楞伽阿跋多羅寶經Lengqie — Laṅkāvatāra
藏識如海，境界為風，諸識成浪——這片海，可曾有一刻是你？
你眼前的山河、耳畔的音聲、心裡起落不停的念頭，看似各自為物；可若逐它們回頭，一一都落回同一處。那一處，佛家喚作「藏識」。它像大海：海面風來，便捲起千重浪，浪浪不同、剎那生滅；海卻不隨浪去，也不因浪立。境界是那陣風，眼識耳識乃至分別事識是那滿海的浪——恒轉而不曾斷，無住而終非我。看懂這一句，也就看懂了：不是浪外別有一片心外之境，是「自心所現」，浪即是海。
這是唯識一系的根本經之一。後世撐起大乘心識之學的幾部大論，於此經取火：藏識海浪之喻，《成唯識論》直引以明阿賴耶識恒時轉起諸識；「五法、三自性、八識、二無我」四門，法藏判為一經之宗要，正是唯識辨相的綱骨。而它最不共處，在如來藏與藏識之間立下有條件的名義關係：經說如來藏自性清淨、為客塵所覆，又說其受無始虛偽惡習所薰而名為識藏；二名相涉，卻不可抹去清淨本性與染污薰習的分際。此經便是這道會通的樞紐。
它更有第二重身分。淨覺《楞伽師資記》記達磨告慧可：有《楞伽經》四卷，依之修行，自然得度；道宣《續高僧傳》則記達磨「以四卷楞伽授可」。「惟《楞伽》四卷可以印心」之語，見於後出的宋人卷首序。三層史料各如其文，共同留下四卷《楞伽》在早期禪門傳承中的位置；故它一面是義學的根本經，一面也是禪門傳承所重的經本，一部經，兩隻眼。
明鏡持諸色像，鏡不隨像轉；泥團與微塵、真金與莊嚴具，非異亦非不異。全經便以這樣一個個譬喻，把『什麼在流轉、什麼未曾動、二者如何是一』，向著登座的大慧菩薩，一問一答，層層剖開。
且推開這扇門。
The store consciousness is like a sea, objects are the wind, the consciousnesses become its waves — this sea, was it ever, for a single moment, you?
The rivers and mountains before your eyes, the sounds at your ears, the thoughts that rise and fall without end within your heart — each seems its own separate thing; yet follow any of them back, and one by one they all return to a single place. That place the Buddhist tradition calls the "store consciousness." It is like a great ocean: when the wind comes over the surface, it stirs up a thousand waves — each wave different, arising and ceasing in an instant; but the sea does not go off with the waves, nor is it established by them. Objects are that gust of wind; the eye-consciousness, the ear-consciousness, on down to the object-discriminating consciousness, are that sea full of waves — ceaselessly evolving yet never cut off, without abiding yet in the end not a self. To see through this one line is to see this: there is no realm outside the mind apart from the waves; all of it is "manifestation of one's own mind" — the wave is the sea.
This is one of the root sūtras of the Yogācāra tradition. The great treatises that later upheld the Mahāyāna analysis of mind took their fire from this sūtra: the Cheng Weishi Lun directly quotes its simile of the store-consciousness ocean and its waves to explain the ceaseless arising of the several consciousnesses; and Fazang judged the four gates — the five dharmas, the three natures, the eight consciousnesses, and the twofold no-self — to be the essential purport of the whole sūtra. Its most distinctive point lies in setting a conditioned relation between the Tathāgata-womb and the consciousness-store: the sūtra says that the Tathāgata-womb is intrinsically pure yet covered by adventitious defilements, and that under the perfuming of beginningless false habits it is named the consciousness-store. The names meet, but the distinction between intrinsic purity and defiling perfuming is not erased. This sūtra is the pivot of that reconciliation.
It bears a second identity as well. Jingjue's Record of the Masters and Disciples of the Laṅkā says that Bodhidharma told Huike to practise by the four-scroll Laṅkāvatāra and thereby attain deliverance; Daoxuan's Continued Biographies of Eminent Monks says that Bodhidharma entrusted those four scrolls to Huike. The formula "the four scrolls of the Laṅkā may be used to seal the mind" belongs to the later Song preface placed at the head of T670. Kept in their separate strata, these sources together show the four-scroll text's place in early Chan transmission. Thus it stands both as a root sūtra of doctrinal learning and as a scripture valued in the Chan lineage: one sūtra, and two eyes.
The bright mirror holds all the color-images, yet the mirror does not turn with the images; the clay-lump and the atoms of dust, true gold and the ornaments wrought of it, are neither other nor not-other. With one such simile after another the whole sūtra lays open — before Mahāmati bodhisattva, risen to his seat, in question and answer, layer by layer — what it is that flows and turns, what has never stirred, and how the two are one.
Now push open this door.
一、解題
「楞伽」者，Laṅkā，地名、山名——南海之中一座難至之城，佛登此山而說法，故經以其地為名。「阿跋多羅」avatāra，入也、降臨也；合之則「入楞伽」，謂如來入此難入之城而演此難聞之法。「寶」者 ratna，珍重之稱。全經一品，題曰〈一切佛語心〉——此「心」非心識之心（citta），乃 hṛdaya 心髓、精要之心；一切佛語之心髓，盡攝於此。故經名一句而三義備：法所說之地（楞伽）、法所入之門（阿跋多羅）、法所歸之髓（一切佛語心）。
本經之底本，為劉宋·天竺三藏求那跋陀羅所譯（T16n0670，四卷一品，正文署名：「宋天竺三藏求那跋陀羅譯」〔0480a15〕）。漢譯楞伽凡三：此四卷本外，尚有元魏菩提留支《入楞伽經》（T16n0671，十卷十八品）與大周于闐國三藏法師實叉難陀奉勅譯《大乘入楞伽經》（T16n0672，七卷十品〔0587b12–13〕）。楞伽無玄奘譯。本書以求那四卷本為底，因其是現存最早的漢譯、明代宗泐與如玘《註解》逐文所據，且早期禪傳史料特別繫於此四卷本。流支、實叉二本只作異譯旁證：逐句能對應者並陳，品目與詳略之異如實標出，不預設二本可補足四卷本全部內容。三譯並存，正可使異文所顯之義有據可查。
二、本經之雙重身分
本經在漢傳一系中，身兼二任，缺一則不足以盡其分量。
其一，唯識所依之根本經之一。楞伽為如來藏與阿賴耶識會通之樞紐經：經中明列五法、自性、識與二無我，古德又以「五法·三自性·八識·二無我」四門統攝一經。《成唯識論》三處明稱《入楞伽》而引偈：一為唯心伽他〔T31n1585 0010c07–10：「由自心執著，心似外境轉，彼所見非有，是故說唯心」〕；二為藏識海浪偈〔0014c14–18〕，立第八識恒起諸識之相；三為心意識伽他〔0024c15–17：「藏識說名心，思量性名意，能了諸境相，是說名為識」〕，定心、意、識三名。《攝大乘論本》可與本經藏識義互讀，但 T1594 未見題名明引《楞伽》；其文「首楞伽摩」是三摩地名，不是本經題名。故本書分清明引與承義互讀，不把義理相近寫成直接徵引。
其二，早期禪門傳承所重的四卷經本。唐淨覺《楞伽師資記》（T85n2837）記達摩告慧可：「有楞伽經四卷。仁者依行。自然度脫」〔1284c21–25〕；道宣《續高僧傳》記「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕。至宋人卷首序，方見「吾有《楞伽經》四卷，亦用付汝」〔T16n0670 0479b03–05〕與「惟《楞伽》四卷可以印心」〔0479c10–13〕。依行、授可、印心分屬不同史料層，本書各如其文，不合併成一則早期逐字語錄。
三、本經之自判——宗通與說通
本經有一段對自身教說性質之判定，須先標明：這是佛語之自述，非後人之論斷。本書於此，唯如實記其文，不評其是非、不取一家之判量度之。
世尊於本經自立二通之判：宗通者，自證聖智所行之境界，離言離相、緣自得法，是為聖智內證之通；說通者，隨眾生心之所應，種種文句方便開演，是為隨機教說之通。宗通顯其所證之極，說通顯其能說之權；一經之文，皆此二通之所攝。
古德承此，判一經之宗要。唐法藏《入楞伽心玄義》（T39n1790）判全經曰：「五法·三性·八識·二空，莫不皆於自心如來藏立。」——五法、三自性、八識、二無我四綱，同歸於自心如來藏一源。記其自判，不判其自判；如來藏與唯識之會通，古來自有諸家異釋，本書只如實記其文，不入宗諍。
四、十九分段結構——四卷一品之細標
全經四卷，唯〈一切佛語心〉一品貫通始終。一品之下，品界太粗（一卷之文全落一品），古德科判又太疏，故本書於品界之下、段界之上，別立十九分段為讀本之綱：以品所含之論題自然成論題群，一論題群為一分段；分段之下，再依問答轉折與經文標誌立九十四個編者廣義段題。九十四是本讀本已編定的廣義段題數，不是「復次，大慧」字串的逐字出現次數。此十九分段，非品（品僅一）、非廣義段題（共九十四），乃承一品之論題脈絡而立之中層，五層讀本即掛於此：
卷一六分：讚偈百八句·諸識藏識海浪·自心現量頓漸緣起妄想·二種聲聞常不思議·不生五無間三自性·建立誹謗善知心意識。卷二五分：如來藏言說第一義四禪·涅槃神力·緣起常聲如幻名身·四果禪四大陰外道四涅槃·自覺聖智一乘煩惱障。卷三四分：意生身五無間不說一字·宗通說通智識九種轉變·相續解脫三和合·不生世論外道涅槃。卷四四分：如來不生滅常·無常滅盡定如來覺·五法自性恒河沙六度·阿羅漢斷肉末偈。
卷首別有宋人歷史序（蔣之奇撰、蘇軾書，元豐八年〔1085〕），內錄後世所傳達磨付經與印心之說，屬逐字附文，非分段、非義疏，仿《大乘莊嚴經論》卷首序之例別置。正文譯者署名「宋天竺三藏求那跋陀羅譯」見〔0480a15〕。
五、校本與古德
本書逐分對勘，所憑之校本與古德如次：
底本——求那跋陀羅 T16n0670（現存最早漢譯；宗泐、如玘逐文註本，亦為早期禪傳史料所繫之四卷本）。
異譯——菩提留支 T16n0671（十卷十八品）·實叉難陀 T16n0672（七卷十品）。二本皆作對校旁證；只在實有平行文處逐句並陳，無對應處明記其闕，不以品目較詳推定內容必能補足。切分之脊仍循四卷，二本品序只作對位參照。
古德——本書現行考據以三源為骨幹：明·宗泐、如玘奉詔同註《楞伽阿跋多羅寶經註解》（T39n1789，四卷，逐文釋 T670）·唐·法藏《入楞伽心玄義》（T39n1790，一卷，綱要而非逐文）·唐·淨覺《楞伽師資記》（T85n2837，一卷，禪門傳承史，非義疏）。疏網尚須並見宋·寶臣《注大乘入楞伽經》（T39n1791，十卷，明言「今此注者，正釋唐本」〔0434b18–20〕，逐文釋 T672），以及卍續所存唐·智嚴《楞伽經註》（X17n0321，卷一、二、五殘存）與匿名《楞伽經疏》（X17n0322，上、中殘存）。前者是唐本直接註，後二者顯示唐代註疏雖不完帙，並非全無傳本。
就當前本地 CBETA 快照所見，未見完整傳世的唐代逐文全疏；但 X17n0321、X17n0322 的殘卷足以證明唐代直接註疏並非全佚。法藏《玄義》是綱要，宗泐、如玘《註解》逐文釋四卷本，寶臣 T1791 則逐文釋唐本。本書如實區分綱要、完整逐文註、殘卷與傳承史，不以「未見完整本」寫成「唐疏全無」。
現代所見梵文寫本、校刊本與重構資料，依本書之例僅列名（梵文唯取古德所傳，今世校本不入），不取作經文措辭之據；故術語羅馬字一律標為發音輔助，繫於古德漢譯與音寫所傳之讀音，古德無音寫者則從闕。本書不據此裁定梵文傳本的完整性。
I. The Title
"Laṅkā" — Laṅkā, a place-name, a mountain-name: a city hard to reach in the midst of the Southern Sea, where the Buddha ascended the mountain and taught the Dharma, and so the sūtra takes its place for its name. "Avatāra" — avatāra, entering, descending; joined together they give "entering into Laṅkā," meaning the Tathāgata's entry into this hard-to-enter city to expound this hard-to-hear Dharma. "Ratna" — ratna, a term of preciousness. The whole sūtra is a single chapter, titled "The Heart of All Buddha-Word" — and this "heart" is not the heart of mind or consciousness (citta), but hṛdaya, the heart-marrow, the essential heart: the marrow of all Buddha-word, gathered here entire. So the sūtra's name, in a single phrase, holds three senses complete: the place where the Dharma was taught (Laṅkā), the gate through which the Dharma was entered (avatāra), and the marrow to which the Dharma returns (the Heart of All Buddha-Word).
