楞伽阿跋多羅寶經註解 4.48

4.48

答中先斥非而後顯是。言外道有性自性等，謂彼所說性有自性，如云四大常，以堅濕煖動之性皆不壞不亂，以為得不生不變之相，然亦著心妄計，雖曰不生不滅，實有生滅，墮於有無。佛謂我不如是，我之所說不生不滅，離於有無、生滅及非有非無。如幻夢色現是非無，色性不可得是非有。言色無自性相攝受者，夢幻色相本非實有，愚人妄想故現，其實不現，妄心攝取，實不可取，故知一切諸法亦非有非無。但能覺了諸法唯心，心外無境，則妄想自滅，安於涅槃之樂，永息生死之事矣。

In the answer, he first rebukes what is wrong and then reveals what is right. Saying that the tīrthikas have svabhāva as existing and so forth means that they say svabhāva has self-existence, just as saying the four great elements are permanent because the natures of solidity, moisture, warmth, and motion are neither destroyed nor disordered, taking this to obtain the characteristics of non-arising and non-changing; yet they also cling with the mind and falsely conceptualize, and although they speak of non-arising and non-cessation, in truth there are arising and cessation, falling into existence and nonexistence. The Buddha means: I am not like this; the non-arising and non-cessation spoken of by me is free from existence and nonexistence, arising and cessation, as well as neither existence nor nonexistence. Like illusory and dream forms appearing, it is not non-existent; because the svabhāva of form cannot be apprehended, it is not existent. Saying that form lacks the apprehension of characteristics with svabhāva means that the forms and characteristics of dreams and illusions are fundamentally not truly existent; through the vikalpa of foolish people they appear, but in truth they do not appear, and though the false mind grasps them, in truth they cannot be grasped; thus one knows that all phenomena are also neither existent nor nonexistent. If one can only awaken and comprehend that all dharmas are mind-only, and that outside the mind there are no realms, then vikalpa spontaneously ceases, one rests in the joy of nirvāṇa, and the matters of saṃsāra are forever stilled.