注大乘入楞伽經 2.117

2.117

釋此品有四門：一來意、二解妨難、三釋名、四釋文。初來意者，上品明總問答竟，此下諸品皆別問答，故次來也。二解妨難云：一百八句既已總明，何故下諸品一一別問？詞意皆不出總中，豈非繁重乎？答：總別該攝，斷常之見方銷；真俗圓融，去取之情始絕耳。三釋名者，論依一心開二門，上品已明心真如門，總攝一切法；此品即明心生滅門，總攝一切法生一切法，以是二門不相離故。論云「心生滅者，依如來藏故有生滅心。所謂不生不滅與生滅和合，非一非異，名為阿賴耶識。此識有二義，能攝一切法生一切法。云何二義：一者，覺義；二者，不覺義。所言覺義者，謂心體離念。離念相者，等虛空界無所不遍，法界一相，即是如來平等法身，依此法身說名本覺，依本覺故而有不覺。」乃至三細六麁升沈苦海。「依不覺故說有始覺，又以覺心源故名究竟覺，不覺心源故非究竟覺。」是故十法界中若聖、若凡，若因、若果，依正染淨舉在是矣！故名〈集一切法品〉。次經文下即正釋文。

To explain this chapter, there are four sections: first, the purpose of its appearance; second, resolving objections; third, explaining the title; fourth, explaining the text. First, the purpose of its appearance: the previous chapter concluded the general questions and answers, and from here below all chapters are specific questions and answers; hence it follows next. Second, resolving objections: Since the one hundred and eight phrases have already been explained in general, why do the chapters below ask specific questions one by one? Since the phrasing and meaning do not go beyond what is in the general, is this not redundant? Answer: When the general and specific subsume each other, only then are views of annihilation and permanence dispelled; when the real and conventional are completely blended, only then are feelings of rejection and grasping forever brought to an end. Third, explaining the title: the treatise establishes two gateways based on the one mind; the previous chapter has already explained the gateway of the mind as tathatā, which gathers all dharmas in general; this chapter explains the gateway of the mind as arising and ceasing, which gathers all dharmas in general and generates all dharmas, because these two gateways are inseparable. The treatise says: "Regarding the mind as arising and ceasing: based on the tathāgatagarbha, there is the mind of arising and ceasing. That which is neither arising nor ceasing, combined with arising and ceasing—neither one nor different—is named the ālayavijñāna. This consciousness has two meanings, capable of gathering all dharmas and generating all dharmas. What are the two meanings? First, the meaning of enlightenment; second, the meaning of non-enlightenment. The meaning of enlightenment refers to the mind's essence being free from thought. The mark of being free from thought is equal to empty space, pervading everywhere, the single mark of the dharmadhātu, which is the Tathāgata's equal dharmakāya. Based on this dharmakāya it is named original enlightenment; based on original enlightenment, there is non-enlightenment;" down to the three subtle and six coarse [aspects], rising and sinking in the ocean of suffering. "Based on non-enlightenment, initial enlightenment is spoken of; furthermore, because one is enlightened to the mind-source, it is named ultimate enlightenment; because one is not enlightened to the mind-source, it is not ultimate enlightenment." Therefore, within the ten dharma-realms, whether noble or ordinary, whether cause or fruit, both dependent and primary recompense, defiled and pure, are all contained herein! Hence it is named the "Chapter on Gathering All Dharmas." Next, beneath the sūtra text is the direct explanation of the text.