注大乘入楞伽經 10.41

10.41

若約別教，則後後皆破前前。故《華嚴經》云「法性真常離心念，二乘於此亦能得，不以此故為世尊，但以甚深無礙智（此圓教破頓義）。」此經云「初地即為八，乃至無相有何次（頓破終漸）。」《法華經》云「無二亦無三（終破始教）。」《梵網經》呵二乘為邪見（權破愚法），皆但除其病，不除其法。

If spoken from the perspective of the distinct teaching, then each latter one refutes each former one. Thus the Avataṃsaka Sūtra says: 'The nature of phenomena is truly permanent, departed from thoughts of the mind; / The two vehicles can also attain this, / Yet one is not the World-Honoured One on this account, / But only by profound, unobstructed wisdom' (this is the complete teaching refuting the sudden). This sūtra says: 'The first stage is just the eighth, up to: what sequence is there to marklessness?' (the sudden refuting the final and gradual). The Lotus Sūtra says: 'There are neither two nor three' (the final refuting the initial teaching). The Brahmajāla Sūtra scolds the two vehicles as wrong views (the provisional refuting the foolish dharma). All of these merely eliminate their illness, not their phenomena.