楞伽阿跋多羅寶經 卷四 · 五法自性·恒河沙·六度
蠶吐絲的時候，並不知道自己在替自己造一間走不出的房。一圈一圈，都是牠身上出的絲；等牠困在裡頭，纏牠的東西，沒有一根是外來的。
我們日日夜夜給眼前的東西安名、認相、再當它是真——這名、這相、這一路認下去的妄想，就是我們自己吐的絲。安一個名，起一分執；起一分執，添一重業；添一重業，纏一層繭。生死這座曠野，像汲井的水輪一樣轉個不停，轉我們的，還是我們自己。
可世尊在同一段裡，只用五個字就把出路指明了：名、相、妄想——是繭；正智、如如——是繭外的天。這五個字是同一片法，覺了它便通是悟，迷了它便通是纏；差的不是別處，就在你把名相看成一個「真有的東西」去抓，還是看成一個「過路的客人」，暫來即去、留他不住。
抓，就繼續吐絲。看它如客，絲就再結不成繭——這一鬆手，經裡叫作「以無得而得」，是菩薩登地的第一步。
繭是你自己吐的，所以也只有你自己能把它拆開。且入此段，看看纏住你的那一根絲，究竟是從哪裡出的。
When the silkworm spins its silk, it does not know that it is building itself a house it cannot walk out of. Coil upon coil, all of it is silk drawn from its own body; and by the time it is trapped within, of the thing that binds it not a single strand came from outside.
Day and night we fix names upon the things before our eyes, own them as appearances, and take them for real — this name, this appearance, this false imagining that goes on recognizing all down the line, is the silk we ourselves spin. Fix one name, and a grasp arises; a grasp arises, and a weight of deeds is added; a weight of deeds is added, and a layer of cocoon is wound. This wilderness of birth-and-death turns like the well-wheel drawing water, never stopping — and what turns us is still ourselves.
Yet the World-Honored One, within this one passage, points the way out with five words only: name, appearance, false imagining — these are the cocoon; right knowledge, suchness — these are the open sky beyond the cocoon. These five words are one and the same field of dharma: awaken to them, and they are throughout awakening; be deluded in them, and they are throughout the binding. The difference lies nowhere else than in this — whether you take name and appearance for a "thing that really is" and reach to seize it, or see it as a "passing guest," come but a moment and not to be detained.
Seize, and you go on spinning silk. See it as a guest, and the silk can no longer be wound into a cocoon — and this one letting-go the scripture calls "by not-winning one wins," the first step by which the bodhisattva ascends the ground.
The cocoon you spun yourself, and so only you can unravel it. Now enter this passage, and look: that one strand of silk that binds you — from where, after all, was it drawn?
T16n0670 逐字節錄〔起 T16 0510c21〕· 復次大慧/白佛言 段 ＝
#### 〔出處〕· 機械抽取 2026-07-02。非詮釋。
〔T16 0510c21〕
爾時大慧菩薩白佛言：「世尊！惟願為說五法、自性、識、二種無我，究竟分別相。我及餘菩薩摩訶薩，於一切地次第相續分別此法，入一切佛法。入一切佛法者，乃至如來自覺地。」 佛告大慧：「諦聽，諦聽！善思念之。」 大慧白佛：「唯然受教。」 佛告大慧：「五法、自性、識、二無我分別趣相者，謂名、相、妄想、正智、如如。若修行者，修行入如來自覺聖趣，離於斷常有無等見，現法樂正受住現在前。大慧！不覺彼五法、自性、識、二無我，自心現外性。凡夫妄想，非諸賢聖。」 大慧白佛言：「世尊！云何愚夫妄想生，非諸賢聖？」 佛告大慧：「愚夫計著俗數名相，隨心流散。流散已，種種相像貌，墮我我所見，悕望計著妙色。計著已，無知覆障，生染著。染著已，貪恚所生業積集。積集已，妄想自纏，如蠶作繭，墮生死海，諸趣曠野，如汲井輪。以愚癡故，不能知如幻野馬水月自性，離我我所；起於一切不實妄想，離相所相及生住滅，從自心妄想生，非自在、時節、微塵、勝妙生。愚癡凡夫隨名相流。大慧！彼相者，眼識所照名為色，耳鼻舌身意識所照，名為聲香味觸法。是名為相。大慧。彼妄想者，施設眾名，顯示諸相，如此不異象馬車步男女等名，是名妄想。大慧！正智者，彼名相不可得，猶如過客。諸識不生，不斷不常，不墮一切外道、聲聞、緣覺之地。 「復次，大慧！菩薩摩訶薩，以此正智，不立名相，非不立名相，捨離二見建立及誹謗，知名相不生，是名如如。大慧！菩薩摩訶薩，住如如者，得無所有境界故，得菩薩歡喜地。得菩薩歡喜地已，永離一切外道惡趣，正住出世間趣。法相成熟，分別幻等一切法。自覺法趣相，離諸妄見怪異相。次第乃至法雲地。於其中間，三昧力自在神通開敷。得如來地已，種種變化，圓照示現成熟眾生，如水中月。善究竟滿足十無盡句，為種種意解眾生分別說法，法身離意所作。是名菩薩入如如所得。」
〔T16 0511b01〕
爾時，大慧菩薩白佛言：「世尊！云何世尊為三種自性入於五法。為各有自相宗？」 佛告大慧：三種自性及八識、二種無我，悉入五法。大慧！彼名及相，是妄想自性。大慧！若依彼妄想生心心法，名俱時生，如日光俱。種種相各別分別持，是名緣起自性。大慧！正智如如者，不可壞，故名成自性。 「
〔T16 0511b07〕
復次，大慧！自心現妄想，八種分別，謂識藏、意、意識及五識身相者，不實相，妄想故。我我所二攝受滅，二無我生。是故，大慧！此五法者，聲聞、緣覺、菩薩、如來，自覺聖智，諸地相續次第，一切佛法悉入其中。 「
〔T16 0511b12〕
復次，大慧！五法者：相、名、妄想、如如、正智。大慧！相者，若處所形相，色像等現，是名為相。若彼有如是相，名為瓶等，即此非餘，是說為名。施設眾名，顯示諸相，瓶等心心法，是名妄想。彼名彼相，畢竟不可得，始終無覺。於諸法無展轉，離不實妄想，是名如如。真實決定究竟自性不可得，彼是如相。我及諸佛隨順入處，普為眾生如實演說。施設顯示，於彼隨入正覺。不斷不常，妄想不起。隨順自覺聖趣，一切外道、聲聞、緣覺所不得相，是名正智。大慧！是名五法、三種自性、八識、二種無我，一切佛法悉入其中。是故，大慧！當自方便學，亦教他人，勿隨於他。」
爾時，世尊欲重宣此義而說偈言：
「五法三自性，及與八種識，
二種無有我，悉攝摩訶衍。
名相虛妄想，自性二種相，
正智及如如，是則為成相。」
〔T16 0511c01〕
爾時，大慧菩薩復白佛言：「世尊！如世尊所說句，過去諸佛，如恒河沙，未來現在，亦復如是。云何，世尊！為如說而受？為更有餘義？惟願如來，哀愍解說。」
佛告大慧：「莫如說而受。三世諸佛量，非如恒河沙。所以者何？過世間望，非譬所譬。以凡愚計常，外道妄想，長養惡見，生死無窮。欲令厭離生死趣轉，精勤勝進故，為彼說言。諸佛易見，非如優曇鉢華難得見故，息方便求。有時復觀諸受化者，作是說言：『佛難值遇，如優曇鉢華。』優曇鉢華，無已見今見當見。如來者，世間悉見。不以建立自通故，說言如來出世如優曇鉢華。大慧！自建立自通者，過世間望，彼諸凡愚所不能信，自覺聖智境界，無以為譬，真實如來，過心、意、意識所見之相，不可為譬。大慧！然我說譬佛如恒沙，無有過咎。大慧！譬如恒沙，一切魚鼈輸牧魔羅師子象馬人獸踐踏。沙不念言：『彼惱亂我。』而生妄想。自性清淨，無諸垢污。如來、應供、等正覺自覺聖智恒河，大力神通自在等沙，一切外道諸人獸等一切惱亂，如來不念而生妄想。如來寂然無有念想，如來本願，以三昧樂安眾生故，無有惱亂。猶如恒沙等無有異。又斷貪恚故。譬如恒沙，是地自性。劫盡燒時，燒一切地，而彼地大不捨自性，與火大俱生故。其餘愚夫作地燒想，而地不燒，以火因故。如是，大慧！如來法身，如恒沙不壞。大慧！譬如恒沙，無有限量。如來光明，亦復如是無有限量，為成熟眾生故，普照一切諸佛大眾。大慧！譬如恒沙，別求異沙，永不可得。如是，大慧！如來、應供、等正覺，無生死生滅，有因緣斷故。大慧！譬如恒河沙，增減不可得知。如是，大慧！如來智慧成熟眾生，不增不減。非身法故，身法者有壞，如來法身，非是身法。如壓恒沙，油不可得。如是一切極苦眾生逼迫如來，乃至眾生未得涅槃，不捨法界自三昧願樂，以大悲故。大慧！譬如恒沙，隨水而流，非無水也。如是，大慧！如來所說一切諸法，隨涅槃流，是故說言如恒河沙。如來不隨諸去流轉，去是壞義故。大慧！生死本際不可知，不知故，云何說去？大慧！去者斷義，而愚夫不知。」
大慧白佛言：「世尊！若眾生生死本際不可知者，云何解脫可知？」
佛告大慧：「無始虛偽過惡妄想習氣因滅，自心現知外義，妄想身轉解脫不滅。是故無邊，非都無所有。為彼妄想，作無邊等異名。觀察內外，離於妄想。無異眾生，智及爾炎。一切諸法，悉皆寂靜。不識自心現妄想，故妄想生。若識則滅。」
爾時，世尊欲重宣此義而說偈言：
「觀察諸導師，猶如恒河沙，
不壞亦不去，亦復不究竟，
是則為平等，觀察諸如來。
猶如恒沙等，悉離一切過，
隨流而性常，是則佛正覺。」
爾時，大慧菩薩復白佛言：「惟願為說一切諸法剎那壞相。世尊！云何一切法剎那？」
佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」
佛告大慧：「一切法者，謂：善、不善、無記、有為、無為、世間、出世間。有罪、無罪、有漏、無漏、受、不受。大慧！略說心、意、意識及習氣，是五受陰因，是心、意、意識習氣，長養凡愚善不善妄想。大慧！修三昧樂，三昧正受現法樂住，名為賢聖善無漏。大慧！善不善者，謂八識。何等為八？謂如來藏，名識藏。心、意、意識、及五識身，非外道所說。大慧！五識身者，心、意、意識俱。善不善相，展轉變壞，相續流注。不壞身生，亦生亦滅。不覺自心現，次第滅餘識生。形相差別攝受，意識五識，俱相應生，剎那時不住，名為剎那。大慧！剎那者，名識藏，如來藏意俱生識習氣剎那。無漏習氣非剎那，非凡愚所覺。計著剎那論故，不覺一切法剎那非剎那，以斷見壞無為法。大慧！七識不流轉，不受苦樂，非涅槃因。大慧！如來藏者，受苦樂與因俱，若生若滅。四住地、無明住地所醉。凡愚不覺，剎那見妄想勳心。
「復次，大慧！如金、金剛、佛舍利，得奇特性，終不損壞。大慧！若得無間，有剎那者，聖應非聖，而聖未曾不聖。如金金剛，雖經劫數，稱量不減。云何凡愚，不善於我隱覆之說，於內外一切法作剎那想？」
〔T16 0512b24〕
大慧菩薩復白佛言：「世尊！如世尊說，六波羅蜜滿足，得成正覺。何等為六？」
佛告大慧：「波羅蜜有三種分別，謂：世間、出世間、出世間上上。大慧！世間波羅蜜者，我我所攝受計著，攝受二邊，為種種受生處，樂色聲香味觸故，滿足檀波羅蜜；戒、忍、精進、禪定、智慧，亦如是。凡夫神通，及生梵天。大慧！出世間波羅蜜者，聲聞、緣覺墮攝受涅槃故，行六波羅蜜，樂自己涅槃樂。出世間上上波羅蜜者，覺自心現妄想量攝受，及自心二故，不生妄想，於諸趣攝受非分，自心色相不計著。為安樂一切眾生故，生檀波羅蜜，起上方便；即於彼緣，妄想不生戒，是尸波羅蜜。即彼妄想不生忍，知攝所攝，是羼提波羅蜜。初中後夜，精勤方便，隨順修行方便，妄想不生，是毘梨耶波羅蜜。妄想悉滅，不墮聲聞涅槃攝受，是禪波羅蜜。自心妄想非性，智慧觀察，不墮二邊，先身轉勝而不可壞，得自覺聖趣，是般若波羅蜜。」
爾時，世尊欲重宣此義而說偈言：
「空無常剎那，愚夫妄想作，
如河燈種子，而作剎那想。
剎那息煩亂，寂靜離所作，
一切法不生，我說剎那義。
物生則有滅，不為愚者說，
無間相續性，妄想之所勳。
無明為其因，心則從彼生，
乃至色未生，中間有何分？
相續次第滅，餘心隨彼生，
不住於色時，何所緣而生？
以從彼生故，不如實因生，
云何無所成，而知剎那壞？
修行者正受，金剛佛舍利，
光音天宮殿，世間不壞事。
住於正法得，如來智具足，
比丘得平等，云何見剎那？
乾闥婆幻等，色無有剎那，
於不實色等，視之若真實。」
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（五法、自性、識、二種無我、名、相、妄想、正智、如如、三種自性、妄想自性、緣起自性、成自性、八識、恒河沙、六波羅蜜、剎那）一仍其舊。
〔問〕大慧問：五法·自性·識·二種無我究竟分別相
那時，大慧菩薩對佛說：「世尊！但願為我宣說五法、自性、識、二種無我，這些法究竟的分別之相。我和其餘的菩薩摩訶薩，好於一切地上一階一階相續分別這些法，契入一切佛法。所謂契入一切佛法，乃至能到如來自覺之地。」
佛告訴大慧：「仔細聽，仔細聽！好好思量記持。」
大慧對佛說：「是，我領受教誨。」
佛告訴大慧：「五法、自性、識、二種無我的分別趣相，就是名、相、妄想、正智、如如。若是修行的人，修行契入如來自覺聖趣，離了斷、常、有、無這些見，現前之法的樂正受便當面安住。大慧！不能覺知那五法、自性、識、二種無我，只是自心所現、卻當作心外之性——這是凡夫的妄想，不是諸賢聖的境界。」
大慧對佛說：「世尊！為什麼愚夫會生起妄想，而諸賢聖不會？」
佛告訴大慧：「愚夫計著世俗數量、名與相，隨著心攀緣流散。流散之後，種種相貌形像現前，便墮入『我、我所』的見裡，一味悕望、計著那美妙之色。計著之後，被無知遮覆障蔽，生起染著。染著之後，貪、恚所生之業一層層積聚。積聚之後，被自己的妄想纏縛，就像蠶吐絲作繭把自己裹住，墮入生死大海、諸趣的曠野，像汲井的水輪一樣旋轉不停。因為愚癡的緣故，不能了知這一切如幻、如野馬陽焰、如水中月，其性本離『我、我所』；卻起了一切不實的妄想，離不開能相、所相以及生、住、滅，其實都是從自心妄想而生，並不是從自在天、時節、微塵、勝妙生出來的。愚癡的凡夫就這樣隨著名、相流轉。大慧！那所謂『相』，是眼識所照見的，叫作色；耳、鼻、舌、身、意識所照見的，叫作聲、香、味、觸、法——這就叫作相。大慧！那所謂『妄想』，是施設種種名、顯示種種相，就像那『象、馬、車、步、男、女』等等名相沒有兩樣——這就叫作妄想。大慧！那所謂『正智』，是見那名、相都不可得，就像過路的客人一樣（暫來即去、取它不住）；諸識不生起，不斷、不常，不墮入一切外道、聲聞、緣覺之地。
「再者，大慧！菩薩摩訶薩以這正智，不去建立名、相，也不是不建立名、相；捨離了『建立』和『誹謗』這兩種見，了知名、相本不生——這就叫作如如。大慧！菩薩摩訶薩安住在如如中的，因為證得無所有的境界，便證得菩薩的歡喜地。證得菩薩歡喜地之後，永遠離了一切外道的惡趣，正住於出世間之趣。法相成熟了，能分別如幻等等一切法；自己覺了諸法的趣相，離了種種妄見、怪異之相；這樣一地一地，直到法雲地。在這中間，三昧之力、自在、神通一一開敷。證得如來地之後，種種變化、圓滿照現、示現成熟眾生，就像水中的月影一樣（普現而無所住）。善巧地究竟圓滿十無盡句，為種種意解不同的眾生分別說法，而這法身是離了意所造作的。這就叫作菩薩契入如如所證得的境界。」
〔問〕三種自性怎樣入於五法
那時，大慧菩薩對佛說：「世尊！為什麼世尊說三種自性入於五法？還是各自另有自相之宗呢？」
佛告訴大慧：「三種自性以及八識、二種無我，全都入於五法。大慧！那名和相，就是妄想自性。大慧！若依那妄想而生起心、心法，名與相同時生起，就像日與光一齊俱有一樣；種種相各別地分別執持，這就叫作緣起自性。大慧！至於正智、如如，是不可壞的，所以叫作成自性。
八識分別皆自心現·二無我生
「再者，大慧！自心所現的妄想，有八種分別，就是識藏、意、意識以及五識身之相；這些都是不實之相，因為是妄想的緣故。『我、我所』這二種攝受滅了，二種無我便生起。所以，大慧！這五法，聲聞、緣覺、菩薩、如來的自覺聖智，以及諸地相續的次第，一切佛法全都入在其中。
五法再釋·重宣五法三性偈
「再者，大慧！五法，就是：相、名、妄想、如如、正智。大慧！所謂『相』，若處所、形相、色像等等現前，這就叫作相。若那相有這樣的形貌，替它安個名叫『瓶』等等，就是這個、不是別的，這就叫作名。施設種種名、顯示種種相，說『瓶』等等心、心法，這就叫作妄想。那名、那相，畢竟不可得，從始到終都無所覺（覓不著實體）；於諸法上沒有輾轉可得，離了不實的妄想，這就叫作如如。真實、決定、究竟的自性也不可得——那就是『如』之相。我和諸佛，隨順契入這入處，普為眾生如實演說；施設顯示，使他們於此隨順悟入正覺。不斷、不常，妄想不起，隨順自覺聖趣，這是一切外道、聲聞、緣覺所不能得的相——這就叫作正智。大慧！這就叫作五法、三種自性、八識、二種無我，一切佛法全都入在其中。所以，大慧！你應當自己善巧方便地學，也教導他人，不要隨著別人（的邪說）。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
五法、三自性，以及那八種識，
還有二種無我，全都攝在摩訶衍（大乘）之中。
名、相與虛妄之想，自性有這二種相，
正智以及如如，這便是那『成』之相。
〔問〕諸佛如恒河沙·為如說而受·為別有義
那時，大慧菩薩又對佛說：「世尊！照世尊所說的句子，過去諸佛多如恒河沙，未來、現在的佛也是這樣。世尊！這該怎麼理解？是照字面說的那樣領受呢？還是另有別的意思？但願如來哀愍我們，為我們解說。」
