楞伽阿跋多羅寶經註解 2.61

2.61

夫離四見、絕百非，乃菩薩入道之初門，故舉以為問。先列四句相，自一異至無常四句有三：初一異四句者，合云一、異、亦異亦不異、非異非不異，俱即亦異亦不異，不俱即非異非不異也；有無四句者，合云有、無、亦有亦無、非有非無也；常等四句，合云常、無常、亦常亦無常、非常非無常也。經文從略，不具列也。此三四句各有宗計，一切外道正坐此見。言不行者，不能離也。惟聖智由能離四句，故不見有自共相，可登第一義真實之地，漸歷諸地至於佛地。無開發等者，《入楞伽》云：「以無功用本願力故。」蓋自行既滿，復以本願普入佛剎，化諸眾生，如如意珠所現境界無不具顯。無邊相行者，相謂地相，行即所修之行。雖則無邊，皆惟心現一切諸法差別之相。部分，即差別也。我及下結請，令滿自他願行也。

Transcending the four views and cutting off the hundred negations is indeed the initial gate for bodhisattvas entering the path; hence it is brought up as a question. First, the marks of the catuṣkoṭi are listed: from identity and difference to impermanence, there are three sets of catuṣkoṭi. First, the catuṣkoṭi of identity and difference together comprises identity, difference, both identity and difference, and neither identity nor difference—'both' means both identity and difference, and 'neither' means neither identity nor difference. The catuṣkoṭi of existence and nonexistence together comprises existence, nonexistence, both existence and nonexistence, and neither existence nor nonexistence. The catuṣkoṭi of permanence and so forth together comprises permanence, impermanence, both permanence and impermanence, and neither permanence nor impermanence. The sūtra text abbreviates and does not list them all. Each of these three catuṣkoṭi has its own asserted tenets, and all tīrthikas are mired precisely in these views. Saying they 'do not practise' means they are unable to leave them behind. Only noble wisdom, because it can leave behind the catuṣkoṭi, does not see svalakṣaṇa or sāmānyalakṣaṇa, and can ascend to the true ground of the ultimate truth, gradually traversing the stages until reaching the Buddha stage. As for 'without developing' and so forth, the *Ru Lengqie* says: 'By the power of effortless (anābhoga) pūrvapraṇidhāna.' For when one's own practice is fulfilled, one again, by the power of original vows, enters all buddha-lands universally to transform sentient beings, just as the realms manifested by a wish-fulfilling jewel are all completely displayed. In 'boundless marks and practices,' 'marks' refers to the marks of the stages, and 'practices' refers to the practices cultivated. Although boundless, all are the differentiated marks of all dharmas appearing from mind alone. 'Divisions' means differences. From 'May I' downwards is the concluding request, to fulfil the vows and practices of oneself and others.