楞伽阿跋多羅寶經註解 4.169

4.169

如來藏本無生滅，今既復本，而生滅何有？然諸凡聖悉有生滅者，凡謂外凡、內凡。外凡即十信；內凡即住、行、向，亦名為賢；聖謂十地。聖亦有生滅者，雖能修行得自覺聖趣，猶居因位，未離變易生死。言不捨方便者，一者自行增道方便，二者化他益物方便，皆有生滅義也。此如來藏等，《入楞伽》云：「此如來藏識藏本性清淨，客塵所染而為不淨。一切二乘及諸外道臆度起見，不能現證。如來於此分明現見，如觀掌中菴摩勒果。」

The tathāgatagarbha is fundamentally without arising and ceasing; now that it has returned to the fundamental, how could there be arising and ceasing? Yet regarding 'both ordinary people and noble ones have arising and ceasing': 'ordinary' refers to the outer ordinary and inner ordinary. The outer ordinary are the ten faiths; the inner ordinary are the abidings, practices, and dedications, also named 'virtuous' (bhadra); 'noble' refers to the ten stages. That noble ones also have arising and ceasing is because, although they can practice and attain the realm of noble personal realization, they still remain in the causal stages and have not yet departed from transformation birth-and-death. Saying 'they do not abandon expedient means' refers, first, to the expedient means of increasing the path for one's own practice, and second, to the expedient means of transforming others and benefiting beings; both contain the meaning of arising and ceasing. Regarding 'this tathāgatagarbha', etc., the *Ru lengqie* says: 'This tathāgatagarbha, the storehouse consciousness, is fundamentally pure by nature, yet defiled by adventitious dust it becomes impure. All Hīnayānists of the two vehicles and tīrthikas give rise to views through conjecture and cannot directly witness it. The Tathāgata sees this clearly before his eyes, like viewing an āmalaka fruit in the palm of his hand.'