楞伽阿跋多羅寶經註解 2.166

2.166

上言一切法如幻，佛恐大慧疑何獨以幻為喻，故復告云非假幻喻諸法，更無有可相似者，故說一切法如幻也。此第三問中，意謂佛說一切法如幻，為執著種種幻相而言如幻耶？為不執著諸相而言如幻耶？若執著幻相言諸法如幻者，未必諸法皆如幻也，故曰「有性不如幻者」，性即法也。又徵難者意謂：若概言之，凡諸色相應無別因，然世間未有有因之色皆如幻者。世尊下，結難如文。

Above, it was said that all dharmas are like an illusion. The Buddha, fearing Mahāmati might doubt why illusion alone was used as a simile, therefore told him again that without borrowing the simile of an illusion for all dharmas, there is nothing else that could be similar; hence he said all dharmas are like an illusion. In this third question, the meaning is: when the Buddha says all dharmas are like an illusion, does he say they are like an illusion because he clings to various illusory marks? Or does he say they are like an illusion without clinging to those marks? If one clings to illusory marks in saying dharmas are like an illusion, it is not necessarily the case that all dharmas are like an illusion; hence he says, "there would be natures that are not like an illusion," where "nature" means dharma. Furthermore, the interrogator's intention in raising the objection is: generally speaking, all forms and marks should have no separate causes, yet in the world there are no caused forms that are all like an illusion. From "World-Honoured One" downward, he concludes his objection according to the text.