楞伽阿跋多羅寶經註解 3.222

3.222

一切癡外道，妄見作所作，此二句是結斥外計也。有無有下，明妄想真實，謂妄想出於言論，為三苦之本，真實反於妄想，故為滅苦之因，意令凡愚反迷歸悟耳。復以喻顯，鏡以喻心，像以喻鏡，凡夫不能了境唯心，故見心外有法而起分別，如見鏡中之像而生實想，乃見有二，故云「不識心及緣，則起二妄想。」緣即境也，若了心境一如，妄從何起？心者下四句，合上鏡像之喻種種諸境也。既知諸境唯心，則無能相所相。事即境也，言事境之現，如鏡像之無實，但愚迷不了，自生分別耳。

"All foolish tīrthikas / Falsely view the creator and what is created"—these two lines conclude and refute the views of outsiders. From "Discussions of categories of existence and nonexistence" on, the verse clarifies vikalpa and truth: it states that vikalpa arises from words and discourses and is the root of the three kinds of suffering, while truth is the opposite of vikalpa and is therefore the cause for extinguishing suffering, with the intention of leading the ordinary and foolish away from delusion back to awakening. Again, this is revealed through a metaphor: the mirror serves as an analogy for the mind, and the reflection serves as an analogy for the [mental] mirror. Ordinary beings cannot understand that objective realms are mind-only, and thus perceive dharmas outside the mind, generating discrimination—just as one who sees reflections in a mirror gives rise to notions of their real existence, and thus sees duality. Hence it is said: "Not recognizing the mind and conditions, / They generate the two kinds of false conceptualization." "Conditions" refers to the objective realm; if one realizes that mind and realm are one and the same (tathatā), from where could falsehood arise? The four lines beginning with "The mind is itself the variety" match the metaphor above of mirror-reflections to the variety of objective realms. Once one knows that the various realms are mind-only, then there is neither the defining mark (lakṣaṇa) nor that which is marked. "Matters" (vastu) refers to objective realms; it states that the appearance of matters and realms is empty of reality like reflections in a mirror, yet the foolishly deluded do not comprehend this and spontaneously generate discrimination.