注大乘入楞伽經 6.79

6.79

一切異生流浪生死，皆由一念妄想為緣，是故大慧因問是義，實為饒益安樂眾生。然妄想不實，雖本無性，無始已來惡習所熏，從畢竟無成畢竟有。而眾生不了，須假方便聞思觀察，悟彼無性本無生滅，不起有無分別妄想，即能證入如來境界。言諦聽者，聞慧也。善思者，思慧也。念之者，修慧也。佛將涅槃最後付囑，當遵四法則涅槃可證：一近善知識、二聽聞正法、三思唯其義、四如實修行。眾經無量，行門不同皆能證入，唯此圓門統攝眾行，故了義教多令諦聽！善思念之！

That all ordinary beings wander in saṃsāra is entirely caused by a single thought of parikalpa; therefore, when Mahāmati inquired about this meaning, it was truly to benefit and bring peace and happiness to sentient beings. However, parikalpa is unreal; although it originally has no nature, perfumed by evil habits from beginningless time, from ultimate non-existence it turns into ultimate existence. Yet sentient beings do not understand, and must rely on the skillful means of hearing, contemplating, and observing, awakening to the fact that lacking nature, they originally have neither arising nor ceasing; when they do not give rise to the parikalpa of discriminating existence and non-existence, they can realize and enter the realm of the Tathāgata. 'Listening attentively' is the wisdom born of hearing. 'Properly contemplating' is the wisdom born of contemplation. 'Mindfully recollecting' is the wisdom born of cultivation. When the Buddha was approaching nirvāṇa, his final bequest was that one should comply with four dharmas, whereby nirvāṇa can be realized: first, drawing near to a good spiritual friend; second, hearing the true Dharma; third, contemplating its meaning; fourth, practicing in accordance with reality. The sūtras are limitless and the gates of practice differ, yet all allow one to enter realization; only this complete gate integrates all practices, which is why the definitive teachings frequently instruct one to listen attentively and contemplate and recollect properly!