楞伽阿跋多羅寶經註解 3.189

3.189

爾時，大慧白佛言：「世尊！若外道世論種種句味因譬莊嚴，無有自通，自事計著者，世尊亦說世論，為種種異方諸來會眾天、人、阿修羅廣說無量種種句味，亦非自通耶？亦入一切外道智慧言說數耶？」佛告大慧：「我不說世論，亦無來去，唯說不來不去。大慧！來者趣聚會生，去者散壞，不來不去者是不生不滅，我所說義不墮世論妄想數中。所以者何？謂不計著外性非性自心現處，二邊妄想所不能轉，相境非性覺自心現，則自心現妄想不生。妄想不生者，空、無相、無作，入三脫門，名為解脫。」

At that time, Mahāmati said to the Buddha: "World-Honored One! If the worldly treatises of the tīrthikas, embellished with various phrases, clauses, reasons, and metaphors, lack self-realization and cling to their own affairs, does not the World-Honored One also speak worldly treatises? For you broadly expound immeasurable various phrases and clauses for the assemblies of gods, humans, and asuras that come together from diverse directions—is this not also lacking self-realization? Does it not also fall within the category of the intellectual discourse of all tīrthikas?" The Buddha told Mahāmati: "I do not speak worldly treatises, nor is there coming or going; I speak only of non-coming and non-going. Mahāmati! 'Coming' means the assembly, convergence, and birth into destinies; 'going' means dispersal and destruction. 'Non-coming and non-going' is non-arising and non-ceasing. The meaning I teach does not fall into the category of the false conceptualizations of worldly treatises. Why is this? It is because one does not cling to external existence or non-existence in the place where one's own mind appears, so that the false conceptualizations of the two extremes cannot turn it. Recognizing that the realm of characteristics has no self-nature and that it is the appearance of one's own mind, the false conceptualizations of the appearances of one's own mind do not arise. When false conceptualizations do not arise, there is emptiness, signlessness, and wishlessness; entering the three doors of liberation, this is called liberation."