---
title: "楞伽經合轍 · No. 331-B 楞伽合轍自序"
description: "楞伽經合轍是明代高僧通潤對楞伽經的註疏之作。該書成於晚明佛教復興時期，通潤以唯識思想為基礎，融合性相二宗，對楞伽經進行系統闡釋，重點疏解五法、三自性、八識、二無我等核心教義。此註解以邏輯嚴密、義理清晰著稱，被視為漢傳佛教研究楞伽經的重要權威文獻，對後世理解如來藏思想和唯識學說具有深遠影響，在佛教義學發展史上佔有重要地位。"
url: "https://rushiwowen.co/en/r/cmcy7oxv60aztl804117toqdi"
---

### No. 331-B楞伽合轍自序

> Preface to the Lankavatara Sutra Concordance

易曰：盈天地之間者唯萬物。然則萬物之在天地者雖多，而名相一言可以盡蔽。今夫世之人以高明者為天，厚載者為地，巍然突起者為山，汪洋平演者為江海川瀆，飛者為鳥，躍者為魚，走者為獸，林林㹅㹅、蔚蔚葱葱者為艸木。夫高明者是相，而天即名也；博厚者是相，而地即名也；巍然突起者是相，而山即名也；汪洋滉瀁者是相，而江海川瀆即名也；飛躍是相，而魚鳥即名也；奔馳是相，而獸即名也；林林㹅㹅者是相，而艸木即名也。故知天地之大，萬物之多，統而論之，皆屬名相，更無別法。是以天不自知為高明，地不自知為廣厚，山不自知為突起，水不自知為汪洋，魚鳥不自知為飛躍，獸不自知為奔馳，草木不自知為蓊欝。然而必以高明者為天，博厚者為地，突起者為山，汪洋者為江海川瀆，飛者為鳥，躍者為魚，馳者為獸，㹅㹅林林者為艸木，一定而不可移易者，何居？皆是與天地並立而為萬物之最靈者，名之曰人。是人與天地萬物安種種名，立種種相，謂之妄想建立，又謂之意言境。其實天地萬物未始有種種相，亦未始有種種名也。名相既立，於是乎卑高陳焉，貴賤位焉，有無傾焉，妍醜出焉，彼此立焉，是非興焉。於是乎執此名非彼名，此相非彼相，而彼彼此此，是是非非，森然柴立於心目之間矣。其中有具正法眼者，以法眼觀了，知天地萬物種種名相，原從我人妄想建立，本非實有，本自如如，故雖孑然雜處於天地萬物之中，而天地萬物種種名相，不能眩惑其耳目，而能會天地萬物皆歸於自己，不以彼為彼，不以此為此，不以是為是，不以非為非，故天地如，萬物如，而人我亦如，於是乎指芥子為須彌亦可，殤子為壽亦可，呼馬為牛亦可，指天作地亦可，以能真見天地同根，萬物一體，不見有絲毫異名異相，為障為礙，故能得意生身，隨心自在，旁󴃤於萬物之內，而物莫能拘者，由此道也。是知名相皆生乎妄想，而能了名相本非實有者，名正智如如，此名相所以為凡聖之通衢也。此經所詮，除五法外，雖別開三自性，八識，二無我，然皆不出五法。所謂五法者，謂名相，妄想，正智，如如也。言八識者，謂眼識，耳識，鼻識，舌識，身識，意識，末那識，含藏識也。言三性者，謂妄想自性，緣起自性，成自性也。二無我者，謂人無我，法無我也。葢八識是名相，是妄想，轉八識成智，即是正智，是如如，此即八識，亦五法也。緣起自性即名相，妄想自性即妄想，成自性即正智如如，即三自性，亦五法也。於名相上執我執法，執即妄想，我法即名相，若以正智了此我法本空，即證二空無我之真如，是則我與無我，亦五法也。故舉五法，而天地萬物，乃至世間，出世間，出世間，上上法，統攝無遺矣。故經云：三種自性，及八種識，二種無我，悉入五法。又云：此五法者，聲聞、緣覺、菩薩及如來自覺聖智，諸地相續次第，一切佛法悉入其中。是知盈天地之間者唯萬物，而天地萬物不出名相。異生之所迷者迷此，諸聖之所悟者悟此。何以故？以執名相為實有，而分彼此，起是非。由彼此是非皆屬妄想，以從妄想故，說為迷，為異生。若了名相本空，妄想非有，則為正智，為如如。以從如如正智故，說為悟，為諸聖。此則不唯名無定名，相無定相，即凡聖亦無定位，亦屬名相建立。故一舉名相而五法立，五法立而一心顯，一心顯而一切佛法皆入其中矣。初祖達磨云：楞伽四卷，可以印心。是則此經為佛佛授手，祖祖相傳之心，印如來禪、祖師禪之所自出，故以佛語心為宗也。第此經四教並攝，性相通收。然性相二宗雖堂皇無異，而戶牖各開。從上諸師解此經者，或依性以解相，而宗相者則執相以難性；或依相以解性，而宗性者則執性以破相。故主馬鳴者賓護法，宗護法者詆馬鳴，所謂操戈入室，禍越蕭墻。此皆不達唯心唯識之宗，一而二，二而一者也。故凡值經之性相分途處，雙引性相併釋之，皎如星月，各有指歸，務令性相二宗如車兩輪，並行不悖。此余之深意也，故命名合轍。若由此轍而登路，由此路而登不可往之楞伽山頂，則一躂可到，尚何艱險之有哉？時

