楞伽阿跋多羅寶經 卷一 · 二種聲聞·常不思議
有人指著兔角對你說：這是永恆的。你伸手去摸，摸了個空——它連一分實體也沒有，只剩「兔角」這兩個字懸在嘴邊。外道所計的那個「常」，就是這樣一隻兔角：說得出，摸不著。
可世上另有一種常，像虛空。虛空沒有誰造它，它本自如是；你也造不出它、毀不掉它。佛所說的第一義常，就是這樣一種常——不由造作、不落有無，是自覺聖智當體證得的中道。同一個「常」字，一個空有其名如兔角，一個本自非作如虛空，中間隔著整條真妄的界。
而更靜的一問，是給聲聞的。他畏生死之苦，把六根對境歇下來，以為境界一息便是涅槃了。他停在了浪平的那一刻，卻從未問過：這些浪，是從哪片海起的？那片恒轉不斷的藏識海，他求「識滅」，便始終不曾趣入。
且入此段，看那兩種常怎樣分、那一片海何以不可歇——你所認作「永恆」的，究竟是兔角，還是虛空。
Someone points to a hare's horn and tells you: this is eternal. You reach out to touch it, and touch empty air — it has not one part of substance to it, only the two words "hare's horn" left hanging on the lips. The "constant" the outsiders reckon is just such a hare's horn: sayable, not touchable.
Yet there is in the world another kind of constant, like space. Space is made by no one; it is of itself just so; you can neither make it nor destroy it. The ultimate constant the Buddha speaks of is just such a constant — not by contrivance, falling neither into being nor into non-being, the middle way realized in its very substance by the noble wisdom of self-realization. One and the same word "constant": one is empty of all but its name, like a hare's horn; one is of itself uncontrived, like space; and between them lies the whole dividing-line of the true and the false.
And a stiller question yet is put to the śrāvaka. He fears the suffering of birth-and-death and lets the six faculties toward their objects come to rest, taking the objects' single cessation for nirvāṇa. He has halted at the moment the waves are leveled, and has never once asked: these waves — from what ocean do they rise? That ever-evolving, unbroken store-consciousness ocean, he — seeking "the ceasing of consciousness" — never resorts into at all.
Now enter this passage, and look: how those two constants are told apart, and why that one ocean cannot be brought to rest — what you take for "the eternal" is, in the end, a hare's horn, or is it space.
T16n0670 逐字節錄〔起 T16 0486b06〕· 復次大慧/白佛言 段 ＝
#### 〔出處〕· 機械抽取 2026-07-02。非詮釋。
「
〔T16 0486b06〕
復次，大慧！有二種聲聞乘通分別相，謂：得自覺聖差別相，及性妄想自性計著相。云何得自覺聖差別相聲聞？謂無常、苦、空、無我境界。真諦離欲寂滅，息陰界入自共相，外不壞相如實知，心得寂止。心寂止已，禪定、解脫三昧，道果正受解脫，不離習氣、不思議變易死，得自覺聖樂住聲聞；是名得自覺聖差別相聲聞。大慧！得自覺聖差別樂住菩薩摩訶薩，非滅門樂正受樂，顧愍眾生及本願不作證。大慧！是名聲聞得自覺聖差別相樂。菩薩摩訶薩，於彼得自覺聖差別相樂，不應修學。大慧！云何性妄想自性計著相聲聞？所謂大種：青黃赤白，堅濕煖動，非作生自相共相。先勝善說，見已，於彼起自性妄想。菩薩摩訶薩，於彼應知應捨，隨入法無我想，滅人無我相見，漸次諸地相續建立；是名諸聲聞性妄想自性計著相。」
〔T16 0486b23〕
爾時，大慧菩薩摩訶薩白佛言：「世尊！世尊所說常及不思議，自覺聖趣境界及第一義境界。世尊！非諸外道所說常不思議因緣耶？」 佛告大慧：「非諸外道因緣得常不思議。所以者何？諸外道常不思議，不因自相成。若常不思議不因自相成者，何因顯現常不思議？ 「
〔T16 0486c01〕
復次，大慧！不思議若因自相成者，彼則應常。由作者因相故，常不思議不成。大慧！我第一義常不思議。第一義因相成，離性非性，得自覺相故有相。第一義智因故，有因離性非性故。譬如無作虛空，涅槃滅盡故常。如是，大慧！不同外道常不思議論。如是，大慧！此常不思議，諸如來自覺聖智所得，是故常不思議自覺聖智所得應得修學。 「
〔T16 0486c09〕
復次，大慧！外道常不思議，無常性。異相因故，非自作因相力故常。 「
〔T16 0486c10〕
復次，大慧！諸外道常不思議，於所作性非性無常，見已思量計常。大慧！我亦以如是因緣所作者性非性無常，見已，自覺聖境界，說彼常無因。大慧！若復諸外道，因相成常不思議，因自相性非性，同於兔角。此常不思議，但言說妄想。諸外道輩，有如是過。所以者何？謂但言說妄想，同於兔角，自因相非分。大慧！我常不思議，因自覺得相故，離所作性非性故。常非外性非性無常，思量計常。大慧！若復外性非性無常，思量計常不思議常，而彼不知常不思議自因之相，去得自覺聖智境界相遠。彼不應說。 「
〔T16 0486c22〕
復次，大慧！諸聲聞畏生死妄想苦而求涅槃，不知生死、涅槃差別一切性妄想非性。未來諸根境界休息，作涅槃想，非自覺聖智趣藏識轉。是故，凡愚說有三乘，說心量趣無所有。是故，大慧！彼不知過去未來現在諸如來自心現境界，計著外心現境界，生死輪常轉。
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（二種聲聞乘通分別相、得自覺聖差別相、性妄想自性計著相、第一義、常不思議、藏識、自覺聖智）一仍其舊。
二種聲聞乘通分別相：得自覺聖差別相·性妄想自性計著相
再者，大慧！有兩種聲聞乘所通有的分別之相，就是：得自覺聖差別相，以及性妄想自性計著相。
怎樣叫作得自覺聖差別相的聲聞呢？就是說：安住於無常、苦、空、無我這樣的境界，於真諦而離欲、寂滅，止息了陰、界、入的自相與共相，對於外境不壞之相如實了知，心得到寂止。心既已寂止，便於禪定、解脫、三昧、道果的正受解脫之中——卻仍不離習氣、不離那不思議的變易生死——證得自覺聖樂而安住，這樣的聲聞，就叫作得自覺聖差別相的聲聞。
大慧！那得自覺聖差別樂的菩薩摩訶薩，並不去領受那滅門之樂的正受樂，因為他顧念哀愍眾生、又不違本願，所以不取此樂作證。大慧！這就叫作聲聞所得的自覺聖差別相之樂。菩薩摩訶薩，對於那聲聞所得的自覺聖差別相樂，不應當去修學。
大慧！怎樣叫作性妄想自性計著相的聲聞呢？就是說：所謂大種——青、黃、赤、白，堅、濕、煖、動——本非造作而生，各有其自相、共相；先前殊勝的善說已經這樣說了，這聲聞見了以後，卻在那大種等上生起自性的妄想。菩薩摩訶薩，對於這樣的計著，應當了知、應當捨離，隨順而契入法無我之想，滅除人無我之相見，於是諸地次第相續而建立起來；這就叫作諸聲聞的性妄想自性計著相。
大慧問：常及不思議，豈非外道所說常不思議因緣
那時，大慧菩薩摩訶薩對佛說：「世尊！世尊所說的『常』與『不思議』——那自覺聖趣的境界以及第一義的境界。世尊！這豈不就是諸外道所說的那『常不思議』的因緣嗎？」
佛告訴大慧：「並不是諸外道那『因緣所得』的常不思議。為什麼呢？諸外道的常不思議，不是由自相而成的。倘若那常不思議不是由自相而成的，那又是憑什麼因，顯現出它的常不思議來呢？
我第一義常不思議：因相成·離性非性·自覺聖智所得
再者，大慧！那不思議，倘若是由自相而成的，它就應當是常的了；但既是由『作者』這個因相而來，所以那常不思議便不能成立。大慧！我所說的第一義常不思議，是第一義因相而成的，離於性、非性，由得自覺之相的緣故而有相。因為以第一義智為因的緣故，所以有因；因為離於性、非性的緣故，所以那有因也離於二邊。譬如那非造作的虛空，又如涅槃的滅盡，所以是常。就像這樣，大慧！我這常不思議，並不同於外道的常不思議之論。就像這樣，大慧！這常不思議，是諸如來以自覺聖智所證得的，所以這自覺聖智所得的常不思議，應當去修學。
外道常不思議：無常性·異相因故
再者，大慧！外道的常不思議，是有無常之性的。因為它是由『異相』作因的緣故，並不是憑自作因相之力而成其為常的。
外道以無常計常·同於兔角·佛常因自覺得相
再者，大慧！諸外道的常不思議，是在所作之性的『非性、無常』上——見了以後，思量而計度它為常。大慧！我也是以這樣的因緣——就那所作者之性的非性、無常，見了以後，卻於自覺聖智的境界，說那『常』是無因的。大慧！倘若諸外道，說他的常不思議是因相所成的常，那麼這因的自相既是性、非性（時有時無），就同於兔角一般了。這樣的常不思議，只不過是言說的妄想罷了。諸外道之輩，有這樣的過失。為什麼呢？就因為那只是言說的妄想，同於兔角，於自己所立的因相上根本不能分成。大慧！我的常不思議，是因自覺而得相的緣故，是離於所作之性、非性的緣故。這常，並不是在『外性、非性、無常』上思量而計度出來的常。大慧！倘若又有人在那『外性、非性、無常』上思量計度為常、把它當作常不思議的常，而他其實並不知道那常不思議之『自因』的相，那就離那『得自覺聖智境界』之相很遠了。他不應當這樣說。
諸聲聞畏苦求涅槃·不趣藏識轉
再者，大慧！諸聲聞畏懼生死妄想之苦而求取涅槃，卻不知道生死與涅槃的差別原是一切性妄想、本無自性；他把未來諸根境界的休息，當作涅槃之想，而這並不是自覺聖智趣入藏識而轉。因此之故，那些凡愚便說有三乘，而說『心量』所趣是無所有的。所以大慧！他們不知道過去、未來、現在諸如來自心所現的境界，卻計著那心外所現的境界，於是生死之輪常轉不息。
Technical terms of this division (the two shared distinguishing marks of the śrāvaka-vehicle, the mark of attaining the noble differentiation of self-realization, the mark of clinging to intrinsic nature through false imagining of the natures, the ultimate, the constant-beyond-thought, the store consciousness, the noble wisdom of self-realization) are kept as they stand.
