楞伽阿跋多羅寶經 卷四 · 無常·滅盡定·如來覺
一個優伶，這一場演帝王，下一場演乞兒，角色換個不停。你看得入神，幾乎要相信台上那個帝王真是帝王。可帳幕一落，哪裡有帝王，哪裡有乞兒——只有一個伶人，一顆能變現的心。
這一段說的就是這顆心。它叫如來藏，一沾上無始的習氣，就換了個名字叫識藏；它能含善、能含惡，能興造出六道諸趣這一台大戲。而你當家作主的那個「我」，也不過是這台戲裡的主唱——七識是幫腔的，前五識是搭檔的，妄想是台下看得入迷的那個看客。
它像一片海。境界的風一吹，識的浪就一重接一重湧起，晝夜不斷。外道看見浪起浪落，就慌著問：這是常還是無常？其實問錯了——浪儘管起滅，海從不曾斷；可這海又念念奔流，沒有一滴是停的。恒流，所以不是斷滅；無住，所以不是你要找的那個「我」。你在身心底下摸的那個常住不動的東西，遍尋這片海，一滴也找不著。
連走到最深的滅盡定裡，二乘還在夢中渡河，把「滅」當成了岸。菩薩卻醒了，回頭一看：方才那河、那渡，本是夢裡的事。醒著的人才知道，這一藏在如來掌中，明明白白像掌上一顆果子——差的從不是那顆果，是能看的智。
且入此段，看那含著善惡、起著千浪、被你認作「我」的一片海，究竟是誰在生、誰在滅。
A player: this scene he acts a king, the next scene a beggar, the roles never done with changing. You watch, rapt, and could all but believe the king on the stage is really a king. But let the curtain fall, and where is any king, where any beggar — there is only a single player, a single mind that can manifest them all.
This passage speaks of just this mind. It is called the Tathāgata-womb; touched once by the beginningless habit-energy, it takes another name, the consciousness-store; it can hold good and can hold evil, and can bring forth the whole great play of the six destinies. And that "self" you take for the one in charge, the master, is no more than the lead singer in this play — the seventh consciousness sings the accompaniment, the first five are the partners, and false imagining is the spectator looking on, rapt, from the side.
It is like a sheet of ocean. Let the wind of objects blow once, and the waves of consciousness surge up wave upon wave, night and day without break. The outsiders, seeing the waves rise and the waves fall, are thrown into a fright and ask: is this eternal, or impermanent? They have asked wrongly — for though the waves arise and cease, the ocean is never cut off; yet this ocean too runs on thought after thought, and not one drop of it is at a stand. Ever-flowing, and so not annihilated; without a resting-place, and so not that "self" you would find. That constant, unmoving thing you grope for beneath body and mind — search this whole ocean, and you will not find one drop of it.
Even in the deepest attainment of cessation, the two vehicles are still crossing the river in a dream, taking "cessation" for the far bank. The bodhisattva, though, has woken, and looking back sees: that river, that crossing just now, were the doings of a dream. Only the one awake knows that this one store lies in the Tathāgata's palm, clear and plain as a fruit on the palm of the hand — where the difference was never in the fruit, but in the wisdom that can see.
Now enter this passage, and look: that one sheet of ocean, holding good and evil, raising a thousand waves, taken by you for a "self" — who, after all, is it that arises there, who that ceases?
T16n0670 逐字節錄〔起 T16 0508b09〕· 復次大慧/白佛言 段 ＝
#### 〔出處〕· 機械抽取 2026-07-02。非詮釋。
〔T16 0508b09〕
爾時，大慧菩薩摩訶薩復白佛言：「世尊！一切外道，皆起無常妄想。世尊亦說一切行無常，是生滅法。此義云何？為邪為正？為有幾種無常？」
佛告大慧：「一切外道有七種無常，非我法也。何等為七？彼有說言，作已而捨，是名無常。有說形處壞，是名無常。有說即色是無常。有說色轉變中間，是名無常。無間自之散壞，如乳酪等轉變，中間不可見，無常毀壞，一切性轉。有說性無常。有說性無性無常。有說一切法不生無常，入一切法。大慧！性無性無常者，謂四大及所造自相壞。四大自性不可得，不生。彼不生無常者，非常無常。一切法有無不生，分析乃至微塵不可見，是不生義非生，是名不生無常相。若不覺此者，墮一切外道生無常義。大慧！性無常者，是自心妄想，非常無常性。所以者何？謂無常自性不壞。大慧！此是一切性無性無常事。除無常，無有能令一切法性無性者。如杖瓦石，破壞諸物。現見各各不異，是性無常事，非作所作有差別。此是無常，此是事。作所作無異者，一切性常，無因性。大慧！一切性無性有因，非凡愚所知，非因不相似事生。若生者，一切性悉皆無常。是不相似事。作所作無有別異。而悉見有異。若性無常者，墮作因性相。若墮者一切性不究竟。一切性作因相墮者，自無常應無常。無常無常故，一切性不無常，應是常。若無常入一切性者，應墮三世。彼過去色與壞俱，未來不生，色不生故，現在色與壞相俱。色者，四大積集差別。四大及造色自性不壞，離異不異故。一切外道一切四大不壞，一切三有四大及造色，在所知有生滅。離四大造色，一切外道於何所思惟無常？四大不生，自性相不壞故。離始造無常者，非四大。復有異四大，各各異相。自相故，非差別可得，彼無差別。斯等不更造，二方便不作，當知是無常。彼形處壞無常者，謂四大及造色不壞，至竟不壞。大慧！竟者，分析乃至微塵觀察壞。四大及造色形處異見長短不可得，非四大。四大不壞，形處壞現。墮在數論。色即無常者，謂色即是無常。彼則形處無常，非四大。若四大無常者，非俗數言說。世俗言說非性者，則墮世論。見一切性，但有言說，不見自相生。轉變無常者。謂色異性現，非四大。如金，作莊嚴具，轉變現，非金性壞，但莊嚴具處所壞。如是餘性轉變等，亦如是。如是等種種外道無常見妄想。火燒四大時，自相不燒。各各自相相壞者，四大造色應斷。大慧！我法起非常非無常。所以者何？謂外性不決定故。惟說三有微心，不說種種相有生有滅。四大合會差別，四大及造色，故妄想二種事攝所攝。知二種妄想，離外性無性二種見，覺自心現量。妄想者，思想作行生，非不作行。離心性無性妄想，世間出世間上上一切法，非常非無常。不覺自心現量，墮二邊惡見相續。一切外道不覺自妄想，此凡夫無有根本，謂世間、出世間上上法，從說妄想生，非凡愚所覺。」
爾時，世尊欲重宣此義而說偈言：
「遠離於始造，及與形處異，
性與色無常，外道愚妄想。
諸性無有壞，大大自性住，
外道無常想，沒在種種見。
彼諸外道等，無若生若滅，
大大性自常，何謂無常想？
一切唯心量，二種心流轉，
攝受及所攝，無有我我所。
梵天為樹根，枝條普周遍，
如是我所說，惟是彼心量。」
〔T16 0509a20〕
爾時，大慧菩薩復白佛言：「世尊！惟願為說一切菩薩、聲聞、緣覺滅正受次第相續。若善於滅正受次第相續相者，我及餘菩薩終不妄捨滅正受樂門，不墮一切聲聞、緣覺、外道愚癡。」 佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」 大慧白佛言：「世尊！惟願為說。」 佛告大慧：「六地起菩薩摩訶薩及聲聞、緣覺，入滅正受。第七地菩薩摩訶薩，念念正受，離一切性自性相正受，非聲聞、緣覺。諸聲聞、緣覺，墮有行，攝所攝相滅正受，是故七地非念正受。得一切法無差別相，非分得種種相性，覺一切法善不善性相正受，是故七地無善念正受。大慧！八地菩薩及聲聞、緣覺，心、意、意識妄想相滅。初地乃至七地菩薩摩訶薩，觀三界心、意、意識量，離我我所，自妄想修，墮外性種種相。愚夫二種自心，攝所攝，向無知，不覺無始過惡，虛偽習氣所薰。大慧！八地菩薩摩訶薩、聲聞、緣覺涅槃。菩薩者，三昧覺所持，是故三昧門樂，不般涅槃。若不持者，如來地不滿足，棄捨一切為眾生事，佛種則斷，諸佛世尊為示如來不可思議無量功德。聲聞、緣覺三昧門，得樂所牽故，作涅槃想。大慧！我分部七地，善修心、意、意識相，善修我我所，攝受人法無我，生滅自共相，善四無礙，決定力三昧門，地次第相續，入道品法。不令菩薩摩訶薩不覺自共相，不善七地，墮外道邪徑，故立地次第。大慧！彼實無有若生若滅，除自心現量。所謂地次第相續，及三界種種行，愚夫所不覺。愚夫所不覺者，謂我及諸佛說地次第相續，及說三界種種行。 「
〔T16 0509b21〕
復次，大慧！聲聞、緣覺、第八菩薩地，滅三昧樂門醉所醉，不善自心現量，自共相習氣所障。墮人法無我法攝受見，妄想涅槃想，非寂滅智慧覺。大慧！菩薩者，見滅三昧門樂，本願哀愍，大悲成就，知分別十無盡句，不妄想涅槃想。彼已涅槃妄想不生故，離攝所攝妄想。覺了自心現量，一切諸法妄想不生。不墮心、意、意識，外性自性相計著妄想。非佛法因不生，隨智慧生，得如來自覺地。如人夢中方便度水，未度而覺。覺已思惟，為正為邪？非正非邪。餘無始見聞覺識因想，種種習氣，種種形處，墮有無想，心、意、意識夢現。大慧！如是菩薩摩訶薩，於第八菩薩地，見妄想生。從初地轉進至第七地，見一切法如幻等，方便度攝所攝心妄想，行已，作佛法方便，未得者令得。大慧！此是菩薩涅槃方便不懷，離心、意、意識，得無生法忍。大慧！於第一義無次第相續，說無所有妄想寂滅法。」
爾時，世尊欲重宣此義而說偈言：
「心量無所有，此住及佛地，
去來及現在，三世諸佛說。
心量地第七，無所有第八，
二地名為住，佛地名最勝。
自覺智及淨，此則是我地，
自在最勝處，清淨妙莊嚴。
照曜如盛火，光明悉遍至，
熾炎不壞目，周輪化三有。
化現在三有，或有先時化，
於彼演說乘，皆是如來地。
十地則為初，初則為八地，
第九則為七，七亦復為八；
第二為第三，第四為第五，
第三為第六，無所有何次。」
〔T16 0509c25〕
爾時，大慧菩薩復白佛言：「世尊！如來、應供、等正覺，為常無常？」 佛告大慧：「如來、應供、等正覺，非常非無常。謂二俱有過。常者，有作主過。常者，一切外道說作者。無所作，是故如來常非常，非作常有過故。若如來無常者，有作無常過。陰所相，相無性，陰壞則應斷，而如來不斷。大慧！一切所作皆無常，如瓶衣等，一切皆無常過。一切智眾具方便應無義，以所作故。一切所作皆應是如來，無差別因性故。是故，大慧！如來非常非無常。 「復次，大慧！如來非如虛空常。如虛空常者，自覺聖智眾具無義過。大慧！譬如虛空，非常非無常。離常無常、一異、俱不俱、常無常過，故不可說。是故如來非常。 「
〔T16 0510a09〕
復次，大慧！若如來無生常者，如兔馬等角。以無生常故，方便無義。以無生常過故。如來非常。 「
〔T16 0510a11〕
復次，大慧！更有餘事知如來常。所以者何？謂無間所得智常，故如來常。大慧！若如來出世，若不出世，法畢定住。聲聞、緣覺、諸佛如來，無間住，不住虛空，亦非愚夫之所覺知。大慧！如來所得智，是般若所熏。大慧！如來非心、意、意識、彼諸陰、界、入處所熏。大慧！一切三有，皆是不實妄想所生；如來不從不實虛妄想生。大慧！以二法故，有常無常，非不二。不二者寂靜，一切法無二生相故。是故如來、應供、等正覺，非常非無常。大慧！乃至言說分別生，則有常無常過。分別覺滅者，則離愚夫常無常見，寂靜慧者，永離常無常，非常無常熏。」
爾時，世尊欲重宣此義而說偈言：
「眾具無義者，生常無常過，
若無分別覺，永離常無常。
從其所立宗，則有眾雜義，
等觀自心量，言說不可得。」
〔T16 0510a29〕
爾時，大慧菩薩復白佛言：「世尊！惟願世尊更為我說陰界入生滅。彼無有我，誰生誰滅？愚夫者，依於生滅，不覺苦盡，不識涅槃。」
佛言：「善哉！諦聽！當為汝說。」
大慧白佛言：「唯然受教。」
佛告大慧：「如來之藏，是善不善因，能遍興造一切趣生。譬如伎兒，變現諸趣，離我我所。不覺彼故，三緣和合方便而生。外道不覺，計著作者。為無始虛偽惡習所薰，名為識藏。生無明住地，與七識俱。如海浪身，常生不斷。離無常過、離於我論，自性無垢，畢竟清淨。其諸餘識，有生有滅。意、意識等，念念有七。因不實妄想，取諸境界，種種形處，計著名相。不覺自心所現色相，不覺苦樂，不至解脫，名相諸纏，貪生生貪。若因若攀緣，彼諸受根滅，次第不生。除自心妄想，不知苦樂。入滅受想正受，第四禪，善真諦解脫。修行者，作解脫想，不離不轉，名如來藏識藏。七識流轉不滅。所以者何？彼因攀緣諸識生故，非聲聞、緣覺修行境界，不覺無我，自共相攝受，生陰界入。見如來藏、五法自性、人法無我則滅，地次第相續轉進。餘外道見，不能傾動，是名住菩薩不動地。得十三昧道門樂，三昧覺所持。觀察不思議佛法自願，不受三昧門樂及實際，向自覺聖趣，不共一切聲聞、緣覺及諸外道所修行道，得十賢聖種性道，及身智意生，離三昧行。是故，大慧！菩薩摩訶薩欲求勝進者，當淨如來藏及藏識名。大慧！若無識藏名如來藏者，則無生滅。大慧！然諸凡聖悉有生滅，修行者自覺聖趣現法樂住，不捨方便。大慧！此如來藏識藏，一切聲聞、緣覺心想所見。雖自性淨，客塵所覆故，猶見不淨，非諸如來。大慧！如來者，現前境界，猶如掌中視阿摩勒果。大慧！我於此義，以神力建立，令勝鬘夫人及利智滿足諸菩薩等，宣揚演說如來藏及識藏名，與七識俱生。聲聞計著，見人法無我。故勝鬘夫人承佛威神，說如來境界，非聲聞、緣覺及外道境界。如來藏識藏，唯佛及餘利智依義菩薩智慧境界。是故汝及餘菩薩摩訶薩，於如來藏識藏，當勤修學，莫但聞覺作知足想。」
爾時，世尊欲重宣此義而說偈言：
「甚深如來藏，而與七識俱，
二種攝受生，智者則遠離。
如鏡像現心，無始習所薰，
如實觀察者，諸事悉無事。
如愚見指月，觀指不觀月，
計著名字者，不見我真實。
心為工伎兒，意如和伎者，
五識為伴侶，妄想觀伎眾。」
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（無常、四大及造色、滅正受、滅受想正受、如來藏、識藏、無明住地、七識、自覺聖趣、無生法忍等）一仍其舊。
外道七種無常·佛法非常非無常
那時，大慧菩薩摩訶薩又對佛說：「世尊！一切外道，都生起『無常』的妄想。世尊您也說一切行是無常的、是生滅之法。這個道理是怎麼回事？是邪、還是正？無常又有幾種？」
佛告訴大慧：「一切外道有七種無常，那不是我的法。是哪七種？他們有的說：造作了以後又捨棄，這叫作無常。有的說：形狀處所壞了，這叫作無常。有的說：色本身就是無常。有的說：色在轉變的中間過程，這叫作無常——那不間斷地自己散壞，就像乳變成酪等等的轉變，中間的過程看不見，無常一步步毀壞，一切體性都在轉變。有的說：『性』是無常。有的說：『性』與『無性』是無常。有的說：一切法不生，就是無常，這無常遍入一切法。
「大慧！所謂『性、無性是無常』的，是說四大以及四大所造的色，其自相會壞；而四大的自性其實不可得、是不生的。他們那『不生的無常』，其實既非常也非無常——說一切法的『有、無』都是不生的，分析到極微的塵也看不見，這種『不生』是不生之義而不是生，這就叫作『不生無常』之相。若不覺察這一點，就墮入了一切外道『生無常』的論義。
「大慧！所謂『性是無常』的，那是自心的妄想，並不是有一個常或無常的『性』。為什麼這樣說？因為他們所執的『無常』其自性是不壞的。大慧！這就是他們所說『一切性、無性都無常』這件事——除了那個『無常』本身，再沒有別的東西能使一切法成為『無性』的了。就像用杖、瓦、石去破壞種種物件，現前所見件件各不相同，這就是他們『性無常』這件事——不是把『能作』和『所作』分出差別來。他們是說：這是『無常』，這是『事』。若『能作』與『所作』沒有差別，那一切性都成了常，成了沒有因的性了。
「大慧！一切性、無性都是有因的，這不是凡愚所能知道的——並不是由不相似的事物生起。若是由不相似的事物生起的，那一切性就全都成了無常。這是不相似的事：『能作』與『所作』本無差別，卻處處見它們有差別。若說『性是無常』，就墮入了『作、因』的性相；一墮入這個，一切性就都不究竟了。一切性一旦墮入『作、因』之相，那『無常』自己也應該是無常的了；『無常』既是無常的，那一切性就不是無常，反倒應該是常了。若『無常』遍入一切性，就該墮在三世裡：那過去的色與『壞』同在，未來的色不生（因為色不生），現在的色與『壞相』同在。所謂『色』，就是四大積聚的差別。而四大以及所造之色，其自性是不壞的，因為它離了『異』與『不異』的緣故。
「一切外道都主張一切四大不壞，說一切三有中的四大以及所造之色，是在所知的範圍裡有生有滅的。可是離開了四大所造之色，一切外道又憑什麼去思惟『無常』呢？因為四大不生，其自性之相是不壞的。至於那『離了始造而說的無常』，講的不是四大——而是另有異於四大、各各不同之相的東西。因為講的是『自相』，並沒有差別可得，那裡頭其實無差別。這些既然不再另作、也不是兩種方便所造，就當知那是『無常』。
「至於他們那『形狀處所壞的無常』，是說四大以及所造之色並不壞、到底不壞。大慧！所謂『到底』，是分析到極微的塵去觀察它的壞。四大以及所造之色的形狀處所有差別，見出長短來——可長短其實不可得，講的並不是四大。是四大不壞，而形狀處所現出了壞：這就墮在數論師那裡去了。他們那『色就是無常』的，是說色本身就是無常——那其實是形狀處所無常，不是四大。若說四大是無常，那就不是世俗數量的言說了；而世俗言說若不是講體性的，就墮入世論外道了。他們只見一切性都只是言說，卻不見『自相』的生起。他們那『轉變無常』的，是說色現出了異樣之性，講的不是四大——就像黃金打成莊嚴的器具，轉變現出器具之相，並不是金的體性壞了，只是莊嚴具的處所壞了。其餘體性的轉變等等，也都像這樣。
「像這樣種種外道的『無常』見，都是妄想。火燒四大的時候，四大的自相並不被燒。若說『各各自相互相壞』，那四大所造的色就該斷滅了。大慧！我的法所起的，是非常、非無常。為什麼這樣說？因為外在的性不是決定有的緣故。我只說『三有唯是微細之心』，不說有種種相的實有生、實有滅。四大的會合有差別，四大以及所造之色，因此妄想有『能攝、所攝』二種事。若了知這二種妄想，離了『外性有』、『外性無』這二種見，覺了那原是自心的現量。所謂『妄想』，是思想造作而行才生起的，不是不作行就有的。若離了對『心性有、心性無』的妄想，那麼世間、出世間、乃至上上的一切法，都是非常、非無常。若不覺了那自心的現量，就墮在兩邊的惡見裡相續不斷。一切外道不覺知自己的妄想；這些凡夫沒有根本可言——所謂『世間、出世間、上上之法，是從言說妄想生的』，這道理不是凡愚所能覺知的。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
遠遠離開那『始造』，以及『形狀處所有異』，
說『性與色是無常』的，是外道的愚癡妄想。
種種性其實無有壞，四大是以其自性安住的，
外道的『無常』之想，沒溺在種種見裡。
那些外道等人，其實沒有『生』也沒有『滅』，
四大之性本自常住，憑什麼說『無常』之想？
一切唯是心量，兩種心在流轉，
所謂『攝受』與『所攝』，其中並無我、無我所。
拿梵天作樹根，說枝條普遍周布——
如此這般我所說的，都只是他們的心量罷了。
滅正受次第相續·六地至八地菩薩與二乘之別
那時，大慧菩薩又對佛說：「世尊！但願為我們說一切菩薩、聲聞、緣覺入『滅正受』的次第相續之相。若能善知這入滅正受次第相續之相，那麼我以及其餘的菩薩，就終究不會冒失地捨棄『滅正受』之樂門，也不會墮入一切聲聞、緣覺、外道的愚癡。」
佛告訴大慧：「你好好聽、好好聽！好好思念它，我當為你說。」
大慧對佛說：「世尊！但願為我們說。」
