楞伽阿跋多羅寶經 卷一 · 讚偈·百八句
抬頭看久了晴空，眼前會浮起一朵華——它不在天上，是你眼睛花出來的。你以為它開，它其實沒生；你以為它謝，它也不曾滅。這世間你認得那麼真的種種法，開卷第一偈就說：都像那朵空中的華。
可經沒有教你把它撥成一場空。它說：智者不取有、也不取無。有無兩邊都不站，卻在這最不落邊的地方，接上一句最熱的話——而興大悲心。見一切如幻，偏不捨一個眾生。
接著大慧一口氣問了上百件事，佛卻不逐一答，只把它們收成一串「非句」：立一句「生」，隨手就立一句「非生」。原來每一句都是把當下用完就收的刀——給你一個名相，是為了讓你在剛抓住它的那一刻，就把黏上去的執著剝下來。立，就是為了遣。
這串「非句」裡，藏著一整部楞伽的門，也藏著後世唯識三性、八識、二無我的整條根。且入此段，看佛如何在讚歎聲中，一句一句把你手裡的執著，立起來、又拿走。
Gaze long into a clear sky, and a flower will float up before your eyes — it is not up in the sky; it is your own eyes that have blurred it into being. You take it to bloom, and it has in truth not arisen; you take it to wither, and it has never ceased. All the many dharmas of this world that you know so surely — the very first verse, at the scroll's opening, says: all of them are like that flower in the empty sky.
Yet the scripture does not teach you to sweep it away into a sheer nothing. It says: the wise grasp not being, and grasp not non-being. Standing at neither of the two extremes of being and non-being, it joins, at this place least of all fallen into an extreme, one hottest saying — and yet he rouses a vast mind of compassion. Seeing all as illusion-like, and yet forsaking not one sentient being.
Then Mahāmati, in one breath, asks upward of a hundred matters, and the Buddha does not answer one by one, but gathers them all into a string of "not-phrases": set up an "arising" phrase, and with the same stroke set up a "not-arising." It turns out every phrase is a blade used up and put away on the spot — to hand you a name is in order that, at the very moment you have grasped it, you may strip off the clinging that has stuck to it. To set up is precisely in order to cast off.
Within this string of "not-phrases" is hidden the gate of a whole Laṅkāvatāra, and hidden too the entire root of the later Yogācāra's three natures, eight consciousnesses, and twofold no-self. Now enter this passage, and watch how the Buddha, amid the sound of praise, sets up and again takes away, phrase by phrase, the clinging in your own hand.
T16n0670 逐字節錄〔起 T16 0480a16〕· 復次大慧/白佛言 段 ＝
#### 〔出處〕· 機械抽取 2026-07-02。非詮釋。
劉宋 求那跋陀羅譯
如是我聞：
一時佛住南海濱楞伽山頂，種種寶華以為莊嚴，與大比丘僧及大菩薩眾俱，從彼種種異佛剎來。是諸菩薩摩訶薩，無量三昧自在之力，神通遊戲，大慧菩薩摩訶薩而為上首。一切諸佛手灌其頂，自心現境界，善解其義。種種眾生、種種心色，無量度門，隨類普現。於五法自性、識、二種無我，究竟通達。
爾時大慧菩薩與摩帝菩薩，俱遊一切諸佛剎土，承佛神力，從坐而起偏袒右肩，右膝著地，合掌恭敬，以偈讚曰：
「世間離生滅，猶如虛空華，
智不得有無，而興大悲心。
一切法如幻，遠離於心識，
智不得有無，而興大悲心。
遠離於斷常，世間恒如夢，
智不得有無，而興大悲心。
知人法無我，煩惱及爾炎，
常清淨無相，而興大悲心。
一切無涅槃，無有涅槃佛，
無有佛涅槃，遠離覺所覺。
若有若無有，是二悉俱離，
牟尼寂靜觀，是則遠離生，
是名為不取，今世後世淨。」
爾時大慧菩薩偈讚佛已，自說姓名：
「我名為大慧，通達於大乘，
今以百八義，仰諮尊中上。」
世間解之士，聞彼所說偈，
觀察一切眾，告諸佛子言：
「汝等諸佛子，今皆恣所問，
我當為汝說，自覺之境界。」
爾時大慧菩薩摩訶薩，承佛所聽，頂禮佛足，合掌恭敬以偈問曰：
「云何淨其念？云何念增長？
云何見癡惑？云何惑增長？
何故剎土化，相及諸外道？
云何無受欲？何故名無受？
何故名佛子？解脫至何所？
誰縛誰解脫？何等禪境界？
云何有三乘？唯願為解說。
緣起何所生？云何作所作？
云何俱異說？云何為增長？
云何無色定，及以滅正受？
云何為想滅？何因從定覺？
云何所作生，進去及持身？
云何現分別？云何生諸地？
破三有者誰？何處身云何？
往生何所至？云何最勝子？
何因得神通，及自在三昧？
云何三昧心？最勝為我說。
云何名為藏？云何意及識？
云何生與滅？云何見已還？
云何為種姓，非種及心量？
云何建立相，及與非我義？
云何無眾生？云何世俗說？
云何為斷見，及常見不生？
云何佛外道，其相不相違？
云何當來世，種種諸異部？
云何空何因？云何剎那壞？
云何胎藏生？云何世不動？
何因如幻夢，及揵闥婆城，
世間熱時炎，及與水月光？
何因說覺支，及與菩提分？
云何國土亂？云何作有見？
云何不生滅，世如虛空華？
云何覺世間？云何說離字？
離妄想者誰？云何虛空譬？
如實有幾種？幾波羅蜜心？
何因度諸地？誰至無所受？
何等二無我？云何爾炎淨？
諸智有幾種？幾戒眾生性？
誰生諸寶性，摩尼真珠等？
誰生諸語言，眾生種種性？
明處及伎術，誰之所顯示？
伽陀有幾種，長頌及短頌？
成為有幾種？云何名為論？
云何生飲食，及生諸愛欲？
云何名為王，轉輪及小王？
云何守護國？諸天有幾種？
云何名為地，星宿及日月？
解脫修行者，是各有幾種？
弟子有幾種？云何阿闍梨？
佛復有幾種？復有幾種生？
魔及諸異學，彼各有幾種？
自性及與心，彼復各幾種？
云何施設量？唯願最勝說。
云何空風雲？云何念聰明？
云何為林樹？云何為蔓草？
云何象馬鹿？云何而捕取？
云何為卑陋？何因而卑陋？
云何六師攝？云何一闡提？
男女及不男，斯皆云何生？
云何修行退？云何修行生？
禪師以何法，建立何等人？
眾生生諸趣，何相何像類？
云何為財富？何因致財富？
云何為釋種？何因有釋種？
云何甘蔗種？無上尊願說。
云何長苦仙？彼云何教授？
如來云何於，一切時剎現，
種種名色類，最勝子圍遶？
云何不食肉？云何制斷肉？
食肉諸種類，何因故食肉？
云何日月形，須彌及蓮華，
師子勝相剎，側住覆世界，
如因陀羅網，或悉諸珍寶，
箜篌細腰鼓，狀種種諸華，
或離日月光，如是等無量？
云何為化佛？云何報生佛？
云何如如佛？云何智慧佛？
云何於欲界，不成等正覺？
何故色究竟，離欲得菩提？
善逝般涅槃，誰當持正法？
天師住久如，正法幾時住？
悉檀及與見，各復有幾種？
毘尼比丘分，云何何因緣？
彼諸最勝子，緣覺及聲聞，
何因百變易？云何百無受？
云何世俗通？云何出世間？
云何為七地？唯願為演說。
僧伽有幾種？云何為壞僧？
云何醫方論，是復何因緣？
何故大牟尼，唱說如是言：
『迦葉、拘留孫、拘那含是我？』
何故說斷常，及與我無我？
何不一切時，演說真實義，
而復為眾生，分別說心量？
何因男女林，訶梨阿摩勒，
雞羅及鐵圍，金剛等諸山，
無量寶莊嚴，仙闥婆充滿？」
無上世間解，聞彼所說偈，
大乘諸度門，諸佛心第一。
。
「善哉善哉問！
大慧善諦聽，我今當次第，
如汝所問說。生及與不生，
涅槃空剎那，趣至無自性，
佛諸波羅蜜。佛子與聲聞，
緣覺諸外道，及與無色行，
如是種種事。須彌巨海山，
洲渚剎土地，星宿及日月，
外道天修羅，解脫自在通，
力禪三摩提，滅及如意足，
覺支及道品，諸禪定無量。
諸陰身往來，正受滅盡定。
三昧起心說，心意及與識，
無我法有五，自性想所想，
及與現二見，乘及諸種性，
金銀摩尼等，一闡提大種，
荒亂及一佛，智爾焰得向。
眾生有無有，象馬諸禽獸，
云何而捕取？譬因成悉檀，
及與作所作，欝林迷惑通。
心量不現有，諸地不相至，
百變百無受。醫方工巧論，
伎術諸明處，諸山須彌地，
巨海日月量。下中上眾生，
身各幾微塵，一一剎幾塵，
弓弓數有幾，肘步拘樓舍，
半由延由延。兔毫窓塵蟻，
羊毛䵃麥塵，鉢他幾䵃麥，
阿羅䵃麥幾，獨籠那佉梨，
勒叉及舉利，乃至頻婆羅，
是各有幾數。為有幾阿㝹，
名舍梨沙婆。幾舍梨沙婆，
名為一賴提。幾賴提摩沙，
為摩沙陀那。幾摩沙陀那，
名為陀那羅。復幾陀那羅，
為迦梨沙那。幾迦梨沙那，
為成一波羅。此等積聚相，
幾波羅彌樓。是等所應請，
何須問餘事？聲聞辟支佛，
佛及最勝子，身各有幾數。
何故不問此？火焰幾阿㝹，
風阿㝹復幾，根根幾阿㝹，
毛孔眉毛幾？護財自在王，
轉輪聖帝王，云何王守護？
云何為解脫？廣說及句說，
如汝之所問。眾生種種欲，
種種諸飲食，云何男女林，
金剛堅固山？云何如幻夢，
野鹿渴愛譬？云何山天仙，
揵闥婆莊嚴，解脫至何所，
誰縛誰解脫？云何禪境界，
變化及外道？云何無因作？
云何有因作？有因無因作，
及非有無因？云何現已滅？
云何淨諸覺？云何諸覺轉，
及轉諸所作？云何斷諸想？
云何三昧起？破三有者誰？
何處為何身？云何無眾生，
而說有吾我？云何世俗說，
唯願廣分別。所問相云何，
及所問非我？云何為胎藏，
及種種異身？云何斷常見？
云何心得定？言說及諸智，
戒種性佛子，云何成及論？
云何師弟子，種種諸眾生，
斯等復云何？云何為飲食，
聰明廣施設？云何樹葛縢？
最勝子所問。云何種種剎，
仙人長苦行？云何為族姓，
從何師受學？云何為醜陋？
云何人修行？欲界何不覺、
阿迦膩吒成？云何俗神通？
云何為比丘？云何為化佛？
云何為報佛？云何為如如，
平等智慧佛？云何為眾僧？
佛子如是問，箜篌腰鼓花，
剎土離光明，心地者有七。
所問皆如實，此及餘眾多，
佛子所應問，一一相相應。
遠離諸見過，悉檀離言說，
我今當顯示，次第建立句。
佛子善諦聽，此上百八句，
如諸佛所說。
