楞伽阿䟦多羅寶經疏卷上
Lankavatara Ratna Sutra Commentary, Volume 1
法。於是下文則云：彼妄想自性，建立二自性云云可也。謂圓成實性，離有無也，何有二性哉？以彼妄想分別，乃有無二性，是為建立有無二性也。以建立之故，乃見種種虗妄，現於清淨聖境之中。
Dharma. Thus the following passage says: "The nature of false imagination establishes two natures," and so on. This means that the perfected nature is beyond existence and non-existence—how could it have two natures? It is because of false imagination and discrimination that the two natures of existence and non-existence arise; this is what is meant by "establishing the two natures of existence and non-existence." Because of this establishment, all kinds of illusory and false appearances manifest within the pure and holy realm.
○辯頌之一。
First of the Verses on Discrimination.
○平箋。妄想一性，能生緣起、圓成二性。何以故？妄想迷相，是緣起性。妄想覺相，是圓成性。依之而言，若即妄想種種現相善觀察，即清淨境界。
The nature of delusive imagination alone gives rise to the two natures of Dependent Origination and Perfect Accomplishment. Why is this so? When delusive imagination is deluded about appearances, this is the nature of Dependent Origination. When delusive imagination awakens to appearances, this is the nature of Perfect Accomplishment. Based on this, it is said: if one observes well the various appearances manifested by delusive imagination just as they are, that itself is the pure realm.
妄想如𦘕色。
Delusions are like painted forms.
妄想如畫，所謂意匠經營，然後𦘕出。
Delusions are like a painting: first the mind designs and plans, and only then does the painting appear.
緣起。
Dependent Origination.
非究竟。問：上以梵王為天乘也，今此及字似分二種。答：梵王者是外道所宗，今以梵乘為人乘也。而此三乘與諸經異，束分五乘為三乘也。初句人天兩乘，次二句是三乘。曰：餘乘且隨佛如來乘，何非究竟？曰：二乘對，故曰人天兩乘。諸宗取舍不一，或不立乘，今何取乎？曰：此經旨趣外道二乘諸名相法，說為真如，豈人天乘之取舍乎？
Not ultimate. Question: Above, Brahma is taken as the celestial vehicle; here, the word "and" seems to distinguish two kinds. Answer: Brahma is what the non-Buddhist schools revere; here Brahma is taken as the human vehicle. And these three vehicles differ from those in other sutras: they gather and divide the five vehicles into three vehicles. The first phrase covers the human and celestial vehicles; the next two phrases are the three vehicles. Question: As for the remaining vehicles, follow the Buddha and the Tathagata vehicle — why are they not ultimate? Answer: Because the two vehicles are set in contrast, they are called the human and celestial vehicles. The various schools accept or reject them differently; some do not establish vehicles at all. What then should we accept here? Answer: The purport of this sutra is that the various names and marks of the non-Buddhist schools and the two vehicles are taught as true suchness — how could this be a matter of accepting or rejecting the human and celestial vehicles?
○智箋成作，五乘合說成作之智。
The wisdom that completes the writing is the wisdom by which the combined teaching of the Five Vehicles is accomplished.
若彼心滅盡， 無乘及乘者， 無有乘建立
我說為一乘。
(The scope of the mind ceases and is eliminated)(The Dharma of riding the clouds)(Persons)(Refers to the methods of teaching and conversion)If their mind ceases completely, there is no vehicle and no rider, and no establishment of vehicles— this I teach as the One Vehicle.
正頌。
The main verses.
○平箋。乘法、乘人及建立相，三法無有，是即名為楞伽一乘。問：彼心滅盡，無乘建立，似乎相重。答：心滅因中，無建果上。
A plain note. The Dharma of the vehicle, the persons of the vehicle, and the characteristic of establishment—these three things do not exist, and this is what is called the one vehicle of the Lankavatara. Question: When that mind is utterly extinguished and there is no establishment of a vehicle, does this not seem to be a duplication of characteristics? Answer: The extinction of mind pertains to the cause; the absence of establishment pertains to the fruit.
引導眾生故， 分別說諸乘。
To guide sentient beings, he teaches the various vehicles in differentiated ways.
簡頌。
Brief verses.
