楞伽阿跋多羅寶經註解 4.112

4.112

此如來的示正教，對外揀異。言我說諸法起於非常非無常，而能常能無常，即全體起用。外道昧此，墮於有無二見，如上所示。今對邪顯正，故曰「非常非無常」。所以下，徵釋。以外法不決定有故，但說三界諸法唯心所現。言微心者，現前剎那妄心。或謂微妙心者，非也。既了諸法唯心，則心外無法，不同彼說諸相有生有滅。諸相者何？即四大合會差別之相，及四大能造所造之色。蓋彼謂能造大種不壞，所造諸色有壞，佛說非常非無常，則皆不生不滅也。妄想二種事攝所攝者，《入楞伽》云：「能取所取二種體性，一切皆從分別起故。」能如實了知能取所取二種體性起於妄想，即知諸法唯心，離於有無二見。

This is the Tathāgata explicitly showing the correct teaching, contrasting it with the external [paths]. It states that the dharmas I teach arise as neither permanent nor impermanent, yet can be permanent and can be impermanent, which is the whole substance arising in function. The tīrthikas are blind to this and fall into the two views of existence and nonexistence, as shown above. Now, countering the heterodox to reveal the orthodox, he therefore says 'neither permanent nor impermanent.' From 'Why is this?' downward is the query and explanation. Because external dharmas are not definitely existent, he only says that all dharmas of the three realms are appearances of mind alone. 'Subtle mind' refers to the present momentary false mind. Those who claim it means the 'wondrous mind' are mistaken. Once one realizes all dharmas are mind alone, there are no dharmas outside of mind, unlike their assertion that marks have arising and perishing. What are these marks? They are the marks of the gathering and differentiation of the four great elements, and the creating and created forms of the four great elements. For they say that the creating great elements do not perish while the created forms do perish; the Buddha states they are neither permanent nor impermanent, and thus they neither arise nor perish. 'False discrimination is apprehended and grasper of the two kinds of things': the Ru Lengqie says, 'The two kinds of svabhāva of grasper and grasped both arise entirely from discrimination.' Being able to truly know that the two kinds of svabhāva of grasper and grasped arise from false discrimination, one knows that all dharmas are mind alone and is free from the two views of existence and nonexistence.