楞伽阿跋多羅寶經 卷四 · 如來不生滅·常
一輪月，映在千江萬水裡。這江一輪，那湖一輪，溝渠裡也一輪。可你若問月幾時鑽進水中、幾時又退了出來——它哪裡出過、入過？它遍現一切水，自身一絲不動、一毫不增。
如來的名，也是這樣一輪月。如來、佛、救世、自覺、真實邊、如如、涅槃、常……三阿僧祇百千個名字，愚夫個個聽得見、都會稱說，卻沒一個曉得：這千百個名，喚的都是同一個「祂」。名換了千個，那體一步沒動。
最難的一句，是「不生不滅」。一步踏偏，就聽成了「沒有」——以為不生就是斷滅、就是空無一物。世尊偏要把這條路堵死：不生不滅，不是把如來撥成一個空；不生，是「不生而生」，正因它體不生，才出生得一切名、一切法。
你喚作「我」的那個東西，總想它是實有的、能來能去、能增能減。可這一輪月指給你看：那遍現一切的，恰恰是無出無入、無增無減的。抓一個會動的實體，你永遠抓不住這輪不動的月。
且入此段，看那千百個名底下同一個「祂」，看那被你聽成「空無」的不生不滅，究竟是死的空，還是活的真體。
One orb of moon, mirrored in a thousand rivers and ten thousand waters. In this river, one orb; in that lake, one orb; in the ditch too, one orb. Yet ask when the moon bored its way into the water, and when it withdrew itself out again — where did it ever go out, or come in? It pervades and appears in all waters, itself not stirred by a thread, not increased by a hair.
The Tathāgata's names are just such an orb of moon. Tathāgata, Buddha, World-Rescuer, Self-Awakened, the True Limit, Suchness, Nirvāṇa, the Constant — three asaṃkhyeya hundred-thousand names, and the fools every one of them hear and can pronounce, yet not one of them knows: these hundreds and thousands of names all call one and the same "he." The names change by the thousand, and that substance has not stirred a step.
The hardest phrase is "neither arising nor ceasing." One step off, and it is heard as "nothing" — taking unarising for a cut-off, for a void empty of a single thing. The World-Honored One would block off this very road: neither arising nor ceasing does not dismiss the Tathāgata into an emptiness; unarising is "unarising and yet arising" — precisely because its substance does not arise, it can bring forth all the names, all the dharmas.
That thing you call "self," you would always have it be solidly real, able to come and to go, to increase and to decrease. Yet this one orb of moon points it out to you: that which pervades and appears in all things is precisely without going-out or coming-in, without increase or decrease. Seize a substance that moves, and you will never seize this orb of unmoving moon.
Now enter this passage, and look: beneath those hundreds and thousands of names, the one and the same "he"; and that neither-arising-nor-ceasing you have heard as "nothing" — is it, in the end, a dead emptiness, or a living true substance?
T16n0670 逐字節錄〔起 T16 0505b10〕· 復次大慧/白佛言 段 ＝
#### 〔出處〕· 機械抽取 2026-07-02。非詮釋。
〔T16 0505b17〕
爾時，大慧菩薩白佛言：「世尊！唯願為說三藐三佛陀。我及餘菩薩摩訶薩，善於如來自性，自覺覺他。」
佛告大慧：「恣所欲問，我當為汝隨所問說。」
大慧白佛言：「世尊！如來、應供、等正覺，為作耶？為不作耶？為事耶？為因耶？為相耶？為所相耶？為說耶？為所說耶？為覺耶？為所覺耶？如是等辭句，為異為不異？」
佛告大慧：「如來、應供、等正覺，於如是等辭句，非事，非因。所以者何？俱有過故。大慧！若如來是事者，或作或無常。無常故，一切事應是如來。我及諸佛，皆所不欲。若非所作者，無所得故，方便則空，同於兔角、般大之子，以無所有故。大慧！若無事無因者，則非有非無。若非有非無，則出於四句。四句者，是世間言說。若出四句者，則不墮四句。不墮故，智者所取。一切如來句義亦如是，慧者當知。如我所說，一切法無我。當知此義，無我性是無我。一切法有自性，無他性，如牛馬。大慧！譬如非牛馬性、馬牛性。其實非有非無，彼非無自相。如是，大慧！一切諸法，非無自相有自相，但非無我愚夫之所能知。以妄想故，如是一切法空，無生，無自性。當如是知。如是如來與陰，非異非不異。若不異陰者，應是無常。若異者，方便則空。若二者，應有異。如牛角，相似故不異；長短差別故有異。一切法亦如是。大慧！如牛右角異左角，左角異右角，如是長短種種色各各異。大慧！如來於陰、界、入，非異非不異。如是如來解脫，非異非不異。如是如來以解脫名說。若如來異解脫者，應色相成；色相成故，應無常。若不異者，修行者得相應無分別，而修行者見分別。是故非異非不異。如是智及爾炎，非異非不異。大慧！智及爾炎，非異非不異者，非常非無常，非作非所作，非有為非無為，非覺非所覺，非相非所相，非陰非異陰，非說非所說，非一非異，非俱非不俱。非一非異，非俱非不俱故，悉離一切量。離一切量，則無言說。無言說，則無生。無生，則無滅。無滅，則寂滅。寂滅，則自性涅槃。自性涅槃，則無事無因。無事無因，則無攀緣。無攀緣，則出過一切虛偽。出過一切虛偽，則是如來。如來則是三藐三佛陀。大慧！是名三藐三佛陀。佛陀者，離一切根量。」
爾時，世尊欲重宣此義而說偈言：
「悉離諸根量，無事亦無因，
已離覺所覺，亦離相所相。
陰緣等正覺，一異莫能見，
若無有見者，云何而分別？
非作非不作，非事亦非因，
非陰不在陰，亦非有餘雜，
亦非有諸性，如彼妄想見。
當知亦非無，此法法自爾，
以有故有無，以無故有有；
若無不應受，若有不應想。
或於我非我，言說量留連，
沈溺於二邊，自壞壞世間。
解脫一切過，正觀察我通，
是名為正觀，不毀大導師。」
〔T16 0506a18〕
爾時，大慧菩薩復白佛言：「世尊！如世尊說，修多羅攝受不生不滅。又世尊說，不生不滅，是如來異名。云何世尊，為無性故，說不生不滅？為是如來異名？」
佛告大慧：「我說一切法不生不滅，有無品不現。」
大慧白佛言：「世尊！若一切法不生者，則攝受法不可得，一切法不生故。若名字中有法者，惟願為說。」
佛告大慧：「善哉，善哉！諦聽！善思念之，吾當為汝分別解說。」
大慧白佛言：「唯然受教。」
佛告大慧：「我說如來，非無性，亦非不生不滅攝一切法，亦不待緣故不生不滅，亦非無義。大慧！我說意生法身如來名號，彼不生者，一切外道、聲聞、緣覺、七住菩薩，非其境界。大慧！彼不生即如來異名。大慧！譬如因陀羅釋迦、不蘭陀羅，如是等諸物，一一各有多名，亦非多名而有多性，亦非無自性。如是，大慧！我於此娑呵世界，有三阿僧祇百千名號，愚夫悉聞，各說我名，而不解我如來異名。大慧！或有眾生，知我如來者，有知一切智者，有知佛者，有知救世者，有知自覺者，有知導師者，有知廣導者，有知一切導者，有知仙人者，有知梵者，有知毘紐者，有知自在者，有知勝者，有知迦毘羅者，有知真實邊者，有知月者，有知日者，有知生者，有知無生者，有知無滅者，有知空者，有知如如者，有知諦者，有知實際者，有知法性者，有知涅槃者，有知常者，有知平等者，有知不二者，有知無相者，有知解脫者，有知道者，有知意生，者。大慧！如是等三阿僧祇百千名號，不增不減。此及餘世界，皆悉知我，如水中月，不出不入。彼諸愚夫，不能知我，墮二邊故。然悉恭敬供養於我，而不善解知辭句義趣，不分別名，不解自通，計著種種言說章句。於不生不滅，作無性想。不知如來名號差，別，如因陀羅釋迦、不蘭陀羅。不解自通，會歸終極。於一切法，隨說計著。大慧！彼諸癡人，作如是言：『義如言說，義說無異。所以者何？謂義無身故，言說之外，更無餘義，惟止言說。』大慧！彼惡燒智，不知言說自性，不知言說生滅，義不生滅。大慧！一切言說，墮於文字，義則不墮。離性非性故，無受生，亦無身故。大慧！如來不說墮文字法，文字有無不可得故，除不墮文字。大慧！若有說言，如來說墮文字法者，此則妄說。法離文字故。是故，大慧！我等諸佛及諸菩薩，不說一字、不答一字。所以者何？法離文字故。非不饒益義說。言說者，眾生妄想故。大慧！若不說一切法者，教法則壞。教法壞者，則無諸佛、菩薩、緣覺、聲聞。若無者，誰說為誰？是故，大慧！菩薩摩訶薩，莫著言說，隨宜方便，廣說經法。以眾生悕望煩惱不一故，我及諸佛，為彼種種異解眾生而說諸法，令離心、意、意識故，不為得自覺聖智處。大慧！於一切法無所有，覺自心現量，離二妄想。諸菩薩摩訶薩依於義，不依文字。若善男子、善女人依文字者，自壞第一義，亦不能覺他。墮惡見相續而為眾說，不善了知一切法、一切地、一切相，亦不知章句。若善一切法、一切地、一切相，通達章句，具足性義，彼則能以正無相樂而自娛樂，平等大乘建立眾生。大慧！攝受大乘者，則攝受諸佛、菩薩、緣覺、聲聞。攝受諸佛、菩薩、緣覺、聲聞者，則攝受一切眾生。攝受一切眾生者，則攝受正法。攝受正法者，則佛種不斷。佛種不斷者，則能了知得殊勝入處。知得殊勝入處，菩薩摩訶薩，常得化生，建立大乘。十自在力，現眾色像。通達眾生形類悕望煩惱諸相，如實說法。如實者，不異。如實者，不來不去相，一切虛偽息。是名如實。大慧！善男子、善女人，不應攝受隨說計著；真實者，離文字故。大慧！如為愚夫以指指物，愚夫觀指，不得實義。如是愚夫，隨言說指，攝受計著，至竟不捨，終不能得離言說指第一實義。大慧！譬如嬰兒，應食熟食，不應食生。若食生者，則令發狂。不知次第方便熟故。大慧！如是不生不滅，不方便修，則為不善。是故應當善修方便，莫隨言說，如視指端。是故，大慧！於真實義，當方便修。真實義者，微妙寂靜，是涅槃因。言說者，妄想合。妄想者，集生死。大慧！實義者，從多聞者得。大慧！多聞者，謂善於義，非善言說。善義者，不隨一切外道經論，身自不隨，亦不令他隨，是則名曰大德多聞。是故欲求義者，當親近多聞，所謂善義者，當親近多聞，所謂善義。與此相違，計著言說，應當遠離。」
爾時，大慧菩薩，復承佛威神而白佛言：「世尊！世尊顯示不生不滅，無有奇特。所以者何？一切外道因，亦不生不滅。世尊亦說虛空非數緣滅，及涅槃界不生不滅。世尊！外道說因，生諸世間。世尊亦說無明愛業妄想為緣，生諸世間。彼因此緣，名差別耳，外物因緣亦如是。如是，世尊！與外道論無有差別。微塵勝妙自在眾生主等，如是九物不生不滅。世尊亦說一切性不生不滅，有無不可得。外道亦說四大不壞，自性不生不滅。四大常。是四大，乃至周流諸趣不捨自性。世尊所說亦復如是。是故我言無有奇特。惟願世尊，為說差別，所以奇特勝諸外道。若無差別者，一切外道皆亦是佛。以不生不滅故，而世尊說，一世界中多佛出世者，無有是處。如向所說，一世界中應有多佛，無差別故。」
佛告大慧：「我說不生不滅，不同外道不生不滅。所以者何？彼諸外道，有性自性，得不生不變相。我不如是墮有無品。大慧！我者離有無品，離生滅，非性非無性。如種種幻夢現，故非無性。云何無性？謂色無自性相攝受，現不現故，攝不攝故。以是故，一切性無性非無性，但覺自心現量，妄想不生，安隱快樂，世事永息。愚癡凡夫，妄想作事，非諸賢聖。不實妄想，如揵闥婆城，及幻化人。大慧！如揵闥婆城及幻化人，種種眾生商賈出入。愚夫妄想謂真出入，而實無有出者入者，但彼妄想故。如是，大慧！愚癡凡夫，起不生不滅，彼亦無有有為無為。如幻人生，其實無有若生若滅，性無性無所有故。一切法亦如是，離於生滅。愚癡凡夫，墮不如實，起生滅妄想，非諸賢聖。不如實者，不爾。如性自性妄想，亦不異。若異妄想者，計著一切性自性，不見寂靜。不見寂靜者，終不離妄想。是故，大慧！無相見勝。非相見相者，受生因，故不勝。大慧！無相者，妄想不生，不起不滅，我說涅槃。大慧！涅槃者，如真實義見，離先妄想心心數法，逮得如來自覺聖智，我說是涅槃。」
爾時，世尊欲重宣此義而說偈言：
「滅除彼生論，建立不生義，
我說如是法，愚夫不能知。
一切法不生，無性無所有，
乾闥婆幻夢，有性者無因，
無生無自性，何因空當說。
以離於和合，覺知性不現，
是故空不生，我說無自性。
謂一一和合，性現而非有，
分析無和合，非如外道見。
夢幻及垂髮，野馬乾闥婆，
世間種種事，無因而相現。
折伏有因論，申暢無生義。
申暢無生者，法流永不斷，
熾然無因論，恐怖諸外道。
云何何所因，彼以何故生，
於何處和合，而作無因論？
觀察有為法，非無因有因，
彼生滅論者，所見從是滅。
云何為無生，為是無性耶？
為顧視諸緣，有法名無生？
名不應無義，惟為分別說，
非無性無生，亦非顧諸緣，
非有性而名，名亦非無義。
一切諸外道，聲聞及緣覺，
七住非境界，是名無生相。
遠離諸因緣，亦離一切事，
惟有微心住，想所想俱離，
其身隨轉變，我說是無生。
無外性無性，亦無心攝受，
斷除一切見，我說是無生。
如是無自性，空等應分別，
非空故說空，無生故說空。
因緣數和合，則有生有滅，
離諸因緣數，無別有生滅。
捨離因緣數，更無有異性，
若言一異者，是外道妄想。
有無性不生，非有亦非無，
除其數轉變，是悉不可得。
但有諸俗數，展轉為鉤鎖，
離彼因緣鎖，生義不可得。
生無性不起，離諸外道過，
但說緣鉤鎖，凡愚不能了。
若離緣鉤鎖，別有生性者，
是則無因論，破壞鉤鎖義。
如燈顯眾像，鉤鎖現若然，
是則離鉤鎖，別更有諸性。
無性無有生，如虛空自性，
若離於鉤鎖，慧無所分別。
復有餘無生，賢聖所得法，
彼生無生者，
是則無生忍。若使諸世間，
觀察鉤鎖者，一切離鉤鎖，
從是得三昧。癡愛諸業等，
是則內鉤鎖，攢燧泥團輪，
種子等名外。若使有他性，
而從因緣生，彼非鉤鎖義，
是則不成就。若生無自性，
彼為誰鉤鎖？展轉相生故，
當知因緣義。使生有他性，
而從因緣生，彼非鉤鎖義，
是則不成就。堅濕煖動法，
凡愚生妄想，離數無異法，
是則說無性。如醫療眾病，
無有若干論，以病差別故，
為設種種治。我為彼眾生，
破壞諸煩惱，知其根優劣，
為彼說度門。非煩惱根異，
而有種種法，唯說一乘法，
是則為大乘。」
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（三藐三佛陀、如來應供等正覺、四句、意生法身、如來異名、三阿僧祇、不生不滅、自性涅槃、揵闥婆城、鉤鎖、一乘法）一仍其舊。
〔問〕大慧問：如來為作為不作·如是等辭句為異為不異
那時，大慧菩薩對佛說：「世尊！但願為我們說一說『三藐三佛陀』。讓我以及其餘的菩薩摩訶薩，都善於明了如來的自性，既能自覺、又能覺他。」
佛告訴大慧：「你儘管隨意問，我當就你所問的，一一為你解說。」
