楞伽阿跋多羅寶經註解 1.560

1.560

此復妄想異角等者，再釋上義。若謂分別與角異者，則角非所依之因。若不異者，因彼而起分別，若分析至於微塵悉不可得者，則有角無角二見俱泯，故曰「不異角故彼亦非性」。非性者，非實性也。若有無二法俱無性者，指何法而言無耶？言無故無角者，謂異於有角而言無角者，決無是理，故云不應作想。言不正因者，謂不得正因論有無者皆無實義，故云「二俱不成也」。

This passage, 'if vikalpa were different from the horns...', further explains the above meaning. If one claims that discrimination is different from the horns, then the horns are not its supporting cause. If it is not different, discrimination arises because of them; and if upon analyzing down to minute dust particles nothing at all can be apprehended, then both views of having horns and having no horns are eliminated; hence it says 'because it is not different from the horns, it too would not be a reality'. 'Not a reality' means not a real nature. If the two dharmas of existence and nonexistence are both without reality, to what dharma does one point to speak of nonexistence? In speaking of 'if by reason of nonexistence there are no horns', it means that to speak of the nonexistence of horns as distinct from having horns is utterly devoid of principle; hence it says 'one should not form such a notion'. In speaking of 'not a proper cause', it means that discussing existence and nonexistence without grasping the proper cause is entirely without real meaning; hence it says 'both are unestablished'.