大毘盧遮那成佛經疏 4.28

4.28

時金剛手為欲發明如來深密之旨，斷除未來弟子疑惑心故，頭面禮世尊足，而說偈言：「佛法離諸相，乃至不順法然道」者，謂我親從佛聞諸法實相遠離一切諸相，法佛所住住於法位。若如來出世若不出世，常自寂滅不可思議，非思量分別之所能及，亦非因量譬喻所能表示。若法相常爾，則非諸佛所能造作，何況有為諸相能集成乎？何故天中之天大精進者，今乃說此擇地造壇等有為事相，及與真言次第行法，令修學者辨種種香花供物，口隨覺觀言說、身學手印威儀、心緣本尊色貌形位。既是有為有相，豈能正順無為無相法爾之道乎？唯願世尊開發是中深趣，除世間如言妄執及疑謗之情也。

At that time, Vajrapāṇi, wishing to clarify the Tathāgata's profound and secret purport and to cut off the doubting minds of future disciples, bowed his head to the Bhagavat's feet and spoke a verse, saying: "The Buddha-dharma is free from all marks, ... up to, not conforming to the way of that which is naturally so." This means: I personally heard from the Buddha that the dharmatā of all phenomena is far removed from all marks, and that where the Dharma-Buddha abides is abiding in the state of Dharma. Whether tathāgatas appear in the world or do not appear in the world, it is ever naturally quiescent and inconceivable, beyond the reach of thinking and discrimination, nor can it be expressed by inferential cognition or metaphors. If the marks of dharmas are eternally so, they cannot be created by the Buddhas, let alone can conditioned marks assemble and accomplish them? Why does the Greatly Diligent One, the God of Gods, now teach these conditioned phenomenal marks such as inspecting the ground and building the altar, along with the sequential practices of mantras, causing practitioners to prepare various offerings of incense and flowers, their mouths following vitarka and words, their bodies learning the comportment of hand mudrās, and their minds fixing on the color, form, and position of the deity? Since these are conditioned and marked, how can they properly accord with the unconditioned and markless way of that which is naturally so? We only pray that the Bhagavat will disclose the profound purport therein, and eradicate worldly false attachments according to words as well as doubting and slanderous feelings.