楞伽阿跋多羅寶經註解 1.475

1.475

此明佛法正說，即廣前說所現幻境也。見離自性者，謂見一切法悉離自生性執，亦離他生、共生、無因生性執，今總略云自性。以離性執，故無生也。譬之如空中雲、如旋火輪、如尋香城、如幻、如焰、如水中月，如夢所見與幻境一也。若達此幻境本無內外，見有內外，然從無始妄想虛偽所成，是不離自心。自心性離，則妄想因緣滅盡，此即妄想三有苦果滅也，以及能說所說、能觀所觀，至於受用建立身之藏識，一切皆離。言於識境界攝受者，境界即六塵，攝受即六根。言及攝受者，即六識也。言不相應者，由了識境空寂，則無待對，豈復有生住滅？然後藏識自心得起，隨入一切境界以正智分別，無不可也。

This clarifies the correct teaching of the Buddha Dharma, which is to expand upon the illusory realms that appear as spoken of earlier. 'Seeing that they are devoid of svabhāva' means seeing that all dharmas are completely free from clinging to a nature born of itself, and also free from clinging to a nature born of another, born of both, or born without cause; here it is summarized simply as svabhāva. Because one is free from clinging to an inherent nature, there is no arising. As an analogy, it is like clouds in the sky, like a spinning fire-wheel, like a gandharvanagara, like an illusion, like a mirage, like the moon in the water, and like what is seen in a dream—all are one with the illusory realm. If one realizes that this illusory realm fundamentally has neither inner nor outer, and that seeing inner and outer is nevertheless formed through beginningless false and unreal vikalpa, then it is not separate from one's own mind. When one's own mind is devoid of intrinsic nature, then the conditions of vikalpa are extinguished without remainder; this is the extinction of the painful fruits of the three realms of existence born of vikalpa. Furthermore, from the expounder and the expounded, the contemplator and the contemplated, up to the ālayavijñāna that experiences and establishes the body, all are transcended. To say 'in the realm of consciousness they are not associated with graspings' means that the realm is the six sense-objects, and grasping is the six sense-faculties. To say 'and the grasper' refers to the six consciousnesses. To say 'not associated' means that because one realizes the realms of consciousness are empty and quiescent, there is no dualistic opposition; how then could there still be arising, abiding, and cessation? Thereafter, the own-mind of the ālayavijñāna can arise, and conformingly entering all realms, discriminate them with correct knowledge (samyagjñāna)—there is nothing improper in this.