佛告訴大慧：「從第六地起的菩薩摩訶薩，以及聲聞、緣覺，能入『滅正受』。第七地的菩薩摩訶薩，念念都在正受之中，離了一切性的自性之相而正受，這就不是聲聞、緣覺所能的了。那些聲聞、緣覺，墮在『有行』裡，是把『能攝、所攝』之相滅了而入滅正受；所以第七地不是那樣『有念』的正受。第七地得的是『一切法無差別』之相，不是分別去得種種相性；他是覺了一切法善、不善的性相而正受，所以第七地是『無善念』的正受。大慧！到第八地，菩薩以及聲聞、緣覺，心、意、意識的妄想之相都滅了。從初地一直到第七地的菩薩摩訶薩，觀察三界只是心、意、意識的量，離了『我、我所』，是自己就妄想而修，卻仍墮在『外性有種種相』上。愚夫有兩種自心——『能攝、所攝』——趣向於無知，不覺知那無始以來的過惡，是被虛偽的習氣所熏染的。
「大慧！到第八地，菩薩摩訶薩與聲聞、緣覺都能取涅槃。可是菩薩，是被三昧覺力所執持的，所以雖有三昧門之樂，卻不入般涅槃。他若不被那三昧樂持住，就會落得如來地不能圓滿，捨棄了一切為眾生的事業，佛的種性便斷了——諸佛世尊為此要向他開示如來那不可思議的無量功德。至於聲聞、緣覺，是被那三昧門所得之樂牽引的緣故，便作起『涅槃』之想。大慧！我把第七地分部安立，是要人善修心、意、意識之相，善修『我、我所』，攝受『人無我、法無我』，攝受生滅的自相共相，善於四無礙，善於決定力的三昧門，使地與地的次第相續，導入『道品』之法。是不讓菩薩摩訶薩不覺自相共相、不善於第七地而墮入外道的邪徑，所以才安立地的次第。大慧！其實那裡並沒有什麼『生』與『滅』，除了自心的現量。所謂『地的次第相續』以及『三界的種種行』，是愚夫所不覺的。愚夫所不覺的是什麼？就是我以及諸佛所說的『地次第相續』、以及所說的『三界種種行』。」
那時，大慧再問——佛接著說：
「再者，大慧！聲聞、緣覺以及第八地菩薩，被那『滅三昧樂門』所醉、醉在其中，不善於自心現量，被自相共相的習氣所障。他們墮在『人無我、法無我』的攝受見上，妄想著『涅槃』之想，那並不是寂滅的智慧覺。大慧！至於菩薩，是雖見『滅三昧門』之樂，卻由本願的哀愍、大悲的成就，了知分別那『十無盡句』，而不妄想『涅槃』之想。他那『已入涅槃』的妄想不生的緣故，離了『能攝、所攝』的妄想；覺了自心現量，一切諸法的妄想都不生；不墮在心、意、意識上，也不墮在對『外性、自性之相』的計著妄想上。這並不是說佛法的因不生，而是隨智慧生起，得到如來自覺之地。就像有人在夢中方便地渡水，還沒渡過就醒了；醒了以後思惟：這是正、還是邪？其實非正、非邪。那其餘無始以來『見、聞、覺、識』為因的種種想、種種習氣、種種形狀處所，墮在『有、無』之想裡，都是心、意、意識在夢中現的。大慧！像這樣，菩薩摩訶薩在第八地，見到妄想的生起。他從初地轉進到第七地，見一切法如幻等等，方便地渡越『能攝、所攝』的心之妄想；行過之後，作起佛法的方便，使還沒得的人得到。大慧！這就是菩薩的『涅槃方便』——不壞、不失，離了心、意、意識，得『無生法忍』。大慧！在第一義中並沒有次第相續，而是說那『無所有』、妄想寂滅之法。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
心量是無所有的，這一『住』以及佛地，
過去、未來以及現在，三世諸佛都這樣說。
『心量地』是第七，『無所有』是第八，
這二地名為『住』，佛地名為『最勝』。
自覺之智以及清淨，這就是我的地，
自在最勝之處，清淨微妙而莊嚴。
照耀得如熾盛的火，光明統統遍照一切，
熾焰卻不壞人的眼目，周遍如輪，化度三有。
化現於這三有之中，或有先前之時所化的，
在那裡演說種種乘，全都是如來之地。
第十地便算作最初，最初便算作第八地，
第九便算作第七，第七也又算作第八；
第二算作第三，第四算作第五，
第三算作第六——本來無所有，哪還有什麼次第？
如來非常非無常·無間所得智常
那時，大慧菩薩又對佛說：「世尊！如來、應供、等正覺，是常、還是無常？」
佛告訴大慧：「如來、應供、等正覺，是非常、非無常。因為說『常』、說『無常』二者都有過失。若說『常』，就有『作者為主』的過失；說『常』的，正是一切外道所立的『作者』——他無所作而為一切之主。所以說如來是『常』，卻不是那外道意義的『常』，因為那『不作而為常』是有過失的。若說如來是『無常』，就有『所作故無常』的過失：陰所顯之相，其相是無性的，陰若壞了如來就該斷滅——然而如來並不斷。大慧！一切所作的都是無常，像瓶、衣等等，一切都有『無常』的過失；那麼一切智以及種種方便之具，也都成了無義的，因為它們是所作的緣故。而一切所作的又都該成了如來，因為它們沒有差別之因、體性一樣的緣故。所以大慧！如來是非常、非無常。
「再者，大慧！如來也不是像虛空那樣的『常』。若像虛空那樣是『常』，那『自覺聖智以及種種方便之具』就成了無義的過失。大慧！譬如虛空，是非常、非無常——它離了『常、無常』、離了『一、異』、離了『俱、不俱』、離了『常無常』的過失，所以是不可說的。因此如來不是那樣的『常』。
「再者，大慧！若說如來是『無生而常』的，那就像兔角、馬角等等——因為它是無生而常的緣故，那一切方便便成了無義；因為『無生而常』有這樣的過失，所以如來不是那樣的『常』。
「再者，大慧！還另有一件事可以知道如來是常。為什麼這樣說？就是說：如來『無間所得』的智是常的，所以如來是常。大慧！無論如來出世、還是不出世，這法都是畢竟決定安住的。聲聞、緣覺、諸佛如來，是無間而住的，不住在虛空上，也不是愚夫所能覺知的。大慧！如來所得的智，是被般若所熏的。大慧！如來不是被心、意、意識、以及那諸陰、界、入等處所熏出來的。大慧！一切三有，都是不實的妄想所生的；而如來並不從『不實的虛妄之想』生。大慧！正因為有『二法』的緣故，才有『常、無常』，這不是『不二』的境界。所謂『不二』，是寂靜的，因為一切法本無『二』的生相。所以如來、應供、等正覺，是非常、非無常。大慧！只要還有言說分別生起，就有『常、無常』的過失；若分別覺滅了，就離了愚夫的『常、無常』見。那寂靜有慧的人，永遠離了『常、無常』，也不被『常、無常』所熏。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
說那種種方便之具成了無義的人，便生起『常、無常』的過失，
若能無分別而覺，便永遠離了『常、無常』。
順著他自己所立的宗，就有種種夾雜之義生出，
若能平等觀察自心之量，那『言說』其實不可得。
如來藏識藏·善不善因·如海浪身常生不斷
那時，大慧菩薩又對佛說：「世尊！但願世尊再為我說『陰、界、入』的生滅。既然那裡並無一個『我』，那麼是誰在生、誰在滅呢？愚夫依著生滅，不覺『苦』的盡處，也不識『涅槃』。」
佛說：「好啊！好好聽！我當為你說。」
大慧對佛說：「是的，領受您的教誨。」
佛告訴大慧：「如來之藏，是善、不善之因，能夠普遍地興造一切趣的生。就像伎兒（優伶）變現出種種角色一樣，離了『我、我所』。眾生因為不覺知這一點，就在『三緣和合』的方便中生起。外道不覺知，卻計著有一個『作者』。它為無始以來虛偽的惡習所熏染，就名為『識藏』。它生起『無明住地』，與七識同在，如同海與浪之身，恒常生起、不曾間斷。它離了『無常』的過失，離了『我』的論說，其自性無垢、畢竟清淨。至於其餘的諸識，是有生有滅的：意、意識等等，念念之間有這七個轉識。它們因著不實的妄想，攀取種種境界、種種形狀處所，計著於名與相。因為不覺那原是自心所現的色相，不覺苦、樂，不能到達解脫，就被名相種種所纏縛，貪愛生生、生生又貪愛。若是那『因』與『攀緣』——那諸受根一滅，就依次不再生起了；那時除了自心的妄想之外，就不再知有苦、樂。這樣入了『滅受想正受』——第四禪、善解真諦的解脫。修行的人便作起『解脫』之想，其實他並沒有離、也沒有轉那名為『如來藏』的『識藏』，那七識仍在流轉、不曾滅。為什麼這樣說？因為那諸識是由『因、攀緣』而生的緣故——這不是聲聞、緣覺修行的境界。他們不覺『無我』，卻以自相共相去攝受，生起了陰、界、入。要見到『如來藏、五法自性、人無我、法無我』，這些才滅，地與地次第相續地轉進。其餘外道之見再也不能傾動他，這就叫作安住於菩薩的『不動地』。他得了十種三昧道門之樂，被三昧覺力所執持，觀察不可思議的佛法自願，卻不領受那三昧門之樂以及『實際』；他趣向自覺聖趣，不與一切聲聞、緣覺以及諸外道所修的行道相共，得了十種賢聖的種性道，以及『身、智、意生』，離了三昧之行。所以大慧！菩薩摩訶薩若想求殊勝的進境，就應當淨除『如來藏』以及『藏識』這名。
「大慧！若沒有『識藏』這名的『如來藏』，那就沒有生滅了。大慧！然而凡、聖都是有生滅的；修行的人自覺聖趣，於現法中安住於樂，卻不捨方便。大慧！這『如來藏、識藏』，是一切聲聞、緣覺以心想所見的——它雖然自性清淨，卻被客塵所覆蓋的緣故，他們看去猶是不淨的，這就不是諸如來所見了。大慧！至於如來，那現前的境界，就如同在掌中看一顆阿摩勒果那樣分明。大慧！我對於這個義理，是以神通力建立的，好讓勝鬘夫人以及利智圓滿的諸菩薩等，去宣揚演說『如來藏』以及『識藏』之名——它與七識俱生。聲聞計著，只見『人無我、法無我』；所以勝鬘夫人承著佛的威神，說如來的境界，而不是聲聞、緣覺以及外道的境界。這『如來藏、識藏』，唯是佛以及其餘利智、依義的菩薩其智慧的境界。所以你以及其餘的菩薩摩訶薩，對於這『如來藏、識藏』，應當殷勤修學，不要只是聽聞、覺知一下便作起『知足』之想。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
那甚深的如來藏，卻與七識同在，
兩種攝受由此生，有智的人便遠離。
如鏡中之像現於心，是無始的習氣所熏，
能如實觀察的人，見諸事其實無事。
如愚人見人以指指月，只看指頭不看月，
計著於名字的人，見不到我的真實。
心好比一個工伎兒（主唱的優伶），意如那和唱的伎者，
五識作它的伴侶，妄想在一旁觀著這班伎眾。
Technical terms of this division (impermanence, the four great elements and derived form, the cessation-attainment, the attainment of the cessation of feeling-and-perception, the Tathāgata-womb, the consciousness-store, the ground of ignorance-abiding, the seven consciousnesses, the noble resort of self-realization, the forbearance of the non-arising of dharmas, and the rest) are kept as they stand.
The outsiders' seven kinds of impermanence · the Buddha-dharma neither eternal nor impermanent
At that time the bodhisattva-mahāsattva Mahāmati again said to the Buddha: "World-Honored One! The outsiders, one and all, give rise to the false imagining of 'impermanence.' You too, World-Honored One, teach that all conditioned things are impermanent, that they are a dharma of arising-and-ceasing. How does this stand? Is it wrong, or right? And of how many kinds is impermanence?"
The Buddha told Mahāmati: "The outsiders have seven kinds of impermanence, and these are not my dharma. Which seven? Some among them say: made and then cast off — this is called impermanence. Some say: the shape-and-place perishes — this is called impermanence. Some say: form itself is impermanence. Some say: in the midst of form's transforming — this is called impermanence, its ceaseless self-scattering, as milk becomes curds and the rest transform, the midst of the process unseen, impermanence bit by bit ruining, all natures in transformation. Some say: 'being' is impermanence. Some say: 'being' and 'non-being' are impermanence. Some say: the non-arising of all dharmas is impermanence, and this impermanence pervades all dharmas.
"Mahāmati! Those who hold that 'being and non-being are impermanence' mean that the four great elements and the form derived from the four elements have their own marks perishing; yet the intrinsic nature of the four elements is in truth unattainable, is unarising. Their 'impermanence of the unarising' is in fact neither eternal nor impermanent — to say that the 'being and non-being' of all dharmas are unarising, that analyzed down to the finest atom of dust nothing is seen, and that this 'non-arising' is a sense of non-arising and not of arising — this is called the mark of the 'impermanence of non-arising.' If one does not discern this point, one falls into the doctrine of all the outsiders' 'impermanence of the arisen.'
"Mahāmati! Those who hold that 'being is impermanence' — this is their own mind's false imagining, and there is no 'being' that is eternal or impermanent. Why do I say so? Because the 'impermanence' they cling to has an intrinsic nature that does not perish. Mahāmati! This is that thing of theirs, 'all being and non-being are impermanent' — apart from that 'impermanence' itself, there is nothing else that could render all dharmas 'non-being.' It is as when with a staff, a tile, or a stone one breaks all sorts of objects, and what is seen before one differs object by object — this is that thing of theirs, 'the impermanence of being' — it is not drawing a distinction between 'the maker' and 'the made.' They say: this is 'impermanence,' this is 'a thing.' Were 'the maker' and 'the made' without distinction, then all natures would become eternal, would become natures without a cause.
"Mahāmati! All being and non-being have a cause — this is not what the foolish common person can know — and they do not arise from unlike things. If they arose from unlike things, then all natures would altogether become impermanent. This is the matter of unlike things: 'the maker' and 'the made' are at root without distinction, yet everywhere they are seen to have a distinction. If one says 'being is impermanence,' one falls into the nature-and-mark of 'the made and its cause'; and once fallen into this, all natures become non-ultimate. Once all natures fall into the mark of 'the made and its cause,' then 'impermanence' itself ought also to be impermanent; and 'impermanence' being itself impermanent, then all natures are not impermanent but ought, on the contrary, to be eternal. If 'impermanence' pervades all natures, it ought to fall into the three times: the past form dwells together with 'perishing,' the future form does not arise (since form does not arise), the present form dwells together with the 'mark of perishing.' What is called 'form' is the distinction of the four elements amassed. And the four elements and the form they compose have an intrinsic nature that does not perish, because it is apart from 'difference' and 'non-difference.'
"The outsiders, one and all, maintain that all the four elements do not perish, saying that the four elements and the derived form in all three existences have arising and ceasing within the bounds of the knowable. Yet apart from the form derived from the four elements, by what would the outsiders think 'impermanence' at all? For the four elements do not arise, and the mark of their intrinsic nature does not perish. As for that 'impermanence spoken of apart from the beginning-of-making' — what it speaks of is not the four elements, but something else, differing from the four elements, each with a mark of its own. Because it speaks of a 'particular mark,' and no distinction is to be found there, therein there is in fact no distinction. These, being no longer made anew, and not made by the two expedients, one should know to be 'impermanence.'
