大方廣圓覺修多羅了義經略疏 2.481

2.481

正顯靈妙之體。然此靈心上而無頂，下而無底，傍無邊際，中無在處，既無當中，何有東西上下？欲言空寂，不似太虛；欲言相用，不從緣起；欲言知見，異於分別；欲言頑礙，異於木石；欲言其覺，不同醒悟之初；欲言其明，不同日月之類。故諸經教於寂靜空無呵為邪小，於知見明覺互泯互存，各有深意。今此欲入觀門，恐知字引分別念，故宜但云明也。

This directly reveals the numinous and wondrous essence. Now this numinous mind has no top above, no bottom below, no boundaries at its sides, and no location in the middle; since there is no center, how could there be east, west, above, or below? If one wishes to speak of it as empty and quiescent, it does not resemble empty space; if one wishes to speak of its marks and functions, they do not arise from conditions; if one wishes to speak of its knowledge and vision, it is different from discrimination; if one wishes to speak of it as inert obstruction, it is different from wood and stone; if one wishes to speak of its awareness, it is not like the initial moment of waking; if one wishes to speak of its luminosity, it is not like the category of sun and moon. Therefore the various sūtras and teachings reprove quiescence, emptiness, and nothingness as heterodox and Hinayāna, while regarding knowledge, vision, luminosity, and awareness, they alternately eliminate and preserve them, each having profound meaning. Here, wishing to enter the contemplative gate, fearing that the character 'know' (zhi) might induce discriminative thoughts, it is therefore fitting to speak only of 'luminous'.