楞伽阿跋多羅寶經註解 3.104

3.104

辯諸法之真妄，明語義之是非，莫尚乎智、識，故如來不待問而自說也。然此智、識有通有別，義見于文。初明智有三種，約世、出世間能知而言也。世智言外道者，凡出家不稟佛教者皆名為外，其智之極雖至非想，然其所計不出有無，但名世智也。出世智中言二乘墮自共相者，以二乘觀陰、界、入、因緣、四諦，無出總別相智，厭惡生死、欣樂涅槃，故云希望計著也。上上智言觀無所有者，謂佛菩薩用上上智照了諸法皆畢竟空，本無生滅，離有無相，至于究竟覺地，更無彼此色相，安有二我？此自覺聖智不從外得也。

In distinguishing the true and false among all dharmas and clarifying the correctness and error of words and meanings, nothing surpasses jñāna and vijñāna; thus the Tathāgata speaks them spontaneously without awaiting a question. However, these jñāna and vijñāna have general and specific senses, the meaning of which appears in the text. First, clarifying that jñāna has three kinds is spoken in terms of worldly and supramundane knowers. In worldly jñāna, "tīrthikas" refers to all who leave home without receiving the Buddha's teaching, who are all called 'outsiders'; though the summit of their jñāna may reach the stage of neither perception nor non-perception, what they conceptualize does not transcend existence and nonexistence, and so it is only called worldly jñāna. In supramundane jñāna, saying that the two vehicles fall into svalakṣaṇa and sāmānyalakṣaṇa is because the two vehicles contemplate the aggregates, realms, sense-bases, dependent origination, and the Four Truths, which do not go beyond the wisdom of general and particular lakṣaṇas; loathing birth-and-death and desiring nirvāṇa, they are therefore said to have "longing and grasping." In supreme supramundane jñāna, saying "contemplating dharmas as having nothing possessed" means that buddhas and bodhisattvas use the supreme wisdom to illuminate that all dharmas are ultimately empty, originally without arising or cessation, free from the lakṣaṇas of existence and nonexistence; arriving at the stage of ultimate enlightenment, there are no longer physical lakṣaṇas of this and that, so how could there be the two selves? This pratyātmāryajñāna is not attained from outside.