T30n1576_大乘二十頌論
大正藏第 30 冊 No. 1576 大乘二十頌論
No. 1576
大乘二十頌論
龍樹菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
歸命不可思議性 諸佛無著真實智 諸法非言非無言 佛悲愍故善宣說
第一義無生 隨轉而無性 佛眾生一相 如虛空平等 此彼岸無生 自性緣所生 彼諸行皆空 一切智智行 無染真如性 無二等寂靜 諸法性自性 如影像無異 凡夫分別心 無實我計我 故起諸煩性 及苦樂舍等 世間老病死 為苦不可愛 隨諸業墜墮 此實無有樂 天趣勝妙樂 地獄極大苦 皆不實境界 六趣常輪轉 眾生妄分別 煩惱火燒燃 墮地獄等趣 如野火燒林 眾生本如幻 復取幻境界 履幻所成道 不了從緣生 如世間畫師 畫作夜叉相 自畫己自怖 此名無智者 眾生自起染 造彼輪迴因 造已怖墜墮 無智不解脫 眾生虛妄心 起疑惑垢染 無性計有性 受苦中極苦 佛見彼無救 乃起悲愍意 故發菩提心 廣修菩提行 得無上智果 即觀察世間 分別所纏縛 故為作利益 從生及生已
【現代漢語翻譯】 現代漢語譯本 《大乘二十頌論》
龍樹菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
歸命于不可思議之自性，諸佛具有無執著的真實智慧。 諸法的實相，既不能用語言表達，也不能說它不存在，佛陀因慈悲憐憫的緣故，善巧地宣說。
第一義諦是無生的，隨順世俗而顯現，但其自性本空。 佛與眾生在本質上是同一的，如同虛空一樣平等無別。 此岸（生死輪迴）與彼岸（涅槃）皆是無生的，它們的顯現都是因緣和合所生。 這些諸行（一切現象）皆是空性的，是證得一切智智（佛的智慧）的修行。 無染的真如自性，是無二無別的寂靜狀態。 諸法的本性與自性，如同影像一般，虛幻不實。 凡夫因分別心，執著于無實的『我』，並以此為『我』。 因此產生各種煩惱，以及苦、樂、舍等感受。 世間的老、病、死，是痛苦且令人厭惡的。 隨著各自的業力而墮落，其中實在沒有真正的快樂。 天道的殊勝妙樂，地獄的極大痛苦， 都是不真實的境界，眾生在六道中不斷輪迴。 眾生因虛妄分別，被煩惱之火燃燒。 墮入地獄等惡道，如同野火焚燒森林一般。 眾生的本質本如幻象，卻又執取虛幻的境界。 踐行由幻象所成就的道，卻不明白一切都是因緣所生。 如同世間的畫師，畫出夜叉（一種惡鬼）的形象。 自己畫完后又自己感到恐懼，這便是沒有智慧的人。 眾生自己生起染污，造作輪迴的因。 造作之後又害怕墮落，沒有智慧，因此無法解脫。 眾生以虛妄之心，生起疑惑和垢染。 將無自性的事物執著為有自性，在痛苦中感受極大的痛苦。 佛陀見到眾生如此無助，便生起悲憫之心。 因此發起菩提心（覺悟之心），廣修菩薩行（成佛之道）。 證得無上智慧的果實后，便觀察世間。 爲了解脫眾生被分別念所纏縛的痛苦，而為他們帶來利益。 從出生以及出生之後，
【English Translation】 English version Mahayana Twenty Verses Treatise
Composed by Bodhisattva Nagarjuna (Longshu Pusa)
Translated by Shi Hu, Minister Shi Hu (bestowed the purple robe), Great Master who Transmits the Dharma, Acting Vice President of the Court of Imperial Sacrifices, and Great Officer of the Court of Imperial Entertainments, under imperial decree, from the Tripitaka Master of Western India.
I pay homage to the inconceivable nature, the Buddhas possess unattached true wisdom. The nature of all dharmas is neither expressible nor inexpressible; the Buddha, out of compassion, skillfully expounds it.
