楞伽阿跋多羅寶經 卷二 · 四果·禪·四大陰·外道四涅槃
大熱天的路上，遠處一片晃亮，像一泓水。鹿看見了，當真是水，一徑奔去要喝。那裡本沒有一滴水——水，是牠自己心上湊出來的。
你身心底下那個「我」，也是這樣一泓陽焰之水。須陀洹斷身見，斷的不是把哪個外物除掉，是看清了那不是水；一看清，逐水的渴便自己歇了。四果一級一級向上，斷的、離的，說到最深處，都是把「認焰為水」的那一念，一層一層地放下。
外道也求涅槃，卻在生滅之外，另尋一個常住不動的「我」去住——像是把一片海看成一塊停住的水。可佛指給你看：那海水流不斷、波浪不歇，沒有一滴是停的。恒流，所以不斷滅；無住，所以不是「我」。佛說的涅槃只一句：妄想識滅——那應風而起、被你認作我的識浪，水流一盡，浪自不生。
四果、諸禪、四大、五陰，看似樁樁在心外，其實樁樁不出這一片自心所現。且入此段，看那被境界風鼓起、又被你認作「我」的識浪，究竟從哪片海來。
On a scorching road, far off, a patch of glare, bright as a pool of water. The deer sees it, takes it in good earnest for water, and runs headlong to drink. There is not one drop of water there — the water is a thing its own mind pieced together upon the spot.
That "self" underneath your body and mind is likewise just such a pool of shimmer-water. When the śrotāpanna cuts off the view of self, what he cuts off is no removing of some outer thing; it is the seeing-clear that it was never water — and once he sees it clear, the thirst that chased the water comes to rest of itself. The four fruits, rank climbing upon rank, what they cut off and what they leave behind, told to their very depth, are all the setting-down, layer by layer, of that one thought that "takes the shimmer for water."
The outsiders too seek nirvāṇa, but they seek, outside of arising-and-ceasing, some other permanent, unmoving "self" to abide in — as though they took an ocean for a slab of halted water. Yet the Buddha shows them: this ocean's water flows without break, its waves never rest, not one drop of it is at a stand. Ever-flowing, and so not cut off; without a resting-place, and so no "self." The nirvāṇa the Buddha teaches is but one sentence — the ceasing of the consciousness of false imagining; that wave of consciousness that rose to the wind and was taken by you for self, let the flow of the water be exhausted, and the waves rise no more.
The four fruits, the meditations, the four elements, the five aggregates — every one of them looks to stand outside the mind, yet every one of them does not pass beyond this one thing one's own mind manifests. Enter now this passage, and look: that wave of consciousness, whipped up by the wind of objects and taken by you for a "self" — from what ocean, after all, does it come?
T16n0670 逐字節錄〔起 T16 0494c17〕· 復次大慧/白佛言 段 ＝
#### 〔出處〕· 機械抽取 2026-07-02。非詮釋。
〔T16 0494c17〕
爾時大慧菩薩摩訶薩復白佛言：「世尊！唯願為說諸須陀洹、須陀洹趣差別通相。若菩薩摩訶薩，善解須陀洹趣差別通相，及斯陀含、阿那含、阿羅漢方便相，分別知已，如是如是為眾生說法。謂二無我相及二障淨，度諸地相，究竟通達，得諸如來不思議究竟境界。如眾色摩尼，善能饒益一切眾生，以一切法境界無盡身財，攝養一切。」 佛告大慧：「諦聽，諦聽！善思念之。今為汝說。」 大慧白佛言：「善哉，世尊！唯然聽受。」 佛告大慧：「有三種須陀洹、須陀洹果差別。云何為三？謂下中上。下者極七有生；中者三五有生而般涅槃；上者即彼生而般涅槃。此三種有三結，下中上。云何三結？謂身見、疑、戒取。是三結差別，上上昇進，得阿羅漢。大慧！身見有二種，謂：俱生及妄想。如緣起妄想，自性妄想。譬如依緣起自性，種種妄想自性，計著生。以彼非有、非無、非有無，無實妄想相故。愚夫妄想，種種妄想自性相計著。如熱時炎，鹿渴水想。是須陀洹妄想身見，彼以人無我攝受無性，斷除久遠無知計著。大慧！俱生者，須陀洹身見，自他身等四陰，無色相故。色生造及所造故，展轉相因相故，大種及色不集故。須陀洹觀有無品見，身見則斷。如是身見斷，貪則不生，是名身見相。大慧！疑相者，謂得法善見相故，及先二種身見妄想斷故，疑法不生。不於餘處起大師見，為淨不淨。是名疑相須陀洹斷。大慧！戒取者，云何須陀洹不取戒？謂善見受生處苦相故，是故不取。大慧！取者謂愚夫決定受習苦行，為眾樂具，故求受生；彼則不取，除回向自覺勝，離妄想，無漏法相行方便，受持戒支，是名須陀洹取戒相斷。須陀洹斷三結，貪癡不生。若須陀洹作是念：『此諸結我不成就者。』應有二過，墮身見，及諸結不斷。」 大慧白佛言：「世尊！世尊說眾多貪欲，彼何者貪斷？」 佛告大慧：「愛樂女人纏綿，貪著種種方便，身口惡業，受現在樂，種未來苦，彼則不生。所以者何？得三昧正受樂故。是故彼斷，非趣涅槃貪斷。大慧！云何斯陀含相？謂頓照色相妄想生相，見相不生。善見禪趣相故，頓來此世，盡苦際，得涅槃，是故名斯陀含。大慧！云何阿那含？謂過去未來現在色相性非性，生見過患，使妄想不生故，及結斷故，名阿那含。大慧！阿羅漢者，謂諸禪、三昧、解脫、力、明，煩惱苦妄想非性故，名阿羅漢。」 大慧白佛言：「世尊！世尊說三種阿羅漢，此說何等阿羅漢？世尊！為得寂靜一乘道？為菩薩摩訶薩方便示現阿羅漢？為佛化化？」 佛告大慧：「得寂靜一乘道聲聞，非餘。餘者，行菩薩行，及佛化化，巧方便本願故，於大眾中示現受生，為莊嚴佛眷屬故。大慧！於妄想處，種種說法，謂得果得禪。禪者入禪，悉遠離故，示現得自心現量，得果相，說名得果。
〔T16 0495b13〕
復次，大慧！欲超禪無量無色界者，當離自心現量相。大慧！受想正受，超自心現量者，不然。何以故？有心量故。」
爾時，世尊欲重宣此義而說偈言：
「諸禪四無量，無色三摩提，
一切受想滅，心量彼無有。
須陀槃那果，往來及不還，
及與阿羅漢，斯等心惑亂。
禪者禪及緣，斷知是真諦，
此則妄想量，若覺得解脫。
「
〔T16 0495b23〕
復次，大慧！有二種覺，謂：觀察覺，及妄想相攝受計著建立覺。大慧！觀察覺者，謂若覺性自性相，選擇離四句不可得，是名觀察覺。大慧！彼四句者，謂離一異、俱不俱、有無非有非無、常無常，是名四句。大慧！此四句離，是名一切法。大慧！此四句觀察一切法，應當修學。大慧！云何妄想相攝受計著建立覺？謂：妄想相攝受，計著堅濕煖動不實妄想相四大種。宗因想譬喻計著，不實建立而建立，是名妄想相攝受計著建立覺。是名二種覺相。若菩薩摩訶薩，成就此二覺相，人法無我相究竟，善知方便無所有覺。觀察行地，得初地，入百三昧，得差別三昧，見百佛及百菩薩，知前後際各百劫事；光照百剎土，知上上地相，大願殊勝神力自在。法雲灌頂，當得如來自覺地，善繫心十無盡句，成熟眾生，種種變化，光明莊嚴，得自覺聖樂三昧正受故。 「
〔T16 0495c12〕
復次，大慧！菩薩摩訶薩，當善四大造色。云何菩薩善四大造色？大慧！菩薩摩訶薩作是學，彼真諦者，四大不生。於彼四大不生，作如是觀察。觀察已，覺名相妄想分齊，自心現分齊，外性非性，是名自心現妄想分齊。謂三界觀彼四大造色性離，四句通淨，離我我所。如實相、自相分齊住，無生自相成。大慧！彼四大種云何生造色？謂津潤妄想大種生內外水界，堪能妄想大種生內外火界，飄動妄想大種生內外風界，斷截色妄想大種生內外地界。色及虛空俱，計著邪諦，五陰集聚，四大造色生。大慧！識者，因樂種種跡境界故，餘趣相續。大慧！地等四大及造色等，有四大緣，非彼四大緣。所以者何？謂性形相處所作方便無性，大種不生。大慧！性形相處所作方便和合生，非無形。是故四大造色相，外道妄想。非我。 「
〔T16 0495c29〕
復次，大慧！當說諸陰自性相。云何諸陰自性相？謂五陰。云何五？謂色受想行識。彼四陰非色，謂受想行識。大慧！色者，四大及造色，各各異相。大慧！非無色有四數，如虛空。譬如虛空，過數相，離於數，而妄想言一虛空。大慧！如是陰，過數相，離於數，離性非性，離四句。數相者，愚夫言說，所說非聖賢也。大慧！聖者如幻種種色像，離異不異施設。又如夢影士夫身，離異不異故。大慧！聖智趣，同陰妄想現。是名諸陰自性相。汝當除滅，滅已，說寂靜法，斷一切佛剎諸外道見。大慧！說寂靜時，法無我見淨，及入不動地。入不動地已，無量三昧自在，及得意生身，得如幻三昧，通達究竟，力明自在，救攝饒益一切眾生。猶如大地載育眾生。菩薩摩訶薩普濟眾生，亦復如是。 「
〔T16 0496a16〕
復次，大慧！諸外道有四種涅槃。云何為四？謂：性自性非性涅槃、種種相性非性涅槃、自相自性非性覺涅槃、諸陰自共相相續流注斷涅槃。是名諸外道四種涅槃。非我所說法。大慧！我所說者，妄想識滅，名為涅槃。」
大慧白佛言：「世尊！不建立八識耶？」
佛言：「建立。」
大慧白佛言：「若建立者，云何離意識，非七識？」
佛告大慧：「彼因及彼攀緣故，七識不生。意識者，境界分段計著生習氣，長養藏識意俱。我我所計著思惟因緣生。不壞身相藏識，因攀緣自心現境界，計著心聚生，展轉相因。譬如海浪，自心現境界風吹，若生若滅，亦如是。是故意識滅，七識亦滅。」
爾時，世尊欲重宣此義，而說偈言：
「我不涅槃性，所作及與相，
妄想爾炎識，此滅我涅槃。
彼因彼攀緣，意趣等成身，
與因者是心，為識之所依。
如水大流盡，波浪則不起，
如是意識滅，種種識不生。
「
〔T16 0496b07〕
復次，大慧！今當說妄想自性分別通相。若妄想自性分別通相善分別，汝及餘菩薩摩訶薩，離妄想，到自覺聖，外道通趣善見，覺攝所攝妄想斷。緣起種種相，妄想自性行，不復妄想。大慧！云何妄想自性分別通相？謂：言說妄想、所說事妄想、相妄想、利妄想、自性妄想、因妄想、見妄想、成妄想、生妄想、不生妄想、相續妄想、縛不縛妄想。是名妄想自性分別通相。大慧！云何言說妄想？謂：種種妙音歌詠之聲，美樂計著，是名言說妄想。大慧！云何所說事妄想？謂：有所說事自性，聖智所知。依彼而生言說妄想。是名所說事妄想。大慧！云何相妄想？謂：即彼所說事，如鹿渴想，種種計著而計著。謂：堅、濕、煖、動相，一切性妄想。是名相妄想。大慧！云何利妄想？謂：樂種種金銀珍寶。是名利妄想。大慧！云何自性妄想？謂：自性持此如是。不異惡見妄想。是名自性妄想。大慧！云何因妄想？謂：若因若緣，有無分別，因相生。是名因妄想。大慧！云何見妄想？謂：有無一異俱不俱惡見，外道妄想計著妄想。是名見妄想。大慧！云何成妄想？謂：我我所想，成決定論。是名成妄想。
「大慧！云何生妄想？謂：緣有無性生計著。是名生妄想。大慧！云何不生妄想？謂：一切性本無生。無種因緣，生無因身。是名不生妄想。大慧！云何相續妄想？謂：彼俱相續，如金縷。是名相續妄想。大慧！云何縛不縛妄想？謂：縛因緣計著。如士夫方便，若縛若解。是名縛不縛妄想。於此妄想自性分別通相，一切愚夫計著有無。大慧！計著緣起而計著者，種種妄想計著自性。如幻示現種種之身，凡夫妄想，見種種異幻。大慧！幻與種種非異非不異。若異者，幻非種種因；若不異者，幻與種種無差別，而見差別。是故非異非不異。是故，大慧！汝及餘菩薩摩訶薩，如幻緣起妄想自性，異不異有無莫計著。」
爾時，世尊欲重宣此義而說偈言：
「心縛於境界，覺想智隨轉，
無所有及勝，平等智慧生。
妄想自性有，於緣起則無，
妄想或攝受，緣起非妄想。
種種支分生，如幻則不成，
彼相有種種，妄想則不成。
彼相則是過，皆從心縛生，
妄想無所知，於緣起妄想。
此諸妄想性，即是彼緣起，
妄想有種種，於緣起妄想。
世諦第一義，第三無因生，
妄想說世諦，斷則聖境界。
譬如修行事，於一種種現，
於彼無種種，妄想相如是。
譬如種種翳，妄想眾色現，
翳無色非色，緣起不覺然。
譬如鍊真金，遠離諸垢穢，
虛空無雲翳，妄想淨亦然。
無有妄想性，及有彼緣起，
建立及誹謗，悉由妄想壞。
妄想若無性，而有緣起性，
無性而有性，有性無性生。
依因於妄想，而得彼緣起，
相名常相隨，而生諸妄想。
究竟不成就，則度諸妄想，
然後知清淨，是名第一義。
妄想有十二，緣起有六種，
自覺知爾炎，彼無有差別。
五法為真實，自性有三種，
修行分別此，不越於如如。
眾相及緣起，彼名起妄想，
彼諸妄想相，從彼緣起生。
覺慧善觀察，無緣無妄想，
成已無有性，云何妄想覺？
彼妄想自性，建立二自性，
妄想種種現，清淨聖境界。
妄想如畫色，緣起計妄想，
若異妄想者，即依外道論。
妄想說所想，因見和合生，
離二妄想者，如是則為成。」
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（須陀洹、斯陀含、阿那含、阿羅漢、三結、身見、俱生、妄想、緣起自性、人無我、自心現量、四大造色、真諦、五陰、藏識、意識、七識、外道四種涅槃、觀察覺、建立覺、四句、法雲灌頂、妄想自性、如幻等）一仍其舊。
〔問〕大慧問須陀洹趣差別通相
那時，大慧菩薩摩訶薩又對佛說：「世尊！但願為我解說：諸須陀洹以及須陀洹趣的差別相與通相。若菩薩摩訶薩善能了解須陀洹趣的差別相與通相，以及斯陀含、阿那含、阿羅漢的方便相，一一分別知道了，就能這樣那樣地為眾生說法——所謂二無我相以及二障的清淨、度過諸地之相、究竟通達，證得諸如來那不可思議的究竟境界。就像那能現眾色的摩尼寶珠，善能饒益一切眾生，以一切法境界那無盡的身財，攝受長養一切眾生。」
佛告訴大慧：「仔細聽，仔細聽！好好思量記著。現在為你解說。」
大慧對佛說：「太好了，世尊！我一定聽受。」
三種須陀洹果差別·三結·身見二種
佛告訴大慧：「有三種須陀洹、須陀洹果的差別。哪三種？就是下、中、上。下品的，最多七返受生；中品的，三生到五生便般涅槃；上品的，就在這一生便般涅槃。這三種各有三結——也分下、中、上。哪三結？就是身見、疑、戒取。這三結的差別，一層一層向上昇進，終得阿羅漢。
「大慧！身見有兩種，就是：俱生身見，與妄想身見。像那緣起妄想、自性妄想一樣。譬如依著緣起自性，種種妄想自性計著而生起。因為那所計的既非有、又非無、又非亦有亦無，本無真實的妄想之相。愚夫起了妄想，對種種妄想自性之相執著計著——就像大熱天的陽焰，鹿看見了便生起渴水之想。這就是須陀洹的妄想身見；他以人無我攝受那『無自性』的道理，斷除久遠以來的無知計著。
「大慧！所謂俱生身見，就是須陀洹的這種身見：對自身、他身等等，見那四陰本無色相之故；色是四大所生、能造與所造之故，展轉互為對方之因之故，四大種與色終究不集聚之故。須陀洹觀那『有、無』兩品之見，身見就斷了。這樣身見一斷，貪就不生起——這就叫作身見相。
「大慧！所謂疑相，就是：既得法而善見諦相之故，又前面兩種身見的妄想已斷之故，於是對法不再生疑；也不會在別處另起『以某為大師』之見，去問它是淨、是不淨——這就叫作須陀洹所斷的疑相。
