楞伽阿跋多羅寶經註解 4.188

4.188

此段重列名釋義，復自一途，大同小異，不無所以。先相後名，不出名實，互有前後。餘二不同者，前約自行，故前智後如。此兼化他，則反其次，故云「我及諸佛隨順入處」者，如如也。普為眾生如實演說等，正智也。故知此文兼自化他。此中言相者，謂所見色等形狀各別也。名者，依彼諸相立瓶等名。因此名相，則有心、心數法種種攀緣，是名妄想。了達名相畢竟無有，但是迷心展轉分別，如是觀察，離諸妄想，是名如如也。真實決定等者，重指如相，示諸佛入處，依於自證如實演說，不斷不常，非凡小偏邪所得，故名正智。又曰一切佛法悉入其中者，約互攝義通結四種，故與上異。戒云自學教他、又言勿隨於他者，謂莫隨名相所轉也。

This section re-lists the terms and explains their meanings, once again taking another approach; they are largely the same with minor differences, not without reason. Giving lakṣaṇa first and nāma second does not go beyond name and substance, having mutually alternating order. As for why the remaining two are different, the former was from the perspective of one's own practice, so jñāna came first and tathatā after. Here it includes transforming others, so the order is reversed; hence it says 'the locus entered in accordance with truth by myself and all Buddhas,' which is tathatā. 'Universally expounded in accordance with reality for the sake of sentient beings' and so on is samyagjñāna. Thus we know that this text combines one's own practice and transforming others. What is called lakṣaṇa here means that forms and shapes such as perceived visible matter are individually distinct. Nāma means positing names such as 'vase' based on those characteristics. Due to these names and characteristics, there are various cognitions of citta and caitta dharmas; this is called vikalpa. Thoroughly realizing that names and characteristics do not exist at all, but are merely the cyclical distinctions of a deluded mind—contemplating like this, free from all vikalpa, is called tathatā. 'The true, definitive...' and so forth points again to the characteristic of Suchness, showing the locus entered by all Buddhas, expounding in accordance with reality based on one's own realization, neither cut off nor permanent, which cannot be attained by ordinary persons, Hīnayāna adherents, or those who are biased and deviant; hence it is called samyagjñāna. Moreover, saying 'all Buddha-dharmas are completely subsumed within them' universally concludes the four kinds in terms of mutual subsumption, and thus differs from the above. The admonition 'skillfully study this for yourself and also teach others,' and further saying 'do not follow others,' means not being turned about by names and characteristics.