楞伽阿跋多羅寶經 卷二 · 涅槃·神力
人總以為，涅槃是要走到某一處、換得某一樣東西——把這顆亂糟糟的心丟掉，另尋一片乾淨的心來。
大慧也這樣問：涅槃，是就哪一種法說的？世尊卻不指一樣新東西，只說了「轉變」二字：藏識、意、意識裡那一身習氣，一齊轉了，這就叫涅槃。不是換心，是轉心。古德把話說到底——名轉而體不轉。轉的是習氣的染淨，不轉的是這片心的體。你要找的涅槃，就在你此刻起惑造業的這片心裡，就地一轉。
它離斷、離常：不是一個凝然不動的「我」，也不是一了百了的斷滅。你喚作「我」的那個常住之物，遍尋這片心，一無可得；可它又非斷滅——三世聖者都親證了它。
而這一轉，並非關門獨力硬轉。習氣太深，自力常扶不住，佛便以神力來扶——現身說法、手灌其頂，像轉輪聖王為太子灌頂授位。那一灌，不外加一物，只印你這片心已轉到了紹佛之地。
且入此段，看那被你認作要丟掉的心，如何只消一轉，便是涅槃。
People always suppose that nirvāṇa is a matter of walking to some place, of winning some thing in exchange — of throwing away this tangled, disordered mind and seeking out another, a clean one, in its stead.
Mahāmati too asks it so: nirvāṇa — of which dharma is it spoken? Yet the World-Honored One points out no new thing; he speaks only the two words "be transformed": let that whole load of habit-energy within the store consciousness, mentation, and the mental consciousness be all alike transformed, and this is what is called nirvāṇa. It is not a changing of the mind; it is a turning of the mind. The ancient master says it to the very end — the name transforms though the substance does not. What transforms is the defiled-and-pure of the habit-energy; what does not transform is the substance of this one mind. The nirvāṇa you would seek is right here in this mind that is, at this moment, giving rise to delusion and framing deeds — turned about, right where it is.
It is apart from annihilation and apart from eternalism: not some coagulate, unmoving "self," and not an annihilation that is over and done. That abiding thing you call "self," search this whole mind and there is not a drop of it to be had; and yet it is not annihilated — the noble ones of the three times have all personally realized it.
And this one turning is not a shutting of the door and turning by one's own force alone. The habit-energy is too deep, one's own force often fails to hold it, and so the buddha upholds it with spiritual power — manifesting a body, preaching the Dharma, anointing the crown with the hand, like the wheel-turning king anointing the prince and conferring the position. That one anointing adds no thing to you; it only seals that this one mind of yours has already turned to the ground of succeeding to the buddha.
So enter this passage, and look — how that mind you took for something to be thrown away needs only one turning, and is nirvāṇa itself.
T16n0670 逐字節錄〔起 T16 0492b06〕· 復次大慧/白佛言 段 ＝
#### 〔出處〕· 機械抽取 2026-07-02。非詮釋。
〔T16 0492b06〕
爾時，大慧菩薩摩訶薩復白佛言：「世尊！般涅槃者，說何等法，謂為涅槃？」 佛告大慧：「一切自性習氣，藏意識見習轉變，名為涅槃。諸佛及我涅槃，自性空事境界。 「
〔T16 0492b09〕
復次，大慧！涅槃者，聖智自覺境界，離斷常妄想性非性。云何非常？謂自相共相妄想斷，故非常。云何非斷？謂一切聖去來現在得自覺，故非斷。大慧！涅槃不壞不死。若涅槃死者，復應受生相續。若壞者，應墮有為相。是故涅槃離壞離死。是故修行者之所歸依。 「
〔T16 0492b15〕
復次，大慧！涅槃非捨非得，非斷非常，非一義非種種義。是名涅槃。 「
〔T16 0492b17〕
復次，大慧！聲聞、緣覺涅槃者，覺自相共相，不習近境界，不顛倒見，妄想不生。彼等於彼，作涅槃覺。 「
〔T16 0492b20〕
復次，大慧！二種自性相。云何為二？謂：言說自性相計著；事自性相計著。言說自性相計著者，從無始言說虛偽習氣計著生。事自性相計著者，從不覺自心現分齊生。 「
〔T16 0492b24〕
復次，大慧！如來以二種神力建立，菩薩摩訶薩頂禮諸佛，聽受問義。云何二種神力建立？謂：三昧正受，為現一切身面言說神力，及手灌頂神力。大慧！菩薩摩訶薩初菩薩地，住佛神力，所謂入菩薩大乘照明三昧。入是三昧已，十方世界一切諸佛，以神通力，為現一切身面言說，如金剛藏菩薩摩訶薩，及餘如是相功德成就菩薩摩訶薩。大慧！是名初菩薩地。菩薩摩訶薩得菩薩三昧正受神力，於百千劫積集善根之所成就，次第諸地對治所治相，通達究竟至法雲地，住大蓮華微妙宮殿，坐大蓮華寶師子座，同類菩薩摩訶薩眷屬圍繞，眾寶瓔珞莊嚴其身，如黃金瞻蔔日月光明。諸最勝手從十方來，就大蓮華宮殿坐上而灌其頂。譬如自在轉輪聖王，及天帝釋太子灌頂，是名菩薩手灌頂神力。大慧！是名菩薩摩訶薩二種神力。若菩薩摩訶薩住二種神力，面見諸佛如來；若不如是，則不能見。
〔T16 0492c13〕
復次，大慧！菩薩摩訶薩凡所分別三昧神足說法之行，是等一切，悉住如來二種神力。大慧！若菩薩摩訶薩離佛神力能辯說者，一切凡夫亦應能說。所以者何？謂不住神力故。大慧！山石樹木及諸樂器城郭宮殿，以如來入城威神力故，皆自然出音樂之聲，何況有心者。聾盲瘖瘂無量眾苦，皆得解脫。如來有如是等無量神力，利安眾生。」
〔T16 0492c21〕
大慧菩薩復白佛言：「世尊！以何因緣，如來、應供、等正覺，菩薩摩訶薩住三昧正受時，及勝進地灌頂時，加其神力？」
佛告大慧：「為離魔業煩惱故，及不墮聲聞地禪故，為得如來自覺地故，及增進所得法故，是故如來、應供、等正覺，咸以神力建立諸菩薩摩訶薩。若不以神力建立者，則墮外道惡見妄想，及諸聲聞眾魔悕望，不得阿耨多羅三藐三菩提。以是故，諸佛如來咸以神力攝受諸菩薩摩訶薩。」
爾時，世尊欲重宣此義而說偈言：
「神力人中尊，大願悉清淨，
三摩提灌頂，初地及十地。」
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（自性習氣、藏識、意、意識、聖智自覺境界、自相共相、言說自性相、事自性相、三昧正受、大乘照明三昧、手灌頂神力、三昧神足、法雲地）一仍其舊。
〔問〕大慧問：什麼法叫作涅槃
那時，大慧菩薩摩訶薩又對佛說：「世尊！所謂般涅槃，是就哪一種法，說它叫作涅槃呢？」
佛告訴大慧：「一切自性上的習氣，連同藏識、意、意識所見的種種熏習，一齊轉變了，這就叫作涅槃。諸佛與我所說的涅槃，就是那自性本空、諸法性空的事之境界。
涅槃者聖智自覺境界·離斷常
「再者，大慧！涅槃這件事，是聖智自覺親證的境界，它離開了『斷』與『常』兩邊的妄想，離開了『有性』與『無性』的執取。怎樣說它不是常呢？因為就自相、共相所起的妄想都斷了，所以說它不是常。怎樣說它不是斷呢？因為過去、未來、現在一切聖者都親自證得了它，所以說它不是斷。大慧！涅槃是不壞、不死的。倘若涅槃是會死的，那就該再受生、相續下去；倘若涅槃是會壞的，那就該墮在有為之相裡。正因為這樣，所以涅槃是離壞、離死的。也正因為這樣，涅槃才是一切修行人所歸依的地方。
涅槃四非·二乘涅槃
「再者，大慧！涅槃不是捨、也不是得，不是斷、也不是常，不是只一個意義、也不是種種散殊的意義。這樣的，才叫作涅槃。
「再者，大慧！聲聞與緣覺所說的涅槃，是覺察了自相、共相，不再親近習取那些境界，不起顛倒的知見，妄想不再生起。他們就在這樣的境地上，作『這就是涅槃』的認取。
二種自性相計著（言說·事）
「再者，大慧！有兩種對自性之相的計著。哪兩種呢？就是：對言說自性之相的計著，以及對事自性之相的計著。所謂對言說自性之相的計著，是從無始以來對言說虛妄不實的習氣、計著而生起的。所謂對事自性之相的計著，是從不能覺知那原是自心所現、卻在分齊上分別而生起的。
如來以二種神力建立菩薩
「再者，大慧！如來以兩種神力來建立菩薩，使菩薩摩訶薩頂禮諸佛、聽受並請問法義。是哪兩種神力的建立呢？就是：在三昧正受之中，為菩薩現起一切身、面而為說法的神力，以及為菩薩手灌其頂的神力。
「大慧！菩薩摩訶薩在最初的菩薩地，安住於佛的神力，也就是入了那『菩薩大乘照明三昧』。入了這三昧以後，十方世界一切諸佛，便以神通之力，為他現起一切身、面而為說法，就像那金剛藏菩薩摩訶薩，以及其餘同樣具足這般功德之相、已然成就的菩薩摩訶薩一樣。大慧！這就叫作最初的菩薩地。
「菩薩摩訶薩得了菩薩三昧正受的神力，在百千劫中積集善根而成就起來，一地一地地次第對治那所應對治之相，通達到究竟，直到那法雲地，安住於大蓮華微妙的宮殿，坐在大蓮華寶所成的師子座上，同一類的菩薩摩訶薩眷屬四面圍繞，眾多珍寶的瓔珞莊嚴著他的身，如同黃金、如同瞻蔔之花、如同日月的光明。諸位最為殊勝的佛手從十方而來，就在那大蓮華宮殿的座上，為他灌頂。這就好比自在的轉輪聖王，以及天帝釋為太子灌頂授位一樣——這就叫作菩薩的手灌頂神力。大慧！這就叫作菩薩摩訶薩的兩種神力。菩薩摩訶薩若安住於這兩種神力，便能當面得見諸佛如來；若不是這樣，便不能得見。
三昧神足悉住如來神力·山石樹木喻
「再者，大慧！菩薩摩訶薩凡是所分別出來的三昧、神足、說法等等的行門，這一切，全都是安住在如來的兩種神力之上的。大慧！倘若菩薩摩訶薩離了佛的神力就能辯說，那麼一切凡夫也應該都能辯說了。這是為什麼呢？就因為凡夫並不安住在佛的神力之故。大慧！那山石、樹木以及種種樂器、城郭、宮殿，因為如來入城的威神之力，尚且都自然發出音樂的聲音，何況是有心識的眾生呢？聾的、盲的、瘖的、瘂的，種種無量的眾苦，都因此得到解脫。如來就有像這樣無量的神力，利益安樂眾生。」
〔問〕以何因緣加其神力·神力四義偈
大慧菩薩又對佛說：「世尊！是以什麼因緣，如來、應供、等正覺，要在菩薩摩訶薩安住三昧正受的時候，以及在勝進之地受灌頂的時候，加給他神力呢？」
佛告訴大慧：「這是為了使菩薩遠離魔業與煩惱之故，為了使他不墮在聲聞地的禪定之故，為了使他證得如來自覺之地之故，以及為了使他增進那已得之法之故——正因為這樣，所以如來、應供、等正覺，都以神力來建立諸菩薩摩訶薩。倘若不以神力來建立，菩薩便會墮入外道的惡見妄想，以及墮入諸聲聞、眾魔那樣的希求盼望裡，得不到阿耨多羅三藐三菩提。就因為這個緣故，諸佛如來都以神力來攝受諸菩薩摩訶薩。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
神力，是人中至尊者所加，大願都已清淨圓滿，
以三摩提、以灌頂，貫通那最初之地，一直到第十地。
Technical terms of this division (intrinsic-nature habit-energy, the store consciousness, mentation, the mental consciousness, the realm of the noble wisdom of self-realization, the particular mark and the shared mark, the mark of the intrinsic nature of speech, the mark of the intrinsic nature of things, the concentration of right reception, the samādhi of Mahāyāna illumination, the spiritual power of the anointing of the hand, the spiritual footing of samādhi, the Dharma-Cloud ground) are kept as they stand.