The two shared distinguishing marks of the śrāvaka-vehicle: the mark of attaining the noble differentiation of self-realization · the mark of clinging to intrinsic nature through false imagining of the natures
Furthermore, Mahāmati! there are two distinguishing marks shared by the śrāvaka-vehicle, namely: the mark of attaining the noble differentiation of self-realization, and the mark of clinging to intrinsic nature through false imagining of the natures.
What is meant by the śrāvaka of the mark of attaining the noble differentiation of self-realization? It means this: dwelling in such a realm as impermanence, suffering, emptiness, and no-self; being, with respect to the true truth, apart from craving and quieted; having stilled the particular marks and the shared marks of the aggregates, elements, and sense-fields; knowing, as it truly is, the mark of the outer objects as not breaking apart; and so his mind wins quietude and stilling. His mind having been quieted and stilled, then, within the right receiving and liberation of meditative absorption, liberation, samādhi, and the fruit of the path — yet still not apart from the habit-energy, still not apart from that beyond-thought transmuting birth-and-death — he realizes the noble bliss of self-realization and abides in it. Such a śrāvaka is called the śrāvaka of the mark of attaining the noble differentiation of self-realization.
Mahāmati! the bodhisattva-mahāsattva who [could attain] that bliss of the noble differentiation of self-realization does not go to receive that bliss of the right receiving that is the bliss of the gate of cessation; for out of mindfulness and pity for sentient beings, and not going against his fundamental vow, he does not take this bliss as a realization. Mahāmati! this is called the bliss of the mark of the noble differentiation of self-realization that the śrāvaka attains. The bodhisattva-mahāsattva ought not to train in that bliss of the mark of the noble differentiation of self-realization that the śrāvaka attains.
Mahāmati! what is meant by the śrāvaka of the mark of clinging to intrinsic nature through false imagining of the natures? It means this: the so-called great elements — blue, yellow, red, white; hard, moist, warm, moving — are not produced by contrivance, and each has its particular mark and its shared mark; the surpassing good teaching of before has already said so. This śrāvaka, having seen it, then raises over those great elements and the rest a false imagining of intrinsic nature. The bodhisattva-mahāsattva ought, with respect to such a clinging, to know it and to cast it off, conforming and entering the thought of the no-self of dharmas, and extinguishing the mark-and-view of the no-self of persons; and thereupon the grounds are set up, one after another in sequence, as a continuum. This is called the śrāvakas' mark of clinging to intrinsic nature through false imagining of the natures.
Mahāmati asks: is the constant and the beyond-thought not the causal condition of the constant-beyond-thought of which the outsiders speak?
At that time the bodhisattva-mahāsattva Mahāmati said to the Buddha: "World-Honored One! that 'constant' and 'beyond-thought' of which the World-Honored One speaks — the realm of the noble resort of self-realization and the realm of the ultimate. World-Honored One! is this not, after all, the causal condition of that 'constant-beyond-thought' of which all the outsiders speak?"
The Buddha told Mahāmati: "It is not that 'attained-through-causal-condition' constant-beyond-thought of the outsiders. Why so? The outsiders' constant-beyond-thought is not accomplished by its own mark. If that constant-beyond-thought is not accomplished by its own mark, then by what cause does it show forth its being constant-beyond-thought?
My ultimate is the constant-beyond-thought: accomplished by cause-and-mark · apart from being-and-non-being · attained by the noble wisdom of self-realization
"Furthermore, Mahāmati! if that beyond-thought were accomplished by its own mark, then it ought to be constant; but since it comes by the cause-mark that is a 'maker,' therefore that constant-beyond-thought cannot be established. Mahāmati! the ultimate constant-beyond-thought of which I speak is accomplished by the cause-mark of the ultimate; it is apart from being and non-being; because it attains the mark of self-realization, therefore it has mark. Because it takes the wisdom of the ultimate as its cause, therefore it has cause; and because it is apart from being and non-being, therefore that having-of-cause too is apart from the two extremes. It is as with that uncontrived space, and again as with the extinction-and-cessation of nirvāṇa — therefore it is constant. Just so, Mahāmati! this constant-beyond-thought of mine is not the same as the outsiders' doctrine of the constant-beyond-thought. Just so, Mahāmati! this constant-beyond-thought is what the Tathāgatas realize by the noble wisdom of self-realization; therefore this constant-beyond-thought that is attained by the noble wisdom of self-realization is what one ought to train in.
The outsiders' constant-beyond-thought: it has a nature of impermanence · because it is caused by a differing mark
"Furthermore, Mahāmati! the outsiders' constant-beyond-thought has a nature of impermanence. For because it is caused by a 'differing mark,' it is not by the strength of a cause-mark that is its own doing that it comes to be constant.
The outsiders reckon the constant out of the impermanent · the same as a hare's horn · the Buddha's constant attains its mark by self-realization
"Furthermore, Mahāmati! the outsiders' constant-beyond-thought is [reckoned] upon the 'non-being, impermanence' of what is contrived — having seen [that], they ponder and reckon it to be constant. Mahāmati! I too, by just such a causal condition — upon the non-being, the impermanence, of the nature of what is contrived — having seen [it], yet within the realm of the noble wisdom of self-realization, speak of that 'constant' as being without cause. Mahāmati! if the outsiders were to say that their constant-beyond-thought is a constant accomplished by cause-and-mark, then, since the own-mark of that cause is [both] being and non-being (now existent, now not), it would be the same as a hare's horn. Such a constant-beyond-thought is nothing but the false imagining of words. The outsiders and their kind have just such a fault. Why so? Because it is merely the false imagining of words, the same as a hare's horn, and upon their own posited cause-mark it simply cannot be accomplished. Mahāmati! my constant-beyond-thought is, because it attains its mark by self-realization, and because it is apart from the being and non-being of what is contrived. This constant is not a constant pondered and reckoned upon 'outer being, non-being, and impermanence.' Mahāmati! if there is again someone who, upon that 'outer being, non-being, and impermanence,' ponders and reckons a constant, taking it to be the constant of the constant-beyond-thought, while he in fact does not know the mark of the 'own-cause' of the constant-beyond-thought — then he is very far from the mark of that 'realm attained by the noble wisdom of self-realization.' He ought not to speak thus.
The śrāvakas fear suffering and seek nirvāṇa · they do not resort to the store consciousness and turn
"Furthermore, Mahāmati! the śrāvakas, fearing the suffering of the false imagining of birth-and-death, seek nirvāṇa, and do not know that the difference between birth-and-death and nirvāṇa is [that they are] all a false imagining of the natures, without intrinsic nature at all. They take the resting of the future sense-faculties and their objects to be their thought of nirvāṇa, and this is not the noble wisdom of self-realization resorting to the store consciousness and turning there. And on this account those foolish common folk speak of there being three vehicles, and speak of what the 'measure of mind' resorts to as being nothing whatever. Therefore, Mahāmati! they do not know the realm that is one's own mind's manifestation, [the manifestation] of the Tathāgatas of past, future, and present, but cling to the realm manifested outside the mind, and thereupon the wheel of birth-and-death turns on, constant and unbroken."