佛告訴大慧：「不要照字面說的那樣領受。三世諸佛的數量，並不是如恒河沙那麼可數。為什麼呢？因為那超過了世間所能仰望的，不是任何譬喻所能譬。只因凡愚計著『常』、外道起妄想、滋長惡見、生死無窮，為了要使他們厭離生死、迴轉趣向、精勤而勝進，才對他們這樣說：『諸佛容易見到，並不像優曇鉢華那樣難得一見。』——好教他們止息那『另求方便』的懈怠心。又有時候，看那些受化的眾生（另一種根機），便這樣說：『佛難以值遇，就像優曇鉢華一樣。』——優曇鉢華，是從來沒有已見過、今見到、當見到的（世所絕見）；至於如來，世間卻是都能見到的。並不是為了建立『自所通達』的境界才說，才說『如來出世像優曇鉢華』。大慧！那『自建立、自通達』的境界，超過了世間所能仰望，是那些凡愚所不能信的；自覺聖智的境界，沒有東西可以拿來作譬；真實的如來，超過了心、意、意識所見之相，不可拿來作譬。大慧！然而我拿恒河沙來譬佛，卻沒有過失。大慧！譬如恒河的沙，一切魚、鼈、輸牧魔羅、師子、象、馬、人、獸來踐踏它，沙卻不起念頭說：『他們惱亂我。』而生妄想——它的自性清淨，沒有種種垢污。如來、應供、等正覺自覺聖智這條恒河，大力、神通、自在等等就如那沙；一切外道、諸人、諸獸等等一切的惱亂，如來卻不起念頭而生妄想。如來寂然，沒有念想；如來的本願，是要以三昧之樂安樂眾生的緣故，所以沒有惱亂——就像那恒河沙一樣，並無差異。又因為斷了貪、恚的緣故。譬如恒河沙，是地大的自性；劫盡火燒的時候，燒盡一切大地，那地大卻不捨自己的體性，因為它是與火大一齊俱生的。其餘的愚夫，作『地被燒了』之想，其實地並沒有被燒，燒的只是火因罷了。就像這樣，大慧！如來的法身，如恒河沙一般不壞。大慧！譬如恒河沙，沒有限量；如來的光明也是這樣沒有限量，為了成熟眾生的緣故，普照一切諸佛的大眾。大慧！譬如恒河沙，另外去求別樣的沙，永遠不可得（沙沙同一，別無異沙）；就像這樣，大慧！如來、應供、等正覺，沒有生死的生滅，因為有因緣可斷的緣故（因盡則不復生滅）。大慧！譬如恒河的沙，增多、減少都無從得知；就像這樣，大慧！如來的智慧成熟眾生，不增、不減——因為它不是身法的緣故。身法是有敗壞的，如來的法身並不是身法。就像去壓榨恒河沙，榨不出油來；同樣，一切極苦的眾生逼迫如來，乃至眾生還沒有證得涅槃之前，如來也不捨那法界的自三昧願樂，因為大悲的緣故。大慧！譬如恒河沙，隨著水而流，並不是沒有水；就像這樣，大慧！如來所說的一切諸法，都隨著涅槃而流——所以才說『如恒河沙』。如來並不隨著種種去而流轉，因為『去』是敗壞的意思。大慧！生死的最初邊際不可知；正因為不可知，怎麼能說『去』呢？大慧！『去』是斷滅的意思，愚夫卻不知道。」
大慧對佛說：「世尊！若眾生生死的最初邊際不可知，那麼解脫又怎麼可知呢？」
佛告訴大慧：「無始以來虛偽過惡的妄想習氣之因滅了，便知那自心所現的『外義』（本是自心，非真在外）；於是妄想之身轉而解脫，這解脫並不是滅（不是斷滅一切）。所以說它是『無邊』，卻不是全然一無所有。為了對治那妄想，才給它安上『無邊』等等種種異名。觀察內外，離了妄想，便沒有一個異於眾生的『智』與『所知』（智與境不對立而別立）；一切諸法，全都寂靜。只因不識得那是自心所現的妄想，妄想才生起；若識得了，妄想便滅。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
觀察諸位導師（諸佛），就像那恒河之沙，
不壞、也不去，也不是究竟斷盡，
這便是平等，這樣去觀察諸如來。
就像那恒河沙一樣，全都離了一切過失，
隨水而流、其性卻常住，這便是佛的正覺。
那時，大慧菩薩又對佛說：「但願為我宣說一切諸法剎那壞滅之相。世尊！為什麼說一切法是剎那的？」
佛告訴大慧：「仔細聽，仔細聽！好好思量記持，我當為你說。」
佛告訴大慧：「所謂一切法，就是：善、不善、無記、有為、無為、世間、出世間、有罪、無罪、有漏、無漏、受、不受。大慧！略著說，心、意、意識以及習氣，是五受陰之因；就是這心、意、意識的習氣，滋長凡愚善、不善的妄想。大慧！修三昧之樂、三昧正受、現前之法的樂住，叫作賢聖的善無漏。大慧！所謂善、不善，就是八識。哪八種？就是如來藏，也叫作識藏，加上心、意、意識以及五識身——這不是外道所說的那樣。大慧！所謂五識身，是與心、意、意識一齊的；它們善、不善之相輾轉變壞，相續流注不斷。（藏識的）不壞之身生起，也生也滅：不覺那是自心所現，一個滅了、下一個餘識接著又生；隨形相的差別而攝受，意識與五識一齊相應而生，剎那之間不曾停住——這就叫作剎那。大慧！所謂『剎那』，是指識藏、如來藏與意一齊俱生之識的習氣是剎那的；那無漏的習氣卻不是剎那的，不是凡愚所能覺知。因為計著『剎那』之論的緣故，不能覺知一切法是剎那、又非剎那，於是以斷見壞了無為法。大慧！七識不流轉（不受生死流轉），不受苦樂，不是涅槃之因。大慧！至於如來藏，是與苦樂、與因一齊的，或生、或滅；被四住地、無明住地所醉。凡愚不覺知，被『剎那見』的妄想熏習了心。
「再者，大慧！就像金、金剛、佛舍利，得了奇特之性，終究不損壞。大慧！若在無間（相續無間）之中還有剎那可壞，那麼聖人就該不成其為聖了——可聖人未曾不是聖。就像金、金剛，雖然經過劫數，稱量卻不減少。為什麼愚夫不善解我這隱覆之說，卻對內、外一切法作『剎那』之想呢？」
〔問〕六波羅蜜三種分別
大慧菩薩又對佛說：「世尊！照世尊所說，六波羅蜜圓滿具足，便得成正覺。是哪六種呢？」
佛告訴大慧：「波羅蜜有三種分別，就是：世間、出世間、出世間上上。大慧！所謂世間波羅蜜，是以『我、我所』去攝受計著，攝取兩邊，為了種種受生之處，貪樂色、聲、香、味、觸的緣故，而去圓滿檀波羅蜜（布施）；戒、忍、精進、禪定、智慧也是這樣。（所成就的）是凡夫的神通，以及生到梵天。大慧！所謂出世間波羅蜜，是聲聞、緣覺墮在『攝受涅槃』之中的緣故，去行六波羅蜜，貪樂自己涅槃之樂。所謂出世間上上波羅蜜，是覺了那自心所現的妄想量本是所攝受、以及那『自心分二（能取所取）』的緣故，於是不生妄想，於諸趣的攝受不當作實有（非分），也不計著自心的色相。為了安樂一切眾生的緣故，生起檀波羅蜜、起上等的方便；就在那所緣境上，妄想不生，這就是尸波羅蜜（持戒）。就在那境上妄想不生而能安忍，了知能攝、所攝（皆自心），這就是羼提波羅蜜（忍辱）。初夜、中夜、後夜精勤方便，隨順修行的方便，妄想不生，這就是毘梨耶波羅蜜（精進）。妄想全都滅了，又不墮在聲聞『攝受涅槃』裡，這就是禪波羅蜜（禪定）。了知自心妄想本非實性，以智慧觀察，不墮兩邊，使先前之身轉為勝妙而不可壞，證得自覺聖趣，這就是般若波羅蜜。」
那時，世尊想要重新宣明這一義理，便以偈頌說：
空、無常、剎那，是愚夫的妄想所造作，
像河、像燈、像種子（相續遷流），卻作起『剎那』之想。
剎那止息了煩亂，寂靜而離了造作，
一切法本不生，這才是我所說的『剎那』義。
物一生起便有滅，這不對愚者說，
那無間相續之性，是妄想所熏習的。
以無明為它的因，心便從那裡生起，
乃至色還未生之時，這中間有什麼可分呢？
相續一階一階地滅，餘心隨著它而生，
既不停住在色上，又攀緣什麼而生呢？
因為是從那（前念）生起的，並不是如實之因而生，
那麼怎麼能說『一無所成』，又怎麼能知道『剎那壞』呢？
修行的人所入的正受，還有金剛、佛舍利，
光音天的宮殿，都是世間不壞之事。
安住於正法而證得的，如來的智慧圓滿具足，
比丘證得平等（法），又怎會見它是剎那呢？
乾闥婆城、如幻等等，那色本沒有剎那可壞，
只是對那不實之色，看它時卻當作真實罷了。
Technical terms of this division (the five dharmas, the natures, the consciousnesses, the twofold no-self, name, appearance, discrimination, right knowledge, suchness, the three natures, the imagined nature, the dependent nature, the truly-perfected nature, the eight consciousnesses, the Ganges sands, the six perfections, the momentary) are kept as they stand.
〔Question〕Mahāmati asks: the ultimate mark of the discrimination of the five dharmas · the natures · consciousness · the twofold no-self
At that time the bodhisattva Mahāmati said to the Buddha: "World-Honored One! Would that you expound for me the ultimate mark of the discrimination of the five dharmas, the natures, consciousness, and the twofold no-self. I, and the rest of the bodhisattva-mahāsattvas, delight in discriminating these dharmas in due sequence, stage upon stage upon the grounds, and so entering all the buddha-dharmas. To enter all the buddha-dharmas is, at its furthest reach, to arrive at the ground of the Tathāgata's self-realization."
The Buddha told Mahāmati: "Listen well, listen well! Ponder and hold it well."
Mahāmati said to the Buddha: "So be it. I receive the instruction."
The Buddha told Mahāmati: "The mark toward which the discrimination of the five dharmas, the natures, consciousness, and the twofold no-self tends is this: name, appearance, discrimination, right knowledge, and suchness. If a practitioner cultivates his way into the Tathāgata's noble resort of self-realization, and leaves behind the views of annihilation, eternalism, being, and non-being, then the present dharma's blissful right-reception comes to abide before him. Mahāmati! Not to awaken to the fact that those five dharmas, the natures, consciousness, and the twofold no-self are but one's own mind's manifestation, and to take them instead for a nature outside the mind — this is the false imagining of the common person; it is not the realm of the sages."
Mahāmati said to the Buddha: "World-Honored One! Why is it that the foolish give rise to false imagining while the sages do not?"
The Buddha told Mahāmati: "The foolish cling to worldly number, name, and appearance, and drift and scatter after the mind. Having drifted and scattered, all sorts of forms and figures appear before them, and they fall into the view of 'I' and 'mine'; with a single longing they cling to that lovely form. Having clung, they are covered and screened by not-knowing, and give rise to defiled attachment. Having grown attached, the deeds born of greed and hatred pile up layer upon layer. Having piled up, they are bound fast by their own false imagining — like a silkworm spinning silk to make a cocoon and wrapping itself round within it — and they fall into the great ocean of birth-and-death, into the wilderness of the destinies, turning like the wheel that draws water from a well, round and never resting. Because of their folly they cannot understand that all this is like an illusion, like a mirage-deer of the shimmering air, like the moon in water, its nature from the first apart from 'I' and 'mine'; and instead they raise up every sort of unreal false imagining, unable to leave behind the mark-that-marks and the marked, and arising, abiding, and ceasing — which are in truth born of their own mind's false imagining and are not born from a Sovereign Lord, from Time, from atoms, or from a Supremely-Fine source. And so the foolish common person drifts along after name and appearance. Mahāmati! What is called 'appearance' is what the eye-consciousness beholds — this is called form; what the ear-, nose-, tongue-, body-, and mind-consciousnesses behold is called sound, scent, taste, touch, and dharma — this is called appearance. Mahāmati! What is called 'discrimination' is the setting up of every sort of name and the displaying of every sort of appearance — just as 'elephant, horse, chariot, foot-soldier, man, woman' and the like, name and appearance no different from these — this is called discrimination. Mahāmati! What is called 'right knowledge' is to see that name and appearance are alike unfindable, like a passing guest (who comes but a moment and is gone, not to be grasped and held); the consciousnesses do not arise, there is neither annihilation nor eternalism, and one does not fall into the ground of any of the outsiders, the śrāvakas, or the pratyekabuddhas.
"Furthermore, Mahāmati! the bodhisattva-mahāsattva, by this right knowledge, does not set up name and appearance, and yet it is not that he does not set them up; leaving behind the two views of 'setting-up' and 'disparagement,' he understands that name and appearance are from the first unborn — this is called suchness. Mahāmati! the bodhisattva-mahāsattva who abides in this suchness, because he has won the realm where there is nothing whatever [to be found], wins the bodhisattva's Ground of Joy. Having won the bodhisattva's Ground of Joy, he is forever apart from all the evil destinies of the outsiders, and abides rightly in the resort that is supramundane. His dharma-marks now ripened, he can discriminate all dharmas as illusion-like and the rest; awakening for himself to the mark toward which the dharmas tend, apart from all sorts of false views and prodigious appearances, thus stage upon stage he goes on to the Cloud-of-Dharma Ground. And in between, the power of samādhi, sovereignty, and spiritual penetration open forth one by one. Having won the ground of the Tathāgata, with every sort of transformation, a perfect shining-forth, he displays himself and ripens sentient beings — like the reflection of the moon in water (appearing everywhere, yet abiding nowhere). Skillfully and to the very end he perfects the ten inexhaustible vows, and for sentient beings of every sort of differing understanding he discriminates and expounds the dharma — and this dharma-body is apart from what mind contrives. This is called the realm the bodhisattva wins by entering into suchness."
