楞伽阿跋多羅寶經註解 1.479

1.479

上了眾生界如幻，則知心外無法。至此又了三界如幻，得如幻三昧，度越自心所現境界，不復有種種相，乃得安住智慧彼岸。言捨離彼生所作方便者，離於有生所作，乃得無生無作之方便也。金剛喻者，言等覺菩薩用佛智斷最後微細無明，能斷難斷，故以金剛至堅至利之物喻之。三摩提者，此云等持，即金剛後心所得之定，從此定轉入佛地。如如者，本覺之理也，恒住此理，起諸變化，故能神通自在，慈悲方便以為莊嚴。言入一切佛剎者，是入佛界也。言外道入處者，是入魔界也。由能究竟離心意識，得無分別智，普現色身三昧故也。言轉身得如來者，此總結菩薩所證之果也。

Above, they realized the realm of sentient beings to be like an illusion, and thus knew that outside the mind there is no dharma. Reaching this point, they also realize that the three realms of existence are like an illusion, attain the illusion-like samādhi, transcend the realms appearing from their own mind so that various marks no longer exist, and thus are able to abide serenely on the other shore of wisdom. To say 'abandon the expedients performed by that arising' means that by departing from actions based on arising, one attains the expedients of non-arising and non-action. 'Vajropama' (vajra-like) means that the bodhisattva of equal enlightenment uses the Buddha's wisdom to sever the final subtle ignorance; because it can sever what is difficult to sever, it is compared to the adamantine vajra, the most unyielding and sharp of things. 'Samādhi' (samāhita) is translated here as equal holding; it is the concentration attained in the final mind of the vajra-like concentration, from which one transforms and enters the Buddha stage. 'Tathatā' is the principle of fundamental enlightenment; by constantly abiding in this principle, one initiates various transformations, and thus can have spiritual powers and mastery, adorned with compassion and expedients. To say 'entering all Buddha realms' means entering the realm of Buddhas. To say 'the entry-places of the tīrthikas' means entering the realm of Māra. This is because they can ultimately depart from citta, manas, and manovijñāna, attain non-conceptual wisdom, and attain the samādhi of universally manifesting physical bodies. To say 'transforms their body and attains the Tathāgata' summarizes the fruit realized by the bodhisattva.