從一個問起
大慧的問，藏著一個怕。
世尊方才勉菩薩修自覺聖智，可這「自覺聖」三個字，聲聞也用，外道也用。於是大慧攔住一句：世尊所說的「常」與「不思議」，那自覺聖趣、那第一義的境界——這豈不就是外道嘴裡那個「常不思議」嗎？名字一模一樣，聽的人怎麼分得清哪個是真、哪個是妄？宗泐把大慧這一問的用心點得很準：如來所談的常不思議，與外道所說的名同，恐怕學者濫真墮妄，所以舉出來作問。名同而義異——這一段，就是要把這條界劃分明。
而在劃這條界之前，經先做了一件事：把「聲聞」也分了兩種。這不是岔開，恰恰是同一把刀的兩面——先看聲聞證到哪裡、又執在哪裡，再看外道的常錯在哪裡；證與計、真與妄，一路揀下來。
聲聞的兩種相：一種是所證，一種是所執
同是聲聞，卻有天壤之別。世尊分出兩相：一是得自覺聖差別相，一是性妄想自性計著相。宗泐一刀判開——前者是「所證之理」，後者是「執教起見」；雖同為聲聞，得失永遠是兩路。
得自覺聖差別相的聲聞，修的是無常、苦、空、無我。他於真諦離欲寂滅，止息了陰界入的自相共相，心得寂止，於禪定解脫三昧裡證得自覺聖樂而安住。這一路，是真有所證的。可經在這裡下了一句極冷的斷語：他仍「不離習氣、不離不思議變易生死」。證是證了，樂是樂了，習氣的根卻沒斷，那深細的變易生死還在。宗泐說他所修是「析空之觀」——把陰界入一分一分地析破了才見空，不是當體即空。這正是聲聞的限：他破得了粗，析得了相，卻沒有觸到那使相相續的根本識。用唯識這面鏡子照過去，他停在了人無我的一半，還沒進到法無我；他滅了「補特伽羅」這個假我，卻仍把青黃赤白、堅濕煖動這些法，當作實有自相。
於是第二種聲聞就出來了：性妄想自性計著相。大種——青黃赤白、堅濕煖動——本非造作而生，先前的善說早已如實說過；這聲聞卻在這些法上，起了「自性」的妄想，計著它們實有。經對菩薩的交代是：於此應知、應捨，隨入法無我想，滅人無我相見，諸地便次第建立。這一句「應捨」，就是分野。以唯識鏡照之：那於大種起「自性」的計著，正是遍計所執——在依他起的法上，增益出一個本來沒有的實自性。聲聞停在這裡，菩薩要從這裡轉身：捨遍計之執，隨入法無我，才有從一地到一地的相續建立。同是聲聞的字面，一個是所證的實地，一個是所執的暗坑——這便是「二種通分別相」要人先看分明的。
兩種常：外道的常是計出來的，佛的常是證出來的
看清了聲聞的證與執，再回到大慧那一問，佛的答就有了著落。
佛答得斬釘截鐵：外道那「因緣所得」的常不思議，根本不成立。為什麼？因為外道的常，不是由自相而成的。這一句是全段的樞紐。順著追問下去——倘若那常不思議不由自相而成，那它憑什麼因，顯出它的「常」來？外道拿不出。他們或者拿「無常」來計常：在所作之性的非性、無常上，見了以後思量，硬把它安立為常；或者拿一個「作者」作因——勝妙、士夫、自在天、時、微塵。可只要落到「作者因相」，那被作出來的，就不可能是常。這是外道常的死結：要嘛無因，要嘛有一個造作的因；無因則不能顯，有造作的因則不是常。
經在這裡給了一個極利的喻——兔角。倘若外道說他的常是「因相所成」，可這因的自相既是性、又是非性(時有時無、忽有忽無)，那就同兔角一樣了：光有個名字，說得出「兔角」兩個字，卻沒有一分實體可指。外道的常不思議，就是這樣一個「但言說妄想」——嘴上立得起，自己的因相上根本分不出。這兔角一喻，反過來正照出佛之常的實：佛的常有因、有相，不是空口一個名。
那佛的常，是怎樣一個常？經自己給出了答案，也給了另一個喻。第一義常不思議，是「第一義因相成、離性非性、得自覺相故有相」。它有因——以第一義智為因；它有相——由自覺之相而有相；可它又離性、離非性——不落有、不落無。宗泐把這一句讀到了骨頭裡：這第一義即是中道實相，離性則非有，離非性則非無，非有非無，正顯中道；中道絕待，所以是常。以唯識鏡照之，這正是三無性所顯的圓成實——離遍計所執之「有」，也離斷滅之「無」，那離兩邊而中道的，才是真常。它不是外道那塊憑空計出來、或憑作者造出來的常，而是自覺聖智當體證得的常。
經給這常配的喻是「無作虛空」：譬如那非造作的虛空，又如涅槃的滅盡，所以是常。虛空不是誰造出來的，它本自如是；第一義的常也這樣，不由造作、不待外因，是自覺聖智所得的本地風光。一個兔角，一個虛空——外道的常空有其名如兔角，佛的常本自非作如虛空：兩個喻並在一段裡，那條界就再清楚不過了。
一句藏識，收住了聲聞的整個限
段末，經忽然把話頭轉回聲聞，而且一句就點到了根上。
諸聲聞畏生死妄想之苦而求涅槃，卻不知生死、涅槃的差別原是一切性妄想、本無自性；他把「未來諸根境界休息」當作涅槃想，而這——經說得極重——「非自覺聖智趣藏識轉」。這一句，是整段的落點。聲聞的涅槃，是把六根對境的活動歇下來，以為境界一息就是涅槃了；可他不知道，真正的轉依，是自覺聖智趣入那深細藏識而後轉。他停在了諸識的浪上，把浪一平就當作到家，卻從未趣到那片起浪的海。
以唯識鏡照之，這一句直落第八識。聲聞灰身滅智的涅槃想，要的是「識滅」；可那恒轉不斷的藏識，正是不隨諸根休息而斷的。他不趣藏識，便不知這識恒轉——所以他落不到轉依，只落到一個「休息」。經接著說，正因如此，凡愚才說有三乘、才說心量所趣是無所有；他們不知過去未來現在諸如來自心所現的境界，反去計著那心外之境，於是生死之輪常轉不息。聲聞的限，外道的計，到這裡收成一句話：都因不識自心所現、不趣自覺聖智所趣的那片藏識海。
承衍
這一段所立的兩件事——第一義常是中道實相、聲聞不趣藏識——後世唯識一一承接。
第一義「離性非性」的中道常，承衍為三性三無性之義：那性妄想自性計著相，正是遍計所執；那離有離無而顯的第一義常，正是圓成實的中道。三十頌立三自性、三無性，說遍計所執畢竟無、依他起如幻有、圓成實離二邊，承的正是楞伽這一段「離性非性」的常。段末「非自覺聖智趣藏識轉」一句，更直接接上成唯識論的第八識恒轉義：聲聞求識滅而不知藏識恒轉不斷，反顯了那藏識非斷非常、為轉依所依的唯識正義——這與前段藏識海浪所立，原是一片海。一頭是揀外道妄計之常，一頭是揀聲聞休息之涅槃；兩頭揀盡，所指向的，正是那自覺聖智所證、恒轉而中道的真常。楞伽在此劃下的這條界，便流成了唯識辨真妄、立轉依的根本準繩。
Beginning from a question
Behind Mahāmati's question there is hidden a fear.
The World-Honored One had just been exhorting the bodhisattva to cultivate the noble wisdom of self-realization; but these words, "the noble self-realization," the śrāvaka uses too, and the outsider uses too. And so Mahāmati puts up a hand to stop him with one line: that "constant" and that "beyond-thought" of which the World-Honored One speaks, the realm of the noble resort of self-realization, the realm of the ultimate — is this not, after all, just that "constant-beyond-thought" upon the outsiders' lips? The name is identical; how is the listener to tell which is the true and which the false? Zonglei points to the intent of Mahāmati's question with great precision: the constant-beyond-thought the Tathāgata speaks of and what the outsiders speak of are the same in name, and, fearing that the student might confound the true and fall into the false, he raises it as a question. The same in name, yet different in meaning — this passage is out to draw that dividing-line clear.
And before drawing that line, the scripture does one thing first: it divides the "śrāvaka" too into two kinds. This is no digression; it is precisely the two edges of one and the same blade — first see where the śrāvaka realizes and where he clings, then see where the outsider's constant goes wrong; realization and reckoning, the true and the false, discerned all down one line.
The two marks of the śrāvaka: one is what is realized, one is what is clung to
Śrāvaka and śrāvaka, yet a difference of heaven and earth. The World-Honored One divides out two marks: one is the mark of attaining the noble differentiation of self-realization, one is the mark of clinging to intrinsic nature through false imagining of the natures. Zonglei cuts them apart at a stroke — the former is "the principle realized," the latter is "the view raised by clinging to the teaching"; though both alike are śrāvaka, their gain and loss are forever two roads.
The śrāvaka of the mark of attaining the noble differentiation of self-realization cultivates impermanence, suffering, emptiness, no-self. With respect to the true truth he is apart from craving and quieted; he has stilled the particular marks and the shared marks of the aggregates, elements, and sense-fields; his mind wins quietude and stilling, and within meditative absorption, liberation, and samādhi he realizes the noble bliss of self-realization and abides in it. This road does truly have something realized. Yet the scripture here lays down one coldest of verdicts: he is still "not apart from the habit-energy, not apart from the beyond-thought transmuting birth-and-death." Realize he did, and the bliss he had; but the root of the habit-energy is not cut off, and that subtle transmuting birth-and-death is there still. Zonglei says that what he cultivates is the "contemplation of analytic emptiness" — he analyzes the aggregates, elements, and sense-fields apart, piece by piece, and only then sees emptiness; it is not that they are empty in their very substance. This is just the śrāvaka's limit: he can break the coarse, can analyze the marks apart, but he has not touched that root-consciousness which makes the marks continue. Look at him through the mirror of Yogācāra, and he has halted at the half that is the no-self of persons and has not yet entered the no-self of dharmas; he has extinguished that fictive self, the "person," yet still takes the blue, yellow, red, and white, the hard, moist, warm, and moving of the dharmas, to have real intrinsic marks.
And so the second śrāvaka comes forth: the mark of clinging to intrinsic nature through false imagining of the natures. The great elements — blue, yellow, red, white; hard, moist, warm, moving — are not produced by contrivance, and the good teaching of before has already said so truly; yet this śrāvaka, over these dharmas, raises a false imagining of "intrinsic nature," clinging that they are really existent. What the scripture charges the bodhisattva with is this: with respect to this, know it and cast it off, conforming and entering the thought of the no-self of dharmas, extinguishing the mark-and-view of the no-self of persons, and the grounds are set up in sequence. That one word, "cast off," is the dividing-line. Look through the Yogācāra mirror: that clinging that raises "intrinsic nature" over the great elements is precisely the imagined-and-clung-to — over the dharmas that arise dependent on other things, superadding a real intrinsic nature that was never there at all. The śrāvaka halts here; the bodhisattva must turn about from here: cast off the clinging of the imagined, conform and enter the no-self of dharmas, and only then is there the setting-up of the continuum from one ground to the next. One and the same word "śrāvaka" on the face of it — one is the solid ground of what is realized, one is the dark pit of what is clung to; and this is what "the two shared distinguishing marks" would have one see clearly apart, first of all.
Two constants: the outsider's constant is reckoned, the Buddha's constant is realized
Having seen clear the śrāvaka's realizing and his clinging, come back to that question of Mahāmati's, and the Buddha's answer has its footing.
The Buddha answers with an iron finality: the outsiders' "attained-through-causal-condition" constant-beyond-thought simply cannot be established. Why? Because the outsiders' constant is not accomplished by its own mark. This one line is the pivot of the whole passage. Press on with the question after it — if that constant-beyond-thought is not accomplished by its own mark, then by what cause does it show forth its "being constant"? The outsider cannot produce one. Either they take "the impermanent" and reckon it constant: upon the non-being, the impermanence, of what is contrived, having seen it, they ponder and forcibly set it up as constant; or they take a "maker" for a cause — the Supremely-Fine, the Person, the Sovereign Lord, Time, atoms. Yet the moment it falls to a "maker's cause-mark," what is made cannot possibly be constant. This is the deadlock of the outsiders' constant: either without cause, or with a contriving cause; without cause it cannot show forth, with a contriving cause it is not constant.
