注大乘入楞伽經 1.84

1.84

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.