楞伽阿跋多羅寶經註解 2.5

2.5

內外言教或有相似，苟不辯明，邪必濫正，故大慧以佛說如來藏有同外道所計神我為問。首言如來藏性清淨者，體離染污名曰清淨。此如來藏，生佛本同，諸佛悟此，起三十二相應身之用；眾生迷佛所悟，轉淨為染，故云轉入眾生身中。如大價下，喻顯可知。云何世尊等者，正結問也。言亦說有常作等者，即彼計神我為常，是能作者，離於所依陰等諸緣，周遍不滅，故云離於求那周遍不滅也。彼說有我者，意以此同如來藏也。

The verbal teachings of the inner and outer paths may have similarities; if not clearly distinguished, the heterodox will certainly be conflated with the orthodox. Therefore Mahāmati asks whether the Buddha's teaching of the tathāgatagarbha is the same as the spiritual self grasped by the tīrthikas. First stating that the tathāgatagarbha's svabhāva is pure: its essence is free from defilement, hence called pure. This tathāgatagarbha is fundamentally identical in sentient beings and Buddhas; the Buddhas awaken to it and give rise to the functioning of the thirty-two marks of the saṃbhogakāya/nirmāṇakāya; sentient beings are deluded about what the Buddhas awaken to, transforming purity into defilement, hence it is said to 'turn and enter into the bodies of sentient beings'. 'Like a [jewel] of great price…' below makes it clear through metaphor. 'How is it that the World-Honoured One…' directly concludes the question. The words 'also teach that there is a permanent creator…' refer to their grasping at the spiritual self as eternal and as an agent, free from the skandhas and other conditions upon which it depends, all-pervading and indestructible; hence it says 'free from the guṇas, all-pervading and indestructible'. 'They speak of a self' means he considers this to be identical to the tathāgatagarbha.