〔Question〕Mahāmati asks: what dharma is it that is called nirvāṇa
At that time the bodhisattva-mahāsattva Mahāmati again said to the Buddha: "World-Honored One! When one speaks of parinirvāṇa, of which dharma is it that one speaks in calling it nirvāṇa?"
The Buddha told Mahāmati: "When the habit-energy laid upon all the intrinsic natures, together with the perfumings seen by the store consciousness, mentation, and the mental consciousness, are all alike transformed — this is what is called nirvāṇa. The nirvāṇa spoken of by the buddhas and by me is that realm wherein the intrinsic natures are empty and the things [of the world] are [seen as] empty.
Nirvāṇa is the realm of the noble self-realizing wisdom · apart from annihilation and eternalism
"Furthermore, Mahāmati! nirvāṇa is the realm personally realized by the noble self-realizing wisdom; it is apart from the false imagining of the two extremes, 'annihilation' and 'eternalism,' and apart from the grasping of 'having intrinsic nature' and 'being without intrinsic nature.' How is it said not to be eternal? Because the false imagining that takes the particular mark and the shared mark is cut off — for this reason it is not eternal. How is it said not to be annihilated? Because all the noble ones of past, future, and present have personally realized it — for this reason it is not annihilated. Mahāmati! nirvāṇa is neither perishing nor dying. Were nirvāṇa a thing that dies, then it should again receive birth and continue on; were nirvāṇa a thing that perishes, then it should fall within the marks of the conditioned. It is because it is thus that nirvāṇa is apart from perishing and apart from dying. And it is because it is thus that nirvāṇa is the place to which all who cultivate practice go for refuge.
The four negations of nirvāṇa · the nirvāṇa of the two vehicles
"Furthermore, Mahāmati! nirvāṇa is neither a casting-off nor a gaining, neither annihilated nor eternal, neither of a single meaning nor of manifold meanings. Being such, it is called nirvāṇa.
"Furthermore, Mahāmati! the nirvāṇa spoken of by the śrāvakas and the pratyekabuddhas is this: having awakened to the particular mark and the shared mark, they no longer draw near to and take up those objects, they give rise to no inverted views, and false imagining no longer arises. It is upon just such a ground that they make the reckoning, 'this is nirvāṇa.'
The two kinds of grasping at the mark of intrinsic nature (speech · things)
"Furthermore, Mahāmati! there are two kinds of grasping at the mark of intrinsic nature. Which two? They are: the grasping at the mark of the intrinsic nature of speech, and the grasping at the mark of the intrinsic nature of things. As for the grasping at the mark of the intrinsic nature of speech, it arises from the grasping, from beginningless time, at the false and unreal habit-energy of speech. As for the grasping at the mark of the intrinsic nature of things, it arises from not awakening to the fact that they are one's own mind's manifestation, and yet discriminating them within [their apparent] bounds.
The Tathāgata establishes the bodhisattvas by two kinds of spiritual power
"Furthermore, Mahāmati! the Tathāgata establishes the bodhisattvas by two kinds of spiritual power, so that the bodhisattva-mahāsattvas bow their heads to the buddhas, listen and receive, and ask the meaning of the Dharma. Which two kinds of establishing by spiritual power are they? They are: the spiritual power whereby, within the concentration of right reception, [the Tathāgata] manifests to the bodhisattva every body and face and speaks the Dharma, and the spiritual power whereby [the Tathāgata] anoints the crown of the bodhisattva with his hand.
"Mahāmati! the bodhisattva-mahāsattva, on the first bodhisattva-ground, abides in the spiritual power of the buddhas — that is, he enters that 'samādhi of Mahāyāna illumination of the bodhisattva.' Once he has entered this samādhi, all the buddhas of the ten directions in every world, by the force of their spiritual penetrations, manifest to him every body and face and speak the Dharma for him — just as it was for the bodhisattva-mahāsattva Vajragarbha, and for the other bodhisattva-mahāsattvas who are likewise furnished in full with such a mark of merit and are already accomplished. Mahāmati! this is called the first bodhisattva-ground.
"When the bodhisattva-mahāsattva has won the spiritual power of the bodhisattva's concentration of right reception, and through a hundred thousand kalpas has amassed roots of goodness and brought them to accomplishment, then ground by ground, in due sequence, he counters that mark which is to be countered, penetrating on to the ultimate, until at that Dharma-Cloud ground he abides in a subtle and wondrous palace of the great lotus, seated upon a lion-throne wrought of the great lotus-jewel, surrounded on every side by a retinue of bodhisattva-mahāsattvas of his own kind, his body adorned with strings of many jewels, like gold, like the campaka-blossom, like the light of sun and moon. The most excellent buddhas come from the ten directions and, upon that seat in the great lotus palace, anoint his crown. This is just as the sovereign wheel-turning king, and Śakra the lord of the gods, anoint the crown of a prince and confer the position upon him — this is called the bodhisattva's spiritual power of the anointing of the hand. Mahāmati! these are called the two kinds of spiritual power of the bodhisattva-mahāsattva. If the bodhisattva-mahāsattva abides in these two kinds of spiritual power, he is able to behold the buddhas, the Tathāgatas, face to face; were it not so, he would not be able to behold them.
The samādhis and spiritual footings all abide in the Tathāgata's spiritual power · the simile of mountains, rocks, and trees
"Furthermore, Mahāmati! whatever samādhis, spiritual footings, and Dharma-preaching practices the bodhisattva-mahāsattva discriminates — all these, without exception, abide upon the two kinds of spiritual power of the Tathāgata. Mahāmati! were the bodhisattva-mahāsattva able to expound apart from the spiritual power of the buddhas, then every common person too ought to be able to expound. Why is this? Because the common person does not abide in the spiritual power of the buddhas. Mahāmati! those mountains and rocks and trees, and the manifold musical instruments, city walls, and palaces — because of the awesome spiritual power of the Tathāgata entering the city, even they of themselves give forth the sounds of music; how much more, then, those beings that have mind? The deaf, the blind, the mute, and the dumb, and all their measureless sufferings, are by this delivered. The Tathāgata has spiritual power measureless as this, benefiting and bringing ease to sentient beings."
〔Question〕By what causes and conditions does he add his spiritual power · the verse on the four meanings of spiritual power
The bodhisattva Mahāmati again said to the Buddha: "World-Honored One! by what causes and conditions do the Tathāgata, the Worthy One, the Perfectly Awakened One add spiritual power to the bodhisattva-mahāsattva when he abides in the concentration of right reception, and when, upon the ground of advancement, he receives the anointing?"
The Buddha told Mahāmati: "It is in order to make the bodhisattva keep far from the works of Māra and from the afflictions; in order that he not fall into the meditative absorptions of the śrāvaka-ground; in order that he realize the ground of the Tathāgata's self-realization; and in order that he advance in the dharma he has already won — it is because of these that the Tathāgata, the Worthy One, the Perfectly Awakened One establishes the bodhisattva-mahāsattvas by spiritual power. Were he not to establish them by spiritual power, the bodhisattva would fall into the false imaginings of the evil views of the outsiders, and into the yearning expectation of the śrāvakas and the hosts of Māra, and would not win supreme perfect awakening. It is for this reason that the buddhas, the Tathāgatas, embrace and sustain the bodhisattva-mahāsattvas by spiritual power."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Spiritual power is added by him who is supreme among men; the great vows are all made pure and complete,
and by the samādhi of right reception, by the anointing, [that power] runs through from the very first ground on to the tenth.
從一個問起
大慧的問，還是那麼短：所謂涅槃，到底是就哪一種法，說它叫涅槃？
問的口氣，像是要人指出一樣東西來——涅槃是什麼？是某個可得的境、某個可到的處嗎？可世尊答下來的第一句，就把這種找法堵死了：一切自性上的習氣，連同藏識、意、意識所見的熏習，一齊轉變了，這就叫涅槃。你聽——他沒有指一樣新東西給你，他指的是「轉變」二字。涅槃不在別處，就在你這八個識的習氣裡；不是把識丟掉、換一片乾淨的心進來，而是這同一片心，習氣轉了。這一句，是整段的眼，也是唯識一系「轉依」二字的經源。所以這一段，先要看清一件事：轉的是什麼，不轉的又是什麼。
一切自性習氣，藏意識轉變：轉依而非別得
世尊說涅槃是「藏、意、意識見習轉變」。這三個名字，正是唯識所立的三重識：藏識是那恒時承載一切種子的根本識，意是那念念執我的思量識，意識連著前五是那攀緣分別的了境識。凡夫的生死，就從這三重識的習氣裡流出來——見一分、執一分、熏一分，種子落回藏識，又再現行，如是輪轉。而涅槃呢？就是這一整套習氣的流向被轉過來了。
要緊的是這個「轉」怎麼轉。古德在這裡下了一把極利的刀：轉藏識、事識為自覺聖智之境，這叫涅槃；可是一切眾生本來就是涅槃相，哪裡另有一個「轉變」可得？——所謂名轉而體不轉。這八個字，把唯識轉依的關節一刀剖開了。轉的是什麼？是習氣的染淨、識的流向；不轉的是什麼？是這片心的體。就像轉識成智，不是滅了識另生一個智，是這同一個識，轉染分別為淨了知。所以涅槃不是「本無而今有」的一樣新得——若是新得，它就該會壞、會失；正因為它是「本有而今顯」，是體上除障、習上轉淨，它才不壞、不死。你不必到別處去找一個涅槃，你要做的，是把這片正在起惑造業的心，就地轉過來。轉一個身，不換一片心——這是本段給唯識行人的第一句話。
離斷常、非死非壞：恒轉故不斷，離妄故不常
接著世尊立涅槃的相：它是聖智自覺的境界，離斷、離常。怎麼離？自相、共相所起的妄想都斷了，所以不落常；三世聖者都親證得了它，所以不落斷。古德把這兩句收得極準：離妄情，所以非常；顯真性，所以非斷。
這一著，正是唯識看第八識「非斷非常」的老眼光。凡夫在身心底下要找一個「我」，找的無非兩種：要嘛找一個常住不動的——那是常見；要嘛見它念念滅去，便說一了百了、斷滅無餘——那是斷見。可涅槃偏偏兩頭都不落。它不是常，因為那攀著自相共相的妄想已經斷盡，沒有一個凝然不動的「性」堪執；它不是斷，因為它是三世聖者所共證的實境，不是斷滅的空無。世尊還加一句：涅槃不壞、不死；若它會死，就該再受生相續，若它會壞，就該墮在有為裡。古德在這裡分得很細：凡夫是有壞有死的，二乘入了真空涅槃，灰身滅智，看似不壞不死，其實還受變易之生、還著於空，仍是有相續、仍是有為；唯有如來涅槃，離了這一切相，才真是大乘行人所歸。這就把「涅槃」從凡夫的斷滅、二乘的偏空裡，一層一層揀了出來。
二種計著：言說與事，都散在「不覺自心現」上
世尊立涅槃的相之後，回頭指出生死的病根，說有兩種對自性之相的計著：一是對言說自性相的計著，從無始言說虛偽的習氣而生；二是對事自性相的計著，從不覺那原是自心所現、卻在分齊上分別而生。
這兩種計著，用唯識的話說，正是遍計所執的兩張面孔。言說計著，是執著名言——聽見一個名，便當真有一個與名相符的自性在那裡，於是言說熏習輾轉不斷。事計著，是執著諸法——把自心所現的境，當成心外實有的事物去攀取。古德在這裡又下一刀，快得很：若了言說性空、諸法唯心，哪裡還有什麼計著可言！——一句「諸法唯心」，就把兩種計著的根一齊斬了。你之所以計著言說，是因為不知言說本空；你之所以計著事，是因為不覺那事原是自心所現。這正接著前段的涅槃義：涅槃是藏意識的轉變，而轉變的關要，就在這「不覺」轉成「覺」——覺了「唯心」，言說的計著、事的計著，如霜見日，當下消融。所以二計著不是要另外去對治的兩個敵人，它們就是「不覺自心現」這一件事的兩個影子；了唯心，則轉依成，涅槃顯。
二種神力：一片心自己轉，也須佛力來扶
指出了病、也指出了藥，世尊接著說一件看似轉了話頭、其實正扣著轉依的事——如來以兩種神力建立菩薩。一是在三昧正受中為菩薩現身說法的神力，二是為菩薩手灌其頂的神力。菩薩初登地，安住佛的神力，入「大乘照明三昧」，十方諸佛便現身為他說法；地地增進，積劫善根，次第對治所治，直到法雲地，受諸佛灌頂。
這裡要問一句：涅槃既是自心的轉依，轉的是自己的習氣，為什麼還要佛的神力來加？古德答得極中肯：由佛神力能令見佛，可是也要菩薩三昧的善根，兩下感應一致，才入得了這照明的定。這一句，正說中了唯識講因緣的分寸：自善根是因，是親；佛神力是增上緣，是助；闕一不可。初心菩薩道力未充，若不假佛力加持，不但進不到如來地，連聲聞、魔界都遠離不了。所以「轉一個身」不是關起門來一個人硬轉——賴耶裡的染習太深太細，自力扶著自力，常有扶不住的時候；佛的神力，就是那從外來扶你一把、又不替你走路的增上緣。轉依終究是你自己的心轉，佛力只是叫你這片心轉得動、轉得穩。
世尊為此設了一個極動人的譬喻：法雲地菩薩受灌頂，就像自在的轉輪聖王、天帝釋為太子灌頂授位一樣。太子受了灌頂，便紹了王位；菩薩受了佛的手灌其頂，便紹了佛位。這一灌，不是外加一個什麼給你，是印證你這片心已轉到了紹佛之地——還是那句話，名轉而體不轉，連紹位，也只是顯你本具的佛性，不是換了一個身分進來。
承衍
這一段所立的涅槃義、二計著義、神力建立義，後世唯識諸論一一承接。論立轉依、立無住涅槃時，所依的正是這「藏意識轉變即涅槃、名轉而體不轉」的義理——涅槃非別法，乃賴耶等識轉染成淨之所顯，本段是它的經源；三十頌那句「捨二麤重故，便證得轉依」，捨的正是本段藏意識裡的習氣，轉的正是本段所說的那一片心。二種自性的計著，到了論裡便是遍計所執的兩張面孔，而「若了諸法唯心則計著空」，正是三無性、唯識觀所要斷的那個執。至於二種神力，接著菩薩十地的次第、佛力加持的增上緣義——一地一地對治所治、直到法雲地灌頂，正是唯識菩薩道地地轉依、漸斷二障的行相。
禪傳承史料須分層來看：淨覺 T2837 記達摩令慧可依四卷《楞伽》行而自然得度〔T85n2837 1284c24–25〕，道宣 T2060 記「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕；「可以印心」則見宋人卷首序〔T16n0670 0479c10–13〕。因而，本段可放在後世禪門接受史中互讀，卻不能把宋序語回填至唐代史料，亦不能斷為祖師禪唯一所本。
Beginning from a single question
Mahāmati's question is short, as ever: this thing called nirvāṇa — of which dharma, after all, does one speak in calling it nirvāṇa?
