大毘盧遮那成佛經疏 14.62

14.62

時執金剛具德者，猶手所持如來智印，即是具足一切諸佛種種功德皆同一味，所謂如來解脫之味。以彼智印同於如來，故言具德者也。時彼菩薩由諸如來共所加持，以大歡喜，即得深知如來之語，亦知如來之心，先所不逮而未能問者，今皆自在能問如來，無有疑難也。今欲問如來，先歎法界之德。而說偈言：是法無盡亦無自性者，盡謂有始有終、有生有滅。以有生滅故，即是有起盡之法。而今平等法界之性離如是過，無有始終也。無生滅故，即是不可盡義也。無盡者，即是無相之別名。由無盡故，一切諸法皆無自性，無有動搖、無有變易亦無住處也。阿賴耶，是房義、是盛受義。今平等法界中無有如是受藏之相，故無住處也。若一切法皆無自性即是無作，無作故無有生滅果報等，本來寂然常自寂滅之相，即同不思議解脫也。諸佛同位者，如此甚深寂滅之法，一切名言之所不及，更無可以為喻者，唯是佛同所證知可以為喻，故言同於正覺也。然一切法若但究竟，無生無作也。言究竟者，即是無有諸乘分別差降，一切聖人等位便墮斷滅中證於實證，不能利益一切故。次復言方便佛等，悲願轉無相教開發，覺悟如是相，由具方便故，能滿一切所願。此方便者即是大悲願也，由此大悲願故能轉也（更問）。於此無相法中，無人能說、無可表示，而能令一切得之也，亦自證得，當知是即大方便力也。此法無人能教授者，不由他悟而得證之，即是自覺無師之智，自然成佛道，於道場現寂，覺如是法之實相也。此皆是偈語，後當飾之耳。復次若言法界無盡無終始者，即是於斷滅，不能為眾生作諸利益。何以故？已於生死作分限故，然是塵勞之儔。是如來種，若一切無生無性亦無住處，何能普應世間作諸佛事耶？然諸菩薩有二事故，不墮斷滅中，謂大悲及方便。由有此故，能自開發也。之中云開發者，謂菩提心自然開發也。若此言說表示，因他教悟而能得如是自然無師之慧者，無有是處。所以者何？但因行者如實自覺、如實自觀無盡法界，故得如是實相之慧，非由他悟也。經意云法相如是，故云如是相也。既得如是實相之法，即以此法大悲方便而為眾生開示演說，然實不由他悟、不從他傳得也。如盲人問乳色何似，乃至聞乳色如雪便生冷想，又聞如鶴便生動想，乃至以種種喻方便表示終不能解，徒增心妄計而已。何以故？由彼自無明目故。第一義諦亦爾，若不如實自了知者，設他種種開導，終無得理也。若人自不開發如是內證之法，而為人說，欲令他悟，亦無有是處。何以故？如有無足之人，呼召眾人作如是言：「我當為汝而登妙高山上。」當知此人必為智者之所輕笑也。何以故？若自無足者，尚不能自登如是妙高山王少分高處，況能為一切而登彼頂耶？又如有人自未能渡大海波浪，而謂他言：「我當渡汝令達彼岸。」當知亦是無有得理也。行人亦如是，若自未覺無師之慧，而欲令他聞法得悟，必無此理也。