「不生句，生句。常句，無常句。相句，無相句。住異句，非住異句。剎那句，非剎那句。自性句，離自性句。空句，不空句。斷句，不斷句。邊句，非邊句。中句，非中句。常句，非常句。緣句，非緣句。因句，非因句。煩惱句，非煩惱句。愛句，非愛句。方便句，非方便句。巧句，非巧句。淨句，非淨句。成句，非成句。譬句，非譬句。弟子句，非弟子句。師句，非師句。種性句，非種性句。三乘句，非三乘句。所有句，無所有句。願句，非願句。三輪句，非三輪句。相句，非相句。有品句，非有品句。俱句，非俱句。緣自聖智現法樂句，非現法樂句。剎土句，非剎土句。阿㝹句，非阿㝹句。水句，非水句。弓句，非弓句。實句，非實句。數句，非數句。數句，非數句。明句，非明句。虛空句，非虛空句。雲句，非雲句。工巧伎術明處句，非明處句。風句，非風句。地句，非地句。心句，非心句。施設句，非施設句。自性句，非自性句。陰句，非陰句。眾生句，非眾生句。慧句，非慧句。涅槃句，非涅槃句。爾焰句，非爾焰句。外道句，非外道句。荒亂句，非荒亂句。幻句，非幻句。夢句，非夢句。焰句，非焰句。像句，非像句。輪句，非輪句。揵闥婆句，非揵闥婆句。天句，非天句。飲食句，非飲食句。婬欲句，非婬欲句。見句，非見句。波羅蜜句，非波羅蜜句。戒句，非戒句。日月星宿句，非日月星宿句。諦句，非諦句。果句，非果句。滅起句，非滅起句。治句，非治句。相句，非相句。支句，非支句。巧明處句，非巧明處句。禪句，非禪句。迷句，非迷句。現句，非現句。護句，非護句。族句，非族句。仙句，非仙句。王句，非王句。攝受句，非攝受句。實句，非實句。記句，非記句。一闡提句，非一闡提句。女男不男句，非女男不男句。味句，非味句。事句，非事句。身句，非身句。覺句，非覺句。動句，非動句。根句，非根句。有為句，非有為句。無為句，非無為句。因果句，非因果句。色究竟句，非色究竟句。節句，非節句。欝樹藤句，非欝樹藤句。雜句，非雜句。說句，非說句。毘尼句，非毘尼句。比丘句，非比丘句。處句，非處句。字句，非字句。大慧！是百八句先佛所說，汝及諸菩薩摩訶薩，應當修學。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本分名相（五法、自性、識、二種無我、百八義、百八句、悉檀、爾炎、牟尼等）一仍其舊。
開經：佛住楞伽山
我是這樣聽說的：那一時，佛住在南海之濱的楞伽山頂，山上以種種寶華作為莊嚴，與大比丘僧眾以及大菩薩眾同在一處，這些菩薩是從那許多不同的佛剎前來的。這些菩薩摩訶薩，都具有無量三昧自在的力量，能作神通遊戲，其中以大慧菩薩摩訶薩為上首。一切諸佛都以手灌他的頂，他對自心所現的境界，能善巧地通達其中的義理；對種種眾生、種種心色，能以無量的度化法門，隨著眾生的類別而普遍示現。他於五法、自性、識、以及兩種無我，都究竟通達。
那時，大慧菩薩與摩帝菩薩，一同遊歷一切諸佛的剎土。他承著佛的神力，從座位上起身，偏袒著右肩，右膝著地，合掌恭敬，以偈頌讚歎說：
大慧偈讚：智不得有無，而興大悲心
「世間本離生滅，就像那虛空中的華，
智者不取有、也不取無，卻興起廣大的悲心。
一切法都如幻化，遠離於心與識，
智者不取有、也不取無，卻興起廣大的悲心。
遠離於斷、於常，世間恒常如同一場夢，
智者不取有、也不取無，卻興起廣大的悲心。
了知人無我、法無我，煩惱以及所知，
常自清淨、無相，卻興起廣大的悲心。
一切法中並無涅槃，也沒有一個入涅槃的佛，
沒有佛所入的涅槃，遠離了能覺與所覺。
若說有、若說無有，這兩邊都一齊遠離，
牟尼作寂靜的觀照，這就遠離了生，
這便叫作不取，今世與後世都清淨。」
自說姓名：今以百八義啟問
那時，大慧菩薩以偈頌讚佛完畢，自己說出姓名：
「我名叫作大慧，通達於大乘，
如今以這百八種義理，向尊中之上的您仰首請問。」
那通達世間的大士，聽了他所說的偈頌，觀察一切大眾，告訴諸位佛子說：
「你們這些佛子，如今都盡管所要問的來問，
我當為你們解說那自覺的境界。」
百八問偈：大慧以偈問
那時，大慧菩薩摩訶薩承蒙佛的聽許，頂禮佛足，合掌恭敬，以偈頌發問說：
「怎樣清淨自己的念？念又怎樣增長？
怎樣見那癡與惑？惑又怎樣增長？
為什麼有剎土的變化、諸相以及種種外道？
怎樣叫作無受欲？為什麼叫作無受？
為什麼叫作佛子？解脫又到達何處？
是誰被縛、是誰得解脫？什麼是禪的境界？
為什麼有三乘？但願您為我解說。
緣起從何而生？怎樣有能作與所作？
怎樣有俱、有異的說法？怎樣叫作增長？
怎樣是無色定，以及滅盡正受？
怎樣叫作想滅？又因什麼從定中覺醒？
怎樣有所作而生，有進、有去以及持身？
怎樣現起分別？怎樣生起諸地？
破三有的是誰？在何處、以何身，又是怎樣？
往生又到達何處？怎樣叫作最勝子？
因什麼而得神通，以及自在三昧？
怎樣是三昧心？願最勝者為我解說。
怎樣叫作藏？怎樣是意以及識？
怎樣有生與滅？怎樣見了以後又還滅？
怎樣叫作種姓、非種姓以及心量？
怎樣建立諸相，以及那非我之義？
怎樣是無眾生？怎樣有世俗的說法？
怎樣叫作斷見，以及常見不生起？
怎樣佛與外道，他們的相並不相違？
怎樣有當來之世種種不同的部派？
怎樣是空、以什麼為因？怎樣有剎那的壞滅？
怎樣有胎藏而生？怎樣世間不動？
因什麼如同幻夢，以及乾闥婆城，
世間熱時的陽焰，以及水中的月光？
因什麼要說覺支，以及菩提分？
怎樣國土會亂？怎樣起有的見？
怎樣是不生不滅，世間如同虛空之華？
怎樣覺了世間？怎樣說離於文字？
離妄想的是誰？怎樣有虛空的譬喻？
如實有幾種？有幾種波羅蜜心？
因什麼度過諸地？誰能到達無所受？
哪兩種無我？怎樣使所知清淨？
諸智有幾種？有幾種戒、幾種眾生之性？
是誰生出諸種寶性，摩尼、真珠等等？
是誰生出諸種語言、眾生種種的性？
明處以及伎術，是誰所顯示的？
伽陀有幾種，長頌以及短頌？
成就有幾種？怎樣叫作論？
怎樣生出飲食，以及生出諸種愛欲？
怎樣叫作王，轉輪王以及小王？
怎樣守護國土？諸天有幾種？
怎樣叫作地，星宿以及日月？
解脫的修行者，這些各有幾種？
弟子有幾種？怎樣是阿闍梨？
佛又有幾種？又有幾種的生？
魔以及諸種異學，他們各有幾種？
自性以及與心，它們又各有幾種？
怎樣施設數量？但願最勝者解說。
怎樣有空、風、雲？怎樣是念、是聰明？
怎樣叫作林、是樹？怎樣叫作蔓、是草？
怎樣有象、馬、鹿？怎樣去捕捉牠們？
怎樣叫作卑陋？因什麼而卑陋？
怎樣為六師所攝？怎樣是一闡提？
男、女以及不男，這些都是怎樣生的？
怎樣修行會退？怎樣修行得生？
禪師以什麼法，建立哪一等人？
眾生生於諸趣，是何相、何等像類？
怎樣叫作財富？因什麼招致財富？
怎樣叫作釋種？因什麼有釋種？
怎樣是甘蔗種？無上之尊願為解說。
怎樣是長苦的仙人？他又怎樣教授？
如來為什麼在一切時、一切剎中示現，
現種種名色的類別，有最勝子圍繞？
怎樣是不食肉？怎樣制斷食肉？
那食肉的種種類別，因什麼緣故而食肉？
怎樣有日、月的形狀，須彌以及蓮華，
師子勝相的剎土，側住、覆蓋的世界，
如同因陀羅的網，或者全是諸種珍寶，
箜篌、細腰鼓，形狀如種種諸華，
或者離於日月之光，如是等等無量的形相？
怎樣叫作化佛？怎樣叫作報生佛？
怎樣叫作如如佛？怎樣叫作智慧佛？
為什麼在欲界，不成就等正覺？
為什麼在色究竟天，離欲而得菩提？
善逝般涅槃之後，是誰當受持正法？
天師住世有多久？正法又住世多久？
悉檀以及與見，各又有幾種？
毘尼、比丘的分位，是怎樣、以什麼因緣？
那些諸位最勝子，緣覺以及聲聞，
因什麼有百種變易？怎樣有百種無受？
怎樣是世俗的神通？怎樣是出世間？
怎樣叫作七地？但願您為我演說。
僧伽有幾種？怎樣叫作壞僧？
怎樣是醫方之論，這又是何等因緣？
為什麼大牟尼，唱說這樣的話：
『迦葉、拘留孫、拘那含就是我』？
為什麼說斷、說常，以及我、無我？
為什麼不在一切時，都演說真實之義，
卻又為眾生，分別解說心量？
因什麼有男女之林，訶梨、阿摩勒，
雞羅以及鐵圍，金剛等等諸山，
無量珍寶莊嚴，仙人、乾闥婆充滿其中？」
世尊許答：善哉善哉問
那無上的世間解，聽了他所說的偈頌——這是大乘諸種度化法門、諸佛心中的第一義。
「問得好啊、問得好！
大慧好好諦聽，我如今當依次第，
照你所問的來說。生以及不生、
涅槃、空、剎那，趣向於無自性，
佛的諸種波羅蜜；佛子與聲聞、
緣覺、諸種外道，以及與無色行——
如是種種之事。須彌、巨海、山，
洲渚、剎土、地，星宿以及日月，
外道、天、修羅，解脫、自在、通，
力、禪、三摩提，滅盡以及如意足，
覺支以及道品，諸種禪定無量。
諸陰之身的往來，正受與滅盡定。
三昧起時的心說，心、意以及與識，
無我之法有五種，自性、想、所想，
以及與現起的二見，乘以及諸種性，
金、銀、摩尼等，一闡提、大種，
荒亂以及一佛，智、所知、得、所向。
眾生的有、無有，象、馬、諸種禽獸，
怎樣去捕捉牠們？譬喻、因、成、悉檀，
以及與能作、所作，欝林、迷惑、神通。
心量本不現有，諸地互不相至，
百種變易、百種無受。醫方、工巧之論，
伎術、諸種明處，諸山、須彌、地，
巨海、日月的數量。下、中、上的眾生，
各身有幾微塵，一一剎土有幾塵，
弓與弓的數目有幾，肘、步、拘樓舍，
半由延、一由延。兔毫、窓塵、蟻，
羊毛、麥塵，一鉢他有幾麥，
一阿羅有幾麥，獨籠那、佉梨，
勒叉以及舉利，乃至於頻婆羅，
這些各有幾數。有幾個阿㝹，
名叫舍梨沙婆。幾個舍梨沙婆，
名為一賴提。幾個賴提、摩沙，
為一摩沙陀那。幾個摩沙陀那，
名為一陀那羅。又有幾個陀那羅，
為一迦梨沙那。幾個迦梨沙那，
為成一波羅。這些積聚之相，
幾個波羅為一彌樓。這些是應當請問的，
何必問其餘的事？聲聞、辟支佛、
佛以及最勝子，各身有幾數，
為什麼不問這個？火焰有幾阿㝹，
風的阿㝹又有幾，一一根有幾阿㝹，
毛孔、眉毛有幾？護財自在王，
轉輪聖帝之王，怎樣守護其王國？
怎樣叫作解脫？廣說以及句說，
都如你所問的。眾生的種種欲，
種種諸種飲食，怎樣有男女之林，
金剛堅固之山？怎樣如同幻夢，
野鹿渴愛的譬喻？怎樣有山、天、仙，
乾闥婆的莊嚴，解脫又到達何處，
是誰被縛、是誰解脫？怎樣是禪的境界，
變化以及外道？怎樣是無因而作？
怎樣是有因而作？有因、無因而作，
以及非有非無之因？怎樣現起了又滅？
怎樣清淨諸覺？怎樣諸覺輾轉，
以及輾轉諸所作？怎樣斷諸種想？
怎樣三昧生起？破三有的是誰？
在何處、為何身？怎樣是無眾生，
卻說有一個吾我？怎樣是世俗的說法，
但願您廣為分別。所問的相是怎樣，
以及所問的非我？怎樣是胎藏，
以及種種不同的身？怎樣斷斷見、常見？
怎樣心得到定？言說以及諸智，
戒、種性、佛子，怎樣成就以及論議？
怎樣是師與弟子，種種諸種眾生，
這些又是怎樣？怎樣是飲食，
聰明廣為施設？怎樣是樹、是葛縢？
這是最勝子所問的。怎樣有種種剎土，
仙人長修苦行？怎樣叫作族姓，
從何等師受學？怎樣叫作醜陋？
怎樣是人的修行？欲界為什麼不覺、
在阿迦膩吒天成就？怎樣是世俗的神通？
怎樣叫作比丘？怎樣叫作化佛？
怎樣叫作報佛？怎樣叫作如如，
以及平等的智慧佛？怎樣叫作眾僧？
佛子這樣地問，箜篌、腰鼓、花，
剎土離於光明，那心地者有七位。
所問的都如實，這些以及其餘眾多，
都是佛子所應問的，一一相都相應。
遠離諸見的過失，悉檀離於言說，
我如今當為顯示，依次第建立諸句。
佛子好好諦聽，這上面的百八句，
都如諸佛所說的。」
百八句：句·非句
「不生句，生句。常句，無常句。相句，無相句。住異句，非住異句。剎那句，非剎那句。自性句，離自性句。空句，不空句。斷句，不斷句。邊句，非邊句。中句，非中句。常句，非常句。緣句，非緣句。因句，非因句。煩惱句，非煩惱句。愛句，非愛句。方便句，非方便句。巧句，非巧句。淨句，非淨句。成句，非成句。譬句，非譬句。弟子句，非弟子句。師句，非師句。種性句，非種性句。三乘句，非三乘句。所有句，無所有句。願句，非願句。三輪句，非三輪句。相句，非相句。有品句，非有品句。俱句，非俱句。緣自聖智現法樂句，非現法樂句。剎土句，非剎土句。阿㝹句，非阿㝹句。水句，非水句。弓句，非弓句。實句，非實句。數句，非數句。數句，非數句。明句，非明句。虛空句，非虛空句。雲句，非雲句。工巧伎術明處句，非明處句。風句，非風句。地句，非地句。心句，非心句。施設句，非施設句。自性句，非自性句。陰句，非陰句。眾生句，非眾生句。慧句，非慧句。涅槃句，非涅槃句。爾焰句，非爾焰句。外道句，非外道句。荒亂句，非荒亂句。幻句，非幻句。夢句，非夢句。焰句，非焰句。像句，非像句。輪句，非輪句。揵闥婆句，非揵闥婆句。天句，非天句。飲食句，非飲食句。婬欲句，非婬欲句。見句，非見句。波羅蜜句，非波羅蜜句。戒句，非戒句。日月星宿句，非日月星宿句。諦句，非諦句。果句，非果句。滅起句，非滅起句。治句，非治句。相句，非相句。支句，非支句。巧明處句，非巧明處句。禪句，非禪句。迷句，非迷句。現句，非現句。護句，非護句。族句，非族句。仙句，非仙句。王句，非王句。攝受句，非攝受句。實句，非實句。記句，非記句。一闡提句，非一闡提句。女男不男句，非女男不男句。味句，非味句。事句，非事句。身句，非身句。覺句，非覺句。動句，非動句。根句，非根句。有為句，非有為句。無為句，非無為句。因果句，非因果句。色究竟句，非色究竟句。節句，非節句。欝樹藤句，非欝樹藤句。雜句，非雜句。說句，非說句。毘尼句，非毘尼句。比丘句，非比丘句。處句，非處句。字句，非字句。」
「大慧！這一百八句，是先前諸佛所說的，你以及諸位菩薩摩訶薩，應當修學。」
Technical terms of this division (the five dharmas, the intrinsic nature, the consciousnesses, the twofold no-self, the hundred-and-eight meanings, the hundred-and-eight phrases, the tenet, the knowable, Muni, and the like) are kept as they stand.
