楞伽阿跋多羅寶經註解 2.107

2.107

一切自性習氣者，《入楞伽》云「一切識自性習氣」也，即一切眾生心識性執熏習氣分。藏、意、意識者，即藏識與事識，此言自心也。皆言習者，由無始愛見妄想熏習故也。轉變者，謂轉藏識、事識為自覺聖智境界，名為涅槃。然一切眾生即涅槃相，何轉變之有？所謂名轉而體不轉也。諸佛及我者，佛謂此究竟涅槃，我及諸佛同證，證無別證，但了生死即是涅槃，涅槃之性亦不可得，是為空事境界。

"All svabhāva vāsanās": *Entering Laṅkā* says 'all consciousness-svabhāva vāsanās'; that is, the habituated dispositions of grasping at nature in the minds and consciousnesses of all sentient beings. "Ālaya, manas, and mano-vijñāna" refers to the storehouse consciousness and the empirical consciousnesses; this refers to one's own mind. They are all termed 'habituation' because they are perfumed by the conceptual discrimination of craving and views from beginningless time. "Transformation" means transforming the storehouse consciousness and empirical consciousnesses into the realm of pratyātmāryajñāna; this is called nirvāṇa. However, all sentient beings are identical to the characteristics of nirvāṇa; what transformation could there be? It is what is called 'the name transforms, but the substance does not transform.' "All Buddhas and myself": the Buddha states that this ultimate nirvāṇa is realized equally by myself and all Buddhas; realization has no separate realization, but merely comprehending that birth and death is itself nirvāṇa. The nature of nirvāṇa also cannot be attained; this is the realm of empty actuality.