楞伽阿跋多羅寶經註解 1.550

1.550

如來閔諸菩薩，於生法自共相執，為說妄計自性差別義門。知是義已，周遍觀察，則離人法二我之執。執既離已，乃入諸地，所以度越凡小禪定，優入如來不思議境。其五法、三自性之妄執，不離而離也。法身智慧莊嚴者，自行之果圓也。起幻境界者，現土化他也。至於一切佛剎、天宮，凡有眾生可受化者，無不於中示現受生，成等正覺。兜率陀者，此云知足，謂於五欲知止足也。

The Tathāgata, pitying the bodhisattvas in their grasping at the svalakṣaṇa and sāmānyalakṣaṇa of beings and dharmas, explains for them the differentiated approaches of the parikalpita-svabhāva (falsely conceptualized nature). Having understood this meaning, when they comprehensively observe, they are freed from the grasping at the two selves of persons and dharmas. Once grasping is abandoned, they enter the stages, thereby transcending the dhyānas of ordinary beings and the Hīnayāna, gracefully entering the Tathāgata's inconceivable realm. Their false attachments to the five dharmas and three svabhāvas are abandoned without conscious effort of abandoning. "Adorning themselves with the wisdom of the Dharma-body" means the perfection of the fruit of their own practice. "Giving rise to illusory realms" means manifesting lands to transform others. Reaching all Buddha-lands and heavenly palaces, wherever there are sentient beings who can receive transformation, there are none among them in which they do not manifest taking birth and accomplishing unexcelled complete enlightenment. Tuṣita is translated here as 'contentment,' meaning knowing contentment regarding the five desires.