楞伽阿跋多羅寶經 卷二 · 如來藏·言說第一義·四禪
同一團泥，陶家的手一轉，成碗、成瓶、成罐——樣子各不相同，泥卻是同一團泥。佛說如來藏，也說無我，話兩樣，說的是同一件事。
大慧問了一個最危險的問：你說如來藏清淨常住、遍在眾生身中，這跟外道的「神我」差在哪裡？佛的答只有一手——如來藏不是一個「我」，是一道通向無我的門；為那些一聽「無我」就害怕的人，先給一個可依的門，再引他走進去。
於是那口渴的鹿，把春天的陽焰當成了水，迷亂奔逐，追的是本無之物。那面明鏡，隨緣現出萬般色像，鏡卻不動、也無妄想——你我認作「心外之境」的一切，原來都是這面鏡裡的像。境是心現，計執便歇。
言說也一樣。你說得再多，也說不到那第一義——它只能證，不能說，如同影子指不出光。落到最後，佛開出四種禪，一層一層往上：從人無我，到法無我，到連「無我」的念也放下，到入如來之地。這是一道走進如來藏那道門的階。
且入此段。看那被你認作「我」的清淨常住，究竟是門、還是我；看那你追了一生的境界，是水、還是渴鹿眼裡的陽焰。
One and the same lump of clay: the potter's hand turns once, and it becomes bowl, becomes jar, becomes pot — each a different shape, yet the clay is one and the same lump. The Buddha speaks of the Tathāgata-womb, and speaks of no-self too; the words are two, but the thing spoken of is one and the same.
Mahāmati asks the most dangerous of questions: you say the Tathāgata-womb is pure and constantly abiding, present within the bodies of all sentient beings — in what does this differ from the outsiders' "divine self"? The Buddha's answer has but one move — the Tathāgata-womb is not a "self," it is a gate opening onto no-self; for those who take fright the moment they hear "no self," he gives first a gate to rely on, then leads them in through it.
And so the thirsting deer takes the spring mirage for water, and rushes after it in confusion — chasing a thing that is from the first not there. And that bright mirror shows a thousand colors according to conditions, yet the mirror does not stir, nor has it any false imagining — all that you and I take for a "realm outside the mind" turns out to be images within this mirror. The object is the mind's manifesting; let the clinging rest, and it is done.
Speech is no different. Say what you will, and you can never say your way to that ultimate truth — it can only be realized, it cannot be spoken, as a shadow can never point out the light. And at the last, the Buddha opens the four kinds of meditation, one layer above the next: from the no-self of persons, to the no-self of dharmas, to the setting-down even of the thought of "no self," to the entering of the Tathāgata's ground. This is one stair, walking into that gate of the Tathāgata-womb.
Now enter this passage. Look at that pure constant abiding you have taken for a "self" — and ask whether it is a gate, or a self; look at that realm you have chased your whole life long — and ask whether it is water, or the mirage in the thirsting deer's eye.
T16n0670 逐字節錄〔起 T16 0489a18〕· 復次大慧/白佛言 段 ＝
#### 〔出處〕· 機械抽取 2026-07-02。非詮釋。
〔T16 0489a25〕
爾時，大慧菩薩摩訶薩白佛言：「世尊！世尊修多羅說，如來藏自性清淨，轉三十二相，入於一切眾生身中，如大價寶，垢衣所纏。如來之藏常住不變，亦復如是，而陰、界、入垢衣所纏，貪欲恚癡不實妄想塵勞所污，一切諸佛之所演說。云何世尊同外道說我，言有如來藏耶？世尊！外道亦說有常、作者離於求那，周遍不滅。世尊！彼說有我。」
佛告大慧：「我說如來藏，不同外道所說之我。大慧！有時說空、無相、無願、如、實際、法性、法身、涅槃、離自性、不生不滅、本來寂靜、自性涅槃，如是等句，說如來藏已。如來、應供、等正覺，為斷愚夫畏無我句故，說離妄想無所有境界如來藏門。大慧！未來現在菩薩摩訶薩，不應作我見計著。譬如陶家，於一泥聚，以人工水木輪繩方便，作種種器。如來亦復如是，於法無我離一切妄想相，以種種智慧善巧方便，或說如來藏，或說無我。以是因緣故，說如來藏，不同外道所說之我。是名說如來藏。開引計我諸外道故，說如來藏，令離不實我見妄想，入三解脫門境界，悕望疾得阿耨多羅三藐三菩提，是故如來、應供、等正覺作如是說如來之藏。若不如是，則同外道所說之我。是故，大慧！為離外道見故，當依無我如來之藏。」
爾時，世尊欲重宣此義而說偈言：
「人相續陰，緣與微塵，勝自在作，
心量妄想。」
爾時，大慧菩薩摩訶薩，觀未來眾生，復請世尊：「唯願為說修行無間，如諸菩薩摩訶薩修行者大方便。」
佛告大慧：「菩薩摩訶薩成就四法，得修行者大方便。云何為四？謂：善分別自心現、觀外性非性、離生住滅見、得自覺聖智善樂，是名菩薩摩訶薩成就四法，得修行者大方便。云何菩薩摩訶薩善分別自心現？謂：如是觀三界唯心分齊，離我我所，無動搖、離去來，無始虛偽習氣所熏，三界種種色行繫縛，身財建立，妄想隨入現。是名菩薩摩訶薩善分別自心現。云何菩薩摩訶薩善觀外性非性？謂：炎、夢等一切性，無始虛偽妄想習因，觀一切性自性。菩薩摩訶薩作如是善觀外性非性，是名菩薩摩訶薩善觀外性非性。云何菩薩摩訶薩善離生住滅見？謂：如幻、夢一切性，自他俱性不生，隨入自心分齊故。見外性非性，見識不生及緣不積聚，見妄想緣生，於三界內外一切法不可得。見離自性，生見悉滅，知如幻等諸法自性，得無生法忍。得無生法忍已，離生住滅見，是名菩薩摩訶薩善分別離生住滅見。云何菩薩摩訶薩得自覺聖智善樂？謂：得無生法忍，住第八菩薩地。得離心、意、意識、五法、自性、二無我相，得意生身。」
「世尊！意生身者，何因緣？」
佛告大慧：「意生者，譬如意去，迅疾無礙，故名意生。譬如意去，石壁無礙，於彼異方無量由延，因先所見，憶念不忘，自心流注不絕，於身無障礙生。大慧！如是意生身，得一時俱。菩薩摩訶薩意生身，如幻三昧力自在神通，妙相莊嚴，聖種類身，一時俱生。猶如意生，無有障礙，隨所憶念本願境界，為成熟眾生，得自覺聖智善樂。如是菩薩摩訶薩，得無生法忍，住第八菩薩地，轉捨心、意、意識、五法、自性、二無我相身，及得意生身，得自覺聖智善樂。是名菩薩摩訶薩成就四法，得修行者大方便。當如是學。」
爾時大慧菩薩摩訶薩復請世尊：「唯願為說一切諸法緣因之相，以覺緣因相故，我及諸菩薩離一切性，有無妄見；無妄想見，漸次俱生。」
佛告大慧：「一切法二種緣相，謂外及內。外緣者，謂泥團柱輪繩水木人工諸方便緣，有瓶生。如泥瓶、縷疊、草席、種芽、酪酥等，方便緣生，亦復如是。是名外緣前後轉生。云何內緣？謂無明、愛、業等法，得緣名，從彼生陰、界、入法，得緣所起名。彼無差別，而愚夫妄想。是名內緣法。大慧！彼因者有六種，謂：當有因、相續因、相因、作因、顯示因、待因。當有因者，作因已，內外法生。相續因者，作攀緣已，內外法生陰種子等。相因者，作無間相，相續生。作因者，作增上事，如轉輪王。顯示因者，妄想事生已，相現作所作，如燈照色等。待因者，滅時作相續斷，不妄想性生。大慧！彼自妄想相愚夫，不漸次生，不俱生。所以者何？若復俱生者，作所作無分別，不得因相故。若漸次生者，不得我相故。漸次生不生，如不生子，無父名。大慧！漸次生相續方便不然，但妄想耳。因攀緣次第、增上緣等生所生故。大慧！漸次生不生，妄想自性計著相故。漸次俱不生，自心現受用故。自相共相外性非性。大慧！漸次俱不生，除自心現，不覺妄想故相生。是故因緣作事方便相，當離漸次俱見。」
爾時，世尊欲重宣此義，而說偈言：
「一切都無生，亦無因緣滅，
於彼生滅中，而起因緣想。
非遮滅復生，相續因緣起，
唯為斷凡愚，癡惑妄想緣。
有無緣起法，是悉無有生，
習氣所迷轉，從是三有現。
真實無生緣，亦復無有滅，
觀一切有為，猶如虛空華。
攝受及所攝，捨離惑亂見，
非已生當生，亦復無因緣。
一切無所有，斯皆是言說。」
〔T16 0490b12〕
爾時，大慧菩薩摩訶薩復白佛言：「世尊！唯願為說言說妄想相心經。世尊！我及餘菩薩摩訶薩，若善知言說妄想相心經，則能通達言說所說二種義，疾得阿耨多羅三藐三菩提，以言說所說二種趣，淨一切眾生。」 佛告大慧：「諦聽諦聽，善思念之，當為汝說。」 大慧白佛言：「善哉，世尊！唯然受教。」 佛告大慧：「有四種言說妄想相，謂：相言說、夢言說、過妄想計著言說、無始妄想言說。相言說者，從自妄想色相計著生。夢言說者，先所經境界，隨憶念生，從覺已境界無性生。過妄想計著言說者，先怨所作業，隨憶念生。無始妄想言說者，無始虛偽計著過自種習氣生。是名四種言說妄想相。」 爾時大慧菩薩摩訶薩，復以此義勸請世尊：「唯願更說言說妄想所現境界。世尊！何處、何故、云何、何因，眾生妄想言說生？」 佛告大慧：「頭胸喉鼻脣舌齗齒和合出音聲。」 大慧白佛言：「世尊！言說妄想為異為不異？」 佛告大慧：「言說、妄想非異非不異。所以者何？謂彼因生相故。大慧！若言說、妄想異者，妄想不應是因。若不異者，語不顯義，而有顯示。是故非異非不異。」 大慧復白佛言：「世尊！為言說即是第一義，為所說者是第一義？」 佛告大慧：「非言說是第一義，亦非所說是第一義。所以者何？謂第一義聖樂言說所入是第一義，非言說是第一義。第一義者，聖智自覺所得，非言說妄想覺境界。是故言說、妄想，不顯示第一義。言說者，生滅動搖展轉因緣起。若展轉因緣起者，彼不顯示第一義。大慧！自他相無性故，言說相不顯示第一義。
〔T16 0490c13〕
復次，大慧！隨入自心現量故，種種相外性非性，言說、妄想不顯示第一義。是故，大慧！當離言說、諸妄想相。」
爾時，世尊欲重宣此義而說偈言：
「諸性無自性，亦復無言說，
甚深空空義，愚夫不能了。
一切性自性，言說法如影，
自覺聖智子，實際我所說。」
〔T16 0490c21〕
爾時，大慧菩薩摩訶薩復白佛言：「世尊！唯願為說離一異、俱不俱、有無非有非無、常無常，一切外道所不行，自覺聖智所行，離妄想自相共相，入於第一真實之義。諸地相續漸次上上增進清淨之相，隨入如來地相，無開發本願。譬如眾色摩尼境界無邊相行，自心現趣部分之相一切諸法。我及餘菩薩摩訶薩，離如是等妄想自性自共相見，疾得阿耨多羅三藐三菩提，令一切眾生，一切安樂，具足充滿。」 佛告大慧：「善哉，善哉！汝能問我如是之義，多所安樂，多所饒益，哀愍一切諸天世人。」 佛告大慧：「諦聽，諦聽！善思念之！吾當為汝分別解說。」 大慧白佛言：「善哉，世尊！唯然受教。」 佛告大慧：「不知心量愚癡凡夫，取內外性，依於一異、俱不俱、有無非有非無、常無常，自性習因計著妄想。譬如群鹿，為渴所逼，見春時炎，而作水想，迷亂馳趣，不知非水。如是愚夫，無始虛偽妄想所熏，三毒燒心，樂色境界，見生住滅，取內外性，墮於一異、俱不俱、有無非有非無、常無常想，妄見攝受。如乾闥婆城，凡愚無智而起城想，無始習氣計著想現。彼非有城非無城，如是外道無始虛偽習氣計著，依於一異、俱不俱、有無非有非無、常無常見，不能了知自心現量。譬如有人，夢見男女為馬車步，城邑園林山河浴池種種莊嚴，自身入中，覺已憶念。大慧！於意云何？如是士夫，於前所夢憶念不捨，為黠慧不？」 大慧白佛言：「不也。世尊！」 佛告大慧：「如是凡夫，惡見所噬，外道智慧，不知如夢自心現量，依於一異、俱不俱、有無非有非無、常無常見。譬如畫像，不高不下，而彼凡愚，作高下想。如是未來外道惡見習氣充滿，依於一異、俱不俱、有無非有非無、常無常見，自壞壞他。餘離有無無生之論，亦說言無。謗因果見，拔善根本，壞清淨因。勝求者，當遠離去，作如是說：『彼墮自他俱見、有無妄想已，墮建立誹謗。以是惡見，當墮地獄。』譬如翳目見有垂髮，謂眾人言：『汝等觀此而是垂髮，畢竟非性非無性，見不見故。』如是外道妄見悕望，依於一異、俱不俱、有無非有非無、常無常見，誹謗正法，自陷陷他。譬如火輪非輪，愚夫輪想，非有智者。如是外道惡見悕望，依於一異、俱不俱、有無非有非無、常無常想，一切性生。譬如水泡，似摩尼珠，愚小無智，作摩尼想，計著追逐。而彼水泡，非摩尼非非摩尼，取不取故。如是外道惡見妄想習氣所熏，於無所有，說有生；緣有者，言滅。 「
〔T16 0491b11〕
復次，大慧！有三種量，五分論，各建立已，得聖智自覺。離二自性事而作有性妄想計著。大慧！心、意、意識身心轉變，自心現攝所攝，諸妄想斷。如來地自覺聖智修行者，不應於彼作性非性想。若復修行者，如是境界，性非性攝取想生者，彼即取長養，及取我人。大慧！若說彼性自性共相，一切皆是化佛所說，非法佛說。又諸言說，悉由愚夫悕望見生，不為別建立趣自性法，得聖智自覺三昧樂住者，分別顯示。譬如水中有樹影現，彼非影非非影，非樹形非非樹形。如是外道見習所熏，妄想計著，依於一異、俱不俱、有無非有非無、常無常想，而不能知自心現量。譬如明鏡，隨緣顯現一切色像而無妄想。彼非像非非像，而見像非像。妄想愚夫而作像想。如是外道惡見，自心像現，妄想計著，依於一異、俱不俱、有無非有非無、常無常見。譬如風水和合出聲，彼非性非非性。如是外道惡見妄想，依於一異、俱不俱、有無非有非無、常無常見。譬如大地無草木處，熱炎川流，洪浪雲湧。彼非性非非性，貪無貪故。如是愚夫，無始虛偽習氣所熏，妄想計著，依生住滅、一異、俱不俱、有無非有非無、常無常，緣自住事門，亦復如彼熱炎波浪。譬如有人，呪術機發。以非眾生數，毘舍闍鬼方便合成，動搖云為。凡愚妄想，計著往來。如是外道惡見悕望，依於一異、俱不俱、有無非有非無、常無常見，戲論計著，不實建立。大慧！是故欲得自覺聖智事，當離生住滅、一異、俱不俱、有無非有非無、常無常等惡見妄想。」
爾時，世尊欲重宣此義而說偈言：
「幻夢水樹影，垂髮熱時炎，
如是觀三有，究竟得解脫。
譬如鹿渴想，動轉迷亂心，
鹿想謂為水，而實無水事。
如是識種子，動轉見境界，
愚夫妄想生，如為翳所翳。
於無始生死，計著攝受性，
如逆㨝出㨝，捨離貪攝受，
如幻呪機發，浮雲夢電光。
觀是得解脫，永斷三相續，
於彼無有作，猶如炎虛空。
如是知諸法，則為無所知，
言教唯假名，彼亦無有相。
於彼起妄想，陰行如垂髮，
如畫垂髮幻，夢乾闥婆城。
火輪熱時炎，無而現眾生，
常無常一異，俱不俱亦然。
無始過相續，愚夫癡妄想，
明鏡水淨眼，摩尼妙寶珠，
於中現眾色，而實無所有。
一切性顯現，如畫熱時炎，
種種眾色現，如夢無所有。
「
〔T16 0492a06〕
復次，大慧！如來說法，離如是四句，謂：一異、俱不俱、有無非有非無、常無常。離於有無建立誹謗分別。結集真諦、緣起、道滅、解脫。如來說法，以是為首。非性、非自在、非無因、非微塵、非時、非自性相續而為說法。復次，大慧！為淨煩惱爾炎障故，譬如商主，次第建立百八句無所有，善分別諸乘及諸地相。 「
〔T16 0492a13〕
復次，大慧！有四種禪。云何為四？謂：愚夫所行禪、觀察義禪、攀緣如禪、如來禪。云何愚夫所行禪？謂：聲聞、緣覺、外道修行者，觀人無我性，自相共相骨鎖，無常、苦、不淨相，計著為首。如是相不異觀，前後轉進，想不除滅，是名愚夫所行禪。云何觀察義禪？謂：人無我自相共相，外道自他俱無性已。觀法無我彼地相義，漸次增進，是名觀察義禪。云何攀緣如禪？謂：妄想二無我妄想，如實處不生妄想，是名攀緣如禪。云何如來禪？謂：入如來地，行自覺聖智相三種樂住，成辦眾生不思議事，是名如來禪。」
爾時，世尊欲重宣此義而說偈言：
「凡夫所行禪，觀察相義禪，
攀緣如實禪，如來清淨禪。
譬如日月形，鉢頭摩深嶮，
如虛空火燼，修行者觀察。
如是種種相，外道道通禪，
亦復墮聲聞，及緣覺境界，
捨離彼一切，則是無所有。
一切剎諸佛，以不思議手，
一時摩其頂，隨順入如相。」
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（如來藏、三十二相、陰界入、三解脫門、自心現、外性非性、無生法忍、第八菩薩地、心意意識、五法、自性、二無我、意生身、內緣外緣、六因、四種言說妄想相、第一義、四種禪、如來禪）一仍其舊。
如來藏不同外道我·陶家一泥作眾器
那時，大慧菩薩摩訶薩對佛說：「世尊！世尊在修多羅裡說，如來藏自性清淨，轉出三十二相，入於一切眾生的身中，就像一顆大價之寶，被垢穢的衣服所纏裹。如來之藏常住而不變，也正是這樣，卻被陰、界、入這垢衣所纏，被貪欲、瞋恚、愚癡這些不實的妄想塵勞所污染——這是一切諸佛所演說的。那麼世尊，為什麼卻同外道說『我』一樣，說有一個如來藏呢？世尊！外道也說有一個常住的、能作的作者，離於一切功德屬性，周遍一切而不滅。世尊！他們說的那是一個『我』啊。」