「大慧！所謂戒取，為什麼須陀洹不取戒？就是善見到那些受生之處都是苦相之故，所以不取。大慧！所謂取戒的人，是說那愚夫決定要領受、修習種種苦行，為了種種安樂之具，因而求取受生；須陀洹便不這樣取。只除了回向自覺勝法，離了妄想，以無漏法相所行的方便，受持戒支——這就叫作須陀洹所斷的取戒相。須陀洹斷了三結，貪與癡就不生。若須陀洹起這樣的念頭：『這些結我並不成就。』那就該有兩重過失：一是墮入身見，二是諸結並未斷除。」
眾多貪欲·彼何者貪斷
大慧對佛說：「世尊！世尊說貪欲有許多種，那是斷了哪一種貪？」
佛告訴大慧：「愛樂女人、纏綿貪著，種種方便去貪求，造身業口業，領受現在的樂、卻種下未來的苦——這一種貪便不生了。為什麼？因為得了三昧正受的樂之故。所以斷的是這一種貪，並不是斷了那趣向涅槃之貪。
斯陀含相·阿那含·阿羅漢
「大慧！斯陀含相怎麼說？就是：對色相那妄想所生之相，一時頓照，見相便不再生起；善見禪趣之相之故，一時頓來這人世，盡了苦的邊際，得證涅槃——所以叫作斯陀含。
「大慧！阿那含怎麼說？就是：對過去、未來、現在的色相是有性、是無性，見它的生見過患，使妄想不生之故，以及結已斷之故——叫作阿那含。
「大慧！所謂阿羅漢，就是：諸禪、三昧、解脫、力、明，那煩惱、苦、妄想都非性（無自性）之故——叫作阿羅漢。」
三種阿羅漢
大慧對佛說：「世尊！世尊說有三種阿羅漢，這裡所說是哪一種阿羅漢？世尊！是那證得寂靜一乘道的阿羅漢？還是菩薩摩訶薩以方便示現的阿羅漢？還是佛所化之化人？」
佛告訴大慧：「是那證得寂靜一乘道的聲聞，不是其餘的。所謂其餘的，是行菩薩行的、以及佛所化之化人，他們以巧妙方便、本願之故，在大眾中示現受生，是為了莊嚴佛的眷屬之故。大慧！在妄想之處，種種說法——所謂得果、得禪。所謂禪者入禪，都是遠離的，是示現得證『自心現量』；那得果之相，才說名為得果。
超禪唯離自心現量
「再者，大慧！想要超越諸禪、四無量、無色界的人，應當離那『自心現量』之相。大慧！說『受、想的正受能超越自心現量』，這是不對的。為什麼？因為那還是有心量之故。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
諸禪與四無量、無色界的三摩提，一切受想都滅了，那心量便不再有。
須陀槃那果、一往來與不還，以及那阿羅漢，這些都還是心的惑亂。
禪、能禪之人與所緣，斷了、知了才是真諦；這些都還是妄想之量，若能覺了便得解脫。
二種覺·觀察覺·建立覺·入初地
「再者，大慧！有兩種覺，就是：觀察覺，與『妄想相攝受計著建立』覺。
「大慧！所謂觀察覺，就是：若覺察那『性、自性』之相，一一選擇揀別，離了四句而終不可得——這就叫作觀察覺。大慧！那四句，就是：離一異、離俱不俱、離有無非有非無、離常無常——這就叫作四句。大慧！離了這四句，就叫作一切法。大慧！以這四句觀察一切法，應當這樣修學。
「大慧！所謂『妄想相攝受計著建立』覺怎麼說？就是：對妄想之相攝受、計著那堅、濕、煖、動這四大種，以宗、因、想、譬喻去計著，把不實的建立當作真實建立起來——這就叫作『妄想相攝受計著建立』覺。這就是兩種覺相。
「若菩薩摩訶薩成就了這兩種覺相，人無我相、法無我相究竟通達，善知方便、契入那『無所有』之覺，觀察修行諸地，證得初地，入百三昧、得種種差別三昧，見百佛與百菩薩，知前後際各百劫之事；光照百剎土，知那上上地之相，大願殊勝、神力自在。到法雲地蒙受灌頂，便當證得如來的自覺之地，善能繫心於十無盡句，成熟眾生，作種種變化、光明莊嚴，證得那自覺聖樂的三昧正受之故。
四大造色·真諦不生·唯自心現
「再者，大慧！菩薩摩訶薩應當善解四大造色。怎樣叫菩薩善解四大造色？大慧！菩薩摩訶薩這樣修學：那真諦而言，四大是不生的。在那四大不生上，作這樣的觀察。觀察已了，覺知那『名、相、妄想』的分齊，都是自心所現的分齊，外境本無自性——這就叫作『自心現妄想分齊』。所謂觀那三界，見那四大造色之性本離，四句上一一通淨，離了我與我所，如實相、自相的分齊而住，於無生上自相成就。
「大慧！那四大種怎樣生起造色？就是：津潤的妄想大種，生內外的水界；堪能（勢用）的妄想大種，生內外的火界；飄動的妄想大種，生內外的風界；斷截色的妄想大種，生內外的地界。色與虛空俱在，計著那邪諦，五陰集聚，四大造色便生起了。
「大慧！所謂識，是因為愛樂種種蹤跡境界之故，在其餘諸趣中相續不斷。大慧！地等四大以及所造色等等，是有四大為緣的，卻又不是那四大為緣。為什麼？就是說：那性、形、相、處所、所作的方便，本無自性，四大種其實不生。大慧！是那性、形、相、處所、所作的方便和合而生，並非全無形相。所以說『四大造色相』，那是外道的妄想，並非我所說。
諸陰自性相·離數如虛空
「再者，大慧！應當解說諸陰的自性之相。什麼是諸陰的自性之相？就是五陰。哪五陰？就是色、受、想、行、識。那四陰不是色，就是受、想、行、識。
「大慧！所謂色，是四大以及所造色，各各有異相。大慧！並不是說『無色而卻有四數』，像虛空那樣。譬如虛空，本超過數相、離於數，而愚夫妄想著說『一個虛空』。大慧！這樣，那五陰也超過數相、離於數、離性非性、離四句。所謂數相，是愚夫的言說；他所說的並不是聖賢之境。
「大慧！聖者見那五陰如幻的種種色像，離了『異、不異』的施設；又如夢中的影、如夢中的士夫之身，離了『異、不異』之故。大慧！聖智所趣，同那五陰的妄想所現一樣（了知即幻）。這就叫作諸陰的自性之相。
「你應當除滅它；滅了以後，為人解說寂靜之法，斷一切佛剎中的諸外道見。大慧！說那寂靜之時，法無我見得以清淨，而契入不動地。入了不動地以後，得無量三昧自在，以及得意生身，得如幻三昧，通達究竟，力、明自在，救攝饒益一切眾生。猶如大地承載養育眾生一般，菩薩摩訶薩普濟眾生，也正是這樣。
外道四種涅槃·佛說涅槃即妄想識滅
「再者，大慧！諸外道有四種涅槃。哪四種？就是：性自性非性涅槃、種種相性非性涅槃、自相自性非性覺涅槃、諸陰自共相相續流注斷涅槃。這就叫作諸外道的四種涅槃，並不是我所說之法。大慧！我所說的，是那妄想識滅盡了，才叫作涅槃。」
大慧對佛說：「世尊！難道不建立八識嗎？」
佛說：「建立。」
大慧對佛說：「若是建立八識，那怎麼說是離了意識、卻不是離那七識呢？」
佛告訴大慧：「因為那『因』以及那『所攀緣』之故，七識就不生起。所謂意識，是對境界作分段的計著而生起習氣，長養那藏識、與意（末那）俱起，又以我、我所的計著、思惟為因緣而生。那不壞身相的藏識，因著攀緣自心所現的境界，計著心聚而生起，展轉互為對方之因。譬如海浪，被自心所現境界的風一吹，或生或滅，也正是這樣。所以意識一滅，七識也就滅了。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
我不是把「涅槃性、所作與相」當作涅槃；是那妄想的爾炎（所知境）之識，此識滅了才是我的涅槃。
那『因』與那『所攀緣』，意趣等等而成身；那作因的正是心，是識所依之處。
如那水的大流盡了，波浪便不再起；這樣意識一滅，種種識也就不生。
妄想自性分別通相
「再者，大慧！現在應當解說妄想自性的分別通相。若對妄想自性的分別通相善能分別，你以及其餘菩薩摩訶薩便離了妄想，到那自覺聖境，對外道所趣善能覺見，能覺、所攝的妄想都斷了；於緣起的種種相、妄想自性所行，不再起妄想。
「大慧！什麼是妄想自性的分別通相？就是：言說妄想、所說事妄想、相妄想、利妄想、自性妄想、因妄想、見妄想、成妄想、生妄想、不生妄想、相續妄想、縛不縛妄想。這就叫作妄想自性的分別通相。
「大慧！什麼是言說妄想？就是：對種種美妙的音聲、歌詠之聲，貪那美樂而計著——這就叫作言說妄想。
「大慧！什麼是所說事妄想？就是：有那『所說之事』的自性，是聖智所知的；卻依著它而生起言說妄想——這就叫作所說事妄想。
「大慧！什麼是相妄想？就是：即就那所說之事，如鹿渴之想一般，起種種計著而計著；所謂堅、濕、煖、動之相，對一切性起妄想——這就叫作相妄想。
「大慧！什麼是利妄想？就是：貪樂種種金、銀、珍寶——這就叫作利妄想。
「大慧！什麼是自性妄想？就是：執『自性就是這樣、如此決定』，不離那惡見妄想——這就叫作自性妄想。
「大慧！什麼是因妄想？就是：若因、若緣，作有、無的分別，從因相而生——這就叫作因妄想。
「大慧！什麼是見妄想？就是：對有無、一異、俱不俱起惡見，那外道妄想計著的妄想——這就叫作見妄想。
「大慧！什麼是成妄想？就是：以我、我所之想，成立決定之論——這就叫作成妄想。
「大慧！什麼是生妄想？就是：緣著有、無之性而生計著——這就叫作生妄想。
「大慧！什麼是不生妄想？就是：一切性本來無生，本無種子因緣，卻生出那『無因之身』的計執——這就叫作不生妄想。
「大慧！什麼是相續妄想？就是：那能所俱時相續不斷，如金縷一般——這就叫作相續妄想。
「大慧！什麼是縛不縛妄想？就是：對『繫縛的因緣』起計著，如那士夫以種種方便，或縛或解——這就叫作縛不縛妄想。
「對這妄想自性的分別通相，一切愚夫都計著有、無。大慧！計著緣起而起計著的人，起種種妄想去計著自性；如幻術示現種種之身，凡夫起妄想，見那種種各異之幻。大慧！幻與那種種，非異、也非不異。若說是異，幻就不成種種之因；若說不異，幻與種種便無差別了，然而卻分明見有差別——所以說非異、非不異。所以大慧！你以及其餘菩薩摩訶薩，對那『如幻的緣起、妄想的自性』，異、不異、有、無，都莫要計著。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
心被境界所縛，覺想之智隨它而轉；到那無所有以及最勝之處，平等的智慧便生起。
妄想自性上似有，於緣起上則本無；妄想或於此攝受，緣起本非妄想。
種種支分而生，若說如幻則不成；那相上似有種種，若說是妄想則不成。
那相原是過患，都從心縛而生；妄想本無所知，卻在緣起上起妄想。
這一切妄想之性，就是那緣起；妄想現有種種，都在緣起上起妄想。
世諦、第一義，第三是無因而生；以妄想說世諦，斷了便是聖境界。
譬如修行之事，於一境而現種種；於那境本無種種，妄想之相也是這樣。
譬如種種眼翳，妄想見眾色現；翳本無色、亦非色，緣起卻不能自覺如此。
譬如鍊那真金，遠離諸般垢穢；如虛空無雲翳，妄想淨了也是這樣。
妄想本無自性，而卻有那緣起；建立與誹謗，都由妄想而壞。
妄想若是無性，而卻有緣起性；本無性而成有性，有性、無性便這樣生出。
依因於妄想，而得那緣起；相與名常相隨，便生出諸般妄想。
究竟而不成就，便度過諸妄想；然後了知清淨，這才叫第一義。
妄想有十二種，緣起有六種；自覺了知那爾炎（所知），它們本無差別。
五法為真實，自性有三種；修行的人分別此理，不越出如如。
眾相以及緣起，就那名而起妄想；那諸般妄想之相，都從那緣起而生。
覺慧善能觀察，便無緣、無妄想；成就已後本無自性，哪裡還有妄想之覺？
那妄想的自性，建立起二種自性；妄想現出種種，清淨的才是聖境界。
妄想如那畫上之色，於緣起上計著妄想；若說異於妄想（別有），便墮入外道之論。
妄想說那所想，因見的和合而生；離了這二種妄想，這樣便是成就。
Technical terms of this division (śrotāpanna, sakṛdāgāmin, anāgāmin, arhat, the three fetters, the view of self, innate, false imagining, the dependent nature, the no-self of persons, the measure of one's own mind's manifestation, the four elements and derived form, the ultimate truth, the five aggregates, the store consciousness, the mental consciousness, the seven consciousnesses, the outsiders' four kinds of nirvāṇa, the awareness that examines, the awareness that establishes, the four propositions, the consecration of the dharma-cloud, the imagined nature, the illusion-like, and so forth) are kept as they stand.
〔Question〕Mahāmati asks about the particular and shared marks of the śrotāpanna's course
At that time the bodhisattva-mahāsattva Mahāmati again said to the Buddha: "World-Honored One! I pray you, expound for me the particular marks and the shared marks of the śrotāpannas and of the śrotāpanna's course. If a bodhisattva-mahāsattva can well understand the particular and shared marks of the śrotāpanna's course, and the skillful-means marks of the sakṛdāgāmin, the anāgāmin, and the arhat, knowing them one by one in their distinctions, he will then be able to teach the dharma to sentient beings in this way and that — the mark of the twofold no-self, the purification of the two obstructions, the marks of passing through the grounds, and the ultimate penetration whereby one wins the inconceivable ultimate realm of the Tathāgatas. Like that maṇi-jewel that shows forth the many colors and well benefits all sentient beings, so with the inexhaustible body-and-wealth of the realm of all dharmas he embraces and nurtures all sentient beings."
The Buddha told Mahāmati: "Listen well, listen well! Ponder it and bear it in mind. Now I shall expound it for you."
Mahāmati said to the Buddha: "It is well, World-Honored One! I shall surely receive it."
The three kinds of śrotāpanna fruit and their distinctions · the three fetters · the two kinds of view of self
The Buddha told Mahāmati: "There are three kinds of śrotāpanna, three distinctions of the śrotāpanna fruit. Which three? They are the lower, the middling, and the higher. The lower takes at most seven more births; the middling wins parinirvāṇa within three to five more births; the higher wins parinirvāṇa in this very birth. Each of these three has three fetters — also divided into lower, middling, and higher. Which three fetters? They are the view of self, doubt, and the clinging to observances. As these three fetters, from level to level, are advanced upon and risen through, one at last wins arhatship.
