楞伽阿跋多羅寶經註解 4.114

4.114

此示能覺不覺之相。覺即能覺之智。自心現量下，皆所覺之境。眾生無始昧於唯心非常非無常之體，起於妄想。今覺知妄想由思想作行生，非不作行，無非妄想。既了妄想，則離自心有無分別之見。離此見已，則世、出世間、出世間上上諸法非常非無常之體，復本一如矣。其不覺者，墮於有無二邊，惡見相續，此外道所以常在妄想，不知自心現量。言凡夫無有根本者，謂不知諸法所起根本，但謂世、出世間諸法生於言說妄想。然此三種之法，所有言語分別境界，非諸凡愚之所能知見也。

This shows the characteristics of being able to awaken and not awakening. 'Awakening' is the wisdom that can awaken. From 'the appearance of one's own mind' downward is the realm that is awakened to. Sentient beings from beginningless time have been blind to the substance of mind alone, which is neither permanent nor impermanent, and give rise to false discrimination. Now awakening to the fact that false discrimination arises from the mental activities of thought and not from non-action, there is nothing that is not false discrimination. Having understood false discrimination, one is free from the views of existence and nonexistence discriminating one's own mind. Having freed oneself from these views, the substance of all worldly, supramundane, and supreme supramundane dharmas, which is neither permanent nor impermanent, returns to its original suchness. Those who do not awaken fall into the two extremes of existence and nonexistence, with evil views continuing; this is why tīrthikas are constantly within false discrimination, not knowing the appearance of one's own mind. Saying that 'ordinary beings lack a root' means they do not know the root from which all dharmas arise, merely claiming that worldly and supramundane dharmas arise from the false discrimination of words. Yet these three kinds of dharmas, along with all the realms of verbal discrimination, cannot be known or seen by ordinary fools.