佛告訴大慧：「我說的如來藏，不同於外道所說的那個『我』。大慧！我有時說空、無相、無願、如、實際、法性、法身、涅槃、離自性、不生不滅、本來寂靜、自性涅槃——像這樣種種的名句，其實都是在說如來藏。如來、應供、等正覺，為了斷除愚夫畏懼『無我』這一句的怖畏，才說那離於妄想、無所有境界的如來藏門。大慧！未來與現在的菩薩摩訶薩，不應當在這上頭作『我見』的計著。譬如陶家，在一團泥聚上，用人工、水、木、輪、繩種種方便，作出種種器皿。如來也正是這樣，在『法無我』、離一切妄想相之處，用種種智慧、善巧、方便，有時說如來藏，有時說無我。就因為這個緣故，才說如來藏，不同於外道所說的『我』。這就叫作說如來藏。為了開導、引攝那些計著有『我』的諸外道，才說如來藏，好教他們離開那不實的『我見』妄想，契入三解脫門的境界，殷切地盼望能快快證得阿耨多羅三藐三菩提——因此如來、應供、等正覺才作這樣的說法，說有如來之藏。倘若不是這樣，那就同外道所說的『我』一樣了。所以大慧！為了離開外道之見，應當依於這『無我』的如來之藏。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
人、相續、陰，緣與微塵，勝、自在所作，
都只是心量上的妄想。
修行四法·意生身
那時，大慧菩薩摩訶薩，觀察未來的眾生，又請問世尊：「唯願為我們宣說『修行無間』——就是諸菩薩摩訶薩修行者的大方便。」
佛告訴大慧：「菩薩摩訶薩成就四種法，便得修行者的大方便。哪四種呢？就是：善於分別自心所現、觀外境的體性其實無體性、離開生住滅之見、證得自覺聖智的善樂。這就叫作菩薩摩訶薩成就四種法，得修行者的大方便。怎樣叫作菩薩摩訶薩善於分別自心所現呢？就是這樣觀察：三界唯是心的分齊，離於『我』與『我所』，沒有動搖、離於來去，是被無始以來虛偽的習氣所熏染，被三界種種的色行所繫縛，那身體、財物的建立，都是妄想隨之而入、隨之而現。這就叫作菩薩摩訶薩善於分別自心所現。怎樣叫作菩薩摩訶薩善於觀外境的體性其實無體性呢？就是說：陽焰、夢境等一切的體性，都是無始以來虛偽的妄想習氣為因，這樣去觀一切體性的自性。菩薩摩訶薩作這樣的善觀，觀外境的體性其實無體性，這就叫作菩薩摩訶薩善於觀外性非性。怎樣叫作菩薩摩訶薩善於離開生住滅之見呢？就是說：像幻、像夢一般的一切體性，自、他都不生，這是因為隨之而入了自心的分齊之故。既見外境的體性其實無體性，見識其實不生、所緣也不積聚，見那妄想是隨緣而生，於是在三界的內外一切法都不可得；既見它離於自性，那『生』的見便通通滅了，了知一切法如幻等等的自性，便證得無生法忍。既得無生法忍，就離了生住滅之見。這就叫作菩薩摩訶薩善於分別、離開生住滅之見。怎樣叫作菩薩摩訶薩證得自覺聖智的善樂呢？就是說：證得無生法忍，安住在第八菩薩地，證得離於心、意、意識、五法、自性、二無我這些相，證得意生身。」
「世尊！所謂『意生身』，是什麼因緣呢？」
佛告訴大慧：「所謂『意生』，譬如意念的行去，迅疾而無有障礙，所以叫作意生。譬如意念的行去，就是石壁也擋它不住，能到那別方無量由延之外，因為先前所見過的，憶念不忘，自心相續流注不絕，於是在身上便無障礙地生起。大慧！這樣的意生身，是一時一齊而俱得的。菩薩摩訶薩的意生身，是如幻三昧之力所成的自在神通，妙相莊嚴，那聖者種類之身，一時一齊而俱生。就如意念的生起，沒有障礙，隨著所憶念的本願境界，為了成熟眾生，證得自覺聖智的善樂。像這樣的菩薩摩訶薩，證得無生法忍，安住在第八菩薩地，轉捨那心、意、意識、五法、自性、二無我這些相之身，並且證得意生身，證得自覺聖智的善樂。這就叫作菩薩摩訶薩成就四種法，得修行者的大方便。應當這樣去學。」
一切法緣因之相·內外緣·六因
那時，大慧菩薩摩訶薩又請問世尊：「唯願為我們宣說一切諸法緣、因之相，因為覺了了緣、因之相的緣故，我和諸菩薩便能離開一切體性上『有、無』的妄見；那不落妄想的正見，就漸漸次第而一齊生起了。」
佛告訴大慧：「一切法有兩種緣相，就是外緣和內緣。所謂外緣，就是泥團、柱、輪、繩、水、木、人工這些方便之緣，便有瓶生出來。就像泥作瓶、線作疊布、草作席、種作芽、酪作酥等等，都是憑方便之緣而生，也正是這樣。這就叫作外緣，是前後輾轉而生的。怎樣叫作內緣呢？就是無明、愛、業等法，得了『緣』這個名字；從那裡生出陰、界、入諸法，便得了『緣所起』這個名字。它們其實並無差別，只是愚夫在那裡妄想罷了。這就叫作內緣之法。大慧！那『因』有六種，就是：當有因、相續因、相因、作因、顯示因、待因。所謂當有因，是這作因一有，內外之法便生。所謂相續因，是這攀緣一作，內外之法便生起陰的種子等等。所謂相因，是作那無間之相，令相續而生。所謂作因，是作那增上之事，就像轉輪聖王一般。所謂顯示因，是妄想之事一生起，相便現而作出所作，就像燈照亮色等一般。所謂待因，是滅的時候作那相續的斷絕，令那不妄想的體性生起。大慧！那些自起妄想之相的愚夫，主張『不是漸次而生』，又主張『不是一齊而生』。為什麼呢？倘若說是一齊俱生，那能作與所作便無從分別，得不到『因』的相狀了；倘若說是漸次而生，那便得不到那『我』的相狀了。這漸次而生其實不生，就像沒有生出兒子，就沒有『父親』這個名字一樣。大慧！說『漸次而生的相續方便』是講不通的，那只是妄想罷了。因為它們是憑攀緣、憑次第、憑增上緣等而生起所生之故。大慧！這漸次而生其實不生，是因為妄想自性上的計著之相之故。至於『漸次』與『俱』都不生，是因為那本是自心所現而受用之故。那自相、共相的外境，體性其實無體性。大慧！說『漸次』與『俱』都不生，是說除了自心所現之外別無他物，只因不覺這是妄想，相才生起。所以，那『因緣作事』的方便之相，應當離開『漸次』與『俱』這兩種見。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
一切都無所生，也無所謂因緣之滅，
卻在那生滅之中，起了『因緣』之想。
我並非遮止那『滅了又生』，只是那相續本是因緣而起，
我這樣說，唯是為了斷除凡愚，斷那癡惑妄想之緣。
有、無這些緣起之法，通通都無有生，
只是被習氣所迷而轉，從此三有才顯現。
真實之中無有生的緣，也再無有滅，
觀這一切有為之法，就如同虛空裡的花。
那能攝受的與所攝受的，一併捨離那惑亂之見，
既非已生、也非當生，也再無有因緣。
一切本來無所有，這些都只是言說罷了。
言說妄想相·四種言說
那時，大慧菩薩摩訶薩又對佛說：「世尊！唯願為我們宣說『言說妄想相』的心要之經。世尊！我和其餘的菩薩摩訶薩，倘若善能了知言說妄想相的心要之經，便能通達『能言說』與『所言說』這兩種義，快快證得阿耨多羅三藐三菩提，並且以『能言說』與『所言說』這兩種趣向，清淨一切眾生。」
佛告訴大慧：「你好好地聽、好好地聽，好好地思念它，我當為你宣說。」
大慧對佛說：「善哉，世尊！我恭敬地領受教誨。」
佛告訴大慧：「有四種言說妄想相，就是：相言說、夢言說、過妄想計著言說、無始妄想言說。所謂相言說，是從自己妄想那色相、計著色相而生。所謂夢言說，是先前所經歷過的境界，隨著憶念而生，是從醒覺以後、那境界已無體性而生。所謂過妄想計著言說，是先前結怨、對方所作的業，隨著憶念而生。所謂無始妄想言說，是無始以來虛偽的計著、那些過患從自己的種子習氣而生。這就叫作四種言說妄想相。」
那時，大慧菩薩摩訶薩，又以這一義勸請世尊：「唯願再為我們宣說：言說妄想所現的境界。世尊！在何處、為何故、是怎樣、以何因，眾生的妄想言說才生起呢？」
佛告訴大慧：「是頭、胸、喉、鼻、脣、舌、齗、齒和合起來而發出音聲的。」
大慧對佛說：「世尊！言說與妄想，是同一還是不同一呢？」
佛告訴大慧：「言說與妄想，非同一、也非不同一。為什麼呢？因為那是彼此互為因而生相之故。大慧！倘若言說與妄想是不同一的，那妄想就不該是言說之因了；倘若是同一的，那言語就顯不出義，可它偏偏有所顯示。所以說非同一、非不同一。」
言說·所說俱非第一義
大慧又對佛說：「世尊！是那『能言說』就是第一義呢，還是那『所言說』的才是第一義呢？」
佛告訴大慧：「並非『能言說』是第一義，也並非『所言說』是第一義。為什麼呢？因為那第一義，是聖者所樂、言說所能契入之處才是第一義，並不是言說本身就是第一義。所謂第一義，是聖智自覺所證得的，並不是言說妄想所覺的境界。所以言說、妄想，顯不出第一義。所謂言說，是生滅動搖、輾轉憑因緣而起的；倘若是輾轉憑因緣而起，那它就顯不出第一義。大慧！因為自、他之相其實無體性之故，言說之相顯不出第一義。
隨入自心現量·當離言說妄想
再者，大慧！因為隨之而入了自心現量之故，種種相的外境其實無體性，所以言說、妄想顯不出第一義。因此，大慧！應當離開言說與種種妄想之相。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
諸體性其實無自性，也再無有言說，
那甚深的『空與空』之義，愚夫不能了知。
一切體性的自性，言說之法都如影子，
那自覺聖智的佛子，實際之處才是我所說的。
離一異俱不俱等·外道妄見諸喻
那時，大慧菩薩摩訶薩又對佛說：「世尊！唯願為我們宣說那離於『一與異、俱與不俱、有與無、非有非無、常與無常』的義——這是一切外道所不能行、而自覺聖智所行的，是離於妄想的自相共相、契入於第一真實之義的；是那諸地相續、漸次上上增進、清淨之相，隨之而入如來地之相、無須開發的本願的；就譬如眾色摩尼所現的境界，那無邊的相行，是自心所現、趣向部分之相的一切諸法。願我和其餘的菩薩摩訶薩，離開像這樣的妄想自性、自共相之見，快快證得阿耨多羅三藐三菩提，令一切眾生，一切都得安樂，具足而充滿。」
佛告訴大慧：「善哉，善哉！你能問我這樣的義，能給眾多的安樂、眾多的饒益，是哀愍一切諸天世人啊。」
佛告訴大慧：「你好好地聽、好好地聽！好好地思念它！我當為你分別解說。」
大慧對佛說：「善哉，世尊！我恭敬地領受教誨。」
佛告訴大慧：「那不知『唯是心量』的愚癡凡夫，執取內外的體性，依於『一與異、俱與不俱、有與無、非有非無、常與無常』，被自性的習因所計著而妄想。譬如一群鹿，被口渴所逼，見了春天的陽焰，便作『水』想，迷亂地奔馳趣向，不知那並不是水。像這樣的愚夫，被無始以來虛偽的妄想所熏，三毒燒著他的心，貪樂那色的境界，見有生住滅，執取內外的體性，墮入『一與異、俱與不俱、有與無、非有非無、常與無常』之想，妄見地去攝受。就像那乾闥婆城，凡愚無智，卻起了『城』想，那是無始習氣的計著之想在現。其實那並非有城、也並非無城。像這樣，外道被無始以來虛偽的習氣所計著，依於『一與異、俱與不俱、有與無、非有非無、常與無常』之見，不能了知那本是自心現量。譬如有人，在夢裡見了男女作馬、車、步行，見了城邑、園林、山河、浴池種種莊嚴，自己的身也入在其中，醒了以後還憶念它。大慧！你意下如何？像這樣的士夫，對先前所夢的憶念不捨，算得上黠慧嗎？」
大慧對佛說：「不算，世尊！」
佛告訴大慧：「像這樣的凡夫，被惡見所咬噬，那外道的智慧，不知這一切如夢、本是自心現量，卻依於『一與異、俱與不俱、有與無、非有非無、常與無常』之見。譬如畫像，本來不高不下，那凡愚卻作起『高、下』想來。像這樣，未來的外道，惡見的習氣充滿，依於『一與異、俱與不俱、有與無、非有非無、常與無常』之見，自己壞、也壞別人。至於那些離了『有、無』、講『無生』之論的，也一併被他們說成是『無』。他們誹謗因果之見，拔除善的根本，破壞清淨之因。那真心求道的人，應當遠遠地離開他們，並作這樣的判說：『那些人墮入了自、他、俱之見，墮入了有、無的妄想，已經墮在建立與誹謗之中。憑這惡見，當墮地獄。』譬如翳眼的人，見有頭髮般的東西垂著，便對眾人說：『你們看這個，這是垂下的頭髮啊。』其實那畢竟非有體性、非無體性，因為有人見、有人不見之故。像這樣，外道妄見而生盼望，依於『一與異、俱與不俱、有與無、非有非無、常與無常』之見，誹謗正法，陷了自己、也陷別人。譬如旋火之輪，其實非輪，愚夫卻作『輪』想——這可不是有智慧的人所為。像這樣，外道惡見而生盼望，依於『一與異、俱與不俱、有與無、非有非無、常與無常』之想，說一切體性都是生的。譬如水泡，貌似摩尼寶珠，愚小無智，作起『摩尼』想，計著而追逐它。其實那水泡，非摩尼、也非非摩尼，因為有人取、有人不取之故。像這樣，外道被惡見妄想的習氣所熏，在本無所有之上，說有『生』；對那有緣之物，又說『滅』。
三種量五分論·妄想諸喻·當離惡見
再者，大慧！有『三種量、五分論』，各各建立完了，證得聖智自覺；離了『二自性』之事，卻在那上頭作『有體性』的妄想計著。大慧！心、意、意識這身心一轉變，自心所現的能攝、所攝，諸般妄想便斷。那安住如來地、自覺聖智的修行者，不應當在那境界上作『有體性、無體性』之想。倘若修行者，在這樣的境界上，起了『有體性、無體性』的攝取之想，他便是取著那長養，並取著『我、人』了。大慧！倘若說那體性的自相、共相，那一切都是化佛所說，並不是法佛所說。再者，種種言說，都是由愚夫的盼望之見而生，並不是為了另外建立、趣向那自性之法，也不是為了向那證得聖智自覺、住三昧樂的人分別顯示。譬如水中有樹的影子現出，那影子非影、也非非影，非樹形、也非非樹形。像這樣，外道被見的習氣所熏，妄想計著，依於『一與異、俱與不俱、有與無、非有非無、常與無常』之想，卻不能了知那本是自心現量。譬如明鏡，隨緣顯現出一切色像，而它自己並無妄想。那色像非像、也非非像，可人卻見那像作『像、非像』。愚夫妄想，便作起『像』想來。像這樣，外道惡見，是自心的像所現，卻妄想計著，依於『一與異、俱與不俱、有與無、非有非無、常與無常』之見。譬如風與水和合而發出聲音，那聲音非體性、也非非體性。像這樣，外道惡見妄想，依於『一與異、俱與不俱、有與無、非有非無、常與無常』之見。譬如大地上無草木之處，熱的陽焰如川流，洪浪如雲湧。那並非有體性、也並非無體性，因為有人貪、有人不貪之故。像這樣的愚夫，被無始以來虛偽的習氣所熏，妄想計著，依於『生住滅、一與異、俱與不俱、有與無、非有非無、常與無常』，緣著自己所住之事門，也正像那熱的陽焰、波浪一般。譬如有人，用咒術、機關發動一個木人。因它不是眾生之數，是毘舍闍鬼以方便合成的，能動搖、能有所作為。凡愚妄想，便計著它的往、來。像這樣，外道惡見而生盼望，依於『一與異、俱與不俱、有與無、非有非無、常與無常』之見，戲論計著，作那不實的建立。大慧！所以想要證得自覺聖智之事的人，應當離開『生住滅、一與異、俱與不俱、有與無、非有非無、常與無常』等等的惡見妄想。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
幻、夢、水中影、樹影，垂髮、熱時的陽焰，
這樣去觀三有，究竟便得解脫。
譬如渴鹿之想，動轉起迷亂之心，
把鹿想的當作是水，其實並無水這回事。
像這樣，識的種子一動轉，便見有境界，
愚夫的妄想便生，就如同被翳所翳。
在那無始的生死裡，計著而攝受體性，
就像用一根㨝去挑出另一根㨝，這才捨離那貪的攝受，
那境界如幻、如咒術機關所發，如浮雲、如夢、如電光。
這樣去觀，便得解脫，永遠斷了那三種相續，
在那裡本無所作，就如同陽焰、如虛空。
這樣了知諸法，便是無所知，
那言教唯是假名，它也無有相。
卻在那上頭起了妄想，說陰的行如垂髮，
如畫中的垂髮、如幻，如夢、如乾闥婆城。
如旋火之輪、如熱時的陽焰，本無而現出眾生，
那常與無常、一與異，俱與不俱也都是這樣。
無始以來過患相續，愚夫愚癡而妄想，
那明鏡、清水、淨眼，摩尼妙寶之珠，
在其中現出眾色，其實本無所有。
一切體性顯現，就如畫、如熱時的陽焰，
種種眾色現出，如夢一般本無所有。
如來說法離四句
再者，大慧！如來說法，離於像這樣的四句，就是：『一與異、俱與不俱、有與無、非有非無、常與無常』。離於那『有、無』的建立與誹謗的分別，去結集真諦、緣起、道、滅、解脫。如來說法，是以這些為首的。並不是以『體性、自在、無因、微塵、時、自性』相續為說法。再者，大慧！為了淨除煩惱障與所知障之故，就譬如商主，次第地建立那『百八句無所有』的法門，善於分別諸乘以及諸地之相。
四種禪
再者，大慧！有四種禪。哪四種呢？就是：愚夫所行禪、觀察義禪、攀緣如禪、如來禪。怎樣叫作愚夫所行禪呢？就是說：聲聞、緣覺、外道的修行者，觀『人無我』的體性，觀那自相、共相的骨鎖，觀無常、苦、不淨之相，以計著這些為首。像這樣的相，不作『無異』之觀，前後輾轉進修，而那『想』不曾除滅。這就叫作愚夫所行禪。怎樣叫作觀察義禪呢？就是說：既已觀了『人無我』的自相、共相，既已明外道的自、他、俱都無體性，再進而觀『法無我』那諸地之相的義，漸次增進。這就叫作觀察義禪。怎樣叫作攀緣如禪呢？就是說：既知『二無我』之想也是妄想，便在如實之處不生妄想。這就叫作攀緣如禪。怎樣叫作如來禪呢？就是說：契入如來之地，行那自覺聖智相的三種樂住，成辦眾生不可思議之事。這就叫作如來禪。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
凡夫所行的禪，觀察相與義的禪，
攀緣如實的禪，如來清淨的禪。
譬如那日、月之形，如鉢頭摩華般的深險，
如虛空、如火燼，修行的人這樣觀察。
像這樣種種的相，是外道『道通』之禪，
也一併墮在聲聞，以及緣覺的境界，
把那一切都捨離了，便是無所有。
一切剎土的諸佛，以不可思議的手，
一時摩著他的頭頂，隨順而入於如相。
Technical terms of this division (the Tathāgata-womb, the thirty-two marks, the aggregates-elements-sense-fields, the three gates of liberation, one's own mind's manifestation, the naturelessness of outer natures, the forbearance of the non-arising of dharmas, the eighth bodhisattva ground, mind-mentation-consciousness, the five dharmas, the [three] intrinsic natures, the twofold no-self, the mind-made body, inner and outer conditions, the six causes, the four kinds of false-imagining speech, the ultimate truth, the four kinds of meditation, the Tathāgata's meditation) are kept as they stand.
