楞伽阿跋多羅寶經註解 2.220

2.220

此蕳羅漢名相通別，通則通名羅漢，別則三種不同。三種中一實二權，得寂靜一乘道者，一實也；菩薩方便示現及佛化化者，二權也。佛答謂所說羅漢是實非權。一乘者，乃三乘之一，非佛乘之一也。巧方便本願者，即餘二種，為已曾發善巧方便誓願，示現羅漢，莊嚴佛會而為眷屬也。於妄想眾生之處為其說法，同其修證，故曰得果得禪。雖入於禪而不住禪，亦隨心量示現得果而不住於果。二種權行既不同於實行，又不住果住禪，是為超禪，故示超禪之相，令其捨世間禪，得出世間禪。世間禪，謂四禪、四無量、四無色定也。當離自心者，心量既極，即是如來禪。然則滅受想定，豈非超心量乎？故復蕳云「不然」。以其取滅受想亦是心量，故須一切捨離皆不可得。《圓覺經》所謂「照與照者同時寂滅」斯得之矣。

This discriminates the general and specific meanings of the name and characteristics of the arhat: generally, they are all called arhats; specifically, there are three distinct kinds. Among the three kinds, one is real and two are provisional. The one who attains the tranquil path of the one vehicle is the single real one; the bodhisattva manifesting through expedience and the apparition transformed by a Buddha are the two provisional ones. In answering, the Buddha states that the arhat spoken of is real, not provisional. The "one vehicle" here is one of the three vehicles, not the one vehicle of the Buddhas. "Skillful means and original vows" refers to the other two kinds: because they have previously made vows of skillful means, they manifest as arhats to adorn the Buddha's assembly and serve as his retinue. In the places of discriminating sentient beings, they preach the Dharma for them and share their cultivation and realization; hence it is said, "attaining the fruit and attaining dhyāna." Although they enter dhyāna, they do not abide in dhyāna; and adapting to the measure of mind, they manifest the attainment of the fruit without abiding in the fruit. Since the two kinds of provisional practice are neither identical to the real practice nor abide in the fruit or in dhyāna, this is "transcending dhyāna"; therefore, he shows the characteristics of transcending dhyāna, causing them to abandon worldly dhyāna and attain supramundane dhyāna. Worldly dhyāna refers to the four dhyānas, the four immeasurables, and the four formless concentrations. "Must leave behind one's own mind" means that when the measure of mind is brought to its ultimate end, that is the Tathāgata dhyāna. If so, then is not the concentration of cessation of perception and feeling a transcendence of the measure of mind? Therefore, he further discriminates: "It is not so." Because grasping at the cessation of perception and feeling is also a measure of mind, one must abandon everything until nothing whatsoever can be attained. As the Sūtra of Perfect Enlightenment says: "The illuminating and the illuminated are extinguished at the same time"—then this is attained.