楞伽阿跋多羅寶經註解 3.130

3.130

此中文有三段。言彼中等者，即指前相續、不相續相。謂無此二相者，由菩薩見一切法住寂靜，故經云「諸法從本來，常自寂滅相」者是也。且世間諸法生滅流注，何以見其寂靜？故云「覺外性非性」等，謂了諸法唯心，心外無法，如是觀之，自然能見有無法相皆悉空寂，故無相續不相續相。言無有縛解者，前之相續、不相續皆名為縛，惟觀寂靜之智名解，然如實理中本無縛解，所以有縛有解者不見此理故也。既又徵釋，謂一切法若有若無，求其體性俱不可得故，故云「無眾生可得」。

In this text, there are three sections. The phrase 'therein,' and so forth, points directly to the preceding characteristics of continuity and non-continuity. Saying that these two characteristics do not exist is because the bodhisattva sees all dharmas abiding in quiescence; hence a sūtra says: 'All dharmas from the very beginning / are constantly of the nature of quiescence and extinction.' Now, worldly dharmas arise, cease, and stream on continuously—how can one see their quiescence? Thus it says, 'Being aware that external existence and nonexistence,' and so forth, which means understanding that all dharmas are mind-only and that there are no dharmas outside the mind. Observing like this, one can naturally see that the characteristics of dharmas of existence and nonexistence are all empty and quiescent; therefore there are no characteristics of continuity or non-continuity. Saying 'there is neither bondage nor liberation': the preceding continuity and non-continuity are both called bondage, and only the wisdom that contemplates quiescence is called liberation; yet within the true reality there is originally neither bondage nor liberation, and the reason there is bondage and liberation is because of not seeing this reality. Then he raises a question and explains it, saying that whether all dharmas exist or do not exist, searching for their essential nature, neither can be found; hence it says, 'no sentient being can be found.'