〔Question〕How do the three natures enter into the five dharmas
At that time the bodhisattva Mahāmati said to the Buddha: "World-Honored One! Why does the World-Honored One say that the three natures enter into the five dharmas? Or does each of them have a tenet of its own particular mark?"
The Buddha told Mahāmati: "The three natures, together with the eight consciousnesses and the twofold no-self, all enter into the five dharmas. Mahāmati! Those name and appearance are the imagined nature. Mahāmati! If, depending upon that false imagining, mind and the mental factors arise, and name arises together with them at one time — like the sun and its light together — the many sorts of appearances each held apart in discrimination: this is called the dependent nature. Mahāmati! As for right knowledge and suchness, they are indestructible, and so they are called the truly-perfected nature.
The eight consciousnesses are all one's own mind's manifestation · the twofold no-self arises
"Furthermore, Mahāmati! one's own mind's manifested false imagining has eight sorts of discrimination — namely the store-consciousness, mentation, the mental consciousness, and the marks of the fivefold body of sense-consciousness; these are all unreal marks, because they are false imagining. When the two graspings of 'I' and 'mine' cease, the twofold no-self arises. Therefore, Mahāmati! these five dharmas — the śrāvakas, the pratyekabuddhas, the bodhisattvas, and the noble self-realizing wisdom of the Tathāgatas, together with the sequential order of all the grounds — all the buddha-dharmas enter within them.
Restating the five dharmas · the verse restating the five dharmas and the three natures
"Furthermore, Mahāmati! the five dharmas are: appearance, name, discrimination, suchness, and right knowledge. Mahāmati! What is called 'appearance' is this: if a location, a figure, a form-image, and the like appear before one, this is called appearance. If, since that appearance has such-and-such a shape, one fixes a name upon it — 'pot' and the like — [saying] it is just this and not another, this is called name. The setting up of every sort of name and the displaying of every sort of appearance, speaking of 'pot' and the like, the mind and the mental factors — this is called discrimination. That name, that appearance, are in the end unfindable; from first to last there is no awakening to them (no substance to be found); upon the dharmas there is nothing to be won through and through, and leaving behind unreal false imagining — this is called suchness. The true, decisive, ultimate nature is likewise unfindable — that is the mark of 'suchness.' I and the buddhas, according with and entering this entry-place, expound it truly for the whole of sentient beings; we set up and display it, that they may accord with it and awaken and enter into right awakening. Neither annihilation nor eternalism, false imagining not arising, according with the noble resort of self-realization — this is the mark that none of the outsiders, śrāvakas, or pratyekabuddhas can win: this is called right knowledge. Mahāmati! this is called the five dharmas, the three natures, the eight consciousnesses, and the twofold no-self, into which all the buddha-dharmas enter. Therefore, Mahāmati! you should yourself, by skillful means, train in this, and teach it to others, and not follow after another['s wrong teaching]."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
The five dharmas, the three natures, and those eight consciousnesses,
together with the twofold no-self, are all gathered into the Mahāyāna.
Name, appearance, and false thought, these are the two marks of a nature;
right knowledge together with suchness, this then is the mark of the "perfected."
〔Question〕The buddhas as the Ganges sands · is it to be received as spoken, or is there some further meaning
At that time the bodhisattva Mahāmati again said to the Buddha: "World-Honored One! According to the sentence the World-Honored One has spoken, the buddhas of the past are as many as the sands of the Ganges, and so likewise are those of the future and the present. World-Honored One! How is this to be understood? Is it to be received just as it is said, or is there some further meaning? Would that the Tathāgata, in pity for us, expound it for us."
The Buddha told Mahāmati: "Do not receive it just as it is said. The number of the buddhas of the three times is not so countable as the sands of the Ganges. Why so? Because it passes beyond what the world can look up to, and is not what any simile can liken. It is only because the foolish cling to the 'eternal,' because the outsiders raise up false imagining, feed their evil views, and are without end in birth-and-death, that — to make them weary of birth-and-death, turn and set out, be diligent and press onward — they are told thus: 'The buddhas are easy to meet, not like the udumbara-flower [hard once to be seen].' — the better to put to rest that idleness which 'seeks yet another expedient.' And again, at times, seeing those sentient beings who are to be converted [of another disposition], he tells them thus: 'A buddha is hard to meet with, like the udumbara-flower.' — the udumbara-flower is one that has never been seen before, is not seen now, and will not be seen (utterly unseen in the world); whereas the Tathāgata is one whom the world may indeed all see. It is not for the sake of setting up the realm 'reached by his own attainment' that he says, 'the Tathāgata's appearing in the world is like the udumbara-flower.' Mahāmati! that realm of 'self-established, self-attained' passes beyond what the world can look up to, and is not what the foolish can believe; the realm of the noble self-realizing wisdom has nothing that can be brought to liken it; the true Tathāgata passes beyond the marks seen by mind, mentation, and the mental consciousness, and is not to be brought to liken. Mahāmati! yet when I liken the Buddha to the sands of the Ganges, there is no fault in it. Mahāmati! it is like the sands of the Ganges: all the fishes, turtles, crocodiles, lions, elephants, horses, men, and beasts come and trample them, yet the sands do not form the thought, 'These trouble and disturb me,' and so give rise to false imagining — their nature is pure, without any sort of defilement. The Tathāgata, the Worthy One, the Perfectly Awakened One — this Ganges of the noble self-realizing wisdom — his great power, spiritual penetration, and sovereignty and the rest are like those sands; and though all the outsiders, all men, and all beasts and the rest trouble and disturb him in every way, the Tathāgata does not form the thought and give rise to false imagining. The Tathāgata is still, without thought or notion; the Tathāgata's original vow is to give ease to sentient beings with the bliss of samādhi, and therefore he is untroubled — just like those sands of the Ganges, no different at all. And again, because he has cut off greed and hatred. It is like the sands of the Ganges, which are the intrinsic nature of the earth-element: when at the aeon's end the fire burns and consumes the whole earth, that earth-element does not forsake its own body, because it is co-arisen with the fire-element. The rest of the foolish form the thought, 'the earth is burnt,' yet the earth is not burnt — what burns is only the fire-cause. Just so, Mahāmati! the Tathāgata's dharma-body is like the sands of the Ganges, indestructible. Mahāmati! it is like the sands of the Ganges, which have no limit; the Tathāgata's radiance too is thus without limit, and for the sake of ripening sentient beings shines upon all the great assemblies of all the buddhas. Mahāmati! it is like the sands of the Ganges — seek some other kind of sand apart from them, and it is never to be found (sand is one same sand, there is no sand other than it); just so, Mahāmati! the Tathāgata, the Worthy One, the Perfectly Awakened One, has no arising-and-ceasing of birth-and-death, because there is a cause-and-condition that can be cut off (the cause exhausted, there is no more arising-and-ceasing). Mahāmati! it is like the sands of the Ganges river — whether they increase or decrease is not to be known; just so, Mahāmati! the Tathāgata's wisdom ripens sentient beings, neither increasing nor decreasing — because it is not a body-dharma. A body-dharma has its wearing-away; the Tathāgata's dharma-body is not a body-dharma. It is like pressing the sands of the Ganges — press as one will, no oil is to be got from them; likewise, though sentient beings in every sort of extreme suffering press hard upon the Tathāgata, then until sentient beings have won nirvāṇa the Tathāgata does not forsake that vow-bliss of his own samādhi that is the dharma-realm — because of his great compassion. Mahāmati! it is like the sands of the Ganges, which flow along with the water and are not without water; just so, Mahāmati! all the dharmas the Tathāgata expounds flow along with nirvāṇa — and this is why it is said, 'like the sands of the Ganges.' The Tathāgata does not flow along in the wake of every sort of 'going,' because 'going' has the sense of wearing-away. Mahāmati! the very first bound of birth-and-death is unknowable; and just because it is unknowable, how can one speak of 'going'? Mahāmati! 'going' has the sense of annihilation, and this the foolish do not know."
Mahāmati said to the Buddha: "World-Honored One! If the very first bound of sentient beings' birth-and-death is unknowable, then how can liberation be known?"
The Buddha told Mahāmati: "When the cause that is the habit-energy of the false imagining of beginningless falsity and evil is made to cease, one knows that the 'outer meaning' is one's own mind's manifestation (it is one's own mind, and not truly outside); and thereupon the body of false imagining turns about and is liberated — and this liberation is not a ceasing (it is not the cutting-off of all things). Therefore it is called 'boundless,' and yet it is not utterly nothing whatever. It is to counter that false imagining that it is given the various other names, 'boundless' and the like. Observing inner and outer, apart from false imagining, there is no 'knowing' and 'known' set up apart, different from sentient beings (knowing and its realm do not stand opposed and set apart); all dharmas are altogether still. It is only because one does not recognize that this is one's own mind's manifested false imagining that false imagining arises; recognize it, and false imagining ceases."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Observe the guiding teachers (the buddhas), like those sands of the Ganges,
unperishing, and not going, nor yet utterly cut off —
this then is equality; thus is one to observe the Tathāgatas.
Like those sands of the Ganges, altogether apart from every fault,
flowing along with the water, its nature yet abiding constant — this is the Buddha's right awakening.
At that time the bodhisattva Mahāmati again said to the Buddha: "Would that you expound for me the mark by which all dharmas perish momentarily. World-Honored One! Why is it said that all dharmas are momentary?"
The Buddha told Mahāmati: "Listen well, listen well! Ponder and hold it well, and I shall expound it for you."
The Buddha told Mahāmati: "What are called 'all dharmas' are: the good, the not-good, the indeterminate, the conditioned, the unconditioned, the mundane, the supramundane, the blameworthy, the blameless, the outflowing, the outflow-free, the received, and the not-received. Mahāmati! stated briefly, mind, mentation, the mental consciousness, and the habit-energy are the cause of the five aggregates of grasping; it is this habit-energy of mind, mentation, and the mental consciousness that feeds the good and not-good false imagining of the foolish. Mahāmati! the bliss of cultivating samādhi, the right-reception of samādhi, and the blissful abiding in the present dharma — this is called the good, outflow-free [state] of the sages. Mahāmati! what are called good and not-good are the eight consciousnesses. Which eight? They are the Tathāgata-womb, which is also called the store-consciousness, together with mind, mentation, the mental consciousness, and the fivefold body of sense-consciousness — not as the outsiders say. Mahāmati! what is called the fivefold body of sense-consciousness is co-present with mind, mentation, and the mental consciousness; its good and not-good marks change and perish turn by turn, in an unbroken flowing continuity. The [store-consciousness's] indestructible body arises, and both arises and ceases: not awakening to the fact that it is one's own mind's manifestation, one [consciousness] ceases and the next remaining consciousness at once arises again; grasped-and-received according to the differences of figure and appearance, the mental consciousness together with the five consciousnesses arises in mutual accord, not abiding for so much as a single moment — this is called the momentary. Mahāmati! what is called 'momentary' means that the habit-energy of the consciousnesses co-arisen — the store-consciousness, the Tathāgata-womb, and mentation — is momentary; whereas that outflow-free habit-energy is not momentary, and is not what the foolish can awaken to. Because they cling to a doctrine of the 'momentary,' they cannot awaken to the fact that all dharmas are both momentary and not-momentary, and so, with the annihilation-view, they ruin the unconditioned dharma. Mahāmati! the seven consciousnesses do not undergo the round [of birth-and-death], do not receive suffering and pleasure, and are not a cause of nirvāṇa. Mahāmati! as for the Tathāgata-womb, it is co-present with suffering and pleasure and with the cause, and either arises or ceases; it is made drunk by the four abodes and the abode of ignorance. The foolish do not awaken to it, their minds perfumed by the false imagining of the 'momentary-view.'
"Furthermore, Mahāmati! it is like gold, the diamond, and the buddha-relics: having won a rare and special nature, they are in the end indestructible. Mahāmati! if within the unbroken [continuum] there were still a momentary [that could] perish, then a sage ought not to remain a sage — yet the sage has never been not a sage. It is like gold and the diamond, which though aeons pass do not diminish in weight when weighed. Why is it that the foolish, ill understanding this hidden and veiled teaching of mine, form the thought of the 'momentary' concerning all inner and outer dharmas?"
〔Question〕The three discriminations of the six perfections
The bodhisattva Mahāmati again said to the Buddha: "World-Honored One! according to what the World-Honored One has spoken, when the six perfections are fulfilled and complete, one becomes perfectly awakened. Which six are they?"
The Buddha told Mahāmati: "The perfections have three discriminations, namely: the mundane, the supramundane, and the supreme-supramundane. Mahāmati! what is called the mundane perfection is this: grasping and clinging with 'I' and 'mine,' seizing upon the two extremes, for the sake of every sort of place of rebirth, and out of craving-relish for form, sound, scent, taste, and touch, one fulfills the perfection of giving; and the perfections of morality, patience, vigor, meditation, and wisdom are likewise. What is thereby accomplished are the spiritual penetrations of the common person, and rebirth in the Brahmā-heaven. Mahāmati! what is called the supramundane perfection is this: because the śrāvakas and pratyekabuddhas have fallen into the 'grasping-and-receiving of nirvāṇa,' they practice the six perfections out of craving-relish for the bliss of their own nirvāṇa. What is called the supreme-supramundane perfection is this: having awakened to the fact that the measure of the false imagining manifested by one's own mind is from the first the grasped-and-received, and that this is one's own mind splitting in two (grasper and grasped), one gives rise to no false imagining, does not take the graspings of the destinies to be real (unreal to it), and does not cling to one's own mind's form-marks. For the sake of giving ease to all sentient beings, one gives rise to the perfection of giving, raising up an excellent skillful means; and upon that very object-in-view, false imagining not arising — this is the perfection of morality. Upon that very object, false imagining not arising, one is able to bear it in patience, understanding grasper and grasped (both to be one's own mind) — this is the perfection of patience. In the first watch, the middle watch, and the last watch, diligent in skillful means, according with the skillful means of cultivating practice, false imagining not arising — this is the perfection of vigor. False imagining altogether ceased, and yet not falling into the śrāvakas' 'grasping-and-receiving of nirvāṇa' — this is the perfection of meditation. Understanding that one's own mind's false imagining is from the first without nature, contemplating with wisdom, not falling into the two extremes, so that the former body is turned into the excellent and indestructible, and one wins the noble resort of self-realization — this is the perfection of wisdom."
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
Emptiness, impermanence, and the momentary, are what the foolish falsely contrive;
like a river, like a lamp, like a seed (a flowing continuum), yet they form the thought of the "momentary."
The momentary put to rest, the turmoil stilled, quiescent and apart from contriving,
all dharmas from the first unborn — this is what I call the sense of the "momentary."
A thing once arisen straightway has its ceasing; this is not spoken to the foolish.
That unbroken continuous nature is what false imagining perfumes.
With ignorance for its cause, the mind arises from thence,
and until the form has yet to arise, in that between, what is there to divide?
The continuum ceasing stage by stage, the remaining mind arising in its wake,
not abiding upon the form, upon what then does it cling and arise?
Because it arises from that (the foregoing thought), and not from an as-it-truly-is cause,
then how can one speak of "nothing accomplished," and how can one know the "momentary perishing"?
The right-reception into which the practitioner enters, and the diamond, and the buddha-relics,
the palaces of the Ābhāsvara heaven, are all things of the world that do not perish.
What is won by abiding in the true dharma, the Tathāgata's wisdom perfect and complete,
the bhikṣu winning equality (the dharma) — how could he see it as momentary?
The gandharva-city, illusion, and the rest — that form has no momentary perishing;
it is only toward that unreal form that, looking upon it, one takes it for real.
