---
title: "注大乘入楞伽經 · 1"
description: "注大乘入楞伽經是宋代高僧寶臣所撰的一部重要佛教注释典籍，主要对《楞伽经》进行系统阐释。宝臣为北宋时期著名佛教学者，其注释融合了唯识学与如来藏思想，深入解析经中“五法”“三性”“八识”等核心教义，强调“自心现量”的禅观实践。该注疏以清晰逻辑和精炼文风著称，成为研究《楞伽经》的权威文献之一，在汉传佛教义学体系中具有承前启后的地位，既保存唐代唯识学传统，又为后世禅教融合提供理论依据，是理解中国化大乘佛教思想演变的关键文本。"
url: "https://rushiwowen.co/en/r/cme58dcze07aii8042hdlo49b"
---

### 偈頌品第十八

> Chapter 18: Verses

爾時世尊欲重宣此修多羅中諸廣義故，而說頌言：「諸法不堅固，皆由分別生，以分別即空，所分別非有。」

> At that time, the World-Honored One, wishing to restate the vast meanings within this sutra, spoke these verses: "All dharmas are not solid, For they arise from conceptualization. When conceptualization itself is empty, What is conceptualized does not truly exist."

言一切法皆非堅實者，謂從分別想念而生也，若能了悟分別識空，則知諸法本來寂滅。若生若滅俱是分別，分別若亡法非生滅。《金剛三昧經》亦云「法從分別生，還從分別滅，滅諸分別法，是法非生滅。」

> To say that all things are not solid is to say they arise from discriminating thoughts. If one can realize that discriminating consciousness is empty, one knows that all things are originally still and at peace. Both arising and ceasing are forms of discrimination. When discrimination vanishes, things are neither born nor destroyed. The \*Diamond Samādhi Sūtra\* also says, "Things arise from discrimination and return to discrimination. When discrimination is extinguished, such things are neither born nor destroyed."

「由虛妄分別，是則有識生，八九識種種，如海眾波浪。」

> From false discrimination arise the various consciousnesses—the eight and ninth, in their many forms—like waves stirring upon the vast sea.

此又言九識者，即《密嚴經》以第九為純淨識也，諸經論中復指真如為第九識，皆名異體同，謂真一俗八，二合說也。然此真如即識實性，非是依他別有體故，亦非體類別有九識。但是第八。具分賴耶開而為二，以有漏分為染、無漏分為淨，通七轉識，故言九識。如下偈云「顯示阿賴耶，殊勝之藏識；離能取所取離染分也，我說為真如即淨分也。」此開之者，即偈頌五對義中長合偈離也。又此緣起諸識應以四句辨之：一以識實性今名第九識亦名真如唯不生滅，如水濕性；二七轉識皆生滅，如眾波浪；三第八阿賴耶識亦生滅亦不生滅，如海含動靜，故前偈云「阿賴耶如海，轉識同波浪」；四無明倒執非生滅非不生滅，如起浪猛風非水非浪。故前偈云「譬如巨海浪，斯由猛風起。」

> This further speaks of the nine consciousnesses: the \*Miraculous Secret Sutra\* considers the ninth to be the Pure Consciousness. In various scriptures and treatises, Suchness is also referred to as the ninth consciousness—different names, same essence. This is called the "One Truth, Eight Mundane" combined explanation. However, this Suchness is the true nature of consciousness, not a separate entity dependent on other conditions, nor is there a distinct ninth consciousness as a separate category. It is simply the eighth consciousness—the complete \*ālayavijñāna\*—split into two aspects: the defiled aspect (associated with contamination) and the pure aspect (associated with purification), functioning through the seven evolving consciousnesses. Hence it is spoken of as nine consciousnesses. As the verse below states: "Revealing the \*ālayavijñāna\*, the sublime store consciousness; free from graspable and grasper <note>referring to the defiled aspect</note>, I declare it as Suchness <note>namely the pure aspect</note>." This splitting is what the verse's five paired meanings refer to as the latter-part union and separation. Moreover, this Dependent Origination of the consciousnesses should be understood through four propositions: 1. The true nature of consciousness (here called the ninth consciousness, also known as Suchness) is only neither arising nor ceasing—like the wet nature of water. 2. The seven evolving consciousnesses are all subject to arising and ceasing—like the many waves. 3. The eighth consciousness, \*ālayavijñāna\*, is both arising-and-ceasing and neither-arising-nor-ceasing—like the ocean containing both movement and stillness. Thus the earlier verse says: "The \*ālayavijñāna\* is like the ocean; the evolving consciousnesses are like its waves." 4. Ignorance and inverted grasping are neither arising-and-ceasing nor non-arising-and-non-ceasing—like the fierce wind that stirs the waves, which is neither water nor wave. Hence the earlier verse says: "For example, the great ocean's waves arise due to the fierce wind."

