楞伽阿跋多羅寶經註解 2.61

2.61

Transcending the four views and cutting off the hundred negations is indeed the initial gate for bodhisattvas entering the path; hence it is brought up as a question. First, the marks of the catuṣkoṭi are listed: from identity and difference to impermanence, there are three sets of catuṣkoṭi. First, the catuṣkoṭi of identity and difference together comprises identity, difference, both identity and difference, and neither identity nor difference—'both' means both identity and difference, and 'neither' means neither identity nor difference. The catuṣkoṭi of existence and nonexistence together comprises existence, nonexistence, both existence and nonexistence, and neither existence nor nonexistence. The catuṣkoṭi of permanence and so forth together comprises permanence, impermanence, both permanence and impermanence, and neither permanence nor impermanence. The sūtra text abbreviates and does not list them all. Each of these three catuṣkoṭi has its own asserted tenets, and all tīrthikas are mired precisely in these views. Saying they 'do not practise' means they are unable to leave them behind. Only noble wisdom, because it can leave behind the catuṣkoṭi, does not see svalakṣaṇa or sāmānyalakṣaṇa, and can ascend to the true ground of the ultimate truth, gradually traversing the stages until reaching the Buddha stage. As for 'without developing' and so forth, the *Ru Lengqie* says: 'By the power of effortless (anābhoga) pūrvapraṇidhāna.' For when one's own practice is fulfilled, one again, by the power of original vows, enters all buddha-lands universally to transform sentient beings, just as the realms manifested by a wish-fulfilling jewel are all completely displayed. In 'boundless marks and practices,' 'marks' refers to the marks of the stages, and 'practices' refers to the practices cultivated. Although boundless, all are the differentiated marks of all dharmas appearing from mind alone. 'Divisions' means differences. From 'May I' downwards is the concluding request, to fulfil the vows and practices of oneself and others.