The Tathāgata-womb is not the outsiders' self · the potter's one clay makes many vessels
At that time the bodhisattva-mahāsattva Mahāmati said to the Buddha: "World-Honored One! In the sūtras the World-Honored One says that the Tathāgata-womb is by nature pure, that it turns forth the thirty-two marks and enters into the bodies of all sentient beings, like a great and precious jewel wrapped in soiled cloth. The Tathāgata's womb abides constant and does not change, and it is just so — yet it is wrapped in the soiled cloth of the aggregates, elements, and sense-fields, and defiled by the unreal false-imagining dust-and-toil of greed, hatred, and delusion. This is what all the buddhas expound. How then, World-Honored One, do you speak just as the outsiders do of a 'self,' saying there is a Tathāgata-womb? World-Honored One! The outsiders too speak of a self that is constant, that is an agent able to act, that is apart from all qualities, that pervades all and does not perish. World-Honored One! What they speak of is a 'self.'"
The Buddha told Mahāmati: "The Tathāgata-womb of which I speak is not the same as the 'self' the outsiders speak of. Mahāmati! At times I speak of emptiness, of marklessness, of wishlessness, of suchness, of the true limit, of the dharma-nature, of the dharma-body, of nirvāṇa, of being apart from intrinsic nature, of neither arising nor ceasing, of original quiescence, of intrinsic nirvāṇa — with names and phrases such as these, all of which in truth speak of the Tathāgata-womb. The Tathāgata, the Worthy One, the Perfectly Awakened One, in order to cut off the foolish person's dread of the phrase 'no self,' speaks of the Tathāgata-womb gate, the realm apart from false imagining where nothing whatever is [to be found]. Mahāmati! The bodhisattva-mahāsattvas of future and present times should not, in this, cling to a 'view of self.' It is as when a potter, upon a single lump of clay, by such means as hand-labor, water, wood, the wheel, and the cord, makes vessels of every kind. The Tathāgata is just so: within 'the no-self of dharmas,' apart from all marks of false imagining, by every kind of wisdom, skill, and means, he at times speaks of the Tathāgata-womb and at times speaks of no-self. It is for this reason that the Tathāgata-womb of which he speaks is not the same as the 'self' the outsiders speak of. This is what is called the speaking of the Tathāgata-womb. In order to guide and draw in those outsiders who cling to a 'self,' he speaks of the Tathāgata-womb, so as to make them leave behind the unreal false imagining of a 'view of self,' enter the realm of the three gates of liberation, and long earnestly to win quickly the supreme, perfect, complete awakening — and therefore does the Tathāgata, the Worthy One, the Perfectly Awakened One, make this teaching, speaking of a Tathāgata's womb. Were it not so, it would be the same as the 'self' the outsiders speak of. Therefore, Mahāmati! in order to leave behind the outsiders' views, one should rely upon this Tathāgata's womb that is 'no-self.'"
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
The person, the continuum, the aggregates, conditions and the atoms of dust,
the Supremely-Fine, the Sovereign that acts —
all are but false imagining upon the measure of mind.
The four dharmas of practice · the mind-made body
At that time the bodhisattva-mahāsattva Mahāmati, contemplating the sentient beings of the time to come, again asked the World-Honored One: "We beg you to expound for us 'the ceaselessness of practice' — the great skillful means of the bodhisattva-mahāsattvas who cultivate practice."
The Buddha told Mahāmati: "When the bodhisattva-mahāsattva accomplishes four dharmas, he wins the great skillful means of the practitioner. Which four? They are: being skilled in discerning the manifestation of one's own mind; observing that the nature of outer objects is without nature; leaving behind the view of arising, abiding, and ceasing; and winning the excellent bliss of the noble wisdom of self-realization. These are called the four dharmas which, when the bodhisattva-mahāsattva accomplishes them, win him the great skillful means of the practitioner. What is it for the bodhisattva-mahāsattva to be skilled in discerning the manifestation of one's own mind? It is to contemplate in this way: that the three realms are but the measure of mind, apart from 'self' and 'what belongs to self,' without motion, apart from coming and going, perfumed by the beginningless false habit-energy, bound by the manifold forms and activities of the three realms — and that the setting-up of body and possessions is all the entering and manifesting that follows upon false imagining. This is called the bodhisattva-mahāsattva's being skilled in discerning the manifestation of one's own mind. What is it for the bodhisattva-mahāsattva to be skilled in observing that the nature of outer objects is without nature? It is this: that the natures of the mirage, the dream, and all the rest have for their cause the beginningless unreal false-imagining habit-energy — and so to contemplate the intrinsic nature of all natures. When the bodhisattva-mahāsattva contemplates thus, well observing that the nature of outer objects is without nature, this is called the bodhisattva-mahāsattva's being skilled in [seeing] the naturelessness of outer natures. What is it for the bodhisattva-mahāsattva to be skilled in leaving behind the view of arising, abiding, and ceasing? It is this: that the natures of all things, like an illusion, like a dream, are unborn of self and of other, because [all this] follows upon the entering into the measure of one's own mind. Seeing that the nature of outer objects is without nature, seeing that consciousness in truth does not arise and its objective support does not accumulate, seeing that false imagining arises following upon conditions — thereupon, among all the inner and outer dharmas of the three realms, nothing whatever is to be found. Seeing that they are apart from intrinsic nature, the view of 'arising' is wholly extinguished; and knowing that the intrinsic nature of all dharmas is illusion-like and so forth, one wins the forbearance of the non-arising of dharmas. Having won the forbearance of the non-arising of dharmas, one has left behind the view of arising, abiding, and ceasing. This is called the bodhisattva-mahāsattva's being skilled in discerning, in leaving behind the view of arising, abiding, and ceasing. What is it for the bodhisattva-mahāsattva to win the excellent bliss of the noble wisdom of self-realization? It is this: that having won the forbearance of the non-arising of dharmas, abiding on the eighth bodhisattva ground, one wins [the state] apart from the marks of mind, mentation, mental consciousness, the five dharmas, the intrinsic natures, and the twofold no-self, and wins the mind-made body."
"World-Honored One! By what cause and condition is what is called the 'mind-made body'?"
The Buddha told Mahāmati: "As for what is called 'mind-made': it is like the going of thought, swift and without hindrance, and therefore called mind-made. It is like the going of thought — even a stone wall cannot bar it, and it reaches to another quarter measureless leagues away — because what one has seen before, held fast in memory and not forgotten, flows on unbroken in the continuum of one's own mind, and so arises upon the body without hindrance. Mahāmati! Such a mind-made body is won all at once, all together. The mind-made body of the bodhisattva-mahāsattva is the sovereign spiritual penetration formed by the power of the samādhi of illusion, adorned with wondrous marks, that body of the noble kinds, arising all at once, all together. It is like the arising of thought, without hindrance, following upon the realm of the fundamental vow held in memory, in order to bring sentient beings to ripeness, that one wins the excellent bliss of the noble wisdom of self-realization. Such a bodhisattva-mahāsattva, having won the forbearance of the non-arising of dharmas, abiding on the eighth bodhisattva ground, casts off that body which is the marks of mind, mentation, mental consciousness, the five dharmas, the intrinsic natures, and the twofold no-self, and moreover wins the mind-made body, and wins the excellent bliss of the noble wisdom of self-realization. This is called the four dharmas which, when the bodhisattva-mahāsattva accomplishes them, win him the great skillful means of the practitioner. Thus should one train."
The marks of the condition-and-cause of all dharmas · inner and outer conditions · the six causes
At that time the bodhisattva-mahāsattva Mahāmati again asked the World-Honored One: "We beg you to expound for us the marks of the condition and the cause of all dharmas, for by awakening to the marks of condition and cause, I and the bodhisattvas will be able to leave behind the false view of 'being' and 'non-being' regarding the nature of all things; and that right view which does not fall into false imagining will then, in due sequence, arise all together."
The Buddha told Mahāmati: "All dharmas have two kinds of condition-mark, namely outer conditions and inner conditions. As for the outer condition: it is such means-conditions as the clay-lump, the stick, the wheel, the cord, water, wood, and hand-labor, whereby a pot comes to be. As with clay making a pot, thread making cloth, grass making a mat, seed making a sprout, milk-curds making butter and the rest — all arising by means-conditions — so likewise is it. This is called the outer condition, that arises in the turning-forth of before and after. What is it to be an inner condition? It is that such dharmas as not-knowing, craving, and action win the name of 'condition'; and that from these there arise the aggregates, elements, and sense-fields, which win the name of 'that arisen from conditions.' In truth there is no distinction among them; it is only that the foolish person there falls to false imagining. This is called the inner-condition dharma. Mahāmati! As for the 'cause,' there are six kinds, namely: the cause of coming-to-be, the cause of the continuum, the cause of the mark, the cause of the maker, the cause of the manifesting, and the cause of the waiting. As for the cause of coming-to-be: once this maker-cause is present, the inner and outer dharmas arise. As for the cause of the continuum: once this objective grasping is made, the inner and outer dharmas give rise to the seeds of the aggregates and the rest. As for the cause of the mark: it makes the mark of no-interval, causing [things] to arise in continuum. As for the cause of the maker: it makes the deed of dominance, like a wheel-turning sovereign king. As for the cause of the manifesting: once the deed of false imagining arises, the mark appears and produces what is produced, as a lamp lights up the colors and the rest. As for the cause of the waiting: at the time of ceasing, it makes the cutting-off of the continuum, causing that nature which is without false imagining to arise. Mahāmati! Those foolish persons in whom the marks of false imagining arise of themselves hold that 'it is not by sequence that things arise,' and again hold that 'it is not all-at-once that things arise.' Why so? If it were said that they arise all at once together, then maker and made could not be told apart, and the mark of 'cause' would not be found; if it were said that they arise in sequence, then the mark of that 'self' would not be found. This arising-in-sequence is in truth no arising — as, before a son has been born, there is no name of 'father.' Mahāmati! To speak of 'the means of a continuum arising in sequence' will not hold; it is but false imagining. For they arise, giving rise to what is produced, by objective grasping, by sequence, by dominant-condition and the rest. Mahāmati! This arising-in-sequence is in truth no arising, because of the clinging-mark upon the nature of false imagining. And that 'sequence' and 'all-at-once' are both no-arising is because these are, in truth, the received-and-used manifestation of one's own mind. The outer objects of particular mark and shared mark are in their nature without nature. Mahāmati! To say that 'sequence' and 'all-at-once' are both no-arising is to say that, apart from the manifestation of one's own mind, there is no other thing whatever; it is only because one does not awaken to this being false imagining that the mark arises. Therefore, as for the means-mark of 'cause-and-condition doing its deed,' one should leave behind these two views of 'sequence' and 'all-at-once.'"
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Nothing whatever comes to arise, nor is there any ceasing of cause-and-condition;
yet within that arising-and-ceasing there arises the thought of 'cause-and-condition.'
I do not shut off that 'having-ceased-it-arises-again'; it is only that the continuum is itself condition-arisen,
and I speak thus solely to cut off the common fool, to cut off the condition of deluded false imagining.
'Being' and 'non-being,' these condition-arisen dharmas, are one and all without arising;
it is only that, deluded by habit-energy, they turn, and thereupon the three existences appear.
In truth there is no condition of arising, nor is there any longer a ceasing;
contemplate all these conditioned dharmas as a flower in empty space.
The grasper and the grasped — cast off together that deluded view;
neither already arisen nor about to arise, and no longer any cause-and-condition.
All is from the first nothing-whatever — these are but speech.
The marks of false-imagining speech · the four kinds of speech
At that time the bodhisattva-mahāsattva Mahāmati again said to the Buddha: "World-Honored One! We beg you to expound for us the heart-essence sūtra of 'the marks of false-imagining speech.' World-Honored One! If I and the rest of the bodhisattva-mahāsattvas can well know the heart-essence sūtra of the marks of false-imagining speech, then we will penetrate the two meanings of 'that which speaks' and 'that which is spoken,' and win quickly the supreme, perfect, complete awakening; and, by the two courses of 'that which speaks' and 'that which is spoken,' purify all sentient beings."
The Buddha told Mahāmati: "Listen well, listen well, and reflect well upon it; I shall expound it for you."
Mahāmati said to the Buddha: "It is well, World-Honored One! I reverently receive the teaching."
The Buddha told Mahāmati: "There are four kinds of false-imagining speech, namely: mark-speech, dream-speech, speech of clinging to the fault of false imagining, and beginningless false-imagining speech. As for mark-speech: it arises from one's own false imagining of the color-mark and clinging to the color-mark. As for dream-speech: it is the realm formerly passed through, arising following upon memory — arising, after one has awakened, from the naturelessness of that realm. As for the speech of clinging to the fault of false imagining: it is the deed done by a former enemy, arising following upon memory. As for beginningless false-imagining speech: it arises from the beginningless unreal clinging, those faults, from the habit-energy of one's own seeds. These are called the four kinds of false-imagining speech."
At that time the bodhisattva-mahāsattva Mahāmati, again by this meaning, entreated the World-Honored One: "We beg you to expound for us further: the realm manifested by false-imagining speech. World-Honored One! In what place, for what cause, in what manner, by what reason, does the false-imagining speech of sentient beings arise?"
The Buddha told Mahāmati: "It is the sound uttered by the joining together of the head, the chest, the throat, the nose, the lips, the tongue, the gums, and the teeth."
Mahāmati said to the Buddha: "World-Honored One! Are speech and false imagining one and the same, or not the same?"
The Buddha told Mahāmati: "Speech and false imagining are neither one and the same nor not the same. Why so? Because they arise as marks by being causes of one another. Mahāmati! If speech and false imagining were not the same, then false imagining ought not to be the cause of speech; if they were the same, then the words would not make the meaning appear — yet it does have something it makes appear. Therefore they are neither one and the same nor not the same."
Speech and what is spoken are both not the ultimate truth
Mahāmati again said to the Buddha: "World-Honored One! Is it 'that which speaks' that is the ultimate truth, or is it 'that which is spoken' that is the ultimate truth?"
The Buddha told Mahāmati: "It is not that 'that which speaks' is the ultimate truth, nor is it that 'that which is spoken' is the ultimate truth. Why so? Because that ultimate truth is what the noble ones delight in, that place into which speech can enter — that is the ultimate truth; it is not that speech itself is the ultimate truth. As for what is called the ultimate truth, it is what is won by the noble wisdom of self-realization; it is not the realm of which false-imagining speech is aware. Therefore speech and false imagining do not make the ultimate truth appear. As for what is called speech: it is the arising-and-ceasing, the wavering, the turning-forth in reliance upon cause-and-condition; and if it is the turning-forth in reliance upon cause-and-condition, then it does not make the ultimate truth appear. Mahāmati! Because the marks of self and other are in their nature without nature, the mark of speech does not make the ultimate truth appear.
