注大乘入楞伽經 10.43

10.43

問：已知五教各有同別，貫於群詮，由是以明一代時教更無餘蘊。云何一心約就諸教，而有如是差別義耶？答：此有二義，故作是說。一約法通收，謂由此甚深緣起一心具五義門，是故聖人隨以一門攝化眾生。一攝義從名門，如小乘教說；二攝理從事門，如始教說；三理事無礙門，如終教說；四事盡理顯門，如頓教說；五性海具德門，如圓教說。是則不動本而常末、不壞末而常本。五義相融，唯一心也。二約機得法分齊（機器不同），謂或有得名而不得義，如小乘教；或有得名得一分義，如始教；或有得名得具分義，如終教；或有得義而不存名，如頓教；或有名義俱無盡，如圓教。是知聖教萬差，要唯此五，初則歷然不濫，後迺全體相收。一味融通、群疑屏息，總是如來一大善巧，攝生方便也。餘諸義門，廣如彼說。

Question: We already know that the five teachings each have their commonalities and distinctions, running through the various expositions, and thereby it is clear that the teachings of the [Buddha's] lifetime have no further remainder. How is it that the one mind (ekacitta), when related to the various teachings, has such differentiated meanings? Answer: This is stated because there are two senses. First, according to the comprehensive subsumption of dharmas: because this profound ekacitta of pratītyasamutpāda possesses five doors of meaning, the Sage accordingly guides and transforms sentient beings through one or another door. The first is the door of subsuming meaning under names, as spoken of in the Hīnayāna teaching; the second is the door of subsuming principle under phenomena, as spoken of in the initial teaching; the third is the door of non-obstruction between principle and phenomena, as spoken of in the final teaching; the fourth is the door of phenomena being exhausted and principle being revealed, as spoken of in the sudden teaching; the fifth is the door of the ocean of nature being endowed with virtues, as spoken of in the complete teaching. Thus, without moving from the root, it is ever the branches; without destroying the branches, it is ever the root. The five meanings interpenetrate, being solely ekacitta. Second, according to the capacity of the faculties in attaining the Dharma (capacities differ): there are those who attain names but do not attain meaning, as in the Hīnayāna teaching; there are those who attain names and attain partial meaning, as in the initial teaching; there are those who attain names and attain the full meaning, as in the final teaching; there are those who attain meaning without retaining names, as in the sudden teaching; and there are those for whom both names and meanings are inexhaustible, as in the complete teaching. Therefore, one knows that although the sage teachings have ten thousand variations, in essence there are only these five: initially they are distinctly separate without confusion, and ultimately they wholly subsume one another. Interpenetrating into one flavor, all doubts are extinguished—all of this is simply the Tathāgata's one great skill-in-means, his expedient method for gathering sentient beings. Other doors of meaning are elaborated broadly as stated there.