楞伽阿跋多羅寶經註解 1.419

1.419

按今宋本正文，止得百單四句，於中加唐本四句方足。如「有品句非有品句」下，唐本作「有句非有句，無句非無句。」又「緣自聖智現法樂句非現法樂句」，唐本開作兩句。又「起滅句非起滅句」亦分作兩句。又「說句非說句」下，唐本更有「決定句非決定句。」總加四句。此一百八義，文有三段：始則大慧請問；中則如來領釋，然所問所領皆無倫次，故不可以定數開合而論之；至後乃結指顯示一百八句，句句遣著。然而不多不少，數至此者，蓋表對百八煩惱，成百八法門也。其為法也，有事有理、有性有修、有真有妄、有迷有悟、有教有行、有因有果、有體有用、有即有離、有亡有照，一經大旨舉在是矣。此下別問別答。

According to the current main text of the Song edition, there are only one hundred and four phrases; adding four phrases from the Tang edition completes the count. For instance, beneath 'the phrase of classes of existence and the phrase of not classes of existence', the Tang edition has 'the phrase of existence and the phrase of not existence; the phrase of nonexistence and the phrase of not nonexistence.' Also, 'the phrase of taking one's own noble wisdom as condition to experience present dharmic bliss and the phrase of not experiencing present dharmic bliss' is split into two phrases in the Tang edition. Furthermore, 'the phrase of cessation-arising and the phrase of not cessation-arising' is likewise divided into two phrases. In addition, beneath 'the phrase of preaching and the phrase of not preaching', the Tang edition further has 'the phrase of determination and the phrase of not determination.' In total, four phrases are added. These one hundred and eight meanings comprise three sections in the text: at first, Mahāmati makes his requests; in the middle, the Tathāgata accepts and explains them—yet both what was asked and what was accepted lack sequential order, so they cannot be analyzed in terms of a fixed number of divisions and combinations; at the end, he concludes by pointing out and displaying the one hundred and eight phrases, every phrase clearing away attachments. Yet there being neither more nor fewer, the count reaching this number is precisely to symbolize that, countering the one hundred and eight afflictions, the one hundred and eight Dharma-gates are completed. As Dharma, they encompass phenomenal affairs and ultimate principle, innate nature and cultivation, truth and delusion, delusion and awakening, teaching and practice, cause and fruit, substance and function, identity and detachment, eradication and illumination—the great purport of the entire sūtra is raised herein. Below this, there are individual questions and individual answers.