The scripture opens: the Buddha dwelling on Mount Laṅkā
Thus have I heard: at one time the Buddha was dwelling on the summit of Mount Laṅkā on the shore of the southern sea, adorned with all manner of jeweled flowers, together in one place with a great assembly of bhikṣus and a great assembly of bodhisattvas, these bodhisattvas having come from many and various buddha-fields. These bodhisattva-mahāsattvas all possessed the power of measureless samādhi-sovereignty, able to sport in spiritual penetrations, and among them the bodhisattva-mahāsattva Mahāmati was the foremost. All the buddhas anointed his head with their hands; toward the objective realm manifested by his own mind he could skillfully penetrate its meaning; toward the many kinds of sentient beings and the many kinds of mind-and-form he could, with measureless gates of deliverance, manifest himself universally according to the classes of beings. In the five dharmas, the intrinsic nature, the consciousnesses, and the two kinds of no-self he was ultimately penetrated.
At that time the bodhisattva Mahāmati, together with the bodhisattva Mati, journeyed through the buddha-fields of all the buddhas. Bearing the spiritual power of the Buddha, he rose from his seat, bared his right shoulder, set his right knee to the ground, joined his palms in reverence, and praised the Buddha in verse, saying:
Mahāmati's verses of praise: the wise gain neither being nor non-being, yet rouse the mind of great compassion
"The world is of itself free of arising-and-ceasing, like that flower in the empty sky;
the wise grasp not being, and grasp not non-being, and yet rouse a vast mind of compassion.
All dharmas are illusion-like, apart from mind and consciousness;
the wise grasp not being, and grasp not non-being, and yet rouse a vast mind of compassion.
Apart from annihilation, apart from permanence, the world is ever like a dream;
the wise grasp not being, and grasp not non-being, and yet rouse a vast mind of compassion.
Knowing the no-self of persons and the no-self of dharmas, affliction and the knowable
are ever of themselves pure and without mark — and yet he rouses a vast mind of compassion.
Nowhere among all dharmas is there any nirvāṇa, nor any buddha entering nirvāṇa,
nor any nirvāṇa the buddha enters; apart from the awakener and the awakened.
To say 'being,' to say 'non-being' — both these extremes are alike left behind;
Muni makes his still and silent gazing, and this then is apart from arising —
and this is what is called grasping-not, so that this world and the next are pure."
The self-naming: now, with the hundred-and-eight meanings, opening the questioning
At that time the bodhisattva Mahāmati, having finished praising the Buddha in verse, spoke his own name:
"My name is called Mahāmati; I have penetrated the great vehicle;
now, with these hundred-and-eight kinds of meaning, I look up and inquire of you, most exalted among the honored ones."
That great one who has penetrated the world, hearing the verses he had spoken, observed the whole assembly and told the sons of the Buddha:
"You sons of the Buddha, now ask whatever you would ask;
I shall expound for you the realm of self-awakening."
The verses of the hundred-and-eight questions: Mahāmati asks in verse
At that time the bodhisattva-mahāsattva Mahāmati, having received the Buddha's leave, bowed his head to the Buddha's feet, joined his palms in reverence, and asked in verse, saying:
"How is one's own mindfulness made pure? And how does mindfulness increase?
How does one see delusion and confusion? And how does confusion increase?
Why are there the transformations of the buddha-fields, the marks, and the many kinds of outsiders?
What is it that is called desireless? And why is it called without-receiving?
Why is one called a son of the Buddha? And where does liberation reach?
Who is it that is bound, who it is that is freed? What is the realm of meditative absorption?
Why are there three vehicles? Would that you would expound it for me.
From what does conditioned arising arise? How is there an agent and a thing-done?
How is there the teaching of the same and the different? How is it called increasing?
How is there the formless attainment, and the right-receiving of cessation?
How is it called the ceasing of ideation? And by what does one awaken from the absorption?
How is there arising by way of a thing done, with advancing, with departing, and with the bearing of the body?
How does discrimination present itself? How are the grounds given rise to?
Who is it that breaks the three existences? In what place, in what body, and how?
Where does rebirth reach? How is one called a most excellent son?
By what does one gain the spiritual penetrations, and self-sovereign samādhi?
What is the samādhi-mind? Would the most excellent one expound it for me.
How is it called the store? How are mentation and consciousness?
How is there arising and ceasing? How is it that, once seen, it then ceases again?
How is it called lineage, non-lineage, and mind-measure?
How are the marks established, and that meaning of the non-self?
How is there no sentient being? How is there the worldly way of speaking?
How is it called the annihilation-view, and the eternalism-view not arising?
How is it that the Buddha and the outsiders — their marks do not conflict?
How is it that in ages to come there are the many differing schools?
How is there emptiness, and by what as cause? How is there the perishing of the instant?
How is there birth from the womb? How is the world unmoving?
By what is it like an illusion, a dream, and the city of the gandharvas,
the shimmer of the heat-haze of the world, and the moon's light in water?
By what does one speak of the limbs of awakening, and the factors of enlightenment?
How does a land fall into disorder? How does the view of being arise?
How is it neither arising nor ceasing, the world like a flower in the empty sky?
How does one awaken to the world? How is 'apart from letters' spoken of?
Who is it that is apart from false imagining? How is there the simile of empty space?
Of the as-it-really-is, how many kinds are there? How many kinds of the mind of the perfections?
By what does one pass beyond the grounds? Who is able to reach the without-receiving?
Which are the two kinds of no-self? How is the knowable made pure?
Of knowledge, how many kinds are there? How many kinds of precept, how many natures of sentient beings?
Who is it that produces the many kinds of jewel-nature, the maṇi, the true pearl, and the rest?
Who is it that produces the many kinds of speech, and the many kinds of nature of sentient beings?
The fields of knowledge and the arts and skills — by whom are they revealed?
Of gāthās, how many kinds are there, the long chants and the short?
Of accomplishment, how many kinds are there? How is it called a treatise?
How does one produce food-and-drink, and produce the many kinds of craving-desire?
How is one called a king, a wheel-turning king, and a lesser king?
How does one guard a land? Of the gods, how many kinds are there?
How is it called earth, the constellations, and the sun and moon?
The practitioners who win liberation — of these, how many kinds each?
Of disciples, how many kinds are there? How is there a preceptor?
Of buddhas, again, how many kinds are there? And how many kinds of birth?
Of Māra and the many kinds of heterodox learning — of these, how many kinds each?
The intrinsic nature and the mind — of these, again, how many kinds each?
How does one set out an enumeration? Would that the most excellent one expound it.
How is there space, wind, cloud? How are mindfulness and keen-wittedness?
How is it called a forest, a tree? How is it called a vine, a grass?
How is there elephant, horse, deer? How does one go to catch them?
How is it called mean and base? By what is it mean and base?
How is one gathered in by the six teachers? How is there an icchantika?
Male, female, and the not-male — how are these all born?
How does one who practices fall back? How does one who practices win birth?
By what dharma does the meditation-master establish which sort of person?
Sentient beings born into the various destinies — of what mark, of what sort of likeness?
How is it called wealth? By what does one come by wealth?
How is it called the Śākya-clan? By what is there a Śākya-clan?
How is there the sugar-cane clan? Would the most unsurpassed and honored one expound it.
How is there the seer of long ascetic suffering? And how does he teach?
Why does the Tathāgata, in all times and all fields, manifest himself,
presenting the many classes of name-and-form, with the most excellent sons surrounding him?
How is it not-eating-of-flesh? How is the eating of flesh forbidden and cut off?
Those many classes that eat flesh — for what reason do they eat flesh?
How is there the shape of sun and moon, Sumeru and the lotus,
the field with the mark of the lion's excellence, worlds that dwell on their side or lie covered over,
like the net of Indra, or all of the many kinds of precious jewels,
the lute, the slender-waisted drum, in shapes like the many kinds of flower,
or apart from the light of sun and moon — such and such measureless shapes?
How is it called a transformation-buddha? How is it called a recompense-born buddha?
How is it called a suchness-buddha? How is it called a wisdom-buddha?
Why is it that in the realm of desire one does not accomplish perfect awakening?
Why is it that in the Highest-Form Heaven, apart from desire, one wins enlightenment?
After the Well-Gone One's parinirvāṇa, who shall then uphold the right dharma?
How long does the teacher of gods abide in the world? And how long does the right dharma abide?
The tenet and the view — of each, again, how many kinds?
The vinaya and the standing of a bhikṣu — how, and by what causes and conditions?
Those many most excellent sons, the pratyekabuddhas and the śrāvakas —
by what are there a hundred kinds of alteration? How are there a hundred kinds of without-receiving?
How is it worldly spiritual penetration? How is it the supramundane?
How is it called the seventh ground? Would that you would expound it for me.
Of the saṃgha, how many kinds are there? How is it called the breaking of the saṃgha?
How is there the treatise of medical prescription, and by what sort of causes and conditions is it?
Why is it that the great Muni proclaims words such as these:
'Kāśyapa, Krakucchanda, Kanakamuni — these are I'?
Why does one speak of annihilation, of permanence, and of self and no-self?
Why does one not, in all times, expound the meaning of the real,
but rather, for sentient beings, discriminate and expound the mind-measure?
By what is there the forest of male-and-female, the harītakī, the āmalaka,
the khadira and the Cakravāḍa, the vajra and the many kinds of mountain,
adorned with measureless precious jewels, with seers and gandharvas filling them?"
The World-Honored One grants his answer: well asked, well asked
That unsurpassed knower of the world, hearing the verses he had spoken — these being the many kinds of gate of deliverance of the great vehicle, the foremost meaning in the hearts of the buddhas —
"Well asked, oh well asked!
Mahāmati, listen well: I shall now, in due sequence,
speak according to what you have asked. Arising and not-arising,
nirvāṇa, emptiness, the instant, tending toward naturelessness,
the buddhas' many perfections; the sons of the Buddha and the śrāvakas,
the pratyekabuddhas, the many outsiders, and the formless practice —
such and such kinds of thing. Sumeru, the great ocean, the mountains,
the isles, the buddha-fields, the earth, the constellations and the sun and moon,
the outsiders, the gods, the asuras, liberation, sovereignty, spiritual penetration,
the powers, the meditations, the samādhis, cessation and the bases of spiritual power,
the limbs of awakening and the factors of the path, and meditative absorptions measureless.
The going and coming of the aggregate-bodies, the right-receiving and the cessation-attainment.
The mind's utterance when samādhi arises, mind, mentation, and consciousness,
the dharma of no-self of five kinds, the intrinsic nature, ideation, the ideated,
and the two views that present themselves, the vehicles and the many natures,
gold, silver, maṇi, and the rest, the icchantika, the great elements,
the disorderly, and the one buddha, knowledge, the knowable, attainment, that toward which one tends.
The being and non-being of sentient beings, elephant, horse, the many kinds of beast,
how one goes to catch them, the simile, the cause, the accomplishment, the tenet,
and the agent and the thing-done, the dense forest, the confusion, the spiritual penetration.
