入楞伽心玄義 1.35

1.35

七、以四門法義為宗趣者，一五法、二三性、三八識、四二空。初謂凡聖心境隨緣為五，剋其自實不離三性，三性所依唯有八識，八識義立方顯二空。或亦依空性以立諸識，束八識以為三性，開三性以為五法，是則依本起末。凡聖區分不離二空，性唯一味，是故於此四義或隨觀一門，即起信生解行成得果，或二或三乃至具四開合無礙，以成正見。大乘法相不越於此，此經盛說故以為宗。餘義至文當辨。

Seventh, taking the doctrinal meanings of the four gates as the doctrine and purport: first, the five dharmas; second, the three natures; third, the eight consciousnesses; fourth, the twofold emptiness. The first means that the minds and objects of ordinary persons and sages, according with conditions, constitute the five [dharmas]; examining their actual reality, they do not depart from the three natures; that upon which the three natures depend is solely the eight consciousnesses; only when the meaning of the eight consciousnesses is established is the twofold emptiness revealed. Or alternatively, one establishes the various consciousnesses based on the nature of emptiness, bundles the eight consciousnesses to form the three natures, and unfolds the three natures to form the five dharmas—this is giving rise to the branches based on the root. The division between ordinary and sage does not depart from the twofold emptiness, whose nature is solely of one flavor. Therefore, with respect to these four meanings, if one contemplates any single gate according to capacity, faith arises, understanding is produced, practice is perfected, and the fruit is attained; or two, or three, up to possessing all four, opening and combining without impediment to accomplish right view. The dharma characteristics of the Mahāyāna do not exceed these; this sūtra explains them extensively, and hence they are taken as the doctrine. Other meanings will be analyzed when reaching the text.