今此品經凡六百六十有六偈，重頌經中諸廣義也。如下偈云「涅槃有六，諸色有八，諸蘊及佛各二十四。」此類名數頗多，前諸品內並無文者，即五對義中長無偈有也。其中要義，未見經論及章疏解釋者，不敢臆說，併俟來哲。餘四對中，所未釋者亦爾。

> This chapter of the sutra contains 666 verses in total, which restate and expand upon the broader meanings found throughout the text. As the verses below state, "Nirvana has six aspects, forms have eight, the aggregates and the Buddha each have twenty-four." There are many such numerical categories, and those not mentioned in the previous chapters appear here as verses without corresponding prose. Where the essential meaning is not explained in the scriptures, treatises, or commentaries, I dare not speculate, and leave it for future scholars. The same applies to what remains unexplained in the other four pairs of categories.

「習氣常增長，盤根堅固依至轉依即解脫。」

> Habitual tendencies continually grow, deeply rooted and firmly entrenched; only through the fundamental transformation at the point of turning (parāvṛtti) does one attain liberation.

轉依之義前已略釋。《識論》又云「菩薩從前見道起已，為斷餘障復數修習無分別智，乃至捨彼二麁重故二障種子名二麁重，便能證得廣大轉依。依謂依他，即依他起，與染淨法為所依故。染謂虛妄遍計所執；淨謂真實圓成實性；轉謂二分轉捨、轉得，由數修習無分別智，斷本識中二障麁重，故能轉捨依他起。上遍計所執及能轉得依他起中圓成實性，由轉煩惱得大涅槃、轉所知障證無上覺。

> The meaning of "transformation of the basis" was briefly explained earlier. The \*Treatise on Consciousness\* further states: "After a bodhisattva has risen from the path of seeing, in order to eliminate remaining obstructions, they repeatedly cultivate the wisdom of non-discrimination, until they abandon the two kinds of coarseness and heaviness—the seeds of the two obstructions. Only then can they realize the vast transformation of the basis." "The basis" refers to the dependent nature—that is, dependent origination—which serves as the foundation for both defiled and pure phenomena. Defilement refers to the falsely imagined, falsely conceptualized nature; purity refers to the true, perfectly accomplished reality. "Transformation" has two aspects: what is abandoned and what is attained. By repeatedly cultivating the wisdom of non-discrimination, one eliminates the coarseness and heaviness of the two obstructions in the fundamental consciousness. Thus, one can transform and abandon the defiled aspect of dependent origination—the falsely imagined nature—and transform and attain the pure aspect within dependent origination—the perfectly accomplished reality. By transforming the afflictions, one attains great Nirvana; by transforming the obstructions to knowledge, one realizes supreme enlightenment.

或依即是唯識真如，生死涅槃之所依故。愚夫顛倒迷此真如，故無始來受生死苦；聖人離倒悟此真如，便得涅槃畢竟安樂。謂數修習無分別智，斷本識中二障麁重，故能轉滅依如生死，及能轉證依如涅槃。」故云「及離智所知，轉依即解脫。」

> Or relying on this is the True Suchness of Consciousness-only, for it is the ground on which both birth-and-death and Nirvana depend. Ordinary beings, deluded and inverted, are confused about this True Suchness, and thus, since beginningless time, they experience the suffering of birth-and-death. Sages, free from inversion and awakened to this True Suchness, attain Nirvana and the final peace and happiness. It is said that through repeated cultivation of non-discriminating wisdom, one eradicates the coarse obstacles within the fundamental consciousness, thereby extinguishing birth-and-death that depend on Suchness, and realizing Nirvana also dependent on Suchness. Hence it is said: "And freeing from the knowable and known, depending on this transformation, one reaches Liberation."

「得如幻三昧，超過於十地至眾聖之所行。」

> "Attaining the samadhi of illusion, surpassing the ten stages, reaching what all sages practice."

