楞伽阿跋多羅寶經 卷一 · 諸識·藏識海浪
海面上千重浪，起了又落，落了又起，沒有一刻停。可你若問這些浪是哪裡來的——它們哪裡也不是來，就是這一片海，被風一動，自己湧的。
我們身心底下的見聞覺知，也是這樣一片海上的浪。大慧問諸識的生滅，世尊卻揭出海與浪：浪是眼耳鼻舌那些起滅的識，海是那恒時承載、深細難見的藏識。風是境界，一動，識浪便騰躍而起，無有斷絕之時。
浪儘管滅，海不滅——這一點，外道看不到，便說水也乾了；唯識立在這一點上，說它「恒轉而不斷、無住而非我」。你喚作「我」的那個常住不動的東西，遍尋這片海，找不出一滴是停的。
且入此段，看那被境界風鼓起、又被你認作「我」的識浪，究竟從哪片海來。
On the face of the ocean a thousand waves rise and fall, fall and rise, never still for a moment. Yet ask where these waves come from — and they come from nowhere at all; they are just this one ocean, welling up of itself the instant the wind stirs it.
The seeing, hearing, and knowing beneath our own body and mind are likewise waves on such an ocean. Mahāmati asks about the arising and ceasing of the consciousnesses, and the World-Honored One lays bare instead the ocean and the waves: the waves are those rising-and-ceasing consciousnesses of eye, ear, nose, and tongue; the ocean is the store-consciousness that bears all things at every moment, subtle and deep and hard to see. The wind is the objective realm; let it stir, and the waves of consciousness go leaping up, with never a time of ceasing.
The waves may cease, but the ocean does not — this is the point the outsiders cannot see, and so they pronounce the water dried up; and it is on this very point that Yogācāra takes its stand, saying of it "ever-evolving and not cut off, without a resting-place and so no self." That thing you call "self," constant and unmoving — search this whole ocean, and you will not find one drop of it that is at a stand.
Now enter this passage, and look: those waves of consciousness, whipped up by the wind of objects and taken by you for a "self" — from what ocean, after all, do they come?
T16n0670 逐字節錄〔起 T16 0483a10〕· 復次大慧/白佛言 段 ＝
#### 〔出處〕· 機械抽取 2026-07-02。非詮釋。
〔T16 0483a10〕
爾時大慧菩薩摩訶薩復白佛言：「世尊！諸識有幾種生住滅？」 佛告大慧：「諸識有二種生住滅，非思量所知。諸識有二種生：謂流注生，及相生。有二種住：謂流注住，及相住。有二種滅：謂流注滅，及相滅。諸識有三種相：謂轉相、業相、真相。大慧！略說有三種識，廣說有八相。何等為三？謂真識、現識，及分別事識。大慧！譬如明鏡，持諸色像；現識處現，亦復如是。大慧！現識及分別事識，此二壞不壞，相展轉因。大慧！不思議薰及不思議變，是現識因。大慧！取種種塵，及無始妄想薰，是分別事識因。大慧！若覆彼真識，種種不實諸虛妄滅，則一切根識滅。大慧！是名相滅。大慧！相續滅者，相續所因滅，則相續滅，所從滅及所緣滅，則相續滅。大慧！所以者何？是其所依故。依者，謂無始妄想薰。緣者，謂自心見等識境妄想。大慧！譬如泥團微塵，非異非不異。金莊嚴具，亦復如是。大慧！若泥團微塵異者，非彼所成；而實彼成，是故不異。若不異者，則泥團微塵應無分別。如是，大慧！轉識藏識真相若異者，藏識非因；若不異者，轉識滅藏識亦應滅。而自真相實不滅。是故，大慧！非自真相識滅，但業相滅。若自真相滅者，藏識則滅。大慧！藏識滅者，不異外道斷見論議。大慧！彼諸外道，作如是論，謂：『攝受境界滅，識流注亦滅。若識流注滅者，無始流注應斷。』大慧！外道說流注生因，非眼識色明集會而生，更有異因。大慧！彼因者說言：『若勝妙、若士夫、若自在、若時、若微塵。』 「
〔T16 0483b11〕
復次，大慧！有七種性自性，所謂：集性自性、性自性、相性自性、大種性自性、因性自性、緣性自性、成性自性。 「
〔T16 0483b13〕
復次，大慧！有七種第一義，所謂：心境界、慧境界、智境界、見境界、超二見境界、超子地境界、如來自到境界。大慧！此是過去未來現在，諸如來、應供、等正覺，性自性第一義心。以性自性第一義心，成就如來世間、出世間、出世間上上法，聖慧眼入自共相建立；如所建立，不與外道論惡見共。大慧！云何外道論惡見共？所謂：自境界妄想見，不覺識自心所現，分齊不通。大慧！愚癡凡夫，性、無性、自性、第一義，作二見論。 「
〔T16 0483b23〕
復次，大慧！妄想三有苦滅，無知愛業緣滅，自心所現幻境隨見。今當說。大慧！若有沙門婆羅門，欲令無種有種因果現，及事時住，緣陰界入生住，或言生已滅。大慧！彼若相續、若事、若生、若有、若涅槃、若道、若業、若果、若諦，破壞斷滅論。所以者何？以此現前不可得，及見始非分故。大慧！譬如破瓶，不作瓶事；亦如焦種，不作牙事。如是，大慧！若陰界入性，已滅今滅、當滅，自心妄想見無因故，彼無次第生。大慧！若復說無種有種識，三緣合生者，龜應生毛，沙應出油。汝宗則壞，違決定義。有種無種說有如是過，所作事業，悉空無義。大慧！彼諸外道，說有三緣合生者，所作方便因果自相，過去、未來、現在，有種、無種相。從本已來成事相承，覺想地轉，自見過習氣，作如是說。如是，大慧！愚癡凡夫，惡見所害，邪曲迷醉，無智妄稱一切智說。大慧！若復諸餘沙門婆羅門，見離自性、浮雲、火輪揵闥婆城，無生、幻、焰、水月及夢，內外心現，妄想無始虛偽，不離自心。妄想因緣滅盡，離妄想說所說、觀所觀，受用建立身之藏識。於識境界，攝受及攝受者不相應。無所有境界，離生住滅，自心起隨入分別。大慧！彼菩薩不久當得生死涅槃平等，大悲巧方便，無開發方便。大慧！彼一切眾生界，皆悉如幻，不勤因緣，遠離內外境界，心外無所見。次第隨入無相處，次第隨入從地至地三昧境界，解三界如幻，分別觀察，當得如幻三昧。度自心現無所有，得住般若波羅蜜。捨離彼生所作方便金剛喻三摩提，隨入如來身。隨入如如化，神通自在，慈悲方便，具足莊嚴。等入一切佛剎，外道入處，離心意意識。是菩薩漸次轉身，得如來身。大慧！是故欲得如來隨入身者，當遠離陰界入心，因緣所作方便，生住滅妄想虛偽。唯心直進，觀察無始虛偽過妄想習氣，因三有思惟無所有，佛地無生，到自覺聖趣，自心自在，到無開發行。如隨眾色摩尼，隨入眾生微細之心，而以化身隨心量度，諸地漸次相續建立。是故大慧！自悉檀善，應當修學。」
爾時大慧菩薩復白佛言：「世尊所說心意意識、五法、自性相，一切諸佛菩薩所行，自心見等，所緣境界不和合顯示，一切說成真實相，一切佛語心，為楞伽國摩羅耶山海中住處諸大菩薩，說如來所歎海浪藏識境界法身。」
爾時，世尊告大慧菩薩言：「四因緣故，眼識轉。何等為四？謂：自心現攝受不覺，無始虛偽過色習氣，計著識性自性，欲見種種色相。大慧！是名四種因緣水流處，藏識轉識浪生。大慧！如眼識，一切諸根微塵毛孔俱生，隨次境界生，亦復如是。譬如明鏡，現眾色像。大慧！猶如猛風，吹大海水。外境界風，飄蕩心海，識浪不斷。因所作相異不異，合業生相，深入計著，不能了知色等自性，故五識身轉。大慧！即彼五識身，俱因差別分段相知，當知是意識因彼身轉。彼不作是念：『我展轉相因，自心現，妄想計著轉。』而彼各各壞相俱轉，分別境界，分段差別，謂彼轉。如修行者入禪三昧，微細習氣轉而不覺知，而作是念：『識滅然後入禪正受。』實不識滅而入正受，以習氣種子不滅，故不滅；以境界轉攝受不具，故滅。大慧！如是微細藏識究竟邊際，除諸如來及住地菩薩；諸聲聞、緣覺、外道修行所得三昧智慧之力，一切不能測量決了餘地相智慧、巧便分別、決斷句義。最勝無邊善根成熟，離自心現妄想虛偽，宴坐山林，下中上修，能見自心妄想流注，無量剎土諸佛灌頂，得自在力神通三昧。諸善知識佛子眷屬，彼心意意識，自心所現自性境界虛妄之想，生死有海，業愛無知，如是等因，悉以超度。是故，大慧！諸修行者，應當親近最勝知識。」
爾時世尊欲重宣此義，而說偈言：
「譬如巨海浪，斯由猛風起，
洪波鼓冥壑，無有斷絕時。
藏識海常住，境界風所動，
種種諸識浪，騰躍而轉生。
青赤種種色，珂乳及石蜜，
淡味眾華果，日月與光明，
非異非不異。海水起波浪，
七識亦如是，心俱和合生。
譬如海水變，種種波浪轉；
七識亦如是，心俱和合生，
謂彼藏識處，種種諸識轉。
謂以彼意識，思惟諸相義，
不壞相有八，無相亦無相。
譬如海波浪，是則無差別；
諸識心如是，異亦不可得。
心名採集業，意名廣採集，
諸識識所識，現等境說五。」
