楞伽阿跋多羅寶經 卷三 · 宗通說通·智識·九種轉變
夜裡水缸中一輪月，明明現在那裡，你伸手去撈，撈不著；你說它沒有，它偏偏在。它不是從外頭落進水裡，也不是要從水裡跳出去——不出，不入。
自證的智，就是這樣一輪水中月。它不是聽來的、記來的、說得出來的；言語像燈，燈能把色照亮，燈卻不是那色。你聽了千句萬句法，那是燈光；要見到自己缸裡的月，還得自己回頭去看。
同一顆心，拿它去攀取、去招集、去造業，它就是「識」，念念生滅，像海上的浪；把這攀取歇下來，物我兩忘，不再取著，它就是「智」，不生不滅，像那不動的月。外道盯著金打成的環釧瓔珞，喊「金變了」——其實形狀換了千種，金性一分未動。你我在身心底下找的那個「我」、那個「東西在變」，也是這樣一場看走了眼。
不是境在變，是心在現；不是識滅了才有智，是這一副攀取的心，歇下來就是智。
且入此段，看那一盞燈如何照色、那一輪月如何不出不入——你缸裡的月，一直在等你回頭。
In the water-jar at night, one round moon — plainly there it is; reach in your hand to scoop it, and you cannot get it; say it is not there, and it is there all the same. It did not fall in from outside, nor is it about to leap out from within — it does not go out, it does not come in.
The wisdom of self-realization is just such a moon in water. It is not something heard, something remembered, something that can be spoken; words are like a lamp, and a lamp can light up color, yet the lamp is not that color. You may hear a thousand lines and ten thousand of the Dharma — that is the lamplight; to see the moon in your own jar, you must still turn your own head and look.
One and the same mind: take it out to reach and grasp, to summon together, to make deeds, and it is "consciousness," thought after thought arising and ceasing, like the waves on the sea; let this reaching-and-grasping rest, self and thing both forgotten, no longer grasping-clinging, and it is "wisdom," neither arising nor ceasing, like the moon that does not move. The outsiders stare at the rings and bracelets and necklaces beaten out of gold and cry, "the gold has transformed!" — yet the shapes have changed a thousandfold, and the nature of the gold has not stirred by a hair. That "self," that "thing that transforms," which you and I go looking for beneath body and mind, is just such a case of the eye gone astray.
It is not the object that transforms, it is the mind that manifests; it is not that consciousness must perish before there is wisdom — it is this same reaching-and-grasping mind, let it rest, and it is wisdom.
Now enter this passage, and see how that one lamp lights up the color, how that one round moon neither goes out nor comes in — the moon in your jar has been waiting, all this while, for you to turn your head.
T16n0670 逐字節錄〔起 T16 0499b22〕· 復次大慧/白佛言 段 ＝
#### 〔出處〕· 機械抽取 2026-07-02。非詮釋。
〔T16 0499b22〕
爾時，大慧菩薩復白佛言：「世尊！唯願為我及諸菩薩說宗通相。若善分別宗通相者，我及諸菩薩通達是相，通是相已，速成阿耨多羅三藐三菩提，不隨覺想及眾魔外道。」
佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」
大慧白佛言：「唯然受教。」
佛告大慧：「一切聲聞、緣覺、菩薩，有二種通相，謂：宗通及說通。大慧！宗通者，謂：緣自得勝進相，遠離言說文字妄想，趣無漏界自覺地自相，遠離一切虛妄覺想，降伏一切外道眾魔，緣自覺趣光明暉發。是名宗通相。云何說通相？謂：說九部種種教法，離異不異、有無等相，以巧方便，隨順眾生如應說法，令得度脫。是名說通相。大慧！汝及餘菩薩，應當修學。」
爾時，世尊欲重宣此義而說偈言：
「宗及說通相，緣自與教法，
若見善分別，不隨諸覺想。
非有真實性，如愚夫妄想，
云何起欲想，非性為解脫？
觀察諸有為，生滅等相續，
增長於二見，顛倒無所知。
一是為真諦，無罪為涅槃，
觀察世妄想，如幻夢芭蕉。
雖有貪恚癡，而實無有人，
從愛生諸陰，有皆如幻夢。」
〔T16 0499c18〕
爾時，大慧菩薩白佛言：「世尊！唯願為說不實妄想相。不實妄想云何而生？說何等法名不實妄想？於何等法中不實妄想？」
佛告大慧：「善哉，善哉！能問如來如是之義，多所饒益，多所安樂，哀愍世間一切天人。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：「種種義，種種不實妄想計著，妄想生。大慧！攝所攝計著，不知自心現量，及墮有無見，增長外道見。妄想習氣，計著外種種義。心心數妄想，計著我我所生。」
大慧白佛言：「世尊！若種種義，種種不實妄想，計著妄想生。攝所攝計著，不知自心現量，及墮有無見，增長外道見。妄想習氣，計著外種種義。心心數妄想，我我所計著生。世尊！若如是外種種義相，墮有無相，離性非性，離見相。世尊！第一義亦如是，離量限分譬喻因相。世尊！何故一處妄想不實義，種種性計著妄想生，非計著第一義處相妄想生，將無世尊說邪因論邪？說一生一不生。」
佛告大慧：「非妄想一生一不生。所以者何？謂：有無妄想不生故。外現性非性，覺自心現量，妄想不生。大慧！我說餘愚夫自心種種妄想相故，事業在前，種種妄想性想計著生。云何愚夫得離我我所計著見？離作所作因緣過，覺自妄想心量，身心轉變，究竟明解一切地，如來自覺境界，離五法自性事見妄想。以是因緣故，我說妄想從種種不實義計著生。知如實義，得解脫息種種妄想。」
爾時，世尊欲重宣此義而說偈言：
「諸因及與緣，從此生世間，
妄想著四句，不知我所通。
世間非有生，亦復非無生，
不從有無生，亦非非有無。
諸因及與緣，云何愚妄想，
非有亦非無，亦復非有無？
如是觀世間，心轉得無我，
一切性不生，以從緣生故。
一切緣所作，所作非自有，
事不自生事，有二事過故。
無二事過故，非有性可得。
觀諸有為法，離攀緣所緣，
無心之心量，我說為心量。
量者自性處，緣性二俱離，
性究竟妙淨，我說名為量。
施設世諦我，彼則無實事，
諸陰陰施設，無事亦復然。
有四種平等，相及因性生，
第三無我等，第四修修者，
妄想習氣轉，有種種心生，
境界於外現，是世俗心量。
外現而非有，心見彼種種，
建立於身財，我說為心量。
離一切諸見，及離想所想，
無得亦無生，我說為心量。
非性非非性，性非性悉離，
謂彼心解脫，我說為心量。
如如與空際，涅槃及法界，
種種意生身，我說為心量。」
〔T16 0500b18〕
爾時，大慧菩薩白佛言：「世尊！如世尊所說，菩薩摩訶薩當善語義。云何為菩薩善語義？云何為語？云何為義？」 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：「云何為語？謂：言字妄想和合，依咽喉脣舌齒齗頰輔，因彼我言說，妄想習氣計著生。是名為語。大慧！云何為義？謂：離一切妄想相、言說相，是名為義。大慧！菩薩摩訶薩於如是義，獨一靜處，聞思修慧，緣自覺了，向涅槃城，習氣身轉變已，自覺境界，觀地地中間勝進義相。是名菩薩摩訶薩善義。 「
〔T16 0500c01〕
復次，大慧！善語義菩薩摩訶薩，觀語與義，非異非不異；觀義與語，亦復如是。若語異義者，則不因語辯義，而以語入義，如燈照色。
〔T16 0500c04〕
復次，大慧！不生不滅，自性涅槃，三乘一乘，心自性等，如緣言說義計著，墮建立及誹謗見。異建立，異妄想，如幻種種妄想現。譬如種種幻，凡愚眾生作異妄想，非聖賢也。」
爾時，世尊欲重宣此義而說偈言：
「彼言既妄想，建立於諸法，
以彼建立故，死墮泥犁中。
陰中無有我，陰非即是我，
不如彼妄想，亦復非無我。
一切悉有性，如凡愚妄想，
若如彼所見，一切應見諦。
一切法無性，淨穢悉無有，
不實如彼見，亦非無所有。
「
〔T16 0500c17〕
復次，大慧！智識相，今當說。若善分別智識相者，汝及諸菩薩，則能通達智識之相，疾成阿耨多羅三藐三菩提。大慧！彼智有三種，謂：世間、出世間、出世間上上智。云何世間智？謂：一切外道凡夫，計著有無。云何出世間智？謂：一切聲聞、緣覺，墮自共相悕望計著。云何出世間上上智？謂：諸佛、菩薩，觀無所有法，見不生不滅，離有無品，入如來地，人法無我，緣自得生。大慧！彼生滅者是識，不生不滅者是智。復次，墮相無相，及墮有無種種相因是識，超有無相是智。復次，長養相是識，非長養相是智。復次，有三種智，謂：知生滅、知自共相、知不生不滅。復次，無礙相，是智。境界種種礙相，是識。復次，三事和合生方便相，是識。無事方便自性相，是智。復次，得相，是識。不得相，是智。自得聖智境界，不出不入，故如水中月。」
爾時，世尊欲重宣此義而說偈言：
「採集業為識，不採集為智，
觀察一切法，通達無所有。
逮得自在力，是則名為慧，
縛境界為心，覺想生為智。
無所有及勝，慧則從是生，
心意及與識，遠離思惟想。
得無思想法，佛子非聲聞，
寂靜勝進忍，如來清淨智。
生於善勝義，所行悉遠離，
我有三種智，聖開發真實。
於彼想思惟，悉攝受諸性，
二乘不相應，智離諸所有。
計著於自性，從諸聲聞生，
超度諸心量，如來智清淨。
「
〔T16 0501a20〕
復次，大慧！外道有九種轉變論。外道轉變見生，所謂：形處轉變、相轉變、因轉變、成轉變、見轉變、性轉變、緣分明轉變、所作分明轉變、事轉變。大慧！是名九種轉變見。一切外道，因是起有無生轉變論。云何形處轉變？謂：形處異見。譬如金變作諸器物，則有種種形處顯現，非金性變。一切性變，亦復如是。或有外道作如是妄想，乃至事轉變妄想，彼非如非異，妄想故。如是一切性轉變，當知如乳酪酒果等熟。外道轉變妄想，彼亦無有轉變，若有若無，自心現，外性非性。大慧！如是凡愚眾生，自妄想修習生。大慧！無有法若生若滅，如見幻夢色生。」
爾時，世尊欲重宣此義而說偈言：
「形處時轉變，四大種諸根，
中陰漸次生，妄想非明智。
最勝於緣起，非如彼妄想，
然世間緣起，如乾闥婆城。」
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（宗通、說通、九部教法、不實妄想、攝所攝、自心現量、善語義、智識相、世間智、出世間智、出世間上上智、九種轉變）一仍其舊。
〔問〕大慧問宗通相
那時，大慧菩薩又對佛說：「世尊！但願為我以及諸位菩薩宣說宗通之相。若能善巧分別宗通之相，我以及諸位菩薩通達了這相，通達了這相以後，便能迅速成就無上正等正覺，不隨那覺想，也不隨眾魔外道。」
佛告訴大慧：「你好好聽、好好聽！好好思量記持它，我當為你宣說。」
大慧對佛說：「是的，我領受教誨。」
〔答〕宗通相·說通相二種通相
佛告訴大慧：「一切聲聞、緣覺、菩薩，都有兩種通相，就是：宗通與說通。大慧！所謂宗通，就是：緣著自己所得的殊勝增進之相，遠離言說文字的妄想，趣向那無漏界、自覺地的自相，遠離一切虛妄的覺想，降伏一切外道眾魔，緣著自覺的趣向而光明煥發。這就叫作宗通之相。怎樣叫作說通之相呢？就是：宣說九部種種教法，離開『異、不異』、『有、無』等等相，用善巧方便，隨順眾生、應著他們的根機而說法，令他們得以度脫。這就叫作說通之相。大慧！你以及其餘的菩薩，應當修學。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
宗通與說通這二相，一緣著自證、一詮著教法，
若能見得、善巧分別，便不隨那種種覺想。
諸法本非有真實的自性，只如愚夫那樣妄想，
既是如此，怎能又起貪欲之想，而以『無有自性』為解脫呢？
觀察那諸多有為之法，生滅等相相續不斷，
徒然增長了『有、無』二見，顛倒而一無所知。
唯有那『一』才是真諦，無有罪過便是涅槃，
觀察這世間種種妄想，都如幻、如夢、如芭蕉之空。
雖然現有貪、恚、癡在，其實並沒有一個受者之人，
從愛欲生起了諸陰，凡所有的一切都如幻如夢。
〔問〕大慧問不實妄想相
那時，大慧菩薩對佛說：「世尊！但願為我宣說那不實妄想之相。不實妄想是怎樣生起的？宣說哪一種法才叫作不實妄想？又是在哪一種法之中起不實妄想？」
佛告訴大慧：「好啊、好啊！你能問如來這樣的義理，能利益眾多、能安樂眾多，是哀愍世間一切天人。好好聽、好好聽！好好思量記持它，我當為你宣說。」
大慧對佛說：「好啊，世尊！是的，我領受教誨。」
〔答〕不實妄想從計著生
佛告訴大慧：「就種種義相，起種種不實妄想的計著，妄想便生起了。大慧！於能攝、所攝上計著，不了知這是自心所現之量，並且墮入『有、無』之見，增長那外道之見。妄想的習氣，計著外在的種種義相。心與心數的妄想，計著『我、我所』而生起。」
大慧對佛說：「世尊！若說就種種義相、起種種不實妄想，因計著而妄想生起；於能攝、所攝上計著，不了知是自心現量，並且墮入有無之見，增長外道之見；妄想習氣，計著外在種種義相；心與心數的妄想，計著『我、我所』而生起。世尊！若說如此這般，外在的種種義相既墮於有無之相，又離『有性、非有性』，又離『能見、所見』之相；世尊！那第一義也是這樣，離開了『量、限、分、譬喻、因』等相。世尊！為什麼在『一處』——就那不實的妄想義、種種自性的計著——妄想便生起，而在『計著第一義』那一處相上妄想卻不生起呢？莫非世尊是在說那『邪因』之論嗎？說一個生、一個不生。」
佛告訴大慧：「並不是妄想一個生、一個不生。為什麼呢？就是因為那『有、無』的妄想不生的緣故。對外現的『有性、非性』，一旦覺了那是自心現量，妄想便不生。大慧！我是就其餘愚夫，因自心種種妄想之相的緣故——他們事相與造業擺在眼前，就種種妄想的性想起了計著而生。怎樣才能令愚夫離開『我、我所』的計著見？離開『能作、所作』的因緣過失，覺了自己妄想的心量，身心便轉變，究竟明了通達了一切地，那如來自覺的境界，離開了五法、自性、事相之見的妄想。因這緣故，我才說：妄想是從種種不實的義相計著而生。若了知了如實之義，便得解脫、便止息了種種妄想。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
諸般的因與緣，從這裡生起了世間，
妄想執著於『四句』，卻不知我所通達的義。
世間並非是『有』而生，也並非是『無』而生，
不從『有、無』而生，也不是『非有非無』而生。
諸般的因與緣，愚夫怎能於此起妄想，
說它非有、也非無，又說它亦有亦無呢？
這樣觀察世間，心一轉便得無我，
一切法本不生，因為都是從緣而生的緣故。
一切都是緣所造作，所造作的並非自己本有，
事不能自己生起事，否則便有『二事』的過失。
既無『二事』的過失，便無有『有一自性』可得。
觀察那諸多有為之法，離開能攀緣、所攀緣，
那『無心』的心量，我說它才是真正的心量。
所謂『量』，是自性所在之處，能緣、所緣二者都離，
自性究竟微妙清淨，我便說它名為『量』。
施設那世諦上的『我』，它其實並無實事，
那諸陰以及陰上所施設的種種，也一樣無有實事。
有四種平等：一是相平等，二是因平等而生，
第三是無我平等，第四是修、修者平等，
妄想習氣一轉，便有種種心生起，
境界於外顯現，這便是世俗的心量。
外雖顯現卻非實有，是心自見那種種相，
建立起身相與資財，我說這是心量。
離開一切諸見，並且離開能想、所想，
無有所得也無有生，我說這是心量。
非有性也非非有性，『性、非性』全都離了，
說那便是心的解脫，我說這是心量。
那如如與空際、涅槃以及法界，
種種意生之身，我說都是心量。
〔問〕大慧問云何善語義
那時，大慧菩薩對佛說：「世尊！如世尊所說，菩薩摩訶薩應當善巧於語與義。怎樣才是菩薩善巧於語與義？什麼叫作『語』？什麼叫作『義』？」
佛告訴大慧：「好好聽、好好聽！好好思量記持它，我當為你宣說。」
大慧對佛說：「好啊，世尊！是的，我領受教誨。」
〔答〕何者為語·何者為義
佛告訴大慧：「什麼叫作『語』？就是：言語文字的妄想相和合，依著咽喉、脣、舌、齒、齗、頰、輔而發，因著那『你、我』的言說，由妄想習氣的計著而生。這就叫作『語』。大慧！什麼叫作『義』？就是：離開一切妄想之相、言說之相。這就叫作『義』。大慧！菩薩摩訶薩對這樣的『義』，獨自在寂靜處，以聞、思、修三慧，緣著自覺而了達，趣向那涅槃之城，習氣、身相都轉變了以後，於自覺的境界中，觀那從一地到一地之間殊勝增進的義相。這就叫作菩薩摩訶薩善巧於義。
〔復次〕語與義非異非不異·如燈照色
再者，大慧！善巧於語義的菩薩摩訶薩，觀那『語』與『義』，非異、也非不異；觀那『義』與『語』，也是這樣。若說『語』異於『義』，那就不該由『語』而辨明『義』；然而卻是以『語』而入於『義』，就如燈照著色一般。