問：既唯一性無有二者，何故此經及諸修多羅說有三性，該攝一切？答：應知三性，雖隨相分平音各具二義，本末相收，唯一性故。妄計二義者：一情有、二理無；緣起二義者：一似有、二無性；圓成二義者：一不變、二隨緣。由圓成中不變、緣起無性、妄計理無，由此三義故，三性一際無有異也。故經云「一切眾生即涅槃，不復更滅。」此則不壞末而常本也。由圓成中隨緣、緣起似有、妄計情有，由此三義亦無異也。故經云「法身流轉五道，名曰眾生。」此則不動本而常末也。是故真該妄末、妄徹真源、性相融通，無有二也。故云「我唯說一性，自性無有二。」問：既不壞三性而說一性，如何此經及諸修多羅又說一切法皆無自性？答：應知如來密意說故。故《唯識》云「即依此三性，立彼三無性，故佛密意說，一切法無性。」初則相無性謂妄計性，體相俱無；次無自然性依他緣起，非自然故；後由遠離前，所執我法性是圓成性。此言三性三無性，不是依圓體亦無，但無計執之妄情，是故皆言無自性。是知究竟指歸，唯一實性故。次偈云「此諸法性義，亦即是真如，常如其性故，即唯識實性。」故《智論》云「除諸法實相，餘皆魔事。」能了此三性三無性義，即於此經及餘修多羅，說一切法性非性理如破竹焉。

> Question: If the ultimate reality is singular and without duality, why do this sutra and other scriptures speak of three natures encompassing all phenomena? Answer: It should be understood that although the three natures each possess two aspects based on their characteristics, the fundamental and derivative are mutually inclusive, constituting only one nature. The two aspects of imagined nature are: first, existence as an object of attachment; second, non-existence in ultimate truth. The two aspects of dependent origination are: first, apparent existence; second, absence of intrinsic nature. The two aspects of perfect realization are: first, unchanging; second, responding to conditions. Because within perfect realization, the unchanging aspect, the absence of intrinsic nature in dependent origination, and the non-existence in ultimate truth of imagined nature—these three aspects—show that the three natures are one reality without distinction. Thus the sutra says, "All sentient beings are already Nirvana; no further cessation is needed." This demonstrates that without destroying the derivative, one constantly realizes the fundamental. Because within perfect realization, the aspect of responding to conditions, the apparent existence of dependent origination, and the existence as an object of attachment in imagined nature—these three aspects—also show no distinction. Thus the sutra says, "The Dharma-body flowing through the five realms is called sentient beings." This demonstrates that without moving the fundamental, one constantly realizes the derivative. Therefore, the fundamental pervades the derivative end, the derivative penetrates the fundamental source, and nature and characteristics fuse without duality. Hence it is said, "I only speak of one nature, which in itself has no duality." Question: Since one nature is spoken of without destroying the three natures, how do this sutra and other scriptures also say that all phenomena lack intrinsic nature? Answer: It should be understood that this is the Buddha's intentional teaching. Thus the \*Vijñaptimātratā\* says, "Based on these three natures, three forms of non-nature are established; hence the Buddha intentionally teaches that all phenomena lack intrinsic nature." The first is the absence of characteristics—referring to imagined nature, whose substance and marks are both non-existent. The second is the absence of natural existence—since dependent origination is not self-caused. The third is the absence of the nature of self and dharmas formerly clung to—this is perfect realization. This statement about three natures and three non-natures does not mean that the dependent and perfect are also non-existent; it only negates the deluded clinging of imagination. Therefore, all are said to lack intrinsic nature. From this, we know that the ultimate point of reference is only the one true nature. Hence the next verse says, "The meaning of these dharmas' nature is also thusness; being always of such nature, it is the true nature of consciousness-only." Thus the \*Mahāprajñāpāramitā Śāstra\* says, "Apart from the true reality of all dharmas, everything else is the work of Māra." (One who understands the meaning of these three natures and three non-natures will find that the teachings on the nature and non-nature of all phenomena in this sutra and other scriptures become as clear as splitting bamboo.)

「如四大不調，變吐見螢光至不生亦不滅。」

> "When the four great elements fall out of balance, they transform and expel, appearing like fireflies' glow, neither arising nor ceasing."

愚夫所見隨妄緣故，謂有生滅，故《圓覺》云「一切眾生於無生中，妄見生滅。」如實觀者，了妄即真，故不生不滅。故前經云「即說此妄名為真如」也。

> The unenlightened, because they follow deluded conditions, perceive birth and death. Thus, the \*Perfect Awakening Sutra\* says, “All beings, within what is unborn, mistakenly see birth and death.” Those who observe reality understand that delusion itself is truth, and therefore see neither birth nor death. Hence, the earlier sutra says, “This very delusion is called Suchness.”