"As for that 'impermanence of the perishing of shape-and-place' of theirs, it means that the four elements and the derived form do not perish, do not perish to the very end. Mahāmati! by 'to the very end' is meant analyzing down to the finest atom of dust to observe its perishing. The shape-and-place of the four elements and the derived form has distinctions, and length and shortness are made out in it — yet length and shortness are in truth unattainable, and what is spoken of is not the four elements. It is that the four elements do not perish while the shape-and-place shows a perishing: this falls into [the doctrine of] the Sāṃkhya. As for their 'form itself is impermanence,' it means that form itself is impermanence — yet that is the impermanence of shape-and-place, not of the four elements. If one says the four elements are impermanent, then that is no longer the reckoning-talk of the world; and worldly talk, if it does not speak of intrinsic nature, falls into [the doctrine of] the outsiders who follow worldly reasoning. They see all natures as merely talk, and do not see the arising of a 'particular mark.' As for their 'impermanence of transforming,' it means that form shows a differing nature, and what is spoken of is not the four elements — as gold wrought into an ornament of adornment transforms and shows the mark of the ornament, yet it is not that the substance of the gold perishes, only that the place of the ornament perishes. The transforming of the remaining substances and so forth is all just like this.
"Such and such are the outsiders' several views of 'impermanence,' all of them false imagining. When fire burns the four elements, the particular marks of the four elements are not burned. Were one to say 'each particular mark mutually perishes,' then the form derived from the four elements ought to be annihilated. Mahāmati! What my dharma sets forth is neither eternal nor impermanent. Why do I say so? Because outer nature is not decisively fixed. I say only that the three existences are but subtle mind, and do not say that there is a real arising or a real ceasing of the manifold marks. The meeting of the four elements has distinctions, and the four elements and the derived form thereby give rise to the false imagining of the two things, 'grasper' and 'grasped.' If one understands these two false imaginings, and departs from the two views of 'outer nature being' and 'outer nature non-being,' one awakens to what was, from the first, one's own mind's manifestation. What is called 'false imagining' arises when thought-and-making act; it is not there where no making-and-acting is. If one departs from the false imagining of 'mind-nature being' and 'mind-nature non-being,' then all dharmas — mundane, supramundane, and the very highest — are neither eternal nor impermanent. If one does not awaken to that measure of one's own mind, one falls into the evil views of the two extremes and continues therein without break. The outsiders, one and all, do not awaken to their own false imagining; these common folk have no root to speak of — for what is called 'the mundane, supramundane, and highest dharmas arise from the false imagining of talk' is a principle no foolish common person can awaken to."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Far, far apart from that 'beginning-of-making,' and from 'shape-and-place having difference,'
those who say 'nature and form are impermanent' are the outsiders' foolish false imagining.
The manifold natures in truth have no perishing; the four elements abide by their own intrinsic nature;
the outsiders' notion of 'impermanence' sinks and drowns in the manifold views.
Those outsiders and the rest have in truth neither 'arising' nor 'ceasing';
the nature of the four elements abides constant of itself — by what would one say the notion of 'impermanence'?
All is but the measure of mind; two kinds of mind revolve therein,
namely 'the received' and 'that which is received,' and therein there is no self, no what-belongs-to-self.
Taking Brahmā for the root of a tree, they say the branches spread everywhere —
such and such as I have said is but the measure of their own mind.
The sequential continuity of the cessation-attainment · the difference between the sixth-through-eighth-ground bodhisattvas and the two vehicles
At that time the bodhisattva Mahāmati again said to the Buddha: "World-Honored One! Would that you would set forth for us the mark of the sequential continuity by which all bodhisattvas, śrāvakas, and pratyekabuddhas enter the cessation-attainment. If we could know well this mark of the sequential continuity of entering the cessation-attainment, then I and the other bodhisattvas would in the end never rashly cast off the gate of the bliss of the cessation-attainment, nor fall into the folly of all the śrāvakas, pratyekabuddhas, and outsiders."
The Buddha told Mahāmati: "Listen well, listen well! Bear it well in mind, and I shall set it forth for you."
Mahāmati said to the Buddha: "World-Honored One! Would that you would set it forth for us."
The Buddha told Mahāmati: "From the sixth ground on, the bodhisattva-mahāsattvas, together with the śrāvakas and pratyekabuddhas, can enter the cessation-attainment. The seventh-ground bodhisattva-mahāsattva is in attainment thought after thought, in an attainment apart from the mark of the intrinsic nature of all natures — and this is no longer what the śrāvakas and pratyekabuddhas can do. Those śrāvakas and pratyekabuddhas, fallen into 'having activity,' enter the cessation-attainment by making the mark of 'grasper and grasped' cease; and so the seventh ground is not an attainment 'with thought' like that. What the seventh ground wins is the mark of 'no distinction among all dharmas,' not the discriminating winning of the manifold marks and natures; he is one who, awakening to the good and non-good nature-and-mark of all dharmas, is in attainment, and so the seventh ground is an attainment 'without a good thought.' Mahāmati! On reaching the eighth ground, for the bodhisattva as for the śrāvakas and pratyekabuddhas, the marks of the false imagining of mind, mentation, and mental consciousness all cease. From the first ground up to the seventh, the bodhisattva-mahāsattva observes the three realms to be but the measure of mind, mentation, and mental consciousness, and apart from 'self and what belongs to self'; he cultivates by his own false imagining, yet still falls upon 'outer nature having manifold marks.' The foolish have two kinds of own-mind — 'grasper and grasped' — tending toward not-knowing, not awakening to the beginningless faults, perfumed by the false habit-energy.
"Mahāmati! On reaching the eighth ground, the bodhisattva-mahāsattva, together with the śrāvakas and pratyekabuddhas, can all take up nirvāṇa. Yet the bodhisattva is held fast by the power of the awakening of samādhi, and so, though he has the bliss of the gate of samādhi, he does not enter parinirvāṇa. Were he not held by that bliss of samādhi, he would come to leave the Tathāgata-ground unfulfilled, casting off all his tasks for the sake of sentient beings, and the seed-nature of the buddhas would then be cut off — for which reason the buddhas, the World-Honored Ones, would reveal to him the Tathāgata's inconceivable and measureless qualities. As for the śrāvakas and pratyekabuddhas, being drawn on by the bliss won of that gate of samādhi, they form the thought of 'nirvāṇa.' Mahāmati! In setting up the seventh ground with its divisions, my aim is to have one cultivate well the marks of mind, mentation, and mental consciousness, cultivate well 'self and what belongs to self,' take up 'the no-self of persons and the no-self of dharmas,' take up the particular and shared marks of arising-and-ceasing, be skilled in the four unobstructed [knowledges], be skilled in the gate of samādhi of decisive power, so that ground succeeds ground in sequence, leading into the dharma of the 'limbs of the path.' It is so as not to let the bodhisattva-mahāsattva fail to awaken to the particular and shared marks, be unskilled in the seventh ground, and fall into the outsiders' wrong byway — for this reason the sequence of the grounds is set up. Mahāmati! In truth there is no 'arising' or 'ceasing' there, save the measure of one's own mind. What is called 'the sequential continuity of the grounds,' and the 'manifold activities of the three realms,' is what the foolish do not awaken to. What is it the foolish do not awaken to? It is the 'sequential continuity of the grounds' that I and all the buddhas teach, and the 'manifold activities of the three realms' that we teach."
At that time Mahāmati asked once more — and the Buddha went on to say:
"Furthermore, Mahāmati! the śrāvakas, pratyekabuddhas, and the eighth-ground bodhisattva, made drunk by that 'gate of the bliss of the samādhi of cessation' and drunk within it, are unskilled in the measure of their own mind, obstructed by the habit-energy of the particular and shared marks. They fall upon the grasping-view of 'the no-self of persons and the no-self of dharmas,' falsely imagining the notion of 'nirvāṇa' — and that is not the awakening of the wisdom of quiescent cessation. Mahāmati! As for the bodhisattva, though he sees the bliss of the 'gate of the samādhi of cessation,' yet by the pity of his fundamental vow and the accomplishment of great compassion, knowing and discerning those 'ten inexhaustible vows,' he does not falsely imagine the notion of 'nirvāṇa.' Because his false imagining of 'having already entered nirvāṇa' does not arise, he is apart from the false imagining of 'grasper and grasped'; awakening to the measure of his own mind, the false imagining of all dharmas does not arise for him; he does not fall upon mind, mentation, and mental consciousness, nor fall upon the clinging false imagining of 'outer nature and the mark of intrinsic nature.' This is not to say that the cause of the Buddha-dharma does not arise — rather, following upon the arising of wisdom, he wins the Tathāgata's ground of self-realization. It is as when a person, in a dream, crosses the water by expedient, and wakes before he has crossed; and having woken, he reflects: was that right, or wrong? In truth, neither right nor wrong. Those other beginningless notions, caused by 'seeing, hearing, being aware, and knowing,' the manifold notions, the manifold habit-energies, the manifold shapes-and-places, fallen into the notion of 'being and non-being,' are all what mind, mentation, and mental consciousness manifest in a dream. Mahāmati! In just this way, the bodhisattva-mahāsattva, on the eighth ground, sees the arising of false imagining. Advancing from the first ground on to the seventh, he sees all dharmas to be like an illusion and the rest, and by expedient crosses beyond the mind's false imagining of 'grasper and grasped'; and having passed through, he sets up the expedients of the Buddha-dharma, that those who have not yet won may win. Mahāmati! this is the bodhisattva's 'expedient of nirvāṇa' — unruined, unlost, apart from mind, mentation, and mental consciousness, winning the 'forbearance of the non-arising of dharmas.' Mahāmati! within the first meaning there is no sequential continuity; rather, one speaks of that dharma of 'nothing whatever,' of the quiescent cessation of false imagining."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
The measure of mind is 'nothing whatever'; this 'abiding,' together with the buddha-ground —
past, future, and present, the buddhas of the three times all speak thus.
The 'ground of the measure of mind' is the seventh, 'nothing whatever' is the eighth;
these two grounds are named 'abiding,' and the buddha-ground is named 'the most excellent.'
The wisdom of self-realization, together with purity — this is my ground,
the most excellent place of sovereignty, pure, subtle, and adorned.
Shining as a blazing fire, its light utterly pervading all,
the flame yet not harming the eyes of any, pervading like a wheel, delivering the three existences.
Manifest within these three existences, or delivered at a former time —
there he expounds the manifold vehicles, all of them the Tathāgata's ground.
The tenth ground is then reckoned the first, the first is then reckoned the eighth;
the ninth is then reckoned the seventh, the seventh again reckoned the eighth;
the second is reckoned the third, the fourth reckoned the fifth,
the third reckoned the sixth — where, being 'nothing whatever' from the first, is there any sequence at all?
The Tathāgata neither eternal nor impermanent · the wisdom won without interval is constant
At that time the bodhisattva Mahāmati again said to the Buddha: "World-Honored One! Is the Tathāgata, the Worthy One, the Perfectly Awakened One, eternal, or impermanent?"
The Buddha told Mahāmati: "The Tathāgata, the Worthy One, the Perfectly Awakened One, is neither eternal nor impermanent. For to say 'eternal' and to say 'impermanent' both have a fault. If one says 'eternal,' there is the fault of 'a maker as lord'; those who say 'eternal' are precisely the outsiders who set up a 'maker' — one who, doing nothing, is yet lord of all. And so to say the Tathāgata is 'eternal' is not that outsider-sense of 'eternal,' for that 'not-making-and-being-eternal' has a fault. If one says the Tathāgata is 'impermanent,' there is the fault of 'impermanent-because-made': the mark shown by the aggregates has an intrinsic nature that is no-nature, and were the aggregates to perish the Tathāgata ought then to be annihilated — yet the Tathāgata is not cut off. Mahāmati! All that is made is impermanent, like a pot, a garment, and the rest — all have the fault of 'impermanence'; and then all-knowledge and the manifold implements of expedient would likewise be without meaning, for they are made. And all that is made would likewise become the Tathāgata, for they are without a distinguishing cause and are of a like substance. Therefore, Mahāmati! the Tathāgata is neither eternal nor impermanent.
"Furthermore, Mahāmati! the Tathāgata is not 'eternal' as empty space is 'eternal.' Were he 'eternal' as empty space is, then 'the noble wisdom of self-realization and the manifold implements of expedient' would become without meaning, a fault. Mahāmati! just as empty space is neither eternal nor impermanent — apart from 'eternal-and-impermanent,' apart from 'one-and-different,' apart from 'together-and-not-together,' apart from the fault of 'eternal-impermanent,' and so unsayable — for this reason the Tathāgata is not that kind of 'eternal.'
"Furthermore, Mahāmati! were one to say the Tathāgata is 'unarising-and-eternal,' that would be like a hare's horn, a horse's horn, and the rest — for being 'unarising-and-eternal,' all expedients would become without meaning; because 'unarising-and-eternal' has such a fault, the Tathāgata is not that kind of 'eternal.'
"Furthermore, Mahāmati! there is yet another matter whereby one may know the Tathāgata is constant. Why do I say so? It is this: the wisdom the Tathāgata 'wins without interval' is constant, and therefore the Tathāgata is constant. Mahāmati! whether the Tathāgata appears in the world or does not appear in the world, this dharma is decisively fixed in abiding to the very end. The śrāvakas, pratyekabuddhas, and the buddhas, the Tathāgatas, abide without interval, not abiding upon empty space, and not what the foolish can awaken to. Mahāmati! the wisdom the Tathāgata wins is perfumed by insight. Mahāmati! the Tathāgata is not perfumed forth by mind, mentation, mental consciousness, and those aggregates, elements, and sense-fields and their places. Mahāmati! all three existences are born of unreal false imagining; and the Tathāgata is not born of 'unreal false thought.' Mahāmati! it is precisely because there is a 'twofold dharma' that there is 'eternal-and-impermanent'; this is not the realm of 'not-two.' What is called 'not-two' is quiescent, for all dharmas are from the first without the arising-mark of 'two.' Therefore the Tathāgata, the Worthy One, the Perfectly Awakened One, is neither eternal nor impermanent. Mahāmati! so long as there is still the arising of talk-and-discrimination, there is the fault of 'eternal-and-impermanent'; if the awakening of discrimination ceases, one is apart from the foolish view of 'eternal-and-impermanent.' Those quiescent and possessed of insight are forever apart from 'eternal-and-impermanent,' and are not perfumed by 'eternal-and-impermanent.'"
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
One who makes the manifold implements of expedient to be without meaning gives rise to the fault of 'eternal-and-impermanent';
one who can awaken without discrimination is forever apart from 'eternal-and-impermanent.'
Following one's own set-up tenet, manifold mixed meanings arise;
could one observe the measure of one's own mind with evenness, that 'talk' is in truth unattainable.
The Tathāgata-womb consciousness-store · the cause of good and non-good · like a body of ocean-waves ever-arising without break
At that time the bodhisattva Mahāmati again said to the Buddha: "World-Honored One! Would that the World-Honored One would set forth for me once more the arising-and-ceasing of the 'aggregates, elements, and sense-fields.' Since there is no 'self' there, who is it, then, that arises, and who that ceases? The foolish, relying on arising-and-ceasing, do not awaken to the end of 'suffering,' nor recognize 'nirvāṇa.'"
The Buddha said: "Well said! Listen well, and I shall set it forth for you."
Mahāmati said to the Buddha: "Yes, receiving your instruction."
The Buddha told Mahāmati: "The Tathāgata's womb is the cause of good and non-good, able to pervadingly bring forth the births of all destinies. It is just as an actor (a player) manifests all sorts of roles, apart from 'self and what belongs to self.' Because sentient beings do not awaken to this, they arise within the expedient of the 'joining of three conditions.' The outsiders, not awakening to it, cling to there being a 'maker.' Perfumed by the beginningless false and evil habit-energy, it is named the 'consciousness-store.' It gives rise to the 'ground of ignorance-abiding,' and together with the seven consciousnesses, like the body of ocean and waves, ever arises and is never for once cut off. It is apart from the fault of 'impermanence,' apart from the doctrine of a 'self,' its intrinsic nature undefiled, ultimately pure. As for the remaining consciousnesses, they have arising and ceasing: mentation, mental consciousness, and the rest — thought after thought these seven evolving consciousnesses [arise]. Because of unreal false imagining, they grasp at the manifold objects, the manifold shapes-and-places, clinging to name and mark. Because they do not awaken to the fact that the form-marks are what one's own mind manifests, do not awaken to suffering and pleasure, and cannot reach liberation, they are bound by name and mark and the manifold [things], craving giving rise to birth-and-birth, birth-and-birth giving rise again to craving. If that 'cause' and 'the reaching-for-a-condition' — that is, the roots of the several feelings — once cease, then in sequence [the consciousnesses] no longer arise; and then, save for one's own mind's false imagining, one no longer knows suffering or pleasure. In this way one enters the 'attainment of the cessation of feeling-and-perception' — the fourth dhyāna, the liberation of well-understanding the true truths. And the one who cultivates practice then forms the thought of 'liberation,' though in truth he has neither departed from, nor turned about, that 'consciousness-store' named 'the Tathāgata-womb,' and those seven consciousnesses go on evolving and are not ceased. Why do I say so? Because those consciousnesses arise by way of 'cause and the reaching-for-a-condition' — and this is not the realm the śrāvakas and pratyekabuddhas cultivate. They do not awaken to 'no-self,' but take up [things] by particular and shared marks, and so give rise to the aggregates, elements, and sense-fields. To see 'the Tathāgata-womb, the intrinsic nature of the five dharmas, the no-self of persons, and the no-self of dharmas' — [only then] do these cease, and ground succeeds ground, evolving on in sequence. The remaining views of the outsiders can then no longer sway him — and this is called abiding on the bodhisattva's 'Immovable Ground.' He wins the bliss of the ten gates of the path of samādhi, held fast by the power of the awakening of samādhi; observing the buddha-dharma inconceivable and his own vow, he does not receive that bliss of the gate of samādhi, nor 'the ultimate reality'; he turns toward the noble resort of self-realization, not sharing in the path-practices cultivated by all the śrāvakas, pratyekabuddhas, and the outsiders; he wins the ten kinds of the path of the noble ones' seed-nature, and 'body, wisdom, and the mind-made [body],' apart from the practice of samādhi. Therefore, Mahāmati! the bodhisattva-mahāsattva who would seek the excellent advance should cleanse away the name of 'the Tathāgata-womb' and of 'the store consciousness.'
