楞伽阿跋多羅寶經註解 4.26

4.26

言我說意生身等，其文猶略，應云「我說不生不滅即不生義，不生而生，則一切法身異名皆從此出。」故曰「意生法身如來名號」。言彼不生者，疊上一切法不生義也。然此不生是如來究竟之趣，非外道偏乘之所造詣，故云非其境界。七住即七地，蓋通教菩薩到八地方證無生故也。以此不生為如來異名，即不生不滅名偏義圓，斯之謂也。譬如因陀羅等，此引帝釋異名，以況如來異名非一。蓋帝釋所住地及虛空乃至手足，隨一一物各有異名，其名雖多，人只是一，故無多性，隨物顯義，非無自性也。

Saying 'I say that the mind-made Dharmakāya' and so forth is somewhat elliptical in phrasing; it should say: 'I say that neither arising nor cessation is the meaning of non-arising; arising without arising, all alternative names of the Dharmakāya emerge from this.' Hence it says: 'the names and titles of the Tathāgata of the mind-made Dharmakāya.' Saying 'that non-arising' repeats the preceding meaning of the non-arising of all dharmas. However, this non-arising is the ultimate destination of the Tathāgata, not something attained by tīrthikas and partial vehicles; hence it says 'not their realm.' 'Seventh stage' means the seventh bhūmi, for in the Common Teaching, bodhisattvas only realize the unarisen upon reaching the eighth bhūmi. Taking this non-arising as an alternative name for the Tathāgata means that the name 'neither arising nor cessation' may be partial, but its meaning is complete—this is what is meant. 'Just as Indra' and so forth: this cites alternative names for Śakra to illustrate that the alternative names of the Tathāgata are not one. For the ground where Śakra dwells, space, and even his hands and feet—each entity has its own alternative name. Although its names are many, the person is only one; therefore there are not multiple natures. Revealing meanings according to entities, it is not without svabhāva.