楞伽阿跋多羅寶經註解 3.124

3.124

如來說法為令眾生了達諸法本無性執，而反於言說起見者，名相續相。若於文字性離，名不相續，即解脫相。此相續不相續乃生死解脫之根本，所以大慧請說斯義。若善分別等，謂如來若為善巧分別此二種相，則能善解此法，不墮如所說義計著相續，及離言說文字虛妄分別妄想覺，即分別也。故能普入一切佛剎，隨方進道。言力、通、總持印者，即所得功德法門也。種種變化等，言起化用放光照物，善入佛慧滿十大願，無盡句即願也。言無方便行者，即無作功行，猶如日月行空無所依著，如摩尼隨色而現而無自性，如地水火風周遍而無妨礙，此皆菩薩化道之相。至歷諸地，分分離諸妄想，徹見諸法如幻如夢，入於佛地，成法性身，普應眾生，隨宜說法漸引入實。亦了諸法如幻，離有無見、斷生滅執、不著言說，而後化功歸己，則其身相轉增殊勝也。

The Tathāgata's preaching of the Dharma is to enable sentient beings to thoroughly understand that all dharmas fundamentally have no grasp of svabhāva, whereas giving rise to views based on words is called the characteristic of continuity. If one is detached from the nature of letters, it is called non-continuity, which is the characteristic of liberation. This continuity and non-continuity is the root of birth-and-death and liberation; therefore Mahāmati requested this meaning to be taught. "If we skillfully distinguish, etc." means that if the Tathāgata skillfully distinguishes these two characteristics for them, they will skillfully understand this Dharma, not falling into clinging to continuity according to the literal meaning, and being free from the discriminating awareness of the false discrimination of words and letters—discriminating awareness means discrimination. Hence they can universally enter all buddha lands, advancing on the path according to their locations. Speaking of "powers, supernormal knowledges, and the seals of dhāraṇīs" refers to the dharma-gates of merit they have attained. "Diverse transformations, etc." refers to producing transformative functions and emitting light to illuminate things, skillfully entering the Buddha's wisdom and fulfilling the ten great vows; "inexhaustible phrases" refers to the vows. Speaking of "acting without expedient means" refers to non-intentional practice, just as the sun and moon travel through space without attachment, as maṇi jewels manifest according to colour without self-nature, and as earth, water, fire, and wind are omnipresent without obstruction: these are all characteristics of the bodhisattva's path of conversion. When progressing through the stages, at each stage leaving behind false discrimination, thoroughly seeing all dharmas as illusions and dreams, entering the Buddha stage, attaining the body of the Dharma-nature, universally responding to sentient beings, preaching the Dharma appropriately to gradually guide them into the real, they also comprehend all dharmas as illusions, free from the views of existence and nonexistence, cutting off the clinging to arising and ceasing, and not attached to words; afterwards, when the merits of conversion return to oneself, their bodily form becomes increasingly superior.