The tone of the asking is as though he wanted someone to point out a thing to him — what is nirvāṇa? Is it some realm one can win, some place one can arrive at? But the very first line of the World-Honored One's answer bars that whole way of seeking. The habit-energy laid upon all the intrinsic natures, together with the perfumings seen by the store consciousness, mentation, and consciousness — let these all alike be transformed, and this is what is called nirvāṇa. Listen to it: he points out to you no new thing; what he points to is the two words "be transformed." Nirvāṇa is nowhere else than here, in the habit-energy of these eight consciousnesses of yours; it is not a matter of throwing the consciousnesses away and fetching in some clean fresh mind in their place, but of this same one mind, its habit-energy transformed. This one line is the eye of the whole passage, and it is the scriptural source of those two words the whole Yogācāra lineage rests on — "the transformation of the basis." So with this passage, the first thing to see clearly is one thing: what is it that transforms, and what is it that does not.
The habit-energy of all the intrinsic natures, the store-consciousness-and-mentation transformed: the transformation of the basis, not a separate winning
The World-Honored One says that nirvāṇa is "the transformation of the seen-perfumings of the store consciousness, mentation, and consciousness." These three names are just the threefold consciousness the Yogācāra sets up: the store consciousness is that root-consciousness which bears all the seeds at every moment; mentation is that reckoning consciousness which thought by thought clings to a self; and the mental consciousness, joined to the first five, is that object-cognizing consciousness which reaches out and discriminates. The birth-and-death of the common person flows out from the habit-energy of these three consciousnesses — a portion seen, a portion clung to, a portion perfumed; the seeds fall back into the store consciousness, and manifest again as active operation, and so the wheel turns. And nirvāṇa? It is just that this whole current of habit-energy has been turned about.
What matters is how this "turning" turns. The ancient master lays a most keen blade upon it here: to transform the store consciousness and the object-consciousness into the realm of the noble wisdom of self-realization — this is called nirvāṇa; yet all sentient beings are, from the first, the very mark of nirvāṇa, so where is there any further "transformation" to be had? — this is what is called the name transforms though the substance does not. These few words cut the very joint of the Yogācāra transformation of the basis clean open. What is it that transforms? The defiled-and-pure of the habit-energy, the current of the consciousness. What is it that does not transform? The substance of this one mind. It is like transforming consciousness into wisdom: not extinguishing the consciousness and giving birth to some other wisdom, but this same one consciousness, its defiled discriminating turned into pure knowing. So nirvāṇa is not a new winning that "was not before and now is" — were it a new winning, it would have to perish, would have to be lost; it is precisely because it is a "was there fundamentally and now disclosed," a removing of obstruction upon the substance and a transforming of the habit into the pure, that it neither perishes nor dies. You need not go elsewhere to seek a nirvāṇa; what you are to do is to turn about, right where it is, this mind that is at this moment giving rise to delusion and framing deeds. Turn the body, change not a single mind — this is the first word this movement speaks to one who walks the Yogācāra way.
Apart from annihilation and eternalism, neither dying nor perishing: because it ever-evolves it is not annihilated, because it is apart from the false it is not eternal
Next the World-Honored One sets up the mark of nirvāṇa: it is the realm of the noble wisdom of self-realization, apart from annihilation and apart from eternalism. How apart? Because the false imagining that takes the particular mark and the shared mark is cut off, it does not fall into the eternal; because the noble ones of the three times have all personally realized it, it does not fall into annihilation. The ancient master gathers these two lines up most exactly: apart from false disposition, therefore not eternal; disclosing the true nature, therefore not annihilated.
This move is precisely the old way the Yogācāra sees the eighth consciousness as "neither annihilated nor eternal." When the common person would seek a "self" beneath body and mind, what he seeks is nothing but one of two things: either he seeks something eternally abiding and unmoving — that is the eternalist view; or he sees it perishing thought by thought and pronounces it all cut off with nothing left over — that is the annihilationist view. But nirvāṇa falls into neither end. It is not eternal, because the false imagining that clung to the particular and shared marks is already cut through, and there is no coagulate unmoving "nature" left to grasp; it is not annihilated, because it is the actual realm the noble ones of the three times all realize together, and not an annihilated void-and-nothing. The World-Honored One adds one line more: nirvāṇa neither perishes nor dies; were it to die, it should again receive birth and continue on; were it to perish, it should fall within the conditioned. The ancient master divides it very finely here: the common person has perishing and dying; the two vehicles, entering the nirvāṇa of true emptiness, ashing the body and extinguishing knowing, seem to neither perish nor die, yet in truth still receive the birth of transmutation and still cling to the emptiness, still having a continuum and still being within the conditioned; only the Tathāgata's nirvāṇa, apart from all these marks, is truly that to which one who walks the great vehicle goes for refuge. And so "nirvāṇa" is picked out, layer by layer, from the common person's annihilation and the two vehicles' one-sided emptiness.
The two graspings: speech and things, both scattered upon "not awakening to one's own mind's manifestation"
After setting up the mark of nirvāṇa, the World-Honored One turns back to point out the root-illness of birth-and-death, saying there are two kinds of grasping at the mark of intrinsic nature: first, the grasping at the mark of the intrinsic nature of speech, which arises from the false and unreal habit-energy of speech from beginningless time; second, the grasping at the mark of the intrinsic nature of things, which arises from not awakening to what is fundamentally one's own mind's manifestation, and yet discriminating it within its apparent bounds.
These two graspings, said in the Yogācāra's words, are precisely the two faces of the imagined [nature]. The grasping at speech is a clinging to name-and-word — one hears a name and takes it that there truly is a self-nature answering to the name standing there, and so the perfuming of speech goes on and on without break. The grasping at things is a clinging to dharmas — taking the object one's own mind manifests to be a thing really existing outside the mind, and reaching out to grasp at it. The ancient master lays another blade here, and a quick one: if one comprehends that the nature of speech is empty and that all dharmas are mind-only, where is there any grasping left to speak of! — one line, "all dharmas are mind-only," and the root of the two graspings is cut through together. The reason you grasp at speech is that you do not know speech is fundamentally empty; the reason you grasp at things is that you do not awaken to the fact that the thing is fundamentally one's own mind's manifestation. This joins straight on to the sense of nirvāṇa in the preceding passage: nirvāṇa is the transformation of the store-consciousness-and-mentation, and the pivot of that transformation lies just in this turning of "not awakening" into "awakening" — awaken to "mind-only," and the grasping at speech and the grasping at things, like frost meeting the sun, melt away on the spot. So the two graspings are not two enemies to be separately countered; they are the two shadows of that one single thing, "not awakening to one's own mind's manifestation"; comprehend mind-only, and the transformation of the basis is accomplished, and nirvāṇa is disclosed.
The two kinds of spiritual power: the one mind turns of itself, and yet must be upheld by the buddha's power
Having pointed out the illness and pointed out the medicine, the World-Honored One goes on to a matter that seems to turn the topic aside but in truth holds fast to the transformation of the basis — the Tathāgata establishes the bodhisattvas by two kinds of spiritual power. First, the spiritual power whereby, in the concentration of right reception, he manifests a body to the bodhisattva and preaches the Dharma; second, the spiritual power whereby he anoints the crown of the bodhisattva with his hand. When the bodhisattva first mounts the ground, he abides in the buddha's spiritual power and enters the samādhi of Mahāyāna illumination, and the buddhas of the ten directions manifest bodies and preach the Dharma for him; advancing ground by ground, amassing roots of goodness over kalpas, in due sequence countering what is to be countered, on to the Dharma-Cloud ground, he receives the anointing of the buddhas.
Here one line must be asked: nirvāṇa being the transformation of the basis of one's own mind, and what is turned being one's own habit-energy, why must the buddha's spiritual power still be added? The ancient master answers most to the point: by the buddha's spiritual power one is enabled to behold the buddha, and yet it also takes the roots of goodness of the bodhisattva's samādhi, the two answering as one, before one can enter this samādhi of illumination. This one line strikes precisely the measure by which the Yogācāra speaks of causes-and-conditions: one's own roots of goodness are the cause, the intimate; the buddha's spiritual power is the augmenting condition, the aid; neither may be lacking. The beginning-mind bodhisattva, his power-in-the-path not yet full, if he did not rely upon the buddha's power to uphold him, would not only be unable to advance to the Tathāgata-ground, but unable even to keep far from the realms of the śrāvaka and of Māra. And so "turning the body" is not a shutting of the door and turning by one's own force alone — the defiled habit within the store consciousness is too deep and too fine, and one's own force upholding one's own force often has its moment of failing to hold; the buddha's spiritual power is just that augmenting condition which comes from without to lend you a hand, and yet does not walk the road for you. The transformation of the basis is, in the end, your own mind's turning; the buddha's power only makes this one mind of yours able to turn, and able to turn steadily.
For this the World-Honored One sets up a most moving simile: the Dharma-Cloud-ground bodhisattva receiving the anointing is just like the sovereign wheel-turning king, or Śakra the lord of the gods, anointing the crown of a prince and conferring the position. The prince, having received the anointing, succeeds to the royal position; the bodhisattva, having received the buddha's anointing of his crown with the hand, succeeds to the buddha's position. This one anointing is not the adding of some outer thing to you; it is the sealing-witness that this one mind of yours has already turned to the ground of succeeding to the buddha — and still it is that same line, the name transforms though the substance does not: even the succession to the position is only the disclosing of the buddha-nature you fundamentally possess, not the coming-in of some changed status.
Onward Transmission
The sense of nirvāṇa, the sense of the two graspings, and the sense of the establishing by spiritual power set up in this passage are taken up, one by one, by the later Yogācāra treatises. When the treatises establish the transformation of the basis, and establish the nirvāṇa of no-abiding, what they rest upon is just this doctrine that "the transformation of the store-consciousness-and-mentation is nirvāṇa, the name transforms though the substance does not" — nirvāṇa is no separate dharma, but what is disclosed when the ālaya and the rest of the consciousnesses transform from defiled to pure, and this passage is its scriptural source; that line of the Thirty Verses, "because the two coarse-and-heavy [obstructions] are cast off, one straightway realizes the transformation of the basis" — what is cast off is precisely the habit-energy within this passage's store-consciousness-and-mentation, and what is turned is precisely the one mind this passage speaks of. The two graspings at intrinsic nature become, in the treatises, the two faces of the imagined [nature]; and "if one comprehends that all dharmas are mind-only, the graspings are empty" is just that clinging which the threefold naturelessness and the contemplation of consciousness-only are to cut off. As for the two kinds of spiritual power, it joins to the sequence of the bodhisattva's ten grounds and the augmenting-condition sense of the upholding by the buddha's power — countering ground by ground what is to be countered, on to the anointing of the Dharma-Cloud ground, is precisely the practice-mark of the Yogācāra bodhisattva-path's ground-by-ground transformation of the basis and gradual cutting-off of the two obstructions.
