楞伽阿跋多羅寶經註解 3.78

3.78

大慧白佛言下，疊領上意以生後問。意謂佛如是說者，則於外種種義墮有無相者，亦是性離有無及離諸見之相。然第一義亦是離諸根、量、宗、因、喻相，意以外種種義與第一義無異，何故言種種義生分別、第一義不生分別？豈非世尊所言乖理，有生有不生耶？

From ‘Mahāmati said to the Buddha’ onward, he recapitulates the previous meaning to introduce the subsequent question. The intention is: if the Buddha speaks like this, then external various objects that fall into the characteristics of existence and nonexistence are also naturally free from existence and nonexistence, and free from the characteristics of views. Yet the paramārtha is also free from the characteristics of sense-faculties, valid cognitions, propositions, reasons, and examples. His intent is that external various objects are not different from the paramārtha; why then say that various objects give rise to discrimination, while the paramārtha does not give rise to discrimination? Would this not mean that what the World-Honoured One speaks contradicts principle, asserting that there is arising and non-arising?