Entering the measure of one's own mind · one should leave behind speech and false imagining
"Furthermore, Mahāmati! because [all] follows upon the entering into the measure of one's own mind, the outer objects of every kind of mark are in their nature without nature, and so speech and false imagining do not make the ultimate truth appear. Therefore, Mahāmati! one should leave behind speech and the marks of every kind of false imagining."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
All natures are in truth without self-nature, and there is, again, no speech;
that profound meaning of 'the empty and the empty' the foolish person cannot know.
The intrinsic nature of all natures, the dharma of speech — all are like a shadow;
the buddha-son of the noble wisdom of self-realization — the place of the true limit is what I speak of.
Apart from one-and-different, together-and-not-together, and the rest · the several similes for the outsiders' false views
At that time the bodhisattva-mahāsattva Mahāmati again said to the Buddha: "World-Honored One! We beg you to expound for us that meaning which is apart from 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant' — the [meaning] that no outsider can practice, that is the practice of the noble wisdom of self-realization; that is apart from the particular mark and shared mark of false imagining and enters into the first true meaning; that is the mark of the grounds in continuum, in sequence advancing higher and higher, the mark of purity, following upon the entering into the mark of the Tathāgata ground, the fundamental vow that needs no unfolding — like the realm manifested by the many-colored maṇi-jewel, that boundless mark-and-activity, the manifestation of one's own mind, all the dharmas that tend toward the mark of the parts. May I and the rest of the bodhisattva-mahāsattvas leave behind the view of such false-imagining natures and of the particular-and-shared marks, and win quickly the supreme, perfect, complete awakening, and cause all sentient beings to win, in every way, ease and bliss, complete and fully filled."
The Buddha told Mahāmati: "It is well, it is well! You are able to ask me such a meaning, able to give much ease and bliss and much benefit to the many; it is out of pity for all the devas and men of the world."
The Buddha told Mahāmati: "Listen well, listen well! Reflect well upon it! I shall expound and explain it for you in its distinctions."
Mahāmati said to the Buddha: "It is well, World-Honored One! I reverently receive the teaching."
The Buddha told Mahāmati: "The foolish common person who does not know 'it is but the measure of mind' grasps at inner and outer natures, and, relying upon 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant,' falls to false imagining, clung to by the habit-cause of intrinsic nature. It is as when a herd of deer, pressed by thirst, see the spring-mirage and form the thought 'water,' and in confusion rush toward it, not knowing it is not water. Such foolish persons, perfumed by the beginningless unreal false imagining, their minds burning with the three poisons, delighting in and craving the realm of forms, seeing arising, abiding, and ceasing, grasp at inner and outer natures, and fall into the thought of 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant,' and with false views take these up. It is like a gandharva-city: the common fool, without wisdom, yet forms the thought 'a city' — this is the manifesting of a clinging-thought that is the beginningless habit-energy. In truth there is neither a city nor no city. Just so, the outsiders, clung to by the beginningless unreal habit-energy, relying upon the view of 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant,' are unable to know that this is, in truth, the measure of one's own mind. It is as when a man, within a dream, sees men and women making horses, carts, and travel on foot, sees cities and towns, gardens and groves, mountains and rivers, bathing pools, and every kind of adornment, his own body too entered therein — and after waking he still remembers it. Mahāmati! What do you think? Such a man, not letting go the memory of what he formerly dreamed — is he to be reckoned clever and wise?"
Mahāmati said to the Buddha: "He is not, World-Honored One!"
The Buddha told Mahāmati: "Just so, the common person, bitten by evil views, with the wisdom of the outsiders, not knowing that all this is like a dream and is in truth the measure of one's own mind, yet relies upon the view of 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant.' It is like a painted image, which in itself is neither high nor low, yet the common fool forms the thought 'high' and 'low.' Just so, the outsiders of the time to come, filled with the habit-energy of evil views, relying upon the view of 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant,' ruin themselves and ruin others too. And even those who have left behind 'being' and 'non-being' and speak the doctrine of 'no-arising,' they too are one and all pronounced by them to be 'nothing.' They slander the view of cause-and-fruit, uproot the roots of good, and destroy the pure cause. The one who truly seeks the way should leave them far behind, and make this judgment: 'Those persons have fallen into the view of self, other, and both, have fallen into the false imagining of being and non-being, and have already fallen into affirmation and denial. By this evil view they shall fall into the hells.' It is as when a man with clouded eyes sees something like falling hairs and says to the crowd: 'Look at this — these are falling hairs.' In truth it is, in the end, neither a thing that is nor a thing that is not, because some see it and some do not. Just so, the outsiders, with false views, give rise to longing, and, relying upon the view of 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant,' slander the true dharma, sinking themselves and sinking others too. It is as with a whirling firebrand, which in truth is no wheel, yet the foolish person forms the thought 'a wheel' — this is no deed of one who has wisdom. Just so, the outsiders, with evil views, give rise to longing, and, relying upon the thought of 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant,' say that all natures are arisen. It is as with a water-bubble that resembles a maṇi-jewel: the young and foolish, without wisdom, form the thought 'a maṇi,' and, clinging, pursue it. In truth that water-bubble is neither a maṇi nor no maṇi, because some take it up and some do not. Just so, the outsiders, perfumed by the habit-energy of the false imagining of evil views, upon that which is from the first nothing-whatever say there is 'arising'; and of that which has a condition, again say 'ceasing.'
The three kinds of measure and the five-membered inference · the several similes of false imagining · one should leave behind evil views
"Furthermore, Mahāmati! there are 'three kinds of measure and the five-membered inference,' and, when each is severally established, one wins the noble wisdom of self-realization; but, being apart from the deed of the 'two intrinsic natures,' one there makes the false-imagining clinging to a 'having-nature.' Mahāmati! Once the body-and-mind of mind, mentation, and mental consciousness has once turned about, the grasper and grasped that are the manifestation of one's own mind, all the manifold false imaginings, are cut off. The practitioner who abides in the Tathāgata ground and the noble wisdom of self-realization should not, in that realm, make the thought of 'having-nature' or 'having-no-nature.' If a practitioner, in such a realm, gives rise to the grasping-thought of 'having-nature' or 'having-no-nature,' then he clings to that nurturing, and clings too to 'self' and 'person.' Mahāmati! If one speaks of the particular mark and shared mark of that nature, then all this is what the transformation-buddha speaks, and is not what the dharma-buddha speaks. Furthermore, the manifold speech all arises from the view of longing of the foolish person, and is not for the sake of establishing anew and tending toward the dharma of intrinsic nature, nor for the sake of expounding in distinction to the one who has won the noble wisdom of self-realization and abides in the bliss of samādhi. It is as when the shadow of a tree appears in water: that shadow is neither shadow nor no-shadow, neither the shape of a tree nor no-shape-of-a-tree. Just so, the outsiders, perfumed by the habit-energy of [evil] views, with false imagining and clinging, rely upon the thought of 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant,' yet cannot know that this is, in truth, the measure of one's own mind. It is as with a bright mirror, which according to conditions manifests all the color-images, while it itself has no false imagining. Those color-images are neither images nor no-images, yet one sees those images as 'image' and 'no-image.' The foolish person, in false imagining, forms the thought 'image.' Just so, the outsiders' evil views are the manifesting of the images of one's own mind, yet with false imagining they cling, relying upon the view of 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant.' It is as when wind and water join and utter a sound: that sound is neither nature nor no-nature. Just so, the outsiders' evil-view false imagining relies upon the view of 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant.' It is as when, upon the great earth where there are no grasses or trees, the hot mirage is like a flowing stream, its mighty waves surging like clouds. It is neither a thing that has nature nor a thing that has no nature, because some crave it and some do not. Such foolish persons, perfumed by the beginningless unreal habit-energy, with false imagining and clinging, rely upon 'arising, abiding, ceasing; one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant,' taking as condition the gate of the matter wherein they themselves abide — just like that hot mirage and its waves. It is as when a man, by spells and mechanism, sets a wooden man in motion. Because it is not of the number of sentient beings, being a thing the piśāca-demon has by means compounded, it can move and can do deeds; the common fool, in false imagining, clings to its coming and going. Just so, the outsiders, with evil views, give rise to longing, and, relying upon the view of 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant,' cling in idle disputation, making the unreal establishment. Mahāmati! Therefore one who would win the deed of the noble wisdom of self-realization should leave behind the evil-view false imagining of 'arising, abiding, ceasing; one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant,' and the rest."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Illusion, dream, the reflection in water, the shadow of a tree, falling hairs, the hot-season mirage —
contemplating the three existences thus, in the end one wins liberation.
It is like the thought of the thirsting deer, that wavering rise of a deluded mind:
the deer takes the thought for water, yet there is, in truth, no such thing as water.
Just so, the seed of consciousness once wavers, and thereupon it sees a realm;
the foolish person's false imagining arises, as by clouded eyes one is clouded.
Within the beginningless birth-and-death, clinging, one grasps at natures;
as one draws out one wedge with another, so does one cast off the grasping of craving.
That realm — like illusion, like the workings of a spell, like a floating cloud, like a dream, like lightning;
contemplating thus, one wins liberation, forever cutting off the three continuities,
wherein there is, in truth, no deed done — like the mirage, like empty space.
Knowing dharmas thus is to be without-knowing; that verbal teaching is but a borrowed name,
and it too has no mark.
Yet upon it one raises false imagining, saying the activity of the aggregates is like falling hairs,
like the falling hairs in a painting, like illusion, like a dream, like a gandharva-city.
Like the whirling firebrand, like the hot-season mirage, from nothing there appear sentient beings;
constant and inconstant, one and different, together and not-together — all are just so.
Beginningless, the faults run on in continuum, and the foolish person, in delusion, falls to false imagining;
that bright mirror, that clear water, that pure eye, that jewel of the wondrous maṇi —
within them the manifold colors appear, yet in truth there is nothing whatever.
All natures manifest as a painting, as the hot-season mirage;
the manifold colors appear, as in a dream, from the first nothing whatever.
The Tathāgata teaches the dharma apart from the four propositions
"Furthermore, Mahāmati! the Tathāgata teaches the dharma apart from propositions such as these: 'one and different, together and not-together, being and non-being, neither being nor non-being, constant and inconstant.' Apart from the discrimination of the affirmation and denial of that 'being' and 'non-being,' he gathers up the true truth, the condition-arising, the path, the ceasing, and liberation. The Tathāgata teaches the dharma taking these for its head. He does not teach the dharma by way of the continuum of 'a nature, a sovereignty, no-cause, the atoms of dust, time, an intrinsic nature.' Furthermore, Mahāmati! in order to purify away the affliction-obstruction and the cognitive obstruction, it is as when a caravan-leader, in due sequence, establishes that dharma-gate of 'the hundred-and-eight phrases, nothing-whatever,' being well skilled in discerning the marks of the several vehicles and of the several grounds.
The four kinds of meditation
"Furthermore, Mahāmati! there are four kinds of meditation. Which four? They are: the meditation practiced by the foolish, the meditation that observes meanings, the meditation that fastens upon suchness, and the Tathāgata's meditation. What is the meditation practiced by the foolish? It is this: the practitioners among the śrāvakas, the pratyekabuddhas, and the outsiders contemplate the nature of 'the no-self of persons,' contemplate the particular mark and shared mark that is the chain of bones, contemplate the marks of impermanence, suffering, and impurity, taking the clinging to these for their head. With marks such as these, they do not make the contemplation of 'no-difference,' and, advancing in cultivation through the turning-forth of before and after, that 'thought' is never extinguished. This is called the meditation practiced by the foolish. What is the meditation that observes meanings? It is this: having already contemplated the particular mark and shared mark of 'the no-self of persons,' and having already made clear that the self, other, and both of the outsiders are without nature, one advances further to contemplate the meaning of the marks of the grounds that is 'the no-self of dharmas,' in due sequence advancing higher. This is called the meditation that observes meanings. What is the meditation that fastens upon suchness? It is this: knowing that the thought of 'the twofold no-self' too is false imagining, one gives rise to no false imagining in the place of suchness-as-it-is. This is called the meditation that fastens upon suchness. What is the Tathāgata's meditation? It is this: entering the Tathāgata ground, practicing the three kinds of blissful abiding that are the mark of the noble wisdom of self-realization, and accomplishing the inconceivable deeds for sentient beings. This is called the Tathāgata's meditation."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
The meditation practiced by the common person, the meditation that observes mark and meaning,
the meditation that fastens upon suchness-as-it-is, the Tathāgata's pure meditation.
Like the forms of the sun and the moon, deep and perilous as the padma-flower,
like empty space, like the embers of fire — thus does the practitioner contemplate.
Marks of every kind such as these are the outsiders' meditation of 'attainment through the path,'
and they fall likewise into the realm of the śrāvakas and of the pratyekabuddhas too;
casting off the whole of it, that is the 'nothing-whatever.'
The buddhas of all the fields, with inconceivable hands,
all at once stroke the crown of his head, and following [him], he enters into the mark of suchness.
從一個難問起
大慧的問，是全經最危險的一問：世尊你說如來藏自性清淨、常住不變，入在一切眾生身中——那這跟外道說的「神我」，究竟差在哪裡？外道也說有一個常住的、能作的作者，離於一切屬性，周遍而不滅；你說有個清淨常住的如來藏，這不就是換了個名字的「我」嗎？
這一問問得極準。如來藏若真是一個清淨、常住、遍在的東西，它與神我便只差一個名字。而整個唯識一系最怕的，恰恰就是這一步：把那根本識、那如來藏，坐實成一個「我」。所以世尊怎麼答這一問，就決定了如來藏能不能站進唯識的門裡來。要看清這一段，先得看住這一問。
陶家一泥：如來藏是門，不是我
世尊的答，一句話便把神我的疑打掉了：我說如來藏，就是說空、無相、無願、如、實際、法性、法身、涅槃、離自性、不生不滅、本來寂靜、自性涅槃——這一長串名字，說的都是如來藏。宗泐讀到這裡，一語道破：這些全是如來藏的異名，佛是「以言遣言」，說「我」也說「無我」，並不是外道那個實計的我。「離妄即無我，是為如來藏門」——門是能通之處，如來藏不是一個實體，是一道通向無我的門。
那為什麼不乾脆只說無我，偏要立一個如來藏？經自己給了答案：為了斷除愚夫「畏無我句」的怖畏。有一類眾生，一聽「無我」就心生恐怖，以為斷滅、以為無所依。對這一類，佛便說離妄想、無所有境界的如來藏，先給他一個可依的門，再引他離我見、入三解脫門。
這裡經給了一個極漂亮的譬喻——陶家一泥。陶家在一團泥上，用人工、水、木、輪、繩種種方便，作出種種不同的器皿：碗、瓶、罐，樣子各異，泥卻是同一團泥。如來也這樣，在「法無我」、離一切妄想相之處，用種種善巧，有時說如來藏、有時說無我——說的話不同，說的那一件事是同一件。如來藏與無我，就像瓶與碗，異名而同泥；隨眾生的根機不同而異說，並不是真有兩個東西。這一喻，把「如來藏同神我」的疑，連根拔掉了。
用唯識的話說，如來藏的落點正在這裡：它不是離識別有的一個清淨我，它就是那離言、無所有的無我門。前面卷一已立過藏識——那根本識的真相是不生不滅的一面，現行是攀緣現境的一面。如來藏，說的正是這根本識「離妄想、無所有」的那一面。所以它一頭連著清淨常住，一頭卻通向無我；認它作「我」的，是只見了清淨常住，沒看見它本是離妄之門。同一團泥，外道摶成了「我」，如來摶成了「無我門」——差的不是泥，是摶泥的手。
意生身：轉捨心意意識的那一轉
順著如來藏門，經接著開修行的四法：善分別自心現、觀外性非性、離生住滅見、得自覺聖智善樂。這四法一路修上去，到頂上結出一個果——住第八菩薩地，「轉捨心、意、意識、五法、自性、二無我相身」，證得意生身。
這一「轉捨」，正是唯識轉依的經據。心、意、意識這三名，就是卷一藏識、意、識的三分，到了唯識論裡便是第八、第七、前六的三能變。所謂轉依，不是把這三個識滅掉、換一個乾淨的東西進來，而是就在這同一個識上，轉染成淨、轉識成智。第八地菩薩證無生法忍，正是這一轉的關口。
而意生身這名字，經自己也給了喻：譬如意去，迅疾無礙。意念一動，石壁也擋它不住，能到無量由延之外，因為先前見過、憶念不忘，自心流注不絕，身便無障礙地生起。菩薩的意生身也這樣——是如幻三昧之力所成，隨憶念本願，一時俱生，為成熟眾生而現。這一喻要緊在「隨憶念、自心流注」六個字：意生身不是另造一個身，是自心所現、隨願而起的化現。轉依所得的，不是一個外來的果，是自心本具、一轉便顯的用。
言說不是第一義：遍計所執，依言而起
過了如來藏門與轉依，經轉到第二大事——言說。大慧又問：那「能言說」是第一義呢，還是「所言說」的才是第一義？
世尊答得斬釘截鐵：能言說不是第一義，所言說也不是第一義。為什麼？因為第一義是聖智自覺所證得的，不是言說妄想所覺的境界。言說是生滅動搖、輾轉憑因緣而起的，凡是輾轉憑因緣而起的，便顯不出第一義。宗泐分得清楚：能言說是「能詮之教」，所言說是「所詮之理」，二者俱非第一義；第一義是「自得之妙、聖智樂處」，不是言說能到的。他還標出言說不顯第一義有三：一是言說生滅無常，二是言說有自他之相，三是言說不了唯心。
這一段，正接著唯識的三性讀。經先立四種言說妄想相：相言說、夢言說、過妄想計著言說、無始妄想言說——執色相而起的、憶夢境而起的、念昔怨而起的、無始習氣而起的。四種來路不同，同是妄想。用三性看，這四種言說，正是遍計所執的現行：名言安立，執言為實，把本無自性的東西說成有。而言說所指不到的那個第一義、那聖智自覺所證的離言境界，便是圓成實——它只能證，不能說。遍計所執依言說而起，圓成實離言說而證：這一分，就是「言說非第一義」這一句底下的唯識義。
經還把言說與妄想的關係說得很細：言說與妄想，非異、非不異。若是異，妄想就不該是言說之因；若是不異，言語便顯不出義，可它偏偏能顯示。這「非異非不異」，說的正是名與義的糾纏——名依妄想而起，妄想又借名而增，二者互為因，卻又不是一個東西。看破這一層，才知道為什麼「隨言取義」是遍計的根。
一鏡現眾色：諸喻只說一件事
言說之後，經放出一大串譬喻，來破外道依「一異、俱不俱、有無、非有非無、常無常」的妄見。這一串喻是本段最密的地方，而它們其實都在說同一件事——自心現量。
群鹿見春時陽焰，渴極了，便當作水，迷亂奔逐，不知那不是水。乾闥婆城，凡愚無智，卻起了城想——其實非有城、非無城。旋火之輪，本是一點火旋轉，愚夫卻作輪想。水泡貌似摩尼寶珠，愚小無智，便當真寶去追逐——那水泡非摩尼、非非摩尼。水中現出樹影，那影非影非非影、非樹形非非樹形。到了最要緊的一喻：明鏡隨緣現出一切色像，而鏡自己並無妄想；那色像非像非非像，愚夫卻於自心所現的像上，起了「像、非像」的計著。
這一串喻，喻體各異——陽焰、幻城、火輪、水泡、樹影、鏡像——所顯的義只一個：一切所見，都是自心所現；於自心現上妄計「一、異、常、斷」，便如渴鹿逐炎、凡愚見城，追的是本無之物。明鏡一喻尤其是眼：鏡不動而萬像現，像現而鏡無妄想；愚夫卻認鏡中像作實，起種種計著。這正是唯識「唯識無境」的經據——境非在外，是識所現；執識所現為外境實有，便是遍計。看住這面鏡，外道那五花八門的妄見，便如鏡中之像，現而非實。
外道之所以陷在裡頭，經也點了：他們「不知自心現量」。不知一切是自心所現，便把識所現的相當作心外實有，於是在這實有之上分「一異常斷」，愈分愈遠，自壞壞他。破的方法不在多辯，只在一句：隨入自心現量。境是心現，計執便歇。
四種禪：一道上去的階
到了本段的收尾，經開出四種禪，把前面所說的觀行，收成一道次第的階。
第一是愚夫所行禪。聲聞、緣覺、外道的修行者，觀人無我，觀骨鎖的自相共相，觀無常、苦、不淨，以計著這些為首；相相不能作「無異」之觀，前後進修而那「想」不曾除滅。這一層，只到人無我，還在計著相上，所以判為愚夫。第二是觀察義禪：既觀了人無我，再進觀法無我、觀諸地之相的義，漸次增進——這一層，從人無我進到法無我，是二無我的門。第三是攀緣如禪：既知連「二無我」之想也還是妄想，便在如實之處不生妄想——這一層，連能觀的無我想也放下，攀緣那如如。第四是如來禪：契入如來地，行自覺聖智相的三種樂住，成辦眾生不可思議之事。
這四禪，用唯識看，正是一道轉依的階：從人無我(破我執)，到法無我(破法執)，到二無我想亦不生(能所俱寂)，到入如來地行自覺聖智(轉依究竟)。二障——煩惱障與所知障——正是沿這道階一層層淨去。經前面才說「為淨煩惱、爾炎障故」，爾炎障就是所知障；四禪這道階，便是淨二障的行路圖。愚夫所行禪淨的是煩惱障的粗分，觀察義、攀緣如漸淨所知障，如來禪則是二障究竟淨、轉依圓成之地。一問如來藏起，一階四禪收：如來藏是那可證的門，四禪是走進門的路。
承衍
本段所立的三事——如來藏離妄無我、言說非第一義、心意識轉捨——後世唯識諸論一一承接。承得最直接的，仍是成唯識論。論定心意識三名時，引楞伽的伽他：藏識名心、思量名意、了境名識——本段「轉捨心、意、意識」的三名，到了論裡便是第八、第七、前六的三能變；論立第八識恒轉不斷時，又搬進楞伽藏識海浪的偈。本段的「心意識轉捨」，與卷一的藏識海浪同是一軸：那裡立藏識之體，這裡明藏識之轉，合起來便是唯識轉依的全幅。
言說非第一義的這一著，則接成了唯識三性的骨架：遍計所執依言而起、圓成實離言而證，五法三自性一路承這「言說不顯第一義」而立。攝大乘論立阿賴耶為所知依、明其藏義，承的也是這如來藏藏識之義(雖未明引其文，而承其義)。百法心法八識中，那第八、第七、前六的位子，也本於此段心意識的三分。
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 hard question
Mahāmati's question is the most dangerous in the whole scripture: World-Honored One, you say the Tathāgata-womb is intrinsically pure, constantly abiding and unchanging, present within the bodies of all sentient beings — then in what, exactly, does this differ from the "divine self" the outsiders speak of? The outsiders too say there is a constant agent able to act, apart from all attributes, pervading all and never perishing; you say there is a pure, constantly-abiding Tathāgata-womb — is this not just a "self" under a changed name?
