注大乘入楞伽經 1.6

1.6

Now, it is heard: the summit of Mount Malaya is at once most elevated and most majestic; the citadel of Laṅkā is truly difficult to approach and difficult to enter. It is the place where past Buddhas propagated the Dharma, and the site where ancient sages practiced. There was a citadel lord named Rāvaṇa, who rode upon his palace to behold the World-Honoured One's countenance, playing musical tones to entreat the wondrous Dharma. Using the garlanded peak to symbolize the arising [of the teaching], he pointed to the ocean of the storehouse to illuminate its tenets. That which is called the Laṅkāvatāra Sūtra is indeed the profound hinge of the cittamatra of all Buddhas, the wondrous key to the cavern of principle of all sūtras. It broadly exemplifies the hidden purport and thoroughly illuminates the deep meaning: neither arising nor ceasing, neither existing nor non-existing; severing the two paths of coming and going, leaving behind the dual attachments to annihilationism and eternalism; through paramārtha-satya, one attains the supreme wondrous treasure. Comprehending that all phenomena are empty, knowing that the objective realms before us are like illusions, it dissolves the conceptual distinctions of provisional designations and equates saṃsāra with nirvāṇa. When Mahāmati's questions were first set forth, the purports of the Dharmarāja were thereby expressed: the one hundred and eight topics accord with dharmatā and transcend the mundane; the thirty-nine approaches shatter heterodox views and proclaim the correct Dharma. One understands that name and characteristic (nāmalakṣaṇa) are both provisional, dispelling the deluded mind of parikalpa; relying upon samyag-jñāna to merge with tathatā, awakening to pratītyasamutpāda to return to the wondrous principle. When the wind of external objects has ceased, the waves of consciousness then become serene; the trisvabhāva are all empty, the dvi-nairātmya are both extinguished; one enters the tathāgatagarbha and roams through the gate of liberation.