The scripture here gives one keenest of similes — the hare's horn. If the outsider says his constant is "accomplished by cause-and-mark," yet the own-mark of that cause is both being and non-being (now existent now not, now here now gone), then it is the same as a hare's horn: it has only a name, one can say the two words "hare's horn," but there is not one part of real substance to point to. The outsiders' constant-beyond-thought is just such a "false imagining of words" — set up upon the lips, and on its own cause-mark simply not to be told apart. This one simile of the hare's horn, turned about, brings out just the solidity of the Buddha's constant: the Buddha's constant has cause and has mark, and is not an empty-mouthed name.
Then what sort of constant is the Buddha's? The scripture gives its own answer, and gives another simile. The ultimate constant-beyond-thought is "accomplished by the cause-mark of the ultimate · apart from being-and-non-being · having mark because it attains the mark of self-realization." It has cause — it takes the wisdom of the ultimate as cause; it has mark — it has mark by the mark of self-realization; yet it is also apart from being, apart from non-being — falling neither into being nor into non-being. Zonglei read this one line to the very bone: this ultimate is just the middle way, the true mark of reality; "apart from being" is not-being, "apart from non-being" is not-non-being, and neither being nor non-being is precisely what manifests the middle way; the middle way is beyond all opposition, and therefore constant. Look through the Yogācāra mirror, and this is just the truly-perfected that the threefold naturelessness manifests — apart from the "being" of the imagined-and-clung-to, apart too from the "non-being" of annihilation; that which, apart from the two extremes, is the middle way, is the true constant. It is not the outsiders' constant reckoned out of the void or contrived by a maker, but the constant realized in its very substance by the noble wisdom of self-realization.
The simile the scripture pairs with this constant is "uncontrived space": as with that uncontrived space, and again as with the extinction-and-cessation of nirvāṇa, therefore it is constant. Space is made by no one; it is of itself just so. The ultimate's constant is likewise: not by contrivance, not waiting on an outer cause, it is the native landscape attained by the noble wisdom of self-realization. One hare's horn, one space — the outsiders' constant is empty of all but its name, like a hare's horn; the Buddha's constant is of itself uncontrived, like space: the two similes set within one passage, and that dividing-line could not be clearer.
One sentence of the store consciousness gathers up the whole limit of the śrāvaka
At the passage's close, the scripture suddenly turns the thread back to the śrāvaka — and with one sentence points to the very root.
The śrāvakas, fearing the suffering of the false imagining of birth-and-death, seek nirvāṇa, and do not know that the difference between birth-and-death and nirvāṇa is all a false imagining of the natures, without intrinsic nature at all; they take "the resting of the future sense-faculties and their objects" to be their thought of nirvāṇa, and this — the scripture says it with great weight — "is not the noble wisdom of self-realization resorting to the store consciousness and turning." This one sentence is the landing-point of the whole passage. The śrāvaka's nirvāṇa is to let the activity of the six faculties toward their objects come to rest, taking the objects' single cessation for nirvāṇa; yet he does not know that the true transformation of the basis is the noble wisdom of self-realization resorting into that subtle store consciousness and only then turning. He has halted upon the waves of the consciousnesses, taking the waves' being leveled for arrival home, and has never resorted to that ocean out of which the waves rise.
Look through the Yogācāra mirror, and this one sentence falls straight upon the eighth consciousness. The śrāvaka's thought of nirvāṇa as body-turned-to-ash and mind-extinguished wants "the ceasing of consciousness"; yet that ever-evolving, unbroken store consciousness is precisely what does not cease along with the resting of the sense-faculties. Not resorting to the store consciousness, he does not know that this consciousness ever-evolves — and so he cannot come to the transformation of the basis, but comes only to a "resting." The scripture goes on: it is just on this account that the foolish speak of there being three vehicles, and speak of what the measure of mind resorts to as being nothing whatever; they do not know the realm that is the manifestation of the minds of the Tathāgatas of past, future, and present, and turn instead to cling to the realm outside the mind, and thereupon the wheel of birth-and-death turns on, constant and unbroken. The śrāvaka's limit, the outsider's reckoning, gather here into one sentence: both come of not knowing one's own mind's manifestation, of not resorting to that store-consciousness ocean to which the noble wisdom of self-realization resorts.
Onward Transmission
The two matters this passage establishes — that the ultimate constant is the middle way, the true mark of reality; that the śrāvaka does not resort to the store consciousness — the later Yogācāra takes up, one and the other.
The middle-way constant of the ultimate "apart from being-and-non-being" carries forward as the sense of the three natures and the threefold naturelessness: that mark of clinging to intrinsic nature through false imagining of the natures is precisely the imagined-and-clung-to; that ultimate constant manifested apart from being and apart from non-being is precisely the middle way of the truly-perfected. The Thirty Verses set up the three natures and the threefold naturelessness, saying that the imagined-and-clung-to is in the end without being, that the dependent-on-other arises like an illusion, that the truly-perfected is apart from the two extremes — and what they carry forward is just this passage's constant of "apart from being-and-non-being." That closing sentence, "not the noble wisdom of self-realization resorting to the store consciousness and turning," joins more directly still to the ever-evolving sense of the eighth consciousness: the śrāvaka seeks the ceasing of consciousness and does not know that the store consciousness ever-evolves unbroken, manifesting by contrast the Yogācāra's right sense of the store consciousness as neither cut off nor eternal, the support on which the transformation of the basis rests — and this, with what the ocean and waves of the store consciousness established in the preceding passage, is from the first one and the same ocean. At one end the discerning of the outsider's falsely-reckoned constant, at the other the discerning of the śrāvaka's nirvāṇa of resting; both discerned to the end, and what they point toward is just that true constant realized by the noble wisdom of self-realization, ever-evolving and yet the middle way. The dividing-line the Laṅkā draws here flows on to become the root standard by which Yogācāra tells the true from the false and sets up the transformation of the basis.
考據Apparatus
本段分二事：一、聲聞二種通分別相（得自覺聖差別相·性妄想自性計著相）——判聲聞所證所執之異；二、第一義常不思議——揀佛所談之常異於外道之常，第一義因相成、離性非性、自覺聖智所得，非外道無因妄計之常。
