楞伽阿跋多羅寶經註解 3.80

3.80

佛答以我非虛妄分別世諦有生、第一義有不生。所以下徵釋。所以生不生者，謂了有無妄想，所見外法離性，覺了唯心所現，而妄想不生，非別有第一義諦也。但愚夫不了自心所現故，見所作有為事業在前，於中起諸分別妄計耳，非別有世諦也。既而佛又念諸愚夫在迷，云何能離人法二我，及離能作所作因緣之過。又念云何能覺妄想皆自心量，而得身心轉變，究竟明解一切智地，到如來自證境界，離五法、三自性事見妄想。事即名相，見即妄想。既作是念，所以我說妄想從種種虛妄計著而生。知如實義者，謂能如是了知如實之義，即得解脫，息諸妄想也。

The Buddha replied that he did not falsely discriminate that conventional truth has arising while paramārtha has non-arising. ‘Why is this?’ begins the analysis and explanation. The reason for arising and non-arising is that when one understands the vikalpa of existence and nonexistence, the external dharmas seen are free from nature, and realizing that they are merely the appearance of one’s own mind, vikalpa does not arise; it is not that there is a separate truth of paramārtha. It is only because the foolish do not understand the appearances of their own mind that they see conditioned activities and undertakings appearing before them, and give rise to various discriminations and false presumptions within them; it is not that there is a separate conventional truth. Thereupon, the Buddha further considered how the foolish in their confusion could be freed from the two selves of person and dharma, and freed from the faults of the causal conditions of agent and action. He also considered how they could awaken to the fact that conceptualizations are all the measure of their own minds, thereby attaining transformation of body and mind, ultimately and clearly understanding all stages of knowledge, arriving at the realm of the Tathāgata’s self-realization, and being free from the false imagination of the five dharmas, three svabhāvas, things, and views. ‘Things’ means names and characteristics; ‘views’ means vikalpa. Having reflected thus: ‘This is why I say that vikalpa arises from various unreal attachments. Knowing the true reality means that if one can understand the true reality in this way, one immediately attains liberation and puts all conceptual thought to rest.’