從一個問起
大慧這一問，胃口很大：五法、自性、識、二種無我，這四樣的「究竟分別相」到底是什麼？他要的不是零碎的解釋，而是一張能把一切佛法都收進去的網——好讓菩薩在一地一地的次第上，拿著這張網分別諸法，一路走到如來自覺之地。
世尊給的答案，正是這樣一張網，只有五個字：名、相、妄想、正智、如如。妙就妙在，這五個字裡藏著一道分水嶺。前三個——名、相、妄想——是凡夫迷的一面；後兩個——正智、如如——是聖賢悟的一面。同是這五法，覺了它便通是悟相，不覺它便通是迷相；法本身沒有一個定死的自性，迷與悟，全看落在誰的心上。古德把這句話說得斬釘截鐵：法無自性，迷悟在人。整段經文，就是拿這五個字，把凡聖的來去、生死與涅槃的分界，一齊畫了出來。
名與相：一張自己織出來、再把自己裹住的網
先看迷的這一面是怎麼起來的。經給了一幅極生動的圖：愚夫計著世俗的名與相，隨心流散，於是墮入「我、我所」的見，悕望計著那美妙之色；一計著，便被無知遮覆，生起染著；一染著，貪與恚所造的業一層層積聚；積聚到後來，被自己的妄想纏住——像蠶吐絲作繭，把自己一圈圈裹在裡頭，墮進生死大海，在諸趣的曠野裡，像汲井的水輪一樣旋轉不停。
這幅蠶繭與井輪的圖，正是唯識講「遍計所執」與「依他起」纏成一團時的樣子。什麼是「相」？經自己界定得清清楚楚：眼識所照見的叫色，耳鼻舌身意識所照見的叫聲香味觸法——這就是相。什麼是「妄想」？施設種種名、顯示種種相，就像「象、馬、車、步、男、女」這些名相，硬安上去、又當它決定不異——這就是妄想。看明白了：相，是識所變現的境；妄想，是在這境上再安名、再執它為實。境本是自心所現，卻被當成心外實有的東西去攀、去執，一名一相地流轉下去——這一段流轉，就是遍計執在依他起上打的結。蠶為什麼作繭？絲是牠自己吐的。凡夫被什麼纏住？纏他的妄想，也是他自己起的。這就是為什麼經一句點破：這一切如幻、如陽焰野馬、如水中月，本來就離「我、我所」，都是從自心妄想生，並不是從自在天、時節、微塵生出來的——纏你的網，是你自己織的，所以也只有你自己能拆。
正智與如如：把名相看成一個過路的客人
那麼，怎麼從網裡出來？經沒有教人去「消滅」名相，它教的是換一副眼睛去看名相——這就轉到悟的一面。
什麼是「正智」？經給了一個極輕的譬喻：正智，是見那名、相都不可得，猶如過客。過路的客人，暫來即去，你留不住他，也不必為他起爭執。名與相也是這樣——不是把它砸掉，而是看透它「不可得」：它暫現於識，取它不住。古德順這譬喻點出關節：要求正智，只消悟名相不實如過客，識心不起、離了斷常，便不墮凡小的境界。這裡的分寸極要緊：正智不是又造出一個「無名相」的境去對治「有名相」，那還是在名相上打轉。它是就在名相現前的當下，見它非有非無、如客暫至——這一見，用唯識的話說，正是「無分別智」照見依他起如幻、遍計本空。
什麼是「如如」？經接著說：菩薩以這正智，不去建立名相、也不是不建立名相，捨離了「建立」與「誹謗」這兩種見，了知名相本不生——這就是如如。不立、不非立，正是捨了有無二邊：不落「實有名相」的建立，也不落「撥無一切」的誹謗；於是名相不生，如如現前。這一面對著唯識，就是「圓成實」——不是另有一個叫「如如」的東西擺在那裡，而是遍計既遣、依他如幻，那本自不生的真實便顯出來了。所以經說「以無得而得」：正因它無一物可得，才叫真得。古德說，菩薩就在這「無得而得」上登了歡喜地——這便是轉依的第一步落地：從遍計的顛倒，轉向圓成的現前。
到這裡，五法的迷悟兩面就接成了一條轉依的路。經隨後把三自性明明白白配了進來：名與相，是妄想自性；依妄想而生的心、心法同時俱起，像日與光一齊俱有，這是緣起自性；正智、如如不可壞，這是成自性。三性入五法，配得絲絲入扣——名相即遍計、日光俱起即依他、正智如如即圓成。這不是後人硬套，經自己就這樣配了；唯識拿三性三無性讀一切法，源頭正在這裡。而「如日光俱」這個喻，也正是唯識講依他起最貼切的一幅圖：心王與心所，從來不是先有一個、再有一個，而是像太陽和它的光，一齊俱起、不相捨離——你不能說先有日、後有光。依他起法的「依他」，依的就是這樣一種俱時而起、互不相離的緣。
恒河沙：一個不是用來數數目的譬喻
經走到這裡，大慧忽然轉出一個看似不相干的問：世尊說過去諸佛多如恒河沙，未來現在也這樣——這是照字面數目那樣領受呢，還是另有意思？
世尊的回答，一開口就把「數目」這條路堵死了：不要照字面領受，三世諸佛的數量，並不是「如恒河沙」那麼可數。為什麼還要用恒河沙作譬？——妙就妙在，佛換了一個角度用這個喻。恒河沙，可以譬的不是「多」，而是沙的那一種「性」：任魚鼈師子象馬人獸來回踐踏，沙從不起一念「他們惱亂我」，自性清淨、無諸垢污；劫盡大火燒盡一切大地，沙作為地大卻不捨自性，燒的只是火因、地實未燒；它光明無量、增減不可知；隨水而流，卻又不是沒有水。這一長串，沒有一句在講「多少」，句句在講如來法身的那一種德：寂然不動而不受惱亂，劫火不燒而常住不壞，普照成熟而無有限量，成熟眾生而不增不減，隨涅槃而流卻不隨去而壞。
這正是唯識讀「如來法身」的眼：法身不是一個身法。經自己就這樣界定——身法是有敗壞的，如來法身不是身法，所以壓恒沙榨不出油，逼如來也逼不出一個「壞」來。這一面，和前文那微細藏識「恒轉而不斷」是同一個底子：恒，所以不壞、不落斷；隨流而不隨去，所以不住、不落常。凡愚讀「諸佛如恒沙」，只會去數佛有幾尊；世尊卻借這把沙，指給你看一個超過世間所能仰望、心意識所不能譬的法身。至於那「佛難值如優曇鉢華」的話，經也一併交代清楚：那是對懈怠的根機、為策他精勤才方便說的；如來其實世間悉見，並非真如優曇之絕不可見——這是隨機的方便語，不是了義。讀經若把方便語當了義，就又落回「如說而受」的老路上去了。
剎那與六度：同一把尺，量到底
後半段的剎那壞相與六波羅蜜三分，仍是這五法迷悟的尺，量到細處、量到行處。
剎那這一段，分判得極細：七識不流轉、不受苦樂，不是涅槃之因；唯有如來藏（識藏）與意俱生之識的習氣是剎那的，而那無漏習氣卻不是剎那。凡愚計著一個「剎那」之論，便拿斷見去壞了無為法——這又是遍計執在作祟，把「念念遷流」執成「一切斷滅」。經隨即用金、金剛、佛舍利作喻：它們得了奇特之性，經劫稱量而不減；若相續無間之中真有剎那可壞，那聖人就該不成其為聖了——可聖未曾不聖。這一喻，把「有為念念剎那」與「無漏恒而不壞」兩面同時撐住：遷流的是有漏習氣，不壞的是那無為、無漏的一面。
六波羅蜜也照這把尺分成三層。世間波羅蜜，是拿「我、我所」去攝受計著、貪著色聲香味觸而修的施戒忍等，所成不過凡夫神通、生梵天而已——這是遍計未破的修。出世間波羅蜜，是二乘墮在「攝受涅槃」裡而行的六度，貪著自己的涅槃樂——這是我執雖伏、法執猶在的修。至於出世間上上波羅蜜，經界定得最清楚：是覺了自心所現的妄想量本是所攝、覺了「自心分二（能取所取）」，於是不生妄想而修——布施時不著能施所施，持戒忍進時妄想不生，禪定時妄想悉滅而不墮二乘涅槃，般若時了自心妄想非性、不墮二邊而轉身勝妙不壞。看明白了：這三層的分界，不在修的項目（同是六度），而在「妄想生不生、能所分不分」——正是這一整段從頭貫到底的那道分水嶺：落在名相妄想上修，是世間；伏而未盡，是出世間；能所雙泯、正智現前而修，才是上上。五法這張網，收到這裡，連菩薩怎麼修行，都收了進去。
承衍
這一段所立的「五名收攝一切法」之義，是後世唯識一系最要緊的一副骨架。五法（名相妄想正智如如）、三自性、八識、二無我，四樣總攝於五、五攝一切佛法——這張網，後來三十頌拿去，便是遍計、依他、圓成三性，與相、生、勝義三無性；此段名相即遍計、日光俱起即依他、正智如如即圓成，一一是那三性頌的經源。攝大乘論以三性攝一切所知之相、以六波羅蜜攝入因果，承的也是此段三性入五法、六度分三之綱。而那微細如來藏「恒轉不斷」、法身「非身法而不壞」的一面，到了成唯識論安立第八識「非斷非常、恒轉如瀑流」時，便成了同一個義類的底子——雖承其義而未必字字引其文。百法把一切法收成五位，收攝的手法，也與這五名總攝同出一機。一部楞伽，在此段把「一切佛法悉入五法」的話說死了；唯識諸論接過這五個字，一路把大乘的法相鋪展開來。同一張網，前面是經，後面是論，收的是同一片法。
Beginning from a single question
Mahāmati's question here has a large appetite: the five dharmas, the natures, consciousness, the twofold no-self — what, at bottom, is the "ultimate mark of the discrimination" of these four? What he wants is not some piecemeal explanation, but a single net that can take in all the buddha-dharmas — so that the bodhisattva, upon the grounds, stage by stage, may hold this net to discriminate the dharmas, and walk all the way to the ground of the Tathāgata's self-realization.
And the answer the World-Honored One gives is exactly such a net, in five words only: name, appearance, discrimination, right knowledge, suchness. The marvel is that within these five words there lies hidden a watershed. The first three — name, appearance, discrimination — are the deluded side of the common person; the latter two — right knowledge, suchness — are the awakened side of the sages. It is one and the same five dharmas: awaken to them, and they are throughout the mark of awakening; do not awaken to them, and they are throughout the mark of delusion. The dharmas themselves have no fixed nature of their own; delusion and awakening turn wholly upon whose mind they fall in. The ancient master puts this line as flatly as could be: the dharmas have no nature of their own, delusion and awakening lie in the person. This whole passage of scripture takes these five words and, with them, draws out at once the coming and going of the common and the holy, the divide between birth-and-death and nirvāṇa.
Name and appearance: a net one weaves for oneself and then is wrapped in
Look first at how the deluded side comes to be. The scripture gives a picture as vivid as could be. The foolish cling to worldly name and appearance and drift and scatter after the mind, and so fall into the view of "I" and "mine," longing for and clinging to that lovely form; one clings, and is at once covered by not-knowing, giving rise to defiled attachment; one grows attached, and the deeds wrought by greed and hatred pile up layer upon layer; and when they have piled up, one is bound fast by one's own false imagining — like a silkworm spinning silk to make a cocoon, wrapping itself round and round within — and falls into the great ocean of birth-and-death, in the wilderness of the destinies turning like the well-wheel drawing water, round and never resting.
This picture of the cocoon and the well-wheel is exactly the look of it when, in Yogācāra terms, the imagined nature and the dependent nature are wound into one tangle. What is "appearance"? The scripture defines it as clearly as could be: what the eye-consciousness beholds is called form; what the ear-, nose-, tongue-, body-, and mind-consciousnesses behold is called sound, scent, taste, touch, and dharma — this is appearance. What is "false imagining"? The setting up of every sort of name and the displaying of every sort of appearance, just as with those names-and-appearances "elephant, horse, chariot, foot-soldier, man, woman," forced on and then taken as decisively-not-otherwise — this is false imagining. See it clearly: appearance is the object the consciousness has transformed and manifested; false imagining is, upon this object, to fix a name again and to grasp it as real. The object is from the first one's own mind's manifestation, yet it is taken for a thing really outside the mind, to be reached for, to be grasped, name by name and appearance by appearance, flowing on — and this whole stretch of flowing-on is just the knot the imagined-grasping ties upon the dependent-arising. Why does the silkworm spin its cocoon? The silk is spun from itself. What binds the common person? The false imagining that binds him is likewise raised from himself. This is why the scripture pierces it through in a single line: all this is like an illusion, like a mirage-deer of the shimmering air, like the moon in water, from the first apart from "I" and "mine," born all of one's own mind's false imagining, and not born from a Sovereign Lord, from Time, or from atoms — the net that binds you, you wove yourself, and so only you can unravel it.
Right knowledge and suchness: seeing name and appearance as a passing guest
How, then, does one come out of the net? The scripture does not teach one to "destroy" name and appearance; what it teaches is to put on a different pair of eyes to look at name and appearance — and this turns to the awakened side.
What is "right knowledge"? The scripture gives an exceedingly light simile: right knowledge is to see that name and appearance are alike unfindable, like a passing guest. The guest who passes comes but a moment and is gone; you cannot detain him, nor need you fall into dispute over him. Name and appearance are just so — not to be smashed to pieces, but to be seen through as "unfindable": they appear a moment in consciousness, not to be grasped and held. The ancient master, following out this simile, points to the joint: to seek right knowledge, one need only awaken to name and appearance as unreal, like a passing guest — the discriminating mind not arising, apart from annihilation and eternalism, and so not falling into the realm of the common and the lesser. The measure here is of the utmost moment: right knowledge does not fashion yet another realm of "no-name-and-appearance" to counter "there-being-name-and-appearance" — that would still be turning round upon name and appearance. It is, in the very moment name and appearance present themselves, to see them as neither being nor non-being, like a guest come but a moment — and this one seeing, said in the language of Yogācāra, is precisely non-conceptual knowledge illumining the dependent as illusion-like and the imagined as from-the-first empty.
What is "suchness"? The scripture goes on: the bodhisattva, by this right knowledge, does not set up name and appearance, and yet it is not that he does not set them up; forsaking the two views of "setting-up" and "disparagement," he understands that name and appearance are from the first unborn — this is suchness. Neither-set-up nor not-set-up is exactly the forsaking of the two extremes of being and non-being: neither falling into the setting-up of "there-really-being name-and-appearance," nor falling into the disparagement of "there-being-nothing-at-all"; and thereupon name and appearance do not arise, and suchness presents itself. Set against Yogācāra, this is the truly-perfected — not that there is some further thing called "suchness" set out to one side, but that, the imagined once dispelled and the dependent seen as illusion-like, the reality that is of-itself-from-the-first-unborn shows forth. And so the scripture says "by not-winning one wins": just because there is not one thing to be won, is it called true winning. The ancient master says the bodhisattva, upon this "by not-winning one wins," ascends the Ground of Joy — and this is the first step of the transformation of the basis coming to ground: turning from the topsy-turvy of the imagined toward the presenting of the truly-perfected.
Here the two sides, deluded and awakened, of the five dharmas join into one road of the transformation of the basis. The scripture then matches the three natures in, plainly and openly: name and appearance are the imagined nature; the mind and mental factors born in dependence on false imagining arise together at one time, like the sun and its light together — this is the dependent nature; right knowledge and suchness, being indestructible, are the perfected nature. The three natures entering the five dharmas fit thread for thread — name-and-appearance is the imagined, the sun-and-light-together is the dependent, right-knowledge-and-suchness is the truly-perfected. This is no forced overlay of a later hand; the scripture itself matched them so; and that Yogācāra reads all dharmas by the three natures and the threefold naturelessness has its wellspring right here. And that simile "like the sun and its light together" is likewise the aptest picture for the Yogācāra teaching of the dependent: the mind-king and the mental factors are never a case of one-first-then-another, but are like the sun and its light, arising together and not forsaking one another — you cannot say sun-first-then-light. What the dependent "depends" on is exactly such a condition, co-temporal in its arising and not-forsaking one another.
The Ganges sands: a simile that is not for counting a number
The scripture, coming this far, and Mahāmati abruptly turns out a question that looks unrelated: the World-Honored One has said the buddhas of the past are as many as the Ganges sands, and so too the future and the present — is this to be received according to the number of the words, or is there another meaning?