The question is aimed with terrible precision. If the Tathāgata-womb really is some pure, constant, all-pervading thing, then it and the divine self differ by a name alone. And the one thing the whole Yogācāra lineage most dreads is exactly this step: to make that root-consciousness, that Tathāgata-womb, solid into a "self." So how the World-Honored One answers this one question decides whether the Tathāgata-womb can stand inside the gate of Yogācāra at all. To see this passage clearly, first fix your eye upon this question.
The potter's one clay: the Tathāgata-womb is a gate, not a self
The World-Honored One's answer strikes down the doubt of a divine self in a single line: when I speak of the Tathāgata-womb, I am speaking of emptiness, marklessness, wishlessness, suchness, the true limit, the dharma-nature, the dharma-body, nirvāṇa, being apart from intrinsic nature, neither arising nor ceasing, original quiescence, intrinsic nirvāṇa — this whole long string of names all speaks of the Tathāgata-womb. Zonglei, reading here, says it in a word: these are all alternative names of the Tathāgata-womb; the Buddha is dispelling words by words, speaking "self" and speaking "no-self" too, and it is not that self the outsiders solidly reckon. Apart-from-falsity is just no-self, and this is the Tathāgata-womb gate — a gate is a place one can pass through; the Tathāgata-womb is not a solid substance, it is a doorway opening onto no-self.
Then why not simply say no-self outright, why must a Tathāgata-womb be set up at all? The scripture gives its own answer: to cut off the foolish person's dread of the phrase "no self." There is a kind of being who, the moment he hears "no self," is seized with terror, taking it for annihilation, for having nothing to rely on. For this kind, the Buddha speaks of the Tathāgata-womb, the realm apart-from-false-imagining where nothing whatever is [to be found]: he gives him first a gate to rely on, then leads him to leave the view of self and enter the three gates of liberation.
And here the scripture gives a most beautiful simile — the potter's one clay. Upon a single lump of clay, the potter, by hand-labor, water, wood, the wheel, and the cord, makes vessels of every kind: bowl, jar, pot, each of a different shape, yet the clay is one and the same lump. The Tathāgata is just so: within the no-self of dharmas, apart from all marks of false imagining, by every kind of skillful means, he at times speaks of the Tathāgata-womb, at times of no-self — the words spoken differ, but the one thing spoken of is one and the same thing. The Tathāgata-womb and no-self are like the jar and the bowl, alternative names but the same clay; they are told differently according to the differing capacities of sentient beings, and it is not that there are truly two things. This one simile pulls up by the root the doubt that "the Tathāgata-womb is the same as the divine self."
Put in the language of Yogācāra, the landing-point of the Tathāgata-womb is exactly here: it is not a pure self existing apart from consciousness; it is that very apart-from-speech, nothing-whatever no-self gate. Scroll One already set up the store-consciousness — the true face of that root-consciousness is the side that neither arises nor ceases, its active functioning the side that reaches out and manifests present objects. The Tathāgata-womb speaks precisely of that "apart-from-false-imagining, nothing-whatever" side of this root-consciousness. And so it faces one way toward pure constant abiding, and the other way it opens onto no-self; the one who takes it for a "self" has seen only the pure constant abiding, and has not seen that it is at root the gate of apart-from-falsity. Out of the one same lump of clay, the outsiders have kneaded a "self," the Tathāgata a "no-self gate" — what differs is not the clay, but the hand that kneads it.
The mind-made body: that one turning that casts off mind-mentation-consciousness
Following upon the Tathāgata-womb gate, the scripture next opens the four dharmas of practice: being skilled in discerning the manifestation of one's own mind, observing that outer natures are without nature, leaving behind the view of arising-abiding-ceasing, and winning the excellent bliss of the noble wisdom of self-realization. These four dharmas, cultivated all the way up, bear at the top a single fruit — abiding on the eighth bodhisattva ground, casting off that body which is the marks of mind, mentation, mental consciousness, the five dharmas, the intrinsic natures, and the twofold no-self, and winning the mind-made body.
This one "casting off" is precisely the scriptural warrant for the Yogācāra transformation of the basis. The three names mind, mentation, and mental consciousness are just the threefold division of store-consciousness, mentation, and consciousness from Scroll One, which in the Yogācāra treatise become the three transformations — the eighth, the seventh, and the first six. What is called the transformation of the basis is not the extinguishing of these three consciousnesses and the bringing-in of some clean thing to replace them; it is, upon this very same consciousness, the turning of the defiled into the pure, the turning of consciousness into wisdom. The eighth-ground bodhisattva's winning of the forbearance of the non-arising of dharmas is exactly the pass of this one turning.
And for that name "mind-made body," the scripture gives its own simile: like the going of thought, swift and without hindrance. Thought once stirs, and even a stone wall cannot bar it; it can reach measureless leagues away — because what one has seen before, held in memory and not forgotten, flows on unbroken in one's own mind, and the body thereupon arises without hindrance. The bodhisattva's mind-made body is just so — formed by the power of the samādhi of illusion, arising all at once, all together following upon the fundamental vow held in memory, manifested to bring sentient beings to ripeness. The heart of this simile lies in those words, "following upon memory, one's own mind flowing on": the mind-made body is not another body newly made; it is the manifestation of one's own mind, arising following upon the vow. What the transformation of the basis wins is not a fruit come from outside; it is the functioning that one's own mind already holds, made manifest the instant it turns.
Speech is not the ultimate truth: the imagined, arising in reliance upon speech
Past the Tathāgata-womb gate and the transformation of the basis, the scripture turns to the second great matter — speech. Mahāmati asks again: is it "that which speaks" that is the ultimate truth, or is it "that which is spoken"?
The World-Honored One answers as with a nail driven home: that which speaks is not the ultimate truth, nor is that which is spoken the ultimate truth. Why? Because the ultimate truth is what is won by the noble wisdom of self-realization, not the realm of which false-imagining speech is aware. Speech is the arising-and-ceasing, the wavering, the turning-forth in reliance upon cause-and-condition; and whatever is a turning-forth in reliance upon cause-and-condition does not make the ultimate truth appear. Zonglei divides it clearly: that which speaks is "the teaching that expresses," that which is spoken is "the principle that is expressed," and both are not the ultimate truth; the ultimate truth is "the wonder won of oneself, the place the noble wisdom delights in," which speech cannot reach. He further marks out that speech's not making the ultimate truth appear has three reasons: first, that speech is arising-ceasing and impermanent; second, that speech has the marks of self and other; third, that speech does not understand mind-only.
This passage is to be read straight on with the three natures of Yogācāra. The scripture first sets up the four kinds of false-imagining-speech mark: mark-speech, dream-speech, the speech of clinging to the fault of false imagining, and beginningless false-imagining speech — the speech that arises from clinging to the color-mark, from recollecting a dream-realm, from recollecting a former grudge, from beginningless habit-energy. The four come by different roads, and are alike false imagining. Seen through the three natures, these four speeches are just the active functioning of the imagined: name-and-speech is set up, speech is grasped as real, and what is at root without intrinsic nature is spoken of as having it. And that ultimate truth which speech's pointing cannot reach, that apart-from-speech realm realized by the noble wisdom of self-realization, is the truly-perfected — it can only be realized, it cannot be spoken. The imagined arises in reliance upon speech, the truly-perfected is realized apart from speech: this division is the Yogācāra sense beneath that one sentence, "speech is not the ultimate truth."
The scripture puts the relation of speech and false imagining very finely too: speech and false imagining are neither different nor not-different. Were they different, false imagining should not be the cause of speech; were they not-different, the words would make no meaning appear — yet they can make it appear. This "neither different nor not-different" speaks precisely of the entanglement of name and meaning: the name arises in reliance upon false imagining, and false imagining, borrowing the name, grows the more; the two are causes of one another, and yet are not one thing. See through this layer, and one knows why "taking the meaning as the words give it" is the root of the imagined.
One mirror shows many colors: the several similes speak of one thing only
After speech, the scripture lets fly a whole long string of similes, to break the outsiders' false view that relies upon one-and-different, together-and-not-together, being-and-non-being, neither-being-nor-non-being, constant-and-inconstant. This string of similes is the densest place in the whole movement, and they all in truth speak of one and the same thing — the measure of one's own mind.
A herd of deer, seeing the spring mirage, thirst-stricken, take it for water, and rush in confusion after it, not knowing it is not water. The gandharva-city: the common fool, without wisdom, yet forms the thought of a city — though in truth there is neither a city nor no city. The whirling firebrand: a single point of fire in a whirl, yet the foolish person forms the thought of a wheel. The water-bubble resembling a maṇi-jewel: the young and foolish, without wisdom, take it for a true jewel and pursue it — though that bubble is neither a maṇi nor no maṇi. The shadow of a tree appearing in water: that shadow is neither shadow nor no-shadow, neither the shape of a tree nor no-shape-of-a-tree. And then the most crucial simile of all: the bright mirror manifests all the color-images according to conditions, while the mirror itself has no false imagining; those color-images are neither image nor no-image, yet the foolish person, upon the images manifested by his own mind, raises the clinging of "image" and "no-image."
This string of similes — their vehicles all differ: mirage, phantom-city, firebrand, water-bubble, tree-shadow, mirror-image — but the sense they show is one alone: all that is seen is the manifestation of one's own mind; and to reckon falsely, upon one's own mind's manifestation, of "one, different, constant, cut-off," is like the thirsting deer chasing the mirage, the common fool seeing the city — chasing after a thing that is from the first not there. The mirror-simile is the very eye: the mirror does not stir, yet the myriad images appear; the images appear, yet the mirror has no false imagining; but the foolish person takes the image in the mirror for real and raises every kind of clinging. This is exactly the Yogācāra scriptural warrant of "consciousness-only, no [outer] object" — the object is not outside, it is what consciousness manifests; to grasp what consciousness manifests as an outer object solidly existing is the imagined. Hold fast to this mirror, and the outsiders' many-colored false views are as images in a mirror, appearing yet not real.
Why the outsiders are trapped within it, the scripture also points out: they "do not know the measure of their own mind's manifestation." Not knowing that all is one's own mind's manifestation, they take the mark that consciousness manifests for something solidly existing outside the mind, and thereupon, upon this solid existence, divide "one, different, constant, cut-off," and the farther they divide the farther they stray, ruining themselves and ruining others. The way to break it lies not in much disputation, but in one line alone: enter the measure of one's own mind. The object is the mind's manifesting; let the clinging rest, and it is done.
The four kinds of meditation: the steps of one road going up
At the close of this movement, the scripture opens the four kinds of meditation, gathering all the contemplative practice spoken of before into a single graded stair.
The first is the meditation practiced by the foolish. The practitioners among the śrāvakas, pratyekabuddhas, and outsiders contemplate the no-self of persons, contemplate the particular mark and shared mark of the chain of bones, contemplate impermanence, suffering, and impurity, taking the clinging to these for their head; mark upon mark, they cannot make the contemplation of "no-difference," and advancing in cultivation through the turning-forth of before and after, that "thought" is never extinguished. This layer reaches only the no-self of persons, still upon the clinging to marks, and so it is judged foolish. The second is the meditation that observes meanings: having contemplated the no-self of persons, one advances further to contemplate the no-self of dharmas, contemplating the meaning of the marks of the grounds, in due sequence advancing higher — this layer passes from the no-self of persons into the no-self of dharmas, the gate of the twofold no-self. The third is the meditation that fastens upon suchness: knowing that even the thought of the "twofold no-self" is still false imagining, one gives rise to no false imagining in the place of suchness-as-it-is — this layer sets down even the contemplating no-self-thought itself, and fastens upon suchness-as-such. The fourth is the Tathāgata's meditation: entering the Tathāgata ground, practicing the three kinds of blissful abiding that are the mark of the noble wisdom of self-realization, and accomplishing the inconceivable deeds for sentient beings.
These four meditations, seen through Yogācāra, are exactly one graded stair of the transformation of the basis: from the no-self of persons (breaking the clinging to self), to the no-self of dharmas (breaking the clinging to dharmas), to the non-arising even of the twofold-no-self-thought (grasper and grasped both stilled), to entering the Tathāgata ground and practicing the noble wisdom of self-realization (the transformation of the basis at its ultimate). The two obstructions — the affliction-obstruction and the cognitive obstruction — are purged away layer by layer along just this stair. The scripture said just before, "in order to purify away the affliction and the cognitive obstruction"; the four meditations are just the road-map for purging the two obstructions. The meditation practiced by the foolish purges the coarse part of the affliction-obstruction; the meditation that observes meanings and the meditation that fastens upon suchness gradually purge the cognitive obstruction; and the Tathāgata's meditation is the ground where the two obstructions are ultimately purged and the transformation of the basis is fully accomplished. From the one question of the Tathāgata-womb it rises, at the one stair of the four meditations it closes: the Tathāgata-womb is that gate one can realize, the four meditations the road walking into the gate.
