大毘盧遮那成佛經疏 2.92

2.92

「先佛宣說離一切過」者，言十方三世諸佛唯有此一門，誘進群迷出於火宅。是處無復障礙，戲論不生，故種種因量諸師無能出其過者。然未度法障，未名真淨菩提心，如蓮華已離濁泥尚未出水，故經云「出世間心住蘊中」也。以行者於瑜伽中，湛寂之心雖已明顯，然涉事時根塵識等猶尚當心，由厭怖有為故著無為法，然以菩提心勢力，自然不由他教也。有如是慧隨生，能於蘊等發起其心，修離著方便，於五種譬喻觀察無性空。初句「觀察聚沫」者，如水上浮沫，雖可目覩有種種形，推求性實了不可得。色陰亦爾，若麁若細無不從眾緣生，緣生生無性，即是色本不生也。次句「浮泡」者，如夏時暴雨水上浮泡，亦但屬眾緣。四句觀之都無起滅。受陰亦爾，諸苦樂等皆從情塵和合生，從緣無性，即是受本不生也。次句「陽炎」者，如春月地氣，日光望之如水，迷渴者生企求心，奔趣徒勤去之彌遠。眾生亦爾，不知緣起性空，有法想生，若悟實相即想本不生也。次「芭蕉」者，如人求芭蕉中堅實，乃至分分披拆之，至於隣虛亦不可得。行陰亦爾，一微涉於動境，無不從眾緣生。緣生無性，即是行本不生也。次「幻事」者，如世間呪術藥力蔽惑人心，現種種未曾有事。識陰亦爾，從一念無明幻心初出三界，究其源本都無生滅去來。當知從眾緣生無自性故，亦復本不生也。聲聞經中雖說此五喻，而意明無我。今此中五喻，意明諸蘊性空。如觀五蘊者，當知十二入、十八界、六入、十二緣等，皆應廣分別說，如《大般若》中說。行者如是觀察時，從無性門達諸法即空，得離一重法倒，了知心性。如是不為蘊界處能執所執之所動搖，故名證寂然界。證此寂然界時，漸過二乘境界，如蓮花雖未開敷，而稍出清流之上。行者亦爾，不復心沒蘊中，故名出世間心。若據正譯，當言上世間心也。

Regarding 'Expounded by past buddhas to be free from all faults': this means that for all buddhas of the ten directions and the three periods of time, there is only this single gateway to guide the deluded multitudes out of the burning house. In this place, there are no longer any hindrances and prapañca does not arise, so none of the various masters of logic and debate are able to point out its faults. Yet because one has not crossed the obstacle of dharmas, it is not yet named the truly pure bodhicitta—just like a lotus flower that has left the muddy silt but has not yet emerged from the water. Therefore the sūtra says: 'The supramundane mind abides in the aggregates.' For when the practitioner is in yoga, although the profoundly tranquil mind has already become evident, yet when engaging in affairs, the faculties, dusts, consciousnesses, and so forth still confront the mind. Because they loathe and fear the conditioned, they cling to unconditioned dharmas; yet through the power of bodhicitta, they naturally do not depend on others' teachings. Such wisdom arises accordingly, enabling them to generate their mind toward the aggregates and so forth, cultivate skillful means of abandoning attachment, and contemplate emptiness devoid of intrinsic nature through the five analogies. The first phrase, 'contemplating a mass of foam': like foam floating on water, though it can be seen by the eyes to have various shapes, when inquiring into the reality of its nature, it is completely unfindable. The form aggregate is also like this: whether coarse or fine, there is none that does not arise from a multitude of conditions; being arisen from conditions, it is devoid of intrinsic nature—which is to say that form is originally unborn. The next phrase, 'floating bubble': like a floating bubble on water during a summer downpour, it also merely belongs to a multitude of conditions. Contemplating it through the four phrases, there is no arising or ceasing whatsoever. The sensation aggregate is also like this: various sufferings and pleasures all arise from the conjunction of sense faculties and dusts; being arisen from conditions, they lack intrinsic nature—which is to say that sensation is originally unborn. The next phrase, 'mirage': like the earth's vapor in spring months, when seen under sunlight it resembles water; the deluded and thirsty give rise to yearning and run toward it in vain exertion, only for it to be farther away. Sentient beings are also like this: not knowing that dependent origination is empty of intrinsic nature, thoughts of dharmas arise; if they awaken to the true reality, then thought is originally unborn. Next, 'plantain tree': like someone seeking firmness within a plantain tree, even tearing it apart layer by layer down to neighboring atoms, it cannot be found. The formation aggregate is also like this: even a single subtle particle engaging in an active realm, there is none that does not arise from a multitude of conditions; being arisen from conditions, it is devoid of intrinsic nature—which is to say that formation is originally unborn. Next, 'illusion': like worldly incantations and herbal potencies that deceive and confuse human minds, displaying various unprecedented phenomena. The consciousness aggregate is also like this: from a single thought of an illusory mind of ignorance, it initially emerges into the three realms; when investigating its source and root, there is no arising, ceasing, coming, or going whatsoever. One should know that because it arises from a multitude of conditions and lacks self-nature, it is also originally unborn. Although these five analogies are spoken in the śrāvaka sūtras, their intention was to clarify selflessness. Now, these five analogies here intend to clarify the emptiness of the intrinsic nature of the aggregates. Just as one contemplates the five aggregates, one should know that the twelve sense fields, eighteen realms, six sense fields, twelve links of dependent origination, and so forth should all be extensively differentiated and explained, as taught in the Mahāprajñāpāramitā-sūtra. When the practitioner contemplates in this way, from the gateway of no intrinsic nature they realize that all dharmas are immediately empty, attain freedom from one layer of inversion regarding dharmas, and comprehend the nature of mind. Being unshakeable by the grasper and grasped of the aggregates, realms, and sense fields in this way, it is therefore called 'realizing the realm of tranquility.' When realizing this realm of tranquility, one gradually surpasses the sphere of the two vehicles—just as a lotus flower, though not yet opened, emerges slightly above the clear current. The practitioner is also like this, their mind no longer sunken within the aggregates; hence it is called 'supramundane mind.' If based on an accurate translation, one should say 'superior-to-the-worldly mind.'