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大正藏第 30 册 No. 1576 大乘二十颂论 No. 1576 大乘二十颂论 龙树菩萨造 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 归命不可思议性 诸佛无著真实智 诸法非言非无言 佛悲愍故善宣说 第一义无生 随转而无性 佛众生一相 如虚空平等 此彼岸无生 自性缘所生 彼诸行皆空 一切智智行 无染真如性 无二等寂静 诸法性自性 如影像无异 凡夫分别心 无实我计我 故起诸烦性 及苦乐舍等 世间老病死 为苦不可爱 随诸业坠堕 此实无有乐 天趣胜妙乐 地狱极大苦 皆不实境界 六趣常轮转 众生妄分别 烦恼火烧燃 堕地狱等趣 如野火烧林 众生本如幻 复取幻境界 履幻所成道 不了从缘生 如世间画师 画作夜叉相 自画己自怖 此名无智者 众生自起染 造彼轮回因 造已怖坠堕 无智不解脱 众生虚妄心 起疑惑垢染 无性计有性 受苦中极苦 佛见彼无救 乃起悲愍意 故发菩提心 广修菩提行 得无上智果 即观察世间 分别所缠缚 故为作利益 从生及生已 现代汉语译本 《大乘二十颂论》 龙树菩萨造 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 归命于不可思议之自性，诸佛具有无执著的真实智慧。 诸法的实相，既不能用语言表达，也不能说它不存在，佛陀因慈悲怜悯的缘故，善巧地宣说。 第一义谛是无生的，随顺世俗而显现，但其自性本空。 佛与众生在本质上是同一的，如同虚空一样平等无别。 此岸（生死轮回）与彼岸（涅槃）皆是无生的，它们的显现都是因缘和合所生。 这些诸行（一切现象）皆是空性的，是证得一切智智（佛的智慧）的修行。 无染的真如自性，是无二无别的寂静状态。 诸法的本性与自性，如同影像一般，虚幻不实。 凡夫因分别心，执著于无实的‘我’，并以此为‘我’。 因此产生各种烦恼，以及苦、乐、舍等感受。 世间的老、病、死，是痛苦且令人厌恶的。 随着各自的业力而堕落，其中实在没有真正的快乐。 天道的殊胜妙乐，地狱的极大痛苦， 都是不真实的境界，众生在六道中不断轮回。 众生因虚妄分别，被烦恼之火燃烧。 堕入地狱等恶道，如同野火焚烧森林一般。 众生的本质本如幻象，却又执取虚幻的境界。 践行由幻象所成就的道，却不明白一切都是因缘所生。 如同世间的画师，画出夜叉（一种恶鬼）的形象。 自己画完后又自己感到恐惧，这便是没有智慧的人。 众生自己生起染污，造作轮回的因。 造作之后又害怕堕落，没有智慧，因此无法解脱。 众生以虚妄之心，生起疑惑和垢染。 将无自性的事物执著为有自性，在痛苦中感受极大的痛苦。 佛陀见到众生如此无助，便生起悲悯之心。 因此发起菩提心（觉悟之心），广修菩萨行（成佛之道）。 证得无上智慧的果实后，便观察世间。 为了解脱众生被分别念所缠缚的痛苦，而为他们带来利益。 从出生以及出生之后，
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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,
Chinese
悉示正真义 后观世间空 离初中后际 观生死涅盘 是二俱无我 无染亦无坏 本清净常寂 梦中诸境界 觉已悉无见 智者寤痴睡 亦不见生死 愚痴闇蔽者 坠堕生死海 无生计有生 起世间分别 若分别有生 众生不如理 于生死法中 起常乐我想 此一切唯心 安立幻化相 作善不善业 感善不善生 若灭于心轮 即灭一切法 是诸法无我 诸法悉清净 佛广宣说世间法 当知即是无明缘 若能不起分别心 一切众生何所生 于彼诸法法性中 实求少法不可得 如世幻师作幻事 智者应当如是知 生死轮回大海中 众生烦恼水充满 若不运载以大乘 毕竟何能到彼岸 大乘二十颂论 现代汉语译本 完全揭示真正意义： 之后观察世间皆空，远离最初、中间和最后的分际。 观察生死和涅盘（Nirvana，解脱），这两者都没有‘我’（无我）。 没有染污，也没有毁坏，其本质是清净和永恒寂静。 梦中的各种境界，醒来后全都看不见。 智者从愚痴的睡眠中醒来，也看不见生死。 愚痴被黑暗遮蔽的人，坠入生死的海洋。 将无生视为有生，从而产生世间的分别。 如果分别认为有生，众生就不能如实地认识真理。 在生死之法中，产生常、乐、我的妄想。 这一切都只是心的显现，安立了如幻如化的现象。 造作善或不善的业，感受善或不善的果报。 如果灭除心的轮转，就灭除一切法。 这些法都是无我的，一切法都是清净的。 佛（Buddha）广泛宣说世间法，应当知道这就是无明（ignorance）的因缘。 如果能够不起分别心，一切众生又从何而生呢？ 在那些诸法的法性中，实际上寻求少许的法也是不可得的。 如同世间的幻术师变幻事物，智者应当这样去理解。 在生死轮回的大海中，众生被烦恼之水所充满。 如果不运用大乘（Mahayana，伟大的载具）佛法来运载，最终怎么能够到达彼岸呢？ 《大乘二十颂论》
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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 --------------------------------------------------------------------------------