大毘盧遮那成佛經疏 1.22

1.22

經中次說因緣，云「何以故？虛空相是菩提，無知解者亦無開曉。何以故？菩提無相故」者，譬如虛空遍一切處畢竟淨故，離一切相無動無分別，不可變易不可破壞。以如是等小分相似故，以喻無相菩提心。然是中復有無量無邊祕密甚深之事，實非世間虛空所能遍喻，冀諸學者得意忘筌耳。又如虛空遠離戲論分別，故無知解相、無開曉相。諸佛自證三菩提，當知亦爾，唯是心自證心、心自覺心。是中無知解法無知解者，非始開曉亦無開曉之者。若分別少分能所猶如微塵，即取法非法相，不離我人眾生壽命，豈得名為金剛慧耶？復次經中自轉釋言「何以故？菩提無相故。」如《釋論》云「佛智慧清淨故，出諸觀上，不觀諸法常相無常相、有邊相無邊相、有去相無去相、有相無相、有漏相無漏相、有為相無為相、生滅相不生滅相、空相不空相，常清淨無量如虛空，是故佛智無礙。」若觀生滅者，不得觀不生滅；觀不生滅者，不得觀生滅。若生滅實，不生滅不實；若不生滅實，生滅不實。如是等諸觀皆爾。以如是淨菩提心，出過諸觀離眾相故，於一切法得無罣礙。譬如虛空之相亦無相故，萬像皆悉依空，空無所依。如是萬法皆依淨心，淨心適無所依。即此諸法亦復如菩提相，所謂淨虛空相。故經復云「祕密主！諸法無相，謂虛空相。」也。

Next the sūtra explains the cause and condition, saying: 'Why is this? The mark of empty space is bodhi; there is neither one who knows and understands nor one who reveals and illuminates. Why? Because bodhi has no marks.' For instance, empty space pervades all places and is ultimately pure, free from all marks, unmoving and without discrimination, immutable and indestructible. Because of this small fraction of similarity, it is used as an analogy for the formless bodhicitta. Yet within this there are also immeasurable, boundless, secret, and profound matters, which ordinary empty space truly cannot completely illustrate; we hope that practitioners will grasp the meaning and forget the trap. Furthermore, just as empty space is far removed from prapañca and discrimination, it has no mark of knowing and understanding, nor mark of revealing and illuminating. The Buddhas' self-realization of saṃbodhi should be known to be likewise: it is solely the mind self-realizing the mind, the mind self-awakening the mind. In this there is no dharma that is known and understood, nor one who knows and understands; it is not newly revealed, nor is there one who reveals it. If one discriminates the slightest fraction of subject and object like a fine dust particle, one grasps the marks of dharmas and non-dharmas, not parting from self, person, sentient being, or life span—how could that be called vajra-wisdom? Furthermore, the sūtra itself turns to explain: 'Why? Because bodhi has no marks.' As the Commentary says: 'Because the Buddha's wisdom is pure, it transcends all contemplations: it does not contemplate dharmas as having the mark of permanence or impermanence, finite or infinite, coming or not coming, marked or markless, with outflow or without outflow, conditioned or unconditioned, arising and ceasing or non-arising and non-ceasing, empty or non-empty; it is eternally pure and immeasurable like empty space, so the Buddha's wisdom is unobstructed.' If one contemplates arising and ceasing, one cannot contemplate non-arising and non-ceasing; if one contemplates non-arising and non-ceasing, one cannot contemplate arising and ceasing. If arising and ceasing are real, non-arising and non-ceasing are unreal; if non-arising and non-ceasing are real, arising and ceasing are unreal. All such contemplations are like this. Because such pure bodhicitta transcends all contemplations and is free from all marks, it attains non-obstruction in all dharmas. For instance, because the mark of empty space is also markless, all forms rely on space, yet space has nothing upon which it relies. Likewise, all dharmas rely on the pure mind, yet the pure mind relies on nothing. These very dharmas are also like the mark of bodhi, namely the mark of pure empty space. Therefore the sūtra says: 'Secret Lord! All dharmas are without marks; that is, they are the mark of empty space.'