"Mahāmati! were there no 'Tathāgata-womb' named 'the consciousness-store,' then there would be no arising-and-ceasing. Mahāmati! yet the ordinary and the noble alike have arising-and-ceasing; the one who cultivates practice abides in bliss within the present dharma by the noble resort of self-realization, and does not cast off the expedient. Mahāmati! this 'Tathāgata-womb, the consciousness-store' is what all the śrāvakas and pratyekabuddhas see by the thought of the mind — though its intrinsic nature is pure, yet because it is covered over by the guest-dust, to their sight it is still impure, and this is not what the Tathāgatas see. Mahāmati! as for the Tathāgata, the realm present before him is clear as looking at an āmalaka fruit in the palm of the hand. Mahāmati! upon this meaning I have, by the power of spiritual penetration, established [the teaching], that Lady Śrīmālā and the bodhisattvas of sharp wits and full-ripened [insight] and the rest might proclaim and expound the name of 'the Tathāgata-womb' and of 'the consciousness-store' — that it arises together with the seven consciousnesses. The śrāvakas cling, seeing only 'the no-self of persons and the no-self of dharmas'; and so Lady Śrīmālā, borne up by the Buddha's august spirit, speaks of the Tathāgata's realm, which is not the realm of the śrāvakas, pratyekabuddhas, and outsiders. This 'Tathāgata-womb, the consciousness-store' is the realm of wisdom of the Buddhas alone, and of the remaining sharp-witted, meaning-relying bodhisattvas. Therefore you, and the other bodhisattva-mahāsattvas, ought, with respect to this 'Tathāgata-womb, the consciousness-store,' to train diligently and study — do not, having merely heard and been aware, form the thought that this is 'enough.'"
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
That most profound Tathāgata-womb is yet together with the seven consciousnesses;
from it the two kinds of grasping arise, and the one possessed of wisdom departs from them.
Like an image in a mirror appearing to the mind, perfumed by beginningless habit-energy —
one who can observe it as it truly is sees that in the manifold things there is in truth no thing.
As a fool sees a man point with his finger at the moon, and looks only at the finger and not at the moon,
so one who clings to names does not see my truth.
Mind is like a lead actor (the player who sings the lead), mentation is like the one who sings the accompaniment,
the five consciousnesses are its companions, and false imagining looks on at the side at this troupe of players.
從一個問起
這一段，是大慧一連四問串下來的：外道人人講「無常」，佛也講「一切行無常」，這兩個「無常」到底一樣不一樣？入滅盡定的次第，二乘與菩薩差在哪裡？如來到底是常還是無常？陰界入既然無我，那又是誰在生、誰在滅？
四問看似各說一事，其實是一根線穿下來的：都在追問常與無常、生與滅如何安立。外道在「常」與「無常」兩頭亂猜；二乘誤把「滅相」當作歸宿；問到如來，是問祂何以非常非無常；問到「誰生誰滅」，經文最後回答：如來藏是善不善因，而在受無始虛偽惡習所熏時「名為識藏」，與七識俱，如海浪身常生不斷。關鍵正在這個受熏而命名的條件。
用唯識這面鏡子照，本段可以和第八識互讀；但鏡中最要緊的界線不能磨平：如來藏本性清淨而為客塵所覆，受無始惡習所熏時才名識藏。唯識的阿賴耶說可幫助讀出受熏、相續與轉依，卻不能取代經文自身的條件命名。
外道的七種無常，錯在哪裡
先看第一問。外道講無常，講出七種花樣：造了又捨是無常，形壞是無常，色就是無常，色在轉變是無常，「性」是無常，「性與無性」是無常，「一切法不生」是無常。七種聽著各異，佛卻一句判定：這七種都不是我的法。
錯在哪裡？經自己給了刀。外道講來講去，都在一個「四大及所造色」上打轉——要嘛說四大壞，要嘛說形處壞，要嘛說色轉變壞。可經反手一問：四大的自性其實不可得、是不生的，那你這「壞」是壞的誰？黃金打成器具，器具的樣子換了，金的體性可曾壞？只是「莊嚴具處所壞」罷了。火燒四大時，四大的自相並不被燒。外道把「相」上的起滅，錯認成「體」上的斷滅，於是不是墮成「無常」自己也無常的自語相違，就是墮成「四大常住」的斷常兩頭。
拿唯識的秤一稱就明白：外道的病根，是不知「唯自心現量」。他在心外立一個實有的「性」，再問這實有的性是常是無常——問題從根上就錯了。三界唯是微細之心，本沒有心外實有的色法在那裡供你判常判無常。所以佛說自己的法「非常非無常」，不是又添一種說法去跟七種並列，而是把立論的地盤整個換掉：不在「外性」上論常無常，只在「自心現量」上覺了。外性既不決定有，常無常之爭便從根拔起。這一「非常非無常」，正是三無性的用場——依他起的識浪剎那生滅，你不能說它「常」；圓成實的識體真如不動，你不能說它「無常」；而遍計所執那個「心外實有的性」，本來就無，哪裡談得上常與無常。外道的七種無常，全栽在把遍計當實有這一步。
滅盡定裡，二乘與菩薩差一個「認」字
第二問問滅正受的次第。這一問要緊，因為滅盡定是修行到極深處的境界，走岔了，就把「滅」當成了究竟。
經把地位分得很細：六地菩薩與二乘都能入滅正受；七地念念在正受，離一切性自性相；到八地，心意意識的妄想相都滅了。單看這一路，二乘與菩薩像是同走一條道。可經在八地上劃了一道線——同到八地，二乘與菩薩「認」得不一樣。二乘被那滅三昧樂門所醉，就在這「滅」上作起「涅槃想」，以為到家了；菩薩卻由本願哀愍、大悲成就，見這滅樂而不取涅槃想，反倒轉身回來，「作佛法方便，未得者令得」。
經給了一個絕妙的喻：如人夢中方便度水，未度而覺。二乘就是那夢裡渡河的人——在滅定的樂裡以為自己正一步步渡向涅槃，其實是在夢中；差別只在，菩薩醒了。醒了以後回頭一想：方才那渡河是正是邪？非正非邪——因為那河、那渡，本是心意意識在夢中所現，得無生法忍的人，於第一義中本無次第相續可得。
這差別，唯識喚作「轉依」。二乘滅的是「相」——把能攝所攝之相滅了，暫時按住了現行，卻沒有動到藏識裡那虛偽習氣的種子，所以那被「滅」按住的，還會再起，識藏未曾真轉。菩薩不在「滅相」上求歸宿，他覺了自心現量，見一切法如幻，於是能在藏識的根子上轉染成淨——這才是把二障連根轉掉的轉依，不是把現行暫按下去的止息。同入一個滅定，一個當作終點認了，一個當作方便用了；差的就是這一個「認」字，而這一認一用之間，正是二乘涅槃與菩薩轉依的分水嶺。
如來是常是無常：問錯了問題
第三問直接問到頭上：如來到底是常，還是無常？
這一問，佛答得斬截：非常，非無常——因為兩頭都有過。說「常」，就落進外道那個「作者為主、不作而常」的窠臼；說「無常」，那如來豈不成了像瓶像衣一樣造作出來、陰壞則斷的東西？可經緊接著補一句要緊話：如來另有一種「常」——「無間所得智常，故如來常」。這「常」，不是外道那不作而為主的常，不是虛空那樣頑空的常，也不是兔角馬角那樣無生的常；是如來所證那無間斷、法畢定住、般若所熏的智，恒常如是。
這裡最見唯識的分寸。外道問「常無常」，是在一個「所作的實有物」上問——凡所作皆無常，如來若也是所作，自然無常；可如來偏不是陰界入所熏出來的所作物。「如來不從不實虛妄想生」，祂是三界一切妄想的例外。所以這「常」，是轉依所顯的常：轉盡了阿賴耶裡的虛偽習氣，所顯的自覺聖智，不再隨言說分別起滅——「分別覺滅者，則離愚夫常無常見」。要害就在最後一句：只要還在「言說分別」上打轉，就免不了「常無常」之過；寂靜有慧的人，連「常無常」這一對名言都永遠離了，也不被它熏。可見如來之常，不是在常無常裡選了「常」的一邊，而是根本不在這一對相待的名言之內——這正是不二寂靜、二障永離的果地光景。
一藏含善惡，如海起浪身
四問到此，逼出最後一問，也逼出這一段的心臟：陰界入既然無我，是誰生、誰滅？
佛的答案，只在一句上——「如來之藏，是善不善因，能遍興造一切趣生」。經文隨即加上限定：祂「為無始虛偽惡習所薰，名為識藏」。所以這裡不是把兩個名詞無條件壓成一個，而是先說本性清淨，又說在受熏條件下名為識藏；清淨本性與客塵受熏，兩層必須同時保留。
經給了一連串喻，喻喻都照著這一藏。
先是伎兒喻：如來藏能遍興造一切趣生，就像一個伎兒（優伶）變現出種種角色，離我我所。優伶今演帝王、明演乞兒，角色換來換去，哪一個角色裡有一個真的「我」？諸趣的升沉、六道的往來，都是這一藏所現的戲，戲裡沒有一個造作的作者。外道偏要在戲外找一個「作者」，就像看戲的人非要相信台上帝王真是個帝王。到偈裡，這喻更翻進一層：「心為工伎兒，意如和伎者，五識為伴侶」——連你當家作主的這個心識，也不過是這台戲裡的主唱；第七識是幫腔的，前五識是搭檔的，而那「妄想」，是台下觀著這班伎眾、看得入神的看客。八個識就是一班伶人，自演自看，竟認假成真。
再是這一段自立的海浪身喻：識藏「生無明住地，與七識俱，如海浪身，常生不斷」。這一喻與卷首那「藏識海、境界風」的海浪本是同旨——一片海承著千重浪，海是識藏，浪是七識，浪儘管起滅，海恒不斷絕。妙就妙在下一句：它「離無常過、離於我論，自性無垢，畢竟清淨」。這海恒生不斷，所以不落斷滅；卻又念念不住、無一滴停，所以不是那個常住不動的「我」。凡愚在身心底下摸一個「我」，摸的是一塊死水；這海偏偏晝夜奔流而不見其斷。恒轉，故非斷；無住，故非我——前面破外道七種無常時說「非常非無常」，到這裡才落到實處：這一藏，正是那「非常非無常」的當體。
還有掌中阿摩勒果喻：這如來藏識藏，二乘以心想去看，被客塵所覆，看去猶是不淨；如來看它，卻「猶如掌中視阿摩勒果」，了了分明。同一顆果子，擱在別人手裡看不真，擱在如來掌心一覽無餘——差的不是果，是能觀的智。這正是轉依前後之別：未轉依時，識藏被二障覆著，自己藏著自己也看不清；轉依既圓，自覺聖智現前，這一藏在掌中歷歷。
末了，經自己怕人認錯，又補一個指月喻：「如愚見指月，觀指不觀月，計著名字者，不見我真實。」如來藏、識藏，種種名字都是指月的那根指頭；你若把指頭當成月，死咬住「如來藏」「識藏」這幾個名相不放，反而見不著它所指的真實。所以佛叮嚀：對這一藏「當勤修學，莫但聞覺作知足想」——聽過了、覺著懂了，就以為到手，那正是看指不看月。
承衍
本段「受無始惡習所熏而名識藏、與七識如海浪相續」的義，可以和後世唯識互讀。《成唯識論》明引《楞伽》三處，卻都不引本段；其中藏識海浪偈與心意識伽他可幫助理解相續與三名，唯心句則屬另一語境。《三十頌》「恒轉如瀑流」與《攝大乘論》阿賴耶所知依，也只能在義理上互照，不能倒寫成它們直接承引了本段，更不能據此抹去本性清淨與受熏命名之別。
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
This passage is a run of four questions from Mahāmati, strung one after another: the outsiders, every one of them, speak of "impermanence," and the Buddha too speaks of "all conditioned things are impermanent" — are these two "impermanences" the same or not? In the sequence of entering the attainment of cessation, where do the two vehicles and the bodhisattva differ? Is the Tathāgata, in the end, eternal or impermanent? And since the aggregates, elements, and sense-fields are without a self, who then is it that arises, who that ceases?
The four questions look like separate matters, but one thread runs through them: how are eternal and impermanent, arising and ceasing, to be established? The outsiders guess at the two extremes; the two vehicles mistake the mark of cessation for the resting-place; the question about the Tathāgata asks why he is neither eternal nor impermanent. The last answer states that the Tathāgata-womb is the cause of good and non-good and, when perfumed by beginningless false and harmful habit-energy, is named the consciousness-store, evolving with the seven consciousnesses like ocean-waves. The condition of perfuming is decisive.
Read through the mirror of consciousness-only, this passage can be cross-read with the eighth consciousness. Yet the mirror must preserve the scripture's own line: the Tathāgata-womb is intrinsically pure and adventitiously covered; only under beginningless defiling perfuming is it named the consciousness-store. The ālaya teaching can illuminate perfuming, continuity, and transformation of the basis, but it cannot replace this conditioned naming.
Where the outsiders' seven kinds of impermanence go wrong
Take the first question first. The outsiders speak of impermanence, and speak it in seven fashions: made-and-then-cast-off is impermanence, the perishing of shape is impermanence, form itself is impermanence, form in its transforming is impermanence, "being" is impermanence, "being and non-being" is impermanence, "the non-arising of all dharmas" is impermanence. Seven fashions, each sounding unlike the others, and the Buddha settles them in a single judgment: none of these seven is my dharma.
Where do they go wrong? The scripture itself hands over the knife. Say what they will, the outsiders are all turning about upon one thing, "the four great elements and derived form" — either the four elements perish, or the shape-and-place perishes, or form transforms and perishes. But the scripture asks back, with a turn of the hand: the intrinsic nature of the four elements is in truth unattainable, is unarising — so this "perishing" of yours, whose perishing is it? Gold is wrought into a vessel, and the look of the vessel is changed; has the substance of the gold perished? Only "the place of the ornament perishes." When fire burns the four elements, the particular marks of the four elements are not burned. The outsiders mistake the arising-and-ceasing on the side of "mark" for an annihilation on the side of "substance," and so either they fall into the self-contradiction that even "impermanence" is impermanent, or they fall into the two ends of eternal-and-annihilated with their "four elements abide constant."
Weigh it on the scale of consciousness-only and it is at once plain: the root of the outsiders' sickness is that they do not know "there is only one's own mind's manifestation." They set up outside the mind a really-existent "nature," and then ask whether this really-existent nature is eternal or impermanent — the question is wrong from its very root. The three realms are but subtle mind; there was never a really-existent form-dharma outside the mind, standing there for you to judge eternal or judge impermanent. And so when the Buddha says his own dharma is "neither eternal nor impermanent," it is not that he adds one more account to range beside the seven, but that he changes the whole ground of the argument: he does not argue eternal-or-impermanent upon "outer nature," but only awakens upon "one's own mind's manifestation." Outer nature being not decisively fixed, the quarrel over eternal-and-impermanent is pulled up by its root. This "neither eternal nor impermanent" is precisely where the threefold naturelessness does its work: the waves of the dependent consciousnesses arise and cease in the instant, and you cannot call them "eternal"; the truly-perfected consciousness-substance, suchness unmoving, and you cannot call it "impermanent"; while that imagined "nature really-existent outside the mind" was from the first no thing at all — where is there any talk of eternal or impermanent for it? The outsiders' seven kinds of impermanence all come to grief at this one step, of taking the imagined for the really-existent.
In the attainment of cessation, the two vehicles and the bodhisattva differ by a single word, "own"
The second question asks the sequence of the attainment of cessation. This question is a weighty one, for the attainment of cessation is a realm reached at the very depth of practice; take a wrong step here, and one takes "cessation" for the ultimate.
The scripture parts the stations finely: the sixth-ground bodhisattva and the two vehicles can both enter the cessation-attainment; the seventh ground is in attainment thought after thought, apart from the mark of the intrinsic nature of all natures; reaching the eighth ground, the marks of the false imagining of mind, mentation, and mental consciousness all cease. To look at this single stretch, the two vehicles and the bodhisattva seem to walk one and the same road. But the scripture draws a line at the eighth ground — reaching the same eighth ground, the two vehicles and the bodhisattva "own" it differently. The two vehicles, made drunk by that gate of the bliss of the samādhi of cessation, form upon this "cessation" the thought of "nirvāṇa," taking themselves to have come home; the bodhisattva, by the pity of his fundamental vow and the accomplishment of great compassion, sees this bliss of cessation and yet does not take up the thought of nirvāṇa — rather he turns his body about and comes back, "setting up the expedients of the Buddha-dharma, that those who have not won may win."
The scripture gives a superb simile: as a person crosses the water by expedient in a dream, and wakes before he has crossed. The two vehicles are just that person crossing the river in a dream — within the bliss of the attainment of cessation he takes himself to be, step by step, crossing over toward nirvāṇa, when in truth he is within a dream; the only difference is that the bodhisattva has woken. And having woken, he looks back and reflects: was that crossing of the river just now right or wrong? Neither right nor wrong — for that river, that crossing, were from the first the doing of mind, mentation, and mental consciousness within a dream, and for one who has won the forbearance of the non-arising of dharmas, within the first meaning there is from the first no sequential continuity to be found.
This difference consciousness-only calls "the transformation of the basis." What the two vehicles cease is the "mark" — they make the mark of grasper-and-grasped cease, and hold down the present activity for a time, but they have not stirred the seeds of the false habit-energy within the store consciousness, and so what has been held down by that "cessation" will arise again; the consciousness-store has never truly turned. The bodhisattva does not seek his resting-place upon the "mark of cessation"; he awakens to the measure of his own mind, sees all dharmas to be like an illusion, and so he can, at the very root of the store consciousness, turn the defiled into the pure — and this is the transformation of the basis that turns out the two obstructions by the root, not the quiescence that presses down the present activity for a while. Entering one and the same attainment of cessation, the one owns it as a terminus, the other uses it as an expedient; the whole difference is this single word, "own," and in the space between this one owning and this one using lies the very watershed of the two vehicles' nirvāṇa and the bodhisattva's transformation of the basis.
Is the Tathāgata eternal or impermanent: the question is wrongly put
The third question asks straight at the crown: is the Tathāgata, in the end, eternal, or impermanent?
