大毘盧遮那成佛經疏 1.32

1.32

佛言：「取要言之，是善男子善女人無量功德皆成就也。」爾時執金剛祕密主復以偈問佛，乃至「不知諸空，非彼能知涅槃。是故應了知空，離於斷常」者，如上佛說經之大旨，心實相門略已周備。時金剛手為令未來眾生具足方便無復餘疑，故以偈問佛，請世尊廣演其義。是中略有九句。「云何世尊說，此心菩提生」者，即是菩提心生也。如《花嚴》諸經廣歎發菩提心功德，今此中直問心之密印。云何了知此心菩提種子發生？若已發生其性云何？第二句云「復以云何相，知發菩提心」者，相謂性成於內，必有相彰於外，如《般若》中廣明阿毘拔致相貌。今此中亦問菩提心生時有何相貌也。

The Buddha said: “To summarize, this good man or good woman accomplishes immeasurable merits.” At that time, the Secret Lord, Vajra-in-Hand, questioned the Buddha again in verse, up to: “Those who do not know the emptinesses / Cannot know nirvāṇa. / Therefore, one should understand emptiness, / Leaving behind annihilationism and eternalism.” Regarding this: In what the Buddha explained above as the main purport of the sūtra, the gateway to the dharmatā of the mind was briefly completed. At that time, Vajrapāṇi, wishing to cause future sentient beings to be endowed with upāya and have no remaining doubts, questioned the Buddha in verse, asking the World-Honoured One to broadly expound its meaning. Herein there are briefly nine lines. “How does the World-Honoured One say / That this mind’s bodhi arises?” refers to the arising of the bodhicitta. While sūtras such as the Avataṃsaka broadly praise the merit of generating the bodhicitta, here he directly inquires about the mind's secret seal: How is one to know that this mind’s seed of bodhi has sprouted? If it has sprouted, what is its nature? The second line says: “And by what marks / Is the generation of the bodhicitta known?” Marks (lakṣaṇa) mean that when nature is established internally, there must be marks displayed externally, just as the marks of an avaivartika are broadly explained in the Prajñāpāramitā. Here, too, he asks: When the bodhicitta arises, what marks does it have?