注大乘入楞伽經 1.84

1.84

將釋此品，略啟五門：一來意、二宗趣、三解妨難、四釋名、五釋文。初來意者，前品序分，由致既彰，正宗宜顯，故此品來也。二明宗趣者，謂一切諸經，各自有宗。故先德言：「承言須會宗。」今別明此經宗趣。然下品又云「一切法不生，不應立是宗」者，斯言遣滯耳。若無宗之宗，則宗說兼暢。《起信論》云「有法能起摩訶衍信根，是故應說。」所言法者，謂眾生心。是心則攝一切世間、出世間法，依於此心，顯示摩訶衍義。何以故？是心真如相，即是摩訶衍體故。是心生滅因緣相，能示摩訶衍自體相用故，一切諸佛本所乘故，一切菩薩皆乘此法到如來地故。是故知此自性清淨圓明真體，德用難思，本來具足，悉是一切諸佛眾生本所乘之宗。亦是一切，若凡若聖，皆乘此法，到如來地，而為其趣也。但眾生不自了知隨順悟入，以諸妄想染污，故昏昧劣耳。三解妨難。云：梵本既一，何故三師所譯品目一多不同？答曰：天台云「品者或佛自唱，或結集所置，或義譯增足。」又云「夫分經節文，悉是先賢蘭菊，各擅其美。後生不應是非競諍，無三益，喪一道。三益者，世界等三悉檀也。一道者，第一義悉檀也。」是故當知，品目離合，或一或多，皆方便故。四釋品名者，謂此正宗首品，是一經大位總問答也。從〈集一切法品〉初諸識章，訖斷食肉，凡十四品，名別問答也。謂大慧首以一百八句，同為一結，總問如來；如來一一牒領所問，隨句答之。所謂生句非生句，常句非常句，乃至一百八句，皆以非字答之，欲其離念入心真如門也，故云〈問答品〉。次經文下即正釋文。

In about to explain this chapter, five headings are briefly opened: first, the purpose of coming; second, the fundamental tenet and ultimate aim; third, resolving difficulties; fourth, explaining the title; fifth, explaining the text. First, the purpose of coming: the preface of the preceding chapter having already made the background clear, the main body of the text ought to be revealed; therefore this chapter comes. Second, clarifying the fundamental tenet and ultimate aim: all sūtras each have their own fundamental tenet. Hence ancient masters of virtue said, 'In upholding the teaching, one must understand the fundamental tenet.' Now we specifically clarify the fundamental tenet and ultimate aim of this sūtra. However, a later chapter also states, 'All phenomena are unproduced; one should not establish this tenet'—this statement merely dispels stagnation. If it is the tenet of no-tenet, then both the tenet and its expression are thoroughly unobstructed. The *Awakening of Faith* says, 'There is a Dharma that can awaken the roots of faith in the Mahāyāna, therefore it should be spoken.' That which is termed 'Dharma' refers to the mind of sentient beings. This mind encompasses all mundane and supramundane phenomena; relying upon this mind, the meaning of the Mahāyāna is revealed. Why is this? Because the tathatā aspect of this mind is itself the essence of the Mahāyāna. Because the conditioned arising-and-ceasing aspect of this mind is able to display the essence, characteristics, and functioning of the Mahāyāna itself; because it is that upon which all Buddhas originally ride; and because all bodhisattvas ride this Dharma to reach the stage of the Tathāgata. Therefore, know that this inherently pure, perfect, and luminous true essence, unfathomable in virtue and function and originally complete, is in all cases the fundamental tenet upon which all Buddhas and sentient beings originally ride. It is also that which all beings, whether ordinary or noble, ride upon to reach the Tathāgata ground, serving as their ultimate aim. It is merely that sentient beings do not understand it for themselves so as to accord with it and awaken to it; defiled by various parikalpa, they are dim-witted and inferior. Third, resolving difficulties. It is asked: Since the Sanskrit text is one, why do the chapter titles and numbers translated by the three masters differ in being singular or multiple? Answer: Tiantai says, 'Chapters are either proclaimed by the Buddha himself, established by the compilers, or added by translators according to the meaning.' It also says, 'Dividing the sūtra and parsing the text are all like the orchids and chrysanthemums of former sages, each boasting its own beauty. Later generations should not contend over right and wrong, for that provides no three benefits and loses the One Path. The three benefits are the mundane and other three siddhāntas; the One Path is the paramārtha siddhānta.' Therefore, one should know that whether chapters are combined or separated, singular or multiple, it is all out of skillful means. Fourth, explaining the chapter's title: this first chapter of the main body is the general question and answer of the great stages of the entire sūtra. From the beginning of Chapter on the Assemblage of All Dharmas, the sections on the consciousnesses, down to the cessation of meat eating, across fourteen chapters in all, these are called the specific questions and answers. That is to say, Mahāmati first takes the hundred and eight statements together as a single summary and asks them in general to the Tathāgata; the Tathāgata takes up and receives each question one by one, answering them according to the statements. Namely, the statement on arising is a non-arising statement; the statement on permanence is a non-permanence statement; up to the hundred and eight statements, all answered with the word 'non-', wishing him to leave thoughts behind and enter the gate of the mind's tathatā. Hence it is called 'Chapter on Questions and Answers'. Next below the sūtra text is the correct explanation of the text.