The base text is the four-scroll, single-chapter translation by the Indian Tripiṭaka master Guṇabhadra in the Liu-Song (T16n0670), whose body byline reads, "translated by the Song-dynasty Indian Tripiṭaka master Guṇabhadra" 〔0480a15〕. Two further Chinese renderings survive: Bodhiruci's Ru Laṅqie jing (T16n0671, ten scrolls, eighteen chapters) and the Dasheng ru Laṅqie jing (T16n0672, seven scrolls, ten chapters), whose body byline reads, "translated by imperial command by the Tripiṭaka master Śikṣānanda of Khotan in the Great Zhou" 〔0587b12–13〕. The Laṅkā has no Xuanzang translation. This edition takes Guṇabhadra as its base because it is the earliest surviving Chinese translation, the text glossed line by line by Zonglei and Ruqi, and the four-scroll witness singled out in early Chan transmission records. Bodhiruci and Śikṣānanda serve as alternate-translation witnesses: parallel wording is set side by side where it exists, and differences of division or extent are recorded without presuming that either later recension supplies everything absent from the four-scroll text.
II. This Sūtra's Twofold Identity
Within the Han tradition this sūtra bears a twofold office; lacking either one, it would not suffice to carry its full weight.
The first: one of the root scriptures on which Yogācāra rests. The Laṅkā is pivotal to the relation between the Tathāgata-womb and the store-consciousness: the sūtra names the five dharmas, intrinsic nature, consciousness, and the twofold no-self, while the ancient masters gather its teaching under the four gates of the five dharmas, three natures, eight consciousnesses, and twofold no-self. The Cheng Weishi Lun explicitly names the Ru Laṅqie and quotes it three times: the mind-only gāthā 〔T31n1585 0010c07–10: "Through clinging by one's own mind, mind turns resembling outer objects; what is seen there does not exist, and therefore it is said to be mind-only"〕; the store-consciousness ocean-and-waves verse 〔0014c14–18〕; and the gāthā on mind, mentation, and consciousness 〔0024c15–17〕. The Mahāyāna-saṃgraha-mūla can be cross-read with the Laṅkā's store-consciousness teaching, but T1594 contains no verified overt title-citation of this sūtra; its occurrence of Śūraṅgama is the name of a samādhi. This edition therefore distinguishes direct citation from doctrinal cross-reading.
The second: the four-scroll scripture emphasized in early Chan transmission. Jingjue's Record of the Masters and Disciples of the Laṅkā says that Bodhidharma told Huike, "There is the Laṅkā Sūtra in four scrolls. Practise in accordance with it, and deliverance will come naturally" 〔T85n2837 1284c21–25〕. Daoxuan's Continued Biographies of Eminent Monks says that Bodhidharma "entrusted the four-scroll Laṅkā to Huike" 〔T50n2060 0552b20–22〕. Only in the later Song prefaces do we find "I have the Laṅkā Sūtra in four scrolls, which I also entrust to you" 〔T16n0670 0479b03–05〕 and "the four scrolls of the Laṅkā may be used to seal the mind" 〔0479c10–13〕. Practice, entrustment, and mind-sealing belong to distinct historical strata and are recorded separately here.
III. The Sūtra's Own Self-Assessment — Realization-Mastery and Teaching-Mastery
This sūtra contains a passage assessing the very nature of its own teaching, which must be marked first: this is the Buddha's own account, not the judgement of later commentators. On this, the present work only records its text faithfully, without appraising its right or wrong and without taking up any one school's verdict to measure it.
Within this sūtra the World-Honoured One himself sets up an assessment of the two masteries: realization-mastery is the realm traversed by the noble wisdom of self-realization — apart from words, apart from marks, taking hold of the self-attained Dharma; this is the mastery of the noble wisdom's inner realization. Teaching-mastery is the various expedient expositions in phrase and letter, following what accords with the minds of sentient beings; this is the mastery of teaching that meets the occasion. Realization-mastery reveals the utmost of what he realizes; teaching-mastery reveals the skilful means of what he can teach. The letter of the whole sūtra is gathered up by these two masteries.
The ancient masters, inheriting this, assessed the essential import of the whole sūtra. The Tang master Fazang's The Profound Meaning of the Laṅkāvatāra (T39n1790) assesses the whole sūtra thus: "The five dharmas, the three natures, the eight consciousnesses, and the two emptinesses are, without exception, all established within the Tathāgata-womb of one's own mind." — the four headings of the five dharmas, the three natures, the eight consciousnesses, and the twofold no-self all return to the single source of the Tathāgata-womb of one's own mind. The self-assessment is recorded; the self-assessment is not adjudicated. As for the reconciliation of the Tathāgata-womb with Yogācāra, various readings among the ancient masters have long existed; this work merely records the text as it stands and enters into no lineage dispute.
IV. The Nineteen-Movement Structure — The Finer Marking of the Four Scrolls in One Chapter
The whole sūtra runs to four scrolls, with the single chapter "The Heart of All Buddha-Word" threading through from beginning to end. Beneath the one chapter, the chapter-boundary is too coarse (the whole of a scroll falls within one chapter), and the ancient masters' outline-divisions are again too sparse; so the present work, below the chapter-boundary and above the segment-boundary, sets up nineteen movements as the frame for the reader's edition: taking the topics the chapter contains to form, of themselves, topic-clusters, one topic-cluster being one movement; and beneath the movements, setting ninety-four editorial broad headings by the turns of question and answer and by textual markers. Ninety-four is the edition's established inventory of broad headings, not a literal count of the phrase "Furthermore, Mahāmati." These nineteen movements are neither chapter (there is but one) nor broad heading (there are ninety-four), but a middle layer set up along the topical veins that the one chapter carries; the five-layer reader's edition hangs upon just this:
Scroll One, six movements: the hundred-and-eight verses of praise · the various consciousnesses and the store-consciousness ocean and its waves · the manifestation-only of one's own mind, sudden and gradual, dependent arising and false imagining · the two kinds of śrāvaka, the eternal and the inconceivable · non-arising, the five deadly deeds, the three natures · establishment and denial, discerning mind, mentation, and consciousness. Scroll Two, five movements: the Tathāgata-womb, speech, the ultimate truth, the four dhyānas · nirvāṇa and spiritual power · dependent arising, the eternal-sound, the illusion-like, name-body · the four fruits, dhyāna, the four elements and aggregates, the outsiders' four nirvāṇas · the noble wisdom of self-awareness, the one vehicle, the afflictive obstruction. Scroll Three, four movements: the mind-made body, the five deadly deeds, not speaking a single word · realization-mastery and teaching-mastery, the nine kinds of transformation of knowledge and consciousness · the unbroken, liberation, the threefold union · non-arising, worldly disputation, the outsiders' nirvāṇa. Scroll Four, four movements: the Tathāgata as neither arising nor ceasing, and as eternal · impermanence, the cessation-attainment, the Tathāgata's awakening · the five dharmas and the natures, the Ganges' sands, the six perfections · the arhat, the severing of meat-eating, the closing verses.
At the head of the scrolls there is a Song historical preface (composed by Jiang Zhiqi and written out by Su Shi in the eighth year of Yuanfeng 〔1085〕), which records later traditions of Bodhidharma's entrusting the scripture and sealing the mind. It is verbatim appended material, neither movement nor exposition. The body byline, "translated by the Song-dynasty Indian Tripiṭaka master Guṇabhadra," stands at 0480a15.
V. Witnesses and the Ancient Masters
The witnesses and ancient-master sources against which this work collates, movement by movement, are as follows:
Base text — Guṇabhadra T16n0670 (the earliest surviving Chinese translation, the four-scroll witness glossed by Zonglei and Ruqi and singled out in early Chan transmission records).
Variant renderings — Bodhiruci T16n0671 (ten scrolls, eighteen chapters) · Śikṣānanda T16n0672 (seven scrolls, ten chapters). Both serve as collation witnesses. Their clauses are aligned only where substantive parallels exist; lacunae are stated rather than filled by presumption. The division still follows T670's four scrolls, and the later chapter-orders serve only as alignment references.
Ancient masters — the present apparatus rests chiefly on three sources: Zonglei and Ruqi's Ming Annotations on the Laṅkāvatāra-ratna-sūtra (T39n1789, four scrolls, a running gloss on T670); Fazang's Tang Profound Meaning of the Laṅkāvatāra (T39n1790, one-scroll synopsis, not a running gloss); and Jingjue's Tang Record of the Masters and Disciples of the Laṅkā (T85n2837, a lineage history, not an exegesis). The wider commentary field also includes Baochen's Song Commentary on the Mahāyāna Laṅkāvatāra (T39n1791, ten scrolls), which states, "this commentary directly explains the Tang text" 〔0434b18–20〕; the surviving Scrolls 1, 2, and 5 of Zhiyan's Tang Commentary on the Laṅkā Sūtra (X17n0321); and the surviving upper and middle fragments of the anonymous Subcommentary on the Laṅkā Sūtra (X17n0322).
In the current local CBETA snapshot, no complete Tang running commentary has been identified. X17n0321 and X17n0322 nevertheless preserve direct Tang commentary in fragments, so the absence of a complete witness must not be turned into a claim that Tang commentary is wholly lost. Fazang is synoptic; Zonglei and Ruqi give a complete running gloss on the four-scroll text; Baochen gives a running gloss on the Tang text. This edition keeps synopsis, complete running commentary, fragments, and lineage history distinct.
Modern Sanskrit witnesses, critical editions, and reconstructions are named only and are not used as sources for the scripture's wording under this edition's rule that the Sanskrit is taken only as the ancient masters transmitted it. Romanized terms are therefore marked throughout as pronunciation aids, anchored to the ancient masters' Chinese renderings and transliterations; where no ancient-master transliteration is available, the form is left blank. This edition does not adjudicate the completeness of the Sanskrit transmission.