大慧對佛說：「世尊！如來、應供、等正覺，祂是有所作的呢？還是無所作的？是事呢？還是因？是能相呢？還是所相？是能說呢？還是所說？是能覺呢？還是所覺？像這樣種種的辭句，究竟是異、還是不異？」
〔答〕如來非事非因·非有非無·出過四句
佛告訴大慧：「如來、應供、等正覺，對於這樣種種的辭句，既不是『事』，也不是『因』。為什麼呢？因為兩頭都有過失。大慧！倘若如來是『事』，那祂就或是有所作的、或是無常的；既是無常，那一切的事就都該是如來了——這是我以及諸佛都不願承許的。倘若說祂是『非所作』，那就一無所得，一切方便便成了空，如同兔角、如同石女之子，因為根本無所有。大慧！倘若說祂是無事也無因，那就是非有、非無；既是非有非無，便超出了四句。所謂四句，那是世間的言說；既然超出四句，就不落於四句；正因不落四句，才是有智者所取。一切如來的句義也正是這樣，有慧的人應當知道。
「就像我所說的『一切法無我』：應當知道這義理是——『無我』這個性，本身也是無我的。一切法有它的自性，卻沒有他性，就像牛、馬。大慧！譬如牛不是馬的性、馬不是牛的性；它們的實際是非有、非無，卻並非沒有各自的自相。就像這樣，大慧！一切諸法，並不是沒有自相、也不是實有自相，只是這道理不是愚夫所能知道的——因為愚夫以妄想的緣故〔妄執有無〕。像這樣，一切法是空的、是無生的、是無自性的，應當這樣去知道。
如來與陰·界·入·解脫·智·爾炎，非異非不異
「像這樣，如來與五陰，是非異、也非不異。倘若與陰不異，那祂就該是無常的；倘若與陰是異，那一切方便便成了空。倘若說是二〔各別〕，那就該有差異，好比牛的兩隻角，形相相似所以說不異、長短有別所以說有異——一切法也正是這樣。大慧！好比牛的右角異於左角、左角異於右角，長短種種色相各各有異。大慧！如來對於陰、界、入，是非異、也非不異。就像這樣，如來與解脫，也是非異、非不異；如來就是以『解脫』來立名的。倘若如來異於解脫，那祂就該由色相所成；既由色相所成，就該是無常的。倘若說不異，那修行的人證得時就該與如來相應而無分別了——可是修行的人明明見到有分別。所以說：非異，也非不異。像這樣，智與爾炎〔所知境〕，也是非異、非不異。
「大慧！智與爾炎所以是非異非不異，就是說它——非常、非無常，非作、非所作，非有為、非無為，非能覺、非所覺，非能相、非所相，非陰、非異於陰，非能說、非所說，非一、非異，非俱、非不俱。正因為它非一非異、非俱非不俱，所以全然離了一切的量度。離了一切量度，就沒有言說；沒有言說，就沒有生；沒有生，就沒有滅；沒有滅，就是寂滅；到了寂滅，就是自性涅槃；到了自性涅槃，就無事也無因；無事無因，就無所攀緣；無所攀緣，就超越了一切的虛偽；超越了一切虛偽，就是如來；如來也就是三藐三佛陀。大慧！這就叫作三藐三佛陀。所謂『佛陀』，就是離了一切根量的。」
重宣偈（悉離諸根量）
那時，世尊想要重新宣明這一義理，便以偈頌說：
全然離了諸根的量度，無事、也無因，
既離了能覺、所覺，也離了能相、所相。
那緣著五陰而成的等正覺，一與異都無從見得，
既是無有一個能見的，又如何去分別？
非有所作、非無所作，非事、也非因，
非在陰中、也不離陰，也不是雜有其餘，
也不是真有種種的性，如那些人妄想所見的一般。
應當知道也並非是無，這法本來就自是如此；
因有『有』的緣故才說『無』，因有『無』的緣故才說『有』；
若說是無，就不該去受取，若說是有，就不該去想著。
有人在『我』與『非我』上頭，纏在言說的量度裡打轉，
沉溺於有無二邊，既壞了自己、又壞了世間。
解脫了一切的過患，正觀察『我』所通達的道，
這才叫作正觀，也才不辜負大導師〔佛〕。
〔問〕大慧問：不生不滅為無性故說·為是如來異名
那時，大慧菩薩又對佛說：「世尊！如世尊所說，修多羅裡攝取了『不生不滅』的義；世尊又說，『不生不滅』是如來的異名。那麼世尊，是因為法無性的緣故才說『不生不滅』呢？還是說『不生不滅』就是如來的異名？」
佛告訴大慧：「我說一切法不生不滅，是因為『有』、『無』這兩品都不顯現。」
大慧對佛說：「世尊！倘若一切法都是不生的，那所攝取的法便不可得了，因為一切法不生的緣故。倘若在名字當中真有法，但願為我說明。」
佛告訴大慧：「善哉，善哉！你且諦聽！好好思念，我當為你分別解說。」
大慧對佛說：「是，我領受教誨。」
〔答〕如來非無性·不生即如來異名·一物多名·三阿僧祇名號
佛告訴大慧：「我說如來，並非無性，也不是說『不生不滅』能攝盡一切法，也不是說如來要等待某緣才不生不滅，更不是無義。大慧！我所說的『意生法身』，正是如來的名號；那『不生』，一切外道、聲聞、緣覺，乃至七住的菩薩，都不是他們的境界。大慧！那『不生』就是如來的異名。大慧！譬如帝釋有『因陀羅』、『釋迦』、『不蘭陀羅』種種名字——像這樣種種的物，每一個各有許多名字，卻不是因為名字多就有許多不同的體性，也並非全然沒有自性。就像這樣，大慧！我在這娑呵世界〔娑呵譯言能忍〕，有三阿僧祇百千的名號，愚夫都聽得見、各各稱說我的名，卻不明白這都是如來的異名。
「大慧！或有眾生：有的曉得我是『如來』，有的曉得是『一切智』，有的曉得是『佛』，有的曉得是『救世』，有的曉得是『自覺』，有的曉得是『導師』，有的曉得是『廣導』，有的曉得是『一切導』，有的曉得是『仙人』，有的曉得是『梵』，有的曉得是『毘紐』，有的曉得是『自在』，有的曉得是『勝』，有的曉得是『迦毘羅』，有的曉得是『真實邊』，有的曉得是『月』，有的曉得是『日』，有的曉得是『生』，有的曉得是『無生』，有的曉得是『無滅』，有的曉得是『空』，有的曉得是『如如』，有的曉得是『諦』，有的曉得是『實際』，有的曉得是『法性』，有的曉得是『涅槃』，有的曉得是『常』，有的曉得是『平等』，有的曉得是『不二』，有的曉得是『無相』，有的曉得是『解脫』，有的曉得是『道』，有的曉得是『意生』。
名號不增不減·如水中月·於不生不滅作無性想
「大慧！像這樣種種的三阿僧祇百千名號，不增也不減。這個世界以及其餘的世界，全都曉得我，就像水中的月，既不出、也不入。而那些愚夫，卻不能曉得我，因為他們墮在有無二邊的緣故。他們雖然也都恭敬供養我，卻不善於解知這些辭句的義趣，不能分別名字〔名同而義各別〕，也不能自己通達，只計著於種種的言說章句；於是就在『不生不滅』上，起了『無性』的想〔誤以為斷滅無有〕，不曉得如來的名號雖有差別〔而體是一〕，就像帝釋有因陀羅、釋迦、不蘭陀羅諸名一般。他們不能自己通達、會歸到那究竟之處，於是對一切法，隨著言說而計著。
義離言說·法離文字·不說一字
「大慧！那些癡人這樣說：『義就等於言說，義和說沒有兩樣。為什麼呢？因為義沒有自身，言說之外再沒有別的義，一切只止於言說罷了。』大慧！他們這被惡見所燒壞了智慧，不曉得言說的自性，不曉得言說有生有滅、而義並無生滅。大慧！一切言說，落在文字裡；義卻不落文字。義因為離了『性』與『非性』的緣故，沒有受生，也沒有自身。大慧！如來不說那落於文字的法，因為文字的有、無都不可得的緣故——只除了那『不落文字』的。大慧！倘若有人說：如來說的是落於文字的法，那便是妄說，因為法是離文字的。所以，大慧！我以及諸佛、諸菩薩，不說一個字、不答一個字。為什麼呢？因為法是離文字的——但這並不是說『不作饒益』的義說。所以要言說，是為了眾生的妄想的緣故。大慧！倘若一切法都不說，那教法就壞了；教法一壞，就沒有諸佛、菩薩、緣覺、聲聞了；既然沒有了，又是誰在為誰說？所以，大慧！菩薩摩訶薩，不要執著於言說，只隨順時宜、以方便廣說經法。因為眾生的希望與煩惱各各不同，所以我以及諸佛，為那些種種異解的眾生而說種種法，好讓他們離了心、意、意識——並不是為了他們得到那自覺聖智之處〔那非言說所及〕。
依義不依文·如指指物·嬰兒熟食·善修方便
「大慧！要在一切法上覺知『無所有』，覺了那都是自心所現的量，離了『能取、所取』二種妄想。諸菩薩摩訶薩，依於義，不依文字。倘若善男子、善女人只依文字，就自己壞了第一義，也不能覺悟他人，反而墮在惡見裡相續不斷地為眾人說；他不善於了知一切法、一切地、一切相，也不曉得章句。倘若能善解一切法、一切地、一切相，通達章句、具足了『性』與『義』，他便能以那正無相之樂而自娛樂，並以平等的大乘來建立眾生。大慧！攝受大乘的，就攝受了諸佛、菩薩、緣覺、聲聞；攝受了諸佛、菩薩、緣覺、聲聞的，就攝受了一切眾生；攝受了一切眾生的，就攝受了正法；攝受了正法的，佛種就不斷絕；佛種不斷絕的，就能了知、證得那殊勝的入處。曉得證得殊勝入處的菩薩摩訶薩，常能化生〔隨意受生〕，建立大乘，以十種自在之力，現起種種色像，通達眾生的形類、希望、煩惱種種之相，如實地說法。所謂『如實』，就是不異〔與真如不二〕；所謂『如實』，就是那不來、不去之相，一切虛偽都止息了，這就叫作『如實』。
「大慧！善男子、善女人，不應攝取那『隨言說而計著』的病；真實的義，是離文字的。大慧！就像為愚夫用手指去指一件東西，愚夫卻只盯著手指看，得不到那真實的義。就像這樣，愚夫隨著言說這根指頭，攝取計著，到底也不肯放捨，終究不能離了言說之指、得到那第一真實的義。大慧！譬如嬰兒，該吃煮熟的食物，不該吃生的；若吃了生的，就會令他發狂——因為他不曉得要按次第、用方便把食物弄熟。大慧！像這樣，對於『不生不滅』，若不以方便去修，就是不善巧的。所以應當善巧地修方便，不要只隨著言說走，像那只盯著指端看一般。所以，大慧！對於真實的義，應當以方便去修。真實的義，是微妙寂靜的，是涅槃之因；言說呢，是與妄想相合的；而妄想，是聚集生死的。大慧！真實的義，是從『多聞』的人那裡得來的。大慧！所謂『多聞』，是說善於明了義，而不是善於言說。所謂善於義的，是不隨一切外道的經論——自身既不隨、也不令別人隨——這才叫作『大德多聞』。所以想要求義的人，應當親近多聞、親近那善於義的人；與此相違、只計著言說的，就應當遠離。」
〔問〕大慧承佛威神問：不生不滅與外道無異·無有奇特
那時，大慧菩薩又承著佛的威神之力對佛說：「世尊！世尊所開示的『不生不滅』，並沒有什麼奇特。為什麼呢？因為一切外道所立的『因』，也是不生不滅的；世尊也說虛空、非數緣滅〔非擇滅〕以及涅槃界是不生不滅的。世尊！外道說『因』能生起種種世間；世尊也說『無明、愛、業、妄想』為緣而生起種種世間——那『因』與這『緣』，不過名字有差別罷了，說外物由因緣而起，也是這樣。這樣看來，世尊！您與外道的論說，並沒有差別。像『微塵、勝妙、自在、眾生主』等等這九樣東西，外道說它們不生不滅；世尊也說一切性不生不滅、有無都不可得。外道又說『四大』不壞、自性不生不滅、四大是常——這四大乃至周流於諸趣之中，也不捨它的自性；世尊所說也正是這樣。所以我說『沒有奇特』。但願世尊為我說一說其中的差別，說明您憑什麼奇特而勝過諸外道。倘若沒有差別，那一切外道也都該是佛了，因為都『不生不滅』的緣故。而世尊卻說『一個世界中有多佛出世』是沒有這種道理的；照方才所說，一個世界中就該有多佛，因為〔佛與外道〕沒有差別的緣故。」
〔答〕佛之不生不滅不同外道·離有無品·揵闥婆城喻·無相見勝·我說涅槃
佛告訴大慧：「我所說的『不生不滅』，與外道的『不生不滅』不同。為什麼呢？那些外道，執有一個『性、自性』，而得一個『不生、不變』之相；我卻不像那樣墮在有、無兩品裡。大慧！我是離了有、無兩品，離了生、滅，既非『有性』、也非『無性』的。像種種幻夢那樣顯現，所以說『非無性』；那又怎麼說『無性』呢？是說色並無一個自性之相可攝取，它時現、時不現，或攝、或不攝的緣故。就因為這樣，一切性其實是『無性、又非無性』的——只要覺了這都是自心所現的量，妄想便不生起，安隱快樂，世間的事永遠止息。愚癡的凡夫，卻以妄想去造作事業，這不是諸賢聖的所為。那不實的妄想，就像揵闥婆城〔乾闥婆城〕、就像幻化出來的人。
「大慧！好比揵闥婆城以及幻化的人，有種種眾生、商賈在裡頭出出入入，愚夫以妄想以為真有出入，而其實並沒有出去的、也沒有進來的，只是他妄想罷了。就像這樣，大慧！愚癡的凡夫，妄起『不生不滅』之見，他們也一樣沒有真實的『有為、無為』可言。就像幻化出來的人，其實並沒有什麼生、什麼滅，因為它是『性、無性』、無所有的緣故；一切法也正是這樣，本來離了生滅。愚癡的凡夫，墮在『不如實』裡，妄起生滅的妄想，這不是諸賢聖的境界。那『不如實』的，其實不是這樣。像『性、自性』這種妄想，也並非與『如』〔真如〕有異；倘若它真異於妄想，那執著一切『性、自性』的人，就永遠見不到寂靜了；見不到寂靜的，終究不能離妄想。所以，大慧！『無相見』是殊勝的；那『非無相、而見於相』的，正是受生之因，所以不殊勝。大慧！所謂『無相』，就是妄想不生、不起不滅，我說這就是涅槃。大慧！所謂『涅槃』，就是如那真實義而見〔如實而見〕，離了先前的妄想以及心、心數法，證得如來的自覺聖智——我說這就是涅槃。」
重宣偈（滅除彼生論·緣鉤鎖·一乘法）
那時，世尊想要重新宣明這一義理，便以偈頌說：
滅除那『有生』的論，建立『不生』的義，
我說的是這樣的法，愚夫不能曉得。
一切法本來不生，是無性、是無所有，
如乾闥婆城、如幻、如夢；說『有性』的便無因，
既是無生、無自性，又憑什麼因來說它是『空』？
因為離了那和合，覺知的性便不顯現，
所以說『空』、說『不生』，我說它是無自性。
所謂一一因緣和合，那性雖現而其實非有，
一分析開來便無和合可得，這不像外道所見那樣。
如夢、如幻、如空中亂髮，如野馬〔陽焰〕、如乾闥婆城，
世間種種的事相，都是無因而相顯現的。
折伏那『有因』的論，申暢那『無生』的義；
申暢無生的人，正法之流永不斷絕，
這熾然的『無因』之論，教一切外道生起怖畏。
『為什麼』、『從何而因』，他憑什麼緣故而生，
在什麼地方和合，卻去立那『無因』之論？
觀察那有為之法，既非『無因』、也非〔實有〕『有因』，
那執生滅論的人，他的所見從此便息滅了。
問：怎麼叫作『無生』？是說它『無性』嗎？
還是說顧視著諸緣，而有一個法叫作『無生』？
答：名不該是無義的，這只是為了分別而說；
既非『無性即無生』，也不是『顧著諸緣』，
也不是『有性』才立名，而這名也並非無義。
那一切外道、聲聞以及緣覺，
乃至七住的菩薩，都非其境界——這才叫作『無生』之相。
遠離了諸因緣，也離了一切事，
只有那微細之心安住，能想、所想都一齊離了，
他的身也隨之轉變——我說這就是『無生』。
沒有外境的『性、無性』，也沒有心的攝取，
斷除了一切見——我說這就是『無生』。
像這樣的『無自性』、『空』等等，應當分別清楚：
不是因為『空無』才說『空』，而是因為『無生』才說『空』。
因緣之數一和合，便有生、有滅，
離了諸因緣之數，並沒有別的生滅可得。
捨離了因緣之數，更沒有別的『異性』；
若說有『一、異』，那是外道的妄想。
『有、無』之性本不生，是非有、也非無；
除了那『因緣之數』的展轉變化，這些都不可得。
只是有種種世俗的計數，展轉相連，如鉤如鎖；
離了那因緣之鎖，『生』的義便不可得。
『生』本無性、實不起，這便離了諸外道的過失；
只是說緣的鉤鎖罷了，凡愚卻不能了達。
倘若說離了緣的鉤鎖，另有一個『能生之性』，
那便是『無因』之論，壞了鉤鎖的義。
好比燈能顯現眾像，鉤鎖若也這樣〔自能顯現〕，
那就是離了鉤鎖、另有種種的性了。
『無性』便沒有『生』，如同虛空的自性；
倘若離了鉤鎖，慧便無所分別了。
另外還有一種『無生』，是賢聖所證得的法；
那『生』其實『無生』，這才是『無生法忍』。
倘若讓世間的人，都來觀察這鉤鎖，
一切都離了鉤鎖，便從此得三昧。
癡、愛、諸業等等，這是內在的鉤鎖；
攢燧〔鑽木取火之具〕、泥團、陶輪、種子等等，這叫作外在的鉤鎖。
倘若說有一個『他性』，卻又從因緣生起，
那便不是鉤鎖的義，這說法便不成立。
倘若說『生』本無自性，那它是為誰作鉤鎖？
正因是展轉相生的緣故，才當曉得『因緣』的義。
〔倘若〕說『生』有一個他性，卻又從因緣生起，
那便不是鉤鎖的義，這說法便不成立。
堅、濕、煖、動這四大之法，
凡愚起了妄想〔以為實有〕；離了因緣之數，並無別法，
這才說它是『無性』。
好比醫生療治眾病，並沒有一定的若干論，
只因病有差別的緣故，才設種種的治法。
我為那些眾生，破壞種種的煩惱，
曉得他們根器的優劣，為他們說相應的度門。
並不是煩惱、根器有異〔就真有多法〕，才有種種的法；
我唯說這『一乘』之法——這才是大乘。
Technical terms of this division (Perfectly Awakened One, the Tathāgata, Worthy One, Perfectly Awakened One, the four propositions, the mind-made body, the Tathāgata's other names, the three asaṃkhyeya, arising-and-ceasing, self-nature nirvāṇa, the gandharva-city, the linked chain, the one-vehicle dharma) are kept as they stand.
