楞伽阿跋多羅寶經註解 1.609

1.609

Even non-arising is unattainable when sought from the standpoint of all Buddhas, how much less all dharmas? It is truly because sentient beings from beginningless time cling to all dharmas that all Buddhas break their former attachments and therefore say 'unarisen'. Because all dharmas are only the appearances of one's own mind and their nature lacks real nature, how could they merely be free from existent arising? They are also free from nonexistent arising. This is what the Nirvāṇa Sūtra refers to as 'unarisen and non-arising.' 'All natures are unarisen' and so forth again shows gain and loss in terms of delusion and awakening: it means being unable to understand that arising is itself non-arising, merely saying that all natures are unarisen, and clinging to all dharmas as being like the non-arising of horns on hares and horses—this is because the foolish person does not realise vikalpa and it is the vikalpa of svabhāva; it is not what is currently meant by non-arising. If one says that all dharmas are unarisen as the realm tended toward by the Buddha's pratyātmāryajñāna, then the natures and lakṣaṇas of all dharmas are equally unarisen; this is true non-arising, not the two realms of existence and nonexistence discriminated by the vikalpa of those fools. Saying 'their own nature, body, and wealth' and so forth: as the Ru Lengqie says, 'The body, material requisites, and the receptacle world are all reflections of the ālayavijñāna, appearing as the two lakṣaṇas of grāhya and grāhaka. Fools, not understanding, fall into the two views of arising, abiding, and ceasing, existence and nonexistence; they grasp at the arising of all natures, not escaping the vikalpa of existence and nonexistence, which is truly not the non-arising attained by noble ones.' Saying 'in this' means that in the non-arising spoken by all Buddhas, one should train.