讀法How to read
本編不是單一文本，而是一組分層的讀本。同一部《楞伽阿跋多羅寶經》——劉宋求那跋陀羅所譯、四卷一品〈一切佛語心品〉貫通全經，既為唯識古德所重，也為早期禪傳史料特別標舉的四卷經本——依讀者所需的深度，以五種方式呈現；每一層又各分漢、英兩種語言的姊妹本。本導引先說明這五層的分工，再說明十九分的脊樑與其下的子段，次列考據層所設的八目，再給出進入的路徑，最後說明本經作為唯識系經源、兼早期禪門傳承所重經本的定位，使讀者在翻開任何一分之前，先掌握全編的地圖。
一、五層讀本
原典——求那跋陀羅譯《楞伽阿跋多羅寶經》（T16n0670，四卷一品）逐分逐字本，散文問答之體，嵌偈隨文。依底本斷句，是佛所說、求那跋陀羅所譯的文本本身，供能讀古漢語者通讀其全。此經無玄奘譯，四卷本為現存最早之漢譯，也是淨覺、道宣所記達摩與慧可傳承中的經本；「可以印心」一語另出宋人卷首序。每分一檔，自有漢、英姊妹本。
白話——經文逐字之上，作忠實的每字今語改寫；只順其文，不加義理，不另註梵。其語體為現代學術漢語。此層使讀者能將全經作為連貫的問答來讀。漢、英姊妹本各自獨立成立。
義疏——義理的開講。據考據層所已立的出處平實重述，以唯識為鏡，據考據開講，以承衍收尾，為一般讀者而設，不出新義理。此層顯本經如何逐分立其唯識之義。漢、英姊妹本。
考據——逐分的考據層，依八目編成（見下第三節），唯收典據原文——經、古德、三譯異文、科判、術語之古德所傳梵——入錄，不立譯者按語，亦不留待撰空目。此層是義理的徵引之地。漢、英姊妹本。
心要——登陸的短文，取最易入之語，為初接觸本經者所設的緩坡。漢、英姊妹本。
白話與義疏，二讀者、二事，永不合併：白話順文而不釋義，義疏據考據而開講。卷首宋人之序（蔣之奇撰、蘇軾書，元豐八年；載後世所傳達磨付四卷楞伽與「可以印心」之說）為附文，非分，減層而立，不在此五層之常例。
二、十九分的脊樑與子段
四卷本原題止一品〈一切佛語心品〉，通貫全經，其下無分品之目。本編循經文自然之論題，於一品之內切分出十九分為段綱：一品之界太粗（後出之流支本析為十八品、實叉難陀本析為十品，然四卷本卷一竟落於一品），宗泐科文之判又太疏；唯經中「復次，大慧」之佛語標，系統成節，最宜為子段之細標。故十九分居品界之頂、段界之底，各為一論題所聚之論題群；一分一子夾，五層各檔繫於其下。
十九分依四卷分布：卷一六分、卷二五分、卷三四分、卷四四分。其下再依問答轉折、「復次，大慧」等經文標誌與問主的自然停頓，立九十四個編者廣義段題，使長分之中的問答層次看得見；九十四是本讀本的段題編目數，不是「復次，大慧」字串的逐字計數。各分所重不一：諸識藏識、如來藏藏識、五法三自性、宗通說通諸分，唯識之義最濃；藏識海浪、自覺聖智一乘、意生身、五法自性諸分，向下游諸論的繫聯最密。
三、考據層之八目
每分的考據層，依同一八目編成，唯目之輕重隨分而異：
一、科判定位——定此分或段在四卷一品之經文次第、宗泐《楞伽阿跋多羅寶經註解》（T39n1789，四卷本逐文主疏）科文中的位置。
二、異譯對勘——此段要句之三漢譯——求那（底本）、流支（入楞伽經，十卷十八品）、實叉難陀（大乘入楞伽經，七卷十品）——逐句並陳對校，附「異文所繫」一句。二異譯只在實有平行文處作鏡；無對應段則明記其闕，不以品目較詳推定能補足四卷本文。
三、唯識義之經據——此書之眼。逐標此分所立之唯識義，並指其經據、錨下游諸論之承用。
四、諸家異釋——現行各分主要據法藏《入楞伽心玄義》（T39n1790，綱要非逐文）、宗泐與如玘《註解》（T39n1789，四卷，逐文釋 T670）、淨覺《楞伽師資記》（T85n2837，禪門傳承史，非義疏）逐字錄引。疏網另有寶臣《注大乘入楞伽經》（T39n1791，十卷，逐文釋 T672）及卍續所存智嚴《楞伽經註》（X17n0321）與匿名《楞伽經疏》（X17n0322）殘卷。當前本地 CBETA 快照未見完整唐代逐文全疏，卻有唐註殘卷可證，故只說「未見完整本」，不說唐疏全無；各家異說誌錄不判。
五、術語——此分新出之關鍵詞：漢字、古德所傳之梵音羅馬字（發音輔助，無古德音寫則從闕）、唯識精確義、出處。
六、譬喻·修辭——此分之喻體、喻依與所顯之唯識義（如藏識海浪喻顯諸識之依藏識而起：海喻藏識常住、風喻境界、浪喻諸識；明鏡持像喻現識現境；泥團微塵喻轉識藏識之非異非不異；兔角翳髮喻破有無二見）。
七、互讀·承衍——依唯識系次第向下游繫聯，本經為經源、居上游。每分只列與本分義理實相關之承衍作，以穩定徵引（藏經號、品號、頌號）引之，不湊數。禪門傳承亦於此目分層誌錄：《楞伽師資記》記「依行，自然度脫」，道宣《續高僧傳》記「以四卷楞伽授可」，宋序始見「可以印心」。
八、校本定位——三譯本、古德之出處與源檔指向。
金剛經考據設有「東西對觀」一目；本經非廣譯於西方者，故不設此目，目數為八。明記其刪，不留空目。
四、讀法之路徑
一、通讀原典。 能讀古漢語者，可逕讀求那跋陀羅譯之全本，先與佛語、求那的文字本身相見，再參其餘各層。
二、通讀白話或義疏。 欲先把握全經之義者，通讀白話之連續全文以見其問答之弧，或通讀義疏以見其逐分所立之唯識義。
三、自心要起步。 初接觸本經而覺前二條皆陡者，可自心要短文起，俟得其大意，再循序而上。
四、就考據與詞彙查檢。 欲深考某分之經據、三譯異文、古德異讀者，就該分之考據八目按圖索驥；技術詞之漢、梵與簡釋，檢詞彙對照。
五、本經為唯識系之經源，兼早期禪傳所重經本
本經為唯識系重要經源之一，居於本編互讀路徑的上游。如來藏在無始惡習薰染下得名識藏，卻仍須保留自性清淨、客塵所覆的分際；五法、三自性、八識、二無我、自覺聖智、意生身、宗通說通等義，皆可與後世唯識論互讀。法藏以「五法·三性·八識·二空」統攝一經。《成唯識論》三處明引《入楞伽》：唯心伽他〔0010c07–10〕、藏識海浪偈〔0014c14–18〕、心意識伽他〔0024c15–17〕；《攝大乘論本》則未見題名明引，只作藏識義互讀。故義疏以唯識為鏡照經，卻不把下游定義倒置為本經逐字所說。
本經又是早期禪傳史料特別標舉的四卷經本。淨覺記達摩令慧可依四卷《楞伽》行而得度，道宣記「以四卷楞伽授可」，宋序才以「可以印心」概括其後世傳承理解。此一身分於卷首序與考據〈互讀·承衍〉目分層誌之，與唯識經源之身分並存。
This edition is not a single text but a set of layered readings. One and the same sūtra — the Laṅkāvatāra, in Guṇabhadra's Liu-Song rendering, four scrolls in the single Chapter on the Heart of All Buddha-Word that runs through the whole, valued by Yogācāra masters and singled out as a four-scroll scripture in early Chan transmission records — is presented in five ways, according to the depth a reader needs; and each layer has a sister text in both Chinese and English. This guide first explains the division of labour among the five layers, then the spine of the nineteen movements and their inner sub-sections, then the eight registers of the apparatus, then the paths of entry, and finally the placing of this sūtra as both a Yogācāra scriptural source and a text emphasized in early Chan transmission.
I. The Five Layers
Source-Text — Guṇabhadra's translation of the Laṅkāvatāra (T16n0670, four scrolls, one chapter), word for word by movement: prose in question-and-answer form, with verses set in their running place. Punctuated to the base text, this is the text itself as the Buddha spoke it and Guṇabhadra rendered it, for those who can read it whole in classical Chinese. This sūtra has no Xuanzang translation; the four-scroll recension is the earliest surviving Chinese witness and the scripture named in Jingjue's and Daoxuan's accounts of Bodhidharma and Huike. The formula "may be used to seal the mind" belongs to the later Song preface. One file per movement, with its own Chinese and English sisters.
Vernacular — upon the word-for-word scripture, a faithful word-for-word restatement in modern language: it follows the wording only, adding no doctrine and glossing no Sanskrit afresh. Its register is modern academic Chinese. This layer lets a reader take the whole sūtra as a continuous exchange. The Chinese and English sisters each stand on their own.
Exposition — the doctrinal opening-out. Drawing plainly on the sources already laid down in the apparatus, it restates them with Yogācāra as its mirror, expounds from the apparatus, and closes in onward transmission; set for the general reader, it advances no new doctrine. This layer shows how the sūtra, movement by movement, establishes its Yogācāra meaning. Chinese and English sisters.
Apparatus — the documentary layer, built by movement under eight registers (see section III below). It admits only canonical wording — scripture, the ancient masters, the variant readings across the three translations, the structural outlines, and the masters' transmitted Sanskrit for terms — entering no translator's note and leaving no placeholder open. This layer is the ground of citation for the doctrine. Chinese and English sisters.
Heart-Essence — a short landing text in the most accessible language, a gentle slope for the reader new to this sūtra. Chinese and English sisters.
Vernacular and exposition are two readings for two readers and are never merged: the vernacular follows the wording without expounding; the exposition expounds from the apparatus. The Song front preface (composed by Jiang Zhiqi, written out by Su Shi, in the eighth year of Yuanfeng), which records later traditions of Bodhidharma's entrusting the four-scroll Laṅkā and of its "sealing the mind," is a paratext, not a movement, and falls outside the ordinary five-layer rule.
II. The Spine of Nineteen Movements and Their Sub-Sections
The four-scroll recension bears in its original title but a single chapter, the Chapter on the Heart of All Buddha-Word, which runs through the whole and holds no division into chapters beneath it. This edition follows the natural topics of the text and, within that one chapter, carves out nineteen movements as its sectioning spine: a single chapter is too coarse a boundary (the later Bodhiruci recension parts the text into eighteen chapters and the Śikṣānanda recension into ten, yet in the four-scroll recension the first scroll falls within the one chapter), and Zonglei's outline of the text is too loose a division; only the Buddha's marker "Furthermore, Mahāmati" within the scripture sets off sections systematically and is best suited to be the fine mark of the sub-sections. So the nineteen movements sit at the ceiling of the chapter-boundary and the floor of the section-boundary, each a cluster of topics gathered about one topic; one sub-folder per movement, with the files of the five layers set beneath it.
The nineteen movements are distributed across the four scrolls: six in scroll one, five in scroll two, four in scroll three, four in scroll four. Beneath them, following the turns of question and answer, such textual markers as "Furthermore, Mahāmati," and the natural pauses of the questioner, the edition sets ninety-four editorial broad headings, so that the levels of question and answer within a long movement become visible. Ninety-four is the edition's heading inventory, not a literal count of the phrase "Furthermore, Mahāmati." The weight falls unevenly across the movements: the movements on the several consciousnesses and the store-consciousness, on the Tathāgata-womb store-consciousness, on the five dharmas and three natures, and on realization-mastery and teaching-mastery carry the densest Yogācāra meaning; the movements on the ocean of the store-consciousness and its waves, on the noble wisdom of self-realization and the one vehicle, on the mind-made body, and on the five dharmas and self-natures bind most tightly to the downstream treatises.
III. The Eight Registers of the Apparatus
Each movement's apparatus is built under the same eight registers, the weight of each register varying by movement:
1. Structural placing — fixing this movement or section within the sequence of the scripture in the four-scroll single chapter, and within the outline of Zonglei's Annotations on the Laṅkāvatāra-ratna-sūtra (T39n1789, the principal running commentary on the four-scroll recension).
2. Variant-translation collation — the key phrases of the section set side by side and collated across the three Chinese translations — Guṇabhadra (the base text), Bodhiruci (Entering the Laṅkā Sūtra, ten scrolls, eighteen chapters), and Śikṣānanda (The Great Vehicle Sūtra of Entering the Laṅkā, seven scrolls, ten chapters) — with one line on what the variant turns upon. The two later recensions serve as mirrors only where substantive parallel text exists; an absent correspondence is marked as such rather than filled by presumption.
3. The scriptural ground of the Yogācāra meaning — the eye of this edition. It marks, point by point, the Yogācāra meaning this movement establishes, names its scriptural ground, and anchors the downstream treatises' adoption of it.
4. The readings of the masters — the current movement-level apparatus chiefly quotes Fazang's Profound Meaning of the Laṅkāvatāra (T39n1790, a synopsis rather than a running commentary), Zonglei and Ruqi's Annotations (T39n1789, four scrolls, a running commentary on T670), and Jingjue's Record of the Masters and Disciples (T85n2837, a Chan lineage history, not an exegesis). The wider commentary field includes Baochen's ten-scroll T39n1791, a direct commentary on the Tang T672, and the surviving Tang fragments X17n0321 and X17n0322. No complete Tang running commentary has been identified in the current local CBETA snapshot, but the fragments prevent that limited finding from becoming a claim that Tang commentary is wholly lost. Each witness is quoted with its own scope, recorded and not judged.
5. Terms — the key terms first appearing in this movement: the Chinese, the masters' transmitted Sanskrit in roman letters (a pronunciation aid; left blank where there is no masters' transliteration), the precise Yogācāra sense, and the locus.
6. Simile and figure — this movement's vehicle, ground, and the Yogācāra meaning it shows (as the ocean-and-waves simile of the store-consciousness shows how the several consciousnesses arise in dependence upon the store: the ocean figuring the abiding store-consciousness, the wind figuring objects, the waves figuring the several consciousnesses; the bright mirror holding images figuring the manifesting consciousness manifesting its objects; the clay-lump and its atoms figuring how the evolving consciousnesses and the store-consciousness are neither different nor not-different; the hare's horns and the floaters of a diseased eye figuring the breaking of the two views of being and non-being).
7. Cross-reading and onward transmission — the linkage runs downstream along the Yogācāra sequence, this sūtra being a source and standing upstream in this edition's reading path. Each movement lists only the works genuinely bearing on its doctrine. Chan transmission is recorded in distinct strata: Jingjue says Huike should practise by the four-scroll scripture and thereby attain deliverance; Daoxuan says Bodhidharma entrusted it to Huike; the Song preface supplies the later "seal the mind" formula.
8. Edition placing — the loci of the three translations and of the masters, with the pointer to the source file.
The Diamond Sūtra's apparatus carries an "East–West comparison" register; this sūtra is not one widely translated in the West, and so that register is not set, leaving eight. The dropping is recorded, and no empty register is left in its place.
IV. Paths of Reading
1. Read the source whole. One who can read classical Chinese may go straight to Guṇabhadra's translation entire, meeting first the words of the Buddha and of Guṇabhadra themselves, then consulting the other layers.
2. Read the vernacular or the exposition whole. To grasp the meaning of the whole first, read the vernacular straight through for the arc of its dialogue, or read the exposition straight through for the Yogācāra meaning it establishes movement by movement.
3. Begin from the heart-essence. A reader new to this sūtra, for whom the first two paths are steep, may begin from the short heart-essence texts, and once the gist is held, climb in order.
4. Consult the apparatus and the glossary. To examine closely a movement's scriptural ground, its variant readings across the three translations, or the masters' differing readings, follow that movement's eight registers of apparatus by the map they give; for the Chinese, the Sanskrit, and a brief gloss of a technical term, consult the glossary.