The World-Honored One's answer, at the first word, blocks off the road of "number": do not receive it according to the words — the number of the buddhas of the three times is not so countable as "the Ganges sands." Then why still use the Ganges sands as a simile? — the marvel is that the Buddha turns to a different angle in using this simile. What the Ganges sands can liken is not "the many," but that one "nature" of the sand: let the fishes, turtles, lions, elephants, horses, men, and beasts come and trample them back and forth, and the sands never form a single thought "these trouble and disturb me" — their nature pure, without any defilement; let the aeon-fire at its end burn and consume all the earth, and the sand as earth-element does not forsake its own nature, for what burns is only the fire-cause, and the earth in truth is not burnt; its radiance is without measure, its increase and decrease unknowable; it flows along with the water, and yet is not without water. In all this long train there is not one line about "how many"; line by line it is telling of that one virtue of the Tathāgata's dharma-body: still and unmoving, yet untroubled; unburnt by the aeon-fire, and constant and indestructible; shining everywhere to ripen, and without limit; ripening sentient beings, and neither increasing nor decreasing; flowing along with nirvāṇa, yet not flowing away and perishing.
This is exactly the eye by which Yogācāra reads "the Tathāgata's dharma-body": the dharma-body is not a body-dharma. The scripture itself so defines it — a body-dharma has its wearing-away, the Tathāgata's dharma-body is not a body-dharma, and so, press the Ganges sands and no oil can be got, press the Tathāgata and no "perishing" can be pressed out of him. This side has the same underlayer as that subtle store-consciousness "ever-evolving and not cut off" of the foregoing: ever, therefore indestructible, and not falling into annihilation; flowing-along and not flowing-away, therefore not resting, and not falling into the eternal. The foolish, reading "the buddhas as the Ganges sands," will only go counting how many buddhas there are; but the World-Honored One, by this handful of sand, points out to you a dharma-body that passes beyond what the world can look up to, and cannot be likened by mind, mentation, and the mental consciousness. As for that word "a buddha is hard to meet, like the udumbara-flower," the scripture settles this too all in one: that is said by way of expedient, to the idle disposition, in order to spur them to diligence; the Tathāgata in truth may all be seen in the world, and is not truly like the utterly-unseen udumbara — this is an expedient word suited to the disposition, not the definitive sense. To read the scripture and take the expedient word for the definitive sense is to fall back again into the old road of "receiving it just as it is said."
The momentary and the six perfections: one and the same measure, carried to the end
The latter half — the mark of momentary perishing and the threefold [division] of the six perfections — is still this measure of the five dharmas' delusion and awakening, carried to the fine grain and to the reach of practice.
The passage on the momentary judges with the utmost fineness: the seven consciousnesses do not undergo the round, do not receive suffering and pleasure, are not a cause of nirvāṇa; only the habit-energy of the consciousness co-arisen of the Tathāgata-womb (the store-consciousness) and mentation is momentary, while that outflow-free habit-energy is not momentary. The foolish cling to a doctrine of the "momentary," and so take the annihilation-view to ruin the unconditioned dharma — and this again is the imagined-grasping at its work, grasping "thought after thought flowing on" into "all things cut off." The scripture then uses gold, the diamond, and the buddha-relics as simile: they have won a rare and special nature, and though weighed through aeons do not diminish; and if within the unbroken continuum there were truly a momentary that could perish, then a sage ought not to remain a sage — yet the sage has never been not a sage. This one simile props up both sides at once, "the conditioned, thought after thought momentary" and "the outflow-free, ever and indestructible": what flows on is the outflowing habit-energy, what is indestructible is that unconditioned, outflow-free side.
The six perfections too are, by this same measure, divided into three tiers. The mundane perfection is the giving, morality, patience, and the rest cultivated by grasping-and-clinging with "I" and "mine," craving-relish for form, sound, scent, taste, and touch, and what it accomplishes is no more than the common person's spiritual penetrations and rebirth in the Brahmā-heaven — this is cultivation with the imagined unbroken. The supramundane perfection is the six perfections practiced by the two vehicles fallen into the "grasping-and-receiving of nirvāṇa," craving-relish for the bliss of their own nirvāṇa — this is cultivation with the self-grasping subdued but the dharma-grasping yet remaining. As for the supreme-supramundane perfection, the scripture defines it most clearly of all: it is to have awakened to the fact that the measure of one's own mind's manifested false imagining is from the first the grasped, and to have awakened to "one's own mind splitting in two (grasper and grasped)," and so to cultivate with no false imagining arising — in giving, not clinging to giver or given; in morality, patience, and vigor, no false imagining arising; in meditation, all false imagining ceased and yet not falling into the two vehicles' nirvāṇa; in wisdom, understanding one's own mind's false imagining as without nature, not falling into the two extremes, and turning the body into the excellent and indestructible. See it clearly: the divide of these three tiers lies not in the items of practice (it is the same six perfections), but in "whether false imagining arises or not, whether grasper and grasped are split or not" — precisely that watershed which has run through this whole passage from beginning to end: to cultivate falling in upon name-and-appearance-and-false-imagining is the mundane; subdued but not exhausted is the supramundane; grasper and grasped both dissolved and right knowledge presenting itself, cultivating so — this alone is the supreme-supreme. This net of the five dharmas, gathering to here, has taken in even how the bodhisattva is to cultivate.
Onward Transmission
The sense established in this passage, that "five names gather up all dharmas," is the most vital framework of the whole later Yogācāra lineage. The five dharmas (name, appearance, false imagining, right knowledge, suchness), the three natures, the eight consciousnesses, the twofold no-self — the four totalized into the five, the five gathering up all the buddha-dharmas — this net, taken up later by the Thirty Verses, becomes the three natures of imagined, dependent, and truly-perfected, together with the threefold naturelessness of mark, arising, and the ultimate; this passage's name-and-appearance is the imagined, its sun-and-light-together is the dependent, its right-knowledge-and-suchness is the truly-perfected — each of these the scriptural source of those verses on the three natures. The Mahāyāna-saṃgraha gathers up the marks of all the knowable by the three natures, and gathers up the cause-and-fruit of entering by the six perfections, inheriting likewise the guideline of this passage's three-natures-entering-the-five-dharmas and its six-perfections-divided-in-three. And that side of the subtle Tathāgata-womb "ever-evolving and not cut off," of the dharma-body "not a body-dharma and indestructible," when it came to the Cheng Weishi Lun's establishing of the eighth consciousness as "neither cut off nor eternal, ever-evolving like a torrent," became the underlayer of one and the same kind of sense — inheriting its sense, though not necessarily citing its text word for word. The Hundred Dharmas gathers all dharmas into the five stations, and the manner of that gathering-up issues from the same spring as this totalizing by five names. One Laṅkā, in this passage, has said flat out that "all the buddha-dharmas enter into the five dharmas"; and the Yogācāra treatises, taking over these five words, unfold the dharma-marks of the Mahāyāna along the whole length of the road. One and the same net: before, it is the scripture; after, it is the treatises; and what they gather is one and the same field of dharma.
考據Apparatus
本段收攝五法（名·相·妄想·正智·如如）· 三自性 · 八識 · 二無我於一切佛法；明「三世諸佛量非如恒河沙」而以恒沙十喻頌如來法身；判六波羅蜜為世間·出世間·出世間上上三種——楞伽五法·三性總攝之樞；承衍唯識諸論以五法三性攝大乘之綱。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| T670 四卷本〈一切佛語心品〉 | 卷四·五法門（〔T16 0510c21〕大慧問五法·自性·識·二無我究竟分別相—〔0512c〕六波羅蜜三分訖）。四卷本一品貫通，依大慧問答輪次切；本段當「五法、自性、識、二種無我，究竟分別相」〔T16n0670 0510c21–22〕一問所開，中含恒河沙喻、剎那壞相、六波羅蜜三問 |
| 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〕；本段正當五法·三性·八識·二無我總攝核心之位（宗要五門之首「五法」正文所在） |
| 宗泐·如玘《註解》T1789（逐文·四卷本主疏） | 科五法段為「先通示五法迷悟相」，判名·相·妄想「屬凡夫」、正智·如如「就聖賢法以明悟相」〔T39 0417a15–23〕；三自性入五法段科為「前後會攝」〔0417b28〕；五法攝八識段科為「明五法攝於八識」〔0417c13〕 |
| T671 入楞伽經（菩提留支） | 當卷七·五法門（〔T16 0557b06〕五法體相段起） |
| T672 大乘入楞伽經（實叉難陀） | 當卷五·剎那品前·五法段（〔T16 0620c06〕五法段起） |
二、異譯·經內平行對勘
本段要句之漢三譯校本：T670（底本·求那跋陀羅）· T671（全本主對校·菩提留支）· T672（完帙對校·實叉難陀）。三譯此段品目切分不同，逐句對位如下。
句一 五法體相（名·相·妄想·正智·如如）
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 五法、自性、識、二無我分別趣相者，謂名、相、妄想、正智、如如。 | T16n0670 0510c25–26 |
| T671 流支 | 五法體相、二種無我差別行相。大慧！何等五法？一者、名，二者、相，三者、分別，四者、正智，五者、真如。 | T16n0671 0557b06–08 |
| T672 實叉 | 五法者，所謂相、名、分別、如如、正智。此中相者，謂所見色等形狀各別，是名為相。 | T16n0672 0620c06–07 |
異文所繫：(甲) 五法名目三譯全同，唯次第與譯名有異——T670 作「名·相·妄想·正智·如如」；T671 作「名·相·分別·正智·真如」（「妄想」譯作「分別」、「如如」譯作「真如」）；T672 作「相·名·分別·如如·正智」（相在名前、正智殿後）。(乙)「妄想」一名，T670 存「妄想」，T671／T672 俱作「分別」——同指 parikalpa 而譯詞異。(丙)「如如」，T670／T672 作「如如」，T671 作「真如」。三譯同立五法而開合次第互見。
句二 三自性·八識·二無我悉入五法
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 三種自性及八識、二種無我，悉入五法。大慧！彼名及相，是妄想自性。…若依彼妄想生心心法，名俱時生，如日光俱…是名緣起自性。…正智如如者，不可壞，故名成自性。 | T16n0670 0511b03–06 |
| T671 流支 | 三法入五法中。大慧！非但三法入五法中，八種識、二種無我亦入五法。大慧！云何三法入五法中？ | T16n0671 0557c23–25 |
| T672 實叉 | 三性、八識及二無我，悉入五法。其中名及相是妄計性；以依彼分別心心所法俱時而起，如日與光是緣起性；正智如如不可壞故，是圓成性。 | T16n0672 0620b26–c01 |
異文所繫：(甲) 三自性譯名三譯異——妄計自性，T670 作「妄想自性」、T672 作「妄計性」；緣起自性，T670／T672 俱作「緣起（性）」；成自性，T670 作「成自性」、T672 作「圓成性」。(乙) 名·相配三性，T670／T672 逐句全合（名相＝妄想/妄計性 · 依妄想生心心法如日光俱＝緣起性 · 正智如如不壞＝成/圓成性）；T671 此處僅標三法入五法、非但三法、八識二無我亦入之總綱，配法細目在後（詳校本定位）。(丙)「如日光俱」（T670）／「如日與光」（T672）＝緣起性依他俱起之通喻，三譯共傳。
句三 恒河沙喻·三世諸佛量
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 如世尊所說句，過去諸佛，如恒河沙，未來現在，亦復如是。云何，世尊！為如說而受？為更有餘義？…莫如說而受。三世諸佛量，非如恒河沙。 | T16n0670 0511c01–06 |
| T671 流支 | —（T671 無對應此問段） | — |
| T672 實叉 | 過去未來現在諸佛如恒河沙，此當云何？為如言而受？為別有義？ | T16n0672 0620c25–26 |
異文所繫：(甲) T670／T672 同載大慧此問（三世諸佛如恒河沙·為如說受·為別有義），文異義同；T672 更簡。(乙) 此問及其下恒沙十喻答文（三世諸佛量非如恒河沙、恒沙不念惱亂、劫盡不燒、光明無量、增減不可得知等），T671 全本無對應段落——為 T670／T672 所共有而 T671 闕之處，並錄從實。
句四 六波羅蜜三種分別
| 版本 | 逐字 | 出處 |
|---|---|---|
| T670 求那 | 波羅蜜有三種分別，謂：世間、出世間、出世間上上。 | T16n0670 0512b26–27 |
| T671 流支 | —（T671 無對應此問段） | — |