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
本段明涅槃者「一切自性習氣、藏意識見習轉變」〔T16n0670 0492b07–09〕——即轉八識為自覺聖智之境；離斷常、非死非壞；立二種自性相計著（言說·事）；如來以二種神力（三昧現身·手灌頂）建立菩薩，自初地大乘照明三昧至法雲地灌頂。涅槃之「轉變」義、二自性計著義、藏意識三名，皆唯識轉依所本之經據。
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·涅槃神力門（〔T16 0492b06〕大慧問「說何等法謂為涅槃」起—〔0493a04〕神力偈訖）。四卷本一品貫通，依大慧問答輪次切；本段當「般涅槃者謂何等法」一問所開，下接二自性、二種神力建立 |
| 法藏《入楞伽心玄義》T1790（綱·非逐文） | 判全經宗要為「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39 0426a17–18〕；本段涅槃之「藏意識轉變」正當八識轉依之位 |
| 宗泐·如玘《註解》T1789（逐文·四卷本主疏） | 逐句牒釋：釋「一切自性習氣」為「一切眾生心識性執熏習氣分」〔T39 0373a07〕、釋「轉變」為「轉藏識、事識為自覺聖智境界」〔0373a10〕、判涅槃四義段「此一節是總結上義」〔0373a末〕 |
| T671 入楞伽經（菩提留支） | 當卷五·佛心品區（涅槃段〔T16 0533b02〕起） |
| T672 大乘入楞伽經（實叉難陀） | 當卷四·現證品區（涅槃段〔T16 0602b06〕起） |
二、異譯·經內平行對勘
本段要句之漢三譯校本：T670（底本·求那跋陀羅）· T671（全本主對校·菩提留支）· T672（完帙對校·實叉難陀）。三譯此段品目切分不同，逐句對位如下。
句一 涅槃謂何等法（一切自性習氣·藏意識見習轉變）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 一切自性習氣，藏意識見習轉變，名為涅槃。諸佛及我涅槃，自性空事境界。 | T16n0670 0492b07–09 |
| T671 流支 | 言涅槃者，轉滅諸識法體相故；轉諸見熏習故；轉心、意、阿梨耶識法相熏習，名為涅槃。大慧！我及諸佛說如是涅槃法體境界空事故。 | T16n0671 0533b03–06 |
| T672 實叉 | 一切識自性習氣，及藏識、意、意識見習轉已，我及諸佛說名涅槃，即是諸法性空境界。 | T16n0672 0602b07–08 |
異文所繫：(甲) 三譯同以涅槃為「藏／阿梨耶識、意、意識」之轉——T670「見習轉變」、T671「轉心意阿梨耶識法相熏習」、T672「見習轉已」；涅槃非別有一法，乃八識習氣之轉依，三譯一致。(乙) 第八識名，T670／T672 作「藏（識）」，T671 作「阿梨耶識」（音寫）。(丙) 涅槃體，三譯同歸「空事境界／諸法性空境界」。
句二 涅槃者聖智自覺·非常非斷·非死非壞
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 涅槃者，聖智自覺境界，離斷常妄想性非性…謂自相共相妄想斷，故非常…謂一切聖去來現在得自覺，故非斷。大慧！涅槃不壞不死。 | T16n0670 0492b09–13 |
| T671 流支 | 言涅槃者，謂內身聖智修行境界故；離虛妄分別有無法故…謂離自相同相分別法故，是故非常…謂過去未來現在一切聖人內身證得故，是故非斷。大慧！般涅槃者非死非滅。 | T16n0671 0533b07–11 |
| T672 實叉 | 涅槃者，自證聖智所行境界，遠離斷常及以有無…謂離自相共相諸分別故…謂去來現在一切聖者自證智所行故…大般涅槃不壞不死。 | T16n0672 0602b09–12 |
異文所繫：(甲)「聖智自覺境界」T670／T672 作「聖智自覺／自證聖智所行」，T671 作「內身聖智修行境界」（益「內身」二字，明其非外境）。(乙) 非常之由，三譯同以「自相共相妄想／分別斷」；非斷之由，同以「三世聖得自覺／內身證得」。(丙)「不壞不死」T670／T672 同，T671 作「非死非滅」——義同。
句三 涅槃四非（總結）·二乘涅槃
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 涅槃非捨非得，非斷非常，非一義非種種義。是名涅槃…聲聞緣覺涅槃者，覺自相共相，不習近境界，不顛倒見，妄想不生。 | T16n0670 0492b16–19 |
| T671 流支 | 言涅槃者非可取非可捨，非此處非彼處，非斷非常，非一義非種種義，是故名為涅槃…聲聞涅槃者，觀察自相同相覺諸法故…辟支佛涅槃者不樂憒閙，見諸境界無常無樂無我無淨。 | T16n0671 0533b15–19 |
| T672 實叉 | 無捨無得故，非斷非常故，不一不異故，說名涅槃…聲聞緣覺知自共相捨離憒閙，不生顛倒不起分別，彼於其中生涅槃想。 | T16n0672 0602b15–18 |
異文所繫：(甲) 四非，T671 多出「非此處非彼處」一對，T672「非一義非種種義」作「不一不異」；T670 四非為「捨得·斷常·一義種種義」。(乙) 二乘涅槃，T671 分聲聞、辟支佛別說（辟支佛益「無常無樂無我無淨」四相），T670／T672 合說。三譯同判二乘於自共相作涅槃覺（於彼生涅槃想）。
句四 二種自性相計著（言說·事）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 二種自性相…言說自性相計著；事自性相計著。言說自性相計著者，從無始言說虛偽習氣計著生。事自性相計著者，從不覺自心現分齊生。 | T16n0670 0492b20–24 |
| T671 流支 | 我為汝說二法體相…一者、執著言說體相；二者、執著世事體相…謂無始來執著言說戲論熏習生故…謂不如實知唯是自心見外境界故。 | T16n0671 0533b22–26 |
| T672 實叉 | 有二種自性相…執著言說自性相，執著諸法自性相…以無始戲論執著言說習氣故起…以不覺自心所現故起。 | T16n0672 0602b18–22 |
異文所繫：(甲) 二相名，T670「言說自性相／事自性相」、T671「言說體相／世事體相」、T672「言說自性相／諸法自性相」——「事」T672 作「諸法」，義通。(乙) 事（諸法）計著之由，三譯同歸「不覺／不如實知自心所現」——唯識「唯心」義之經據（宗泐即於此註「若了言說性空、諸法唯心，何計著之有哉」〔T39n1789 0373b14〕）。
句五 如來二種神力建立菩薩（三昧現身·手灌頂）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 如來以二種神力建立，菩薩摩訶薩頂禮諸佛，聽受問義…謂：三昧正受，為現一切身面言說神力，及手灌頂神力。 | T16n0670 0492b24–26 |
| T671 流支 | 諸菩薩摩訶薩依二種願力住持故，頂禮諸佛、如來、應、正遍知問所疑事…一者、依三昧三摩跋提住持力；二者、遍身得樂，謂佛如來手摩其頂受位住持力。 | T16n0671 0533b27–c01 |
| T672 實叉 | 諸佛有二種加持，持諸菩薩，令頂禮佛足請問眾義…謂令入三昧，及身現其前手灌其頂。 | T16n0672 0602b22–24 |
異文所繫：(甲)「神力」，T670 作「神力（建立）」，T671 作「願力住持」，T672 作「加持」——三譯異名（神力·願力·加持），同顯佛力加被菩薩之義。(乙) 二力之目，三譯同判為三昧（T670 正受·T671 三摩跋提·T672 令入三昧）與手灌頂（T671 手摩其頂·T672 手灌其頂）二事。(丙) T671「遍身得樂」為手灌頂力所獨標。
三、唯識義之經據（眼）
本段立涅槃之唯識義：涅槃非別有一法，乃八識習氣之轉依；二自性計著皆由「不覺自心所現」；二種神力建立菩薩地地增進。三義皆唯識轉依、唯心、菩薩道次第之經據。
(一) 涅槃＝藏意識之轉變（轉依）——〔T16n0670 0492b07–08〕「一切自性習氣，藏意識見習轉變，名為涅槃」：涅槃即「藏識（第八）、意（第七）、意識（前六）」之見習轉變。宗泐釋「轉變」為「轉藏識、事識為自覺聖智境界」〔T39n1789 0373a10〕，並判「名轉而體不轉」〔0373a11〕——體不轉而習氣轉，正唯識轉識成智／轉依之義。此即三十頌「捨二麤重故，便證得轉依」（v.29）、「此即無漏界…名無住涅槃」之經源：涅槃為賴耶等識轉染成淨之所顯，非離識別有。
(二) 二自性計著·不覺自心所現（唯心）——〔T16n0670 0492b20–24〕「言說自性相計著者，從無始言說虛偽習氣計著生；事自性相計著者，從不覺自心現分齊生」：二種計著之根，在「無始言說習氣」與「不覺自心現」。宗泐：「若了言說性空、諸法唯心，何計著之有哉」〔T39n1789 0373b14〕。→ 二計著即遍計所執之經據：言說計著＝依名言假立之遍計，事計著＝執自心所現為外法之遍計；了「唯心」則二計著空——三十頌「由彼彼遍計，遍計種種物」（v.20）、「是諸識轉變，分別所分別」（v.17）之經源。
(三) 二種神力建立·菩薩地地增進——〔T16n0670 0492b24–c13〕如來以三昧神力現身說法、手灌頂神力，建立菩薩自初地「大乘照明三昧」歷諸地至法雲地灌頂。→ 菩薩道十地次第、佛力加持之經據；與「次第諸地對治所治相，通達究竟至法雲地」〔T39n1789 0373c05〕同顯地地轉依、對治二障之進趣。宗泐：「由佛神力能令見佛，復由菩薩三昧善根乃能感應一致」〔T39n1789 0373b27–29〕——佛力（增上緣）與自善根（因）合而成地。
承衍論引：成唯識論、攝大乘論未顯引本段（涅槃·神力）經文。《成唯識論》三處明引《入楞伽》——唯心伽他〔0010c07–10〕、藏識海浪偈〔0014c14–18〕、心意識伽他〔0024c15–17〕——皆非本段；攝論「首楞伽摩」為三摩地名，非楞伽經。故本段只作轉依、唯心、十地之義理互讀，不虛設引文。
四、諸家異釋（古德·標宗）
藏經內現存四卷楞伽古德源二家涉本段：宗泐·如玘《註解》（逐文主疏）· 法藏《玄義》（綱）。
宗泐·如玘《楞伽阿跋多羅寶經註解》T39n1789（逐文·主）
釋涅槃即藏意識轉變（轉而體不轉）：
「一切自性習氣者，《入楞伽》云『一切識自性習氣』也，即一切眾生心識性執熏習氣分。藏、意、意識者，即藏識與事識，此言自心也…轉變者，謂轉藏識、事識為自覺聖智境界，名為涅槃。然一切眾生即涅槃相，何轉變之有？所謂名轉而體不轉也。」〔T39n1789 0373a06–12〕
（宗泐以涅槃為藏識、事識之轉，而判「名轉而體不轉」——涅槃非新得，乃了生死即涅槃、體本不動而習染轉淨。此即本段唯識轉依義之古德讀。）
釋非常非斷·二乘涅槃：
「離情故非常，顯性故非斷。」〔T39n1789 0373a18〕
（宗泐以「離妄情」釋非常、「顯真性」釋非斷。復判二乘「既滅苦、集而證真空，故曰於彼作涅槃覺」〔T39n1789 0373b08–09〕——二乘涅槃唯斷思惑證真空，非究竟。）
釋二自性計著（諸法唯心）：
「二種性相起各有由，如經所說。若了言說性空、諸法唯心，何計著之有哉！事即諸法也。」〔T39n1789 0373b13–15〕
（宗泐以「諸法唯心」釋二計著之破：了言說性空、諸法唯心，則言說計著、事計著俱空——唯識唯心之古德讀。）
釋二種神力·大乘照明三昧：
「二種神力建立者，《入楞伽》云：『諸佛有二種加持持諸菩薩，令頂禮佛足請問眾義。』三昧即正受，此華梵兼舉，亦翻正心行處。」〔T39n1789 0373b16–22〕 「住佛神力者，由佛神力能令見佛，復由菩薩三昧善根乃能感應一致，故曰入大乘照明三昧，即光明定也。…如金剛藏者，即華嚴會中佛力加被之一菩薩也。」〔T39n1789 0373b27–0373c02〕
（宗泐引 T672 實叉本會通二種神力，釋「三昧正受」為華梵兼舉；釋「照明三昧」即光明定，並繫金剛藏於華嚴佛力加被——佛力與自善根感應一致而入初地。）
釋神力被加之四義·偈：
「初心菩薩道力未充，不假如來神力加持，非但不能增進至如來地，亦且不能遠離聲聞魔界。如來慈悲攝受之意可謂深矣。」〔T39n1789 0374a17–20〕
（宗泐判如來加被菩薩之四義：離魔業、不墮聲聞地禪、得如來自覺地、增進所得法——初心道力未充故假佛力。）
法藏《入楞伽心玄義》T39n1790（綱）
法藏判全經宗要，八識·藏識繫於自心如來藏：
「所謂五法、三性、八識、二空，莫不皆於自心如來藏立，為學大乘者生正見處、正信正行由此成就。」〔T39n1790 0426a17–19〕
（本段涅槃「藏意識轉變」義、二自性「不覺自心現」義，皆此「莫不皆於自心如來藏立」宗要所攝。法藏《玄義》為綱，無本段逐文，據實偏倚宗泐逐文疏。）
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音寫所徵 | 唯識精確義 |
|---|---|---|---|
| 藏識 | ālaya-vijñāna | T671 流支音寫「阿梨耶識」〔T16n0671 0533b05〕 | 第八識；本段涅槃即其「見習轉變」。宗泐：轉藏識、事識為自覺聖智境界〔T39n1789 0373a10〕 |
| 意·意識 | —（無四卷本古德音寫·從闕） | 〔本段 T16n0670 0492b07〕 | 第七意、前六意識；與藏識同名轉依之所 |
| 涅槃 | —（本段無古德音寫·從闕） | 〔本段 0492b06 區〕 | 非別法；藏意識習氣轉變、自性空事境界。宗泐：名轉而體不轉〔0373a11〕 |
| 聖智自覺境界 | —（無古德音寫·從闕） | 〔本段 0492b09〕 | 涅槃之體；離斷常、非死非壞。T671 作「內身聖智修行境界」〔0533b07〕 |
| 言說自性相·事自性相 | —（無古德音寫·從闕） | 〔本段 0492b20–24〕 | 二種計著；從言說習氣、不覺自心現生。宗泐：諸法唯心則計著空〔0373b14〕 |
| 三昧正受 | —（本段無古德音寫·從闕） | 〔本段 0492b26〕 | 二種神力之一；宗泐：三昧即正受，華梵兼舉，翻正心行處〔0373b21〕 |
| 大乘照明三昧 | —（無四卷本古德音寫·從闕） | 〔本段 0492b28〕 | 初地所入定；宗泐：即光明定〔0373b29〕。T672 作「大乘光明定」〔0602b26〕 |
| 手灌頂 | —（無古德音寫·從闕） | 〔本段 0492c11 區〕 | 二種神力之二；法雲地諸佛灌頂。T671「手摩其頂受位」〔0533c01〕 |
IAST 為發音輔助；藏識＝阿梨耶之音寫本於流支古傳。餘諸名（涅槃·聖智自覺·二自性等）無四卷本古德音寫可徵者，從闕，不以近代還原充數。
六、譬喻·修辭
(一) 灌頂喻（轉輪聖王·天帝釋太子灌頂）——〔T16n0670 0492c09–11〕「譬如自在轉輪聖王，及天帝釋太子灌頂，是名菩薩手灌頂神力」：
- 喻體：轉輪聖王、天帝釋為太子灌頂授位。喻依：諸佛從十方來，就大蓮華宮殿為法雲地菩薩灌頂。
- 所顯義：如世間太子受灌頂而紹王位，菩薩至法雲地受佛灌頂而紹佛位——手灌頂神力之義。宗泐：「譬如自在下，重出灌頂事也」〔T39n1789 0373c末〕。