〔T16 0484b26〕
爾時，大慧菩薩以偈問曰：
「青赤諸色像，眾生發諸識，
如浪種種法，云何唯願說。」
爾時，世尊以偈答曰：
「青赤諸雜色，波浪悉無有，
採集業說心，開悟諸凡夫。
彼業悉無有，自心所攝離，
所攝無所攝，與彼波浪同。
受用建立身，是眾生現識，
於彼現諸業，譬如水波浪。」
爾時，大慧菩薩復說偈言：
「大海波浪性，鼓躍可分別；
藏與業如是，何故不覺知？」
爾時，世尊以偈答曰：
「凡夫無智慧，藏識如巨海，
業相猶波浪，依彼譬類通。」
爾時，大慧菩薩復說偈言：
「日出光等照，下中上眾生。
如來照世間，為愚說真實，
已分部諸法，何故不說實？」
爾時世尊以偈答曰：
「若說真實者，彼心無真實。
譬如海波浪，鏡中像及夢，
一切俱時現，心境界亦然。
境界不具故，次第業轉生，
識者識所識，意者意謂然，
五則以顯現，無有定次第。
譬如工畫師，及與畫弟子，
布彩圖眾形，我說亦如是。
彩色本無文，非筆亦非素，
為悅眾生故，綺錯繢眾像。
言說別施行，真實離名字，
分別應初業，修行示真實。
真實自悟處，覺想所覺離，
此為佛子說，愚者廣分別。
種種皆如幻，雖現無真實，
如是種種說，隨事別施設，
所說非所應，於彼為非說。
彼彼諸病人，良醫隨處方，
如來為眾生，隨心應量說。
妄想非境界，聲聞亦非分，
哀愍者所說，自覺之境界。
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（真識、現識、分別事識、轉識、藏識、七種性自性、七種第一義、如幻三昧）一仍其舊。
〔問〕大慧問：諸識有幾種生住滅
那時，大慧菩薩摩訶薩又對佛說：「世尊！諸識有幾種生、幾種住、幾種滅？」
〔答〕二種生住滅·三種相·三種識
佛告訴大慧：「諸識有兩種生、兩種住、兩種滅，這不是思量所能知道的。諸識有兩種生：一是流注生，二是相生。有兩種住：一是流注住，二是相住。有兩種滅：一是流注滅，二是相滅。諸識又有三種相：一是轉相，二是業相，三是真相。
「大慧！略著說，識有三種；廣著說，識有八相。哪三種？就是真識、現識，以及分別事識。大慧！譬如一面明鏡執持著種種色像，現識現起境界，也正是這樣。大慧！現識與分別事識這二者，一個不壞、一個壞，卻是展轉互為對方的因。大慧！那不可思議的熏習，與不可思議的變異，是現識生起之因；攀取種種塵境，加上無始以來的妄想熏習，是分別事識生起之因。大慧！若把那真識遮覆了，種種不實的虛妄都滅了，那麼一切根識也就滅了——大慧！這就叫作相滅。至於相續滅：相續所依之因滅了，相續就滅；它所從生之處滅了、所緣之境滅了，相續就滅。大慧！為什麼這樣說？因為那是它的所依之故。所謂『依』，指的是無始以來的妄想熏習；所謂『緣』，指的是自心所見等等識境的妄想。
泥團微塵喻：轉識藏識非異非不異，真相不滅
「大慧！譬如泥團與微塵，不是異、也不是不異；金與用金打成的莊嚴器具，也是這樣。大慧！若泥團與微塵是異的，泥團就不該是微塵所成的；然而它實在是微塵所成的，所以說不異。若說一味是不異的，那泥團與微塵就該沒有分別了。就像這樣，大慧！轉識與藏識的真相，若是異的，藏識就不成其為轉識之因；若是不異的，轉識滅的時候藏識也該跟著滅——然而它的自真相其實並不滅。所以大慧！並不是那自真相的識滅了，滅的只是業相罷了；若連自真相也滅，那藏識就滅了。大慧！藏識若滅，那就與外道的斷見論議沒有兩樣了。
「大慧！那些外道作這樣的論說：『所攀取的境界滅了，識的流注也就滅了；識的流注若滅，無始以來的流注就該斷了。』大慧！外道說識流注生起的因，不是眼識、色境、光明會合而生起的，另外還有別的因。大慧！他們所說那個因，是『勝妙』、是『士夫』、是『自在天』、是『時』、是『微塵』。
七種性自性·七種第一義
「再者，大慧！有七種性自性，就是：集性自性、性性自性、相性自性、大種性自性、因性自性、緣性自性、成性自性。
「再者，大慧！有七種第一義，就是：心境界、慧境界、智境界、見境界、超二見境界、超子地境界、如來自到境界。大慧！這就是過去、未來、現在諸如來、應供、等正覺，其性自性的第一義心。以這性自性的第一義心，成就如來世間、出世間、以及出世間上上之法，用聖慧之眼契入，就自相、共相建立起來；如此這般建立，並不與外道的惡見相共。大慧！怎樣叫作與外道惡見相共呢？就是只見自境界的妄想，不覺知那原是自心所現，於是在分齊上通不過去。大慧！愚癡的凡夫，就『性』與『無性』、就『自性』與『第一義』，作起兩邊的邪論來。
妄想三有苦滅·菩薩正觀
「再者，大慧！妄想所起的三有之苦滅了，無知、貪愛、造業的緣也滅了，自心所現的如幻境界隨著見而空——這道理如今就說。大慧！若有沙門、婆羅門，要令『本無而今有』的因果顯現出來，或執『事在時中而住』，或執『緣著陰、界、入而有生、有住』，或說『生了以後又滅』。大慧！他這樣，就是把『相續、事、生、有、涅槃、道、業、果、諦』通通落入了破壞斷滅之論。大慧！為什麼這樣說？因為這些在現前根本不可得，而且見其起始本來就不是可分之相。大慧！譬如一隻打破了的瓶子，不再作盛物之事；又如一顆燒焦了的種子，不再作發芽之事。就像這樣，大慧！若說陰、界、入的體性已經滅、如今滅、將來要滅，那是自心妄想所見、本來無因的，那麼它們就沒有次第的生起可言了。
「大慧！若又有人說『無種、有種的識，是由三緣和合而生』，那烏龜就該長出毛來、沙裡就該榨得出油了——你的宗旨便壞了，違背了決定之義。說『有種、無種』有這樣的過失，所作的事業就都成了空而無義。大慧！那些外道說『有三緣和合而生』，是就所作的方便、就因果的自相，執取過去、未來、現在有種、無種之相，從根本以來承襲下來、當作成事而相傳，在覺想的地位上輾轉不已，依著自己所見的過患習氣，作出這樣的說法。就像這樣，大慧！愚癡的凡夫被惡見所害，邪曲迷醉，並無智慧，卻妄稱這是『一切智』之說。
「大慧！若又有別的沙門、婆羅門，見到諸法遠離自性，如浮雲、如旋火之輪、如乾闥婆城，是無生的、如幻的、如陽焰、如水中之月、如夢；見到這些都是內外心所現，妄想從無始以來虛偽而起，不離自心；他妄想的因緣滅盡了，離了『能說、所說』，離了『能觀、所觀』，離了那受用、建立此身的藏識；於識的境界，攀取者與所攀取都不再相應了；在無所有的境界裡，離了生、住、滅，只是自心所起而隨即入於分別。大慧！這樣的菩薩，不久便能證得生死與涅槃平等，發起大悲的善巧方便，而不假造作地方便利生。大慧！他了知一切眾生界都如同幻化，不是從勤作因緣而有的，於是遠離內外境界，心外一無所見；次第隨入無相之處，次第隨入從一地到一地的三昧境界，了解三界如幻，這樣分別觀察，便當證得如幻三昧。他超度了自心所現的無所有，安住於般若波羅蜜；捨離那『從生所起』的造作方便，由金剛喻的三摩提，隨入如來之身；隨入如如的變化，神通自在，慈悲方便樣樣具足莊嚴，平等入於一切佛剎、入於一切外道所入之處，離了心、意、意識。這樣的菩薩，漸漸次第地轉捨此身，證得如來之身。大慧！所以想要證得如來隨入之身的人，應當遠離陰、界、入與心，遠離因緣所作的方便，遠離生、住、滅的妄想虛偽，唯是一心直進，觀察無始以來虛偽過患的妄想習氣，因著三有而思惟到『無所有』、思惟到佛地無生，到達自覺聖趣，自心自在，到達那無造作之行。就像那隨眾色而現的摩尼寶珠，隨入眾生微細之心，而以化身隨順眾生的心量去度化他們，諸地漸次相續而建立起來。所以大慧！於自宗善巧的悉檀，應當好好修學。」
四因緣眼識轉·藏識海浪
那時，世尊告訴大慧菩薩說：「有四種因緣，眼識就轉起。哪四種？就是：對自心所現攀取而不自覺、無始以來虛偽過患的色境習氣、計著識的體性、想要見種種色相。大慧！這叫作四種因緣的水流之處，藏識上轉識的浪便生起了。大慧！就像眼識這樣，一切諸根連同微塵、毛孔一齊生起，隨著境界次第而生，也都是這樣。譬如一面明鏡現起眾色之像。大慧！又如猛風吹動大海之水：外境界的風，飄蕩著這心之海，識的浪頭便相續不斷。因著所作之相有異、有不異，合著業而生起相，深深計著，不能了知色等的體性，於是五識身便轉起了。大慧！就在那五識身一齊生起的時候，因對境界的差別分段而了知，當知那意識也因這五識身而轉起。它們並不作這樣的念頭：『我是展轉互為對方的因、是自心所現、是妄想計著而轉的。』然而它們各各壞著相一齊轉起，分別著境界，分段有差別，這就叫作它們的轉。就如修行的人入了禪定三昧，微細的習氣還在轉而自己不覺知，卻作這樣的念頭：『是識滅了以後才入禪正受的。』其實並不是識滅了才入正受——因為習氣的種子不滅，所以識也不滅；只是對境界的攀取不再具足生起，所以才說滅。
「大慧！這樣微細的藏識，它的究竟邊際，除了諸如來以及安住諸地的菩薩，其餘的聲聞、緣覺、外道修行所得的三昧智慧之力，一概不能測量、不能決了那餘地之相的智慧、巧便的分別、決斷的句義。要等到最勝無邊的善根成熟了，離了自心所現的妄想虛偽，宴坐於山林之間，作下、中、上的修行，能見自心妄想的流注，在無量剎土蒙受諸佛的灌頂，得到自在之力、神通與三昧；又有諸善知識、佛子眷屬——那時，他那心、意、意識，那自心所現的自性境界虛妄之想，那生死的有海，那業、愛、無知，這些因，都由此一一超度過去了。所以大慧！諸修行的人，應當親近最勝的善知識。」
藏識海常住偈
那時，世尊想要重新宣明這一義理，便以偈頌說：
譬如那巨大的海浪，是由猛風吹起，洪波鼓盪著幽深之壑，沒有斷絕之時；
藏識之海恒常安住，境界之風一動，種種識的浪頭，便騰躍而生起。
Technical terms of this division (the true consciousness, the manifesting consciousness, the object-discriminating consciousness, the evolving consciousnesses, the store consciousness, the seven kinds of intrinsic nature, the seven kinds of ultimate meaning, the samādhi of illusion) are kept as they stand.
〔Question〕Mahāmati asks: how many kinds of arising, abiding, and ceasing do the consciousnesses have?