然不生滅義，三性不同，謂妄計性，無體可生可滅；依他起性，即生不生、即滅不滅；圓成實性，自體本有不待新生，盡未來際究竟常住，永不斷滅。若以三性相對各約自相論者，即妄計之法妄生妄滅，圓成真心不生不滅。依他有二：謂相同妄計，似生似滅；性同圓成，不生不滅。故《華嚴經》云「一切法不生，一切法不滅。」以依他緣起無別自性，全同圓成，能悟此旨，諸大乘經說一切法不生不滅，究竟常住等，皆無餘蘊也。

> Now, regarding the meaning of neither arising nor ceasing, the three natures differ. The nature of false discrimination has no true essence that can arise or cease. The dependent nature arises without truly arising and ceases without truly ceasing. The perfectly accomplished nature has existed inherently from the beginning, requiring no new arising, and endures eternally throughout the future, never ending or ceasing. If we compare the three natures in terms of their own characteristics: what is falsely discriminated arises and ceases falsely, while the perfectly accomplished true mind neither arises nor ceases. The dependent nature has two aspects: when similar to false discrimination, it appears to arise and appear to cease; when similar to the perfectly accomplished nature, it neither arises nor ceases. Therefore, the Flower Garland Sutra states, "All dharmas do not arise, all dharmas do not cease." Because dependent origination has no independent nature of its own, being entirely identical to the perfectly accomplished nature, those who awaken to this principle will find that all Mahayana scriptures—whether they speak of all dharmas as neither arising nor ceasing, or as ultimately permanent—are completely revealed without any remaining obscurity.

「常行無分別，遠離心心法至是則名為識。」

> "Always practice without discrimination, transcend the mind and mental factors—<note>this</note> is what is called True Awareness."

梵阿賴耶，此云藏識，謂第八根本識而能含藏積集世出世間諸法種故，故云「藏識說名心。」然此識具能藏、所藏、執藏義故，謂與雜染互為緣故，有情執為自內我故，由是三義得藏識名。若是菩薩至第八地及二乘無學人，但有能所二藏，無執藏故。故此本識通有三位及七種名，如別章說。

> The Sanskrit term "ālaya" is translated here as "storehouse consciousness," referring to the eighth fundamental consciousness. It is called this because it can store and accumulate the seeds of all phenomena—both worldly and transcendental. Hence the saying, "The storehouse consciousness is called the mind." This consciousness possesses three aspects: that which stores, that which is stored, and that which is grasped. It interacts with defilements as mutual conditions, and sentient beings grasp it as their inner self. These three aspects give it the name "storehouse consciousness." For a bodhisattva who has reached the eighth stage, or for an arhat who has completed their training, only the first two aspects—storing and being stored—remain, without the aspect of grasping. Therefore, this fundamental consciousness appears in three stages and goes by seven different names, as detailed in other chapters.

梵音末那，此云染污意，謂第七傳送識與四惑俱，名為染污。恒審思量，名之為意，故云思量以為意。又標意名為簡心第八、識前六，積集、了別劣餘識故。標心識名，應知亦爾。

> The Sanskrit term \*manas\* is rendered here as “defiled mind.” This refers to the seventh consciousness, the transmitting mind, which operates alongside the four defilements—hence it is called “defiled.” It constantly and carefully deliberates, and this is why it is called “mind.” The term “mind” is used to distinguish it from the “storehouse consciousness” (the eighth) and the “perceiving consciousnesses” (the first six), because compared to these, its functions of accumulating and distinguishing are weaker. The same principle applies when we use the terms “mind” and “consciousness” in their broader senses.

前六轉識隨六根境，種類異故，謂名眼識乃至意識隨根立名，或名色識乃至法識隨境立名，謂於六境了別名識。然此隨境立六識名，依五色根未自在說。若得自在，諸根互用，一根發識了一切境，但可隨根立名而無相濫。

> The first six consciousnesses arise in dependence on the six sense faculties and their corresponding objects. Because their types differ, they are named according to the faculty—such as eye consciousness up to mind consciousness—<note>named after the faculty</note>. Alternatively, they are called form consciousness up to Dharma consciousness, <note>named after the object</note>, since distinguishing the six objects is what we call consciousness. However, this naming of the six consciousnesses after their objects applies when the five physical sense faculties are not yet fully mastered. When one has achieved mastery, the faculties can interchangeably function—a single faculty can perceive all objects—so naming them solely after the faculty becomes appropriate, without any confusion.

