楞伽阿跋多羅寶經註解 2.90

2.90

此段通示說法軌儀，蓋如來說法常依二諦故也。如云離句絕非，則真諦不可說也。又云離四句已，無妨四說，則俗諦可說也。即《涅槃經》中「四不可說，有因緣故亦可得說」是也。言善分別結集者，上明一異等四句皆外道邪見，即是結集，由是流轉生死之苦。能善分別即妄顯真，非妄外別有，故云真諦緣起。若能慕滅修道，即得一切解脫，解脫即不思議俗諦。此之二諦不二而二、二而不二者也。如來證此二諦，即以自行而用化他，故云以是為首。非性等，非外道所計勝性，非自在天等邪無因緣為人說法也。既又告云「為淨煩惱爾焰障故」，煩惱即惑障，爾焰即智障，淨此二障次第可入百八句無相法中。至於分別諸乘及諸地相，無不皆善。如來如是善導，猶如商主之導眾商人也。

This section generally indicates the standard protocol for teaching the Dharma, for the Tathāgata's teaching of the Dharma is always based upon the two truths. If it is said that he is free from propositions and puts an end to errors, then the ultimate truth cannot be spoken. If it is also said that, having become free from the four propositions, there is no obstacle to the fourfold exposition, then the conventional truth can be spoken. This is what the Nirvāṇa Sūtra refers to as: 'The four are ineffable, yet because of causes and conditions they can also be spoken.' 'Skillfully discriminates and compiles' means that the four propositions of identity, difference, and so forth explained above are all tīrthika wrong views; they are the compilation, whence one wanders in the suffering of birth and death. Being able to skillfully discriminate means revealing the real from the false, not having something else existing apart from the false; hence it is called 'ultimate truth and dependent origination.' If one can aspire to cessation and cultivate the path, one attains all liberations; liberation is the inconceivable conventional truth. These two truths are not two yet two, two yet not two. The Tathāgata realizes these two truths and then uses what he has practiced himself to transform others; hence it says 'takes this as foremost.' 'Not by nature' and so forth means that it is not through the primal nature (pradhāna) posited by the tīrthikas, nor through wrong causeless conditions such as Īśvara, that he teaches the Dharma for people. Then he further addresses him: 'To purify the defilement- and jñeya-obstructions.' Defilements are the obstruction of afflictions; *jñeya* (er yan) is the obstruction to omniscience. Purifying these two obstructions, one can sequentially enter into the signless dharmas of the hundred and eight propositions. As for distinguishing the characteristics of the vehicles and the stages, none are not skillful. The Tathāgata skillfully guides in this way, just as a merchant-leader guides the throng of merchants.