入楞伽心玄義 1.5

1.5

二、別顯者，謂諸聖教起必賴緣，緣乃多端，數過塵算。《智論》云「如須彌山非無因緣、非少因緣而令震動。般若教起亦復如是。」廣如彼說。今別顯此經，略顯十義：一順古、二滿願、三機感、四破惡、五迴邪、六殄執、七酬問、八除疑、九顯實、十成益。初、順古者，謂如下文「過去諸佛亦曾於此山頂說五法、三性、八識、二空內心所證，我亦同彼。是知未來諸佛亦同此說。此則如大王路，三世同遊也。」二、滿願者，謂佛過去曾見古佛說內證法，因則立願；今既成佛，酬滿本願亦說斯法。下文云「佛告大慧：『如來本願力故，當為汝說。』」三、機感者，謂諸菩薩及此城中諸夜叉等根熟宜聞，上感如來應機說法。如下文中羅婆那王勸請品說。四、破惡者，為破諸羅剎等毒惡心故、斷諸殺生食肉等故，如彼品說。五、迴邪者，為破四宗諸外道等，令邪執永盡，歸正見故。如下廣說。六、殄執者，為破二乘諸法執見，乃至令彼定性二乘亦向無上大菩提故。具如下說。七、酬問者，謂酬大慧等百八問故，及酬隨事別別問故。竝如文顯。八、除疑者，但初學菩薩聞諸大乘經所說深義，未能決了，生三種疑：一、聞畢竟空，執無因果；二、聞如來藏具足功德，疑同外道神我；三、聞說能所心境，執無唯識。今明真空其必不壞幻有，性德舉體不礙真空，虛妄之境皆從心現。為破此等多種疑故，具如下說。九、顯實者，為顯大乘根本實義，所謂五法、三性、八識、二空，莫不皆於自心如來藏立，為學大乘者生正見處、正信正行由此成就。皆如下說。十、成益者，令諸菩薩始從正信終至正證，斷障得果，坐寶蓮華成最正覺。略顯由此十種因緣故，令此教興。

Second, as for the specific clarification, it means that the arising of all sacred teachings must rely on conditions, and conditions are manifold, exceeding in number the count of dust motes. The Dazhidulun says: "Just as Mount Sumeru is not shaken without cause and condition, nor by slight cause and condition, the arising of the teaching of Prajñā is also like this." It is extensively explained as in that text. Now, in specifically clarifying this sūtra, ten meanings are briefly revealed: first, conforming to antiquity; second, fulfilling vows; third, responding to the capacity of beings; fourth, destroying evil; fifth, turning back the heterodox; sixth, eliminating attachments; seventh, answering questions; eighth, removing doubts; ninth, revealing the real; tenth, accomplishing benefit.
First, conforming to antiquity: as the text below says, "The Buddhas of the past also atop this mountain peak expounded the five dharmas, the three natures, the eight consciousnesses, the twofold emptiness, and that which is realized within one's own mind; I also do the same as they. Thus one knows that the Buddhas of the future will also expound in this same way. This is just like the great king's highway, traversed together throughout the three periods of time."
Second, fulfilling vows: the Buddha in the past saw ancient Buddhas expounding the Dharma of inner realization, and thereupon established a vow; now having already attained Buddhahood, to repay and fulfill his fundamental vow, he also expounds this Dharma. The text below says: "The Buddha told Mahāmati, 'Due to the power of the Tathāgata's fundamental vow, I shall expound it for you.'"
Third, responding to the capacity of beings: all the bodhisattvas as well as the yakṣas and others in this city whose faculties were mature and suitable to hear [the Dharma], evoked from above the Tathāgata to expound the Dharma in response to their capacities, as expounded below in King Rāvaṇa's Chapter on Entreaty.
Fourth, destroying evil: in order to destroy the virulent and evil minds of the rākṣasas and the like, and to cut off killing living beings, eating meat, and so forth, as expounded in that chapter.
Fifth, turning back the heterodox: in order to refute the various non-Buddhists of the four doctrines and so forth, causing their heterodox attachments to be forever exhausted and making them return to right view, as extensively expounded below.
Sixth, eliminating attachments: in order to refute the views of attachment to dharmas held by the two vehicles, and even to cause those of the two vehicles of determined lineage to also turn toward unexcelled great bodhi, fully as expounded below.
Seventh, answering questions: that is, to answer the hundred and eight questions of Mahāmati and others, as well as to answer specific, individual questions following particular matters, all as shown in the text.
Eighth, removing doubts: when bodhisattvas of initial learning hear the profound meanings expounded in the various Mahāyāna sūtras and are not yet able to resolve them clearly, three kinds of doubts arise: first, hearing of ultimate emptiness, they grasp at the nonexistence of cause and effect; second, hearing that the tathāgatagarbha is replete with meritorious qualities, they suspect it is identical to the spiritual self of the non-Buddhists; third, hearing of the grasping and grasped mind and objects, they grasp at the nonexistence of consciousness-only. Now it is clarified that true emptiness certainly does not destroy illusory existence, the inherent qualities of the nature in their entire essence do not obstruct true emptiness, and all false objects manifest from the mind. In order to refute such manifold doubts, it is fully expounded as below.
Ninth, revealing the real: in order to reveal the fundamental, real meaning of the Mahāyāna—namely, the five dharmas, three natures, eight consciousnesses, and twofold emptiness—none of which are not established upon the tathāgatagarbha of one's own mind, serving as the basis for those who study the Mahāyāna to give rise to right view, whereby right faith and right practice are accomplished, all as expounded below.
Tenth, accomplishing benefit: to cause all bodhisattvas, starting from right faith and culminating in right realization, to sever obstructions and attain the fruition, sitting upon the jeweled lotus flower and accomplishing the supreme, correct enlightenment. It is briefly clarified that due to these ten kinds of causes and conditions, this teaching was caused to arise.