楞伽阿跋多羅寶經註解 4.137

4.137

此合上喻，謂此菩薩見妄想生，即所夢生死大河之喻。從初地轉進至七地，見諸法如幻等方便，即能度方便義也。度攝所攝妄想行已者，即是自行度根境等一切妄想義也。作佛法方便未得者令得，即以自度而復度他，亦猶未度者令度義也。言涅槃方便不壞者，謂菩薩雖得涅槃，而不壞方便度生事也。離心意者，言菩薩至八地，得無功用道，如覺已無得之喻，亦是結示忍名，故曰「得無生法忍」。於第一義下，結示，言於第一義無次第中說有次第、無相續中說有相續、無所有妄想中說有妄想、無寂滅法中說寂滅法。良以第一義諦中一法不可得，況次第相續乎？然皆依眾生心量方便化門，於本無中分別說爾。

This matches the simile above. It means that this bodhisattva's seeing the arising of vikalpa corresponds to the simile of the great river of birth-and-death in the dream. Advancing from the first stage up to the seventh stage and seeing expedients such as all dharmas being like illusions corresponds to the meaning of the expedients that enable crossing. 'Crosses over the mental vikalpa-activities of grasping and grasped' means that through their own practice they cross over all vikalpa of sense faculties, objects, and so forth. 'Applies the expedients of the Buddha-dharma and causes those who have not attained it to attain it' means using one's own deliverance to deliver others further, which is also like the meaning of causing those who have not crossed over to cross over. 'The uncorrupted expedient of nirvāṇa' means that although the bodhisattva attains nirvāṇa, they do not destroy the expedient activities of saving sentient beings. 'Free from mind and manas' means that when the bodhisattva reaches the eighth stage, they attain the path of anābhoga, like the simile of having nothing to attain upon awakening; it also concludes by indicating the name of the forbearance, hence it says 'attains the forbearance of the non-arising of dharmas'. From 'In paramārtha' onward concludes by showing that in paramārtha, where there is no succession, succession is spoken of; where there is no continuity, continuity is spoken of; where there is no false imagination, false imagination is spoken of; and where there is no quiescent dharma, quiescent dharma is spoken of. Truly, because in the ultimate truth not a single dharma can be grasped, how much less could there be succession and continuity? Yet all these are expedient teaching-gates based on the mental measure of sentient beings, discriminately spoken of where there is fundamentally nothing at all.