楞伽阿跋多羅寶經註解 3.196

3.196

此如來對大慧述婆羅門所問及佛所答。然其所問，挾佛二三義以為問端，佛皆答以世論者，此乃據彼所知。凡意識流動，隨塵計著，無分邪正，皆為世論，使彼不得措辭，所以杜之也。彼論既窮，遂有非世論之請。如來言「有非汝所有」也。非為非宗，乃至譬喻莊嚴皆言非者，謂異其論，雖微啟之而終未與說實。及其再請曰「何等為非非宗非非說？」乃復抑之曰「非汝所知。」以其於外法妄想計著，非唯不能信入，亦恐隨語生解增其見過，所以難之也。然後告云「謂妄想不生。」令其覺了有無無非唯心所現，則妄想不生，不受外塵則妄想永息，是為非世論。始知三世諸佛初無一法與人，但令妄想不生，則天真妙性不遠而復矣。既述正論，復斥其非，自略說彼識若來若去至於若因計著，皆彼外計妄識。彼論既屈，復慚而退，亦不暇辭，且言思自通處。又曰「出於通外」者，此皆外道退而有省之言，以佛所說求諸己而不得，始知出於自通之外，而曰「無生無相」等。觀其所領，亦足以見其有所得矣。

Here the Tathāgata recounts to Mahāmati the brāhmaṇa's questions and the Buddha's answers. However, his questions seized upon two or three of the Buddha's doctrines as points of inquiry, yet the Buddha answered all of them as worldly philosophy. This is based on what [the brāhmaṇa] knew: whenever the mental consciousness flows and clings in accordance with sensory dust, regardless of heterodox or orthodox, it is all worldly philosophy. In this way he made it impossible for him to frame an argument, thereby stopping him. His arguments having been exhausted, he then requested [to hear about] what is not worldly philosophy. The Tathāgata said, 'There is, but it is not what you possess.' In saying 'neither a non-doctrine' up to 'adorned with metaphorical adornments'—saying 'neither/not' throughout—it means it is different from his doctrines; although [the Buddha] subtly initiated it, he still did not yet explain the reality to him. When [the brāhmaṇa] asked a second time, saying, 'What is neither a non-doctrine nor neither speaking [nor not speaking]?' [the Buddha] again rebuffed him, saying, 'It is not what you can know.' Because [the tīrthikas] falsely conceptualize and cling to external dharmas, not only are they unable to have faithful entry, but it is also feared that they would generate interpretations following the words and increase their faults of views; hence he made it difficult for him. Thereafter [the Buddha] told him: 'It means that false conceptualization does not arise.' He caused him to comprehend that existence and nonexistence are nothing but what appears from one's own mind; then false conceptualization does not arise, and by not receiving external dust, false conceptualization ceases forever—this is what is not worldly philosophy. Only then does one know that the Buddhas of the three periods originally do not give a single dharma to people; they merely cause false conceptualization not to arise, whereupon the naturally authentic, wondrous nature returns from not far away. Having expounded the correct doctrine, he again refuted his errors: from 'to explain that consciousness briefly: whether coming or going' down to 'whether grasping at causes,' all are those external attachments of the deluded consciousness. His doctrines having been bent, [the brāhmaṇa] felt ashamed and retreated, not even having leisure to take leave, and thought over his own mastery. Furthermore, his saying 'transcends what is within my mastery' represents the tīrthika's words of self-reflection upon withdrawing; because he sought within himself for what the Buddha had taught and could not find it, he only then knew that it transcended what was within his own mastery, and spoke of 'non-arising, signlessness,' and so forth. Observing what he grasped, it is also sufficient to see that he had attained something.