楞伽阿跋多羅寶經註解 3.217

3.217

Regarding 'as for [the nirvāṇa] of which I speak', and so forth: this reveals the correct in contrast to the perverse. Its text also has five points: First, skillfully realizing that which is cittadṛśyamātra, not clinging to external natures. Second, being free from the catuṣkoṭi, seeing the locus of reality as it is. Third, not falling into the two extremes of vikalpa appearing from one's own mind, so that the grasper and the grasped cannot be apprehended. Fourth, 'where all measurements do not see anything established' shows that the Tathāgata's nirvāṇa transcends all heterodoxies. Measurements are reckonings. Fifth, 'where delusion regarding the real should not be embraced'—'delusion' means confusion, stating that being confused about the true principle, whatever view arises should not be grasped. Regarding 'having abandoned them': this means having abandoned those false views, one immediately attains the Dharma of pratyātmāryajñāna, knows the selflessness of persons and dharmas, leaves the common and distinct two kinds of confusion, eliminates the two obscurations of affliction and knowledge, leaves the two kinds of birth and death (delimited and inconceivable transformation), gradually traverses the stages up to the Buddha stage—these are all the dharmas realized. The illusion-like samādhi and freedom from citta, manas, and vijñāna are all that by which nirvāṇa can be revealed. Ultimately discussing the nirvāṇa of the three virtues, it is the so-called secret treasury of the Tathāgata, like the three dots of the letter 'i' or the three eyes of the lord of devas, neither vertical nor horizontal, beyond thought and discussion; abiding thus is ultimate nirvāṇa. Therefore he admonishes students that they should train and study, and leave those evil views behind.