大方廣佛華嚴經疏 50.14

50.14

次轉徵所無。無何等性？同菩提性故。後釋所無。有十二句：前四通生及佛、次四約眾生、後四唯約佛。非獨妄空真有，亦非妄有真空，以性融相法界圓現，故由此無說成正覺。又攝十二總為六對：一能相所相對，謂染相淨相相待有故，念念之盡，緣所盡故；煩惱永盡，本自盡故。二生滅對，約凡則本自不生，即涅槃相，不復更滅故；約佛菩提非始生故，何有滅耶？三我非我對，有緣無主故，我尚不可得，非我何可得？諸法實相中，無我無非我故。四緣非緣對，攬緣生故，緣尚不可得故。五能所證對，能證菩提，因所證故；所證法界，由智顯故。六合不合對，虛空非合，因有顯故，所以性無；成覺是合，理智契合，即為緣起，故非有也。

Next, inquiring further into what is absent: What kind of nature is absent? Because it is identical to the nature of bodhi. Afterward, explaining what is absent. There are twelve lines: the first four apply to both sentient beings and Buddhas; the next four are regarding sentient beings; the last four are solely regarding Buddhas. Not only is delusion empty and the real existent, nor is delusion existent and the real empty; through nature merging with marks, the dharmadhātu is perfectly manifested; therefore, due to this absence, it is said that they attain sambodhi. Furthermore, the twelve are subsumed generally into six pairs: 1. The pair of characterized and characterizer: defiled marks and pure marks exist in mutual dependence; the exhaustion in thought after thought is exhausted by conditions; the eternal exhaustion of afflictions is fundamentally exhausted of itself. 2. The pair of arising and ceasing: regarding ordinary beings, they are fundamentally unborn, which is the mark of nirvāṇa, and do not cease again; regarding the Buddha's bodhi, it does not begin to arise, so how could there be cessation? 3. The pair of self and non-self: having conditions and lacking a controller, even a self is unfindable, so how could non-self be findable? Within the true mark of all dharmas, there is neither self nor non-self. 4. The pair of conditions and non-conditions: because of arising through grasping conditions, even conditions are unfindable. 5. The pair of realizer and realized: bodhi that can realize depends on what is realized; the dharmadhātu that is realized is revealed by wisdom. 6. The pair of conjunction and non-conjunction: space is not conjoined, being revealed through existence, so its nature is non-existent; attaining awakening is conjoined, noumenon and wisdom uniting, which is pratītyasamutpāda, so it is not existent.