楞伽阿跋多羅寶經註解 4.135

4.135

此喻菩薩自行化他之法，意謂夢時非無，覺已非有，而乃非實非虛。正喻八地菩薩始見實理，終於度生，一以如幻三昧建立故，如夢時作用。及得無生法忍，顯無功用道，如覺已無得。言未度而覺者，位未極故，未到彼岸。為正為邪者，審其虛實也。非正非邪者，極言其理也。言餘無始見聞覺識因想等者，為餘在迷眾生，但由無始以來墮於見聞覺知妄想熏習，而有種種形狀，著於有無，故有心識夢事之所現耳。

This is a simile for the bodhisattva's practice for self and transformation of others. The meaning is that while dreaming it is not nonexistent, and once awakened it is not existent, but rather neither real nor unreal. This precisely illustrates that the bodhisattva of the eighth stage first sees the real principle and finally saves sentient beings; because it is entirely established by the illusion-like samādhi, it is like the actions during a dream. When they attain the forbearance of the non-arising of dharmas and reveal the path of anābhoga, it is like having nothing to attain upon awakening. 'Awakens before having crossed' means that because the stage is not yet ultimate, they have not reached the other shore. 'Was it real or was it false?' examines its unreality and reality. 'Neither real nor false' expresses its principle to the utmost. 'The remaining beginningless causal conceptions of seeing, hearing, sensing, and cognising' and so forth means that for the rest of deluded sentient beings, it is merely because they have fallen into the vāsanā-perfuming of the false conceptions of seeing, hearing, sensing, and cognising since beginningless time that there are various forms and clinging to existence and nonexistence; hence there is only what appears in the dream-events of mind and consciousness.