〔復次〕不生不滅·如幻種種妄想
再者，大慧！那『不生不滅』、『自性涅槃』、『三乘一乘』、『心自性平等』等等，若如緣著言說之義而起計著，便墮入『建立』與『誹謗』二見。異於這種建立、異於這種妄想，卻如幻一般種種妄想顯現。譬如種種幻術，是凡愚眾生作起異樣的妄想，不是聖賢所作。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
他那言說既是妄想，就在諸法上妄加建立，
因為他那樣建立的緣故，死後便墮入泥犁之中。
陰中原沒有一個『我』，陰也並不即是『我』，
卻又不像他所妄想的那樣，也並非全然無我。
說一切都實有自性，那是如凡愚那樣妄想，
若真如他所見的那樣，一切人便都該見諦了。
說一切法都無自性，淨的、穢的全都沒有，
卻又不是如他所見那般不實，也並非一無所有。
〔復次〕智識相·三種智
再者，大慧！那智與識之相，如今當為你宣說。若能善巧分別智識之相，你以及諸位菩薩，便能通達智識之相，迅速成就無上正等正覺。大慧！那『智』有三種，就是：世間智、出世間智、出世間上上智。怎樣叫作世間智？就是：一切外道凡夫，計著於『有、無』。怎樣叫作出世間智？就是：一切聲聞、緣覺，墮在對自相、共相的悕望計著上。怎樣叫作出世間上上智？就是：諸佛、菩薩，觀那『無所有』之法，見得不生不滅，離開『有、無』之品類，契入如來之地，證人、法二種無我，緣著自證而生。大慧！那生滅的便是『識』，不生不滅的便是『智』。再者，墮在『有相、無相』以及墮在『有、無』種種相因上的，是識；超越『有、無』之相的，是智。再者，有『長養』之相的是識，無『長養』之相的是智。再者，另有三種智，就是：知生滅、知自相共相、知不生不滅。再者，無有滯礙之相的，是智；於境界上有種種滯礙之相的，是識。再者，由三事和合而生的方便之相，是識；無所待事而任運的自性之相，是智。再者，有『得』之相的，是識；無『得』之相的，是智。那自證的聖智境界，不出、也不入，所以如同水中之月。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
採取招集諸業的是識，不採不集的便是智，
觀察一切諸法，通達它本來無所有。
逮得了自在之力，這才叫作『慧』，
被境界所繫縛的是心，覺想生起的便是智。
從『無所有』以及『殊勝』處，慧便由此而生，
那心、意以及識，都遠離了思惟之想。
得了那無思想之法的，是佛子而非聲聞，
寂靜而殊勝增進的忍，是如來清淨之智。
生於善的殊勝之義，所行的都已遠離，
我有這三種智，聖者以此開發真實。
於那『想』上思惟，便盡攝受了諸法之性，
二乘與此不相應，智是離了一切所有的。
計著於種種自性的，是從諸聲聞而生，
超度了那諸般心量的，才是如來清淨之智。
〔復次〕外道九種轉變論
再者，大慧！外道有九種轉變之論。外道的轉變見生起，就是所謂：形處轉變、相轉變、因轉變、成轉變、見轉變、性轉變、緣分明轉變、所作分明轉變、事轉變。大慧！這就叫作九種轉變見。一切外道，都因這而起了『有、無』生的轉變論。怎樣叫作形處轉變？就是：形處上異樣的見。譬如以金變作種種器物，便有種種形處顯現出來，然而金的自性並未變。一切法的『性』上之變，也都是這樣。有的外道作這樣的妄想，乃至於作『事轉變』的妄想，那都非『如』、非『異』，只是妄想的緣故。像這樣一切『性轉變』，應當知道就如那乳成酪、果與酒等成熟一般。外道轉變的妄想，其實也並無有轉變，說它『有』、說它『無』，都是自心所現，外在的『性』其實非性。大慧！這樣的凡愚眾生，是由自己的妄想修習而生的。大慧！並沒有一個法是有生、有滅的，正如見那幻夢中的色相生起一般。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
形處、時間上的轉變，四大種與諸根，
中陰漸次而生，那都是妄想、非明智。
最殊勝的是那緣起之理，不像他們所妄想的那樣，
然而這世間的緣起，也如同乾闥婆城一般虛幻。
Technical terms of this division (realization-mastery, teaching-mastery, the nine kinds of teaching, unreal false imagining, grasper and grasped, one's own mind's manifestation, being skilled in speech and meaning, the mark of wisdom-and-consciousness, mundane wisdom, supramundane wisdom, supreme-supramundane wisdom, the nine kinds of transformation) are kept as they stand.
〔Question〕Mahāmati asks about the mark of realization-mastery
At that time the bodhisattva Mahāmati again said to the Buddha: "World-Honored One! I pray you expound for me and for the host of bodhisattvas the mark of realization-mastery. If we could well and skillfully discern the mark of realization-mastery, then I and the host of bodhisattvas, having penetrated this mark — having penetrated this mark — could then swiftly accomplish unsurpassed, perfect awakening, following neither those [false] cognizing-imaginings, nor the host of Māras and outsiders."
The Buddha told Mahāmati: "Listen well, listen well! Ponder it well and bear it in mind; I shall expound it for you."
Mahāmati said to the Buddha: "Yes; I receive the teaching."
〔Answer〕The two masteries: the mark of realization-mastery and the mark of teaching-mastery
The Buddha told Mahāmati: "All śrāvakas, pratyekabuddhas, and bodhisattvas have two kinds of mastery, namely realization-mastery and teaching-mastery. Mahāmati! By realization-mastery is meant: taking as one's object the mark of one's own attained supreme advance, being far removed from the false imagining of speech, words, and letters, going toward the particular mark of the outflow-free realm and the ground of self-awakening, being far removed from every false cognizing-imagining, subduing all the outsiders and the host of Māras, and — taking as one's object the resort of self-awakening — blazing forth in radiance. This is called the mark of realization-mastery. And what is the mark of teaching-mastery? It is: expounding the nine kinds of teaching in their manifold forms, apart from the marks of 'different and not-different,' 'being and non-being,' and the rest; and, by skillful means, teaching the Dharma as befits and in accord with sentient beings, so as to bring them to deliverance. This is called the mark of teaching-mastery. Mahāmati! You and the rest of the bodhisattvas should train in this."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
These two marks, realization-mastery and teaching-mastery — the one takes self-realization as its object, the one sets forth the teaching;
whoever can see them and discern them well will not follow after those manifold cognizing-imaginings.
The dharmas have no true intrinsic nature at all, it is only as the fool falsely imagines;
this being so, how can one give rise again to a thought of craving, and take 'there being no intrinsic nature' for deliverance?
Contemplate the many conditioned dharmas, their arising and ceasing continuing unbroken;
in vain do they swell the two views, 'being' and 'non-being,' topsy-turvy and knowing nothing at all.
The 'One' alone is the true truth, to be without fault is nirvāṇa,
contemplate the manifold false imaginings of this world, all of them like an illusion, like a dream, empty as the plantain.
Though there appear to be greed, hatred, and delusion here, there is in truth no person who is the receiver of them;
from craving the aggregates arise, and all that there is, is like an illusion, like a dream.
〔Question〕Mahāmati asks about the mark of unreal false imagining
At that time the bodhisattva Mahāmati said to the Buddha: "World-Honored One! I pray you expound for me that mark of unreal false imagining. How does unreal false imagining arise? Expounding which kind of dharma is it that is called unreal false imagining? And in which kind of dharma does one give rise to unreal false imagining?"
The Buddha told Mahāmati: "Good, good! You are able to ask the Tathāgata a meaning such as this — able to benefit the many, able to bring ease to the many; it is out of pity for the whole world, its gods and men. Listen well, listen well! Ponder it well and bear it in mind; I shall expound it for you."
Mahāmati said to the Buddha: "Good, World-Honored One! Yes; I receive the teaching."
〔Answer〕Unreal false imagining arises from clinging
The Buddha told Mahāmati: "Upon the manifold meaning-marks, one gives rise to the manifold clingings of unreal false imagining, and thereupon false imagining arises. Mahāmati! Clinging upon grasper and grasped, one does not know that this is the measure of one's own mind's manifestation; and one falls into the views of 'being' and 'non-being,' and swells the view of the outsiders. The habit-energy of false imagining clings to the manifold outer meaning-marks. The false imagining of mind and mental factors clings to 'I' and 'what is mine,' and so arises."
Mahāmati said to the Buddha: "World-Honored One! If, as is said, upon the manifold meaning-marks one gives rise to the manifold unreal false imaginings, and by clinging false imagining arises; if, clinging upon grasper and grasped, one does not know it to be the measure of one's own mind's manifestation, and falls into the views of being and non-being, and swells the view of the outsiders; if the habit-energy of false imagining clings to the manifold outer meaning-marks, and the false imagining of mind and mental factors clings to 'I' and 'what is mine,' and so arises — World-Honored One! if it is so and thus, then the manifold outer meaning-marks, being fallen into the marks of being and non-being, are also apart from 'having intrinsic nature and not having intrinsic nature,' and also apart from the marks of 'seer and seen.' World-Honored One! and the ultimate meaning too is like this, being apart from the marks of 'measure, limit, part, simile, and cause.' World-Honored One! why is it that in the 'one place' — that is, the meaning of unreal false imagining, the clinging to the manifold intrinsic natures — false imagining arises, whereas in that other place, the mark of 'clinging to the ultimate meaning,' false imagining does not arise? Is not the World-Honored One then speaking that doctrine of 'the wrong cause,' saying that one thing arises and one thing does not arise?"
