楞伽阿跋多羅寶經註解 1.554

1.554

彼外道之起有無二見，因不了諸法唯心，但於自心境界增長妄想分別。至於世間資身之具，無非妄想心量。根，猶心也。若能達此心量，所現境界皆是虛妄，其有無二見則可泯矣。復告大慧，非但心法本空，一切諸法之性亦本離有無之相，不應妄計。又復若謂有無俱離，作兔無角想，亦是邪計。言待觀者，待謂待對，謂牛角之有觀兔角之無，亦非真空，故云「不應作想」。至於微塵自性，求其體相皆不可得。良以聖智境界本離彼見，是故於此不應分別也。

Those tīrthikas produce the two views of existence and nonexistence because they do not understand that all dharmas are mind-only, but merely increase their discrimination of vikalpa regarding the realms appearing from their own minds. Even as far as the worldly requisites for sustaining the body, none are other than the mental measure of vikalpa. 'Root' is equivalent to 'mind'. If one can penetrate this mental measure, [one realizes that] the appearing realms are all illusory, and the two views of existence and nonexistence can then be eliminated. [The Buddha] further tells Mahāmati that not only are mental dharmas originally empty, but the svabhāva of all dharmas is also originally free from the marks of existence and nonexistence, and should not be falsely conceptualized. Furthermore, if one claims to be free from both existence and nonexistence yet forms the notion of a hare's having no horns, that too is a mistaken conceptualization. In speaking of 'relative observation', 'relative' means relative contrast; that is, using the existence of an ox's horns to observe the nonexistence of a hare's horns is likewise not true emptiness; hence it says 'one should not form such notions'. As for the svabhāva of minute dust particles, when one seeks their substance and characteristics, neither can be apprehended. Truly, because the realm of noble jñāna is originally free from those views, for this reason one should not discriminate in this matter.