楞伽阿跋多羅寶經註解 2.7

2.7

In the reply, he first distinguishes the difference based on dharmas. The statement 'My teaching of the tathāgatagarbha…' means it originally has no mark of a self; but to reveal the real and break through the false, he speaks of a self and selflessness, which is not the same as the falsely grasped self of the tīrthikas. 'Emptiness, signlessness, and wishlessness' are the three kinds of emptiness: emptiness is the emptiness of nature; signlessness is the emptiness of marks; wishlessness is the emptiness of both nature and marks, having nothing to wish for. 'Tathatā' and 'the ultimate limit of reality' are true thusness and bhūtakoṭi. Regarding 'dharmatā' (dharma-nature), dharma means a standard/rule, and nature (dharmatā) means unchanging. Regarding 'dharmakāya', it models itself on dharmatā, taking dharmatā itself as its body. 'Nirvāṇa' means extinction and liberation. Sometimes speaking of freedom from svabhāva, sometimes of neither arising nor ceasing, sometimes of fundamentally tranquil, sometimes of svabhāva-nirvāṇa—all such phrases are alternate names for the tathāgatagarbha. However, the Tathāgata expounds the meaning of the tathāgatagarbha with various names in order to cause sentient beings to be free from a self; but because their faculties and inclinations differ, for those who fear hearing the name 'selflessness', he teaches the realm free from vikalpa and without anything existing. Being free from vikalpa is selflessness; this is the gateway of the tathāgatagarbha. A 'gateway' allows passage; wishing sentient beings to enter through this gateway, he therefore admonishes, 'You should not produce grasping.'