The Buddha told Mahāmati: "It is not that false imagining, the one, arises and the other does not arise. Why? Just because that false imagining of 'being' and 'non-being' does not arise. When, toward the 'having intrinsic nature and not having intrinsic nature' of the outward manifestation, one has once awakened to its being the measure of one's own mind's manifestation, false imagining does not arise. Mahāmati! it is with respect to the remaining fools that I speak thus — because of the mark of the manifold false imaginings of their own minds: with the thing-mark and the working of action set before their eyes, they give rise to clinging upon the intrinsic-nature-notion of the manifold false imaginings, and it arises. How is the fool to be brought to leave behind the clinging-view of 'I' and 'what is mine'? To leave behind the fault of the cause that is 'agent and act,' to awaken to the measure of his own false-imagining mind, so that body and mind are turned about, and he penetrates through to the end and clearly comprehends all the grounds, that realm of the Tathāgata's self-awakening, apart from the false imagining that is the view of the five dharmas, the intrinsic natures, and the thing-marks? For this reason I say: false imagining arises from the clinging to the manifold unreal meaning-marks. When one knows the meaning as-it-truly-is, one wins deliverance and stills the manifold false imaginings."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
The manifold causes and conditions give rise here to the world,
false imagining clings to the 'four propositions,' yet knows not the meaning I have penetrated.
The world is not something that arises from 'being,' nor is it something that arises from 'non-being,'
it arises neither from 'being' and 'non-being,' nor yet from 'neither being nor non-being.'
The manifold causes and conditions — how should the fool give rise to false imagining upon these,
saying it is non-being and is also non-non-being, and saying it is both being and non-being?
Contemplating the world thus, with a single turn of mind one wins no-self,
all dharmas are unborn at their root, for they all arise from conditions.
All is made by conditions, and what is thus made is not something the thing itself has of its own,
a thing cannot give rise to a thing of itself, else there were the fault of 'two things.'
Since there is no fault of 'two things,' there is no 'having a single intrinsic nature' to be had.
Contemplate the many conditioned dharmas, apart from the object-that-grasps and the object-grasped,
that 'no-mind' measure of mind — this, I say, is the true measure of mind.
What is called 'measure' is the place where intrinsic nature abides, where grasper and grasped, the two, are both left behind,
intrinsic nature utterly subtle and pure — this I then call by the name 'measure.'
That 'self' set up in the worldly truth — it has, in fact, no real thing to it,
and the aggregates, and the many things set up upon the aggregates, likewise have no real thing to them.
There are four kinds of sameness: first, the sameness of mark, second, the sameness of arising by cause,
the third is the sameness of no-self, the fourth the sameness of cultivating and the one who cultivates.
When the habit-energy of false imagining is turned about, there arise the manifold minds,
and the objective realm appears outwardly — this is the worldly measure of mind.
Though it appear outwardly, it is not real, it is the mind seeing those manifold marks of itself,
setting up the body-mark and its resources — this, I say, is the measure of mind.
Apart from all the manifold views, and apart from the thinker and the thought,
without anything attained and without arising — this, I say, is the measure of mind.
Neither having intrinsic nature nor not having intrinsic nature, 'intrinsic nature and no-intrinsic-nature' both left behind,
that, I say, is the deliverance of the mind — this, I say, is the measure of mind.
The suchness, and the reach of emptiness, nirvāṇa and the dharma-realm,
the manifold minds that are will-born bodies — all, I say, are the measure of mind.
〔Question〕Mahāmati asks: what is being skilled in speech and meaning?
At that time the bodhisattva Mahāmati said to the Buddha: "World-Honored One! as the World-Honored One has said, the bodhisattva-mahāsattva should be skilled in speech and in meaning. How is the bodhisattva skilled in speech and in meaning? What is called 'speech'? What is called 'meaning'?"
The Buddha told Mahāmati: "Listen well, listen well! Ponder it well and bear it in mind; I shall expound it for you."
Mahāmati said to the Buddha: "Good, World-Honored One! Yes; I receive the teaching."
〔Answer〕What speech is · what meaning is
The Buddha told Mahāmati: "What is called 'speech'? It is: the joining together of the false-imagining marks of language and letters, uttered by way of the throat, lips, tongue, teeth, gums, cheeks, and jaws — arising, on account of that 'you-and-I' speaking, from the clinging of the habit-energy of false imagining. This is called 'speech.' Mahāmati! What is called 'meaning'? It is: being apart from all the marks of false imagining and the marks of speech. This is called 'meaning.' Mahāmati! toward this 'meaning,' the bodhisattva-mahāsattva, alone in a quiet place, by the threefold wisdom of hearing, pondering, and cultivating, penetrates it by taking self-awakening as his object, goes toward that city of nirvāṇa, and — the habit-energy and the body-mark being turned about — within the realm of self-awakening contemplates the meaning-mark of the supreme advance that goes from ground to ground. This is called the bodhisattva-mahāsattva being skilled in meaning.
〔Furthermore〕Speech and meaning are neither different nor not-different · like a lamp lighting up color
"Furthermore, Mahāmati! the bodhisattva-mahāsattva skilled in speech and meaning contemplates that 'speech' and 'meaning' are neither different nor not-different; and he contemplates that 'meaning' and 'speech' too are like this. If 'speech' were different from 'meaning,' then 'meaning' ought not to be made clear by way of 'speech'; yet it is by way of 'speech' that one enters into 'meaning,' just as a lamp lights up color.
〔Furthermore〕Unborn and unceasing · the manifold false imaginings, like an illusion
"Furthermore, Mahāmati! as for those 'unborn and unceasing,' 'intrinsic-nature nirvāṇa,' 'the three vehicles and the one vehicle,' 'the sameness of the intrinsic nature of mind' and the rest — if, taking as one's object the meaning of what speech says, one clings, then one falls into the two views of 'establishing' and 'denying.' Apart from this establishing, and apart from this false imagining, they are like an illusion in which the manifold false imaginings appear. Just as with the manifold conjuring-tricks, it is the foolish common beings who form deviant false imaginings about them, not the noble and worthy who do."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
His speech being false imagining, he falsely 'establishes' upon the dharmas,
and because he establishes them thus, after death he falls into the mud-hells.
Within the aggregates there is no 'self,' nor is it that the aggregates are the 'self';
yet it is not as he falsely imagines, nor is it that there is wholly no self at all.
To say all things truly have intrinsic nature is to imagine falsely as the fool imagines;
were it truly as he sees it, then every person would have seen the truth.
To say all dharmas are without intrinsic nature, that pure and defiled are utterly without any —
yet it is not the unreal as he sees it, nor is it that there is nothing at all.
〔Furthermore〕The mark of wisdom-and-consciousness · the three kinds of wisdom
"Furthermore, Mahāmati! that mark of wisdom and of consciousness I shall now expound for you. If you can well and skillfully discern the mark of wisdom-and-consciousness, then you and the host of bodhisattvas, penetrating the mark of wisdom-and-consciousness, will swiftly accomplish unsurpassed, perfect awakening. Mahāmati! that 'wisdom' is of three kinds, namely: mundane wisdom, supramundane wisdom, and supreme-supramundane wisdom. What is mundane wisdom? It is: all the outsiders and common fools clinging to 'being' and 'non-being.' What is supramundane wisdom? It is: all the śrāvakas and pratyekabuddhas fallen into a longing and clinging for the particular mark and the shared mark. What is supreme-supramundane wisdom? It is: the buddhas and bodhisattvas contemplating the dharma of 'nothing whatever,' seeing it unborn and unceasing, apart from the class of 'being' and 'non-being,' entering the ground of the Tathāgata, [realizing] the no-self of persons and of dharmas, and arising with self-realization as their object. Mahāmati! that which arises and ceases is 'consciousness,' and that which neither arises nor ceases is 'wisdom.' Furthermore, that which falls into 'having a mark and having no mark,' and falls into the manifold mark-and-cause of 'being' and 'non-being,' is consciousness; that which transcends the marks of 'being' and 'non-being' is wisdom. Furthermore, that which has the mark of 'nourishing-and-growth' is consciousness, and that which has no mark of 'nourishing-and-growth' is wisdom. Furthermore, there are yet another three kinds of wisdom, namely: knowing arising and ceasing, knowing the particular and shared mark, and knowing the unborn and unceasing. Furthermore, that which has no mark of hindrance is wisdom, and that which upon the objective realm has the manifold marks of hindrance is consciousness. Furthermore, that mark of skillful means born of the joining of three things is consciousness, and that mark of intrinsic nature which, without dependence on any thing, functions of itself, is wisdom. Furthermore, that which has the mark of 'attaining' is consciousness, and that which has no mark of 'attaining' is wisdom. That realm of the noble wisdom of self-realization neither goes out nor comes in, and so it is like the moon in water."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
That which takes up and amasses the deeds is consciousness, that which neither takes up nor amasses is wisdom,
contemplating all the dharmas, he penetrates them as originally 'nothing whatever.'
Having won the power of sovereignty, this then is called 'insight,'
bound by the objective realm, it is mind; when the cognizing-imagining arises, that is wisdom.
Out of 'nothing whatever' and out of the 'supreme,' insight arises therefrom,
and that mind, mentation, and consciousness are far removed from the thought of deliberating.
One who has won the dharma of no-deliberation is a son of the buddhas, not a śrāvaka,
the stilled and supremely-advancing forbearance is the Tathāgata's pure wisdom.
Born of the supreme meaning that is good, what is practiced has been left wholly behind,
I have these three kinds of wisdom, and by them the noble open forth the real.
Deliberating upon that 'notion,' he gathers up wholly the natures of the dharmas,
the two vehicles do not answer to this, wisdom is that which is apart from all that there is.
That which clings to the manifold intrinsic natures is what is born of the many śrāvakas,
that which has crossed beyond the manifold measures of mind is the Tathāgata's pure wisdom.
〔Furthermore〕The outsiders' nine kinds of transformation
"Furthermore, Mahāmati! the outsiders have nine kinds of doctrine of transformation. The outsiders' view of transformation arises, namely: transformation of shape-and-place, transformation of mark, transformation of cause, transformation of completion, transformation of view, transformation of intrinsic nature, transformation of the manifesting of conditions, transformation of the manifesting of what is done, and transformation of the thing. Mahāmati! these are called the nine kinds of view of transformation. All the outsiders, by way of this, give rise to a doctrine of the transformation of the arising of 'being' and 'non-being.' What is transformation of shape-and-place? It is: a differing view upon shape-and-place. For instance, as gold is transformed into the manifold vessels, so there is the manifold shape-and-place made to appear, yet the intrinsic nature of the gold is not transformed. The transformation upon the 'nature' of all dharmas is likewise so. Some outsider forms a false imagining like this, and so on down to forming the false imagining of 'transformation of the thing' — and all of it is neither 'the same' nor 'other,' being only false imagining. Just such a 'transformation of nature,' one should know, is like the ripening of milk into curds, of fruit into wine, and the like. The outsiders' false imagining of transformation has, in truth, no transformation at all; to say it 'is' and to say it 'is not' are both one's own mind's manifestation, and the outward 'nature' is in fact no-nature. Mahāmati! foolish common beings such as these are born of the cultivating of their own false imagining. Mahāmati! there is no dharma at all that arises or that ceases — it is like seeing the arising of color in an illusion or a dream."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Transformation of shape-and-place, of time, the four great elements and the sense-faculties,
the intermediate state arising in sequence — all of it is false imagining, and no bright wisdom.
Most supreme is that principle of conditioned arising, not as they falsely imagine it to be,
yet this world's conditioned arising too is as unreal as a gandharva-city.