To this the Buddha answers cleanly: neither eternal nor impermanent — for both ends have a fault. Say "eternal," and one drops into the outsiders' rut of "a maker as lord, doing nothing and yet eternal"; say "impermanent," and does the Tathāgata not then become a thing made like a pot or a garment, cut off when the aggregates perish? But the scripture at once adds a weighty word: the Tathāgata has yet another "constancy" — the wisdom won without interval is constant, therefore the Tathāgata is constant. This "constancy" is not the outsiders' constancy of doing-nothing-and-being-lord, not the constancy of empty space blank and inert, not the constancy of a hare's horn or a horse's horn that never arises; it is the wisdom the Tathāgata realizes, without interval, decisively fixed in abiding, perfumed by insight, constant and thus.
Here the measure of consciousness-only is most to be seen. The outsiders ask "eternal-or-impermanent" upon a "really-existent thing that is made" — all that is made is impermanent, and were the Tathāgata too a thing made, he would of course be impermanent; but the Tathāgata precisely is not a made thing perfumed forth by the aggregates, elements, and sense-fields. "The Tathāgata is not born of unreal false thought" — he is the one exception to all the false imagining of the three realms. And so this "constancy" is the constancy that the transformation of the basis makes manifest: the false habit-energy within the ālaya turned out to the last, the noble wisdom of self-realization made manifest no longer arises and ceases with talk-and-discrimination — "if the awakening of discrimination ceases, one is apart from the foolish view of eternal-and-impermanent." The very point lies in that last sentence: so long as one is still turning about upon "talk-and-discrimination," one cannot escape the fault of "eternal-and-impermanent"; the one quiescent and possessed of insight is forever apart from that very pair of names, "eternal-and-impermanent," and is not perfumed by it. Plainly, then, the Tathāgata's constancy is not a choosing of the "eternal" side within eternal-and-impermanent, but a standing altogether outside this pair of relative names — and this is just the scene of the fruit-ground, not-two and quiescent, the two obstructions forever apart.
One store holding good and evil, one ocean raising a body of waves
The four questions have driven, at the last, to a final question — and driven out the heart of this whole passage: since the aggregates, elements, and sense-fields are without a self, who is it that arises, who that ceases?
The Buddha's answer rests upon a single sentence — "the Tathāgata's womb is the cause of good and non-good, able to pervadingly bring forth the births of all destinies." The text immediately adds its qualification: "perfumed by beginningless false and harmful habit-energy, it is named the consciousness-store." This does not flatten the two terms into unconditional identity. It first speaks intrinsic purity and then conditioned naming under defiling perfuming; both layers must remain visible.
The scripture gives a string of similes, and every simile shines upon this one store.
First the actor-simile: the Tathāgata-womb can pervadingly bring forth the births of all destinies, just as an actor (a player) manifests all sorts of roles, apart from self and what belongs to self. The player this hour acts a king, the next acts a beggar; the roles are exchanged and exchanged again — in which of the roles is there a real "self"? The rising and sinking of the destinies, the coming and going of the six paths, are all the play this one store manifests, and in the play there is no maker to be found. The outsiders will have it that there is a "maker" outside the play — like a spectator who insists that the king on the stage is really a king. In the verse the simile turns a layer deeper: mind is the lead actor, mentation is like the one who sings the accompaniment, the five consciousnesses are its companions — even this mind you take for the one in charge, the master, is no more than the lead singer in this play; the seventh consciousness sings the second, the first five are the partners, and that "false imagining" is the spectator looking on at the side at this troupe of players, watching rapt. The eight consciousnesses are one troupe of players, self-acting and self-watching, and in the end they take the false for true.
Then the body-of-ocean-waves simile this passage establishes on its own: the consciousness-store "gives rise to the ground of ignorance-abiding, and together with the seven consciousnesses, like a body of ocean-waves, ever arises without break." This simile shares its purport with that "store-consciousness ocean, the wind of objects" at the head of the scripture — one sheet of ocean bears a thousandfold of waves, the ocean is the consciousness-store, the waves are the seven consciousnesses, and though the waves arise and cease, the ocean is never cut off. And the marvel is in the next sentence: it is "apart from the fault of impermanence, apart from the doctrine of a self, its intrinsic nature undefiled, ultimately pure." This ocean ever arises without break, and so does not fall into annihilation; yet it is also thought after thought not-abiding, not one drop at a stand, and so is not that constant-and-unmoving "self." The foolish grope beneath body and mind for a "self," and grope out a patch of dead water; this ocean, on the contrary, runs night and day without being seen to break. Ever-evolving, and so not annihilated; without a resting-place, and so no self — that "neither eternal nor impermanent" spoken in the earlier refuting of the outsiders' seven kinds of impermanence here at last comes down to its solid place: this one store is the very body of that "neither eternal nor impermanent."
Then the āmalaka-fruit-in-the-palm simile: this Tathāgata-womb consciousness-store, the two vehicles look at with the thought of the mind, and, it being covered over by the guest-dust, to their sight it is still impure; the Tathāgata looks at it, and it is "clear as looking at an āmalaka fruit in the palm," distinct and complete. One and the same fruit — laid in another's hand it cannot be seen true, laid in the Tathāgata's palm it is taken in at a single glance; the difference is not in the fruit but in the wisdom that observes. This is just the difference before and after the transformation of the basis: before the basis is transformed, the consciousness-store is covered by the two obstructions, storing itself and unable to see itself clear; the basis once transformed complete, the noble wisdom of self-realization is present, and this one store is manifest in the palm.
Last, the scripture, fearing lest men mistake it, adds one more simile of the pointing-at-the-moon: "as a fool, seeing the finger point at the moon, looks at the finger and not at the moon, so one who clings to names does not see my truth." The Tathāgata-womb, the consciousness-store — the manifold names are the finger that points at the moon; if you take the finger for the moon, and bite fast to these few names-and-marks, "the Tathāgata-womb," "the consciousness-store," and will not let go, you fail on the contrary to see the truth they point to. And so the Buddha enjoins: with respect to this one store, "train diligently and study, do not, having merely heard and been aware, form the thought that this is enough" — to have heard it, and taken oneself to understand it, and so to think it in hand, is precisely to look at the finger and not at the moon.
Onward Transmission
This movement's statement that the Tathāgata-womb, under beginningless harmful perfuming, is named the consciousness-store and evolves with the seven consciousnesses like ocean-waves can be cross-read with later Yogācāra. The Cheng Weishi Lun explicitly cites the Laṅkā three times, but none cites this movement; its ocean-and-waves and mind-mentation-consciousness passages illuminate continuity and the three names, while its mind-only citation belongs to another context. The Thirty Verses' "ever-evolving like a torrent" and the Mahāyāna-saṃgraha's ālaya as the knowable support likewise provide doctrinal cross-readings, not proof of direct citation or unconditional identity.
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
本段所攝四子段：外道七種無常之破（佛法非常非無常）· 滅正受次第相續（六地至八地菩薩與二乘之別）· 如來非常非無常（無間所得智常）· 如來藏識藏（善不善因·如海浪身·常生不斷）——楞伽如來藏藏識義之正說段；承衍唯識諸論以「藏識海浪」「心意識三名」硬引，然彼二偈出前藏識海浪段，非出本段，本段自立「如海浪身·常生不斷」之藏識常住義。此四子段於 T671（菩提留支）· T672（實叉難陀）二異譯俱有實質平行文（各別立品）：七種無常—T671 無常品第八（八種無常）· T672 無常品第三；滅正受—T671 入道品第九 · T672 現證品第四；如來常無常—T671 問如來常無常品第十 · T672 如來常無常品第五；如來藏識藏—T671 佛性品第十一 · T672 剎那品第六。
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·無常至如來藏區（〔T16 0508b09〕外道七種無常問—〔0510c20〕如來藏識藏偈訖）。四卷本一品貫通，依大慧問答輪次切；本段攝四問：「一切外道有七種無常」（0508b09）·「滅正受次第相續」（0509a20）·「如來為常無常」（0509c25）·「陰界入生滅·誰生誰滅」（0510a29 如來藏識藏答） |
| 法藏《入楞伽心玄義》T1790（綱·非逐文） | 判全經宗要為「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39 0426a17〕；本段如來藏識藏段正當如來藏·藏識核心之位 |
| 宗泐·如玘《註解》T1789（逐文·四卷本主疏） | 逐文牒引本段四子段 T670 原文並註：七種無常牒〔T39 0410b08〕總斥〔0411c04〕· 滅正受牒〔0412b10〕註「正受即三昧，謂滅盡定」〔0412b13〕· 如來非常非無常〔0414b05〕「無間所得智常，故如來常」〔0414b16〕· 如來藏善不善因牒〔0415a24〕註〔0415b01〕 |
| T671 入楞伽經（菩提留支） | 四子段各別立品：無常品第八（八種無常〔T16 0553b25〕）· 入道品第九（入滅盡定次第相〔0554c05〕）· 問如來常無常品第十（〔0555c20〕）· 佛性品第十一（如來之藏是善不善因〔0556b23〕） |
| T672 大乘入楞伽經（實叉難陀） | 四子段各別立品：無常品第三（七種無常〔T16 0617b28〕）· 現證品第四（入滅次第相續相〔0618b11〕）· 如來常無常品第五（〔0619a19〕）· 剎那品第六（如來藏是善不善因〔0619c01〕） |
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音寫所徵 | 唯識精確義 |
|---|---|---|---|
| 如來藏（識藏） | tathāgatagarbha | —（本段無四卷本古德音寫·從闕） | 如來之藏；善不善因，能遍興造一切趣生。與七識俱，如海浪身常生不斷。本段：「無明住地」薰習故名為識藏〔T16n0670 0510b06〕 |
| 識藏 / 藏識 | ālaya-vijñāna | 玄奘音寫「阿賴耶」 | 如來藏受無始虛偽惡習所薰之名〔本段 0510b06〕；自性無垢、畢竟清淨而客塵所覆。本段：「若無識藏名如來藏者，則無生滅」〔T16n0670 0510b27–28〕 |
| 滅正受 / 滅受想正受 | —（無古德音寫·從闕） | 〔本段 0509a21·0510b18〕 | 滅盡定；第九次第定，滅受想。本段判六地菩薩與二乘入滅正受，七地念念正受、八地心意意識妄想相滅 |
| 七種無常（外道） | —（無古德音寫·從闕） | 〔本段 0508b12–13 區〕 | 外道七計：作已而捨·形處壞·即色·色轉變·性·性無性·一切法不生。佛法非此七——非常非無常 |
| 無間所得智 | —（無古德音寫·從闕） | 〔本段 0510a15 區〕 | 如來常之所以：無間所得智常，法畢定住，般若所熏，故如來常（非作常·非虛空常·非無生常） |
| 無明住地 | —（無古德音寫·從闕） | 〔本段 0510b06〕 | 識藏所生；與七識俱，如海浪身常生不斷 |
| 如來覺（自覺聖趣） | —（無古德音寫·從闕） | 〔本段 0510b21 區〕 | 見如來藏、五法自性、人法無我則滅，地次第相續轉進；住菩薩不動地，向自覺聖趣 |
IAST 為發音輔助；藏識＝阿賴耶之音寫本於玄奘古傳。餘諸名（如來藏·滅正受·無明住地等）無四卷本古德音寫可徵者，從闕，不以近代還原充數。
六、譬喻·修辭
(一) 伎兒變現諸趣喻——〔T16n0670 0510b05–06〕「譬如伎兒，變現諸趣，離我我所」；偈復頌〔T16n0670 0510c19–20〕「心為工伎兒，意如和伎者，五識為伴侶，妄想觀伎眾」：
- 喻體：伎兒（優伶）變現種種角色。喻依：如來藏（識藏）興造一切趣生；心意識五識之相應。
- 所顯義：如來藏能遍興造一切趣生而離我我所，如伎兒現諸角色而角色非有實我；心為主伎、意為和伎、五識為伴，妄想如觀伎之眾——諸趣諸識唯自心現。
(二) 海浪身喻——〔T16n0670 0510b08〕「〔識藏〕生無明住地，與七識俱，如海浪身，常生不斷」：
- 喻體：海與浪（浪身不離海，生生不斷）。喻依：識藏（如來藏）與七識。
- 所顯義：識藏與七識俱轉，如海浪之相續不斷；離無常過、離於我論，自性無垢、畢竟清淨——藏識常住而諸識念念生滅。（此為本段自立之藏識常住喻，與前藏識海浪段〔0484a17·0484b09〕之「巨海浪·境界風」喻同旨異出。）
(三) 掌中阿摩勒果喻——〔T16n0670 0510c03〕「如來者，現前境界，猶如掌中視阿摩勒果」：
- 喻體：掌中觀阿摩勒果（了了分明）。喻依：如來於如來藏識藏之現前境界。
- 所顯義：如來藏識藏雖唯佛及利智依義菩薩智慧境界，於如來則現前明了如掌中視果——顯如來自覺聖智之明徹。
(四) 愚見指月喻——〔T16n0670 0510c17–18〕偈「如愚見指月，觀指不觀月，計著名字者，不見我真實」：
- 喻體：以指指月，愚者觀指而不觀月。喻依：計著名相者，不見如來真實。
- 所顯義：名字（指）所以顯真實（月），計著名相則失真義；誡「莫但聞覺作知足想」〔0510c07 區〕，當於如來藏識藏勤修，不滯名言。
(五) 夢中度水喻（滅正受段）——〔T16n0670 0509b29–0509c01〕「如人夢中方便度水，未度而覺」：
- 喻體：夢中方便度水，未度而覺。喻依：八地菩薩於滅三昧樂門，見妄想生而覺、不取般涅槃想。
- 所顯義：二乘於滅三昧樂作涅槃想如夢未覺；菩薩本願哀愍、大悲成就，覺了自心現量，不妄想涅槃，得無生法忍。
二、異譯·經內平行對勘
本段所攝四子段（外道七種無常·滅正受次第相續·如來常無常·如來藏識藏）之漢三譯校勘。三譯此諸段品目切分不同：四卷本 T670 貫通於〈一切佛語心品〉一品之問答輪次，T671／T672 二廣本各析為別品（見目一）。逐子段對位如下。
子段一 外道七種無常（佛法非常非無常）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 一切外道有七種無常，非我法也。何等為七？彼有說言，作已而捨，是名無常。有說形處壞……有說即色是無常。有說色轉變中間……有說性無常。有說性無性無常。有說一切法不生無常。 | T16n0670 0508b12–18 |
| T671 流支 | 一切外道虛妄分別說八種無常。何等為八？一者、發起所作而不作……二者、形相休息……三者、色等即是無常；四者、色轉變故異異無常……五者……以無物故……六者、有法無法而悉無常……七者……本無後有名為無常；八者、不生無常。 | T16n0671 0553c02–16 |
| T672 實叉 | 外道說有七種無常，非是我法。何等為七？謂：有說始起即捨是名無常……有說形處變壞……有說色即無常；有說色之變異……有說物無常；有說物無物無常；有說不生無常。 | T16n0672 0617b28–c06 |
異文所繫：(甲) 計數，T670／T672 俱作「七種」，T671 作「八種」——流支開「有法無法」與「本無後有」為二，故成八；求那·實叉合之，故成七。(乙) 三譯七（八）計名目大同小異：作已而捨／發起所作／始起即捨 · 形處壞／形相休息／形處變壞 · 即色／色等即是／色即 · 色轉變／色轉變異異／色之變異 · 性（無物）· 性無性（有法無法）· 不生無常——皆破外道妄計無常之七（八）計。(丙) 三譯俱明此七（八）非佛法；佛說「非常非無常」（T670 0508c28「非常非無常。所以者何？謂外性不決定故」·T672 0618a17「我說諸法非常無常……三界唯心故」），三界唯心故。
子段二 滅正受（滅盡定）次第相續
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 六地起菩薩摩訶薩及聲聞、緣覺，入滅正受。第七地菩薩摩訶薩，念念正受，離一切性自性相正受，非聲聞、緣覺。 | T16n0670 0509a26–28 |
| T671 流支 | 菩薩從初地乃至六地入滅盡定，聲聞辟支佛亦入滅盡定。大慧！諸菩薩摩訶薩，於七地中念念入滅盡定，以諸菩薩悉能遠離一切諸法有無相故。 | T16n0671 0554c14–17 |
| T672 實叉 | 菩薩摩訶薩至于六地，及聲聞緣覺入於滅定，七地菩薩念念恒入，離一切法自性相故非諸二乘。 | T16n0672 0618b17–19 |
異文所繫：(甲) 三譯同判：六地菩薩與二乘（聲聞·緣覺）入滅正受（滅盡定），七地菩薩則念念入（T670「念念正受」·T671「念念入滅盡定」·T672「念念恒入」），離自性相故異於二乘。(乙)「滅正受」，T670 用此名（滅受想正受之略）；T671／T672 用「滅盡定」。(丙) 八地心意意識妄想相滅，三譯俱有（T670 0509b03「八地菩薩及聲聞、緣覺，心、意、意識妄想相滅」·T671 0554c 區·T672 0618b21–22「心、意、意識分別想滅」）。
子段三 如來非常非無常
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 如來、應供、等正覺，非常非無常。謂二俱有過。常者，有作主過……若如來無常者，有作無常過……而如來不斷。 | T16n0670 0509c26–0510a02 |
| T671 流支 | 如來、應、正遍知，非常非無常。何以故？二邊有過故……若言如來是常法者則同常因……亦不得言如來無常，言無常者即是同於有為作法。 | T16n0671 0555c23–29 |
| T672 實叉 | 如來、應、正等覺，非常非無常。何以故？俱有過故……若如來常者，有能作過……若無常者，有所作過，同於諸蘊……然佛如來實非斷滅。 | T16n0672 0619a21–26 |
異文所繫：(甲) 三譯全同旨：如來非常非無常，以常無常二邊俱有過——常則墮外道作者（能作·常因），無常則墮所作斷滅。(乙) 虛空喻三譯俱存（T670 0510a 區·T671 0556a11「譬如虛空非常非無常」·T672 0619b01「譬如虛空非常非無常」）。(丙) 如來所以名常之「無間所得智常」義（T670 0510a11 區），為此段末所立；三譯此結句各有其文，同歸如來以般若所熏、法畢定住名常，非作常·非虛空常。
