楞伽阿跋多羅寶經註解 3.209

3.209

Regarding 'perceive and know that the svalakṣaṇa and sāmānyalakṣaṇa of internal and external dharmas', and so forth: this means that using conceptual ideation to distinguish dharmas such as sense-faculties and objects, their individual and common characteristics, the differences of the three periods of time, and taking the indestructible nature of the soul (ātman) to be nirvāṇa. Regarding 'self, person', and so forth: they falsely claim that the dharmas of the four characteristics are destroyed, taking this to be nirvāṇa. Regarding 'wisdom evilly burned': this means the fire of evil views burns and extinguishes samyagjñāna. Svabhāva (prakṛti) is the basis of the view of self. Puruṣa is one of the sixteen views of self. 'There is an interval between the two': 'interval' means difference, stating that between that svabhāva and the puruṣa there is a difference. Yet svabhāva arises from puruṣa, like primal darkness giving rise to intellect (buddhi). Or some say that the 'two existences' means that the primal giving rise to intellect is one existence, and the subtle elements giving rise to the great elements is one existence; but the textual sense does not cohere, and if one follows their explanation, it does not match. It also says 'like the comparison of the primal darkness'. Regarding 'the guṇas transform', and so forth: this means that relying on svabhāva, they transform and can make all dharmas, taking this to be nirvāṇa. Regarding 'merit and demerit', and so forth: demerit is sin; it means both sin and merit are exhausted, pointing in all cases to the point of exhaustion as nirvāṇa. Regarding 'exhaustion of afflictions', and so forth: according to the treatise, afflictions and wisdom were originally one theory, stating that the exhaustion of afflictions relies on wisdom, which is called nirvāṇa. Regarding 'or some see Īśvara', and so forth: the treatise says, 'Maheśvara is capable of creating the birth and death of all sentient beings; that which can create is called permanent, being nirvāṇa.'