The mind-measure does not of itself present being; the grounds do not reach one another;
a hundred kinds of alteration, a hundred kinds of without-receiving. Medical prescription, the treatise of the crafts,
the arts and the many fields of knowledge, the many mountains, Sumeru, the earth,
the number of the great ocean, the sun and moon. Sentient beings of the low, the middle, the high,
how many motes of dust each body has, how many motes each single field has,
how many the number of bow-and-bow, of cubit, of pace, of krośa,
of half a yojana, of one yojana. The hare's hair, the mote in the window-light, the ant,
the sheep's wool, the mote of barley — how many barley-grains an eka-paṭa has,
how many barley-grains an ārā has, the droṇa and the khārī,
the lakṣa and the koṭi, on up to the bimbara —
how many of each of these there are. How many aṇu there are,
that is called sarṣapa. How many sarṣapa
make one lardi. How many lardi, māṣa,
make one māṣadhāna. How many māṣadhāna
make one dhānara. And again, how many dhānara
make one karṣa. How many karṣa
make one pala. These marks of the amassed —
how many pala make one Meru. These are what should be asked;
what need is there to ask of the rest? The śrāvaka, the pratyekabuddha,
the Buddha and the most excellent son — how many is each body's number?
Why not ask of this? How many aṇu has the flame,
and how many the aṇu of the wind, and how many aṇu each single faculty has,
and how many the pores and the brows? The wealth-guarding sovereign lord,
the wheel-turning sage-emperor king — how does he guard his kingdom?
How is it called liberation? The broad telling and the phrase-telling
are all as you have asked. The many kinds of desire of sentient beings,
the many kinds of food-and-drink, how is there the forest of male-and-female,
the vajra-firm mountain? How is it like an illusion, a dream,
the simile of the deer's thirst-craving? How is there mountain, god, seer,
the adornment of the gandharvas, where does liberation reach,
who is bound, who is freed? How is the realm of meditative absorption,
transformation, and the outsiders? How is there making without a cause?
How is there making with a cause? Making with a cause, without a cause,
and the cause that is neither being nor non-being? How does one present, then cease?
How does one make pure the awakenings? How do the awakenings turn about,
and the many things done turn about? How does one cut off the many kinds of ideation?
How does samādhi arise? Who is it that breaks the three existences?
In what place, for what body? How is there no sentient being,
and yet the saying of a 'me and mine'? How is there the worldly way of speaking?
Would that you would broadly discriminate. What is the mark asked about,
and the non-self asked about? How is there the womb,
and the many kinds of differing body? How does one cut off the annihilation-view and the eternalism-view?
How does the mind win concentration? Speech and the many kinds of knowledge,
precept, lineage, sons of the Buddha, how is there accomplishment and disputation?
How is there master and disciple, the many kinds of sentient being —
how are these, again? How is there food-and-drink,
keen wits broadly set out? How is there tree and creeper?
This is what the most excellent son asks. How are there the many kinds of field,
the seer of long ascetic practice? How is it called clan and family,
and from what sort of master does one receive learning? How is it called ugliness?
How is a person's practice? Why in the realm of desire is there no awakening,
and accomplishment in the Akaniṣṭha Heaven? How is it worldly spiritual penetration?
How is it called a bhikṣu? How is it called a transformation-buddha?
How is it called a recompense-buddha? How is it called suchness,
and the equal-wisdom buddha? How is it called the assembly of monks?
The sons of the Buddha ask thus — the lute, the waist-drum, the flower,
the field apart from light, that one of the mind-ground with the seven stages.
All that is asked is as-it-really-is, these and the rest, the many,
are all what the sons of the Buddha should ask, each mark answering to the next.
Apart from the fault of the many views, the tenet is apart from words;
I shall now reveal it, establishing the phrases in due sequence.
Sons of the Buddha, listen well: these hundred-and-eight phrases above
are all as the buddhas have spoken them."
The hundred-and-eight phrases: phrase · not-phrase
"Not-arising phrase, arising phrase. Permanence phrase, impermanence phrase. Mark phrase, no-mark phrase. Abiding-and-altering phrase, not-abiding-and-altering phrase. Instant phrase, not-instant phrase. Intrinsic-nature phrase, apart-from-intrinsic-nature phrase. Emptiness phrase, not-empty phrase. Cutting-off phrase, not-cutting-off phrase. Boundary phrase, not-boundary phrase. Middle phrase, not-middle phrase. Permanence phrase, not-permanence phrase. Condition phrase, not-condition phrase. Cause phrase, not-cause phrase. Affliction phrase, not-affliction phrase. Craving phrase, not-craving phrase. Skillful-means phrase, not-skillful-means phrase. Deftness phrase, not-deftness phrase. Purity phrase, not-purity phrase. Accomplishment phrase, not-accomplishment phrase. Simile phrase, not-simile phrase. Disciple phrase, not-disciple phrase. Master phrase, not-master phrase. Lineage phrase, not-lineage phrase. Three-vehicle phrase, not-three-vehicle phrase. Possessed phrase, unpossessed phrase. Vow phrase, not-vow phrase. Three-wheel phrase, not-three-wheel phrase. Mark phrase, not-mark phrase. Being-in-kind phrase, not-being-in-kind phrase. Together phrase, not-together phrase. The phrase of the present-dharma-bliss manifest through the noble wisdom of self-realization, not-manifest-present-dharma-bliss phrase. Buddha-field phrase, not-buddha-field phrase. Aṇu phrase, not-aṇu phrase. Water phrase, not-water phrase. Bow phrase, not-bow phrase. Real phrase, not-real phrase. Number phrase, not-number phrase. Number phrase, not-number phrase. Knowledge phrase, not-knowledge phrase. Empty-space phrase, not-empty-space phrase. Cloud phrase, not-cloud phrase. Crafts-and-arts-and-skills-field phrase, not-crafts-field phrase. Wind phrase, not-wind phrase. Earth phrase, not-earth phrase. Mind phrase, not-mind phrase. Setting-out phrase, not-setting-out phrase. Intrinsic-nature phrase, not-intrinsic-nature phrase. Aggregate phrase, not-aggregate phrase. Sentient-being phrase, not-sentient-being phrase. Insight phrase, not-insight phrase. Nirvāṇa phrase, not-nirvāṇa phrase. Knowable phrase, not-knowable phrase. Outsider phrase, not-outsider phrase. Disorder phrase, not-disorder phrase. Illusion phrase, not-illusion phrase. Dream phrase, not-dream phrase. Heat-haze phrase, not-heat-haze phrase. Image phrase, not-image phrase. Wheel phrase, not-wheel phrase. Gandharva phrase, not-gandharva phrase. God phrase, not-god phrase. Food-and-drink phrase, not-food-and-drink phrase. Lust-desire phrase, not-lust-desire phrase. View phrase, not-view phrase. Perfection phrase, not-perfection phrase. Precept phrase, not-precept phrase. Sun-moon-and-constellation phrase, not-sun-moon-and-constellation phrase. Truth phrase, not-truth phrase. Fruit phrase, not-fruit phrase. Ceasing-and-arising phrase, not-ceasing-and-arising phrase. Cure phrase, not-cure phrase. Mark phrase, not-mark phrase. Limb phrase, not-limb phrase. Deft-knowledge-field phrase, not-deft-knowledge-field phrase. Meditation phrase, not-meditation phrase. Confusion phrase, not-confusion phrase. Manifesting phrase, not-manifesting phrase. Guarding phrase, not-guarding phrase. Clan phrase, not-clan phrase. Seer phrase, not-seer phrase. King phrase, not-king phrase. Gathering-in phrase, not-gathering-in phrase. Real phrase, not-real phrase. Prediction phrase, not-prediction phrase. Icchantika phrase, not-icchantika phrase. Female-male-not-male phrase, not-female-male-not-male phrase. Flavor phrase, not-flavor phrase. Thing phrase, not-thing phrase. Body phrase, not-body phrase. Awakening phrase, not-awakening phrase. Moving phrase, not-moving phrase. Faculty phrase, not-faculty phrase. Conditioned phrase, not-conditioned phrase. Unconditioned phrase, not-unconditioned phrase. Cause-and-fruit phrase, not-cause-and-fruit phrase. Highest-Form phrase, not-Highest-Form phrase. Joint phrase, not-joint phrase. Dense-tree-and-vine phrase, not-dense-tree-and-vine phrase. Mixed phrase, not-mixed phrase. Speaking phrase, not-speaking phrase. Vinaya phrase, not-vinaya phrase. Bhikṣu phrase, not-bhikṣu phrase. Place phrase, not-place phrase. Letter phrase, not-letter phrase."
"Mahāmati! these hundred-and-eight phrases were spoken by the former buddhas; you and the bodhisattva-mahāsattvas should train in them."
從一個問起
一部經開卷，先聽見的是什麼？
不是佛在說法，是大慧在讚佛。三首偈疊著唱下來，每一首的末句都落在同一句話上：智者不取有、也不取無，卻興起廣大的悲心。這句話，像一根定音，一開卷就把整部楞伽的調子按住了。緊接著大慧自報姓名，說「今以百八義，仰諮尊中上」，一口氣問下上百個問題；佛許他答，卻不逐一回答，而是總攝為「百八句」——一句一句，都是「甲句·非甲句」對舉著說。
奇怪的地方就在這裡：問了上百件事，答的卻是一串「非句」。這一串「非」，到底在遣什麼？而開卷那句「智不得有無，而興大悲心」，又為什麼要放在最前面壓陣？看懂了這兩處，就摸著了楞伽的門——而這門，正開向唯識。
讚偈：先把有無兩邊拆掉
先看那三首疊唱。第一首說世間本離生滅，像虛空裡的華。虛空裡哪有華？是眼睛花了，妄見一朵掛在空中；那華本無生處，也無滅處。世間諸法，也是這樣——你以為它實實在在地生、實實在在地滅，其實生滅只是妄見裡的那朵空華。第二首說一切法如幻，遠離於心識；第三首說世間恒常如夢，遠離於斷、於常。空華、幻事、夢境，三個譬喻疊上來，說的是同一件事：法不是你以為的那樣實有。
拆到這裡，一般人會滑向另一邊——既然不實有，那就是無吧。偈頌偏偏不許：智者不取有、也不取無。兩邊都不落。這正是唯識最吃緊的一著。唯識說依他起的法，不是憑空全無，只是離了你妄加上去的那一層遍計所執；你把遍計的「實有」拆掉，不等於連依他起也一併撥成頑空。撥有為無，落的是損減邊；執幻為實，落的是增益邊。這兩邊一齊遠離，才是正智。開卷偈頌不落有無，說的就是這個離增益、離損減的中道正觀——它是唯識這一路正智觀門的經源。
而最要緊的是，偈頌沒有停在「不取有無」的空靈裡。每一首的收尾都是同一句：而興大悲心。若只是不取有無，容易冷成一潭死水；楞伽偏要在這最不落邊的地方，接上最熱的悲。見法如幻而不捨眾生，證有無雙離而大悲不減——這一冷一熱的不二，才是這部經真正的立腳處。
一切無涅槃：連能覺所覺也遣掉
三首疊唱之後，偈頌又進一步，說出一句更重的話：一切法中並無涅槃，也沒有一個入涅槃的佛，沒有佛所入的涅槃，遠離了能覺與所覺。
這話聽著駭人。怎麼會無涅槃、無佛？其實它遣的不是涅槃這件事，遣的是你心裡那個『有一個涅槃可入、有一個佛去入它』的能所對待。凡夫看修行，總擺成兩頭：這裡有一個「我」，那裡有一個「涅槃」，我去證它、我去入它——覺與所覺、能證與所證，分成對立的兩橛。偈頌一句「遠離覺所覺」，把這兩橛底下的那條縫也拆了。
用唯識的話說，這正是轉依所證的那個離能取、離所取的無分別。你所以見有能覺、有所覺，是識自己現作見分與相分兩頭，再於這兩頭上妄計能所；一朝了達這見相二分同是自心所現，能所的對待就當下歇了。楞伽在讚偈裡就把這一著點破：真到了那境界，並沒有一個「我」在那裡「入」一個「涅槃」。這是唯識轉依離能所的經源，被放在了全經開卷的偈頌裡。
百八句：立一句，就為遣一句
拆過了讚偈，再回頭看那串「非句」，就不奇怪了。
大慧問了上百件事，從淨念、癡惑，到剎土、外道，到藏、意、識，到胎藏、種性——問得極繁。佛的答法卻出人意表：他不逐一分說，而是把這上百件事收成「百八句」，一句一句地「甲句·非甲句」地立。古德把這一著看得極透。宗泐說，這百八句正是問五法、三自性、八識、二無我這四門，是佛度眾生的對治法門；而那一串「非句」的用意，是「一一令人破情遣著，故皆言非句」。
這句「破情遣著」是鑰匙。原來立一句「生句」，不是要你認一個實有的「生」；立「生句」的同時就立「非生句」，是叫你在剛認住「生」的那一念上，立刻把它遣掉。宗泐甚至點出，經文首句「不生句·生句」是語序倒置了，本該是「生句·非生句」——眾生在真如無生的境上，妄起一個「生」的見，這「生」本自非生，所以立一個「非生句」來遣它。立，就是為了遣；每一句話都是一把當下用完就收的刀。
這正接著唯識的遣執門。唯識說，在依他起上遠離遍計所執——依他起的法宛然是有，你妄加的那個「實我實法」卻要當下遣掉；不是把依他起也一併撥無，是就在它上頭把遍計拆掉。百八句「立句即遣」的路數，與這「即依他而遣遍計」是同一個手勢：立一個名相給你，是為了讓你在認它的那一刻，就把黏上去的執著剝下來。所以這一串「非句」不是消極的否定，是最鋒利的對治——每一句都立而即遣，遣而顯出那離言的本地。
承衍
這開卷一段所立的，不是某一條零碎的法義，是整部楞伽的義綱——五法、三自性、八識、二無我這四門，都收在百八句這一總目裡。後世唯識一系，承的正是這四門。三性、八識、二無我到了成唯識論、三十頌、攝大乘論裡，一路開展成三性的遍計依他圓成、八識的三能變、人法二無我的雙證——這些論所立的義綱，源頭都在楞伽這四門上。
要說清楚的是：後世那些論承的是這四門的義，不是逐句搬這段讚偈的文。楞伽開卷這一段立的是總目與觀門，不是別詮哪一條法；真正被後世唯識論一字一句引進去的，是這部經後面講諸識、藏識的段落，不是這讚偈與百八句。所以這裡只說承其義而不引其文——楞伽在開卷處先把四門的綱撐開，後文再把藏識的血肉填實，唯識諸論便從那填實處接手。
禪傳承史料須分層來看：淨覺 T2837 記達摩令慧可依四卷《楞伽》行而自然得度〔T85n2837 1284c24–25〕，道宣 T2060 記「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕；「可以印心」則見宋人卷首序〔T16n0670 0479c10–13〕。因而，本段可放在後世禪門接受史中互讀，卻不能把宋序語回填至唐代史料，亦不能斷為祖師禪唯一所本。
Beginning from a single question
When a scripture opens, what is the first thing we hear?
