入楞伽心玄義 1.10

1.10

第三、顯教差別者，自佛法東流，此方諸德分教開宗，差別紛糺，難備說及；西方諸師所說差別，竝如《華嚴記》中說。若依此經宗及通諸教，種類相收或四或五。今且辨四：一有相宗、二無相宗、三法相宗、四實相宗。釋此四宗，略以六義：一、就法數，初宗立七十五法，有為、無為執實之法，如小乘說；二、破彼前宗所立法相，蕩盡歸空，性無所有，二空真理相想俱絕，如《般若》等經《中觀》等論；三、法相宗中立三性三無性、有為無為色心等百法，皆依識心之所建立，如《深密經》、《瑜伽》等論說；四、實相宗會前教中所立法相，莫不皆依如來藏緣起稱實顯現，如金作嚴具，如此《楞伽》及《密嚴》等經、《起信》、《寶性》等論說。二、就心識者，初宗但說六識；二無相宗明六識空，更無別立；三法相宗立八識，然皆生滅不同真性；四實相宗明前八識皆是如來藏隨緣所成，亦生滅亦不生滅，性相交徹鎔融無礙。各如本部經論所明。三、約緣起法，初宗說有；二說為空；三亦空亦有，謂遍計空、依他有；四非空非有，謂相無不盡故非有、性不礙緣故非空，理事俱融二邊雙寂，不妨一味，二諦宛然。四、就迴小者，初宗一切二乘總不成佛；二宗中定性二乘亦不成佛，不定性中已入見道則不迴心，自下位中可有迴心入菩薩道；三宗中定性不迴，不定種性乃至羅漢竝許迴心入大；四宗中定與不定一切俱迴，謂定者要入涅槃然後方迴，不定者即身迴也。五、就乘者，初宗唯三無一；二宗亦三亦一，謂三顯一密也（闕三宗文）；四宗唯一無三，謂一乘究竟悉成佛故。六、就持法人，其初宗是達摩多羅等論師所持；二龍樹、提婆等所持；三無著、世親等所持；四馬鳴、堅意等所持。更有餘宗餘義，廣如《華嚴記》中說。此經於上四中，第四所說；通亦具前，準思可見。

Third, clarifying the distinctions among the teachings: since the eastward transmission of the Buddhadharma, the masters of this land have divided the teachings and founded schools with tangled and chaotic differences, difficult to detail exhaustively; the differences expounded by the various masters of the Western Region are all as expounded in the Record of the Avataṃsaka. If based on the doctrine of this sūtra and universally encompassing the various teachings, their categorization and subsumption are either fourfold or fivefold. For now we discern four: first, the School of Characteristics of Existence; second, the School of Signlessness; third, the School of Dharma Characteristics; fourth, the School of True Reality. In explaining these four schools, six meanings are briefly used:
First, in terms of the enumeration of dharmas: the first school establishes seventy-five dharmas, grasping real dharmas conditioned and unconditioned, as expounded in the Hīnayāna; the second refutes the characteristics of dharmas established by that former school, sweeping them away completely into emptiness, with the nature being nonexistent, the true principle of twofold emptiness cutting off both characteristics and conceptualization, as in sūtras such as the Prajñā and treatises such as the Madhyamaka; within the School of Dharma Characteristics, the three natures, three non-natures, and the hundred dharmas of conditioned and unconditioned, matter, mind, and so forth are established, all established relying on the mind of consciousness, as expounded in the Saṃdhinirmocana Sūtra, Yogācārabhūmi, and other treatises; the School of True Reality integrates the characteristics of dharmas established in the former teachings, none of which are not manifested conforming to reality through the dependent origination of the tathāgatagarbha, like gold made into adornments, as expounded in this Laṅkāvatāra, the Ghanavyūha Sūtra, and other sūtras, and the Awakening of Faith, the Ratnagotravibhāga, and other treatises.
Second, in terms of mind and consciousness: the first school only expounds six consciousnesses; the second, the School of Signlessness, clarifies that the six consciousnesses are empty, establishing no others separately; the third, the School of Dharma Characteristics, establishes eight consciousnesses, yet they are all arising and ceasing, differing from the true nature; the fourth, the School of True Reality, clarifies that the aforementioned eight consciousnesses are all formed by the tathāgatagarbha in accordance with conditions, being both arising and ceasing and non-arising and non-ceasing, nature and characteristics mutually interpenetrating and harmoniously fused without obstruction, each as clarified in the sūtras and treatises of its own category.
Third, regarding the dharmas of dependent origination: the first school speaks of existence; the second speaks of emptiness; the third of both emptiness and existence, meaning the parikalpita is empty and the paratantra is existent; the fourth is neither empty nor existent, meaning because characteristics are entirely exhausted it is not existent, and because the nature does not obstruct conditions it is not empty, principle and phenomena both harmonized, the two extremes equally tranquil, not hindering a single flavor while the two truths remain vividly apparent.
Fourth, in terms of turning from the small: in the first school, all of the two vehicles universally do not attain Buddhahood; in the second school, those of determined lineage of the two vehicles also do not attain Buddhahood, while among those of undetermined lineage, those who have already entered the path of seeing do not turn their minds, whereas from the stages below this there can be a turning of the mind to enter the bodhisattva path; in the third school, those of determined lineage do not turn, while those of undetermined lineage up to the arhats are all permitted to turn their minds and enter the great; in the fourth school, those of both determined and undetermined lineages all universally turn, meaning that those of determined lineage must enter nirvāṇa and only then turn, while those of undetermined lineage turn in this very lifetime.
Fifth, in terms of the vehicles: the first school posits only three and no one; the second school posits both three and one, meaning three explicit and one esoteric (the text for the third school is missing); the fourth school posits only one and no three, meaning that the one vehicle is ultimate and all attain Buddhahood.
Sixth, in terms of the holders of the teaching: the first school is held by treatise masters such as Dharmatrāta; the second is held by Nāgārjuna, Āryadeva, and others; the third is held by Asaṅga, Vasubandhu, and others; the fourth is held by Aśvaghoṣa, Sāramati, and others. There are further other schools and other meanings, extensively as expounded in the Record of the Avataṃsaka. Among the above four, this sūtra is what is expounded in the fourth; broadly speaking it also possesses the previous ones, which can be seen by considering accordingly.