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·聲聞常門（〔T16 0486b06〕二種聲聞通分別相起—〔0486c25〕聲聞計著外境·生死輪轉訖）。四卷本一品貫通，依大慧問答輪次切；本段承前修行門，先揀聲聞二相，次由大慧問「常及不思議」開常不思議一大節 |
| 法藏《入楞伽心玄義》T39n1790（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」〔T39n1790 0426a17–19〕；本段常不思議正繫如來藏功德常住之義（法藏標學此經三疑其二「聞如來藏具足功德，疑同外道神我」〔T39n1790 0426a12–13〕，本段揀常正對治此疑） |
| 宗泐·如玘《註解》T39n1789（逐文·四卷本主疏） | 科二種聲聞為「出聲聞所證之相，有二種異」〔T39n1789 0359a29〕；科常不思議為「如來所談常不思議與外道所說名同，恐學者濫真墮妄，故舉以為問」〔T39n1789 0359c12–14〕，判「名同義異」〔0359c14〕 |
| T671 入楞伽經（菩提留支） | 當集一切佛法品區（二種差別相〔T16 0525c12〕· 常不可思議〔0526a08〕起） |
| T672 大乘入楞伽經（實叉難陀） | 當集一切法品區（常不思議〔T16 0596c20〕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（廣本主對校·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 二種聲聞乘通分別相
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 有二種聲聞乘通分別相，謂：得自覺聖差別相，及性妄想自性計著相。 | T16n0670 0486b06–07 |
| T671 流支 | 聲聞乘有二種差別相，謂於內身證得聖相故；執著虛妄相分別有物故。 | T16n0671 0525c12–13 |
| T672 實叉 | 無相應同卷同位段落 | T16n0672 無 |
異文所繫：(甲) T670「得自覺聖差別相」＝於自證聖智得聲聞差別之相；T671 作「於內身證得聖相」——「內身證」即「自覺聖」之異譯（自內所證）。(乙) T670「性妄想自性計著相」＝於諸性起妄想、計著自性之相；T671 作「執著虛妄相分別有物」——「執著虛妄·分別有物」即「性妄想·計著」之異譯。二本名異義同：一相是聲聞所證之理，一相是聲聞所執之見。(丙) T672 於此區無與二種差別相同卷同位之逐文段。
句二 常及不思議·外道問
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 常及不思議，自覺聖趣境界及第一義境界。世尊！非諸外道所說常不思議因緣耶？ | T16n0670 0486b23–25 |
| T672 實叉 | 常不思議 | T16n0672 0596c20 |
異文所繫：T670 大慧設問，以「常及不思議」繫於「自覺聖趣境界及第一義境界」〔T16n0670 0486b24–25〕，並問是否同外道所說之常不思議因緣；T672 於此標「常不思議」為一節之目。三譯同以「揀佛常異外道常」為本節宗要。
句三 第一義常不思議·因相成
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 我第一義常不思議。第一義因相成，離性非性，得自覺相故有相。第一義智因故，有因離性非性故。譬如無作虛空，涅槃滅盡故常。 | T16n0670 0486c03–06 |
| T671 流支 | 我說常不可思議，第一義常不可思議，與第一義相因果相應，以離有無故；以內身證相故；以有彼相故；以第一義智因相相應，以離有無故；以非所作故，與虛空涅槃寂滅譬喻相應故。 | T16n0671 0526a18–22 |
| T672 實叉 | 我第一義常不思議，第一義因相成，遠離有無，自證聖智所行相故有相；第一義智為其因故有因，離有無故非作者，如虛空涅槃寂滅法故常不思議。 | T16n0672 0596c26–29 |
異文所繫：(甲) 三譯同立五義以成「第一義常不思議」：①因相成（與第一義因果相應）②離性非性（離有無）③得自覺相故有相（內身證相·自證聖智所行相）④第一義智因故有因（第一義智因相相應）⑤非所作（無作·非作者），末以虛空涅槃寂滅為喻。(乙)「離性非性」T671／T672 譯作「離有無」——性＝有、非性＝無，離二邊即中道。(丙)「得自覺相」T671 作「內身證相」、T672 作「自證聖智所行相」——同顯此常由自覺聖智所得，非外量所計。(丁) T670「無作虛空」T671／T672 作「非所作·非作者」，喻第一義常非造作所成，如虛空、涅槃、滅盡之常。
句四 聲聞畏苦求涅槃·不趣藏識
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 諸聲聞畏生死妄想苦而求涅槃，不知生死、涅槃差別一切性妄想非性。未來諸根境界休息，作涅槃想，非自覺聖智趣藏識轉。 | T16n0670 0486c22–25 |
異文所繫：本句 T670 明聲聞之限——畏生死妄想苦而求涅槃，不知生死涅槃差別皆一切性妄想非性；以未來諸根境界休息為涅槃想，而非自覺聖智趣入藏識之轉（「非自覺聖智趣藏識轉」直繫藏識義，與卷一〈諸識·藏識海浪〉一段藏識義相貫，見目七）。T671／T672 此句對應段詳校本定位。
三、唯識義之經據（眼）
本段立二事：聲聞二種通分別相、第一義常不思議。二事俱關唯識，尤末句「非自覺聖智趣藏識轉」直繫藏識，為第八識恒轉義之經據脈絡。
(一) 聲聞二相·所證所執之揀——〔T16n0670 0486b06–07〕「二種聲聞乘通分別相，謂：得自覺聖差別相，及性妄想自性計著相」：一相是所證（自覺聖智所得之差別），一相是所執（於大種青黃赤白、堅濕煖動起自性妄想·計著）。宗泐判「所證之理」與「執教起見」（目四）。→ 承衍唯識三自性義：性妄想自性計著相即遍計所執自性之聲聞相；菩薩「隨入法無我想、滅人無我相見」（〔0486b20〕）即由遍計轉入圓成之向。
(二) 第一義常不思議·離性非性即中道——〔T16n0670 0486c03–06〕「我第一義常不思議。第一義因相成，離性非性，得自覺相故有相。第一義智因故，有因離性非性故」：第一義之常，因相而成（有因有相，非外道無因妄計之常），離性非性（離有無二邊），由自覺聖智所得。→ 承衍唯識三無性義：離性（離遍計所執之有）非性（離無之斷），正顯圓成實之中道；宗泐直判「此第一義即是中道實相」「非有非無正顯中道」（目四）。
(三) 聲聞不趣藏識·揀第八識自覺境——〔T16n0670 0486c23–25〕「未來諸根境界休息，作涅槃想，非自覺聖智趣藏識轉」：聲聞以諸根境界休息為涅槃，不知自覺聖智之趣入藏識（第八識）而轉。此句以「藏識」為聲聞所未達之境，與卷一〈諸識·藏識海浪〉所立藏識義相承。→ 承衍成唯識論第八識恒轉·非斷非常義；聲聞灰身滅智之涅槃想，正對顯藏識恒轉不斷、轉依所依之唯識正義。
四、諸家異釋（古德·標宗）
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 T1789 為四卷本完整逐文主疏；寶臣 T1791 則直釋七卷 T672〔0434b18–20〕。各分只在實際平行處採入，不把「未見完整本」改寫成「無唐疏」。
宗泐·如玘《楞伽阿跋多羅寶經註解》T39n1789（逐文·主）
釋二種聲聞（所證所執之異）：
「上勉菩薩修自覺聖，智既有大小不同，故出聲聞所證之相，有二種異：自覺聖差別相者，所證之理也；性妄想自性計著相者，執教起見也。雖同是聲聞，得失永異。無常、苦、空、無我者，聲聞所修析空之觀也。」〔T39n1789 0359a28–b04〕
（宗泐判二相：一為「所證之理」（自覺聖差別相），一為「執教起見」（性妄想自性計著相）；同是聲聞而得失永異。並釋前文「無常苦空無我」為聲聞所修析空之觀。）
釋常不思議之問（名同義異）：
「如來所談常不思議與外道所說名同，恐學者濫真墮妄，故舉以為問。名同義異，具見下文。所言常與不思議，無出二種境界：常即自覺聖趣，不思議即第一義。自覺，常智也；聖趣，常境也。由常智而契常境，故名為常。第一義體絕言思，故云不思議也。」〔T39n1789 0359c12–19〕
（宗泐判此問之意：佛之常不思議與外道名同義異，恐學者濫真墮妄，故大慧舉問。並釋「常」＝自覺聖趣（常智契常境）、「不思議」＝第一義（體絕言思）。）
釋第一義常不思議（正顯中道）：
「此對外道之非，而顯正教之是。言第一義因相成等者，此第一義即是中道實相，以是為因即是常因，以是為相即是常相，遠離有無之過，言離性則非有，離非性則非無，非有非無正顯中道，中道絕待故常，常故妙，妙故不可思議，此所以為如是究竟常不思議，異彼外道無自相因。」〔T39n1789 0360a07–14〕
（宗泐直判第一義即中道實相：以是為因即常因，以是為相即常相；離性則非有、離非性則非無，非有非無正顯中道；中道絕待故常，異外道無自相因之妄計常——楞伽第一義常之古德中道讀。）
法藏《入楞伽心玄義》T39n1790（綱）
法藏判全經宗要，如來藏功德繫於自心；學此經三疑其二正對本段常不思議所揀：
「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〕
「菩薩聞諸大乘經所說深義，未能決了，生三種疑：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 0426a11–14〕
（其二「聞如來藏具足功德，疑同外道神我」〔T39n1790 0426a12–13〕，即本段揀「佛常異外道常」所對治之疑；法藏綱與本段經文相發。）
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音寫所徵 | 精確義 |
|---|---|---|---|
| 常不思議 | —（無古德音寫·從闕） | 〔本段 T16n0670 0486b23·0486c03〕 | 第一義常，因相而成、離性非性、自覺聖智所得；宗泐：常即自覺聖趣、不思議即第一義〔T39n1789 0359c15〕。異外道無因妄計之常 |
| 得自覺聖差別相 | —（無古德音寫·從闕） | 〔本段 0486b06·0486b07〕 | 聲聞二相之一；宗泐：「所證之理」〔0359b01〕——於自覺聖智所得之差別相 |
| 性妄想自性計著相 | —（無古德音寫·從闕） | 〔本段 0486b07·0486b17〕 | 聲聞二相之一；宗泐：「執教起見」〔0359b01〕——於大種等起自性妄想、計著 |
| 第一義 | paramārtha | 玄奘譯「勝義」·古傳「第一義」 | 究竟真實之境；宗泐：「體絕言思，故云不思議」〔0359c18〕。本段第一義常＝中道實相（宗泐 0360a09） |
| 藏識 | ālaya-vijñāna | 玄奘音寫「阿賴耶」 | 第八識；本段末「非自覺聖智趣藏識轉」〔0486c25〕——聲聞所未趣達之境 |
| 離性非性 | —（無古德音寫·從闕） | 〔本段 0486c04〕 | 離有（性）離無（非性）二邊；宗泐：「離性則非有，離非性則非無，非有非無正顯中道」〔T39n1789 0360a11–12〕 |
IAST 為發音輔助；藏識＝阿賴耶、第一義＝勝義之古傳，本於玄奘古德所傳。餘諸名（得自覺聖差別相·性妄想自性計著相·離性非性等）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) 無作虛空喻（第一義常）——〔T16n0670 0486c05–06〕「譬如無作虛空，涅槃滅盡故常」：
- 喻體：無作虛空、涅槃、滅盡（非造作而常）。喻依：第一義常不思議。
- 所顯義：第一義之常如虛空之非所作，如涅槃滅盡之究竟——非外道造作、無因所計之常，而是因相成、自覺聖智所得之常。三譯俱存此喻（T671「與虛空涅槃寂滅譬喻相應」〔T16n0671 0526a22〕·T672「如虛空涅槃寂滅法故常不思議」〔T16n0672 0596c29〕）。
(二) 兔角喻（破外道無因常）——〔T16n0670 0486c13–15〕「若復諸外道，因相成常不思議，因自相性非性，同於兔角」：
- 喻體：兔角（有名無實·但言說妄想）。喻依：外道所計之常不思議。
- 所顯義：外道之常無自相因（無實因相），如兔角之但有言說而無實體；佛之常則因自覺得相、離所作性非性，異於兔角之虛計。此喻反顯第一義常之有因有相。
(三) 析空觀（聲聞所修·宗泐標）——〔T39n1789 0359b02–03〕宗泐：「無常、苦、空、無我者，聲聞所修析空之觀也」：
- 宗泐以「析空之觀」判聲聞所修無常苦空無我之境界，別於菩薩體空；此為古德標宗之修辭定位，顯聲聞二相中「得自覺聖差別相」所依之觀門。
七、互讀·承衍
本經為唯識系經源；本段所立第一義常（中道實相）·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：成唯識論卷二引楞伽藏識海浪偈〔T31n1585 0014c14〕、卷四引心意識伽他〔0024c15〕，皆繫藏識·心意識義（見卷一〈諸識·藏識海浪〉目三）；本段末「非自覺聖智趣藏識轉」〔0486c25〕與該藏識義相承——聲聞不趣藏識，正對顯成唯識論第八識恒轉·轉依所依之唯識正義（承其藏識義而本段句非成唯識論所顯引，誌承接而不虛繫引文）。
- 三自性·三無性：本段「性妄想自性計著相」承衍遍計所執自性；「第一義常·離性非性」承衍三無性之中道（離有離無即圓成實正顯）——三十頌 v.20–25 三自性·三無性之經源脈。
- 攝大乘論〈所知依分〉：藏識所知依之義與本段末藏識句相承；然攝論本 T31n1594 無顯引楞伽經（文中「聲聞乘」僅涉識論範疇，非本段宗要），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·段位）為主；成唯識論藏識義已於卷一〈諸識·藏識海浪〉硬掛，本段以「承其義」相承，餘俟承衍論定本硬掛。
八、校本定位
- T670 求那（底本）：〔T16n0670 0486b06〕二種聲聞通分別相起—〔0486c25〕聲聞不趣藏識訖。二種聲聞相 0486b06–07 · 無常苦空無我 0486b08 · 性妄想計著聲聞 0486b17 · 常及不思議問 0486b23–25 · 我第一義常不思議 0486c03 · 因相成離性非性 0486c03–06 · 無作虛空喻 0486c05 · 外道常不思議 0486c09 · 兔角喻 0486c14 · 但言說妄想 0486c15 · 去自覺聖智相遠 0486c21 · 聲聞畏苦求涅槃·不趣藏識 0486c22–25。
- T671 流支（廣本主對校）：二種差別相〔T16n0671 0525c12–13〕· 常不可思議 0526a08 · 我說常不可思議·五義 0526a18–22。
- T672 實叉（完帙對校）：常不思議 0596c20 · 我第一義常不思議·因相成 0596c26–29。
- 宗泐·如玘 T1789（逐文主疏）：二種聲聞註〔T39n1789 0359a28–b04〕· 常不思議問註 0359c12–19 · 第一義常不思議·中道實相註 0360a07–14。
- 法藏 T1790（玄義綱）：宗要〔T39n1790 0426a17–19〕· 三疑 0426a12–14（其二對本段常不思議所揀）。
- 成唯識論 T1585（承衍·承其義）：藏識海浪偈引〔T31n1585 0014c14〕· 心意識伽他引 0024c15（繫藏識義·本段句非顯引，誌承接）。
- 攝論 T1594：無顯引楞伽經（「聲聞乘」〔0133a05〕僅涉識論範疇，非本段宗要），從闕。
- 淨覺 T2837：本段無逐句對應之傳承語，從闕。
This movement establishes two matters: first, the two shared distinguishing marks of the śrāvakas (the mark of attaining the noble differentiation of self-realization · the mark of clinging to intrinsic nature through false imagining of the natures) — an adjudication of the difference between what the śrāvaka realizes and what he clings to; second, the constant-beyond-thought of the ultimate — a discernment that the constant the Buddha speaks of differs from the constant of the outsiders: the ultimate is accomplished by cause-and-mark, apart from being-and-non-being, attained by the noble wisdom of self-realization, and is not the causeless, falsely-reckoned constant of the outsiders.