At that time the bodhisattva-mahāsattva Mahāmati again said to the Buddha: "World-Honored One! Of how many kinds are the arising, the abiding, and the ceasing of the consciousnesses?"
〔Answer〕Two kinds of arising, abiding, and ceasing · three aspects · three consciousnesses
The Buddha told Mahāmati: "The consciousnesses have two kinds of arising, two kinds of abiding, and two kinds of ceasing — and this is not something that reasoning can fathom. The consciousnesses have two kinds of arising: first, arising as flux; second, arising as mark. They have two kinds of abiding: abiding as flux, and abiding as mark. They have two kinds of ceasing: ceasing as flux, and ceasing as mark. The consciousnesses further have three aspects: first, the evolving aspect; second, the karmic aspect; third, the true aspect.
"Mahāmati! Stated briefly, there are three kinds of consciousness; stated at length, there are eight aspects. Which three? They are the true consciousness, the manifesting consciousness, and the object-discriminating consciousness. Mahāmati! Just as a bright mirror holds all the color-images, so too does the manifesting consciousness present its objects. Mahāmati! As for the manifesting consciousness and the object-discriminating consciousness — the one does not perish and the other does perish, yet the two are causes for each other, turn and turn about. Mahāmati! Inconceivable perfuming and inconceivable transformation are the cause of the manifesting consciousness. Mahāmati! The grasping of all sorts of sense-objects, together with the perfuming of beginningless false imagining, is the cause of the object-discriminating consciousness. Mahāmati! If that true consciousness is covered over, then the many kinds of unreal and false things cease, and thereupon all the sense-consciousnesses cease. Mahāmati! This is called the ceasing of mark. Mahāmati! As for the ceasing of the continuum: when the cause on which the continuum depends ceases, the continuum ceases; when that from which it arises ceases and the object it takes as condition ceases, the continuum ceases. Mahāmati! Why is this so? Because of that on which it depends. What is meant by 'that on which it depends' is the beginningless perfuming of false imagining; what is meant by 'the condition' is the false imagining of the objects of consciousness — the objects seen by one's own mind and the like.
The clay-lump-and-atoms simile: the evolving consciousnesses and the store consciousness are neither different nor not-different, and the true aspect does not perish
"Mahāmati! Just as a clay-lump and the atoms of dust are neither different nor not-different, so likewise are gold and the ornaments wrought of it. Mahāmati! If the clay-lump and the atoms were different, the lump would not be composed of them; yet it truly is composed of them, and therefore they are not-different. But if they were simply not-different, then the clay-lump and the atoms would have no distinction. Just so, Mahāmati! If the evolving consciousnesses and the true aspect of the store consciousness were different, the store consciousness would not be their cause; if they were not-different, then when the evolving consciousnesses cease the store consciousness ought to cease along with them — yet its own true aspect does not, in fact, perish. Therefore, Mahāmati! it is not the case that the consciousness that is the true aspect itself perishes; what perishes is only the karmic aspect. If the true aspect itself were to perish, then the store consciousness would perish. Mahāmati! Were the store consciousness to perish, that would be no different from the annihilation-view held in the disputations of the outsiders.
"Mahāmati! Those outsiders frame a doctrine like this, saying: 'When the objects that are grasped cease, the flux of consciousness ceases too; and if the flux of consciousness ceases, then the beginningless flux ought to be cut off.' Mahāmati! The outsiders hold that the cause giving rise to the flux is not the meeting of eye, form, and light, but that there is some other cause besides. Mahāmati! That cause of which they speak is 'the Supremely-Fine,' or 'the Person,' or 'the Sovereign Lord,' or 'Time,' or 'atoms.'
The seven kinds of intrinsic nature · the seven kinds of ultimate meaning
"Furthermore, Mahāmati! there are seven kinds of intrinsic nature, namely: the intrinsic nature of amassing, the intrinsic nature of being, the intrinsic nature of mark, the intrinsic nature of the great elements, the intrinsic nature of cause, the intrinsic nature of condition, and the intrinsic nature of completion.
"Furthermore, Mahāmati! there are seven kinds of ultimate meaning, namely: the realm of mind, the realm of insight, the realm of knowledge, the realm of view, the realm that transcends the two views, the realm that transcends the stage of the [bodhisattva-]son, and the realm reached by the Tathāgata himself. Mahāmati! This is the mind of intrinsic nature and ultimate meaning of all the Tathāgatas, Worthy Ones, Perfectly Awakened Ones of past, future, and present. With this mind of intrinsic nature and ultimate meaning, they accomplish the Tathāgata's mundane, supramundane, and supreme-supramundane dharmas; entering by the eye of noble insight, they establish the particular mark and the shared mark. What is thus established is not held in common with the evil views of the outsiders. Mahāmati! What is it to be held in common with the evil views of the outsiders? It is this: seeing the false imagining of one's own objective realm, one does not awaken to the fact that it is one's own mind's manifestation, and so one cannot pass beyond the bounds. Mahāmati! The foolish common person frames a doctrine of the two extremes concerning 'being' and 'non-being,' concerning 'intrinsic nature' and 'ultimate meaning.'
The suffering of the three realms born of false imagining ceases · the bodhisattva's right contemplation
"Furthermore, Mahāmati! that the suffering of the three existences born of false imagining ceases, and that the conditions of not-knowing, craving, and action cease, and that the illusion-like realm manifested by one's own mind is [seen] as one's seeing goes — this I shall now expound. Mahāmati! Suppose there are ascetics or brahmins who would have it that what had no cause now comes to have a cause, and its fruit made to appear; or that a thing abides within time; or that, conditioned upon the aggregates, elements, and sense-fields, there is arising and abiding; or who say that, once arisen, it then ceases. Mahāmati! Such a one has cast the whole of it — continuum, thing, arising, existence, nirvāṇa, path, action, fruit, and truth — into a doctrine of ruinous annihilation. Why so? Because these are simply not to be found before us, and because their beginning is seen to be no divisible mark at all. Mahāmati! Just as a broken pot no longer does the work of a pot, and a scorched seed no longer does the work of sprouting, so likewise, Mahāmati! if one says that the nature of the aggregates, elements, and sense-fields has ceased, is ceasing, or is going to cease, then — since this is what one's own mind's false imagining sees, and is without cause — there is for them no arising in sequence at all.
"Mahāmati! If, again, someone says that a consciousness 'without seed' or 'with seed' arises from the joining of three conditions, then a tortoise ought to grow hair and oil ought to be pressed from sand — your thesis is thereby ruined, and it runs counter to the settled meaning. To speak of 'with seed' and 'without seed' carries just such a fault, and all the works one undertakes turn out empty and without meaning. Mahāmati! Those outsiders who say that things arise from the joining of three conditions — taking the particular marks of means-and-cause-and-fruit, grasping at 'with-seed' and 'without-seed' marks across past, future, and present, handing them down as accomplished facts from the very root, revolving on the plane of conceptual thought, and following the habit-energy of the faults their own view sees — frame a doctrine like this. Just so, Mahāmati! the foolish common person, harmed by evil views, crooked and drunk, without wisdom, falsely proclaims this to be the teaching of 'all-knowledge.'
"Mahāmati! If, again, there are other ascetics or brahmins who see that all things are apart from intrinsic nature — like a floating cloud, like a whirling firebrand, like a gandharva-city; unborn, illusory, a mirage, the moon in water, a dream; who see that inner and outer are but the mind's manifestation, that false imagining arises from beginningless falsity and is not apart from one's own mind; who, when the causes and conditions of false imagining are exhausted, are apart from 'what is said and the saying of it,' apart from 'what is contemplated and the contemplating of it,' apart from the store consciousness that receives, uses, and sets up this body; who, within the realm of consciousness, no longer answer to grasper and grasped; who, in the realm where nothing whatever is [to be found], are apart from arising, abiding, and ceasing, [seeing] only what one's own mind gives rise to and then enters into discrimination — Mahāmati! such a bodhisattva will before long win the sameness of birth-and-death and nirvāṇa, giving rise to the skillful means of great compassion, a skillful means that needs no contriving. Mahāmati! He knows that the whole realm of sentient beings is illusion-like, not arising from the diligent working of causes; and so he leaves behind inner and outer objects, seeing nothing apart from mind. In due sequence he enters the place of no-mark; in due sequence he enters the samādhi-realms that pass from ground to ground; understanding the three realms to be illusion-like, and contemplating them thus in discernment, he shall win the samādhi of illusion. Having crossed beyond the nothing-whatever manifested by his own mind, he comes to abide in the perfection of insight; casting off that contriving of means that arises 'from birth,' he enters the Tathāgata's body by the vajra-like samādhi. Entering the transformations of suchness — sovereign in spiritual power, furnished in full with compassion and skillful means — he enters equally into all buddha-fields and into the resorts the outsiders enter, apart from mind, mentation, and mental consciousness. Such a bodhisattva, turning about his body step by step, wins the Tathāgata's body. Mahāmati! Therefore one who would win the body into which the Tathāgata enters should leave behind the aggregates, elements, sense-fields, and mind; leave behind the contrivance of means made by causes and conditions; and leave behind the falsity of arising, abiding, and ceasing that is false imagining. With mind alone he goes straight on, contemplating the habit-energy of false imagining — the fault of beginningless falsity — and, by way of the three existences, reflecting his way to 'nothing whatever,' reflecting his way to the non-arising that is the buddha-ground, until he reaches the noble resort of self-realization, sovereign over his own mind, and reaches the practice that needs no contriving. Like the maṇi-jewel that shows itself according to the many colors, he enters the subtle minds of sentient beings, and with a transformation-body delivers them according to the measure of their minds, so that the grounds are established one after another in sequence. Therefore, Mahāmati! in the skillful tenets of one's own school one should train well."