Onward Transmission
This movement's three matters — the Tathāgata-womb apart-from-falsity and no-self, speech not the ultimate truth, the casting-off of mind-mentation-consciousness — are taken up one by one by the later Yogācāra treatises. The one that takes it up most directly is still the Cheng Weishi Lun. When the treatise fixes the three names mind, mentation, and consciousness, it cites the Laṅkā gāthā: the store-consciousness is termed mind, deliberation is termed mentation, the cognizing of objects is termed consciousness — this movement's three names of "casting off mind, mentation, mental consciousness" become in the treatise the eighth, the seventh, and the first six, the three transformations; and when the treatise sets up the eighth consciousness as ever-evolving without break, it again carries in the Laṅkā's store-consciousness-ocean-and-waves verse. This movement's "casting off mind-mentation-consciousness," and Scroll One's store-consciousness ocean-and-waves, are one and the same axis: there the substance of the store-consciousness is set up, here the turning of the store-consciousness is made plain, and joined together they are the full breadth of the Yogācāra transformation of the basis.
The move of "speech is not the ultimate truth," in turn, is joined into the frame of the three natures of Yogācāra: the imagined arises in reliance upon speech, the truly-perfected is realized apart from speech, and the five dharmas and the three intrinsic natures are all set up carrying forward this "speech does not make the ultimate truth appear." The Mahāyāna-saṃgraha, establishing the ālaya as the knowable support and making plain its store-sense, likewise carries forward this Tathāgata-womb store-consciousness sense (inheriting the sense though it does not overtly cite the text). And within the mind-dharmas of the Hundred Dharmas, the places of the eighth, the seventh, and the first six rest too upon this movement's threefold division of mind-mentation-consciousness.
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
本段立三事：一者「如來藏不同外道我」——如來藏空・無相・無願等異名，陶家一泥作眾器喻；二者「言說・所說俱非第一義」——四種言說妄想相、言說不顯第一義；三者「四種禪」——愚夫所行禪・觀察義禪・攀緣如禪・如來禪之階次。承衍唯識諸論以此段如來藏義通阿賴耶・離妄無我。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| T670 四卷本〈一切佛語心品〉 | 卷二·三段連綴（〔T16 0489a25〕大慧問「如來藏同外道我耶」起—〔0492b05〕四禪偈「隨順入如相」訖）。四卷本一品貫通，依大慧問答輪次切；本段當如來藏門→言說第一義→四種禪三問相續 |
| 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」〔T39 0426a17〕；本段如來藏門正當如來藏·二空之位。此玄義為綱領，不逐文註本段細句（四禪・四言說・如來藏自性清淨段皆無逐文疏文，據實從闕，見目四） |
| 宗泐·如玘《註解》T1789（逐文·四卷本主疏） | 逐文疏本段三段：釋如來藏『以言遣言，說我與無我，不同外道妄計之我』〔編者撮義；原文見 T39n1789 0366c02–08〕；釋四種言說『以言遣言，離此四種妄想言說則顯一實妙理』〔編者撮義；原文見 T39n1789 0369a26–0369b07〕；釋言說第一義『能詮之教・所詮之理皆非第一義，言說不顯第一義有三』〔編者撮義；原文見 T39n1789 0369c04–13〕 |
| T671 入楞伽經（菩提留支） | 如來藏段當佛心品區〔T16 0529b19〕；四言說段〔0530c27〕；四禪段〔0533a02〕 |
| T672 大乘入楞伽經（實叉難陀） | 如來藏段當集一切法品區〔T16 0599b09〕；四言說段〔0600b26〕；四禪段〔0602a10〕 |
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音寫所徵 | 精確義 |
|---|---|---|---|
| 如來藏 | —（本段四卷本無古德音寫·從闕） | 〔本段 T16n0670 0489a25〕 | 自性清淨、常住不變、陰界入垢衣所纏之如來藏；佛說不同外道我。宗泐：「皆如來藏之異名…是為如來藏門。門者能通」〔T39n1789 0366c02〕 |
| 空·無相·無願（三解脫門） | —（無古德音寫·從闕） | 〔本段 T16n0670 0489b15–17〕 | 如來藏之異名門；宗泐判「三空也，空是性空，無相是相空，無願是性相俱空」〔T39n1789 0366c02〕 |
| 第一義 | —（本段四卷本無古德音寫·從闕） | 〔本段 0490c03〕 | 聖智自覺所得，非言說妄想覺境界；言說・所說俱非第一義 |
| 四種言說妄想相 | —（無古德音寫·從闕） | 〔本段 0490b19〕 | 相言說・夢言說・過妄想計著言說・無始妄想言說；四者皆眾生妄想（宗泐 0369a29） |
| 四種禪 | —（無古德音寫·從闕） | 〔本段 0492a13〕 | 愚夫所行禪・觀察義禪・攀緣如禪・如來禪；階次增進至入如來地 |
| 意生身 | —（本段四卷本無古德音寫·從闕） | 〔本段 0489c18〕 | 譬如意去迅疾無礙；住第八菩薩地，如幻三昧力自在神通所現聖種類身 |
IAST 為發音輔助，須繫古德音寫方可列；本段四卷本古德疏未出音寫可徵者從闕，不以近代還原充數。
六、譬喻·修辭
(一) 大價寶·垢衣所纏喻——〔T16n0670 0489a27–29〕「如大價寶，垢衣所纏。如來之藏常住不變，亦復如是，而陰、界、入垢衣所纏」：
- 喻體：大價寶（垢衣所纏）。喻依：如來藏（陰界入所纏）。
- 所顯義：如來藏自性清淨常住，雖為陰界入貪恚癡垢所纏而體不變。三譯俱存此喻（T671「如無價寶垢衣所纏」0529b22·T672「如無價寶在垢衣中」0599b12）。
(二) 陶家一泥作眾器喻——〔T16n0670 0489b10–13〕「譬如陶家，於一泥聚，以人工水木輪繩方便，作種種器。如來亦復如是，於法無我離一切妄想相，以種種智慧善巧方便，或說如來藏，或說無我」：
- 喻體：陶家一泥聚作種種器。喻依：如來於法無我以善巧或說如來藏、或說無我。
- 所顯義：如來藏與無我非二，隨機異說如一泥作眾器——破外道「如來藏同神我」之疑。
(三) 群鹿渴見春炎作水想喻·乾闥婆城喻——〔T16n0670 0491a07–13〕「譬如群鹿，為渴所逼，見春時炎，而作水想，迷亂馳趣，不知非水」「如乾闥婆城，凡愚無智而起城想」：
- 喻體：陽炎（鹿誤為水）·乾闥婆城（凡愚起城想）。喻依：愚夫依一異俱不俱有無常無常妄見攝受。
- 所顯義：外道依妄想習氣計著，不了自心現量，如渴鹿逐炎、凡愚見城——非有非無。
(四) 明鏡隨緣現色像喻——〔T16n0670 0491b24–25〕「譬如明鏡，隨緣顯現一切色像而無妄想。彼非像非非像，而見像非像」：
- 喻體：明鏡現色像（鏡無妄想）。喻依：自心像現而妄想計著。
- 所顯義：一切色像自心所現，非像非非像；外道於自心像現起一異俱不俱等妄計。
(五) 意去無礙喻（意生身）——〔T16n0670 0489c19–21〕「譬如意去，迅疾無礙，故名意生。譬如意去，石壁無礙，於彼異方無量由延」：
- 喻體：意念之行（石壁無礙、迅疾）。喻依：菩薩意生身。
- 所顯義：住第八地菩薩所得意生身，如意念迅疾無礙、隨憶念本願境界一時俱生。
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 如來藏自性清淨·同外道我之難
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 世尊修多羅說，如來藏自性清淨，轉三十二相，入於一切眾生身中，如大價寶，垢衣所纏。如來之藏常住不變，亦復如是，而陰、界、入垢衣所纏，貪欲恚癡不實妄想塵勞所污…云何世尊同外道說我，言有如來藏耶？ | T16n0670 0489a25–29 |
| T671 流支 | 如修多羅說，如來藏自性清淨，具三十二相，在於一切眾生身中，為貪瞋癡不實垢染、陰界入衣之所纏裹，如無價寶垢衣所纏，如來世尊復說常恒清涼不變。 | T16n0671 0529b19–22 |
| T672 實叉 | 修多羅中說如來藏本性清淨，常恒不斷無有變易，具三十二相，在於一切眾生身中，為蘊、界、處垢衣所纏，貪、恚、癡等妄分別垢之所污染，如無價寶在垢衣中。 | T16n0672 0599b09–12 |
異文所繫：(甲) 藏之相狀，T670 作「轉三十二相」，T671／T672 作「具三十二相」——T670 明其轉入眾生身，T671／T672 明其具足在身。(乙) 常住之標，T670「常住不變」·T671「常恒清涼不變」·T672「常恒不斷無有變易」——三譯俱標如來藏常住不變之經據。(丙) 陰界入，T670／T671 作「陰界入」，T672 作「蘊界處」（新舊譯名之異）。三譯同存「無價寶垢衣所纏」喻（目六·一）。
句二 四種言說妄想相
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 有四種言說妄想相，謂：相言說、夢言說、過妄想計著言說、無始妄想言說。相言說者，從自妄想色相計著生。夢言說者，先所經境界，隨憶念生，從覺已境界無性生。過妄想計著言說者，先怨所作業，隨憶念生。無始妄想言說者，無始虛偽計著過自種習氣生。 | T16n0670 0490b19–23 |
| T671 流支 | 有四種妄相言語。何等為四？一者、相言說；二者、夢言說；三者、妄執言說；四者、無始言說。大慧！相言說者，所謂執著色等諸相而生。大慧！夢言說者，念本受用虛妄境界，依境界夢覺已，知依虛妄境界不實而生。大慧！執著言說者，念本所聞所作業生。大慧！無始言說者，從無始來執著戲論煩惱種子熏習而生。 | T16n0671 0530c27–0531a03 |
| T672 實叉 | 有四種言說分別相。所謂：相言說，夢言說，計著過惡言說，無始妄想言說。大慧！相言說者，所謂執著自分別色相生。夢言說者，謂夢先所經境界，覺已憶念，依不實境生。計著過惡言說者，謂憶念怨讎先所作業生。無始妄想言說者，以無始戲論妄執習氣生。 | T16n0672 0600b26–0600c02 |
異文所繫：(甲) 四類名目三譯大同，第三類 T670「過妄想計著言說」·T671「妄執言說」·T672「計著過惡言說」——皆指憶念昔怨（先怨・怨讎）所作業而生之言說，詞異義同。(乙) 第一「相言說」，三譯同判為執著色相而生。(丙) 段標，T670／T672 作「言說妄想相／言說分別相」，T671 作「妄相言語」。三譯同立四言說皆眾生妄想之義（宗泐 0369a28 判「四種皆說眾生妄想」）。
句三 言說·所說俱非第一義
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 非言說是第一義，亦非所說是第一義。所以者何？謂第一義聖樂言說所入是第一義，非言說是第一義。第一義者，聖智自覺所得，非言說妄想覺境界。是故言說、妄想，不顯示第一義。 | T16n0670 0490c06–09 |
異文所繫：本句立『言說・所說俱非第一義；第一義者聖智自覺所得，非言說妄想覺境界』〔編者撮義；原文見 T16n0670 0490c06–09〕。此為楞伽離言說證第一義之經據，宗泐逐文疏之（目四）。（T671／T672 此句對應段各在其言說品內，詳校本定位。）
句四 四種禪
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 有四種禪。云何為四？謂：愚夫所行禪、觀察義禪、攀緣如禪、如來禪。 | T16n0670 0492a13–14 |
| T671 流支 | 有四種禪。何等為四？一者、愚癡凡夫所行禪；二者、觀察義禪；三者、念真如禪；四者、諸佛如來禪。 | T16n0671 0533a02–04 |
| T672 實叉 | 有四種禪。何等為四？謂：愚夫所行禪，觀察義禪，攀緣真如禪，諸如來禪。 | T16n0672 0602a10–12 |
異文所繫：(甲) 第三禪，T670「攀緣如禪」·T671「念真如禪」·T672「攀緣真如禪」——皆指妄想二無我、如實處不生妄想之禪；T671「念」、T670／T672「攀緣」，詞異；「如／真如」名異義同。(乙) 第一禪，T670／T672「愚夫所行禪」·T671「愚癡凡夫所行禪」。(丙) 第四禪，T670／T672「如來禪／諸如來禪」·T671「諸佛如來禪」。四禪名目三譯一致（愚夫所行→觀察義→攀緣真如→如來），為四禪階次之經據。
三、唯識義之經據（眼）
本段所立三事——如來藏不同外道我、言說非第一義、四種禪——皆為唯識與如來藏會通之經據。
(一) 如來藏·離妄想無所有境界·不同外道我——〔T16n0670 0489b07–13〕「如來、應供、等正覺，為斷愚夫畏無我句故，說離妄想無所有境界如來藏門」「於法無我離一切妄想相，以種種智慧善巧方便，或說如來藏，或說無我」：如來藏即離妄想無所有之無我門，非外道神我。此為唯識「如來藏藏識」通阿賴耶而不落神我之經據（承前卷一真識・如來藏所轉之藏識義）。宗泐判「離妄即無我，是為如來藏門」（目四）。
(二) 三解脫門·入自覺聖智——〔T16n0670 0489b15–17〕「說如來藏，令離不實我見妄想，入三解脫門境界，悕望疾得阿耨多羅三藐三菩提」：如來藏門令離我見、入空無相無願，趣自覺聖智——即唯識轉依所歸。
(三) 言說非第一義·第一義聖智自覺所得——〔T16n0670 0490c09–10〕「第一義者，聖智自覺所得，非言說妄想覺境界」：第一義離言說妄想，唯自覺聖智所證。此為唯識「離言自性・言說安立自性」之經據——遍計所執依言說起，圓成實離言說證（承衍五法三自性義）。
(四) 意生身·住第八菩薩地·轉捨心意意識——〔T16n0670 0489c27–29〕「得無生法忍，住第八菩薩地，轉捨心、意、意識、五法、自性、二無我相身，及得意生身」：住第八地轉捨心意意識，即唯識轉依（轉八識成四智）之經據；「心・意・意識」三名即卷一藏識・意・識三分（承衍成唯識論心意識伽他，見目七）。
四、諸家異釋（古德·標宗）
藏經內現存四卷楞伽古德源涉本段者：宗泐·如玘《註解》（逐文主疏）。法藏《玄義》為綱領，本段細句無逐文疏文；淨覺《師資記》為禪傳承語，不逐文釋本段——皆據實標，不虛設（目一已列）。
宗泐·如玘《楞伽阿跋多羅寶經註解》T39n1789（逐文·主）
釋如來藏門（我與無我·如來藏異名）：
「我說如來藏初無我相，但為顯真破妄，故說我與無我，不同外道妄計之我。言空、無相、無願者，三空也，空是性空，無相是相空，無願是性相俱空，無所願也。…然如來以種種名演說如來藏義，為令眾生離我，但機樂不同，懼聞無我之名者，說離妄想無所有境界，離妄即無我，是為如來藏門。」〔T39n1789 0366c02–08〕
（宗泐明：如來藏諸異名（空・無相・無願・如・實際・法性・法身・涅槃）皆「如來藏之異名」，佛以言遣言、說我與無我，為令眾生離我而入如來藏門——「離妄即無我」為如來藏義之樞。）
釋四種言說妄想相：
「真實理上離言說相，一尚叵得，豈有四哉？如來說此四者，以言遣言，雖說第一義心，亦當離著，況此四種皆說眾生妄想也。相言說者，謂從自心所現妄想色相，分別自相、共相而生也。夢言說者，謂憶念所歷境界，形於夢寐而有言說，然覺已無實境界，故云無性也。…若能離此四種妄想言說，則顯一實妙理矣。」〔T39n1789 0369a26–b07〕
（宗泐判四言說「皆說眾生妄想」，離此四種妄想言說則顯一實妙理——以言遣言之意。）
釋言說·所說俱非第一義：
「言說者，能詮之教也。所說者，所詮之理也…佛答能說、所說皆非第一義者，雖所詮是理，而非自得之妙…然聖智樂處是自得之妙，故云『非言說妄想覺境界』。言說不能顯示第一義者有三：一者，言說出於生滅動搖，展轉緣起無常故；二者，言說問答有自他相故；三者，言說妄想不了惟心諸相無故。」〔T39n1789 0369c04–13〕
（宗泐分能詮之教・所詮之理，判二者俱非第一義；第一義乃自得之妙、聖智樂處，非言說妄想覺境界。復標「言說不顯第一義有三」：生滅無常・有自他相・不了惟心。）
禪傳承史料須分層：T2837 記依四卷《楞伽》行而得度，T2060 記以四卷《楞伽》授可；「可以印心」始見宋人卷首序。此處只誌接受史，不把宋序語回填至唐代史料。
七、互讀·承衍
本經為唯識系經源；本段所立如來藏離妄無我、言說非第一義、心意識轉捨義，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 卷二·卷四：本段「轉捨心・意・意識」之心意識三名，承衍成唯識論以楞伽伽他定三名——「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〕；藏識恒轉義以巨海浪偈為經據——「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 0014c15–18〕。此二引楞伽伽他為卷一藏識段之硬引（見卷一〈諸識·藏識海浪〉目七）；本段「心意識轉捨」與之同軸，承其藏識・心意識義而立轉依，非本段（如來藏・言說第一義・四禪）之經文所直出——誌此以免誤繫。
- 攝大乘論〈所知依分〉：阿賴耶識所知依之義通本經如來藏藏識；然攝論本 T1594／世親釋 T1597 無顯引楞伽經本段（文中「首楞伽摩」為三摩地名，非楞伽經）——承其義而不引其文。
- 百法〈心法〉八識：本段「心・意・意識」轉捨即五位百法心法八識轉成四智之位——本段心意識之百法承衍位。
- 史料定位：T2837 記依行得度，T2060 記授可；「可以印心」見宋人卷首序。三層各如其文，非本段逐文義疏。
互讀以穩定徵引（藏經號·段號）為主；《成唯識論》三處明引《楞伽》：唯心句〔T31n1585 0010c07–10〕、藏識海浪偈〔0014c14–18〕、心意識伽他〔0024c15–17〕。三處皆非本段直引；後二處與本段藏識義同軸，首處則論唯心。
八、校本定位
- T670 求那（底本）：〔T16n0670 0489a25〕如來藏問起—〔0492b05〕四禪偈訖。如來藏自性清淨 0489a25 · 陶家一泥喻 0489b06 · 意生身 0489c12·c19 · 四種言說妄想相 0490b19 · 言說非第一義 0490c06 · 群鹿陽炎喻 0491a06 · 明鏡現色像喻 0491b18 · 四種禪 0492a13 · 四禪偈末「隨順入如相」0492b05。
- T671 流支（全本主對校）：如來藏段〔T16n0671 0529b19〕· 四種妄相言語 0530c27–0531a05 · 四種禪 0533a02–04。
- T672 實叉（完帙對校）：如來藏段〔T16n0672 0599b09〕· 四種言說分別相 0600b26–0600c02 · 四種禪 0602a10–12。
- 宗泐·如玘 T1789（逐文主疏）：如來藏門註〔T39n1789 0366c02–08〕· 四種言說註 0369a26–b07 · 言說非第一義註 0369c04–13。四禪段無逐文詳疏，從闕。
- 法藏 T1790（玄義綱）：宗要〔T39n1790 0426a17–18〕；本段細句無逐文疏，從闕。
- 史料定位：T2837 記依行得度，T2060 記授可；「可以印心」見宋人卷首序。三層各如其文，非本段逐文義疏。
- 成唯識論 T1585（承衍·硬掛於卷一藏識段）：心意識伽他引〔T31n1585 0024c15–17〕· 巨海浪偈引 0014c15–18（本段心意識轉捨與之同軸，承其義）。
- 攝論 T1594／T1597：無顯引楞伽經本段（「首楞伽摩」＝三摩地名，非本經），從闕。
This movement establishes three matters: first, "the Tathāgata-womb is not the same as the outsiders' self" — the Tathāgata-womb bears such alternative names as emptiness, marklessness, and wishlessness, with the simile of the potter making the manifold vessels from a single clay; second, "both speech and what is spoken are not the ultimate truth" — the four kinds of false-imagining-speech marks, and that speech does not make the ultimate truth appear; third, "the four kinds of meditation" — the graded stages of the meditation practiced by the foolish · the meditation that observes meanings · the meditation that fastens upon suchness · the Tathāgata's meditation. The later Yogācāra treatises carry forward this movement's Tathāgata-womb sense, reconciling it with the ālaya and [reading it as] apart-from-falsity and no-self.