亦云心積集義、意思量義、識了別義，各分二種。積集二者：一集行相、二集種子，初通諸識、後唯第八。思量二者：一無間意、二現思量，初通諸識、後唯第七。了別二者：一細、二麁，細通諸識、麁唯前六。故《華嚴》云「諸業虛妄，積集名心、末那思量、意識分別，眼等五識了境不同，愚癡凡夫不能知覺。」

> The teaching also states: "Mind" (citta) has the meaning of accumulation, "mentation" (manas) has the meaning of deliberation, and "consciousness" (vijñāna) has the meaning of discernment. Each can be divided into two aspects. \*\*The two aspects of accumulation are:\*\* 1. Accumulating mental activities — this applies to all consciousnesses; 2. Accumulating karmic seeds — this applies only to the eighth consciousness (storehouse consciousness). \*\*The two aspects of deliberation are:\*\* 1. Immediate succession of mental moments — this applies to all consciousnesses; 2. Active deliberation — this applies only to the seventh consciousness (manas). \*\*The two aspects of discernment are:\*\* 1. Subtle discernment — this applies to all consciousnesses; 2. Coarse discernment — this applies only to the first six consciousnesses. Thus, the Avataṃsaka Sūtra says: "All karmic actions are illusory and unreal. Accumulation is called mind, manas deliberates, and consciousness discriminates. The first five consciousnesses discern objects in different ways, yet foolish and ignorant beings cannot perceive or understand this."

若依小乘教但說有六識，義分心、意、識，於阿賴耶唯得其名；若大乘權教，於阿賴耶但得一分生滅之義，而於真性未能融通，即說真如凝然，不作諸法。此經如實說故，謂依如來藏故有生死、依如來藏故有涅槃。論云「自性清淨心，為無明所染有其染心。」雖有染心恒常不變，是謂真妄和合、非異非同，能成一心、二諦之門，不墮斷常、有無之見。

> If one follows the Lesser Vehicle teachings, only six consciousnesses are spoken of, with the mind, intention, and consciousness distinguished as separate aspects, and the Alaya-consciousness is mentioned only by name. In the provisional Mahayana teachings, the Alaya-consciousness is recognized only in terms of its aspect of arising and ceasing, but its true nature is not fully integrated, so they assert that Suchness is static and does not produce any phenomena. This sutra, however, speaks truthfully: because of the Tathāgatagarbha, there is birth and death; because of the Tathāgatagarbha, there is Nirvana. The treatise says: "The intrinsically pure mind, when tainted by ignorance, gives rise to a defiled mind." Though there is a defiled mind, it remains forever unchanging. This is what is meant by the union of the true and the mundane—neither identical nor different—which opens the gateway to the one mind and the two truths, without falling into the views of permanence or annihilation, existence or non-existence.

「心常為無說，意具二種行至迷惑見毛輪。」

> "The mind often remains silent, while the intellect engages in two kinds of activity—leading to confusion, like seeing a wheel of hair."

此言惡習熏於心，所現種種相。又云「無明熏於心，所現諸眾生。」則知有情眾生、無情器界，皆由無明熏習而有。故智覺云：「於一圓湛析出根塵，聚內四大為身，分外四大為境。」若離熏習之緣，決定無法可得。言熏習者，通有二種：一習熏，謂熏心體成染淨識等；二資熏，謂現行心境及諸惑相資等。故《起信論》云「有四種法熏習義故，染法、淨法起不斷絕。云何為四？一者淨法，名為真如；二者一切染因，名為無明；三者妄心，名為業識；四者妄境，所謂六塵。熏習義者，如世衣服，初非香臭，隨以物熏則有彼氣。此亦如是。真如淨法實無於染，但以無明而熏習故，則有染相；無明染法實無淨業，但以真如而熏習故，則有淨用。

> This passage says that bad habits permeate the mind, giving rise to various appearances. It also says, "Ignorance permeates the mind, giving rise to all sentient beings." From this, we understand that both sentient beings and the insentient material world arise from the permeation of ignorance. Therefore, the Wise and Enlightened One said: "From the single perfect clarity, the six sense organs and their objects are differentiated; the inner four elements gather to form the body, while the outer four elements become the environment." If we were to remove the condition of permeation, there would absolutely be no phenomena obtainable. Now, speaking of permeation, there are generally two kinds: first, habitual permeation—the permeation of the mind's essence, which forms the defiled and pure consciousnesses; second, supportive permeation—the mutual reinforcement of current mental states, objects, and various afflictions. Thus, the \*Awakening of Faith\* states: "Because there are four types of dharmas that permeate, defiled dharmas and pure dharmas arise without cease. What are the four? First, the pure dharma, called Suchness; second, all defiled causes, called ignorance; third, the deluded mind, called the karmic consciousness; fourth, deluded objects, namely the six sense objects. The meaning of permeation is like clothes in the world: originally they have no fragrance or stench, but when permeated by certain substances, they take on that odor. This is the same here. The pure dharma of Suchness is essentially free of defilement, but because it is permeated by ignorance, it manifests defiled characteristics. Ignorance and defilement have no pure karma in themselves, but because they are permeated by Suchness, they produce pure functions."

