楞伽阿跋多羅寶經註解 4.255

4.255

此答第五問也。問中有對論、別論。對論則佛有真、化，故曰力士所護者化佛也。離一切根量等，言真佛不墮自他陰、界、入法，得現法樂，住無間法智忍故，則究竟住於智斷，功德法身常與定俱，故不須護。別論者，雖化亦不護，凡二意故：蓋化謂化現，亦應也，又無而歘有曰化，皆隨機應現，不同凡夫隨實業生，則不待護，一也；又曰化佛者，非佛不離佛，乃從真起化，故非一非異，亦不待護，二也。但化用必因眾生，眾生有作須眾緣具，故佛亦以緣具說法，故曰「因陶家輪」等，正取緣具義也。是則不護而護，如金剛力士，豈得非化乎？非自通處者，不同真佛惟說自覺境界也。

This answers the fifth question. Within the question, there are comparative discussions and distinct discussions. As for the comparative discussion, the Buddha has the true and the emanated; hence it says that the one protected by the strongman is an Emanation Buddha. 'Free from all sense-faculties and measures' and so on means that the true Buddha does not fall into the aggregates, realms, and entrances of self or other; because he attains the bliss of the present Dharma and abides in the intellectual receptivity of uninterrupted Dharma, he ultimately abides in knowledge and severance, and his meritorious Dharmakāya is constantly united with samādhi; therefore he does not require protection. As for the distinct discussion, even an emanation is not protected, for two reasons: First, 'emanation' means emanation-manifestation, which is also response; moreover, suddenly appearing from non-existence is called emanation; all of them manifest responsively according to capacities and are not born following real karma like ordinary beings, so they do not require protection. Second, it is said that an Emanation Buddha is not the Buddha, yet not apart from the Buddha; arising as an emanation from the true, they are neither identical nor different, and likewise do not require protection. However, the emanated function must depend on sentient beings, and when sentient beings act, numerous conditions must be complete; therefore the Buddha also preaches the Dharma by means of the completion of conditions. Hence it says 'like a potter's wheel' and so on, which takes precisely the meaning of the completion of conditions. Thus, being protected without protection, like the Vajra-wielder—how could it not be an emanation? 'Not from the realm of his own mastery' means that it differs from the true Buddha, who preaches exclusively the realm of his own realization.