○平箋。如來分說三五諸乘，引導眾生，權說建立。大凡一乘乃有三種：一、寂靜一乘；二、三乘一乘；三、三無一乘如來境界。問：法華一乘，三中當何？答：三乘一乘。曰：彼經中云：於一佛乘，分別說三。今偈所謂引導眾生，分說諸乘，意義相同。於一佛乘是如來境，今何却云菩薩境耶？曰：圓機所被，何非佛乘？今此經說外道二乘，妄想皆是。然建立及有心轉故，自成階耳。彼經所謂大白牛車，豈非建立？乘此寶乘，直至道場，乘至二法，豈非心轉？當知乘外別有道場。若有道場，乘為途中，彼白牛車豈非途乘？此經不爾，乘及乘者，并建立法，三種共無。三無之所，非道場。何故我今言彼一乘者，途路一乘，菩薩乘也；此一乘者，道場一乘，如來乘也？曰：然何彼經云一佛乘？曰：彼一佛乘，此經所謂佛如來乘。而佛微旨至乎下句，乃有非究竟言，是以彼之三乘一乘，非本一乘。又菩薩乘混佛
The distinction of the three and five vehicles, as taught separately by the Tathagata, is a provisional teaching established to guide sentient beings. Broadly speaking, the One Vehicle has three kinds: first, the One Vehicle of Stillness; second, the One Vehicle of the Three Vehicles; third, the One Vehicle of the Three Nothings, which is the realm of the Tathagata. Question: Among these three, which is the One Vehicle of the Lotus Sutra? Answer: The One Vehicle of the Three Vehicles. It is said in that sutra: "Within the One Buddha Vehicle, I distinguish and teach three." What this verse here calls guiding sentient beings and distinctly teaching the various vehicles is identical in meaning. If the One Buddha Vehicle is the realm of the Tathagata, why then is it here called the realm of the Bodhisattva? Answer: What is embraced by the perfect faculty—how could it be anything but the Buddha Vehicle? This sutra here teaches that the outer paths and the two vehicles, and deluded thoughts, are all alike. Yet because of the establishing and because of the turning of the mind, they naturally form stages. Does not that sutra's great white ox cart refer to the establishing? Riding this jeweled cart straight to the place of enlightenment—the two dharmas of riding and arriving—is this not the turning of the mind? One should know that outside the riding there is separately a place of enlightenment. If there is a place of enlightenment, then the riding is the road, and is not that white ox cart a cart of the road? This sutra is not so: the riding, the rider, and the established dharma—all three are together nonexistent. Where the three are nonexistent is not the place of enlightenment. Why then do I now say that that One Vehicle is the One Vehicle of the road, the Bodhisattva Vehicle, while this One Vehicle is the One Vehicle of the place of enlightenment, the Tathagata Vehicle? Answer: Then why does that sutra speak of the One Buddha Vehicle? Answer: That One Buddha Vehicle is what this sutra calls the Buddha Tathagata Vehicle. But the Buddha's subtle intent reaches down to the following line, where there is the phrase "not ultimate"; therefore that One Vehicle of the Three Vehicles is not the original One Vehicle. Moreover, the Bodhisattva Vehicle is mixed with the Buddha['s]...
愚而又味著醉倒，於三昧之樂安於無漏，皆非究竟。雖亦不退復作凡夫，然以得諸三昧如長壽天，乃至長劫而不覺悟如昏醉人。
Foolish people, moreover, become intoxicated with attachment, drunk and fallen. To rest in the joy of samadhi and abide in the state beyond outflows is not yet ultimate. Though they do not regress and become ordinary beings again, having attained these samadhis they are like the gods of long life, and even for vast kalpas they remain unawakened, like someone lost in a drunken stupor.
酒消然後覺， 彼覺法亦然， 得佛無上身。
When the wine has worn off, they awaken. That awakening to the Dharma is the same: one attains the Buddha's supreme body.
喻頌。
A parable in verse.
○平箋。沈酒醉人，酒力消後，有覺悟也。二乘亦然。三昧樂酒，長時昏醉，經八萬劫，必得覺悟，出定回心，漸得佛身。
The wine of total concentration makes people drunk; when the power of the wine fades, they awaken. The same is true of the Two Vehicles. Drunk for a long time on the wine of the bliss of Concentration (Samādhi), after eighty thousand kalpas they will surely awaken; emerging from Concentration, they turn their minds around and gradually attain the Buddha-body.
○智箋圓鏡。酒消得覺，成如來身，即是佛地鏡智像相。
The mirror of perfect wisdom is like a polished mirror. When the wine of delusion is cleared away, one attains enlightenment and accomplishes the Tathagata's body—this is the image of the mirror-wisdom of the Buddha-ground.
楞伽阿䟦多羅寶經卷第二
The Sutra of the Jewel of the True Teaching of the Lanka Vehicle, Fascicle Two