大毘盧遮那經供養次第法疏 2.72

2.72

第十段中，真實緣生者，真實者是本不生法，妄言相寂，無凡可度，法慧常照無邊無斷。故知世間日淨明在中，無夜相也。緣生者，真智其體，強言大悲。眾生不知本自覺體，令悟覺體，故然言緣生。離攀緣者，既知覺體，然外緣佛也。末後一偈，流通中甚深流通。此中初一句表無相法體，次一句深法之中劣慧所不堪，次一句為劣慧人故現相法，次一句非但有相亦有前後差別耳。「右阿闍梨」已下，翻譯家語也。此中阿闍梨者，聖者文殊師利也。又說彼於真實緣生句者，彼者，阿字也。真實者，本來不生理也。緣生者，緣眾生也。句者，法也。又可云：依於真實緣生句者，依於真實者，依本不生理也。緣生者，阿字也。臨機示現聲字故。內心支分離攀緣者，內心支分者，能證智也。離攀緣者，沈心本不生理也。甚深無相法者，本不生理也，著相劣慧不得悟入之理故。問：唯有沈心者更有妙用也？答：若能沈理，即是具也。何以故？能行融故。問：理用身心耶？不耶？答：若能用其印者，是為其身心也。問：阿誰向本法呼造本不生耶？答：有三種，一祕密釋、二祕密中祕釋、三祕祕中祕釋。一祕密釋者，毘盧遮那佛說本不生故。二祕密中祕釋者，阿字自說本不生故。三祕祕中祕釋者，本不生理，自有理智自覺本不生故。

In the tenth section: regarding "true conditioned arising", "true" is the phenomenon of ādy-anutpāda, where false speech and marks are tranquil, there are no ordinary beings to be saved, and dharma-wisdom ever illuminates boundlessly and uninterruptedly. Thus we know that the world is purely bright within it, without marks of night. Regarding "conditioned arising", true wisdom is its essence, conventionally termed great compassion. Sentient beings do not know their originally enlightened essence; in order to make them realize the enlightened essence, it is thus called conditioned arising. Regarding "free from ālambana", having known the enlightened essence, one then takes the Buddha as an external condition. The final gāthā is an extremely profound transmission within the transmission: herein, the first line expresses the markless essence of phenomena; the next line [indicates that] inferior wisdom cannot bear this profound phenomenon; the next line [indicates that] for the sake of people of inferior wisdom, phenomenal marks are manifested; the next line [indicates that] there are not only marks, but also distinctions of before and after. From "the above ācārya" downwards are the words of the translator. Herein, "ācārya" refers to the noble Mañjuśrī. Also, speaking of "in that phrase of true conditioned arising": "that" refers to the letter A; "true" refers to the principle of ādy-anutpāda; "conditioned arising" refers to conditioning sentient beings; "phrase" refers to phenomenon. Alternatively, it can be said: regarding "relying on the phrase of true conditioned arising", "relying on the true" refers to relying on the principle of ādy-anutpāda; "conditioned arising" refers to the letter A, because it manifests sounds and letters in accord with the occasion. Regarding "the limb of the inner mind free from ālambana", "the limb of the inner mind" refers to the wisdom capable of realization; "free from ālambana" refers to immersing the mind in the principle of ādy-anutpāda. Regarding "the extremely profound markless phenomenon", this is the principle of ādy-anutpāda, because it is a principle that inferior wisdom attached to marks cannot realize or enter. Question: Is there only immersing the mind, or is there further wonderful functioning? Answer: If one can immerse oneself in the principle, that is complete possession. Why? Because the practice and the principle are fused. Question: Does the functioning of the principle use body and mind? Or does it not? Answer: If one can use its mudrā, that is its body and mind. Question: Who addresses the original phenomenon and calls it ādy-anutpāda? Answer: There are three kinds: first, the secret explanation; second, the secret explanation within the secret; third, the secret explanation within the secret of the secret. First, the secret explanation: because Vairocana Buddha speaks of ādy-anutpāda. Second, the secret explanation within the secret: because the letter A itself speaks of ādy-anutpāda. Third, the secret explanation within the secret of the secret: because in the principle of ādy-anutpāda, the principle-wisdom itself inherently realizes ādy-anutpāda.