It is not the Buddha expounding the dharma; it is Mahāmati praising the Buddha. Three stanzas come singing down in refrain, and the last line of each falls upon one and the same saying: the wise grasp not being, and grasp not non-being, and yet rouse a vast mind of compassion. That saying, like a tuning-note, presses down the whole key of the Laṅkāvatāra the instant the scroll is opened. Right after it Mahāmati names himself, saying "now, with these hundred-and-eight meanings, I look up and inquire of you," and in one breath asks upward of a hundred questions; the Buddha grants him leave to answer, yet does not answer one by one, but gathers them all up as "the hundred-and-eight phrases" — phrase by phrase, all spoken in the contrasting form of "phrase-X, not-phrase-X."
Here is the strange thing: upward of a hundred matters are asked, and what is answered is a string of "not-phrases." What, in the end, does this string of "nots" cast off? And that opening line, "the wise grasp not being, and grasp not non-being, and yet rouse a vast mind of compassion" — why is it set at the very front, holding the position? See through these two places, and one has found the gate of the Laṅkāvatāra — and this gate opens straight toward Yogācāra.
The verses of praise: first take the two extremes of being and non-being apart
Look first at those three stanzas sung in refrain. The first says the world is of itself free of arising-and-ceasing, like a flower in the empty sky. Where in the empty sky is there a flower? The eyes have grown blurred, and one falsely sees a blossom hanging in the air; that flower has no place of arising and no place of ceasing. The dharmas of the world are just so — you take them to arise, solidly and really, and to cease, solidly and really, but in truth the arising-and-ceasing is only that sky-flower within a false seeing. The second says all dharmas are illusion-like, apart from mind and consciousness; the third says the world is ever like a dream, apart from annihilation and apart from permanence. Sky-flower, illusory thing, dream-realm — three similes laid one upon another, and they say one and the same thing: the dharmas are not the solidly-real that you take them to be.
Taken apart to this point, an ordinary person will slide toward the other extreme — since they are not solidly real, then let them be nothing. The verse will by no means allow it: the wise grasp not being, and grasp not non-being. Neither extreme is fallen into. And this is precisely Yogācāra's most pressing move. Yogācāra says that the dharma that arises from conditions is not sheer nothing out of the void; only, it is apart from that layer you have falsely added on top, the wholly-imputed clinging; when you take apart the "solid being" of the imputation, that does not mean sweeping away the arising-from-conditions along with it into a dead emptiness. To wipe out being into non-being is to fall into the extreme of under-affirming; to grasp the illusory as real is to fall into the extreme of over-affirming. Only when both extremes are alike left behind is there right knowledge. That the opening verse falls into neither being nor non-being is just this: the right contemplation of the middle way that is free of over-affirming and free of under-affirming — and it is the scriptural source of this whole road of Yogācāra right-knowledge contemplation.
And what is most pressing of all is that the verse does not come to rest in the ethereal emptiness of "grasping neither being nor non-being." The close of every stanza is one and the same line: and yet he rouses a vast mind of compassion. If there were only the grasping of neither being nor non-being, it would easily cool into a stagnant pool of dead water; the Laṅkāvatāra insists, precisely at this place least of all fallen into an extreme, on joining the hottest compassion. To see the dharmas as illusion-like and yet not forsake sentient beings; to realize the twin severance of being and non-being and yet let great compassion not diminish — this not-two of the one cold and the one hot is the true standing-ground of this scripture.
Nowhere any nirvāṇa: even the awakener and the awakened are cast off
After the three stanzas sung in refrain, the verse goes a step further and speaks a still weightier saying: nowhere among all dharmas is there any nirvāṇa, nor any buddha entering nirvāṇa, nor any nirvāṇa the buddha enters, apart from the awakener and the awakened.
This saying sounds appalling. How could there be no nirvāṇa, no buddha? In truth what it casts off is not the matter of nirvāṇa; what it casts off is that subject-object opposition within your mind — that "there is a nirvāṇa to be entered, there is a buddha who goes to enter it." When the common person looks at practice, he always sets it up at two ends: here there is a "me," there there is a "nirvāṇa," and I go to realize it, I go to enter it — the awakener and the awakened, the realizer and the realized, split into two opposed stumps. The verse, with the one line "apart from the awakener and the awakened," takes apart the very seam beneath those two stumps.
Put in Yogācāra's words, this is exactly the non-discrimination realized by the transformation-of-the-basis, that which is apart from the grasper and apart from the grasped. The reason you come to see an awakener and an awakened is that consciousness itself manifests as the two ends of seeing-part and seen-part, and then upon those two ends falsely reckons a subject and object; the moment one penetrates that this seeing-part and seen-part are alike the manifestation of one's own mind, the opposition of subject and object rests then and there. The Laṅkāvatāra, in the verses of praise, already points this move open: at the true arrival at that realm, there is no "me" there "entering" a "nirvāṇa." This is the scriptural source of the Yogācāra transformation-of-the-basis that is apart from subject and object, set into the verse that opens the whole scripture.
The hundred-and-eight phrases: to set up a phrase is precisely to cast it off
Having taken the verses of praise apart, turn back now and look at that string of "not-phrases," and it is no longer strange.
Mahāmati asked upward of a hundred matters, from pure mindfulness and delusion-confusion, to buddha-fields and outsiders, to the store, mentation, and consciousness, to the womb and lineage — asked to the utmost length. But the Buddha's manner of answering is past all expectation: he does not lay it out one by one, but gathers these upward-of-a-hundred matters into "the hundred-and-eight phrases," setting up phrase by phrase in the form of "phrase-X, not-phrase-X." The ancient masters saw this move through to the very bottom. Zonglei says that these hundred-and-eight phrases are precisely the asking of the four gates — the five dharmas, the three natures, the eight consciousnesses, the twofold no-self — and are the Buddha's dharma-gate of counteraction for delivering sentient beings; and that the intent of that string of "not-phrases" is to make each one break free of feeling and cast off clinging, and so all are called "not-phrases."
This phrase, "break free of feeling and cast off clinging," is the key. It turns out that to set up an "arising phrase" is not to have you acknowledge a solidly-real "arising"; to set up the "arising phrase" is at the same moment to set up the "not-arising phrase," calling on you, upon the very thought where you have just grasped "arising," to cast it off at once. Zonglei even points out that the scripture's first phrase, "not-arising phrase, arising phrase," has its word-order inverted, and ought to read "arising phrase, not-arising phrase" — upon the realm of suchness that is unarisen, sentient beings falsely rouse a view of "arising," which "arising" is of itself not-arising, and so a "not-arising phrase" is set up to cast it off. To set up is precisely in order to cast off; every phrase is a blade used up and put away on the spot.
This carries straight on into the Yogācāra gate of casting off clinging. Yogācāra says: upon the arising-from-conditions, be apart from the wholly-imputed clinging — the dependent dharma stands plainly as being, but that "real self and real dharmas" you have falsely added must be cast off then and there; it is not sweeping away the arising-from-conditions along with it, but taking the imputation apart right upon it. The manner of the hundred-and-eight phrases, "to set up a phrase is to cast it off," is the same gesture as this "cast off the imputed right upon the dependent": to hand you a name is in order that, at the very moment you acknowledge it, you may strip off the clinging that has stuck to it. And so this string of "not-phrases" is no negative denial; it is the sharpest counteraction — every phrase set up and at once cast off, cast off and thereby disclosing the wordless native-ground.
Onward Transmission
What this opening passage establishes is not some scattered single article of dharma-meaning; it is the frame of meaning of the whole Laṅkāvatāra — the four gates of the five dharmas, the three natures, the eight consciousnesses, and the twofold no-self, all gathered into that master-list, the hundred-and-eight phrases. The later Yogācāra lineage carries forward precisely these four gates. The three natures, the eight consciousnesses, and the twofold no-self, by the time they reach the Cheng Weishi Lun, the Thirty Verses, and the Mahāyāna-saṃgraha, open out along one road into the three natures' imagined-dependent-truly-perfected, the eight consciousnesses' three transformations, and the twin realization of the no-self of persons and of dharmas — and the frame of meaning that these treatises set up has its source, one and all, in these four gates of the Laṅkāvatāra.
What must be said plainly is this: what those later treatises carry forward is the sense of these four gates, not a phrase-by-phrase transposing of the text of these verses of praise. What the Laṅkāvatāra sets up in this opening passage is the master-list and the contemplative gate, not the exposition of any single article of dharma; what is truly drawn into the later Yogācāra treatises word for word is this scripture's later passages that speak of the consciousnesses and the store-consciousness, not these verses of praise and the hundred-and-eight phrases. So here it is said only that they carry the sense forward without citing the text — the Laṅkāvatāra first spreads open the frame of the four gates at the opening, and the later text fills in the flesh-and-blood of the store-consciousness, and the Yogācāra treatises take over from that filling-in.
Chan reception sources must remain stratified. Jingjue T2837 records Bodhidharma telling Huike to practice in reliance on the four-scroll Laṅkā and thereby attain deliverance〔T85n2837 1284c24–25〕; Daoxuan T2060 records entrustment of the four-scroll Laṅkā〔T50n2060 0552b20–22〕. The formula "it may seal the mind" belongs to the Song preface〔T16n0670 0479c10–13〕. This movement may therefore be read within later Chan reception, but the Song formula cannot be backfilled into Tang sources and the movement cannot be declared Patriarchal Chan’s unique foundation.
