大毘盧遮那成佛經疏 19.17

19.17

次菩提性品，即騰百字法品中義而說喻也。故經云猶如虛空方。猶如虛空，一切方遍依常。如是一切法真言救世者，常遍一切無所依亦如是。真言救世者，於一切法無所依，猶如虛空物（謂烟雲等）。雖見無所依（謂空等，雖見一切日月烟雲，等然空無所依也），物等不依彼空也。真言救世亦然，非彼之所依。如教說世所極成也。虛空遠離於三世，真言救世者亦離於三世。真言救世者同於虛空，三世等離。經文也。猶如虛空遍一切方所，一切萬有皆依之而得成立，然虛空無所依。如是一切真言皆依於此真言救世者。此見是現見現量，見烟等不染空亦然也。住於唯名行，遠離作者等。虛空假名等，等謂有種種假名也。謂世人說為虛空，但是假名也。導師所宣說，而此真言本不生體，教無所依，同彼虛空遍一切處也。又如世間觀於虛空謂有所見，而實虛空觀，一切觀不與眼對也。約虛空具一切相而非此空，具一切相空亦不入彼相中，自他俱離。當知此真言救世者亦如是，與虛空無異也。雖無所不有，而畢竟清淨體同虛空。雖同虛空畢竟清淨無法可得，而無所不有、無所不成也。又如虛空離於三世，即過去未來現在也。真言亦爾，隨世間故說有三世，謂當修已修正修、當證已證現證之類。而真言之體出過於三世、等同於虛空，況隨順世人說三世爾。救世者，謂分別空見種種法，此法既從本不生而生，當知此體亦同根本也。亦唯名行諸作者，等離虛空假名字等，宣說導師非名依所有。如虛空，真言亦然，真言自在此字見。經文也。如虛空唯住於名行，此行亦可趣，謂有名趣。謂唯名之趣只名是趣也。唯立之名趣，亦合謂即是言語之義也。虛空假名等（此等是順世間故立此名也），假施設也。前偈云空但有名，後偈意云此名亦同於空不可得也。唯有名字而不可得，離於作者。如世間人以分別戲論相故，取是空相以為實有，而生種種妄計：或言虛空是常；或言眾色所圍，此孔穴中是虛空等；或言此空依作者處而生。此等諸見無量無邊，如經論廣說。以要言之，皆不離斷常二見。乃至世小乘師，亦立空法以為實有，以是因緣有無量過失。名亦無所有，亦同於虛空，真言主亦然，見住於假名，謂無量假立也。諸非云云，非淨穢受生。或果亦不可生，此或是多種義也，諸果亦不生也。若無如是等種種世分別，於彼常勤修，求一切智句，謂志求此也。今此中云虛空，即是不可得空，即是大空空。又復空但有名字，而實體即不空，離空與不空之相也。導師以方便故，假以言說以開悟眾生。然亦空名亦不可得，若有名可存即是有相，有相即心生滅不入實智，云何得名阿字自然之慧實相之智耶？如空無所依，當知真言亦如是，畢竟無所依。佛以方便，欲令眾生普入於佛慧，從空立假，令依此假而至於理。空既本體無生，從空所依之假從何而有？當知是生於實見也。如是知見即是菩提之性，菩提性者不離真言耳。此真言之義即是菩提，離此之外別有菩提，無有是處也。