(二) 大蓮華宮殿·黃金瞻蔔日月光明（法雲地相）——〔T16n0670 0492c05–08〕「住大蓮華微妙宮殿，坐大蓮華寶師子座…眾寶瓔珞莊嚴其身，如黃金瞻蔔日月光明」：
- 喻體：大蓮華宮殿、寶師子座、黃金與瞻蔔花與日月之光。喻依：法雲地菩薩積劫善根所成之依正莊嚴。
- 所顯義：以世間至尊至淨之相，顯地滿菩薩功德之圓——受灌頂前之地相。
(三) 山石樹木自出樂音喻（如來威神力）——〔T16n0670 0492c17–19〕「山石樹木及諸樂器城郭宮殿，以如來入城威神力故，皆自然出音樂之聲，何況有心者」：
- 喻體：無情之山石樹木樂器城郭，因如來入城威神而自然出樂音。喻依：如來神力利安眾生。
- 所顯義：如來威神力，無情尚感而出聲、況有心者；聾盲瘖瘂眾苦皆得解脫——以無情況有情，顯神力之廣。宗泐：「若得神力，雖無情之物亦皆有用，況有情者而不得以脫苦耶」〔T39n1789 0373c27–29〕。
七、互讀·承衍
本經為唯識系經源；本段所立涅槃轉依義、二自性計著義、菩薩地地增進義，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：
- 三十頌 v.20「由彼彼遍計，遍計種種物」· v.29「捨二麤重故，便證得轉依」：本段二自性計著（言說·事）即遍計所執之經承；涅槃「藏意識轉變」即轉依（捨二麤重、轉染成淨）之經承——本段涅槃、二計著之頌開。
- 成唯識論〈轉依·涅槃〉義：論明無住涅槃為賴耶等識轉依所顯，可與本段「涅槃＝藏意識轉變」互讀；其三處《入楞伽》明引〔0010c07–10·0014c14–18·0024c15–17〕皆未顯引本段，故只誌承義，不繫引文。
- 攝大乘論〈彼果斷分·彼果智分〉：轉依、無住涅槃之義承本經涅槃義；然攝論本 T1594 無顯引楞伽經(文中「首楞伽摩」為三摩地名，非本經)，承其義而不引其文。
- 百法〈心不相應行·無為法〉擇滅·真如：涅槃所顯之無為，承本段「離壞離死、聖智自覺」之義。
- 禪傳承史料：淨覺 T2837 記達摩令慧可依四卷《楞伽》行而自然得度〔T85n2837 1284c24–25〕；道宣 T2060 記「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕；「可以印心」見宋人卷首序〔T16n0670 0479c10–13〕。本段只置於後世禪門接受史中互讀，不據此判作祖師禪唯一經據。
互讀以穩定徵引（藏經號·品號·頌號）為主；本段承衍在義（轉依·唯心·十地），論無顯引其文者據實不繫硬掛，俟承衍論定本確有硬引再掛。
八、校本定位
- T670 求那（底本）：〔T16n0670 0492b06〕大慧問涅槃起—〔0493a04〕神力偈訖。涅槃謂何等法 0492b07–09 · 聖智自覺·非常非斷 0492b09–13 · 涅槃不壞不死 0492b13 · 四非 0492b16 · 二乘涅槃 0492b17 · 二種自性相 0492b20–24 · 二種神力 0492b24–26 · 大乘照明三昧 0492b28 · 法雲地灌頂 0492c05–13 · 三昧神足 0492c14 · 山石樹木喻 0492c17 · 以何因緣加神力 0492c22 · 神力四義 0492c24 · 偈 0493a03。
- T671 流支（全本主對校）：涅槃段〔T16n0671 0533b02〕起 · 轉心意阿梨耶識 0533b04 · 內身聖智修行 0533b07 · 非死非滅 0533b11 · 非可取非可捨 0533b15 · 聲聞·辟支佛涅槃 0533b17–19 · 二法體相 0533b22–26 · 依二種願力住持 0533b27 · 手摩其頂受位 0533c01。
- T672 實叉（完帙對校）：涅槃段〔T16n0672 0602b06〕起 · 一切識自性習氣 0602b07 · 自證聖智所行 0602b09 · 遠離斷常有無 0602b10 · 不壞不死 0602b12 · 無捨無得 0602b15 · 二乘涅槃 0602b16 · 二種自性相 0602b18–22 · 諸佛有二種加持 0602b22 · 令入三昧手灌其頂 0602b24 · 大乘光明定 0602b26。
- 宗泐·如玘 T1789（逐文主疏）：涅槃即藏意識轉變註〔T39n1789 0373a04–11〕· 離情非常顯性非斷 0373a18 · 涅槃四義總結 0373a末 · 二自性諸法唯心 0373b13–15 · 二種神力引入楞伽 0373b16–22 · 照明三昧即光明定 0373b27–c01 · 山石樹木凡況聖 0373c末 · 神力四義偈註 0374a15–19。
- 法藏 T1790（玄義綱）：宗要〔T39n1790 0426a17–18〕。無本段逐文。
- 成唯識論 T1585：三處明引《入楞伽》〔0010c07–10·0014c14–18·0024c15–17〕，無本段（涅槃·神力）顯引，據實不繫。
- 攝論 T1594：無顯引楞伽經（「首楞伽摩」＝三摩地名，非本經），從闕。
This movement makes plain that nirvāṇa is "the transformation of the habit-energy of all the intrinsic natures and of the seen-perfumings of the store consciousness, mentation, and consciousness" — that is, the turning of the eight consciousnesses into the realm of the noble wisdom of self-realization; it is apart from annihilation and eternalism, neither perishing nor dying; it sets up the two kinds of grasping at the mark of intrinsic nature (speech · things); and by two kinds of spiritual power (manifesting a body in samādhi · anointing the crown with the hand) the Tathāgata establishes the bodhisattvas, from the samādhi of Mahāyāna illumination on the first ground to the anointing on the Dharma-Cloud ground. Nirvāṇa's sense of "transformation," the sense of the two graspings at intrinsic nature, and the three names of the store-consciousness-and-mentation-and-consciousness are all the scriptural warrant on which the Yogācāra transformation of the basis rests.
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 · the Gate of Nirvāṇa and Spiritual Power（〔T16 0492b06〕Mahāmati's question「說何等法謂為涅槃」— tr. "what dharma is it that is called nirvāṇa" begins —〔0493a04〕the spiritual-power verse ends）. The four-scroll text runs through as a single chapter, cut by the rounds of Mahāmati's questioning; this movement is opened by the one question "what dharma is it that is called parinirvāṇa"「般涅槃者謂何等法」, and passes on below to the two intrinsic natures and the establishing by the two kinds of spiritual power |
| Fazang, Profound Meaning of the Laṅkāvatāra T1790 (outline, not phrase-by-phrase) | judges the whole scripture's guiding tenet to be「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39 0426a17–18〕— 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 nirvāṇa as "the transformation of the store-consciousness-and-mentation" stands right at the position of the transformation of the basis of the eight consciousnesses |
| Zonglei & Ruqi, Annotations T1789 (phrase-by-phrase; chief commentary on the four-scroll) | glosses phrase by phrase: it reads「一切自性習氣」as「一切眾生心識性執熏習氣分」〔T39 0373a07〕— tr. "the perfuming-portion of the nature-clinging of the mind-consciousness of all sentient beings"; reads「轉變」as「轉藏識、事識為自覺聖智境界」〔0373a10〕— tr. "transforming the store consciousness and the object-consciousness into the realm of the noble wisdom of self-realization"; and judges the passage of the four meanings of nirvāṇa as「此一節是總結上義」〔0373a末〕— tr. "this one section sums up and concludes the foregoing meaning" |
| T671 Entering the Laṅkā (Bodhiruci) | falls in the Buddha-Mind chapter region (the nirvāṇa passage begins〔T16 0533b02〕) |
| T672 Mahāyāna Entering the Laṅkā (Śikṣānanda) | falls in the Direct-Realization chapter region (the nirvāṇa passage begins〔T16 0602b06〕) |
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 What dharma is nirvāṇa (the habit-energy of all the intrinsic natures · the transformation of the seen-perfumings of the store-consciousness-and-mentation-and-consciousness)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 一切自性習氣，藏意識見習轉變，名為涅槃。諸佛及我涅槃，自性空事境界。 | T16n0670 0492b07–09 |
| T671 Bodhi. | 言涅槃者，轉滅諸識法體相故；轉諸見熏習故；轉心、意、阿梨耶識法相熏習，名為涅槃。大慧！我及諸佛說如是涅槃法體境界空事故。 | T16n0671 0533b03–06 |
| T672 Śikṣ. | 一切識自性習氣，及藏識、意、意識見習轉已，我及諸佛說名涅槃，即是諸法性空境界。 | T16n0672 0602b07–08 |
tr. — T670: "The habit-energy laid upon all the intrinsic natures, [and] the transformation of the seen-perfumings of the store consciousness, mentation, and consciousness — this is called nirvāṇa. The nirvāṇa of the buddhas and of me is the realm wherein the intrinsic natures are empty and the things [of the world] are [seen as] empty." — T671: "As for what is called nirvāṇa: because one transforms-and-extinguishes the dharma-substance-marks of all the consciousnesses; because one transforms all the seen-perfumings; because one transforms the perfuming of the dharma-marks of mind, mentation, and the ālaya consciousness — this is called nirvāṇa. Mahāmati! it is because I and the buddhas expound the realm of the dharma-substance of such nirvāṇa as empty of things." — T672: "When the habit-energy of the intrinsic natures of all the consciousnesses, and the seen-perfumings of the store consciousness, mentation, and the mental consciousness, are transformed away, I and the buddhas call it nirvāṇa — it is just the realm wherein the nature of all dharmas is empty."