> The \*Yijing\* states: “What fills heaven and earth is simply the myriad things.” However, although the myriad things in heaven and earth are numerous, they can all be summed up by the single term “names and appearances.” People today call what is lofty and bright “heaven,” what is vast and solid “earth,” what towers and rises “mountains,” what is vast and level “rivers, seas, and streams,” what flies “birds,” what leaps “fish,” what runs “animals,” and what is dense and lush “plants.” “Lofty and bright” is an appearance, and “heaven” is its name; “vast and solid” is an appearance, and “earth” is its name; “towering and rising” is an appearance, and “mountains” is its name; “vast and expansive” is an appearance, and “rivers, seas, and streams” is its name; “flying and leaping” are appearances, and “fish and birds” are their names; “running” is an appearance, and “animals” is its name; “dense and lush” is an appearance, and “plants” is its name. Thus we know that even the vastness of heaven and earth and the multiplicity of the myriad things, when examined overall, belong entirely to names and appearances, with nothing else besides. Therefore, heaven does not know itself as “lofty and bright,” earth does not know itself as “broad and thick,” mountains do not know themselves as “towering,” water does not know itself as “vast,” fish and birds do not know themselves as “flying and leaping,” animals do not know themselves as “running,” and plants do not know themselves as “lush.” Yet, we inevitably define the lofty and bright as “heaven,” the broad and thick as “earth,” the towering as “mountains,” the vast as “rivers, seas, and streams,” the flying as “birds,” the leaping as “fish,” the running as “animals,” and the dense and lush as “plants”—fixing them without change. Why is this? It is entirely due to that which stands alongside heaven and earth as the most intelligent of the myriad things: what is called “humanity.” Humans impose various names and establish various appearances upon heaven, earth, and the myriad things. This is called “deluded conceptualization” and also “the realm of mental projections.” In truth, heaven, earth, and the myriad things never originally had various appearances, nor did they originally have various names. Once names and appearances are established, then high and low are arrayed, noble and base are positioned, existence and non-existence incline, beauty and ugliness emerge, self and other arise, and right and wrong flourish. Then people cling to this name and reject that name, cling to this appearance and reject that appearance, and thus “this and that,” “right and wrong” become a tangled thicket in the mind’s eye. Among these, those who possess the eye of true Dharma observe with the Dharma-eye and realize that the various names and appearances of heaven, earth, and the myriad things originally arise from the deluded conceptualizations of sentient beings; they are not ultimately real and are originally thusness itself. Therefore, even though these individuals dwell directly amidst heaven, earth, and the myriad things, the various names and appearances of heaven, earth, and the myriad things cannot confuse their senses. Instead, they can unify heaven, earth, and the myriad things within themselves. They do not take that as “other,” this as “self,” the right as “right,” or the wrong as “wrong.” Thus, heaven is thusness, earth is thusness, the myriad things are thusness, and self and others are thusness. Hence, they can point to a mustard seed as Mount Sumeru, call a child who dies young “long-lived,” call a horse an ox, or point to heaven as earth. Because they truly perceive that heaven and earth share a single root and the myriad things are one substance, seeing no trace of differing names or appearances as obstacles or hindrances, they can attain the body of freely flowing mind, be at ease and free, roam within the myriad things without being constrained by anything. This is the Path. Thus we know that names and appearances all arise from deluded conceptualizations. To realize that names and appearances are not ultimately real is called “true wisdom” and “thusness.” This is why names and appearances are the common gateway for ordinary beings and sages alike. The scripture being explained here, apart from setting forth the Five Dharmas, also separately explains the Three Self-Natures, the Eight Consciousnesses, and the Two No-Selves, but all are encompassed by the Five Dharmas. The Five Dharmas are: names, appearances, deluded conceptualization, true wisdom, and thusness. The Eight Consciousnesses are: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness, and storehouse-consciousness. The Three Self-Natures are: the self-nature of deluded conceptualization, the self-nature of dependent origination, and the self-nature of perfect reality. The Two No-Selves are: the no-self of persons and the no-self of dharmas. The Eight Consciousnesses belong to names and appearances and to deluded conceptualization. Transforming the Eight Consciousnesses into wisdom is true wisdom and thusness. Thus, the Eight Consciousnesses are also included in the Five Dharmas. The self-nature of dependent origination corresponds to names and appearances; the self-nature of deluded conceptualization corresponds to deluded conceptualization; the self-nature of perfect reality corresponds to true wisdom and thusness. Thus, the Three Self-Natures are also included in the Five Dharmas. Clinging to a self or to dharmas in relation to names and appearances is deluded conceptualization; self and dharmas are names and appearances. If, through true wisdom, one realizes that this self and these dharmas are fundamentally empty, one realizes the Suchness of the Two No-Selves. Thus, even “self” and “no-self” are included in the Five Dharmas. Therefore, by setting forth the Five Dharmas, everything—heaven, earth, the myriad things, the worldly, the supramundane, and the highest supramundane dharmas—is completely encompassed without exception. Thus, the scripture says: “The Three Self-Natures, the Eight Consciousnesses, and the Two No-Selves are all included within the Five Dharmas.” It also says: “These Five Dharmas are what the Hearers, Solitary Realizers, Bodhisattvas, and Tathagatas with self-realized noble wisdom, the successive stages of the grounds, and all the Buddha-dharmas enter into.” Hence we know that “what fills heaven and earth is simply the myriad things,” and that heaven, earth, and the myriad things do not go beyond names and appearances. What ordinary beings are confused about is precisely this; what the sages awaken to is precisely this. Why? Because by clinging to names and appearances as real, one distinguishes between self and other and gives rise to right and wrong. Since self and other, right and wrong all belong to deluded conceptualization, one is said to be confused, an ordinary being. If one realizes that names and appearances are originally empty and deluded conceptualization is non-existent, then this is true wisdom and thusness. Since this arises from thusness and true wisdom, one is said to be awakened, a sage. Thus, not only are names without fixed names and appearances without fixed appearances, but even ordinary beings and sages have no fixed positions—they are also established by names and appearances. Therefore, once names and appearances are raised, the Five Dharmas are established. Once the Five Dharmas are established, the One Mind is revealed. Once the One Mind is revealed, all Buddha-dharmas enter into it. The First Patriarch Bodhidharma said: “The four fascicles of the \*Lankavatara Sutra\* can seal the mind.” Thus, this sutra is the mind-seal transmitted from Buddha to Buddha and from patriarch to patriarch, the source of both the Tathagata Zen and the Patriarchal Zen. Therefore, it takes “Buddha’s speech is mind” as its central principle. Now, this sutra includes all four teachings and encompasses both nature and characteristics. However, although the two schools of nature and characteristics are ultimately non-dual, their approaches and emphases are distinct. Throughout history, masters who commented on this sutra either interpreted characteristics from the perspective of nature, causing those who uphold characteristics to hold onto characteristics and challenge nature, or interpreted nature from the perspective of characteristics, causing those who uphold nature to cling to nature and refute characteristics. Thus, followers of Asvaghosa criticized Dharmapala, and followers of Dharmapala denounced Asvaghosa. This is like taking up arms to attack one’s own household, creating a disaster within one’s own walls. This all stems from not realizing that the principle of Mind-Only and Consciousness-Only is both one and two, two and one. Therefore, whenever the sutra reaches a point where nature and characteristics diverge, I cite both nature and characteristics and explain them together, making them as clear as the sun and moon, each with its own destination. My intention is to ensure that the two schools of nature and characteristics, like the two wheels of a chariot, function together without conflict. This is why I named this commentary "Common Track." If one follows this track to enter the road, and follows this road to reach the previously unreachable peak of Lankavatara Mountain, then one can arrive in a single step. What difficulty or danger would remain?

天啟辛酉歲夏五端陽後三日書于天界講堂二楞庵釋通潤謹識No. 331

> Preface: Written by Buddhist monk Shi Tongrun in the Hall of the Two Lenkas at the Tianjie Lecture Hall, on the third day after the Dragon Boat Festival, in the summer of the first year of the Tianqi era (1621 CE).

## 楞伽阿䟦多羅寶經合轍卷第一

> Chapter 1

明　二楞庵釋　通潤　述