The four conditions by which the eye-consciousness evolves · the ocean of the store-consciousness and its waves
At that time the World-Honored One told the bodhisattva Mahāmati: "By four conditions the eye-consciousness evolves. Which four? They are: not awakening to the grasping of one's own mind's manifestation; the habit-energy of forms — the fault of beginningless falsity; the clinging to consciousness as having intrinsic nature; and the wish to see all sorts of forms. Mahāmati! These are called the four conditions — the place where the current flows — by which, upon the store consciousness, the waves of the evolving consciousnesses arise. Mahāmati! As with the eye-consciousness, so all the sense-faculties, down to the atoms and the pores, arise together, each arising in sequence according to its object — just so. It is like a bright mirror presenting the images of all the colors. Mahāmati! Or again, it is like a fierce wind stirring up the waters of the great ocean: the wind of the outer objective realm buffets the ocean of the mind, and the waves of consciousness roll on without a break. Because the marks made [by conditions] are now different and now not-different, and combining with action they give rise to their marks, and there is deep clinging, and the intrinsic nature of form and the rest cannot be understood — therefore the five sense-consciousnesses evolve. Mahāmati! In the very moment those five sense-consciousnesses arise together, because there is knowing of the differentiated segments of the objective realm, know that the mental consciousness too evolves by way of those [five]. Yet they do not form the thought: 'We are causes for one another turn and turn about; we are one's own mind's manifestation; we evolve by the clinging of false imagining.' Rather, each of them, marred in its mark, evolves together with the rest, discriminating the objective realm into segmented differences — and this is called their evolving. It is as when one who cultivates practice enters the samādhi of meditative absorption: the subtle habit-energy goes on evolving, though he does not awaken to it, and he forms the thought: 'It is after consciousness has ceased that I enter meditative attainment.' In truth it is not that consciousness has ceased and then he enters attainment; because the seeds of habit-energy do not cease, consciousness does not cease; it is only because the grasping of the objective realm no longer arises in full that it is said to cease.
"Mahāmati! This store consciousness, so subtle — its ultimate limit none can measure save the Tathāgatas and the bodhisattvas who abide on the grounds; for the śrāvakas, pratyekabuddhas, and outsiders, with the power of samādhi and wisdom won by their practice, are one and all unable to measure it or to determine that wisdom which knows the marks of the remaining grounds, that skillful means of discernment, that decisive judgment of the meaning of the words. When one's supreme and boundless roots of goodness have ripened, apart from the falsity of false imagining that is one's own mind's manifestation, sitting quietly in the mountain forests and cultivating the lower, middle, and higher practice, one is able to see the flux of one's own mind's false imagining; in measureless buddha-lands one receives the consecration of the buddhas, and wins the power of sovereignty, spiritual penetrations, and samādhi; and with good friends, the sons of the buddhas, as one's retinue — then that mind, mentation, and mental consciousness of his, that false imagining of the realm of intrinsic nature manifested by his own mind, that ocean of the existences of birth-and-death, that action, craving, and not-knowing — all these causes he thereby crosses altogether beyond. Therefore, Mahāmati! those who cultivate practice should draw near to the supreme good friend."
The verse: the ocean of the store-consciousness abides constant
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Just as the mighty ocean-waves are stirred up by the fierce wind,
the surging billows pounding the dark abyss with never a time of ceasing —
the ocean of the store-consciousness abides constant, but when the wind of objects moves it,
the many kinds of waves of consciousness go leaping up and evolve into being.
從一個問起
大慧的問，短得只有一句：諸識，有幾種生、住、滅？
問的是「識」怎樣起、怎樣住、怎樣滅——像是要人數一數識的生滅有幾樣。可世尊答下來的，卻是整個唯識一系所依的根本：識不是平列的一堆，而是一片海與海上的浪。海是藏識，浪是諸識；離了海說浪，浪無處安立；離了浪說海，海不見其用。這一段，是楞伽藏識義的根，後世唯識諸論逐句承引，連那句「藏識海浪」的偈，都被成唯識論原封搬進論裡去立阿賴耶。所以這一段，先要把「海與浪」看分明。
三種識：一個識的三重身分
世尊先分識為三：真識、現識、分別事識。這三，不是三個並排的識，而是一個根本識由淺入深的三重身分——這正是古德讀楞伽的樞紐。宗泐註得極清楚：真識，就是如來藏識；現識，是如來藏所轉、又叫識藏，「名轉而體不轉」；分別事識，就是意根、意識連同前五識。於是「開藏識為二」（真識、現識），「合事識為一」——所謂廣說八相，就是把真識、現識合為一個藏識，把分別事識開為七個轉識。
這一判，把楞伽「如來藏藏識」四字的關節點開了：如來藏不是離識別有的一個清淨體，它就在這根本識的「真相」一面；而它一「轉」成能現境界的現識，便是識藏——體沒有變，變的是它現與不現的相。用唯識的話說，這正是第八識：它的真相是不生不滅的一面，它的現行是攀緣現境的一面，一體而兩義。現識所以能現境，經給了一個喻——如明鏡持諸色像：鏡不動而萬像現，藏識不勞而諸境呈。至於分別事識，是攀取種種塵、又受無始妄想熏習而起的前七識，起起滅滅，是浪不是海。
泥團與微塵：藏識為何不可滅
分清了海與浪，緊接一個要命的問題就逼上來：既說浪滅，那海滅不滅？
世尊用泥團微塵作答。泥團與微塵，金與金打的器具——非異，也非不異。若說異，泥團不是微塵所成，可它偏偏是微塵成的，所以不異；若說一味不異，泥團與微塵又該無分別了。轉識與藏識，也正是這樣一種非一非異：若截然是異，藏識就不成轉識的因；若一味是不異，轉識一滅，藏識也該跟著滅——可它的自真相其實不滅。所以要看清：滅的只是「業相」，那自真相的識並不滅；若連自真相也滅，藏識就滅了。而藏識一旦可滅，那就與外道的斷見沒有兩樣。
這一句是分界線。外道說「境界一滅，識流注就滅、無始流注就該斷」——那是把海也當浪，浪停了便說水也乾了。楞伽偏要立這一著：浪儘管滅，海不滅；諸識儘管隨業相起滅，藏識的真相恒住。這「藏識不滅」，日後就是唯識「阿賴耶恒轉、非斷非常」的經據——正因它恒轉不斷，才不落斷見；正因它念念不住，才不落常見。
藏識海浪：一幅把「無我」流給你看的圖
到了這一段的眼上，經給出了那個貫串全經的譬喻。
先是長行：如猛風吹大海水，外境界的風飄蕩著心海，識的浪便不斷。再以偈頌之——譬如巨海浪，是猛風吹起，洪波鼓盪深壑，無有斷絕之時；藏識海常住，境界風一動，種種識的浪，便騰躍而生。宗泐說得直白：這偈，就是頌前面「猛風吹大海水」那一句的義。
這幅圖裡，三樣東西各安其位：海是藏識，體常住；風是境界，是動緣；浪是諸識，應風而起、起了又落。看住這三樣的關係，兩頭的邪見就都落空了。要在「藏識海常住」上，見它不因浪起浪落而增減——這一面不落斷。要在「境界風所動、識浪不斷」上，見它從不停在一處——這一面不落常。凡愚要在身心底下找一個「我」，找的是一塊停住不動的水；可這海偏偏指給你看：它晝夜不斷，卻沒有一滴是停的。恒流，所以不斷滅；無住，所以不是我。一片藏識海，把「相續而無我」六個字，當著眼前起浪給你看。
也正因為它太像一個「我」——恒時、深細、承載一切——所以底下經文接著說，這微細藏識的究竟邊際，除了如來與住地菩薩，二乘外道都測不到。深細到難見，難見便易誤認；這也是後文佛「不輕為凡愚開演」的緣故。
承衍
這一段所立的藏識義，後世唯識諸論一一承接，而承得最直接的，是成唯識論。論立第八識恒轉不斷時，把楞伽這藏識海浪的偈原句搬了進去：如海遇風緣而起種種波浪、現前作用轉無有間斷，藏識海也這樣，境等風所擊而恒起諸識浪。這一引，就把楞伽的「藏識海常住、識浪不斷」，接成了三十頌那句「恒轉如瀑流」——楞伽起的浪，流到了唯識的頌裡。不止於此，論定心意識三名時，又引楞伽的伽他：藏識名心、思量名意、了境名識——本段真識、現識、分別事識的三分，到了論裡便是第八、第七、前六的三能變。再往下，攝大乘論立阿賴耶為所知依、明其藏義，承的也是這藏識之義（雖未明引其文，而承其義）；百法心法八識中第八阿賴耶的位子，也本於此。
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
Mahāmati's question is short — a single line: the consciousnesses, of how many kinds are their arising, their abiding, their ceasing?
He is asking how consciousness arises, abides, and ceases — as if he wanted someone to count off how many varieties the arising-and-ceasing of consciousness comes in. But what the World-Honored One answers with is the very root on which the whole Yogācāra lineage rests: consciousness is not a flat heap laid side by side, but an ocean and the waves upon it. The ocean is the store-consciousness, the waves are the consciousnesses; speak of waves apart from the ocean, and the waves have nowhere to stand; speak of the ocean apart from the waves, and the ocean shows none of its working. This passage is the root of the Laṅkāvatāra's store-consciousness doctrine — the later Yogācāra treatises take it up phrase by phrase, and even that verse of "the store-consciousness ocean and its waves" the Cheng Weishi Lun carries, seal unbroken, straight into its own text to establish the ālaya. So with this passage, the first thing is to see the ocean and the waves clearly apart.
Three kinds of consciousness: one consciousness in three roles
The World-Honored One first divides consciousness into three: the true consciousness, the manifesting consciousness, and the object-discriminating consciousness. These three are not three consciousnesses ranged abreast, but one root-consciousness in three roles, from the shallow to the deep — and this is precisely the pivot on which the ancient masters read the Laṅkā. Zonglei annotates it as clearly as could be wished: the true consciousness is the Tathāgata-womb consciousness; the manifesting consciousness is what the Tathāgata-womb has evolved into — also called the consciousness-store — where the name evolves though the substance does not; the object-discriminating consciousness is the mental faculty, the mental consciousness, and the five sense-consciousnesses together. And so the store-consciousness is "split into two" (the true consciousness and the manifesting consciousness), while the object-consciousness is "merged into one" — which is to say that "stated at length there are eight aspects" means merging the true consciousness and the manifesting consciousness into one store-consciousness, and splitting the object-discriminating consciousness into the seven evolving consciousnesses.
This single ruling opens the joint of those four words, "Tathāgata-womb store-consciousness." The Tathāgata-womb is not some pure substance standing apart from consciousness; it is right there, in the "true aspect" side of this root-consciousness. And the moment that root-consciousness "evolves" into a manifesting consciousness able to present objects, it is the consciousness-store — the substance has not changed; what changes is the aspect of it that manifests and does not manifest. Put in the language of Yogācāra, this is just the eighth consciousness: its true aspect, the side that neither arises nor ceases; its active functioning, the side that reaches out and manifests present objects — one substance, two senses. That the manifesting consciousness can manifest objects, the scripture gives a simile for: like a bright mirror holding all the color-images — the mirror does not stir, yet the myriad images appear; the store-consciousness takes no trouble, yet all the objects present themselves. As for the object-discriminating consciousness, it is the first seven consciousnesses, which reach out and grasp the manifold dusts and, perfumed from beginningless time by false imagining, arise — rising and ceasing, rising and ceasing: waves, not ocean.