考據Apparatus
本段開經（大慧偈讚·自說姓名·百八問·百八句），立全經綱骨——五法·三自性·八識·二無我皆攝於百八句；宗泐、如玘判「一一令人破情遣著，故皆言非句」〔T39n1789 0348c27–28〕，法藏判「攝末以歸本唯是一心」〔T39n1790 0429c03〕。百八句為楞伽義門之總目；讚偈「智不得有無而興大悲心」〔T16n0670 0480a29–b01〕立不落有無二邊之觀門。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| T670 四卷本〈一切佛語心品〉 | 卷一·開經讚問門（〔T16 0480a26 以偈讚曰〕—〔0483a09 應當修學〕）。含四節：大慧偈讚（0480a27–b11）、自說姓名（0480b12–18）、百八問偈（0480b19–0482b25）、百八句（0482b26–0483a09）。四卷本一品貫通，此為全經開卷立綱之段 |
| 法藏《入楞伽心玄義》T1790（綱·非逐文） | 判百八句為全經義門之總攝：「猶為一百八句，若攝末以歸本唯是一心」〔T39 0429c03〕；本段當立綱·總目之位 |
| 宗泐·如玘《註解》T1789（逐文·四卷本主疏） | 引寶臣科百八句為「正問五法、三自性、八識、二無我，度眾生對治法門」〔T39n1789 0344c29–0345a01〕，繼逐句牒註「一一令人破情遣著，故皆言非句」〔T39n1789 0348c27–28〕 |
| T671 入楞伽經（菩提留支） | 當請佛品·問答品區（百八「見」段〔T16 0521b02〕起） |
| T672 大乘入楞伽經（實叉難陀） | 當集一切法品區（百八「句」段〔T16 0592c29〕起） |
二、異譯·經內平行對勘
本段要句之漢三譯校本：T670（底本·求那跋陀羅）· T671（全本主對校·菩提留支）· T672（完帙對校·實叉難陀）。三譯此段品目切分不同，百八句／見之名相與開合互異，逐句對位如下。
句一 百八之總結語（百八句／百八見·先佛所說）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 佛子善諦聽，此上百八句，如諸佛所說。〔…百八句列…〕大慧！是百八句先佛所說，汝及諸菩薩摩訶薩，應當修學。 | T16n0670 0482b26·0483a08–09 |
| T671 流支 | 此上百八見，如諸佛所說，我今說少分，佛子善諦聽。〔…百八見列…〕大慧！此百八見過去諸佛所說。 | T16n0671 0521b02·0521c13–14 |
| T672 實叉 | 大慧！先佛所說，一百八種句。〔…百八句列…〕大慧！此百八句，皆是過去諸佛所說。 | T16n0672 0592c24·0593b11 |
異文所繫：(甲) 名目，T670／T672 作「句」（百八句），T671 作「見」（百八見）——句就義門所立之句而言，見就眾生所執之見而言，二本各就一面。(乙) T671 於總結加「我今說少分，佛子善諦聽」一句，T670／T672 無此語。(丙) 三譯同歸諸佛所傳（T670「先佛所說」·T671／T672「過去諸佛所說」）——百八為諸佛共傳之義門，非一時所立。
句二 百八列句之開合（首句·末句）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 不生句，生句。常句，無常句。〔…〕比丘句，非比丘句。處句，非處句。字句，非字句。 | T16n0670 0482b28·0483a06–08 |
| T671 流支 | 生見不生見，常見無常見〔…〕比丘尼見非比丘尼見，住持見非住持見，字見非字見。 | T16n0671 0521b04·0521c13 |
| T672 實叉 | 大慧！所謂生句非生句，常句非常句〔…〕住持句非住持句，文字句非文字句。 | T16n0672 0592c29·0593b10 |
異文所繫：(甲) 首句，T670 作「不生句，生句」（先立不生·後立生，二句對舉），T672 作「生句非生句」（生·非生對舉）——宗泐已標此為「語倒」，明「合云生句非生句」（目四）。(乙) 對舉式，T670 多作甲句·非甲句之式，然首二對作不生句／生句、常句／無常句（實詞對舉），自相句、無相句後轉為句·非句式；T672 通篇作甲句·非甲句之式。(丙) 末尾諸句，T670 收於「字句，非字句」，T672 作「文字句，非文字句」；T671 末列「字見非字見」——三譯末句同繫字（文字）。(丁) T671 通篇作見字，故句式作甲見·非甲見之式。
句三 自說姓名·百八義（開問之樞）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 我名為大慧，通達於大乘，今以百八義，仰諮尊中上。 | T16n0670 0480b12–13 |
| T672 實叉 | 我名為大慧，通達於大乘，今以百八義，仰諮尊中上。 | T16n0672 0590c18 |
異文所繫：T670／T672 此偈逐字全同（大慧自說姓名·以百八義啟問）。T672 於長行復出「今以百八義，仰諮尊中上」〔0590c18〕與偈相承。此偈為百八問·百八句之發起樞紐——先自說姓名，次以百八義啟問，佛後以百八句答之。
三、義門綱骨之經據（眼）
本段為楞伽全經之開卷立綱；百八句總攝五法·三自性·八識·二無我，讚偈立不落有無二邊之觀門，皆以本段為經據。然本段所立為義門之總目與觀門綱骨，非別詮一法；承衍唯識諸論承其五法·八識·二無我之義而開，非逐句硬引本段文（後世唯識論引楞伽者，繫於後諸識·藏識段，非本讚偈·百八句段——目七誌之）。
(一) 百八句總攝四門——「此上百八句，如諸佛所說」〔T16n0670 0482b26〕：T1789 引寶臣判「正問五法、三自性、八識、二無我，度眾生對治法門」〔T39n1789 0344c29–0345a01〕，法藏判「攝末以歸本唯是一心」〔T39n1790 0429c03〕。→ 五法（名·相·妄想·正智·如如）、三自性、八識、二無我為楞伽全經義綱，百八句為其總目——此四門即唯識系三性·八識·二無我之經源綱骨。
(二) 句·非句之遣著門——〔T16n0670 0482b28 起〕百八句對舉甲句·非甲句之式：宗泐判「自此以下，結指諸句，一一令人破情遣著，故皆言非句」〔T39n1789 0348c27–28〕。→ 立而即遣、遣而顯離言之門；非別立百八實法，乃破情遣執之對治綱。
(三) 不落有無·而興大悲——〔T16n0670 0480a27–b03〕讚偈「世間離生滅，猶如虛空華，智不得有無，而興大悲心」（三頌疊唱）：於世間離生滅、如幻、離斷常處，智不取有無二邊，而不捨大悲。→ 中道正觀（離有無二邊）與大悲不二之觀門；唯識離增減二邊正智之經源綱。
(四) 一切無涅槃·遠離覺所覺——〔T16n0670 0480b06–b07〕「一切無涅槃，無有涅槃佛，無有佛涅槃，遠離覺所覺」：遣涅槃·佛·覺所覺之能所對待。→ 離能所（覺·所覺）之無分別門；唯識轉依所證離能所取之經源。
四、諸家異釋（古德·標宗）
藏經內現存四卷楞伽古德源二家涉本段：宗泐·如玘《註解》（逐文主疏）· 法藏《玄義》（綱）。
宗泐·如玘《楞伽阿跋多羅寶經註解》T39n1789（逐文·主）
釋百八句總義（正問四門·遣著綱）：
「後諸偈問百八句義，或一句為一問、或二句為一問、或三句為一問，乃至十句為一問…然此百八句，正問五法、三自性、八識、二無我，度眾生對治法門。」〔T39n1789 0344c27–0345a01；宗泐、如玘引寶臣註〕
「此百八句法，該五法、三自性、八識、二無我，諸佛所說之法無出于此。自此以下，結指諸句，一一令人破情遣著，故皆言非句。」〔T39n1789 0348c25–28〕
（T1789 所引寶臣語明百八句為五法·三自性·八識·二無我四門之總攝；宗泐、如玘後釋列句「一一令人破情遣著，故皆言非句」〔T39n1789 0348c27–28〕——立句即所以遣著，非別立百八實法。）
逐文牒註（示句式·語倒）：
「『不生句生句，常句無常句。』合云生句非生句，此言不生句生句，語倒也。言眾生於真如無生境上，妄起生法之見，本自非生，故云非生句。若計生法，此則有常，以無有生故，曰非常。」〔T39n1789 0349a02–06〕
（宗泐逐句牒釋：不生句生句語序倒置，義同生句非生句；眾生於真如無生上妄起生見，本自非生，故立「非生句」以遣之——示百八句每句皆為破執而設。）
法藏《入楞伽心玄義》T39n1790（綱）
法藏判百八句攝末歸本、唯是一心：
「猶為一百八句，若攝末以歸本唯是一心。」〔T39n1790 0429c03〕
（法藏就宗要綱領判：百八句雖散為一百八，若攝末歸本則唯是一心——百八宛然而不礙一心，為華嚴一心攝法之判。誌錄不判。）
就目前本地 CBETA 快照，未見完整存世的唐代四卷本逐文疏；但唐智嚴《楞伽經註》殘存卷一、二、五〔X17n0321〕，另有失名《楞伽經疏》上、中卷殘本〔X17n0322〕。宗泐·如玘《註解》為現存四卷本主逐文疏，法藏《玄義》為綱義判；寶臣 T39n1791 則直釋七卷 T672，自言「今此注者，正釋唐本」〔0434b18–20〕。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音寫所徵 | 精義 |
|---|---|---|---|
| 百八句 | —（無古德音寫·從闕） | 〔本段 T16n0670 0482b26〕 | 一百八對句；宗泐：一句／二句／三句乃至十句為一問，正問五法·三自性·八識·二無我〔T39n1789 0344c27–29〕 |
| 五法 | —（無古德音寫·從闕） | 〔開經 0480a23「五法自性、識、二種無我」〕 | 名·相·妄想·正智·如如；宗泐：百八句所正問之一〔0344c29〕 |
| 三自性 / 三種自性 | —（無古德音寫·從闕） | 〔宗泐 T39n1789 0344c29〕 | 妄想（遍計）·緣起（依他）·成（圓成）自性；百八句所正問之一 |
| 八識 | —（無古德音寫·從闕） | 〔宗泐 T39n1789 0344c29〕 | 眼耳鼻舌身意·末那·阿賴耶；百八句所正問之一 |
| 二種無我 / 二無我 | —（無古德音寫·從闕） | 〔開經 0480a23·宗泐 0344c29〕 | 人無我·法無我；百八句所正問之一 |
| 爾炎 / 爾焰 | —（無古德音寫·從闕） | 〔讚偈 0480b04「煩惱及爾炎」·百八問 0481c19「智爾焰得向」〕 | 所知（境）；煩惱障·所知障之所知 |
| 悉檀 | —（無古德音寫·從闕） | 〔百八問 0481b14「悉檀及與見」·0482b24 前偈「悉檀離言說」〕 | 宗（所立法門·成就義）；與見對舉，離言說 |
| 牟尼 | —（無古德音寫·從闕） | 〔讚偈 0480b09「牟尼寂靜觀」〕 | 寂默；讚偈中指佛之寂靜觀照 |
IAST 為發音輔助。本段諸名（百八句·五法·三自性·八識·二無我等）於四卷本無古德音寫可徵者，從闕，不以近代還原充數。
六、譬喻·修辭
(一) 虛空華喻——〔T16n0670 0480a27·0480c22〕「世間離生滅，猶如虛空華」「云何不生滅，世如虛空華」：
- 喻體：虛空華（空中妄現之華，本無生滅）。喻依：世間諸法。
- 所顯義：世間法本離生滅，如空華非實有生；智者於此不取有無，而興大悲。讚偈開章之根喻。
(二) 夢·幻喻——〔T16n0670 0480a29·0480b02〕「一切法如幻，遠離於心識」「遠離於斷常，世間恒如夢」：
- 喻體：幻事·夢境。喻依：一切法·世間。
- 所顯義：諸法如幻如夢，非有非無、非斷非常；智不得有無，而興大悲。與虛空華喻並列，成讚偈不落二邊之觀門。
(三) 巨海·山數喻（百八問偈中）——〔T16n0670 0481c 區·0482a 區〕百八問偈廣列「須彌巨海山」〔0481c09〕、「兔毫窓塵蟻」〔0481c29〕、「弓弓數」〔0481c28〕、阿㝹〔0482a04〕·舍梨沙婆〔0482a05〕·賴提〔0482a06〕等微塵積聚相之數問：
- 喻體：須彌·巨海·微塵·兔毫等大小數量。喻依：所應請問之義門（度門）。
- 所顯義：大慧以世間可數之相起問，佛答皆歸「所問皆如實」〔0482b22〕、「悉檀離言說」〔0482b24〕——問相雖繁，答歸離言。
讚偈與百八問偈之譬喻，皆服不落有無·離言顯實之綱；百八句則以句·非句對舉遣著（目四·宗泐）。
七、互讀·承衍
本經為唯識系經源；本段所立五法·三自性·八識·二無我之義綱，承衍諸論承接。依唯識系次第向承衍掛鏈，只列與本段實相關者：
- 五法·三自性·八識·二無我 → 唯識三性·八識·二無我：本段百八句所總攝之四門，為唯識系三性（遍計·依他·圓成）·八識·二無我義綱之經源；成唯識論·三十頌·攝大乘論之三性八識二無我，皆承此經四門之義而開。承其義而不引本段文（後世唯識論引楞伽者繫於後諸識·藏識段〔T31n1585 0014c15·0024c10 引藏識海浪·心意識伽他〕，非本讚偈·百八句段；此誌以免誤繫）。
- 句·非句遣著門 → 唯識離言·遣執：百八句·非句對舉之遣著綱（宗泐 0348c27），承衍唯識依他起上遠離遍計之遣執義門——承其義而不引其文。
- 不落有無·而興大悲 → 中道正觀：讚偈「智不得有無而興大悲心」，承衍唯識離增減二邊之正智觀門——承其義而不引其文。
- 禪傳承史料：淨覺 T2837 記達摩令慧可依四卷《楞伽》行而自然得度〔T85n2837 1284c24–25〕；道宣 T2060 記「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕；「可以印心」見宋人卷首序〔T16n0670 0479c10–13〕。本段只置於後世禪門接受史中互讀，不據此判作祖師禪唯一經據。
互讀以穩定徵引（藏經號·品號·段位）為主；本段（讚偈·百八句）唯義綱承衍，無後世論之逐句硬引，據實記「承其義而不引其文」。後世唯識論之楞伽硬引繫於後諸識·藏識段。
八、校本定位
- T670 求那（底本）：〔T16n0670 0480a26 以偈讚曰〕—〔0483a09 應當修學〕訖。讚偈 0480a27–b11 · 自說姓名 0480b12–18 · 百八問偈 0480b19–0482b25 · 百八句 0482b26–0483a09（此上百八句 0482b26 · 首句 0482b28 · 先佛所說 0483a08 · 應當修學 0483a09）。
- T671 流支（全本主對校）：百八見段〔T16n0671 0521b02 此上百八見〕· 生見不生見 0521b04 · 字見非字見 0521c13 · 此百八見過去諸佛所說 0521c14。
- T672 實叉（完帙對校）：一百八種句〔T16n0672 0592c24〕· 生句非生句 0592c29 · 文字句非文字句 0593b10 · 此百八句皆是過去諸佛所說 0593b11 · 自說姓名今以百八義 0590c18。
- 宗泐·如玘 T1789（逐文主疏）：百八句總義〔T39n1789 0344c27–29〕· 該四門·遣著綱 0348c25–28 · 逐文牒註（不生句生句·語倒）0349a02–06。
- 法藏 T1790（玄義綱）：攝末歸本唯是一心〔T39n1790 0429c03〕。
- 史料定位：T2837 記依行得度，T2060 記授可；「可以印心」見宋人卷首序。三層各如其文，非本段逐文義疏。
- 後世唯識論：成唯識論 T1585 引楞伽（藏識海浪 0014c15·心意識伽他 0024c10）繫於後諸識·藏識段，非本讚偈·百八句段；攝論 T1594／T1597 無顯引本段。本段唯義綱承衍，無逐句硬引，據實從闕。
This movement opens the scripture (Mahāmati's verses of praise · the self-naming · the hundred-and-eight questions · the hundred-and-eight phrases) and sets up the guiding frame of the whole scripture — the five dharmas, the three natures, the eight consciousnesses, and the twofold no-self are all gathered into the hundred-and-eight phrases; Zonglei and Ruqi judge that "each one makes a person break free of feeling and cast off clinging, and so all are called 'not-phrases'" 〔T39n1789 0348c27–28〕, while Fazang judges that "gathering the branches back to the root, it is nothing but the one mind" 〔T39n1790 0429c03〕. The hundred-and-eight phrases are the master-list of the Laṅkāvatāra's gates of meaning; the verses of praise say, "the wise gain neither being nor non-being, yet rouse the mind of great compassion" 〔T16n0670 0480a29–b01〕, setting up the contemplative gate that falls into neither extreme.
