楞伽阿跋多羅寶經註解 2.84

2.84

「譬如水中有樹影現，彼非影非非影，非樹形非非樹形，如是外道見習所熏妄想計著，依於一異、俱不俱、有無非有非無、常無常想，而不能知自心現量。譬如明鏡隨緣顯現一切色像而無妄想，彼非像非非像，而見像非像，妄想愚夫而作像想。如是外道惡見，自心像現妄想計著，依於一異、俱不俱、有無非有非無、常無常見。譬如風水和合出聲，彼非性非非性。如是外道惡見妄想，依於一異、俱不俱、有無非有非無、常無常見。譬如大地無草木處，熟焰川流，洪浪雲湧，彼非性非非性，貪無貪故。如是愚夫無始虛偽習氣所熏，妄想計著，依生住滅、一異、俱不俱、有無非有非無、常無常，緣自住事門，亦復如彼熟焰波浪。譬如有人呪術機發，以非眾生數，毘舍闍鬼方便合成動搖云為，凡愚妄想計著往來。如是外道惡見希望，依於一異、俱不俱、有無非有非無、常無常見，戲論計著不實建立。大慧！是故欲得自覺聖智事，當離生住滅、一異、俱不俱、有無非有非無、常無常等惡見妄想。」

"Just as the reflection of a tree appears in water, which is neither a reflection nor non-reflection, neither the form of a tree nor not the form of a tree; even so the tīrthikas, perfumed by the habit of views, falsely calculate and cling, relying on thoughts of identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence, and are unable to know cittadṛśyamātra. Just as a bright mirror manifests all forms and images according to conditions without vikalpa, which are neither images nor non-images, yet seeing them as images or not images, foolish people of vikalpa conceive them to be images; even so with the evil views of the tīrthikas, images appearing from their own minds are falsely calculated and clung to, relying on views of identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence. Just as wind and water coming together produce sound, which is neither an entity nor a non-entity; even so the evil views and vikalpa of the tīrthikas rely on views of identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence. Just as where there are no grasses or trees on the great earth, a mirage flows like a river and billows surge like clouds, which are neither an entity nor a non-entity because of craving and the absence of craving; even so foolish people, perfumed by the vāsanā of beginningless falsehood, falsely calculate and cling, relying on arising, abiding, and ceasing, identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence, conditioning their own abiding activities, which are also just like the waves of that mirage. Just as when someone uses incantations and mechanisms, so that through the expedient means of piśāca demons things not counted among sentient beings are joined to move and act, and ordinary fools falsely calculate and cling to them as coming and going; even so the evil views and hopes of the tīrthikas, relying on views of identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence, cling to prapañca and unreally establish them. Mahāmati, therefore, one who wishes to attain the realization of noble wisdom should abandon evil views and vikalpa such as arising, abiding, and ceasing, identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence."