楞伽阿跋多羅寶經註解 1.587

1.587

又法佛者，重示所離。前言離心，自體離也。今復示離，所離之境離也。離攀緣則異於凡夫，離攀緣離則異於二乘。蓋二乘雖離前塵，又著於空，佛則不然也。一切所作根量相滅者，異於外道也，故曰「非諸凡夫乃至所著境界」。所離既極，則惟自覺聖境界而已。而言究竟差別相者，究竟乃極於果位，差別乃以無為法而有差別，無差之差也。結勸有二：勸修學，結當文；次除滅，結上自心現流也。

'Furthermore, the Dharmatā Buddha' restates that which is transcended. Previously it spoke of being free from mind, which was freedom of its own substance. Now it demonstrates transcendence once more, which is freedom from the realms that are transcended. Being free from cognitive conditioning distinguishes it from ordinary people; being free from the transcending of cognitive conditioning distinguishes it from the two vehicles. For although those of the two vehicles are free from external objects, they are still attached to emptiness, whereas the Buddha is not so. 'The marks of all actions, faculties, and means of valid cognition are extinguished' distinguishes it from the tīrthikas; hence it says 'not a realm attached to by ordinary people ... down to ... grasping.' When what is transcended reaches the utmost, there is only the realm of pratyātmāryajñāna. As for speaking of 'distinctive characteristics of the ultimate,' 'ultimate' reaches the culmination of the fruit-stage, while 'distinctive' means that based on the unconditioned Dharma there are distinctions—the distinction within non-distinction. The concluding exhortations are two: exhorting training and study concludes the present passage; next, eradication concludes the aforementioned flow of the appearances of one's own mind.