1 · Classificatory placement (科判定位)
| Outline system | Placement of this movement |
|---|---|
| T670, four-scroll,〈Chapter on the Heart of All Buddha-Word〉 | Scroll One · the Opening Gate of Praise-and-Questioning（〔T16 0480a26 以偈讚曰〕—〔0483a09 應當修學〕）. It contains four sections: Mahāmati's verses of praise (0480a27–b11), the self-naming (0480b12–18), the verses of the hundred-and-eight questions (0480b19–0482b25), and the hundred-and-eight phrases (0482b26–0483a09). The four-scroll text runs through as a single chapter; this is the passage that opens the scripture and sets up its whole frame |
| Fazang, Profound Meaning of the Laṅkāvatāra T1790 (outline, not phrase-by-phrase) | judges the hundred-and-eight phrases to be the total gathering of the whole scripture's gates of meaning:「猶為一百八句，若攝末以歸本唯是一心」〔T39 0429c03〕— tr. "though they are a hundred and eight phrases, if one gathers the branches back to the root it is nothing but the one mind"; this movement stands at the place of setting up the frame · the master-list |
| Zonglei & Ruqi, Annotations T1789 (phrase-by-phrase · chief commentary on the four-scroll) | cite Baochen's classification of the hundred-and-eight phrases as「正問五法、三自性、八識、二無我，度眾生對治法門」〔T39n1789 0344c29–0345a01〕— tr. "the direct questioning of the five dharmas, the three natures, the eight consciousnesses, and the twofold no-self — the dharma-gate of counteraction that delivers sentient beings," and go on annotating phrase by phrase「一一令人破情遣著，故皆言非句」〔T39n1789 0348c27–28〕— tr. "each one makes a person break free of feeling and cast off clinging, and so all are called 'not-phrases'" |
| T671 Entering the Laṅkā (Bodhiruci) | falls in the Requesting-the-Buddha · Question-and-Answer chapter region (the hundred-and-eight "views" passage begins〔T16 0521b02〕) |
| T672 Mahāyāna Entering the Laṅkā (Śikṣānanda) | falls in the Collecting-All-Dharmas chapter region (the hundred-and-eight "phrases" passage begins〔T16 0592c29〕) |
2 · Variant-translation and intra-scriptural parallel collation (異譯·經內平行對勘)
The three Chinese translations of this movement's key sentences: T670 (base · Guṇabhadra) · T671 (chief cross-collation of the full recension · Bodhiruci) · T672 (cross-collation of the complete recension · Śikṣānanda). The three divide this passage into chapters differently, and the naming and grouping of the hundred-and-eight phrases / views differ; the phrase-by-phrase alignment follows.
Sentence 1 The concluding statement of the hundred-and-eight (the hundred-and-eight phrases / views · spoken by the former buddhas)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 佛子善諦聽，此上百八句，如諸佛所說。〔…百八句列…〕大慧！是百八句先佛所說，汝及諸菩薩摩訶薩，應當修學。 | T16n0670 0482b26·0483a08–09 |
| T671 Bodhi. | 此上百八見，如諸佛所說，我今說少分，佛子善諦聽。〔…百八見列…〕大慧！此百八見過去諸佛所說。 | T16n0671 0521b02·0521c13–14 |
| T672 Śikṣ. | 大慧！先佛所說，一百八種句。〔…百八句列…〕大慧！此百八句，皆是過去諸佛所說。 | T16n0672 0592c24·0593b11 |
tr. — T670: "Sons of the Buddha, listen well: the hundred-and-eight phrases above are as the buddhas have spoken them. 〔… the hundred-and-eight phrases listed …〕Mahāmati! these hundred-and-eight phrases were spoken by the former buddhas; you and the bodhisattva-mahāsattvas should train in them." — T671: "The hundred-and-eight views above are as the buddhas have spoken them; I now speak but a small part — sons of the Buddha, listen well. 〔… the hundred-and-eight views listed …〕Mahāmati! these hundred-and-eight views were spoken by the buddhas of the past." — T672: "Mahāmati! the former buddhas spoke a hundred-and-eight kinds of phrase. 〔… the hundred-and-eight phrases listed …〕Mahāmati! these hundred-and-eight phrases were all spoken by the buddhas of the past."
Where the variants lie: (a) The name — T670/T672 have "phrase" (the hundred-and-eight phrases), T671 has "view" (the hundred-and-eight views); "phrase" speaks of the phrases set up as gates of meaning, "view" speaks of the views to which sentient beings cling — each recension takes one facet. (b) T671 adds to the conclusion the line "I now speak but a small part — sons of the Buddha, listen well"; T670/T672 do not have this. (c) All three trace it back to what the buddhas transmitted (T670 "spoken by the former buddhas" · T671/T672 "spoken by the buddhas of the past") — the hundred-and-eight are a gate of meaning transmitted in common by the buddhas, not set up at one moment.
Sentence 2 The grouping of the listed hundred-and-eight phrases (first phrase · last phrase)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 不生句，生句。常句，無常句。〔…〕比丘句，非比丘句。處句，非處句。字句，非字句。 | T16n0670 0482b28·0483a06–08 |
| T671 Bodhi. | 生見不生見，常見無常見〔…〕比丘尼見非比丘尼見，住持見非住持見，字見非字見。 | T16n0671 0521b04·0521c13 |
| T672 Śikṣ. | 大慧！所謂生句非生句，常句非常句〔…〕住持句非住持句，文字句非文字句。 | T16n0672 0592c29·0593b10 |
Where the variants lie: (a) The first phrase — T670 has "not-arising phrase, arising phrase" (setting up "not-arising" first and "arising" after, the two phrases held up in contrast), T672 has "arising phrase, not-arising phrase" (arising · not-arising held up in contrast) — Zonglei has already marked this as an "inversion of the wording," making plain that "it should read 'arising phrase, not-arising phrase'" (rubric 4). (b) The contrastive form — T670 mostly runs "phrase-X · not-phrase-X," yet its first two pairs run "not-arising phrase / arising phrase, permanence phrase / impermanence phrase" (contrasting substantive terms), turning after "own-mark phrase, no-mark phrase" into the phrase · not-phrase form; T672 runs "phrase-X · not-phrase-X" throughout. (c) The closing phrases — T670 closes at "letter phrase, not-letter phrase," T672 has "written-letter phrase, not-written-letter phrase"; T671 lists last "letter view, not-letter view" — all three close their last phrase alike on the letter (written letter). (d) T671 runs "view" throughout, so its form runs "view-X · not-view-X."
Sentence 3 The self-naming · the hundred-and-eight meanings (the pivot of the opening of the questioning)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 我名為大慧，通達於大乘，今以百八義，仰諮尊中上。 | T16n0670 0480b12–13 |
| T672 Śikṣ. | 我名為大慧，通達於大乘，今以百八義，仰諮尊中上。 | T16n0672 0590c18 |
tr. — T670 / T672 (word-for-word identical): "My name is Mahāmati; I have penetrated the great vehicle; now, with these hundred-and-eight meanings, I look up and inquire of you, most exalted among the honored ones."
Where the variants lie: T670/T672 are word-for-word identical in this verse (Mahāmati names himself · opens his questioning with the hundred-and-eight meanings). T672 brings out again in prose "now, with these hundred-and-eight meanings, I look up and inquire of you, most exalted among the honored ones"〔0590c18〕, in accord with the verse. This verse is the initiating pivot of the hundred-and-eight questions · the hundred-and-eight phrases — first he names himself, next he opens his questioning with the hundred-and-eight meanings, and the Buddha afterward answers him with the hundred-and-eight phrases.
3 · The scriptural warrant for the frame of the gates of meaning〔the eye〕(義門綱骨之經據)
This movement opens the scripture and sets up its whole frame; the hundred-and-eight phrases gather up the five dharmas · the three natures · the eight consciousnesses · the twofold no-self, and the verses of praise set up the contemplative gate that falls into neither of the two extremes of being and non-being — all of this takes this movement as its scriptural warrant. Yet what this movement establishes is the master-list of the gates of meaning and the frame of the contemplative gate, not the exposition of any single dharma; the onward Yogācāra treatises open out from carrying forward the sense of its five dharmas · eight consciousnesses · twofold no-self, and do not cite this movement's text phrase by phrase (where later Yogācāra treatises cite the Laṅkā, it is fixed to the later consciousnesses · store-consciousness passage, not to this verses-of-praise · hundred-and-eight-phrases passage — rubric 7 records this).
(1) The hundred-and-eight phrases gather up the four gates —「此上百八句，如諸佛所說」〔T16n0670 0482b26〕: T1789 cites Baochen's judgment「正問五法、三自性、八識、二無我，度眾生對治法門」〔T39n1789 0344c29–0345a01〕, while Fazang judges「攝末以歸本唯是一心」〔T39n1790 0429c03〕. → the five dharmas (name · appearance · false imagining · right knowledge · suchness), the three natures, the eight consciousnesses, and the twofold no-self are the frame of meaning of the whole Laṅkāvatāra, and the hundred-and-eight phrases are their master-list — these four gates are the scriptural source-frame of the Yogācāra lineage's three natures · eight consciousnesses · twofold no-self.
(2) The gate of casting off clinging through phrase · not-phrase —〔T16n0670 0482b28 begins〕the hundred-and-eight phrases hold up the "phrase-X · not-phrase-X" form: Zonglei judges「自此以下，結指諸句，一一令人破情遣著，故皆言非句」〔T39n1789 0348c27–28〕. → a gate that sets up and at once casts off, casting off and thereby disclosing the wordless; not the setting up of a hundred-and-eight real dharmas, but a frame of counteraction that breaks free of feeling and casts off clinging.
(3) Falling into neither being nor non-being · yet rousing great compassion —〔T16n0670 0480a27–b03〕the verses of praise「世間離生滅，猶如虛空華，智不得有無，而興大悲心」(three stanzas sung in refrain): amid the world's freedom from arising-and-ceasing, its illusion-likeness, its freedom from annihilation-and-permanence, the wise grasp neither of the two extremes of being and non-being, and yet do not forsake great compassion. → the contemplative gate of right contemplation of the middle way (free of the two extremes of being and non-being) and great compassion, not-two; the scriptural source-frame of the Yogācāra right knowledge free of the two extremes of over-affirming and under-affirming.
(4) Nowhere any nirvāṇa · apart from the awakener and the awakened —〔T16n0670 0480b06–b07〕「一切無涅槃，無有涅槃佛，無有佛涅槃，遠離覺所覺」: it casts off the subject-object opposition of nirvāṇa · buddha · awakener-and-awakened. → the gate of non-discrimination that is apart from subject and object (awakener · awakened); the scriptural source of what the Yogācāra transformation-of-the-basis realizes, apart from the grasped and the grasper.
4 · The divergent readings of the masters (ancient masters · tenet marked) (諸家異釋)
Two of the extant ancient-master sources on the four-scroll Laṅkā bear on this movement: Zonglei & Ruqi's Annotations (phrase-by-phrase, chief) · Fazang's Profound Meaning (outline).
Zonglei & Ruqi, Annotations on the Laṅkāvatāra-ratna-sūtra T39n1789 (phrase-by-phrase · chief)
Expounding the general sense of the hundred-and-eight phrases (the direct questioning of the four gates · the frame of casting off clinging):
「後諸偈問百八句義，或一句為一問、或二句為一問、或三句為一問，乃至十句為一問…然此百八句，正問五法、三自性、八識、二無我，度眾生對治法門。」〔T39n1789 0344c27–0345a01；Zonglei and Ruqi citing Baochen's commentary〕
tr. "The later verses ask the meaning of the hundred-and-eight phrases — sometimes one phrase makes one question, sometimes two phrases make one question, sometimes three phrases make one question, up to ten phrases making one question … But these hundred-and-eight phrases directly ask the five dharmas, the three natures, the eight consciousnesses, and the twofold no-self — the dharma-gate of counteraction that delivers sentient beings."
