楞伽阿跋多羅寶經註解 3.200

3.200

此答攝受法問。謂善覺知等者，言所攝受非別有法，即覺知唯心所現，見二無我，不取於相，離諸分別，善知諸地行相，離心、意、識，受諸佛灌頂，具足受行十種大願，於一切法悉得自在，是名法利。又言不墮一切見等，謂顯自性離諸邪倒。多有外道下，凡墮邊見，皆愚人法非黠慧者，謂斷、常邪見，非小乘黠慧。無因論，謂四大性常，不假因成，故墮常見；或見外因壞滅，計因緣非性，則成斷見。又言「我不見生住滅故」者，則生而無生、住而非住、滅而非滅，則異乎斷常，是名為法。結勸可見。

This answers the question on appropriating the Dharma. In saying 'skillfully awakening to' and so forth, it means that what is appropriated is not some other separate dharma; it is just awakening to what appears from mind alone, seeing the two kinds of selflessness, not seizing upon signs, being free from all discriminations, skillfully knowing the characteristics of practice of the stages, being free from mind, thought, and consciousness, receiving the abhiṣeka of the Buddhas, fully receiving and practicing the ten great vows, and attaining mastery in all dharmas—this is named the benefit of the Dharma. Furthermore, saying 'not falling into any views' and so forth indicates that the intrinsic nature is free from all heterodox inversions. From 'there are many tīrthikas' downward: whenever one falls into extreme views, all are the ways of foolish people, not of those who are sharp-witted; that is, the heterodox views of annihilation and permanence are not the sharp wit of the Śrāvakayāna. In the doctrine of causelessness, it is held that the nature of the four great elements is permanent and does not depend on causes to be accomplished, hence they fall into eternalist views; or seeing external causes perish, they conceptualize that causes and conditions have no svabhāva, which then turns into annihilationist views. Furthermore, in saying 'because I do not see arising, abiding, and cessation,' it means arising yet without arising, abiding yet not abiding, and cessation yet not cessation; thus it differs from annihilation and permanence, and is named the Dharma. The concluding exhortation is evident.