楞伽阿跋多羅寶經註解 3.126

3.126

答中先示諸相續相。言無量等者，謂十界依正色心始於言說，終於無言，推其著心，蓋無適而非相續，故曰「如所說義計著相續」，所謂隨語生解也。於中初約世間法，謂相即五陰，緣即所緣塵境也。性非性，即有無也。生不生，即生死也。滅不滅即寂滅不寂滅也。乘非乘，即內教與外道，言乘以運載為義，大小乘則能運出生死而至涅槃，外道所乘不能運出生死，故云非乘也。有為無為，即世、出世間法，亦作與無作。地地自相，謂分別諸地名相也。自妄想無間，《入楞伽》云：「自分別現證執著，所謂法愛者是也。」有無品，外道所計之根本也。三乘一乘無間，謂於大小乘教分別無間斷也。

In the reply, he first points out the various characteristics of continuity. As for saying 'innumerable,' and so forth, it means that the environment and bodies, physical form and mind, across the ten realms begin with verbal discourse and end with wordlessness; tracing the mind that clings to them, there is nowhere that is not continuity, which is why it is said, 'continuity in clinging to the referents as spoken'—the so-called giving rise to interpretation following words. Within this, it first refers to worldly dharmas: 'characteristics' refers to the five skandhas, and 'conditions' refers to the objective dust-realms that are conditioned. 'Existence and nonexistence' refers to being and nonbeing. 'Arising and non-arising' refers to birth and death. 'Cessation and non-cessation' refers to extinction and non-extinction. 'Vehicle and non-vehicle' refers to the inner teaching versus the tīrthikas: 'vehicle' has the meaning of conveying; the Mahāyāna and Hīnayāna are capable of conveying [beings] out of birth and death to reach nirvāṇa, whereas what tīrthikas ride cannot convey [them] out of birth and death, hence it is called 'non-vehicle.' 'Conditioned and unconditioned' refers to worldly and world-transcending dharmas, as well as created and uncreated. 'The individual characteristics of the various stages' refers to differentiating the names and characteristics of the various stages. 'Interruption-free continuity of one's own vikalpa'—the Ru lengqie says, 'clinging to the realization of one's own vikalpa, which is the so-called attachment to dharmas.' 'Categories of existence and nonexistence' is the root of what is conceptualized by tīrthikas. 'Interruption-free continuity of the three vehicles and one vehicle' refers to differentiating without interruption between the teachings of the Mahāyāna and Hīnayāna.