楞伽阿跋多羅寶經註解 4.209

4.209

生死、解脫本際理等，云何一可知、一不可知？答中言無始虛偽等，乃是解脫之由，言以自心現知於外境，則妄想身轉，即是解脫。既妄想轉即是解脫，實不滅也。不滅則遍一切處，故曰無邊。體既無邊，故云「非都無所有」。為彼妄想等，言彼妄想轉處作解脫、無邊等名，名轉體不轉，故云異名。觀察內外者，前以自心現知外義，則外無外相，還以此理而照內心，則內外一如，離於妄相，惟一真如，更無別法，故云「無異眾生」。智及爾焰了無待對，所以諸法悉皆寂靜。不識自心現者，重結示釋成，此妄想生滅皆由自心識與不識而已矣，苟識自心，妄無不滅。然有言識而妄不滅者，是未為真識故也。

The principles of the primal limits of saṃsāra and liberation are identical; how could one be knowable and the other unknowable? In the response, the words 'beginningless deceptive', etc., are the cause of liberation: it means that by knowing external objects through the appearance of one's own mind, the vikalpa-body transforms, which is just liberation. Since the transformation of vikalpa is liberation, it is truly not annihilated. Not being annihilated, it pervades all places; hence it is called 'boundless'. Since its substance is boundless, it is said to be 'not completely nonexistent'. Regarding 'for that vikalpa', etc.: it means that at the point where that vikalpa transforms, names such as 'liberation' and 'boundless' are applied; the names transform while the substance does not transform, hence they are called 'different names'. Regarding 'observing the internal and external': previously, by the appearance of one's own mind one knew external objects, so externally there were no external lakṣaṇas; turning this principle back to illuminate the internal mind, internal and external are as one, free from false marks, only the single tathatā, with no further separate dharma; hence it is said, 'there are no different sentient beings'. Jñāna and jñeya have no dual opposition at all; therefore all dharmas are completely quiescent. Regarding 'not recognizing what appears from one's own mind': this concludes and demonstrates the explanation again: the arising and cessation of this vikalpa are entirely due to one's own mind recognizing it or not recognizing it. If one truly recognizes one's own mind, there is no false thought that does not cease. However, if some say they recognize it yet false thought does not cease, it is because they have not yet truly recognized it.