楞伽阿跋多羅寶經註解 3.145

3.145

上云自性非性者，遣情也；此云有性自性者，顯理也。然此如實理性，非佛智佛眼莫能知見，故云聖知聖見等也。佛既以自證境界示之，大慧即領悟斯旨，又請曰：若果如聖所知見，非凡夫知見，故云非天眼非肉眼等也。因復疑而難曰：愚夫既不能覺了聖自性事，云何得離妄想能明此理？因上聖凡所見不同，故云「彼亦非顛倒非不顛倒。」復自徵釋，謂不覺聖事性者，言凡夫非不顛倒也。不見離有無相者，言聖人非顛倒也。蓋聖眼所見無不真實，不見有一法可捨故也。

Above, saying 'svabhāva is not nature' eliminates emotional attachments; here, saying 'having the svabhāva of natures' reveals the principle. Yet this reality of true principle cannot be known or seen except by the Buddha's wisdom and the Buddha's eye, which is why it says 'noble knowledge, noble vision,' and so forth. Since the Buddha showed him the realm of his own realization, Mahāmati grasped this principle, and further asked: If it is truly as known and seen by the noble ones, and not the knowledge and vision of ordinary persons, hence it is said 'not the divine eye, not the fleshly eye,' and so forth. Consequently, doubting again, he objected: Since the fool cannot perceive the matter of the noble svabhāva, how can he be free from vikalpa and be able to comprehend this principle? Because of the difference between what is seen by the noble and the ordinary above, he says: 'He is also neither inverted nor non-inverted.' He then raises a question and explains it himself, saying that 'not perceiving the nature of the noble matter' means that the ordinary person is not non-inverted. 'Not seeing that which is free from the characteristics of existence and nonexistence' means that the noble one is not inverted. For what the noble eye sees is entirely real, not seeing a single dharma that could be discarded.