"Mahāmati! The view of self is of two kinds, namely: the innate view of self, and the view of self by false imagining. It is like the false imagining of the dependent [nature] and the false imagining of an intrinsic nature. Just as, resting upon the dependent nature, the many false imaginings of intrinsic nature arise by clinging. Because what is thus imagined is neither existent, nor non-existent, nor both existent-and-non-existent, there is in truth no real mark of false imagining at all. The foolish one gives rise to false imagining, clinging and adhering to the marks of the many kinds of imagined intrinsic nature — just as, in the shimmer of the hot season, a deer sees it and there arises the notion of water where it thirsts. This is the śrotāpanna's view of self by false imagining; by the no-self of persons he takes hold of the truth that there is no intrinsic nature, cutting off the clinging that has been fixed there from beginningless ignorance.
"Mahāmati! As for what is called the innate view of self, it is this view of self in the śrotāpanna: as to one's own body, another's body, and the rest, since the four [non-form] aggregates are seen to be without form-mark; since form is born of the four great elements — since the composing and the composed are, turn and turn about, causes for one another; and since the great elements together with form do not, in the end, gather together — the śrotāpanna contemplates that pair of views, 'existent' and 'non-existent,' and thereupon the view of self is cut off. When the view of self is thus cut off, greed no longer arises — and this is called the mark of the view of self.
"Mahāmati! As for what is called the mark of doubt, it is this: since one has gained the dharma and well seen the mark of the truths, and since the false imagining of the former two kinds of view of self has been cut off, one no longer gives rise to doubt concerning the dharmas; nor does one, elsewhere, give rise to the view of 'taking such-and-such for the great teacher,' asking whether it is pure or impure — and this is called the mark of doubt that the śrotāpanna cuts off.
"Mahāmati! As for the clinging to observances — why does the śrotāpanna not cling to observances? Because he has well seen that those places of rebirth are all marked with suffering, and so he does not cling to them. Mahāmati! As for the one who clings to observances, it means that the foolish one is resolved to undertake and cultivate the many kinds of austere practice, seeking rebirth for the sake of the many kinds of means to ease and pleasure; the śrotāpanna does not cling in this way. He only turns toward the surpassing dharma of self-realization, and, apart from false imagining, with the skillful means of practice in accord with the mark of the undefiled dharma, he upholds the precept-branches — and this is called the mark of the clinging to observances that the śrotāpanna cuts off. When the śrotāpanna has cut off the three fetters, greed and delusion no longer arise. If the śrotāpanna should give rise to a thought like this — 'These fetters I have not accomplished' — then there ought to be two faults: first, he falls into the view of self; second, the several fetters are not yet cut off."
The many kinds of greed · which greed is cut off
Mahāmati said to the Buddha: "World-Honored One! The World-Honored One has spoken of many kinds of greed. Which greed, then, is cut off?"
The Buddha told Mahāmati: "The loving delight in women, the entangling attachment, the seeking after them by every kind of means, the working of bodily and verbal deeds whereby one receives the pleasure of the present yet sows the suffering of the future — this kind of greed no longer arises. Why so? Because one has won the pleasure of samādhi and its right attainment. Therefore what is cut off is this kind of greed, and it is not that the greed which turns toward nirvāṇa is cut off.
The mark of the sakṛdāgāmin · the anāgāmin · the arhat
"Mahāmati! How is the mark of the sakṛdāgāmin to be spoken of? It is this: as to the mark that false imagining gives rise to concerning the marks of form, in a single flash he beholds it, and the [grasped] mark arises no more; and since he has well seen the marks of the course of meditation, in a single coming he returns once to this human world, exhausts the bounds of suffering, and wins nirvāṇa — and so he is called the sakṛdāgāmin.
"Mahāmati! How is the anāgāmin to be spoken of? It is this: as to whether the marks of form in past, future, and present are of a nature that exists or of a nature that does not exist, he sees the fault and peril in the view of their arising, and so causes false imagining not to arise, and because the fetters are cut off — he is called the anāgāmin.
"Mahāmati! As for what is called the arhat, it is this: since the meditations, the samādhis, the liberations, the powers, and the higher knowledges — and the afflictions, suffering, and false imagining — are all without intrinsic nature, he is called the arhat."
The three kinds of arhat
Mahāmati said to the Buddha: "World-Honored One! The World-Honored One has spoken of three kinds of arhat. Which kind of arhat is here intended? World-Honored One! Is it the arhat who has won the tranquil, one-vehicle path? Or the arhat that a bodhisattva-mahāsattva manifests by skillful means? Or a transformation-being conjured by the Buddha?"
The Buddha told Mahāmati: "It is the śrāvaka who has won the tranquil, one-vehicle path, and not the others. As for the others, they are the one who practises the bodhisattva-practice, and the transformation-being conjured by the Buddha, who, by subtle skillful means and by the power of their original vows, manifest rebirth within the great assembly, for the sake of adorning the retinue of the Buddha. Mahāmati! In the midst of false imagining there is the teaching, this way and that — the so-called winning of the fruit, the winning of meditation. That which is called 'the one who meditates entering meditation' is in every case apart [from all this]; it is the manifesting of 'the winning of self-realization, the measure of one's own mind's manifestation.' Only that mark of the winning of the fruit is what is named the winning of the fruit.
To surpass meditation is only to leave behind the measure of one's own mind's manifestation
"Furthermore, Mahāmati! one who would surpass the meditations, the four immeasurables, and the formless realm should leave behind the mark of the measure of one's own mind's manifestation. Mahāmati! to say that 'the right attainment of feeling and perception can surpass the measure of one's own mind's manifestation' — that is not so. Why? Because it is still the having of the measure of mind."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
The meditations and the four immeasurables, the samādhi of the formless realm —
when all feeling and perception have ceased, the measure of mind is there no more.
The śrotāpanna fruit, the once-returner and the non-returner, and that arhat —
all of these are still the mind's own bewilderment.
Meditation, the one who meditates, and the object, what is cut off and what is known — these are the ultimate truth;
yet these are still the measure of false imagining, and only when one awakens is there liberation.
The two kinds of awareness · the awareness that examines · the awareness that establishes · entering the first ground
"Furthermore, Mahāmati! there are two kinds of awareness, namely: the awareness that examines, and the awareness that 'grasps and clings to and establishes the mark of false imagining.'
"Mahāmati! As for what is called the awareness that examines, it is this: if one examines the mark of 'a nature, an intrinsic nature,' selecting and discerning it one by one, and, apart from the four propositions, it is in the end unattainable — this is called the awareness that examines. Mahāmati! Those four propositions are: apart from oneness-and-difference, apart from both-and-neither, apart from existence-and-non-existence-and-neither-existence-nor-non-existence, apart from permanence-and-impermanence — these are called the four propositions. Mahāmati! Apart from these four propositions is what is called all dharmas. Mahāmati! By these four propositions examine all dharmas; thus should one train.
"Mahāmati! How is the awareness that 'grasps and clings to and establishes the mark of false imagining' to be spoken of? It is this: as to the mark of false imagining, one grasps and clings to those four great elements — the hard, the moist, the warm, and the moving — and, by tenet, reason, notion, and simile, one clings and adheres, setting up as real establishment what is not real establishment — this is called the awareness that 'grasps and clings to and establishes the mark of false imagining.' Such are the two marks of awareness.
"If a bodhisattva-mahāsattva accomplishes these two marks of awareness, and wins the ultimate penetration of the mark of the no-self of persons and the mark of the no-self of dharmas, well knowing the skillful means and entering the awareness of 'there being nothing whatever,' he contemplates and practises the several grounds and wins the first ground; he enters a hundred samādhis and wins the many kinds of distinct samādhis, sees a hundred buddhas and a hundred bodhisattvas, and knows the affairs of a hundred aeons before and after; his light shines upon a hundred buddha-fields, he knows the marks of the grounds above and above, and his great vows are surpassing and his spiritual power sovereign. Reaching the dharma-cloud ground he receives consecration, and thereupon he wins the self-realized ground of the Tathāgatas, well fastening his mind upon the ten inexhaustible phrases; he ripens sentient beings, works the many kinds of transformation and the adornment of light, and wins the right attainment of the samādhi of the noble bliss of self-realization.
The four elements and derived form · in the ultimate truth, unborn · only one's own mind's manifestation
"Furthermore, Mahāmati! the bodhisattva-mahāsattva should well understand the four elements and derived form. How does the bodhisattva well understand the four elements and derived form? Mahāmati! the bodhisattva-mahāsattva trains in this way: that, as to the ultimate truth, the four elements are unborn. Upon that non-arising of the four elements he makes this examination. Having made the examination, he awakens to the fact that the bounds of 'name, mark, and false imagining' are, one and all, the bounds of one's own mind's manifestation, and that outer objects are without intrinsic nature — this is called 'the bounds of the false imagining of one's own mind's manifestation.' That is, he contemplates the three realms and sees that the nature of the four elements and derived form is of itself apart; the four propositions are, one by one, made thoroughly pure; and, apart from self and what belongs to self, he abides according to the bounds of the true mark and the particular mark, and upon non-arising he accomplishes the particular mark.
"Mahāmati! How do those four great elements arise and derive form? It is this: the false-imagining great element of the moist gives rise to the inner and outer water-element; the false-imagining great element of the capable [energy] gives rise to the inner and outer fire-element; the false-imagining great element of the wafting gives rise to the inner and outer wind-element; the false-imagining great element of the cutting-off of form gives rise to the inner and outer earth-element. Form and space being together, clinging to a false truth, the five aggregates gather together, and the four elements and derived form arise.
"Mahāmati! As for what is called consciousness — because it delights in the many kinds of traces and objective realms, in the remaining destinies it continues on without a break. Mahāmati! earth and the other elements, and the derived form and the rest, do have the four elements as their condition, and yet are not conditioned by those four elements. Why? It is this: that nature, form, mark, place, and the means of what is made are without intrinsic nature, and the four great elements do not, in truth, arise. Mahāmati! it is that nature, form, mark, place, and the means of what is made, combining, that arise — it is not that they are altogether without form-mark. Therefore, to speak of 'the mark of the four elements and derived form' — that is the false imagining of the outsiders, and is not what I teach.
The intrinsic mark of the aggregates · apart from number, like space
"Furthermore, Mahāmati! I should expound the intrinsic mark of the aggregates. What is the intrinsic mark of the aggregates? It is the five aggregates. Which five aggregates? They are form, feeling, perception, formations, and consciousness. Those four aggregates that are not form are feeling, perception, formations, and consciousness.
"Mahāmati! As for what is called form, it is the four elements and derived form, each with its differing mark. Mahāmati! it is not said that 'without form there is yet a fourfold number,' as with space. Just as space has, of itself, surpassed the mark of number and is apart from number, and yet the foolish one falsely imagines and says 'one space' — so likewise, Mahāmati! those five aggregates have surpassed the mark of number, are apart from number, apart from being-a-nature and not-being-a-nature, and apart from the four propositions. That so-called 'mark of number' is the foolish one's speech; what he speaks is not the realm of the noble and worthy.
"Mahāmati! the noble one sees those five aggregates as the many illusion-like color-images, apart from the setting-up of 'different-and-not-different'; and again as the shadow in a dream, as the body of a person in a dream, apart from 'different-and-not-different.' Mahāmati! the resort of noble wisdom is the same as the false imagining of those five aggregates that manifests [them] (knowing them to be, that very moment, illusion). This is called the intrinsic mark of the aggregates.
"You should extinguish it; and, having extinguished it, expound for others the dharma of tranquillity, and cut off all the outsiders' views throughout the buddha-fields. Mahāmati! at the time of expounding that tranquillity, the view of the no-self of dharmas is made pure, and one enters the immovable ground. Having entered the immovable ground, one wins sovereignty in the measureless samādhis, and wins the mind-made body, wins the samādhi of illusion, penetrates to the ultimate, and is sovereign in the powers and higher knowledges, delivering and embracing and benefiting all sentient beings. Just as the great earth bears up and nurtures sentient beings, so the bodhisattva-mahāsattva, universally succoring sentient beings, is likewise.
The outsiders' four kinds of nirvāṇa · the nirvāṇa the Buddha teaches is the ceasing of the consciousness of false imagining
"Furthermore, Mahāmati! the outsiders have four kinds of nirvāṇa. Which four? They are: the nirvāṇa of the intrinsic nature of a nature being no nature; the nirvāṇa of the marks of the many kinds being no nature; the nirvāṇa of the awareness of the particular mark and intrinsic nature being no nature; and the nirvāṇa of the cutting-off of the continuing flux of the particular and shared marks of the aggregates. These are called the outsiders' four kinds of nirvāṇa, and are not the dharma I teach. Mahāmati! What I teach is this: that when the consciousness of false imagining has ceased, that is called nirvāṇa."
Mahāmati said to the Buddha: "World-Honored One! Do you then not establish the eight consciousnesses?"
The Buddha said: "I establish them."
Mahāmati said to the Buddha: "If the eight consciousnesses are established, how then is it said to be apart from the mental consciousness and yet not apart from those seven consciousnesses?"
The Buddha told Mahāmati: "Because of that 'cause' and that 'objective condition,' those seven consciousnesses do not arise. As for the mental consciousness — it arises by making segmented clinging upon the objects, giving rise to habit-energy, nurturing that store consciousness, arising together with mentation (manas), and arising further by way of the clinging and reflecting on self and what belongs to self as its cause-and-condition. That store consciousness, whose body-mark is not destroyed, arises through clinging upon the objects manifested by one's own mind, the clinging-and-massing of mind, turn and turn about being causes for one another. Just as the ocean-waves, blown by the wind of the objects manifested by one's own mind, now arise and now cease — so likewise. Therefore, when the mental consciousness ceases, the seven consciousnesses cease too."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
I do not take the nature of nirvāṇa, the made, and the mark to be nirvāṇa;
it is the consciousness of the false-imagined object of cognition — that consciousness ceasing is my nirvāṇa.
That 'cause' and that 'objective condition,' with the intent and the rest, form the body;
what makes the cause is the very mind, the ground on which consciousness rests.
As, when the great flow of the water is exhausted, the waves rise no more —
so, when the mental consciousness ceases, the many kinds of consciousness arise no more.
The shared mark of the discrimination of the imagined nature
"Furthermore, Mahāmati! I should now expound the shared mark of the discrimination of the imagined nature. If one can well discriminate the shared mark of the discrimination of the imagined nature, then you and the other bodhisattva-mahāsattvas, apart from false imagining, will reach the realm of noble self-realization, and, as to what the outsiders resort to, will well awaken and see, so that the false imagining that grasps and that is grasped is cut off; and upon the many marks of the dependent [nature], the workings of the imagined nature, false imagining will no longer arise.
"Mahāmati! What is the shared mark of the discrimination of the imagined nature? It is this: the false imagining of speech, the false imagining of the thing spoken of, the false imagining of mark, the false imagining of gain, the false imagining of intrinsic nature, the false imagining of cause, the false imagining of view, the false imagining of accomplishing, the false imagining of arising, the false imagining of non-arising, the false imagining of the continuum, and the false imagining of bound-and-not-bound. These are called the shared mark of the discrimination of the imagined nature.
"Mahāmati! What is the false imagining of speech? It is this: as to the many kinds of beautiful sounds and singing voices, to covet that beauty and cling to it — this is called the false imagining of speech.
"Mahāmati! What is the false imagining of the thing spoken of? It is this: there is the intrinsic nature of a 'thing spoken of,' which is what noble wisdom knows; yet resting upon it one gives rise to the false imagining of speech — this is called the false imagining of the thing spoken of.
"Mahāmati! What is the false imagining of mark? It is this: as to that very thing spoken of, one gives rise to the many kinds of clinging and clings to them — as with the deer's notion in its thirst — namely, upon the marks of the hard, the moist, the warm, and the moving, one gives rise to false imagining concerning all natures — this is called the false imagining of mark.
