楞伽阿跋多羅寶經註解 3.207

3.207

Regarding 'going from space to space': the treatise says, 'The second tīrthika asserts that initially there was space, and from space were generated the world and human beings. Human beings generated heaven and earth, and these gradually perish and return to that place.' They claim that space is permanent, calling it the cause of nirvāṇa. Or some say that 'space' (fang) is like a spatial location, or 'this' and 'that', meaning that going from that to this, one does not lose one's original nature. Further, regarding 'the ideation of external realms ceases like the stopping of the wind': the new translation says, 'The wind-ṛṣi tīrthikas consider wind capable of generating and killing all things; they say that the nature of wind is permanent, and that is called nirvāṇa.' Or some say that when the wind stops, there are simply no traces left. Regarding 'the perceiver and the perceived', and so forth: when tīrthikas speak of 'perceiver', they mostly mean conceptual ideation. The Ru Lengqie says, 'Not seeing the capable of perceiving and the object of perception is called nirvāṇa.' 'The destruction of views' means precisely not seeing. Regarding 'permanence and impermanence', and so forth: according to the treatise, the tīrthikas say, 'Our master is named Īśāna; his form cannot be seen, and he pervades all places and can generate all things. That which can generate is permanent, named nirvāṇa; the things generated are called impermanent.' Liberation and nirvāṇa are different names for the same entity. Regarding 'the ideation of diverse characteristics', and so forth: this takes the ideation of characteristics to be the cause of suffering, failing to know that characteristics are precisely what appears from one's own mind; abandoning characteristics, they cling to the view of the signless, generating fondness and joy for this and taking it to be nirvāṇa.