從一個問起
大慧這一輪問得很密：先問「宗通相」，再問「不實妄想」，又問「語」與「義」，再問「智」與「識」，末了問外道的「九種轉變」。五個問接連而下，像是各說各的一事。可若把它們串起來看，問的其實只有一件事——證，該怎麼證；說，該怎麼說；被說壞了的心，又該怎麼轉回來。
這一段，是楞伽把「自證」與「教法」分成兩條路，再把「識」轉成「智」的一節。看住這兩條路、這一轉，唯識所歸的「轉依」，就在眼前。
兩種通：一條走進去，一條說出來
世尊答宗通相，先立了個對子：一切修行人都有兩種通——宗通與說通。
宗通，是「緣自得勝進相，遠離言說文字妄想，趣無漏界自覺地自相」。這一句要慢慢讀：它所緣的，是自己所得的殊勝增進，不是外頭來的；它所離的，是言說文字的妄想；它所趣的，是無漏界、自覺地的「自相」。一句話：自己內證，離了言詮。古德讀這一句讀得極透，宗泐說宗通就是「自證殊勝之相」，是「依教思修、得意忘言、離於文字分別」——先依著教去思、去修，修到「得意忘言」，把言語放下了，那自證的相才現。
說通呢？是「說九部種種教法，離異不異、有無等相，以巧方便，隨順眾生如應說法」。這是把所證的，用種種教法說出來，隨著眾生的根機，領他們度脫。
於是兩條路分明了：一條是走進去的路——自證，不落言詮；一條是說出來的路——教法，應機施設。用唯識的鏡子照，這正是「證」與「教」的雙軌：所證的是離言的自性，是自證分自知自境的那一分光明；能說的是隨他而立的言教。證智不落言，言教不即證——這一分別若不立，人就會拿說通當宗通，把聽來的一堆名相當作自己證了。所以世尊要先把這兩條路劈開。
語與義：燈不是色，色卻由燈而顯
劈開了證與教，底下一問就跟著逼上來：既然義離言說，那「語」和「義」到底是一是異？若一，義就沒法離言了；若異，那說法還有什麼用？
世尊給了本段第一個好喻——如燈照色。
菩薩觀語與義，「非異非不異」。為什麼非異？因為義離一切妄想相、言說相，語不即是義。為什麼又非不異？因為「不因語辯義，而以語入義，如燈照色」——燈本不是那被照的色，可色偏偏要靠燈才顯現出來。語也一樣：語不是義，義卻要因語而辨、以語入之。
這個喻，正把上一節「宗通、說通」的關節照亮了。義，是宗通那一邊——自證、離言；語，是說通這一邊——教法、可詮。燈非色而色由燈顯，正如語非義而義由語入。所以說通不是白說：它像一盞燈，燈光不是牆上的色，可你要看清那色，還得靠這一盞。以唯識的話說，一切言教都是「依他」而立的施設，你不能把施設當自性，也不能因它是施設就廢了它——廢言則無以入義，執言則反失其義，中間這一線，就是「如燈照色」四個字。
智與識：一個採集，一個放下
看清了語義，最要緊的一問來了：那被言說、被妄想弄壞了的這顆心，怎麼從「識」轉成「智」？
世尊分智為三：世間智、出世間智、出世間上上智。世間智，是外道凡夫計著有無；出世間智，是二乘墮在自相共相的悕望上；出世間上上智，才是「諸佛菩薩，觀無所有法，見不生不滅，離有無品，入如來地，人法無我」。三智一層高過一層，到「入如來地、人法無我」才是極。
而識與智怎麼分？世尊給了一句斬釘截鐵的話：「生滅者是識，不生不滅者是智。」又層層地判：墮相、墮有無的是識，超有無的是智；有長養的是識，無長養的是智；有得的是識，無得的是智。
這一分別，古德讀得最見刀口。宗泐釋那句「採集業為識」，說得極利落：「採謂採取、集謂招集，以根對塵而生取著，起善惡業招集生死，是名為識；能了根塵絕待，物我兩忘，不生取著，名之為智。」——識，是拿根去對塵、生取著、造善惡業、招集生死那一副心；智，是了達根塵本自絕待、物我兩忘、不再取著那一副心。同是這顆心，取著便是識，放下便是智。宗泐末了一句點破：「得無思想法，則轉識為智。」
這一句，就是唯識「轉識成智」四個字的經源。識所以是識，因它「採集」——念念攀緣、念念招集，落在生滅裡；智所以是智，因它「不採集」——不再攀取，便不落生滅。所謂轉依，轉的不是別的，正是把這「採集」的識，轉成「不採集」的智；把那攀緣造業、招集生死的一副心，歇成物我兩忘、不生取著的一副心。三十頌到最後說「捨二麤重、證得轉依」，說的正是這一歇、這一轉。
那麼轉成的智，是個什麼光景？世尊給了本段最美的一個喻——如水中月。「自得聖智境界，不出不入，故如水中月。」水中的月，不在水外、也不入水中，你說它有，撈不著；你說它無，明明現。自證的聖智也這樣：它不落「出、入」的相，不是從外頭進來一個智、也不是有一個智從裡頭出去；能所往來的相都歇了，只剩那一輪不出不入的明。這正是宗通「自覺趣光明暉發」的境——證，到了不出不入處，才是真證。
九種轉變：金打成器，金性未曾變
末了一問，回到最初的病根：外道為什麼會錯？世尊拈出外道的「九種轉變論」來破。
外道立九種轉變——形處、相、因、成、見、性、緣分明、所作分明、事——都在講『一個東西怎麼變成另一個東西』，由此起了「有無生」的種種論。世尊要破它，仍是用喻，而且用得極巧——如金變作器物。
「譬如金變作諸器物，則有種種形處顯現，非金性變。」金打成環、打成釧、打成瓔珞，形狀樣樣不同，可金的自性何曾變過一分？外道盯著那「形處異現」，便說「性」真的變了、真的有一個東西生出來、有一個東西滅掉了；殊不知變的只是形相，金體如如不動。世尊又補一喻——「如乳酪酒果等熟」：乳成酪、果釀酒，看著像是漸漸「轉」成了別的，其實也只是自心所計，並無一個實「性」在那裡轉。
破到底，落回那一句總持的話：「彼亦無有轉變，若有若無，自心現，外性非性。」——所謂轉變，說它有也罷、無也罷，都是自心所現；那外在的「性」，其實非性。末了一喻收得乾淨——「無有法若生若滅，如見幻夢色生」：哪有一個法真在生、真在滅？如夢裡見色生起，現得分明，卻無一絲實生實滅。
用唯識照這一破，剛好照到底。外道的錯，錯在把「自心所現」當成「外境自有」，於是才在那自有的境上，安立生滅、安立轉變。金喻破的正是這個：形處（相分）在變，金性（識體）不變——你若在相分上執一個實「性」在生滅轉變，就成了外道的九轉變見；你若識得這相分本是自心所現、外境元自非有，那「轉變」二字當下落空。這便是「唯心所現、外境非實」的正觀——不是境在變，是心在現；不是法在生滅，是妄想在起落。九種轉變，破的是九種「以為外境自有」的執，歸的是同一片「自心現量」。
承衍
這一段所立的三事——宗通的自證離言、智識的轉識成智、九轉變的破外顯唯心——後世唯識諸論一一承接。
承得最要緊的，是那「轉識成智」。本段「生滅者識、不生不滅者智」「轉識為智」的義，正是後來四智菩提之論的根；三十頌那句「智殊勝、捨二麤重、證得轉依」，承的就是這一轉——識歇為智，即是轉依所歸。要說明的是：後世唯識論顯引楞伽處，引的是卷一那藏識海浪、心意識的伽他；本段這智識、宗通、九轉變之文，論裡承其義而未顯引其句——是義所承，非文所引，這一分寸須看清，不可誤繫。
再往下，本段「識」即八識、「智」所依的「慧」即別境慧，到了百法的位次上，便是心法八識與心所別境慧之開；宗通「自證離言」與說通「教法應機」的雙軌，也正是唯識「離言自性」與「假名施設」一雙的經源。
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。
歸到底，仍是那盞燈、那輪水中月：義由語入而語非義，智由識轉而識非智——看住這「非異非不異」的一線，證與教兩不相礙，這一段的心也就在手裡了。
Beginning from a single question
Mahāmati's questions here come thick and close: first he asks the mark of realization-mastery, then unreal false imagining, then speech and meaning, then wisdom and consciousness, and last the outsiders' nine kinds of transformation. Five questions come one after another, as if each were about its own separate matter. Yet string them together, and what he asks is in truth a single thing — how realization is to be realized; how teaching is to be taught; and how the mind that has been ruined by being spoken about is to be turned back.
This passage is a section in which the Laṅkā parts self-realization and the teaching into two roads, and then turns consciousness into wisdom. Hold fast to these two roads and this one turning, and the transformation of the basis to which Yogācāra returns is right before your eyes.
Two masteries: one road walking inward, one road speaking outward
Answering the mark of realization-mastery, the World-Honored One first sets up a pair: every practitioner has two kinds of mastery — realization-mastery and teaching-mastery.
Realization-mastery is "taking as one's object the mark of one's own attained supreme advance, being far removed from the false imagining of speech, words, and letters, going toward the particular mark of the outflow-free realm and the ground of self-awakening." This line must be read slowly: what it takes as its object is one's own attained supreme advance, not something that comes from outside; what it is far removed from is the false imagining of speech, words, and letters; what it goes toward is the particular mark of the outflow-free realm, the ground of self-awakening. In a word: one's own inner realization, apart from verbal expression. The ancient masters read this line through to the very bottom; Zonglei says realization-mastery is just the mark of the supreme self-realization, is "relying on the teaching to ponder and cultivate, winning the meaning and forgetting the words, apart from the discrimination of letters" — first relying on the teaching to ponder and to cultivate, and cultivating until "the meaning is won and the words forgotten," when the words have been laid down, and only then does the mark of that self-realization appear.
And teaching-mastery? It is "expounding the nine kinds of teaching in their manifold forms, apart from 'different and not-different, being and non-being,' by skillful means, teaching the Dharma in accord with sentient beings." This is to take what has been realized and speak it out by way of the manifold teachings, in accord with the capacities of sentient beings, leading them to deliverance.
So the two roads stand clear: one is the road walking inward — self-realization, not falling into verbal expression; one is the road speaking outward — the teaching, set forth to suit the occasion. Held up to the mirror of Yogācāra, this is just the twin tracks of realization and teaching: what is realized is the intrinsic nature apart from speech, that division of light by which the self-witnessing knows its own object; what can be spoken is the verbal teaching set up to accord with another. The realizing wisdom does not fall into speech, and the verbal teaching is not identical with realization — if this one distinction be not set up, a man will take teaching-mastery for realization-mastery, mistaking a heap of names he has heard for something he himself has realized. And so the World-Honored One must first cleave these two roads apart.
Speech and meaning: the lamp is not the color, yet the color appears by way of the lamp
Once realization and teaching have been cleft apart, the next question presses hard on its heels: if meaning is apart from speech, then are "speech" and "meaning" one, or different? If one, then meaning could not be apart from speech; if different, then what use is there in teaching at all?
The World-Honored One gives this passage's first fine simile — a lamp lighting up color.
The bodhisattva contemplates speech and meaning as "neither different nor not-different." Why neither different? Because meaning is apart from every mark of false imagining and mark of speech; speech is not identical with meaning. And why neither not-different? Because "meaning is not made clear except by way of speech, and it is by way of speech that one enters into meaning, as a lamp lights up color" — the lamp is not the color it lights up, yet the color must depend on the lamp to be made to appear. So too with speech: speech is not meaning, yet meaning must be made clear by way of speech, entered by way of speech.
This simile lights up the very joint of the preceding section, "realization-mastery, teaching-mastery." Meaning is the realization-mastery side — self-realization, apart from speech; speech is the teaching-mastery side — the teaching, capable of expression. The lamp is not the color, yet the color appears by way of the lamp, just as speech is not meaning, yet meaning is entered by way of speech. So teaching-mastery is not spoken in vain: it is like a lamp, whose light is not the color on the wall, yet to see that color clearly you must still depend on this one lamp. Said in the language of Yogācāra, every verbal teaching is a designation set up upon the dependent; you cannot take the designation for the intrinsic nature, nor, because it is a designation, throw it away — abolish speech and there is no way to enter the meaning, cling to speech and you lose the meaning instead, and the thread between the two is just these words, "a lamp lighting up color."
Wisdom and consciousness: the one amasses, the other lays down
Once speech and meaning are seen through, the most urgent question arrives: how is this mind, ruined by being spoken of and imagined, to be turned from "consciousness" into "wisdom"?
The World-Honored One divides wisdom into three: mundane wisdom, supramundane wisdom, and supreme-supramundane wisdom. Mundane wisdom is the outsiders and common fools clinging to being and non-being; supramundane wisdom is the two vehicles fallen into a longing for the particular and shared mark; supreme-supramundane wisdom alone is "the buddhas and bodhisattvas contemplating the dharma of nothing-whatever, seeing it unborn and unceasing, apart from the class of being and non-being, entering the ground of the Tathāgata, the no-self of persons and of dharmas." The three wisdoms rise one higher than the last, and only at "entering the ground of the Tathāgata · the no-self of persons and of dharmas" is the pinnacle reached.
And how are consciousness and wisdom told apart? The World-Honored One gives one flat and unbending word: that which arises and ceases is consciousness, that which neither arises nor ceases is wisdom. He judges it layer upon layer: that which falls into the mark and into being-and-non-being is consciousness, that which transcends being-and-non-being is wisdom; that which has nourishing-and-growth is consciousness, that which has no nourishing-and-growth is wisdom; that which has "attaining" is consciousness, that which has no "attaining" is wisdom.
This distinction the ancient masters read with the keenest edge. Zonglei glosses that line "amassing the deeds is consciousness" as sharp as could be: "taking up means the seizing, amassing means the summoning-together; setting the faculty against the dust and thereby giving rise to grasping-clinging, raising good and evil deeds and summoning together birth-and-death — this is called consciousness; that which can understand the faculty and the dust as cut off from all relation, self and thing both forgotten, giving rise to no grasping-clinging, is named wisdom." Consciousness is the mind that sets the faculty against the dust, gives rise to grasping-clinging, makes good and evil deeds, and summons together birth-and-death; wisdom is the mind that understands the faculty and the dust as being of themselves cut off from all relation, self and thing both forgotten, no longer grasping-clinging. It is the very same mind: grasping-clinging, it is consciousness; laid down, it is wisdom. And Zonglei's last word pierces it through: "having won the dharma of no-deliberation, one then transforms consciousness into wisdom."
This one line is the scriptural source of those words of Yogācāra, "transforming consciousness into wisdom." Consciousness is consciousness because it "amasses" — thought after thought reaching out, thought after thought summoning together, falling within arising-and-ceasing; wisdom is wisdom because it "does not amass" — no longer reaching out and grasping, and so no longer falling into arising-and-ceasing. What the transformation of the basis transforms is nothing else: it is just the transforming of this "amassing" consciousness into the "not-amassing" wisdom; the resting of that mind which reaches out, makes deeds, and summons together birth-and-death into the mind of self-and-thing-both-forgotten, giving rise to no grasping-clinging. When the Thirty Verses at the last says "casting off the two coarse encumbrances, winning the transformation of the basis," it speaks of just this one resting, this one turning.