The clay-lump and the atoms: why the store-consciousness cannot be made to perish
Once the ocean and the waves are told apart, a question presses in at once, and it is a mortal one: if the waves are said to cease, does the ocean cease or not?
The World-Honored One answers with the clay-lump and the atoms. A clay-lump and the atoms of dust, gold and the vessel wrought of gold — neither different, nor not-different. Say they are different: the lump is not something the atoms compose; yet it is precisely composed of them, and so they are not-different. Say they are flatly not-different: then clay-lump and atoms would have no distinction at all. The evolving consciousnesses and the store-consciousness are just such a neither-one-nor-different: if they were flatly different, the store-consciousness could not be the cause of the evolving consciousnesses; if they were flatly not-different, then the instant the evolving consciousnesses ceased, the store-consciousness ought to cease along with them — yet its own true aspect does not, in fact, perish. So this must be seen clearly: what ceases is only the "karmic aspect"; the consciousness that is the true aspect does not cease. Were even the true aspect to perish, then the store-consciousness would perish. And once the store-consciousness could perish, that would be no different at all from the outsiders' annihilation-view.
This one sentence is the dividing-line. The outsiders say, "let the objective realm cease, and the flux of consciousness ceases; and the beginningless flux ought then to be cut off" — which is to take the ocean too for a wave, and, the waves having stopped, to pronounce the water dried up. The Laṅkā insists precisely on this one move: the waves may cease, but the ocean does not; the consciousnesses may arise and cease along with the karmic aspect, but the true aspect of the store-consciousness abides constant. This "the store-consciousness does not perish" becomes, in time, the scriptural warrant for the Yogācāra's "the ālaya ever-evolves, neither cut off nor eternal" — for just because it ever-evolves without break, it does not fall into the view of annihilation; and just because it does not stay still for a single thought, it does not fall into the view of the eternal.
The store-consciousness ocean and its waves: a picture that shows you no-self flowing before your eyes
And now, at the eye of this passage, the scripture gives that simile which runs through the whole scripture.
First the prose: as a fierce wind stirs the waters of the great ocean, so the wind of the outer objective realm buffets the ocean of the mind, and the waves of consciousness go on without a break. Then it is put into verse — just as the mighty ocean-waves are stirred up by the fierce wind, the surging billows pounding the dark abyss with never a time of ceasing; the ocean of the store-consciousness abides constant, but when the wind of objects moves it, the many kinds of waves of consciousness go leaping up and arise. Zonglei says it plainly: this verse simply puts into song the sense of the foregoing line, "a fierce wind stirs the waters of the great ocean."
In this picture, three things each keep their place: the ocean is the store-consciousness, its substance constant; the wind is the objective realm, the moving condition; the waves are the consciousnesses, that rise to the wind and, having risen, fall again. Hold fast to the relation of these three, and the false views at both ends fall away together. Upon "the ocean of the store-consciousness abides constant," one is to see that it neither increases nor decreases with the rising and falling of the waves — this side does not fall into annihilation. Upon "the wind of objects moves it, the waves of consciousness without a break," one is to see that it never rests in any one place — this side does not fall into the eternal. The foolish would look beneath body and mind for a "self," and what they look for is a patch of water that stays put and does not move; but this ocean shows them exactly the opposite: night and day it does not break off, and yet not one drop of it is at a stand. Ever-flowing, therefore not annihilated; without a resting-place, therefore no self. One ocean of the store-consciousness takes those words "a continuum, and yet no self" and, right before your eyes, raises waves to show them to you.
And precisely because it so resembles a "self" — constant, subtle and deep, bearing all things — the scripture-text goes on just below to say that the ultimate limit of this subtle store-consciousness none can fathom save the Tathāgatas and the bodhisattvas abiding on the grounds; the two vehicles and the outsiders cannot sound it. So subtle as to be hard to see; and hard to see, it is easily mistaken — which is why, further on, the Buddha "does not lightly expound it for the foolish."
Onward Transmission
The store-consciousness doctrine established in this passage is taken up, one by one, by the later Yogācāra treatises — and the one that takes it up most directly is the Cheng Weishi Lun. When the treatise establishes the eighth consciousness as ever-evolving without break, it carries the very lines of the Laṅkā's store-consciousness ocean-and-waves verse straight in: as the ocean, meeting the condition of the wind, raises the manifold waves that turn in present operation without a time of interruption, so too the ocean of the store-consciousness, struck by the wind of objects, ceaselessly raises the waves of the consciousnesses that turn in present operation. This one citation joins the Laṅkā's "the store-consciousness ocean abides constant, the waves of consciousness without a break" to that line of the Thirty Verses, "ever-evolving like a torrent" — the waves the Laṅkā raised flow on into the verses of Yogācāra. Nor does it stop there: when the treatise fixes the three names mind-mentation-consciousness, it again cites the Laṅkā's gāthā — the store-consciousness is termed mind, deliberation is termed mentation, the cognizing of objects is termed consciousness — so that this passage's three, the true, the manifesting, and the object-discriminating consciousness, become in the treatise the eighth, the seventh, and the first six, the three transformations. Further down, the Mahāyāna-saṃgraha, establishing the ālaya as the knowable support and setting out its store-sense, inherits this same store-consciousness sense (inheriting the sense, though it does not overtly cite the text); and the place of the eighth, the ālaya, among the eight mind-dharmas of the Hundred Dharmas rests here too.
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
本段立三種識（真識·現識·分別事識）、轉識藏識非異非不異、藏識海浪喻——楞伽藏識義之根；《成唯識論》明引藏識海浪偈與心意識伽他，另於前文明引唯心伽他。
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·諸識門（〔T16 0483a10〕諸識二種生住滅起—〔0485a09〕藏識海浪偈訖）。四卷本一品貫通，依大慧問答輪次切；本段當「諸識有幾種生住滅」一問所開 |
| 法藏《入楞伽心玄義》T1790（綱·非逐文） | 判全經宗要為「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39 0426a17〕；本段正當八識·藏識核心之位 |
| 宗泐·如玘《註解》T1789（逐文·四卷本主疏） | 科三種識為「此開藏識為二、合事識為一也」（開為真識·現識，合事識為一）；廣說八相為「即合上真識、現識為一藏識，開上分別事識為七識」〔T39n1789 0350b01–06〕 |
| T671 入楞伽經（菩提留支） | 當佛心品區（諸識段〔T16 0521c25〕起） |
| T672 大乘入楞伽經（實叉難陀） | 當集一切法品區（諸識段〔T16 0593b13〕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，逐句對位如下。
句一 三種識（真識·現識·分別事識）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 略說有三種識，廣說有八相。何等為三？謂真識、現識，及分別事識。大慧！譬如明鏡，持諸色像；現識處現，亦復如是。 | T16n0670 0483a15–17 |