云何熏習起染法不斷？所謂以有真如法故有於無明，以有無明染法因故即熏習真如，以熏習故則有妄心，以有妄心即熏習無明。不了真如法故不覺起念現妄境界，以有妄境界染法緣故即熏習妄心，令其念著造種種業，受於一切身心等苦。

> How does habitual conditioning give rise to defiled dharmas without cease? This occurs because, due to the existence of true suchness, there is ignorance. Because ignorance, the cause of defiled dharmas, exists, it conditions true suchness. Through this conditioning, a deluded mind arises. With a deluded mind, ignorance is further conditioned. Not understanding true suchness, one fails to awaken, gives rise to thoughts, and manifests false realms. Because these false realms, as conditions of defiled dharmas, condition the deluded mind, causing it to cling to thoughts and create various karmas, one experiences all kinds of physical and mental suffering.

云何熏習起淨法不斷？所謂以有真如法故能熏習無明，以熏習因緣力故則令妄心厭生死苦、樂求涅槃。以此妄心有厭求因緣故，即熏習真如，自信己性，知心妄動無前境界，修遠離法。以如實知無前境界故，種種方便起隨順行，不取不念乃至久遠熏習力故，無明則滅。以無明滅故心無有起，以心無起故境界隨滅，以因緣俱滅故心相皆盡，名得涅槃，成自然業乃至廣說。

> How does the perfuming give rise to pure dharmas without cease? It is because the Dharma of Suchness exists that it can perfume ignorance. Through the power of this perfuming causes and conditions, the deluded mind comes to loathe the suffering of birth-and-death and joyfully seeks Nirvana. Because this deluded mind has these causes and conditions of aversion and seeking, it in turn perfumes Suchness, coming to have faith in its own nature, realizing that the mind's deluded stirring has no objective world before it, and cultivating the practice of distancing itself from such illusions. By truly realizing that there is no objective world before it, it engages in various skillful means that accord with this understanding—neither grasping nor dwelling in thoughts—until through the power of long-continued perfuming, ignorance is extinguished. With ignorance extinguished, the mind no longer arises; with the mind no longer arising, its perceptions of the world accordingly cease; with both causes and conditions extinguished, all mental formations are exhausted. This is called attaining Nirvana, accomplishing the natural effortless action, and so forth, as extensively explained.

「愚夫亦如是，妄取諸境界至無境但是心。」

> Fools likewise cling falsely to various objects, yet in truth there are no objects—only the mind.

問：既無境但是心邪見外境者，應一切時一切處皆見有色或皆不見，何故於有色時處眼則見色，餘無色時處則不見耶？答：如人夢中所見境界諸物，雖一切是無，從於虛妄夢想心起。然亦不如見有物處、見無物處，或先見後不見、或初不見後見，非處處皆見、亦非一期長見。故《識論》云「於有色處眼則見色，餘無色處不見色者。此義不然，何以故？以彼夢中，於無色處則見有色，於有色處不見有色。」心識變起一切諸法無而見有，亦復如是。

> Question: If it is claimed that all is mind and external objects do not exist, then should one see forms everywhere at all times, or not see them at all? Why is it that when forms are present and in their location, the eye sees them, but where and when no forms exist, they are not seen? Answer: This is like the objects seen in a dream. Although they are all nonexistent, they arise from deluded, imagined dream-mind. Yet even so, one does not see forms everywhere, nor does one see them at all times—sometimes forms are seen, sometimes not; sometimes seen first then not, sometimes not seen at first then seen. It is not that they appear in every place, nor does one perceive them continuously throughout one's life. Thus the \*Treatise on Consciousness\* states: "The assertion that when forms exist, the eye sees them, and when they do not exist, it does not see them—this reasoning does not hold. Why? Because in a dream, one may see forms where none exist, and fail to see forms where they do exist." The same is true of all dharmas arising from the transformations of mind-consciousness: though originally nonexistent, they appear to exist.

問：若爾，何故多人同處同時皆同於有處見有、無處見無、有時見有、無時見無耶？答：譬如百千餓鬼同依業力，皆於無膿血、猛火等處同時而見。豈清河流水實有猛火耶？故云無境，但是心識。

> Question: If that is so, why is it that many people in the same place, at the same time, all see existence where there is existence, absence where there is absence, presence when there is presence, and absence when there is absence? Answer: For example, hundreds and thousands of hungry ghosts, driven by the same karma, simultaneously see places where there is no pus, blood, or blazing fire as though they were full of such horrors. Does the clear river water truly contain raging fire? Therefore, it is said: There is no external world; it is merely mind and consciousness.

