注大乘入楞伽經 1.179

1.179

問：理趣解釋幾差別？《大般若經．理趣分》說：諸法皆空，無生無滅，無自性性，離一切相，不可願求，然第一義湛然常住。《解深密經》應機解釋，通說有六：一真義理趣，謂二障淨智所行真實。二證得理趣，謂於真義得如實知。三教導理趣，謂自證已開示眾生。此三為本，後三解釋。四離二邊理趣，謂有問言：云何名為真義理趣？應答彼言：非有非無、非常非斷。五不思議理趣，謂有問言：云何證得？應答彼言：謂不思議。若於諸法遠離戲論，爾時證得真勝義性，故知言說皆非真實。六隨眾生所樂理趣，謂有問言：云何教導？應答彼言：隨諸眾生意樂各異，順彼所欲，方便開示。

This asks: How many distinctions are there in guiding principles and explanations? The *Guiding Principles Section* of the *Mahāprajñāpāramitā Sūtra* says: "All phenomena are empty, unarisen and unceasing, without intrinsic nature, free from all characteristics, and cannot be wished for; yet the ultimate truth is serenely ever-abiding." The *Saṃdhinirmocana Sūtra*, explaining according to capacities, generally speaks of six: First, the guiding principle of true meaning, which refers to the reality traversed by wisdom purified of the two obscurations. Second, the guiding principle of realization, which refers to knowing the true meaning as it really is. Third, the guiding principle of instruction, which refers to having personally realized it, revealing it to sentient beings. These three are the root; the latter three are explanations. Fourth, the guiding principle of freedom from the two extremes: when someone asks, "What is called the guiding principle of true meaning?" one should answer him, "It is neither existent nor nonexistent, neither permanent nor annihilated." Fifth, the guiding principle of the inconceivable: when someone asks, "How is it realized?" one should answer him, "It is inconceivable. If one is far removed from conceptual proliferation regarding all phenomena, at that time one realizes the true ultimate nature; therefore know that words are all not real." Sixth, the guiding principle of adapting to what sentient beings delight in: when someone asks, "How does one instruct?" one should answer him, "In accordance with the differing inclinations of sentient beings' minds, complying with what they desire, one reveals it expediently."