Where the variants lie: (a) All three alike take nirvāṇa to be the transformation of the「store / ālaya consciousness, mentation, and consciousness」— T670「見習轉變」("the transformation of the seen-perfumings"), T671「轉心意阿梨耶識法相熏習」("transforming the perfuming of the dharma-marks of mind, mentation, and the ālaya consciousness"), T672「見習轉已」("when the seen-perfumings are transformed"); nirvāṇa is not some separate dharma, but the transformation of the basis of the habit-energy of the eight consciousnesses — the three translations agree. (b) The name of the eighth consciousness: T670 / T672 have「藏（識）」("the store [consciousness]"), T671 has「阿梨耶識」("the ālaya consciousness," transliteration). (c) The substance of nirvāṇa: the three come to the same end,「空事境界／諸法性空境界」("the realm empty of things / the realm wherein the nature of all dharmas is empty").
Sentence 2 Nirvāṇa is the self-realized noble wisdom · neither eternal nor annihilated · neither perishing nor dying
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 涅槃者，聖智自覺境界，離斷常妄想性非性…謂自相共相妄想斷，故非常…謂一切聖去來現在得自覺，故非斷。大慧！涅槃不壞不死。 | T16n0670 0492b09–13 |
| T671 Bodhi. | 言涅槃者，謂內身聖智修行境界故；離虛妄分別有無法故…謂離自相同相分別法故，是故非常…謂過去未來現在一切聖人內身證得故，是故非斷。大慧！般涅槃者非死非滅。 | T16n0671 0533b07–11 |
| T672 Śikṣ. | 涅槃者，自證聖智所行境界，遠離斷常及以有無…謂離自相共相諸分別故…謂去來現在一切聖者自證智所行故…大般涅槃不壞不死。 | T16n0672 0602b09–12 |
tr. — T670: "Nirvāṇa is the realm personally realized by the noble wisdom, apart from the false imagining of annihilation and eternalism, and from 'having intrinsic nature' and 'being without it' … that is, because the false imagining that takes the particular mark and the shared mark is cut off, it is therefore not eternal … that is, because all the noble ones of past, future, and present win self-realization [of it], it is therefore not annihilated. Mahāmati! nirvāṇa neither perishes nor dies." — T671: "As for what is called nirvāṇa: it is the realm of the practice of the inner-body noble wisdom; because it is apart from the false discrimination of the dharmas of being and non-being … that is, because it is apart from the dharmas discriminated as particular mark and same mark, it is therefore not eternal … that is, because all the noble persons of past, future, and present personally realize it in the inner body, it is therefore not annihilated. Mahāmati! parinirvāṇa neither dies nor is extinguished." — T672: "Nirvāṇa is the realm ranged over by the self-realizing noble wisdom, far apart from annihilation and eternalism and from being and non-being … that is, because it is apart from all the discriminations of particular mark and shared mark … that is, because it is what the self-realizing wisdom of all the noble ones of past, future, and present ranges over … the great parinirvāṇa neither perishes nor dies."
Where the variants lie: (a) "The realm of the noble self-realizing wisdom" — T670 / T672 have「聖智自覺／自證聖智所行」("the noble wisdom's self-realization / ranged over by the self-realizing noble wisdom"), T671 has「內身聖智修行境界」("the realm of the practice of the inner-body noble wisdom"; it adds the two graphs「內身」"inner body," making plain that it is not an outer object). (b) The ground of its not being eternal, the three alike give as「自相共相妄想／分別斷」("the false imagining / discrimination of particular mark and shared mark is cut off"); the ground of its not being annihilated, they alike give as「三世聖得自覺／內身證得」("the noble ones of the three times win self-realization / realize it in the inner body"). (c)「不壞不死」("neither perishing nor dying") is the same in T670 / T672; T671 has「非死非滅」("neither dying nor extinguished") — the meaning is the same.
Sentence 3 The four negations of nirvāṇa (concluding summary) · the nirvāṇa of the two vehicles
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 涅槃非捨非得，非斷非常，非一義非種種義。是名涅槃…聲聞緣覺涅槃者，覺自相共相，不習近境界，不顛倒見，妄想不生。 | T16n0670 0492b16–19 |
| T671 Bodhi. | 言涅槃者非可取非可捨，非此處非彼處，非斷非常，非一義非種種義，是故名為涅槃…聲聞涅槃者，觀察自相同相覺諸法故…辟支佛涅槃者不樂憒閙，見諸境界無常無樂無我無淨。 | T16n0671 0533b15–19 |
| T672 Śikṣ. | 無捨無得故，非斷非常故，不一不異故，說名涅槃…聲聞緣覺知自共相捨離憒閙，不生顛倒不起分別，彼於其中生涅槃想。 | T16n0672 0602b15–18 |
tr. — T670: "Nirvāṇa is neither a casting-off nor a gaining, neither annihilated nor eternal, neither of a single meaning nor of manifold meanings. This is called nirvāṇa … As for the nirvāṇa of the śrāvakas and pratyekabuddhas: having awakened to the particular mark and the shared mark, they no longer draw near to and take up those objects, they give rise to no inverted views, and false imagining no longer arises." — T671: "As for what is called nirvāṇa: it is neither to be grasped nor to be cast off, neither this place nor that place, neither annihilated nor eternal, neither of a single meaning nor of manifold meanings — it is for this reason called nirvāṇa … As for the śrāvaka's nirvāṇa: because he examines the particular mark and the same mark and awakens to the dharmas … As for the pratyekabuddha's nirvāṇa: taking no delight in clamor, he sees all objects as impermanent, without joy, without self, and without purity." — T672: "Because there is no casting-off and no gaining, because it is neither annihilated nor eternal, because it is neither one nor different, it is called nirvāṇa … The śrāvakas and pratyekabuddhas, knowing the particular and the shared marks, cast off and depart from clamor, give rise to no inversion and raise no discrimination, and therein they give rise to the notion of nirvāṇa."
Where the variants lie: (a) The four negations: T671 has one further pair,「非此處非彼處」("neither this place nor that place"); T672 renders「非一義非種種義」("neither of a single meaning nor of manifold meanings") as「不一不異」("neither one nor different"); T670's four negations are「捨得·斷常·一義種種義」("casting-off-and-gaining · annihilation-and-eternalism · single-meaning-and-manifold-meaning"). (b) The nirvāṇa of the two vehicles: T671 expounds the śrāvaka and the pratyekabuddha separately (the pratyekabuddha adds the four marks「無常無樂無我無淨」"impermanent, without joy, without self, without purity"), T670 / T672 expound them together. The three alike judge that the two vehicles make the reckoning of nirvāṇa upon the particular and shared marks (giving rise, therein, to the notion of nirvāṇa).
Sentence 4 The two kinds of grasping at the mark of intrinsic nature (speech · things)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 二種自性相…言說自性相計著；事自性相計著。言說自性相計著者，從無始言說虛偽習氣計著生。事自性相計著者，從不覺自心現分齊生。 | T16n0670 0492b20–24 |
| T671 Bodhi. | 我為汝說二法體相…一者、執著言說體相；二者、執著世事體相…謂無始來執著言說戲論熏習生故…謂不如實知唯是自心見外境界故。 | T16n0671 0533b22–26 |
| T672 Śikṣ. | 有二種自性相…執著言說自性相，執著諸法自性相…以無始戲論執著言說習氣故起…以不覺自心所現故起。 | T16n0672 0602b18–22 |
tr. — T670: "There are two kinds of mark of intrinsic nature … the grasping at the mark of the intrinsic nature of speech; the grasping at the mark of the intrinsic nature of things. The grasping at the mark of the intrinsic nature of speech arises from the beginningless grasping at the false and unreal habit-energy of speech. The grasping at the mark of the intrinsic nature of things arises from not awakening to one's own mind's manifestation, and [discriminating it] within [its apparent] bounds." — T671: "I will expound for you the two dharma-substance-marks … first, clinging to the substance-mark of speech; second, clinging to the substance-mark of worldly things … [the first] arises because, from beginningless time, one clings to the perfuming of the frivolous talk of speech … [the second] arises because one does not know as it truly is that it is only one's own mind that sees the outer objects." — T672: "There are two kinds of mark of intrinsic nature … clinging to the intrinsic-nature-mark of speech, clinging to the intrinsic-nature-mark of all dharmas … [the first] arises by the habit-energy of clinging to speech through beginningless frivolous talk … [the second] arises by not awakening to one's own mind's manifestation."
Where the variants lie: (a) The names of the two marks: T670「言說自性相／事自性相」("the mark of the intrinsic nature of speech / of things"), T671「言說體相／世事體相」("the substance-mark of speech / of worldly things"), T672「言說自性相／諸法自性相」("the intrinsic-nature-mark of speech / of all dharmas") —「事」("things") is rendered by T672 as「諸法」("all dharmas"), the meaning running the same. (b) The ground of the grasping at things (dharmas), the three alike bring back to「不覺／不如實知自心所現」("not awakening to / not knowing as it truly is one's own mind's manifestation") — the scriptural warrant for the Yogācāra sense of "mind-only" (Zonglei accordingly annotates here「若了言說性空、諸法唯心，何計著之有哉」〔T39n1789 0373b14〕— tr. "if one comprehends that the nature of speech is empty and that all dharmas are mind-only, what grasping could there be?").
Sentence 5 The Tathāgata establishes the bodhisattvas by two kinds of spiritual power (manifesting a body in samādhi · anointing the crown with the hand)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 如來以二種神力建立，菩薩摩訶薩頂禮諸佛，聽受問義…謂：三昧正受，為現一切身面言說神力，及手灌頂神力。 | T16n0670 0492b24–26 |
| T671 Bodhi. | 諸菩薩摩訶薩依二種願力住持故，頂禮諸佛、如來、應、正遍知問所疑事…一者、依三昧三摩跋提住持力；二者、遍身得樂，謂佛如來手摩其頂受位住持力。 | T16n0671 0533b27–c01 |
| T672 Śikṣ. | 諸佛有二種加持，持諸菩薩，令頂禮佛足請問眾義…謂令入三昧，及身現其前手灌其頂。 | T16n0672 0602b22–24 |
tr. — T670: "The Tathāgata establishes [them] by two kinds of spiritual power, so that the bodhisattva-mahāsattvas bow their heads to the buddhas, listen and receive, and ask the meaning … namely: the spiritual power whereby, in the concentration of right reception, [he] manifests every body and face and speaks the Dharma, and the spiritual power of the anointing of the crown with the hand." — T671: "The bodhisattva-mahāsattvas, because they are sustained by two kinds of the power of vows, bow their heads to the buddhas — the Tathāgatas, the Worthy Ones, the Perfectly Awakened — and ask about the matters they doubt … first, the sustaining power [received] in dependence on the samādhi-samāpatti; second, the sustaining power whereby, gaining bliss throughout the whole body, the Buddha the Tathāgata strokes his crown with the hand and confers the position." — T672: "The buddhas have two kinds of upholding, whereby they uphold the bodhisattvas, causing them to bow their heads to the feet of the buddhas and to ask the manifold meanings … namely, causing [them] to enter samādhi, and manifesting a body before them to anoint their crown with the hand."
