楞伽阿跋多羅寶經註解 4.174

4.174

頌上如來藏與七識俱，乃至由自相共相二種攝取，則有陰、界、入生，此乃隨妄緣者。若能反妄見如來藏，則遠離生死矣。如鏡像等，喻上說也，謂八識體性本來無物，由無始惡習所熏，轉生諸識等法，如鏡現像。稱性而觀，像虛事亡。復以指月以喻假名實法有得有失，苟不能忘言契理，政如觀指而不觀月也。心謂如來藏心，隨緣變造，如伎兒之化現。意即意根，復起意識，識起善惡，如和伎者。五識取塵意識同起，是為伴侶。妄想分別如觀伎人也。

The verse summarizes the above: the tathāgatagarbha is co-existent with the seven consciousnesses, and through the two kinds of grasping—svalakṣaṇa and sāmānyalakṣaṇa—the aggregates, dhātus, and āyatanas arise; these are what follow deluded conditions. If one can turn away from delusion to see the tathāgatagarbha, one will transcend birth and death. 'Like images in a mirror', etc., is a metaphor for the above exposition, meaning that the nature of the eight consciousnesses is fundamentally devoid of things, yet perfumed by beginningless evil habits, it transforms and gives rise to the consciousnesses and other dharmas, like a mirror reflecting images. Contemplating in accord with its nature, the images are empty and things vanish. Further, pointing at the moon is used as a metaphor for the gain and loss regarding conventional designations and real dharmas; if one cannot forget words to accord with the principle, it is just like looking at the finger without looking at the moon. 'Mind' refers to the tathāgatagarbha mind, which transforms according to conditions like an acrobat's illusions. 'Manas' refers to the manas-indriya, which further gives rise to mental consciousness (manovijñāna); consciousness giving rise to good and evil is like the jester. The five consciousnesses grasp sense objects and arise together with mental consciousness; these are the companions. Deluded conceptualization making distinctions is like the spectators watching the performance.