楞伽阿跋多羅寶經註解 4.239

4.239

物生則有滅，固是生滅常理。若為愚者說，則滋名相，於是破生滅法。先示生相為所破，謂無間相續性，即剎那生滅，由妄想所熏、無明為因，故剎那妄心從彼而生。次明能破中，初破生相，言乃至色未生等，承上心雖生而色未生時，中間自無所依之分，是心無色而不生也。「有何分」，《入楞伽》作「何所住」。

"Things that arise must have cessation" is indeed the constant principle of arising and cessation. If it were spoken for fools, it would only multiply names and characteristics; hence he refutes the dharma of arising and cessation. First he shows the characteristic of arising as that which is to be refuted, saying that the nature of uninterrupted continuity is momentary arising and cessation: perfumed by vikalpa and with ignorance as cause, the momentary deluded mind arises from them. Next, in explaining that which refutes: first he refutes the characteristic of arising, saying 'before even form has arisen,' continuing from above that while the mind has arisen, when form has not yet arisen, between them there is naturally no basis of support; thus mind does not arise without form. "What ground is there" (you he fen) is rendered as "where would it abide" (he suo zhu) in the Ru Lengqie [jing].