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 Śrāvaka's Constant（〔T16 0486b06〕the two shared distinguishing marks of the śrāvakas begin —〔0486c25〕the śrāvaka's clinging to outer objects · the revolving of birth-and-death ends）. The four-scroll text runs through as a single chapter, cut by the rounds of Mahāmati's questioning; this movement carries on from the preceding gate of practice, first discerning the two marks of the śrāvaka, then, from Mahāmati's question about "the constant and the beyond-thought," opening the great section on the constant-beyond-thought |
| Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (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」〔T39n1790 0426a17–19〕— 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's constant-beyond-thought bears precisely upon the constant abiding of the Tathāgata-womb's qualities (Fazang marks the second of the three doubts in studying this scripture, "hearing that the Tathāgata-womb is furnished with all qualities, one suspects it the same as the outsiders' divine self"〔T39n1790 0426a12–13〕, and this movement's discernment of the constant counters precisely that doubt) |
| Zonglei & Ruqi, Annotations T39n1789 (phrase-by-phrase · chief commentary on the four-scroll) | outlines the two kinds of śrāvaka as「出聲聞所證之相，有二種異」〔T39n1789 0359a29〕— tr. "setting forth the marks of what the śrāvaka realizes, there being two kinds of difference"; outlines the constant-beyond-thought as「如來所談常不思議與外道所說名同，恐學者濫真墮妄，故舉以為問」〔T39n1789 0359c12–14〕— tr. "the constant-beyond-thought the Tathāgata speaks of and what the outsiders speak of are the same in name; fearing that the student might confound the true and fall into the false, [Mahāmati] raises it as a question," judging it "the same in name, different in meaning"〔0359c14〕 |
| T671 Entering the Laṅkā (Bodhiruci) | falls in the Collecting-All-Buddha-Dharmas chapter region (the two distinguishing marks〔T16 0525c12〕· the constant-beyond-thought〔0526a08〕begins) |
| T672 Mahāyāna Entering the Laṅkā (Śikṣānanda) | falls in the Collecting-All-Dharmas chapter region (the constant-beyond-thought〔T16 0596c20〕begins) |
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 two shared distinguishing marks of the śrāvaka-vehicle
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 有二種聲聞乘通分別相，謂：得自覺聖差別相，及性妄想自性計著相。 | T16n0670 0486b06–07 |
| T671 Bodhi. | 聲聞乘有二種差別相，謂於內身證得聖相故；執著虛妄相分別有物故。 | T16n0671 0525c12–13 |
| T672 Śikṣ. | 無相應同卷同位段落 | T16n0672 無 |
tr. — T670: "There are two shared distinguishing marks of the śrāvaka-vehicle, namely: the mark of attaining the noble differentiation of self-realization, and the mark of clinging to intrinsic nature through false imagining of the natures." — T671: "The śrāvaka-vehicle has two distinguishing marks, namely: that of inwardly, within the body, realizing and attaining the noble mark; and that of clinging to unreal marks and discriminating [them] as existent things." — T672: no corresponding passage in the same scroll and same position.
Where the variants lie: (a) T670's "the mark of attaining the noble differentiation of self-realization" = the śrāvaka's differentiating mark attained within the noble wisdom of self-realization; T671 has "inwardly, within the body, realizing and attaining the noble mark" — "inward, within-the-body realization" is a variant rendering of "self-realized nobility" (what is realized within oneself). (b) T670's "the mark of clinging to intrinsic nature through false imagining of the natures" = the mark of raising false imagining over the natures and clinging to their intrinsic nature; T671 has "clinging to unreal marks and discriminating [them] as existent things" — "clinging to the unreal · discriminating [them] as existent things" is a variant rendering of "false imagining of the natures · clinging." The two texts are different in name, one in meaning: one mark is the principle the śrāvaka realizes, the other is the view the śrāvaka clings to. (c) T672 has, in this region, no phrase-by-phrase passage in the same scroll and same position matching the two distinguishing marks.
Sentence 2 The constant and the beyond-thought · the question about the outsiders
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 常及不思議，自覺聖趣境界及第一義境界。世尊！非諸外道所說常不思議因緣耶？ | T16n0670 0486b23–25 |
| T672 Śikṣ. | 常不思議 | T16n0672 0596c20 |
tr. — T670: "The constant and the beyond-thought — the realm of the noble resort of self-realization and the realm of the ultimate. World-Honored One! is this not the causal condition of the constant-beyond-thought of which all the outsiders speak?" — T672: "the constant-beyond-thought."
Where the variants lie: T670 sets Mahāmati's question, tying "the constant and the beyond-thought" to "the realm of the noble resort of self-realization and the realm of the ultimate," and asking whether it is the same as the causal condition of the constant-beyond-thought of which the outsiders speak; T672 marks "the constant-beyond-thought" here as the heading of a section. All three translations alike take "discerning the Buddha's constant apart from the outsiders' constant" as the guiding tenet of this section.
Sentence 3 The ultimate constant-beyond-thought · accomplished by cause-and-mark
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 我第一義常不思議。第一義因相成，離性非性，得自覺相故有相。第一義智因故，有因離性非性故。譬如無作虛空，涅槃滅盡故常。 | T16n0670 0486c03–06 |
| T671 Bodhi. | 我說常不可思議，第一義常不可思議，與第一義相因果相應，以離有無故；以內身證相故；以有彼相故；以第一義智因相相應，以離有無故；以非所作故，與虛空涅槃寂滅譬喻相應故。 | T16n0671 0526a18–22 |
| T672 Śikṣ. | 我第一義常不思議，第一義因相成，遠離有無，自證聖智所行相故有相；第一義智為其因故有因，離有無故非作者，如虛空涅槃寂滅法故常不思議。 | T16n0672 0596c26–29 |
tr. — T670: "My ultimate is the constant-beyond-thought. The ultimate is accomplished by cause-and-mark; it is apart from being and non-being; because it attains the mark of self-realization, it has mark. Because the wisdom of the ultimate is its cause, it has cause; because it is apart from being and non-being, [that cause too is apart from the two extremes]. It is as with the uncontrived space, and the extinction-and-cessation of nirvāṇa — therefore constant." — T671: "I speak of the constant-beyond-thought; the ultimate constant-beyond-thought corresponds to the ultimate as cause-and-fruit, because it is apart from being and non-being; because of the mark of inward realization within the body; because it has that mark; because it corresponds to the wisdom of the ultimate as cause-and-mark; because it is apart from being and non-being; because it is uncontrived, corresponding to the simile of space, nirvāṇa, and quiescent extinction." — T672: "My ultimate is the constant-beyond-thought; the ultimate is accomplished by cause-and-mark, far apart from being and non-being; because it is the mark ranged over by the noble wisdom of self-realization, it has mark; because the wisdom of the ultimate is its cause, it has cause; because it is apart from being and non-being, it is no maker; being as the dharma of space, nirvāṇa, and quiescent extinction, it is therefore the constant-beyond-thought."
Where the variants lie: (a) All three translations alike set up five points to accomplish "the ultimate constant-beyond-thought": ① accomplished by cause-and-mark (corresponding to the ultimate as cause-and-fruit) ② apart from being-and-non-being (apart from being and non-being) ③ having mark because it attains the mark of self-realization (the mark of inward realization within the body · the mark ranged over by the noble wisdom of self-realization) ④ having cause because the wisdom of the ultimate is its cause (corresponding to the wisdom of the ultimate as cause-and-mark) ⑤ uncontrived (unmade · no maker), closing with space, nirvāṇa, and quiescent extinction as the simile. (b) "apart from being and non-being" (離性非性) T671 / T672 render "apart from being and non-being" (離有無) — nature (性) = being, non-nature (非性) = non-being; to be apart from the two extremes is the middle way. (c) "attaining the mark of self-realization" T671 has as "the mark of inward realization within the body," T672 as "the mark ranged over by the noble wisdom of self-realization" — alike showing that this constant is attained by the noble wisdom of self-realization, not reckoned by an outer measure. (d) T670's "uncontrived space" T671 / T672 render "uncontrived · no maker," the simile that the ultimate constant is not accomplished by contrivance, but is constant as space, nirvāṇa, and extinction-cessation are constant.
