楞伽阿跋多羅寶經註解 3.119

3.119

如是一切性下，破外道計性轉變。先以喻顯。言當知者，戒學者當知彼計如乳酪、酒果次第漸熟，彼見如是，以理言之本非實有，故曰「彼亦無有轉變」。其實有無等法皆自心所現。外性非性者，言無外物也。如是凡愚下，《入楞伽》云：「皆是愚迷凡夫從自分別習氣而起，實無一法若生若滅，如因夢幻所見諸色，如石女兒說有生死。」然則於生滅而不生邪見者世諦也，見生滅而起計著者外道也，見如夢幻者觀行之通者也。見法法皆自心現，了外性非性者，此經之正論也。

From "Thus, all transformation of natures" onward refutes the tīrthikas' postulation of the transformation of nature. It first illustrates this with an analogy. Saying "should be understood" warns students that they should understand their postulation: just as milk [becomes] curd and wine and fruit gradually ripen, they see it like this, but speaking from the perspective of principle, it is originally not real existence; hence it says, "there is also no transformation". In truth, dharmas such as existence and nonexistence are all appearances of one's own mind. "External natures are non-natures" means that there are no external things. From "Such ordinary, foolish..." onward, the *Ru lengqie jing* says: "All arise from the vāsanā of foolish and deluded ordinary beings' own discrimination; in truth there is not a single dharma that arises or ceases, just like various shapes seen on account of dreams and illusions, or speaking of the birth and death of a barren woman's son." Thus, observing arising and ceasing without generating heterodox views is the conventional truth; seeing arising and ceasing and giving rise to clingings is the tīrthikas; seeing them as dreams and illusions is the penetration of contemplative practice. Seeing that each and every dharma is the appearance of one's own mind, and understanding that external natures are non-natures, is the orthodox discourse of this sūtra.