〔Question〕Mahāmati asks: is the Tathāgata made or unmade · are such phrases as these different or not-different?
At that time the bodhisattva-mahāsattva Mahāmati said to the Buddha: "World-Honored One! I only pray that you expound for us the 'Perfectly Awakened One,' so that I and the other bodhisattva-mahāsattvas may all be skilled in understanding the self-nature of the Tathāgata, both awakening ourselves and awakening others."
The Buddha told Mahāmati: "Ask as you please, and I shall explain for you, one by one, whatever you ask."
Mahāmati said to the Buddha: "World-Honored One! The Tathāgata, Worthy One, Perfectly Awakened One — is he made? or unmade? Is he a thing? or a cause? Is he the mark-bearer? or the marked? Is he the sayer? or the said? Is he the awakener? or the awakened? Such various phrases as these — are they in the end different, or not-different?"
〔Answer〕The Tathāgata is neither a thing nor a cause · neither being nor non-being · passing beyond the four propositions
The Buddha told Mahāmati: "The Tathāgata, Worthy One, Perfectly Awakened One, with respect to such various phrases as these, is neither a 'thing' nor a 'cause.' Why? Because both ways there is a fault. Mahāmati! Were the Tathāgata a 'thing,' then he would be either made, or impermanent; and being impermanent, then all things whatsoever would have to be the Tathāgata — which is what I and all the buddhas would not consent to. Were it said that he is 'not made,' then nothing at all is attained, and all the skillful means become empty, like a hare's horns, like a barren woman's child, since there is nothing there at all. Mahāmati! Were it said that he is neither a thing nor a cause, then he is neither-being-nor-non-being; and being neither-being-nor-non-being, he passes beyond the four propositions. What are called the four propositions are the sayings of the world; passing beyond the four propositions, he does not fall into the four propositions; and just because he does not fall into the four propositions, he is taken up by the wise. So too are the phrase and meaning of all the Tathāgatas — the one with insight should know it thus.
"As with what I have said, that 'all dharmas are without self': one should know that this meaning is — that the very nature 'no-self' is itself without self. All dharmas have their own self-nature, but not the nature of another, just like an ox or a horse. Mahāmati! Just as the ox is not of the horse's nature, nor the horse of the ox's nature — the reality of them is neither being nor non-being, yet it is not that they are without each their own particular mark. Just so, Mahāmati! all dharmas whatsoever are neither without their own particular mark nor really possessed of a particular mark; only, this principle is not what the fool can know — because the fool, by reason of false imagining, [clings to being and non-being]. Just so, all dharmas are empty, are unarisen, are without self-nature — one should know it thus.
The Tathāgata and the aggregates · elements · sense-fields · liberation · knowledge · the knowable are neither-different-nor-not-different
"Just so, the Tathāgata and the five aggregates are neither-different nor not-different. Were he not-different from the aggregates, then he would have to be impermanent; were he different from the aggregates, then all the skillful means would become empty. Were it said they are two [and separate], then there would have to be a difference between them, like the two horns of an ox — resembling in form, and so we say not-different; long and short being distinct, and so we say different — and so it is with all dharmas. Mahāmati! Just as the right horn of the ox is different from the left, and the left from the right, and in length and shortness and their various colored forms each differs from the rest. Mahāmati! The Tathāgata, with respect to the aggregates, elements, and sense-fields, is neither-different nor not-different. Just so, the Tathāgata and liberation are neither-different nor not-different; it is by 'liberation' that the Tathāgata is named. Were the Tathāgata different from liberation, then he would have to be composed of a form-mark; and being composed of a form-mark, he would have to be impermanent. Were it said not-different, then when the practitioner attains, he ought to be at one with the Tathāgata without distinction — yet the practitioner plainly sees that there is a distinction. Therefore we say: neither-different, and yet not not-different. Just so, knowledge and the knowable are neither-different nor not-different.
"Mahāmati! Knowledge and the knowable are neither-different nor not-different — which is to say of it: neither eternal nor impermanent, neither a doer nor a thing done, neither conditioned nor unconditioned, neither awakener nor awakened, neither mark-bearer nor marked, neither aggregate nor other than the aggregates, neither sayer nor said, neither one nor different, neither both-together nor not-both-together. Just because it is neither-one-nor-different, neither-both-nor-not-both, it is wholly apart from every measure. Being apart from every measure, there is no saying; there being no saying, there is no arising; there being no arising, there is no ceasing; there being no ceasing, it is quiescence; being quiescent, it is self-nature nirvāṇa; being self-nature nirvāṇa, it is without thing and without cause; being without thing and without cause, it is without anything to lean upon; being without anything to lean upon, it passes beyond every falsity; passing beyond every falsity, it is the Tathāgata; and the Tathāgata is just the Perfectly Awakened One. Mahāmati! This is what is called the Perfectly Awakened One. What is called the 'Awakened One' is apart from every faculty-measure."
The verse of restatement (wholly apart from the measure of the faculties)
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Wholly apart from the measure of the faculties, without thing and without cause,
apart from both awakener and awakened, apart from both mark-bearer and marked.
That "Perfectly Awakened" conditioned upon the aggregates can be seen as neither one nor different;
there being none at all who could see it, how then should one discriminate?
Neither made nor unmade, neither a thing nor a cause,
neither within the aggregates nor apart from them, nor yet mixed with anything else,
nor really possessed of various natures, as those men see in their false imagining.
One should know it is also not non-being, this dharma is of itself just so;
because there is "being," one speaks of "non-being," because there is "non-being," one speaks of "being";
if one says non-being, then one should not take it up, if one says being, then one should not dwell on it.
There are those who, upon "self" and "not-self," turn round and round within the measure of saying,
sunk in the two extremes of being and non-being, ruining both themselves and the world.
Liberated from every fault, contemplating rightly the path I have penetrated —
this is what is called right contemplation, and this alone does not fail the great guide 〔the Buddha〕.
〔Question〕Mahāmati asks: is "neither arising nor ceasing" said because [dharmas] are without nature · or is it another name for the Tathāgata?
At that time the bodhisattva Mahāmati again said to the Buddha: "World-Honored One! As the World-Honored One has said, in the sūtras is taken up the meaning of 'neither arising nor ceasing'; and the World-Honored One has also said that 'neither arising nor ceasing' is another name for the Tathāgata. So then, World-Honored One — is it because dharmas are without nature that you say 'neither arising nor ceasing'? Or is 'neither arising nor ceasing' just another name for the Tathāgata?"
The Buddha told Mahāmati: "I say that all dharmas neither arise nor cease, because the two categories of 'being' and 'non-being' do not appear."
Mahāmati said to the Buddha: "World-Honored One! If all dharmas are unarising, then what is taken up cannot be attained, since all dharmas are unarising. But if, within the name, there truly is a dharma, I pray you expound it for me."
The Buddha told Mahāmati: "Excellent, excellent! Listen closely now! Ponder well, and I shall discriminate and explain for you."
Mahāmati said to the Buddha: "Yes, I receive the teaching."
〔Answer〕The Tathāgata is not without nature · "unarising" is another name for the Tathāgata · one thing with many names · the three-asaṃkhyeya names
The Buddha told Mahāmati: "I say that the Tathāgata is not without nature; nor do I say that 'neither arising nor ceasing' takes up and encompasses all dharmas; nor do I say that the Tathāgata waits upon some condition to be neither-arising-nor-ceasing; still less that it is without meaning. Mahāmati! What I have called the 'mind-made body' is just the Tathāgata's name; and that 'unarising' is not the province of any of the outsiders, the śrāvakas, the pratyekabuddhas, on up to the bodhisattvas of the seventh abode. Mahāmati! that 'unarising' is another name for the Tathāgata. Mahāmati! Just as Indra has such names as 'Indra,' 'Śakra,' 'Puraṃdara' — so likewise the various things of the world, each and every one, has many names, yet it is not that because the names are many there are many distinct natures, nor is it that there is no self-nature at all. Just so, Mahāmati! I, in this Sahā world 〔'Sahā' being rendered "able to endure"〕, have three asaṃkhyeya hundred-thousand names; and the fools all hear them, and each pronounces a name of mine, yet do not understand that these are the Tathāgata's other names.
"Mahāmati! Among sentient beings: some know me as 'Tathāgata,' some know me as 'the All-Knowing,' some know me as 'Buddha,' some as 'World-Rescuer,' some as 'Self-Awakened,' some as 'Guide,' some as 'Vast-Guide,' some as 'All-Guide,' some as 'Sage,' some as 'Brahmā,' some as 'Viṣṇu,' some as 'the Sovereign,' some as 'the Victor,' some as 'Kapila,' some as 'the True Limit,' some as 'the Moon,' some as 'the Sun,' some as 'the Arising,' some as 'the Unarisen,' some as 'the Unceasing,' some as 'Emptiness,' some as 'Suchness,' some as 'Truth,' some as 'the Reality-Limit,' some as 'Dharma-nature,' some as 'Nirvāṇa,' some as 'the Constant,' some as 'the Even,' some as 'the Non-dual,' some as 'the Markless,' some as 'Liberation,' some as 'the Path,' some as 'Mind-made.'
The names neither increase nor decrease · like the moon in water · framing a thought of "without nature" upon "neither arising nor ceasing"
"Mahāmati! Such three asaṃkhyeya hundred-thousand names as these neither increase nor decrease. This world and all the other worlds know me one and all, as it were the moon in water, which neither goes out nor comes in. Yet those fools cannot know me, because they fall into the two extremes of being and non-being. Though they too, one and all, revere and make offerings to me, they are not skilled in understanding the sense and drift of these phrases; they cannot tell the names apart 〔the names being one while the meanings are each distinct〕, nor can they of themselves penetrate through, but only cling to the various sayings and textual phrases; and thereupon, concerning 'neither arising nor ceasing,' they frame the thought of 'without nature' 〔mistaking it for a cut-off and non-being〕, not understanding that the Tathāgata's names, though they differ 〔while the substance is one〕, are just as Indra has the names Indra, Śakra, Puraṃdara. Unable of themselves to penetrate through and return to that ultimate, they thereupon, concerning all dharmas, cling as their saying goes.
Meaning is apart from saying · dharma is apart from the letter · not one word is spoken
"Mahāmati! Those benighted ones speak thus: 'Meaning is just the same as saying; meaning and saying are not two. Why? Because meaning has no body of its own, and apart from saying there is no further meaning — it all comes to rest in saying, and no more.' Mahāmati! Their wisdom has been scorched and ruined by evil views; they do not understand the self-nature of saying, do not understand that saying has arising and ceasing while meaning has neither arising nor ceasing. Mahāmati! All saying falls within the letter; but meaning does not fall within the letter. Meaning, because it is apart from 'nature' and 'non-nature,' has no reception of birth and no body of its own. Mahāmati! The Tathāgata does not speak a dharma that falls within the letter, for the being and non-being of the letter are alike not to be attained — save only that 'which does not fall within the letter.' Mahāmati! Whoever should say that what the Tathāgata speaks is a dharma falling within the letter — that is false speech, for the dharma is apart from the letter. Therefore, Mahāmati! I and the buddhas and the bodhisattvas do not speak a single word, do not answer with a single word. Why? Because the dharma is apart from the letter — yet this is not to say that there is no beneficial speaking of the meaning. There is speaking because of the false imagining of sentient beings. Mahāmati! Were no dharma at all to be spoken, then the teaching would be ruined; and the teaching ruined, there would be no buddhas, bodhisattvas, pratyekabuddhas, or śrāvakas; and these being no more, who then would speak, and for whom? Therefore, Mahāmati! the bodhisattva-mahāsattva should not cling to saying, but, following what befits the occasion, should expound the scriptural dharma at large by skillful means. Because the hopes and defilements of sentient beings are each distinct, I and the buddhas, for those beings of various understandings, speak dharmas of various kinds, that they may become apart from mind, mentation, and mental consciousness — and not that they should attain that resort of the noble wisdom of self-realization 〔which is beyond the reach of saying〕.
Rely on the meaning, not the letter · like a finger pointing at a thing · the infant and cooked food · training well in skillful means
"Mahāmati! One is to awaken, upon all dharmas, to 'there is nothing there,' to awaken that they are all the measure of one's own mind's manifestation, apart from the two false imaginings of 'grasper and grasped.' The bodhisattva-mahāsattvas rely upon the meaning, not upon the letter. If a son or daughter of good family relies only upon the letter, then he himself ruins the ultimate truth, and cannot awaken others, but falls into evil views and, unbroken, keeps expounding for the multitude; he is not skilled in understanding all dharmas, all grounds, all marks, nor does he understand the textual phrases. But if one can well understand all dharmas, all grounds, all marks, penetrate the textual phrases, and be fully furnished with 'nature' and 'meaning' — then he can, with that right markless bliss, delight himself, and with the even great-vehicle establish sentient beings. Mahāmati! Whoever takes in the great vehicle takes in the buddhas, bodhisattvas, pratyekabuddhas, and śrāvakas; whoever takes in the buddhas, bodhisattvas, pratyekabuddhas, and śrāvakas takes in all sentient beings; whoever takes in all sentient beings takes in the true dharma; whoever takes in the true dharma — the buddha-seed is not cut off; the buddha-seed being uncut, he can understand and attain the excellent place of entry. Knowing that he has attained the excellent place of entry, the bodhisattva-mahāsattva, ever able to take birth by transformation 〔to be born at will〕, establishes the great vehicle, and with the ten kinds of sovereign power manifests all sorts of form-images, penetrating the forms and kinds, the hopes, the defilements, and all the various marks of sentient beings, and expounds the dharma as it really is. What is 'as it really is' is 'not-different' 〔not-two with suchness〕; what is 'as it really is' is that mark of no-coming and no-going, in which all falsity has come to rest — and this is what is called 'as it really is.'
"Mahāmati! A son or daughter of good family should not take up the sickness of 'clinging as the saying goes'; the true meaning is apart from the letter. Mahāmati! It is as when one points at a thing with a finger for a fool, and the fool only stares fixedly at the finger and does not get the true meaning. Just so, the fool, following this finger of saying, grasps and clings, and to the very end will not let go, and so can never become apart from the finger of saying and get that first, true meaning. Mahāmati! Just as an infant should eat cooked food and should not eat it raw; were he to eat it raw, it would drive him mad — because he does not understand that one must, in due sequence, by skillful means, get the food cooked. Mahāmati! Just so, concerning 'neither arising nor ceasing,' if one does not cultivate it by skillful means, one is unskilled. Therefore one should skillfully cultivate skillful means, and not merely follow the saying, like one who stares fixedly at the fingertip. Therefore, Mahāmati! concerning the true meaning, one should cultivate by skillful means. The true meaning is subtle, quiescent, the cause of nirvāṇa; saying, on the other hand, is joined with false imagining; and false imagining is the gathering-up of birth-and-death. Mahāmati! The true meaning is got from one who is 'widely learned.' Mahāmati! What is called 'widely learned' means being skilled in understanding the meaning, and not skilled in saying. To be skilled in the meaning is not to follow the treatises of any of the outsiders — one who neither follows them oneself nor causes another to follow — and this is what is called 'the greatly virtuous, widely learned.' Therefore one who would seek the meaning should draw near to the widely learned, to the one skilled in the meaning; and one at variance with this, who clings only to saying, one should keep far away."
〔Question〕Mahāmati, bearing the Buddha's awesome spirit, asks: "neither arising nor ceasing" is no different from the outsiders · there is nothing wonderful in it
At that time the bodhisattva Mahāmati again, bearing the awesome spiritual power of the Buddha, said to the Buddha: "World-Honored One! The 'neither arising nor ceasing' that the World-Honored One sets forth has nothing wonderful about it. Why? Because the 'cause' that all the outsiders set up is likewise neither-arising-nor-ceasing; and the World-Honored One too says that space, non-analytical cessation 〔cessation-not-through-selection〕, and the realm of nirvāṇa are neither-arising-nor-ceasing. World-Honored One! The outsiders say that a 'cause' gives rise to the various worlds; and the World-Honored One too says that, conditioned upon 'not-knowing, craving, action, and false imagining,' the various worlds arise — and that 'cause' and this 'condition' differ only in name, that is all; and to say that outer things arise from causes-and-conditions is likewise just so. In this light, World-Honored One, your discourse and the outsiders' are no different. As for such things as 'atoms, the Supremely-Fine, the Sovereign, the Lord-of-Beings' — these nine, the outsiders say, are neither-arising-nor-ceasing; and the World-Honored One too says that all natures are neither-arising-nor-ceasing, being and non-being alike not to be attained. The outsiders further say that the 'four great elements' are indestructible, that their self-nature is neither-arising-nor-ceasing, that the four great elements are constant — these four great elements even as they course through the various destinies do not cast off their self-nature; and what the World-Honored One says is likewise just so. Therefore I say 'there is nothing wonderful in it.' I only pray the World-Honored One expound for me the difference therein, and make plain by what wonder he surpasses all the outsiders. Were there no difference, then all the outsiders too would have to be buddhas, since they too are 'neither-arising-nor-ceasing.' Yet the World-Honored One says that 'in one world there arise many buddhas' is a thing without such a principle; and by what was just said, in one world there would have to be many buddhas, since 〔the Buddha and the outsiders〕 are no different."
〔Answer〕The Buddha's neither-arising-nor-ceasing is unlike the outsiders' · apart from the categories of being and non-being · the gandharva-city simile · markless seeing is superior · what I call nirvāṇa
The Buddha told Mahāmati: "The 'neither arising nor ceasing' that I speak of is unlike the outsiders' 'neither arising nor ceasing.' Why? Because those outsiders cling to a 'nature, a self-nature,' and get a mark of 'unarising, unchanging'; but I am not like that, falling into the two categories of being and non-being. Mahāmati! I am apart from the two categories of being and non-being, apart from arising and ceasing; I am neither 'possessed of nature' nor 'without nature.' Because they appear like the various illusions and dreams, we say 'not without nature'; and how then do we say 'without nature'? It is that form has no self-nature-mark to be taken up: now appearing and now not appearing, now grasped and now not grasped. Just for this reason, all natures are in truth 'without nature, and yet not without nature' — only awaken that they are the measure of one's own mind's manifestation, and false imagining does not arise; there is peace and ease and joy, and the affairs of the world come to rest for good. The foolish common people, by contrast, take false imagining and work up their doings — which is not the deed of the noble sages. That unreal false imagining is like a gandharva-city, like a conjured-up man.
"Mahāmati! Just as within a gandharva-city and among conjured-up men there are all sorts of sentient beings and merchants going in and coming out, and the fool by false imagining takes it that there truly is a going-in and coming-out, whereas in truth there is none who goes out and none who comes in — it is only his false imagining, no more. Just so, Mahāmati! the foolish common people falsely raise a view of 'neither arising nor ceasing,' and they likewise have no real 'conditioned or unconditioned' to speak of. As with the conjured-up man, in truth there is no arising and no ceasing at all, because it is 'nature-and-non-nature,' with nothing there; so too are all dharmas — from the first apart from arising and ceasing. The foolish common people, fallen into 'the not-as-it-really-is,' falsely raise the false imagining of arising-and-ceasing — which is not the province of the noble sages. That 'not-as-it-really-is' is in truth not so. Such false imagining as 'nature, self-nature' is likewise not other than 'suchness' 〔the True Thus〕; were it truly other than false imagining, then those who cling to every 'nature, self-nature' would forever fail to see quiescence; and failing to see quiescence, they can never become apart from false imagining. Therefore, Mahāmati! 'markless seeing' is superior; and that which 'is not markless, but sees upon a mark' is the very cause of taking birth, and so is not superior. Mahāmati! what is called 'markless' is that false imagining does not arise, does not rise and does not cease — and this I call nirvāṇa. Mahāmati! what is called 'nirvāṇa' is to see according to that true meaning 〔to see as it really is〕, apart from the former false imagining and apart from the mind and the mental factors, and to attain the Tathāgata's noble wisdom of self-realization — and this I call nirvāṇa."
The verse of restatement (extinguishing that doctrine of arising · the linked chain of conditions · the one-vehicle dharma)
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Extinguishing that doctrine of "there-is-arising," establishing the meaning of "unarising,"
such is the dharma I speak, which the fool cannot understand.
All dharmas are from the first unarising, without nature, with nothing there,
like a gandharva-city, like an illusion, like a dream; those who say "there is nature" are without cause,
and being unarising, without self-nature, by what cause then do they call it "empty"?
Because it is apart from that concurrence, the nature that would be cognized does not appear,
and therefore we say "empty," say "unarising," I say it is without self-nature.
As for the concurrence of each and every cause-and-condition, that nature, though it appears, is in truth not being,
and once analyzed out, no concurrence can be found — this is not as the outsiders see it.
Like a dream, like an illusion, like tangled hair in space, like a wild horse 〔a mirage〕, like a gandharva-city —
the various affairs of the world are all appearances of mark that come forth without cause.
Subdue that doctrine of "there-is-cause," set forth freely the meaning of "unarising";
for one who sets forth freely the unarising, the stream of the true dharma is never cut off,
and this blazing doctrine of "without cause" makes all the outsiders give rise to dread.
"For what reason," "from what cause," by what reason does it arise,
in what place does it concur, that they set up that doctrine of "without cause"?
Contemplate that conditioned dharma: it is neither "without cause" nor 〔really〕 "with cause,"
and for one who holds the doctrine of arising-and-ceasing, his seeing is thereby extinguished.
Question: what is called "unarising"? Is it to say that it is "without nature"?
Or is it that, regarding the conditions, there is a dharma called "unarising"?
Answer: the name ought not be without meaning, this is said only for the sake of discrimination;
it is neither "without-nature-hence-unarising," nor is it "regarding the conditions,"
nor is it that "there is nature" and so the name is set up — yet this name too is not without meaning.
Those outsiders, the śrāvakas, and the pratyekabuddhas,
on up to the bodhisattvas of the seventh abode — it is not their province: this is called the mark of "unarising."
Apart from all causes and conditions, apart also from all things,
only that subtle mind abides; the thinker and the thought are together left behind,
and his body too is thereby transformed — this I call "unarising."
There is no "nature or non-nature" of outer objects, nor any grasping of the mind,
and every view is cut off — this I call "unarising."
Such "without-self-nature," "emptiness," and the rest should be discriminated clearly:
it is not because of "empty-and-nothing" that we say "empty," but because of "unarising" that we say "empty."
When the sum of causes-and-conditions concurs, there is arising and there is ceasing,
and apart from the sum of causes-and-conditions, no further arising-and-ceasing can be found.
Cast off the sum of causes-and-conditions, and there is no further "other-nature";
to say there is "one or different" — that is the false imagining of the outsiders.
The nature of "being and non-being" is from the first unarising, being neither being nor non-being;
apart from that turning transformation of "the sum of causes-and-conditions," none of these can be found.
There are only the various worldly reckonings, turning and linking one to another, like hook and chain;
apart from that chain of causes-and-conditions, the meaning of "arising" cannot be found.
"Arising" is without nature and in truth does not rise — this is to be apart from the faults of the outsiders;
it is only to speak of the hooked chain of conditions, which the common fool cannot penetrate.
Were one to say that, apart from the hooked chain of conditions, there is a further "nature that can give rise" —
that is the doctrine of "without cause," ruining the meaning of the hooked chain.
Just as a lamp can reveal the many images, were the hooked chain also thus 〔able of itself to reveal〕,
then that would be apart from the hooked chain, there being various further natures.
"Without nature," then there is no "arising," like the self-nature of space;
and were one apart from the hooked chain, insight would have nothing to discriminate.
There is besides another kind of "unarising," a dharma the noble sages attain;
that "arising" is in truth "unarising" — this is the forbearance of the unarising of dharmas.
Were one to make the people of the world all come to contemplate this hooked chain,
and all become apart from the hooked chain, they would thereby attain samādhi.
Delusion, craving, and the various actions — these are the inner hooked chain;
the fire-drill 〔the tool for kindling fire by friction〕, the clay-lump, the potter's wheel, the seed, and the rest — these are called the outer hooked chain.
Were one to say that there is some "other-nature" which yet arises from causes-and-conditions,
that is not the meaning of the hooked chain, and such a saying does not stand.
Were one to say that "arising" is without self-nature, then for whom does it make a hooked chain?
It is precisely because of the mutual arising, turn and turn about, that one should understand the meaning of "cause-and-condition."
〔Were one to〕 say that "arising" has an "other-nature" which yet arises from causes-and-conditions,
that is not the meaning of the hooked chain, and such a saying does not stand.
The four great elements — solid, moist, warm, moving —
upon which the common fool raises false imagining 〔taking them for real〕; apart from the sum of causes-and-conditions, there is no further dharma,
and this is why we say it is "without nature."
Just as a physician treats the various sicknesses, having no fixed roster of so-many prescriptions,
but only, because the sicknesses differ, sets up treatments of various kinds —
so I, for the sake of those sentient beings, break up their various defilements,
and knowing whether their faculties are keen or dull, speak for them the gate of deliverance that suits.
It is not that the defilements or the faculties differ 〔and so there truly are many dharmas〕, that there are dharmas of various kinds;
I speak only this "one vehicle" of a dharma — and this alone is the great vehicle.
從一個問起
大慧的問，像是抓住了世尊話裡的一處縫：您在經裡說「不生不滅」，又說「不生不滅，是如來異名」——那到底是哪一個？是因為法根本無性、空無所有，才勉強說一句「不生不滅」呢？還是說，「不生不滅」四個字，就是如來的另一個名字？
這問看似在兩個答案之間逼世尊選一個，其實它戳中的是整部楞伽最要命的一處險灘：「不生不滅」這句話，一步踏偏就是斷滅，一步踏正就是真體。凡愚聽見「不生不滅」，最順手的解法就是——既然不生，那就是沒有，是空無一物。世尊這一段，就是要把這條最容易滑下去的路堵死：不生不滅，不是「沒有」，是如來。
非無性：先把「無」這條路堵死
世尊的答，劈頭一句就把大慧的預設掀翻：「我說如來，非無性。」——不生不滅，不是把如來撥成一個空。它不是說「不生不滅」能囊括吞掉一切法，也不是說如來要等哪個緣湊齊了才不生不滅，更不是一句沒有義理的空話。這一句「非無性」，是整段的定盤星。
放到唯識這面鏡子裡照，這一著就格外分明。唯識辨空，最提防的正是那個「惡取空」——把真如、把圓成實，聽成一個什麼都沒有的頑空。真如的「不生不滅」，從來不是「無有」的別名，而是那離了遍計、離了生滅相的圓成實體本身。它不生，是因為它本非因緣所造作的有為之相；它不滅，是因為它本非因緣所能敗壞。這個「不生不滅」，是滿的，不是空的。世尊這裡先立「非無性」，唯識後來揀「非斷非無、非撥為空」的真如，走的正是這同一條命脈——鏡中所照，與經中所立，是一體。
那愚夫錯在哪？就錯在把這「不生不滅」讀成了「無性」——這一段後面自己點破：「於不生不滅，作無性想。」以不生為斷滅、以不滅為虛無，一念之差，活的真體就被讀成了死的空無。這正是唯識最切齒要揀的那一味惡取空。
一物多名：名字換了千個，那個「祂」沒動
堵死了「無」，世尊立刻給出那個「有」——但這個「有」，不落言詮，只用一個譬喻托出來。
譬如帝釋，一位天主，卻有因陀羅、釋迦、不蘭陀羅種種名字；世間種種的物，哪一樣不是一物而有多名？可名字再多，並不是因為名多就真有多少個不同的體，也不是說它就全然沒有自性。世尊接著把這譬喻拉到自己身上：我在這堪忍的娑呵世界，有三阿僧祇百千的名號——如來、一切智、佛、救世、自覺、導師、仙人、月、日、真實邊、如如、涅槃、常……愚夫個個都聽得見、都會稱說，卻沒有一個曉得：這千百個名，說的都是同一個「祂」。
這個譬喻的刀鋒，古德替我們磨得雪亮。宗泐一句話點透：應當說「不生不滅即不生義，不生而生，則一切法身異名皆從此出」。也就是說，「不生」不是死寂的不動，而是「不生而生」——正因它體不生，才能出生一切；一切法身的異名，千條萬條，追到根上，都從這一個「不生義」流出。所以名雖三阿僧祇百千，義只是一。
拿唯識這面鏡子照過去，這正是真如「一味」的義。真如不因你在此界喚它作真如、在彼界喚它作實際、換一個名喚它作法性，就變出多少個不同的真如來。名相是遍計所執的層面——是識心分別安立的假名；而所指的那個圓成實體，不隨假名的增減而增減。名有千差，體無二味。這一段用一位帝釋的多名，把「名異而義一、相多而體不二」這件事，直接演給你看。
水中月：遍現一切，而不出不入
接著世尊把這「名多體一」推到極處，又換一個更空靈的譬喻：這三阿僧祇百千名號，不增也不減；這個世界、其餘的世界，全都曉得我，就像水中的月，不出、也不入。
水中月，妙就妙在那個「不出不入」。月映在千江萬水裡，千江各有一輪月；可那月何嘗真的鑽進水裡去？水乾了，月也何嘗真的從水裡退出來？它遍現於一切水，而自身無一絲出入、無一毫增減。宗泐把這譬喻的兩層分得清楚：月喻的是應身，水喻的是眾生的心——如來之名遍映一切眾生心水，而如來之體不動不搖。「隨舉一名則攝諸法名」，在多處現，不因現得多而增；在一處現，不因現得少而減——這就是「在多不增、在一不減」。
這一面，照進唯識，正是真如「無增無減」的義。真如遍一切法、遍一切位，在凡不減、在聖不增；它像那水中之月，普印於一切識所現的心水，而自體離增減、離出入。愚夫偏在這裡跌一跤：他要在自己身心底下，摳出一個實實在在、能來能去、能增能減的「我」；可這譬喻偏偏指給他看——那個遍現一切的，恰恰是無出無入、無增無減的。你越想抓一個會動的實體，越抓不住這一輪不動的月。
於不生不滅作無性想：愚夫如何把活的讀成死的
譬喻立完，世尊回過頭來，把愚夫的病根一刀剖開。
愚夫也恭敬、也供養，壞就壞在他「不善解知辭句義趣，不分別名，不解自通」。他不曉得這千百個名是名異而義一，只死死計著在言說章句上；於是一聽「不生不滅」，便當作斷滅無有——「於不生不滅，作無性想」。這一句，是整段的樞紐：同一句「不生不滅」，智者讀出的是如來的真體，愚夫讀出的是一場空無。差別不在經文，在讀經的那顆心——一個解自通、會歸終極，一個計著言說、隨語生解。
這病，唯識看得格外真切。愚夫的病，是把遍計的名言當成了真實，以名取義、以指為月；他停在「言說」這根手指上，便再也見不到手指所指的那輪月。世尊隨後那一串譬喻，層層都在拔這根刺：如來說法本是離文字的，不說一字、不答一字——不是不說，是所詮的義本不落文字；愚夫卻如人以指指物，只盯著手指看，得不到手指所指的實義。又如嬰兒該吃熟食，吃了生食便要發狂；對「不生不滅」若不善巧地修方便，硬生生地取，便如生食傷人。這一路譬喻，句句在說一件事：要透過名言之指，見所指之義；要離言說之相，證真實之體。這正是唯識「依義不依語、遣遍計而證圓成」那條轉依的路——名言是要藉的舟，不是要抱的岸。
不同外道：同說不生不滅，一個落品，一個離品
大慧不死心，又承佛威神追問一句最尖的：您說不生不滅，有什麼奇特？外道立的「因」也不生不滅，外道說微塵、勝妙、自在、四大常住不壞——他們也一口一個「不生不滅」。您與外道，到底差在哪？若不差，那外道豈不也都是佛了？
世尊的答，把兩個「不生不滅」的骨頭劈開：外道的不生不滅，是先執定了一個「性、自性」，在那實有的一物上，得一個「不生、不變」之相——他是站在「有」這一品上說不生不滅的。我的不生不滅，卻是「離有無品」：既不落「有性」，也不落「無性」；像種種幻夢那樣現，所以不是頑空的無性；而所現的色又無一個自性之相可攫取，所以也不是實有的有性。外道的不生，是抱住一塊實體不放；佛的不生，是連那要抱的實體、和撥它為無的空見，一齊放下。
這一劈，唯識這面鏡子照得最亮。外道墮的，是遍計所執——在依他起的幻相上，妄執一個常住不變的實我實法，再給它安一個「不生不滅」。佛所立的，是遣了遍計、於依他起如幻而見、證那離言的圓成實。世尊隨後那個揵闥婆城的譬喻，正演這一著：如那空中幻現的乾闥婆城、如幻化出來的人，城裡商賈往來、出出入入，愚夫當真有人出入，其實一個出的、一個入的都沒有，只是妄想。愚夫妄起的「不生不滅」，也正是這樣——在幻相上安一個實有的生滅、或實有的不生不滅，兩頭都是妄想。而佛，只是覺了這都是自心所現的量，妄想便不生，世事永息。同看一座幻城，愚夫看見真有人來去，聖者看見一城本空——不生不滅的真假，就分在這一眼。
於是世尊收在一句斬釘截鐵的話上：「無相見勝。」那執著相、於相上見的，正是受生之因，所以不勝；唯有「無相」——妄想不生、不起不滅——這才是涅槃。涅槃，就是如那真實義而見，離了先前的妄想與心心數法，證得如來的自覺聖智。這一句，恰是唯識「轉依」的落點：轉捨遍計的相見，轉得圓成的無相；離言的真如，不從相上求，只從妄想息處證。
承衍
這一段所立的「不生不滅即如來異名、意生法身非無性」，是如來藏一路的根柢，後世唯識諸論所承的真如義，多從這類「不生不滅」的經句上接下來。真如「圓成實、不生不滅、一味無增減」的立義，承的正是本段「非無性、名異義一、不增不減、如水中月不出不入」這一路；而唯識揀「惡取空、非斷非無」的分寸，承的也正是本段「於不生不滅作無性想即是謬」這一著。至於「意生法身唯佛究竟、七住以下非其境界」，後來唯識判如來藏真體唯佛與佛乃能窮盡，也是這一句的餘緒。
禪傳承史料須分層來看：淨覺 T2837 記達摩令慧可依四卷《楞伽》行而自然得度〔T85n2837 1284c24–25〕，道宣 T2060 記「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕；「可以印心」則見宋人卷首序〔T16n0670 0479c10–13〕。因而，本段可放在後世禪門接受史中互讀，卻不能把宋序語回填至唐代史料，亦不能斷為祖師禪唯一所本。
Beginning from a single question
Mahāmati's question is like a hand laid on a seam in the World-Honored One's own words: you say in the scriptures "neither arising nor ceasing," and you also say that "neither arising nor ceasing is another name for the Tathāgata" — so which is it? Is it because dharmas are, at root, without nature, empty and with nothing there, that you strain out a phrase, "neither arising nor ceasing"? Or is it that these four words, "neither arising nor ceasing," are just another name of the Tathāgata?
The question looks as if it were forcing the World-Honored One to choose one of two answers; but what it really strikes at is the most treacherous shoal in the whole Laṅkāvatāra: this phrase "neither arising nor ceasing," one step off and it is annihilation, one step true and it is the true substance. The common fool, hearing "neither arising nor ceasing," reaches most readily for this reading — since it does not arise, then it is nothing, empty, void of a single thing. This passage is the World-Honored One's blocking-off of the road most easily slid down: neither arising nor ceasing is not "nothing"; it is the Tathāgata.
Not without nature: first block off the road of "nothing"
The World-Honored One's answer, in its very first line, overturns Mahāmati's presupposition: "I say that the Tathāgata is not without nature." — Neither-arising-nor-ceasing does not dismiss the Tathāgata into an emptiness. It is not that "neither arising nor ceasing" can gather up and swallow all dharmas; nor that the Tathāgata waits upon some condition, once gathered, to be neither-arising-nor-ceasing; still less is it a phrase void of meaning. This one line, "not without nature," is the fixed lodestar of the whole passage.
Held up to the mirror of Yogācāra, this stroke stands out the more plainly. What Yogācāra guards against most in discerning emptiness is precisely that "wrongly-grasped emptiness" — hearing suchness, hearing the truly-perfected, as some hollow nothing empty of all. Suchness's "neither arising nor ceasing" was never another name for "nothing at all"; it is that truly-perfected substance itself, apart from the imagined, apart from the mark of arising and ceasing. It does not arise, because it is of itself not the conditioned mark that causes-and-conditions fabricate; it does not cease, because it is of itself not what causes-and-conditions can ruin. This "neither arising nor ceasing" is full, not empty. The World-Honored One here first sets up "not without nature," and the Yogācāra rejecting, later on, of a suchness that would be "neither cut off nor non-being, not dismissed into emptiness" walks this very same life-vein — what the mirror reflects and what the scripture sets up are one.
Then where is the fool's error? Just here: he reads this "neither arising nor ceasing" as "without nature" — as this passage itself points out further on: "concerning neither arising nor ceasing, they frame a thought of without nature." Taking unarising for a cut-off, taking unceasing for a void, and by a single thought's slip the living true substance is read as a dead nothing. This is exactly that one taste of wrongly-grasped emptiness that Yogācāra grinds its teeth to reject.
One thing with many names: the names change by the thousand, and that "he" has not stirred
Having blocked off "nothing," the World-Honored One at once gives the "being" — but this "being" does not fall into words; he raises it only by a simile.
Just as Śakra, one lord of the heavens, has yet the names Indra, Śakra, Puraṃdara, and all the various things of the world — which one is not a single thing with many names? Yet however many the names, it is not that, the names being many, there are truly so many distinct substances; nor is it that it has no self-nature at all. The World-Honored One then draws the simile round upon himself: I, in this Sahā world that can be endured, have three asaṃkhyeya hundred-thousand names — Tathāgata, the All-Knowing, Buddha, World-Rescuer, Self-Awakened, Guide, Sage, the Moon, the Sun, the True Limit, Suchness, Nirvāṇa, the Constant — and the fools every one of them hear and can pronounce, yet not one of them understands: these hundreds and thousands of names all speak of one and the same "he."
The blade's edge of this simile the ancient masters have whetted bright for us. Zonglei points it through in a line: it should read "neither arising nor ceasing is the meaning of unarising: unarising and yet arising, and so all the other names of the dharma-body issue from this." That is to say, "unarising" is not a dead-still non-motion, but "unarising and yet arising" — precisely because its substance does not arise, it can bring forth all things; the other names of the dharma-body, a thousand strands and ten thousand, traced to their root, all flow out of this one "meaning of unarising." And so, though the names be three asaṃkhyeya hundred-thousand, the meaning is only one.
Turned to the mirror of Yogācāra, this is just suchness's meaning of "one taste." Suchness does not, because you call it suchness in this world, call it the reality-limit in that, or by another name call it dharma-nature, turn out so many distinct suchnesses. The name-mark is the level of the imagined-and-clung — the false name that the discriminating mind sets up and posits; but that truly-perfected substance which the names point to does not increase or decrease with the increase or decrease of the false name. The names have a thousand distinctions; the substance has no second taste. This passage, with one Śakra's many names, plays out for you directly this thing: "the names differ while the meaning is one, the marks are many while the substance is not-two."
The moon in water: pervading all things, yet neither going out nor coming in
Next the World-Honored One pushes this "many names, one substance" to its furthest reach, and changes to a simile emptier still and more airy: these three asaṃkhyeya hundred-thousand names neither increase nor decrease; this world, and the other worlds, know me one and all, as the moon in water, which neither goes out nor comes in.
The moon in water — its wonder lies in that "neither going out nor coming in." The moon mirrors itself in a thousand rivers and ten thousand waters, and each of the thousand rivers has its one orb of moon; yet when did that moon ever truly bore its way into the water? When the water dries, when did the moon ever truly withdraw itself out of the water? It pervades and appears in all waters, while in itself there is not a thread of going-out or coming-in, not a hair's increase or decrease. Zonglei parts the two layers of this simile clearly: the moon is a simile for the response-body, the water a simile for the minds of sentient beings — the Tathāgata's names pervade and mirror in all the mind-waters of sentient beings, while the Tathāgata's substance does not move or shake. "Whichever single name is raised takes in all the names of dharmas": appearing in many places, it does not increase for appearing many times; appearing in one place, it does not decrease for appearing few — and this is "in the many it does not increase, in the one it does not decrease."
This side, reflected into Yogācāra, is just suchness's meaning of "without increase, without decrease." Suchness pervades all dharmas, pervades all stations; in the common it does not decrease, in the noble it does not increase; it is like that moon in water, printing itself everywhere upon the mind-waters manifested by all consciousness, while its own substance is apart from increase and decrease, apart from going-out and coming-in. The fool stumbles precisely here: he would gouge out, from beneath his own body and mind, a solid, real "self" able to come and to go, to increase and to decrease; yet this simile points him just the opposite way — that which pervades and appears in all things is precisely without going-out or coming-in, without increase or decrease. The more you would seize a substance that moves, the less you can seize this one orb of unmoving moon.
Framing a thought of "without nature" upon "neither arising nor ceasing": how the fool reads the living as dead
The simile set up, the World-Honored One turns back and cuts open the fool's root-sickness with one stroke.
The fool too reveres, too makes offerings; what ruins him is that he "is not skilled in understanding the sense and drift of the phrases, does not tell the names apart, does not penetrate through of himself." He does not understand that these hundreds and thousands of names differ in name while one in meaning; he only clings fast to the sayings and textual phrases; and so, hearing "neither arising nor ceasing," he takes it for a cut-off and a nothing — "concerning neither arising nor ceasing, he frames a thought of without nature." This one line is the pivot of the whole passage: the very same phrase "neither arising nor ceasing," the wise reads out of it the Tathāgata's true substance, the fool reads out of it a stretch of nothing. The difference is not in the scripture-text; it is in the mind that reads the scripture — the one penetrates through of himself and returns to the ultimate, the other clings to the saying and gives rise to a reading as the words go.
This sickness, Yogācāra sees with peculiar truth. The fool's sickness is to take the imagined-and-clung name-word for the real, to take the meaning by the name, to take the finger for the moon; he halts upon this finger of "saying," and can nevermore see the orb of moon the finger points to. That string of similes the World-Honored One gives next, layer upon layer, is all a drawing-out of this thorn: the Tathāgata's speaking of dharma is of itself apart from the letter, not speaking a single word, not answering with a single word — not that he does not speak, but that the meaning conveyed does not of itself fall into the letter; the fool, though, is like a man pointing at a thing with a finger who only stares fixedly at the finger and cannot get the real meaning it points to. And again, as an infant should eat cooked food and, eating raw, would go mad; concerning "neither arising nor ceasing," if one does not skillfully cultivate skillful means, but seizes it raw and whole, it is like raw food harming the man. This whole run of similes says, line upon line, one thing: one is to see, through the finger of the name-word, the meaning it points to; to become apart from the mark of saying, and realize the true substance. This is exactly Yogācāra's road of the transformation of the basis — "rely on the meaning, not the word; send away the imagined and realize the truly-perfected" — the name-word is a boat to be borrowed, not a shore to be clutched.
Unlike the outsiders: they say "neither arising nor ceasing" alike, but the one falls into the categories, the other is apart from them
Mahāmati will not let go, and again, bearing the Buddha's awesome spirit, presses the sharpest question of all: this "neither arising nor ceasing" you speak of — what is wonderful in it? The "cause" the outsiders set up is also neither-arising-nor-ceasing; the outsiders say atoms, the Supremely-Fine, the Sovereign, the four great elements are constant, indestructible — they too, name after name, say "neither arising nor ceasing." Where, in the end, do you differ from the outsiders? If there is no difference, then are not the outsiders too all buddhas?
The World-Honored One's answer splits open the bone of the two "neither-arising-nor-ceasings": the outsiders' neither-arising-nor-ceasing first fixes upon a "nature, a self-nature," and upon that solidly-real thing gets a mark of "unarising, unchanging" — they stand on the "being" category and speak of neither-arising-nor-ceasing. My neither-arising-nor-ceasing, though, is "apart from the categories of being and non-being": it falls neither into "possessed of nature" nor into "without nature"; it appears like the various illusions and dreams, and so is not a hollow nothing without nature; and the form so appearing has no self-nature-mark to be clutched, and so is not a solidly-real "possessed of nature." The outsiders' unarising is a hugging fast of a lump of real substance and not letting go; the Buddha's unarising is the setting-down, together, of both the substance one would hug and the emptiness-view that dismisses it into nothing.
This one cut, the mirror of Yogācāra reflects at its brightest. What the outsiders fall into is the imagined-and-clung — upon the illusory mark of the dependent, they falsely cling to a constant, unchanging real self and real dharma, and then hang on it a tag, "neither arising nor ceasing." What the Buddha sets up is the sending-away of the imagined, the seeing of the dependent as-illusion, the realizing of the truly-perfected apart from words. That gandharva-city simile the World-Honored One gives next plays out just this stroke: as with the gandharva-city illusorily appearing in the air, as with a conjured-up man, merchants come and go within the city, going in and coming out, and the fool takes it that there truly is a going-in and coming-out, whereas in truth there is none who goes out, none who comes in — it is only false imagining. The fool's falsely-raised "neither arising nor ceasing" is just this too — upon an illusory mark he hangs a real arising-and-ceasing, or a real neither-arising-nor-ceasing, and both ends are false imagining. But the Buddha only awakens that these are all the measure of his own mind's manifestation, and false imagining does not arise, and the world's affairs are at rest for good. Seeing one and the same illusory city, the fool sees that there really are people coming and going, the sage sees that the whole city is from the first empty — the true and false of "neither arising nor ceasing" divide upon this single glance.
And so the World-Honored One rests it on a phrase driven home like a nail: "markless seeing is superior." That which clings to a mark and sees upon a mark is the very cause of taking birth, and so is not superior; only "markless" — false imagining not arising, not rising and not ceasing — this alone is nirvāṇa. Nirvāṇa is to see according to that true meaning, apart from the former false imagining and the mind and mental factors, and to realize the Tathāgata's noble wisdom of self-realization. This one line is just the landing-place of Yogācāra's "transformation of the basis": turning away the imagined's mark-seeing, turning and gaining the truly-perfected's marklessness; the suchness apart from words is not sought upon a mark, but realized only where false imagining is stilled.
Onward Transmission
The "neither arising nor ceasing is just another name for the Tathāgata · the mind-made dharma-body is not without nature" that this passage establishes is the taproot of the whole Tathāgata-womb line, and the suchness meaning inherited by the later Yogācāra treatises is largely taken up out of just such "neither arising nor ceasing" scripture-sentences. The setting-up of suchness as "truly-perfected, neither arising nor ceasing, one taste without increase or decrease" inherits precisely this passage's road of "not without nature, the names differ while the meaning is one, neither increasing nor decreasing, like the moon in water that neither goes out nor comes in"; and the measure by which Yogācāra rejects "wrongly-grasped emptiness, neither cut off nor non-being" inherits precisely this passage's stroke of "framing a thought of without nature upon neither arising nor ceasing is a mistake." As for "the mind-made dharma-body is the Buddha's ultimate alone, not the province of those below the seventh abode," the later Yogācāra judging that the Tathāgata-womb's true substance only a Buddha, together with a Buddha, can exhaust is likewise the aftertrace of this one line.
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
本段答大慧之科判摘要『不生不滅為無性故說耶·為如來異名耶』，佛判：不生不滅即如來異名——如來非無性、意生法身之別號；三阿僧祇百千名號名異而義一、不增不減、如水中月不出不入；愚夫於不生不滅作無性想、計著言說、不解自通——如來藏「不生不滅」為佛究竟趣、非外道偏乘境界之經據。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| T670 四卷本〈一切佛語心品〉 | 卷四·如來異名門（大慧復問「不生不滅，是如來異名」〔T16n0670 0506a19–20〕起—「不知如來名號差別」〔T16n0670 0506b23–24〕訖，本移動所攝之首節）。四卷本一品貫通，依大慧問答輪次切；本段當科判摘要『不生不滅為無性故說·為如來異名』一問所開 |
| 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〕；本段正當如來藏「不生不滅」義所繫之位 |
| 宗泐·如玘《註解》T1789（逐文·四卷本主疏） | 科本段為「釋不生不滅即如來異名」；判「我說不生不滅即不生義，不生而生，則一切法身異名皆從此出」，故「意生法身如來名號」皆從不生義出〔T39n1789 0405c13〕 |
| T671 入楞伽經（菩提留支） | 當佛心品區（不生不滅段〔T16n0671 0551a07〕起） |
| T672 大乘入楞伽經（實叉難陀） | 當集一切法品區（不生不滅段〔T16n0672 0615b18〕起） |
二、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 |
|---|---|---|---|
| 意生法身（意生身） | —（無古德音寫·從闕） | 〔本段 T16n0670 0506a29〕 | 如來隨意所成之法身；宗泐：不生而生、一切法身異名皆從不生義出〔T39n1789 0405c13〕。T671 作「意生身」、T672 作「意生法身」 |
| 如來異名 | —（無古德音寫·從闕） | 〔本段 0506b01〕 | 不生不滅即如來之別號；名異義一（一體多名），非以名多而有多性 |
| 阿僧祇 | asaṃkhya | 宗泐「阿僧祇·此云無數時」〔T39n1789 0406a12〕 | 無數（時）；如來果後施化之迹，三阿僧祇百千名號攝諸法名 |
| 因陀羅釋迦·不蘭陀羅 | —（無古德音寫·從闕） | 〔本段 0506b02〕 | 帝釋之異名（一物多名之喻)；T671 出作「釋提桓因、帝釋、王、不蘭陀羅」〔0551a11〕 |
| 娑呵世界 | —（無古德音寫·從闕） | 〔本段 0506b05·經文夾註「娑呵譯言能忍」〕 | 堪忍世界；釋尊所化之土。T672 作「娑婆世界」 |
| 不生不滅 | —（無古德音寫·從闕） | 〔本段 0506a18·0506b23〕 | 如來究竟之趣；非無性、非外道偏乘所造詣。愚夫於此作無性想＝謬解 |
IAST 為發音輔助；阿僧祇＝asaṃkhya 之古傳音寫（宗泐「此云無數時」）。餘諸名（意生法身·如來異名·因陀羅釋迦等）無四卷本古德音寫可徵者，從闕，不以近代還原充數。
三、譬喻·修辭
(一) 一物多名喻（因陀羅釋迦不蘭陀羅）——〔T16n0670 0506b02〕「譬如因陀羅釋迦、不蘭陀羅，如是等諸物，一一各有多名，亦非多名而有多性，亦非無自性」：
- 喻體：帝釋一神而有多名（因陀羅·釋迦·不蘭陀羅）。喻依：如來一體而有三阿僧祇百千異名。
- 所顯義：名異而義一——不生不滅是如來異名，名多不礙體一，亦非以名多而有多性、亦非無自性。T671 廣出喻依「手爪、身體、地、浮彌、虛空、無礙」等物各有多名〔T16n0671 0551a12〕，判「名異義一，不依多名言有多體」〔T16n0671 0551a13〕；T672 作「隨一一物各有多名，非以名多而有多體，亦非無體」〔T16n0672 0615b21–22〕。
(二) 水中月喻（不出不入）——〔T16n0670 0506b19〕「此及餘世界，皆悉知我，如水中月，不出不入」：
- 喻體：水中之月（月現水中而不入水、月去而不出水）。喻依：如來名號遍此界他界、不增不減。
- 所顯義：如來名號於三千大千不增不減，如月印水——普現而體無出入。宗泐釋：「月喻應身，水喻眾生之心」〔T39n1789 0406a16〕。T671 作「如水中月不入不出」〔0551b05〕、T672 作「如水中月不入不出」〔0615c10〕。
四、異譯·經內平行對勘
本段要句之漢三譯校本：T670（底本·求那跋陀羅）· T671（全本主對校·菩提留支）· T672（完帙對校·實叉難陀）。三譯此段品目切分不同，逐句對位如下。
句一 如來非無性·意生法身·不生即如來異名·一物多名
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 我說意生法身如來名號，彼不生者，一切外道、聲聞、緣覺、七住菩薩，非其境界。大慧！彼不生即如來異名。大慧！譬如因陀羅釋迦、不蘭陀羅，如是等諸物，一一各有多名，亦非多名而有多性，亦非無自性。 | T16n0670 0506a29–b04 |
| T671 流支 | 我常說言不生不滅者名意生身，如來法身非諸外道、聲聞、辟支佛境界故，住七地菩薩亦非境界。大慧！我言不生不滅者即如來異名。大慧！譬如釋提桓因、帝釋、王、不蘭陀羅，手爪、身體、地、浮彌、虛空、無礙，如是等種種名號名異義一，不依多名言有多體。 | T16n0671 0551a07–13 |
| T672 實叉 | 我說無生，即是如來意生法身別異之名。一切外道、聲聞、獨覺、七地菩薩不了其義。大慧！譬如帝釋、地及虛空，乃至手足，隨一一物各有多名，非以名多而有多體，亦非無體。 | T16n0672 0615b18–22 |
異文所繫：(甲) 名相，T670 作「意生法身如來名號」、T671 作「意生身」、T672 作「意生法身別異之名」——三譯同指「不生不滅＝意生（法）身之別號」。(乙) 非境界者，T670 舉「外道·聲聞·緣覺·七住菩薩」，T671 舉「外道·聲聞·辟支佛·七地菩薩」，T672 舉「外道·聲聞·獨覺·七地菩薩」——七住即七地（宗泐：「七住即七地」〔T39n1789 0405c17–18〕）。(丙) 一物多名喻，T670 舉「因陀羅釋迦·不蘭陀羅」，T671 廣舉帝釋名相與「手爪·身體·地·浮彌·虛空·無礙」並判「名異義一，不依多名言有多體」〔T16n0671 0551a13〕，T672 舉「帝釋·地及虛空·乃至手足」——皆帝釋一物多名之喻，明名多體一。
句二 三阿僧祇百千名號·愚夫不解如來異名
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 如是，大慧！我於此娑呵世界，有三阿僧祇百千名號，愚夫悉聞，各說我名，而不解我如來異名。 | T16n0670 0506b05–06 |
| T671 流支 | 大慧！我亦如是，於娑婆世界中三阿僧祇百千名號，凡夫雖說而不知是如來異名。 | T16n0671 0551a14 |
| T672 實叉 | 大慧！我亦如是，於此娑婆世界有三阿僧祇百千名號，諸凡愚人雖聞雖說，而不知是如來異名。 | T16n0672 0615b22–24 |
異文所繫：三譯同義——如來於此界有三阿僧祇百千名號，愚夫聞說而不解其為如來異名（不知體一）。T670 於「娑呵世界」下有經文夾註「娑呵譯言能忍」；T671／T672 逕作「娑婆世界」。
句三 名號不增不減·如水中月·愚夫墮二邊
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 如是等三阿僧祇百千名號，不增不減。此及餘世界，皆悉知我，如水中月，不出不入。彼諸愚夫，不能知我，墮二邊故。 | T16n0670 0506b18–20 |
| T671 流支 | 大慧！如是等種種名號，如來、應、正遍知於娑婆世界及餘世界中三阿僧祇百千名號不增不減，眾生皆知，如水中月不入不出，而諸凡夫不覺不知，以墮二邊相續法中。 | T16n0671 0551b03–06 |
| T672 實叉 | 如是等滿足三阿僧祇百千名號不增不減。於此及餘諸世界中有能知我，如水中月不入不出。但諸凡愚心沒二邊，不能解了。 | T16n0672 0615c10–13 |
異文所繫：(甲) 不增不減，三譯全同——名號隨舉一名則攝諸法名（宗泐：「在多不增、在一不減」〔T39n1789 0406a15〕）。(乙) 水中月，T670 作「不出不入」，T671／T672 作「不入不出」——義同，遍現而無出入。(丙) 墮二邊，T670「墮二邊故」、T671「墮二邊相續法中」、T672「心沒二邊」——愚夫不能知者，坐墮有無二邊。
句四 於不生不滅作無性想·不解自通
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 然悉恭敬供養於我，而不善解知辭句義趣，不分別名，不解自通，計著種種言說章句。於不生不滅，作無性想。不知如來名號差別。 | T16n0670 0506b20–24 |
異文所繫：本句直明愚夫過失——雖恭敬供養而不善解辭句義趣，計著言說章句，遂「於不生不滅作無性想」（誤以不生不滅為斷滅無性），不知如來名號名異義一。此句為本移動之樞——不生不滅非無性，乃如來異名。（T671／T672 對應段接於句三後，語異義同：T671「然悉恭敬供養於我，而不善解名字句義，取差別相，不能自知，執著名字」〔T16n0671 0551b06–08〕。）
五、唯識義之經據（眼）
本段立「不生不滅即如來異名」——如來藏（意生法身）不生不滅、非無性、名異義一；此為如來藏藏識與唯識轉依之經據。承衍唯識諸論之如來藏·阿賴耶義多本於楞伽此類「不生不滅」句。
(一) 不生不滅·非無性·如來異名——〔T16n0670 0506a27·0506b01〕「我說如來，非無性，亦非不生不滅攝一切法……彼不生即如來異名」：如來之「不生不滅」非撥為無（非無性），乃如來藏真體之異名。宗泐：「我說不生不滅即不生義，不生而生，則一切法身異名皆從此出」〔T39n1789 0405c13〕。→ 如來藏「不生不滅」為唯識「圓成實·真如」不生不滅義之經源。
(二) 意生法身·非外道偏乘境界——〔T16n0670 0506a29〕「意生法身如來名號，彼不生者，一切外道、聲聞、緣覺、七住菩薩，非其境界」：不生不滅之如來藏義，唯佛究竟境，七地（七住）以下未能造詣。→ 唯識「唯佛與佛乃能究竟」之如來藏義位。
(三) 名異義一·不增不減——〔T16n0670 0506b02·0506b18〕「一一各有多名，亦非多名而有多性，亦非無自性……三阿僧祇百千名號，不增不減」：一體多名、名多而體一，於三界不增不減。→ 真如「一味·無增減」義之經據（《不增不減》義同趣）。
(四) 於不生不滅作無性想＝謬——〔T16n0670 0506b23〕「於不生不滅，作無性想」：愚夫誤以不生不滅為斷滅無性，墮二邊。→ 唯識揀「惡取空」、真如非斷非無之經據。
本移動關於「如來異名·不生不滅名義」；《成唯識論》三處明引《楞伽》：唯心句〔T31n1585 0010c07–10〕、藏識海浪偈〔0014c14–18〕、心意識伽他〔0024c15–17〕。三處皆非引本段不生不滅名義之文；後二處涉及藏識，首處則論唯心，誌其別。
六、諸家異釋（古德·標宗）
藏經內現存古德源涉本段者，包括宗泐·如玘《註解》（逐文主疏）與法藏《玄義》（綱）。就目前本地 CBETA 快照，未見完整存世的唐代四卷本逐文疏；然唐智嚴《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〕。寶臣《大乘入楞伽經註》T39n1791 則直釋七卷 T672，自言「今此注者，正釋唐本」〔T39n1791 0434b18–20〕。
宗泐·如玘《楞伽阿跋多羅寶經註解》T39n1789（逐文·主）
釋「不生不滅即如來異名」：
「言我說意生身等，其文猶略，應云『我說不生不滅即不生義，不生而生，則一切法身異名皆從此出。』故曰『意生法身如來名號』。言彼不生者，疊上一切法不生義也。然此不生是如來究竟之趣，非外道偏乘之所造詣，故云非其境界。七住即七地，蓋通教菩薩到八地方證無生故也。以此不生為如來異名，即不生不滅名偏義圓，斯之謂也。」〔T39n1789 0405c12–20〕
（宗泐明「不生不滅＝不生義，不生而生」——一切法身異名皆從不生義出；判此不生是如來究竟趣，非外道偏乘所造詣；七住即七地，通教菩薩八地方證無生；結「不生不滅名偏義圓」——楞伽「不生即如來異名」義之古德讀。）
釋題（非逐字）：『三阿僧祇百千名號·如水中月』：
「我於娑呵世界等，凡例三十三種異名，始言愚者悉聞，各說我名，謂名各有義也。而不解我如來異名，則不知其體一，本於不生不滅也。乃至云如是等三阿僧祇百千名號。阿僧祇，此云無數時，此乃如來果後施化之迹。言百千名號不增不減者，蓋隨舉一名則攝諸法名，在多不增、在一不減，此方他界皆知佛名。言如水月不出不入者，月喻應身，水喻眾生之心。」〔T39n1789 0406a09–17〕
（宗泐判經文列三十三種異名，名各有義而體一，本於不生不滅；釋阿僧祇為無數時、如來果後施化之迹；釋不增不減為「隨舉一名則攝諸法名，在多不增、在一不減」〔T39n1789 0406a14–15〕；釋水月喻為「月喻應身，水喻眾生之心」〔T39n1789 0406a16–17〕。）
法藏《入楞伽心玄義》T39n1790（綱）
法藏判全經宗要，如來藏義繫於自心：
「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〕
（法藏以「自心如來藏」統攝五法·三性·八識·二空；本段撮義『不生不滅即如來異名·意生法身非無性』正當如來藏義之綱位。玄義為綱·非逐文，故本段逐句釋文從闕。）
七、互讀·承衍
本經為唯識系經源；本段所立之撮義『不生不滅即如來異名·意生法身非無性』，承衍諸論如來藏·真如不生不滅義。依唯識系次第向承衍掛鏈，只列與本段實相關者：
- 成唯識論：《成唯識論》三處明引《楞伽》——唯心句〔T31n1585 0010c07–10〕、藏識海浪偈〔0014c14–18〕、心意識伽他〔0024c15–17〕——皆非引本段「如來異名·不生不滅名義」之文。後二處就藏識立論，首處則論唯心。與本段互讀時，須保存經內的條件分層：如來藏本性清淨而受客塵覆蔽；當受無始惡習所熏時，方名藏識。故此處只能誌為義理互讀，不能把如來藏與藏識無條件等同。
- 攝大乘論〈所知依分〉：如來藏·阿賴耶所知依之義承本經；然攝論本 T31n1594／世親釋 T31n1597 無顯引楞伽經此段（攝論全文唯一楞伽相涉處「首楞伽摩」為三摩地名，非本經經文）——承其義而不引其文。
- 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」則見宋人卷首序〔T16n0670 0479c10–13〕，不得回填為 T2837 原語。本段可置於後世禪門接受史中互讀，不能據此斷為其唯一所本。
互讀以穩定徵引（藏經號·品號·段位）為主；《成唯識論》三處明引皆非本段名義句，故本段只作義理互讀，不作本段文句的硬引掛鏈。餘俟承衍論定本另核。
八、校本定位
- T670 求那（底本）：大慧問之科判摘要『不生不滅為無性故說·為如來異名』〔T16n0670 0506a18–21〕起—「不知如來名號差別」〔T16n0670 0506b23–24〕訖（本移動所攝首節）。意生法身如來名號 0506a29 · 彼不生即如來異名 0506b01 · 因陀羅釋迦不蘭陀羅喻 0506b02 · 一一各有多名 0506b03 · 娑呵世界三阿僧祇名號 0506b05（夾註「娑呵譯言能忍」）· 名號不增不減 0506b18 · 如水中月不出不入 0506b19 · 墮二邊 0506b20 · 於不生不滅作無性想 0506b23。
- T671 流支（全本主對校）：不生不滅段〔T16n0671 0551a07〕起 · 意生身即如來異名 0551a07–11 · 手爪身體等一物多名·名異義一 0551a12–13 · 於娑婆世界三阿僧祇名號 0551a14 · 種種名號不增不減·如水中月不入不出·墮二邊相續 0551b03–06。
- T672 實叉（完帙對校）：不生不滅段〔T16n0672 0615b18〕起 · 意生法身別異之名 0615b18 · 帝釋一物多名喻 0615b20–21 · 於娑婆世界三阿僧祇名號·凡愚不知如來異名 0615b22–24 · 滿足三阿僧祇名號不增不減·如水中月不入不出·心沒二邊 0615c10–13。
- 宗泐·如玘 T1789（逐文主疏）：釋不生不滅即如來異名〔T39n1789 0405c13–20〕· 釋三阿僧祇名號·水月喻 0406a09–16。
- 法藏 T1790（玄義綱）：宗要〔T39n1790 0426a17–18〕。
- 成唯識論 T1585（承衍·義承非本段文引）：唯心句〔T31n1585 0010c07–10〕· 藏識海浪偈〔0014c14–18〕· 心意識伽他〔0024c15–17〕；三處皆非本段名義句。
- 攝論 T1594／T1597：無顯引楞伽經此段，從闕。
- 淨覺《楞伽師資記》T85n2837：達摩令慧可依四卷《楞伽》行而自然得度〔1284c24–25〕；授經見道宣 T2060〔0552b20–22〕；「可以印心」屬宋人卷首序。
This movement answers Mahāmati's question — "is 'neither arising nor ceasing' said because [dharmas] are without nature, or is it another name for the Tathāgata?" — and the Buddha judges: neither-arising-nor-ceasing is just another name for the Tathāgata — the Tathāgata is not without nature; it is a further name for the mind-made dharma-body. The three-asaṃkhyeya hundred-thousand names differ in name while one in meaning, neither increasing nor decreasing, like the moon in water that neither goes out nor comes in; the fool frames a thought of "without nature" upon "neither arising nor ceasing," clings to saying, and does not penetrate through of himself — the scriptural warrant that the Tathāgata-womb's "neither arising nor ceasing" is the Buddha's ultimate resort, not the province of the outsiders or the lesser vehicles.
