楞伽阿跋多羅寶經 卷三 · 意生身·五無間·不說一字
一個人走在曠野裡，遠遠望見一條通往古城的舊道，順著走進去，城裡自有安樂。可那城不是他蓋的，那道不是他修的——他只是找到了本來就在那裡的路。佛說自己成道那一夜到涅槃那一夜，中間不曾說一個字，講的正是這件事：法界本來常住，如金之性、如古城之在，佛不過是走了進去，何嘗新造一字。
這一段，把身、業、法三樣，一樣一樣收回自心。身，是隨心願所成、身心一轉便現的意生身；業，是把殺父害僧那五樁外罪，讀成斷愛、斷無明、斷諸使、斷陰執、斷識執的五處內斷；法，是離言自證、本住常住的那座古城。三事同歸一處：所依一轉，身即隨異；心根一斷，獄即非獄；言詮一離，法即現前。
你日夜要換的那個身、要造的那些業、要求的那個法，會不會其實都不在心外——都在你這一念自心，等你轉、等你斷、等你走進去？
且入此段，看那不說一字的古城，本來坐落在何處。
A man walks in the wilderness and sees, far off, an old road leading to an ancient city; he follows it in, and the city holds its own blisses ready for him. But that city is none of his building, that road none of his making — he has only found a path that was there of itself from the first. When the Buddha says that from the night he won awakening to the night he entered nirvāṇa, in between he did not speak one word, this is the very thing he means: the dharma-realm is abiding, constant from the first, like the nature of gold, like the ancient city standing there; the Buddha has only walked in — how should he have newly made a single word?
This passage takes the three things — body, deed, dharma — and draws them, one by one, back into one's own mind. The body is the mind-made body, won at the wish of the mind, appearing the instant body and mind are turned. The deed is the reading of those five outer crimes — the killing of father, the harming of the assembly — as five inward cuttings-off: the cutting-off of craving, of ignorance, of the fetters, of the grasping-at-the-aggregates, of the grasping-at-consciousness. The dharma is that ancient city of speechless self-realization, abiding and constant. Three matters coming home to one place: let the basis but turn, and the body alters with it; cut off the root in the mind, and the hell is no hell; be but apart from verbal telling, and the dharma stands present before you.
That body you spend day and night exchanging, those deeds you spend them doing, that dharma you spend them seeking — could it be that none of them is outside the mind at all, that all of them are here in this one thought of your own mind, waiting for you to turn, to cut off, to walk in?
Now enter this passage, and look upon that ancient city where not one word is spoken — where, from the first, it stands.
T16n0670 逐字節錄〔起 T16 0497c10〕· 復次大慧/白佛言 段 ＝
#### 〔出處〕· 機械抽取 2026-07-02。非詮釋。
〔T16 0497c17〕
爾時，世尊告大慧菩薩摩訶薩言：「意生身分別通相，我今當說。諦聽，諦聽！善思念之。」
大慧白佛言：「善哉，世尊！唯然受教。」
佛告大慧：「有三種意生身。云何為三？所謂：三昧樂正受意生身、覺法自性性意生身、種類俱生無行作意生身。修行者了知初地上增進相，得三種身。大慧！云何三昧樂正受意生身？謂：第三第四第五地，三昧樂正受故，種種自心寂靜，安住心海，起浪識相不生，知自心現境界性非性，是名三昧樂正受意生身。大慧！云何覺法自性性意生身？謂：第八地，觀察覺了如幻等法悉無所有，身心轉變，得如幻三昧及餘三昧門，無量相力自在明，如妙華莊嚴，迅疾如意，猶如幻夢水月鏡像，非造非所造，如造所造，一切色種種支分具足莊嚴，隨入一切佛剎大眾，通達自性法故，是名覺法自性性意生身。大慧！云何種類俱生無行作意生身？所謂：覺一切佛法，緣自得樂相，是名種類俱生無行作意生身。大慧！於彼三種身相觀察覺了，應當修學。」
爾時，世尊欲重宣此義而說偈言：
「非我乘大乘，非說亦非字，
非諦非解脫，非無有境界。
然乘摩訶衍，三摩提自在，
種種意生身，自在華莊嚴。」
〔T16 0498a13〕
爾時，大慧菩薩摩訶薩白佛言：「世尊！如世尊說，若男子女人行五無間業，不入無擇地獄。世尊！云何男子女人行五無間業，不入無擇地獄？」 佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」 大慧白佛言：「善哉，世尊！唯然受教。」 佛告大慧：「云何五無間業？所謂：殺父母及害羅漢、破壞眾僧、惡心出佛身血。大慧！云何眾生母？謂：愛更受生貪喜俱。如緣母立，無明為父，生入處聚落，斷二根本，名害父母。彼諸使不現，如鼠毒發，諸法究竟斷彼，名害羅漢。云何破僧？謂：異相諸陰和合積聚，究竟斷彼，名為破僧。大慧！不覺外自共相，自心現量七識身，以三解脫無漏惡想，究竟斷彼七種識佛，名為惡心出佛身血。若男子女人行此無間者，名五無間事，亦名無間業。 「
〔T16 0498a29〕
復次，大慧！有外無間，今當演說。汝及餘菩薩摩訶薩，聞是義已，於未來世，不墮愚癡。云何五無間？謂：先所說無間。若行此者，於三解脫，一一不得無間等法。除此法已，餘化神力現無間等，謂：聲聞化神力、菩薩化神力、如來化神力，為餘作無間罪者，除疑悔過，為勸發故，神力變化，現無間等。無有一向作無間事，不得無間等法。除覺自心現量，離身財妄想，離我我所攝受。或時遇善知識，解脫餘趣相續妄想。」
爾時，世尊欲重宣此義而說偈言：
「貪愛名為母，無明則為父，
覺境識為佛，諸使為羅漢，
陰集名為僧，無間次第斷，
謂是五無間，不入無擇獄。」
〔T16 0498b15〕
爾時，大慧菩薩復白佛言：「世尊！唯願為說佛之知覺。世尊！何等是佛之知覺？」
佛告大慧：「覺人法無我，了知二障，離二種死，斷二煩惱，是名佛之知覺。聲聞、緣覺得此法者，亦名為佛。以是因緣故，我說一乘。」
爾時，世尊欲重宣此義而說偈言：
「善知二無我，二障煩惱斷，
永離二種死，是名佛知覺。」
〔T16 0498b23〕
爾時，大慧菩薩白佛言：「世尊！何故世尊於大眾中唱如是言：『我是過去一切佛，及種種受生，我爾時作漫陀轉輪聖王、六牙大象，及鸚鵡鳥、釋提桓因、善眼仙人，如是等百千生經說？』」佛告大慧：「以四等故，如來、應供、等正覺，於大眾中唱如是言：『我爾時作拘留孫、拘那含牟尼、迦葉佛。』云何四等？謂：字等、語等、法等、身等，是名四等。以四種等故，如來、應供、等正覺，於大眾中唱如是言。云何字等？若字稱我為佛，彼字亦稱一切諸佛，彼字自性無有差別，是名字等。云何語等？謂：我六十四種梵音言語相生，彼諸如來、應供、等正覺，亦如是六十四種梵音言語相生，無增無減，無有差別，迦陵頻伽梵音聲性。云何身等？謂：我與諸佛法身及色身相好，無有差別，除為調伏彼彼諸趣差別眾生故，示現種種差別色身，是名身等。云何法等？謂：我及彼佛，得三十七菩提分法。略說佛法無障礙智，是名四等。是故如來、應供、等正覺，於大眾中唱如是言。」
爾時，世尊欲重宣此義而說偈言：
「迦葉拘留孫、拘那含是我，
以此四種等，我為佛子說。」
大慧復白佛言：「如世尊所說：『我從某夜得最正覺，乃至某夜入般涅槃，於其中間乃至不說一字，亦不已說、當說，不說是佛說。』」
大慧白佛言：「世尊！如來、應供、等正覺，何因說言：『不說是佛說』？」
佛告大慧：「我因二法故，作如是說。云何二法？謂：緣自得法，及本住法，是名二法。因此二法故，我如是說。云何緣自得法？若彼如來所得，我亦得之，無增無減。緣自得法究竟境界，離言說妄想，離字二趣。云何本住法？謂：古先聖道。如金銀等性，法界常住，若如來出世、若不出世，法界常住。如趣彼成道，譬如士夫行曠野中，見向古城平坦正道，即隨入城，受如意樂。大慧！於意云何，彼士夫作是道及城中種種樂耶？」
答言：「不也。」
佛告大慧：「我及過去一切諸佛法界常住，亦復如是。是故說言：『我從某夜得最正覺，乃至某夜入般涅槃，於其中間，不說一字，亦不已說、當說。』」
爾時，世尊欲重宣此義而說偈言：
「我某夜成道，至某夜涅槃，
於此二中間，我都無所說。
緣自得法住，故我作是說，
彼佛及與我，悉無有差別。」
爾時，大慧菩薩復請世尊：「唯願為說一切法有無有相，令我及餘菩薩摩訶薩離有無有相，疾得阿耨多羅三藐三菩提。」
佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」
大慧白佛言：「善哉，世尊！唯然受教。」
佛告大慧：「此世間依有二種，謂：依有、無。及墮性非性欲見，不離離相。大慧！云何世間依有？謂：有世間因緣生，非不有。從有生，非無有生。大慧！彼如是說者，是說世間無因。大慧！云何世間依無？謂：受貪恚癡性已，然後妄想計著貪恚癡性非性。大慧！若不取有性者，性相寂靜。故謂諸如來聲聞緣覺，不取貪恚癡性，為有為無。大慧！此中何等為壞者？」
大慧白佛言：「世尊！若彼取貪恚癡性，後不復取。」
佛告大慧：「善哉，善哉！汝如是解。大慧！非但貪恚癡性非性為壞者，於聲聞、緣覺及佛亦是壞者。所以者何？謂內外不可得故，煩惱性異不異故。大慧！貪恚癡若內若外不可得，貪恚癡性無身故、無取故，非佛、聲聞、緣覺是壞者。佛、聲聞、緣覺自性解脫故，縛與縛因非性故。大慧！若有縛者，應有縛是縛因故。大慧！如是說壞者，是名無所有相。大慧！因是故，我說寧取人見如須彌山，不起無所有增上慢空見。大慧！無所有增上慢者，是名為壞。墮自共相見悕望，不知自心現量。見外性無常，剎那展轉壞。陰界入相續流注變滅，離文字相妄想。是名壞者。」
爾時，世尊欲重宣此義而說偈言：
「有無是二邊，乃至心境界，
淨除彼境界，平等心寂滅。
無取境界性，滅非無所有，
有事悉如如，如賢聖境界。
無種而有生，生已而復滅，
因緣有非有，不住我教法。
非外道非佛，非我亦非餘，
因緣所集起，云何而得無？
誰集因緣有，而復說言無，
邪見論生法，妄想計有無。
若知無所生，亦復無所滅，
觀此悉空寂，有無二俱離。」
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（意生身、三昧樂正受、覺法自性性、種類俱生無行作、五無間業、無擇地獄、緣自得法、本住法、四等、如幻三昧、二障、二死）一仍其舊。
三種意生身
那時，世尊告訴大慧菩薩摩訶薩說：「意生身的分別與共通之相，我如今就要說。仔細聽，仔細聽！好好地思量記取。」
大慧對佛說：「好的，世尊！我一心領受教誨。」
佛告訴大慧：「有三種意生身。是哪三種呢？就是：三昧樂正受意生身、覺法自性性意生身、種類俱生無行作意生身。修行的人了知從初地以上一步步增進的相，便得這三種身。
「大慧！怎樣叫作三昧樂正受意生身？就是說：在第三、第四、第五地，因著三昧樂正受的緣故，種種都在自心中寂靜下來，安住於心的大海，那湧起波浪的識相不再生起，了知自心所現的境界是有性、還是無性——這就叫作三昧樂正受意生身。
「大慧！怎樣叫作覺法自性性意生身？就是說：在第八地，觀察覺了一切如幻等法都無所有，於是身心轉變，得如幻三昧以及其餘的三昧門，具足無量的相好、力用、自在、光明，如同妙華一般莊嚴，迅速自如、隨心如意，就像幻、像夢、像水中之月、像鏡中之像，不是造作的、也不是被造作的，卻又如同能造與所造一般，一切色相、種種肢分都具足莊嚴，隨意入於一切佛剎的大眾之中——因為他通達了諸法的自性，這就叫作覺法自性性意生身。
「大慧！怎樣叫作種類俱生無行作意生身？就是說：覺了一切佛法，攀緣自己所證得的安樂之相——這就叫作種類俱生無行作意生身。
「大慧！對於那三種身的相，要觀察覺了，應當這樣去修學。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
並不是我所乘的大乘，不是言說，也不是文字，
不是諦、不是解脫，也不是說沒有境界。
然而所乘的是摩訶衍，於三摩提中得自在，
種種意生之身，自在如華一般莊嚴。
五無間業，不入無擇地獄
那時，大慧菩薩摩訶薩對佛說：「世尊！如世尊所說，若有男子、女人行了五無間業，卻不墮入無擇地獄。世尊！為什麼男子、女人行了五無間業，反而不入無擇地獄呢？」
佛告訴大慧：「仔細聽，仔細聽！好好地思量記取，我當為你說。」
大慧對佛說：「好的，世尊！我一心領受教誨。」
佛告訴大慧：「什麼是五無間業？就是說：殺父、殺母以及害阿羅漢、破壞眾僧、以惡心使佛身出血。
「大慧！什麼是眾生的『母』？就是說：那能招來後有、與貪喜一同生起的『愛』。如同緣著母而立父，『無明』就是父，它令人生入六入處的聚落。把這愛與無明兩個根本斷了，就叫作『害父母』。
「那些隨眠的煩惱使不現行，如同潛伏的鼠毒終要發作；於諸法中究竟把它們斷盡了，就叫作『害羅漢』。
「什麼叫作『破僧』？就是說：那互不相同之相的種種陰，和合積聚在一起，究竟把它斷了，就叫作『破僧』。
「大慧！不覺知外境的自相、共相，只是自心現量的七識身；用三解脫門那無漏的、能破妄想的正智，究竟把那七種識的『佛』斷了，就叫作『以惡心使佛身出血』。
「若有男子、女人行了這內法的無間，就叫作五無間事，也叫作無間業。」
外無間·唯化神力現無間等
「再者，大慧！另有『外無間』，我如今就要演說。你以及其餘的菩薩摩訶薩，聽了這義理以後，在未來世就不會墮於愚癡。什麼是那五無間？就是先前所說的那『無間』。若有人行了這內法之斷，於三解脫門中，一一都得不到那『無間等』之法。
「除了這內法之斷以外，其餘由化現神力所現的『無間等』，就是說：聲聞的化神力、菩薩的化神力、如來的化神力，為那別的造了無間罪的人，除他的疑、除他的悔過，為了勸他發心的緣故，用神力變化，示現那『無間等』。並沒有一向造無間之事的人，卻得到『無間等』之法的。除非他覺了自心現量，離了對身、財的妄想，離了『我』與『我所』的攝受；或有時遇著善知識，解脫了餘趣裡那相續不斷的妄想。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
貪愛叫作母，無明就是父，
覺了境界的識叫作佛，諸煩惱使叫作羅漢，
五陰積集叫作僧，把這無間次第斷了，
說這才是五無間，行者不入無擇獄。
佛之知覺
那時，大慧菩薩又對佛說：「世尊！但願為我們說『佛之知覺』。世尊！什麼是佛之知覺呢？」
佛告訴大慧：「覺了人、法二種無我，明了煩惱、所知二障，離了分段、變易二種死，斷了根本、隨眠二種煩惱——這就叫作佛之知覺。聲聞、緣覺若得了這法，也就叫作佛。以這因緣的緣故，我說『一乘』。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
善能了知人、法二無我，斷了二障與煩惱，
永離分段、變易二種死，這就叫作佛的知覺。
四等
那時，大慧菩薩對佛說：「世尊！為什麼世尊在大眾之中唱出這樣的話：『我就是過去一切佛，也曾種種受生——我那時作過漫陀轉輪聖王、六牙大象，以及鸚鵡鳥、釋提桓因、善眼仙人，這樣百千生的經歷都說過了』？」
佛告訴大慧：「因為有四種『等』的緣故，如來、應供、等正覺，在大眾之中唱出這樣的話：『我那時作過拘留孫、拘那含牟尼、迦葉佛。』是哪四種等呢？就是說：字等、語等、法等、身等，這就叫作四等。因為有這四種等的緣故，如來、應供、等正覺，在大眾之中唱出這樣的話。
「怎樣叫作字等？若那『佛』字稱呼我，那『佛』字也稱呼一切諸佛；那字的自性沒有差別，這就叫作字等。
「怎樣叫作語等？就是說：我以六十四種梵音的言語相續而生，那一切如來、應供、等正覺，也同樣以六十四種梵音的言語相續而生，不增、不減，沒有差別，都是迦陵頻伽那樣的梵音聲性。
「怎樣叫作身等？就是說：我與諸佛的法身以及色身相好，沒有差別——除非為了調伏那各各不同趣類的眾生，才示現種種差別的色身，這就叫作身等。
「怎樣叫作法等？就是說：我與那諸佛，都得了三十七菩提分法。簡略地說，佛法那無障礙的智慧，這就叫作四等。所以如來、應供、等正覺，在大眾之中唱出這樣的話。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
迦葉、拘留孫、拘那含都是我，
以這四種等的緣故，我為佛子這樣說。
我從某夜得最正覺，乃至某夜入般涅槃，於其中間不說一字
大慧又對佛說：「如世尊所說：『我從某一夜得了最正覺，乃至某一夜入了般涅槃，在這中間乃至不曾說一個字，也不曾已說、當說；不去說，這才是佛之所說。』
大慧對佛說：「世尊！如來、應供、等正覺，為什麼緣故說：『不去說，這才是佛之所說』呢？」
佛告訴大慧：「我是因著二種法的緣故，才這樣說。是哪二種法呢？就是說：緣自得法，以及本住法。因著這二種法的緣故，我這樣說。
「怎樣叫作緣自得法？若那如來所證得的，我也一樣證得，不增、不減。那緣自得法的究竟境界，離了言說的妄想，離了文字這兩重趣向。
「怎樣叫作本住法？就是說：那古先聖者所行之道。如同金、銀等物的體性一般，法界常住；不論如來出世、還是不出世，法界都常住。如同趣向那道而成道——譬如一個男子行走在曠野之中，看見一條通往古城的平坦正道，就隨著那道進入城中，領受稱心如意的安樂。大慧！你意下如何，那男子是自己造了這道以及城中種種的安樂嗎？」
大慧回答說：「不是的。」
佛告訴大慧：「我以及過去一切諸佛，法界常住，也正是這樣。所以說：『我從某一夜得了最正覺，乃至某一夜入了般涅槃，在這中間，不曾說一個字，也不曾已說、當說。』」
那時，世尊想要重新宣明這一義理，便以偈頌說：
我某一夜成道，到某一夜涅槃，
在這兩者中間，我全然無所說。
因著緣自得之法的常住，所以我這樣說，
那些佛與我自己，全都沒有差別。
一切法有無有相
那時，大慧菩薩又請問世尊：「但願為我們說一切法的『有相』與『無有相』，令我以及其餘的菩薩摩訶薩，離了『有相』與『無有相』，迅速證得阿耨多羅三藐三菩提。」
佛告訴大慧：「仔細聽，仔細聽！好好地思量記取，我當為你說。」
大慧對佛說：「好的，世尊！我一心領受教誨。」
佛告訴大慧：「這世間所依，有兩種，就是說：依『有』、依『無』。以及墮入那『性』與『非性』的欲見裡，不能離那『離相』。大慧！怎樣叫作世間依『有』？就是說：有『世間是因緣所生』，說它並非不有；是『從有而生』，並非『從無而生』。大慧！那樣說的人，就是說世間是無因而有的。大慧！怎樣叫作世間依『無』？就是說：先承受了貪、恚、癡的體性，然後又用妄想去計著，說那貪、恚、癡的體性是非性的。
「大慧！若不去執取那『有性』，性相自然寂靜。所以說：諸如來以及聲聞、緣覺，不去執取貪、恚、癡的體性，說它是有、是無。大慧！這裡頭，什麼才算是『壞者』（斷滅論者）呢？」
