金剛三昧經論 1.31

1.31

論曰：此下第二正發言說。此中有二：一者長行、二者重頌。初長行中亦有二分：一略標分、二廣說分。略標分中標二種義：初標無相觀、後標所觀法。無相觀中有其二句：先標如來自入無相觀、後標令他入無相觀。言自入者，如經諸佛智地入實法相決定性故。諸佛智地者，謂如前所入金剛三昧相應之智，住持一切功德法故。入實法相者，謂此佛智破一切相，通達諸法之實相故。決定性者，是實法相，非佛所作，有佛無佛性自爾故。次言故者，以決定性釋成上句，若不決定即非實相故。又攝上句而成下句，如來自入實法相故，故能令他得無相利也。

The treatise says: Below this is the second [section], the actual utterance of speech. In this there are two parts: first, the prose; second, the verse reiterations. Within the initial prose there are also two parts: first, the part briefly marking [the topics]; second, the part extensively explaining [them]. In the part briefly marking, two kinds of meaning are marked: first, marking the contemplation of the signless; second, marking the dharma that is contemplated. In the contemplation of the signless there are two phrases: first, marking the Tathāgata's own entering into the contemplation of the signless; second, marking his causing others to enter the contemplation of the signless. Regarding his own entering, it is as the sūtra says: "Because the wisdom-ground of all buddhas enters the real character of dharmas, which is of determinate nature." The "wisdom-ground of all buddhas" refers to the wisdom corresponding to the vajrasamādhi entered previously, because it sustains all dharmas of merit. "Enters the real character of dharmas" means that this buddha-wisdom shatters all marks, penetrating the real character of all dharmas. "Determinate nature" refers to the fact that this real character of dharmas is not made by buddhas; whether there are buddhas or no buddhas, its nature is inherently so. The subsequent "because" uses the determinate nature to gloss and complete the preceding phrase, for if it were not determinate, it would not be the real character. Furthermore, it gathers the preceding phrase to complete the subsequent phrase: because the Tathāgata himself enters the real character of dharmas, he is able to cause others to obtain the benefit of the signless.