大毘盧遮那成佛經疏 6.159

6.159

經云「爾時執金剛具德者，得未曾有開敷眼，頂禮一切智，而說偈言」者，具德，謂具足一切如來祕密莊嚴之德。如連花增長具足時，蒙日光所照，自然開敷端嚴可愛。執金剛亦爾，心蓮花眼遇菩提印光，朗然開敷萬德皆備，美暢於內彰於外容，亦有青蓮花目開敷之相，而說伽他領解前旨也。初云「諸佛甚希有，權智不思議」者，具存梵本應云一切諸佛希有智方便不思議。智謂領解前偈中覺本不生，方便謂領解前偈中加持神力。復次智謂心蓮花臺具足，方便謂葉蘂開敷。二種具不可思議，故云希有也。次云「離一切戲論，法佛自然智」，是廣歎不思議智。「而為世間說，滿足眾希願」，是廣歎不思議方便。若法依師而得，從於眾因緣生，即是戲論生滅相，非法性佛自然之慧。若是自然之慧，則非修學可得，亦不可授人。如內證天甘露味，假令種種方便為未嘗者說之，終不能解。然佛大方便力，以無相法身作種種名相加持，令諸眾生以因果法證得非因非果法，是故權實二慧具不可思議也。次云「真言相如是，常依於二諦」者，是結成不思議二智，領解上文施設二諦之意。以知名相即實際故，能以實際加持而作名相。以知淺略即是深祕故，能以深祕為淺略，隨眾生所成義利皆實不虛。若能解此世諦時，自當通達第一義諦，故云諸佛說法常依二諦也。次有一偈，明信解佛菩提印得無量福聚，故云「若有諸眾生，知此法教者，世人應供養，猶如敬制底」。制底是生身舍利所依，是故諸天世人福祐者皆悉供養。若行人信受如是義者，即法身舍利所依，堪受一切世間供養恭敬也。復次梵音制底，與質多體同，此中祕密謂心為佛塔也。如第三漫荼羅，以自心為基，次第增加，乃至中胎涅槃色最居其上，故此制底甚高。又從中胎八葉次第增加，乃至第三隨類普門身無處不遍，故此制底極廣。蓮華臺達磨馱都，所謂法身舍利也。若眾生解此心菩提印者，即同毘盧遮那，故云世間應供養如敬制底也。

Where the sūtra states, "Then the virtuous Vajradhara, having obtained unprecedented blossomed eyes, bowed his head to the All-Knowing One and spoke in verse," "virtuous" means endowed with the virtues of the secret adornments of all tathāgatas. Just as when a lotus grows to fullness, illuminated by the sunlight, it naturally blossoms, upright, majestic, and lovely, so it is with the Vajradhara: the lotus eye of his mind, encountering the light of the bodhi mudrā, brightly blossomed, fully equipped with all virtues; its inner beauty flowed freely and manifested in his external countenance, also showing the mark of blossoming blue lotus eyes, as he spoke gāthās to express his comprehension of the previous meaning. First, it says, "All buddhas are extremely rare, / their provisional wisdom is inconceivable." In full, the Sanskrit text should say: "The rare wisdom and upāya of all buddhas are inconceivable." "Wisdom" refers to comprehending the "awakening to the originally unborn" in the preceding verse; "upāya" refers to comprehending the "spiritual power of adhiṣṭhāna" in the preceding verse. Furthermore, "wisdom" refers to the completion of the central platform of the mind-lotus, and "upāya" refers to the blossoming of its petals and stamens. Both are inconceivable, hence it says "rare." Next, it says, "Free from all prapañca, / the innate wisdom of the Dharma Buddha," which extensively praises the inconceivable wisdom; "Yet expounding for the sake of the world, / fulfilling the various hopes and wishes," which extensively praises the inconceivable upāya. If a teaching is obtained relying on a master and arises from many causes and conditions, it is the characteristic of prapañca, arising and ceasing, not the innate wisdom of the dharmatā Buddha. If it is innate wisdom, it cannot be obtained by cultivation and study, nor can it be conferred upon others. Just as when one internally experiences the taste of heavenly amṛta, even if one uses various expedients to speak of it to someone who has never tasted it, that person will never be able to understand it. Yet through the Buddha's great power of upāya, using the formless dharmakāya to adhiṣṭhāna various names and characteristics, he causes sentient beings, through the phenomena of cause and effect, to realize that which is neither cause nor effect; therefore both provisional and real wisdom are inconceivable. Next, it says, "The characteristics of mantra are thus, / always relying on the two truths." This concludes the inconceivable two wisdoms, comprehending the intention of setting forth the two truths above. Because he knows that names and characteristics are themselves the limit of reality, he can empower with the limit of reality to produce names and characteristics. Because he knows that the shallow and brief is itself the deep and secret, he can make the deep and secret into the shallow and brief; whatever benefit sentient beings accomplish is real and not false. If one can understand this conventional truth, one will naturally penetrate the ultimate truth; hence it is said that the buddhas' expounding of the Dharma always relies on the two truths. Next, there is a verse clarifying that faithfully understanding the Buddha's bodhi mudrā brings immeasurable heaps of merit; hence it says, "If there are sentient beings / who know this Dharma teaching, / worldly people should make offerings to them, / just as they revere a caitya." A caitya is that upon which the relics of the physical body rely; therefore all gods and worldly people seeking blessings make offerings to it. If a practitioner faithfully accepts such meaning, he is that upon which the relics of the dharmakāya rely, worthy of receiving the offerings and reverence of all the world. Furthermore, the Sanskrit sound caitya shares the same essence with citta; the secret meaning here is that the mind is the buddha stūpa. Just as the third maṇḍala takes one's own mind as its foundation and gradually increases until the nirvāṇa color of the central womb is placed at the very top, so this caitya is exceedingly high. Furthermore, gradually increasing from the eight petals of the central womb until the third, the body of universal gateways according with types, pervades everywhere without exception; so this caitya is exceedingly vast. The lotus platform is the dharmadhātu, which is the relic of the dharmakāya. If sentient beings understand this bodhi mudrā of the mind, they are identical with Vairocana; hence it says worldly people should make offerings to them just as they revere a caitya.