Sentence 4 The śrāvaka fears suffering and seeks nirvāṇa · does not resort to the store consciousness
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 諸聲聞畏生死妄想苦而求涅槃，不知生死、涅槃差別一切性妄想非性。未來諸根境界休息，作涅槃想，非自覺聖智趣藏識轉。 | T16n0670 0486c22–25 |
tr. — T670: "The śrāvakas, fearing the suffering of the false imagining of birth-and-death, seek nirvāṇa, and do not know that the difference between birth-and-death and nirvāṇa is [that they are] all a false imagining of the natures, without intrinsic nature. Taking the resting of the future sense-faculties and their objects to be their thought of nirvāṇa, [theirs] is not the noble wisdom of self-realization resorting to the store consciousness and turning."
Where the variants lie: This sentence, T670, makes plain the śrāvaka's limit — fearing the suffering of the false imagining of birth-and-death, he seeks nirvāṇa, and does not know that the difference between birth-and-death and nirvāṇa is all a false imagining of the natures, without intrinsic nature; he takes the resting of the future sense-faculties and their objects to be his thought of nirvāṇa, and this is not the noble wisdom of self-realization resorting to and entering the store consciousness and turning there ("not the noble wisdom of self-realization resorting to the store consciousness and turning" ties directly to the store-consciousness doctrine, running together with the store-consciousness sense of the Scroll One movement 〈The Consciousnesses · the Ocean of the Store-Consciousness〉, see rubric 7). T671 / T672's passage corresponding to this sentence: see the witness placement.
3 · The scriptural warrant for the Yogācāra doctrine〔the eye〕(唯識義之經據)
This movement establishes two matters: the two shared distinguishing marks of the śrāvakas, and the ultimate constant-beyond-thought. Both matters bear on Yogācāra, and above all the closing sentence, "not the noble wisdom of self-realization resorting to the store consciousness and turning," ties directly to the store consciousness, standing as the scriptural-warrant lineage for the ever-evolving sense of the eighth consciousness.
(1) The two marks of the śrāvaka · the discernment of what is realized and what is clung to —〔T16n0670 0486b06–07〕「二種聲聞乘通分別相，謂：得自覺聖差別相，及性妄想自性計著相」: one mark is the realized (the differentiation attained by the noble wisdom of self-realization), one mark is the clung-to (over the great elements — blue, yellow, red, white; hard, moist, warm, moving — raising false imagining of intrinsic nature · clinging). Zonglei judges it "the principle realized" and "the view raised by clinging to the teaching" (rubric 4). → Onward, the Yogācāra sense of the three natures: the mark of clinging to intrinsic nature through false imagining of the natures is precisely the śrāvaka's form of the imagined nature; the bodhisattva who "conforms and enters the thought of the no-self of dharmas, and extinguishes the mark-and-view of the no-self of persons" (〔0486b20〕) is precisely the turn from the imagined into the truly-perfected.
(2) The ultimate constant-beyond-thought · apart from being-and-non-being is the middle way —〔T16n0670 0486c03–06〕「我第一義常不思議。第一義因相成，離性非性，得自覺相故有相。第一義智因故，有因離性非性故」: the constant of the ultimate is accomplished by cause-and-mark (it has cause and has mark, and is not the causeless, falsely-reckoned constant of the outsiders), apart from being and non-being (apart from the two extremes of being and non-being), attained by the noble wisdom of self-realization. → Onward, the Yogācāra sense of the threefold naturelessness: apart from being (apart from the being of the imagined) and non-being (apart from the non-being of annihilation) is precisely what manifests the middle way of the truly-perfected; Zonglei judges outright "this ultimate is just the middle way, the true mark of reality" and "neither being nor non-being is precisely what manifests the middle way" (rubric 4).
(3) The śrāvaka does not resort to the store consciousness · the discernment of the eighth consciousness as the realm of self-realization —〔T16n0670 0486c23–25〕「未來諸根境界休息，作涅槃想，非自覺聖智趣藏識轉」: the śrāvaka takes the resting of the sense-faculties and their objects to be nirvāṇa, and does not know the resorting of the noble wisdom of self-realization into the store consciousness (the eighth consciousness) and its turning there. This sentence takes "the store consciousness" as the realm the śrāvaka fails to reach, inheriting the store-consciousness sense established in the Scroll One movement 〈The Consciousnesses · the Ocean of the Store-Consciousness〉. → Onward, the Cheng Weishi Lun's sense of the eighth consciousness as ever-evolving · neither cut off nor eternal; the śrāvaka's thought of nirvāṇa as body-turned-to-ash and mind-extinguished manifests, by contrast, the Yogācāra's right sense of the store consciousness as ever-evolving without break, the very support on which the transformation of the basis rests.
4 · The divergent readings of the masters (ancient masters · tenet marked) (諸家異釋)
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.
Zonglei & Ruqi, Annotations on the Laṅkāvatāra-ratna-sūtra T39n1789 (phrase-by-phrase · chief)
On the two kinds of śrāvaka (the difference between what is realized and what is clung to):
「上勉菩薩修自覺聖，智既有大小不同，故出聲聞所證之相，有二種異：自覺聖差別相者，所證之理也；性妄想自性計著相者，執教起見也。雖同是聲聞，得失永異。無常、苦、空、無我者，聲聞所修析空之觀也。」〔T39n1789 0359a28–b04〕
tr. "Above, [the scripture] exhorted the bodhisattva to cultivate self-realized nobility; and since wisdom differs as great and small, it therefore sets forth the marks of what the śrāvaka realizes, there being two kinds of difference. As to 'the mark of the noble differentiation of self-realization': this is the principle realized. As to 'the mark of clinging to intrinsic nature through false imagining of the natures': this is the view raised by clinging to the teaching. Though both alike are śrāvaka, their gain and loss are forever different. As to 'impermanence, suffering, emptiness, no-self': this is the contemplation of analytic emptiness that the śrāvaka cultivates."
(Zonglei adjudicates the two marks: one is "the principle realized" (the mark of the noble differentiation of self-realization), one is "the view raised by clinging to the teaching" (the mark of clinging to intrinsic nature through false imagining of the natures); both alike are śrāvaka, yet their gain and loss are forever different. He also glosses the foregoing "impermanence, suffering, emptiness, no-self" as the contemplation of analytic emptiness that the śrāvaka cultivates.)
On the question about the constant-beyond-thought (the same in name, different in meaning):
「如來所談常不思議與外道所說名同，恐學者濫真墮妄，故舉以為問。名同義異，具見下文。所言常與不思議，無出二種境界：常即自覺聖趣，不思議即第一義。自覺，常智也；聖趣，常境也。由常智而契常境，故名為常。第一義體絕言思，故云不思議也。」〔T39n1789 0359c12–19〕
tr. "The constant-beyond-thought the Tathāgata speaks of and what the outsiders speak of are the same in name; fearing that the student might confound the true and fall into the false, [Mahāmati] raises it as a question. That they are the same in name but different in meaning is fully seen in the text below. The 'constant' and the 'beyond-thought' spoken of do not go beyond two realms: the constant is the noble resort of self-realization, the beyond-thought is the ultimate. Self-realization is the constant wisdom; the noble resort is the constant realm. By the constant wisdom one accords with the constant realm — therefore it is named constant. The substance of the ultimate cuts off word and thought — therefore it is said to be beyond thought."
(Zonglei adjudicates the intent of this question: the Buddha's constant-beyond-thought and the outsiders' are the same in name but different in meaning, and, fearing that the student might confound the true and fall into the false, Mahāmati raises the question. He also glosses "constant" = the noble resort of self-realization (the constant wisdom according with the constant realm), "beyond-thought" = the ultimate (whose substance cuts off word and thought).)
On the ultimate constant-beyond-thought (manifesting outright the middle way):
「此對外道之非，而顯正教之是。言第一義因相成等者，此第一義即是中道實相，以是為因即是常因，以是為相即是常相，遠離有無之過，言離性則非有，離非性則非無，非有非無正顯中道，中道絕待故常，常故妙，妙故不可思議，此所以為如是究竟常不思議，異彼外道無自相因。」〔T39n1789 0360a07–14〕
tr. "This is set against the wrongness of the outsiders, and manifests the rightness of the true teaching. As to 'the ultimate is accomplished by cause-and-mark' and the rest: this ultimate is just the middle way, the true mark of reality. Taken as cause, it is the constant cause; taken as mark, it is the constant mark. Far apart from the fault of being-and-non-being: to say 'apart from being' is that it is not being, to say 'apart from non-being' is that it is not non-being; neither being nor non-being is precisely what manifests the middle way. The middle way is beyond all opposition, and therefore constant; being constant, it is wondrous; being wondrous, it is beyond thought. This is why it is the ultimate constant-beyond-thought thus and so — differing from the outsiders' [constant] that has no cause of its own mark."
(Zonglei adjudicates outright that the ultimate is the middle way, the true mark of reality: taken as cause it is the constant cause, taken as mark it is the constant mark; "apart from being" is not-being, "apart from non-being" is not-non-being; neither being nor non-being is precisely what manifests the middle way; the middle way is beyond all opposition and therefore constant, differing from the outsiders' falsely-reckoned constant that has no cause of its own mark — the ancient master's middle-way reading of the Laṅkā's ultimate constant.)
Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (outline)
Fazang judges the whole scripture's guiding tenet, tying the Tathāgata-womb's qualities to one's own mind; the second of the three doubts in studying this scripture counters precisely what this movement's constant-beyond-thought discerns:
「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."
「菩薩聞諸大乘經所說深義，未能決了，生三種疑：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 0426a11–14〕
tr. "The bodhisattva, hearing the deep meaning taught in the Mahāyāna scriptures and unable yet to resolve it, gives rise to three doubts: first, hearing 'ultimate emptiness,' he clings to there being no cause-and-fruit; second, hearing that the Tathāgata-womb is furnished with all qualities, he suspects it the same as the outsiders' divine self; third, hearing subject-and-object, mind-and-realm taught, he clings to there being no consciousness-only."
