楞伽阿跋多羅寶經註解 4.52

4.52

言不如實者，《入楞伽》云：「言虛妄者不如法性。」不爾者，謂不同聖賢也。聖賢之所以為聖賢者，由了妄想即是真實，非別有也。如彼凡夫性自性妄想與如實理亦本不異，若謂如實理與妄想有異，則執著諸法自性，不見本來寂靜之體。不見此體，妄想執情終不能離。言無相見勝者，既云著相，不見寂靜，則欲見寂靜以無相為勝，非是相見。蓋著相見者是生死之因，故不為勝。然則無相是離妄想，契乎不生不滅，是為佛說究竟涅槃。又云「涅槃者如真實義見」，則未見涅槃以前，妄想心數皆悉遠離，至於佛地也。

Regarding 'what is not as it truly is,' the *Ru Lengqie* says: 'Speaking of falsehood is not being in accord with the Dharma-nature.' 'Not like this' means not being like the noble ones. The reason the noble ones are noble ones is that they understand vikalpa is itself reality, not something distinct. Just as with those ordinary people, the vikalpa regarding the svabhāva of things and the principle of things as they truly are are fundamentally not different. If one says that the principle of things as they truly are is different from vikalpa, then one clings to the svabhāva of all dharmas and does not see the originally quiescent essence. If one does not see this essence, the emotional clingings of vikalpa can never be abandoned. Saying that seeing signlessness is superior means: since clinging to signs prevents one from seeing quiescence, wishing to see quiescence takes signlessness as superior, not seeing signs. Clinging to seeing signs is the cause of saṃsāra, hence it is not superior. Thus signlessness is freedom from vikalpa, tallying with non-arising and non-cessation, which is the ultimate nirvāṇa spoken of by the Buddha. Furthermore, saying 'nirvāṇa is seeing in accordance with the true meaning' means that before seeing nirvāṇa, the mind and mental factors of vikalpa are all left far behind, reaching the Buddha stage.