楞伽阿跋多羅寶經註解 4.234

4.234

此圓頓菩薩所修。攝受者，謂六根攝受六塵。自心二者，言修檀度治慳貪，能治、所治之二也。大乘菩薩既覺了諸法惟心所現，所謂不住色聲香味觸法而行布施，則能治、所治二無二也。二無二故則三輪體空，故曰「不生妄想」。能施，空也；不攝受，能受空也；不計著色相，所施之物空也。菩薩如是行施，是為利樂一切眾生，故曰「上上方便」也。即於彼緣等，謂即以善修檀度之心，於持戒等緣亦妄想不生，一一稱性而持者戒也。如是而持戒，則非持非犯；如是而安忍，則不違不順；如是而精進，則何進何怠；如是而修禪，則無定無亂；如是而行般若，則非愚非慧。自然不即二邊、不離二邊，安於中道，直濟彼岸，是為上上波羅蜜相。忍中言知攝所攝者，即能取、所取自性皆空。精進中凡兩言方便者，一則別相，謂誦經等；二則通相，謂兼五度皆須精進而行。禪度中言不墮聲聞攝受者，謂聲聞定力偏多，及樂著涅槃，菩薩則不如是也。而六度皆言妄想不生、或言悉滅、或言非性，是則六度雖異，而以離妄為本。若能離妄，何行不成哉！先身轉勝而不可壞者，謂六度增進，乃至般若，所得慧身轉勝前五，不可破壞，得自覺聖趣，則又般若之至者。於是三品雖通中下，意實在乎上上，修者擇焉。

This is what is cultivated by bodhisattvas of the perfect and sudden [teaching]. Grasping refers to the six faculties grasping the six objects. The duality of one's own mind refers to cultivating the perfection of giving to counteract stinginess: the duality of that which counteracts and that which is counteracted. When the Mahāyāna bodhisattva awakens to the fact that all dharmas are manifestations of mind alone, practicing giving without abiding in form, sound, smell, taste, touch, or dharmas, then that which counteracts and that which is counteracted are non-dual. Because the two are non-dual, the three wheels are essential emptiness; hence it is said, 'does not give rise to vikalpa.' The giver is empty; not grasping means the recipient is empty; not clinging to characteristics of form means the gift given is empty. When the bodhisattva practices giving in this way, it is for the benefit and bliss of all sentient beings; hence it is called 'supreme skillful means.' 'Regarding those conditions,' etc., means that with the very mind that skillfully cultivates the perfection of giving, vikalpa also does not arise with respect to the conditions of upholding precepts and the like; upholding each in accord with nature is morality. Upholding precepts in this way, there is neither upholding nor violating; being patient in this way, there is neither resistance nor compliance; being vigorous in this way, what progress or indolence could there be? Cultivating dhyāna in this way, there is neither concentration nor distraction; practicing prajñā in this way, there is neither folly nor wisdom. Spontaneously neither adhering to the two extremes nor departing from the two extremes, one rests in the Middle Way and crosses directly to the other shore; this is the characteristic of the supreme pāramitā. In patience, 'knowing grasper and grasped' means that the svabhāva of grasper and grasped is entirely empty. In vigor, where skillful means is mentioned twice: one is the particular characteristic, referring to chanting sūtras and the like; the other is the general characteristic, meaning that all five pāramitās must be practiced with vigor. In the perfection of dhyāna, 'not falling into the śrāvakas' grasping' means that the śrāvakas' power of concentration is one-sided and they delight in and cling to nirvāṇa, whereas the bodhisattva is not like that. Moreover, in all six pāramitās it says that vikalpa does not arise, or is completely extinguished, or lacks svabhāva; thus, though the six pāramitās differ, they take freedom from delusion as their foundation. If one can be free from delusion, what practice could fail to be accomplished! That 'one's previous body is transformed into something superior and indestructible' means that as the six pāramitās progressively advance up to prajñā, the body of wisdom attained turns out far superior to the previous five and cannot be destroyed; attaining the noble realm of self-realization is the utmost of prajñā. Thus, although the three grades encompass the middling and lower, the intention truly resides in the supreme; those who cultivate should choose accordingly.