楞伽阿跋多羅寶經註解 3.76

3.76

In fathoming false imagination, one must trace it to its limit; in revealing the true nature, one must exhaust its source. When its source is exhausted, the true nature becomes naturally bright; when it is traced to its limit, how could false imagination exist? Therefore, Mahāmati requested to hear the characteristics of unreal vikalpa, making three inquiries in all: first, asking how vikalpa arises; second, asking what dharmas are called vikalpa; third, asking in what [context] does vikalpa arise? The Buddha answered and explained each in order. First, in answering with ‘various objects,’ [it means that] the dharmas of ordinary beings and tīrthikas have various characteristics, and their objects are all unreal, arising in dependence thereon; thus, various unreal conceptual attachments arise. Next, in answering with ‘attaching to grāhya and grāhaka,’ it means attaching to the faculties and sense-objects without knowing that they are merely the appearance of one’s own mind, and outside the mind falling into the views of existence and nonexistence, on the basis of which all tīrthika views are augmented; these are all dharmas of vikalpa, and by knowing their dharmas, one knows why they are false. Lastly, answering with ‘the vāsanā of vikalpa’ and so forth refers to that upon which it relies. Furthermore, saying ‘the vikalpa of the mind and mental factors attaches to self and what belongs to self, and arises’ identifies the two selves of person and dharma as that place. Knowing that place, one knows the source from which falsehood arises; once the source is unreal, falsehood is extinguished.