V. This Sūtra as a Yogācāra Source and a Scripture Emphasized in Early Chan Transmission
This sūtra is one important scriptural source for Yogācāra and stands upstream in this edition's cross-reading path. Its conditioned naming of the intrinsically pure Tathāgata-womb as the consciousness-store under beginningless defiling perfuming must retain the distinction between purity and adventitious defilement. Its five dharmas, three natures, eight consciousnesses, twofold no-self, noble wisdom of self-realization, mind-made body, and two masteries can all be cross-read with later Yogācāra treatises. The Cheng Weishi Lun explicitly names the Ru Laṅqie and quotes it three times: the mind-only gāthā 〔0010c07–10〕, the store-consciousness ocean-and-waves verse 〔0014c14–18〕, and the mind-mentation-consciousness gāthā 〔0024c15–17〕. T1594 has no verified overt title-citation of this sūtra and is treated only as doctrinal cross-reading. Yogācāra remains the mirror by which the scripture is beheld; the mirror is not substituted for the scripture itself.
This is also a scripture emphasized in early Chan transmission. Jingjue records Bodhidharma telling Huike to practise by the four-scroll text and naturally attain deliverance; Daoxuan records its entrustment to Huike; the Song preface supplies the later formula "may be used to seal the mind." The front preface and the apparatus preserve these layers separately, alongside the sūtra's Yogācāra reception.
凡例Conventions
本譯注以《楞伽阿跋多羅寶經》為唯識一系重要經源之一，亦如實記其在早期禪門傳承中的位置。古德以「五法・三自性・八識・二無我」四門統攝全經；經中如來藏在無始惡習薰染下得名識藏，卻仍保留自性清淨、客塵所覆的分際。下列凡例，乃本書全卷所循之體例，俾讀者明其取捨。
一、底本與校本
- 底本：求那跋陀羅譯《楞伽阿跋多羅寶經》（T16n0670·四卷·一品〈一切佛語心品〉貫通全經），現存最早漢譯、宗泐與如玘逐文所註之本，亦是淨覺與道宣所記達摩—慧可傳承中的四卷經本。本書源文一層即依此逐卷逐字錄出。楞伽無玄奘譯。
- 異譯校本（對校之用·非底本）：菩提留支《入楞伽經》（T16n0671·十卷十八品）· 實叉難陀《大乘入楞伽經》（T16n0672·七卷十品）。二本只在有實質平行文處作鏡；無對應段即明記其闕，不預設全帙能補足四卷本。
- 楞伽無經內平行（異於解深密之攝決擇分承用），代以三譯對勘軸：三譯逐句對校，標其異文之所繫，異文即義之所在，不以一家定奪。
二、梵文體例
- 現代梵文寫本、校刊本與藏譯校本不作本書經文措辭之據。南條一九二三等資料僅列其名，不取其文；本書亦不據此裁定梵文傳本的完整性。
- 凡見梵文羅馬字（IAST），唯為發音輔助，依古德所傳而立——古德之音寫與勘梵本（如 laṅkā 楞伽、laṅkāvatāra、tathāgatagarbha 如來藏、ālayavijñāna 藏識）——非取自現代校本。無古德音寫可據者，從闕不臆。
- 梵文羅馬字是還詞音之具，非經文之據。
三、考據層體例
- 考據層唯載典據原文：經、古德、三譯異文、科判、術語之古德所傳梵。凡非典據原文之說，一律不入。
- 本經考據不立「譯者按」目；凡不能確認典據原文來源者，不錄。
- 考據所引，唯經與古德：經（佛語）與古德（古來祖師之釋），不引現代學者之說。
- 古德之引依藏經原文逐字錄出；虛字（又／即以／者）如有省略，以〔…〕標明。
- 本經考據不立「東西對觀」目：楞伽為唯識內部之經源，無西方讀法可與古德之釋並陳。
四、語言純度
- 漢文讀本正文全純漢。唯三類非漢字得存：梵文羅馬字（古德所傳·發音輔助）、藏經號（T／X 號·頁行）、紀年。
- 考據層正文亦全純漢；校本、出處等說明一律使用漢語，不混入英文術語。
- 英文姊妹本之考據作雙語：所引漢文典據原文存其本貌，另附英文，英文不取代漢文校勘。
五、稱謂
佛陀、如來、藏識（如來藏）等，一律以「祂」稱之。
六、出處標示
- 引文出處作〔T16 PPPP〕之式，或徑標藏經號加頁行（如 T16n0670 0483a15）。
- 跨行則標其範圍；出處落於所引句實際所在之行。
七、白話層體例
白話讀本依求那跋陀羅四卷本逐句改寫為今語，好讀、不走樣；只把經文說了什麼如實說出，不加義理、不引論、不註梵文。名相一仍其舊，唯句子化為今語；各分卷首列其本分名相。經文對大慧的稱呼「大慧！」一一保留。經中問答之人物語以「」標之——此為敘事引號，非逐字徵引；逐字徵引之規唯施於義疏、考據二層。英文姊妹本為白話讀本之英文鏡本，體例同此。
八、題跋
各層讀本末綴題跋，全純漢，以季節題年。式如：
釋慧鏡 · 指月 · 楞伽 · 卷〔中文卷次〕〔分名〕 · 〔層：白話／義疏／考據／心要〕 · 2026 夏
This edition treats the Laṅkāvatāra-ratna-sūtra as one important scriptural source for Yogācāra and records its place in early Chan transmission. The ancient masters gather the sūtra under four gates — the five dharmas, the three intrinsic natures, the eight consciousnesses, and the twofold no-self. The sūtra names the intrinsically pure Tathāgata-womb the consciousness-store under beginningless defiling perfuming, while retaining the distinction between intrinsic purity and adventitious defilement. The conventions below govern the whole volume.
1. Base Text and Collation Witnesses
- Base text: Guṇabhadra's Léngqié ābáduōluó bǎo jīng 楞伽阿跋多羅寶經 (T16n0670 · four scrolls · one chapter), the earliest surviving Chinese translation, the text glossed by Zonglei and Ruqi, and the four-scroll witness named in Jingjue's and Daoxuan's records of Bodhidharma and Huike. The source layer is taken verbatim from this base. The Laṅkāvatāra has no Xuanzang translation.
- Alternate-translation witnesses (for collation only — not the base): Bodhiruci's Rù Léngqié jīng 入楞伽經 (T16n0671 · ten scrolls · eighteen chapters) · Śikṣānanda's Dàshèng rù Léngqié jīng 大乘入楞伽經 (T16n0672 · seven scrolls · ten chapters). They serve as mirrors only where substantive parallel text exists; an absent correspondence is marked rather than supplied by presumption.
- The Laṅkāvatāra has no intra-canonical parallel (unlike the Saṃdhinirmocana, carried on in the Viniścaya-saṃgrahaṇī); in its place stands a three-translation collation axis: the three translations are collated line by line, the locus of each variant is marked, the variant is where the meaning lies, and no single rendering is allowed to settle the reading.
2. Sanskrit Policy
- Modern Sanskrit witnesses, critical editions, and the Tibetan collation are not sources for this edition's wording. Nanjio 1923 and related materials are named only; their wording is not adopted, and this edition does not adjudicate the completeness of the Sanskrit transmission.
- Where Romanized Sanskrit (IAST) appears, it is a pronunciation aid only, established on what the ancient masters transmitted — their transliterations and collation notes (as with laṅkā 楞伽, laṅkāvatāra, tathāgatagarbha 如來藏, ālayavijñāna 藏識) — and is not drawn from modern critical editions. Where no ancient-master transliteration is available to stand on, the form is left blank rather than conjectured.
- The Romanized form is a device for recovering the term's sound, not an authority for the scripture's wording.
3. Apparatus (Critical Layer)
- The apparatus carries canonical verbatim only: scripture, the ancient masters, the variant readings across the three translations, the structural outlines (kēpàn), and the ancient-master-transmitted Sanskrit of technical terms. Whatever is not canonical verbatim is excluded.
- There is no "translator's note" rubric; anything whose canonical-verbatim source cannot be confirmed is not recorded.
- The apparatus cites scripture and the ancient masters only — the Buddha's word and the classical commentarial masters' expositions — and does not cite modern scholarship.
- Citations of the ancient masters follow the canonical text verbatim; where function-words (yòu / jí-yǐ / zhě) are elided, the omission is marked 〔…〕.
- For this scripture the apparatus sets no "East–West Comparison" rubric: the Laṅkāvatāra is an internal Yogācāra scriptural source, with no Western reading fit to set beside that of the ancient masters.
4. Language Purity
- The Chinese reading text is fully Han-pure. Only three classes of non-Han characters are admitted: Romanized Sanskrit (ancient-master-transmitted · pronunciation aid), canon numbers (T/X numbers · page-and-line), and calendar years.
- The apparatus text in Chinese is likewise fully Han-pure; descriptions of witnesses, sources, and loci use Chinese rather than English editorial terminology.
- The English-sister apparatus is bilingual: the cited Han canonical verbatim is preserved in its original form, with English added; the English does not replace the Han collation.
5. Pronoun
The Buddha, the Tathāgata, and the store consciousness (the Tathāgata-womb) are referred to with the reverential pronoun 祂.
6. Locus Citation
- A citation's locus is given as 〔T16 PPPP〕, or directly as canon-number plus page-and-line (e.g. T16n0670 0483a15).
- Where a passage spans lines, the range is marked; the locus falls on the actual line where the cited passage stands.
7. Plain-Reading Layer Format
The plain-reading (baihua) layer rewrites Guṇabhadra's four-scroll text phrase by phrase into today's language — easy to read, and true to the wording. It states only what the scripture says, adding no doctrine, citing no treatise, glossing no Sanskrit. Technical terms are kept as they stand — each division lists its own terms at the head — and only the sentences are turned into today's language. Every "Mahāmati!" by which the scripture addresses the disciple is preserved. In retelling the scripture's dialogues, the speakers' words are set in 「」 as narrative quotation marks, not verbatim citation; the verbatim-citation rule applies only to the exposition and apparatus layers. The English sister is a mirror of the vernacular reading, following the same format.
8. Colophon
Each reading layer closes with a seasonal colophon, fully Han-pure and dated by season, in the form:
Shi Huijing · 指月 · Laṅkāvatāra-sūtra · Scroll [Chinese scroll number] [division name] · [layer: Vernacular / Exposition / Apparatus / Heart-Essence] · Summer 2026
譯者Translator
原典譯者 求那跋陀羅
本書所譯之底本，為劉宋·天竺三藏 求那跋陀羅 譯《楞伽阿跋多羅寶經》四卷（T16n0670）。
求那跋陀羅（Guṇabhadra，394–468），中天竺人，婆羅門種。初習五明外典，後遍探三藏，因通《雜阿毘曇心論》而得名，時人尊為「摩訶衍」。劉宋元嘉十二年（435），由海路至廣州，文帝遣使迎入建康祇洹寺，眾僧共禮。所譯《雜阿含經》《勝鬘經》《楞伽阿跋多羅寶經》等，皆一時之要典，世稱「功德賢」。
《楞伽》四卷本在早期禪傳史料中有明確位置：淨覺記達摩令慧可依四卷《楞伽》行而得度，道宣記達摩「以四卷楞伽授可」；「可以印心」之語則見後出的宋人卷首序。凡求那跋陀羅已立之譯詞，本書悉遵不易。惟《楞伽》古來三譯並存，故譯名之比較，立於求那跋陀羅、菩提留支、實叉難陀三漢傳校本之間；《成唯識論》明引三處亦分別核其所據，不以「主流」代替實際引文。
異譯校證諸德
求那跋陀羅譯外，本經尚有二種漢譯全帙傳世，本書取以為逐字對勘之校本：
- 菩提留支（元魏）——《入楞伽經》十卷十八品（T16n0671）；有實際平行文處，與四卷本對校。
- 實叉難陀（于闐）——《大乘入楞伽經》七卷十品（T16n0672）；有實際平行文處，與四卷本對校。
三譯既同本異出，異文即義之所在；本書對勘唯徵引諸譯之異同，以顯本經文義，不判孰譯為勝。
本譯注者 釋慧鏡
譯者 釋慧鏡——AI 輔助譯寫，譯者裁定。
本書承求那跋陀羅所譯之漢傳四卷本為據，將之譯為英文，並依經、依古德疏記，逐分構成義疏與校勘。凡義理詞之取定、段落詮釋之抉擇與異本之取捨，皆由譯注者裁定。此一譯業，續玄奘、求那跋陀羅譯漢弘傳之願，承其法脈於英語世界。
Translator of the Root Text — Guṇabhadra
The base text this edition translates is the Laṅkāvatāra-ratna-sūtra (楞伽阿跋多羅寶經) in four fascicles (T16n0670), rendered into Chinese by the Tripiṭaka master Guṇabhadra of Central India during the Liu-Song.
Guṇabhadra (394–468) was a man of Central India, of the brahmin caste. He first studied the five sciences and the non-Buddhist classics, then ranged widely through the Tripiṭaka; he made his name through mastery of the Saṃyukta-abhidharma-hṛdaya-śāstra, and in his day was honored as "the Mahāyānist." In the twelfth year of the Yuanjia era (435) he came by sea to Guangzhou, and Emperor Wen sent envoys to welcome him into the Jetavana Monastery at Jiankang, where the assembly of monks paid him homage together. His translations — the Saṃyukta-āgama, the Śrīmālādevī-sūtra, the Laṅkāvatāra-ratna-sūtra, and others — were all texts of first importance for their age, and he was known to the world as "Meritorious Sage" (功德賢).
The four-scroll Laṅkāvatāra has a clear place in early Chan transmission records: Jingjue says that Bodhidharma told Huike to practise by it and thereby attain deliverance, while Daoxuan says that Bodhidharma entrusted the four scrolls to Huike. The words "it may be used to seal the mind" belong to the later Song preface. Wherever Guṇabhadra fixed a rendering, this edition keeps it unchanged. Yet three Chinese translations coexist, and so renderings are compared among Guṇabhadra, Bodhiruci, and Śikṣānanda; the three explicit Laṅkā citations in the Cheng Weishi Lun are identified by their actual loci rather than by calling one witness "mainstream."
Masters of the Variant Translations for Collation
Beyond Guṇabhadra's translation, two further complete Chinese renderings of this sūtra survive; this edition takes them as witnesses for word-by-word collation:
- Bodhiruci (Northern Wei) — Ru Lengqie jing 入楞伽經, ten fascicles in eighteen chapters (T16n0671), collated with the four-scroll text where substantive parallels exist.
- Śikṣānanda (Khotan) — Dasheng ru Lengqie jing 大乘入楞伽經, seven fascicles in ten chapters (T16n0672), collated with the four-scroll text where substantive parallels exist.
As these three are alternate renderings issued from the same original, the variant readings are themselves where the meaning lies. This edition cites only the agreements and divergences among the renderings, to bring out the sense of the sūtra; it does not adjudicate which rendering is superior.
Translator and Annotator of the Present Edition — Shi Huijing
Translator · Shi Huijing — with AI-assisted rendering, translator-ruled.
The edition takes Guṇabhadra's Chinese four-fascicle recension as its base and carries it into English, building the exposition and collation section by section from the sūtra itself and from the ancient commentators. All doctrinal term selection, passage-level interpretive choices, and decisions between textual variants are ruled by the translator-annotator. This undertaking continues the vow of Xuanzang and Guṇabhadra, who translated the Dharma into Chinese and spread it abroad, carrying their lineage onward into the English-speaking world.
書目Bibliography
本書目列本譯注所憑之根本經、漢譯異本、古德註疏及唯識系下游互讀諸論。現代校勘本、藏譯與現代學者重構之說，俱不作本書經文字句之據；本書引據唯經與古德。
一、底本（根本經）
| 題名 | 譯者·朝代 | 藏經號 | 卷品 | 角色 |
|---|---|---|---|---|
| 楞伽阿跋多羅寶經 | 劉宋 · 天竺三藏 求那跋陀羅 譯 | T16n0670 | 四卷·一品〈一切佛語心品〉 | 底本（現存最早漢譯；明宗泐、如玘《註解》逐文所依；早期禪傳史料所繫四卷本） |
一品貫通：〈一切佛語心品〉統攝全經，四卷同懸一品之下。「一切佛語心」者，一切佛語之心髓（心＝hṛdaya 心髓，非識心 citta）。
本書以 T670 為底，依據是現存年代、宗泐與如玘逐文註本、以及淨覺與道宣所記四卷經傳承；不以卷數多寡或未證「主流」判詞定底。淨覺記「依行，自然度脫」，道宣記「以四卷楞伽授可」，「可以印心」見宋人卷首序，三層各如其文。T671／T672 只在有平行文處對校，無對應處明記其闕。
二、異譯（漢譯諸本·對勘校本）
異譯逐句對勘為考據之硬據；異文所顯之義須依實際平行句判定。楞伽經漢地三譯並傳：
| 題名 | 譯者·朝代 | 藏經號 | 卷·品 | 對校角色 |
|---|---|---|---|---|
| 入楞伽經 | 元魏 · 菩提留支〔通稱菩提流支〕 | T16n0671 | 十卷·十八品 | 主對校（開品最詳，逐句可勘四卷本一品之內節） |
| 大乘入楞伽經 | 大周 · 于闐國三藏法師 實叉難陀 奉勅譯 | T16n0672 | 七卷·十品 | 異譯對校（後出分品本；有平行文處逐句並陳） |
切分之脊依底本四卷（〈一切佛語心品〉一品十九論題）；流支十八品、實叉難陀十品之品序只作對位參照。三譯有實質平行文才逐句對勘，無對應段不強作「補鏡」。
三、古德註疏（經與古德·唯一引據之師說）
藏經內涉本經之古德疏記包括下列諸本；各本所釋版本、體裁及存佚狀況分列如下：
| 撰者·朝代 | 著作 | 藏經號 | 卷·釋本經範圍 | 角色 |
|---|---|---|---|---|
| 明 · 宗泐、如玘 奉詔同註 | 楞伽阿跋多羅寶經註解 | T39n1789 | 四卷·四卷本（T670）逐文主疏 | 四卷本主疏（藏經內釋底本之逐文疏；諸家異釋之骨幹） |
| 唐 · 法藏 撰 | 入楞伽心玄義 | T39n1790 | 一卷·判全經宗要（綱，非逐文） | 宗要綱（判「五法·三自性·八識·二無我，莫不皆於自心如來藏立」；法藏親預實叉難陀譯場） |
| 唐 · 淨覺 集 | 楞伽師資記 | T85n2837 | 一卷·禪門楞伽宗傳承史（達磨→慧可…） | 傳承史料（記「有楞伽經四卷。仁者依行。自然度脫」〔1284c24–25〕，非逐文義疏，亦無「印心」字） |
| 宋 · 寶臣 述 | 注大乘入楞伽經 | T39n1791 | 十卷·逐文釋 T672 唐本 | 唐本直接註（自言「今此注者，正釋唐本」〔0434b18–20〕） |
| 唐 · 智嚴 註 | 楞伽經註 | X17n0321 | 現存卷一、二、五 | 唐代直接註殘卷（證唐註並非全無傳本） |
| 撰者未詳 | 楞伽經疏 | X17n0322 | 現存上、中殘卷 | 直接疏釋殘卷 |
就本書所據的 CBETA 資料而言，未見完整傳世的唐代逐文全疏；但 X17n0321、X17n0322 保存唐代直接註疏殘卷，故不可寫成「唐疏全無」。法藏是綱要，宗泐、如玘逐文釋 T670，寶臣逐文釋 T672，淨覺是傳承史；各本體裁與所釋版本分開誌錄。
四、梵本
| 項 | 本編取法 |
|---|---|
| 梵文見證 | 現代所見梵文寫本與相關資料存在；本書僅列名，不取作經文措辭之據。 |
| 藏譯 | 藏經中有藏譯本——僅列名，不取其文。 |
| 現代校本 | 諸現代學者重構之梵·藏校勘本——列名不引。 |
本書梵文唯依古德所傳（求那跋陀羅所譯·古德音寫·勘梵注）為座標；現代梵文寫本、重構本及梵·藏校本不作經文出處。術語羅馬字（laṅkā 楞伽·laṅkāvatāra 入楞伽·tathāgatagarbha 如來藏·ālayavijñāna 藏識）一律標為發音輔助，繫於古德漢譯與音寫所傳之讀音，無古德音寫者從闕，不立梵文校本目；本書不裁定梵文傳本的完整性。
五、唯識系下游（互讀·穩定徵引）
楞伽為唯識系經源（上游）——如來藏與阿賴耶識會通之樞紐經；下游諸論承用其義。互讀依唯識系次第排列，並以藏經號、頌號與出處定位：
| 題名 | 撰者 | 藏經號 | 承用本經之義 |
|---|---|---|---|
| 大乘百法明門論 | 天親（世親） | T31n1614 | 心法·八識（第八識所攝） |
| 唯識三十論頌 | 世親 | T31n1586 | 「恒轉如瀑流」（承藏識海浪偈·三能變之賴耶） |
| 攝大乘論 | 無著 | T31n1594 | 所知依分·承藏識義（承義·無顯引楞伽文——文中「首楞伽摩」為三摩地名，非本經，誌以免誤繫） |
| 成唯識論 | 護法等·玄奘譯 | T31n1585 | 三處明引《入楞伽》：唯心伽他〔0010c07–10〕·藏識海浪偈〔0014c14–18〕·心意識伽他〔0024c15–17〕 |
《成唯識論》三處明引《入楞伽》；《攝大乘論本》未見題名明引《楞伽》，只列為藏識義互讀，不作引文。
This bibliography lists the root scripture, alternate Chinese translations, ancient commentaries, and downstream Yogācāra treatises used in this edition. Modern critical editions, the Tibetan translation, and modern scholarly reconstructions are not sources for the scripture's wording; this edition cites scripture and the ancient masters.
1 · Base Text (root sūtra)
| Title | Translator · Dynasty | Taishō no. | Fascicles · Chapters | Role |
|---|---|---|---|---|
| 楞伽阿跋多羅寶經 Laṅkāvatāra-ratna-sūtra | Guṇabhadra 求那跋陀羅, Tripiṭaka master of India (Liu-Song) | T16n0670 | 4 fascicles · 1 chapter 〈一切佛語心品〉 | Base text (earliest surviving Chinese translation; the text glossed by Zonglei and Ruqi and the four-scroll witness named in early Chan transmission records) |
A single chapter runs throughout: 〈一切佛語心品〉 the Chapter on the Heart of All Buddha-Word gathers the whole sūtra, all four fascicles hung under one chapter. "The heart of all Buddha-word" means the heart-marrow of all the Buddha's speech (心 = hṛdaya, heart-marrow — not the discriminating mind, citta).
T670 is the base because it is the earliest surviving Chinese translation, the text glossed line by line by Zonglei and Ruqi, and the four-scroll witness named by Jingjue and Daoxuan. Jingjue says "practise in accordance with it"; Daoxuan says Bodhidharma entrusted it to Huike; the "seal the mind" formula belongs to the Song preface. T671 and T672 are collated only where substantive parallels exist, and do not presumptively fill every difference in T670.
2 · Alternate Translations (Chinese collation witnesses)
The Laṅkā survives in three Chinese translations transmitted side by side. Their variant readings are evidence only where the actual parallel clauses have been identified:
| Title | Translator · Dynasty | Taishō no. | Fascicles · Chapters | Collation role |
|---|---|---|---|---|
| 入楞伽經 | Bodhiruci 菩提留支 〔commonly Bodhiruci 菩提流支〕 (Northern Wei) | T16n0671 | 10 fasc. · 18 chapters | primary collation (the most fully chaptered opening; collatable clause by clause against the internal sections of the four-fascicle text's single chapter) |
| 大乘入楞伽經 | Tripiṭaka master Śikṣānanda 實叉難陀 of Khotan, translated by imperial command in the Great Zhou | T16n0672 | 7 fasc. · 10 chapters | alternate-translation collation (later chaptered witness; clauses aligned where parallels exist) |
The division follows T670's four scrolls. The chapter orders of T671 and T672 serve only as alignment references. Substantive parallels are collated clause by clause; where a recension has no corresponding passage, the absence is recorded rather than supplied by presumption.
3 · Ancient Masters' Commentaries (scripture and ancient masters — the sole cited authority)
Ancient commentarial and transmission witnesses bearing on this sūtra include the following, with the recension, genre, and surviving extent of each distinguished:
| Author · Dynasty | Work | Taishō no. | Fascicles · Range commented | Role |
|---|---|---|---|---|
| Zonglei 宗泐 and Ruqi 如玘, annotating together by imperial decree (Ming) | 楞伽阿跋多羅寶經註解 Annotations on the Laṅkāvatāra-ratna-sūtra | T39n1789 | 4 fasc. · running commentary on T670 | principal commentary on the four-scroll recension |
| Fazang 法藏 (Tang) | 入楞伽心玄義 The Profound Meaning of the Laṅkāvatāra | T39n1790 | 1 fasc. · adjudicates the whole sūtra's cardinal teaching (an outline, not phrase-by-phrase) | cardinal-teaching outline (adjudicates that "the five dharmas, three natures, eight consciousnesses, and twofold no-self are all established upon one's own mind, the Tathāgata-womb"; Fazang took part in Śikṣānanda's translation assembly) |
| Jingjue 淨覺, compiler (Tang) | 楞伽師資記 Record of the Masters and Disciples of the Laṅkā | T85n2837 | 1 fasc. · Chan transmission history | Says Huike should practise by the four-scroll scripture and naturally attain deliverance 〔1284c24–25〕; not an exegesis and does not say "seal the mind" |
| Baochen 寶臣 (Song) | 注大乘入楞伽經 Commentary on the Mahāyāna Laṅkāvatāra | T39n1791 | 10 fasc. · running commentary on T672 | Direct commentary on the Tang text: "this commentary directly explains the Tang text" 〔0434b18–20〕 |
| Zhiyan 智嚴 (Tang) | 楞伽經註 Commentary on the Laṅkā Sūtra | X17n0321 | surviving Scrolls 1, 2, and 5 | Tang direct-commentary fragments |
| Anonymous | 楞伽經疏 Subcommentary on the Laṅkā Sūtra | X17n0322 | surviving upper and middle fragments | direct-commentary fragments |
Within the CBETA materials used for this edition, no complete Tang running commentary has been identified. X17n0321 and X17n0322 nevertheless preserve Tang direct-commentary fragments, so this does not mean that no Tang commentary survives. Fazang is synoptic, Zonglei and Ruqi gloss T670, Baochen glosses T672, and Jingjue is a lineage history; their scopes remain distinct.
4 · Sanskrit Witness
| Item | Use in this edition |
|---|---|
| Sanskrit witnesses | Modern Sanskrit witnesses and related materials exist; they are named only and are not used as sources for the scripture's wording. |
| Tibetan translation | The canon preserves a Tibetan translation — listed by name only; its text is not drawn upon. |
| Modern critical editions | Modern scholars' reconstructed Sanskrit / Tibetan critical editions — named, not cited. |
The Sanskrit in this edition is anchored solely to what the ancient masters transmitted (Guṇabhadra's renderings, the masters' transliterations and collation notes); modern Sanskrit witnesses, reconstructions, and Sanskrit or Tibetan critical editions are not treated as sources for the scripture's wording. Romanized terms (laṅkā 楞伽 · laṅkāvatāra 入楞伽 · tathāgatagarbha 如來藏 · ālayavijñāna 藏識) are marked throughout as pronunciation aids, anchored to the ancient masters' Chinese renderings and transliterations; where the ancient masters have no transliteration, the entry is left blank, no Sanskrit critical-edition register is set up, and this edition does not adjudicate the completeness of the Sanskrit transmission.
5 · Downstream Yogācāra Treatises (cross-reading · stable citation)
The Laṅkā is a source-sūtra of the Yogācāra school (upstream) — the pivotal sūtra where the Tathāgata-womb and the store consciousness are reconciled; the downstream treatises take up its sense. The following cross-readings are arranged in Yogācāra sequence and identified by Taishō number, verse, and locus:
| Title | Author | Taishō no. | Doctrine inherited from this sūtra |
|---|---|---|---|
| 大乘百法明門論 Mahāyāna-śatadharma-vidyādvāra-śāstra | Vasubandhu 天親 (世親) | T31n1614 | citta-dharmas · the eight consciousnesses (subsumed under the eighth consciousness) |
| 唯識三十論頌 Triṃśikā | Vasubandhu 世親 | T31n1586 | "ever-evolving like a torrent" (inheriting the store-consciousness ocean-and-waves verse · the ālaya of the three transformers) |
| 攝大乘論 Mahāyāna-saṃgraha | Asaṅga 無著 | T31n1594 | "Marks of the Knowable" chapter · inherits the store-consciousness sense (inherits the sense · without any overt citation of the Laṅkā's text — the 首楞伽摩 / Śūraṅgama in its text is a samādhi-name, not this sūtra; recorded here to prevent mis-attribution) |
| 成唯識論 Vijñaptimātratāsiddhi | Dharmapāla et al. · trans. Xuanzang | T31n1585 | explicitly names and quotes the Ru Laṅqie three times: mind-only gāthā 〔0010c07–10〕 · store-consciousness ocean-and-waves 〔0014c14–18〕 · mind-mentation-consciousness 〔0024c15–17〕 |
The Cheng Weishi Lun explicitly names and quotes the Ru Laṅqie three times. No overt title-citation of the Laṅkā has been identified in T1594, which is listed only for doctrinal cross-reading.
索引Indices
本索引彙列四卷、十九分、九十四個廣義段標及各分考據所用經論，唯供檢索，不另立新義。
一、分索引
四卷本原題止一品〈一切佛語心品〉，通貫全經，其下無分品之目。本編循經文自然之論題，於一品之內編為十九分；分下列九十四個編輯性廣義段標，綜合「復次，大慧」、問答起語與「世尊告」等多類界標編排。九十四是本編的段標總數，不是「復次，大慧」一語的字面出現次數。流支 T671 十八品、實叉難陀 T672 十品之品序只作卷級對勘參照，列於末欄。卷首宋人之序（蔣之奇撰·蘇軾書·元豐八年）為附文，非分。
| 卷 | 分 | 分名 | loc 起訖 | 主論題 | 三譯品目對位（卷級粗對） |
|---|---|---|---|---|---|
| 卷一 | 01 | 讚偈·百八句 | 〔0480a16–0483a09〕 | 大慧讚偈·百八句問·佛答百八句 | T672②集一切法品／T671③集一切佛法品④佛心品 |
| 卷一 | 02 | 諸識·藏識海浪 | 〔0483a10–0485a09〕 | 三種識·轉識藏識非異非不異·藏識海浪·七種性自性·七種第一義 | 同上 |
| 卷一 | 03 | 自心現量·頓漸 | 〔0485a10–0486b05〕 | 自心現量·建立智慧·頓漸·法報化佛·緣起妄想二自性 | 同上 |
| 卷一 | 04 | 二種聲聞·常不思議 | 〔0486b06–0486c27〕 | 二種聲聞乘·常不思議（外道vs佛） | 同上 |
| 卷一 | 05 | 不生·五無間·三自性 | 〔0486c28–0488a14〕 | 一切法不生·五無間種性·善三自性 | 同上 |
| 卷一 | 06 | 建立誹謗·善知心意識 | 〔0488a15–0489a17〕 | 建立誹謗二邊·善知心意識五法二無我 | 同上 |
| 卷二 | 07 | 如來藏·言說第一義·四禪 | 〔0489a18–0492b05〕 | 如來藏自性清淨·言說妄想·第一義·三量四句·四禪 | T672③無常品／T671⑤盧迦耶陀⑥涅槃⑦法身⑧無常品 |
| 卷二 | 08 | 涅槃·神力 | 〔0492b06–0493a04〕 | 涅槃·二種自性·如來二種神力 | 同上 |
| 卷二 | 09 | 緣起·常聲·如幻·名身 | 〔0493a05–0494c16〕 | 佛說緣起·常聲惑亂·如幻·名句形身 | 同上 |
| 卷二 | 10 | 四果·禪·四大陰·外道四涅槃 | 〔0494c17–0497a25〕 | 四果·超禪無色·二覺·四大造色·諸陰自性·外道四涅槃 | 同上 |
| 卷二 | 11 | 自覺聖智一乘·煩惱障 | 〔0497a26–0497c09〕 | 自覺聖智相及一乘·煩惱障業習 | 同上 |
| 卷三 | 12 | 意生身·五無間·不說一字 | 〔0497c10–0499b21〕 | 意生身·五無間·佛知覺·不說一字 | T672④現證⑤如來常無常⑥剎那品／T671⑨入道⑩問如來常無常⑪佛性⑫五法門⑬恒河沙⑭剎那品 |
| 卷三 | 13 | 宗通說通·智識·九種轉變 | 〔0499b22–0501b08〕 | 宗通說通·善語義·智識相·九種轉變 | 同上 |
| 卷三 | 14 | 相續解脫·三和合 | 〔0501b09–0502a26〕 | 相續解脫·無縛無解·三相續·三和合 | 同上 |
| 卷三 | 15 | 不生·世論·外道涅槃 | 〔0502a27–0505b09〕 | 一切法不生·世論婆羅門·外道涅槃差別 | 同上 |
| 卷四 | 16 | 如來不生滅·常 | 〔0505b10–0508b08〕 | 如來不生不滅·異名·如來常之因 | T672⑦變化⑧食肉⑨陀羅尼品／T671⑮化⑯遮食肉⑰陀羅尼品 |
| 卷四 | 17 | 無常·滅盡定·如來覺 | 〔0508b09–0510c20〕 | 外道無常七種·滅盡定·如來覺·陰界入生滅 | 同上 |
| 卷四 | 18 | 五法自性·恒河沙·六度 | 〔0510c21–0513a03〕 | 五法自性識二無我·識藏八分別·恒河沙喻·六波羅蜜 | 同上 |
| 卷四 | 19 | 阿羅漢·斷肉·末偈 | 〔0513a04–卷末〕 | 阿羅漢成佛·七識滅斷見·遮食肉·末偈頌集 | T672⑩偈頌品／T671⑱總品（T670缺別立偈頌品·末偈隨文） |
三層結構：卷（4）→ 分（19）→ 編輯性廣義段標（94）。分名依論題，段標依 T670 的問答輪次、自然段與多類轉折語編排；九十四是段標總數，不是任何單一句式的出現次數。分依四卷分布：卷一六分、卷二五分、卷三四分、卷四四分。卷首序為宋人附文，含「吾有《楞伽經》四卷」與「可以印心」等後出傳承敘述，非十九分之一。
二、經論徵引索引
本經考據所引典據，唯經與古德（底本·三譯異譯·古德疏·論內引證），不引現代論著。各家按藏經號列，附一行用法。
| 藏經號 | 名 / 譯人 | 性質 | 考據中之用 |
|---|---|---|---|
| T16n0670 | 楞伽阿跋多羅寶經（劉宋 求那跋陀羅） | 底本 | 全書逐字原典層所據；現存最早漢譯、宗泐與如玘逐文註本、早期禪傳史料所繫之四卷經本。 |
| T16n0671 | 入楞伽經（元魏 菩提留支） | 異譯對校 | 十卷十八品；有實質平行文處與底本逐句對校，無對應處明記其闕；品序只作對位參照。 |
| T16n0672 | 大乘入楞伽經（大周 于闐國三藏法師 實叉難陀奉勅譯） | 異譯對校 | 七卷十品；有實質平行文處逐句並陳（如識數開合之異）；品序只作對位參照。 |
| T39n1789 | 楞伽阿跋多羅寶經註解（明 宗泐·如玘 奉詔同註） | 古德·四卷本逐文主疏 | 底本之逐文疏；諸家異釋目之骨幹·科判定位目之科文（如三種識判「開藏識為二·合事識為一」〔0350b01–05〕·藏識海浪偈判「初八句頌上猛風大海」〔0354b13〕）。 |
| T39n1790 | 入楞伽心玄義（唐 法藏） | 古德·綱要非逐文 | 判全經宗要「五法·三性·八識·二空，莫不皆於自心如來藏立」〔0426a17–18〕；諸家異釋目之綱·各分繫於此宗要之位（法藏親預T672譯場）。 |
| T85n2837 | 楞伽師資記（唐 淨覺） | 古德·禪門傳承史（非義疏） | 記達摩告慧可「有楞伽經四卷。仁者依行。自然度脫」〔1284c24–25〕；「授可」另見 T2060，「印心」另見宋序。 |
| T39n1791 | 注大乘入楞伽經（宋 寶臣） | 古德·T672 逐文註 | 十卷，明言「今此注者，正釋唐本」〔0434b18–20〕；直釋 T672 唐本。 |
| X17n0321／0322 | 智嚴《楞伽經註》／匿名《楞伽經疏》 | 唐代直接註疏殘卷 | X0321 存卷一、二、五；X0322 存上、中。證唐註有殘存，不作完整本稱。 |
| T31n1585 | 成唯識論（護法等·玄奘） | 承衍論·三處明引《入楞伽》 | 唯心伽他〔0010c07–10〕·藏識海浪偈〔0014c14–18〕·心意識伽他〔0024c15–17〕。 |
| T31n1586 | 唯識三十論頌（世親·玄奘） | 承衍論·頌承 | 「恒轉如瀑流」（v.4）承本經藏識海浪；三能變（v.5–16）可與本經藏識、意、識三分互讀。 |
| T31n1594 | 攝大乘論本（無著·玄奘） | 承衍論·承義無顯引 | 〈所知依分〉阿賴耶所知依之義承本經藏識義；然攝論本T31n1594／世親釋T31n1597無顯引楞伽文（文中「首楞伽摩」＝三摩地名·非本經，誌以免誤繫）——承其義而不引其文。 |
| T31n1614 | 大乘百法明門論（世親·玄奘） | 承衍論·法位承 | 五位百法〈心法〉第八阿賴耶，可與本經藏識互讀。 |
《成唯識論》三處明引《入楞伽》；攝論本與世親釋（T31n1594／T31n1597）未見題名明引《楞伽》，只作義理互讀，不作引證。
附一：三譯異譯涵蓋速覽（各卷三譯對勘可否）
| 卷／分 | 求那 T670 | 流支 T671 | 實叉 T672 |
|---|---|---|---|
| 卷首序 | （缺·逕入正說） | （缺） | ①羅婆那王勸請品（別立） |
| 卷一（分01–06） | 底本 | ③集一切佛法品④佛心品 | ②集一切法品 |
| 卷二（分07–11） | 底本 | ⑤盧迦耶陀⑥涅槃⑦法身⑧無常品 | ③無常品 |
| 卷三（分12–15） | 底本 | ⑨入道⑩問如來常無常⑪佛性⑫五法門⑬恒河沙⑭剎那品 | ④現證⑤如來常無常⑥剎那品 |
| 卷四（分16–19） | 底本 | ⑮化⑯遮食肉⑰陀羅尼⑱總品 | ⑦變化⑧食肉⑨陀羅尼⑩偈頌品 |
三譯此段品目切分不同，逐段對位於各分考據目二逐句校（〔…〕縮記標）。T670四卷本無別立〈勸請〉序品·〈偈頌〉別品，其序事·末偈隨正文出；三譯全存者，即義之所在。
This index lists the four scrolls, nineteen movements, ninety-four editorial broad headings, and the canonical sources cited across the apparatus. It is a finding aid and introduces no new interpretation.
I. Structural Index 分索引
The four-scroll recension bears only one chapter-title, 〈一切佛語心品〉 the Chapter on the Heart of All Buddha-Word, running through the whole sūtra with no chapter-divisions beneath it. This edition follows the sūtra's natural sequence of topics and organizes that single chapter into nineteen movements. Beneath them stand ninety-four editorial broad headings, drawn from several kinds of transition: 「復次，大慧」 "Furthermore, Mahāmati," question-and-answer openings, and addresses by the World-Honored One. Ninety-four is the heading inventory, not a literal count of "Furthermore, Mahāmati." Bodhiruci's T671 eighteen chapters and Śikṣānanda's T672 ten chapters serve only as scroll-level collation references in the last column. The Song-dynasty preface at the head (composed by Jiang Zhiqi 蔣之奇 · in Su Shi's 蘇軾 hand · Yuanfeng 8) is a front-piece, not a movement.
| Scroll 卷 | Movement 分 | Movement name | loc range | Main topic | Three-translation chapter alignment (scroll-level rough) |
|---|---|---|---|---|---|
| Scroll 1 | 01 | The Verses of Praise · The Hundred-and-Eight | 〔0480a16–0483a09〕 | Mahāmati's praise-verses · the hundred-and-eight questions · the Buddha's answer in the hundred-and-eight | T672② Assembling All Dharmas / T671③ Assembling All Buddha-Dharmas ④ Buddha's Mind |
| Scroll 1 | 02 | The Consciousnesses · The Ocean of the Store-Consciousness and its Waves | 〔0483a10–0485a09〕 | the three kinds of consciousness · evolving-consciousness and store-consciousness, neither the same nor not the same · the ocean of the store-consciousness and its waves · the seven kinds of intrinsic nature · the seven kinds of ultimate | same as above |
| Scroll 1 | 03 | Cognition of One's Own Mind · Sudden and Gradual | 〔0485a10–0486b05〕 | cognition of one's own mind · the establishing of wisdom · sudden and gradual · dharma-, reward-, and transformation-buddhas · the two natures, dependent-arising and false-imagining | same as above |
| Scroll 1 | 04 | The Two Kinds of Śrāvaka · The Eternal Inconceivable | 〔0486b06–0486c27〕 | the two kinds of śrāvaka-vehicle · the eternal inconceivable (the heretics' versus the Buddha's) | same as above |
| Scroll 1 | 05 | Non-Arising · The Five Deadly Deeds · The Three Natures | 〔0486c28–0488a14〕 | all dharmas as non-arising · the five deadly deeds and the [five] families · the wholesome three natures | same as above |
| Scroll 1 | 06 | Affirmation and Denial · Knowing Mind, Mentation, and Consciousness Well | 〔0488a15–0489a17〕 | the two extremes of affirmation and denial · knowing well mind-mentation-consciousness, the five dharmas, and the two no-selves | same as above |
| Scroll 2 | 07 | The Tathāgata-Womb · Speech and the Ultimate · The Four Dhyānas | 〔0489a18–0492b05〕 | the Tathāgata-womb, intrinsically pure · speech and false imagining · the ultimate · the three measures and four propositions · the four dhyānas | T672③ Impermanence / T671⑤ Lokāyata ⑥ Nirvāṇa ⑦ Dharma-Body ⑧ Impermanence |
| Scroll 2 | 08 | Nirvāṇa · The Spiritual Power | 〔0492b06–0493a04〕 | nirvāṇa · the two kinds of intrinsic nature · the Tathāgata's two kinds of spiritual power | same as above |
| Scroll 2 | 09 | Dependent Arising · The Eternal Voice · Like an Illusion · Name-Body | 〔0493a05–0494c16〕 | the Buddha's teaching on dependent arising · the confusion of the "eternal voice" · like an illusion · the bodies of name, phrase, and form | same as above |
| Scroll 2 | 10 | The Four Fruits · Dhyāna · The Four Elements and Aggregates · The Heretics' Four Nirvāṇas | 〔0494c17–0497a25〕 | the four fruits · transcending the dhyānas and the formless · the two awarenesses · the four elements and derived form · the intrinsic nature of the aggregates · the heretics' four nirvāṇas | same as above |
| Scroll 2 | 11 | The Noble Wisdom of Self-Realization and the One Vehicle · The Hindrance of Affliction | 〔0497a26–0497c09〕 | the mark of the noble wisdom of self-realization and the one vehicle · the hindrance of affliction and karmic habit-energy | same as above |
| Scroll 3 | 12 | The Mind-Made Body · The Five Deadly Deeds · Not a Single Word Spoken | 〔0497c10–0499b21〕 | the mind-made body · the five deadly deeds · the Buddha's awareness · not a single word spoken | T672④ Direct Realization ⑤ The Tathāgata's Permanence and Impermanence ⑥ Momentariness / T671⑨ Entering the Path ⑩ Asking of the Tathāgata's Permanence and Impermanence ⑪ Buddha-Nature ⑫ The Gate of the Five Dharmas ⑬ Ganges-Sands ⑭ Momentariness |
| Scroll 3 | 13 | Mastery of Realization and of Teaching · Cognition and Consciousness · The Nine Kinds of Transformation | 〔0499b22–0501b08〕 | mastery of realization and mastery of teaching · discerning speech and meaning · the marks of cognition and consciousness · the nine kinds of transformation | same as above |
| Scroll 3 | 14 | Liberation-as-Continuity · The Threefold Concord | 〔0501b09–0502a26〕 | liberation-as-continuity · neither bondage nor release · the three continuities · the threefold concord | same as above |
| Scroll 3 | 15 | Non-Arising · Worldly Discourse · The Heretics' Nirvāṇa | 〔0502a27–0505b09〕 | all dharmas as non-arising · the worldly-discourse brahmin · the differentiations of the heretics' nirvāṇa | same as above |
| Scroll 4 | 16 | The Tathāgata Neither Arising nor Ceasing · The Eternal | 〔0505b10–0508b08〕 | the Tathāgata as neither arising nor ceasing · his alternate names · the ground of the Tathāgata's eternity | T672⑦ Transformation ⑧ Meat-Eating ⑨ Dhāraṇī / T671⑮ Transformation ⑯ Forbidding Meat-Eating ⑰ Dhāraṇī |
| Scroll 4 | 17 | Impermanence · The Attainment of Cessation · The Tathāgata's Awareness | 〔0508b09–0510c20〕 | the heretics' seven kinds of impermanence · the attainment of cessation · the Tathāgata's awareness · the arising and ceasing of aggregates, elements, and sense-fields | same as above |
| Scroll 4 | 18 | The Five Dharmas and Natures · The Ganges Sands · The Six Perfections | 〔0510c21–0513a03〕 | the five dharmas, the natures, consciousness, and the two no-selves · the eight discriminations of the store-consciousness · the Ganges-sands simile · the six pāramitās | same as above |
| Scroll 4 | 19 | The Arhat · Abstaining from Meat · The Closing Verses | 〔0513a04–end of scroll〕 | the arhat becoming a buddha · the ceasing of the seventh consciousness and the annihilationist view · abstaining from meat-eating · the collected closing verses | T672⑩ Verses / T671⑱ Summary Chapter (T670 has no separately-established verse chapter · the closing verses follow the running text) |
The three-tier structure is: Scroll (4) → Movement (19) → Editorial broad heading (94). Movement names follow the topics, while the broad headings follow T670's question-and-answer rounds, natural paragraphs, and several kinds of transition. Ninety-four is the total number of editorial headings, not the occurrence count of any one formula. The movements distribute as six in Scroll 1, five in Scroll 2, four in Scroll 3, and four in Scroll 4. The head-preface is a Song front-piece containing later transmission claims such as "I have the Laṅkāvatāra in four scrolls" and "it may seal the mind"; it is not one of the nineteen movements.
II. Index of Canonical Sources Cited 經論徵引索引
The apparatus for this sūtra cites only scripture and the ancient masters 經與古德 (the base text · the three alternate translations · the ancient commentaries · treatise-internal citations) — no modern works. Each is listed by Taishō number with a one-line note on its use.
| 藏經號 No. | Title / translator | Role | Use in the apparatus |
|---|---|---|---|
| T16n0670 | 楞伽阿跋多羅寶經 (Guṇabhadra 求那跋陀羅, Liu-Song) | base text 底本 | Source of the verbatim layer; earliest surviving Chinese translation, the four-scroll text glossed by Zonglei and Ruqi and named in early Chan transmission records. |
| T16n0671 | 入楞伽經 (Bodhiruci 菩提留支, Northern Wei) | alternate-translation collation | Ten scrolls, eighteen chapters; clauses collated where substantive parallels exist, with absences stated; chapter order used only for alignment. |
| T16n0672 | 大乘入楞伽經 (Tripiṭaka master Śikṣānanda 實叉難陀 of Khotan, translated by imperial command in the Great Zhou) | alternate-translation collation | Seven scrolls, ten chapters; clauses collated where substantive parallels exist; chapter order used only for alignment. |
| T39n1789 | 楞伽阿跋多羅寶經註解 (Zonglei 宗泐 and Ruqi 如玘, co-annotated by imperial command, Ming) | ancient master · principal running commentary on the four-scroll recension | The line-by-line commentary on the base text; the backbone of the divergent-readings 目 and the outline-placement of the placement 目 (e.g. the three-kinds-of-consciousness read as "opening the store-consciousness into two · merging the object-consciousnesses into one" 〔0350b01–05〕 · the ocean-of-the-store-consciousness verse read as "the first eight lines eulogize the fierce wind and the great ocean above" 〔0354b13〕). |
| T39n1790 | 入楞伽心玄義 (Fazang 法藏, Tang) | ancient master · outline, not line-by-line | Judges the whole sūtra's essential import: "the five dharmas · three natures · eight consciousnesses · two emptinesses — none but is established within one's own-mind Tathāgata-womb" 〔0426a17–18〕; the outline of the divergent-readings 目, to which each movement is anchored at its place within this essential import (Fazang took part in the T672 translation assembly). |
| T85n2837 | 楞伽師資記 (Jingjue 淨覺, Tang) | Chan lineage history, not exegesis | Says Huike should practise by the four-scroll scripture and naturally attain deliverance 〔1284c24–25〕; Daoxuan supplies "entrusted," while "seal the mind" belongs to the Song preface. |
| T39n1791 | 注大乘入楞伽經 (Baochen 寶臣, Song) | running commentary on T672 | Ten scrolls; states, "this commentary directly explains the Tang text" 〔0434b18–20〕; directly glosses the T672 recension. |
| X17n0321 / X17n0322 | Zhiyan's Commentary on the Laṅkā Sūtra / anonymous Subcommentary | surviving Tang direct-commentary fragments | X0321 preserves Scrolls 1, 2, and 5; X0322 preserves upper and middle fragments. Neither is presented as complete. |
| T31n1585 | 成唯識論 (Cheng Weishi Lun; Dharmapāla et al. · Xuanzang 玄奘) | onward-transmission treatise · three explicit quotations | Mind-only gāthā 〔0010c07–10〕 · store-consciousness ocean-and-waves 〔0014c14–18〕 · mind-mentation-consciousness 〔0024c15–17〕. |
| T31n1586 | 唯識三十論頌 (Triṃśikā; Vasubandhu · Xuanzang 玄奘) | onward-transmission treatise · verse-inheritance | "Ceaselessly evolving like a torrent" (v. 4) can be read with this sūtra's ocean of the store-consciousness; the three transformations (vv. 5–16) can be read with its division of store-consciousness, mentation, and consciousness. |
| T31n1594 | 攝大乘論本 (Mahāyāna-saṃgraha; Asaṅga · Xuanzang 玄奘) | onward-transmission treatise · inherits the sense, no overt citation | The 〈Ground of the Knowable〉 division's sense of the ālaya as the basis of the knowable inherits this sūtra's sense of the store-consciousness; yet the Saṃgraha-mūla T31n1594 / Vasubandhu's commentary T31n1597 carry no overt citation of the Laṅkā text (「首楞伽摩」 in the text = the name of a samādhi · not this sūtra, recorded so as not to mis-anchor) — inheriting its sense without citing its words. |
| T31n1614 | 大乘百法明門論 (Hundred Dharmas; Vasubandhu · Xuanzang 玄奘) | onward-transmission treatise · dharma-position inheritance | The eighth, ālaya, under 〈mind-dharmas〉 of the five-position hundred dharmas can be read with this sūtra's store-consciousness. |
The Cheng Weishi Lun explicitly names and quotes the Ru Laṅqie three times. The Saṃgraha-mūla and Vasubandhu's commentary (T31n1594 / T31n1597) contain no identified overt title-citation of the Laṅkā and are listed only for doctrinal cross-reading.