子段四 如來藏識藏（善不善因·如海浪身·常生不斷）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 如來之藏，是善不善因，能遍興造一切趣生。譬如伎兒，變現諸趣，離我我所……為無始虛偽惡習所薰，名為識藏。生無明住地，與七識俱。如海浪身，常生不斷。離無常過、離於我論，自性無垢，畢竟清淨。 | T16n0670 0510b04–10 |
| T671 流支 | 如來之藏是善不善因故，能與六道作生死因緣，譬如伎兒出種種伎……阿梨耶識者，名如來藏，而與無明七識共俱，如大海波常不斷絕身俱生故，離無常過離於我過自性清淨。 | T16n0671 0556b23–556c02 |
| T672 實叉 | 如來藏是善不善因，能遍興造一切趣生。譬如伎兒變現諸趣離我我所……無始虛偽惡習所熏，名為藏識，生於七識無明住地，譬如大海而有波浪，其體相續恒注不斷，本性清淨，離無常過、離於我論。 | T16n0672 0619c01–06 |
異文所繫：(甲) 此子段三譯文義近同：「如來（之）藏是善不善因，能遍興造一切趣生」〔T16n0670 0510b04–05〕，T670／T672 幾全同，T671 作「能與六道作生死因緣」。(乙)「識藏／藏識」，T670「為無始虛偽惡習所薰，名為識藏」〔T16n0670 0510b07–08〕·T672「無始虛偽惡習所熏，名為藏識」〔T16n0672 0619c04〕；T671 則作「阿梨耶識者，名如來藏」〔T16n0671 0556b28–29〕。前二譯明示條件命名：如來藏受無始惡習所熏時名藏識；不得抽去「受熏」條件而改寫成無條件同一。(丙) 海浪身喻三譯俱存：T670「如海浪身，常生不斷」〔T16n0670 0510b08–09〕·T671「如大海波常不斷絕」〔T16n0671 0556b29–0556c01〕·T672「譬如大海而有波浪，其體相續恒注不斷」〔T16n0672 0619c05–06〕——藏識與七識俱轉如海浪不斷。(丁) 三譯又俱保存本性清淨與客塵覆蔽之別；故本段是條件命名與清淨／受熏兩層並置的經據，非無條件「同體異名」判詞。
三譯品目切分本異（T670 一品貫通·T671／T672 各析別品，見目一）；然四子段於三譯俱有實質平行文，故逐子段對位並誌異文，不以「無對應」略之。
三、唯識義之經據（眼）
本段立楞伽如來藏與藏識關係之正說：如來藏本性清淨而為客塵所覆；受無始虛偽惡習所熏時，名為識藏，與七識俱、如海浪身常生不斷。此為唯識第八識（阿賴耶·藏識）與如來藏作條件式會通的經據；清淨本性與受熏生滅不可壓成無條件同一。《成唯識論》三處明引《楞伽》皆出他段，非本段直引；其中藏識海浪偈與心意識伽他可供本段互讀。
(一) 受無始惡習所熏，名為識藏——〔T16n0670 0510b04–10〕「如來之藏，是善不善因，能遍興造一切趣生……為無始虛偽惡習所薰，名為識藏。生無明住地，與七識俱，如海浪身，常生不斷。離無常過、離於我論，自性無垢，畢竟清淨」：經文把命名條件說在句內——如來藏受無始虛偽惡習所熏時名識藏，與七識俱轉如海浪不斷；同時仍說其自性無垢、畢竟清淨。兩層須並存，不能省去受熏條件。
(二) 識藏之名·生滅所依——「若無識藏名如來藏者，則無生滅」〔T16n0670 0510b27–28〕「然諸凡聖悉有生滅」〔T16n0670 0510b28–29〕：本句以「名」連結識藏與如來藏，並把藏識置於生滅所依之位；須與前句「為無始虛偽惡習所薰，名為識藏」〔T16n0670 0510b07–08〕合讀，不另立無條件本體同一。→ 可與《成唯識論》第八識『諸法所依·恒轉』義互讀。
(三) 藏識海浪·恒轉不斷（承衍論硬引·出前段非本段）——本段之藏識常住義，承衍成唯識論卷二引楞伽藏識海浪偈立阿賴耶恒轉；然彼偈出前藏識海浪段〔T16n0670 0484b09〕，非出本段：
「《入楞伽經》亦作是說：『如海遇風緣，起種種波浪，現前作用轉，無有間斷時。藏識海亦然，境等風所擊，恒起諸識浪，現前作用轉。』」〔T31n1585 0014c14–18〕
此引與本段「如海浪身，常生不斷」同旨（藏識恒轉不斷）而異源（涉藏識海喻，屬同經異引），並錄以明承衍論所本之經。
(四) 心意識三名（承衍論硬引·出前段非本段）——本段廣說心意意識妄想相滅（滅正受段「八地菩薩及聲聞、緣覺，心、意、意識妄想相滅」〔T16n0670 0509b03–04〕）；承衍成唯識論引楞伽伽他定心意識三名，然彼伽他亦出前段非本段：
「如《入楞伽》伽他中說：『藏識說名心，思量性名意，能了諸境相，是說名為識。』」〔T31n1585 0024c15–17〕
即第八（藏識·心）、第七（思量·意）、前六（了境·識）之經據，屬楞伽常用語教，與本段心意識妄想相滅之說相涉。→ 三十頌 v.5–16 三能變 · 百法〈心法〉八識。
(五) 如來非常非無常·無間所得智常——〔T16n0670 0509c26 區·0510a11 區〕「如來、應供、等正覺，非常非無常……更有餘事知如來常……謂無間所得智常，故如來常」：如來離常無常二邊（常墮作者過、無常墮所作過），而以無間所得智（般若所熏、法畢定住）名常——非作常、非虛空常、非無生常。→ 唯識轉依·如來自覺聖智恒常之經據（誌錄不判部派諍）。
四、諸家異釋（古德·標宗）
藏經內現存四卷楞伽古德源涉本段者：宗泐·如玘《註解》（逐文主疏，牒引本段四子段 T670 原文並逐句註）· 法藏《玄義》（綱）。
宗泐·如玘《楞伽阿跋多羅寶經註解》T39n1789（逐文·主）
宗泐·如玘逐文牒引本段四子段之 T670 原文並註。
釋七種無常（總斥外道二見）——牒〔T39n1789 0410b08〕引 T670「一切外道有七種無常，非我法也」原文，總結斥云：
「此總結斥外道七種無常。凡彼諸見皆約四大為言，既非正見，故云妄想……謂四大種不壞是常見、四大分散是斷見，彼種種妄計不出此二見也。」〔T39n1789 0411c04–09〕
釋滅正受（三乘同入·位次淺深不同）——牒〔0412b10〕引 T670「滅正受次第相續」原文，註云：
「滅正受者，正受即三昧，謂滅盡定也。此定三乘同入而位次淺深不同，善知此已，於大滅定不捨，於凡小正受不墮。」〔T39n1789 0412b13–16〕
釋如來非常非無常·無間所得智常——牒〔0414b05·0414b16〕引 T670「如來非常非無常」「無間所得智常，故如來常」原文，註云：
「言如來非如虛空常等者……『若是常者，應如虛空，不待因成。然自覺聖智乃如來修德究顯，則無是過。』……上云非常非無常，乃據性德圓離。然如來稱性圓證，亦得言常。」〔T39n1789 0414b16–24〕
（宗泐明如來所以名常，據無間所得智——自覺聖智修德究顯，非虛空常、非作常。）
釋如來藏善不善因——T1789 牒引 T670「如來之藏是善不善因，能遍興造一切趣生……名為識藏。生無明住地，與七識俱，如海浪身常生不斷」原文〔T39n1789 0415a24–29〕，註云：
「言如來藏為善不善因者，如來謂理性如來，現前一念所具名之為藏。根塵一念心起，隨染淨緣，染即無明，隨無明染緣則為九界生死；淨即教行，隨教行淨緣則為四種道滅……故曰『是善不善因』。」〔T39n1789 0415b01–06〕
（宗泐以理性如來·現前一念隨染淨緣會通如來藏善不善因——楞伽如來藏藏識義之古德讀。）
法藏《入楞伽心玄義》T39n1790（綱）
法藏判全經宗要，如來藏·八識繫於自心如來藏：
「所謂五法、三性、八識、二空，莫不皆於自心如來藏立，為學大乘者生正見處、正信正行由此成就。」〔T39n1790 0426a17–19〕
本段如來藏受無始惡習所熏而名識藏、與七識如海浪俱轉之文，可置於科判摘要『八識·藏識莫不於自心如來藏立』的綱位互讀；法藏《玄義》為綱而非逐文，不能由其綱語代替本段條件命名的細節。
七、互讀·承衍
本段所立的是條件式關係：如來藏本性清淨而受客塵覆蔽，受無始惡習所熏時名識藏，與七識如海浪相續。依唯識系次第向下游互讀，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〕，皆非本段。後二處可與本段受熏而名識藏、與七識如海浪相續之義互讀；不得據此把本段改寫為《成唯識論》直引，亦不得抹去清淨／受熏之別。
- 三十頌 v.4「恒轉如瀑流」· v.5–16 三能變：「恒轉如瀑流」即藏識常住·如海浪身不斷之頌承；三能變（藏識·意·識）即心意識三名之頌開。
- 攝大乘論〈所知依分〉：阿賴耶識所知依之義承本經如來藏藏識義；攝論本 T1594／世親釋 T1597 無顯引楞伽經——承其義而不引其文。
- 百法〈心法〉第八識：五位百法心法八識中第八阿賴耶——本段如來藏識藏之百法位。
- 禪傳承史料：淨覺 T2837 記達摩令慧可依四卷《楞伽》行而自然得度〔T85n2837 1284c24–25〕；道宣 T2060 記「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕；「可以印心」見宋人卷首序〔T16n0670 0479c10–13〕。本段只置於後世禪門接受史中互讀，不據此判作祖師禪唯一經據。
互讀以穩定徵引（藏經號·品號·段）為主；《成唯識論》三處明引《楞伽》皆非本段，惟藏識海浪偈與心意識伽他可作本段藏識義互讀；唯心句另誌。餘承其義而不引其文。
八、校本定位
- T670 求那（底本）：本段〔T16n0670 0508b09〕外道七種無常問起—〔0510c20〕如來藏識藏偈訖。七種無常段 0508b09–0508c18 區 · 滅正受段 0509a20–0509b21 區 · 如來常無常段 0509c25–0510a29 區（「為常無常」問 0509c26 · 「非常非無常」答 · 「無間所得智常」0510a11 區）· 如來藏識藏段 0510a29–0510c20 區（「善不善因」0510b04 · 「名為識藏」0510b06–07 · 「如海浪身」0510b08 · 「掌中阿摩勒果」0510c03 · 「勝鬘夫人」0510c07 · 「指月偈」0510c11–）。
- T671 流支（全本主對校）：四子段各別立品——無常品第八（八種無常）〔T16n0671 0553b25–〕· 入道品第九（滅盡定次第）〔0554c05–〕· 問如來常無常品第十〔0555c20–〕· 佛性品第十一（如來之藏善不善因）〔0556b23–〕。
- T672 實叉（完帙對校）：四子段各別立品——無常品第三（七種無常）〔T16n0672 0617b28–〕· 現證品第四（入滅次第相續相）〔0618b11–〕· 如來常無常品第五〔0619a19–〕· 剎那品第六（如來藏善不善因）〔0619c01–〕。
- 宗泐·如玘 T1789（逐文主疏）：牒引本段四子段 T670 原文並註——七種無常牒〔T39n1789 0410b08〕總斥〔0411c04〕· 滅正受牒〔0412b10〕註〔0412b13〕· 如來非常非無常〔0414b05〕無間所得智常〔0414b16〕· 如來藏善不善因牒〔0415a24〕註〔0415b01〕。
- 法藏 T1790（玄義綱）：宗要〔T39n1790 0426a17–18〕· 綱非逐文。
- 成唯識論 T1585（三處明引·皆非本段）：唯心句〔T31n1585 0010c07–10〕· 藏識海浪偈〔0014c14–18〕· 心意識伽他〔0024c15–17〕；後二處供本段藏識義互讀。
- 法藏 T1790 玄義 / 攝論 T1594·T1597：玄義性質不涉本段逐句；攝論無顯引楞伽，從闕。
- 古德音寫（梵文 IAST）：本段經文無四卷本古德音寫記錄可據，術語梵名除藏識＝阿賴耶（玄奘音寫）外，餘從闕，不以近代還原充數。
The four sub-passages gathered in this movement: the refutation of the outsiders' seven kinds of impermanence (the Buddha-dharma is neither eternal nor impermanent) · the sequential continuity of the cessation-attainment (the difference between the sixth-through-eighth-ground bodhisattvas and the two vehicles) · the Tathāgata neither eternal nor impermanent (the wisdom won without interval is constant) · the Tathāgata-womb consciousness-store (the cause of good and non-good · like a body of ocean-waves · ever-arising without break) — the movement of the definitive teaching of the Laṅkāvatāra's Tathāgata-womb-and-store-consciousness doctrine; the later Yogācāra treatises carry it forward with the hard citations of "the store-consciousness ocean and waves" and "the three names mind-mentation-consciousness," yet those two verses come from the earlier store-consciousness-ocean-and-waves passage, not from this movement — this movement establishes on its own the doctrine of the store-consciousness's constant abiding, "like a body of ocean-waves · ever-arising without break." All four sub-passages have substantial parallel text in T671 (Bodhiruci) · T672 (Śikṣānanda), each set up as a separate chapter: the seven kinds of impermanence — T671 Impermanence chapter, the eighth (eight kinds of impermanence) · T672 Impermanence chapter, the third; the cessation-attainment — T671 Entering-the-Path chapter, the ninth · T672 Direct-Realization chapter, the fourth; the Tathāgata eternal-or-impermanent — T671 the chapter Asking Whether the Tathāgata Is Eternal or Impermanent, the tenth · T672 the Tathāgata-Eternal-or-Impermanent chapter, the fifth; the Tathāgata-womb consciousness-store — T671 Buddha-Nature chapter, the eleventh · T672 Momentariness chapter, the sixth.
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 Impermanence-to-Tathāgata-womb region（〔T16 0508b09〕the outsiders' seven-kinds-of-impermanence question —〔0510c20〕the Tathāgata-womb consciousness-store verse ends）. The four-scroll text runs through as a single chapter, cut by the rounds of Mahāmati's question-and-answer; this movement gathers four questions: "the outsiders have seven kinds of impermanence"（0508b09）·"the sequential continuity of the cessation-attainment"（0509a20）·"is the Tathāgata eternal or impermanent"（0509c25）·"the arising-and-ceasing of the aggregates, elements, and sense-fields · who is it that arises, who ceases"（0510a29, the Tathāgata-womb consciousness-store answer） |
| Fazang, Profound Meaning of the Laṅkāvatāra T1790 (outline, not phrase-by-phrase) | judges the whole scripture's guiding tenet to be「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39 0426a17〕— tr. "the five dharmas, the three natures, the eight consciousnesses, and the two emptinesses are, without exception, all established upon the Tathāgata-womb that is one's own mind"; the Tathāgata-womb-consciousness-store passage of this movement stands right at the core of the Tathāgata-womb · the store consciousness |
| Zonglei & Ruqi, Annotations T1789 (phrase-by-phrase · chief commentary on the four-scroll) | quotes and annotates the T670 text of this movement's four sub-passages phrase by phrase: the seven kinds of impermanence quoted〔T39 0410b08〕, refuted altogether〔0411c04〕· the cessation-attainment quoted〔0412b10〕, annotated "the attainment' means samādhi, that is, the attainment of cessation"〔0412b13〕· the Tathāgata neither-eternal-nor-impermanent〔0414b05〕"the wisdom won without interval is constant, therefore the Tathāgata is constant"〔0414b16〕· the Tathāgata-womb the cause of good and non-good quoted〔0415a24〕, annotated〔0415b01〕 |
| T671 Entering the Laṅkā (Bodhiruci) | the four sub-passages each set up as a separate chapter: Impermanence chapter, the eighth (eight kinds of impermanence〔T16 0553b25〕）· Entering-the-Path chapter, the ninth (the sequential mark of entering the attainment of cessation〔0554c05〕）· the chapter Asking Whether the Tathāgata Is Eternal or Impermanent, the tenth〔0555c20〕· Buddha-Nature chapter, the eleventh (the Tathāgata's womb is the cause of good and non-good〔0556b23〕） |
| T672 Mahāyāna Entering the Laṅkā (Śikṣānanda) | the four sub-passages each set up as a separate chapter: Impermanence chapter, the third (seven kinds of impermanence〔T16 0617b28〕）· Direct-Realization chapter, the fourth (the sequential-continuity mark of entering cessation〔0618b11〕）· the Tathāgata-Eternal-or-Impermanent chapter, the fifth〔0619a19〕· Momentariness chapter, the sixth (the Tathāgata-womb is the cause of good and non-good〔0619c01〕） |
5 · Terms (術語)
| Chinese | Transmitted Sanskrit (Roman · pronunciation aid) | Attestation of the ancient masters' transliteration | Precise Yogācāra sense |
|---|---|---|---|
| 如來藏（識藏）the Tathāgata-womb (consciousness-store) | tathāgatagarbha | —（no four-scroll ancient-master transliteration · left blank） | the Tathāgata's womb; the cause of good and non-good, able to pervadingly bring forth the births of all destinies. Together with the seven consciousnesses, like a body of ocean-waves ever-arising without break. This movement: perfumed by "the ground of ignorance-abiding" it is named the consciousness-store〔T16n0670 0510b06〕 |
| 識藏 / 藏識 the consciousness-store / the store consciousness | ālaya-vijñāna | Xuanzang's transliteration 阿賴耶 | the name for the Tathāgata-womb as perfumed by the beginningless false and evil habit-energy〔this movement 0510b06〕; its intrinsic nature undefiled, ultimately pure, yet covered over by the guest-dust. This movement:「若無識藏名如來藏者，則無生滅」〔T16n0670 0510b27–28〕— tr. "were there no Tathāgata-womb named the consciousness-store, there would be no arising-and-ceasing" |
| 滅正受 / 滅受想正受 the cessation-attainment / the attainment of the cessation of feeling-and-perception | —（no ancient-master transliteration · left blank） | 〔this movement 0509a21·0510b18〕 | the attainment of cessation; the ninth attainment in sequence, the cessation of feeling and perception. This movement judges the sixth-ground bodhisattva and the two vehicles to enter the cessation-attainment; the seventh-ground [bodhisattva] is in attainment thought after thought; on the eighth ground the marks of the false imagining of mind, mentation, and mental consciousness cease |
| 七種無常（外道）the seven kinds of impermanence (of the outsiders) | —（no ancient-master transliteration · left blank） | 〔this movement 0508b12–13 region〕 | the outsiders' seven reckonings: made-and-then-cast-off · the perishing of shape-and-place · that form itself [is impermanence] · the transforming of form · being · being-and-non-being · the non-arising of all dharmas. The Buddha-dharma is none of these seven — neither eternal nor impermanent |
| 無間所得智 the wisdom won without interval | —（no ancient-master transliteration · left blank） | 〔this movement 0510a15 region〕 | that whereby the Tathāgata is constant: the wisdom won without interval is constant, the dharma is decisively fixed in abiding, perfumed by insight — therefore the Tathāgata is constant (not the constancy of a maker · not the constancy of empty space · not the constancy of non-arising) |
| 無明住地 the ground of ignorance-abiding | —（no ancient-master transliteration · left blank） | 〔this movement 0510b06〕 | that which the consciousness-store gives rise to; together with the seven consciousnesses, like a body of ocean-waves ever-arising without break |
| 如來覺（自覺聖趣）the Tathāgata's awakening (the noble resort of self-realization) | —（no ancient-master transliteration · left blank） | 〔this movement 0510b21 region〕 | seeing the Tathāgata-womb, the intrinsic nature of the five dharmas, and the no-self of persons and dharmas, these cease, and ground by ground in sequence one advances on; abiding on the bodhisattva's Immovable Ground, one turns toward the noble resort of self-realization |
IAST is a pronunciation aid; "the store consciousness" = the transliteration of 阿賴耶, resting on Xuanzang's ancient transmission. For the other names (the Tathāgata-womb · the cessation-attainment · the ground of ignorance-abiding, etc.) no four-scroll ancient-master transliteration can be attested; they are left blank, not filled out from modern reconstructions.
