注大乘入楞伽經 10.38

10.38

Therefore Master Xianshou, using the correct principle of the Buddha's holy teachings to elucidate the principal purports and so forth, skillfully accommodated capacities and faculties, dividing each into five (as seen in the Huayan Jiaozhang and the Commentary on the Awakening of Faith). Now, the five sacred teachings are: First, the Hīnayāna teaching, which, because it accords with capacities and accords with the words of others, speaks of all phenomena as entirely differentiated, in order to distinguish the false from the correct, differentiate ordinary people from sages, divide aversion from desire, and explain causes and effects. However, the principle it explains only reveals the emptiness of persons and does not elucidate the emptiness of phenomena; it establishes the basis of defilement and purity solely on the six consciousnesses and the three poisons, failing to reach the source of phenomena, hence there are many disputes. Second, the initial teaching of the Mahāyāna, also called the partial teaching, which holds that those of fixed dviyāna nature and icchantikas without nature do not attain Buddhahood. Since this does not exhaust the principle of the Mahāyāna, it is established as the initial; because there are those who do not attain Buddhahood, it is called partial. It explains dharma-characteristics extensively and dharma-nature minimally. The dharma-nature it explains is classified within dharma-characteristics, making distinct determinations, hence there are few disputes. Third, the final teaching, also called the real teaching, which teaches that the tathāgatagarbha accords with conditions to become the ālayavijñāna, that dependent origination lacks nature and all is suchness, and that those of fixed nature and those without nature will all attain Buddhahood. This exhausts the ultimate discourse of the Mahāyāna and is therefore established as the final; because it matches the true principle, it is called real. It explains dharma-characteristics minimally and dharma-nature extensively; the dharma-characteristics it explains also return to the nature, hence there are no disputes. The above two teachings both cultivate to completion gradually according to the stages, and are collectively called the gradual. However, this one gateway is distinct from what precedes and follows. Teachings merely have the distinctions of initial, final, sudden, and gradual; the Dharma does not have differences of superior and inferior, or shallow and deep. Fourth, the sudden teaching, which holds that if not a single thought arises, that is simply called Buddha; it is not explained according to stages or sequence, and is therefore called sudden. In general, it does not discuss phenomenal characteristics, but only elucidates the true nature. Everything that exists is only false imagination, the entire realm of phenomena is beyond words, the five dharmas and three natures are all empty, and the eight consciousnesses and two selflessnesses are completely set aside. It scolds verbal teachings to encourage detachment, destroys marks, and eliminates the mind: when the mind arises, it is delusion; when it does not arise, it is Buddha. Fifth, the complete teaching of the One Vehicle, which elucidates that one stage is all stages, and all stages are one stage; therefore, the mind fulfilling the ten faiths includes the five stages and accomplishes correct awakening, and so on. Master and companions are fully equipped, hence it is called the complete teaching. What it explains is solely the inexhaustible realm of phenomena; the ocean of nature is harmoniously integrated, and dependent origination is unobstructed, like the jewels of Indra's net, multi-layered and inexhaustible. (If this sūtra is to be displayed among the five, it is primarily the sudden teaching and secondarily the final).