楞伽阿跋多羅寶經註解 4.140

4.140

初八句先總、次別。別者，為七地猶存心量，八地則無所有，故約此二地對明分齊，偏得住名。住者謂依止也。八地雖無所有，猶有定住，唯佛地為最勝也。自覺智及淨下諸偈，皆頌如來地。不壞目者，言如來光明雖復熾盛，不同日、電等光集壞人目。周輪，周流也，謂如來周流三界，設化無窮，化通三世。先時，指過去也。乘，即大小乘也。言十地為初地等，乃以不次顯其圓融，究竟而言，寂滅真如有何位次？故云「無所有何次」也。

The first eight lines first speak generally, then specifically. Specifically, because the seventh stage still retains mind-measure while the eighth stage is nonexistent, the boundaries are clarified by contrasting these two stages, which specifically receive the name 'dwelling'. 'Dwelling' means abiding. Although the eighth stage is nonexistent, it still has a definite dwelling; only the Buddha stage is supreme. The verses from 'Self-realisation wisdom and purity' onward all praise the Tathāgata stage. 'Do not damage the eyes' means that although the Tathāgata's radiance is fierce, it is not like the gathered light of the sun or lightning that blinds human eyes. 'Circulating' means revolving and flowing through; it means the Tathāgata revolves throughout the three realms, setting forth infinite transformations, transforming throughout the three periods of time. 'Earlier times' refers to the past. 'Vehicles' refers to the Mahāyāna and Hīnayāna. Saying that the tenth stage is the first stage and so forth reveals their perfect fusion through non-sequence; speaking ultimately, in quiescent tathatā what sequence of stages could there be? Therefore it says: 'In nonexistence, what sequence is there?'