"Mahāmati! What is the false imagining of gain? It is this: to covet and delight in the many kinds of gold, silver, and precious things — this is called the false imagining of gain.
"Mahāmati! What is the false imagining of intrinsic nature? It is this: to hold that 'the intrinsic nature is just so, thus determined,' not apart from that false imagining of evil views — this is called the false imagining of intrinsic nature.
"Mahāmati! What is the false imagining of cause? It is this: as to cause and condition, to make the discrimination of 'existent' and 'non-existent,' and from the mark of cause it arises — this is called the false imagining of cause.
"Mahāmati! What is the false imagining of view? It is this: concerning existence-and-non-existence, oneness-and-difference, both-and-neither, to give rise to evil views — that false imagining which is the outsiders' false-imagining clinging — this is called the false imagining of view.
"Mahāmati! What is the false imagining of accomplishing? It is this: by the notion of self and what belongs to self, to set up a determinate thesis — this is called the false imagining of accomplishing.
"Mahāmati! What is the false imagining of arising? It is this: to cling by resting upon the nature of 'existent' and 'non-existent' — this is called the false imagining of arising.
"Mahāmati! What is the false imagining of non-arising? It is this: that all natures are of themselves unborn, and are without seed and cause-and-condition, yet one gives rise to the clinging that fixes 'the body that has no cause' — this is called the false imagining of non-arising.
"Mahāmati! What is the false imagining of the continuum? It is this: that the grasping and the grasped, in the same moment, continue on without a break, as with a thread of gold — this is called the false imagining of the continuum.
"Mahāmati! What is the false imagining of bound-and-not-bound? It is this: as to 'the cause-and-condition of binding,' one gives rise to clinging, as when a person, by the many kinds of means, now binds and now looses — this is called the false imagining of bound-and-not-bound.
"Concerning this shared mark of the discrimination of the imagined nature, all foolish ones cling to 'existent' and 'non-existent.' Mahāmati! the one who, clinging to the dependent [nature], gives rise to clinging, gives rise to the many kinds of false imagining and clings to intrinsic nature; as illusion manifests the many kinds of bodies, the common person gives rise to false imagining, seeing those many kinds of differing illusions. Mahāmati! illusion and those many kinds are neither different, nor not-different. If it be said they are different, then illusion would not be the cause of the many kinds; if it be said they are not-different, then illusion and the many kinds would have no distinction — yet plainly a distinction is seen — therefore it is said neither-different-nor-not-different. Therefore, Mahāmati! you and the other bodhisattva-mahāsattvas, as to that 'illusion-like dependent [nature] and false-imagining intrinsic nature' — different-and-not-different, existent-and-non-existent — should cling to none of it."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
The mind is bound by the objective realm, and the wisdom of awareness-and-thought turns along with it;
reaching that 'nothing whatever' and the most surpassing place, the wisdom of sameness arises.
Upon the imagined nature it seems to be, upon the dependent it is not at all;
false imagining may grasp it here, but the dependent is not itself false imagining.
The many parts and limbs give rise [to it]; if it be said to be like illusion, it does not hold;
upon the mark it seems to be the many kinds, if it be said to be false imagining, it does not hold.
That mark is from the first a fault, arising all from the mind's own binding;
false imagining is of itself without knowing, yet upon the dependent it gives rise to false imagining.
This whole nature of false imagining is that very dependent [nature];
false imagining shows forth the many kinds, all upon the dependent giving rise to false imagining.
The worldly truth and the ultimate meaning, the third being 'arising without cause';
by false imagining one speaks the worldly truth, and its being cut off is the noble realm.
Just as, in the affair of one who cultivates practice, upon a single object the many kinds appear —
upon that object there are no many kinds at all; the mark of false imagining is likewise.
Just as with the many kinds of eye-cataract, false imagining sees the throng of colors appear;
the cataract is of itself without color, and yet not color, but the dependent cannot of itself awaken to this.
Just as, in refining that true gold, one leaves behind all the several defilements —
as space is without cloud or veil, when false imagining is purified it is likewise.
False imagining is of itself without intrinsic nature, yet there is that dependent [nature];
establishing and denying are both wrought to ruin by false imagining.
If false imagining were without nature, yet there is the nature of the dependent;
from being-without-nature it becomes having-nature, and having-nature and being-without-nature are thus given rise to.
Resting the cause upon false imagining, one wins that dependent [nature];
mark and name ever accompany one another, and thereby the many kinds of false imagining arise.
Ultimately unaccomplished, one then passes beyond the several false imaginings;
thereafter one knows purity, and this is what is called the ultimate meaning.
False imagining is of twelve kinds, the dependent is of six kinds;
self-awareness knows that object of cognition, and they are of themselves without distinction.
The five dharmas are the true and real, the intrinsic natures are three in kind;
the one who cultivates practice discriminates this principle, and does not overstep suchness.
The many marks together with the dependent, give rise to false imagining upon the name;
those many marks of false imagining all arise from that dependent [nature].
When the wisdom of awareness well examines, there is no condition and no false imagining;
accomplishment attained, there is from the first no intrinsic nature — where then is any awareness of false imagining?
That intrinsic nature of false imagining establishes the twofold intrinsic nature;
false imagining shows forth the many kinds — the pure alone is the noble realm.
False imagining is like the color upon a painting, clinging to false imagining upon the dependent;
if it be said to be other than false imagining (a thing apart), one falls into the outsiders' doctrine.
False imagining speaks of the thing imagined, arising from the joining of cause and view;
apart from these two kinds of false imagining, this is what accomplishment is.
從一個問起
大慧這一問，問得很有次第：須陀洹是怎麼一回事？他們彼此有什麼差別、又共有什麼通相？順著問下去，斯陀含、阿那含、阿羅漢又各以什麼方便相而立？——這是二乘道上一級一級的果位，看似與「唯心」離得很遠。可世尊答到最後，卻把這一整條聲聞的階梯，收進了一句話裡：想超越諸禪、四無量、無色界，只有一條路——離自心現量。四果也好，諸禪也好，統統不出這一片自心所現之量。
於是這一段的骨架就清楚了：前半節節分判四果、三結、四大、五陰，像是純講聲聞法相；後半一句「離自心現量」「妄想識滅名涅槃」「意識滅則七識滅」，卻把前半整個提起來，安放進唯識的心海裡。這是楞伽最見手眼的地方——它不另立一套大乘來壓小乘，而是就在聲聞所斷、所證的每一處，指出那底下原是一片藏識海。所以讀這一段，要一路看它怎樣把「斷了什麼」還原成「識現的是什麼」。
三結與身見：斷的不是外物，是自心所計
先看須陀洹所斷的三結——身見、疑、戒取。這三結裡，身見是根，也是這一段唯識眼最亮的一處。
經把身見開為兩種：俱生身見，與妄想身見。妄想身見怎麼起？它是依著緣起自性、起種種妄想自性而計著。這句話若用唯識的鏡子照一照，脈絡就通了：所謂緣起自性，正是那依他起的一面——諸法仗因託緣而現；愚夫不曉得這現起本是自心所現，反在這依他起上「計著」出一個實有的「我」來，這一計，就是遍計所執。經自己下了斷語：這所計的，非有、非無、非亦有亦無，本無真實之相。——也就是說，遍計所執的「我」，體性上根本了不可得；不是先有一個我、後來斷掉，而是它從來就沒有，只是被妄想描成有。
到這裡，經給了這一段第一個活喻。它不抽象地說「無自性」，它指著大熱天的地面說：那陽焰晃晃，遠處的鹿看見了，當真是水，一徑奔去要喝。陽焰裡本沒有一滴水，鹿的渴、鹿的奔，全是自己心上湊出來的一個「水」。妄想身見也正是這樣：所謂「我」，就是心在緣起相上湊出的那泓陽焰之水；須陀洹斷身見，斷的不是把哪個外物除掉，而是以人無我的智，照破那久遠以來認焰為水的無知計著。鹿一旦看清那不是水，渴想自息——身見一斷，經接著說「貪則不生」，正是這個道理：認假的心歇了，逐假的貪自然無從起。
俱生身見則更深一層：它不待分別安立，是與生俱來、任運而轉的一種「我」的錯覺——見自身他身的四陰本無色相，卻仍任運地執之為我。這一分，要到修道位乃至更深處才伏斷；此處點出它「無色相」「展轉相因」「四大不集」，已把它指到那自心所現、剎那流注的識體上去了。宗泐讀這三結，判得極簡：三結正是初果所斷，不過是見惑八十八使的廣略開合罷了——這一刀，把繁密的斷惑數目，收歸到「所斷唯是自心妄計」這一處。
四大造色：真諦裡，四大本不生
再往下，經轉到四大造色——地水火風，以及四大所造的色。這一節，若照著世間的眼看，無非是講物質怎樣構成；可經一開口就翻了過來：那真諦而言，四大不生。
怎麼會不生？菩薩這樣觀察下去，便覺知那「名、相、妄想」的分齊，原來都是自心所現的分齊，外境本無自性——這就是自心現妄想分齊。這一句是關節。經接著把四大一一還原：津潤的妄想大種，生水界；堪能的妄想大種，生火界；飄動的妄想大種，生風界；斷截色的妄想大種，生地界。——請看它每一界的頭上都安著「妄想」二字。水火風地看似鐵定的四種實物，楞伽卻指明：它們都是「妄想大種」所生，究其根源，是自心現的分齊。宗泐在這裡把話說透：並非撥無四大，只是要直彰它無相，所以說不生；究其四大所起，也還是自心現的分齊，既了諸法唯心，四大之生便當下即達。
這正是唯識「唯自心現、外性非性」的一則現成經據。凡夫把色法認作心外實有，像認陽焰為水一樣認四大為外境；菩薩則於四大不生處，見它性離四句、離我我所——不是把四大打掉，而是把「四大在心外實有」這一計打掉。外道偏要立一個「四大造色相」實有於外，經便直斷：那是外道妄想，非我所說。斷的還是那同一件事：認自心所現為心外之物的顛倒。
五陰離數：虛空本來不可數
接著是五陰——色受想行識。經在這裡又給了一個好喻：虛空。
愚夫看虛空，總不免要說「一個虛空」——彷彿虛空是一件可以拿數目去點的東西。可虛空哪有邊際、哪有分劑？它本來就超過數相、離於數，你說「一」，已經是替它安了一個它本沒有的界。五陰也正是這樣：它超過數相、離於數、離性非性、離四句；那「五」個「陰」的數相，是愚夫言說上安立的，不是聖賢所見的實境。
這一喻，把二乘「析色成陰、數陰為五」的那種實法之見，輕輕一撥就化開了。聖者怎麼看五陰？經說：如幻的種種色像，離異不異的施設；又如夢中的影、夢中的士夫身。夢裡明明有身、有影，你能說它「異於夢」嗎？——它就是夢心所現，不曾外於夢。五陰對聖者，也是這樣一味自心所現的幻色，說一說五、說異說不異，都是隨順言說的施設，當體即離。這一觀成就了，法無我見便得清淨，經說由此契入不動地，得意生身、如幻三昧——所謂「除滅」五陰，不是把它消滅掉，而是照破它「數相實有」的那層妄計，如夢醒而夢境自消。
外道四涅槃與佛說涅槃：分水嶺在「識」
到了這一段的眼上，經拈出外道的四種涅槃，與佛所立的涅槃，兩兩相照。
外道四涅槃，名相各別，病根卻是一個。宗泐點得利落：涅槃是果，果由因得，外道的因既邪，果也就非正；歸根到柢，外道涅槃總不離一個「神我」。他們或執性、或執相、或執覺、或執諸陰斷盡為涅槃，無非是在生滅之外，別立一個常住不變、承載一切的「我」，把它當作歸宿。這個「神我」，說到底，就是那被誤認的妄識——恒時、深細、像是承載萬法，凡夫尋一個「我」，尋的正是它。
佛說的涅槃，只一句：妄想識滅，名為涅槃。宗泐這裡的讀法極見鋒芒：佛正是以「妄想識滅」來對破外道的「神我」——神我即是妄識，識一滅，那被認作「我」的東西當下無所計著，涅槃便在此顯。這一句，把涅槃從「別有一個常住之處可住」的路上，徹底扭轉為「妄想分別之識滅盡」。用唯識的鏡子照：這正是轉識成智、識滅為涅槃的一則根本經據——不是滅掉一個真心，是滅盡那遍計分別的妄識之流。
所以佛接著答大慧「建立八識」之問，把這片「識」的底細指了出來：意識緣境界作分段計著，生起習氣，長養那藏識，又與末那俱起，以我我所的計著為因。這一連鎖，正是八識的通義——第八藏識恒時承載，第七末那執之為我，前六分別了境。而外道所認的「神我」，恰恰就是這藏識被末那執成的一個「我」相。
巨海波浪：恒流，所以不斷；無住，所以非我
這片識海是怎樣的光景？經在這一段的收梢，又搬出了那個貫串全經的譬喻——海浪。
那不壞身相的藏識，攀緣自心所現的境界，計著心聚而生，展轉互為因。就像海浪，被自心現境界的風一吹，或生或滅。偈頌說得更醒：如那水的大流盡了，波浪便不再起；這樣意識一滅，種種識也就不生。
這幅圖裡，三樣東西各安其位：海是藏識，恒時而住；風是境界，是動緣；浪是七轉識，應風而起、起了即落。看住這三樣，兩頭的邪見便一齊落空。外道立神我，是把這片海看成一塊停住不動的水，認作「我」；可這海偏偏指給你看——它水流不斷、波浪不歇，沒有一滴是停的。恒流，所以不落斷滅；無住，所以不是那常住的神我。妄想識滅名涅槃，滅的是那應風而起、被認作我的識浪；水流一盡，浪自不生——不是另尋一個常住之海去住，是這波動不已的識流當體息了顛倒。四果所斷的三結、所離的諸禪，說到最深處，都是在這片海上，把「認浪為我」的那一念，一層一層地歇下來。
承衍
這一段所立的「唯自心現量攝二乘果」「妄想識滅名涅槃」「意識滅則七識滅」之義，後世唯識諸論一一承接。承得最直的，是那立八識恒轉之論：它定心意識三名，就取楞伽的伽他——藏識名心、思量名意、了境名識；本段藏識、末那、意識三分的問答，到了論裡便是第八、第七、前六的三能變。它立第八識恒轉不斷，又原樣搬進楞伽的海浪之喻——海遇風緣而波浪不斷，藏識海也這樣境風所擊而識浪恒起；楞伽這裡起的浪，便流成了「恒轉如瀑流」那一句。往下，攝大乘論立阿賴耶為所知依、明其藏義，承的也是這藏識之義（承其義而未別引其文）；五位百法心法中第八阿賴耶的位子，也本於此。
禪傳承史料須分層來看：淨覺 T2837 記達摩令慧可依四卷《楞伽》行而自然得度〔T85n2837 1284c24–25〕，道宣 T2060 記「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕；「可以印心」則見宋人卷首序〔T16n0670 0479c10–13〕。因而，本段可放在後世禪門接受史中互讀，卻不能把宋序語回填至唐代史料，亦不能斷為祖師禪唯一所本。
Beginning from a single question
Mahāmati's question here is put in careful sequence: what, after all, is the śrotāpanna? How do such ones differ from one another, and what mark do they share? Following that thread on, by what skillful-means mark are the once-returner, the non-returner, and the arhat each established? These are the fruit-stations, rank upon rank, along the two-vehicle path — and they look, at first glance, very far off from "mind-only." Yet the World-Honored One, by the time his answer is done, gathers this whole ladder of the śrāvaka into a single sentence: to surpass the meditations, the four immeasurables, and the formless realm, there is one road and one only — to leave behind the measure of one's own mind's manifestation. The four fruits, the meditations, all of them, do not pass beyond this one measure of what one's own mind manifests.
