapṛthagjanāḥ saṃprajānanti ||
【求译】“譬如，恒沙是地自性，劫尽烧时，烧一切地，而彼地大不舍自性，与火大俱生故。其余愚夫作地烧想，而地不烧，以火因故。如是，大慧！如来法身如恒沙不坏。大慧！譬如，恒沙无有限量，如来光明亦复如是，无有限量。为成熟众生故，普照一切诸佛大众。大慧！譬如，恒沙别求异沙，永不可得。如是，大慧！如来、应供、等正觉无生死生灭，有因缘断故。大慧！譬如，恒河沙增减不可得知。如是，大慧！如来智慧成熟众生，不增不减，非身法故。身法者有坏，如来法身非是身法。如压恒沙，油不可得，如是一切极苦众生逼迫如来，乃至众生未得涅槃，不舍法界自三昧愿乐，以大悲故。大慧！譬如，恒沙随水而流，非无水也。如是，大慧！如来所说一切诸法随涅槃流。是故，说言如恒河沙。如来不随诸去流转，去是坏义故。大慧！生死本际不可知。不知故，云何说去？大慧！去者断义，而愚夫不知。”
【菩译】“大慧！譬如恒河河沙不离地相。大慧！大地火烧火不异地故，火不烧地地大有火相续体故。大慧！愚痴凡夫堕颠倒智，自心分别言地被烧，而地不烧，以不离地而得更有四大火身故。大慧！诸佛如来亦复如是，诸佛如来法身之体，如恒河河沙等，不灭不失故。大慧！譬如恒河河沙无量无边。大慧！诸佛如来亦复如是，出于世间放无量光，遍于一切诸佛大会，为化众生令觉知故。大慧！如恒河河沙更不生相，如彼微尘微尘体相如是而住。大慧！诸佛如来亦复如是，于世间中不生不灭，诸佛如来断有因故。大慧！如恒河河沙若出于河亦不可见入于河中亦不可见，亦不起心我出入河。大慧！诸佛如来智慧之力亦复如是，度诸众生亦不尽灭亦不增长。何以故？诸法无身故。大慧！一切有身皆是无常磨灭之法，非无身法，诸佛如来唯法身故。大慧！譬如有人欲得苏油，押恒河沙，终不可得，无苏油故。大慧！诸佛如来为诸众生苦恼，所押瞋不可得，不舍自法界相，不舍自法味相，不舍本愿与众生乐，以得具足大慈大悲，我若不令一切众生入涅槃者，我身亦不入于涅槃。大慧！如恒河河沙随水而流终不逆流。大慧！诸佛如来为诸众生说法亦尔，随顺涅槃而非逆流。大慧！是故我说诸佛如来如恒河河沙。大慧！言恒河河沙随顺流者非是去义，若佛如来有去义者，诸佛如来应无常灭。大慧！世间本际尚不可知，不可知者我云何依而说去义？是故如来非为去义。大慧！去义者名为断义，愚痴凡夫不觉不知。”
【实译】“大慧！譬如，恒沙是地自性，劫尽烧时，烧一切地，而彼地大不舍本性，恒与火大俱时生故。诸凡愚人谓地被烧，而实不烧，火所因故。如来法身亦复如是，如恒河沙终不坏灭。大慧！譬如，恒沙无有限量，如来光明亦复如是，为欲成就无量众生，普照一切诸佛大会。大慧！譬如，恒沙住沙，自性不更改变而作余物。如来亦尔，于世间中不生不灭，诸有生因悉已断故。大慧！譬如，恒沙取不知减，投不见增。诸佛亦尔，以方便智成熟众生，无减无增。何以故？如来法身无有身故。大慧！以有身故，而有灭坏。法身无身，故无灭坏。大慧！譬如，恒沙虽苦压治，欲求苏油，终不可得。如来亦尔，虽为众生众苦所压，乃至蠢动，未尽涅槃，欲令舍离于法界中深心愿乐，亦不可得。何以故？具足成就大悲心故。大慧！譬如，恒沙随水而流，非无水也。如来亦尔，所有说法莫不随顺涅槃之流。以是说言诸佛如来如恒河沙。大慧！如来说法不随于趣，趣是坏义。生死本际不可得知。既不可知，云何说趣？大慧！趣义是断，凡愚莫知。”