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 Two · three passages strung together（〔T16 0489a25〕Mahāmati's question「如來藏同外道我耶」— tr. "is the Tathāgata-womb the same as the outsiders' self?" — begins, and 〔0492b05〕the four-meditation verse「隨順入如相」— tr. "following [him], he enters into the mark of suchness" — ends）. The four-scroll text runs through as a single chapter, cut by the rounds of Mahāmati's question-and-answer; this movement is the three questions in succession, the Tathāgata-womb gate → the ultimate truth of speech → the four kinds of meditation |
| 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」〔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's Tathāgata-womb gate stands right at the position of the Tathāgata-womb · the two emptinesses. This Profound Meaning is an outline, and does not annotate this movement's fine phrases phrase-by-phrase (the four meditations, the four kinds of speech, and the Tathāgata-womb-intrinsically-pure passage all have no phrase-by-phrase gloss; left blank as they truly are — see rubric 4) |
| Zonglei & Ruqi, Annotations T1789 (phrase-by-phrase · chief commentary on the four-scroll) | annotates this movement's three passages phrase-by-phrase: on the Tathāgata-womb,『以言遣言，說我與無我，不同外道妄計之我』〔editorial synopsis; source text at T39n1789 0366c02–08〕— tr. "by words dispelling words, he speaks of self and no-self, not the same as the self the outsiders falsely reckon"; on the four kinds of speech,『以言遣言，離此四種妄想言說則顯一實妙理』〔editorial synopsis; source text at T39n1789 0369a26–0369b07〕— tr. "by words dispelling words; leaving behind these four kinds of false-imagining speech, then the one-real wondrous principle is made to appear"; on the ultimate truth of speech,『能詮之教・所詮之理皆非第一義，言說不顯第一義有三』〔editorial synopsis; source text at T39n1789 0369c04–13〕— tr. "the teaching that expresses and the principle that is expressed are both not the ultimate truth; that speech does not make the ultimate truth appear has three [reasons]" |
| T671 Entering the Laṅkā (Bodhiruci) | the Tathāgata-womb passage falls in the Buddha-Mind chapter region〔T16 0529b19〕; the four-speech passage〔0530c27〕; the four-meditation passage〔0533a02〕 |
| T672 Mahāyāna Entering the Laṅkā (Śikṣānanda) | the Tathāgata-womb passage falls in the Collecting-All-Dharmas chapter region〔T16 0599b09〕; the four-speech passage〔0600b26〕; the four-meditation passage〔0602a10〕 |
5 · Terms (術語)
| Chinese | Transmitted Sanskrit (Roman · pronunciation aid) | Attestation of the ancient masters' transliteration | Precise sense |
|---|---|---|---|
| 如來藏 the Tathāgata-womb | —（no ancient master's transliteration for this movement's four-scroll · left blank） | 〔this movement, T16n0670 0489a25〕 | intrinsically pure, constantly abiding and unchanging, the Tathāgata-womb wrapped in the soiled cloth of the aggregates-elements-sense-fields; the Buddha says it is not the same as the outsiders' self. Zonglei:「皆如來藏之異名…是為如來藏門。門者能通」〔T39n1789 0366c02〕— tr. "all are alternative names of the Tathāgata-womb … this is the Tathāgata-womb gate; a 'gate' is what one can pass through" |
| 空·無相·無願（三解脫門）emptiness · marklessness · wishlessness (the three gates of liberation) | —（no ancient master's transliteration · left blank） | 〔this movement, T16n0670 0489b15–17『入三解脫門境界』— tr. "enters the realm of the three gates of liberation"〕 | the alternative-name gates of the Tathāgata-womb; Zonglei judges「三空也，空是性空，無相是相空，無願是性相俱空」〔T39n1789 0366c02〕— tr. "the three emptinesses: emptiness is the emptiness of nature, marklessness is the emptiness of mark, wishlessness is the emptiness of both nature and mark together" |
| 第一義 the ultimate truth | —（no ancient master's transliteration for this movement's four-scroll · left blank） | 〔this movement, 0490c03〕 | what is won by the noble wisdom of self-realization, not the realm of which false-imagining speech is aware; both speech and what is spoken are not the ultimate truth |
| 四種言說妄想相 the four kinds of false-imagining-speech mark | —（no ancient master's transliteration · left blank） | 〔this movement, 0490b19〕 | mark-speech · dream-speech · the speech of clinging to the fault of false imagining · beginningless false-imagining speech; all four are the false imagining of sentient beings (Zonglei 0369a29) |
| 四種禪 the four kinds of meditation | —（no ancient master's transliteration · left blank） | 〔this movement, 0492a13〕 | the meditation practiced by the foolish · the meditation that observes meanings · the meditation that fastens upon suchness · the Tathāgata's meditation; a graded advance up to entering the Tathāgata ground |
| 意生身 the mind-made body | —（no ancient master's transliteration for this movement's four-scroll · left blank） | 〔this movement, 0489c18〕 | like the going of thought, swift and without hindrance; abiding on the eighth bodhisattva ground, the body of the noble kinds manifested by the sovereign spiritual penetration that is the power of the samādhi of illusion |
IAST is a pronunciation aid, and may be listed only when it rests on an ancient master's transliteration; where the ancient-master commentary on this movement's four-scroll gives no attestable transliteration, it is left blank, and not filled out with a modern reconstruction.
6 · Simile and figure (譬喻·修辭)
(1) The great-precious-jewel-wrapped-in-soiled-cloth simile —〔T16n0670 0489a27–29〕「如大價寶，垢衣所纏。如來之藏常住不變，亦復如是，而陰、界、入垢衣所纏」— tr. "like a great and precious jewel wrapped in soiled cloth. The Tathāgata's womb, abiding constant and unchanging, is just so — yet it is wrapped in the soiled cloth of the aggregates, elements, and sense-fields":
- Vehicle: the great precious jewel (wrapped in soiled cloth). Tenor: the Tathāgata-womb (wrapped in the aggregates-elements-sense-fields).
- What it shows: the Tathāgata-womb is intrinsically pure and constantly abiding; though wrapped in the defiling cloth of the greed-hatred-delusion of the aggregates-elements-sense-fields, its substance does not change. All three translations keep this simile (T671「如無價寶垢衣所纏」0529b22 · T672「如無價寶在垢衣中」0599b12).
(2) The potter's-single-clay-making-many-vessels simile —〔T16n0670 0489b10–13〕「譬如陶家，於一泥聚，以人工水木輪繩方便，作種種器。如來亦復如是，於法無我離一切妄想相，以種種智慧善巧方便，或說如來藏，或說無我」— tr. "It is as when a potter, upon a single lump of clay, by such means as hand-labor, water, wood, the wheel, and the cord, makes vessels of every kind. The Tathāgata is just so: within 'the no-self of dharmas,' apart from all marks of false imagining, by every kind of wisdom, skill, and means, he at times speaks of the Tathāgata-womb and at times speaks of no-self":
- Vehicle: the potter's single lump of clay making vessels of every kind. Tenor: the Tathāgata, within the no-self of dharmas, by skillful means at times speaking of the Tathāgata-womb, at times of no-self.
- What it shows: the Tathāgata-womb and no-self are not two; the differing teaching according to [the disciple's] capacity is as one clay making the many vessels — breaking the outsiders' doubt that "the Tathāgata-womb is the same as the divine self."
(3) The herd-of-deer-thirsting-and-seeing-the-spring-mirage-as-water simile · the gandharva-city simile —〔T16n0670 0491a07–13〕「譬如群鹿，為渴所逼，見春時炎，而作水想，迷亂馳趣，不知非水」「如乾闥婆城，凡愚無智而起城想」— tr. "It is as when a herd of deer, pressed by thirst, see the spring-mirage and form the thought 'water,' and in confusion rush toward it, not knowing it is not water" "like a gandharva-city, [about which] the common fool, without wisdom, forms the thought 'a city'":
- Vehicle: the mirage (the deer mistake it for water) · the gandharva-city (the common fool forms the thought of a city). Tenor: the foolish person, relying upon one-and-different, together-and-not-together, being-and-non-being, constant-and-inconstant, in false view takes them up.
- What it shows: the outsiders, clinging by the habit-energy of false imagining, do not understand the measure of their own mind's manifestation — like the thirsting deer chasing the mirage, the common fool seeing a city — neither being nor non-being.
(4) The bright-mirror-manifesting-the-color-images-according-to-conditions simile —〔T16n0670 0491b24–25〕「譬如明鏡，隨緣顯現一切色像而無妄想。彼非像非非像，而見像非像」— tr. "It is as with a bright mirror, which according to conditions manifests all the color-images, while it itself has no false imagining. Those [images] are neither image nor no-image, yet one sees them as image and no-image":
- Vehicle: the mirror manifesting the color-images (the mirror without false imagining). Tenor: the images of one's own mind manifesting, and the clinging of false imagining.
- What it shows: all the color-images are the manifestation of one's own mind, neither image nor no-image; the outsiders, upon the manifesting of their own mind's images, raise the false reckoning of one-and-different, together-and-not-together, and the rest.
(5) The thought-going-without-hindrance simile (the mind-made body) —〔T16n0670 0489c19–21〕「譬如意去，迅疾無礙，故名意生。譬如意去，石壁無礙，於彼異方無量由延」— tr. "It is like the going of thought, swift and without hindrance, and therefore called mind-made. It is like the going of thought — even a stone wall cannot bar it, [reaching] to another quarter measureless leagues away":
- Vehicle: the going of thought (unhindered by a stone wall, swift). Tenor: the bodhisattva's mind-made body.
- What it shows: the mind-made body won by the bodhisattva abiding on the eighth ground is like thought, swift and without hindrance, arising all at once, all together, following upon the realm of the fundamental vow held in memory.
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 Tathāgata-womb intrinsically pure · the challenge that it is the same as the outsiders' self
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 世尊修多羅說，如來藏自性清淨，轉三十二相，入於一切眾生身中，如大價寶，垢衣所纏。如來之藏常住不變，亦復如是，而陰、界、入垢衣所纏，貪欲恚癡不實妄想塵勞所污…云何世尊同外道說我，言有如來藏耶？ | T16n0670 0489a25–29 |
| T671 Bodhi. | 如修多羅說，如來藏自性清淨，具三十二相，在於一切眾生身中，為貪瞋癡不實垢染、陰界入衣之所纏裹，如無價寶垢衣所纏，如來世尊復說常恒清涼不變。 | T16n0671 0529b19–22 |
| T672 Śikṣ. | 修多羅中說如來藏本性清淨，常恒不斷無有變易，具三十二相，在於一切眾生身中，為蘊、界、處垢衣所纏，貪、恚、癡等妄分別垢之所污染，如無價寶在垢衣中。 | T16n0672 0599b09–12 |
tr. — T670: "The World-Honored One says in the sūtras that the Tathāgata-womb is by nature pure, that it turns forth the thirty-two marks and enters into the bodies of all sentient beings, like a great and precious jewel wrapped in soiled cloth. The Tathāgata's womb, abiding constant and unchanging, is just so — yet it is wrapped in the soiled cloth of the aggregates, elements, and sense-fields, defiled by the unreal false-imagining dust-and-toil of greed, hatred, and delusion … How then, World-Honored One, do you speak of a self just as the outsiders do, saying there is a Tathāgata-womb?" — T671: "As the sūtras say, the Tathāgata-womb is by nature pure, furnished with the thirty-two marks, present within the bodies of all sentient beings, wrapped and enwound in the cloth of the aggregates-elements-sense-fields, unreal and defiled by greed, hatred, and delusion, like a priceless jewel wrapped in soiled cloth; and the Tathāgata, the World-Honored One, further says it is constant, enduring, cool, and unchanging." — T672: "In the sūtras it is said that the Tathāgata-womb is intrinsically pure, constant, enduring, uninterrupted, and without alteration, furnished with the thirty-two marks, present within the bodies of all sentient beings, wrapped in the soiled cloth of the aggregates, elements, and sense-spheres, defiled by the false-discriminating defilement of greed, hatred, delusion, and the rest, like a priceless jewel within soiled cloth."
Where the variants lie: (a) the aspect of the womb's marks — T670 has「轉三十二相」("turns forth the thirty-two marks"), T671/T672 have「具三十二相」("furnished with the thirty-two marks") — T670 makes plain its turning-into-and-entering the bodies of sentient beings, T671/T672 make plain its being furnished-and-present in the body. (b) the mark of constant abiding — T670「常住不變」("constantly abiding, unchanging") · T671「常恒清涼不變」("constant, enduring, cool, unchanging") · T672「常恒不斷無有變易」("constant, enduring, uninterrupted, without alteration") — all three translations mark the scriptural warrant that the Tathāgata-womb is constantly abiding and unchanging. (c) the aggregates-elements-sense-fields — T670/T671 have「陰界入」, T672 has「蘊界處」(a difference of new and old translation-terms). All three keep the「priceless-jewel-wrapped-in-soiled-cloth」simile (rubric 6 · 1).
Sentence 2 The four kinds of false-imagining-speech mark
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 有四種言說妄想相，謂：相言說、夢言說、過妄想計著言說、無始妄想言說。相言說者，從自妄想色相計著生。夢言說者，先所經境界，隨憶念生，從覺已境界無性生。過妄想計著言說者，先怨所作業，隨憶念生。無始妄想言說者，無始虛偽計著過自種習氣生。 | T16n0670 0490b19–23 |
| T671 Bodhi. | 有四種妄相言語。何等為四？一者、相言說；二者、夢言說；三者、妄執言說；四者、無始言說。大慧！相言說者，所謂執著色等諸相而生。大慧！夢言說者，念本受用虛妄境界，依境界夢覺已，知依虛妄境界不實而生。大慧！執著言說者，念本所聞所作業生。大慧！無始言說者，從無始來執著戲論煩惱種子熏習而生。 | T16n0671 0530c27–0531a03 |
| T672 Śikṣ. | 有四種言說分別相。所謂：相言說，夢言說，計著過惡言說，無始妄想言說。大慧！相言說者，所謂執著自分別色相生。夢言說者，謂夢先所經境界，覺已憶念，依不實境生。計著過惡言說者，謂憶念怨讎先所作業生。無始妄想言說者，以無始戲論妄執習氣生。 | T16n0672 0600b26–0600c02 |
tr. — T670: "There are four kinds of false-imagining-speech mark, namely: mark-speech, dream-speech, the speech of clinging to the fault of false imagining, and beginningless false-imagining speech. As for mark-speech: it arises from one's own false imagining of the color-mark and clinging to the color-mark. As for dream-speech: the realm formerly passed through arises following upon memory, arising after waking from the naturelessness of that realm. As for the speech of clinging to the fault of false imagining: it arises following upon memory of the deed done by a former enemy. As for beginningless false-imagining speech: it arises from the beginningless unreal clinging, those faults, from the habit-energy of one's own seeds." — T671: "There are four kinds of false-mark speech. Which four? First, mark-speech; second, dream-speech; third, clinging-speech; fourth, beginningless speech. Mahāmati! mark-speech is what arises from clinging to the marks of form and the rest. Mahāmati! dream-speech is what, recollecting the fundamental received-and-used unreal realm, then, upon awakening from the realm-dream, arises from knowing that the reliance on the unreal realm is not real. Mahāmati! clinging-speech is what arises from recollecting the deed formerly heard and done. Mahāmati! beginningless speech is what arises from the perfuming of the seeds of the afflictions of clinging and idle disputation from beginningless time." — T672: "There are four kinds of speech-discriminating mark, namely: mark-speech, dream-speech, the speech of clinging to fault-and-evil, and beginningless false-imagining speech. Mahāmati! mark-speech is what arises from clinging to one's own discriminated color-mark. Dream-speech is what, the realm formerly passed through in a dream, upon awakening recollected, arises from reliance on the unreal realm. The speech of clinging to fault-and-evil is what arises from recollecting the deed formerly done by an enemy. Beginningless false-imagining speech is what arises from the beginningless habit-energy of idle disputation and false clinging."