| T672 實叉 | 世尊常說六波羅蜜，若得滿足便成正覺。何等為六？云何滿足？……佛言：「大慧！波羅蜜者，差別有三。所謂：世間、出世間、出世間上上。」 | T16n0672 0621c20–23 |
異文所繫：(甲) 六波羅蜜三分（世間·出世間·出世間上上），T670 作「波羅蜜有三種分別，謂：世間、出世間、出世間上上」〔T16n0670 0512b26–27〕；T672 作「波羅蜜者，差別有三。所謂：世間、出世間、出世間上上」〔T16n0672 0621c22–23〕，並存問句「世尊常說六波羅蜜，若得滿足便成正覺」〔T16n0672 0621c20–21〕。(乙) 此段亦為 T671 全本所無，同恒河沙段——並錄從實。
三、唯識義之經據（眼）
本段為楞伽五法·三性·八識·二無我總攝之樞；五法收攝三自性、八識、二無我於一切佛法，恒沙十喻明如來法身不壞，六波羅蜜三分判凡聖上上——皆以本段為經據，承衍唯識諸論以五法三性為攝大乘之綱。
(一) 五法攝三性·八識·二無我·一切佛法——〔T16n0670 0511b03〕「三種自性及八識、二種無我，悉入五法」；〔T16n0670 0511b26–27〕「五法三自性，及與八種識，二種無有我，悉攝摩訶衍」：五法（名·相·妄想·正智·如如）為總攝之綱，三自性、八識、二無我皆入其中，統攝大乘。→ 唯識五位百法·三性三無性之經據；名相＝遍計所執（妄想自性）、依妄想生心心法俱起如日光＝依他起（緣起自性）、正智如如不壞＝圓成實（成自性），三性與五法逐句相配（目二·句二）。
(二) 名·相·妄想·正智·如如之迷悟分位——〔T16n0670 0511b12〕「五法者：相、名、妄想、如如、正智」；〔T16n0670 0511b16–17〕「彼名彼相，畢竟不可得…離不實妄想，是名如如」；〔T16n0670 0511b20–22〕「不斷不常，妄想不起…是名正智」：名·相·妄想＝凡夫迷相（遍計依他），正智·如如＝聖賢悟相（無分別智·真如）。→ 三性三無性轉依之經據；宗泐科判摘要『名·相·妄想屬凡夫、正智·如如就聖賢明悟相』（目四）。
(三) 五法攝八識·二無我——〔T16n0670 0511b07–b11〕「自心現妄想，八種分別，謂識藏、意、意識及五識身相者，不實相，妄想故。我我所二攝受滅，二無我生」：八識（識藏·意·意識·五識身）皆自心現妄想所攝之相，我我所滅則二無我生。→ 成唯識論八識轉依·我法二執滅之經據；八識三分（藏識·意·意識），與卷一藏識段（真識·現識·分別事識）相承。
(四) 如來法身不壞·恒轉不斷——〔T16n0670 0511c27–28〕「如來法身，如恒沙不壞」；〔T16n0670 0512a04–06〕「如來智慧成熟眾生，不增不減。非身法故…如來法身，非是身法」：如來法身如恒沙劫盡不燒、油壓不得、增減不可知——常住不壞。此段與卷一藏識海浪（藏識常住·恒轉不斷）同明常住不壞義。→ 成唯識論第八識「非斷非常·恒轉」義之義類相通；然成唯識論所引楞伽為卷一藏識海浪偈（見目七），非本段恒沙喻，並誌以免誤繫。
四、諸家異釋（古德·標宗）
就目前本地 CBETA 快照，未見完整存世的唐代四卷本逐文疏；但唐智嚴《楞伽經註》殘存卷一、二、五〔X17n0321〕，另有失名《楞伽經疏》上、中卷殘本〔X17n0322〕。宗泐·如玘 T1789 為四卷本完整逐文主疏；寶臣 T1791 則直釋七卷 T672〔0434b18–20〕。各分只在實際平行處採入，不把「未見完整本」改寫成「無唐疏」。
宗泐·如玘《楞伽阿跋多羅寶經註解》T39n1789（逐文·主）
釋五法通迷悟（法無自性·迷悟在人）：
「五法等上雖已明，而未曾約諸地分別，示其所以入一切佛法至如來地者，故復請之。答中先通示五法迷悟相，謂修行者趣入，則五法通是悟相…若反是不覺，則五法通是迷相…是知法無自性，迷悟在人。」〔T39n1789 0416c11–17〕
（宗泐明五法非定迷定悟，趣入則通悟、不覺則通迷——法無自性，迷悟在人。）
釋名·相·妄想屬凡夫·正智為悟相：
「彼相者等，追釋名、相二法不出六識，取彼六塵…顯示施設諸名、相者，妄想也…名、相既立，謂此事如是決定不異，是名妄想分別。已上三法屬凡夫。正智者下，就聖賢法以明悟相。言名、相不可得者，謂欲求正智，但悟名、相不實，猶如過客，識心不起，離乎斷常，不墮凡小境界，是為正智。」〔T39n1789 0417a15–23〕
（宗泐判名·相·妄想三法屬凡夫迷相，正智就聖賢悟相——悟名相不實如過客，識心不起、離斷常。）
釋如如（捨離有無二邊·登歡喜地）：
「此段正明如如。由前正智觀察名、相非有非無，故言不立非不立也。捨離有無二邊，不墮損益二謗，一切名、相不生，是為如如義也…既曰如如，豈有得乎？乃以無得而得…由此登歡喜地，則別教初地也。」〔T39n1789 0417b05–12〕
（宗泐明如如＝正智觀名相非有非無、捨離有無二邊、名相不生；住如如以無得而得，登歡喜地。）
釋三自性入五法（前後會攝·緣起自持其名）：
「上既明五法，則三自性義在其中。今前後會攝，故復問其攝入之外亦各有自相宗耶？答中先答總入…次別配法相，初以名、相對妄想者，從所因言也。以彼妄想反屬緣起者，從所起說也。若依妄想生心、心法者，言心王、心所依分別起，起乃同時，如日與光不相捨離。分別諸相自持其名，各各無差，是為緣起自性。」〔T39n1789 0417b27–0417c07〕
（宗泐會攝三自性入五法：名相對妄想（遍計）從所因、妄想屬緣起從所起；心王心所依分別俱起如日與光，是緣起自性。）
釋五法攝八識·二無我生：
「此明五法攝於八識。於自心現而起妄想，有八種分別，皆是虛妄不實之相。若能捨離二種我執，則能、所攝受俱滅，二無我智由是而生，即正智、如如。是知識等雖異，同歸五法，無別自相…然此五法，而三乘與佛及一切諸法皆入其中也。」〔T39n1789 0417c12–18〕
（宗泐明八識八種分別皆虛妄不實相，捨二我執則能所攝受俱滅、二無我智生（即正智如如）；識等雖異同歸五法，三乘與佛諸法皆入其中。）
法藏《入楞伽心玄義》T39n1790（綱）
法藏判全經宗要，五法·三性·八識·二空繫於自心如來藏：
「所謂五法、三性、八識、二空，莫不皆於自心如來藏立，為學大乘者生正見處、正信正行由此成就。」〔T39n1790 0426a17–19〕
（法藏綱領：五法·三性·八識·二空總立於自心如來藏——本段五法總攝義所繫之宗要。就當前本地 CBETA 快照，未見完整傳世的唐代逐文全疏；但 X17n0321、X17n0322 保存唐代直接註疏殘卷，故不可寫成「唐疏全無」。法藏《玄義》為綱領而非本段逐文疏註，據實標之。）
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 |
|---|---|---|---|
| 五法 | —（無古德音寫·從闕） | 〔本段 T16n0670 0510c25〕 | 名·相·妄想·正智·如如；總攝三性·八識·二無我之綱（0511b03）。宗泐：法無自性，迷悟在人〔T39n1789 0416c17〕 |
| 名 · 相 | —（無古德音寫·從闕） | 〔本段 0511b12–15〕 | 五法前二；相＝色像等現，名＝依相立名（瓶等）。宗泐：名相不出六識取六塵，屬凡夫〔0417a15〕 |
| 妄想（＝分別，流支） | —（無古德音寫·從闕） | 〔本段 0510c25·T671 分別 0557b08〕 | 五法之三；施設眾名顯示諸相之計著。宗泐：名相既立謂決定不異，是名妄想分別〔0417a19〕。三譯 T670「妄想」·T671／T672「分別」 |
| 正智 | —（無古德音寫·從闕） | 〔本段 0510c25·0511a15〕 | 五法之四；悟名相不實如過客、識心不起、離斷常。宗泐：就聖賢法明悟相〔0417a21〕 |
| 如如（＝真如，流支） | —（無古德音寫·從闕） | 〔本段 0510c25·T671 真如 0557b08〕 | 五法之五；名相不生、捨有無二邊。宗泐：以無得而得，登歡喜地〔0417b09〕。三譯 T670／T672「如如」·T671「真如」 |
| 妄想自性 / 緣起自性 / 成自性 | —（無古德音寫·從闕） | 〔本段 0511b03–06〕 | 三自性入五法；名相＝妄想（妄計）性、依妄想生心心法如日光俱＝緣起性、正智如如不壞＝成（圓成）性。三譯 T670「妄想·緣起·成」·T672「妄計·緣起·圓成」 |
| 出世間上上（波羅蜜） | —（無古德音寫·從闕） | 〔本段 0512b27·0512c〕 | 六波羅蜜三分之上上；覺自心現妄想量、不生妄想、為安樂眾生而起檀等六度。與世間（我我所攝受）·出世間（二乘墮涅槃攝受）別 |
IAST 為發音輔助；本段諸名（五法·名·相·妄想·正智·如如·三自性·六波羅蜜三分）無四卷本古德音寫可徵者，從闕，不以近代還原充數。
六、譬喻·修辭
(一) 如日光俱喻（三自性·緣起依他）——〔T16n0670 0511b04–05〕「若依彼妄想生心心法，名俱時生，如日光俱」（T672 0620b28「如日與光是緣起性」）：
- 喻體：日與光（俱時不相離）。喻依：依妄想所生心·心法（心王心所俱起）。
- 所顯義：緣起自性（依他起）依分別俱時而生，如日與光不相捨離。宗泐：心王心所依分別起、起乃同時，如日與光不相捨離〔T39n1789 0417c05〕。三譯共傳此喻（T670「如日光俱」·T672「如日與光」）。
(二) 猶如過客喻（正智·名相不可得）——〔T16n0670 0511a15–16〕「正智者，彼名相不可得，猶如過客」：
- 喻體：過客（暫至即去、不可執取）。喻依：名·相（畢竟不可得）。
- 所顯義：正智悟名相不實如過客，識心不起、離斷常。宗泐：但悟名相不實猶如過客，識心不起〔T39n1789 0417a21〕。
(三) 如蠶作繭喻（妄想自纏·墮生死海）——「妄想自纏，如蠶作繭，墮生死海，諸趣曠野，如汲井輪」〔T16n0670 0511a07–08〕：
- 喻體：蠶作繭（自纏自縛）· 汲井輪（旋轉不停）。喻依：凡夫妄想自纏、輪轉生死。
- 所顯義：愚夫計著名相、貪恚積業，妄想自纏如蠶作繭，墮生死海諸趣、如汲井輪回轉不斷——五法迷相之流轉。
(四) 恒河沙喻（如來法身不壞·十喻）——〔T16n0670 0511c（恒沙十喻段）〕「我說譬佛如恒沙，無有過咎」：
- 喻體：恒河沙——不念惱亂（自性清淨）· 劫盡不燒（地大自性）· 光明無量 · 增減不可得知 · 隨水而流非無水 · 壓沙油不可得。喻依：如來（法身·智慧·大悲·恒轉）。
- 所顯義：如來法身如恒沙不壞（劫燒不損）、光明無量（普照成熟）、不增不減（成熟眾生）、隨涅槃流（所說諸法）、大悲不捨（極苦逼迫乃至眾生未涅槃不捨法界)——非以譬「數量如沙」，乃以譬如來法身之常住不壞、清淨無染、平等隨流。
(五) 優曇鉢華喻（諸佛難值·息方便求）——〔T16n0670 0511c〕「佛難值遇，如優曇鉢華」「優曇鉢華，無已見今見當見」：
- 喻體：優曇鉢華（世所罕見·無已見今見當見）。喻依：諸佛難值遇。
- 所顯義：為受化者息其懈怠、令精勤勝進，方便說「佛難值如優曇華」；然如來自建立自通、世間悉見，非真如優曇之絕不可見——隨機方便語，非了義。
七、互讀·承衍
本經為唯識系經源；本段所立五法·三性·八識·二無我總攝義，承衍諸論承接。依唯識系次第向承衍掛鏈，只列與本段實相關者：
- 成唯識論 卷二·卷四：成唯識論引楞伽者，為卷一藏識海浪偈〔T31n1585 0014c14–18〕「如海遇風緣，起種種波浪…藏識海亦然，境等風所擊，恒起諸識浪…」與心意識伽他「藏識說名心，思量性名意，能了諸境相，是說名為識」〔T31n1585 0024c15–17〕——皆卷一藏識段之引，非本段五法·恒河沙·六波羅蜜之引。成唯識論於本段五法·三性·八識·二無我總攝之文無顯引；然五法三性攝一切法之義，與唯識五位百法·三性三無性義類相承——承其義而不引其文，並誌以免誤繫。
- 攝大乘論〈所知相分〉·〈彼入因果分〉：攝論以三性攝所知相、六波羅蜜攝彼入因果；本段三自性入五法、六波羅蜜三分（世間·出世間·出世間上上）之義，與攝論三性·六度綱相通。然攝論本 T1594／世親釋 T1597 無顯引楞伽經（文中「首楞伽摩」為三摩地名，非楞伽經，誌此以免誤繫）——承其義而不引其文。
- 三十頌 v.20–25 三性三無性：三十頌明遍計·依他·圓成三性與相·生·勝義三無性；本段名相＝妄想（遍計）性、依妄想生心心法如日光俱＝緣起（依他）性、正智如如不壞＝成（圓成）性，即三性之經源。
- 百法〈心法〉·〈心所〉·五位百法：本段五法（名·相·妄想·正智·如如）總攝一切法，與百法五位（心·心所·色·不相應行·無為）之總攝義相類；八識入五法即百法心法八識之經據。
- 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·頌號）為主；《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。本段只誌義理互讀，不虛繫為顯引。
八、校本定位
- T670 求那（底本）：〔T16n0670 0510c21〕大慧問五法·自性·識·二無我究竟分別相起—〔0512c〕六波羅蜜三分訖。五法趣相 0510c25–26 · 三自性入五法 0511b03–06 · 八識二無我 0511b07–11 · 五法再釋 0511b12–24 · 五法三性重宣偈 0511b26– · 恒河沙問 0511c01 · 六波羅蜜問 0512b24 · 三分答 0512b26–27。
- T671 流支（全本主對校）：五法體相段〔T16n0671 0557b06〕起 · 五法名目 0557b07–08 · 三法入五法 0557c23–25。恒河沙段·六波羅蜜段 T671 全本無對應（並錄從闕）。
- T672 實叉（完帙對校）：五法段〔T16n0672 0620c06〕起 · 三性八識入五法 0620b26–c01 · 恒河沙問 0620c25–26 · 六波羅蜜三分 0621c20–22。
- 宗泐·如玘 T1789（逐文主疏）：五法迷悟通示註〔T39n1789 0416c11–17〕· 名相妄想屬凡夫·正智悟相 0417a15–23 · 如如註 0417b06–12 · 三自性入五法會攝 0417b28–0417c07 · 五法攝八識 0417c13–18。
- 法藏 T1790（玄義綱）：宗要五法三性八識二空〔T39n1790 0426a17–18〕。
- 成唯識論 T1585（承衍·義相承而無顯引本段）：所引楞伽為卷一藏識海浪偈〔T31n1585 0014c14–18〕· 心意識伽他 0024c15–17（皆卷一段，非本段；誌此以免誤繫）。
- 攝論 T1594／T1597：無顯引楞伽經（「首楞伽摩」＝三摩地名，非本經），從闕；三性·六度義相承而不引其文。
This movement gathers the five dharmas (name · appearance · discrimination · right knowledge · suchness), the three natures, the eight consciousnesses, and the twofold no-self into all the buddha-dharmas; it makes plain that "the number of the buddhas of the three times is not as countable as the sands of the Ganges" and, with the ten Ganges-sand similes, sings the Tathāgata's dharma-body; and it judges the six perfections into three kinds — the mundane, the supramundane, and the supreme-supramundane — the pivot on which the Laṅkāvatāra's totalizing of the five dharmas and the three natures turns; the later Yogācāra treatises carry it forward as the guideline whereby the five dharmas and the three natures gather up the whole of the Mahāyāna.
1 · Classificatory placement (科判定位)
| Outline system | Placement of this movement |
|---|---|
| T670, four-scroll,〈Chapter on the Heart of All Buddha-Word〉 | Scroll Four · the Gate of the Five Dharmas（〔T16 0510c21〕Mahāmati asks after the ultimate mark of the discrimination of the five dharmas · the natures · consciousness · the twofold no-self —〔0512c〕the three discriminations of the six perfections end）. The four-scroll text runs through as a single chapter, cut by the rounds of Mahāmati's questioning; this movement is opened by the one question 「五法、自性、識、二種無我，究竟分別相」〔T16n0670 0510c21–22〕— tr. "the ultimate discriminated mark of the five dharmas, the natures, consciousness, and the twofold no-self" — and within it fall the Ganges-sand simile, the mark of momentary perishing, and the three questions on the six perfections |
| Fazang, Profound Meaning of the Laṅkāvatāra T1790 (outline, not phrase-by-phrase) | judges the whole scripture's guiding tenet to be「五法、三性、八識、二空，莫不皆於自心如來藏立」〔T39 0426a17〕— tr. "the five dharmas, the three natures, the eight consciousnesses, and the two emptinesses are, without exception, all established upon the Tathāgata-womb that is one's own mind"; this movement stands right at the core of the totalizing of the five dharmas · the three natures · the eight consciousnesses · the twofold no-self (the very site of the "five dharmas," first of the five gates of the guiding tenet) |
| Zonglei & Ruqi, Annotations T1789 (phrase-by-phrase; chief commentary on the four-scroll) | outlines the five-dharmas passage as「先通示五法迷悟相」— tr. "first showing in common the marks of delusion and awakening in the five dharmas," judging name · appearance · discrimination to「屬凡夫」— tr. "belong to the common person," and right knowledge · suchness to「就聖賢法以明悟相」〔T39 0417a15–23〕— tr. "taking up the dharma of the sages to make plain the mark of awakening"; it outlines the three-natures-entering-the-five-dharmas passage as「前後會攝」〔0417b28〕— tr. "the reconciling gathering-in, before and after," and the five-dharmas-gathering-the-eight-consciousnesses passage as「明五法攝於八識」〔0417c13〕— tr. "making plain that the five dharmas gather in the eight consciousnesses" |
| T671 Entering the Laṅkā (Bodhiruci) | falls in the Scroll Seven · the Gate of the Five Dharmas（the five-dharmas body-and-mark passage begins〔T16 0557b06〕） |
| T672 Mahāyāna Entering the Laṅkā (Śikṣānanda) | falls in the Scroll Five · before the Momentariness chapter · the five-dharmas passage（the five-dharmas passage begins〔T16 0620c06〕） |
2 · Variant-translation and intra-scriptural parallel collation (異譯·經內平行對勘)
The three Chinese translations of this movement's key sentences: T670 (base · Guṇabhadra) · T671 (chief cross-collation of the full recension · Bodhiruci) · T672 (cross-collation of the complete recension · Śikṣānanda). The three divide this passage into chapters differently; the phrase-by-phrase alignment follows.
Sentence 1 The body and mark of the five dharmas (name · appearance · discrimination · right knowledge · suchness)
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 五法、自性、識、二無我分別趣相者，謂名、相、妄想、正智、如如。 | T16n0670 0510c25–26 |
| T671 Bodhi. | 五法體相、二種無我差別行相。大慧！何等五法？一者、名，二者、相，三者、分別，四者、正智，五者、真如。 | T16n0671 0557b06–08 |
| T672 Śikṣ. | 五法者，所謂相、名、分別、如如、正智。此中相者，謂所見色等形狀各別，是名為相。 | T16n0672 0620c06–07 |
tr. — T670: "The mark toward which the discrimination of the five dharmas, the natures, consciousness, and the twofold no-self tends is this: name, appearance, discrimination, right knowledge, and suchness." — T671: "The body and mark of the five dharmas, and the differentiated operative marks of the twofold no-self. Mahāmati! which are the five dharmas? First, name; second, appearance; third, discrimination; fourth, right knowledge; fifth, true suchness." — T672: "As for the five dharmas, they are so called: appearance, name, discrimination, suchness, and right knowledge. Herein 'appearance' means the forms — seen colors and the like — each of distinct figure; this is called appearance."
