大毘盧遮那成佛經疏 4.28

4.28

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.