「如理正觀察，能所取皆滅至常住於無念。」

> By contemplating with right understanding, both the perceiver and the perceived cease,<note>until</note> one abides in a state free from all thought.

聖人內證常住無念者，謂真心無念佛教所宗。故《起信》云「以一切法本來唯心，實無於念，而有妄心，不覺起念見諸境界，故說無明。若能觀察知心無念，即得隨順入真如門。」是故學者雖明悟修行期圓種智，唯以無念為宗。但得無念，則愛惡自然淡薄、悲智自然增明、罪業自然銷除、功行自然精進，於解則見諸相非相；於行則名無修而修。障習盡時，生死即絕；生滅滅已，寂滅現前，應用無窮，名之為佛。

> The sage inwardly realizes the ever-present state of no-thought, meaning the true mind is without thought—this is the core teaching of Buddhism. Thus, the \*Awakening of Faith\* says: "All dharmas are originally mind-only; in reality there is no thought. Yet because of deluded mind, unawareness gives rise to thought, and one sees various objects—this is called ignorance. If one can observe and know that the mind is without thought, one will follow and enter the gate of Suchness." Therefore, although practitioners study, awaken, and cultivate to perfect all-knowing wisdom, they take no-thought as their foundation. Once no-thought is attained, likes and dislikes naturally fade, compassion and wisdom naturally grow clearer, karmic obstacles naturally dissolve, and diligent practice naturally advances. In understanding, one sees that all forms are not forms; in action, this is called cultivating without cultivation. When habitual obstructions are fully exhausted, birth and death cease; with the ending of arising and ceasing, nirvana's stillness manifests. Functioning without limit, this is called being a Buddha.

「迷惑因相應，執世間為實至眾生眼識生。」

> "Because of confusion and clinging, beings perceive the world as real, and thus the eye-consciousness arises."

此段末一偈，如來順小乘機說。眾生眼識具根、境等五種緣時，從藏識生；然八識皆藉緣方生。舉一例諸，故但言眼識。若約大乘義，於八識中眼識一種藉九緣生：謂一空、二明、三根、四境、五作意、六根本、七染淨、八分別、九種子。耳識唯藉八緣而起，九中除明；鼻舌身三，各藉七緣識方得轉，八中除空；第六意識依五緣生，七中除染淨及分別；第七識四緣生，五中除根本，或三緣生，以根與境並屬第八；第八識四緣生，五中除根本，以第七識即所依根故。若加等無間緣，即如次：十九八六四五諸緣而生。如有頌云「眼識九緣生，耳識唯從八，鼻舌身三七，後三五三四，若加等無間，於前各增一。」故《唯識》偈云「依止根本識，諸識隨緣現；或俱或不俱，如波濤依水。意識常現起，除生無想天，及無心二定，睡眠與悶絕。」

> At the end of this passage, the verse is spoken by the Tathāgata in accordance with the capacities of those following the Lesser Vehicle. When sentient beings' eye consciousness encounters the five conditions—such as its supporting faculty and sense objects—it arises from the store consciousness. However, all eight consciousnesses arise only through the coming together of various conditions. This is given as one example among many, so only the eye consciousness is mentioned. If we speak according to the Greater Vehicle, within the eight consciousnesses, the eye consciousness arises through nine conditions: emptiness, light, the faculty, the object, attention, the root consciousness, purity or defilement, discernment, and seed potential. The ear consciousness arises through only eight conditions, with light excluded from the nine. The nose, tongue, and body consciousnesses each arise through seven conditions, with emptiness excluded from the eight. The sixth mind consciousness arises through five conditions, with purity/defilement and discernment excluded from the seven. The seventh consciousness arises through four conditions, with the root consciousness excluded from the five—or it may arise through three conditions, since its supporting faculty and object both belong to the eighth consciousness. The eighth consciousness arises through four conditions, with the root consciousness excluded from the five, because the seventh consciousness serves as its supporting faculty. If we add the condition of immediate succession, the number of conditions becomes respectively: nineteen, eighteen, six, four, and five. As a verse states: \*"Eye consciousness arises from nine conditions, Ear consciousness only from eight, Nose, tongue, and body from seven each— Then the latter three have five, three, and four. If we add immediate succession, Each of the above increases by one."\* Thus, the \*Consciousness-Only\* verse says: \*"Relying on the root consciousness, All consciousnesses appear according to conditions— Together or not together, Like waves depending on water. Mind consciousness constantly arises, Except when born in the No-Thought Heaven, In the two formless concentrations, During deep sleep, or in fainting."\*

「取者能所取，名事俱無有至我說是唯心。」

> "The perceiver and the perceived, the name and the object—none of these truly exist. I declare that all is mind alone."