大慧對佛說：「世尊！若他先執取了貪、恚、癡的體性，後來卻不再執取。」
佛告訴大慧：「好啊，好啊！你這樣領解。大慧！不但那貪、恚、癡的體性是非性的算作壞者；就是對聲聞、緣覺以及佛，這種見解也是壞者。為什麼呢？就是說：因為那體性內外都不可得，煩惱的體性又有異、又不異的緣故。大慧！貪、恚、癡不論在內、在外都不可得，貪、恚、癡的體性既沒有身、又無可執取，所以佛、聲聞、緣覺並不是壞者。佛、聲聞、緣覺是自性解脫的緣故，那『縛』與『縛因』都是非性的緣故。大慧！若真有『被縛』這回事，就該有『能縛』——因為它是縛之因的緣故。大慧！這樣說的壞者，就叫作『無所有相』。
「大慧！因這緣故，我說：寧可執取『人見』大如須彌山，也不要起那『無所有』的增上慢空見。大慧！那『無所有』的增上慢者，就叫作『壞』。他墮於自相、共相之見的悕望裡，不知那原是自心現量。見外物的體性是無常的，剎那剎那輾轉敗壞；那陰、界、入相續流注而變滅——他離了文字之相的妄想，這就叫作壞者。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
『有』與『無』是這二邊，乃至那心的境界，
把那境界淨除盡了，平等之心便寂滅。
那無可執取的境界性，是滅、卻不是『無所有』，
一切有事都是如如，如同賢聖的境界。
無種子而說有生，生了以後又復滅，
因緣是有、又非有，這不住於我的教法。
不是外道、也不是佛，不是『我』、也不是其餘，
既是因緣所集起，怎能說它是無？
是誰集起這因緣之有，卻又反過來說是無，
那是邪見去論說生法，用妄想計著『有』與『無』。
若能了知本無所生，也同樣無所滅，
觀這一切都空寂，『有』與『無』二者俱離。
Technical terms of this division (the mind-made body, the samādhi-bliss-of-right-reception mind-made body, the mind-made body of awakening-to-the-intrinsic-nature-of-dharmas, the mind-made body born-of-its-kind-and-free-of-contrivance, the five deeds of immediate retribution, the hell of no reprieve, the dharma won through one's own condition, the abiding dharma, the four samenesses, the samādhi of illusion, the two obstructions, the two deaths) are kept as they stand.
The three kinds of mind-made body
At that time the World-Honored One told the bodhisattva-mahāsattva Mahāmati: "The differentiating and the shared marks of the mind-made body I shall now expound. Listen well, listen well, and reflect well upon it and bear it in mind."
Mahāmati said to the Buddha: "So be it, World-Honored One! I receive the teaching with a single mind."
The Buddha told Mahāmati: "There are three kinds of mind-made body. Which three? They are: the samādhi-bliss-of-right-reception mind-made body, the mind-made body of awakening-to-the-intrinsic-nature-of-dharmas, and the mind-made body born-of-its-kind-and-free-of-contrivance. The one who cultivates practice, when he knows the marks of the step-by-step advance from the first ground upward, wins these three bodies.
"Mahāmati! What is called the samādhi-bliss-of-right-reception mind-made body? It is this: on the third, fourth, and fifth grounds, by reason of the bliss of right reception in samādhi, all sorts of things fall still within one's own mind; abiding in the ocean of the mind, the marks of the consciousness that raises the waves no longer arise; and one knows that the objective realm manifested by one's own mind is [seen] to be with, or without, intrinsic nature — this is called the samādhi-bliss-of-right-reception mind-made body.
"Mahāmati! What is called the mind-made body of awakening-to-the-intrinsic-nature-of-dharmas? It is this: on the eighth ground, contemplating and awakening to the fact that all dharmas that are illusion-like and the rest are utterly without anything at all, one's body and mind are transformed, and one wins the samādhi of illusion together with the other samādhi-gates; furnished in full with measureless marks, powers, sovereignty, and radiance, adorned as with a marvelous flower, swift and free according to one's wish, like an illusion, like a dream, like the moon in water, like the image in a mirror — not made, and not something made, and yet as though made and something made — all the color-forms and the manifold limbs and members furnished in full with adornment, entering at will into the assemblies of all the buddha-fields — because he has penetrated the intrinsic nature of dharmas, this is called the mind-made body of awakening-to-the-intrinsic-nature-of-dharmas.
"Mahāmati! What is called the mind-made body born-of-its-kind-and-free-of-contrivance? It is this: awakening to all the buddha-dharmas and taking as one's object the mark of the bliss won through one's own condition — this is called the mind-made body born-of-its-kind-and-free-of-contrivance.
"Mahāmati! As to the marks of those three bodies, one should contemplate and awaken to them, and should train in just this way."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
It is not my great vehicle, nor speech, nor the letter,
not truth, nor liberation, nor is it said to be without a realm.
Yet what is ridden is the Mahāyāna, sovereign within samādhi,
the manifold mind-made bodies, free and adorned as with a flower.
The five deeds of immediate retribution, and not entering the hell of no reprieve
At that time the bodhisattva-mahāsattva Mahāmati said to the Buddha: "World-Honored One! As the World-Honored One has said, if there be a man or a woman who does the five deeds of immediate retribution, yet does not fall into the hell of no reprieve. World-Honored One! Why is it that a man or a woman who does the five deeds of immediate retribution does not, on the contrary, enter the hell of no reprieve?"
The Buddha told Mahāmati: "Listen well, listen well, and reflect well upon it and bear it in mind; I shall expound it for you."
Mahāmati said to the Buddha: "So be it, World-Honored One! I receive the teaching with a single mind."
The Buddha told Mahāmati: "What are the five deeds of immediate retribution? They are: the killing of father and mother, the harming of an arhat, the wrecking of the harmonious assembly, and the drawing of blood from the Buddha's body with an evil mind.
"Mahāmati! What is a being's 'mother'? It is the 'craving' that summons future existence and arises together with delight and desire. As one sets up a 'father' in relation to a 'mother,' so 'ignorance' is the father, for it causes one to be born into the settlement of the six sense-fields. To cut off these two roots, craving and ignorance, is called 'the killing of father and mother.'
"Those latent afflictions — the fetters that do not manifest, yet, like a lurking rat-poison, are bound at last to break out — when, within all the dharmas, one cuts them off utterly, this is called 'the harming of an arhat.'
"What is called 'the wrecking of the assembly'? It is this: those manifold aggregates, of marks that differ each from each, join and gather and heap themselves together; to cut off this heap utterly is called 'the wrecking of the assembly.'
"Mahāmati! Not awakening to the particular and shared marks of the outer objects — [seeing that] there is but the sevenfold body of consciousness that is one's own mind's manifestation — and, with the unstained right knowledge that breaks false imagining by way of the three gates of liberation, cutting off utterly those seven kinds of consciousness that are the 'Buddha': this is called 'the drawing of blood from the Buddha's body with an evil mind.'
"If there be a man or a woman who does these deeds-of-immediate-retribution belonging to the inner dharma, this is called the five deeds of immediate retribution, and is also called the deeds of immediate retribution."
The outer immediate-retribution · the like-of-immediate-retribution manifested only by transformation-power
"Furthermore, Mahāmati! there is an 'outer immediate-retribution,' which I shall now set forth. When you and the other bodhisattva-mahāsattvas have heard this meaning, in ages to come you will not fall into folly. What are those five [outer] immediate-retributions? They are the very 'immediate-retributions' spoken of before. If a man performs this cutting-off of the inner dharma, then within the three gates of liberation he wins, one by one, not one of those 'like-of-immediate-retribution' dharmas.
"Apart from this cutting-off of the inner dharma, whatever 'like-of-immediate-retribution' is manifested by transformation-power is this: the transformation-power of the śrāvaka, the transformation-power of the bodhisattva, the transformation-power of the Tathāgata — for the sake of some other person who has committed a deed of immediate retribution, to remove his doubt and remove his remorse, and so as to urge him to give rise to the aspiration, [these] by transformation-power display that 'like-of-immediate-retribution.' There is no one who has all along committed a deed of immediate retribution and yet wins the 'like-of-immediate-retribution' dharma — unless he awakens to his own mind's manifestation, is apart from the false imagining of body and possessions, and is apart from the grasping of 'I' and 'mine'; or, meeting at some time a good friend, is freed from that unbroken continuum of false imagining within the remaining destinies."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Craving is called the mother, ignorance is the father,
the consciousness that awakens to objects is called the Buddha, the manifold fetters are called the arhat,
the heaping-up of the five aggregates is called the assembly; cut these off in immediate sequence,
and this, it is said, is the five immediate-retributions by which the doer does not enter the hell of no reprieve.
