楞伽阿跋多羅寶經註解 1.481

1.481

言欲得如來身者，必依己證之果而修因行，應遠離五陰、十八界、十二入種種妄心，及因緣和合所作生住滅法虛妄分別。言唯心直進觀察者，謂觀諸法唯心，不涉餘途，直觀一念三道本無所有。言虛偽過者，煩惱道也。言習氣因者，業道也。言三有者，苦道也。於此思惟，了無一法，則契佛地無生，到自覺聖趣境界。既得自心無入而不自在，故曰到無開發行，即無功用行也。菩薩至此位中，隨機應現，如摩尼珠隨色而轉。以微細智入眾生微細之心，隨彼心量說無量度門，令彼所度眾生亦由諸地漸次相續建立法門。菩薩度生莫善於四種悉檀，故總結勸云「應當修學」，悉檀之義已見前註。

To say 'those who wish to attain the Tathāgata body' means that one must cultivate causal practices based on the fruit personally realized, and depart far from the various false minds of the five skandhas, eighteen dhātus, and twelve āyatanas, as well as the false discriminations of the dharmas of arising, abiding, and cessation produced by the union of causes and conditions. 'Proceeding directly with mind-only to observe' means observing that all dharmas are mind-only, without treading other paths, directly observing that in a single thought the three paths are fundamentally non-existent. 'Faults of falsehood' refers to the path of afflictions. 'Causes of vāsanā' refers to the path of karma. 'The three realms of existence' refers to the path of suffering. Contemplating here, realizing that not a single dharma exists, one accords with the non-arising of the Buddha stage and reaches the realm of pratyātmāryajñāna. Having attained one's own mind entering everywhere with mastery, it is called 'reaching practice without development,' which is anābhoga practice. When the bodhisattva reaches this rank, they manifest responsively according to capacity, just like a maṇi jewel turning with colors. With subtle wisdom, they enter the subtle minds of sentient beings, expounding immeasurable doors of deliverance according to their mental capacities, causing those sentient beings who are delivered to also sequentially and continuously establish Dharma doors through the grounds. For a bodhisattva delivering sentient beings, nothing is better than the four kinds of siddhānta, hence the text concludes with the exhortation: 'one should cultivate and learn.' The meaning of siddhānta has already appeared in the previous commentary.