Where the variants lie: (a) The names of the five dharmas are wholly the same in all three, only the sequence and the rendering differ — T670 has "name · appearance · discrimination · right knowledge · suchness"; T671 has "name · appearance · discrimination · right knowledge · true suchness" (rendering 妄想 as 分別 "discrimination" and 如如 as 真如 "true suchness"); T672 has "appearance · name · discrimination · suchness · right knowledge" (appearance before name, right knowledge set last). (b) The name 妄想 — T670 keeps 妄想, T671/T672 both have 分別 "discrimination" — the same parikalpa rendered by a different word. (c) 如如 — T670/T672 have 如如 "suchness," T671 has 真如 "true suchness." All three set up the same five dharmas, their opening-and-folding and sequence seen differently one from another.
Sentence 2 The three natures · the eight consciousnesses · the twofold no-self all enter into the five dharmas
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 三種自性及八識、二種無我，悉入五法。大慧！彼名及相，是妄想自性。…若依彼妄想生心心法，名俱時生，如日光俱…是名緣起自性。…正智如如者，不可壞，故名成自性。 | T16n0670 0511b03–06 |
| T671 Bodhi. | 三法入五法中。大慧！非但三法入五法中，八種識、二種無我亦入五法。大慧！云何三法入五法中？ | T16n0671 0557c23–25 |
| T672 Śikṣ. | 三性、八識及二無我，悉入五法。其中名及相是妄計性；以依彼分別心心所法俱時而起，如日與光是緣起性；正智如如不可壞故，是圓成性。 | T16n0672 0620b26–c01 |
tr. — T670: "The three kinds of nature, together with the eight consciousnesses and the twofold no-self, all enter into the five dharmas. Mahāmati! those name and appearance are the imagined nature … If, depending upon that false imagining, mind and the mental factors arise, and name arises together with them at one time, like the sun and its light together … this is called the dependent nature … As for right knowledge and suchness, they are indestructible, and so are called the perfected nature." — T671: "The three dharmas enter into the five dharmas. Mahāmati! not only do the three dharmas enter into the five dharmas — the eight consciousnesses and the twofold no-self also enter into the five dharmas. Mahāmati! how do the three dharmas enter into the five dharmas?" — T672: "The three natures, the eight consciousnesses, and the twofold no-self all enter into the five dharmas. Therein name and appearance are the imagined nature; because, depending upon that discriminating mind and mental factors, they arise together at one time, like the sun and its light, this is the dependent nature; because right knowledge and suchness are indestructible, this is the truly-perfected nature."
Where the variants lie: (a) The renderings of the three natures differ across the three — the imagined nature, T670 has 妄想自性 "false-imagining nature," T672 has 妄計性 "imagined nature"; the dependent nature, T670/T672 both have 緣起(性) "dependent (nature)"; the perfected nature, T670 has 成自性 "perfected nature," T672 has 圓成性 "truly-perfected nature." (b) The matching of name-and-appearance to the three natures is, in T670/T672, phrase-for-phrase in full accord (name-and-appearance = false-imagining / imagined nature · mind-and-mental-factors arising in dependence on false imagining, like the sun and light = the dependent nature · right knowledge and suchness indestructible = the perfected / truly-perfected nature); T671 here only sets up the general schema "the three dharmas enter the five · not only the three · the eight consciousnesses and the twofold no-self also enter," the detail of the matching coming afterward (see rubric 8, witness placement). (c) "like the sun and its light together" (T670) / "like the sun and light" (T672) = the common simile for the dependent nature's co-arising in dependence-on-other, transmitted alike in the [two] translations.
Sentence 3 The Ganges-sand simile · the number of the buddhas of the three times
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 如世尊所說句，過去諸佛，如恒河沙，未來現在，亦復如是。云何，世尊！為如說而受？為更有餘義？…莫如說而受。三世諸佛量，非如恒河沙。 | T16n0670 0511c01–06 |
| T671 Bodhi. | —（T671 無對應此問段） | — |
| T672 Śikṣ. | 過去未來現在諸佛如恒河沙，此當云何？為如言而受？為別有義？ | T16n0672 0620c25–26 |
tr. — T670: "According to the sentence the World-Honored One has spoken, the buddhas of the past are as the sands of the Ganges, and so likewise those of the future and the present. How, World-Honored One! is it to be received just as it is said, or is there some further meaning? … Do not receive it just as it is said. The number of the buddhas of the three times is not as countable as the sands of the Ganges." — T671: —（no corresponding passage to this question in T671）— T672: "The buddhas of the past, future, and present are as the sands of the Ganges — how is this to be understood? Is it to be received as spoken, or is there a separate meaning?"
Where the variants lie: (a) T670/T672 alike carry Mahāmati's question here (the buddhas of the three times as the Ganges sands · whether to be received as spoken · whether there is a separate meaning), differing in wording but one in sense; T672 is the terser. (b) This question, and the answering ten-Ganges-sand passage below it (the number of the buddhas of the three times is not as the Ganges sands, the sands form no thought of being troubled, the aeon-fire does not burn them, radiance without measure, increase and decrease unknowable, and the rest), has no corresponding passage anywhere in the full recension T671 — a place shared by T670/T672 but wanting in T671, recorded as it stands.
Sentence 4 The three discriminations of the six perfections
| Version | Verbatim | Locus |
|---|---|---|
| T670 Guṇa. | 波羅蜜有三種分別，謂：世間、出世間、出世間上上。 | T16n0670 0512b26–27 |
| T671 Bodhi. | —（T671 無對應此問段） | — |
| T672 Śikṣ. | 世尊常說六波羅蜜，若得滿足便成正覺。何等為六？云何滿足？……佛言：「大慧！波羅蜜者，差別有三。所謂：世間、出世間、出世間上上。」 | T16n0672 0621c20–23 |
tr. — T670: "The perfections have three discriminations, namely: the mundane, the supramundane, and the supreme-supramundane." — T671: —（no corresponding passage to this question in T671）— T672: "The World-Honored One constantly speaks of the six perfections: when they are fulfilled and complete, one becomes perfectly awakened. The Buddha said: 'Mahāmati! the perfections have three discriminations, namely the mundane, the supramundane, and the supreme-supramundane.'"
Where the variants lie: (a) The threefold [division] of the six perfections (mundane · supramundane · supreme-supramundane), T670/T672 word-for-word in full accord ("three discriminations · mundane · supramundane · supreme-supramundane"); T672 further keeps the question "when the six perfections are fulfilled and complete one becomes perfectly awakened." (b) This passage too is wanting throughout the full recension T671, as with the Ganges-sand passage — recorded as it stands.
3 · The scriptural warrant for the Yogācāra doctrine〔the eye〕(唯識義之經據)
This movement is the pivot on which the Laṅkāvatāra's totalizing of the five dharmas · the three natures · the eight consciousnesses · the twofold no-self turns; the five dharmas gather up the three natures, the eight consciousnesses, and the twofold no-self into all the buddha-dharmas, the ten Ganges-sand similes make plain the indestructibility of the Tathāgata's dharma-body, and the threefold [division] of the six perfections judges the common, the sage, and the supreme-supreme — all take this movement as their scriptural warrant, carried forward by the later Yogācāra treatises with the five dharmas and the three natures as the guideline whereby the Mahāyāna is totalized.
(1) The five dharmas gather up the three natures · the eight consciousnesses · the twofold no-self · all the buddha-dharmas —〔T16n0670 0511b03〕「三種自性及八識、二種無我，悉入五法」;〔T16n0670 0511b26–27〕「五法三自性，及與八種識，二種無有我，悉攝摩訶衍」— tr. "the three kinds of nature, the eight consciousnesses, and the twofold no-self all enter into the five dharmas" / "the five dharmas, the three natures, and those eight consciousnesses, together with the twofold no-self, are all gathered into the Mahāyāna": the five dharmas (name · appearance · discrimination · right knowledge · suchness) are the guideline of the totalizing, into which the three natures, the eight consciousnesses, and the twofold no-self all enter, gathering up the great vehicle. → the scriptural warrant for the Yogācāra's five-fold hundred dharmas and its three-natures-and-threefold-naturelessness; name-and-appearance = the imagined nature (the false-imagining nature), mind-and-mental-factors co-arising in dependence on false imagining like the sun and light = the dependent nature, right knowledge and suchness indestructible = the truly-perfected nature (the perfected nature), the three natures matched to the five dharmas phrase for phrase (rubric 2 · sentence 2).
(2) The stations of delusion and awakening of name · appearance · discrimination · right knowledge · suchness —〔T16n0670 0510c25·0511b12–b24〕「五法者：相、名、妄想、如如、正智」「彼名彼相，畢竟不可得…離不實妄想，是名如如」「不斷不常，妄想不起…是名正智」— tr. "the five dharmas are: appearance, name, discrimination, suchness, right knowledge" / "that name, that appearance, are in the end unfindable … leaving behind unreal false imagining, this is called suchness" / "neither annihilation nor eternalism, false imagining not arising … this is called right knowledge": name · appearance · discrimination = the mark of the common person's delusion (the imagined and the dependent), right knowledge · suchness = the mark of the sages' awakening (non-conceptual knowledge · suchness). → the scriptural warrant for the transformation of the basis of the three-natures-and-threefold-naturelessness; Zonglei judges that "name · appearance · discrimination belong to the common person, right knowledge · suchness take up the dharma of the sages to make plain the mark of awakening" (rubric 4).
(3) The five dharmas gather up the eight consciousnesses · the twofold no-self —〔T16n0670 0511b07–b11〕「自心現妄想，八種分別，謂識藏、意、意識及五識身相者，不實相，妄想故。我我所二攝受滅，二無我生」— tr. "one's own mind's manifested false imagining has eight sorts of discrimination — namely the store-consciousness, mentation, the mental consciousness, and the marks of the fivefold body of sense-consciousness — which are unreal marks, because they are false imagining. When the two graspings of 'I' and 'mine' cease, the twofold no-self arises": the eight consciousnesses (the store-consciousness · mentation · the mental consciousness · the fivefold body of sense-consciousness) are all marks gathered under one's own mind's manifested false imagining; when 'I' and 'mine' cease, then the twofold no-self arises. → the scriptural warrant for the Cheng Weishi Lun's transformation of the basis of the eight consciousnesses · the ceasing of the two graspings of self-and-dharma; the threefold [division] of the eight consciousnesses (the store consciousness · mentation · the mental consciousness) inherits the store-consciousness passage of Scroll One (the true · manifesting · object-discriminating consciousness).
(4) The Tathāgata's dharma-body indestructible · ever-evolving without break —〔T16n0670 0511c27–28〕「如來法身，如恒沙不壞」;〔T16n0670 0512a04–06〕「如來智慧成熟眾生，不增不減。非身法故…如來法身，非是身法」— tr. "the Tathāgata's dharma-body is like the Ganges sands, indestructible" / "the Tathāgata's wisdom ripens sentient beings, neither increasing nor decreasing. Because it is not a body-dharma … the Tathāgata's dharma-body is not a body-dharma": the Tathāgata's dharma-body is like the Ganges sands that the aeon-fire does not burn, that yield no oil when pressed, whose increase and decrease cannot be known — constant, abiding, indestructible. This passage, together with the store-consciousness ocean and waves of Scroll One (the store consciousness abides constant · ever-evolving without break), makes plain one and the same sense of constant, imperishable abiding. → it shares in sense with the Cheng Weishi Lun's doctrine of the eighth consciousness as "neither cut off nor eternal · ever-evolving"; yet the Laṅkā the Cheng Weishi Lun cites is the store-consciousness-ocean-and-waves verse of Scroll One (see rubric 7), not this movement's Ganges-sand simile, noted here to forestall a mistaken linkage.
4 · The divergent readings of the masters (ancient masters · tenet marked) (諸家異釋)
In the current local CBETA snapshot, no complete Tang phrase-by-phrase commentary on the four-scroll text has been identified; however, Zhiyan's Tang commentary survives in scrolls 1, 2, and 5〔X17n0321〕, and an anonymous commentary survives in upper- and middle-scroll fragments〔X17n0322〕. Zonglei and Ruqi T1789 provide the complete running commentary on T670, while Baochen T1791 directly comments on T672〔0434b18–20〕. Each movement uses these only where an actual parallel is established.
Zonglei & Ruqi, Annotations on the Laṅkāvatāra-ratna-sūtra T39n1789 (phrase-by-phrase · chief)
On the five dharmas running through delusion and awakening (the dharmas have no nature of their own · delusion and awakening lie in the person):
「五法等上雖已明，而未曾約諸地分別，示其所以入一切佛法至如來地者，故復請之。答中先通示五法迷悟相，謂修行者趣入，則五法通是悟相…若反是不覺，則五法通是迷相…是知法無自性，迷悟在人。」〔T39n1789 0416c11–17〕
tr. "Though the five dharmas and the rest were made plain above, they had not yet been discriminated by reference to the several grounds, showing whereby one enters all the buddha-dharmas up to the ground of the Tathāgata; and so [Mahāmati] asks again. In the answer, [the Buddha] first shows in common the mark of delusion and awakening in the five dharmas — that is, if the practitioner sets out and enters, then the five dharmas are throughout the mark of awakening … and if, against this, one does not awaken, then the five dharmas are throughout the mark of delusion … By this it is known that the dharmas have no nature of their own, and that delusion and awakening lie in the person."
(Zonglei makes plain that the five dharmas are not fixedly deluded or fixedly awakened; set out and enter, and they are throughout awakening; do not awaken, and they are throughout delusion — the dharmas have no nature of their own, delusion and awakening lie in the person.)
On name · appearance · discrimination belonging to the common person · right knowledge as the mark of awakening:
「彼相者等，追釋名、相二法不出六識，取彼六塵…顯示施設諸名、相者，妄想也…名、相既立，謂此事如是決定不異，是名妄想分別。已上三法屬凡夫。正智者下，就聖賢法以明悟相。言名、相不可得者，謂欲求正智，但悟名、相不實，猶如過客，識心不起，離乎斷常，不墮凡小境界，是為正智。」〔T39n1789 0417a15–23〕
tr. "'Those appearances' and the rest: tracing back and glossing name and appearance, the two dharmas do not go beyond the six consciousnesses, which grasp those six dusts … the displaying and setting up of the many names and appearances is false imagining … name and appearance once set up, it is said 'this thing is thus, decisively and not otherwise' — this is called false imagining and discrimination. The above three dharmas belong to the common person. From 'right knowledge' onward, [the text] takes up the dharma of the sages to make plain the mark of awakening. As to 'name and appearance are unfindable': it means that one who would seek right knowledge need only awaken to name and appearance as unreal, like a passing guest — the discriminating mind does not arise, apart from annihilation and eternalism, not falling into the realm of the common and the lesser: this is right knowledge."
(Zonglei judges the three dharmas name · appearance · discrimination to belong to the common person's mark of delusion, and right knowledge to take up the sages' mark of awakening — awakening to name and appearance as unreal, like a passing guest, the discriminating mind not arising, apart from annihilation and eternalism.)
On suchness (forsaking the two extremes of being and non-being · ascending the Ground of Joy):
「此段正明如如。由前正智觀察名、相非有非無，故言不立非不立也。捨離有無二邊，不墮損益二謗，一切名、相不生，是為如如義也…既曰如如，豈有得乎？乃以無得而得…由此登歡喜地，則別教初地也。」〔T39n1789 0417b05–12〕
tr. "This section makes plain suchness proper. Because the foregoing right knowledge observed name and appearance to be neither being nor non-being, it is said 'neither set up nor not set up.' Forsaking the two extremes of being and non-being, not falling into the two slanders of subtracting and adding, all names and appearances not arising — this is the sense of suchness … Since it is called suchness, how could there be any winning? It is rather by not-winning that one wins … By this one ascends the Ground of Joy — that is, the first ground of the distinct teaching."
(Zonglei makes plain that suchness = right knowledge observing name and appearance as neither being nor non-being, forsaking the two extremes of being and non-being, name and appearance not arising; abiding in suchness, one wins by not-winning, and ascends the Ground of Joy.)