Where the variants lie: (a) "Spiritual power": T670 has「神力（建立）」("spiritual power [establishing]"), T671 has「願力住持」("sustaining by the power of vows"), T672 has「加持」("upholding") — the three names differ (spiritual power · power of vows · upholding), alike showing the sense of the buddha's power adding its aid to the bodhisattva. (b) The items of the two powers, the three alike judge to be the two matters of samādhi (T670「正受」right reception · T671「三摩跋提」samāpatti · T672「令入三昧」causing to enter samādhi) and of the anointing of the crown with the hand (T671「手摩其頂」stroking his crown with the hand · T672「手灌其頂」anointing his crown with the hand). (c) T671's「遍身得樂」("gaining bliss throughout the whole body") is a mark set apart, proper to the power of the anointing of the hand.
3 · The scriptural warrant for the Yogācāra doctrine〔the eye〕(唯識義之經據)
This movement establishes the Yogācāra sense of nirvāṇa: nirvāṇa is not some separate dharma, but the transformation of the basis of the habit-energy of the eight consciousnesses; the two graspings at intrinsic nature are all by "not awakening to one's own mind's manifestation"; the two kinds of spiritual power establish the bodhisattva as he advances ground by ground. All three senses are the scriptural warrant for the transformation of the basis, for mind-only, and for the sequence of the bodhisattva-path.
(1) Nirvāṇa = the transformation of the store-consciousness-and-mentation (the transformation of the basis) —〔T16n0670 0492b07–08〕「一切自性習氣，藏意識見習轉變，名為涅槃」— tr. "the habit-energy of all the intrinsic natures, [and] the transformation of the seen-perfumings of the store-consciousness-and-mentation-and-consciousness, is called nirvāṇa": nirvāṇa is just the transformation of the seen-perfumings of「the store consciousness (the eighth), mentation (the seventh), and consciousness (the first six)」. Zonglei glosses「轉變」("transformation") as「轉藏識、事識為自覺聖智境界」〔T39n1789 0373a10〕— tr. "transforming the store consciousness and the object-consciousness into the realm of the noble wisdom of self-realization," and judges it「名轉而體不轉」〔0373a11〕— tr. "the name transforms though the substance does not" — the substance does not transform while the habit-energy transforms: precisely the Yogācāra sense of transforming consciousness into wisdom / the transformation of the basis. This is the scriptural source of the Thirty Verses'「捨二麤重故，便證得轉依」— tr. "because the two coarse-and-heavy [obstructions] are cast off, one straightway realizes the transformation of the basis" (v.29) and of「此即無漏界…名無住涅槃」— tr. "this is the uncontaminated realm … called the nirvāṇa of no-abiding": nirvāṇa is what is disclosed when the ālaya and the rest of the consciousnesses transform from defiled to pure; it is not some separate thing apart from consciousness.
(2) The two graspings at intrinsic nature · not awakening to one's own mind's manifestation (mind-only) —〔T16n0670 0492b20–24〕「言說自性相計著者，從無始言說虛偽習氣計著生；事自性相計著者，從不覺自心現分齊生」— tr. "the grasping at the mark of the intrinsic nature of speech arises from the beginningless grasping at the false and unreal habit-energy of speech; the grasping at the mark of the intrinsic nature of things arises from not awakening to one's own mind's manifestation within [its apparent] bounds": the root of the two graspings lies in「無始言說習氣」("the beginningless habit-energy of speech") and「不覺自心現」("not awakening to one's own mind's manifestation"). Zonglei:「若了言說性空、諸法唯心，何計著之有哉」〔T39n1789 0373b14〕— tr. "if one comprehends that the nature of speech is empty and that all dharmas are mind-only, what grasping could there be?" → The two graspings are the scriptural warrant for the imagined [nature]: the grasping at speech = the imagining that falsely sets up [things] upon name-and-word; the grasping at things = the imagining that grasps one's own mind's manifestation as an outer dharma; comprehend "mind-only," and the two graspings are empty — the scriptural source of the Thirty Verses'「由彼彼遍計，遍計種種物」— tr. "by this and that imagining, one imagines the manifold things" (v.20) and「是諸識轉變，分別所分別」— tr. "these are the transformations of consciousness, the discriminating and the discriminated" (v.17).
(3) The establishing by the two kinds of spiritual power · the bodhisattva's advance ground by ground —〔T16n0670 0492b24–c13〕by the spiritual power of samādhi the Tathāgata manifests a body and preaches the Dharma, and by the spiritual power of the anointing of the crown with the hand he establishes the bodhisattva from the first ground's「大乘照明三昧」("samādhi of Mahāyāna illumination") through the several grounds to the anointing on the Dharma-Cloud ground. → the scriptural warrant for the ten-ground sequence of the bodhisattva-path and for the upholding of the buddha's power; together with「次第諸地對治所治相，通達究竟至法雲地」〔T39n1789 0373c05〕— tr. "in due sequence the mark to be countered on the several grounds is countered, penetrating to the ultimate, on to the Dharma-Cloud ground," it shows alike the ground-by-ground transformation of the basis and the advance of countering the two obstructions. Zonglei:「由佛神力能令見佛，復由菩薩三昧善根乃能感應一致」〔T39n1789 0373b27–29〕— tr. "by the buddha's spiritual power one is enabled to behold the buddha, and again it is by the bodhisattva's roots of goodness of samādhi that the response can be made to answer as one" — the buddha's power (the augmenting condition) and one's own roots of goodness (the cause) join to make the ground.
Neither the Cheng Weishi Lun nor the Mahāyāna-saṃgraha overtly cites this movement's text on nirvāṇa and spiritual power. T1585's three explicit Ru Laṅqie quotations are mind-only〔0010c07–10〕, the store-consciousness ocean and waves〔0014c14–18〕, and mind-mentation-consciousness〔0024c15–17〕; none is this movement. The Saṃgraha's Śūraṅgama is a samādhi-name, not this sūtra. This movement is therefore cross-read in doctrine, not linked by a fictitious quotation.
4 · The divergent readings of the masters (ancient masters · tenet marked) (諸家異釋)
Two of the extant ancient-master sources on the four-scroll Laṅkā bear on this movement: Zonglei & Ruqi's Annotations (phrase-by-phrase, chief) · Fazang's Profound Meaning (outline).
Zonglei & Ruqi, Annotations on the Laṅkāvatāra-ratna-sūtra T39n1789 (phrase-by-phrase · chief)
Glossing nirvāṇa as the transformation of the store-consciousness-and-mentation (the name transforms though the substance does not):
「一切自性習氣者，《入楞伽》云『一切識自性習氣』也，即一切眾生心識性執熏習氣分。藏、意、意識者，即藏識與事識，此言自心也…轉變者，謂轉藏識、事識為自覺聖智境界，名為涅槃。然一切眾生即涅槃相，何轉變之有？所謂名轉而體不轉也。」〔T39n1789 0373a06–12〕
tr. "As to 'the habit-energy of all the intrinsic natures': the Entering the Laṅkā has 'the habit-energy of the intrinsic natures of all the consciousnesses' — that is, the perfuming-portion of the nature-clinging of the mind-consciousness of all sentient beings. As to 'the store [consciousness], mentation, and consciousness': that is the store consciousness together with the object-consciousness, and this means one's own mind … As to 'transformation': it means transforming the store consciousness and the object-consciousness into the realm of the noble wisdom of self-realization, which is called nirvāṇa. Yet all sentient beings are the very mark of nirvāṇa — what transformation could there be? It is what is called 'the name transforms though the substance does not.'"
(Zonglei takes nirvāṇa to be the transformation of the store consciousness and the object-consciousness, and judges it "the name transforms though the substance does not" — nirvāṇa is not newly won; it is the comprehending of birth-and-death as being the very nirvāṇa, the substance abiding fundamentally unmoved while the habit-perfuming transforms into the pure. This is the ancient master's reading of this movement's sense of the Yogācāra transformation of the basis.)
Glossing "not eternal, not annihilated" · the nirvāṇa of the two vehicles:
「離情故非常，顯性故非斷。」〔T39n1789 0373a18〕
tr. "Because it is apart from [deluded] disposition, it is not eternal; because it discloses the [true] nature, it is not annihilated."
(Zonglei glosses "not eternal" by "apart from false disposition" and "not annihilated" by "disclosing the true nature." He further judges the two vehicles「既滅苦、集而證真空，故曰於彼作涅槃覺」〔T39n1789 0373b08–09〕— tr. "having extinguished suffering and its origin and realized the true emptiness, it is said that they make the nirvāṇa-reckoning thereupon" — the nirvāṇa of the two vehicles only cuts off the afflictions-of-thought and realizes the true emptiness; it is not the ultimate.)
Glossing the two graspings at intrinsic nature (all dharmas are mind-only):
「二種性相起各有由，如經所說。若了言說性空、諸法唯心，何計著之有哉！事即諸法也。」〔T39n1789 0373b13–15〕
tr. "The two kinds of mark of nature each have their ground of arising, as the scripture says. If one comprehends that the nature of speech is empty and that all dharmas are mind-only, what grasping could there be! 'Things' are just 'all dharmas.'"
(Zonglei glosses the breaking of the two graspings by "all dharmas are mind-only": comprehend that the nature of speech is empty and that all dharmas are mind-only, and the grasping at speech and the grasping at things are alike empty — the ancient master's mind-only reading of the Yogācāra.)
Glossing the two kinds of spiritual power · the samādhi of Mahāyāna illumination:
「二種神力建立者，《入楞伽》云：『諸佛有二種加持持諸菩薩，令頂禮佛足請問眾義。』三昧即正受，此華梵兼舉，亦翻正心行處。」〔T39n1789 0373b16–22〕 「住佛神力者，由佛神力能令見佛，復由菩薩三昧善根乃能感應一致，故曰入大乘照明三昧，即光明定也。…如金剛藏者，即華嚴會中佛力加被之一菩薩也。」〔T39n1789 0373b27–0373c02〕
tr. "As to 'establishing by two kinds of spiritual power': the Entering the Laṅkā has 'the buddhas have two kinds of upholding whereby they uphold the bodhisattvas, causing them to bow their heads to the feet of the buddhas and ask the manifold meanings.' 'Samādhi' is just 'right reception' — this is a joint raising of Chinese and Sanskrit, and is also rendered 'the ground where the mind's activity is set right.'" — "As to 'abiding in the buddha's spiritual power': by the buddha's spiritual power one is enabled to behold the buddha, and again it is by the bodhisattva's roots of goodness of samādhi that the response can be made to answer as one; hence it is said that he enters the samādhi of Mahāyāna illumination, which is the concentration of radiance. As for one like Vajragarbha: he is one of the bodhisattvas upheld by the buddha's power in the assembly of the Avataṃsaka."
(Zonglei draws on the T672 Śikṣānanda recension to reconcile the two kinds of spiritual power, glossing「三昧正受」as a joint raising of Chinese and Sanskrit; he glosses the「照明三昧」as the concentration of radiance, and ties Vajragarbha to the Avataṃsaka's upholding by the buddha's power — the buddha's power and one's own roots of goodness answering as one, so that one enters the first ground.)
Glossing the four meanings of the addition of spiritual power · the verse:
「初心菩薩道力未充，不假如來神力加持，非但不能增進至如來地，亦且不能遠離聲聞魔界。如來慈悲攝受之意可謂深矣。」〔T39n1789 0374a17–20〕
tr. "The beginning-mind bodhisattva, his power-in-the-path not yet full, if he did not rely upon the Tathāgata's spiritual power to uphold him, would not only be unable to advance to the Tathāgata-ground, but also unable to keep far from the śrāvaka's and Māra's realm. The Tathāgata's intent of compassionate embrace may be called profound indeed."
(Zonglei judges the four meanings of the Tathāgata's upholding of the bodhisattva: to keep far from the works of Māra; not to fall into the śrāvaka-ground's meditative absorption; to win the ground of the Tathāgata's self-realization; and to advance in the dharma already won — because the beginning-mind's power-in-the-path is not yet full, he relies upon the buddha's power.)
Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (outline)
Fazang judges the whole scripture's guiding tenet, tying the eight consciousnesses · store consciousness to the Tathāgata-womb that is one's own mind:
「所謂五法、三性、八識、二空，莫不皆於自心如來藏立，為學大乘者生正見處、正信正行由此成就。」〔T39n1790 0426a17–19〕
tr. "That is: the five dharmas, the three natures, the eight consciousnesses, and the two emptinesses are, without exception, all established upon the Tathāgata-womb that is one's own mind — the place where one who studies the great vehicle gives rise to right view, and whereby right faith and right practice are accomplished."