The Buddha's knowing-and-awakening
At that time the bodhisattva Mahāmati again said to the Buddha: "World-Honored One! Would that you might expound for us the 'Buddha's knowing-and-awakening.' World-Honored One! What is the Buddha's knowing-and-awakening?"
The Buddha told Mahāmati: "To awaken to the twofold no-self of persons and dharmas; to understand fully the two obstructions of the afflictions and the knowable; to be apart from the two deaths of the apportioned and the transformed; and to cut off the two afflictions, root and latency — this is called the Buddha's knowing-and-awakening. If a śrāvaka or a pratyekabuddha wins this dharma, he too is called a Buddha. It is by reason of this cause and condition that I speak of 'one vehicle.'"
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Well able to know the twofold no-self of persons and dharmas, cutting off the two obstructions and the afflictions,
forever apart from the two deaths, the apportioned and the transformed — this is called the Buddha's knowing-and-awakening.
The four samenesses
At that time the bodhisattva Mahāmati said to the Buddha: "Why is it that the World-Honored One, in the midst of the great assembly, utters words such as these: 'I am all the buddhas of the past, and have also undergone birth of every sort — in that time I was Mandhātṛ the wheel-turning king, the six-tusked great elephant, the parrot-bird, Śakra lord of the devas, the seer Sunetra; and thus lives by the hundred-thousand have I told'?"
The Buddha told Mahāmati: "It is because of four kinds of 'sameness' that the Tathāgata, the Worthy One, the Perfectly Awakened One, in the midst of the great assembly, utters words such as these: 'In that time I was Krakucchanda, Kanakamuni, and Kāśyapa Buddha.' Which four samenesses? They are: sameness of letter, sameness of speech, sameness of dharma, and sameness of body — these are called the four samenesses. It is because of these four samenesses that the Tathāgata, the Worthy One, the Perfectly Awakened One, in the midst of the great assembly, utters words such as these.
"What is called sameness of letter? If that word 'Buddha' names me, that word 'Buddha' names all the buddhas as well; the intrinsic nature of that word bears no difference — this is called sameness of letter.
"What is called sameness of speech? It is this: I bring forth my speech in the sixty-four kinds of Brahma-voice in unbroken continuity, and all those Tathāgatas, Worthy Ones, Perfectly Awakened Ones likewise bring forth their speech in the sixty-four kinds of Brahma-voice in unbroken continuity — neither increased nor diminished, without difference, all the Brahma-voice-sound-nature of the kalaviṅka.
"What is called sameness of body? It is this: I and the buddhas, in the dharma-body and in the color-body's marks and minor marks, bear no difference — save that, for the sake of taming the beings of the several differing kinds and destinies, we display color-bodies of manifold difference; this is called sameness of body.
"What is called sameness of dharma? It is this: I and those buddhas have all won the thirty-seven limbs-of-awakening dharmas. Stated briefly, the buddha-dharma of unobstructed wisdom — this is called the four samenesses. It is therefore that the Tathāgata, the Worthy One, the Perfectly Awakened One, in the midst of the great assembly, utters words such as these."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Kāśyapa, Krakucchanda, and Kanakamuni — these are I;
by reason of these four samenesses, thus do I speak to the sons of the Buddha.
From a certain night I won the utmost right awakening, until a certain night I entered parinirvāṇa, and in between I did not speak one word
Mahāmati again said to the Buddha: "As the World-Honored One has said: 'From a certain night I won the utmost right awakening, until a certain night I entered parinirvāṇa, and in between I did not so much as speak one word, and neither have I spoken nor shall I speak; not to speak — this is what is the Buddha's speaking.'
Mahāmati said to the Buddha: "World-Honored One! For what reason does the Tathāgata, the Worthy One, the Perfectly Awakened One, say: 'Not to speak — this is what is the Buddha's speaking'?"
The Buddha told Mahāmati: "It is by reason of two dharmas that I speak thus. Which two dharmas? They are: the dharma won through one's own condition, and the abiding dharma. It is by reason of these two dharmas that I speak thus.
"What is called the dharma won through one's own condition? Whatever the Tathāgata has won, I too have won it alike, neither increased nor diminished. That ultimate realm of the dharma won through one's own condition is apart from the false imagining of speech, apart from the two tendencies of the letter.
"What is called the abiding dharma? It is this: the path of the ancient former sages. As with the intrinsic nature of things like gold and silver, the dharma-realm abides constant; whether a Tathāgata comes into the world or comes not into the world, the dharma-realm abides constant. It is like coming to the path and so coming to awakening — as a man walking in the wilderness sees a level, straight road leading to an ancient city, and, following that road, enters the city, and receives there bliss according to his wish. Mahāmati! What do you think — did that man himself make this road and the manifold blisses within the city?"
Mahāmati answered: "No, he did not."
The Buddha told Mahāmati: "I too, and all the buddhas of the past — the dharma-realm abiding constant — are just so. It is therefore said: 'From a certain night I won the utmost right awakening, until a certain night I entered parinirvāṇa, and in between I did not speak one word, and neither have I spoken nor shall I speak.'"
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
On a certain night I won awakening, until a certain night, nirvāṇa;
in between these two, I had nothing whatever to say.
By reason of the abiding of the dharma won through one's own condition, thus do I speak,
for those buddhas and I myself bear no difference at all.
The marks of being and non-being in all dharmas
At that time the bodhisattva Mahāmati again asked the World-Honored One: "Would that you might expound for us the marks of 'being' and 'non-being' in all dharmas, that I and the other bodhisattva-mahāsattvas, being apart from the marks of 'being' and 'non-being,' may swiftly win supreme perfect awakening."
The Buddha told Mahāmati: "Listen well, listen well, and reflect well upon it and bear it in mind; I shall expound it for you."
Mahāmati said to the Buddha: "So be it, World-Honored One! I receive the teaching with a single mind."
The Buddha told Mahāmati: "This world's reliance is of two kinds: reliance on 'being,' and reliance on 'non-being.' And, falling into the desirous view of 'nature' and 'non-nature,' one cannot be apart from that 'apart-from-marks.' Mahāmati! What is called the world's reliance on 'being'? It is this: there is 'the world is born of causes and conditions,' saying it is not un-existent; that it is 'born from being,' not 'born from non-being.' Mahāmati! One who speaks thus is saying the world exists without a cause. Mahāmati! What is called the world's reliance on 'non-being'? It is this: having first accepted the intrinsic nature of craving, hatred, and delusion, one then, by false imagining, clings and reckons, saying that the intrinsic nature of that craving, hatred, and delusion is without-nature.
"Mahāmati! If one does not grasp at that 'nature-of-being,' then nature-and-mark are of themselves at rest. It is therefore said: the Tathāgatas and the śrāvakas and pratyekabuddhas do not grasp at the intrinsic nature of craving, hatred, and delusion, saying it is being, or is non-being. Mahāmati! Herein, who is it that counts as the 'ruinous one' (the holder of annihilation)?"
Mahāmati said to the Buddha: "World-Honored One! It is one who, having first grasped the intrinsic nature of craving, hatred, and delusion, afterward grasps it no more."
The Buddha told Mahāmati: "Well said, well said! Thus do you understand it. Mahāmati! Not only is the one for whom the intrinsic nature of that craving, hatred, and delusion is without-nature reckoned a ruinous one; but toward the śrāvakas, pratyekabuddhas, and the Buddha as well, this [same] view is [that of] a ruinous one. Why so? It is this: because that intrinsic nature is, within and without, not to be found, and because the intrinsic nature of the afflictions is both different and not-different. Mahāmati! craving, hatred, and delusion, whether within or without, are not to be found; the intrinsic nature of craving, hatred, and delusion has neither body nor anything to be grasped — therefore the Buddha, the śrāvakas, and the pratyekabuddhas are not ruinous ones. The Buddha, the śrāvakas, and the pratyekabuddhas are, by reason of the liberation that is intrinsic nature, and because 'the bond' and 'the cause of the bond' are without-nature. Mahāmati! If there truly were this thing 'being bound,' then there ought to be 'that which binds' — because it would be the cause of the bond. Mahāmati! the ruinous one who speaks thus is called 'the mark of nothing whatever.'
"Mahāmati! For this reason I say: better to grasp a 'view of a person' as great as Mount Sumeru than to give rise to that view of emptiness which is the conceit of 'nothing whatever.' Mahāmati! that one of the conceit of 'nothing whatever' is called 'ruinous.' He falls into the longing for the view of particular and shared marks, not knowing that these are in truth one's own mind's manifestation. Seeing that the intrinsic nature of outer things is impermanent, moment by moment turning and decaying; and that the aggregates, elements, and sense-fields, in unbroken flow, alter and perish — being apart from the false imagining that is the mark of the letter: this is called a ruinous one."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
'Being' and 'non-being' are these two extremes, down to the realm of the mind;
purge that realm away utterly, and the even mind is stilled.
That realm-nature which is nothing to grasp is a ceasing, and yet not 'nothing whatever';
all existent things are just-so-as-they-are, like the realm of the worthy and the noble.
Without seed, and yet said to have arising, arisen, it perishes again;
causes-and-conditions are being, and yet non-being — this abides not within my teaching.
It is not the outsiders', nor the Buddha's, not 'I,' nor yet another;
since it is gathered up out of causes and conditions, how can it be said to be non-being?
Who is it that gathers up this being of causes and conditions, and then turns and says it is non-being?
That is wrong view expounding the arising of dharmas, clinging by false imagining to 'being' and 'non-being.'
If one can know that from the root there is no arising, and likewise nothing that perishes,
and contemplate that all of this is empty and still, then 'being' and 'non-being' both fall away.
從一句反常的話問起
這一段，佛說了三句聽起來都不太尋常的話。
第一句：菩薩能得三種「意生身」——一種隨心願而成、不從父母精血而有的身。第二句：有人造了五無間這樣的重罪，竟然「不入無擇地獄」。第三句最奇：佛說自己從成道那一夜到涅槃那一夜，中間「不曾說一個字」——說法四十九年的佛，偏說自己一字未說。
三句話，若照著字面各聽各的，會覺得一句比一句離譜。可若把它們串起來看，會發現它們指的是同一件事：身也好、業也好、法也好，到了究竟處，都不在「外」，都在自心；而自心的究竟，是離言的。這一段，正是要人把「身」「業」「法」三樣，一樣一樣地收回自心來看。用唯識的話說，這是一段講「轉依」與「離言自性」的經。
意生身：一個轉依所成的身
先看身。
凡夫的身，是業與愛牽來的，四大所造，一節一節地受、一段一段地報，自己作不了主。可經裡說的意生身不是這樣——它「隨意願成」，心願一動，身即隨現。這樣一個身，是從哪裡來的？經給了關鍵四個字：「身心轉變」。不是在舊身之外另換一個新身，而是這同一個身心，其所依轉了。這正是唯識講的「轉依」：不是把染法搬走、把淨法搬進來，而是同一個依他起，在迷時現生死身，在悟時現意生身。所依一轉，身即隨異。
經把三種意生身，按地位由淺到深排開。第三、四、五地的，叫三昧樂正受意生身——在定中「安住心海，起浪識相不生」。這一句正接著前文那片藏識海：先前識浪隨境風騰躍不斷，到這裡，浪息了，海面靜了，行者「知自心現境界性非性」，曉得所對的境界原是自心所現、本無定性，於是不再逐浪。第八地的，叫覺法自性性意生身——這裡經一連用了四個譬喻：如幻、如夢、如水中月、如鏡中像。這四樣東西有一個共同點：分明現前，卻了無實體；你伸手去水裡撈那個月，撈不著，可它又清清楚楚地在那裡照著。八地菩薩所得的身，就是這樣「非造非所造，如造所造」——說它是造作出來的嗎？不是，它如幻無實；說它不是造作嗎？它又具足色相、迅疾如意、如妙華莊嚴，能隨入一切佛剎。現而非實，非實而現，這正是通達「自性法」——通達了諸法唯是自心所現、如幻而有——才成得的身。最後一種，種類俱生無行作意生身，是覺一切佛法、緣自得樂，到了無功用行的地位，任運而成，連「作意」都不必起了。
三種身排下來，是一條轉依由淺到深的路：從定中息浪，到觀法如幻而身心轉變，到無功用任運。宗泐一句點得準：這三身是「通教菩薩自行化他之道」，如來不待人問就先告訴大家——因為這是行菩薩道的人不可不知的。不知這條路，就會把意生身當成神通異事去羨慕；知道了，才曉得它不過是「自心現」看到底、所依轉到底之後，自然現起的用。
五無間：把五樁外罪，讀成五處內斷
再看業。
五無間——殺父、殺母、害羅漢、破僧、出佛身血——是戒律裡最重的五樁逆罪，造了必墮無間地獄，這一點宗泐說得毫不含糊：「五無間業惡逆之極者，凡作是業，必受無間地獄之報。」那佛怎麼又說有人造五無間卻不入地獄？
關鍵在佛答的方式。宗泐點出：佛「先據事列名，次約法徵釋」——先照著事相把五個名字列出來，再就內法一個一個地重新解釋。於是每一樁「外罪」，都被讀成了一處「內斷」。母，是那招後有、與貪喜俱起的「愛」；父，是那令人入六處聚落的「無明」——把愛與無明這二個生死根本斷了，就叫「害父母」。潛伏的煩惱使不現行，卻如鼠毒終要發作，於諸法中把它究竟斷盡，就叫「害羅漢」。互不相同的五陰和合積聚，把這積聚斷了，就叫「破僧」。而最險的一句在末尾：「不覺外自共相，自心現量七識身，以三解脫無漏惡想，究竟斷彼七種識佛」——把那不覺外境、以為心外實有的七轉識斷了，就叫「出佛身血」。
這一段最堪玩味的，是「識」為什麼叫「佛」。因為凡夫最深的執，就是把這能了別的識當作真常不壞的「我」、當作可皈依的「佛」；而唯識恰恰要斷這一執——七轉識是依他起、是自心現量，不是心外別有的實佛。斷掉這個被誤認作「佛」的識執，才是真「出佛身血」。所以整組五無間，內讀下來，恰是唯識斷二障的一幅圖：斷愛、無明（煩惱障之根），斷諸使（隨眠），斷陰執（薩迦耶見），斷七識為實之見（法我執·所知障）。宗泐一句斷語最好：「名雖從逆，法實惟順。」名相是逆的，法義卻是順的——順著自心現量斷惑的正道。
要緊的是，這內讀不是把外罪輕輕放過。經緊接著立「外無間」，明白劃界：真造了外五無間的，於三解脫門「一一不得無間等法」。內讀的「無間」，斷的是惑；外造的「無間」，得的是獄。二者不可混。楞伽把五無間翻成內法，不是替殺父者開脫，而是指給修行人看：你真正要「無間」斷的，是心裡那五個根。
不說一字：法是本住的，佛只是走進了那座古城
最後看法，這是全段的眼。
佛說自己一夜成道、一夜涅槃，中間不說一字。宗泐提醒：這問是接著「四等」來的——前面說佛與三世諸佛字等、語等、法等、身等，那都還「涉言詮」，還在言說的層面上；所以大慧再逼一句：那到底說了沒有？佛答以二法：緣自得法、本住法。
先說「緣自得法」。佛所證的，「離言說妄想，離字二趣」——它本身就在言說與文字夠不著的地方。這正是唯識講的「離言自性」：圓成實、勝義諦，是離一切能詮所詮的；凡落言詮的，都已是遍計所執的影子，不是那個「自得」的境界本身。所以就「所證」而言，實在無一字可說——不是佛不肯說，是那境界本非言說所及。
再說「本住法」，經在這裡給了兩個譬喻，都極好。一個是金銀之性：金子的堅、銀子的性，是它本來就有的，不是誰鍛煉出來的；法界的常住，也是這樣，「若如來出世、若不出世，法界常住」。另一個更傳神——曠野裡的古城：一個人走在曠野中，望見一條通往古城的平坦舊道，他順著走進城去，享受城中的安樂。佛問大慧：這道、這城、這城裡的樂，是這個人自己造的嗎？大慧答：不是。這一問一答，把「不說一字」徹底說清了：法界如那座古城，本來就在那裡；佛如那個行路人，只是發現了舊道、走了進去。城不是他建的，道不是他修的，樂不是他造的——他只是「證入」，不是「創作」。宗泐點得明白：本住法「即先佛所證性德之法」，如金之堅剛，「非鍛鍊所得」。
一「修」一「本」，合起來就圓了。緣自得，是「自證修德」——修行所親證；本住法，是「本具性德」——本來如是的法性。宗泐一句收得極妙：「修性一如，皆離言說。」你修所證得的，正是那本來就有的；而那本來就有的，本非言說可及。所以「無法可說，是佛之說」——正因無一字可說，這「不說」本身，才是佛真正的說法。用唯識來收：這正是圓成實性的兩面——它是法爾本有的真如（本住），也是聖智所親證的境界（自得）；而真如離言，證真如的根本智也離言，所以一夜到一夜，中間不說一字。
承衍
這一段的三事，後世唯識一一承接。
意生身「身心轉變」所成，承衍成唯識論所明的變易生死、意所成身——菩薩以無漏願力所資的身，妙用難測、隨意願成；那由染依轉為淨依的「轉依」義，更是唯識全論的歸宗，一部三十頌到末後「轉依」二字方見落處。五無間的內讀，把斷惑判成斷愛、斷無明、斷諸使、斷陰執、斷識執——正對唯識斷煩惱、所知二障的次第；而「佛之知覺」一段更把它挑明：覺人法二無我、了二障、離二死、斷二煩惱，這十六字幾乎就是唯識果地的綱目。至於「緣自得法離言」「本住法常住」，一頭接著唯識圓成實的離言自性，一頭接著真如無為的法爾常住——所證離言是自得，所依常住是本住，二者本是圓成實性的一體兩面。
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 saying that runs against the grain
In this passage the Buddha says three things, and each of them sounds, on first hearing, decidedly out of the ordinary.
