注大乘入楞伽經 1.82

1.82

此言如來復為夜叉王，徵破種種妄分別見，使其離念、寂滅，發生正見。言楞伽王，汝言我於過去諸如來所，已問是義，彼諸如來已為我說。汝言過去但是分別，未來亦然，我亦同彼。彼諸佛法皆離分別，乃至為令眾生得安樂故者，此明過、現、未來三無差別也。如來以智為身，不可以我、人、眾生相分別，乃至離能、所分別者，謂心、佛、眾生，三無差別也。譬如壁上畫眾生無有覺知，世間眾生亦如是。無業無報，諸法亦然。無聞無說，此先舉喻，次以法合也。又言：譬如有人於水鏡中自見其像、於月燈中見影、於山谷中聞響，此皆喻眾生以自心取自心，於無色像中起色像執。法與非法分別亦爾。若了虛妄寂滅一緣，生自證智，出是非是，則合如來藏妙淨明心以為境界。信哉！此品雖目為正宗之發起，即便能了根本無明，入佛知見矣！

This says that the Tathāgata again interrogates and dismantles the various false conceptual views for the Yakṣa king, causing him to leave thoughts behind, achieve tranquil cessation, and give rise to right view. The words 'Laṅkā king, you say that in the presence of past Tathāgatas you had already inquired into this meaning, and those Tathāgatas had already explained it for you. You say that the past is merely vikalpa, the future is likewise so, and I too am identical to them. The Dharmas of those Buddhas are all free from vikalpa, up to: for the sake of causing sentient beings to attain peace and happiness'—this clarifies that past, present, and future are without distinction. 'The Tathāgata takes wisdom as his body, and cannot be distinguished by the characteristics of self, person, or sentient beings, up to: being free from the discrimination of subject and object' means that mind, Buddha, and sentient beings—these three—are without distinction. 'Just as sentient beings painted on a wall have no awareness, so too are sentient beings in the world. There is no karma and no retribution; all phenomena are likewise. There is nothing heard and nothing taught'—this first presents a simile, and then corresponds it to the Dharma. Furthermore, it says: 'Just as a person sees his own form in water or a mirror, sees a shadow under the moon or a lamp, or hears an echo in a mountain valley'—these all serve as metaphors for sentient beings taking their own mind with their own mind, giving rise to grasping onto form where there is no form. The differentiation of Dharma and non-Dharma is also like this. If one realizes that false delusion is tranquilly ceased in a single condition, gives rise to self-realized wisdom, and departs from 'is' and 'is not', then one accords with the wondrously pure and luminous mind of the tathāgatagarbha, taking it as one's realm. Truly so! Although this chapter is designated as the initiation of the main body of the text, it straightaway enables one to understand fundamental ignorance and enter into the Buddha's knowledge and vision!