(This movement's sense of nirvāṇa as "the transformation of the store-consciousness-and-mentation" and its sense of the two intrinsic natures as "not awakening to one's own mind's manifestation" are both embraced by this guiding tenet of "without exception, all established upon the Tathāgata-womb that is one's own mind." Fazang's Profound Meaning is an outline and has no phrase-by-phrase [gloss] of this movement; as the fact stands, [this apparatus] leans upon Zonglei's phrase-by-phrase commentary.)
5 · Terms (術語)
| Chinese | Transmitted Sanskrit (Roman · pronunciation aid) | Attestation of the ancient masters' transliteration | Precise Yogācāra sense |
|---|---|---|---|
| 藏識 the store consciousness | ālaya-vijñāna | Bodhiruci's transliteration「阿梨耶識」〔T16n0671 0533b05〕 | the eighth consciousness; this movement's nirvāṇa is just its "transformation of the seen-perfumings." Zonglei: transforming the store consciousness and the object-consciousness into the realm of the noble wisdom of self-realization〔T39n1789 0373a10〕 |
| 意·意識 mentation · the mental consciousness | —（no four-scroll ancient master's transliteration · left blank） | 〔this movement, T16n0670 0492b07〕 | the seventh, mentation; the first six, the mental consciousness; the site of the transformation of the basis together with the store consciousness |
| 涅槃 nirvāṇa | —（no ancient master's transliteration in this movement · left blank） | 〔this movement, 0492b06 region〕 | not a separate dharma; the transformation of the habit-energy of the store-consciousness-and-mentation, the realm empty of intrinsic-nature-and-things. Zonglei: the name transforms though the substance does not〔0373a11〕 |
| 聖智自覺境界 the realm of the noble wisdom of self-realization | —（no ancient master's transliteration · left blank） | 〔this movement, 0492b09〕 | the substance of nirvāṇa; apart from annihilation and eternalism, neither dying nor perishing. T671 has「內身聖智修行境界」("the realm of the practice of the inner-body noble wisdom")〔0533b07〕 |
| 言說自性相·事自性相 the mark of the intrinsic nature of speech · of things | —（no ancient master's transliteration · left blank） | 〔this movement, 0492b20–24〕 | the two graspings; arising from the habit-energy of speech and from not awakening to one's own mind's manifestation. Zonglei: all dharmas being mind-only, the graspings are empty〔0373b14〕 |
| 三昧正受 the samādhi of right reception | —（no ancient master's transliteration in this movement · left blank） | 〔this movement, 0492b26〕 | one of the two kinds of spiritual power; Zonglei: samādhi is just right reception, a joint raising of Chinese and Sanskrit, rendered "the ground where the mind's activity is set right"〔0373b21〕 |
| 大乘照明三昧 the samādhi of Mahāyāna illumination | —（no four-scroll ancient master's transliteration · left blank） | 〔this movement, 0492b28〕 | the concentration entered on the first ground; Zonglei: it is the concentration of radiance〔0373b29〕. T672 has「大乘光明定」("the concentration of Mahāyāna radiance")〔0602b26〕 |
| 手灌頂 the anointing of the crown with the hand | —（no ancient master's transliteration · left blank） | 〔this movement, 0492c11 region〕 | the second of the two kinds of spiritual power; the buddhas' anointing of the crown on the Dharma-Cloud ground. T671「手摩其頂受位」("stroking his crown with the hand and conferring the position")〔0533c01〕 |
IAST is a pronunciation aid; "the store consciousness" = the transliteration of the ālaya, resting on Bodhiruci's ancient transmission. For the other names (nirvāṇa · the noble self-realization · the two intrinsic natures, etc.) no four-scroll ancient-master transliteration can be attested; they are left blank, not filled out from modern reconstructions.
6 · Simile and figure (譬喻·修辭)
(1) The anointing simile (the wheel-turning king · Śakra anointing the prince) —〔T16n0670 0492c09–11〕「譬如自在轉輪聖王，及天帝釋太子灌頂，是名菩薩手灌頂神力」:
- Vehicle: the sovereign wheel-turning king and Śakra the lord of the gods anointing the prince and conferring the position. Tenor: the buddhas coming from the ten directions, upon the great lotus palace, anointing the bodhisattva of the Dharma-Cloud ground.
- What it shows: just as the worldly prince, receiving the anointing, succeeds to the royal position, so the bodhisattva, reaching the Dharma-Cloud ground and receiving the buddhas' anointing, succeeds to the buddha's position — the sense of the spiritual power of the anointing of the hand. Zonglei:「譬如自在下，重出灌頂事也」〔T39n1789 0373c末〕— tr. "from 'just as the sovereign' on, it sets forth the matter of the anointing once again."
(2) The great lotus palace · gold, campaka, and the light of sun and moon (the mark of the Dharma-Cloud ground) —〔T16n0670 0492c05–08〕「住大蓮華微妙宮殿，坐大蓮華寶師子座…眾寶瓔珞莊嚴其身，如黃金瞻蔔日月光明」:
- Vehicle: the great lotus palace, the lion-throne of jewels, the light of gold and the campaka-blossom and sun and moon. Tenor: the adornment of body-and-environs wrought by the roots of goodness the Dharma-Cloud-ground bodhisattva has amassed over kalpas.
- What it shows: by the most honored and most pure of worldly marks, it shows the fullness of the merit of the bodhisattva whose ground is complete — the mark of the ground before receiving the anointing.
(3) The simile of mountains, rocks, and trees giving forth music of themselves (the Tathāgata's awesome spiritual power) —〔T16n0670 0492c17–19〕「山石樹木及諸樂器城郭宮殿，以如來入城威神力故，皆自然出音樂之聲，何況有心者」:
- Vehicle: the mountains, rocks, trees, musical instruments, and city walls — [things] without mind — that give forth music of themselves because of the Tathāgata's awesome spiritual power in entering the city. Tenor: the Tathāgata's spiritual power benefiting and bringing ease to sentient beings.
- What it shows: the Tathāgata's awesome spiritual power — even the mindless are moved to give forth sound, how much more those that have mind; the deaf, blind, mute, and dumb, and all their sufferings, are all delivered — by the mindless it argues to those with mind, showing the breadth of the spiritual power. Zonglei:「若得神力，雖無情之物亦皆有用，況有情者而不得以脫苦耶」〔T39n1789 0373c27–29〕— tr. "if [it] gains the spiritual power, then even things without sentience are all of use — how much less should those with sentience fail to be freed from suffering by it?"
7 · Cross-reading and onward transmission (互讀·承衍)
This scripture is a scriptural source of the Yogācāra lineage; the sense of the transformation of the basis, the sense of the two graspings at intrinsic nature, and the sense of the bodhisattva's advance ground by ground established in this movement are taken up in succession by the treatises. Following the Yogācāra sequence, the onward-transmission links list only what genuinely bears on this movement:
- Thirty Verses v.20「由彼彼遍計，遍計種種物」· v.29「捨二麤重故，便證得轉依」: the two graspings at intrinsic nature (speech · things) of this movement are the scriptural forebear of the imagined [nature]; nirvāṇa as "the transformation of the store-consciousness-and-mentation" is the scriptural forebear of the transformation of the basis (casting off the two coarse-and-heavy [obstructions], transforming from defiled to pure) — this movement is the opening-into-verse of nirvāṇa and the two graspings.
- The Cheng Weishi Lun's sense of〈transformation of the basis · nirvāṇa〉: its teaching can be cross-read with this movement's "nirvāṇa = the transformation of store-consciousness and mentation"; yet its three explicit Laṅkā quotations〔0010c07–10·0014c14–18·0024c15–17〕do not cite this movement. This is doctrinal cross-reading, not a textual citation-link.
- The Mahāyāna-saṃgraha's〈Section on the Fruit of Cutting-off · Section on the Fruit of Wisdom〉: the sense of the transformation of the basis and the nirvāṇa of no-abiding inherits this scripture's sense of nirvāṇa; yet the Mahāyāna-saṃgraha proper T1594 has no overt citation of the Laṅkā (the "首楞伽摩" in the text is the name of a samādhi, not this scripture) — inheriting its sense without citing its text.
- The Hundred Dharmas'〈mind-not-associated activities · unconditioned dharmas〉analytical-cessation · suchness: the unconditioned that nirvāṇa discloses inherits this movement's sense of "apart from perishing and apart from dying, the noble wisdom of self-realization."
- Chan reception sources: Jingjue T2837 records Bodhidharma telling Huike to practice in reliance on the four-scroll Laṅkā and thereby attain deliverance〔T85n2837 1284c24–25〕; Daoxuan T2060 records「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕. The formula "it may seal the mind" belongs to the Song preface〔T16n0670 0479c10–13〕. This movement is placed only within later Chan reception, not declared a unique foundation of Patriarchal Chan.
Cross-reading rests chiefly on stable citation (Taishō number · chapter number · verse number); this movement's onward transmission is in the meaning (transformation of the basis · mind-only · the ten grounds), and where a treatise has no overt citation of its text, as the fact stands no hard link is set up; a hard link is to be made once a receiving treatise's definitive edition indeed has an overt citation.
8 · Witness placement (校本定位)
- T670 Guṇabhadra (base): 〔T16n0670 0492b06〕Mahāmati's question on nirvāṇa begins —〔0493a04〕the spiritual-power verse ends. What dharma is nirvāṇa 0492b07–09 · noble self-realization · not eternal not annihilated 0492b09–13 · nirvāṇa neither perishing nor dying 0492b13 · the four negations 0492b16 · the nirvāṇa of the two vehicles 0492b17 · the two kinds of mark of intrinsic nature 0492b20–24 · the two kinds of spiritual power 0492b24–26 · the samādhi of Mahāyāna illumination 0492b28 · the anointing on the Dharma-Cloud ground 0492c05–13 · the spiritual footing of samādhi 0492c14 · the mountains-rocks-trees simile 0492c17 · by what causes and conditions the spiritual power is added 0492c22 · the four meanings of spiritual power 0492c24 · the verse 0493a03.
- T671 Bodhiruci (chief cross-collation of the full recension): the nirvāṇa passage begins〔T16n0671 0533b02〕· transforming mind-mentation-ālaya-consciousness 0533b04 · the practice of the inner-body noble wisdom 0533b07 · neither dying nor extinguished 0533b11 · neither to be grasped nor cast off 0533b15 · the śrāvaka's · pratyekabuddha's nirvāṇa 0533b17–19 · the two dharma-substance-marks 0533b22–26 · sustained by two kinds of the power of vows 0533b27 · stroking his crown with the hand and conferring the position 0533c01.
- T672 Śikṣānanda (cross-collation of the complete recension): the nirvāṇa passage begins〔T16n0672 0602b06〕· the habit-energy of the intrinsic natures of all the consciousnesses 0602b07 · ranged over by the self-realizing noble wisdom 0602b09 · far apart from annihilation-eternalism-being-non-being 0602b10 · neither perishing nor dying 0602b12 · no casting-off no gaining 0602b15 · the nirvāṇa of the two vehicles 0602b16 · the two kinds of mark of intrinsic nature 0602b18–22 · the buddhas have two kinds of upholding 0602b22 · causing to enter samādhi, anointing the crown with the hand 0602b24 · the concentration of Mahāyāna radiance 0602b26.
- Zonglei & Ruqi T1789 (phrase-by-phrase chief commentary): the annotation on nirvāṇa as the transformation of the store-consciousness-and-mentation〔T39n1789 0373a04–11〕· apart-from-disposition-not-eternal disclosing-nature-not-annihilated 0373a18 · the concluding summary of the four meanings of nirvāṇa 0373a末 · the two intrinsic natures being all-dharmas-mind-only 0373b13–15 · the two kinds of spiritual power, drawing in the Entering the Laṅkā 0373b16–22 · the samādhi of illumination being the concentration of radiance 0373b27–c01 · mountains-rocks-trees, the common arguing to the noble 0373c末 · the verse-annotation on the four meanings of spiritual power 0374a15–19.
- Fazang T1790 (Profound-Meaning outline): the guiding tenet〔T39n1790 0426a17–18〕. No phrase-by-phrase [gloss] of this movement.
- Cheng Weishi Lun T1585: three explicit Ru Laṅqie quotations〔0010c07–10·0014c14–18·0024c15–17〕; none overtly cites this movement on nirvāṇa and spiritual power.
- Mahāyāna-saṃgraha T1594: no overt citation of the Laṅkā ("首楞伽摩" = the name of a samādhi, not this scripture) — left blank.