| T671 流支 | 大慧！如明鏡中見諸色像，大慧！了別識亦如是見種種鏡像。大慧！了別識、分別事識，彼二種識無差別相，迭共為因。 | T16n0671 0522a03–05 |
| T672 實叉 | 〔真相。〕大慧！識廣說有八，略則唯二，謂現識及分別事識。大慧！如明鏡中現諸色像，現識亦爾。 | T16n0672 0593b16–17 |
異文所繫：(甲) 識數，T670 作「三種」（真識·現識·分別事識），T672 作「略則唯二」（現識·分別事識；真相另立於前「三種相：轉·業·真」）——T670 以真識別列，T672 攝真相入二識之背。(乙)「現識」，T671 譯作「了別識」；T670／T672 作「現識」。(丙) 明鏡喻三譯俱存（明鏡持／現諸色像），為藏識現境之通喻。
句二 轉識藏識非異非不異·真相不滅（泥團微塵喻）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 譬如泥團微塵，非異非不異…如是，大慧！轉識藏識真相若異者，藏識非因；若不異者，轉識滅藏識亦應滅。而自真相實不滅…藏識滅者，不異外道斷見論議。 | T16n0670 0483a26–b05 |
| T672 實叉 | 然彼真相不滅。大慧！識真相不滅，但業相滅；若真相滅者，藏識應滅；若藏識滅者，即不異外道斷滅論。 | T16n0672 0593c02 |
異文所繫：T670 以「泥團微塵·金莊嚴具」喻轉識藏識非一非異，繼明「自真相實不滅，但業相滅」；T672 無泥團喻於此句，逕明「真相不滅、業相滅」。二本同歸：藏識（真相）不滅，滅則墮外道斷見——藏識常住之經據。（T671 此句對應段〔0522a〕，詳校本定位。）
句三 藏識海浪喻（偈）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 譬如巨海浪，斯由猛風起，洪波鼓冥壑，無有斷絕時。藏識海常住，境界風所動，種種諸識浪，騰躍而轉生。 | T16n0670 0484b09– |
| T671 流支 | 譬如巨海浪，斯由猛風起；洪波鼓冥壑，無有斷絕時。…境界風吹動；種種諸識浪，騰躍而轉生。 | T16n0671 0523b19–21 |
| T672 實叉 | 〔長行〕藏識大海境界風動…演說藏識海浪法身境界。 | T16n0672 0587c02 · 0594b11 |
異文所繫：(甲) T670／T671 偈首四句「譬如巨海浪，斯由猛風起，洪波鼓冥壑，無有斷絕時」〔T16n0670 0484b09–10〕逐字全同（求那·流支同傳此偈）；T670 續「藏識海常住，境界風所動」〔T16n0670 0484b11〕，T671 續「境界風吹動」——「常住」二字為 T670 所獨標，直明藏識體常。(乙) T672 於此段以長行出「藏識大海境界風動」〔T16n0672 0587c02〕（在勸請品已引），未別立此偈於本處。(丙) T670 長行喻「猛風吹大海水·外境界風飄蕩心海·識浪不斷」〔T16n0670 0484a16–17〕先出，偈〔0484b09〕頌之（宗泐：「初八句頌上猶如猛風吹大海水也」〔T39n1789 0354b19〕）。
三、唯識義之經據（眼）
本段為楞伽藏識義之根；第八識之三種識、轉識藏識非異非不異、藏識海浪，皆於本段明說；《成唯識論》藏識海浪偈與心意識伽他可與本段對讀，另有唯心伽他一引。
(一) 三種識·藏識為諸識所依——〔T16n0670 0483a15–17〕「三種識：真識、現識、分別事識」：真識（如來藏真相）、現識（藏識現境如明鏡）、分別事識（前七轉識）。宗泐判「開藏識為二、合事識為一」（目四）。→ 成唯識論 藏識·意·識三分之經據（下句直引）。
(二) 藏識海浪·恒轉不斷——「外境界風，飄蕩心海，識浪不斷」〔T16n0670 0484a17〕、「藏識海常住，境界風所動，種種諸識浪，騰躍而轉生」〔T16n0670 0484b11–12〕：藏識體常而諸識隨境風現起不斷。→ 成唯識論卷二直引本喻立阿賴耶恒轉：
「《入楞伽經》亦作是說：『如海遇風緣，起種種波浪，現前作用轉，無有間斷時。藏識海亦然，境等風所擊，恒起諸識浪，現前作用轉。』」〔T31n1585 0014c14–18〕
即三十頌「恒轉如瀑流」（v.4）之經源；藏識海浪＝阿賴耶恒轉、諸識現起之本喻。
(三) 藏識·意·識三分（心意識）——本段真識·現識·分別事識之三分，承衍成唯識論以楞伽伽他定心意識三名：
「如《入楞伽》伽他中說：『藏識說名心，思量性名意，能了諸境相，是說名為識。』」〔T31n1585 0024c15–17〕
即第八（藏識·心）、第七（思量·意）、前六（了境·識）之經據。→ 三十頌 v.5–16 三能變 · 百法〈心法〉八識。
(四) 轉識藏識不滅·非斷見——〔T16n0670 0483b01–05〕「轉識滅藏識亦應滅，而自真相實不滅…藏識滅者，不異外道斷見」：藏識（真相）常住不滅為唯識與斷見之分界。→ 成唯識論卷三第八識「非斷非常·恒轉」義之經據。
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）
釋三種識（如來藏藏識會通之樞紐）：
「諸識略說有三種者，真識即如來藏識；現識即如來藏所轉，亦名識藏，名轉而體不轉；分別事識即意根、意識及五識身。此開藏識為二、合事識為一也。廣說有八相者，據後經文，即合上真識、現識為一藏識，開上分別事識為七識。」〔T39n1789 0350b01–06〕
（宗泐明以撰者語：「真識＝如來藏識、現識＝如來藏所轉（識藏）、分別事識＝七轉識」會通如來藏與藏識——楞伽「如來藏藏識」義之古德讀。）
釋藏識海浪偈：
「初八句頌上猶如猛風吹大海水也。」〔T39n1789 0354b19〕
（宗泐判偈為頌前長行撰者語：「猛風吹大海水·外境界風飄蕩心海」之義。）
法藏《入楞伽心玄義》T39n1790（綱）
法藏判全經宗要，八識·藏識繫於自心如來藏：
「所謂五法、三性、八識、二空，莫不皆於自心如來藏立，為學大乘者生正見處、正信正行由此成就。」〔T39n1790 0426a17–19〕
復標學此經三疑（本段藏識義所對治者）：
「一、聞畢竟空，執無因果；二、聞如來藏具足功德，疑同外道神我；三、聞說能所心境，執無唯識。」〔T39n1790 0426a12–14〕
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音寫所徵 | 唯識精確義 |
|---|---|---|---|
| 藏識 | ālaya-vijñāna | 玄奘音寫「阿賴耶」；宗泐「亦名識藏」〔T39n1789 0350b02〕 | 第八識；體常（真相不滅）而現諸識浪。宗泐：現識即如來藏所轉，名轉而體不轉 |
| 真識 | —（無古德音寫·從闕） | 〔本段 T16n0670 0483a16〕 | 三識之一；宗泐：「真識即如來藏識」〔0350b01〕——如來藏之真相 |
| 現識 / 了別識（流支） | —（無古德音寫·從闕） | 〔本段 0483a16·T671 了別識 0522a03〕 | 三識之一；藏識現境如明鏡持像。宗泐：「如來藏所轉，亦名識藏」 |
| 分別事識 | —（無古德音寫·從闕） | 〔本段 0483a16〕 | 三識之一；宗泐：「即意根、意識及五識身」——前七轉識 |
| 轉相·業相·真相 | —（無古德音寫·從闕） | 〔本段 0483a13–14 三種相〕 | 諸識三相；真相不滅、但業相滅（0483b03） |
| 七種性自性 | —（無古德音寫·從闕） | 〔本段 0483b11〕 | 集·性·相·大種·因·緣·成 七性自性 |
| 七種第一義 | —（無古德音寫·從闕） | 〔本段 0483b13·0483b15 區〕 | 心·慧·智·見·超二見·超子地·如來自到 七境界 |
IAST 為發音輔助；藏識＝阿賴耶之音寫本於玄奘古傳。餘諸名（真識·現識·分別事識等）無四卷本古德音寫可徵者，從闕，不以近代還原充數。
六、譬喻·修辭
(一) 明鏡持色像喻——〔T16n0670 0483a17〕「譬如明鏡，持諸色像；現識處現，亦復如是」：
- 喻體：明鏡持諸色像。喻依：現識（藏識現境）。
- 所顯義：藏識現起諸境如鏡現像，境現而鏡體不動。三譯俱存此喻（T671 0522a03·T672 0593b17）。
(二) 泥團微塵喻——〔T16n0670 0483a26〕「譬如泥團微塵，非異非不異；金莊嚴具，亦復如是」：
- 喻體：泥團與微塵、金與莊嚴具（非異非不異）。喻依：轉識與藏識真相。
- 所顯義：轉識藏識非一非異——異則藏識非因，不異則轉識滅藏識應滅；而自真相實不滅（藏識常住·非斷見）。
(三) 藏識海浪喻——「猛風吹大海水，外境界風飄蕩心海，識浪不斷」〔T16n0670 0484a16–17〕、「譬如巨海浪，斯由猛風起…藏識海常住，境界風所動，種種諸識浪，騰躍而轉生」〔T16n0670 0484b09–12〕：
- 喻體：大海（常住）· 猛風／境界風（動緣）· 波浪（識）。喻依：藏識（海）· 境界（風）· 諸識（浪）。
- 所顯義：藏識體常住，境界風動則諸識浪起，無斷絕時——恒轉不斷。此喻直入成唯識論立阿賴耶恒轉（目三·二）；宗泐：偈頌前長行猛風大海之義（0354b13）。
- 入偈：T670／T671 偈首四句全同（目二·句三）。
七、互讀·承衍
本經為唯識系經源；本段所立藏識義，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：
- 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〕；後二與本段藏識、心意識義直接相應，唯心伽他另繫自心現義。
- 三十頌 v.4「恒轉如瀑流」· v.5–16 三能變：「恒轉如瀑流」即藏識海浪之頌承；三能變（藏識·意·識）即本段三識之頌開。
- 攝大乘論〈所知依分〉：阿賴耶識所知依之義承本經藏識義；然攝論本 T1594／世親釋 T1597 無顯引楞伽經（文中「首楞伽摩」為三摩地名，非楞伽經，誌此以免誤繫）——承其義而不引其文。
- 百法〈心法〉第八識：五位百法心法八識中第八阿賴耶——本段藏識之百法位。
- 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。
互讀以實際藏經號與 loc 為主；成唯識論三處明引分別繫唯心、藏識海浪、心意識義。
八、校本定位
- T670 求那（底本）：〔T16n0670 0483a10〕諸識二種生住滅起—〔0485a09〕訖。三種識 0483a15–17 · 明鏡喻 0483a17 · 泥團微塵喻 0483a26–b05 · 七種性自性 0483b11 · 七種第一義 0483b13 · 藏識海浪長行 0484a17 · 偈 0484b09–。
- T671 流支（全本主對校）：諸識段〔T16n0671 0521c25〕起 · 了別識 0522a03–05 · 阿梨耶識大海波 0523a13 · 巨海浪偈 0523b19–21。
- T672 實叉（完帙對校）：諸識段〔T16n0672 0593b13〕起 · 略則唯二 0593b16–17 · 真相不滅 0593c02 · 藏識大海境界風動 0587c02 · 藏識海浪法身 0594b11。
- 宗泐·如玘 T1789（逐文主疏）：三識註〔T39n1789 0350b01–06〕· 泥團牒文 0350c12 · 藏識海浪偈註 0354b19。
- 法藏 T1790（玄義綱）：宗要〔T39n1790 0426a17–19〕· 三疑 0426a12–14。
- 成唯識論 T1585（明引）：唯心伽他〔0010c07–10〕·藏識海浪偈〔0014c14–18〕·心意識伽他〔0024c15–17〕。
- 攝論 T1594／T1597：無顯引楞伽經（「首楞伽摩」＝三摩地名，非本經），從闕。
This movement establishes the true, manifesting, and object-discriminating consciousnesses, the relation of the evolving consciousnesses to the store consciousness, and the ocean-and-waves simile. The Cheng Weishi Lun explicitly quotes the ocean-and-waves and mind-mentation-consciousness gāthās, and elsewhere quotes a mind-only gāthā.
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 Gate of the Consciousnesses（〔T16 0483a10〕「諸識二種生住滅」begins —〔0485a09〕the store-consciousness-ocean verse ends）. The four-scroll text runs through as a single chapter, cut by the rounds of Mahāmati's questioning; this movement falls under the one question "how many kinds of arising, abiding, and ceasing do the consciousnesses have" |
| Fazang, Profound Meaning of the Laṅkāvatāra T1790 (outline, not phrase-by-phrase) | judges the whole scripture's guiding tenet to be「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39 0426a17〕— tr. "the five dharmas, the three natures, the eight consciousnesses, and the two emptinesses are, without exception, all established upon the Tathāgata-womb that is one's own mind"; this movement stands right at the core of the eight consciousnesses · the store consciousness |
| Zonglei & Ruqi, Annotations T1789 (phrase-by-phrase; chief commentary on the four-scroll) | outlines the three kinds of consciousness as「此開藏識為二、合事識為一也」— tr. "this splits the store consciousness into two and merges the object-consciousness into one" (splitting off the true consciousness and the manifesting consciousness, merging the object-consciousness as one); expounds the eight aspects at length as「即合上真識、現識為一藏識，開上分別事識為七識」〔T39n1789 0350b01–06〕— tr. "that is, merging the above true consciousness and manifesting consciousness into one store consciousness, and splitting the above object-discriminating consciousness into the seven consciousnesses" |
| T671 Entering the Laṅkā (Bodhiruci) | falls in the Buddha-Mind chapter region (the consciousnesses passage begins〔T16 0521c25〕) |
| T672 Mahāyāna Entering the Laṅkā (Śikṣānanda) | falls in the Collecting-All-Dharmas chapter region (the consciousnesses passage begins〔T16 0593b13〕) |
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; the phrase-by-phrase alignment follows.
