楞伽阿跋多羅寶經註解 4.148

4.148

若如來出世等，此言如來所證法性，有佛無佛性相常住，此理周遍，無間凡聖，故云「無間住」。言不住虛空者，顯常住也，但愚夫迷而不知也。言如來所得智等者，謂修德之智，全性得般若之所熏發，不同眾生心識為陰界人等所熏。又言如來不同三界從妄想生，則唯從真實功德所生。言二法者，謂虛妄生、真實生二法也。然虛妄法中雖說常無常，未會實理，總屬無常。如來究竟實理，理本非常、非無常。但言常者，言偏意圓，然如來所證之常即無常。是不達斯旨，言說分別有常、無常，故云「非不二」也。然不二者，即一寂靜之理，究論一切諸法皆具不二之理，故云「無二生相」也。

'Whether Tathāgatas appear in the world...' This speaks of the dharmatā realized by the Tathāgata: whether Buddhas exist or do not exist, its nature and characteristics permanently abide. This principle is all-pervading and uninterrupted between ordinary beings and sages, hence it is said to 'abide without interruption.' Saying 'not abiding in empty space' reveals its permanent abiding, but foolish common people are deluded and do not know it. Saying 'the wisdom attained by the Tathāgata...' means that the wisdom of cultivated virtue, entirely in accord with nature, is perfumed and aroused by prajñā; it is unlike the mind-consciousness of sentient beings, which is perfumed by the skandhas, dhātus, āyatanas, and so forth. Furthermore, saying that the Tathāgata is unlike the three realms produced from vikalpa means he is produced solely from true merits. 'Dual dharmas' refers to the two dharmas of false arising and real arising. Although permanence and impermanence are spoken of among false dharmas, they do not accord with the real principle and all belong to impermanence. The Tathāgata has fully realized the real principle; the principle is originally neither permanent nor impermanent. Merely speaking of permanence is one-sided in words but complete in intent; yet the permanence realized by the Tathāgata is precisely non-impermanence. Not understanding this purport, verbal discrimination posits permanence and impermanence, hence it is said to be 'not non-duality.' Non-duality, however, is the single principle of tranquility; ultimately speaking, all dharmas are endowed with the principle of non-duality, hence it is said to 'lack the characteristic of dual arising.'