The ultimate truth (Paramartha-satya) is unborn; it manifests according to convention (Samvriti), yet its nature is empty. The Buddha and sentient beings are essentially the same, equal like space. This shore (samsara) and the other shore (nirvana) are both unborn; their appearance arises from conditions. These phenomena (all actions) are all empty, the practice of attaining all-knowing wisdom (Buddha's wisdom). The stainless suchness (Tathata) nature is non-dual and peaceful. The inherent nature and self-nature of all dharmas are like illusions, without difference. Ordinary beings, with their discriminating minds, cling to a non-existent 'self' and consider it as 'I'. Therefore, they generate various afflictions, as well as feelings of suffering, pleasure, and equanimity. The world's old age, sickness, and death are painful and undesirable. Falling according to one's karma, there is truly no real happiness in it. The sublime pleasures of the heavens and the extreme suffering of hell are both unreal realms; sentient beings constantly revolve in the six realms. Sentient beings, due to their deluded discriminations, are burned by the fire of afflictions. Falling into hell and other evil realms is like a wildfire burning a forest. The essence of sentient beings is like an illusion, yet they grasp at illusory realms. They tread the path accomplished by illusion, not understanding that everything arises from conditions. Like a painter in the world, who paints the image of a Yaksha (a type of evil spirit). After painting it, he becomes frightened himself; this is called a person without wisdom. Sentient beings themselves generate defilements, creating the causes of samsara. After creating them, they fear falling; without wisdom, they cannot be liberated. Sentient beings, with their deluded minds, generate doubts and stains. Clinging to things without self-nature as having self-nature, they experience extreme suffering within suffering. The Buddha, seeing their helplessness, arises with compassion. Therefore, he generates Bodhicitta (the mind of enlightenment) and extensively practices the Bodhisattva path (the path to Buddhahood). Having attained the fruit of unsurpassed wisdom, he observes the world. To liberate sentient beings from the suffering of being bound by discrimination, he brings them benefit. From birth and after birth,
悉示正真義 后觀世間空 離初中后際 觀生死涅盤 是二俱無我 無染亦無壞 本清凈常寂 夢中諸境界 覺已悉無見 智者寤癡睡 亦不見生死 愚癡闇蔽者 墜墮生死海 無生計有生 起世間分別 若分別有生 眾生不如理 于生死法中 起常樂我想 此一切唯心 安立幻化相 作善不善業 感善不善生 若滅於心輪 即滅一切法 是諸法無我 諸法悉清凈
佛廣宣說世間法 當知即是無明緣 若能不起分別心 一切眾生何所生 于彼諸法法性中 實求少法不可得 如世幻師作幻事 智者應當如是知 生死輪迴大海中 眾生煩惱水充滿 若不運載以大乘 畢竟何能到彼岸
大乘二十頌論
【現代漢語翻譯】 現代漢語譯本 完全揭示真正意義： 之後觀察世間皆空，遠離最初、中間和最後的分際。 觀察生死和涅盤（Nirvana，解脫），這兩者都沒有『我』（無我）。 沒有染污，也沒有毀壞，其本質是清凈和永恒寂靜。 夢中的各種境界，醒來后全都看不見。 智者從愚癡的睡眠中醒來，也看不見生死。 愚癡被黑暗遮蔽的人，墜入生死的海洋。 將無生視為有生，從而產生世間的分別。 如果分別認為有生，眾生就不能如實地認識真理。 在生死之法中，產生常、樂、我的妄想。 這一切都只是心的顯現，安立了如幻如化的現象。 造作善或不善的業，感受善或不善的果報。 如果滅除心的輪轉，就滅除一切法。 這些法都是無我的，一切法都是清凈的。 佛（Buddha）廣泛宣說世間法，應當知道這就是無明（ignorance）的因緣。 如果能夠不起分別心，一切眾生又從何而生呢？ 在那些諸法的法性中，實際上尋求少許的法也是不可得的。 如同世間的幻術師變幻事物，智者應當這樣去理解。 在生死輪迴的大海中，眾生被煩惱之水所充滿。 如果不運用大乘（Mahayana，偉大的載具）佛法來運載，最終怎麼能夠到達彼岸呢？ 《大乘二十頌論》
【English Translation】 English version Completely revealing the true meaning: Afterwards, observe the world as empty, free from the beginning, middle, and end. Observe Samsara (birth and death) and Nirvana (liberation), both are without 'self' (Anatta). Without defilement, without destruction, its essence is pure and eternally tranquil. All the realms in a dream, upon awakening, are no longer seen. The wise awaken from the sleep of ignorance, and also do not see birth and death. Those who are foolish and obscured by darkness, fall into the ocean of birth and death. Considering the unborn as born, thus arising worldly distinctions. If one distinguishes that there is birth, sentient beings cannot perceive the truth as it is. Within the Dharma (teachings) of birth and death, arising the false notions of permanence, bliss, and self. All of this is only the manifestation of mind, establishing illusory appearances. Creating good or bad karma, experiencing good or bad rebirths. If the wheel of the mind is extinguished, then all Dharmas (phenomena) are extinguished. These Dharmas are without self, all Dharmas are pure. The Buddha (enlightened one) extensively proclaims the worldly Dharmas, one should know that this is the condition of ignorance. If one can not arise discriminating mind, from where do all sentient beings arise? Within the Dharma-nature of those Dharmas, in reality, seeking even a little Dharma is unattainable. Like a magician in the world creating illusions, the wise should understand it in this way. In the great ocean of Samsara (cycle of rebirth), sentient beings are filled with the water of afflictions. If one does not use the Mahayana (Great Vehicle) to transport, how can one ultimately reach the other shore? Twenty Verses on the Mahayana