And what is the wisdom thus won like? The World-Honored One gives this passage's most beautiful simile — the moon in water. "The realm of the noble wisdom of self-attainment neither goes out nor comes in, and so it is like the moon in water." The moon in the water is neither out beyond the water nor in within it; say it is there, and you cannot lay hold of it; say it is not, and plainly it appears. So too the noble wisdom of self-realization: it does not fall into the mark of "going out and coming in" — it is not that a wisdom comes in from outside, nor that a wisdom goes out from within; the marks of the going-and-coming of grasper and grasped are all at rest, and only that one round of not-going-out, not-coming-in brightness remains. This is just the realm of realization-mastery's "going toward self-awakening, blazing forth in radiance" — realization, once it reaches the place of neither-going-out-nor-coming-in, is real realization at last.
The nine kinds of transformation: gold beaten into vessels, the nature of the gold never transformed
The last question returns to the root of the sickness at the very start: why do the outsiders go wrong? The World-Honored One takes up the outsiders' "doctrine of the nine kinds of transformation" to refute.
The outsiders set up nine kinds of transformation — of shape-and-place, of mark, of cause, of completion, of view, of intrinsic nature, of the manifesting of conditions, of the manifesting of what is done, and of the thing — all of them speaking of "how one thing becomes another thing," and giving rise thereby to the manifold doctrines of "being-and-non-being-arising." To refute it, the World-Honored One uses a simile once more, and uses it with the utmost skill — gold transformed into vessels.
"For instance, as gold is transformed into the manifold vessels, so there is the manifold shape-and-place made to appear, yet the intrinsic nature of the gold is not transformed." Beat gold into rings, into bracelets, into necklaces — the shapes differ, every one of them, yet when did the nature of the gold ever transform by a hair's breadth? The outsiders stare at that "shape-and-place appearing differently" and say that the "nature" has really transformed, that some thing has really been born, that some thing has really perished; not knowing that what transforms is only the shape and mark, while the gold-substance abides unmoved, just as it is. The World-Honored One adds a further simile — "like the ripening of milk into curds, of fruit into wine": milk becoming curds, fruit brewing into wine, seem to "turn" by degrees into something else, yet this too is only what one's own mind reckons; there is no real "nature" there turning at all.
Refuted to the bottom, it falls back onto that one summarizing word: "there too is no transformation at all; whether being or non-being, it is one's own mind's manifestation, and the outer nature is no-nature." So-called transformation, say it "is" or say it "is not," is all one's own mind's manifestation; the outer "nature" is in truth no-nature. And the last simile gathers it up clean — "there is no dharma at all that arises or ceases, as one sees the arising of color in an illusion or a dream": what dharma is there truly arising, truly ceasing? Like the color seen arising in a dream, appearing clear and distinct, yet without a single thread of real arising, real ceasing.
Held up to the mirror of Yogācāra, this refutation is lit clean to the bottom. The outsiders' error is that they take "one's own mind's manifestation" for "the outer object existent of itself," and so, upon that self-existent object, set up arising-and-ceasing, set up transformation. The gold simile refutes exactly this: shape-and-place (the image-division) transforms, the nature of the gold (the substance of consciousness) does not — grasp a real "nature" upon the image-division, arising and ceasing and transforming, and you become the outsiders' nine-transformations view; know that this image-division is of itself one's own mind's manifestation, that the outer object is from the first not existent, and those two words "transformation" fall empty on the instant. This is the right contemplation of "the manifestation of mind-only, the outer object not real" — it is not the object that transforms, it is the mind that manifests; it is not the dharma that arises and ceases, it is the false imagining that rises and falls. The nine kinds of transformation refute nine kinds of clinging to "the outer object existent of itself," and return them all to the one same tract of "the measure of one's own mind's manifestation."
Onward Transmission
The three matters this passage establishes — the self-realization-apart-from-speech of realization-mastery, the transforming of consciousness into wisdom of wisdom-and-consciousness, and the refutation-of-the-outer, disclosing-of-mind-only of the nine transformations — the later Yogācāra treatises take up one by one.
What is taken up most importantly is that "transforming of consciousness into wisdom." This passage's sense of "that which arises and ceases is consciousness, that which neither arises nor ceases is wisdom" and "transforming consciousness into wisdom" is precisely the root of the later doctrine of the awakening of the four wisdoms; and that line of the Thirty Verses, "wisdom made supreme, casting off the two coarse encumbrances, winning the transformation of the basis," inherits just this one turning — consciousness resting into wisdom, which is that to which the transformation of the basis returns. This much must be made plain: where the later Yogācāra treatises overtly cite the Laṅkā, they cite the store-consciousness ocean-and-waves and the mind-mentation-consciousness gāthā of Scroll One; this passage's text on wisdom-and-consciousness, realization-mastery, and the nine transformations the treatises inherit in sense but do not overtly cite — it is what is inherited in sense, not what is cited in text, and this measure must be seen clearly, and not mistakenly linked.
Further down, this passage's "consciousness" is the eight consciousnesses, and the "insight" on which "wisdom" rests is the object-specific insight; brought to the placement of the Hundred Dharmas, they are the opening-out of the eight consciousnesses among the mind-dharmas and the object-specific insight among the mental factors. And the twin tracks of realization-mastery's "self-realization apart from speech" and teaching-mastery's "the teaching in accord with the occasion" are the scriptural source of the very pair, the Yogācāra "intrinsic nature apart from speech" and "designation by borrowed name."
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.
Returned to the bottom, it is still that lamp, that round moon in water: meaning is entered by way of speech, yet speech is not meaning; wisdom is turned from consciousness, yet consciousness is not wisdom — hold fast to this one thread of "neither different nor not-different," and realization and teaching are two that do not obstruct each other, and the heart of this passage is in your hand.
考據Apparatus
本段立宗通相／說通相二門（自證與教法）、智識相之三智與轉識成智、外道九種轉變論之破——楞伽「自證聖智」與「唯心所現」義之一節；宗通相之自證離言為唯識轉依所歸，九轉變之破即「外性非性、自心現量」之唯識正觀。
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·宗通說通門起（〔T16 0499b22〕大慧問宗通相—〔0501a20〕九種轉變論訖）。四卷本一品貫通，依大慧問答輪次切；本段連綴五問：宗通相與說通相〔0499b22〕→ 不實妄想相〔0499c18〕→ 善語義（語與義非異非不異）〔0500b18〕→ 智識相（三智·轉識成智）〔0500c17〕→ 九種轉變論（破外道）〔0501a20〕 |
| 法藏《入楞伽心玄義》T39n1790（綱·非逐文） | 判全經宗要為「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39n1790 0426a17–19〕；本段宗通相之「趣無漏界自覺地自相」、智識相之「觀無所有法·入如來地」，正當自證聖智·八識轉依之位 |
| 宗泐·如玘《註解》T39n1789（逐文·四卷本主疏） | 宗通相有獨立疏文（「宗通者，即自證殊勝之相也」〔T39 0389c28〕）；智識偈有獨立疏文（「言採集業者…是名為識」〔T39 0393a29〕）；九種轉變論則牒經文而少別釋（牒〔T39 0393b–〕） |
| T671 入楞伽經（菩提留支） | 當佛心品區（建立正法相段〔T16 0542c02〕、三智〔0544a19〕、九轉變見〔0544b24〕） |
| T672 大乘入楞伽經（實叉難陀） | 當集一切法品區（宗趣之相〔T16 0609a17〕、三智〔0610b08〕、九轉變見〔0610c07〕） |
二、異譯·經內平行對勘
本段要句之漢三譯校本：T670（底本·求那跋陀羅）· T671（全本主對校·菩提留支）· T672（完帙對校·實叉難陀）。三譯此段品目切分不同、名相開合互異，逐句對位如下。「宗通／說通」為 T670 求那之譯語，T671／T672 不用此二名，各以別語傳同義——此名相異譯之要例。
句一 宗通相·說通相（自證與教法二門）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 一切聲聞、緣覺、菩薩，有二種通相，謂：宗通及說通。大慧！宗通者，謂：緣自得勝進相，遠離言說文字妄想，趣無漏界自覺地自相…是名宗通相。云何說通相？謂：說九部種種教法，離異不異、有無等相，以巧方便，隨順眾生如應說法，令得度脫。是名說通相。 | T16n0670 0499b28–c02 |
| T671 流支 | 何等為二？一者、建立正法相；二者、說建立正法相。大慧！何者建立正法相？謂自身內證諸勝法相，離文字語言章句…降伏一切外道諸魔，顯示自身內證之法如實修行…何者建立說法之相？謂說九部種種教法，離於一異有無取相。 | T16n0671 0542c02– |
| T672 實叉 | 惟願為說宗趣之相。令我及諸菩薩摩訶薩善達此義，不隨一切眾邪妄解，疾得阿耨多羅三藐三菩提。 | T16n0672 0609a17– |
異文所繫：(甲) 名相，T670 立「宗通／說通」二名（宗＝自證所趣、說＝教法所詮）；T671 作「建立正法相／說建立正法相」（自身內證＝宗通、說九部教法＝說通）；T672 作「宗趣之相」。三名異而同指自證與教法一雙。(乙)「自證」一義，T670 撮義『緣自得勝進相·趣無漏界自覺地自相』、T671 撮義『自身內證諸勝法相·顯示自身內證之法』——同以「自內證·離言」立宗通；此即唯識「自證聖智」之經據（目三）。(丙)「說通」一義，T670 撮義『說九部種種教法，離異不異、有無等相』、T671 撮義『說九部種種教法，離於一異有無取相』——『九部教法·離一異有無』二本逐字近同。
句二 智識相·三種智（世間·出世間·出世間上上智）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 彼智有三種，謂：世間、出世間、出世間上上智…云何出世間上上智？謂：諸佛、菩薩，觀無所有法，見不生不滅，離有無品，入如來地，人法無我，緣自得生。 | T16n0670 0500c19– |
| T671 流支 | 有三種智。何等為三？一者、世間智；二者、出世間智；三者、出世間上上智。大慧！識者生滅相，智者不生滅相。 | T16n0671 0544a19– |
| T672 實叉 | 大慧！智有三種，謂：世間智，出世間智，出世間上上智。云何世間智？謂一切外道凡愚計有無法。云何出世間智？謂一切二乘著自共相。 | T16n0672 0610b08– |
異文所繫：(甲) 三智之目，三譯全同（世間·出世間·出世間上上智）；唯 T670 於長行中三名連舉（「世間、出世間、出世間上上智」），T671 逐條標「一者·二者·三者」，T672 平舉三「智」字。(乙)「識智之別」，T670「生滅者是識，不生不滅者是智」〔T16n0670 0500c25–26〕、T671「識者生滅相，智者不生滅相」——逐字同旨；此即轉識成智之經據（目三）。
句三 九種轉變論（破外道轉變見）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 外道有九種轉變論…所謂：形處轉變、相轉變、因轉變、成轉變、見轉變、性轉變、緣分明轉變、所作分明轉變、事轉變。大慧！是名九種轉變見。 | T16n0670 0501a20– |
| T671 流支 | 轉變見。何等為九？一者、形相轉變；二者、相轉變；三者、因轉變；四者、相應轉變；五者、見轉變；六者、物轉變；七者、緣了別轉變；八者、作法了別轉變；九者、生轉變。 | T16n0671 0544b24– |
| T672 實叉 | 外道有九種轉變見，所謂：形轉變，相轉變，因轉變，相應轉變，見轉變，生轉變，物轉變，緣明了轉變，所作明了轉變；是為九。 | T16n0672 0610c07– |
異文所繫：九目名相三譯互有出入——(甲) 第四目，T670「成轉變」；T671／T672 作「相應轉變」。(乙) 第六目，T670「性轉變」；T671／T672 作「物轉變」，另 T671／T672 別出「生轉變」一目（T670 無「生轉變」，於九目外以偈明生滅）。(丙) 第七、八目，T670「緣分明轉變·所作分明轉變」；T671「緣了別轉變·作法了別轉變」；T672「緣明了轉變·所作明了轉變」——「分明／了別／明了」三譯異語同指緣、所作之「顯了」。(丁) 三譯同破：九轉變見皆「外性非性、自心現」之妄想（T670「彼亦無有轉變，若有若無，自心現，外性非性」〔T16n0670 0501a29–0501b01〕），共歸唯心正觀。
三、唯識義之經據（眼）
本段所立唯識義三事：自證聖智（宗通相）、轉識成智（智識相三智）、外性非性自心現（九轉變破）；皆以本段為經據，承衍唯識轉依義。
(一) 宗通相·自證聖智——離言自證為所歸——〔T16n0670 0499b29–0499c01〕「宗通者，謂：緣自得勝進相，遠離言說文字妄想，趣無漏界自覺地自相」：宗通所趣＝自內證之無漏界，離言說文字妄想。→ 唯識「離言自性·自證分」之經據；宗通（自證）對說通（教法）＝證與教之雙軌，證智不落言詮。