mahāmatir āha | tad yadi bhagavan pūrvā koṭir na prajñāyate sattvānāṃ saṃsaratām tat kathaṃ mokṣaḥ prajñāyate prāṇinām | bhagavān āha | anādikālaprapañcadauṣṭhulyavikalpavāsanāhetuvinivṛttir mahāmate svacittadṛśyabāhyārthaparijñānād vikalpasyāśrayaparāvṛttir mahāmate mokṣo na nāśaḥ | ato nānantakathā mahāmate kiṃcit kārī bhavati | vikalpasyaiva mahāmate paryāyo ’nantakoṭir iti | na cātra vikalpādanyat kiṃcit sattvāntaram asty adhyātmaṃ vā bahirdhā vā parīkṣyamāṇaṃ buddhyā | jñānajñeyaviviktā hi mahāmate sarvadharmāḥ | anyatra svacittavikalpāparijñānād vikalpaḥ pravartate tadavabodhān nivartate ||
【求译】大慧白佛言：“世尊，若众生生死本际不可知者，云何解脱可知？”佛告大慧：“无始虚伪过恶妄想习气因灭，自心现知外义，妄想身转，解脱不灭。是故，无边非都无所有，为彼妄想作无边等异名。观察内外，离于妄想，无异众生，智及尔炎一切诸法悉皆寂静。不识自心现妄想故，妄想生。若识则灭。”
【菩译】大慧白佛言：“世尊！世尊若众生在于世间轮回，去来本际不可知者，云何如来而得解脱，复令众生得于解脱？”佛告大慧言：“大慧！言解脱者，离于一切戏论烦恼无始熏习分别心故，如实能知唯自心见外所分别心回转故，是故我说名为解脱。大慧！言解脱者非是灭法，是故汝今问我，若不知本际云何得解脱者，此问不成。大慧！言本际者，是分别心一体异名。大慧！离分别心更无众生，即此分别名为众生。大慧！真实智慧观内外法，无法可知能知故。大慧！以一切法本际来寂静。大慧！不如实知唯自心见虚妄分别，是故生于分别之心，如实知者不生分别。”
【实译】大慧菩萨复白佛言：“若生死本际不可知者，云何众生在生死中而得解脱？”佛言：“大慧！无始虚伪过习因灭，了知外境自心所现，分别转依，名为解脱，非灭坏也。是故，不得言无边际。大慧！无边际者，但是分别异名。大慧！离分别心，无别众生。以智观察内外诸法，知与所知悉皆寂灭。大慧！一切诸法唯是自心分别所见。不了知故，分别心起。了心则灭。”
tatredam ucyate |
【求译】尔时世尊欲重宣此义而说偈言：
【菩译】尔时世尊重说偈言：
【实译】尔时世尊重说颂言：
gaṅgāyāṃ vālukāsamān ye paśyanti vināyakān |
anāśagatiniṣṭhān vai te paśyanti tathāgatān || 7 ||
【求译】观察诸导师，犹如恒河沙，
不坏亦不去，亦复不究竟，
是则为平等，观察诸如来。
【菩译】观察于诸佛，譬如恒河沙；
不灭亦不生，彼人能见佛。
【实译】观察诸导师，譬如恒河沙，
非坏亦非趣，是人能见佛。
gaṅgāyāṃvālukāyadvatsarvadoṣairvivarjitāḥ|
vāhānukūlānityāścatathābuddhasyabuddhatā||8||
【求译】犹如恒沙等，悉离一切过，
随流而性常，是则佛正觉。
【菩译】远离诸尘垢，如恒河河沙；
随顺流不变，法身亦如是。
【实译】譬如恒河沙，悉离一切过，
而恒随顺流，佛体亦如是。