注大乘入楞伽經 1.6

1.6

蓋聞：摩羅山頂，既最崇而最嚴；楞伽城中，實難往而難入。先佛弘宣之地、曩聖修行之所，爰有城主，號羅婆那，乘宮殿以謁　尊顏、奏樂音而祈妙法，因鬘峯以表興、指藏海以明宗。所言《入楞伽經》者，斯乃諸佛心量之玄樞、群經理窟之妙鍵，廣喻幽旨、洞明深義，不生不滅、非有非無，絕去來之二途、離斷常之雙執，以第一義諦，得最上妙珍。體諸法之皆虛、知前境之如幻，混假名之分別、等生死與涅槃。大慧之問初陳，法王之旨斯發，一百八義，應實相而離世間；三十九門，破邪見而宣正法。曉名相之並假，袪妄想之迷衿；依正智以會如如，悟緣起而歸妙理。境風既息，識浪方澄，三自性皆空，二無我俱泯，入如來之藏，遊解脫之門。

Now, it is heard: the summit of Mount Malaya is at once most elevated and most majestic; the citadel of Laṅkā is truly difficult to approach and difficult to enter. It is the place where past Buddhas propagated the Dharma, and the site where ancient sages practiced. There was a citadel lord named Rāvaṇa, who rode upon his palace to behold the World-Honoured One's countenance, playing musical tones to entreat the wondrous Dharma. Using the garlanded peak to symbolize the arising [of the teaching], he pointed to the ocean of the storehouse to illuminate its tenets. That which is called the Laṅkāvatāra Sūtra is indeed the profound hinge of the cittamatra of all Buddhas, the wondrous key to the cavern of principle of all sūtras. It broadly exemplifies the hidden purport and thoroughly illuminates the deep meaning: neither arising nor ceasing, neither existing nor non-existing; severing the two paths of coming and going, leaving behind the dual attachments to annihilationism and eternalism; through paramārtha-satya, one attains the supreme wondrous treasure. Comprehending that all phenomena are empty, knowing that the objective realms before us are like illusions, it dissolves the conceptual distinctions of provisional designations and equates saṃsāra with nirvāṇa. When Mahāmati's questions were first set forth, the purports of the Dharmarāja were thereby expressed: the one hundred and eight topics accord with dharmatā and transcend the mundane; the thirty-nine approaches shatter heterodox views and proclaim the correct Dharma. One understands that name and characteristic (nāmalakṣaṇa) are both provisional, dispelling the deluded mind of parikalpa; relying upon samyag-jñāna to merge with tathatā, awakening to pratītyasamutpāda to return to the wondrous principle. When the wind of external objects has ceased, the waves of consciousness then become serene; the trisvabhāva are all empty, the dvi-nairātmya are both extinguished; one enters the tathāgatagarbha and roams through the gate of liberation.