金光明最勝王經疏 4.466

4.466

贊曰：結成前無名相等。是聖所知非餘境，成前非校量之所能及。亦非言說等，成前無名無相。無因無緣，成前非是因緣之所生故。亦非譬喻，成前非譬喻之所能及。始終寂靜等，結成五蘊能現法界。準此文言，始終寂靜等前亦合有，以顯略故。或始終寂靜本來自空，成前喻中如是鼓聲三世俱空。前釋為勝，喻及結成顯法說故。即《解深密經》云「說一切法本來寂靜自性涅槃之義。」

The Commentary says: Concluding and establishing the previous [qualities of] being nameless and formless, and so forth. "It is what is known by noble ones, because it is not an object of others" establishes the earlier "it cannot be reached by comparative measurement." "Nor is it within the reach of verbal expression" and so forth establishes the earlier "without name and without mark." "Without cause and without condition" establishes the earlier "because it is not born from causes and conditions." "Also without simile" establishes the earlier "cannot be reached by simile." "Tranquil from beginning to end" and so forth concludes and establishes that the five aggregates are capable of manifesting the dharmadhātu. According to the words of this text, "tranquil from beginning to end" and so forth should also have been present earlier, but was omitted for brevity. Alternatively, "tranquil from beginning to end, and inherently empty from the very origin" establishes the earlier simile, "in this way, the sound of the drum is empty across the three times." The former interpretation is superior, because both the simile and the conclusion were stated to elucidate the Dharma. This is precisely what the *Saṃdhinirmocana-sūtra* says: "It speaks of the meaning that all phenomena are originally tranquil and by intrinsic nature in nirvāṇa."