問：十二有支因緣，是一切眾生流轉三世因果法，何得言無，唯是一心耶？答：本來無故，只由一念無明風鼓動真如海，遂成十二緣起，作流轉之根由。若了之，為佛智海之波瀾；昧之，作生死河之漩洑。故《華嚴》云「不了第一義，號曰為無明。」因不了之所盲，成惑業之眾苦；了無明之實性，成涅槃之妙心。若迷為惑業，則成三道：一無明、愛、取三支，是煩惱道；二行、有二支是業道；三識、名色、六入、觸、受、生、死七支，是苦道。若悟，為三因佛性：一識、名色、六入、觸、受、生、死是正因佛性；二無明、愛、取是了因佛性；三行、有是緣因佛性。如是等義唯是一心，隨迷悟緣派成多種。雖成多種，不離一心如《華嚴》第六地有十種逆順觀十二因緣，皆不離唯心故。故《大集經》云「十二因緣，一人一念悉皆具足。」但隨一境一念起處，無不具足非獨如常以三世論。且如眼見色不了名無明；生愛惡名行；是中心意名識，色共識行即名色；六處生貪名六入；色與眼作對名觸；領納名受；於色纏綿名愛；想色相名取；念色心起名有；心生名生，心滅名死。乃至耳聞聲、意知法，於一念中一一如是。一日一夜凡起幾念，幾念織幾十二因緣，成六趣無窮之生死。是知生死無體，全是如來藏第一義心，迷悟昇沈了不可得。故《起信》云「所謂一切境界，唯心妄起故有，若心離於妄動則一切境界滅，唯一真心無所不遍。」豈非唯一心乎！

> Question: It is said that the Twelve Links of Dependent Origination account for how all beings revolve through the three realms of past, present, and future—cause and effect across lifetimes. How can it be claimed they don't exist, saying it's all just one mind? Answer: Because fundamentally they never existed. It is only due to a single thought of ignorance—like a wind stirring the ocean of Suchness—that the Twelve Links arise, becoming the root of cyclic wandering. If one understands them, they become waves on the ocean of Buddha-wisdom; if one remains confused, they turn into whirlpools in the river of birth-and-death. Thus the Avatamsaka Sutra says: "Failure to understand the ultimate truth is called ignorance." Because of this failure to see, one is blinded into the myriad sufferings of delusion and karma. But understanding the true nature of ignorance itself reveals the wondrous mind of Nirvana. If deluded, these become the three paths of affliction: 1. Ignorance, craving, and grasping—the path of mental afflictions; 2. Action and existence—the path of karma; 3. Consciousness, name-and-form, the six sense bases, contact, feeling, birth, and aging-death—the path of suffering. If awakened, they become the three causes of Buddhahood: 1. Consciousness, name-and-form, six sense bases, contact, feeling, birth, aging-death—the direct cause of Buddhahood; 2. Ignorance, craving, grasping—the illuminating cause; 3. Action and existence—the supporting cause. All these meanings are simply the one mind, which branches into many forms depending on the conditions of delusion or awakening. Yet even in multiplicity, they never depart from the one mind<note>As the Avatamsaka Sutra's sixth ground describes ten progressive and regressive contemplations of the Twelve Links, all inseparable from mind-only.</note>. Therefore the Great Collection Sutra says: "The Twelve Links are fully present in a single thought of one person." Every moment, with any object and any thought that arises, they are all complete<note>This is not merely the usual discussion of three lifetimes.</note>. For example, when the eye sees a form but fails to recognize its true nature—that is ignorance. The arising of like or dislike is action. The mental activity within is consciousness. Form together with consciousness moving is name-and-form. The six sense spheres generating attachment is the six sense bases. Form meeting the eye is contact. Experiencing and taking it in is feeling. Being entangled with the form is craving. Clinging to the form's appearance is grasping. Thoughts of the form surging forth is existence. The mind arising is birth; the mind ceasing is death. The same applies to hearing sounds with the ear, knowing dharmas with the mind—all of this unfolds within a single thought. In one day and night, however many thoughts arise, each thought weaves that many Twelve Links, spinning out the endless birth-and-death of the six realms. From this we know that birth-and-death has no substance—it is entirely the ultimate true mind of the Tathāgatagarbha. Delusion and awakening, rising and sinking—all are ultimately ungraspable. Thus the Awakening of Faith says: "All so-called realms exist only because the mind arises falsely. If the mind departs from false agitation, then all realms vanish, leaving only the true mind, which pervades everything without exception." Is this not indeed the one mind alone?

## 注大乘入楞伽經卷第九

> Chapter 9: Commentary on the Lankavatara Sutra