6 · Simile and figure (譬喻·修辭)
(1) The simile of the actor manifesting the destinies —〔T16n0670 0510b05–06〕「譬如伎兒，變現諸趣，離我我所」— tr. "just as an actor manifests the various destinies, apart from self and what belongs to self"; the verse restates it〔T16n0670 0510c19–20〕「心為工伎兒，意如和伎者，五識為伴侶，妄想觀伎眾」— tr. "mind is the lead actor, mentation is like the one who sings the accompaniment, the five consciousnesses are its companions, and false imagining is the crowd looking on at the troupe":
- Vehicle: the actor (the player) manifesting all sorts of roles. Tenor: the Tathāgata-womb (consciousness-store) bringing forth the births of all destinies; the correspondence of mind, mentation, consciousness, and the five consciousnesses.
- What it shows: the Tathāgata-womb can pervadingly bring forth the births of all destinies while apart from self and what belongs to self, as an actor presents the various roles while no role has a real self within it; mind is the lead player, mentation the one who sings the accompaniment, the five consciousnesses the companions, false imagining like the crowd looking on at the players — the destinies and the consciousnesses are all but one's own mind's manifestation.
(2) The simile of the body of ocean-waves —〔T16n0670 0510b08〕「〔識藏〕生無明住地，與七識俱，如海浪身，常生不斷」— tr. "〔the consciousness-store〕gives rise to the ground of ignorance-abiding, and together with the seven consciousnesses, like a body of ocean-waves, ever arises without break":
- Vehicle: the ocean and the waves (the wave-body not apart from the ocean, arising and arising without break). Tenor: the consciousness-store (the Tathāgata-womb) and the seven consciousnesses.
- What it shows: the consciousness-store evolves together with the seven consciousnesses, as the ocean's waves succeed one another without break; apart from the fault of impermanence, apart from the doctrine of a self, its intrinsic nature undefiled and ultimately pure — the store consciousness abides constant while the consciousnesses arise and cease thought after thought. (This is the store-consciousness-constant-abiding simile this movement establishes on its own; it shares its purport with, but issues from a different place than, the "mighty ocean-waves · the wind of objects" simile of the earlier store-consciousness-ocean-and-waves passage〔0484a17·0484b09〕.)
(3) The simile of the āmalaka fruit in the palm —〔T16n0670 0510c03〕「如來者，現前境界，猶如掌中視阿摩勒果」— tr. "for the Tathāgata, the realm present before him is like looking at an āmalaka fruit in the palm of the hand":
- Vehicle: looking at an āmalaka fruit in the palm (clear and distinct). Tenor: the Tathāgata's realm present before him with respect to the Tathāgata-womb consciousness-store.
- What it shows: though the Tathāgata-womb consciousness-store is the realm of the wisdom only of the Buddhas and of the sharp-witted, meaning-relying bodhisattvas, for the Tathāgata it is present and manifestly clear as looking at a fruit in the palm — showing the clarity of the Tathāgata's noble wisdom of self-realization.
(4) The simile of the fool seeing the pointing finger for the moon —〔T16n0670 0510c17–18〕the verse「如愚見指月，觀指不觀月，計著名字者，不見我真實」— tr. "as a fool, seeing the finger pointing at the moon, looks at the finger and not at the moon, so one who clings to names does not see my truth":
- Vehicle: pointing at the moon with a finger, the fool looking at the finger and not at the moon. Tenor: one who clings to names-and-marks does not see the Tathāgata's truth.
- What it shows: names (the finger) are that whereby the truth (the moon) is shown; cling to names-and-marks and one loses the true meaning; the admonition「莫但聞覺作知足想」— tr. "do not, merely having heard and been aware, form the thought that this is enough"〔0510c07 region〕— one should diligently cultivate with respect to the Tathāgata-womb consciousness-store, not stagnate in names-and-words.
(5) The simile of crossing the water in a dream (cessation-attainment passage) —〔T16n0670 0509b29–0509c01〕「如人夢中方便度水，未度而覺」— tr. "as a person crosses the water by expedient in a dream, and wakes before he has crossed":
- Vehicle: crossing the water by expedient in a dream, and waking before crossing. Tenor: the eighth-ground bodhisattva, within the gate of the bliss of the samādhi of cessation, sees false imagining arise and wakes, not taking up the thought of parinirvāṇa.
- What it shows: the two vehicles form the thought of nirvāṇa upon the bliss of the samādhi of cessation, like a dream not yet woken from; the bodhisattva, by his fundamental vow of pity and by the accomplishment of great compassion, awakens to the measure of his own mind's manifestation, does not falsely imagine nirvāṇa, and wins the forbearance of the non-arising of dharmas.
2 · Variant-translation and intra-scriptural parallel collation (異譯·經內平行對勘)
The collation of the three Chinese translations of this movement's four sub-passages (the outsiders' seven kinds of impermanence · the sequential continuity of the cessation-attainment · the Tathāgata eternal-or-impermanent · the Tathāgata-womb consciousness-store). The three divide these passages into chapters differently: the four-scroll T670 runs through the rounds of question-and-answer within the single〈Chapter on the Heart of All Buddha-Word〉, while T671／T672, the two full recensions, each split them into separate chapters (see rubric 1). The phrase-by-phrase alignment follows.
Sub-passage 1 The outsiders' seven kinds of impermanence (the Buddha-dharma is neither eternal nor impermanent)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 一切外道有七種無常，非我法也。何等為七？彼有說言，作已而捨，是名無常。有說形處壞……有說即色是無常。有說色轉變中間……有說性無常。有說性無性無常。有說一切法不生無常。 | T16n0670 0508b12–18 |
| T671 Bodhi. | 一切外道虛妄分別說八種無常。何等為八？一者、發起所作而不作……二者、形相休息……三者、色等即是無常；四者、色轉變故異異無常……五者……以無物故……六者、有法無法而悉無常……七者……本無後有名為無常；八者、不生無常。 | T16n0671 0553c02–16 |
| T672 Śikṣ. | 外道說有七種無常，非是我法。何等為七？謂：有說始起即捨是名無常……有說形處變壞……有說色即無常；有說色之變異……有說物無常；有說物無物無常；有說不生無常。 | T16n0672 0617b28–c06 |
tr. — T670: "The outsiders, one and all, have seven kinds of impermanence, which are not my dharma. Which seven? Some among them say: made and then cast off — this is called impermanence. Some say the perishing of shape-and-place … Some say that form itself is impermanence. Some say that in the midst of form's transforming … Some say that 'being' is impermanence. Some say that 'being and non-being' is impermanence. Some say that the non-arising of all dharmas is impermanence." — T671: "The outsiders, by false discrimination, speak of eight kinds of impermanence. Which eight? First, the setting-in-motion of what is done, and then not doing it … Second, the resting of shape-and-appearance … Third, that form and the rest are themselves impermanence; fourth, that because form transforms it is impermanence of difference upon difference … Fifth … by reason of there being no thing … Sixth, that being-and-non-being are all of them impermanence … Seventh … first not there and afterward there is called impermanence; eighth, the impermanence of non-arising." — T672: "The outsiders say there are seven kinds of impermanence, which are not my dharma. Which seven? To wit: some say that beginning-to-arise-and-at-once-cast-off is called impermanence … some say the perishing-and-altering of shape-and-place … some say that form itself is impermanence; some say the alteration of form … some say the impermanence of a thing; some say the impermanence of thing-and-no-thing; some say the impermanence of non-arising."
Where the variants lie: (a) The count — T670／T672 both have "seven kinds", T671 has "eight kinds" — Bodhiruci splits "being-and-non-being" and "first-not-there-afterward-there" into two, hence eight; Guṇabhadra and Śikṣānanda merge them, hence seven. (b) The names of the seven (eight) reckonings are broadly alike across the three, with minor differences: made-and-then-cast-off / setting-in-motion-of-what-is-done / beginning-to-arise-and-at-once-cast-off · the perishing of shape-and-place / the resting of shape-and-appearance / the perishing-and-altering of shape-and-place · form-itself / form-and-the-rest-being-itself / form-itself · the transforming of form / form-transforming-difference-upon-difference / the alteration of form · being (no-thing) · being-and-non-being (being-and-non-being) · the impermanence of non-arising — all refutations of the outsiders' seven (eight) false reckonings of impermanence. (c) All three make plain that these seven (eight) are not the Buddha-dharma; the Buddha teaches "neither eternal nor impermanent" (T670 0508c28「非常非無常。所以者何？謂外性不決定故」— tr. "neither eternal nor impermanent. Why so? Because outer nature is not decisively fixed" · T672 0618a17「我說諸法非常無常……三界唯心故」— tr. "I teach that all dharmas are neither eternal nor impermanent … because the three realms are mind-only"), because the three realms are mind-only.
Sub-passage 2 The sequential continuity of the cessation-attainment (the attainment of cessation)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 六地起菩薩摩訶薩及聲聞、緣覺，入滅正受。第七地菩薩摩訶薩，念念正受，離一切性自性相正受，非聲聞、緣覺。 | T16n0670 0509a26–28 |
| T671 Bodhi. | 菩薩從初地乃至六地入滅盡定，聲聞辟支佛亦入滅盡定。大慧！諸菩薩摩訶薩，於七地中念念入滅盡定，以諸菩薩悉能遠離一切諸法有無相故。 | T16n0671 0554c14–17 |
| T672 Śikṣ. | 菩薩摩訶薩至于六地，及聲聞緣覺入於滅定，七地菩薩念念恒入，離一切法自性相故非諸二乘。 | T16n0672 0618b17–19 |
tr. — T670: "From the sixth ground on, the bodhisattva-mahāsattvas, together with the śrāvakas and pratyekabuddhas, enter the cessation-attainment. The seventh-ground bodhisattva-mahāsattva is in attainment thought after thought, in an attainment apart from the mark of the intrinsic nature of all natures — which is not for the śrāvakas and pratyekabuddhas." — T671: "The bodhisattvas, from the first ground up to the sixth, enter the attainment of cessation; the śrāvakas and pratyekabuddhas too enter the attainment of cessation. Mahāmati! the bodhisattva-mahāsattvas, on the seventh ground, enter the attainment of cessation thought after thought, because the bodhisattvas are one and all able to depart far from the mark of the being-and-non-being of all dharmas." — T672: "The bodhisattva-mahāsattvas, reaching as far as the sixth ground, together with the śrāvakas and pratyekabuddhas, enter the attainment of cessation; the seventh-ground bodhisattva enters it constantly thought after thought, apart from the mark of the intrinsic nature of all dharmas, and so is not [as] the two vehicles."
Where the variants lie: (a) All three judge alike: the sixth-ground bodhisattva and the two vehicles (śrāvaka · pratyekabuddha) enter the cessation-attainment (the attainment of cessation); the seventh-ground bodhisattva then enters it thought after thought (T670「念念正受」· T671「念念入滅盡定」· T672「念念恒入」), apart from the mark of intrinsic nature and so differing from the two vehicles. (b) "The cessation-attainment," T670 uses this name (short for the attainment of the cessation of feeling-and-perception); T671／T672 use "the attainment of cessation." (c) On the eighth ground the marks of the false imagining of mind, mentation, and mental consciousness cease — present in all three (T670 0509b03「八地菩薩及聲聞、緣覺，心、意、意識妄想相滅」— tr. "the eighth-ground bodhisattva and the śrāvakas and pratyekabuddhas — the marks of the false imagining of mind, mentation, and mental consciousness cease" · T671 0554c region · T672 0618b21–22「心、意、意識分別想滅」— tr. "the discriminating thoughts of mind, mentation, and mental consciousness cease").
Sub-passage 3 The Tathāgata neither eternal nor impermanent
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 如來、應供、等正覺，非常非無常。謂二俱有過。常者，有作主過……若如來無常者，有作無常過……而如來不斷。 | T16n0670 0509c26–0510a02 |
| T671 Bodhi. | 如來、應、正遍知，非常非無常。何以故？二邊有過故……若言如來是常法者則同常因……亦不得言如來無常，言無常者即是同於有為作法。 | T16n0671 0555c23–29 |
| T672 Śikṣ. | 如來、應、正等覺，非常非無常。何以故？俱有過故……若如來常者，有能作過……若無常者，有所作過，同於諸蘊……然佛如來實非斷滅。 | T16n0672 0619a21–26 |
tr. — T670: "The Tathāgata, the Worthy One, the Perfectly Awakened One, is neither eternal nor impermanent. That is: both alike have a fault. If eternal, there is the fault of being a maker-and-lord … if the Tathāgata were impermanent, there would be the fault of being made-and-impermanent … yet the Tathāgata is not cut off." — T671: "The Tathāgata, the Worthy One, the Perfectly All-Knowing One, is neither eternal nor impermanent. Why so? Because both extremes have a fault … if one says the Tathāgata is an eternal dharma, that is the same as an eternal cause … nor can one say the Tathāgata is impermanent, for to say impermanent is the very same as a conditioned, made dharma." — T672: "The Tathāgata, the Worthy One, the Perfectly and Equally Awakened One, is neither eternal nor impermanent. Why so? Because both have a fault … if the Tathāgata were eternal, there would be the fault of a maker; if impermanent, there would be the fault of the made, the same as the aggregates … yet the Buddha, the Tathāgata, is truly not an annihilation."
Where the variants lie: (a) All three are wholly of one purport: the Tathāgata is neither eternal nor impermanent, since the two extremes of eternal and impermanent both have a fault — if eternal, one falls into the outsiders' maker (a maker · an eternal cause); if impermanent, one falls into the made and into annihilation. (b) The empty-space simile is present in all three (T670 0510a region · T671 0556a11「譬如虛空非常非無常」— tr. "just as empty space is neither eternal nor impermanent" · T672 0619b01「譬如虛空非常非無常」— tr. the same). (c) The sense whereby the Tathāgata is named constant, "the wisdom won without interval is constant" (T670 0510a11 region), is what is established at the close of this passage; the three each have their own wording for this closing sentence, all coming to the same end: the Tathāgata is named constant as perfumed by insight and with the dharma decisively fixed in abiding — not the constancy of a maker · not the constancy of empty space.
Sub-passage 4 The Tathāgata-womb consciousness-store (the cause of good and non-good · like a body of ocean-waves · ever-arising without break)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 如來之藏，是善不善因，能遍興造一切趣生。譬如伎兒，變現諸趣，離我我所……為無始虛偽惡習所薰，名為識藏。生無明住地，與七識俱。如海浪身，常生不斷。離無常過、離於我論，自性無垢，畢竟清淨。 | T16n0670 0510b04–10 |
| T671 Bodhi. | 如來之藏是善不善因故，能與六道作生死因緣，譬如伎兒出種種伎……阿梨耶識者，名如來藏，而與無明七識共俱，如大海波常不斷絕身俱生故，離無常過離於我過自性清淨。 | T16n0671 0556b23–556c02 |
| T672 Śikṣ. | 如來藏是善不善因，能遍興造一切趣生。譬如伎兒變現諸趣離我我所……無始虛偽惡習所熏，名為藏識，生於七識無明住地，譬如大海而有波浪，其體相續恒注不斷，本性清淨，離無常過、離於我論。 | T16n0672 0619c01–06 |
tr. — T670: "The Tathāgata's womb is the cause of good and non-good, able to pervadingly bring forth the births of all destinies. Just as an actor manifests the various destinies, apart from self and what belongs to self … perfumed by the beginningless false and evil habit-energy, it is named the consciousness-store. It gives rise to the ground of ignorance-abiding, and together with the seven consciousnesses, like a body of ocean-waves, ever arises without break. It is apart from the fault of impermanence, apart from the doctrine of a self, its intrinsic nature undefiled, ultimately pure." — T671: "Because the Tathāgata's womb is the cause of good and non-good, it can be the cause-and-condition of birth-and-death for the six destinies; just as an actor puts forth all sorts of acts … the ālaya-consciousness is named the Tathāgata-womb, and together with ignorance and the seven consciousnesses it arises as one body, like the waves of the great ocean ever without cease — apart from the fault of impermanence, apart from the fault of a self, its intrinsic nature pure." — T672: "The Tathāgata-womb is the cause of good and non-good, able to pervadingly bring forth the births of all destinies. Just as an actor manifests the various destinies, apart from self and what belongs to self … perfumed by the beginningless false and evil habit-energy, it is named the store consciousness, arising in the seven consciousnesses and the ground of ignorance-abiding, just as the great ocean has waves, its substance continuing, ever-flowing without break, its fundamental nature pure, apart from the fault of impermanence, apart from the doctrine of a self."
