金剛三昧經論 3.97

3.97

論曰：此是第四禮能說者。於中有三：一者一頌禮能說者；二者二句禮能說智；三者二句禮能說身。初中言如來所說法悉從於無住者，謂佛教法順從無住故。我從無住處是處禮如來者，依教得從於無住處，彌知如來最可尊重故。於是處禮能說者，此中言無住者，不住二諦亦不在中，雖不在中而離二邊，如是名為無住處也。第二中言如來相者，不以相好為如來相，以不動智為如來相。言等空者，謂如來智無量無邊，等虛空界無所不遍故。言不動者，遍達一切無邊三世，世有遷流智用不移故。第三中言不著者，法身離二邊故。無處所者，中間無所住故。故言敬禮無住身也。

The treatise states: This is fourth, paying homage to the one capable of expounding. Within this there are three: first, one verse paying homage to the one capable of expounding; second, two lines paying homage to the expounding cognition; third, two lines paying homage to the expounding body. In the first, as for 'The Dharma spoken by the Tathāgata completely accords with non-abiding,' it means that the Buddha's teaching and Dharma comply with non-abiding. As for 'From the locus of non-abiding, at this locus I pay homage to the Tathāgata,' relying on the teaching, one attains compliance with the locus of non-abiding, knowing all the more that the Tathāgata is most worthy of respect. Therefore, at this locus he pays homage to the one capable of expounding. 'Non-abiding' here means not abiding in the two truths and also not existing in the middle; although not in the middle, it is free from the two extremes. Such is termed the locus of non-abiding. In the second, as for 'the Tathāgata's mark,' one does not take the major and minor marks as the Tathāgata's mark; one takes unmoving cognition as the Tathāgata's mark. 'Equal to space' means that the Tathāgata's cognition is immeasurable and boundless, equal to the realm of empty space, with nowhere it does not pervade. 'Unmoving' means that it thoroughly penetrates all boundless three periods of time; although the times undergo transition and flow, the function of cognition does not shift. In the third, as for 'unattached,' it is because the dharmakāya is free from the two extremes. 'Without locus' means that in the middle there is nowhere it abides. Therefore it is said, 'I pay homage to the non-abiding body.'