At that time, 'Vajradhara, the Virtuous One': just as the seal of the Tathāgata's wisdom held in his hand is endowed with the various qualities of all Buddhas of the same single flavor, namely the flavor of the Tathāgata's liberation; because that wisdom seal is equal to the Tathāgata, he is called 'the Virtuous One'. At that time, that Bodhisattva, through the collective adhiṣṭhāna of all the Tathāgatas, with great joy, was able to deeply know the words of the Tathāgata and also know the mind of the Tathāgata; what he previously could not grasp and was unable to ask, he was now capable of asking the Tathāgata with mastery, without doubts or difficulties. Now, wishing to question the Tathāgata, he first praised the qualities of the dharmadhātu, and spoke a gāthā, saying: 'This dharma is inexhaustible and without intrinsic nature': 'exhaustible' means having a beginning and an end, having arising and ceasing. Because there is arising and ceasing, it is a dharma of rising and terminating. But now, the nature of the equal dharmadhātu is free from such faults, having neither beginning nor end. Because it has no arising or ceasing, it has the meaning of being inexhaustible. 'Inexhaustible' is another name for signlessness. Because it is inexhaustible, all dharmas are devoid of intrinsic nature, having no movement, no alteration, and no abiding place. 'Ālaya' has the meaning of a chamber, the meaning of receiving and containing. Now within the equal dharmadhātu there is no such sign of receiving and storing; therefore it has no abiding place. If all dharmas are devoid of intrinsic nature, they are unproduced; because they are unproduced, they have no arising, ceasing, karmic fruition, or the like; their original quiescence, their eternally and naturally quiescent sign, is identical to inconceivable liberation. 'Sharing the same stage with all Buddhas': such an extremely profound, quiescent dharma is beyond the reach of all designations, and nothing else can serve as a metaphor for it; only the shared realization of the Buddhas can serve as a metaphor; therefore it is said to be 'equal to the fully enlightened ones'. However, if all dharmas are merely ultimate, they are unborn and unproduced. 'Ultimate' means that there are no distinctions or hierarchies among the vehicles, and if all āryas are of equal rank, one would fall into annihilationism, realizing an actual realization and being unable to benefit all beings. Therefore, it is next said: 'The Buddhas of upāya, with compassionate vows turning the signless teaching to unfold and awaken to such signs': because they possess upāya, they are able to fulfill all wishes. This upāya is precisely the vow of mahākaruṇā; because of this vow of mahākaruṇā, they are able to turn it (to be asked further). Within this signless dharma, no one can speak and nothing can be expressed, yet they are able to cause everyone to attain it and also realize it themselves; one should know that this is precisely the power of great upāya. For this dharma, there is no one who can teach it; it is realized without depending on awakening through others; it is the spontaneous wisdom of self-awakening without a teacher, spontaneously completing the Buddha path, manifesting quiescence at the bodhimaṇḍa, awakening to the dharmatā of such a dharma. These are all gāthā verses, to be polished later. Furthermore, if one says that the dharmadhātu is inexhaustible and without end or beginning, this would lead to annihilation, being unable to bring about benefits for sentient beings. Why is this? Because one has already drawn a boundary against saṃsāra, yet the company of afflictions is the seed of the Tathāgata. If everything is unborn, without nature, and without an abiding place, how could one universally respond to the world to perform the Buddha-works? However, bodhisattvas, on account of two things, do not fall into annihilationism: namely, mahākaruṇā and upāya. Because of possessing these, they are able to unfold it themselves. Here, 'to unfold' means that the bodhicitta naturally unfolds. If through these verbal expressions and demonstrations, one could attain such spontaneous, teacherless wisdom depending on instruction and awakening from others, this would be impossible. Why is this? It is only because the practitioner truly awakens by himself and truly contemplates the inexhaustible dharmadhātu by himself that he attains such wisdom of dharmatā, not by awakening through another. The sūtra's meaning is that the characteristics of phenomena are like this; hence it says 'such signs'. Having attained such a dharma of dharmatā, one uses this dharma with mahākaruṇā and upāya to reveal and expound it for sentient beings; yet in truth it is not gained by awakening through another, nor received through transmission from another. It is like a blind person asking what the color of milk is like: upon hearing that the color of milk is like snow, he conceives the idea of cold; upon hearing that it is like a crane, he conceives the idea of movement; even when various metaphors and upāyas are used to indicate it, he ultimately cannot understand, only fruitlessly increasing mental deluded calculations. Why is this? Because he himself lacks clear eyes. The paramārthasatya is also like this: if one does not truly and personally know it, even if others give various instructions, there is ultimately no principle by which it can be attained. If someone has not personally unfolded such an internally realized dharma, yet speaks it for others, wishing to make others awaken, that too is impossible. Why is this? Just as if there were a footless person who calls out to the crowd and says: 'I shall climb Mount Sumeru for you.' One should know that this person will certainly be mocked by the wise. Why is this? If one personally has no feet, one cannot even climb the slightest height of Mount Sumeru, the king of mountains, for oneself, how much less could one climb to its summit for everyone? Furthermore, it is like someone who cannot cross the waves of the great ocean himself, yet says to another: 'I will ferry you across so that you reach the other shore.' One should know that there is likewise no principle for this to succeed. The practitioner is also like this: if he has not personally awakened to the teacherless wisdom, yet wishes to make others awaken upon hearing the Dharma, there is definitely no such principle.