And so the frame of this passage grows clear. The first half divides off, station by station, the four fruits, the three fetters, the four elements, the five aggregates, as though it were purely a matter of the śrāvaka's dharma-marks; but the second half, with its one line — "leave behind the measure of one's own mind's manifestation," "the ceasing of the consciousness of false imagining is called nirvāṇa," "when the mental consciousness ceases the seven consciousnesses cease" — takes the whole of that first half up and sets it down within the mind-ocean of Yogācāra. This is where the Laṅkāvatāra shows its hand at its finest — it does not set up a separate greater vehicle to press down upon the lesser; rather, right at every place where the śrāvaka cuts off and wins, it points out that underneath all of it there was, from the first, one ocean of the store-consciousness. So to read this passage is to watch, all the way through, how it turns "what was cut off" back into "what consciousness was manifesting."
The three fetters and the view of self: what is cut off is no outer thing, but the mind's own reckoning
Look first at the three fetters the śrotāpanna cuts off — the view of self, doubt, and the clinging to observances. Among these three, the view of self is the root, and it is the brightest place in this passage for the eye of Yogācāra.
The scripture opens the view of self into two kinds: the innate view of self, and the view of self by false imagining. How does the view of self by false imagining arise? It arises by resting upon the dependent nature and giving rise to the many kinds of false-imagined intrinsic nature, and clinging to them. Hold this sentence up to the mirror of Yogācāra, and its vein runs clear at once: the dependent nature is just that one side of things — that all dharmas appear leaning upon causes and resting upon conditions; the foolish one, not knowing that this appearing is from the first one's own mind's manifestation, instead clings upon that dependent arising a really-existing "self." And this one act of clinging is the imagined nature. The scripture pronounces its own verdict: what is thus imagined is neither existent, nor non-existent, nor both — it has, from the first, no real mark at all. Which is to say: the imagined "self" is, in its very substance, simply not to be found; it is not that there was first a self and then it was cut off, but that it never was, and was only painted into being by false imagining.
And here the scripture gives this passage its first living simile. It does not speak abstractly of "no intrinsic nature"; it points at the ground on a scorching day and says: there the shimmer wavers, and far off the deer sees it, takes it for water in good earnest, and runs headlong to drink. In the shimmer there is not one drop of water; the deer's thirst, the deer's running, are all a "water" its own mind has pieced together upon the spot. The view of self by false imagining is exactly this: the so-called "self" is that pool of shimmer-water the mind pieces together upon the mark of dependent arising; and when the śrotāpanna cuts off the view of self, what he cuts off is not the removing of some outer thing, but the shining-through, by the wisdom of the no-self of persons, of that beginningless ignorant clinging that took the shimmer for water. Once the deer sees clearly that it is not water, the thirsting notion dies of itself — and the scripture goes straight on to say, "greed no longer arises." This is the very reason: let the mind that took the false for real come to rest, and the greed that chased the false has nowhere to start.
The innate view of self lies a layer deeper: it waits upon no discriminating construction, but is a "self"-illusion born together with us and turning of its own accord — seeing that one's own body and others' bodies, the four aggregates, are from the first without form-mark, and yet, of its own motion, clinging to them as self. This portion is subdued and cut only at the path of cultivation and deeper still; here the scripture points it to "without form-mark," "turn and turn about being causes," "the four elements not gathering," and has thereby already directed it back to that consciousness-substance which one's own mind manifests and which flows on moment by moment. Zonglei, reading these three fetters, judges them as plainly as could be: the three fetters are precisely what the first fruit cuts off, no more than the abridged-and-full opening and folding of the eighty-eight proclivities of the view-delusions — one stroke, and the dense multitude of the numbered delusions-to-be-cut is gathered home to this one place: what is cut off is only the mind's own false reckoning.
The four elements and derived form: in the ultimate truth, the four elements are from the first unborn
Further down, the scripture turns to the four elements and derived form — earth, water, fire, and wind, and the form the four elements derive. This section, looked at with the eye of the world, is nothing but an account of how matter is put together; yet the scripture, the moment it opens its mouth, turns it over: as to the ultimate truth, the four elements are unborn.
How can they be unborn? The bodhisattva, examining on in this way, awakens to it: those bounds of "name, mark, and false imagining" were, from the first, one and all the bounds of one's own mind's manifestation, and outer objects are without intrinsic nature — this is just "the bounds of the false imagining of one's own mind's manifestation." This one sentence is the joint of the whole. The scripture then traces the four elements back one by one: the false-imagining great element of the moist gives rise to the water-element; the false-imagining great element of the capable gives rise to the fire-element; the false-imagining great element of the wafting gives rise to the wind-element; the false-imagining great element of the cutting-off of form gives rise to the earth-element. Look — over the head of every one of these elements stands set the phrase "false imagining." Water, fire, wind, earth look like four fixed and solid real things, but the Laṅkāvatāra points out plainly: they are all born of "false-imagining great elements," and traced to their root are the bounds of one's own mind's manifestation. Zonglei says the thing through here: it is not that the four elements are flatly denied; it is only that their being-without-mark is to be made plain, and so it is said "unborn"; trace the arising of the four elements, and it too is the bounds of one's own mind's manifestation — and having understood all dharmas to be only mind, the arising of the four elements is that very moment penetrated.
This is one ready-made scriptural warrant for the Yogācāra sense of "only one's own mind's manifestation, outer natures without intrinsic nature." The common person takes form-dharmas for really existent outside the mind, taking the four elements for outer objects as the deer takes the shimmer for water; the bodhisattva, at the very place of the four elements' non-arising, sees their nature apart from the four propositions, apart from self and what belongs to self — not knocking the four elements away, but knocking away this one reckoning, that "the four elements are really existent outside the mind." The outsiders would insist on setting up a really-existent "mark of the four elements and derived form" outside; and the scripture cuts it off straight: that is the outsiders' false imagining, not what I teach. What is cut off is still that same one thing — the topsy-turvy taking of one's own mind's manifestation for a thing outside the mind.
The aggregates apart from number: space was never numerable
Then come the five aggregates — form, feeling, perception, formations, consciousness. Here the scripture gives, again, a fine simile: space.
The foolish one, looking at space, can never help but say "one space" — as though space were a thing one might tally off by number. But what bound has space, what portioning? It was from the first past the mark of number and apart from number; say "one," and you have already fixed upon it a boundary it never had. The five aggregates are just so: they surpass the mark of number, are apart from number, apart from being-a-nature and not-being-a-nature, apart from the four propositions; that "five"-fold "aggregate"-number is what the foolish one's speech sets up, and is not the real realm the noble and worthy see.
This one simile, with the lightest touch, dissolves away that view of real dharmas by which the two vehicles "analyze form into aggregates and number the aggregates as five." How does the noble one see the five aggregates? The scripture says: as illusion-like color-images of the many kinds, apart from the setting-up of different-and-not-different; and again as the shadow in a dream, the body of a person in a dream. In the dream there is plainly a body, plainly a shadow — can you call it "other than the dream"? It is just what the dreaming mind manifests, and was never outside the dream. To the noble one, the five aggregates are likewise, all one flavour of illusory form that one's own mind manifests; say "five," say "different" or "not-different," it is all a setting-up in accord with speech, and, in its very substance, apart. Let this contemplation be accomplished, and the view of the no-self of dharmas is made pure; the scripture says that thereby one enters the immovable ground, wins the mind-made body and the samādhi of illusion — so that to "extinguish" the five aggregates is not to snuff them out, but to shine through that layer of false reckoning by which they were taken as "the mark of number really existent," as when one wakes from a dream and the dream-realm dissolves of itself.
The outsiders' four nirvāṇas and the nirvāṇa the Buddha teaches: the watershed is at "consciousness"
Now, at the very eye of this passage, the scripture holds up the outsiders' four kinds of nirvāṇa and the nirvāṇa the Buddha sets up, and sets the two face to face.
The outsiders' four nirvāṇas differ in name and mark, but the root of the sickness is one. Zonglei points it out cleanly: nirvāṇa is a fruit, and a fruit is won by a cause; the outsiders' cause being already deviant, the fruit too is not upright; and traced to the very bottom, the outsiders' nirvāṇa never parts from a single "divine self." They cling, some to a nature, some to a mark, some to an awareness, some to the utter cutting-off of the aggregates, as nirvāṇa — but it is nothing other than, outside of arising-and-ceasing, setting up separately some permanent, unchanging "self" that bears all things, and making it their place of rest. This "divine self," said to the end, is just that falsely-mistaken false-imagining consciousness — constant, subtle and deep, seeming to bear the myriad dharmas; when the common person searches for a "self," it is exactly this that he searches for.
The nirvāṇa the Buddha teaches is but one sentence: when the consciousness of false imagining has ceased, that is called nirvāṇa. Zonglei's reading here shows its keenest edge: it is precisely by "the ceasing of the consciousness of false imagining" that the Buddha counters and refutes the outsiders' "divine self" — the divine self is just the false-imagining consciousness, and when consciousness ceases, that thing that was taken for "self" has, that very moment, nothing to cling to, and nirvāṇa is shown right there. This one sentence turns nirvāṇa clean about, off the road of "there being separately some permanent place to abide in" and onto "the ceasing-away of the consciousness of false imagining and discrimination." Held to the mirror of Yogācāra: this is one root scriptural warrant for transforming consciousness into wisdom, for the ceasing of consciousness as nirvāṇa — not the snuffing-out of some true mind, but the ceasing-away of that flux of false, universally-imputing, discriminating consciousness.
And so the Buddha next answers Mahāmati's question about "establishing the eight consciousnesses," and points out the very inside of this "consciousness": the mental consciousness, clinging in segments upon the objective realm, gives rise to habit-energy, nurtures the store consciousness, arises together with the mentation, and takes the clinging to self and what belongs to self for its cause. This chain is just the general sense of the eight consciousnesses — the eighth, the store consciousness, bearing all at every moment; the seventh, the mentation, clinging to it as self; the first six, discriminating and cognizing objects. And the "divine self" the outsiders take is exactly this store consciousness, clung by the mentation into a "self"-mark.
The great ocean and its waves: ever-flowing, therefore not cut off; without a resting-place, therefore no self
What is this ocean of consciousness like? At the close of this passage, the scripture brings out once more that simile which runs through the whole scripture — the ocean-waves.
That store consciousness whose body-mark is not destroyed clings upon the objects manifested by one's own mind, arising by the clinging-and-massing of mind, turn and turn about being causes. It is just like the ocean-waves, blown by the wind of the objects one's own mind manifests, now arising and now ceasing. The verse says it more waking still: as, when the great flow of the water is exhausted, the waves rise no more, so, when the mental consciousness ceases, the many kinds of consciousness arise no more.
In this picture, three things each keep their place: the ocean is the store consciousness, abiding at every moment; the wind is the objective realm, the moving condition; the waves are the seven evolving consciousnesses, that rise to the wind and, having risen, fall. Hold these three in view, and the wrong views at both ends fall away together. The outsiders set up a divine self — which is to look upon this ocean as a slab of water halted and unmoving, and take it for "self"; but this ocean shows you exactly otherwise — its water flows without break, its waves never rest, not one drop of it is at a stand. Ever-flowing, and so it does not fall into annihilation; without a resting-place, and so it is not that permanent divine self. "The ceasing of the consciousness of false imagining is called nirvāṇa" — what ceases is that wave of consciousness that rose to the wind and was taken for self; let the flow of the water be exhausted, and the waves do not rise of themselves — not the seeking-out of some other permanent ocean to abide in, but the very topsy-turviness of this unresting flux of consciousness coming to rest. The three fetters the four fruits cut off, the meditations they leave behind, told to their very depth, are all upon this one ocean, the setting-down, layer by layer, of that one thought that "takes the wave for self."
Onward Transmission
The sense established in this passage — "only the measure of one's own mind's manifestation gathers the two-vehicle fruits," "the ceasing of the consciousness of false imagining is called nirvāṇa," "when the mental consciousness ceases the seven consciousnesses cease" — the later Yogācāra treatises take up one by one. The one that takes it up most directly is the treatise that establishes the eight consciousnesses as ever-evolving: it fixes the three names mind-mentation-consciousness by taking the Laṅkā's gāthā — the store consciousness is termed mind, deliberation is termed mentation, the cognizing of objects is termed consciousness; and this passage's three-fold question-and-answer of the store consciousness, the mentation, and the mental consciousness becomes, in the treatise, the three transformations of the eighth, the seventh, and the first six. It establishes the eighth consciousness as ever-evolving without break, and carries in, seal unbroken, the Laṅkā's ocean-and-waves simile — as the ocean, meeting the condition of the wind, raises the waves without break, so too the ocean of the store consciousness, struck by the wind of objects, ceaselessly raises the waves of consciousness; and the waves the Laṅkā raised here flow on into that line, "ever-evolving like a torrent." Further down, the Mahāyāna-saṃgraha, establishing the ālaya as the knowable support and making plain its store-sense, inherits too this store-consciousness sense (inheriting the sense, though it does not separately cite the text); and the place of the eighth, the ālaya, among the eight mind-dharmas of the Hundred Dharmas rests here as well.