On the three natures entering the five dharmas (the reconciling gathering-in, before and after · the dependent holds fast each its own name):
「上既明五法，則三自性義在其中。今前後會攝，故復問其攝入之外亦各有自相宗耶？答中先答總入…次別配法相，初以名、相對妄想者，從所因言也。以彼妄想反屬緣起者，從所起說也。若依妄想生心、心法者，言心王、心所依分別起，起乃同時，如日與光不相捨離。分別諸相自持其名，各各無差，是為緣起自性。」〔T39n1789 0417b27–0417c07〕
tr. "Since the five dharmas were made plain above, the sense of the three natures is contained within them. Now [the text] reconciles and gathers them in, before and after, and so [Mahāmati] asks again whether, besides their gathering-in, each also has a tenet of its own particular mark. In the answer, [the Buddha] first answers the general entering-in … then severally matches them to the dharma-marks: at first, matching name and appearance against false imagining is spoken by reference to that-from-which-they-are-caused; taking that false imagining as belonging conversely to the dependent is spoken by reference to that-from-which-they-arise. As to 'if mind and mental factors arise in dependence upon false imagining': it means that the mind-king and the mental factors arise in dependence upon discrimination, arising at the same time, like the sun and its light, not forsaking one another. Discriminating the many appearances, each holding fast its own name, each without difference — this is the dependent nature."
(Zonglei reconciles and gathers the three natures into the five dharmas: name-and-appearance matched against false imagining (the imagined) by that-from-which-caused, false imagining belonging to the dependent by that-from-which-arisen; the mind-king and mental factors co-arising in dependence upon discrimination, like the sun and its light — this is the dependent nature.)
On the five dharmas gathering up the eight consciousnesses · the twofold no-self arising:
「此明五法攝於八識。於自心現而起妄想，有八種分別，皆是虛妄不實之相。若能捨離二種我執，則能、所攝受俱滅，二無我智由是而生，即正智、如如。是知識等雖異，同歸五法，無別自相…然此五法，而三乘與佛及一切諸法皆入其中也。」〔T39n1789 0417c12–18〕
tr. "This makes plain that the five dharmas gather up the eight consciousnesses. Giving rise to false imagining upon one's own mind's manifestation, there are eight sorts of discrimination, all of them unreal marks not real. If one can forsake the two self-graspings, then grasper and grasped are alike made to cease, and the wisdom of the twofold no-self is thereby born — namely right knowledge and suchness. By this it is known that consciousness and the rest, though they differ, come home alike to the five dharmas, without a particular mark of their own … And these five dharmas — the three vehicles, together with the Buddha and all dharmas, all enter within them."
(Zonglei makes plain that the eight sorts of discrimination of the eight consciousnesses are all unreal marks not real; forsake the two self-graspings, and grasper and grasped are alike made to cease and the wisdom of the twofold no-self is born (namely right knowledge and suchness); consciousness and the rest, though they differ, come home alike to the five dharmas, into which the three vehicles and the Buddha and all dharmas enter.)
Fazang, Profound Meaning of the Laṅkāvatāra T39n1790 (outline)
Fazang judges the whole scripture's guiding tenet, tying the five dharmas · the three natures · the eight consciousnesses · the two emptinesses 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."
In the current local CBETA snapshot, no complete Tang phrase-by-phrase commentary on the four-scroll text has been identified; however, Zhiyan's Tang commentary survives in scrolls 1, 2, and 5〔X17n0321〕, and an anonymous commentary survives in upper- and middle-scroll fragments〔X17n0322〕. Zonglei and Ruqi T1789 provide the complete running commentary on T670, while Baochen T1791 directly comments on T672〔0434b18–20〕. Each movement uses these only where an actual parallel is established.
5 · Terms (術語)
| Chinese | Transmitted Sanskrit (Roman · pronunciation aid) | Attestation of the ancient masters' transliteration | Precise Yogācāra sense |
|---|---|---|---|
| 五法 the five dharmas | —（no ancient master's transliteration · left blank） | 〔this movement, T16n0670 0510c25〕 | name · appearance · discrimination · right knowledge · suchness; the guideline that totalizes the three natures · the eight consciousnesses · the twofold no-self (0511b03). Zonglei: the dharmas have no nature of their own, delusion and awakening lie in the person〔T39n1789 0416c17〕 |
| 名 · 相 name · appearance | —（left blank） | 〔this movement, 0511b12–15〕 | the first two of the five dharmas; appearance = the appearing of form-images and the like, name = a name set up upon the appearance (pot and the like). Zonglei: name and appearance do not go beyond the six consciousnesses grasping the six dusts — they belong to the common person〔0417a15〕 |
| 妄想（＝分別，Bodhiruci）discrimination | —（left blank） | 〔this movement, 0510c25 · T671 分別 0557b08〕 | the third of the five dharmas; the clinging that sets up the many names and displays the many appearances. Zonglei: name and appearance once set up, one says 'decisively and not otherwise' — this is false imagining and discrimination〔0417a19〕. The three translations: T670 妄想 · T671/T672 分別 |
| 正智 right knowledge | —（left blank） | 〔this movement, 0510c25·0511a15〕 | the fourth of the five dharmas; awakening to name and appearance as unreal, like a passing guest, the discriminating mind not arising, apart from annihilation and eternalism. Zonglei: taking up the dharma of the sages, it makes plain the mark of awakening〔0417a21〕 |
| 如如（＝真如，Bodhiruci）suchness | —（left blank） | 〔this movement, 0510c25 · T671 真如 0557b08〕 | the fifth of the five dharmas; name and appearance not arising, forsaking the two extremes of being and non-being. Zonglei: by not-winning one wins, and ascends the Ground of Joy〔0417b09〕. The three translations: T670/T672 如如 · T671 真如 |
| 妄想自性 / 緣起自性 / 成自性 the imagined nature / the dependent nature / the perfected nature | —（left blank） | 〔this movement, 0511b03–06〕 | the three natures entering the five dharmas; name-and-appearance = the imagined (false-imagining) nature, mind-and-mental-factors arising in dependence on false imagining like the sun and light = the dependent nature, right knowledge and suchness indestructible = the perfected (truly-perfected) nature. The three translations: T670 妄想·緣起·成 · T672 妄計·緣起·圓成 |
| 出世間上上（波羅蜜）the supreme-supramundane [perfection] | —（left blank） | 〔this movement, 0512b27·0512c〕 | the supreme-supreme of the threefold [division] of the six perfections; awakening to the measure of one's own mind's manifested false imagining, giving rise to no false imagining, and for the ease of sentient beings raising up giving and the other six perfections. Distinct from the mundane (grasping-and-receiving with 'I' and 'mine') · the supramundane (the two vehicles fallen into the grasping-and-receiving of nirvāṇa) |
IAST is a pronunciation aid; for this movement's names (the five dharmas · name · appearance · discrimination · right knowledge · suchness · the three natures · the threefold six perfections) 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 sun and its light together (the three natures · the dependent's dependence-on-other) —〔T16n0670 0511b04–05〕「若依彼妄想生心心法，名俱時生，如日光俱」（T672 0620b28「如日與光是緣起性」）:
- Vehicle: the sun and its light (co-temporal, not forsaking each other). Tenor: mind and the mental factors born in dependence on false imagining (the mind-king and the mental factors co-arising).
- What it shows: the dependent nature (dependence-on-other) arises together in dependence upon discrimination, like the sun and its light not forsaking one another. Zonglei: the mind-king and the mental factors arise in dependence upon discrimination, arising at the same time, like the sun and its light not forsaking one another〔T39n1789 0417c05〕. The [two] translations transmit this simile alike (T670 「如日光俱」· T672 「如日與光」).
(2) The simile of the passing guest (right knowledge · name and appearance unfindable) —〔T16n0670 0511a15–16〕「正智者，彼名相不可得，猶如過客」:
- Vehicle: the passing guest (who comes but a moment and is gone, not to be grasped and held). Tenor: name and appearance (in the end unfindable).
- What it shows: right knowledge awakens to name and appearance as unreal, like a passing guest, the discriminating mind not arising, apart from annihilation and eternalism. Zonglei: only awaken to name and appearance as unreal, like a passing guest, and the discriminating mind does not arise〔T39n1789 0417a21〕.
(3) The simile of the silkworm spinning its cocoon (false imagining binding itself · falling into the ocean of birth-and-death) —「妄想自纏，如蠶作繭，墮生死海，諸趣曠野，如汲井輪」〔T16n0670 0511a07–08〕:
- Vehicle: the silkworm spinning its cocoon (binding, fettering itself) · the well-wheel drawing water (turning without cease). Tenor: the common person, bound by his own false imagining, wheeling round in birth-and-death.
- What it shows: the foolish, clinging to name and appearance, piling up the deeds of greed and hatred, are bound fast by their own false imagining, like a silkworm spinning its cocoon, fallen into the ocean of birth-and-death and the destinies, like the well-wheel wheeling round without break — the flowing round of the mark of delusion in the five dharmas.
(4) The Ganges-sand simile (the Tathāgata's dharma-body indestructible · ten similes) —〔T16n0670 0511c (the ten-Ganges-sand passage)〕「我說譬佛如恒沙，無有過咎」:
- Vehicle: the Ganges sands — forming no thought of being troubled (the nature pure) · unburnt at the aeon's end (the intrinsic nature of the earth-element) · radiance without measure · increase and decrease unknowable · flowing along with the water, yet not without water · pressed, yielding no oil. Tenor: the Tathāgata (dharma-body · wisdom · great compassion · ever-evolving).
- What it shows: the Tathāgata's dharma-body is like the Ganges sands, indestructible (the aeon-fire does not consume it), radiance without measure (shining everywhere to ripen), neither increasing nor decreasing (ripening sentient beings), flowing along with nirvāṇa (the dharmas he expounds), great compassion not forsaking (though pressed by the most extreme suffering, and until sentient beings win nirvāṇa, not forsaking the dharma-realm) — not likening "a number as of sand," but likening the Tathāgata's dharma-body as constant and indestructible, pure and undefiled, even and flowing-along.
(5) The udumbara-flower simile (the buddhas hard to meet · to put to rest the seeking of expedients) —〔T16n0670 0511c〕「佛難值遇，如優曇鉢華」「優曇鉢華，無已見今見當見」:
- Vehicle: the udumbara-flower (rarely seen in the world · never seen before, not seen now, not to be seen). Tenor: the buddhas hard to meet with.
- What it shows: to make those to be converted put to rest their idleness and be diligent and press onward, [the Buddha] says by way of expedient "a buddha is hard to meet, like the udumbara-flower"; yet the Tathāgata sets up his own attainment, and the world may all see him — he is not truly like the utterly-unseen udumbara — an expedient word suited to the disposition, not the definitive sense.
7 · Cross-reading and onward transmission (互讀·承衍)
This scripture is a scriptural source of the Yogācāra lineage; the totalizing of the five dharmas · the three natures · the eight consciousnesses · the twofold no-self established in this movement is taken up by the later treatises. Following the Yogācāra sequence in hanging the onward-transmission links, only what genuinely bears on this movement is listed:
- Cheng Weishi Lun, Scrolls Two and Four: what the Cheng Weishi Lun cites from the Laṅkā is the store-consciousness-ocean-and-waves verse of Scroll One〔T31n1585 0014c14–18〕「如海遇風緣，起種種波浪…藏識海亦然，境等風所擊，恒起諸識浪…」and the mind-mentation-consciousness gāthā「藏識說名心，思量性名意，能了諸境相，是說名為識」〔T31n1585 0024c15–17〕— both are citations of the store-consciousness passage of Scroll One, not citations of this movement's five dharmas · Ganges sands · six perfections. The Cheng Weishi Lun has no overt citation of this movement's totalizing text of the five dharmas · the three natures · the eight consciousnesses · the twofold no-self; yet the sense that the five dharmas and the three natures gather up all dharmas shares in kind with the Yogācāra's five-fold hundred dharmas and its three-natures-and-threefold-naturelessness — inheriting the sense without citing the text, noted here to forestall a mistaken linkage.
- Mahāyāna-saṃgraha,〈Section on the Marks of the Knowable〉·〈Section on the Cause-and-Fruit of Entering There〉: the Mahāyāna-saṃgraha gathers the marks of the knowable by the three natures, and gathers the cause-and-fruit of entering there by the six perfections; the sense of this movement's three natures entering the five dharmas, and the threefold [division] of the six perfections (mundane · supramundane · supreme-supramundane), shares kinship with the Mahāyāna-saṃgraha's guideline of the three natures · the six perfections. Yet the Mahāyāna-saṃgraha itself T1594 / Vasubandhu's commentary T1597 carry no overt citation of the Laṅkāvatāra (the "首楞伽摩／Śūraṅgama" in the text is the name of a samādhi, not the Laṅkā scripture, noted here to forestall a mistaken linkage) — it inherits the sense without citing the text.
- Thirty Verses vv.20–25, the three natures and the threefold naturelessness: the Thirty Verses make plain the three natures — imagined · dependent · truly-perfected — and the threefold naturelessness of mark · arising · the ultimate; this movement's name-and-appearance = the imagined (false-imagining) nature, mind-and-mental-factors arising in dependence on false imagining like the sun and light = the dependent nature, right knowledge and suchness indestructible = the perfected (truly-perfected) nature — the scriptural source of the three natures.
- Hundred Dharmas〈mind-dharmas〉·〈mental factors〉· the five-fold hundred dharmas: this movement's five dharmas (name · appearance · discrimination · right knowledge · suchness) totalize all dharmas, akin to the totalizing sense of the five-fold hundred dharmas (mind · mental factors · form · the not-concomitant · the unconditioned); the eight consciousnesses entering the five dharmas is the scriptural warrant for the eight consciousnesses of the mind-dharmas of the Hundred Dharmas.
- 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—mind-only〔0010c07–10〕, ocean and waves〔0014c14–18〕, and mind-mentation-consciousness〔0024c15–17〕—and none cites this movement. Its relation here is doctrinal cross-reading only.
8 · Witness placement (校本定位)
- T670 Guṇabhadra (base): 〔T16n0670 0510c21〕Mahāmati asks after the ultimate mark of the discrimination of the five dharmas · the natures · consciousness · the twofold no-self begins —〔0512c〕the threefold [division] of the six perfections ends. The mark toward which the five dharmas tend 0510c25–26 · the three natures entering the five dharmas 0511b03–06 · the eight consciousnesses and the twofold no-self 0511b07–11 · the restating of the five dharmas 0511b12–24 · the verse restating the five dharmas and the three natures 0511b26– · the Ganges-sand question 0511c01 · the six-perfections question 0512b24 · the threefold answer 0512b26–27.
- T671 Bodhiruci (chief cross-collation of the full recension): the body-and-mark-of-the-five-dharmas passage〔T16n0671 0557b06〕begins · the names of the five dharmas 0557b07–08 · the three dharmas entering the five dharmas 0557c23–25. The Ganges-sand passage · the six-perfections passage are wanting throughout the full recension of T671 (recorded as it stands).
- T672 Śikṣānanda (cross-collation of the complete recension): the five-dharmas passage〔T16n0672 0620c06〕begins · the three natures and eight consciousnesses entering the five dharmas 0620b26–c01 · the Ganges-sand question 0620c25–26 · the threefold six perfections 0621c20–22.
- Zonglei & Ruqi T1789 (phrase-by-phrase chief commentary): the annotation showing in common the delusion and awakening of the five dharmas〔T39n1789 0416c11–17〕· name · appearance · discrimination belonging to the common person · right knowledge the mark of awakening 0417a15–23 · the suchness annotation 0417b06–12 · the three natures entering the five dharmas, the reconciling gathering-in 0417b28–0417c07 · the five dharmas gathering up the eight consciousnesses 0417c13–18.
- Fazang T1790 (Profound-Meaning outline): the guiding tenet, the five dharmas · three natures · eight consciousnesses · two emptinesses〔T39n1790 0426a17–18〕.
- Cheng Weishi Lun T1585 (onward transmission · inheriting the sense without overt citation of this movement): the Laṅkā it cites is the Scroll One store-consciousness-ocean-and-waves verse〔T31n1585 0014c14–18〕· the mind-mentation-consciousness gāthā 0024c15–17 (both Scroll One passages, not this movement; noted here to forestall a mistaken linkage).
- Mahāyāna-saṃgraha T1594 / T1597: no overt citation of the Laṅkāvatāra ("首楞伽摩／Śūraṅgama" = the name of a samādhi, not this scripture), left blank; the sense of the three natures · the six perfections inherited without citing the text.