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 Four · the Gate of the Tathāgata's Other Names（Mahāmati asks again「不生不滅，是如來異名」〔T16n0670 0506a19–20〕— tr. "'neither arising nor ceasing' is another name for the Tathāgata" — begins —「不知如來名號差別」〔T16n0670 0506b23–24〕— tr. "does not understand the distinctions among the Tathāgata's names" — ends, the opening section this movement takes in). The four-scroll text runs through as a single chapter, cut by the rounds of Mahāmati's questioning; this movement falls under the one question "is 'neither arising nor ceasing' said because [dharmas] are without nature, or is it another name for the Tathāgata" |
| 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〕— 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 stands right at the place bound to the Tathāgata-womb's "neither arising nor ceasing" meaning |
| Zonglei & Ruqi, Annotations T1789 (phrase-by-phrase · chief commentary on the four-scroll) | outlines this movement as "explaining that 'neither arising nor ceasing' is just another name for the Tathāgata"; judges「我說不生不滅即不生義，不生而生，則一切法身異名皆從此出」— tr. "what I call 'neither arising nor ceasing' is the meaning of 'unarising': unarising and yet arising, and so all the other names of the dharma-body issue from this" — and so "the mind-made dharma-body, the Tathāgata's names" all issue from the meaning of 'unarising'〔T39n1789 0405c13〕 |
| T671 Entering the Laṅkā (Bodhiruci) | falls in the Buddha-Mind chapter region (the neither-arising-nor-ceasing passage begins〔T16n0671 0551a07〕) |
| T672 Mahāyāna Entering the Laṅkā (Śikṣānanda) | falls in the Collecting-All-Dharmas chapter region (the neither-arising-nor-ceasing passage begins〔T16n0672 0615b18〕) |
2 · Terms (術語)
| Chinese | Transmitted Sanskrit (Roman · pronunciation aid) | Attestation of the ancient masters' transliteration | Precise Yogācāra sense |
|---|---|---|---|
| 意生法身（意生身）the mind-made dharma-body (the mind-made body) | —（no ancient master's transliteration · left blank） | 〔this movement, T16n0670 0506a29〕 | the dharma-body the Tathāgata forms at will; Zonglei: unarising and yet arising, and all the other names of the dharma-body issue from the meaning of 'unarising'〔T39n1789 0405c13〕. T671 has "the mind-made body," T672 has "the mind-made dharma-body" |
| 如來異名 the Tathāgata's other names | —（no ancient master's transliteration · left blank） | 〔this movement, 0506b01〕 | "neither arising nor ceasing" is another name for the Tathāgata; the names differ while the meaning is one (one substance, many names) — not that, the names being many, there are many natures |
| 阿僧祇 asaṃkhyeya | asaṃkhya | Zonglei「阿僧祇·此云無數時」〔T39n1789 0406a12〕— tr. "asaṃkhyeya · this means 'countless time'" | countless (time); the traces of the Tathāgata's teaching-work after his fruition, the three-asaṃkhyeya hundred-thousand names taking in all the names of dharmas |
| 因陀羅釋迦·不蘭陀羅 Indra · Śakra · Puraṃdara | —（no ancient master's transliteration · left blank） | 〔this movement, 0506b02〕 | the other names of Śakra (the simile of one thing with many names); T671 gives them as "Śakra-devānām-indra, Śakra, King, Puraṃdara"〔0551a11〕 |
| 娑呵世界 the Sahā world | —（no ancient master's transliteration · left blank） | 〔this movement, 0506b05 · the scripture's interlinear gloss「娑呵譯言能忍」〕 | the world that can be endured; the land in which the Śākya-Honored One does his converting work. T672 has "the Sahā world" |
| 不生不滅 neither arising nor ceasing | —（no ancient master's transliteration · left blank） | 〔this movement, 0506a18 · 0506b23〕 | the Tathāgata's ultimate resort; not without nature, not something the outsiders or the lesser vehicles have reached. The fool's framing a thought of "without nature" upon this = a mistaken reading |
IAST is a pronunciation aid; asaṃkhyeya = asaṃkhya, the ancient transmitted transliteration (Zonglei "this means 'countless time'"). For the other names (the mind-made dharma-body · the Tathāgata's other names · Indra-Śakra and the rest) no four-scroll ancient-master transliteration can be attested; they are left blank, not filled out from modern reconstructions.
3 · Simile and figure (譬喻·修辭)
(1) The simile of one thing with many names (Indra · Śakra · Puraṃdara) —〔T16n0670 0506b02〕「譬如因陀羅釋迦、不蘭陀羅，如是等諸物，一一各有多名，亦非多名而有多性，亦非無自性」— tr. "Just as Indra, Śakra, Puraṃdara, and such various things as these, each and every one has many names, yet it is not that because the names are many there are many natures, nor is it that there is no self-nature":
- Vehicle: Śakra, one deity yet with many names (Indra · Śakra · Puraṃdara). Tenor: the Tathāgata, one substance yet with three-asaṃkhyeya hundred-thousand other names.
- What it shows: the names differ while the meaning is one — "neither arising nor ceasing" is another name for the Tathāgata; the many names do not obstruct the one substance, yet it is not that, the names being many, there are many natures, nor is there no self-nature at all. T671 widens the tenor with such things as「手爪、身體、地、浮彌、虛空、無礙」— tr. "hand and nail, body, earth, ground, space, the unobstructed" — each having many names〔T16n0671 0551a12〕, judging「名異義一，不依多名言有多體」〔T16n0671 0551a13〕— tr. "the names differ while the meaning is one; one does not, on the strength of the many names, speak of many substances"; T672 has「隨一一物各有多名，非以名多而有多體，亦非無體」〔T16n0672 0615b21–22〕— tr. "each and every thing has many names; it is not that because the names are many there are many substances, nor is it that there is no substance".
(2) The simile of the moon in water (neither going out nor coming in) —〔T16n0670 0506b19〕「此及餘世界，皆悉知我，如水中月，不出不入」— tr. "This world and all the other worlds know me one and all, as the moon in water, which neither goes out nor comes in":
- Vehicle: the moon in water (the moon appears in the water yet does not enter it, the moon departs yet does not go out of the water). Tenor: the Tathāgata's names pervade this world and the others, neither increasing nor decreasing.
- What it shows: the Tathāgata's names, throughout the three-thousandfold great-thousand [worlds], neither increase nor decrease, as the moon prints itself upon the water — pervading everywhere while the substance has no going-out or coming-in. Zonglei glosses:「月喻應身，水喻眾生之心」〔T39n1789 0406a16〕— tr. "the moon is a simile for the response-body, the water a simile for the minds of sentient beings." T671 has「如水中月不入不出」— tr. "as the moon in water, which neither comes in nor goes out"〔0551b05〕; T672 has「如水中月不入不出」— tr. "as the moon in water, which neither comes in nor goes out"〔0615c10〕.
4 · Variant-translation and intra-scriptural parallel collation (異譯·經內平行對勘)
The three Chinese translations of this movement's key sentences: T670 (base · Guṇabhadra) · T671 (chief cross-collation of the full recension · Bodhiruci) · T672 (cross-collation of the complete recension · Śikṣānanda). The three divide this passage into chapters differently; the phrase-by-phrase alignment follows.
Sentence 1 The Tathāgata is not without nature · the mind-made dharma-body · unarising is another name for the Tathāgata · one thing with many names
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 我說意生法身如來名號，彼不生者，一切外道、聲聞、緣覺、七住菩薩，非其境界。大慧！彼不生即如來異名。大慧！譬如因陀羅釋迦、不蘭陀羅，如是等諸物，一一各有多名，亦非多名而有多性，亦非無自性。 | T16n0670 0506a29–b04 |
| T671 Bodhi. | 我常說言不生不滅者名意生身，如來法身非諸外道、聲聞、辟支佛境界故，住七地菩薩亦非境界。大慧！我言不生不滅者即如來異名。大慧！譬如釋提桓因、帝釋、王、不蘭陀羅，手爪、身體、地、浮彌、虛空、無礙，如是等種種名號名異義一，不依多名言有多體。 | T16n0671 0551a07–13 |
| T672 Śikṣ. | 我說無生，即是如來意生法身別異之名。一切外道、聲聞、獨覺、七地菩薩不了其義。大慧！譬如帝釋、地及虛空，乃至手足，隨一一物各有多名，非以名多而有多體，亦非無體。 | T16n0672 0615b18–22 |
tr. — T670: "What I call the mind-made dharma-body is the Tathāgata's name; and that 'unarising' is not the province of any of the outsiders, the śrāvakas, the pratyekabuddhas, or the bodhisattvas of the seventh abode. Mahāmati! that 'unarising' is another name for the Tathāgata. Mahāmati! Just as Indra, Śakra, Puraṃdara, and such various things as these — each and every one has many names, yet it is not that because the names are many there are many natures, nor is it that there is no self-nature." — T671: "What I constantly say to be 'neither arising nor ceasing' is named the mind-made body, for the Tathāgata's dharma-body is not the province of the outsiders, the śrāvakas, or the pratyekabuddhas, and the bodhisattvas abiding on the seventh ground are likewise not [in] its province. Mahāmati! what I call 'neither arising nor ceasing' is just another name for the Tathāgata. Mahāmati! just as Śakra-devānām-indra, Śakra, King, Puraṃdara, and hand-and-nail, body, earth, ground, space, the unobstructed — such various names as these differ in name while one in meaning; one does not, on the strength of the many names, speak of many substances." — T672: "What I call 'the unarisen' is just a distinct name for the Tathāgata's mind-made dharma-body. None of the outsiders, the śrāvakas, the pratyekabuddhas, or the bodhisattvas of the seventh ground understands its meaning. Mahāmati! just as Śakra, earth, and space, on down to hand and foot, each and every thing has many names; it is not that because the names are many there are many substances, nor is it that there is no substance."
Where the variants lie: (a) The term — T670 has「意生法身如來名號」("the mind-made dharma-body, the Tathāgata's name"), T671 has「意生身」("the mind-made body"), T672 has「意生法身別異之名」("a distinct name for the mind-made dharma-body") — the three point alike to "neither arising nor ceasing = a further name for the mind-made [dharma-]body." (b) Those not in [its] province — T670 lists「外道·聲聞·緣覺·七住菩薩」("outsiders · śrāvakas · pratyekabuddhas · bodhisattvas of the seventh abode"), T671 lists「外道·聲聞·辟支佛·七地菩薩」("outsiders · śrāvakas · pratyekabuddhas · bodhisattvas of the seventh ground"), T672 lists「外道·聲聞·獨覺·七地菩薩」("outsiders · śrāvakas · pratyekabuddhas · bodhisattvas of the seventh ground") — the seventh abode is the seventh ground (Zonglei:「七住即七地」〔T39n1789 0405c17–18〕— tr. "the seventh abode is the seventh ground"). (c) The simile of one thing with many names — T670 gives「因陀羅釋迦·不蘭陀羅」("Indra · Śakra · Puraṃdara"), T671 widens it to Śakra's names together with「手爪·身體·地·浮彌·虛空·無礙」and judges「名異義一，不依多名言有多體」〔T16n0671 0551a13〕("the names differ while the meaning is one; one does not, on the strength of the many names, speak of many substances"), T672 gives「帝釋·地及虛空·乃至手足」("Śakra · earth and space · on down to hand and foot") — all the simile of Śakra as one thing with many names, showing that the names are many while the substance is one.
Sentence 2 The three-asaṃkhyeya hundred-thousand names · the fool does not understand the Tathāgata's other names
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 如是，大慧！我於此娑呵世界，有三阿僧祇百千名號，愚夫悉聞，各說我名，而不解我如來異名。 | T16n0670 0506b05–06 |
| T671 Bodhi. | 大慧！我亦如是，於娑婆世界中三阿僧祇百千名號，凡夫雖說而不知是如來異名。 | T16n0671 0551a14 |
| T672 Śikṣ. | 大慧！我亦如是，於此娑婆世界有三阿僧祇百千名號，諸凡愚人雖聞雖說，而不知是如來異名。 | T16n0672 0615b22–24 |
tr. — T670: "Just so, Mahāmati! I, in this Sahā world, have three asaṃkhyeya hundred-thousand names; the fools all hear them and each pronounces a name of mine, yet do not understand my Tathāgata's other names." — T671: "Mahāmati! I too am just so: in the Sahā world I have three asaṃkhyeya hundred-thousand names, and though the common people pronounce them, they do not know that they are the Tathāgata's other names." — T672: "Mahāmati! I too am just so: in this Sahā world I have three asaṃkhyeya hundred-thousand names, and though the common fools hear them and pronounce them, they do not know that they are the Tathāgata's other names."
Where the variants lie: the three agree in meaning — the Tathāgata has, in this world, three asaṃkhyeya hundred-thousand names, and the fool hears and pronounces them yet does not understand that they are the Tathāgata's other names (does not know the substance is one). T670, beneath「娑呵世界」, has the scripture's interlinear gloss「娑呵譯言能忍」("'Sahā' is rendered 'able to endure'"); T671/T672 write straight「娑婆世界」("the Sahā world").
Sentence 3 The names neither increase nor decrease · like the moon in water · the fool falls into the two extremes
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 如是等三阿僧祇百千名號，不增不減。此及餘世界，皆悉知我，如水中月，不出不入。彼諸愚夫，不能知我，墮二邊故。 | T16n0670 0506b18–20 |
| T671 Bodhi. | 大慧！如是等種種名號，如來、應、正遍知於娑婆世界及餘世界中三阿僧祇百千名號不增不減，眾生皆知，如水中月不入不出，而諸凡夫不覺不知，以墮二邊相續法中。 | T16n0671 0551b03–06 |
| T672 Śikṣ. | 如是等滿足三阿僧祇百千名號不增不減。於此及餘諸世界中有能知我，如水中月不入不出。但諸凡愚心沒二邊，不能解了。 | T16n0672 0615c10–13 |
tr. — T670: "Such three asaṃkhyeya hundred-thousand names as these neither increase nor decrease. This world and all the other worlds know me one and all, as the moon in water, which neither goes out nor comes in. Those fools cannot know me, because they fall into the two extremes." — T671: "Mahāmati! such various names as these — the Tathāgata, the Worthy One, the Perfectly-and-Universally-Awakened, in the Sahā world and the other worlds, has three asaṃkhyeya hundred-thousand names that neither increase nor decrease; sentient beings all know [me], as the moon in water which neither comes in nor goes out; yet the common people neither perceive nor know it, because they fall into the dharma of the continuum of the two extremes." — T672: "Such fulfilled three asaṃkhyeya hundred-thousand names as these neither increase nor decrease. In this world and the other worlds there are those able to know me, as the moon in water which neither comes in nor goes out. But the common fools sink their minds in the two extremes and cannot understand."
