入楞伽心玄義 1.37

1.37

Ninth, the unimpededness of establishing and refuting: what this sūtra refutes roughly has three positions: first, heterodox non-Buddhists of wrong views; second, the two vehicles who cling to dharmas; third, bodhisattvas of mistaken understanding. As for the non-Buddhists, referring to the six masters up to the ninety-five varieties, it investigates and refutes them all with principle according to their capacities, striving to make them abandon the heterodox and return to the correct, as can be known from the sūtra. Second, the two divisions of the two vehicles up to the eighteen [schools], it likewise refutes their attachments in accordance with this, striving to make them abandon the small and return to the great, as is also clear in the text. Third, bodhisattvas of mistaken understanding, who hearing of true emptiness consider it annihilation, hearing of the existence of karma and fruit consider it real and non-empty, and hearing these two teachings consider them to be separate substances; now it imparts the correct principle to them all, causing them to abandon the false and return to the true, as is also clear in the text. What is established is also three: first, ten thousand dharmas are mind-only, generally curing the three diseases; second, solely the one true nature, the dharma of the tathāgatagarbha; third, establishing all dharmas through the unmoved true nature. Or alternatively: first, vanishing phenomena into principle, so that principle manifests while phenomena are not destroyed; second, gathering principle to form phenomena, so that phenomena are established while principle is not concealed; third, the perfect interfusion of principle and phenomena, being two yet non-dual. If this Dharma is established, there is no delusion that is not dispelled, which means establishing has nothing it does not refute. Only when obstacles are exhausted is there realization, which means refuting has nothing it does not establish. Thus, the refuting of establishing and refuting is not refuting; the establishing of refuting and establishing is not establishing; establishing and refuting, mutually depriving each other, both vanish without a basis; the sūtra's intent resides herein, and hence it is taken as the doctrine. Thus, establishing and refuting is the doctrine, and having no basis is the purport.