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
本段說二乘四果（須陀洹三果差別·三結·斯陀含·阿那含·阿羅漢）、超禪之方便（離自心現量）、四大造色真諦不生、五陰自性離數、外道四種涅槃與佛所說涅槃之別——楞伽以「妄想識滅」定涅槃、以「唯自心現量」攝二乘禪果，此段乃楞伽會二乘於唯心之樞；承衍成唯識論八識義。
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·諸果門（〔T16 0494c17〕大慧問須陀洹趣差別通相起—〔0496a19〕「妄想識滅名為涅槃」訖，並含〔0496a19〕後八識·意識滅段）。四卷本一品貫通，依大慧問答輪次切；本段當「諸須陀洹、須陀洹趣差別通相」〔T16n0670 0494c18〕一問所開，歷四果→超禪→四大造色→五陰→外道四涅槃 |
| 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〕；玄義為綱，不逐文釋此段四果·三結·四涅槃（玄義文無「三結」「四種涅槃」「四大造色」諸目），本段唯繫於其「八識·唯識」宗要之下 |
| 宗泐·如玘《註解》T39n1789（逐文·四卷本主疏） | 於長行逐句註：釋三結為「正當初果所斷，見惑與八十八使廣略之異」〔T39n1789 0378c26–27〕· 釋四大造色為「彰無相故云不生」〔0381a05 區〕· 釋外道四涅槃為「其因既邪，果亦非正」「外道涅槃不離神我」〔0382a09 區〕；又於偈頌「須陀槃那果」處總釋四果名義〔0362a04 區〕 |
| T671 入楞伽經（菩提留支） | 當集一切佛法品第三區（三果差別段〔T16 0537a11〕· 四涅槃段〔0538b23〕） |
| T672 大乘入楞伽經（實叉難陀） | 當集一切法品第二之三區（四涅槃段〔T16 0605c25〕） |
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音寫所徵 | 唯識／教義精確義 |
|---|---|---|---|
| 須陀洹 | —（無四卷本古德音寫·從闕） | 〔本段 T16n0670 0494c26〕 | 初果·預流。宗泐：「此云預流，能斷三界見惑，預入聖人之流」〔T39n1789 0362a04〕；有下中上三種果差別（極七有生／三五有生／即彼生般涅槃） |
| 斯陀含 | —（無古德音寫·從闕） | 〔本段 0495a27〕 | 二果·一往來。宗泐：「能斷欲界前六品思惑，後三品未斷，於人天中更一往來」〔T39n1789 0362a06–07〕；本段：「頓照色相妄想生相，見相不生」〔T39n1789 0379c04–05〕 |
| 阿那含 | —（無古德音寫·從闕） | 〔本段 T16n0670 0495a29〕 | 三果·不還。宗泐：「斷欲界思盡，更不來欲界受生」〔T39n1789 0362a08–09〕；本段：「謂過去未來現在色相性非性，生見過患，使妄想不生故，及結斷故，名阿那含」〔T16n0670 0495b01–02〕 |
| 阿羅漢 | —（無古德音寫·從闕） | 〔本段 0495b03〕 | 四果。本段：「諸禪、三昧、解脫、力、明，煩惱苦妄想非性故」〔T16n0670 0495b03–04〕；經後別開三種阿羅漢（得寂靜一乘道聲聞·行菩薩行者·佛化化） |
| 三結 | —（無古德音寫·從闕） | 〔本段 0494c29〕 | 身見、疑、戒取。三果所斷之惑差別。宗泐：「正當初果所斷，見惑與八十八使，廣略之異耳」〔T39n1789 0378c26–27〕 |
| 身見（俱生·妄想） | —（無古德音寫·從闕） | 〔本段 0495a02〕 | 身見二種：俱生身見（自他身四陰無色相所計）、妄想身見（緣起妄想·自性妄想所計）。以人無我攝受，斷除久遠無知計著 |
| 自心現量 | —（無古德音寫·從闕） | 〔本段 0495b13〕 | 唯自心所現之量。超禪無量無色界之方便＝離自心現量相；受想正受不能超者，以「有心量故」 |
| 四大造色 | —（無古德音寫·從闕） | 〔本段 0495c12〕 | 地水火風四大所造色。菩薩觀「真諦四大不生」。宗泐：「理非無四大，直彰無相，故云不生」〔T39n1789 0381a08〕 |
| 五陰（四陰非色） | —（無古德音寫·從闕） | 〔本段 0495c29〕 | 色受想行識。色者四大及造色；受想行識四陰非色，過數相、離於數，如虛空 |
| 涅槃（妄想識滅） | —（無古德音寫·從闕） | 〔本段 0496a19〕 | 佛所說涅槃＝「妄想識滅」；揀外道四種涅槃（皆不離神我）。宗泐：「直以妄識心滅耳」〔T39n1789 0382a12〕 |
IAST 為發音輔助；本段諸名（須陀洹·斯陀含·阿那含·阿羅漢等）於四卷本無古德音寫勘注可徵者，一律從闕，不以近代還原充數。
六、譬喻·修辭
(一) 熱時炎·鹿渴水想喻（妄想身見）——〔T16n0670 0495a05–06〕「愚夫妄想，種種妄想自性相計著。如熱時炎，鹿渴水想」：
- 喻體：熱時陽炎，鹿見而生渴水之想。喻依：愚夫於緣起自性起種種妄想計著（妄想身見）。
- 所顯義：所計自性非有非無，如陽炎本無水而鹿妄計為水；妄想身見亦然，久遠無知計著，以人無我斷之。
(二) 虛空過數·離數喻（五陰自性）——〔T16n0670 0496a03–04〕「非無色有四數，如虛空。譬如虛空，過數相，離於數，而妄想言一虛空」：
- 喻體：虛空本過數相、離於數，而愚夫妄言「一虛空」。喻依：五陰（色受想行識）過數相、離於數、離性非性、離四句。
- 所顯義：陰之「數相」乃愚夫言說所立，非聖賢境；聖者觀陰如幻色像、如夢影士夫身，離異不異施設。
(三) 巨海波浪喻（意識滅·藏識海）——〔T16n0670 0496a25–28〕「不壞身相藏識，因攀緣自心現境界…譬如海浪，自心現境界風吹，若生若滅，亦如是。是故意識滅，七識亦滅」；偈：「如水大流盡，波浪則不起，如是意識滅，種種識不生」〔T16n0670 0496b05–06〕：
- 喻體：大海·境界風·波浪（水流盡則波浪不起）。喻依：藏識·自心現境界·諸識（意識滅則七識亦滅）。
- 所顯義：意識緣境界分段計著生習氣，長養藏識；境界風吹則識浪生滅。此喻與卷一「藏識海浪」同一喻系，承衍成唯識論引以立阿賴耶恒轉（見目七）。
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。四果·三結·超禪·四大·五陰諸段，T671／T672 文繁，此唯校須陀洹三果差別與外道四種涅槃·佛說涅槃二要句。
句一 須陀洹三果差別（下·中·上）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 下者極七有生；中者三五有生而般涅槃；上者即彼生而般涅槃。 | T16n0670 0494c27–28 |
| T671 流支 | 大慧！何者須陀洹下？謂三有中七返受生。大慧！何者為中？謂三生五生入於涅槃。大慧！何者為上？謂即一生入於涅槃。 | T16n0671 0537a11–13 |
| T672 實叉 | 須陀洹果差別有三，謂：下、中、上。大慧！下者於諸有中極七反生，中者三生五生，上者即於此生而入涅槃。 | T16n0672 0604c19–20 |
異文所繫：(甲) T670「極七有生」（極七返生），T671 作「三有中七返受生」——義同（七返之生），T671 明標「三有中」。(乙)「中者」，T670「三五有生」（三生至五生），T671「三生五生入於涅槃」；「上者」，T670「即彼生而般涅槃」（即此一生般涅槃），T671「即一生入於涅槃」——三譯同歸下中上三品差別，T671 語較顯。
句二 外道四種涅槃
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 謂：性自性非性涅槃、種種相性非性涅槃、自相自性非性覺涅槃、諸陰自共相相續流注斷涅槃。 | T16n0670 0496a17–18 |
| T671 流支 | 一者、自體相涅槃；二者、種種相有無涅槃；三者、自覺體有無涅槃；四者、諸陰自相同相斷相續體涅槃。 | T16n0671 0538b23–25 |
| T672 實叉 | 謂：諸法自性無性涅槃，種種相性無性涅槃，覺自相性無性涅槃，斷諸蘊自共相流注涅槃。 | T16n0672 0605c25–27 |
異文所繫：三譯四涅槃名相對位：(一)「性自性非性」（T670）＝「自體相」（T671）＝「諸法自性無性」（T672）；(二)「種種相性非性」＝「種種相有無」＝「種種相性無性」；(三)「自相自性非性覺」＝「自覺體有無」＝「覺自相性無性」；(四)「諸陰自共相相續流注斷」＝「諸陰自相同相斷相續體」＝「斷諸蘊自共相流注」。名相互出而所指同一（外道以性／相／覺／陰斷為涅槃）。
句三 佛所說涅槃（妄想識滅）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 是名諸外道四種涅槃。非我所說法。大慧！我所說者，妄想識滅，名為涅槃。 | T16n0670 0496a19 |
| T671 流支 | 大慧！是名外道四種涅槃，非我所說。大慧！我所說者，見虛妄境界分別識滅名為涅槃。 | T16n0671 0538b26–27 |
| T672 實叉 | 此四涅槃是外道義，非我所說。大慧！我所說者，分別爾炎識滅名為涅槃。 | T16n0672 0605c28–29 |
異文所繫：佛說涅槃三譯：T670「妄想識滅」、T671「見虛妄境界分別識滅」、T672「分別爾炎識滅」。三譯同以「識滅」為涅槃體：T670 舉「妄想識」，T671 開為「虛妄境界分別識」，T672 作「分別爾炎（所知境）識」——皆指妄想分別之識滅盡，非外道所計性／相／神我之涅槃。此為楞伽定涅槃之本句。
三、唯識義之經據（眼）
本段以「唯自心現量」攝二乘禪果、以「妄想識滅」定涅槃，會二乘於唯心；承衍成唯識論八識義。
(一) 超禪唯離自心現量·二乘果同心量——〔T16n0670 0495b13–16〕「欲超禪無量無色界者，當離自心現量相…受想正受，超自心現量者，不然。何以故？有心量故」；偈：「須陀槃那果，往來及不還，及與阿羅漢，斯等心惑亂。禪者禪及緣，斷知是真諦，此則妄想量，若覺得解脫」〔T16n0670 0495b19–22〕：四果與諸禪皆不出自心現量（心量）；離心量乃真超越。→ 楞伽以唯識（唯自心現量）攝二乘禪果，會小入大之經據。
(二) 四大造色真諦不生·唯自心現——〔T16n0670 0495c14–16〕「彼真諦者，四大不生…外性非性，是名自心現妄想分齊」：四大造色究其所起唯自心現之分齊，性離四句、離我我所。→ 唯識「唯自心現、外性非性」義之經據；宗泐：「既了諸法唯心，即達」四大所起（目四）。
(三) 涅槃＝妄想識滅·揀神我——〔T16n0670 0496a20〕「我所說者，妄想識滅，名為涅槃」：佛說涅槃在妄想分別之識滅，非外道不離神我之涅槃。→ 唯識轉識成智、識滅為涅槃義之經據。
(四) 八識·意識滅則七識滅（藏識海浪）——〔T16n0670 0496a25–28〕「不壞身相藏識…譬如海浪，自心現境界風吹，若生若滅…是故意識滅，七識亦滅」：佛答「建立八識」，明意識緣境長養藏識、意識滅七識亦滅。→ 承衍《成唯識論》以楞伽伽他定心意識三名、以海浪偈立阿賴耶恒轉（目七承衍論引；此處所取後二引皆屬八識通義，非直釋本段四果·四涅槃之文；另有唯心句一處明引）：
「如《入楞伽》伽他中說：『藏識說名心，思量性名意，能了諸境相，是說名為識。』」〔T31n1585 0024c15–17〕
即第八（藏識·心）、第七（思量·意）、前六（了境·識）之經據。→ 三十頌 三能變 · 百法〈心法〉八識。
四、諸家異釋（古德·標宗）
就目前本地 CBETA 快照，未見完整存世的唐代四卷本逐文疏；但唐智嚴《楞伽經註》殘存卷一、二、五〔X17n0321〕，另有失名《楞伽經疏》上、中卷殘本〔X17n0322〕。宗泐·如玘 T1789 為四卷本完整逐文主疏；寶臣 T1791 則直釋七卷 T672〔0434b18–20〕。各分只在實際平行處採入，不把「未見完整本」改寫成「無唐疏」。
宗泐·如玘《楞伽阿跋多羅寶經註解》T39n1789（逐文·主）
釋四果名義（偈頌「須陀槃那果」處總釋）：
「須陀槃那者，即須陀洹，此云預流，能斷三界見惑，預入聖人之流，此初果也。往來者，梵語斯陀含，能斷欲界前六品思惑，後三品未斷，於人天中更一往來，此二果也。不還者，梵語阿那含，斷欲界思盡，更不來欲界受生，此三果也。阿羅漢，四果也。」〔T39n1789 0362a04–09〕
釋三結：
「三結正當初果所斷，見惑與八十八使，廣略之異耳。言亦有下中上者，以結惑從人根性而分為三也。」〔T39n1789 0378c25–28〕
釋疑相須陀洹斷：
「此疑相中，謂初果人於四諦法諦了無惑，即善見相，及前二種身見分別斷故，於諸法中更不生疑。」〔T39n1789 0379b01–03〕
釋四大造色真諦不生：
「上云四大言之未詳，故重示之…言彼真諦四大不生者，理也，亦承上觀察覺言之。然理非無四大，直彰無相，故云不生，所以菩薩作不生觀察…究其四大所起，亦是自心現之分齊，既了諸法唯心，即達〔略〕。」〔T39n1789 0381a05–12〕
釋外道四涅槃·佛說涅槃（會神我以妄想識滅對破）：
「涅槃之說有邪有正，佛欲說正乃先斥邪。言外道四種涅槃，名相如經所列，涅槃是果，果由因得，其因既邪，果亦非正，故云『非我所說』。我之所說涅槃者，直以妄識心滅耳。蓋有外道涅槃不離神我，神我即妄識，故以妄想識滅而對破之也。」〔T39n1789 0382a09–15〕
（宗泐明「妄想識滅」所對破者為外道「神我」；神我即妄識，識滅則神我計著破——楞伽定涅槃之古德讀。）
法藏《入楞伽心玄義》T39n1790（綱）
法藏判全經宗要，八識·唯識繫於自心如來藏：
「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〕
（玄義為綱，本段四果·三結·四大·四涅槃諸目非其逐文所釋；唯繫於「八識·唯識」宗要之下，誌此以明綱位。）
七、互讀·承衍
本經為唯識系經源；本段所立「唯自心現量」「妄想識滅名涅槃」「八識·意識滅七識滅」之義，承衍諸論承接。依唯識系次第向承衍掛鏈，只列與本段實相關者：
- 成唯識論：《成唯識論》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〕。後二處可與本段藏識·意識段互讀，三處均非直引本段四果差別·超禪·四大造色·外道四涅槃之文；故只作義理互讀，不作逐句硬引。
- 三十頌 三能變 · v.4「恒轉如瀑流」：本段海浪喻（水流盡波浪不起·意識滅種種識不生）與三十頌「恒轉如瀑流」同一心識恒轉·緣滅識不生之義理脈；三能變（藏識·意·識）即本段八識問答所開。
- 攝大乘論〈所知依分〉：阿賴耶識所知依之義承本經藏識義；然攝論本 T31n1594／世親釋 T31n1597 無顯引楞伽經本段之文——承其義而不引其文。
- 百法〈心法〉八識：本段佛答「建立八識」，五位百法心法八識即其百法位。
- 禪傳承史料：淨覺 T2837 記達摩令慧可依四卷《楞伽》行而自然得度〔T85n2837 1284c24–25〕；道宣 T2060 記「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕；「可以印心」見宋人卷首序〔T16n0670 0479c10–13〕。本段只置於後世禪門接受史中互讀，不據此判作祖師禪唯一經據。
互讀以穩定徵引（藏經號·品號·段位）為主；《成唯識論》三處明引《楞伽》，皆非直引本段；其中藏識海浪偈與心意識伽他可作八識通義互讀，唯心句另誌。不得把義理互讀改寫成本段硬引。
八、校本定位
- T670 求那（底本）：〔T16n0670 0494c17〕大慧問須陀洹趣差別通相起—〔0496a19〕「妄想識滅名為涅槃」訖（並含其後八識·意識滅段〔0496a19–b06〕）。三果差別 0494c26–28 · 三結 0494c29–0495a01 · 身見二種 0495a02 · 斯陀含 0495a27–29 · 阿那含 0495a29–b02 · 阿羅漢 0495b03 · 超禪離心量 0495b13–16 · 四大造色 0495c12–14 · 五陰自性 0495c29–0496a01 · 外道四涅槃 0496a16–19 · 妄想識滅名涅槃 0496a19。
- T671 流支（全本主對校）：集一切佛法品第三 · 三果差別〔T16n0671 0537a11–13〕· 四涅槃 0538b23–25 · 見虛妄境界分別識滅名涅槃 0538b27。
- T672 實叉（完帙對校）：集一切法品第二之三 · 四涅槃〔T16n0672 0605c25–27〕· 分別爾炎識滅名涅槃 0605c29。（三果差別段對應文俟補。）
- 宗泐·如玘 T1789（逐文主疏）：四果名義註〔T39n1789 0362a04–08〕· 三結註 0378c25–27 · 疑相須陀洹斷註 0379b01 區 · 四大造色註 0381a05–12 · 外道四涅槃註 0382a09–14。
- 法藏 T1790（玄義綱）：宗要〔T39n1790 0426a17–18〕（綱位·不逐文釋本段）。
- 成唯識論 T1585（承衍·八識通義引）：心意識伽他引〔T31n1585 0024c16–17〕· 藏識海浪偈引 0014c15–16（皆八識通義，非直引本段四果·四涅槃之文）。
- 攝論 T1594／T1597 · 師資記 T2837：無顯引楞伽本段之文，從闕（承其義而不引其文）。
This movement expounds the two-vehicle four fruits (the distinctions among the śrotāpanna and the higher fruits · the three fetters · the sakṛdāgāmin · the anāgāmin · the arhat), the skillful means of surpassing meditation (leaving behind the measure of one's own mind's manifestation), the non-arising of the four elements and derived form in the ultimate truth, the intrinsic nature of the five aggregates being apart from number, and the difference between the outsiders' four kinds of nirvāṇa and the nirvāṇa the Buddha teaches — the Laṅkāvatāra defines nirvāṇa as "the ceasing of the consciousness of false imagining" and gathers the two-vehicle fruits of meditation under "only the measure of one's own mind's manifestation": this movement is the pivot on which the Laṅkāvatāra reconciles the two vehicles with mind-only; carried forward into the Cheng Weishi Lun's doctrine of the eight consciousnesses.
