楞伽阿跋多羅寶經註解 2.7

2.7

答中先約法判異。言我說如來藏初無我相，但為顯真破妄，故說我與無我，不同外道妄計之我。言空、無相、無願者，三空也，空是性空，無相是相空，無願是性相俱空，無所願也。如、實際，是真如、實際也。法性，法名軌則，性名不改。法身者，師軌法性，還以法性為身。涅槃者，滅度也。或說離自性、或說不生不滅、或說本來寂靜、或說自性涅槃，如是諸句皆如來藏之異名。然如來以種種名演說如來藏義，為令眾生離我，但機樂不同，懼聞無我之名者，說離妄想無所有境界，離妄即無我，是為如來藏門。門者能通，欲眾生從此門而入，故戒云「不應計著」。

In the reply, he first distinguishes the difference based on dharmas. The statement 'My teaching of the tathāgatagarbha…' means it originally has no mark of a self; but to reveal the real and break through the false, he speaks of a self and selflessness, which is not the same as the falsely grasped self of the tīrthikas. 'Emptiness, signlessness, and wishlessness' are the three kinds of emptiness: emptiness is the emptiness of nature; signlessness is the emptiness of marks; wishlessness is the emptiness of both nature and marks, having nothing to wish for. 'Tathatā' and 'the ultimate limit of reality' are true thusness and bhūtakoṭi. Regarding 'dharmatā' (dharma-nature), dharma means a standard/rule, and nature (dharmatā) means unchanging. Regarding 'dharmakāya', it models itself on dharmatā, taking dharmatā itself as its body. 'Nirvāṇa' means extinction and liberation. Sometimes speaking of freedom from svabhāva, sometimes of neither arising nor ceasing, sometimes of fundamentally tranquil, sometimes of svabhāva-nirvāṇa—all such phrases are alternate names for the tathāgatagarbha. However, the Tathāgata expounds the meaning of the tathāgatagarbha with various names in order to cause sentient beings to be free from a self; but because their faculties and inclinations differ, for those who fear hearing the name 'selflessness', he teaches the realm free from vikalpa and without anything existing. Being free from vikalpa is selflessness; this is the gateway of the tathāgatagarbha. A 'gateway' allows passage; wishing sentient beings to enter through this gateway, he therefore admonishes, 'You should not produce grasping.'