[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [楞伽阿跋多羅寶經註解](https://indike.org/pramana/in.bauddha.taisho.1789) › 2.88 # 楞伽阿跋多羅寶經註解 2.88 楞伽阿跋多羅寶經註解 2.88 - **Language:** Classical Chinese ### [2.88](https://indike.org/pramana/in.bauddha.taisho.1789.2.88) 偈中幻夢、水樹影等，乃通頌上文，但譬喻有重複，文相交互。重複者三：如翳目、垂髮及夢喻凡四出；熱焰、幻喻凡三出；陽焰、畫喻凡再出。單頌上文者有四，如揵城等。缺頌者二，如聲及水泡。別出者有六，如楔、如浮雲、如電、如水、如淨眼、如摩尼，皆長行所無，此且大略分之。隨文釋者，初夢等四喻無非顯幻，故以幻事冠之於首。然皆行本，明凡外起見。今以為幻觀三有者，以其不達幻理所以起見，故復明幻。三相續者，據後文即三毒是也。言無所知者，未知諸法如幻，是有強覺之知，已知如幻則無所知矣。言教唯假名者，謂有無等四句言教，本唯假名，無有實相，以其不了故起妄想，想、行等陰即實法也。又云「如畫垂髮幻」等，凡疊七喻以明本無所有而現有眾生，皆頌上文。餘皆可見。 > In the verses, the illusions, dreams, reflections of trees in water, and so forth, are a general versification of the preceding prose; however, the metaphors contain repetitions, and the phrasing alternates. There are three repeated ones: the metaphors of cataracts, hanging hair, and dreams appear four times in total; the hot mirage and illusion metaphors appear three times; the sun's mirage and painting metaphors appear twice. Those that solely versify the preceding prose are four, such as the gandharva city and others. Those omitted from the verse are two, namely sound and water bubbles. Those newly introduced are six, such as the wedge, the floating clouds, lightning, water, the pure eye, and the maṇi gem, all of which are absent in the prose; this is just a broad categorization. Explaining according to the text: the first four metaphors—dreams and so forth—all reveal illusion, so illusory phenomena head the list. However, all are root causes of karma, explaining the views arisen in ordinary people and tīrthikas. Now, regarding the three realms of existence as illusory is done because, failing to comprehend the principle of illusion, they gave rise to views; hence illusion is clarified once more. The "three continuities," according to the subsequent text, are the three poisons. "Are without knowledge" means that when one does not yet know all dharmas to be like illusions, there is an assertive, cognitive knowing; once one knows they are like illusions, then one is without \[such\] knowledge. "Teachings are merely conventional designations" means that the teachings of the four propositions such as existence and nonexistence are originally merely conventional designations and have no real characteristics; failing to realize this, they give rise to conceptual discrimination, taking the aggregates of conception, volition, and so forth to be real dharmas. Furthermore, it says "like a painting, hanging hair, an illusion," etc., piling up seven metaphors to explain how beings appear to exist when originally there is nothing at all, all versifying the preceding prose. The rest are clear. > — English (machine translation) (machine translation) - [Previous: 2.87](https://indike.org/pramana/in.bauddha.taisho.1789.2.87) - [Next: 2.89](https://indike.org/pramana/in.bauddha.taisho.1789.2.89) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1789.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1789~en-mt.2.88) — English, machine translation ## Linked texts (2) - [འཕགས་པ་ལང་ཀར་གཤེགས་པའི་ཐེག་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.lankavatara*bo.3.23) — Classical Tibetan - [འཕགས་པ་ལང་ཀར་གཤེགས་པ་རིན་པོ་ཆེའི་མདོ་ལས་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་གསུང་གི་སྙིང་པོ་ཞེས་བྱ་བའི་ལེའུ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.lankavatara*bo-d108.3.17) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.taisho.1789.2.88](https://indike.org/pramana/in.bauddha.taisho.1789.2.88) · Pramāṇa