The first: that a bodhisattva can win three kinds of "mind-made body" — a body that comes to be at the wish of the mind, and does not arise from the essence-and-blood of father and mother. The second: that a man may commit crimes as grave as the five deeds of immediate retribution and yet "not enter the hell of no reprieve." The third, and strangest of all: that the Buddha says of himself that from the night he won awakening to the night he entered nirvāṇa, in between he "did not speak one word" — a buddha who taught the dharma for forty-nine years, insisting that he never spoke a single word.
Three sayings; and if you take each of them at the letter and hear them apart, each sounds more preposterous than the last. But string them together, and you find that they point to one and the same thing: body, deed, and dharma — every one of them, at the ultimate, is not "out there," but in one's own mind; and the ultimate of that mind is apart from speech. This passage is precisely a summons to take the three things — "body," "deed," "dharma" — and draw them, one by one, back into one's own mind to look at them. Put in the language of Yogācāra, this is a passage that teaches "the transformation of the basis" and "the intrinsic nature apart from speech."
The mind-made body: a body brought about by the transformation of the basis
Take the body first.
The body of an ordinary being is dragged into being by deed and by craving, made of the four great elements, received joint by joint and requited stretch by stretch, with no say in the matter of its own. But the mind-made body the scripture speaks of is not like this — it "comes to be at the will's wish": the mind's wish so much as stirs, and the body appears with it. Where does such a body come from? The scripture gives the key in four words: "body and mind are transformed." It is not that a new body is exchanged for the old one outside it; it is that this same body-and-mind has had its basis turned. This is just what Yogācāra means by "the transformation of the basis": not that the defiled dharmas are carted off and the pure dharmas carted in, but that the one same dependent nature, in delusion, manifests a birth-and-death body, and, in awakening, manifests a mind-made body. Let the basis but turn, and the body alters with it.
The scripture ranges the three mind-made bodies from the shallow to the deep by station. The one belonging to the third, fourth, and fifth grounds is called the samādhi-bliss-of-right-reception mind-made body — in meditative absorption one "abides in the ocean of the mind, and the mark of the consciousness that raises the waves no longer arises." This line follows straight on from the ocean of the store-consciousness of the earlier passage: before, the waves of consciousness went leaping up without a break, following the wind of objects; here, the waves have subsided, the surface of the ocean has fallen still, and the practitioner "knows the objective realm manifested by his own mind to be with or without intrinsic nature" — knows that the realm he faces is in truth his own mind's manifestation, without a fixed nature of its own, and so no longer chases the waves. The one belonging to the eighth ground is called the mind-made body of awakening-to-the-intrinsic-nature-of-dharmas — and here the scripture strings together four similes at once: like an illusion, like a dream, like the moon in water, like the image in a mirror. These four things have one point in common: they present themselves plainly before you, and yet are utterly without substance; reach into the water for that moon and you cannot take hold of it, and yet there it is, clear as clear, shining. The body won by the eighth-ground bodhisattva is just such a thing — "not made and not something made, yet as though made and something made." Say it is made? No, it is illusion-like and unreal. Say it is not made? Yet it is furnished in full with color-marks, swift according to one's wish, adorned as with a marvelous flower, able to enter at will into all the buddha-fields. Manifest yet not real, not real yet manifest — this is precisely the body that is won only when one has penetrated "the intrinsic nature of dharmas," penetrated the fact that all dharmas are but one's own mind's manifestation, illusion-like and yet existent. The last kind, the mind-made body born-of-its-kind-and-free-of-contrivance, is one that has awakened to all the buddha-dharmas and taken as its object the bliss won through its own condition, reaching the station of contrivance-free practice, coming to be spontaneously, without so much as an act of attention needing to be raised.
Ranged out, the three bodies are one road of the transformation of the basis, from the shallow to the deep: from the stilling of the waves in meditative absorption, to the transformation of body and mind through contemplating dharmas as illusion-like, to the spontaneity of contrivance-free practice. Zonglei points it precisely in one line: these three bodies are "the path by which the bodhisattva of the pervasive teaching practices for himself and transforms others," and the Tathāgata tells it to all, unasked — for it is what one who walks the bodhisattva path cannot but know. Not knowing this road, one would take the mind-made body for some marvel of spiritual power and covet it; knowing it, one sees that it is nothing but the working that naturally arises once "one's own mind's manifestation" has been seen through to the bottom and the basis turned to the bottom.
The five deeds of immediate retribution: reading five outer crimes as five inward cuttings-off
Take the deed next.
The five deeds of immediate retribution — the killing of father, the killing of mother, the harming of an arhat, the wrecking of the assembly, the drawing of blood from the Buddha's body — are the five gravest deadly crimes in the discipline; commit them, and one must fall into the hell of no interval. On this point Zonglei is not in the least equivocal: "the five deeds of immediate retribution are the very extreme of evil deadliness; whoever does these deeds must undergo the retribution of the hell of no interval." How, then, does the Buddha come to say that there is one who commits the five deeds of immediate retribution and yet does not enter the hell?
The key lies in the manner of the Buddha's answer. Zonglei points it out: the Buddha "first lists the names according to the deeds, then attests and expounds them in terms of the dharma" — he first sets out the five names according to their outward form, then explains them over again, one by one, in terms of the inner dharma. And so every "outer crime" is read as an "inward cutting-off." The mother is that "craving" which summons future existence and arises together with delight and desire; the father is that "ignorance" which drives one into the settlement of the six sense-fields — to cut off these two roots of birth-and-death, craving and ignorance, is called "the killing of father and mother." Those latent fetters that do not presently function, yet, like a rat-poison, are bound at last to break out — to cut them off utterly within all dharmas is called "the harming of an arhat." The five aggregates, of marks that differ each from each, joined and heaped together — to cut off this heap is called "the wrecking of the assembly." And the most perilous line comes at the end: "not awakening to the outer particular-and-shared marks — there being but the sevenfold body of consciousness that is one's own mind's manifestation — and, with the unstained right knowledge that breaks false imagining by way of the three gates of liberation, cutting off utterly those seven kinds of consciousness that are the Buddha" — to cut off those seven evolving consciousnesses that fail to awaken to the outer objects and take them for real things outside the mind is called "the drawing of blood from the Buddha's body."
The most worth pondering thing in this passage is why "consciousness" should be called "Buddha." Because the ordinary being's deepest grasping is to take this consciousness that can cognize for a true, constant, indestructible "self," and take it for a "Buddha" one may go to for refuge; and Yogācāra is bent on cutting precisely this grasping — the seven evolving consciousnesses are the dependent nature, are one's own mind's manifestation, and are not some real Buddha existing apart, outside the mind. Only when this grasping-at-consciousness-as-Buddha is cut off is there a true "drawing of blood from the Buddha's body." So the whole set of five deeds of immediate retribution, read inwardly, is exactly a picture of the Yogācāra cutting-off of the two obstructions: cutting off craving and ignorance (the root of the affliction-obstruction), cutting off the fetters (the latencies), cutting off the grasping-at-the-aggregates (the view of a real self in the perishable), cutting off the view of the seven consciousnesses as real (the grasping-at-a-self-in-dharmas, the cognitive obstruction). Zonglei's one verdict is the best of it: "though the names follow the deadly deeds, the dharma is in truth only conformable." The names are deadly; the sense of the dharma is conformable — conformable to the right path of cutting off delusion along the measure that is one's own mind's manifestation.
What matters is that this inner reading is not a letting-off of the outer crimes with a light hand. The scripture at once sets up an "outer immediate-retribution" and draws the line plainly: one who has truly done the outer five deeds of immediate retribution wins, within the three gates of liberation, "not one of those like-of-immediate-retribution dharmas." The "immediate-retribution" of the inner reading cuts off delusion; the "immediate-retribution" of the outer doing wins the hell. The two are not to be confused. The Laṅkā's turning of the five deeds of immediate retribution into the inner dharma is not an acquittal for the one who kills his father, but a pointing-out for the one who cultivates: what you truly need to cut off "without interval" is those five roots within the mind.
Not one word spoken: the dharma is the abiding one, and the Buddha has only walked into that ancient city
Take the dharma last — and this is the eye of the whole passage.
The Buddha says of himself that in one night he won awakening and in one night he entered nirvāṇa, and in between did not speak one word. Zonglei points out that this question follows on from the "four samenesses" — the foregoing said that the Buddha is of the same letter, the same speech, the same dharma, the same body as the buddhas of the three times, and all of that still "trenches on verbal telling," still stands on the plane of speech; and so Mahāmati presses one line further: did he, then, speak or not? The Buddha answers with two dharmas: the dharma won through one's own condition, and the abiding dharma.
Take first "the dharma won through one's own condition." What the Buddha has realized is "apart from the false imagining of speech, apart from the two tendencies of the letter" — it lies, of itself, in the place where speech and the letter cannot reach. This is just what Yogācāra means by "the intrinsic nature apart from speech": the truly-perfected, the ultimate truth, is apart from all that expresses and all that is expressed; whatever falls to verbal telling is already the shadow of the imagined-and-clung-to, and not that "won-of-itself" realm itself. So, as regards "what is realized," there is in truth not one word that can be spoken — not that the Buddha is unwilling to speak, but that the realm is of itself beyond the reach of speech.
Take next "the abiding dharma," and here the scripture gives two similes, both superb. One is the nature of gold and silver: the hardness of gold, the nature of silver, are theirs from the first, not something smelted into being by anyone; and the constant abiding of the dharma-realm is just so — "whether a Tathāgata comes into the world or comes not into the world, the dharma-realm abides constant." The other is the more telling still — the ancient city in the wilderness: a man walking in the wild sees, far off, a level, old road leading to an ancient city, and, following it, enters the city and takes his ease in its blisses. The Buddha asks Mahāmati: this road, this city, these blisses within the city — did this man make them himself? Mahāmati answers: no. This one exchange of question and answer says "not one word spoken" clean through: the dharma-realm is like that ancient city, there of itself from the first; the Buddha is like that traveler, who only discovered the old road and walked in. The city is not of his building, the road is not of his making, the bliss is not of his contriving — he has only "realized-and-entered," not "created." Zonglei points it plainly: the abiding dharma is "the dharma of the intrinsic virtue realized by the former buddhas," like the hardness of gold, "not gained by smelting."
