楞伽阿跋多羅寶經註解 1.595

1.595

如來所談常不思議與外道所說名同，恐學者濫真墮妄，故舉以為問。名同義異，具見下文。所言常與不思議，無出二種境界：常即自覺聖趣，不思議即第一義。自覺，常智也；聖趣，常境也。由常智而契常境，故名為常。第一義體絕言思，故云不思議也。豈外道邪見所可同也？

The eternal and inconceivable spoken of by the Tathāgata shares the same name as what is expounded by the tīrthikas; fearing that students might confuse the true with the false and fall into delusion, he raises this question. While the name is the same, the meaning is different, as fully seen below. As for the terms 'eternal' and 'inconceivable,' they do not go beyond two kinds of realms: 'eternal' is the resort of noble pratyātmāryajñāna, and 'inconceivable' is the paramārtha. Self-realization is eternal wisdom; the noble resort is the eternal realm. Because eternal wisdom accords with the eternal realm, it is called 'eternal.' The substance of the paramārtha transcends speech and thought, and hence is called 'inconceivable.' How could it be identical to the perverse views of the tīrthikas?