注大乘入楞伽經 8.106

8.106

此明能轉滅藏識見如來藏心，五法、三自性、二無我等對治法門則滅，功用惡覺不能傾動，住不動地無功用道，了十種如幻三昧，如夢度河，未度而覺。為彼三昧覺力所持，任運修行難思佛法，願力廣大，不住無為及無生忍，獲自覺智不共餘乘，而證十地聖人之道、意生法身，離於功用諸三昧行。是故菩薩欲得勝淨微妙佛法者，應淨妄習藏識之名，無如二乘俱斷分段生死便謂真解脫也。

This explains that when one can transform and extinguish the storehouse consciousness and see the mind of the tathāgatagarbha, the remedial approaches such as the five dharmas, three self-natures, and two selflessnesses are extinguished; effort and evil conceptualizations cannot disturb one; one abides in the eighth stage (Acalā) on the path of non-effort, realizes the ten kinds of illusion-like samādhis, and is like one crossing a river in a dream who awakens before having crossed. Sustained by the power of awakening of that samādhi, one effortlessly cultivates the inconceivable Buddha-dharma; with vast power of vows, one does not abide in the unconditioned nor in the forbearance of non-arising, obtains the knowledge of self-realization that is unshared with other vehicles, and realizes the path of the sages of the ten stages, the mind-made dharmakāya, free from the samādhi practices of effort. Therefore, bodhisattvas who wish to attain the superior, pure, subtle, and wonderful Buddha-dharma should purify the name of the storehouse consciousness of false habituation, not being like those of the two vehicles who sever both kinds of fragmented saṃsāra and immediately deem it true liberation.