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 the Fruits（〔T16 0494c17〕Mahāmati asks about the particular and shared marks of the śrotāpanna's course begins —〔0496a19〕「妄想識滅名為涅槃」— tr. "when the consciousness of false imagining has ceased, that is called nirvāṇa" — ends, and includes the eight-consciousness · mental-consciousness-ceasing passage after〔0496a19〕). 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 "the several śrotāpannas, the particular and shared marks of the śrotāpanna's course" and runs through the four fruits → surpassing meditation → the four elements and derived form → the five aggregates → the outsiders' four nirvāṇas |
| 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"; the Profound Meaning is an outline and does not expound this movement's four fruits · three fetters · four nirvāṇas phrase by phrase (its text has no rubrics of "the three fetters," "the four kinds of nirvāṇa," or "the four elements and derived form"), so this movement stands only under its guiding tenet of the eight consciousnesses · consciousness-only |
| Zonglei & Ruqi, Annotations T39n1789 (phrase-by-phrase; chief commentary on the four-scroll) | annotates the running prose phrase by phrase: expounds the three fetters as「正當初果所斷，見惑與八十八使廣略之異」〔T39n1789 0378c26–27〕— tr. "these are precisely what the first fruit cuts off, the view-delusions differing from the eighty-eight proclivities only as the abridged from the full" · expounds the four elements and derived form as「彰無相故云不生」〔0381a05 region〕— tr. "to make plain that they are without mark, therefore it is said 'unborn'" · expounds the outsiders' four nirvāṇas as「其因既邪，果亦非正」「外道涅槃不離神我」〔0382a09 region〕— tr. "their cause being already deviant, the fruit too is not upright" / "the outsiders' nirvāṇa does not part from the divine self"; and at the verse「須陀槃那果」— tr. "the śrotāpanna fruit" — gives a general exposition of the names and senses of the four fruits〔0362a04 region〕 |
| T671 Entering the Laṅkā (Bodhiruci) | falls in the region of the Collecting-All-Buddha-Dharmas chapter, third（the three-fruits-distinction passage〔T16 0537a11〕· the four-nirvāṇas passage〔0538b23〕） |
| T672 Mahāyāna Entering the Laṅkā (Śikṣānanda) | falls in the region of the Collecting-All-Dharmas chapter, second, part three（the four-nirvāṇas passage〔T16 0605c25〕） |
5 · Terms (術語)
| Chinese | Transmitted Sanskrit (Roman · pronunciation aid) | Attestation of the ancient masters' transliteration | Precise Yogācāra / doctrinal sense |
|---|---|---|---|
| 須陀洹 śrotāpanna | —（no four-scroll ancient master's transliteration · left blank） | 〔this movement, T16n0670 0494c26〕 | the first fruit · stream-enterer. Zonglei:「此云預流，能斷三界見惑，預入聖人之流」〔T39n1789 0362a04〕— tr. "here rendered 'stream-enterer,' able to cut off the view-delusions of the three realms and enter beforehand the stream of the noble ones"; there are three distinctions of fruit, lower, middling, and higher (at most seven births / three to five births / parinirvāṇa in this very birth) |
| 斯陀含 sakṛdāgāmin | —（no ancient master's transliteration · left blank） | 〔this movement, 0495a27〕 | the second fruit · the once-returner. Zonglei:「能斷欲界前六品思惑，後三品未斷，於人天中更一往來」〔T39n1789 0362a06–07〕— tr. "able to cut off the first six grades of the cultivation-delusions of the desire-realm, the last three grades not yet cut off, coming and going once more among gods and humans"; this movement:「頓照色相妄想生相，見相不生」〔T39n1789 0379c04–05〕— tr. "in a single flash beholding the mark that false imagining gives rise to concerning the marks of form, the [grasped] mark arises no more" |
| 阿那含 anāgāmin | —（no ancient master's transliteration · left blank） | 〔this movement, T16n0670 0495a29〕 | the third fruit · the non-returner. Zonglei:「斷欲界思盡，更不來欲界受生」〔T39n1789 0362a08–09〕— tr. "having exhausted the cutting-off of the cultivation-delusions of the desire-realm, he comes no more to take birth in the desire-realm"; this movement:「謂過去未來現在色相性非性，生見過患，使妄想不生故，及結斷故，名阿那含」〔T16n0670 0495b01–02〕— tr. "the marks of form in the past, future, and present are of a nature that is no nature; seeing the fault of their arising causes false imagining not to arise, and because the fetters are cut off, this is named non-returner" |
| 阿羅漢 arhat | —（no ancient master's transliteration · left blank） | 〔this movement, T16n0670 0495b03〕 | the fourth fruit. this movement:「諸禪、三昧、解脫、力、明，煩惱苦妄想非性故」〔T16n0670 0495b03–04〕— tr. "since the meditations, samādhis, liberations, powers, and higher knowledges — and the afflictions, suffering, and false imagining — are without intrinsic nature"; the scripture further sets out three kinds of arhat below (the one who has won the tranquil one-vehicle path · the one who practises the bodhisattva-practice · the transformation-being conjured by the Buddha) |
| 三結 the three fetters | —（no ancient master's transliteration · left blank） | 〔this movement, T16n0670 0494c29〕 | the view of self, doubt, and the clinging to observances. The distinction of delusions cut off by the first fruit. Zonglei:「正當初果所斷，見惑與八十八使，廣略之異耳」〔T39n1789 0378c26–27〕— tr. "these are precisely what the first fruit cuts off, the view-delusions differing from the eighty-eight proclivities only as the abridged from the full" |
| 身見（俱生·妄想）the view of self (innate · by false imagining) | —（no ancient master's transliteration · left blank） | 〔this movement, 0495a02〕 | the view of self is of two kinds: the innate view of self (imputed to one's own and others' four [non-form] aggregates as without form-mark), and the view of self by false imagining (imputed by the false imagining of the dependent [nature] and the false imagining of intrinsic nature). Taken hold of by the no-self of persons, cutting off the clinging fixed there from beginningless ignorance |
| 自心現量 the measure of one's own mind's manifestation | —（no ancient master's transliteration · left blank） | 〔this movement, 0495b13〕 | the measure that is only what one's own mind manifests. The skillful means of surpassing meditation and the immeasurable formless realm = leaving behind the mark of the measure of one's own mind's manifestation; the right attainment of feeling and perception cannot surpass it, "because it is still the having of the measure of mind" |
| 四大造色 the four elements and derived form | —（no ancient master's transliteration · left blank） | 〔this movement, T16n0670 0495c12〕 | the form derived from the four great elements, earth, water, fire, and wind. The bodhisattva contemplates that "in the ultimate truth the four elements are unborn." Zonglei:「理非無四大，直彰無相，故云不生」〔T39n1789 0381a08〕— tr. "in principle it is not that there are no four elements; it directly makes plain their being without mark, therefore it is said 'unborn'" |
| 五陰（四陰非色）the five aggregates (the four aggregates that are not form) | —（no ancient master's transliteration · left blank） | 〔this movement, 0495c29〕 | form, feeling, perception, formations, consciousness. Form is the four elements and derived form; the four aggregates feeling, perception, formations, and consciousness are not form — surpassing the mark of number, apart from number, like space |
| 涅槃（妄想識滅）nirvāṇa (the ceasing of the consciousness of false imagining) | —（no ancient master's transliteration · left blank） | 〔this movement, 0496a19〕 | the nirvāṇa the Buddha teaches =「妄想識滅」— tr. "the ceasing of the consciousness of false imagining"; distinguished from the outsiders' four kinds of nirvāṇa (all of which do not part from the divine self). Zonglei:「直以妄識心滅耳」〔T39n1789 0382a12〕— tr. "it is simply the ceasing of the false-imagining consciousness-mind, and nothing more" |
IAST is a pronunciation aid; for this movement's several names (śrotāpanna · sakṛdāgāmin · anāgāmin · arhat, and the rest) no four-scroll ancient-master transliteration or collation-note can be attested; they are left blank throughout, not filled out from modern reconstructions.
6 · Simile and figure (譬喻·修辭)
(1) The simile of the hot-season shimmer · the deer's notion of water in its thirst (the view of self by false imagining) —〔T16n0670 0495a05–06〕「愚夫妄想，種種妄想自性相計著。如熱時炎，鹿渴水想」:
- Vehicle: the shimmer of heat in the hot season, which the deer sees, and there arises the notion of water where it thirsts. Tenor: the foolish one gives rise, upon the dependent [nature], to the many kinds of false-imagining clinging (the view of self by false imagining).
- What it shows: what is thus imagined is neither existent nor non-existent, as the shimmer has of itself no water and yet the deer falsely reckons it water; so too the view of self by false imagining is the clinging fixed there from beginningless ignorance, cut off by the no-self of persons.
(2) The simile of space surpassing number · apart from number (the intrinsic nature of the five aggregates) —〔T16n0670 0496a03–04〕「非無色有四數，如虛空。譬如虛空，過數相，離於數，而妄想言一虛空」:
- Vehicle: space is of itself past the mark of number and apart from number, and yet the foolish one falsely says "one space." Tenor: the five aggregates (form, feeling, perception, formations, consciousness) surpass the mark of number, are apart from number, apart from being-a-nature and not-being-a-nature, and apart from the four propositions.
- What it shows: the "mark of number" of the aggregates is what the foolish one's speech sets up, not the realm of the noble and worthy; the noble one sees the aggregates as illusion-like color-images, as the shadow in a dream and the body of a person in a dream, apart from the setting-up of different-and-not-different.
(3) The simile of the great-ocean-waves (the mental consciousness ceasing · the store-consciousness ocean) —〔T16n0670 0496a25–28〕「不壞身相藏識，因攀緣自心現境界…譬如海浪，自心現境界風吹，若生若滅，亦如是。是故意識滅，七識亦滅」; verse:「如水大流盡，波浪則不起，如是意識滅，種種識不生」〔T16n0670 0496b05–06〕:
- Vehicle: the great ocean · the wind of objects · the waves (when the flow of the water is exhausted the waves do not rise). Tenor: the store consciousness · the objects manifested by one's own mind · the several consciousnesses (when the mental consciousness ceases the seven consciousnesses cease too).
- What it shows: the mental consciousness, clinging in segments upon the objective realm, gives rise to habit-energy and nurtures the store consciousness; when the wind of objects blows, the waves of consciousness arise and cease. This simile is of one simile-family with Scroll One's "store-consciousness ocean and waves," and is carried forward by the Cheng Weishi Lun, which cites it to establish the ālaya's ceaseless evolving (see rubric 7).
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. The passages on the four fruits · three fetters · surpassing meditation · the four elements · the five aggregates are lengthy in T671 / T672; here only the two key sentences of the distinctions among the three śrotāpanna fruits and the outsiders' four kinds of nirvāṇa · the nirvāṇa the Buddha teaches are collated.
Sentence 1 The distinctions among the three śrotāpanna fruits (lower · middling · higher)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 下者極七有生；中者三五有生而般涅槃；上者即彼生而般涅槃。 | T16n0670 0494c27–28 |
| T671 Bodhi. | 大慧！何者須陀洹下？謂三有中七返受生。大慧！何者為中？謂三生五生入於涅槃。大慧！何者為上？謂即一生入於涅槃。 | T16n0671 0537a11–13 |
| T672 Śikṣ. | 須陀洹果差別有三，謂：下、中、上。大慧！下者於諸有中極七反生，中者三生五生，上者即於此生而入涅槃。 | T16n0672 0604c19–20 |
tr. — T670: "The lower takes at most seven more existences of birth; the middling takes three to five existences of birth and then wins parinirvāṇa; the higher wins parinirvāṇa in this very birth." — T671: "Mahāmati! which is the lower śrotāpanna? It means taking birth seven times over within the three existences. Mahāmati! which is the middling? It means entering nirvāṇa in three births or five births. Mahāmati! which is the higher? It means entering nirvāṇa in this one very birth." — T672: "The śrotāpanna-fruit has three distinctions: lower, middling, higher. Mahāmati! the lower takes at most seven returning births within the [several] existences; the middling, three or five births; the higher enters nirvāṇa in this very birth."
Where the variants lie: (a) T670「極七有生」(at most seven returning births), T671 has「三有中七返受生」— tr. "taking birth seven times over within the three existences" — same in sense (the seven returning births), T671 marking out "within the three existences." (b) "the middling," T670「三五有生」(three to five existences of birth), T671「三生五生入於涅槃」— tr. "entering nirvāṇa in three births or five births"; "the higher," T670「即彼生而般涅槃」(winning parinirvāṇa in this very birth), T671「即一生入於涅槃」— tr. "entering nirvāṇa in this one very birth" — the three translations come alike to the distinction of the lower, middling, and higher grades, T671's wording the more explicit.
Sentence 2 The outsiders' four kinds of nirvāṇa
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 謂：性自性非性涅槃、種種相性非性涅槃、自相自性非性覺涅槃、諸陰自共相相續流注斷涅槃。 | T16n0670 0496a17–18 |
| T671 Bodhi. | 一者、自體相涅槃；二者、種種相有無涅槃；三者、自覺體有無涅槃；四者、諸陰自相同相斷相續體涅槃。 | T16n0671 0538b23–25 |
| T672 Śikṣ. | 謂：諸法自性無性涅槃，種種相性無性涅槃，覺自相性無性涅槃，斷諸蘊自共相流注涅槃。 | T16n0672 0605c25–27 |
tr. — T670: "namely: the nirvāṇa of the intrinsic nature of a nature being no nature; the nirvāṇa of the marks of the many kinds being no nature; the nirvāṇa of the awareness of the particular mark and intrinsic nature being no nature; and the nirvāṇa of the cutting-off of the continuing flux of the particular and shared marks of the aggregates." — T671: "first, the nirvāṇa of the mark of the self-substance; second, the nirvāṇa of the existence-or-non-existence of the marks of the many kinds; third, the nirvāṇa of the existence-or-non-existence of the substance of self-awareness; fourth, the nirvāṇa of the substance that is the cutting-off of the continuum of the particular and the shared marks of the aggregates." — T672: "namely: the nirvāṇa of the intrinsic nature of all dharmas being no nature; the nirvāṇa of the marks of the many kinds being no nature; the nirvāṇa of the awareness of the particular mark being no nature; and the nirvāṇa of the cutting-off of the flux of the particular and shared marks of the aggregates."
Where the variants lie: the alignment of the four nirvāṇa-names across the three translations: (i)「性自性非性」(T670) =「自體相」(T671) =「諸法自性無性」(T672); (ii)「種種相性非性」=「種種相有無」=「種種相性無性」; (iii)「自相自性非性覺」=「自覺體有無」=「覺自相性無性」; (iv)「諸陰自共相相續流注斷」=「諸陰自相同相斷相續體」=「斷諸蘊自共相流注」. The names come out variously yet point to one and the same thing (the outsiders take a nature / a mark / an awareness / the cutting-off of the aggregates for nirvāṇa).
Sentence 3 The nirvāṇa the Buddha teaches (the ceasing of the consciousness of false imagining)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 是名諸外道四種涅槃。非我所說法。大慧！我所說者，妄想識滅，名為涅槃。 | T16n0670 0496a19 |
| T671 Bodhi. | 大慧！是名外道四種涅槃，非我所說。大慧！我所說者，見虛妄境界分別識滅名為涅槃。 | T16n0671 0538b26–27 |
| T672 Śikṣ. | 此四涅槃是外道義，非我所說。大慧！我所說者，分別爾炎識滅名為涅槃。 | T16n0672 0605c28–29 |
tr. — T670: "These are called the outsiders' four kinds of nirvāṇa. They are not the dharma I teach. Mahāmati! what I teach is this: when the consciousness of false imagining has ceased, that is called nirvāṇa." — T671: "Mahāmati! these are called the outsiders' four kinds of nirvāṇa, not what I teach. Mahāmati! what I teach is this: when the consciousness that discriminates the false and unreal objective realm has ceased, that is called nirvāṇa." — T672: "These four nirvāṇas are the outsiders' doctrine, not what I teach. Mahāmati! what I teach is this: when the consciousness that discriminates the object of cognition has ceased, that is called nirvāṇa."