Where the variants lie: (a) the four categories' names are broadly the same in all three; the third category T670「過妄想計著言說」· T671「妄執言說」· T672「計著過惡言說」— all refer to the speech that arises by recollecting a former grudge (a former enemy · an enemy) and the deed done; the words differ, the sense is one. (b) the first, "mark-speech," is judged by all three to arise from clinging to the color-mark. (c) the passage-heading — T670/T672 have「言說妄想相／言說分別相」, T671 has「妄相言語」. All three set up the sense that the four speeches are all the false imagining of sentient beings (Zonglei 0369a28 judges「四種皆說眾生妄想」— tr. "all four speak the false imagining of sentient beings").
Sentence 3 Speech and what is spoken are both not the ultimate truth
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 非言說是第一義，亦非所說是第一義。所以者何？謂第一義聖樂言說所入是第一義，非言說是第一義。第一義者，聖智自覺所得，非言說妄想覺境界。是故言說、妄想，不顯示第一義。 | T16n0670 0490c06–09 |
tr. — T670: "It is not that speech is the ultimate truth, nor is it that what is spoken is the ultimate truth. Why so? That ultimate truth is what the noble ones delight in, that into which speech enters — that is the ultimate truth; it is not that speech is the ultimate truth. As for the ultimate truth, it is what is won by the noble wisdom of self-realization, not the realm of which false-imagining speech is aware. Therefore speech and false imagining do not make the ultimate truth appear."
Where the variants lie: this sentence sets up that "both speech and what is spoken are not the ultimate truth; the ultimate truth is what is won by the noble wisdom of self-realization, not the realm of which false-imagining speech is aware." This is the Laṅkā's scriptural warrant for "leaving behind speech and realizing the ultimate truth," which Zonglei annotates phrase-by-phrase (rubric 4). (The corresponding passages of T671/T672 for this sentence fall each within their own speech-chapter; see the witness placement.)
Sentence 4 The four kinds of meditation
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 有四種禪。云何為四？謂：愚夫所行禪、觀察義禪、攀緣如禪、如來禪。 | T16n0670 0492a13–14 |
| T671 Bodhi. | 有四種禪。何等為四？一者、愚癡凡夫所行禪；二者、觀察義禪；三者、念真如禪；四者、諸佛如來禪。 | T16n0671 0533a02–04 |
| T672 Śikṣ. | 有四種禪。何等為四？謂：愚夫所行禪，觀察義禪，攀緣真如禪，諸如來禪。 | T16n0672 0602a10–12 |
tr. — T670: "There are four kinds of meditation. Which four? The meditation practiced by the foolish, the meditation that observes meanings, the meditation that fastens upon suchness, and the Tathāgata's meditation." — T671: "There are four kinds of meditation. Which four? First, the meditation practiced by the foolish and deluded common person; second, the meditation that observes meanings; third, the meditation of mindfulness of true suchness; fourth, the meditation of the buddhas and Tathāgatas." — T672: "There are four kinds of meditation. Which four? The meditation practiced by the foolish, the meditation that observes meanings, the meditation that fastens upon true suchness, and the meditation of the Tathāgatas."
Where the variants lie: (a) the third meditation, T670「攀緣如禪」· T671「念真如禪」· T672「攀緣真如禪」— all refer to the meditation of the twofold no-self as false imagining, [where] in the place of suchness-as-it-is no false imagining arises; T671 has「念」("mindfulness"), T670/T672 have「攀緣」("fastens upon"); the words differ, "suchness／true suchness" differs in name, one in sense. (b) the first meditation, T670/T672「愚夫所行禪」· T671「愚癡凡夫所行禪」. (c) the fourth meditation, T670/T672「如來禪／諸如來禪」· T671「諸佛如來禪」. The four meditations' names agree across all three (practiced-by-the-foolish → observes-meanings → fastens-upon-true-suchness → the Tathāgata's), the scriptural warrant for the graded stages of the four meditations.
3 · The scriptural warrant for the Yogācāra doctrine〔the eye〕(唯識義之經據)
This movement's three matters — the Tathāgata-womb is not the outsiders' self, speech is not the ultimate truth, and the four kinds of meditation — are all the scriptural warrant for the reconciliation of Yogācāra with the Tathāgata-womb.
(1) The Tathāgata-womb · the realm apart-from-false-imagining and nothing-whatever · not the same as the outsiders' self —〔T16n0670 0489b07–13〕「如來、應供、等正覺，為斷愚夫畏無我句故，說離妄想無所有境界如來藏門」「於法無我離一切妄想相，以種種智慧善巧方便，或說如來藏，或說無我」— tr. "The Tathāgata, the Worthy One, the Perfectly Awakened One, in order to cut off the foolish person's dread of the phrase 'no self,' speaks of the Tathāgata-womb gate, the realm apart from false imagining where nothing whatever is [to be found]" "within 'the no-self of dharmas,' apart from all marks of false imagining, by every kind of wisdom, skill, and means, he at times speaks of the Tathāgata-womb and at times speaks of no-self": the Tathāgata-womb is just the no-self gate that is apart-from-false-imagining and nothing-whatever, not the outsiders' divine self. This is the scriptural warrant for the Yogācāra "Tathāgata-womb store-consciousness" being reconciled with the ālaya without falling into a divine self (carrying forward the sense of the store consciousness into which the true consciousness · the Tathāgata-womb has evolved, from Scroll One). Zonglei judges「離妄即無我，是為如來藏門」— tr. "apart-from-falsity is just no-self; this is the Tathāgata-womb gate" (rubric 4).
(2) The three gates of liberation · entering the noble wisdom of self-realization —〔T16n0670 0489b15–17〕「說如來藏，令離不實我見妄想，入三解脫門境界，悕望疾得阿耨多羅三藐三菩提」— tr. "he speaks of the Tathāgata-womb, so as to make [them] leave behind the false imagining of the unreal view of self, enter the realm of the three gates of liberation, and long earnestly to win quickly the supreme, perfect, complete awakening": the Tathāgata-womb gate makes [them] leave the view of self, enter emptiness-marklessness-wishlessness, and tend toward the noble wisdom of self-realization — that is, the terminus of the Yogācāra transformation of the basis.
(3) Speech is not the ultimate truth · the ultimate truth is won by the noble wisdom of self-realization —〔T16n0670 0490c09–10〕「第一義者，聖智自覺所得，非言說妄想覺境界」— tr. "As for the ultimate truth, it is what is won by the noble wisdom of self-realization, not the realm of which false-imagining speech is aware": the ultimate truth is apart from speech-and-false-imagining, realized by the noble wisdom of self-realization alone. This is the scriptural warrant for the Yogācāra "the intrinsic nature apart-from-speech · the intrinsic nature established-by-speech" — the imagined [nature] arises in reliance upon speech, the truly-perfected is realized apart from speech (carrying forward the sense of the five dharmas and the three intrinsic natures).
(4) The mind-made body · abiding on the eighth bodhisattva ground · casting off mind, mentation, and mental consciousness —〔T16n0670 0489c27–29〕「得無生法忍，住第八菩薩地，轉捨心、意、意識、五法、自性、二無我相身，及得意生身」— tr. "having won the forbearance of the non-arising of dharmas, abiding on the eighth bodhisattva ground, casting off that body which is the marks of mind, mentation, mental consciousness, the five dharmas, the intrinsic natures, and the twofold no-self, and winning the mind-made body": abiding on the eighth ground, casting off mind-mentation-mental-consciousness, is the scriptural warrant for the Yogācāra transformation of the basis (transforming the eight consciousnesses into the four wisdoms); the three names「心・意・意識」("mind · mentation · mental consciousness") are just the threefold division of store-consciousness · mentation · consciousness from Scroll One (carrying forward the Cheng Weishi Lun's mind-mentation-consciousness gāthā, see rubric 7).
4 · The divergent readings of the masters (ancient masters · tenet marked) (諸家異釋)
Of the extant four-scroll-Laṅkā ancient-master sources bearing on this movement: Zonglei & Ruqi's Annotations (phrase-by-phrase chief commentary). Fazang's Profound Meaning is an outline, and has no phrase-by-phrase gloss on this movement's fine phrases; Jingjue's Record of the Masters and Disciples is [in] the language of Chan transmission, and does not annotate this movement phrase-by-phrase — all marked as they truly are, not set up in vain (already listed in rubric 1).
Zonglei & Ruqi, Annotations on the Laṅkāvatāra-ratna-sūtra T39n1789 (phrase-by-phrase · chief)
On the Tathāgata-womb gate (self and no-self · the Tathāgata-womb's alternative names):
「我說如來藏初無我相，但為顯真破妄，故說我與無我，不同外道妄計之我。言空、無相、無願者，三空也，空是性空，無相是相空，無願是性相俱空，無所願也。…然如來以種種名演說如來藏義，為令眾生離我，但機樂不同，懼聞無我之名者，說離妄想無所有境界，離妄即無我，是為如來藏門。」〔T39n1789 0366c02–08〕
tr. "The Tathāgata-womb of which I speak has from the first no mark of self; it is only in order to display the true and break the false that he speaks of self and no-self, not the same as the self the outsiders falsely reckon. As to speaking of emptiness, marklessness, wishlessness: these are the three emptinesses — emptiness is the emptiness of nature, marklessness is the emptiness of mark, wishlessness is the emptiness of both nature and mark together, with nothing to wish for … Now the Tathāgata expounds the sense of the Tathāgata-womb by every kind of name, in order to make sentient beings leave behind the self; but their capacities and delights differ, and for those who dread hearing the name 'no-self,' he speaks of the realm apart-from-false-imagining and nothing-whatever — apart-from-falsity is just no-self; this is the Tathāgata-womb gate."
(Zonglei makes plain that the Tathāgata-womb's several alternative names — emptiness · marklessness · wishlessness · suchness · the true limit · the dharma-nature · the dharma-body · nirvāṇa — are all "alternative names of the Tathāgata-womb"; the Buddha, by words dispelling words, speaks of self and no-self in order to make sentient beings leave the self and enter the Tathāgata-womb gate — "apart-from-falsity is just no-self" is the pivot of the Tathāgata-womb's sense.)
On the four kinds of false-imagining-speech mark:
「真實理上離言說相，一尚叵得，豈有四哉？如來說此四者，以言遣言，雖說第一義心，亦當離著，況此四種皆說眾生妄想也。相言說者，謂從自心所現妄想色相，分別自相、共相而生也。夢言說者，謂憶念所歷境界，形於夢寐而有言說，然覺已無實境界，故云無性也。…若能離此四種妄想言說，則顯一實妙理矣。」〔T39n1789 0369a26–b07〕
tr. "Upon the true principle, apart from the mark of speech, even 'one' cannot be got — how could there be four? The Tathāgata's speaking of these four is words dispelling words; even in speaking the mind of the ultimate truth, one should still leave off clinging — how much more that these four all speak the false imagining of sentient beings. As for mark-speech: it is what arises from the false-imagined color-mark manifested by one's own mind, discriminating the particular mark and the shared mark. As for dream-speech: it is that, recollecting the realm passed through, giving it shape in dream-slumber, there is speech; yet after waking there is no real realm, and therefore it is called 'natureless.' … If one can leave behind these four kinds of false-imagining speech, then the one-real wondrous principle is made to appear."
(Zonglei judges the four speeches to "all speak the false imagining of sentient beings"; leaving behind these four kinds of false-imagining speech, then the one-real wondrous principle is made to appear — the intent of words dispelling words.)
On speech and what is spoken being both not the ultimate truth:
「言說者，能詮之教也。所說者，所詮之理也…佛答能說、所說皆非第一義者，雖所詮是理，而非自得之妙…然聖智樂處是自得之妙，故云『非言說妄想覺境界』。言說不能顯示第一義者有三：一者，言說出於生滅動搖，展轉緣起無常故；二者，言說問答有自他相故；三者，言說妄想不了惟心諸相無故。」〔T39n1789 0369c04–13〕
tr. "As for 'speech': it is the teaching that expresses. As for 'what is spoken': it is the principle that is expressed … The Buddha answers that 'that which speaks and that which is spoken are both not the ultimate truth' — for though what is expressed is the principle, it is not the wonder that is won of oneself … Now the place the noble wisdom delights in is the wonder won of oneself, and therefore it is said 'not the realm of which false-imagining speech is aware.' That speech cannot make the ultimate truth appear has three [reasons]: first, that speech issues from arising-ceasing and wavering, turning-forth condition-arisen and impermanent; second, that speech, in question-and-answer, has the marks of self and other; third, that speech-and-false-imagining does not understand that the manifold marks are mind-only [and] are without [substance]."
(Zonglei divides the teaching-that-expresses from the principle-that-is-expressed, judging both to be not the ultimate truth; the ultimate truth is the wonder won of oneself, the place the noble wisdom delights in, not the realm of which false-imagining speech is aware. He further marks "that speech does not make the ultimate truth appear has three [reasons]": arising-ceasing and impermanent · having the marks of self and other · not understanding mind-only.)
The four-meditation passage has no phrase-by-phrase detailed gloss in Zonglei's Annotations and is left blank. Fazang's Profound Meaning T1790 is an outline of the guiding tenet and does not annotate this movement phrase by phrase. Chan reception sources must remain stratified: Jingjue T2837 records practice and deliverance in reliance on the four-scroll Laṅkā〔1284c24–25〕, Daoxuan T2060 records its entrustment to Huike〔0552b20–22〕, and "it may seal the mind" belongs to the Song preface〔T16n0670 0479c10–13〕; none is a phrase-by-phrase gloss of this movement.
7 · Cross-reading and onward transmission (互讀·承衍)
This scripture is a scriptural source of the Yogācāra lineage; this movement's established sense of the Tathāgata-womb apart-from-falsity and no-self, speech not the ultimate truth, and the casting-off of mind-mentation-consciousness, is taken up by the later treatises. Following the Yogācāra sequence in setting the onward-transmission links, only what genuinely bears on this movement is listed:
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Cheng Weishi Lun: the treatise explicitly names the Laṅkā three times: for mind-only〔T31n1585 0010c07–10〕, the store-consciousness ocean-and-waves verse〔0014c14–18〕, and the mind-mentation-consciousness gāthā〔0024c15–17〕. The latter two can be cross-read with this movement's casting-off of mind, mentation, and consciousness, but none directly cites this movement's Tathāgata-womb · ultimate-truth-of-speech · four-meditations text. The relation is doctrinal cross-reading, not a hard citation of this movement.
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Mahāyāna-saṃgraha,〈Section on the Knowable Support〉: the sense of the ālaya-consciousness as the knowable support runs through to this scripture's Tathāgata-womb store-consciousness; yet the Mahāyāna-saṃgraha itself T1594 / Vasubandhu's commentary T1597 carry no overt citation of the Laṅkā of this movement (the「首楞伽摩／Śūraṅgama」in the text is the name of a samādhi, not the Laṅkā scripture) — it inherits the sense without citing the text.
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The eight consciousnesses under the 〈mind-dharmas〉 of the Hundred Dharmas: this movement's casting-off of「mind · mentation · mental consciousness」is just the position where the eight consciousnesses of the mind-dharmas within the five-fold hundred dharmas are transformed into the four wisdoms — the Hundred-Dharmas onward-transmission position of this movement's mind-mentation-consciousness.
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Chan reception sources: Jingjue T2837 records Bodhidharma telling Huike to practice in reliance on the four-scroll Laṅkā and thereby attain deliverance〔T85n2837 1284c24–25〕; Daoxuan T2060 records「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕. The formula "it may seal the mind" belongs to the Song preface〔T16n0670 0479c10–13〕. This movement is placed only within later Chan reception, not declared a unique foundation of Patriarchal Chan.
Cross-reading rests chiefly on stable citation (Taishō number · chapter number). None of the Cheng Weishi Lun's three explicit Laṅkā citations quotes this movement; the latter two provide only a store-consciousness cross-reading here.
8 · Witness placement (校本定位)
- T670 Guṇabhadra (base): 〔T16n0670 0489a25〕the Tathāgata-womb question begins —〔0492b05〕the four-meditation verse ends. The Tathāgata-womb intrinsically pure 0489a25 · the potter's-single-clay simile 0489b06 · the mind-made body 0489c12·c19 · the four kinds of false-imagining-speech mark 0490b19 · speech not the ultimate truth 0490c06 · the herd-of-deer-mirage simile 0491a06 · the bright-mirror-manifesting-the-color-images simile 0491b18 · the four kinds of meditation 0492a13 · the four-meditation verse's close「隨順入如相」0492b05.
- T671 Bodhiruci (chief cross-collation of the full recension): the Tathāgata-womb passage〔T16n0671 0529b19〕· the four kinds of false-mark speech 0530c27–0531a05 · the four kinds of meditation 0533a02–04.
- T672 Śikṣānanda (cross-collation of the complete recension): the Tathāgata-womb passage〔T16n0672 0599b09〕· the four kinds of speech-discriminating mark 0600b26–0600c02 · the four kinds of meditation 0602a10–12.
- Zonglei & Ruqi T1789 (phrase-by-phrase chief commentary): the Tathāgata-womb-gate annotation〔T39n1789 0366c02–08〕· the four-kinds-of-speech annotation 0369a26–b07 · the speech-not-the-ultimate-truth annotation 0369c04–13. The four-meditation passage has no phrase-by-phrase detailed gloss; left blank.
- Fazang T1790 (Profound-Meaning outline): the guiding tenet〔T39n1790 0426a17–18〕; this movement's fine phrases have no phrase-by-phrase gloss; left blank.
- Source stratification: T2837 records practice and deliverance, T2060 records entrustment, and "it may seal the mind" belongs to the Song preface. None is a phrase-by-phrase commentary on this movement.
- Cheng Weishi Lun T1585 (onward transmission · hard-linked at Scroll One's store-consciousness passage): the mind-mentation-consciousness gāthā citation〔T31n1585 0024c15–17〕· the great-ocean-waves verse citation 0014c15–18 (this movement's casting-off of mind-mentation-consciousness is on the same axis, carrying forward its sense).
- Mahāyāna-saṃgraha T1594 / T1597: no overt citation of the Laṅkā of this movement (「首楞伽摩／Śūraṅgama」= the name of a samādhi, not this scripture); left blank.