楞伽阿跋多羅寶經註解 3.91

3.91

前四句，謂能離人法二我之見，及離能想所想，則無得無生，是為正智之心量也。中四句，謂離有無四句性執，及離能離之心，亦即正智心量。非性即非有，非非性即非無，性非性即有無，如《入楞伽》所云也。後四句，言如如即真如，空際即實際，涅槃即究竟大涅槃，法界即佛法界，此皆一體異名。由離前名相妄想，至於正智，以極真如實際，住於涅槃法界之中，故能示現種種意生之身度脫眾生，是為如來第一義心心量也。

The first four lines mean that when one is able to leave behind the views of the two selves of persons and dharmas, and free oneself from that which thinks and what is thought, then there is neither attainment nor arising; this is the mind-measure of samyagjñāna. The middle four lines mean that leaving behind the svabhāva attachments to the catuṣkoṭi of existence and nonexistence, as well as leaving behind the mind that can leave behind, is also the mind-measure of samyagjñāna. "Neither svabhāva" means not existent; "nor non-svabhāva" means not nonexistent; "svabhāva and non-svabhāva" means existence and nonexistence, as stated in the Ru Lengqie [jing]. The last four lines state that tathatā is bhūtatathatā, the limit of emptiness is the ultimate limit of reality (bhūtakoṭi), nirvāṇa is the ultimate great nirvāṇa, and dharmadhātu is the Buddha-dharmadhātu; these are all different names for a single entity. Through leaving behind the preceding nāma, lakṣaṇa, and vikalpa, one arrives at samyagjñāna, thereby realizing the utmost bhūtatathatā and the limit of reality, and dwelling within nirvāṇa and the dharmadhātu. Thus, one can manifest manifold mind-made bodies to liberate sentient beings; this is the mind-measure of the Tathāgata's ultimate mind.