楞伽阿跋多羅寶經註解 2.281

2.281

心縛者，謂現前一念為塵境所轉，故有業縛，而本有覺智亦隨妄而轉；若了妄即真，離諸有相，及至佛地，則復平等大慧矣。勝即最勝，處佛地也。妄想自性下八句，言妄想緣起之為有無。初四句約法，後四句約喻，謂妄想自性若有，則緣起無法可得，亦不待緣起而成妄想。若以妄想能攝受取彼境界成妄想者，而緣起自非妄想，又何能成於妄想耶？喻者謂如幻人幻作種種支分，若先已生，則不待幻而成，彼之幻相雖有種種，而妄想自無種種，故曰不成，此皆顯有無不可得也。

"The mind is bound" means that the present single thought is turned by dust-realms, so there is karmic bondage, and fundamentally existent awakening wisdom also turns along with delusion; if one realizes that delusion is itself truth, leaves behind the marks of all existents, and reaches the Buddha stage, then one returns to impartial great wisdom. "Supreme" means the most supreme, abiding in the Buddha stage. The eight lines from "The svabhāva of vikalpa" downward speak of the existence and nonexistence of vikalpa and paratantra. The first four lines are about dharma, and the latter four lines are about simile. They mean that if the svabhāva of vikalpa existed, then in paratantra no dharma could be found, nor would it depend on paratantra to become vikalpa. If one holds that vikalpa can grasp that realm to become vikalpa, since paratantra is itself not vikalpa, how could it form vikalpa? As for the simile, it means that just as an illusory person's various limbs and parts produced by illusion—if they had already arisen beforehand, then they would not depend on illusion to be formed; although those illusory marks are varied, vikalpa itself has no variety, hence they are said to be 'not established'; all of this reveals that existence and nonexistence cannot be apprehended.