Sentence 1 The three kinds of consciousness (true · manifesting · object-discriminating)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 略說有三種識，廣說有八相。何等為三？謂真識、現識，及分別事識。大慧！譬如明鏡，持諸色像；現識處現，亦復如是。 | T16n0670 0483a15–17 |
| T671 Bodhi. | 大慧！如明鏡中見諸色像，大慧！了別識亦如是見種種鏡像。大慧！了別識、分別事識，彼二種識無差別相，迭共為因。 | T16n0671 0522a03–05 |
| T672 Śikṣ. | 〔真相。〕大慧！識廣說有八，略則唯二，謂現識及分別事識。大慧！如明鏡中現諸色像，現識亦爾。 | T16n0672 0593b16–17 |
tr. — T670: "Stated briefly there are three kinds of consciousness, stated at length there are eight aspects. Which three? The true consciousness, the manifesting consciousness, and the object-discriminating consciousness. Mahāmati! just as a bright mirror holds all the color-images, so too does the manifesting consciousness present [its objects]." — T671: "Mahāmati! as in a bright mirror one sees all the color-images, so too, Mahāmati, does the discerning consciousness see the manifold mirror-images. Mahāmati! the discerning consciousness and the object-discriminating consciousness — those two consciousnesses have no differentiating mark, and are alternately causes for each other." — T672: "〔the true aspect.〕Mahāmati! consciousness, stated at length, has eight; stated briefly, only two — the manifesting consciousness and the object-discriminating consciousness. Mahāmati! as in a bright mirror all the color-images appear, so too is the manifesting consciousness."
Where the variants lie: (a) The count of consciousnesses — T670 has "three kinds" (true · manifesting · object-discriminating), T672 has "stated briefly, only two" (manifesting · object-discriminating; the true aspect is set apart earlier under the "three aspects: evolving · karmic · true") — T670 lists the true consciousness separately, T672 folds the true aspect into the back of the two consciousnesses. (b) "Manifesting consciousness" — T671 renders it "discerning consciousness" (了別識); T670/T672 have "manifesting consciousness." (c) The bright-mirror simile is present in all three (a bright mirror holds / all the color-images appear), the common simile for the store consciousness manifesting its objects.
Sentence 2 The evolving consciousnesses and the store consciousness are neither different nor not-different · the true aspect does not perish (the clay-lump-and-atoms simile)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 譬如泥團微塵，非異非不異…如是，大慧！轉識藏識真相若異者，藏識非因；若不異者，轉識滅藏識亦應滅。而自真相實不滅…藏識滅者，不異外道斷見論議。 | T16n0670 0483a26–b05 |
| T672 Śikṣ. | 然彼真相不滅。大慧！識真相不滅，但業相滅；若真相滅者，藏識應滅；若藏識滅者，即不異外道斷滅論。 | T16n0672 0593c02 |
tr. — T670: "Just as a clay-lump and the atoms of dust are neither different nor not-different … Just so, Mahāmati! if the evolving consciousnesses and the true aspect of the store consciousness were different, the store consciousness would not be their cause; if they were not-different, then when the evolving consciousnesses cease the store consciousness ought to cease too. Yet its own true aspect truly does not perish … Were the store consciousness to perish, that would be no different from the annihilation-view in the disputations of the outsiders." — T672: "Yet that true aspect does not perish. Mahāmati! the true aspect of consciousness does not perish, only the karmic aspect perishes; if the true aspect perished, the store consciousness ought to perish; and if the store consciousness perished, that would be no different from the annihilationist doctrine of the outsiders."
Where the variants lie: T670 uses the "clay-lump-and-atoms · gold-and-ornaments" simile for the evolving consciousnesses and store consciousness being neither-one-nor-different, and goes on to make plain that "its own true aspect truly does not perish, only the karmic aspect perishes"; T672 has no clay-lump simile at this sentence and states directly "the true aspect does not perish, the karmic aspect perishes." Both come to the same end: the store consciousness (the true aspect) does not perish, and to make it perish is to fall into the outsiders' annihilation-view — the scriptural warrant for the store consciousness's constant abiding. (T671's corresponding sentence is at〔0522a〕; see rubric 8.)
Sentence 3 The store-consciousness-ocean-and-waves simile (verse)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 譬如巨海浪，斯由猛風起，洪波鼓冥壑，無有斷絕時。藏識海常住，境界風所動，種種諸識浪，騰躍而轉生。 | T16n0670 0484b09– |
| T671 Bodhi. | 譬如巨海浪，斯由猛風起；洪波鼓冥壑，無有斷絕時。…境界風吹動；種種諸識浪，騰躍而轉生。 | T16n0671 0523b19–21 |
| T672 Śikṣ. | 〔長行〕藏識大海境界風動…演說藏識海浪法身境界。 | T16n0672 0587c02 · 0594b11 |
tr. — T670: "Just as the mighty ocean-waves are stirred up by the fierce wind, the surging billows pounding the dark abyss with never a time of ceasing — the ocean of the store-consciousness abides constant, but when the wind of objects moves it, the many kinds of waves of consciousness go leaping up and evolve into being." — T671: identical opening four lines, continuing "the wind of objects blows and stirs [it]; the many kinds of waves of consciousness go leaping up and evolve into being." — T672: 〔prose〕"the great ocean of the store consciousness, the wind of objects moving it … expounding the store-consciousness-ocean-waves, the realm of the dharma-body."
Where the variants lie: (a) The verse's opening four lines「譬如巨海浪，斯由猛風起，洪波鼓冥壑，無有斷絕時」〔T16n0670 0484b09–10〕are word-for-word identical in T670/T671 (Guṇabhadra and Bodhiruci transmit the same verse); T670 continues「藏識海常住，境界風所動」〔T16n0670 0484b11〕("the ocean of the store-consciousness abides constant, moved by the wind of objects"), T671 continues「境界風吹動」— the two graphs "abides constant" (常住) are proper to T670, stating outright that the store-consciousness's substance is constant. (b) T672 brings out at this passage in prose「藏識大海境界風動」〔T16n0672 0587c02〕(cited already in the Requesting chapter), and does not set up this verse separately here. (c) T670's prose simile「猛風吹大海水·外境界風飄蕩心海·識浪不斷」〔T16n0670 0484a16–17〕comes first, and the verse〔0484b09〕restates it (Zonglei:「初八句頌上猶如猛風吹大海水也」〔T39n1789 0354b19〕— tr. "the first eight lines put into verse the above 'like a fierce wind stirring the waters of the great ocean'").
3 · The scriptural warrant for the Yogācāra doctrine〔the eye〕(唯識義之經據)
This movement states the Laṅkāvatāra's store-consciousness teaching through the three kinds of consciousness, the relation of evolving consciousnesses and store consciousness, and the ocean-and-waves simile. The Cheng Weishi Lun's ocean-and-waves and mind-mentation-consciousness quotations can be read directly alongside it; a third quotation concerns mind-only.
(1) The three kinds of consciousness · the store consciousness as that on which all consciousnesses depend —〔T16n0670 0483a15–17〕the three kinds of consciousness,「真識、現識，及分別事識」: the true consciousness (the true aspect of the Tathāgata-womb), the manifesting consciousness (the store consciousness manifesting its objects, like a bright mirror), the object-discriminating consciousness (the first seven evolving consciousnesses). Zonglei outlines it as "splitting the store consciousness into two and merging the object[-consciousness] into one" (rubric 4). → the scriptural warrant for the Cheng Weishi Lun's threefold division of store consciousness · mentation · consciousness (cited directly in the next line).
(2) The store-consciousness ocean and waves · ever-evolving without break —「外境界風，飄蕩心海，識浪不斷」〔T16n0670 0484a17〕and「藏識海常住，境界風所動，種種諸識浪，騰躍而轉生」〔T16n0670 0484b11–12〕: the substance of the store consciousness is constant, while the consciousnesses arise, following the wind of objects, without break. → the Cheng Weishi Lun, Scroll Two, cites this very simile to establish the ālaya's ceaseless evolving:
「《入楞伽經》亦作是說：『如海遇風緣，起種種波浪，現前作用轉，無有間斷時。藏識海亦然，境等風所擊，恒起諸識浪，現前作用轉。』」〔T31n1585 0014c14–18〕
tr. "The Laṅkāvatāra-sūtra also states it thus: 'As the ocean, meeting the condition of the wind, raises up the manifold waves, which turn in present operation with never a time of interruption — so too is the ocean of the store consciousness: struck by the wind of objects and the rest, it ceaselessly raises the waves of the consciousnesses, which turn in present operation.'"
This is the scriptural source of the Thirty Verses' "ever-evolving like a torrent" (v.4); the store-consciousness ocean and waves is the root simile for the ālaya's ceaseless evolving and the consciousnesses' arising.
(3) The threefold store consciousness · mentation · consciousness (mind, mentation, and consciousness) — the threefold true / manifesting / object-discriminating consciousness of this movement is carried forward by the Cheng Weishi Lun, which fixes the three names mind-mentation-consciousness by the Laṅkā verse:
「如《入楞伽》伽他中說：『藏識說名心，思量性名意，能了諸境相，是說名為識。』」〔T31n1585 0024c15–17〕
tr. "As is said among the gāthās of the Laṅkāvatāra: 'The store consciousness is termed mind; that whose nature is deliberation is termed mentation; that which can cognize the marks of the objects is termed consciousness.'"
This is the scriptural warrant for the eighth (store consciousness · mind), the seventh (deliberation · mentation), and the first six (cognizing objects · consciousness). → the three transformations of the Thirty Verses vv.5–16 · the eight consciousnesses under the 〈mind-dharmas〉 of the Hundred Dharmas.
(4) The evolving consciousnesses and store consciousness do not perish · not the annihilation-view —〔T16n0670 0483b01–05〕「轉識滅藏識亦應滅，而自真相實不滅…藏識滅者，不異外道斷見」: the constant, imperishable abiding of the store consciousness (the true aspect) is the dividing-line between Yogācāra and the annihilation-view. → the scriptural warrant for the Cheng Weishi Lun's doctrine (Scroll Three) that the eighth consciousness is "neither cut off nor eternal · ever-evolving."
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)
On the three kinds of consciousness (the pivot on which the Tathāgata-womb and the store consciousness are reconciled):
「諸識略說有三種者，真識即如來藏識；現識即如來藏所轉，亦名識藏，名轉而體不轉；分別事識即意根、意識及五識身。此開藏識為二、合事識為一也。廣說有八相者，據後經文，即合上真識、現識為一藏識，開上分別事識為七識。」〔T39n1789 0350b01–06〕
tr. "As to 'the consciousnesses, stated briefly, are of three kinds': the true consciousness is the Tathāgata-womb consciousness; the manifesting consciousness is what the Tathāgata-womb has evolved into, also named the consciousness-store — the name evolves though the substance does not; the object-discriminating consciousness is the mental faculty, the mental consciousness, and the fivefold body of sense-consciousness. This splits the store consciousness into two and merges the object-consciousness into one. As to 'stated at length there are eight aspects': according to the later scripture-text, it merges the above true consciousness and manifesting consciousness into one store consciousness, and splits the above object-discriminating consciousness into the seven consciousnesses."