Where the variants lie: (a) Neither increasing nor decreasing — the three agree entirely: whichever single name is raised, it takes in all the names of dharmas (Zonglei:「在多不增、在一不減」〔T39n1789 0406a15〕— tr. "in the many it does not increase, in the one it does not decrease"). (b) The moon in water — T670 has「不出不入」("neither goes out nor comes in"), T671/T672 have「不入不出」("neither comes in nor goes out") — the same in meaning, pervading everywhere while without going-out or coming-in. (c) Falling into the two extremes — T670「墮二邊故」("because they fall into the two extremes"), T671「墮二邊相續法中」("fall into the dharma of the continuum of the two extremes"), T672「心沒二邊」("sink their minds in the two extremes") — those fools who cannot know sit fallen into the two extremes of being and non-being.
Sentence 4 Framing a thought of "without nature" upon "neither arising nor ceasing" · not penetrating through of oneself
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 然悉恭敬供養於我，而不善解知辭句義趣，不分別名，不解自通，計著種種言說章句。於不生不滅，作無性想。不知如來名號差別。 | T16n0670 0506b20–24 |
tr. — T670: "Yet they all revere and make offerings to me, while not being skilled in understanding the sense and drift of the phrases; they do not tell the names apart, do not penetrate through of themselves, but cling to the various sayings and textual phrases. Concerning 'neither arising nor ceasing,' they frame a thought of 'without nature.' They do not understand the distinctions among the Tathāgata's names."
Where the variants lie: this sentence states outright the fool's fault — though they revere and make offerings, they are not skilled in understanding the sense and drift of the phrases, and clinging to the sayings and textual phrases they thereupon「於不生不滅作無性想」("frame a thought of 'without nature' upon 'neither arising nor ceasing'" — mistaking neither-arising-nor-ceasing for a cut-off, annihilated non-nature), not understanding that the Tathāgata's names differ in name while one in meaning. This sentence is the pivot of this movement — neither-arising-nor-ceasing is not without nature, but is another name for the Tathāgata. (T671/T672's corresponding passage follows Sentence 3, differing in wording while the same in meaning: T671「然悉恭敬供養於我，而不善解名字句義，取差別相，不能自知，執著名字」〔T16n0671 0551b06–08〕— tr. "yet they all revere and make offerings to me, while not being skilled in understanding the sense of the names and phrases; they take up the mark of distinctions, cannot know of themselves, and cling to the names.")
5 · The scriptural warrant for the Yogācāra doctrine〔the eye〕(唯識義之經據)
This movement establishes "neither arising nor ceasing is just another name for the Tathāgata" — the Tathāgata-womb (the mind-made dharma-body) neither arises nor ceases, is not without nature, and differs in name while one in meaning; this is the scriptural warrant for the Tathāgata-womb store-consciousness and the Yogācāra transformation of the basis. The Tathāgata-womb and ālaya doctrine that the later Yogācāra treatises carry forward is largely rooted in such "neither arising nor ceasing" sentences of the Laṅkā.
(1) Neither arising nor ceasing · not without nature · another name for the Tathāgata —〔T16n0670 0506a27·0506b01〕「我說如來，非無性，亦非不生不滅攝一切法……彼不生即如來異名」— tr. "I say that the Tathāgata is not without nature; nor is it that 'neither arising nor ceasing' takes up and encompasses all dharmas … that 'unarising' is just another name for the Tathāgata": the Tathāgata's "neither arising nor ceasing" is not a dismissal into nothing (not without nature), but a further name for the true substance of the Tathāgata-womb. Zonglei:「我說不生不滅即不生義，不生而生，則一切法身異名皆從此出」〔T39n1789 0405c13〕— tr. "what I call 'neither arising nor ceasing' is the meaning of 'unarising': unarising and yet arising, and so all the other names of the dharma-body issue from this." → the Tathāgata-womb's "neither arising nor ceasing" is the scriptural source for the Yogācāra "truly-perfected · suchness" sense of neither-arising-nor-ceasing.
(2) The mind-made dharma-body · not the province of the outsiders or the lesser vehicles —〔T16n0670 0506a29〕「意生法身如來名號，彼不生者，一切外道、聲聞、緣覺、七住菩薩，非其境界」— tr. "the mind-made dharma-body, the Tathāgata's name; that 'unarising' is not the province of any of the outsiders, the śrāvakas, the pratyekabuddhas, or the bodhisattvas of the seventh abode": the Tathāgata-womb meaning of neither-arising-nor-ceasing is the Buddha's ultimate province alone, which those below the seventh ground (the seventh abode) cannot reach. → the Yogācāra placement of the Tathāgata-womb meaning as "only a Buddha, together with a Buddha, can reach it ultimately."
(3) The names differ while the meaning is one · neither increasing nor decreasing —〔T16n0670 0506b02·0506b18〕「一一各有多名，亦非多名而有多性，亦非無自性……三阿僧祇百千名號，不增不減」— tr. "each and every one has many names, yet it is not that because the names are many there are many natures, nor is it that there is no self-nature … the three asaṃkhyeya hundred-thousand names neither increase nor decrease": one substance with many names, the names many while the substance is one, neither increasing nor decreasing throughout the three realms. → the scriptural warrant for suchness's "one taste · without increase or decrease" sense (of the same drift as the Anūnatvāpūrṇatva meaning).
(4) Framing a thought of "without nature" upon "neither arising nor ceasing" = a mistake —〔T16n0670 0506b23〕「於不生不滅，作無性想」— tr. "concerning 'neither arising nor ceasing,' they frame a thought of 'without nature'": the fool mistakes neither-arising-nor-ceasing for a cut-off, annihilated non-nature, and falls into the two extremes. → the scriptural warrant for the Yogācāra rejecting of "wrongly-grasped emptiness," and for suchness being neither cut off nor non-being.
This movement concerns "the Tathāgata's other names · the name-and-meaning of neither-arising-nor-ceasing." The Cheng Weishi Lun explicitly names the Laṅkā three times: for mind-only〔T31n1585 0010c07–10〕, the store-consciousness ocean-and-waves verse〔0014c14–18〕, and the mind-mentation-consciousness gāthā〔0024c15–17〕. None cites this movement's name-and-meaning passage; the latter two concern the store consciousness, while the first concerns mind-only.
6 · The divergent readings of the masters (ancient masters · tenet marked) (諸家異釋)
Extant ancient-master sources bearing on this movement include Zonglei and Ruqi's Annotations (phrase-by-phrase, chief) and Fazang's Profound Meaning (outline). In the current local CBETA snapshot no complete Tang phrase-by-phrase commentary on the four-scroll text appears to survive; however, scrolls 1, 2, and 5 of Zhiyan's Tang commentary survive as X17n0321, together with upper- and middle-scroll fragments of an anonymous commentary as X17n0322. Baochen's T39n1791 directly comments on the seven-scroll T672 and states, 「今此注者，正釋唐本」〔T39n1791 0434b18–20〕.
Zonglei & Ruqi, Annotations on the Laṅkāvatāra-ratna-sūtra T39n1789 (phrase-by-phrase · chief)
On "neither arising nor ceasing is just another name for the Tathāgata":
「言我說意生身等，其文猶略，應云『我說不生不滅即不生義，不生而生，則一切法身異名皆從此出。』故曰『意生法身如來名號』。言彼不生者，疊上一切法不生義也。然此不生是如來究竟之趣，非外道偏乘之所造詣，故云非其境界。七住即七地，蓋通教菩薩到八地方證無生故也。以此不生為如來異名，即不生不滅名偏義圓，斯之謂也。」〔T39n1789 0405c12–20〕
tr. "As to 'I say the mind-made body' and so forth — the text is still terse, and should read: 'What I call neither-arising-nor-ceasing is the meaning of unarising: unarising and yet arising, and so all the other names of the dharma-body issue from this.' Hence it says 'the mind-made dharma-body, the Tathāgata's name.' As to 'that unarising,' it folds back upon the above meaning of 'all dharmas unarising.' Yet this unarising is the Tathāgata's ultimate resort, not what the outsiders or the one-sided vehicles have reached — hence it says 'not their province.' The seventh abode is the seventh ground, for a bodhisattva of the Shared Teaching realizes non-arising only on reaching the eighth ground. Taking this unarising as another name for the Tathāgata — that neither-arising-nor-ceasing is one-sided in name and complete in meaning — is what is meant here."
(Zonglei makes plain that "neither arising nor ceasing = the meaning of unarising, unarising and yet arising" — all the other names of the dharma-body issue from the meaning of unarising; judges this unarising to be the Tathāgata's ultimate resort, not what the outsiders or the one-sided vehicles have reached; that the seventh abode is the seventh ground, a bodhisattva of the Shared Teaching realizing non-arising only on the eighth ground; and concludes "neither-arising-nor-ceasing is one-sided in name and complete in meaning" — the ancient master's reading of the Laṅkā's "unarising is another name for the Tathāgata" meaning.)
On "the three asaṃkhyeya hundred-thousand names · like the moon in water":
「我於娑呵世界等，凡例三十三種異名，始言愚者悉聞，各說我名，謂名各有義也。而不解我如來異名，則不知其體一，本於不生不滅也。乃至云如是等三阿僧祇百千名號。阿僧祇，此云無數時，此乃如來果後施化之迹。言百千名號不增不減者，蓋隨舉一名則攝諸法名，在多不增、在一不減，此方他界皆知佛名。言如水月不出不入者，月喻應身，水喻眾生之心。」〔T39n1789 0406a09–17〕
tr. "As to 'I, in the Sahā world' and so forth, it lists in all thirty-three other names, and begins by saying 'the fools all hear them and each pronounces a name of mine' — meaning the names each have a meaning. 'Yet do not understand my Tathāgata's other names' means they do not know that its substance is one, rooted in neither-arising-nor-ceasing. On to where it says 'such three asaṃkhyeya hundred-thousand names as these.' Asaṃkhyeya, this means 'countless time,' this being the traces of the Tathāgata's teaching-work after his fruition. As to 'the hundred-thousand names neither increase nor decrease,' it is that whichever single name is raised takes in all the names of dharmas — in the many it does not increase, in the one it does not decrease — and this world and the others all know the Buddha's names. As to 'like the moon in water, neither going out nor coming in,' the moon is a simile for the response-body, the water a simile for the minds of sentient beings."
(Zonglei judges that the scripture-text lists thirty-three kinds of other name, the names each having a meaning while the substance is one, rooted in neither-arising-nor-ceasing; glosses asaṃkhyeya as "countless time," the traces of the Tathāgata's teaching-work after his fruition; glosses neither-increasing-nor-decreasing as "whichever single name is raised takes in all the names of dharmas — in the many it does not increase, in the one it does not decrease"; and glosses the moon-in-water simile as "the moon is a simile for the response-body, the water a simile for the minds of sentient beings.")
Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (outline)
Fazang judges the whole scripture's guiding tenet, tying the Tathāgata-womb meaning to 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 takes "the Tathāgata-womb that is one's own mind" as gathering up the five dharmas · three natures · eight consciousnesses · two emptinesses; this movement's "neither arising nor ceasing is just another name for the Tathāgata · the mind-made dharma-body is not without nature" stands right at the outline-place of the Tathāgata-womb meaning. The Profound Meaning is outline, not phrase-by-phrase, and so its phrase-by-phrase gloss for this movement is left blank.)
7 · Cross-reading and onward transmission (互讀·承衍)
This scripture is a scriptural source of the Yogācāra lineage; the "neither arising nor ceasing is just another name for the Tathāgata · the mind-made dharma-body is not without nature" meaning established in this movement is carried forward by the later treatises' Tathāgata-womb · suchness neither-arising-nor-ceasing meaning. Following the Yogācāra sequence, the onward-transmission links list only what genuinely bears on this movement:
- Cheng Weishi Lun: the treatise explicitly names the Laṅkā three times — for mind-only〔T31n1585 0010c07–10〕, the store-consciousness ocean-and-waves verse〔0014c14–18〕, and the mind-mentation-consciousness gāthā〔0024c15–17〕. None cites this movement's "the Tathāgata's other names · the name-and-meaning of neither-arising-nor-ceasing" text. The latter two are framed upon store consciousness, while the first concerns mind-only. Cross-reading must preserve the scripture's own conditional distinction: the Tathāgata-womb is intrinsically pure yet covered by adventitious defilements; only when perfumed by beginningless harmful habits is it named the store consciousness. This is therefore a doctrinal cross-reading, not an unconditional identity claim.
- Mahāyāna-saṃgraha,〈Section on the Knowable Support〉: the sense of the Tathāgata-womb · the ālaya as the knowable support inherits this scripture; yet the Mahāyāna-saṃgraha itself T31n1594 / Vasubandhu's commentary T31n1597 carry no overt citation of this passage of the Laṅkā (the sole Laṅkā-related place in the whole Mahāyāna-saṃgraha, "首楞伽摩／Śūraṅgama," is the name of a samādhi, not this scripture's text) — it inherits the sense without citing the text.
- Chan reception sources: Jingjue's T2837 records Bodhidharma telling Huike to practice in reliance on the four-scroll Laṅkā and thereby attain deliverance〔T85n2837 1284c24–25〕; Daoxuan's T2060 records that Bodhidharma "entrusted the four-scroll Laṅkā to Huike"〔T50n2060 0552b20–22〕. The formula "it may seal the mind" belongs instead to the Song preface〔T16n0670 0479c10–13〕 and must not be backfilled into T2837. This movement may be read within that later Chan reception, but not declared its sole foundation.
Cross-reading rests chiefly on stable citation (Taishō number · chapter number · segment placement). None of the Cheng Weishi Lun's three explicit Laṅkā citations quotes this movement's name-and-meaning sentences, so this movement receives only a doctrinal cross-reading here, not a hard citation-link of its text. The remaining links await separate verification against the receiving treatises.
8 · Witness placement (校本定位)
- T670 Guṇabhadra (base): 〔T16n0670 0506a18〕Mahāmati asks "is 'neither arising nor ceasing' said because [dharmas] are without nature, or is it another name for the Tathāgata" begins —〔0506b24〕「不知如來名號差別」ends (the opening section this movement takes in). The mind-made dharma-body, the Tathāgata's name 0506a29 · that unarising is just the Tathāgata's other name 0506b01 · the Indra-Śakra-Puraṃdara simile 0506b02 · each and every one has many names 0506b03 · the Sahā-world three-asaṃkhyeya names 0506b05 (interlinear gloss「娑呵譯言能忍」)· the names neither increase nor decrease 0506b18 · like the moon in water, neither going out nor coming in 0506b19 · falling into the two extremes 0506b20 · framing a thought of "without nature" upon "neither arising nor ceasing" 0506b23.
- T671 Bodhiruci (chief cross-collation of the full recension): the neither-arising-nor-ceasing passage begins〔T16n0671 0551a07〕· the mind-made body is just the Tathāgata's other name 0551a07–11 · hand-and-nail, body, and the rest, one thing with many names · the names differ while the meaning is one 0551a12–13 · in the Sahā world, the three-asaṃkhyeya names 0551a14 · the various names neither increase nor decrease · like the moon in water, neither coming in nor going out · fallen into the continuum of the two extremes 0551b03–06.
- T672 Śikṣānanda (cross-collation of the complete recension): the neither-arising-nor-ceasing passage begins〔T16n0672 0615b18〕· a distinct name for the mind-made dharma-body 0615b18 · the Śakra one-thing-many-names simile 0615b20–21 · in the Sahā world, the three-asaṃkhyeya names · the common fool does not know the Tathāgata's other names 0615b22–24 · the fulfilled three-asaṃkhyeya names neither increase nor decrease · like the moon in water, neither coming in nor going out · sinking the mind in the two extremes 0615c10–13.
- Zonglei & Ruqi T1789 (phrase-by-phrase chief commentary): the gloss that neither-arising-nor-ceasing is just the Tathāgata's other name〔T39n1789 0405c13–20〕· the gloss of the three-asaṃkhyeya names · the moon-in-water simile 0406a09–16.
- Fazang T1790 (Profound-Meaning outline): the guiding tenet〔T39n1790 0426a17–18〕.
- Cheng Weishi Lun T1585 (onward transmission · not a citation of this movement): mind-only〔T31n1585 0010c07–10〕· the store-consciousness-ocean-and-waves verse〔0014c14–18〕· the mind-mentation-consciousness gāthā〔0024c15–17〕; none quotes this movement's name-and-meaning sentences.
- Mahāyāna-saṃgraha T1594／T1597: no overt citation of this passage of the Laṅkā — left blank.
- Jingjue, Record of the Masters and Disciples of the Laṅkā T85n2837: practice and deliverance in reliance on the four-scroll Laṅkā〔1284c24–25〕; entrustment appears in Daoxuan T2060〔0552b20–22〕; "seal the mind" belongs to the Song preface.