楞伽阿跋多羅寶經註解 4.182

4.182

此段正明如如。由前正智觀察名、相非有非無，故言不立非不立也。捨離有無二邊，不墮損益二謗，一切名、相不生，是為如如義也。菩薩住如如下，正示如如所得之相。既曰如如，豈有得乎？乃以無得而得，得自他因果之法。言無所有境界者，離空有二邊之相，由此登歡喜地，則別教初地也。不離而離，離一切外道惡趣；無住而住，住出世間正趣；無分別而分別，了一切法皆悉如幻；無證而證，證自覺法趣。亦離諸妄想見性異相，即能見所見，前文所謂相見俱離是也。如是次第至法雲地，以至三昧、力等種種功德，由之開法至如來地，為眾生故普現色身，如水中月。具足成滿十無盡願，隨其意解而為說法，其身清淨，離心意識，是為如如所得之相也。

This section specifically explains tathatā. Because the preceding samyagjñāna contemplates nāma and lakṣaṇa as neither existing nor non-existing, it therefore says 'neither posits nor does not posit.' Abandoning the two extremes of existence and non-existence, not falling into the two slanders of depreciation and augmentation, and all nāma and lakṣaṇa not arising—this is the meaning of tathatā. From 'a bodhisattva who abides in tathatā' onward, it directly shows the characteristics of what is attained through tathatā. Since it is called tathatā, how could there be an attainment? Yet through non-attainment there is attainment, attaining the dharmas of cause and effect for oneself and others. The statement 'the realm of having nothing' means departing from the characteristics of the two extremes of emptiness and existence; ascending to the Stage of Joy from this refers to the first stage of the Distinct Teaching. Leaving without leaving, one leaves all tīrthikas and evil destinies; abiding without abiding, one abides in the correct supramundane destiny; discerning without discerning, one understands that all dharmas are completely like an illusion; realizing without realizing, one realizes the realm of phenomena through inward realization. One also abandons all the distinct characteristics of conceptualized views, which means the grasper and the grasped, what was previously called 'both lakṣaṇa and views being abandoned.' Proceeding in this manner gradually to the Cloud of Dharma Stage, through to various virtues such as samādhis and powers, by means of which the Dharma opens up to the Tathāgata stage, universally manifesting the form-body for the sake of sentient beings, like the moon in water. Completely fulfilling the ten inexhaustible vows, expounding the Dharma in accordance with their understandings, their body is pure and free from citta, manas, and manovijñāna. These are the characteristics of what is attained through tathatā.