楞伽阿跋多羅寶經註解 4.243

4.243

此頌不壞法有四：謂修行者正受，一也；金剛，二也；佛舍利，三也；光音天宮殿，四也，此天三災不壞，復為後劫生成之始。此天與金剛是世間不壞事，正受與佛舍利是出世間不壞事。次示能得不壞之人，言住於正法得者，謂如來以正智具足莊嚴，比丘以平等正受，皆以正法而得。然金剛與光音雖曰不壞，總是無常。云何見剎那者，頌上結斥，謂若不如上作剎那見，當以何理見剎那耶？故以揵城喻之。然幻色固非剎那，而眾生於虛妄法中計為實有，是猶視揵城幻色為實，非剎那而何？若了剎那，妄即真實矣。

This verse states that there are four uncorruptible phenomena: first, the practitioner's correct reception; second, the vajra; third, the Buddha's relics; fourth, the palaces of the Ābhāsvara Heaven. This heaven is not destroyed by the three calamities and serves again as the starting point for the formation of subsequent eons. This heaven and the vajra are uncorruptible worldly things; the correct reception and the Buddha's relics are uncorruptible supramundane things. Next, [the verse] points out the person who can attain the uncorruptible. The statement 'they are attained by dwelling in the true Dharma' means that the Tathāgata is completely adorned with correct knowledge, and the bhikṣu possesses equal correct reception; both attain them through the true Dharma. However, although the vajra and Ābhāsvara are called uncorruptible, they are entirely impermanent. 'How can they see a moment?': this versifies the concluding refutation above, meaning that if one does not view it as momentary as explained above, by what principle could one see a moment? Therefore, it is illustrated with the metaphor of the city of the gandharvas. While illusory forms are indeed not momentary, sentient beings conceptualize them as real entities within false dharmas, which is just like regarding the illusory forms of the city of the gandharvas as real. What is this if not momentary? If one comprehends the moment, the false is indeed the real.