楞伽阿跋多羅寶經註解 1.599

1.599

此對外道之非，而顯正教之是。言第一義因相成等者，此第一義即是中道實相，以是為因即是常因，以是為相即是常相，遠離有無之過，言離性則非有，離非性則非無，非有非無正顯中道，中道絕待故常，常故妙，妙故不可思議，此所以為如是究竟常不思議，異彼外道無自相因，故復言有因有相。言譬如無作虛空等者，虛空以無為故常，涅槃以滅盡故常，此常不思議則與外道諍論自不侔矣。言諸如來等者，佛言「非但我法如是，諸佛所證常不思議無不然也。」故誡菩薩應當修學。

This contrasts with the errors of the tīrthikas to reveal the correctness of the true teaching. Saying that it is established by the causal lakṣaṇa of the ultimate and so forth: this ultimate is itself the true lakṣaṇa of the Middle Way. Taking this as cause, it is an eternal cause; taking this as lakṣaṇa, it is an eternal lakṣaṇa, far removed from the fault of existence and nonexistence. Saying 'free from being' means it is not existent; 'free from non-being' means it is not nonexistent. Being neither existent nor nonexistent precisely reveals the Middle Way. Because the Middle Way is absolute, it is permanent; being permanent, it is wondrous; being wondrous, it is incomprehensible. This is why it is such ultimate permanence and incomprehensibility. It differs from those tīrthikas who lack a cause with its own lakṣaṇa; therefore, he further states that it has a cause and has a lakṣaṇa. Saying 'just as unconditioned space' and so forth: space is permanent because it is unconditioned; nirvāṇa is permanent because of cessation. This permanence and incomprehensibility naturally bear no comparison with the disputes of the tīrthikas. Saying 'all Tathāgatas' and so forth: the Buddha says, 'It is not only my Dharma that is like this; the permanence and incomprehensibility realised by all Buddhas are invariably so.' Therefore, he admonishes the bodhisattvas that they should train in it.