楞伽阿跋多羅寶經註解 3.179

3.179

答中言三世如來有二通者，顯諸佛自行化他之法無不同也。先明說通。言眾具契經者，即前九部，攝一切法故曰眾具，而卒歸乎契理、契機，故云契經。次明宗通，自證之法本不可說，故寄修者以示其相。曰離自心現種種妄想等者，謂不墮一異等四句，則妄想不行，妄想不行則超越一切心識，到自覺聖境界。言離因成見相者，因成即因成假，謂意根對法塵而起分別之見也，離者離此見也。然如來自證之法非邪外偏小著空有二邊者之所能知，唯大乘菩薩能修能證，故誡云「應當修學」。

In the reply, when it says that the Tathāgatas of the three times have two masteries, this shows that there is no difference in the dharmas of all Buddhas for self-cultivation and transforming others. First, he explains the mastery of teaching. When it says "sūtras of diverse complete provisions," these are the aforementioned nine divisions of scriptures; because they encompass all dharmas, they are called "complete provisions," yet in the end they return to tallying with principle and tallying with capacity, hence called "sūtras" (契經, tallying texts). Next, he explains the mastery of the tenet. The dharma of self-realization cannot fundamentally be spoken; hence he relies on practitioners to reveal its characteristics. When it says "free from the diverse false discriminations appearing from their own mind," it means that by not falling into the catuṣkoṭi of identity, difference, and so forth, false discrimination does not operate; when false discrimination does not operate, one transcends all citta and vijñāna and reaches the noble realm of self-realization. When it says "free from the marks of views produced by causes," "produced by causes" refers to the provisional production by causes, meaning the discriminative views that arise when the mind faculty confronts mental dharmas as cognitive dust; "free" means being free from these views. However, the dharma of the Tathāgata's self-realization is not something that deviant outsiders, one-sided Hinayānists, or those clinging to the two extremes of emptiness and existence can know; only Mahāyāna bodhisattvas can cultivate and realize it. Hence he admonishes: "You should cultivate and learn them."