One "cultivation" and one "abiding," put together, come round full. The won-through-one's-own-condition is the "cultivated virtue of one's own realization" — what practice personally realizes; the abiding dharma is the "intrinsic virtue one already possesses" — the dharma-nature that is thus of itself. Zonglei's one line gathers it up most finely: "cultivation and nature are of one suchness, both apart from speech." What you realize by your cultivation is precisely that which was there from the first; and that which was there from the first is of itself beyond the reach of speech. So "there is no dharma that can be spoken — this is what is the Buddha's speaking" — precisely because there is not one word that can be spoken, this "not speaking" is itself the Buddha's true speaking of the dharma. To gather it up in Yogācāra: this is precisely the two faces of the truly-perfected nature — it is the suchness that is intrinsically-so and already there (the abiding), and it is the realm that noble wisdom personally realizes (the won-of-itself); and since suchness is apart from speech, and the root-knowledge that realizes suchness is apart from speech, from one night to one night, in between, not one word is spoken.
Onward Transmission
The three matters of this passage are each taken up by the later Yogācāra.
The mind-made body, brought about by "the transformation of body and mind," is carried forward by the transformed birth-and-death and the mind-formed body that the Cheng Weishi Lun makes plain — the body a bodhisattva sustains by the power of his stainless vows, of a working past fathoming, coming to be at the will's wish; and that sense of "the transformation of the basis," the turning of the defiled basis into the pure basis, is the very tenet to which the whole of Yogācāra comes home — a Thirty Verses that reaches its landing-place only in those two last words, "the transformation of the basis." The inner reading of the five deeds of immediate retribution, which judges the cutting-off of delusion into the cutting-off of craving, of ignorance, of the fetters, of the grasping-at-the-aggregates, of the grasping-at-consciousness — answers straight to the Yogācāra sequence of cutting off the two obstructions of the afflictions and the knowable; and the passage on "the Buddha's knowing-and-awakening" makes it more explicit still: to awaken to the twofold no-self of persons and dharmas, to understand the two obstructions, to be apart from the two deaths, to cut off the two afflictions — these words are all but the very outline of the Yogācāra ground of fruition. As for "the dharma won through one's own condition is apart from speech" and "the abiding dharma abides constant," the one joins at its head to the Yogācāra truly-perfected's intrinsic nature apart from speech, the other joins to suchness the unconditioned in its intrinsically-so constant abiding — the realized-apart-from-speech is the won-of-itself, the depended-on-and-constant is the abiding, and the two are of themselves the one body's two faces of the truly-perfected nature.
Chan reception sources must remain stratified. Jingjue T2837 records Bodhidharma telling Huike to practice in reliance on the four-scroll Laṅkā and thereby attain deliverance〔T85n2837 1284c24–25〕; Daoxuan T2060 records entrustment of the four-scroll Laṅkā〔T50n2060 0552b20–22〕. The formula "it may seal the mind" belongs to the Song preface〔T16n0670 0479c10–13〕. This movement may therefore be read within later Chan reception, but the Song formula cannot be backfilled into Tang sources and the movement cannot be declared Patriarchal Chan’s unique foundation.
考據Apparatus
本段立三種意生身（三昧樂正受·覺法自性性·種類俱生無行作）、五無間業之內釋（貪愛為母·無明為父·了境識為佛·諸使為羅漢·陰集為僧，究竟斷而不入無擇獄）、佛「我從某夜得最正覺，乃至某夜入般涅槃，於其中間乃至不說一字」〔T16n0670 0498c17–19〕（緣自得法·本住法二法所依）——皆自心現量、離言自證之經據；承衍唯識三身·一乘·離言自證諸義。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| T670 四卷本〈一切佛語心品〉 | 卷三·意生身門起（〔T16 0497c17〕意生身分別通相—〔0499b21〕有無有相偈訖）。四卷本一品貫通，依大慧問答輪次切；本段承前「自覺聖智」義，以「意生身分別通相」一告所開，續五無間、佛之知覺、四等、不說一字、有無有相五問答 |
| 法藏《入楞伽心玄義》T1790（綱·非逐文） | 判全經宗要為「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39 0426a17〕；本段五無間之內釋、不說一字之離言，正當自心現量·離言自證之義位 |
| 宗泐·如玘《註解》T1789（逐文·四卷本主疏） | 科三種意生身為科判摘要『通教菩薩自行化他之道，如來不待問而告之』〔T39n1789 0386a03–04〕；科五無間為「名雖從逆，法實惟順」〔T39n1789 0386c12〕；科不說一字為科判摘要『自得即自證修德、本住即本具性德，修性一如，皆離言說』〔T39n1789 0388b05–07〕 |
| T671 入楞伽經（菩提留支） | 意生身當〔T16 0540b19〕· 五無間〔0540c16〕· 不說一字〔0541c04〕 |
| T672 大乘入楞伽經（實叉難陀） | 意成身當〔T16 0607b24〕· 五無間〔0607c17〕· 不說一字〔0608b16〕 |
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音寫所徵 | 唯識精確義 |
|---|---|---|---|
| 意生身 | —（無四卷本古德音寫·從闕） | 〔本段 T16n0670 0497c17〕 | 隨意願而成之身；三種：三昧樂正受·覺法自性性·種類俱生無行作。宗泐：「通教菩薩自行化他之道」〔T39n1789 0386a03〕 |
| 三昧樂正受意生身 | —（從闕） | 〔本段 0497c26〕 | 三四五地，三昧樂正受，安住心海、起浪識相不生，知自心現境界性非性 |
| 覺法自性性意生身 | —（從闕） | 〔本段 0497c28 起〕 | 第八地，觀察覺了如幻等法悉無所有，身心轉變，得如幻三昧，如幻夢水月鏡像 |
| 種類俱生無行作意生身 | —（從闕） | 〔本段 0498a06〕 | 覺一切佛法、緣自得樂相 |
| 五無間業 | —（從闕） | 〔本段 0498a14·0498a18 列〕 | 殺父母·害羅漢·破壞眾僧·惡心出佛身血；本段以貪愛·無明·陰集·諸使·了境識內釋，究竟斷之為無間 |
| 無擇（無間）地獄 | —（從闕） | 〔本段 0498a14〕 | 阿鼻獄；宗泐：「無擇即無間也」〔T39n1789 0386c10〕。內釋五無間者不入此獄 |
| 緣自得法 | —（從闕） | 〔本段 0498c22–23〕 | 二法之一；如來所得我亦得之，究竟境界離言說妄想。宗泐：「自證修德」〔T39n1789 0388b05〕 |
| 本住法 | —（從闕） | 〔本段 0498c26〕 | 二法之一；古先聖道，如金銀等性，法界常住，佛出不出常住。宗泐：「本具性德」〔T39n1789 0388b05〕 |
| 四等 | —（從闕） | 〔本段 0498b27·0498b29 列〕 | 字等·語等·法等·身等；如來與過去諸佛之等 |
IAST 為發音輔助。本段諸名（意生身·緣自得法·本住法等）無四卷本古德音寫可徵者，從闕，不以近代還原充數。
六、譬喻·修辭
(一) 幻夢水月鏡像喻（覺法自性性意生身）——〔T16n0670 0497c28·0498a01–02〕「觀察覺了如幻等法悉無所有…猶如幻夢水月鏡像，非造非所造，如造所造」：
- 喻體：幻·夢·水月·鏡像（非造非所造，而現造所造之相）。喻依：第八地菩薩覺法自性性所得之意生身。
- 所顯義：身心轉變所現之意生身，如幻等法本無所有，而能具足莊嚴、迅疾如意、隨入佛剎——現而非實、非造而如造。三譯俱明「如幻」（T671 0540c05「如幻」· T672 覺法自性意成身）。
(二) 妙華莊嚴喻（覺法自性性意生身）——〔T16n0670 0497c29〕「無量相力自在明，如妙華莊嚴，迅疾如意」：
- 喻體：妙華莊嚴。喻依：意生身之相力自在。
- 所顯義：意生身相好之莊嚴迅疾，如妙華之敷發。
(三) 破瓶·焦種喻（引伸·五無間之究竟斷）——本段五無間內釋以「究竟斷彼」立義〔T16n0670 0498a19–24〕：斷二根本（愛·無明）名害父母、諸法究竟斷彼（如鼠毒發）名害羅漢、異相諸陰和合積聚究竟斷彼名破僧、究竟斷七種識佛名惡心出佛身血。「如鼠毒發」〔0498a22〕為本段獨喻：
- 喻體：鼠毒潛伏而後發。喻依：諸使（隨眠）不現而終斷。
- 所顯義：諸煩惱使雖不現行，如鼠毒潛伏，於諸法究竟斷之，方名「害羅漢」（斷盡諸使之無間）。
(四) 曠野古城喻（本住法）——〔T16n0670 0498c27–0499a02〕「譬如士夫行曠野中，見向古城平坦正道，即隨入城，受如意樂」：
- 喻體：曠野中之古城·平坦舊道（士夫但隨入，非彼所作）。喻依：本住法（古先聖道·法界常住）。
- 所顯義：法界常住，如古城舊道本有，佛但證入而受用，非佛所新作——故「不說一字」。宗泐：「喻本住法性如金之堅剛，非鍛鍊所得」〔T39n1789 0388b28〕。T672 同存此喻（「見向古城平坦舊道，即便隨入止息遊戲」〔T16n0672 0608b25–26〕）。
(五) 金銀等性喻（本住法·法界常住）——〔T16n0670 0498c26〕「如金銀等性，法界常住」：
- 喻體：金銀之性（本有堅剛，非鍛鍊所成）。喻依：本住法之法界常住。
- 所顯義：法性如金性本具，有佛無佛，法界常住。宗泐：「如金之堅剛，非鍛鍊所得」〔T39n1789 0388b28〕。
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）。逐句對位如下。
句一 三種意生身
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 有三種意生身。云何為三？所謂：三昧樂正受意生身、覺法自性性意生身、種類俱生無行作意生身。 | T16n0670 0497c20–22 |
| T671 流支 | 有三種意生身。何等為三？一者、得三昧樂三摩跋提意生身；二者、如實覺知諸法相意生身；三者、種類生無作行意生身。 | T16n0671 0540b19–21 |
| T672 實叉 | 意成身有三種。何者為三？謂：入三昧樂意成身，覺法自性意成身，種類俱生無作行意成身。 | T16n0672 0607b25–27 |
異文所繫：(甲) 名相，T670 作「意生身」、T672 作「意成身」（意所成身，隨意願成）；T671 亦作「意生身」。(乙) 第二身，T670「覺法自性性」、T671「如實覺知諸法相」、T672「覺法自性」——三譯同指第八地覺法之意生身。(丙) 第三身，T670「種類俱生無行作」、T671「種類生無作行」、T672「種類俱生無作行」——「無行作／無作行」開合小異，同明無功用行。三譯三身數目、次第全同。
句二 五無間業（列名）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 云何五無間業？所謂：殺父母及害羅漢、破壞眾僧、惡心出佛身血。 | T16n0670 0498a18–19 |
| T672 實叉 | 五無間業。何者為五？若人作已墮阿鼻獄。 | T16n0672 0607c17–18 |
異文所繫：五無間之列名（殺父·殺母·害羅漢·破僧·出佛身血）三譯同傳，為毘尼常目；本段之要不在列名，而在內釋（愛·無明·陰·使·識之究竟斷）——三譯俱以內法徵釋五名，詳句三。
句三 五無間內釋偈（貪愛為母·無明為父）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 貪愛名為母，無明則為父，覺境識為佛，諸使為羅漢，陰集名為僧，無間次第斷，謂是五無間，不入無擇獄。 | T16n0670 0498b11–14 |
| T671 流支 | 貪愛名為母，無明則為父，了境識為佛，諸使為羅漢，陰聚名為僧，無間斷相續；更無有業間，得真如無間。 | T16n0671 0541a18–21 |
異文所繫：(甲) 前五句「貪愛名為母，無明則為父」二本全同；「覺境識為佛（T670）／了境識為佛（T671）」、「陰集名為僧（T670）／陰聚名為僧（T671）」，一字之異，義同。(乙) 後三句 T670 明「無間次第斷，謂是五無間，不入無擇獄」〔T16n0670 0498b13–14〕——結歸「內斷五者不入無擇獄」；T671 作「無間斷相續，更無有業間，得真如無間」〔T16n0671 0541a20–21〕——歸於「得真如無間」。二本同以內法之究竟斷會通五無間，不入地獄。
句四 不說一字（某夜成道至某夜涅槃）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 我從某夜得最正覺，乃至某夜入般涅槃，於其中間乃至不說一字，亦不已說、當說，不說是佛說。 | T16n0670 0498c17–19 |
| T671 流支 | 何等夜證大菩提，何等夜入般涅槃，我於中間不說一字。佛言非言。 | T16n0671 0541c02–04 |
| T672 實叉 | 我於某夜成最正覺，乃至某夜當入涅槃，於其中間不說一字，亦不已說亦不當說，不說是佛說。 | T16n0672 0608b16–18 |
異文所繫：三譯同傳科判摘要『某夜成道—某夜涅槃—中間不說一字』之定式；T670／T672 詳「亦不已說、當說，不說是佛說」，T671 略作「不說一字，佛言非言」。同歸離言：佛所證離言自證，故「不說是佛說」。
句五 二法（緣自得法·本住法）·古城喻
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 我因二法故，作如是說…謂：緣自得法，及本住法…云何本住法？謂：古先聖道。如金銀等性，法界常住…譬如士夫行曠野中，見向古城平坦正道，即隨入城，受如意樂。 | T16n0670 0498c22–0499a02 |
| T672 實叉 | 我依二密法故作如是說…一、自證法，二、本住法…云何本住法？謂法本性如金等在鑛，若佛出世若不出世，法住法位，法界法性皆悉常住。大慧！譬如有人行曠野中，見向古城平坦舊道，即便隨入止息遊戲。 | T16n0672 0608b19–26 |
| T671 流支 | 依二法…一者、依自身內證法；二者、依本住法。我依此二法作如是言。 | T16n0671 0541c07–09 |
異文所繫：(甲) 二法名，T670「緣自得法·本住法」、T671「自身內證法·本住法」、T672「自證法·本住法」——三譯第一法同指自證（緣自得＝自身內證＝自證），第二法俱作「本住法」。(乙) 本住法之喻，T670「如金銀等性，法界常住」、T672「如金等在鑛…法住法位，法界法性皆悉常住」〔T16n0672 0608b23–24〕——T672 增「法住法位」四字，義同法界常住。(丙) 古城喻三譯同存（T670 見向古城平坦正道·T672 見向古城平坦舊道），喻本住法之本有可入、非新造。
三、唯識義之經據（眼）
本段以自心現量·離言自證貫三事；意生身之隨意願成、五無間之內斷、不說一字之本住，皆歸自心所現、離言之境，為唯識轉依·離言自性·如來三身之經據。
(一) 三種意生身·轉依所成之身——〔T16n0670 0497c26–0498a02〕三昧樂正受意生身「知自心現境界性非性」、覺法自性性意生身「觀察覺了如幻等法悉無所有，身心轉變」：三身皆依了知自心現、身心轉變（轉依）而成，非四大所造之分段身。→ 唯識轉依所成、變易身（意所成身）之經據；第八地無功用行（種類俱生無行作）即八地以上任運之位。
(二) 五無間之內釋·唯識所現量——〔T16n0670 0498a24–26·0498b11〕「不覺外自共相，自心現量七識身，以三解脫無漏惡想，究竟斷彼七種識佛」「貪愛名為母，無明則為父，覺境識為佛」：外五無間（殺父母等）轉為內法之究竟斷——愛（母）·無明（父）·陰集（僧）·諸使（羅漢）·了境識（佛），皆自心現量所攝，以三解脫門究竟斷之。→ 「不覺外自共相、自心現量」正唯識「唯識無境·自心所現」義之經據；內斷五者即斷所知·煩惱二障之異詮。
(三) 佛之知覺·二障二死之斷——〔T16n0670 0498b17〕「覺人法無我，了知二障，離二種死，斷二煩惱，是名佛之知覺」：佛知覺＝覺二無我·了二障·離二死·斷二煩惱。→ 唯識二障（煩惱·所知）·二死（分段·變易）·二無我（人·法）之經據；「聲聞、緣覺得此法者，亦名為佛。以是因緣故，我說一乘」〔T16n0670 0498b18–19〕即會三歸一之經據。
(四) 不說一字·離言自證（緣自得法）——〔T16n0670 0498c25–26〕「緣自得法究竟境界，離言說妄想，離字二趣」：佛所自證離言說、離文字，故「於其中間不說一字」。→ 唯識離言自性（勝義離言、圓成實離能所言詮）之經據；自證分離言之境即此。