Next is Chapter 24: Expounding the Nature of Bodhi, which takes up the meaning within the "Chapter on the Hundred-Syllable Dharma" and explains it by way of metaphors. Hence the sūtra says: / "Just as space in all directions / Is universally relied upon by everything and is permanent, / So it is with all dharmas: / The mantra saviour of the world / Is permanently omnipresent throughout everything and without reliance; it is also like this. / The mantra saviour of the world / Has no reliance among all dharmas, / Just as with things in space (meaning smoke, clouds, and so on): / Though seen, they are without reliance (meaning that space and the like, though seen by all to contain the sun, moon, smoke, clouds, and so on, yet space has no reliance), / And things and the like do not rely on that space. / The mantra saviour of the world is likewise; / It is not relied upon by them. / As taught in the teachings, this is fully established in the world. / Space is far removed from the three times; / The mantra saviour of the world is also removed from the three times. / The mantra saviour of the world is identical to space, / Equally removed from the three times and the like." / This is the sūtra text.
Just as space pervades all directions and locations, and all myriad existences are established in reliance upon it, yet space itself has nothing upon which it relies, so too all mantras rely upon this mantra saviour of the world. This seeing is direct perception, direct valid cognition: seeing that smoke and the like do not defile space is also like this. / "Abiding in the activity of mere names, / Far removed from an agent and the like; / Space is a conventional name and the like— / 'and the like' means having various conventional names; / That is, worldly people call it 'space', / But it is merely a conventional name— / Expounded by the Guide; / Yet this mantra's essence of original non-arising, / Its teaching having nothing upon which to rely, / Is like that space, omnipresent in all places." / Furthermore, just as when worldly people look at space and think something is seen, yet in the true observation of space, all observations do not confront the eye. In terms of space possessing all marks, it is not this space; and the space possessing all marks also does not enter into those marks—self and other are both transcended. One should know that this mantra saviour of the world is also like this, no different from space. Although there is nothing it does not possess, its ultimately pure essence is identical to space. Although identical to space and ultimately pure with no dharma to be apprehended, yet there is nothing it does not possess and nothing it does not accomplish.
Furthermore, just as space is free from the three times—namely, past, future, and present—so too are mantras. In accordance with the world, it is said that there are three times, referring to categories such as: to be cultivated, already cultivated, and currently cultivating; to be realized, already realized, and presently realizing. Yet the essence of a mantra transcends the three times and is identical to space; how much more so when merely conforming to worldly people in speaking of three times! "Saviour of the world" means that in discerning emptiness, various dharmas are seen; since these dharmas are born from original non-arising, one should know that their essence is also identical to the root source.
/ "Also, the activity of mere names, agents, and the like, / Being free from space, conventional designations, and the like, / Expounded by the Guide, are not that which name relies upon. / Like space, the mantra is also like this; / The mantra's mastery is seen in this syllable." / This is the sūtra text.
Like space, it abides solely in the activity of names. This activity can also be a destination, meaning there is a designation of destination: the destination of mere names means that name alone is the destination. The destination established merely by name should also be understood as having the meaning of verbal expression. "Space, conventional designations, and the like" (this "and the like" means establishing these names in accordance with the world) are conventional designations. The preceding verse states that space has only a name; the meaning of the subsequent verse is that this name is also identical to emptiness and cannot be apprehended. It exists only as a name and cannot be apprehended, being free from an agent. Just as worldly people, by reason of discriminatory and discursive marks, grasp at this mark of emptiness as truly existent and generate various false reckonings—either saying space is permanent; or saying that what is surrounded by diverse forms, this cavity within, is space, and so on; or saying that this space arises reliant upon the location of an agent. Such views are boundless and infinite, as explained at length in the sūtras and treatises. To state the essential point, none of them departs from the two views of annihilationism and eternalism. Even the worldly masters of the Hinayāna also establish the dharma of emptiness as truly existent, and on account of these causes and conditions, there are limitless faults.
"Names are also non-existent, / And are likewise identical to space; / The master of mantras is also like this, / Seen as abiding in conventional designations— / That is, boundless conventional establishments. / All not… and so forth, / Not taking birth in purity or defilement, / Or even results cannot arise— / This 'or' has manifold meanings; / Various results also do not arise. / If one is without such various worldly discriminations, / And constantly and diligently cultivates therein, / Seeking the clause of all-knowledge"— / meaning aspiring to seek this.
Now, what is here called "space" is precisely the emptiness of the unapprehendable, which is the emptiness of great emptiness. Furthermore, emptiness has only a name, whereas its true essence is not empty, being free from the marks of both emptiness and non-emptiness. By means of upāya, the Guide uses conventional words to awaken sentient beings. However, the name "emptiness" is also unapprehendable. If there were a name that could remain, that would be possessing marks; possessing marks means the arising and ceasing of the mind, which does not enter into true wisdom. How could it be called the natural wisdom of the syllable A, the wisdom of dharmatā? Just as space has nothing upon which to rely, one should know that mantras are also like this, ultimately having nothing upon which to rely. By means of upāya, wishing to cause sentient beings to enter universally into the Buddha's wisdom, the Buddha establishes the conventional from emptiness, causing them to rely upon this conventional and thereby arrive at the principle. Since the original essence of emptiness is non-arising, from where could the conventional that relies upon emptiness exist? One should know that it arises from true seeing. Such knowledge and vision is precisely the nature of bodhi, and the nature of bodhi is not separate from mantra. The meaning of this mantra is precisely bodhi; to hold that apart from this there is another bodhi is impossible.