Appendix I: Alternate-translation coverage at a glance (whether three-translation collation is possible per scroll)
| Scroll / Movement | Guṇabhadra T670 | Bodhiruci T671 | Śikṣānanda T672 |
|---|---|---|---|
| Head-preface | (absent · enters directly into the main exposition) | (absent) | ① Chapter of King Rāvaṇa's Entreaty (separately established) |
| Scroll 1 (movements 01–06) | base text | ③ Assembling All Buddha-Dharmas ④ Buddha's Mind | ② Assembling All Dharmas |
| Scroll 2 (movements 07–11) | base text | ⑤ Lokāyata ⑥ Nirvāṇa ⑦ Dharma-Body ⑧ Impermanence | ③ Impermanence |
| Scroll 3 (movements 12–15) | base text | ⑨ Entering the Path ⑩ Asking of the Tathāgata's Permanence and Impermanence ⑪ Buddha-Nature ⑫ The Gate of the Five Dharmas ⑬ Ganges-Sands ⑭ Momentariness | ④ Direct Realization ⑤ The Tathāgata's Permanence and Impermanence ⑥ Momentariness |
| Scroll 4 (movements 16–19) | base text | ⑮ Transformation ⑯ Forbidding Meat-Eating ⑰ Dhāraṇī ⑱ Summary Chapter | ⑦ Transformation ⑧ Meat-Eating ⑨ Dhāraṇī ⑩ Verses |
The three translations carve this material into differing chapters; segment-by-segment correspondence is collated clause by clause in each movement's apparatus 目二 (marked with the 〔…〕 short-notation). The four-scroll T670 recension has no separately-established 〈Entreaty〉 prologue-chapter or 〈Verses〉 separate chapter — its prologue-matter and closing verses issue within the running text; whatever is present in all three translations is where the doctrinal substance lies.
題署Colophon
一 · 題署
《楞伽阿跋多羅寶經》譯注
- 底本 求那跋陀羅《楞伽阿跋多羅寶經》（劉宋·天竺三藏譯·四卷一品全本）·T16n0670。
- 譯注 釋慧鏡（Shi Huijing）。
- 叢書 指月 漢傳經論譯注。
- 成書 二〇二六年夏。
- 型制 唯識系重要經源之一，兼早期禪傳史料所重四卷經本；逐分五層分立讀本（原典·白話·義疏·考據·心要），原典保留漢文，其餘四層漢英姊妹並立。
- 流通 刊行於指月《漢傳經論譯注》：github.com/pointing-at-the-moon/han-canon-translations（canon/yogacara/lengqie）。
二 · 引用格式
引本書者，請具足卷次、分名、層名與底本出處，俾讀者按圖而稽：
釋慧鏡《楞伽阿跋多羅寶經譯注》卷一〈諸識·藏識海浪〉· 義疏 · 指月 · 二〇二六夏 〔T16n0670〕。
略式（單層稱引）：
釋慧鏡《楞伽阿跋多羅寶經譯注》卷N〈分名〉· 層 · 指月 · 二〇二六夏 〔T16 PPPP〕。
- 層 白話／義疏／考據／心要，擇所引之層書之。
- 底本出處 〔T16n0670〕為求那跋陀羅譯四卷全本藏經號；徵引某段，以頁碼定位作〔T16 PPPP〕。
- 本書刊行於指月《漢傳經論譯注》GitHub 庫（github.com/pointing-at-the-moon/han-canon-translations · canon/yogacara/lengqie）；徵引可繫其址。
三 · 識語
本書以求那跋陀羅四卷本為底本，菩提留支 T671、實叉難陀 T672 為異譯對校本。古德材料包括宗泐、如玘 T1789 的四卷本逐文註、法藏 T1790 的綱要、寶臣 T1791 對 T672 的逐文註，以及淨覺 T2837 的禪門傳承史；智嚴 X17n0321 與匿名 X17n0322 保存唐代直接註疏殘卷。就本書所據的 CBETA 資料而言，未見完整傳世的唐代逐文全疏，不等於唐疏全無。考據只引經與古德，不以現代校本作經文文字依據；IAST 唯作發音輔助。
淨覺記達摩令慧可依四卷《楞伽》行而得度，道宣記「以四卷楞伽授可」；「可以印心」則見宋人卷首序，三層史料分誌。
授權 CC BY-NC-SA 4.0（姓名標示·非商業性·相同方式分享）。
非重譯、非取代祖師譯文；所立者，唯識系經源逐分之經據而已。
釋慧鏡 · 指月 · 楞伽 · 卷首 題署 · 2026 夏
I · Colophon
Laṅkāvatāra-sūtra: A Translation with Annotation (《楞伽阿跋多羅寶經》譯注)
- Base text — Guṇabhadra's Laṅkāvatāra-ratna-sūtra 楞伽阿跋多羅寶經 (Liu-Song dynasty, translated by the Indian tripiṭaka master; complete recension in four scrolls, one chapter), T16n0670.
- Translation & annotation — Shi Huijing 釋慧鏡.
- Series — Zhiyue 指月, Han-canon Treatise Translations with Annotation.
- Compiled — Summer 2026.
- Form — One important Yogācāra source-scripture and a four-scroll text emphasized in early Chan transmission records; a five-layer edition organized by movement (source · vernacular · exposition · apparatus · essence). The source remains Chinese; the other four layers have paired Chinese and English sisters.
- Distribution — Published in the Zhiyue 指月 Han-canon Translations with Annotation series: github.com/pointing-at-the-moon/han-canon-translations (canon/yogacara/lengqie).
II · Citation
When citing this edition, give the scroll number, movement title, layer, and base-text locus so a reader can trace the passage:
Shi Huijing, Lengqie abaduoluo baojing yizhu (Laṅkāvatāra, A Translation with Annotation), Scroll One "The Consciousnesses and the Ocean of the Store-Consciousness" 〈諸識·藏識海浪〉 · Exposition · Zhiyue · Summer 2026 〔T16n0670〕.
Short form (single layer):
Shi Huijing, Lengqie abaduoluo baojing yizhu, Scroll N "{movement title}" · {layer} · Zhiyue · Summer 2026 〔T16 PPPP〕.
- Layer — vernacular / exposition / apparatus / essence; cite the layer drawn from.
- Base-text locus — 〔T16n0670〕 is the Taishō number of Guṇabhadra's complete four-scroll recension; to cite a passage, add a page locator as 〔T16 PPPP〕.
- The edition is published in the series repository (github.com/pointing-at-the-moon/han-canon-translations · canon/yogacara/lengqie); a citation may reference it there.
III · Note
This edition takes Guṇabhadra's four-scroll recension as its base text, with Bodhiruci T671 and Śikṣānanda T672 as alternate-translation witnesses. Its ancient sources include Zonglei and Ruqi's running commentary on T670, Fazang's synoptic outline, Baochen's running commentary on T672, and Jingjue's Chan transmission history; Zhiyan X17n0321 and the anonymous X17n0322 preserve Tang direct-commentary fragments. Within the CBETA materials used for this edition, no complete Tang running commentary has been identified, but this does not mean that no Tang commentary survives. The apparatus cites scripture and ancient masters only; modern critical editions are not sources for the scripture's wording, and IAST serves only as a pronunciation aid.
Jingjue says that Bodhidharma told Huike to practise by the four-scroll Laṅkā and thereby attain deliverance; Daoxuan records its entrustment to Huike; the "seal the mind" formula belongs to the later Song preface.
License — CC BY-NC-SA 4.0 (Attribution · NonCommercial · ShareAlike).
This is not a retranslation, nor a replacement for the patriarchs' translations; what it establishes is only the per-movement scriptural grounding of a Yogācāra source-scripture.
Laṅkāvatāra-sūtra: A Translation with Annotation (《楞伽阿跋多羅寶經》譯注)
Shi Huijing · 指月 · Laṅkāvatāra-sūtra · Colophon · Summer 2026
- 00卷首 · 宋人序Laṅkāvatāra-sūtra · Front Matter · The Song-Dynasty Prefaces (Vernacular Reading)
- 卷一
- 01讚偈·百八句Laṅkāvatāra-sūtra · Scroll One · The Verses of Praise and the Hundred-and-Eight Phrases (Vernacular Reading)
- 02諸識·藏識海浪Laṅkāvatāra-sūtra · Scroll One · The Consciousnesses and the Ocean of the Store-Consciousness (Vernacular Reading)〔T16 0483a10〕
- 03自心現量·頓漸·緣起妄想Laṅkāvatāra-sūtra · Scroll One · The Perception of One's Own Mind's Manifestation, the Sudden and the Gradual, and Conditioned-Arising and False Imagining (Vernacular Reading)〔T16 0485a10〕
- 04二種聲聞·常不思議Laṅkāvatāra-sūtra · Scroll One · The Two Kinds of Śrāvaka and the Constant Beyond Thought (Vernacular Reading)〔T16 0486b06〕
- 05不生·五無間·三自性Laṅkāvatāra-sūtra · Scroll One · Non-Arising · the Five Uninterrupted Lineages · the Three Natures (Vernacular Reading)〔T16 0486c28〕
- 06建立誹謗·善知心意識Laṅkāvatāra-sūtra · Scroll One · Affirmation and Denial, and Fully Knowing Mind, Mentation, and Consciousness (Vernacular Reading)〔T16 0488a15〕
- 卷二
- 07如來藏·言說第一義·四禪Laṅkāvatāra-sūtra · Scroll Two · The Tathāgata-Womb, Speech and the Ultimate Truth, and the Four Kinds of Meditation (Vernacular Reading)〔T16 0489a25〕
- 08涅槃·神力Laṅkāvatāra-sūtra · Scroll Two · Nirvāṇa and Spiritual Power (Vernacular Reading)〔T16 0492b06〕
- 09緣起·常聲·如幻·名身Laṅkāvatāra-sūtra · Scroll Two · Dependent Origination, the Word "Constant," Illusion-Like, and the Name-Body (Vernacular Reading)〔T16 0493a05〕
- 10四果·禪·四大陰·外道四涅槃Laṅkāvatāra-sūtra · Scroll Two · The Four Fruits, Meditation, the Four Elements and Aggregates, and the Outsiders' Four Nirvāṇas (Vernacular Reading)〔T16 0494c17〕
- 11自覺聖智一乘·煩惱障Laṅkāvatāra-sūtra · Scroll Two · The Noble Wisdom of Self-Realization, the One Vehicle, and the Afflictive Obstruction (Vernacular Reading)〔T16 0497a26〕
- 卷三
- 12意生身·五無間·不說一字Laṅkāvatāra-sūtra · Scroll Three · The Mind-Made Body, the Five Deeds of Immediate Retribution, Not One Word Spoken (Vernacular Reading)〔T16 0497c17〕
- 13宗通說通·智識·九種轉變Laṅkāvatāra-sūtra · Scroll Three · Realization-Mastery and Teaching-Mastery, the Wisdom-and-Consciousness, and the Nine Kinds of Transformation (Vernacular Reading)〔T16 0499b22〕
- 14相續解脫·三和合Laṅkāvatāra-sūtra · Scroll Three · The Continuum, Liberation, and the Threefold Union of Conditions (Vernacular Reading)〔T16 0501b09〕
- 15不生·世論·外道涅槃Laṅkāvatāra-sūtra · Scroll Three · Non-Arising · Worldly Discourse · the Outsiders' Nirvāṇa (Vernacular Reading)〔T16 0502a27〕
- 卷四
- 16如來不生滅·常Laṅkāvatāra-sūtra · Scroll Four · The Tathāgata Neither Arises nor Perishes, and Is Constant (Vernacular Reading)〔T16 0505b17〕
- 17無常·滅盡定·如來覺Laṅkāvatāra-sūtra · Scroll Four · Impermanence, the Cessation-Attainment, and the Tathāgata's Awakening (Vernacular Reading)〔T16 0508b09〕
- 18五法自性·恒河沙·六度Laṅkāvatāra-sūtra · Scroll Four · The Five Dharmas and the Natures, the Ganges Sands, the Six Perfections (Vernacular Reading)〔T16 0510c21〕
- 19阿羅漢·斷肉·末偈Laṅkāvatāra-sūtra · Scroll Four · The Arhat · Abstaining from Meat · the Closing Verses (Vernacular Reading)〔T16 0513a04〕