(五) 本住法·法界常住（真如凝然）——〔T16n0670 0498c26–0499a01〕「古先聖道…如金銀等性，法界常住。若如來出世、若不出世，法界常住」：法界（真如）常住，佛出不出、證與不證，其性常住，佛但證入如士夫入古城。→ 唯識真如「無為·常住·非佛所作」之經據；圓成實性法爾本有，佛證而非造。
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）
釋三種意生身：
「三種意生身，乃通教菩薩自行化他之道，為菩薩者不可不知，故如來不待問而告之。初列三名，而後徵釋。」〔T39n1789 0386a03–05〕
（宗泐判三意生身為通教菩薩自行化他之道，如來不待問而先告——通菩薩道之要。）
釋五無間（名逆法順）：
「五無間業惡逆之極者，凡作是業，必受無間地獄之報。如來有時說言，亦有行五無間業不入無擇獄者，無擇即無間也。大慧未達，於是問佛。答中先據事列名，次約法徵釋。名雖從逆，法實惟順，義見下文。」〔T39n1789 0386c08–13〕
（宗泐明五無間本惡逆之極、必受地獄報；而佛所說「不入無擇」者，乃「約法徵釋」——就內法（愛·無明·陰·使·識之究竟斷）而言，「名雖從逆，法實惟順」。此楞伽五無間內釋之古德讀。）
釋不說一字·二法：
「示四等猶涉言詮，故復以始終不說一字之義為問。佛答以我因二法故，謂無法可說，是佛之說也。自得即自證修德也，本住即本具性德也，修性一如，皆離言說，故云『我如是說』。」〔T39n1789 0388b03–07〕
（宗泐明四等尚涉言詮，故以「不說一字」再問；佛答二法——緣自得＝自證修德、本住＝本具性德，修性一如皆離言，故「無法可說是佛之說」。）
釋本住法·古先聖道：
「謂古先聖道者，即先佛所證性德之法也。如金銀等性者，喻本住法性如金之堅剛，非鍛鍊所得。法界常住亦復如是，所謂有佛無佛，性相常住。」〔T39n1789 0388b27–0388c01〕
（宗泐明本住法即先佛所證之性德，喻如金性堅剛本有、非鍛鍊所成；有佛無佛，法界性相常住——佛但證入，非新造。）
法藏《入楞伽心玄義》T39n1790（綱）
法藏判全經宗要，本段自證·常住義繫於自心如來藏：
「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〕
（法藏《玄義》為綱疏，判全經宗要而未逐文；本段意生身·五無間·不說一字諸義，皆歸「自心如來藏」宗下。逐文之判據宗泐。）
七、互讀·承衍
本經為唯識系經源；本段所立離言自證·轉依身·真如常住諸義，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，以穩定徵引（藏經號·品·段）為主：
- 意生身（意所成身）·唯識三身/變易身：本段三意生身（隨意願成、身心轉變所得）承衍唯識「意成身·變易生死」之義。惟成唯識論「意成身」〔T31n1585 0045a21〕引「如契經說」立變易身、隨意願成，未指名楞伽經（其所引契經非本段），據實不作硬引；承其身心轉變、意所成之義而不繫其文。
- 緣自得法·離言自性：本段「緣自得法究竟境界，離言說妄想」〔T16n0670 0498c25–26〕承衍唯識圓成實·勝義離言之義；然唯識諸論此義自有經據（如解深密經勝義諦相品），本段為楞伽同義之經證，並列不強繫。
- 本住法·真如凝然常住：本段「法界常住，若如來出世、若不出世，法界常住」〔T16n0670 0498c27〕承衍唯識真如無為常住義；真如「有佛無佛，法住法界」之定式亦見阿含·般若，本段為楞伽之傳，並錄不判先後。
- 一乘·會三歸一：本段「聲聞緣覺得此法者亦名為佛，以是因緣故我說一乘」〔T16n0670 0498b18–19〕承衍如來藏·一乘義；法藏《玄義》判此經一乘究竟〔T39n1790 0426c26〕，史承並錄。
- 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。
承衍以穩定徵引為主；成唯識論意成身引「如契經說」未指名楞伽，攝論「首楞伽摩」〔T31n1594 0133a11〕為三摩地名（非楞伽經），二處俱不作本段硬引，誌此以免誤繫。餘俟承衍論定本確引乃硬掛。
八、校本定位
- T670 求那（底本）：〔T16n0670 0497c17〕意生身分別通相起—〔0499b21〕有無有相偈訖。三種意生身 0497c20–0498a12 · 幻夢水月鏡像喻 0497c28–0498a02 · 五無間列名 0498a18 · 五無間內釋 0498a19–24 · 五無間偈 0498b11–14 · 佛之知覺 0498b17–18 · 四等 0498b27–0498c05 · 不說一字 0498c17–19 · 緣自得法/本住法 0498c22–25 · 古城喻 0498c27–0499a02。
- T671 流支（全本主對校）：三種意生身〔T16n0671 0540b19–21〕· 五無間 0540c16 · 五無間偈 0541a18–21 · 不說一字 0541c02–04 · 二法（自身內證法/本住法）0541c07–09。
- T672 實叉（完帙對校）：意成身三種〔T16n0672 0607b25–27〕· 五無間 0607c17–18 · 不說一字 0608b16–18 · 二密法（自證法/本住法）0608b19–24 · 古城平坦舊道 0608b25。
- 宗泐·如玘 T1789（逐文主疏）：三意生身牒註〔T39n1789 0385c26 牒·0386a03–05 註〕· 五無間註 0386c08–13 · 不說一字/二法註 0388b03–06 · 古先聖道註 0388b27–29。
- 法藏 T1790（玄義綱）：宗要〔T39n1790 0426a17–18〕· 一乘究竟 0426c26。
- 成唯識論 T1585／攝論 T1594：無指名顯引本段（意成身 0045a21 引「如契經說」非本段；攝論「首楞伽摩」0133a11 ＝三摩地名，非本經），從闕，不作硬引。
This movement establishes the three kinds of mind-made body (the samādhi-bliss-of-right-reception · the awakening-to-the-intrinsic-nature-of-dharmas · the born-of-its-kind-and-free-of-contrivance), the inner reading of the five deeds of immediate retribution (craving as mother · ignorance as father · the object-cognizing consciousness as Buddha · the fetters as arhat · the aggregate-heap as assembly — cut off utterly, one does not enter the hell of no reprieve), and the Buddha's "from a certain night I won the utmost right awakening, until a certain night I entered parinirvāṇa, and in between I did not speak one word" (resting on the two dharmas — the dharma won through one's own condition · the abiding dharma) — all scriptural warrant for one's-own-mind's-manifestation and speechless self-realization; carried forward into the Yogācāra doctrines of the three bodies · the one vehicle · speechless self-realization.
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 Three · the Gate of the Mind-Made Body begins（〔T16 0497c17〕the differentiating-and-shared-marks of the mind-made body —〔0499b21〕the being-and-non-being verse ends）. The four-scroll text runs through as a single chapter, cut by the rounds of Mahāmati's questioning; this movement takes up from the preceding sense of "the noble wisdom of self-realization," opened by the one announcement "the differentiating and shared marks of the mind-made body," and continues through the five question-and-answers of the five deeds of immediate retribution, the Buddha's knowing-and-awakening, the four samenesses, not one word spoken, and the marks of being and non-being |
| Fazang, Profound Meaning of the Laṅkāvatāra T1790 (outline, not phrase-by-phrase) | judges the whole scripture's guiding tenet to be「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39 0426a17〕— tr. "the five dharmas, the three natures, the eight consciousnesses, and the two emptinesses are, without exception, all established upon the Tathāgata-womb that is one's own mind"; this movement's inner reading of the five deeds of immediate retribution and the speechlessness of "not one word spoken" fall right at the meaning-place of one's-own-mind's-manifestation · speechless self-realization |
| Zonglei & Ruqi, Annotations T1789 (phrase-by-phrase · chief commentary on the four-scroll) | gives the classificatory summary『通教菩薩自行化他之道，如來不待問而告之』〔T39n1789 0386a03–04〕— tr. "the path by which the bodhisattva of the pervasive teaching practices for himself and transforms others; the Tathāgata tells it unasked"; outlines the five deeds of immediate retribution as「名雖從逆，法實惟順」〔T39n1789 0386c12〕— tr. "though the names follow the deadly deeds, the dharma is in truth only conformable"; gives the classificatory summary of "not one word spoken" as『自得即自證修德、本住即本具性德，修性一如，皆離言說』〔T39n1789 0388b05–07〕— tr. "'won through one's own condition' is the cultivated virtue of one's own realization; 'the abiding [dharma]' is the intrinsic virtue one already possesses; cultivation and nature are of one suchness, both apart from speech" |
| T671 Entering the Laṅkā (Bodhiruci) | the mind-made body falls at〔T16 0540b19〕· the five deeds of immediate retribution 0540c16 · not one word spoken 0541c04 |
| T672 Mahāyāna Entering the Laṅkā (Śikṣānanda) | the mind-formed body falls at〔T16 0607b24〕· the five deeds of immediate retribution 0607c17 · not one word spoken 0608b16 |
5 · Terms (術語)
| Chinese | Transmitted Sanskrit (Roman · pronunciation aid) | Attestation of the ancient masters' transliteration | Precise Yogācāra sense |
|---|---|---|---|
| 意生身 the mind-made body | —（no four-scroll ancient master's transliteration · left blank） | 〔this movement, T16n0670 0497c17〕 | a body that comes to be according to the will's wish; three kinds: the samādhi-bliss-of-right-reception · the awakening-to-the-intrinsic-nature-of-dharmas · the born-of-its-kind-and-free-of-contrivance. Zonglei: "the path by which the bodhisattva of the pervasive teaching practices for himself and transforms others"〔T39n1789 0386a03〕 |
| 三昧樂正受意生身 the samādhi-bliss-of-right-reception mind-made body | —（left blank） | 〔this movement, 0497c26〕 | the third, fourth, and fifth grounds; by the bliss of right reception in samādhi, abiding in the ocean of the mind, the mark of the consciousness that raises the waves no longer arises; one knows the objective realm manifested by one's own mind to be with or without intrinsic nature |
| 覺法自性性意生身 the mind-made body of awakening-to-the-intrinsic-nature-of-dharmas | —（left blank） | 〔this movement, 0497c28 onward〕 | the eighth ground; contemplating and awakening to the fact that all illusion-like dharmas and the rest are utterly without anything at all, body and mind are transformed, and one wins the samādhi of illusion — like an illusion, a dream, the moon in water, the image in a mirror |
| 種類俱生無行作意生身 the mind-made body born-of-its-kind-and-free-of-contrivance | —（left blank） | 〔this movement, 0498a06〕 | awakening to all the buddha-dharmas, taking as object the mark of bliss won through one's own condition |
| 五無間業 the five deeds of immediate retribution | —（left blank） | 〔this movement, 0498a14·0498a18 listed〕 | the killing of father and mother · the harming of an arhat · the wrecking of the harmonious assembly · the drawing of blood from the Buddha's body with an evil mind; this movement reads them inwardly as craving · ignorance · the aggregate-heap · the fetters · the object-cognizing consciousness, and, cutting these off utterly, as immediate-retribution |
| 無擇（無間）地獄 the hell of no reprieve (of no interval) | —（left blank） | 〔this movement, 0498a14〕 | the Avīci hell; Zonglei:「無擇即無間也」〔T39n1789 0386c10〕— tr. "no-reprieve is no-interval." One who reads the five inwardly does not enter this hell |
| 緣自得法 the dharma won through one's own condition | —（left blank） | 〔this movement, 0498c22–23〕 | one of the two dharmas; whatever the Tathāgata has won, I too have won it — the ultimate realm apart from the false imagining of speech. Zonglei: "the cultivated virtue of one's own realization"〔T39n1789 0388b05〕 |
| 本住法 the abiding dharma | —（left blank） | 〔this movement, 0498c26〕 | one of the two dharmas; the path of the ancient former sages, like the intrinsic nature of gold and silver — the dharma-realm abiding constant, whether a buddha comes into the world or comes not. Zonglei: "the intrinsic virtue one already possesses"〔T39n1789 0388b05〕 |
| 四等 the four samenesses | —（left blank） | 〔this movement, 0498b27·0498b29 listed〕 | sameness of letter · of speech · of dharma · of body; the sameness of the Tathāgata with the buddhas of the past |
IAST is a pronunciation aid. For the names of this movement (the mind-made body · the dharma won through one's own condition · the abiding dharma, and the rest) no four-scroll ancient-master transliteration can be attested; they are left blank, not filled out from modern reconstructions.
