楞伽阿跋多羅寶經註解 3.207

3.207

從方至方者，論云：「第二外道說，最初有方，從方生世間及人，人生天地，次第滅沒，還入彼處。」說方是常，名涅槃因。或謂方猶方所，亦彼此也，謂從彼至此，不失本性。又曰境界想滅猶如風止者，新說云：「風仙外道計風能生殺萬物，說風性常，是曰涅槃。」或謂風止則無跡而已。言覺所覺等者，外道言覺，多謂覺想，《入楞伽》云：「不見能覺所覺，名為涅槃。」見壞即不見也。言常無常等者，按論，外道言：「師名伊賒那，形不可見，遍一切處能生萬物，能生是常，名為涅槃，所生之物即名無常。」解脫、涅槃名異體同也。言種種相想等者，此以相想而為苦因，不知相即自心所現，捨相而著無相之見，於此愛樂以為涅槃。

Regarding 'going from space to space': the treatise says, 'The second tīrthika asserts that initially there was space, and from space were generated the world and human beings. Human beings generated heaven and earth, and these gradually perish and return to that place.' They claim that space is permanent, calling it the cause of nirvāṇa. Or some say that 'space' (fang) is like a spatial location, or 'this' and 'that', meaning that going from that to this, one does not lose one's original nature. Further, regarding 'the ideation of external realms ceases like the stopping of the wind': the new translation says, 'The wind-ṛṣi tīrthikas consider wind capable of generating and killing all things; they say that the nature of wind is permanent, and that is called nirvāṇa.' Or some say that when the wind stops, there are simply no traces left. Regarding 'the perceiver and the perceived', and so forth: when tīrthikas speak of 'perceiver', they mostly mean conceptual ideation. The Ru Lengqie says, 'Not seeing the capable of perceiving and the object of perception is called nirvāṇa.' 'The destruction of views' means precisely not seeing. Regarding 'permanence and impermanence', and so forth: according to the treatise, the tīrthikas say, 'Our master is named Īśāna; his form cannot be seen, and he pervades all places and can generate all things. That which can generate is permanent, named nirvāṇa; the things generated are called impermanent.' Liberation and nirvāṇa are different names for the same entity. Regarding 'the ideation of diverse characteristics', and so forth: this takes the ideation of characteristics to be the cause of suffering, failing to know that characteristics are precisely what appears from one's own mind; abandoning characteristics, they cling to the view of the signless, generating fondness and joy for this and taking it to be nirvāṇa.