(二) 智識相·三智與轉識成智——〔T16n0670 0500c19–0501a05〕科判摘要『彼智有三種，謂：世間、出世間、出世間上上智…出世間上上智：觀無所有法，見不生不滅，離有無品，入如來地，人法無我』；「生滅者是識，不生不滅者是智」〔T16n0670 0500c25–26〕：三智以「入如來地·人法無我」為極，識智之別即生滅與不生滅之別。→ 轉識成智之經據——識（採集業·生滅）轉為智（不採集·不生滅），為唯識轉依所歸。宗泐直釋此偈「得無思想法，則轉識為智」〔T39n1789 0393b12〕（目四）。
(三) 九轉變破·外性非性自心現——〔T16n0670 0501a29–0501b03〕「外道轉變妄想，彼亦無有轉變，若有若無，自心現，外性非性…無有法若生若滅，如見幻夢色生」：破外道九種轉變見，歸於「外境非有、唯自心現」。→ 唯識「唯心所現·外境非實」正觀之經據；轉變之「有無生滅」皆自心妄想所立，非外法自有。
承衍所繫：本段智識相「轉識成智」義可與唯識轉依互讀；然成唯識論三處《入楞伽》明引〔唯心 0010c07–10·藏識海浪 0014c14–18·心意識 0024c15–17〕皆未顯引本段智識／宗通／九轉變之文，故只誌承義，不誤繫引文。
四、諸家異釋（古德·標宗）
藏經內現存四卷楞伽古德源二家涉本段：宗泐·如玘《註解》（逐文主疏，本段宗通相·智識偈有獨立疏文）· 法藏《玄義》（綱）。九種轉變論宗泐牒經文而少別釋，據實不虛設。
宗泐·如玘《楞伽阿跋多羅寶經註解》T39n1789（逐文·主）
釋宗通相（自證離言·至極之相）：
「宗通者，即自證殊勝之相也，謂依教思修，得意忘言，離於文字分別，趣入地住，悟無生忍，度越三乘證智，自然降伏魔外，至於佛地，究竟覺智朗然獨耀，此宗通至極之相也。」〔T39n1789 0389c28–0390a03〕
（宗泐明宗通＝「依教思修·得意忘言」之自證，由離文字分別、趣入地住，至佛地究竟覺智——宗通「自證離言」義之古德讀。）
釋智識偈（採集業為識·轉識為智）：
「言採集業者，採謂採取、集謂招集，以根對塵而生取著，起善惡業招集生死，是名為識。能了根塵絕待，物我兩忘，不生取著，名之為智。如是觀察因緣生法當體即空，解脫自在，名上上智，慧即智也。」〔T39n1789 0393a29–0393b04〕
「心、意及與識，總言識也…得無思想法，則轉識為智。」〔T39n1789 0393b11–12〕
（宗泐以「採取招集善惡業·招集生死」釋識，以撮義『根塵絕待·物我兩忘·當體即空』釋智，直標「轉識為智」——本段智識相之古德唯識讀。）
法藏《入楞伽心玄義》T39n1790（綱）
法藏判全經宗要，八識·自心如來藏為所歸：
「所謂五法、三性、八識、二空，莫不皆於自心如來藏立，為學大乘者生正見處、正信正行由此成就。」〔T39n1790 0426a17–19〕
（本段宗通之自證、智識之轉依、九轉變之破外性，皆「於自心如來藏立」之綱所攝。）
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 |
|---|---|---|---|
| 宗通 | —（無古德音寫·從闕） | 〔本段 T16n0670 0499b28〕 | 二通之一；緣自得勝進、離言說文字、趣無漏界自覺地自相之自證門。宗泐撮義『即自證殊勝之相也·得意忘言』〔T39n1789 0389c28–29〕 |
| 說通 | —（無古德音寫·從闕） | 〔本段 0499c01〕 | 二通之一；說九部種種教法、離異不異有無、巧方便隨順眾生之教法門 |
| 智／識 | —（無古德音寫·從闕） | 〔本段 0500c25·0501a01 區〕 | 智＝不生不滅、非長養、超有無、無事方便自性；識＝生滅、長養、墮相因、採集業。宗泐：「轉識為智」〔0393b12〕 |
| 世間·出世間·出世間上上智 | —（無古德音寫·從闕） | 〔本段 0500c19–0501a05 區〕 | 三智；世間＝外道凡夫計有無、出世間＝二乘墮自共相、出世間上上＝諸佛菩薩觀無所有入如來地人法無我 |
| 不實妄想 | —（無古德音寫·從闕） | 〔本段 0499c24〕 | 種種義計著所生之妄想；攝所攝計著、不知自心現量、墮有無見所增長 |
| 九種轉變（論） | —（無古德音寫·從闕） | 〔本段 0501a22 區〕 | 外道轉變見九目：形處·相·因·成·見·性·緣分明·所作分明·事轉變（T670）；皆「自心現、外性非性」之妄想 |
IAST 為發音輔助；本段諸名（宗通·說通·智識·三智·九轉變等）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) 如燈照色喻（語入義）——〔T16n0670 0500c02–04〕「若語異義者，則不因語辯義，而以語入義，如燈照色」：
- 喻體：燈照色（燈非色而照色現）。喻依：語與義（語非義而以語入義）。
- 所顯義：語與義非異非不異——語不即義（義離言說相），亦不離語（因語辯義、以語入義），如燈非所照之色而色由燈顯。對應宗通（義·自證）與說通（語·教法）之雙軌。
(二) 如水中月喻（自得聖智不出不入）——〔T16n0670 0501a03–04〕「自得聖智境界，不出不入，故如水中月」：
- 喻體：水中月（不出水外、不入水中）。喻依：自得聖智境界。
- 所顯義：自證聖智之境不落出入之相，如水中月不出不入——智體離能所往來，即宗通「自覺趣」之相。
(三) 金變器物喻（形處轉變·非金性變）——〔T16n0670 0501a25–26〕「譬如金變作諸器物，則有種種形處顯現，非金性變。一切性變，亦復如是」：
- 喻體：金作諸器（環釧瓔珞形狀有殊、金體不易）。喻依：形處轉變（形別異見）。
- 所顯義：外道執形處等轉變為實，然如金作器唯形處異現、金性不變——顯轉變唯妄想所計，性實無轉。三譯俱存此喻（T671「以金作莊嚴具」0544b·T672「以金作莊嚴具，環釧瓔珞種種不同，形狀有殊金體無易」〔T16n0672 0610c12–13〕）。
(四) 如乳酪酒果等熟喻（性轉變）——〔T16n0670 0501a28–29〕「如是一切性轉變，當知如乳酪酒果等熟」：
- 喻體：乳成酪、果酒等熟（漸熟而似有轉）。喻依：外道所計一切性轉變。
- 所顯義：外道以乳酪果熟類推性轉變為實有，然此亦自心現、外性非性——喻其所執之非真。
(五) 如幻夢色生喻（生滅無實）——〔T16n0670 0501b02–03〕「無有法若生若滅，如見幻夢色生」：
- 喻體：幻夢中色生（現而無實）。喻依：諸法生滅。
- 所顯義：諸法之生滅如幻夢所見色，現起而無實生實滅——破轉變見之「有無生」，歸唯心無生。
七、互讀·承衍
本經為唯識系經源；本段所立宗通自證、轉識成智、唯心破轉變義，承衍諸論承接。依唯識系次第向承衍掛鏈，只列與本段實相關者：
- 成唯識論：轉識成智之論可與本段撮義『識者生滅、智者不生滅·轉識為智』互讀；其三處《入楞伽》明引〔0010c07–10·0014c14–18·0024c15–17〕皆未顯引本段之文，故只作承義互讀。
- 三十頌 v.29「轉依」：「智殊勝·捨二麤重·證得轉依」即識轉為智之頌承；本段「生滅者識、不生不滅者智」為其經源之一。
- 百法〈心法〉八識·〈心所〉慧：智識相之識即八識、智所依之慧為別境慧——本段識智之別於百法位之開。
- 禪傳承史料：淨覺 T2837 記達摩令慧可依四卷《楞伽》行而自然得度〔T85n2837 1284c24–25〕；道宣 T2060 記「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕；「可以印心」見宋人卷首序〔T16n0670 0479c10–13〕。本段只置於後世禪門接受史中互讀，不據此判作祖師禪唯一經據。
互讀以實際藏經號與 loc 為主；成唯識論三處明引均非本段，故本段只作承義互讀。
八、校本定位
- T670 求那（底本）：〔T16n0670 0499b22〕大慧問宗通相起—〔0501a20〕九種轉變論訖—〔0501b04 偈〕訖。宗通說通 0499b28–c02 · 不實妄想相 0499c18 · 善語義（如燈照色）0500c02 · 智識相三智 0500c17–0501a05 · 水中月 0501a17 · 九轉變論 0501a20–b04 · 金變器物 0501a24 · 乳酪酒果 0501b01。
- T671 流支（全本主對校）：建立正法相／說建立正法相〔T16n0671 0542c02〕· 有三種智 0544a19 · 九轉變見 0544b24 · 金作莊嚴具喻 0544b。
- T672 實叉（完帙對校）：宗趣之相〔T16n0672 0609a17〕· 智有三種 0610b08 · 九轉變見 0610c07 · 金作莊嚴具喻 0610c11。
- 宗泐·如玘 T1789（逐文主疏）：宗通相註〔T39n1789 0389c28–0390a03〕· 智識偈註（採集業為識）0393a29–b03 · 轉識為智 0393b12 · 九轉變牒文 0393b–（少別釋）。
- 法藏 T1790（玄義綱）：宗要〔T39n1790 0426a17–19〕。
- 成唯識論 T1585（承衍·義承非顯引本段）：轉識成智義所本；與本段轉識成智義相關的兩處《楞伽》顯引，皆出卷一藏識材料〔0014c14–18·0024c15–17〕；另有唯心明引〔0010c07–10〕，亦非本段。本段從闕顯引。
This movement establishes the two gates of the mark of realization-mastery and the mark of teaching-mastery (self-realization and the teaching), the three wisdoms of the mark of wisdom-and-consciousness and the transforming of consciousness into wisdom, and the refutation of the outsiders' doctrine of the nine kinds of transformation — a section of the Laṅkāvatāra's sense of "the noble wisdom of self-realization" and "one's own mind's manifestation"; the self-realization-apart-from-speech of the mark of realization-mastery is that to which the Yogācāra transformation of the basis returns, and the refutation of the nine transformations is precisely the Yogācāra right contemplation of "the outer nature is no-nature, the measure of one's own mind's manifestation."
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 Realization-Mastery and Teaching-Mastery begins（〔T16 0499b22〕Mahāmati asks the mark of realization-mastery —〔0501a20〕the doctrine of the nine kinds of transformation ends）. The four-scroll text runs through as a single chapter, cut by the rounds of Mahāmati's questioning; this movement strings together five questions: the mark of realization-mastery and the mark of teaching-mastery〔0499b22〕→ the mark of unreal false imagining〔0499c18〕→ being skilled in speech and meaning (speech and meaning are neither different nor not-different)〔0500b18〕→ the mark of wisdom-and-consciousness (the three wisdoms · the transforming of consciousness into wisdom)〔0500c17〕→ the doctrine of the nine kinds of transformation (refuting the outsiders)〔0501a20〕 |
| Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (outline, not phrase-by-phrase) | judges the whole scripture's guiding tenet to be「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39n1790 0426a17–19〕— tr. "the five dharmas, the three natures, the eight consciousnesses, and the two emptinesses are, without exception, all established upon the Tathāgata-womb that is one's own mind"; the mark of realization-mastery's "going toward the particular mark of the outflow-free realm and the ground of self-awakening," and the mark of wisdom-and-consciousness's "contemplating the dharma of nothing-whatever · entering the ground of the Tathāgata," stand right at the position of the noble wisdom of self-realization · the transformation of the basis of the eight consciousnesses |
| Zonglei & Ruqi, Annotations T39n1789 (phrase-by-phrase · chief commentary on the four-scroll) | the mark of realization-mastery has its own commentary-text (「宗通者，即自證殊勝之相也」〔T39 0389c28〕); the wisdom-and-consciousness verse has its own commentary-text (「言採集業者…是名為識」〔T39 0393a29〕); the doctrine of the nine kinds of transformation is cited from the scripture-text with little separate comment (cited〔T39 0393b–〕) |
| T671 Entering the Laṅkā (Bodhiruci) | falls in the Buddha-Mind chapter region (the section on establishing the mark of the true Dharma〔T16 0542c02〕, the three wisdoms〔0544a19〕, the view of the nine transformations〔0544b24〕) |
| T672 Mahāyāna Entering the Laṅkā (Śikṣānanda) | falls in the Collecting-All-Dharmas chapter region (the mark of the guiding tenet〔T16 0609a17〕, the three wisdoms〔0610b08〕, the view of the nine transformations〔0610c07〕) |
2 · Variant-translation and intra-scriptural parallel collation (異譯·經內平行對勘)
The three Chinese translations of this movement's key sentences: T670 (base · Guṇabhadra) · T671 (chief cross-collation of the full recension · Bodhiruci) · T672 (cross-collation of the complete recension · Śikṣānanda). The three divide this passage into chapters differently, and the opening-and-merging of their names differs from one to another; the phrase-by-phrase alignment follows. "Realization-mastery / teaching-mastery" is Guṇabhadra's rendering in T670; T671 and T672 do not use these two names, each transmitting the same sense with different words — the very exemplar of a variant-translation of a name.
Sentence 1 The mark of realization-mastery · the mark of teaching-mastery (the two gates of self-realization and the teaching)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 一切聲聞、緣覺、菩薩，有二種通相，謂：宗通及說通。大慧！宗通者，謂：緣自得勝進相，遠離言說文字妄想，趣無漏界自覺地自相…是名宗通相。云何說通相？謂：說九部種種教法，離異不異、有無等相，以巧方便，隨順眾生如應說法，令得度脫。是名說通相。 | T16n0670 0499b28–c02 |
| T671 Bodhi. | 何等為二？一者、建立正法相；二者、說建立正法相。大慧！何者建立正法相？謂自身內證諸勝法相，離文字語言章句…降伏一切外道諸魔，顯示自身內證之法如實修行…何者建立說法之相？謂說九部種種教法，離於一異有無取相。 | T16n0671 0542c02– |
| T672 Śikṣ. | 惟願為說宗趣之相。令我及諸菩薩摩訶薩善達此義，不隨一切眾邪妄解，疾得阿耨多羅三藐三菩提。 | T16n0672 0609a17– |
tr. — T670: "All śrāvakas, pratyekabuddhas, and bodhisattvas have two kinds of mastery, namely realization-mastery and teaching-mastery. Mahāmati! By realization-mastery is meant: taking as one's object the mark of one's own attained supreme advance, being far removed from the false imagining of speech, words, and letters, going toward the particular mark of the outflow-free realm and the ground of self-awakening … this is called the mark of realization-mastery. And what is the mark of teaching-mastery? It is: expounding the nine kinds of teaching in their manifold forms, apart from the marks of 'different and not-different,' 'being and non-being,' and the rest, and by skillful means teaching the Dharma as befits and in accord with sentient beings, so as to bring them to deliverance. This is called the mark of teaching-mastery." — T671: "Which two? First, establishing the mark of the true Dharma; second, expounding the establishing of the mark of the true Dharma. Mahāmati! what is establishing the mark of the true Dharma? It is the marks of the manifold supreme dharmas inwardly realized in one's own person, apart from letters, language, and clauses … subduing all the outsiders and Māras, disclosing the dharma inwardly realized in one's own person and practicing it as-it-truly-is … What is establishing the mark of teaching the Dharma? It is expounding the nine kinds of teaching in their manifold forms, apart from the grasped marks of 'one and different, being and non-being.'" — T672: "I pray only that you expound the mark of the guiding tenet, so that I and the host of bodhisattva-mahāsattvas may well fathom this meaning, not follow after any of the manifold false and deviant understandings, and swiftly win unsurpassed, perfect awakening."