Where the variants lie: (a) This sub-passage is closely aligned in sense across the three: "the Tathāgata's womb is the cause of good and non-good, able to pervadingly bring forth the births of all destinies" is all but the same in T670／T672, T671 having "it can be the cause-and-condition of birth-and-death for the six destinies." (b) T670 and T672 explicitly state the condition of naming: when perfumed by beginningless false and harmful habit-energy, the Tathāgata-womb is named the consciousness-store; T671 instead reads「阿梨耶識者，名如來藏」. The first two must not be stripped of their perfuming condition and rewritten as an unconditional identity. (c) The ocean-waves simile is present in all three, with store consciousness evolving together with the seven consciousnesses without break. (d) All three also preserve intrinsic purity alongside adventitious covering; the passage therefore holds together conditioned naming and the purity/defilement distinction, not a flat formula of one substance under two names.
The three translations' chapter-divisions differ at root (T670 running through as a single chapter · T671／T672 each split into separate chapters, see rubric 1); yet all four sub-passages have substantial parallel text in the three, and so the alignment is set sub-passage by sub-passage, with the variants recorded, not passed over as "no correspondence."
3 · The scriptural warrant for the Yogācāra doctrine〔the eye〕(唯識義之經據)
This movement states a conditioned relation between the Tathāgata-womb and the store consciousness: the Tathāgata-womb is intrinsically pure yet covered by adventitious defilements; when perfumed by beginningless false and harmful habit-energy, it is named the consciousness-store and evolves with the seven consciousnesses like ocean-waves without break. This supplies a scriptural basis for cross-reading the ālaya with the Tathāgata-womb, but the distinction between intrinsic purity and defiling perfuming must not be flattened into unconditional identity. The Cheng Weishi Lun explicitly names the Laṅkā three times, all in other passages; its ocean-and-waves and mind-mentation-consciousness citations can be cross-read here but do not cite this movement.
(1) Perfumed by beginningless harmful habit-energy, it is named the consciousness-store —〔T16n0670 0510b04–10〕「如來之藏，是善不善因，能遍興造一切趣生……為無始虛偽惡習所薰，名為識藏。生無明住地，與七識俱，如海浪身，常生不斷。離無常過、離於我論，自性無垢，畢竟清淨」: the naming condition is stated within the sentence itself. When perfumed by beginningless false and harmful habit-energy, the Tathāgata-womb is named the consciousness-store and evolves with the seven consciousnesses like ocean-waves without break; at the same time its intrinsic nature is said to remain undefiled and pure. Both layers must be retained.
(2) The name consciousness-store · the support of arising-and-ceasing —「若無識藏名如來藏者，則無生滅」〔T16n0670 0510b27–28〕「然諸凡聖悉有生滅」〔T16n0670 0510b28–29〕— tr. "were there no Tathāgata-womb named the consciousness-store, there would be no arising-and-ceasing" / "yet all the ordinary and the noble alike have arising-and-ceasing": this sentence links the names while placing store consciousness at the support of arising-and-ceasing. It must be read together with the preceding condition, 「為無始虛偽惡習所薰，名為識藏」〔T16n0670 0510b07–08〕— "perfumed by beginningless false and harmful habit-energy, it is named the consciousness-store" — rather than promoted into an unconditional metaphysical identity.
(3) The store-consciousness ocean and waves · ever-evolving without break (the treatise's hard citation · from the earlier passage, not this movement) — this movement's store-consciousness-constant-abiding sense is carried forward by the Cheng Weishi Lun, Scroll Two, which cites the Laṅkāvatāra's store-consciousness-ocean-and-waves verse to establish the ālaya's ceaseless evolving; yet that verse comes from the earlier store-consciousness-ocean-and-waves passage〔T16n0670 0484b09〕, not from this movement:
「《入楞伽經》亦作是說：『如海遇風緣，起種種波浪，現前作用轉，無有間斷時。藏識海亦然，境等風所擊，恒起諸識浪，現前作用轉。』」〔T31n1585 0014c14–18〕
tr. "The Laṅkāvatāra-sūtra also states it thus: 'As the ocean, meeting the condition of the wind, raises up the manifold waves, which turn in present operation with never a time of interruption — so too is the ocean of the store consciousness: struck by the wind of objects and the rest, it ceaselessly raises the waves of the consciousnesses, which turn in present operation.'"
This citation shares its purport with this movement's "like a body of ocean-waves · ever-arising without break" (the store consciousness ceaselessly evolving) while issuing from a different source (bearing on the store-consciousness-ocean simile, a citation from a different place in the same scripture); it is recorded here to make plain the scripture on which the onward-carried treatise rests.
(4) The three names mind-mentation-consciousness (the treatise's hard citation · from the earlier passage, not this movement) — this movement expounds at length the ceasing of the marks of the false imagining of mind, mentation, and mental consciousness (the cessation-attainment passage「八地菩薩及聲聞、緣覺，心、意、意識妄想相滅」〔T16n0670 0509b03–04〕— tr. "the eighth-ground bodhisattva and the śrāvakas and pratyekabuddhas — the marks of the false imagining of mind, mentation, and mental consciousness cease"); the Cheng Weishi Lun carries forward the Laṅkāvatāra's gāthā fixing the three names mind-mentation-consciousness, yet that gāthā too comes from the earlier passage, not this movement:
「如《入楞伽》伽他中說：『藏識說名心，思量性名意，能了諸境相，是說名為識。』」〔T31n1585 0024c15–17〕
tr. "As is said among the gāthās of the Laṅkāvatāra: 'The store consciousness is termed mind; that whose nature is deliberation is termed mentation; that which can cognize the marks of the objects is termed consciousness.'"
That is, the scriptural warrant for the eighth (the store consciousness · mind), the seventh (deliberation · mentation), and the first six (cognizing objects · consciousness), a language-teaching in common use in the Laṅkāvatāra, bearing on this movement's teaching of the ceasing of the marks of the false imagining of mind, mentation, and mental consciousness. → the three transformations of the Thirty Verses vv.5–16 · the eight consciousnesses under the 〈mind-dharmas〉 of the Hundred Dharmas.
(5) The Tathāgata neither eternal nor impermanent · the wisdom won without interval is constant —〔T16n0670 0509c26 region·0510a11 region〕「如來、應供、等正覺，非常非無常……更有餘事知如來常……謂無間所得智常，故如來常」— tr. "the Tathāgata, the Worthy One, the Perfectly Awakened One, is neither eternal nor impermanent … there is yet another matter whereby one knows the Tathāgata is constant … that is, the wisdom won without interval is constant, therefore the Tathāgata is constant": the Tathāgata is apart from the two extremes of eternal and impermanent (eternal falls into the fault of a maker, impermanent into the fault of the made), and is named constant by the wisdom won without interval (perfumed by insight, the dharma decisively fixed in abiding) — not the constancy of a maker, not the constancy of empty space, not the constancy of non-arising. → the scriptural warrant for the Yogācāra transformation of the basis · the constancy of the Tathāgata's noble wisdom of self-realization (recorded, not judging the schools' disputations).
4 · The divergent readings of the masters (ancient masters · tenet marked) (諸家異釋)
The extant ancient-master sources on the four-scroll Laṅkā that bear on this movement: Zonglei & Ruqi's Annotations (phrase-by-phrase chief commentary, quoting and annotating the T670 text of this movement's four sub-passages phrase by phrase) · Fazang's Profound Meaning (outline).
Zonglei & Ruqi, Annotations on the Laṅkāvatāra-ratna-sūtra T39n1789 (phrase-by-phrase · chief)
Zonglei & Ruqi quote and annotate the T670 text of this movement's four sub-passages phrase by phrase.
Explicating the seven kinds of impermanence (refuting the outsiders' two views altogether) — quoting〔T39n1789 0410b08〕the T670 text「一切外道有七種無常，非我法也」, they conclude in refutation:
「此總結斥外道七種無常。凡彼諸見皆約四大為言，既非正見，故云妄想……謂四大種不壞是常見、四大分散是斷見，彼種種妄計不出此二見也。」〔T39n1789 0411c04–09〕
tr. "This concludes by refuting the outsiders' seven kinds of impermanence altogether. All those views of theirs speak by way of the four great elements; and since they are not right view, they are called false imagining … that is: 'the four elements do not perish' is the view of eternalism, 'the four elements disperse' is the view of annihilation, and their manifold false reckonings do not pass beyond these two views."
Explicating the cessation-attainment (the three vehicles enter it alike · but their stations differ in shallowness and depth) — quoting〔0412b10〕the T670 text「滅正受次第相續」, they annotate:
「滅正受者，正受即三昧，謂滅盡定也。此定三乘同入而位次淺深不同，善知此已，於大滅定不捨，於凡小正受不墮。」〔T39n1789 0412b13–16〕
tr. "As to the cessation-attainment: 'the attainment' is samādhi, that is, the attainment of cessation. This attainment the three vehicles enter alike, yet their stations differ in shallowness and depth; knowing this well, one does not cast off the great attainment of cessation, and does not fall into the attainment of the ordinary and the lesser."
Explicating the Tathāgata neither eternal nor impermanent · the wisdom won without interval is constant — quoting〔0414b05·0414b16〕the T670 text「如來非常非無常」「無間所得智常，故如來常」, they annotate:
「言如來非如虛空常等者……『若是常者，應如虛空，不待因成。然自覺聖智乃如來修德究顯，則無是過。』……上云非常非無常，乃據性德圓離。然如來稱性圓證，亦得言常。」〔T39n1789 0414b16–24〕
tr. "As to saying that the Tathāgata is not constant as empty space is … 'were he constant, he ought to be like empty space, not waiting on a cause to be accomplished. Yet the noble wisdom of self-realization is the Tathāgata's cultivated virtue brought to its utmost manifestation, and so this fault is not present.' … The above 'neither eternal nor impermanent' is stated by way of the perfect apartness of the virtue of the nature. Yet since the Tathāgata's realization is perfect and true to the nature, one may also say 'constant.'"
(Zonglei makes plain that the Tathāgata is named constant by way of the wisdom won without interval — the noble wisdom of self-realization, cultivated virtue brought to its utmost manifestation — not the constancy of empty space, not the constancy of a maker.)
Explicating the Tathāgata-womb the cause of good and non-good — T1789 quotes the T670 text「如來之藏是善不善因，能遍興造一切趣生……名為識藏。生無明住地，與七識俱，如海浪身常生不斷」〔T39n1789 0415a24–29〕, then annotates it:
「言如來藏為善不善因者，如來謂理性如來，現前一念所具名之為藏。根塵一念心起，隨染淨緣，染即無明，隨無明染緣則為九界生死；淨即教行，隨教行淨緣則為四種道滅……故曰『是善不善因』。」〔T39n1789 0415b01–06〕
tr. "As to saying the Tathāgata-womb is the cause of good and non-good: 'the Tathāgata' here means the Tathāgata as the principle-nature, and what the present single thought is furnished with is named the 'womb.' When the single thought of mind arises upon faculty-and-dust, it follows the defiled or the pure condition: the defiled is ignorance, and following the defiled condition of ignorance it becomes the birth-and-death of the nine realms; the pure is teaching-and-practice, and following the pure condition of teaching-and-practice it becomes the cessation of the four kinds of path … therefore it is said 'the cause of good and non-good.'"
(Zonglei, by the Tathāgata as principle-nature and the present single thought following the defiled or pure condition, reconciles the Tathāgata-womb as the cause of good and non-good — the ancient master's reading of the Laṅkā's Tathāgata-womb-and-store-consciousness doctrine.)
Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (outline)
Fazang judges the whole scripture's guiding tenet, tying the Tathāgata-womb · the eight consciousnesses to the Tathāgata-womb that is one's own mind:
「所謂五法、三性、八識、二空，莫不皆於自心如來藏立，為學大乘者生正見處、正信正行由此成就。」〔T39n1790 0426a17–19〕
tr. "That is: the five dharmas, the three natures, the eight consciousnesses, and the two emptinesses are, without exception, all established upon the Tathāgata-womb that is one's own mind — the place where one who studies the great vehicle gives rise to right view, and whereby right faith and right practice are accomplished."
This movement's conditioned naming of the Tathāgata-womb as the consciousness-store under beginningless harmful perfuming can be placed at the outline-station of "the eight consciousnesses · the store consciousness are, without exception, established upon the Tathāgata-womb that is one's own mind." Fazang's Profound Meaning is an outline, not a phrase-by-phrase gloss, and therefore cannot replace the movement's own distinction between intrinsic purity and defiling perfuming.
7 · Cross-reading and onward transmission (互讀·承衍)
This movement establishes a conditioned relation: the intrinsically pure Tathāgata-womb, when perfumed by beginningless harmful habits, is named the consciousness-store and evolves with the seven consciousnesses like ocean-waves. The following later works are therefore listed as doctrinal cross-readings, not as proof of unconditional identity:
- Cheng Weishi Lun: the treatise explicitly names the Laṅkā three times: for mind-only〔T31n1585 0010c07–10〕, the store-consciousness ocean and waves〔0014c14–18〕, and mind-mentation-consciousness〔0024c15–17〕. None cites this movement. The latter two can be cross-read with its store-consciousness teaching, but do not erase the movement's conditioned naming or its purity/defilement distinction.
- Thirty Verses v.4 "ever-evolving like a torrent" · vv.5–16 the three transformations: "ever-evolving like a torrent" is the versified inheritance of the store consciousness's constant abiding · like a body of ocean-waves without break; the three transformations (store consciousness · mentation · consciousness) are the versified unfolding of the three names mind-mentation-consciousness.
- Mahāyāna-saṃgraha,〈Section on the Knowable Support〉: the sense of the ālaya-consciousness as the knowable support inherits this scripture's Tathāgata-womb-and-store-consciousness sense; the Mahāyāna-saṃgraha itself T1594 / Vasubandhu's commentary T1597 carry no overt citation of the Laṅkāvatāra — inheriting the sense without citing the text.
- The eighth consciousness under the 〈mind-dharmas〉 of the Hundred Dharmas: the eighth, the ālaya, among the eight consciousnesses of the mind-dharmas within the five-fold hundred dharmas — the Hundred-Dharmas placement of this movement's Tathāgata-womb consciousness-store.
- Chan reception sources: Jingjue T2837 records Bodhidharma telling Huike to practice in reliance on the four-scroll Laṅkā and thereby attain deliverance〔T85n2837 1284c24–25〕; Daoxuan T2060 records「初達摩禪師以四卷楞伽授可」〔T50n2060 0552b20–22〕. The formula "it may seal the mind" belongs to the Song preface〔T16n0670 0479c10–13〕. This movement is placed only within later Chan reception, not declared a unique foundation of Patriarchal Chan.
Cross-reading rests chiefly on stable citation (Taishō number · chapter number · verse number). The Cheng Weishi Lun explicitly names the Laṅkā three times; none cites this movement. The ocean-and-waves and mind-mentation-consciousness passages can be cross-read with its store-consciousness teaching, while the mind-only citation concerns a different context.
8 · Witness placement (校本定位)
- T670 Guṇabhadra (base): this movement〔T16n0670 0508b09〕the outsiders' seven-kinds-of-impermanence question begins —〔0510c20〕the Tathāgata-womb consciousness-store verse ends. The seven-kinds-of-impermanence passage 0508b09–0508c18 region · the cessation-attainment passage 0509a20–0509b21 region · the Tathāgata eternal-or-impermanent passage 0509c25–0510a29 region (the "eternal or impermanent" question 0509c26 · the "neither eternal nor impermanent" answer · the "wisdom won without interval is constant" 0510a11 region) · the Tathāgata-womb consciousness-store passage 0510a29–0510c20 region (the "cause of good and non-good" 0510b04 · "named the consciousness-store" 0510b06–07 · "like a body of ocean-waves" 0510b08 · "the āmalaka fruit in the palm" 0510c03 · "Lady Śrīmālā" 0510c07 · "the pointing-at-the-moon verse" 0510c11–).
- T671 Bodhiruci (chief cross-collation of the full recension): the four sub-passages each set up as a separate chapter — Impermanence chapter, the eighth (eight kinds of impermanence)〔T16n0671 0553b25–〕· Entering-the-Path chapter, the ninth (the sequence of entering the attainment of cessation)〔0554c05–〕· the chapter Asking Whether the Tathāgata Is Eternal or Impermanent, the tenth〔0555c20–〕· Buddha-Nature chapter, the eleventh (the Tathāgata's womb the cause of good and non-good)〔0556b23–〕.
- T672 Śikṣānanda (cross-collation of the complete recension): the four sub-passages each set up as a separate chapter — Impermanence chapter, the third (seven kinds of impermanence)〔T16n0672 0617b28–〕· Direct-Realization chapter, the fourth (the sequential-continuity mark of entering cessation)〔0618b11–〕· the Tathāgata-Eternal-or-Impermanent chapter, the fifth〔0619a19–〕· Momentariness chapter, the sixth (the Tathāgata-womb the cause of good and non-good)〔0619c01–〕.
- Zonglei & Ruqi T1789 (phrase-by-phrase chief commentary): quoting and annotating the T670 text of this movement's four sub-passages — the seven kinds of impermanence quoted〔T39n1789 0410b08〕, refuted altogether〔0411c04〕· the cessation-attainment quoted〔0412b10〕, annotated〔0412b13〕· the Tathāgata neither-eternal-nor-impermanent〔0414b05〕, the wisdom won without interval is constant〔0414b16〕· the Tathāgata-womb the cause of good and non-good quoted〔0415a24〕, annotated〔0415b01〕.
- Fazang T1790 (Profound-Meaning outline): the guiding tenet〔T39n1790 0426a17–18〕· outline, not phrase-by-phrase.
- Cheng Weishi Lun T1585 (three explicit citations · none from this movement): mind-only〔T31n1585 0010c07–10〕· the store-consciousness-ocean verse〔0014c14–18〕· the mind-mentation-consciousness gāthā〔0024c15–17〕; the latter two supply cross-reading only.
- Fazang T1790 Profound Meaning / Mahāyāna-saṃgraha T1594·T1597: the Profound Meaning by its nature does not treat this movement phrase by phrase; the Mahāyāna-saṃgraha carries no overt citation of the Laṅkāvatāra — left blank.
- The ancient masters' transliteration (Sanskrit IAST): no four-scroll ancient-master transliteration of this movement's scripture-text can be relied on; the Sanskrit names of the terms, except for the store consciousness ＝ ālaya (Xuanzang's transliteration), are left blank, not filled out from modern reconstructions.