6 · Simile and figure (譬喻·修辭)
(1) The illusion-dream-moon-in-water-mirror-image simile (the mind-made body of awakening-to-the-intrinsic-nature-of-dharmas) —〔T16n0670 0497c28·0498a01–02〕「觀察覺了如幻等法悉無所有…猶如幻夢水月鏡像，非造非所造，如造所造」— tr. "contemplating and awakening to the fact that all illusion-like dharmas and the rest are utterly without anything at all … like an illusion, a dream, the moon in water, the image in a mirror — not made, and not something made, and yet as though made and something made":
- Vehicle: illusion · dream · the moon in water · the mirror-image (not made and not something made, yet manifesting the mark of the made and the something-made). Tenor: the mind-made body won by the eighth-ground bodhisattva's awakening to the intrinsic nature of dharmas.
- What it shows: the mind-made body manifested by the transformation of body and mind is, like illusion-like dharmas, of itself without anything at all, and yet can be furnished with full adornment, swift according to one's wish, entering at will into the buddha-fields — manifest yet not real, unmade yet as-though-made. All three translations make plain "like an illusion" (T671 0540c05「如幻」· T672 the awakening-to-the-intrinsic-nature-of-dharmas mind-formed body).
(2) The marvelous-flower-adornment simile (the mind-made body of awakening-to-the-intrinsic-nature-of-dharmas) —〔T16n0670 0497c29〕「無量相力自在明，如妙華莊嚴，迅疾如意」— tr. "furnished with measureless marks, powers, sovereignty, and radiance, adorned as with a marvelous flower, swift according to one's wish":
- Vehicle: the adornment of a marvelous flower. Tenor: the sovereignty of the mind-made body's marks and powers.
- What it shows: the adornment of the mind-made body's marks and beauties is swift and free, like the opening-forth of a marvelous flower.
(3) The broken-pot-and-scorched-seed simile (extended · the utter cutting-off of the five deeds of immediate retribution) — this movement reads the five deeds of immediate retribution inwardly, establishing the sense by「究竟斷彼」— tr. "cutting them off utterly"〔T16n0670 0498a19–24〕: to cut off the two roots (craving · ignorance) is "the killing of father and mother"; to cut off utterly, within all dharmas, [the fetters that break out] "like a rat-poison" is "the harming of an arhat"; to cut off utterly the aggregates of differing marks, joined and heaped, is "the wrecking of the assembly"; to cut off utterly the sevenfold consciousness that is the "Buddha" is "the drawing of blood from the Buddha's body with an evil mind." The「如鼠毒發」〔0498a22〕— tr. "like a lurking rat-poison breaking out" — is this movement's own simile:
- Vehicle: a rat-poison that lurks and later breaks out. Tenor: the fetters (the latencies) that do not manifest yet are cut off at last.
- What it shows: the manifold affliction-fetters, though they do not presently function, are like a lurking rat-poison; only when they are cut off utterly within all dharmas is this called "the harming of an arhat" (the immediate-retribution of cutting off the fetters altogether).
(4) The wilderness-ancient-city simile (the abiding dharma) —〔T16n0670 0498c27–0499a02〕「譬如士夫行曠野中，見向古城平坦正道，即隨入城，受如意樂」— tr. "as a man walking in the wilderness sees a level, straight road leading to an ancient city, and, following it, enters the city, and receives bliss according to his wish":
- Vehicle: the ancient city in the wilderness · the level, old road (the man only follows it in; it is not of his making). Tenor: the abiding dharma (the path of the ancient former sages · the dharma-realm abiding constant).
- What it shows: the dharma-realm abides constant, as the ancient city and its old road are there of themselves; the Buddha only realizes-and-enters it and takes it up in use, and it is not something newly made by the Buddha — hence "not one word spoken." Zonglei:「喻本住法性如金之堅剛，非鍛鍊所得」〔T39n1789 0388b28〕— tr. "it likens the nature of the abiding dharma to the hardness of gold, not gained by smelting." T672 keeps this simile as well:「見向古城平坦舊道，即便隨入止息遊戲」〔T16n0672 0608b25–26〕.
(5) The gold-and-silver-nature simile (the abiding dharma · the dharma-realm abiding constant) —〔T16n0670 0498c26〕「如金銀等性，法界常住」— tr. "as with the intrinsic nature of things like gold and silver, the dharma-realm abides constant":
- Vehicle: the nature of gold and silver (intrinsically hard, not brought about by smelting). Tenor: the dharma-realm-abiding-constant of the abiding dharma.
- What it shows: the dharma-nature is, like the nature of gold, intrinsically possessed; with a buddha or without a buddha, the dharma-realm abides constant. Zonglei:「如金之堅剛，非鍛鍊所得」〔T39n1789 0388b28〕— tr. "like the hardness of gold, not gained by smelting."
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 phrase-by-phrase alignment follows.
Sentence 1 The three kinds of mind-made body
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 有三種意生身。云何為三？所謂：三昧樂正受意生身、覺法自性性意生身、種類俱生無行作意生身。 | T16n0670 0497c20–22 |
| T671 Bodhi. | 有三種意生身。何等為三？一者、得三昧樂三摩跋提意生身；二者、如實覺知諸法相意生身；三者、種類生無作行意生身。 | T16n0671 0540b19–21 |
| T672 Śikṣ. | 意成身有三種。何者為三？謂：入三昧樂意成身，覺法自性意成身，種類俱生無作行意成身。 | T16n0672 0607b25–27 |
tr. — T670: "There are three kinds of mind-made body. Which three? They are: the samādhi-bliss-of-right-reception mind-made body, the mind-made body of awakening-to-the-intrinsic-nature-of-dharmas, and the mind-made body born-of-its-kind-and-free-of-contrivance." — T671: "There are three kinds of mind-made body. Which three? First, the mind-made body that wins the samādhi-bliss samāpatti; second, the mind-made body that awakens to the marks of all dharmas as they truly are; third, the mind-made body born-of-its-kind-and-free-of-contrivance." — T672: "The mind-formed body is of three kinds. Which three? They are: the entering-the-samādhi-bliss mind-formed body, the awakening-to-the-intrinsic-nature-of-dharmas mind-formed body, and the born-of-its-kind-and-free-of-contrivance mind-formed body."
Where the variants lie: (a) The term — T670 has "mind-made body" (意生身), T672 has "mind-formed body" (意成身; the body formed by the mind, coming to be according to the will's wish); T671 too has "mind-made body." (b) The second body — T670 "awakening-to-the-intrinsic-nature-of-dharmas" (覺法自性性), T671 "awakening to the marks of all dharmas as they truly are" (如實覺知諸法相), T672 "awakening-to-the-intrinsic-nature-of-dharmas" (覺法自性) — the three all point to the eighth-ground mind-made body that awakens to dharmas. (c) The third body — T670 "born-of-its-kind-and-free-of-contrivance" (種類俱生無行作), T671 "born-of-its-kind-free-of-contrivance" (種類生無作行), T672 "born-of-its-kind-and-free-of-contrivance" (種類俱生無作行) — the small divergence of 無行作／無作行 in wording alike makes plain the contrivance-free practice. The three agree utterly in the number and sequence of the three bodies.
Sentence 2 The five deeds of immediate retribution (the names listed)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 云何五無間業？所謂：殺父母及害羅漢、破壞眾僧、惡心出佛身血。 | T16n0670 0498a18–19 |
| T672 Śikṣ. | 五無間業。何者為五？若人作已墮阿鼻獄。 | T16n0672 0607c17–18 |
tr. — T670: "What are the five deeds of immediate retribution? They are: the killing of father and mother, the harming of an arhat, the wrecking of the harmonious assembly, and the drawing of blood from the Buddha's body with an evil mind." — T672: "The five deeds of immediate retribution. Which five? If a person, having done them, falls into the Avīci hell."
Where the variants lie: the listing of the five deeds of immediate retribution (the killing of father · of mother · the harming of an arhat · the wrecking of the assembly · the drawing of blood from the Buddha) is transmitted alike in the three translations, a standard item of the Vinaya; the pith of this movement lies not in the listing but in the inner reading (the utter cutting-off of craving · ignorance · the aggregate · the fetters · the consciousness) — all three attest the five names by the inner dharma; see Sentence 3.
Sentence 3 The verse of the inner reading of the five deeds of immediate retribution (craving as mother · ignorance as father)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 貪愛名為母，無明則為父，覺境識為佛，諸使為羅漢，陰集名為僧，無間次第斷，謂是五無間，不入無擇獄。 | T16n0670 0498b11–14 |
| T671 Bodhi. | 貪愛名為母，無明則為父，了境識為佛，諸使為羅漢，陰聚名為僧，無間斷相續；更無有業間，得真如無間。 | T16n0671 0541a18–21 |
tr. — T670: "Craving is called the mother, ignorance is the father, the consciousness that awakens to objects is the Buddha, the manifold fetters are the arhat, the heaping-up of the aggregates is called the assembly; cut these off in immediate sequence, and this, it is said, is the five immediate-retributions by which one does not enter the hell of no reprieve." — T671: "Craving is called the mother, ignorance is the father, the consciousness that cognizes objects is the Buddha, the manifold fetters are the arhat, the gathering of the aggregates is called the assembly; the immediate-retribution cuts off the continuum; there is no further karmic interval, and one wins the immediate-retribution that is suchness."
Where the variants lie: (a) The first five lines「貪愛名為母，無明則為父」are utterly the same in the two recensions; "the object-awakening consciousness is the Buddha (T670) / the object-cognizing consciousness is the Buddha (T671)," "the heaping-up of the aggregates is called the assembly (T670) / the gathering of the aggregates is called the assembly (T671)" — a one-graph divergence, the sense the same. (b) The latter three lines: T670 makes plain「無間次第斷，謂是五無間，不入無擇獄」〔T16n0670 0498b13–14〕— resolving to "one who cuts the five inwardly does not enter the hell of no reprieve"; T671 has「無間斷相續，更無有業間，得真如無間」〔T16n0671 0541a20–21〕— resolving to "winning the immediate-retribution that is suchness." Both recensions alike reconcile the five deeds of immediate retribution by the utter cutting-off of the inner dharma, and do not enter the hell.
Sentence 4 Not one word spoken (from a certain night, awakening, to a certain night, nirvāṇa)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 我從某夜得最正覺，乃至某夜入般涅槃，於其中間乃至不說一字，亦不已說、當說，不說是佛說。 | T16n0670 0498c17–19 |
| T671 Bodhi. | 何等夜證大菩提，何等夜入般涅槃，我於中間不說一字。佛言非言。 | T16n0671 0541c02–04 |
| T672 Śikṣ. | 我於某夜成最正覺，乃至某夜當入涅槃，於其中間不說一字，亦不已說亦不當說，不說是佛說。 | T16n0672 0608b16–18 |
tr. — T670: "From a certain night I won the utmost right awakening, until a certain night I entered parinirvāṇa, and in between I did not so much as speak one word, and neither have I spoken nor shall I speak; not to speak — this is what is the Buddha's speaking." — T671: "On whatever night I realized the great awakening, on whatever night I entered parinirvāṇa, in between I did not speak one word. The Buddha's word is not-word." — T672: "On a certain night I attained the utmost right awakening, until a certain night I shall enter nirvāṇa, and in between I did not speak one word, and neither have I spoken nor shall I speak; not to speak — this is what is the Buddha's speaking."
Where the variants lie: the three translations transmit alike the fixed formula "a certain night, awakening — a certain night, nirvāṇa — in between not one word spoken"; T670/T672 give in full "and neither have I spoken nor shall I speak; not to speak — this is what is the Buddha's speaking," while T671 abbreviates to "not one word spoken; the Buddha's word is not-word." All come to the same speechlessness: what the Buddha has realized is a speechless self-realization, and so "not to speak — this is what is the Buddha's speaking."
Sentence 5 The two dharmas (the dharma won through one's own condition · the abiding dharma) · the ancient-city simile
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 我因二法故，作如是說…謂：緣自得法，及本住法…云何本住法？謂：古先聖道。如金銀等性，法界常住…譬如士夫行曠野中，見向古城平坦正道，即隨入城，受如意樂。 | T16n0670 0498c22–0499a02 |
| T672 Śikṣ. | 我依二密法故作如是說…一、自證法，二、本住法…云何本住法？謂法本性如金等在鑛，若佛出世若不出世，法住法位，法界法性皆悉常住。大慧！譬如有人行曠野中，見向古城平坦舊道，即便隨入止息遊戲。 | T16n0672 0608b19–26 |
| T671 Bodhi. | 依二法…一者、依自身內證法；二者、依本住法。我依此二法作如是言。 | T16n0671 0541c07–09 |
tr. — T670: "It is by reason of two dharmas that I speak thus … they are: the dharma won through one's own condition, and the abiding dharma … What is the abiding dharma? It is the path of the ancient former sages. As with the intrinsic nature of gold and silver, the dharma-realm abides constant … as a man walking in the wilderness sees a level, straight road leading to an ancient city, and, following it, enters the city, and receives bliss according to his wish." — T672: "It is by reason of two hidden dharmas that I speak thus … first, the dharma of one's own realization; second, the abiding dharma … What is the abiding dharma? It is that the root-nature of dharmas is like gold and the rest lying in the ore; whether a buddha comes into the world or comes not, the dharma abides in its dharma-station, and the dharma-realm and dharma-nature are all constant. Mahāmati! as a man walking in the wilderness sees a level, old road leading to an ancient city, and forthwith follows it in to rest and disport himself." — T671: "resting on two dharmas … first, resting on the dharma of one's own inner realization; second, resting on the abiding dharma. It is resting on these two dharmas that I speak thus."
Where the variants lie: (a) The names of the two dharmas — T670 "the dharma won through one's own condition · the abiding dharma," T671 "the dharma of one's own inner realization · the abiding dharma," T672 "the dharma of one's own realization · the abiding dharma" — the first dharma in all three points to self-realization (won-through-one's-own-condition = one's-own-inner-realization = one's-own-realization), and the second is "the abiding dharma" in all three. (b) The simile of the abiding dharma — T670 "as with the intrinsic nature of gold and silver, the dharma-realm abides constant," T672 "like gold and the rest lying in the ore … the dharma abides in its dharma-station, the dharma-realm and dharma-nature are all constant" — T672 adds the four graphs "the dharma abides in its dharma-station," the sense the same as the dharma-realm abiding constant. (c) The ancient-city simile is kept alike in the three (T670 sees a level, straight road leading to an ancient city · T672 sees a level, old road leading to an ancient city), likening the abiding dharma's being-there-of-itself-to-be-entered, and not-newly-made.
3 · The scriptural warrant for the Yogācāra doctrine〔the eye〕(唯識義之經據)
This movement runs the three matters through by one's-own-mind's-manifestation · speechless self-realization; the will-wished coming-to-be of the mind-made body, the inner cutting-off of the five deeds of immediate retribution, and the abiding-ness of "not one word spoken" all resolve to the realm manifested by one's own mind and apart from speech — the scriptural warrant for the Yogācāra transformation of the basis · the intrinsic nature apart from speech · the Tathāgata's three bodies.
(1) The three kinds of mind-made body · a body brought about by the transformation of the basis —〔T16n0670 0497c26–0498a02〕the samādhi-bliss-of-right-reception mind-made body「知自心現境界性非性」, and the mind-made body of awakening-to-the-intrinsic-nature-of-dharmas「觀察覺了如幻等法悉無所有，身心轉變」: all three bodies come to be by knowing one's-own-mind's-manifestation and the transformation of body and mind (the transformation of the basis), not being an apportioned body made of the four great elements. → the scriptural warrant for the transformation-of-the-basis-wrought · transformed body (the mind-formed body) of Yogācāra; the contrivance-free practice of the eighth ground (born-of-its-kind-and-free-of-contrivance) is the effortless-and-spontaneous station from the eighth ground upward.
(2) The inner reading of the five deeds of immediate retribution · the measure that is one's-own-mind's-manifestation —〔T16n0670 0498a24–26·0498b11〕「不覺外自共相，自心現量七識身，以三解脫無漏惡想，究竟斷彼七種識佛」「貪愛名為母，無明則為父，覺境識為佛」: the outer five deeds of immediate retribution (the killing of father and mother and the rest) turn into the utter cutting-off of the inner dharma — craving (mother) · ignorance (father) · the aggregate-heap (assembly) · the fetters (arhat) · the object-cognizing consciousness (Buddha), all taken up by the measure that is one's-own-mind's-manifestation, cut off utterly by the three gates of liberation. → "not awakening to the outer particular-and-shared marks · the measure that is one's-own-mind's-manifestation" is precisely the scriptural warrant for the Yogācāra sense of "consciousness-only, no [external] object · what is manifested by one's own mind"; the inner cutting-off of the five is another rendering of the cutting-off of the two obstructions of the knowable and the afflictions.
(3) The Buddha's knowing-and-awakening · the cutting-off of the two obstructions and the two deaths —〔T16n0670 0498b17〕「覺人法無我，了知二障，離二種死，斷二煩惱，是名佛之知覺」: the Buddha's knowing-and-awakening = awakening to the twofold no-self · understanding the two obstructions · being apart from the two deaths · cutting off the two afflictions. → the scriptural warrant for the Yogācāra two obstructions (the afflictive · the cognitive) · two deaths (the apportioned · the transformed) · twofold no-self (of persons · of dharmas); "the śrāvaka and pratyekabuddha who win this dharma are also called Buddha, and I speak of one vehicle" is the scriptural warrant for gathering the three back into the one.
(4) Not one word spoken · speechless self-realization (the dharma won through one's own condition) —〔T16n0670 0498c25–26〕「緣自得法究竟境界，離言說妄想，離字二趣」: what the Buddha has realized of himself is apart from speech, apart from the letter, and so "in between I did not speak one word." → the scriptural warrant for the Yogācāra intrinsic nature apart from speech (the ultimate apart from speech, the truly-perfected apart from the speech of subject-and-object); the realm of the self-realization portion apart from speech is just this.
(5) The abiding dharma · the dharma-realm abiding constant (suchness in its unchanging repose) —〔T16n0670 0498c26–0499a01〕「古先聖道…如金銀等性，法界常住。若如來出世、若不出世，法界常住」: the dharma-realm (suchness) abides constant; whether the Buddha comes into the world or comes not, whether it is realized or not, its nature abides constant, and the Buddha only realizes-and-enters it as the man enters the ancient city. → the scriptural warrant for the Yogācāra suchness as "unconditioned · constantly abiding · not made by the Buddha"; the truly-perfected nature is intrinsically-so and already there, the Buddha realizing it and not making it.
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)
Expounding the three kinds of mind-made body:
「三種意生身，乃通教菩薩自行化他之道，為菩薩者不可不知，故如來不待問而告之。初列三名，而後徵釋。」〔T39n1789 0386a03–05〕
tr. "The three kinds of mind-made body are the path by which the bodhisattva of the pervasive teaching practices for himself and transforms others; one who would be a bodhisattva cannot but know it, and so the Tathāgata tells it unasked. First he lists the three names, and afterward attests and expounds them."
(Zonglei judges the three mind-made bodies to be the path by which the bodhisattva of the pervasive teaching practices for himself and transforms others, the Tathāgata telling it unasked, in advance — the pith of the pervasive-bodhisattva path.)
Expounding the five deeds of immediate retribution (the names deadly, the dharma conformable):
「五無間業惡逆之極者，凡作是業，必受無間地獄之報。如來有時說言，亦有行五無間業不入無擇獄者，無擇即無間也。大慧未達，於是問佛。答中先據事列名，次約法徵釋。名雖從逆，法實惟順，義見下文。」〔T39n1789 0386c08–13〕
tr. "The five deeds of immediate retribution are the very extreme of evil deadliness; whoever does these deeds must undergo the retribution of the hell of no interval. The Tathāgata sometimes says that there are also those who do the five deeds of immediate retribution and yet do not enter the hell of no reprieve — no-reprieve is no-interval. Mahāmati, not having penetrated this, thereupon asks the Buddha. In the answer, he first lists the names according to the deeds, then attests and expounds them in terms of the dharma. Though the names follow the deadly deeds, the dharma is in truth only conformable; the sense is seen in the text below."
(Zonglei makes plain that the five deeds of immediate retribution are of themselves the extreme of evil deadliness and must undergo the hell's retribution; but that the "not entering the hell of no reprieve" the Buddha speaks of is "attesting and expounding in terms of the dharma" — that is, in terms of the inner dharma (the utter cutting-off of craving · ignorance · the aggregate · the fetters · the consciousness), "though the names follow the deadly deeds, the dharma is in truth only conformable." This is the ancient master's reading of the Laṅkā's inner reading of the five deeds of immediate retribution.)
Expounding not one word spoken · the two dharmas:
「示四等猶涉言詮，故復以始終不說一字之義為問。佛答以我因二法故，謂無法可說，是佛之說也。自得即自證修德也，本住即本具性德也，修性一如，皆離言說，故云『我如是說』。」〔T39n1789 0388b03–07〕
tr. "The displaying of the four samenesses still trenches on verbal telling, and so the sense of 'from first to last not one word spoken' is again put as a question. The Buddha answers 'it is by reason of two dharmas' — that is, there is no dharma that can be spoken, and this is what is the Buddha's speaking. 'Won through one's own condition' is the cultivated virtue of one's own realization; 'the abiding [dharma]' is the intrinsic virtue one already possesses; cultivation and nature are of one suchness, both apart from speech, and so he says 'I speak thus.'"
(Zonglei makes plain that the four samenesses still trench on verbal telling, and so "not one word spoken" is put again as a question; the Buddha answers with the two dharmas — the won-through-one's-own-condition = the cultivated virtue of one's own realization, the abiding = the intrinsic virtue one already possesses, cultivation and nature of one suchness, both apart from speech, and so "there is no dharma that can be spoken — this is what is the Buddha's speaking.")
Expounding the abiding dharma · the path of the ancient former sages:
「謂古先聖道者，即先佛所證性德之法也。如金銀等性者，喻本住法性如金之堅剛，非鍛鍊所得。法界常住亦復如是，所謂有佛無佛，性相常住。」〔T39n1789 0388b27–0388c01〕
tr. "As to 'the path of the ancient former sages': it is the dharma of the intrinsic virtue realized by the former buddhas. As to 'like the intrinsic nature of gold and silver': it likens the nature of the abiding dharma to the hardness of gold, not gained by smelting. The dharma-realm abiding constant is likewise: that is, with a buddha or without a buddha, nature-and-mark are constantly so."
(Zonglei makes plain that the abiding dharma is the dharma of intrinsic virtue realized by the former buddhas, likened to the hardness of gold, intrinsically possessed and not brought about by smelting; with a buddha or without a buddha, the dharma-realm's nature-and-mark abide constant — the Buddha only realizes-and-enters it, and does not newly make it.)
Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (outline)
Fazang judges the whole scripture's guiding tenet, tying this movement's self-realization · constant-abiding sense 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."
(Fazang's Profound Meaning is an outline commentary, judging the whole scripture's guiding tenet without going phrase by phrase; this movement's senses of the mind-made body · the five deeds of immediate retribution · not one word spoken all resolve under the tenet of "the Tathāgata-womb that is one's own mind." The phrase-by-phrase judgment rests on Zonglei.)
7 · Cross-reading and onward transmission (互讀·承衍)
This scripture is a scriptural source of the Yogācāra lineage; the senses of speechless self-realization · the transformation-of-the-basis body · suchness abiding constant established in this movement are carried forward by the later treatises. Following the Yogācāra sequence, the onward-transmission links list only what genuinely bears on this movement, resting chiefly on stable citation (Taishō number · chapter · passage):
- The mind-made body (the mind-formed body) · the Yogācāra three bodies / transformed body: this movement's three mind-made bodies (won by the will's wish, gained by the transformation of body and mind) are carried forward by the Yogācāra sense of "the mind-formed body · the transformed birth-and-death." Yet the Cheng Weishi Lun's "mind-formed body"〔T31n1585 0045a21〕cites "as the scripture says" to establish the transformed body, the will-wished coming-to-be, and does not name the Laṅkāvatāra (the scripture it cites is not this movement); in fact it is not made a hard citation — it carries the sense of the transformation of body and mind, the mind-formed, without linking to its text.
- The dharma won through one's own condition · the intrinsic nature apart from speech: this movement's "the ultimate realm of the dharma won through one's own condition, apart from the false imagining of speech" is carried forward by the Yogācāra sense of the truly-perfected · the ultimate apart from speech; yet the Yogācāra treatises have their own scriptural warrant for this sense (as the Saṃdhinirmocana-sūtra's Chapter on the Mark of the Ultimate Truth), and this movement is the Laṅkā's warrant of the same sense, set side by side and not forced into linkage.
- The abiding dharma · suchness in its unchanging constant abiding: this movement's "the dharma-realm abides constant, whether a Tathāgata comes into the world or comes not, the dharma-realm abides constant" is carried forward by the Yogācāra sense of suchness as unconditioned and constantly abiding; the fixed formula of suchness "with a buddha or without a buddha, the dharma abides, the dharma-realm [abides]" is seen too in the Āgamas and the Prajñā [scriptures] — this movement is the Laṅkā's transmission of it, recorded without judging precedence.
- One vehicle · gathering the three back into the one: this movement's "the śrāvaka and pratyekabuddha who win this dharma are also called Buddha, and it is for this cause that I speak of one vehicle"〔T16n0670 0498b18–19〕is carried forward by the Tathāgata-womb · one-vehicle sense; Fazang's Profound Meaning judges this scripture to be one-vehicle-ultimate〔T39n1790 0426c26〕, a historical continuity recorded and not judged.
- 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.
Onward transmission rests chiefly on stable citation; the Cheng Weishi Lun's mind-formed body cites "as the scripture says" without naming the Laṅkā, and the Mahāyāna-saṃgraha's "首楞伽摩／Śūraṅgama"〔T31n1594 0133a11〕is the name of a samādhi (not the Laṅkā scripture) — neither is made a hard citation of this movement, noted here to forestall a mistaken linkage. The rest depend on the definitive editions of the receiving treatises with a firm citation before being hard-linked.
8 · Witness placement (校本定位)
- T670 Guṇabhadra (base): 〔T16n0670 0497c17〕the differentiating-mark of the mind-made body begins —〔0499b21〕the being-and-non-being verse ends. The three kinds of mind-made body 0497c20–0498a12 · the illusion-dream-moon-in-water-mirror-image simile 0497c28–0498a02 · the listing of the five deeds of immediate retribution 0498a18 · the inner reading of the five deeds of immediate retribution 0498a19–24 · the five-deeds verse 0498b11–14 · the Buddha's knowing-and-awakening 0498b17–18 · the four samenesses 0498b27–0498c05 · not one word spoken 0498c17–19 · the dharma won through one's own condition / the abiding dharma 0498c22–25 · the ancient-city simile 0498c27–0499a02.
- T671 Bodhiruci (chief cross-collation of the full recension): the three kinds of mind-made body〔T16n0671 0540b19–21〕· the five deeds of immediate retribution 0540c16 · the five-deeds verse 0541a18–21 · not one word spoken 0541c02–04 · the two dharmas (the dharma of one's own inner realization / the abiding dharma) 0541c07–09.
- T672 Śikṣānanda (cross-collation of the complete recension): the three kinds of mind-formed body〔T16n0672 0607b25–27〕· the five deeds of immediate retribution 0607c17–18 · not one word spoken 0608b16–18 · the two hidden dharmas (the dharma of one's own realization / the abiding dharma) 0608b19–24 · the ancient-city-level-old-road 0608b25.
- Zonglei & Ruqi T1789 (phrase-by-phrase chief commentary): the three-mind-made-body lemma and annotation〔T39n1789 0385c26 lemma · 0386a03–05 annotation〕· the five-deeds annotation 0386c08–13 · the not-one-word / two-dharmas annotation 0388b03–06 · the path-of-the-ancient-former-sages annotation 0388b27–29.
- Fazang T1790 (Profound-Meaning outline): the guiding tenet〔T39n1790 0426a17–18〕· one-vehicle-ultimate 0426c26.
- Cheng Weishi Lun T1585 / Mahāyāna-saṃgraha T1594: no named overt citation of this movement (the mind-formed body 0045a21 cites "as the scripture says," not this movement; the Mahāyāna-saṃgraha's "首楞伽摩／Śūraṅgama" 0133a11 = the name of a samādhi, not this scripture) — left blank, not made a hard citation.