大方廣圓覺修多羅了義經略疏 1.460

1.460

言無體者，但是假名，內外求之了不可得。推其本際，元是妙明，故論云：「念無自相，不離本覺。」又云：「依覺故迷，若離覺性，則無不覺。」了斯無體，諸行不生，不生故無滅，生滅滅已，寂滅為樂。是知十一支法皆有所因，唯此無明橫從空起。今悟無明滅則行滅，行滅則識滅，乃至老死滅也。

Saying it lacks substance means it is merely a provisional designation; seeking it inwardly or outwardly, it is completely unobtainable. Tracing it back to its original limit, it was originally wondrous and bright. Therefore the treatise says: "Thoughts have no self-marks, not departing from original enlightenment." It also says: "Confusion relies upon enlightenment; if one is apart from the enlightened nature, there is no non-enlightenment." Realizing that this lacks substance, all conditioned phenomena do not arise; because they do not arise, they do not cease; when arising and ceasing have ceased, quiescence is bliss. Thus we know that the other eleven links of existence all have a cause, and only this avidyā arises arbitrarily out of emptiness. Now, when one awakens, the cessation of avidyā entails the cessation of formations, the cessation of formations entails the cessation of consciousness, and so on up to the cessation of aging and death.