(The second, "hearing that the Tathāgata-womb is furnished with all qualities, suspecting it the same as the outsiders' divine self," is just the doubt countered by this movement's discernment "the Buddha's constant differs from the outsiders' constant"; Fazang's outline and this movement's scripture-text bring each other out.)
5 · Terms (術語)
| Chinese | Transmitted Sanskrit (Roman · pronunciation aid) | Attestation of the ancient masters' transliteration | Precise Yogācāra sense |
|---|---|---|---|
| 常不思議 the constant-beyond-thought | —（no ancient master's transliteration · left blank） | 〔this movement, T16n0670 0486b23·0486c03〕 | the ultimate constant, accomplished by cause-and-mark, apart from being-and-non-being, attained by the noble wisdom of self-realization; Zonglei: the constant is the noble resort of self-realization, the beyond-thought is the ultimate〔T39n1789 0359c15〕. Differing from the outsiders' causeless, falsely-reckoned constant |
| 得自覺聖差別相 the mark of attaining the noble differentiation of self-realization | —（no ancient master's transliteration · left blank） | 〔this movement, 0486b06·0486b07〕 | one of the śrāvaka's two marks; Zonglei: "the principle realized"〔0359b01〕— the differentiating mark attained by the noble wisdom of self-realization |
| 性妄想自性計著相 the mark of clinging to intrinsic nature through false imagining of the natures | —（no ancient master's transliteration · left blank） | 〔this movement, 0486b07·0486b17〕 | one of the śrāvaka's two marks; Zonglei: "the view raised by clinging to the teaching"〔0359b01〕— over the great elements and the rest, raising false imagining of intrinsic nature · clinging |
| 第一義 the ultimate | paramārtha | Xuanzang's rendering "surpassing meaning" (勝義) · the ancient transmission "the ultimate" (第一義) | the realm of the final real; Zonglei: "its substance cuts off word and thought, therefore it is said to be beyond thought"〔0359c18〕. The ultimate constant of this movement = the middle way, the true mark of reality (Zonglei 0360a09) |
| 藏識 the store consciousness | ālaya-vijñāna | Xuanzang's transliteration 阿賴耶 | the eighth consciousness; the closing "not the noble wisdom of self-realization resorting to the store consciousness and turning"〔0486c25〕— the realm the śrāvaka fails to resort to and reach |
| 離性非性 apart from being-and-non-being | —（no ancient master's transliteration · left blank） | 〔this movement, 0486c04〕 | apart from the two extremes of being (性) and non-being (非性); Zonglei: "'apart from being' is that it is not being, 'apart from non-being' is that it is not non-being; neither being nor non-being is precisely what manifests the middle way"〔0360a11〕 |
IAST is a pronunciation aid; "the store consciousness" = 阿賴耶, "the ultimate" = the ancient transmission of "surpassing meaning" (勝義), both resting on Xuanzang's ancient transmission. For the other names (the mark of attaining the noble differentiation of self-realization · the mark of clinging to intrinsic nature through false imagining of the natures · apart from being-and-non-being, 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 uncontrived space (the ultimate constant) —〔T16n0670 0486c05–06〕「譬如無作虛空，涅槃滅盡故常」:
- Vehicle: uncontrived space, nirvāṇa, extinction-and-cessation (constant, not contrived). Tenor: the ultimate constant-beyond-thought.
- What it shows: the constant of the ultimate is like the uncontrivedness of space, like the finality of nirvāṇa's extinction-and-cessation — not the outsiders' contrived, causelessly-reckoned constant, but the constant accomplished by cause-and-mark, attained by the noble wisdom of self-realization. All three translations keep this simile (T671「與虛空涅槃寂滅譬喻相應」〔T16n0671 0526a22〕 · T672「如虛空涅槃寂滅法故常不思議」〔T16n0672 0596c29〕).
(2) The hare's-horn simile (refuting the outsiders' causeless constant) —〔T16n0670 0486c13–15〕「若復諸外道，因相成常不思議，因自相性非性，同於兔角」:
- Vehicle: a hare's horn (a name without a thing · mere verbal false imagining). Tenor: the constant-beyond-thought reckoned by the outsiders.
- What it shows: the outsiders' constant has no cause of its own mark (no real cause-and-mark), like a hare's horn that has only verbal saying and no real substance; the Buddha's constant, on the other hand, attains its mark by self-realization and is apart from the contrived being-and-non-being, differing from the empty reckoning of the hare's horn. This simile, by contrast, brings out that the ultimate constant has cause and has mark.
(3) The contemplation of analytic emptiness (what the śrāvaka cultivates · marked by Zonglei) —〔T39n1789 0359b02–03〕Zonglei:「無常、苦、空、無我者，聲聞所修析空之觀也」:
- Zonglei judges the śrāvaka's cultivated realm of impermanence, suffering, emptiness, no-self to be the "contemplation of analytic emptiness," distinct from the bodhisattva's emptiness-as-substance; this is the ancient master's tenet-marked figure of speech, showing the gate of contemplation on which the śrāvaka's "mark of attaining the noble differentiation of self-realization," among the two marks, rests.
7 · Cross-reading and onward transmission (互讀·承衍)
This scripture is a scriptural source of the Yogācāra lineage; the ultimate constant established in this movement (the middle way, the true mark of reality) · the store-consciousness sense are taken up in succession by the later treatises. Following the Yogācāra sequence toward the onward-transmission links, only what genuinely bears on this movement is listed:
- Cheng Weishi Lun: the Cheng Weishi Lun, Scroll Two, cites the Laṅkā's store-consciousness-ocean-and-waves verse〔T31n1585 0014c14〕, and Scroll Four cites the mind-mentation-consciousness gāthā〔0024c15〕, both tying to the store-consciousness · mind-mentation-consciousness sense (see Scroll One 〈The Consciousnesses · the Ocean of the Store-Consciousness〉 rubric 3); this movement's closing "not the noble wisdom of self-realization resorting to the store consciousness and turning"〔0486c25〕inherits that store-consciousness sense — the śrāvaka's not resorting to the store consciousness manifests, by contrast, the Yogācāra's right sense of the eighth consciousness as ever-evolving · the support on which the transformation of the basis rests (inheriting its store-consciousness sense, while this movement's sentence is not overtly cited by the Cheng Weishi Lun — the inheritance is noted, without a hollow tying-in of the citation).
- The three natures · the threefold naturelessness: this movement's "mark of clinging to intrinsic nature through false imagining of the natures" carries forward the imagined nature; "the ultimate constant · apart from being-and-non-being" carries forward the middle way of the threefold naturelessness (apart from being and apart from non-being is precisely what the truly-perfected manifests) — the scriptural-source lineage of the three natures · the threefold naturelessness of the Thirty Verses vv.20–25.
- Mahāyāna-saṃgraha,〈Section on the Knowable Support〉: the sense of the store consciousness as the knowable support runs together with this movement's closing store-consciousness sentence; yet the Mahāyāna-saṃgraha itself T31n1594 carries no overt citation of the Laṅkāvatāra (the "śrāvaka-vehicle" in the text touches only the range of consciousness-doctrine, not the guiding tenet of this movement) — it inherits the sense without citing the 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 · section position); the Cheng Weishi Lun's store-consciousness sense is already hard-linked at the Scroll One movement 〈The Consciousnesses · the Ocean of the Store-Consciousness〉, and this movement inherits it "by inheriting the sense," the rest to be hard-linked once the onward-transmission treatises' definitive editions are set.
8 · Witness placement (校本定位)
- T670 Guṇabhadra (base): 〔T16n0670 0486b06〕the two shared distinguishing marks of the śrāvakas begin —〔0486c25〕the śrāvaka's not resorting to the store consciousness ends. The two marks of the śrāvaka 0486b06–07 · impermanence, suffering, emptiness, no-self 0486b08 · the false-imagining-clinging śrāvaka 0486b17 · the question of the constant and the beyond-thought 0486b23–25 · "my ultimate is the constant-beyond-thought" 0486c03 · accomplished by cause-and-mark, apart from being-and-non-being 0486c03–06 · the uncontrived-space simile 0486c05 · the outsiders' constant-beyond-thought 0486c09 · the hare's-horn simile 0486c14 · mere verbal false imagining 0486c15 · far from the mark of the noble wisdom of self-realization 0486c21 · the śrāvaka fears suffering and seeks nirvāṇa · does not resort to the store consciousness 0486c22–25.
- T671 Bodhiruci (chief cross-collation of the full recension): the two distinguishing marks〔T16n0671 0525c12–13〕· the constant-beyond-thought 0526a08 · "I speak of the constant-beyond-thought" · the five points 0526a18–22.
- T672 Śikṣānanda (cross-collation of the complete recension): the constant-beyond-thought 0596c20 · "my ultimate is the constant-beyond-thought · accomplished by cause-and-mark" 0596c26–29.
- Zonglei & Ruqi T1789 (phrase-by-phrase chief commentary): the two-kinds-of-śrāvaka annotation〔T39n1789 0359a28–b04〕· the constant-beyond-thought question annotation 0359c12–19 · the ultimate-constant-beyond-thought · the-middle-way-true-mark-of-reality annotation 0360a07–14.
- Fazang T1790 (Profound-Meaning outline): the guiding tenet〔T39n1790 0426a17–19〕· the three doubts 0426a12–14 (the second bearing on what this movement's constant-beyond-thought discerns).
- Cheng Weishi Lun T1585 (onward transmission · inheriting the sense): the store-consciousness-ocean verse citation〔T31n1585 0014c14〕· the mind-mentation-consciousness gāthā citation 0024c15 (tying to the store-consciousness sense · this movement's sentence not overtly cited, the inheritance noted).
- Mahāyāna-saṃgraha T1594: no overt citation of the Laṅkāvatāra (the "śrāvaka-vehicle"〔0133a05〕touches only the range of consciousness-doctrine, not the guiding tenet of this movement) — left blank.
- Jingjue T2837: no phrase-by-phrase transmission-saying corresponding to this movement — left blank.