「此百八句法，該五法、三自性、八識、二無我，諸佛所說之法無出于此。自此以下，結指諸句，一一令人破情遣著，故皆言非句。」〔T39n1789 0348c25–28〕
tr. "These hundred-and-eight phrase-dharmas comprise the five dharmas, the three natures, the eight consciousnesses, and the twofold no-self; no dharma that the buddhas have spoken goes beyond this. From here on, in summing up and pointing to the phrases, each one makes a person break free of feeling and cast off clinging, and so all are called 'not-phrases.'"
(The Baochen passage cited in T1789 makes plain that the hundred-and-eight phrases gather the four gates of the five dharmas · three natures · eight consciousnesses · twofold no-self. Zonglei and Ruqi then explain the listed phrases: "each one makes a person break free of feeling and cast off clinging, and so all are called 'not-phrases'" 〔T39n1789 0348c27–28〕. Setting up a phrase is thus itself the means of casting off clinging, not the setting up of a hundred-and-eight real dharmas.)
Phrase-by-phrase annotation (showing the phrase-form · the inversion of wording):
「『不生句生句，常句無常句。』合云生句非生句，此言不生句生句，語倒也。言眾生於真如無生境上，妄起生法之見，本自非生，故云非生句。若計生法，此則有常，以無有生故，曰非常。」〔T39n1789 0349a02–06〕
tr. "'Not-arising phrase, arising phrase; permanence phrase, impermanence phrase.' It should read 'arising phrase, not-arising phrase'; the reading here, 'not-arising phrase, arising phrase,' is an inversion of the wording. That is: upon the ground of the suchness that is unarisen, sentient beings falsely rouse the view of an arising dharma, which is of itself not-arising, and so it says 'not-arising phrase.' If one reckons an arising dharma, then this would have permanence; but because there is no arising, it says 'not-permanence.'"
(Zonglei annotates phrase by phrase: "not-arising phrase, arising phrase" is inverted in its word-order, its sense the same as "arising phrase, not-arising phrase"; upon the unarisen suchness, sentient beings falsely rouse the view of arising, which is of itself not-arising, and so a "not-arising phrase" is set up to cast it off — showing that every one of the hundred-and-eight phrases is set up in order to break clinging.)
Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (outline)
Fazang judges the hundred-and-eight phrases to gather the branches back to the root, nothing but the one mind:
「猶為一百八句，若攝末以歸本唯是一心。」〔T39n1790 0429c03〕
tr. "Though they are a hundred and eight phrases, if one gathers the branches back to the root it is nothing but the one mind."
(Fazang judges by the guiding tenet: though the hundred-and-eight phrases are scattered into a hundred and eight, if one gathers the branches back to the root then it is nothing but the one mind — the hundred and eight stand out plainly and yet do not obstruct the one mind, a judgment by the Huayan gathering-of-dharmas-into-one-mind. Recorded, not adjudicated.)
In the current local CBETA snapshot, no complete Tang phrase-by-phrase commentary on the four-scroll text has been identified; however, Zhiyan's Tang commentary survives in scrolls 1, 2, and 5〔X17n0321〕, and an anonymous commentary survives in upper- and middle-scroll fragments〔X17n0322〕. Zonglei and Ruqi T1789 provide the complete running commentary on T670, while Baochen T1791 directly comments on T672〔0434b18–20〕. Each movement uses these only where an actual parallel is established.
5 · Terms (術語)
| Chinese | Transmitted Sanskrit (Roman · pronunciation aid) | Attestation of the ancient masters' transliteration | Precise sense |
|---|---|---|---|
| 百八句 the hundred-and-eight phrases | —（no ancient master's transliteration · left blank） | 〔this movement, T16n0670 0482b26〕 | the hundred-and-eight contrastive phrases; Zonglei: one phrase / two phrases / three phrases up to ten phrases making one question, directly asking the five dharmas · three natures · eight consciousnesses · twofold no-self〔T39n1789 0344c27–29〕 |
| 五法 the five dharmas | —（no ancient master's transliteration · left blank） | 〔opening, 0480a23「五法自性、識、二種無我」〕 | name · appearance · false imagining · right knowledge · suchness; Zonglei: one of what the hundred-and-eight phrases directly ask〔0344c29〕 |
| 三自性 / 三種自性 the three natures / three kinds of intrinsic nature | —（no ancient master's transliteration · left blank） | 〔Zonglei T39n1789 0344c29〕 | the imagined (the wholly-imputed) · the arising-from-conditions (the dependent) · the completed (the truly-perfected) natures; one of what the hundred-and-eight phrases directly ask |
| 八識 the eight consciousnesses | —（no ancient master's transliteration · left blank） | 〔Zonglei T39n1789 0344c29〕 | eye · ear · nose · tongue · body · mental consciousness · mentation · the store consciousness; one of what the hundred-and-eight phrases directly ask |
| 二種無我 / 二無我 the twofold no-self | —（no ancient master's transliteration · left blank） | 〔opening 0480a23·Zonglei 0344c29〕 | the no-self of persons · the no-self of dharmas; one of what the hundred-and-eight phrases directly ask |
| 爾炎 / 爾焰 the knowable | —（no ancient master's transliteration · left blank） | 〔verses of praise 0480b04「煩惱及爾炎」·hundred-and-eight questions 0481c19「智爾焰得向」〕 | the knowable (the objective realm); the knowable of the afflictive obstruction · the cognitive obstruction |
| 悉檀 the tenet | —（no ancient master's transliteration · left blank） | 〔hundred-and-eight questions 0481b14「悉檀及與見」·0482b24 preceding verse「悉檀離言說」〕 | the tenet (the dharma-gate set up · the sense of accomplishment); held up in contrast with "view," apart from words |
| 牟尼 Muni | —（no ancient master's transliteration · left blank） | 〔verses of praise 0480b09「牟尼寂靜觀」〕 | the silent one; in the verses of praise it refers to the Buddha's still contemplative gazing |
IAST is a pronunciation aid. For the several names of this movement (the hundred-and-eight phrases · five dharmas · three natures · eight consciousnesses · twofold no-self, etc.) no four-scroll ancient-master transliteration can be attested; they are left blank, not filled out from modern reconstructions.
6 · Simile and figure (譬喻·修辭)
(1) The sky-flower simile —〔T16n0670 0480a27·0480c22〕「世間離生滅，猶如虛空華」「云何不生滅，世如虛空華」:
- Vehicle: a sky-flower (a flower falsely appearing in the air, in truth with neither arising nor ceasing). Tenor: the dharmas of the world.
- What it shows: the dharmas of the world are of themselves free of arising-and-ceasing, like the sky-flower that is not really arisen; upon this the wise grasp neither being nor non-being, and yet rouse great compassion. The root simile that opens the verses of praise.
(2) The dream · illusion simile —〔T16n0670 0480a29·0480b02〕「一切法如幻，遠離於心識」「遠離於斷常，世間恒如夢」:
- Vehicle: an illusory thing · a dream-realm. Tenor: all dharmas · the world.
- What it shows: the dharmas are illusion-like, dream-like — neither being nor non-being, neither annihilation nor permanence; the wise gain neither being nor non-being, and yet rouse great compassion. Set alongside the sky-flower simile, it completes the verses of praise' contemplative gate that falls into neither extreme.
(3) The great-ocean · mountain-number similes (within the verses of the hundred-and-eight questions) —〔T16n0670 0481c region·0482a region〕the verses of the hundred-and-eight questions set out at length the number-questions of the marks of amassed motes — "Sumeru, the great ocean, the mountains"〔0481c09〕, "the hare's hair, the mote in the window-light, the ant"〔0481c29〕, "the bow-and-bow measure"〔0481c28〕, and the aṇu〔0482a04〕· sarṣapa〔0482a05〕· lardi〔0482a06〕and the rest:
- Vehicle: the sizes and quantities of Sumeru · the great ocean · the motes of dust · the hare's hair, and the rest. Tenor: the gates of meaning that are to be requested and asked (the gates of deliverance).
- What it shows: Mahāmati raises his questions with the countable marks of the world, and the Buddha's answers all come home to「所問皆如實」〔0482b22〕("all that is asked is as-it-really-is") and「悉檀離言說」〔0482b24〕("the tenet is apart from words") — the marks asked about are many, but the answer comes home to the wordless.
The similes of the verses of praise and of the verses of the hundred-and-eight questions all serve the frame of falling into neither being nor non-being · disclosing the real by way of the wordless; the hundred-and-eight phrases then cast off clinging by the phrase · not-phrase contrast (rubric 4 · Zonglei).
7 · Cross-reading and onward transmission (互讀·承衍)
This scripture is a scriptural source of the Yogācāra lineage; the frame of meaning of the five dharmas · three natures · eight consciousnesses · twofold no-self set up in this movement is taken up by the onward treatises. Following the Yogācāra sequence, the onward-transmission links list only what genuinely bears on this movement:
- The five dharmas · three natures · eight consciousnesses · twofold no-self → the Yogācāra three natures · eight consciousnesses · twofold no-self: the four gates gathered up by this movement's hundred-and-eight phrases are the scriptural source of the Yogācāra lineage's frame of meaning — the three natures (imagined · dependent · truly-perfected) · eight consciousnesses · twofold no-self; the three-natures-eight-consciousnesses-twofold-no-self of the Cheng Weishi Lun · the Thirty Verses · the Mahāyāna-saṃgraha all open out from the sense of this scripture's four gates. They carry the sense forward without citing this movement's text (where later Yogācāra treatises cite the Laṅkā, it is fixed to the later consciousnesses · store-consciousness passage〔T31n1585 0014c15·0024c10, citing the store-consciousness ocean-and-waves · the mind-mentation-consciousness gāthā〕, not to this verses-of-praise · hundred-and-eight-phrases passage; noted here to forestall a mistaken linkage).
- The gate of casting off clinging through phrase · not-phrase → the Yogācāra freedom-from-words · casting-off-of-clinging: the frame of casting off clinging by the phrase · not-phrase contrast of the hundred-and-eight phrases (Zonglei 0348c27) carries forward into the Yogācāra gate of meaning of casting off clinging by being apart from the imagined upon the dependent — carrying the sense forward without citing its text.
- Falling into neither being nor non-being · yet rousing great compassion → the right contemplation of the middle way: the verses of praise, "the wise gain neither being nor non-being, yet rouse the mind of great compassion," carry forward into the Yogācāra contemplative gate of right knowledge free of the two extremes of over-affirming and under-affirming — carrying the sense forward without citing its text.
- Chan reception sources: Jingjue T2837 records Bodhidharma telling Huike to practice in reliance on the four-scroll Laṅkā and thereby attain deliverance〔T85n2837 1284c24–25〕; Daoxuan T2060 records「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕. The formula "it may seal the mind" belongs to the Song preface〔T16n0670 0479c10–13〕. This movement is placed only within later Chan reception, not declared a unique foundation of Patriarchal Chan.
Cross-reading rests chiefly on stable citation (Taishō number · chapter number · verse number); this movement (the verses of praise · the hundred-and-eight phrases) carries forward only its frame of meaning, with no phrase-by-phrase hard citation by the later treatises, and it is recorded, as the sources allow, that it "carries the sense forward without citing its text." The later Yogācāra treatises' hard citation of the Laṅkā is fixed to the later consciousnesses · store-consciousness passage.
8 · Witness placement (校本定位)
- T670 Guṇabhadra (base): 〔T16n0670 0480a26 以偈讚曰〕—〔0483a09 應當修學〕ends. Verses of praise 0480a27–b11 · self-naming 0480b12–18 · verses of the hundred-and-eight questions 0480b19–0482b25 · the hundred-and-eight phrases 0482b26–0483a09 (「此上百八句」0482b26 · first phrase 0482b28 · 「先佛所說」0483a08 · 「應當修學」0483a09).
- T671 Bodhiruci (chief cross-collation of the full recension): the hundred-and-eight-views passage〔T16n0671 0521b02 此上百八見〕· 生見不生見 0521b04 · 字見非字見 0521c13 · 此百八見過去諸佛所說 0521c14.
- T672 Śikṣānanda (cross-collation of the complete recension): 一百八種句〔T16n0672 0592c24〕· 生句非生句 0592c29 · 文字句非文字句 0593b10 · 此百八句皆是過去諸佛所說 0593b11 · self-naming 今以百八義 0590c18.
- Zonglei & Ruqi T1789 (phrase-by-phrase chief commentary): general sense of the hundred-and-eight phrases〔T39n1789 0344c27–29〕· the four gates · the frame of casting off clinging 0348c25–28 · phrase-by-phrase annotation (不生句生句·語倒) 0349a02–06.
- Fazang T1790 (Profound-Meaning outline): gathering the branches back to the root, nothing but the one mind〔T39n1790 0429c03〕.
- Source stratification: T2837 records practice and deliverance, T2060 records entrustment, and "it may seal the mind" belongs to the Song preface. None is a phrase-by-phrase commentary on this movement.
- The later Yogācāra treatises: the Cheng Weishi Lun T1585's citation of the Laṅkā (the store-consciousness ocean-and-waves 0014c15 · the mind-mentation-consciousness gāthā 0024c10) is fixed to the later consciousnesses · store-consciousness passage, not to this verses-of-praise · hundred-and-eight-phrases passage; the Mahāyāna-saṃgraha T1594 / T1597 has no overt citation of this movement. This movement carries forward only its frame of meaning, with no phrase-by-phrase hard citation, and it is left blank, as the sources allow.