Where the variants lie: the Buddha's nirvāṇa across the three translations: T670「妄想識滅」— tr. "the ceasing of the consciousness of false imagining"; T671「見虛妄境界分別識滅」— tr. "the ceasing of the consciousness that discriminates the false and unreal objective realm"; T672「分別爾炎識滅」— tr. "the ceasing of the consciousness that discriminates the object of cognition." The three come alike to taking "the ceasing of consciousness" for the substance of nirvāṇa: T670 raises "the consciousness of false imagining," T671 unfolds it as "the consciousness that discriminates the false and unreal objective realm," T672 has "the consciousness that discriminates the object of cognition (the known realm)" — all pointing to the ceasing-away of the consciousness that falsely imagines and discriminates, and not to the outsiders' nirvāṇa reckoned upon a nature / a mark / the divine self. This is the Laṅkāvatāra's root sentence defining nirvāṇa.
3 · The scriptural warrant for the Yogācāra doctrine〔the eye〕(唯識義之經據)
This movement gathers the two-vehicle fruits of meditation under "only the measure of one's own mind's manifestation," and defines nirvāṇa by "the ceasing of the consciousness of false imagining," thus reconciling the two vehicles with mind-only; carried forward into the Cheng Weishi Lun's doctrine of the eight consciousnesses.
(1) Surpassing meditation is only to leave behind the measure of one's own mind's manifestation · the two-vehicle fruits are the same as the measure of mind —〔T16n0670 0495b13–16〕「欲超禪無量無色界者，當離自心現量相…受想正受，超自心現量者，不然。何以故？有心量故」— tr. "one who would surpass the meditations, the immeasurables, and the formless realm should leave behind the mark of the measure of one's own mind's manifestation … to say that the right attainment of feeling and perception surpasses the measure of one's own mind's manifestation is not so. Why? Because it is still the having of the measure of mind"; verse:「須陀槃那果，往來及不還，及與阿羅漢，斯等心惑亂。禪者禪及緣，斷知是真諦，此則妄想量，若覺得解脫」〔T16n0670 0495b19–22〕— tr. "the śrotāpanna fruit, the once-returner and the non-returner, and the arhat — all these are the mind's own bewilderment. Meditation, the one who meditates, and the object, what is cut off and what is known — these are the ultimate truth; yet these are still the measure of false imagining, and when one awakens there is liberation": the four fruits and the meditations alike do not pass beyond the measure of one's own mind's manifestation (the measure of mind); to leave behind the measure of mind is the true surpassing. → the Laṅkāvatāra gathers the two-vehicle fruits of meditation by mind-only (only the measure of one's own mind's manifestation) — the scriptural warrant for reconciling the lesser [vehicle] into the greater.
(2) The four elements and derived form are, in the ultimate truth, unborn · only one's own mind's manifestation —〔T16n0670 0495c14–16〕「彼真諦者，四大不生…外性非性，是名自心現妄想分齊」— tr. "as to the ultimate truth, the four elements are unborn … outer natures are without intrinsic nature — this is called the bounds of the false imagining of one's own mind's manifestation": the four elements and derived form, traced to their arising, are but the bounds of one's own mind's manifestation, their nature apart from the four propositions, apart from self and what belongs to self. → the scriptural warrant for the Yogācāra sense of "only one's own mind's manifestation, outer natures without intrinsic nature"; Zonglei:「既了諸法唯心，即達」— tr. "having understood all dharmas to be only mind, one thereupon penetrates" the arising of the four elements (rubric 4).
(3) Nirvāṇa = the ceasing of the consciousness of false imagining · distinguished from the divine self —〔T16n0670 0496a20〕「我所說者，妄想識滅，名為涅槃」— tr. "what I teach is this: when the consciousness of false imagining has ceased, that is called nirvāṇa": the nirvāṇa the Buddha teaches lies in the ceasing of the consciousness of false imagining and discrimination, not the outsiders' nirvāṇa that does not part from the divine self. → the scriptural warrant for the Yogācāra sense of transforming consciousness into wisdom, of the ceasing of consciousness as nirvāṇa.
(4) The eight consciousnesses · when the mental consciousness ceases the seven consciousnesses cease (the store-consciousness ocean and waves) —〔T16n0670 0496a25–28〕「不壞身相藏識…譬如海浪，自心現境界風吹，若生若滅…是故意識滅，七識亦滅」— tr. "the store consciousness whose body-mark is not destroyed … just as the ocean-waves, blown by the wind of the objects manifested by one's own mind, now arise and now cease … therefore when the mental consciousness ceases the seven consciousnesses cease too": the Buddha answers that he "establishes the eight consciousnesses," making plain that the mental consciousness, clinging upon objects, nurtures the store consciousness, and that when the mental consciousness ceases the seven consciousnesses cease. → carried forward by the Cheng Weishi Lun, which by the Laṅkā gāthā fixes the three names mind-mentation-consciousness, and by the ocean-and-waves verse establishes the ālaya's ceaseless evolving (rubric 7; these two selected citations concern the eight consciousnesses in general and do not directly expound this movement's four fruits · four nirvāṇas; the treatise also explicitly cites the Laṅkā once for mind-only):
「如《入楞伽》伽他中說：『藏識說名心，思量性名意，能了諸境相，是說名為識。』」〔T31n1585 0024c15–17〕
tr. "As is said among the gāthās of the Laṅkāvatāra: 'The store consciousness is termed mind; that whose nature is deliberation is termed mentation; that which can cognize the marks of the objects is termed consciousness.'"
That is, the scriptural warrant for the eighth (store consciousness · mind), the seventh (deliberation · mentation), and the first six (cognizing objects · consciousness). → the three transformations of the Thirty Verses · the eight consciousnesses under the 〈mind-dharmas〉 of the Hundred Dharmas.
4 · The divergent readings of the masters (ancient masters · tenet marked) (諸家異釋)
In the current local CBETA snapshot, no complete Tang phrase-by-phrase commentary on the four-scroll text has been identified; however, Zhiyan's Tang commentary survives in scrolls 1, 2, and 5〔X17n0321〕, and an anonymous commentary survives in upper- and middle-scroll fragments〔X17n0322〕. Zonglei and Ruqi T1789 provide the complete running commentary on T670, while Baochen T1791 directly comments on T672〔0434b18–20〕. Each movement uses these only where an actual parallel is established.
Zonglei & Ruqi, Annotations on the Laṅkāvatāra-ratna-sūtra T39n1789 (phrase-by-phrase · chief)
Exposition of the names and senses of the four fruits (a general exposition at the verse「須陀槃那果」):
「須陀槃那者，即須陀洹，此云預流，能斷三界見惑，預入聖人之流，此初果也。往來者，梵語斯陀含，能斷欲界前六品思惑，後三品未斷，於人天中更一往來，此二果也。不還者，梵語阿那含，斷欲界思盡，更不來欲界受生，此三果也。阿羅漢，四果也。」〔T39n1789 0362a04–09〕
tr. "As to 'śrotāpanna': it is the śrotāpanna, here rendered 'stream-enterer,' able to cut off the view-delusions of the three realms and enter beforehand the stream of the noble ones — this is the first fruit. 'The once-returner' is, in Sanskrit, the sakṛdāgāmin, able to cut off the first six grades of the cultivation-delusions of the desire-realm, the last three grades not yet cut off, coming and going once more among gods and humans — this is the second fruit. 'The non-returner' is, in Sanskrit, the anāgāmin, having exhausted the cutting-off of the cultivation-delusions of the desire-realm, coming no more to take birth in the desire-realm — this is the third fruit. The arhat is the fourth fruit."
Exposition of the three fetters:
「三結正當初果所斷，見惑與八十八使，廣略之異耳。言亦有下中上者，以結惑從人根性而分為三也。」〔T39n1789 0378c25–28〕
tr. "The three fetters are precisely what the first fruit cuts off, the view-delusions differing from the eighty-eight proclivities only as the abridged from the full. That it says 'there are also lower, middling, and higher' is because the fetters-and-delusions are divided into three according to the sharpness or dullness of the person's faculties."
Exposition of the doubt-mark that the śrotāpanna cuts off:
「此疑相中，謂初果人於四諦法諦了無惑，即善見相，及前二種身見分別斷故，於諸法中更不生疑。」〔T39n1789 0379b01–03〕
tr. "Within this mark of doubt, it means that the first-fruit person, as to the dharma of the four truths, truly and clearly has no delusion — that is the mark of well-seeing — and because the false imagining of the former two kinds of view of self is cut off, he no longer gives rise to doubt among the dharmas."
Exposition of the four elements and derived form, unborn in the ultimate truth:
「上云四大言之未詳，故重示之…言彼真諦四大不生者，理也，亦承上觀察覺言之。然理非無四大，直彰無相，故云不生，所以菩薩作不生觀察…究其四大所起，亦是自心現之分齊，既了諸法唯心，即達〔略〕。」〔T39n1789 0381a05–12〕
tr. "Above, the saying of 'the four elements' was not yet fully set out, therefore it is shown again … 'the four elements are unborn in the ultimate truth' — this is the principle, and is said carrying on from the awareness-that-examines above. Yet in principle it is not that there are no four elements; it directly makes plain their being without mark, therefore it is said 'unborn,' and so the bodhisattva makes the non-arising examination … tracing the arising of the four elements, this too is the bounds of one's own mind's manifestation; having understood all dharmas to be only mind, one thereupon penetrates 〔abridged〕."
Exposition of the outsiders' four nirvāṇas · the nirvāṇa the Buddha teaches (countering the divine self with the ceasing of the consciousness of false imagining):
「涅槃之說有邪有正，佛欲說正乃先斥邪。言外道四種涅槃，名相如經所列，涅槃是果，果由因得，其因既邪，果亦非正，故云『非我所說』。我之所說涅槃者，直以妄識心滅耳。蓋有外道涅槃不離神我，神我即妄識，故以妄想識滅而對破之也。」〔T39n1789 0382a09–15〕
tr. "The teaching of nirvāṇa has the deviant and the upright; the Buddha, wishing to teach the upright, first reproaches the deviant. It speaks of the outsiders' four kinds of nirvāṇa, whose names and marks are as listed in the scripture; nirvāṇa is a fruit, and a fruit is won by a cause — their cause being already deviant, the fruit too is not upright, therefore it says 'not what I teach.' What I teach as nirvāṇa is simply the ceasing of the false-imagining consciousness-mind, and nothing more. For there is an outsiders' nirvāṇa that does not part from the divine self, and the divine self is just the false-imagining consciousness; therefore by the ceasing of the consciousness of false imagining he counters and refutes it."
(Zonglei makes plain that what "the ceasing of the consciousness of false imagining" counters and refutes is the outsiders' "divine self"; the divine self is the false-imagining consciousness, and when consciousness ceases the clinging to the divine self is refuted — the ancient master's reading of the Laṅkā's defining of nirvāṇa.)
Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (outline)
Fazang judges the whole scripture's guiding tenet, tying the eight consciousnesses · consciousness-only 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."
(The Profound Meaning is an outline, and this movement's rubrics of the four fruits · three fetters · four elements · four nirvāṇas are not what it expounds phrase by phrase; they stand only under the guiding tenet of the eight consciousnesses · consciousness-only, noted here to make plain the outline-placement.)
7 · Cross-reading and onward transmission (互讀·承衍)
This scripture is a scriptural source of the Yogācāra lineage; the sense established in this movement — "only the measure of one's own mind's manifestation," "the ceasing of the consciousness of false imagining is called nirvāṇa," "when the mental consciousness ceases the seven consciousnesses cease" — is taken up by the later treatises. Following the Yogācāra sequence, the onward-transmission links list only what genuinely bears on this movement:
- Cheng Weishi Lun: 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 store-consciousness · mental-consciousness passage; none directly cites this movement's text of the four-fruit distinctions · surpassing meditation · the four elements and derived form · the outsiders' four nirvāṇas. This is therefore doctrinal cross-reading, not a phrase-for-phrase hard citation.
- Thirty Verses, the three transformations · v.4 "ever-evolving like a torrent": this movement's ocean-and-waves simile (when the flow of the water is exhausted the waves do not rise · when the mental consciousness ceases the many kinds of consciousness do not arise) is of one doctrinal vein with the Thirty Verses' "ever-evolving like a torrent" — the sense of the ceaseless evolving of mind-and-consciousness, and of consciousness not arising when its condition ceases; the three transformations (store consciousness · mentation · consciousness) are just what this movement's eight-consciousness question-and-answer opens up.
- Mahāyāna-saṃgraha,〈Section on the Knowable Support〉: the sense of the ālaya-consciousness as the knowable support inherits this scripture's store-consciousness sense; yet the Mahāyāna-saṃgraha itself T31n1594 / Vasubandhu's commentary T31n1597 carry no overt citation of this movement's text of the Laṅkāvatāra — inheriting the sense without citing the text.
- The eight consciousnesses under the 〈mind-dharmas〉 of the Hundred Dharmas: this movement's "the Buddha answers that he establishes the eight consciousnesses" — the eight consciousnesses of the mind-dharmas within the five-fold hundred dharmas is just its Hundred-Dharmas placement.
- 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). The Cheng Weishi Lun's three explicit Laṅkā citations do not directly cite this movement; the ocean-and-waves and mind-mentation-consciousness passages serve only as eight-consciousness cross-readings here.
8 · Witness placement (校本定位)
- T670 Guṇabhadra (base): 〔T16n0670 0494c17〕Mahāmati asks about the particular and shared marks of the śrotāpanna's course begins —〔0496a19〕「妄想識滅名為涅槃」ends (and includes the eight-consciousness · mental-consciousness-ceasing passage that follows〔0496a19–b06〕). The three-fruits distinctions 0494c26–28 · the three fetters 0494c29–0495a01 · the two kinds of view of self 0495a02 · the sakṛdāgāmin 0495a27–29 · the anāgāmin 0495a29–b02 · the arhat 0495b03 · surpassing meditation, leaving behind the measure of mind 0495b13–16 · the four elements and derived form 0495c12–14 · the intrinsic nature of the five aggregates 0495c29–0496a01 · the outsiders' four nirvāṇas 0496a16–19 · the ceasing of the consciousness of false imagining called nirvāṇa 0496a19.
- T671 Bodhiruci (chief cross-collation of the full recension): the Collecting-All-Buddha-Dharmas chapter, third · the three-fruits distinctions〔T16n0671 0537a11–13〕· the four nirvāṇas 0538b23–25 · the ceasing of the consciousness that discriminates the false and unreal objective realm called nirvāṇa 0538b27.
- T672 Śikṣānanda (cross-collation of the complete recension): the Collecting-All-Dharmas chapter, second, part three · the four nirvāṇas〔T16n0672 0605c25–27〕· the ceasing of the consciousness that discriminates the object of cognition called nirvāṇa 0605c29. (The corresponding text of the three-fruits-distinctions passage is to be supplied.)
- Zonglei & Ruqi T1789 (phrase-by-phrase chief commentary): the four-fruits names annotation〔T39n1789 0362a04–08〕· the three-fetters annotation 0378c25–27 · the doubt-mark śrotāpanna-cutting annotation 0379b01 region · the four-elements-and-derived-form annotation 0381a05–12 · the outsiders'-four-nirvāṇas annotation 0382a09–14.
- Fazang T1790 (Profound-Meaning outline): the guiding tenet〔T39n1790 0426a17–18〕(outline-placement · not a phrase-by-phrase exposition of this movement).
- Cheng Weishi Lun T1585 (onward transmission · eight-consciousness general-sense citation): the mind-mentation-consciousness gāthā citation〔T31n1585 0024c16–17〕· the store-consciousness-ocean verse citation 0014c15–16 (both the eight consciousnesses in general, not a direct citation of this movement's text of the four fruits · four nirvāṇas).
- Mahāyāna-saṃgraha T1594 / T1597 · Record of the Masters and Disciples T2837: no overt citation of this movement's text of the Laṅkā, left blank (inheriting the sense without citing the text).