Where the variants lie: (a) The names — T670 sets up the two names "realization-mastery / teaching-mastery" (realization = what self-realization goes toward, teaching = what the teaching expounds); T671 has "establishing the mark of the true Dharma / expounding the establishing of the mark of the true Dharma" (the inwardly-realized-in-one's-own-person = realization-mastery, expounding the nine kinds of teaching = teaching-mastery); T672 has "the mark of the guiding tenet." The three names differ yet point alike to the one pair, self-realization and the teaching. (b) The one sense "self-realization": T670 "taking as one's object the mark of one's own attained supreme advance · going toward the particular mark of the outflow-free realm and the ground of self-awakening," T671 "the marks of the manifold supreme dharmas inwardly realized in one's own person · disclosing the dharma inwardly realized in one's own person" — both set up realization-mastery by "inner self-realization · apart-from-speech"; this is the scriptural warrant for the Yogācāra "noble wisdom of self-realization" (rubric 3). (c) The one sense "teaching-mastery": T670 "expounding the nine kinds of teaching in their manifold forms, apart from 'different and not-different, being and non-being'," T671 "expounding the nine kinds of teaching in their manifold forms, apart from the grasped marks of 'one and different, being and non-being'" — "the nine kinds of teaching · apart from one-and-different, being-and-non-being" is word-for-word nearly the same in the two recensions.
Sentence 2 The mark of wisdom-and-consciousness · the three kinds of wisdom (mundane · supramundane · supreme-supramundane wisdom)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 彼智有三種，謂：世間、出世間、出世間上上智…云何出世間上上智？謂：諸佛、菩薩，觀無所有法，見不生不滅，離有無品，入如來地，人法無我，緣自得生。 | T16n0670 0500c19– |
| T671 Bodhi. | 有三種智。何等為三？一者、世間智；二者、出世間智；三者、出世間上上智。大慧！識者生滅相，智者不生滅相。 | T16n0671 0544a19– |
| T672 Śikṣ. | 大慧！智有三種，謂：世間智，出世間智，出世間上上智。云何世間智？謂一切外道凡愚計有無法。云何出世間智？謂一切二乘著自共相。 | T16n0672 0610b08– |
tr. — T670: "That wisdom is of three kinds, namely mundane, supramundane, and supreme-supramundane wisdom … What is supreme-supramundane wisdom? It is: the buddhas and bodhisattvas contemplating the dharma of nothing-whatever, seeing it unborn and unceasing, apart from the class of being and non-being, entering the ground of the Tathāgata, [realizing] the no-self of persons and of dharmas, and arising with self-realization as their object." — T671: "There are three kinds of wisdom. Which three? First, mundane wisdom; second, supramundane wisdom; third, supreme-supramundane wisdom. Mahāmati! consciousness is the mark of arising-and-ceasing, wisdom is the mark of not-arising-and-not-ceasing." — T672: "Mahāmati! wisdom is of three kinds, namely mundane wisdom, supramundane wisdom, and supreme-supramundane wisdom. What is mundane wisdom? It is all the outsiders and common fools reckoning the dharmas of being and non-being. What is supramundane wisdom? It is all those of the two vehicles clinging to the particular and shared mark."
Where the variants lie: (a) The list of the three wisdoms is wholly the same in the three translations (mundane · supramundane · supreme-supramundane wisdom); only that T670 names the three together within the prose ("mundane, supramundane, supreme-supramundane wisdom"), T671 marks each in turn "first · second · third," and T672 lists the three flatly with three graphs "wisdom." (b) "The distinction of consciousness and wisdom": T670 "that which arises and ceases is consciousness, that which neither arises nor ceases is wisdom," T671 "consciousness is the mark of arising-and-ceasing, wisdom is the mark of not-arising-and-not-ceasing" — word-for-word the same in purport; this is the scriptural warrant for the transforming of consciousness into wisdom (rubric 3).
Sentence 3 The doctrine of the nine kinds of transformation (refuting the outsiders' view of transformation)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 外道有九種轉變論…所謂：形處轉變、相轉變、因轉變、成轉變、見轉變、性轉變、緣分明轉變、所作分明轉變、事轉變。大慧！是名九種轉變見。 | T16n0670 0501a20– |
| T671 Bodhi. | 轉變見。何等為九？一者、形相轉變；二者、相轉變；三者、因轉變；四者、相應轉變；五者、見轉變；六者、物轉變；七者、緣了別轉變；八者、作法了別轉變；九者、生轉變。 | T16n0671 0544b24– |
| T672 Śikṣ. | 外道有九種轉變見，所謂：形轉變，相轉變，因轉變，相應轉變，見轉變，生轉變，物轉變，緣明了轉變，所作明了轉變；是為九。 | T16n0672 0610c07– |
tr. — T670: "The outsiders have nine kinds of doctrine of transformation … namely: transformation of shape-and-place, transformation of mark, transformation of cause, transformation of completion, transformation of view, transformation of intrinsic nature, transformation of the manifesting of conditions, transformation of the manifesting of what is done, and transformation of the thing. Mahāmati! these are called the nine kinds of view of transformation." — T671: "The view of transformation. Which nine? First, transformation of shape-and-mark; second, transformation of mark; third, transformation of cause; fourth, transformation of correspondence; fifth, transformation of view; sixth, transformation of matter; seventh, transformation of the discerning of conditions; eighth, transformation of the discerning of the making of a thing; ninth, transformation of arising." — T672: "The outsiders have nine kinds of view of transformation, namely: transformation of shape, transformation of mark, transformation of cause, transformation of correspondence, transformation of view, transformation of arising, transformation of matter, transformation of the clear-manifesting of conditions, transformation of the clear-manifesting of what is done; these are the nine."
Where the variants lie: the names of the nine items diverge among the three translations — (a) The fourth item: T670 "transformation of completion"; T671 / T672 have "transformation of correspondence." (b) The sixth item: T670 "transformation of intrinsic nature"; T671 / T672 have "transformation of matter," and further T671 / T672 set out a separate item "transformation of arising" (T670 has no "transformation of arising," making arising-and-ceasing plain in verse outside the nine items). (c) The seventh and eighth items: T670 "transformation of the manifesting of conditions · transformation of the manifesting of what is done"; T671 "transformation of the discerning of conditions · transformation of the discerning of the making of a thing"; T672 "transformation of the clear-manifesting of conditions · transformation of the clear-manifesting of what is done" — "manifesting / discerning / clear-manifesting," three renderings in different words, point alike to the "showing-forth" of conditions and of what is done. (d) The three translations refute alike: the nine views of transformation are all the false imagining of "the outer nature is no-nature, one's own mind's manifestation" (T670「彼亦無有轉變，若有若無，自心現，外性非性」〔T16n0670 0501a29–0501b01〕— tr. "there too is no transformation at all; whether being or non-being, it is one's own mind's manifestation, and the outer nature is no-nature"), returning in common to the right contemplation of mind-only.
3 · The scriptural warrant for the Yogācāra doctrine〔the eye〕(唯識義之經據)
This movement establishes three matters of Yogācāra sense: the noble wisdom of self-realization (the mark of realization-mastery), the transforming of consciousness into wisdom (the three wisdoms of the mark of wisdom-and-consciousness), and the outer-nature-is-no-nature-one's-own-mind's-manifestation (the refutation of the nine transformations); all take this movement as their scriptural warrant, carrying forward the Yogācāra sense of the transformation of the basis.
(1) The mark of realization-mastery · the noble wisdom of self-realization — self-realization-apart-from-speech as that to which one returns —〔T16n0670 0499b29–0499c01〕「宗通者，謂：緣自得勝進相，遠離言說文字妄想，趣無漏界自覺地自相」— tr. "by realization-mastery is meant: taking as one's object the mark of one's own attained supreme advance, being far removed from the false imagining of speech, words, and letters, going toward the particular mark of the outflow-free realm and the ground of self-awakening": what realization-mastery goes toward = the outflow-free realm of inner self-realization, apart from the false imagining of speech, words, and letters. → the scriptural warrant for the Yogācāra "intrinsic nature apart from speech · the self-witnessing division"; realization-mastery (self-realization) against teaching-mastery (the teaching) = the twin tracks of realization and teaching, the realizing wisdom not falling into verbal expression.
(2) The mark of wisdom-and-consciousness · the three wisdoms and the transforming of consciousness into wisdom —〔T16n0670 0500c19–0501a05〕classificatory summary『彼智有三種，謂：世間、出世間、出世間上上智…出世間上上智：觀無所有法，見不生不滅，離有無品，入如來地，人法無我』;「生滅者是識，不生不滅者是智」〔T16n0670 0500c25–26〕— tr. "that wisdom is of three kinds, namely mundane, supramundane, and supreme-supramundane wisdom … supreme-supramundane wisdom: contemplating the dharma of nothing-whatever, seeing it unborn and unceasing, apart from the class of being and non-being, entering the ground of the Tathāgata, [realizing] the no-self of persons and of dharmas"; "that which arises and ceases is consciousness, that which neither arises nor ceases is wisdom": the three wisdoms have as their pinnacle "entering the ground of the Tathāgata · the no-self of persons and of dharmas," and the distinction of consciousness and wisdom is just the distinction of arising-and-ceasing from not-arising-and-not-ceasing. → the scriptural warrant for the transforming of consciousness into wisdom — consciousness (amassing the deeds · arising-and-ceasing) is transformed into wisdom (not-amassing · not-arising-and-not-ceasing), that to which the Yogācāra transformation of the basis returns. Zonglei directly glosses this verse as「得無思想法，則轉識為智」〔T39n1789 0393b12〕— tr. "having won the dharma of no-deliberation, one then transforms consciousness into wisdom" (rubric 4).
(3) The refutation of the nine transformations · the outer nature is no-nature, one's own mind's manifestation —〔T16n0670 0501a29–0501b03〕「外道轉變妄想，彼亦無有轉變，若有若無，自心現，外性非性…無有法若生若滅，如見幻夢色生」— tr. "the outsiders' false imagining of transformation — there too is no transformation at all; whether being or non-being, it is one's own mind's manifestation, and the outer nature is no-nature … there is no dharma at all that arises or ceases, as one sees the arising of color in an illusion or a dream": the refutation of the outsiders' nine views of transformation returns to "the outer object is not existent, it is only one's own mind's manifestation." → the scriptural warrant for the Yogācāra right contemplation of "the manifestation of mind-only · the outer object not real"; the "being-and-non-being, arising-and-ceasing" of transformation is all set up by the false imagining of one's own mind, not something the outer dharma has of its own.
What the onward transmission bears on: this movement's "transforming consciousness into wisdom" can be cross-read with Yogācāra transformation of the basis. T1585 explicitly quotes the Ru Laṅqie at mind-only〔0010c07–10〕, the store-consciousness ocean and waves〔0014c14–18〕, and mind-mentation-consciousness〔0024c15–17〕; none overtly cites this movement's wisdom-and-consciousness, realization-mastery, or nine-transformations wording. The relation is doctrinal cross-reading, not textual citation.
4 · The divergent readings of the masters (ancient masters · tenet marked) (諸家異釋)
Two of the extant ancient-master sources on the four-scroll Laṅkā bear on this movement: Zonglei & Ruqi's Annotations (phrase-by-phrase chief, with its own commentary-text on the mark of realization-mastery and the wisdom-and-consciousness verse) · Fazang's Profound Meaning (outline). On the doctrine of the nine kinds of transformation Zonglei cites the scripture-text with little separate comment, in truth not setting up anything idly.
Zonglei & Ruqi, Annotations on the Laṅkāvatāra-ratna-sūtra T39n1789 (phrase-by-phrase · chief)
Glossing the mark of realization-mastery (self-realization-apart-from-speech · the utmost mark):
「宗通者，即自證殊勝之相也，謂依教思修，得意忘言，離於文字分別，趣入地住，悟無生忍，度越三乘證智，自然降伏魔外，至於佛地，究竟覺智朗然獨耀，此宗通至極之相也。」〔T39n1789 0389c28–0390a03〕
tr. "By realization-mastery is meant the mark of the supreme self-realization: that is, relying on the teaching to ponder and cultivate, winning the meaning and forgetting the words, apart from the discrimination of letters; going toward and entering the abiding of the grounds, awakening to the forbearance of the unborn, crossing beyond the realizing-wisdom of the three vehicles, naturally subduing Māras and outsiders, reaching the ground of the Buddha, the ultimate awakening-wisdom shining bright and alone — this is the utmost mark of realization-mastery."