(Zonglei makes plain, by "the true consciousness = the Tathāgata-womb consciousness, the manifesting consciousness = what the Tathāgata-womb has evolved into (the consciousness-store), the object-discriminating consciousness = the seven evolving consciousnesses," the reconciliation of the Tathāgata-womb with the store consciousness — the ancient master's reading of the Laṅkā's "Tathāgata-womb store-consciousness" doctrine.)
On the store-consciousness-ocean-and-waves verse:
「初八句頌上猶如猛風吹大海水也。」〔T39n1789 0354b19〕
tr. "The first eight lines put into verse the above 'like a fierce wind stirring the waters of the great ocean.'"
(Zonglei judges the verse to restate the sense of the preceding prose, "a fierce wind stirring the waters of the great ocean · the wind of the outer objective realm buffeting the ocean of the mind.")
Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (outline)
Fazang judges the whole scripture's guiding tenet, tying the eight consciousnesses · store consciousness to the Tathāgata-womb that is one's own mind:
「所謂五法、三性、八識、二空，莫不皆於自心如來藏立，為學大乘者生正見處、正信正行由此成就。」〔T39n1790 0426a17–19〕
tr. "That is: the five dharmas, the three natures, the eight consciousnesses, and the two emptinesses are, without exception, all established upon the Tathāgata-womb that is one's own mind — the place where one who studies the great vehicle gives rise to right view, and whereby right faith and right practice are accomplished."
He further marks three doubts in studying this scripture (which this movement's store-consciousness doctrine counters):
「一、聞畢竟空，執無因果；二、聞如來藏具足功德，疑同外道神我；三、聞說能所心境，執無唯識。」〔T39n1790 0426a12–14〕
tr. "First: hearing the two emptinesses taught, one clings to there being no cause-and-fruit. Second: hearing that the Tathāgata-womb is furnished with all qualities, one suspects it the same as the outsiders' divine self. Third: hearing subject-and-object, mind-and-realm taught, one clings to there being no consciousness-only."
5 · Terms (術語)
| Chinese | Transmitted Sanskrit (Roman · pronunciation aid) | Attestation of the ancient masters' transliteration | Precise Yogācāra sense |
|---|---|---|---|
| 藏識 the store consciousness | ālaya-vijñāna | Xuanzang's transliteration 阿賴耶; Zonglei「亦名識藏」〔T39n1789 0350b02〕 | the eighth consciousness; its substance constant (the true aspect does not perish) while it manifests the waves of the consciousnesses. Zonglei: the manifesting consciousness is what the Tathāgata-womb has evolved into — the name evolves though the substance does not |
| 真識 the true consciousness | —（no ancient master's transliteration · left blank） | 〔this movement, T16n0670 0483a16〕 | one of the three consciousnesses; Zonglei:「真識即如來藏識」〔0350b01〕— the true aspect of the Tathāgata-womb |
| 現識／了別識 (Bodhiruci) the manifesting / discerning consciousness | —（left blank） | 〔this movement, 0483a16 · T671 了別識 0522a03〕 | one of the three; the store consciousness manifesting its objects, like a bright mirror holding images. Zonglei: "what the Tathāgata-womb has evolved into, also named the consciousness-store" |
| 分別事識 the object-discriminating consciousness | —（left blank） | 〔this movement, 0483a16〕 | one of the three; Zonglei:「即意根、意識及五識身」— the first seven evolving consciousnesses |
| 轉相·業相·真相 the evolving aspect · the karmic aspect · the true aspect | —（left blank） | 〔this movement, 0483a13–14 the three aspects〕 | the three aspects of the consciousnesses; the true aspect does not perish, only the karmic aspect perishes (0483b03) |
| 七種性自性 the seven kinds of intrinsic nature | —（left blank） | 〔this movement, 0483b11〕 | the intrinsic natures of amassing · being · mark · the great elements · cause · condition · completion |
| 七種第一義 the seven kinds of ultimate meaning | —（left blank） | 〔this movement, 0483b13·0483b15 region〕 | the seven realms: mind · insight · knowledge · view · transcending-the-two-views · transcending-the-[bodhisattva]-son's-stage · reached-by-the-Tathāgata-himself |
IAST is a pronunciation aid; "the store consciousness" = the transliteration of 阿賴耶, resting on Xuanzang's ancient transmission. For the other names (the true / manifesting / object-discriminating consciousness, 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 simile of the bright mirror holding the color-images —〔T16n0670 0483a17〕「譬如明鏡，持諸色像；現識處現，亦復如是」:
- Vehicle: a bright mirror holding all the color-images. Tenor: the manifesting consciousness (the store consciousness manifesting its objects).
- What it shows: the store consciousness manifests its objects as a mirror manifests images — the objects appear while the substance of the mirror does not stir. All three translations keep this simile (T671 0522a03 · T672 0593b17).
(2) The clay-lump-and-atoms simile —〔T16n0670 0483a26〕「譬如泥團微塵，非異非不異；金莊嚴具，亦復如是」:
- Vehicle: a clay-lump and the atoms, gold and the ornaments wrought of it (neither different nor not-different). Tenor: the evolving consciousnesses and the true aspect of the store consciousness.
- What it shows: the evolving consciousnesses and the store consciousness are neither-one-nor-different — if different, the store consciousness would not be their cause; if not-different, then when the evolving consciousnesses cease the store consciousness ought to cease; yet its own true aspect truly does not perish (the store consciousness abides constant · not the annihilation-view).
(3) The store-consciousness-ocean-and-waves simile —「猛風吹大海水，外境界風飄蕩心海，識浪不斷」〔T16n0670 0484a16–17〕and「譬如巨海浪，斯由猛風起…藏識海常住，境界風所動，種種諸識浪，騰躍而轉生」〔T16n0670 0484b09–12〕:
- Vehicle: the great ocean (constant) · the fierce wind / the wind of objects (the moving condition) · the waves (consciousness). Tenor: the store consciousness (the ocean) · the objective realm (the wind) · the consciousnesses (the waves).
- What it shows: the substance of the store consciousness abides constant; when the wind of objects moves, the waves of the consciousnesses arise, with never a time of ceasing — ever-evolving without break. This simile passes directly into the Cheng Weishi Lun's establishing of the ālaya's ceaseless evolving (rubric 3 · (2)); Zonglei: the verse restates the preceding prose of the fierce wind and the great ocean (0354b13).
- Into verse: the verse's opening four lines are identical in T670/T671 (rubric 2 · sentence 3).
7 · Cross-reading and onward transmission (互讀·承衍)
This scripture is a scriptural source of the Yogācāra lineage; the store-consciousness doctrine established in this movement is taken up by the later treatises. Following the Yogācāra sequence, the onward-transmission links list only what genuinely bears on this movement:
- Cheng Weishi Lun: three explicit Ru Laṅqie quotations — mind-only〔0010c07–10〕, store-consciousness ocean and waves〔0014c14–18〕, and mind-mentation-consciousness〔0024c15–17〕. The latter two directly bear on this movement's store-consciousness and three-name themes; the first bears on mind-manifestation.
- Thirty Verses v.4 "ever-evolving like a torrent" · vv.5–16 the three transformations: "ever-evolving like a torrent" is the versified inheritance of the store-consciousness ocean and waves; the three transformations (store consciousness · mentation · consciousness) are the versified unfolding of this movement's three consciousnesses.
- Mahāyāna-saṃgraha,〈Section on the Knowable Support〉: the sense of the ālaya-consciousness as the knowable support inherits this scripture's store-consciousness doctrine; yet the Mahāyāna-saṃgraha itself T1594 / Vasubandhu's commentary T1597 carry no overt citation of the Laṅkāvatāra (the "首楞伽摩／Śūraṅgama" in the text is the name of a samādhi, not the Laṅkā scripture — noted here to forestall a mistaken linkage) — it inherits the sense without citing the text.
- The eighth consciousness under the 〈mind-dharmas〉 of the Hundred Dharmas: the eighth, the ālaya, among the eight consciousnesses of the mind-dharmas within the five-fold hundred dharmas — the Hundred-Dharmas placement of this movement's store consciousness.
- 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 on the actual canon number and locus; the three T1585 quotations respectively bear on mind-only, the store-consciousness ocean, and mind-mentation-consciousness.
8 · Witness placement (校本定位)
- T670 Guṇabhadra (base): 〔T16n0670 0483a10〕the two kinds of arising-abiding-ceasing of the consciousnesses begin —〔0485a09〕ends. The three consciousnesses 0483a15–17 · bright-mirror simile 0483a17 · clay-lump-and-atoms simile 0483a26–b05 · the seven intrinsic natures 0483b11 · the seven ultimate meanings 0483b13 · the store-consciousness-ocean prose 0484a17 · the verse 0484b09–.
- T671 Bodhiruci (chief cross-collation of the full recension): the consciousnesses passage begins〔T16n0671 0521c25〕· the discerning consciousness 0522a03–05 · the ālaya-ocean-and-waves 0523a13 · the mighty-ocean-waves verse 0523b19–21.
- T672 Śikṣānanda (cross-collation of the complete recension): the consciousnesses passage begins〔T16n0672 0593b13〕· "stated briefly, only two" 0593b16–17 · "the true aspect does not perish" 0593c02 · the great-ocean-of-the-store-consciousness-the-wind-of-objects-moving 0587c02 · the store-consciousness-ocean-waves-dharma-body 0594b11.
- Zonglei & Ruqi T1789 (phrase-by-phrase chief commentary): the three-consciousness annotation〔T39n1789 0350b01–06〕· the clay-lump lemma 0350c12 · the store-consciousness-ocean verse annotation 0354b19.
- Fazang T1790 (Profound-Meaning outline): the guiding tenet〔T39n1790 0426a17–19〕· the three doubts 0426a12–14.
- Cheng Weishi Lun T1585 (explicit quotations): mind-only〔0010c07–10〕· store-consciousness ocean and waves〔0014c14–18〕· mind-mentation-consciousness〔0024c15–17〕.
- Mahāyāna-saṃgraha T1594 / T1597: no overt citation of the Laṅkāvatāra ("首楞伽摩／Śūraṅgama" = the name of a samādhi, not this scripture) — left blank.