楞伽阿跋多羅寶經註解 2.229

2.229

二建立覺者，《入楞伽》云：「謂於堅、濕、煖、動諸大種性取相執著，虛妄分別，以宗因喻而妄建立，是名取相分別執著建立智。」宗、因、喻者，即五分論法，雖是不實建立，以世諦故而建立之，則真俗兩行不相妨礙。若菩薩下，總結二覺成相。初覺成故，於人、法知無我相；次覺成故，了無我相不離人法，故曰究竟善知方便。無所有覺者，還以二種覺觀歷於行地，而後得入初地也。入三昧見佛等皆以百言之者，以菩薩初破無明，能分身百界，所入法門數皆如之，故《攝論》云：「菩薩入初地時，證十百明門：一、於一剎那頃證百三摩地；二、以淨天眼見百佛國；三、以神通力能動百佛世界；四、能往百佛世界教化眾生；五、能以一身化百類身形令有情見；六、能成就百類所化有情；七、若為利益，能留身住世百劫；八、能知前後際百劫事；九、能以智慧入百法明門，洞達曉了；十、能以身觀百類眷屬。餘地倍倍增勝。」十無盡句者，如《華嚴．十地品》住初歡喜地有十不可盡句云云。亦如普賢十行願，皆言無盡。以此善繫其心，成熟眾生至於自覺聖樂三昧，則菩薩之能事畢矣。

Regarding the second, the discernment of positing: The Ru Lengqie [jing] says, "Taking the characteristics of and clinging to the nature of the primary elements of solidity, moisture, warmth, and motility, falsely conceptualising them, and falsely positing them by means of proposition, reason, and example—this is called the posited cognition of taking characteristics, conceptualising, and clinging." Proposition, reason, and example are the five-part syllogism. Although they are unreal positings, because they are posited according to conventional truth, the absolute and conventional practices do not obstruct one another. From "If a bodhisattva" downward concludes and synthesises the signs of the two discernments' perfection. Because the first discernment is perfected, one knows the signs of selflessness in persons and dharmas. Because the next discernment is perfected, one clearly understands that the sign of selflessness is not apart from persons and dharmas; therefore it says, "He thoroughly and well knows the discernment that upāyas have no existence." As for "the discernment of non-existence," this means again observing the stages of practice by means of these two kinds of discernment, after which one is able to enter the first stage. Entering samādhis, seeing Buddhas, and so forth are all stated in terms of "a hundred" because when a bodhisattva first breaks through ignorance, he can emanate his body into a hundred realms, and the number of Dharma gates he enters is likewise so. Thus the Mahāyānasaṃgraha says: "When a bodhisattva enters the first stage, he realizes ten sets of a hundred gates of illumination: 1. In a single instant, he realizes a hundred samādhis; 2. with pure divine vision, he sees a hundred Buddha-lands; 3. by supernatural powers, he can shake a hundred Buddha-worlds; 4. he can travel to a hundred Buddha-worlds to teach and transform sentient beings; 5. with one body, he can manifest bodily forms of a hundred classes to let sentient beings see him; 6. he can bring to maturation a hundred classes of sentient beings to be transformed; 7. if for the sake of benefit, he can retain his body to dwell in the world for a hundred kalpas; 8. he can know the events of a hundred kalpas of past and future; 9. with wisdom, he can enter and thoroughly comprehend a hundred gates of illumination of dharmas; 10. with his body, he can observe retinues of a hundred classes. In the remaining stages, these increase doubly and surpassingly." Regarding the ten inexhaustible phrases, as in the "Chapter on the Ten Stages" of the Avataṃsaka Sūtra, when abiding in the first stage of Joy, there are ten inexhaustible phrases, and so forth. It is also like Samantabhadra's ten vows of practice, which are all called inexhaustible. By well binding the mind to these and maturing sentient beings up to the samādhi of the noble joy of self-realization, the bodhisattva's tasks are complete.