楞伽阿跋多羅寶經註解 3.149

3.149

言妄想異等，謂凡夫分別有異，見諸法性相之異。言不相似因者，謂因所見之不相似，諸法何常自謂異不異也。各各者，諸法也，但愚夫不能如實知覺耳。然如來如是說諸法者，為令眾生離乎妄想，了知諸法皆非實有也。世尊何故下，言世尊云何止諸眾生不著有無諸見執著，而後取著聖智境界墮於有見，又何故不說空寂之法而說聖智自性事耶？

In the statement that vikalpa is different, and so forth, it means that ordinary beings have differences in their conceptual discrimination and thus see differences in the svabhāva and lakṣaṇa of dharmas. In the statement regarding the cause being dissimilar, it means that because of the dissimilarity of what is seen, how could dharmas ever themselves call each other different or not different? 'Each and every one' refers to the dharmas; it is only that ordinary beings cannot know and awaken to them as they truly are. Yet, when the Tathāgata speaks of dharmas in this way, it is in order to cause sentient beings to be free from vikalpa and fully understand that all dharmas are not truly existent. Below, 'Why does the World-Honoured One...' means: why does the World-Honoured One stop sentient beings from grasping at the views of existence and nonexistence, yet subsequently grasp at the realm of noble knowledge and fall into the view of existence; and furthermore, why does he not speak of the quiescent Dharma of emptiness, but instead speaks of the svabhāva-entity of noble knowledge?