(Zonglei makes plain that realization-mastery = the self-realization of "relying on the teaching to ponder and cultivate · winning the meaning and forgetting the words," which, by being apart from the discrimination of letters and going toward and entering the abiding of the grounds, reaches the ultimate awakening-wisdom at the ground of the Buddha — the ancient master's reading of realization-mastery's sense of "self-realization-apart-from-speech.")
Glossing the wisdom-and-consciousness verse (amassing the deeds is consciousness · transforming consciousness into wisdom):
「言採集業者，採謂採取、集謂招集，以根對塵而生取著，起善惡業招集生死，是名為識。能了根塵絕待，物我兩忘，不生取著，名之為智。如是觀察因緣生法當體即空，解脫自在，名上上智，慧即智也。」〔T39n1789 0393a29–0393b04〕
tr. "As to the words 'taking up and amassing the deeds': 'taking up' means the seizing, 'amassing' means the summoning-together; setting the faculty against the dust and thereby giving rise to grasping-clinging, raising good and evil deeds and summoning together birth-and-death — this is called consciousness. That which can understand the faculty and the dust as cut off from all relation, self and thing both forgotten, giving rise to no grasping-clinging, is named wisdom. Contemplating thus that the dharmas born of causes and conditions are in their very substance empty, delivered and sovereign — this is named supreme-supramundane wisdom; insight is just wisdom."
「心、意及與識，總言識也…得無思想法，則轉識為智。」〔T39n1789 0393b11–12〕
tr. "Mind, mentation, and consciousness — spoken of all together, they are consciousness … having won the dharma of no-deliberation, one then transforms consciousness into wisdom."
(Zonglei glosses consciousness by "seizing and summoning together good and evil deeds · summoning together birth-and-death," and glosses wisdom by "the faculty and the dust cut off from all relation · self and thing both forgotten · in their very substance empty," marking outright "transforming consciousness into wisdom" — the ancient master's Yogācāra reading of this movement's mark of wisdom-and-consciousness.)
Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (outline)
Fazang judges the whole scripture's guiding tenet, the eight consciousnesses · the Tathāgata-womb that is one's own mind being that to which all returns:
「所謂五法、三性、八識、二空，莫不皆於自心如來藏立，為學大乘者生正見處、正信正行由此成就。」〔T39n1790 0426a17–19〕
tr. "That is: the five dharmas, the three natures, the eight consciousnesses, and the two emptinesses are, without exception, all established upon the Tathāgata-womb that is one's own mind — the place where one who studies the great vehicle gives rise to right view, and whereby right faith and right practice are accomplished."
(The self-realization of this movement's realization-mastery, the transformation-of-the-basis of wisdom-and-consciousness, and the refutation of the outer nature by the nine transformations are all embraced within the guiding tenet of "being established upon the Tathāgata-womb that is one's own mind.")
5 · Terms (術語)
| Chinese | Transmitted Sanskrit (Roman · pronunciation aid) | Attestation of the ancient masters' transliteration | Precise Yogācāra sense |
|---|---|---|---|
| 宗通 realization-mastery | —（no ancient master's transliteration · left blank） | 〔this movement, T16n0670 0499b28〕 | one of the two masteries; the gate of self-realization — taking as object the mark of one's own attained supreme advance, apart from speech, words, and letters, going toward the particular mark of the outflow-free realm and the ground of self-awakening. Zonglei's summary: "the mark of the supreme self-realization · winning the meaning and forgetting the words"〔T39n1789 0389c28–29〕 |
| 說通 teaching-mastery | —（no ancient master's transliteration · left blank） | 〔this movement, 0499c01〕 | one of the two masteries; the gate of the teaching — expounding the nine kinds of teaching in their manifold forms, apart from 'different and not-different, being and non-being,' by skillful means in accord with sentient beings |
| 智／識 wisdom / consciousness | —（no ancient master's transliteration · left blank） | 〔this movement, 0500c25·0501a01 region〕 | wisdom = not-arising-and-not-ceasing, no nourishing-and-growth, transcending being-and-non-being, the intrinsic-nature that functions of itself without dependence on any thing; consciousness = arising-and-ceasing, nourishing-and-growth, falling into mark-and-cause, amassing the deeds. Zonglei: "transforming consciousness into wisdom"〔0393b12〕 |
| 世間·出世間·出世間上上智 mundane · supramundane · supreme-supramundane wisdom | —（no ancient master's transliteration · left blank） | 〔this movement, 0500c19–0501a05 region〕 | the three wisdoms; mundane = the outsiders and common fools reckoning being-and-non-being, supramundane = the two vehicles falling into the particular and shared mark, supreme-supramundane = the buddhas and bodhisattvas contemplating nothing-whatever, entering the ground of the Tathāgata, the no-self of persons and of dharmas |
| 不實妄想 unreal false imagining | —（no ancient master's transliteration · left blank） | 〔this movement, 0499c24〕 | the false imagining born of clinging upon the manifold meanings; clinging upon grasper and grasped, not knowing the measure of one's own mind's manifestation, swollen by falling into the views of being-and-non-being |
| 九種轉變（論）the nine kinds of transformation (doctrine) | —（no ancient master's transliteration · left blank） | 〔this movement, 0501a22 region〕 | the nine items of the outsiders' view of transformation: transformation of shape-and-place · mark · cause · completion · view · intrinsic nature · the manifesting of conditions · the manifesting of what is done · the thing (T670); all of it the false imagining of "one's own mind's manifestation, the outer nature is no-nature" |
IAST is a pronunciation aid; for this movement's names (realization-mastery · teaching-mastery · wisdom-and-consciousness · the three wisdoms · the nine transformations, etc.) no four-scroll ancient-master transliteration can be attested; they are left blank, not filled out from modern reconstructions.
6 · Simile and figure (譬喻·修辭)
(1) The simile of a lamp lighting up color (speech entering into meaning) —〔T16n0670 0500c02–04〕「若語異義者，則不因語辯義，而以語入義，如燈照色」— tr. "if speech were different from meaning, then meaning would not be made clear by way of speech; yet it is by way of speech that one enters into meaning, just as a lamp lights up color":
- Vehicle: a lamp lighting up color (the lamp is not the color, yet lights up and makes the color appear). Tenor: speech and meaning (speech is not meaning, yet by way of speech one enters into meaning).
- What it shows: speech and meaning are neither different nor not-different — speech is not identical with meaning (meaning is apart from the mark of speech), yet neither is it apart from speech (by way of speech meaning is made clear, by way of speech one enters into meaning), as the lamp is not the color it lights up, yet the color appears by way of the lamp. This answers to the twin tracks of realization-mastery (meaning · self-realization) and teaching-mastery (speech · the teaching).
(2) The simile of the moon in water (the noble wisdom of self-attainment neither goes out nor comes in) —〔T16n0670 0501a03–04〕「自得聖智境界，不出不入，故如水中月」— tr. "the realm of the noble wisdom of self-attainment neither goes out nor comes in, and so it is like the moon in water":
- Vehicle: the moon in water (neither out beyond the water, nor in within the water). Tenor: the realm of the noble wisdom of self-attainment.
- What it shows: the realm of the noble wisdom of self-realization does not fall into the mark of going-out and coming-in, as the moon in water neither goes out nor comes in — the substance of wisdom is apart from the going-and-coming of grasper and grasped, the very mark of realization-mastery's "going toward self-awakening."
(3) The simile of gold transformed into vessels (transformation of shape-and-place · not a transforming of the gold's nature) —〔T16n0670 0501a25–26〕「譬如金變作諸器物，則有種種形處顯現，非金性變。一切性變，亦復如是」— tr. "for instance, as gold is transformed into the manifold vessels, so there is the manifold shape-and-place made to appear, yet the intrinsic nature of the gold is not transformed. The transformation upon the nature of all dharmas is likewise so":
- Vehicle: gold made into the manifold vessels (rings, bracelets, and necklaces differing in shape, the gold-substance not altered). Tenor: transformation of shape-and-place (the differing view of shapes).
- What it shows: the outsiders grasp such transformations as shape-and-place to be real, yet as gold made into vessels is only shape-and-place appearing differently while the nature of the gold does not transform — it shows that transformation is only what false imagining reckons, the nature in truth without transformation. All three translations keep this simile (T671「以金作莊嚴具」0544b · T672「以金作莊嚴具，環釧瓔珞種種不同，形狀有殊金體無易」〔T16n0672 0610c12–13〕).
(4) The simile of milk, curds, wine, fruit, and the like ripening (transformation of intrinsic nature) —〔T16n0670 0501a28–29〕「如是一切性轉變，當知如乳酪酒果等熟」— tr. "just such a transformation of all natures, one should know, is like the ripening of milk into curds, of fruit into wine, and the like":
- Vehicle: milk becoming curds, fruit and wine ripening (ripening by degrees, so as to seem to transform). Tenor: all the transformation of intrinsic nature the outsiders reckon.
- What it shows: the outsiders reckon by the ripening of milk-curds and fruit that a transformation of nature is really existent, yet this too is one's own mind's manifestation, the outer nature no-nature — the simile shows the unreality of what they grasp.
(5) The simile of the arising of color in an illusion or dream (arising-and-ceasing without reality) —〔T16n0670 0501b02–03〕「無有法若生若滅，如見幻夢色生」— tr. "there is no dharma at all that arises or ceases, as one sees the arising of color in an illusion or a dream":
- Vehicle: the arising of color in an illusion or dream (appearing without reality). Tenor: the arising-and-ceasing of dharmas.
- What it shows: the arising-and-ceasing of dharmas is like the color seen in an illusion or dream, arising into appearance without real arising or real ceasing — refuting the "being-and-non-being-arising" of the view of transformation, returning to the unborn of mind-only.
7 · Cross-reading and onward transmission (互讀·承衍)
This scripture is a scriptural source of the Yogācāra lineage; this movement's established sense of the self-realization of realization-mastery, the transforming of consciousness into wisdom, and the refutation of transformation by mind-only is taken up by the later treatises. Following the Yogācāra sequence, the onward-transmission links list only what genuinely bears on this movement:
- Cheng Weishi Lun: its doctrine of transforming consciousness into wisdom can be cross-read with this movement. Its three explicit Ru Laṅqie quotations〔0010c07–10·0014c14–18·0024c15–17〕do not overtly cite this movement's text, so no direct citation-link is claimed.
- Thirty Verses v.29 "the transformation of the basis": "wisdom made supreme · casting off the two coarse encumbrances · winning the transformation of the basis" is the versified inheritance of consciousness being transformed into wisdom; this movement's "that which arises and ceases is consciousness, that which neither arises nor ceases is wisdom" is one of its scriptural sources.
- The eight consciousnesses under the 〈mind-dharmas〉 of the Hundred Dharmas · insight under the 〈mental factors〉: the consciousness of the mark of wisdom-and-consciousness is the eight consciousnesses, and the insight on which wisdom rests is the object-specific insight — the Hundred-Dharmas placement of this movement's distinction of consciousness and wisdom.
- Chan reception sources: Jingjue T2837 records Bodhidharma telling Huike to practice in reliance on the four-scroll Laṅkā and thereby attain deliverance〔T85n2837 1284c24–25〕; Daoxuan T2060 records「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕. The formula "it may seal the mind" belongs to the Song preface〔T16n0670 0479c10–13〕. This movement is placed only within later Chan reception, not declared a unique foundation of Patriarchal Chan.
Cross-reading rests chiefly on stable citation (Taishō number · chapter number · verse number). The Cheng Weishi Lun's three explicit Laṅkā citations—mind-only〔0010c07–10〕, ocean and waves〔0014c14–18〕, and mind-mentation-consciousness〔0024c15–17〕—do not cite this movement; the relation here is doctrinal cross-reading only.
8 · Witness placement (校本定位)
- T670 Guṇabhadra (base): 〔T16n0670 0499b22〕Mahāmati asks the mark of realization-mastery begins —〔0501a20〕the doctrine of the nine kinds of transformation —〔0501b04 verse〕ends. Realization-mastery and teaching-mastery 0499b28–c02 · the mark of unreal false imagining 0499c18 · being skilled in speech and meaning (a lamp lighting up color) 0500c02 · the three wisdoms of wisdom-and-consciousness 0500c17–0501a05 · the moon in water 0501a17 · the doctrine of the nine transformations 0501a20–b04 · gold transformed into vessels 0501a24 · milk, curds, wine, and fruit 0501b01.
- T671 Bodhiruci (chief cross-collation of the full recension): establishing the mark of the true Dharma / expounding the establishing of the mark of the true Dharma〔T16n0671 0542c02〕· there are three kinds of wisdom 0544a19 · the view of the nine transformations 0544b24 · the gold-made-into-ornaments simile 0544b.
- T672 Śikṣānanda (cross-collation of the complete recension): the mark of the guiding tenet〔T16n0672 0609a17〕· wisdom is of three kinds 0610b08 · the view of the nine transformations 0610c07 · the gold-made-into-ornaments simile 0610c11.
- Zonglei & Ruqi T1789 (phrase-by-phrase chief commentary): the annotation on the mark of realization-mastery〔T39n1789 0389c28–0390a03〕· the annotation on the wisdom-and-consciousness verse (amassing the deeds is consciousness) 0393a29–b03 · transforming consciousness into wisdom 0393b12 · the citation of the nine-transformations text 0393b– (little separate comment).
- Fazang T1790 (Profound-Meaning outline): the guiding tenet〔T39n1790 0426a17–19〕.
- Cheng Weishi Lun T1585 (onward transmission · not an overt citation of this movement): three explicit Laṅkā citations occur at 0010c07–10, 0014c14–18, and 0024c15–17; none cites this movement, so its relation to transforming consciousness into wisdom remains doctrinal cross-reading.