注大乘入楞伽經 7.125

7.125

譬如牛馬合群，牛非馬性、馬非牛性，馬體上不得說牛性是有是無，然非無馬體自性也。以況法身與陰界入諸法合，法身上不得說陰界入性是有是無，然非無法身自性，故云一切諸法亦復如是，無有自相而非有即有也。言非有者，無有諸法自性也；即有者，有法身常住自性也。然唯證相應，非諸愚夫之所能知也。何故不知？以諸愚夫有妄分別，故不知耳。言一切法空無生無自性悉亦如是者，明如來法身有一切法空，無生無自性，超過有無常住自性，故云悉知亦然。

For example, when cows and horses herd together, a cow lacks the nature of a horse, and a horse lacks the nature of a cow; regarding the body of the horse, one cannot say that the nature of a cow exists or does not exist, yet this does not mean the horse's body lacks its own intrinsic nature. This illustrates that when the Dharmakāya is conjoined with the phenomena of the skandhas, dhātus, and āyatanas, regarding the Dharmakāya one cannot say that the nature of the skandhas, dhātus, and āyatanas exists or does not exist, yet this does not mean the Dharmakāya lacks its own intrinsic nature. Thus it is said: 'all phenomena are also like this: they lack self-characteristics, yet that they are not existent means they are existent.' Stating that they are 'not existent' means that they lack the intrinsic nature of [conditioned] phenomena; stating that they 'are existent' means that there is the eternally abiding intrinsic nature of the Dharmakāya. Yet this corresponds only to personal realization, and cannot be known by foolish worldlings. Why can they not know it? Because foolish worldlings have false conceptualizations (vikalpa), they simply cannot know it. Stating that 'all phenomena being empty, unborn, and without intrinsic nature is entirely like this' clarifies that the Tathāgata's Dharmakāya possesses the emptiness of all phenomena, being unborn, without intrinsic nature, and transcending existence and non-existence as an eternally abiding intrinsic nature; thus it says, 'know that it is entirely like this.'