楞伽阿跋多羅寶經註解 3.102

3.102

初四句中，言依語起見之失，不免惡報。言陰中無有我等，此外道之見，合有所謂陰中有我、我中有陰、即陰是我、離陰是我也。不如彼妄想等，謂雖不如彼外道邪見，於言說中種種計著，無非是我也。一切悉有性者，常見也。若謂一切法實有性，應須見諦，彼不見諦而言有性，則妄見而已。又曰一切法無性，斷見也，斷則淨穢無有，故特非之，意謂不如彼見之不實等也。

In the first four lines, it speaks of the fault of generating views based on words, failing to escape evil retribution. As for "in the aggregates there is no self" and so forth: these are views of the tīrthikas, which comprehensively include the so-called 'there is a self in the aggregates,' 'there are aggregates in the self,' 'the aggregates are the self,' and 'the self is separate from the aggregates.' "It is not as in their vikalpa" and so forth means that although one is not like those tīrthikas with evil views, manifold graspings within discursive speech are nothing other than a self. "All things have svabhāva" is the eternalist view. If one asserts that all dharmas truly have svabhāva, they should see the truth; but they do not see the truth and yet say there is svabhāva, which is merely a false view. Furthermore, saying that all dharmas are without svabhāva is the annihilationist view; in annihilationism, purity and defilement do not exist, and hence he particularly refutes it, meaning that it is not unreal like their views, and so forth.