楞伽阿跋多羅寶經註解 4.80

4.80

此言世間眾生，若能進修觀察因緣所生之法當體即空，乃得無生三昧，離於鉤鎖。然所觀因緣有內有外，內則無明等十二因緣，外則鑽燧、泥輪等事。鑽燧得火、泥團成瓶、種子生芽，此三者名外因緣。此外因緣以喻於內，乃顯離因緣外別無生法。若謂別有法從他緣而生，是非善觀因緣之義，則不能成就無生法忍。若達生即無生，即縛成脫，故云「彼為誰鉤鎖」。否則流轉生死，是因緣義。

This says that if worldly sentient beings can advance in practice and observe that dharmas arisen from causes and conditions are themselves empty in their very substance, they will attain the samādhi of non-origination and be freed from the chain. However, the causes and conditions observed are both internal and external: internally, there are the twelve links of dependent origination such as ignorance; externally, there are things such as fire-drills, lumps of clay, and potter's wheels. Drilling fire gives fire, lumps of clay form jars, and seeds sprout: these three are called external causes and conditions. These external causes and conditions serve as metaphors for the internal, thereby revealing that apart from causes and conditions there are no separate arisen dharmas. If one maintains that there is another dharma arising from other conditions, this is not a good observation of the meaning of causes and conditions, and one cannot achieve the forbearance of non-arising dharmas. If one understands that origination is non-origination, bondage itself becomes liberation; hence it is said: "For whom would that be a chain?" Otherwise, transmigrating through birth and death is the meaning of causes and conditions.