大毘盧遮那成佛經疏 20.24

20.24

復次祕密主！心性離一切相，思惟性空當思惟此也。祕密主！心於三時求不可得，離彼三世。彼性如是，當思念之而離相。復次祕密主！亦自可觀察之。行者爾時既觀外相，次了內心亦空，此心離一切相，於三世中求皆不可得，如虛空離三世，心亦如是，出過三世出住滅法也。然凡愚以不了心實性故也。復次祕密主！有心想者，謂愚童凡夫之所分別。謂心取相不能了知，不實妄起，故有如是說。彼不如實知，謂由有是妄執，不能如實知也。如是思念，謂凡夫起是思惟也。如是，謂凡夫有此分別也。已上屬心句也。復次祕密主！以此真言門修菩薩行諸菩薩，說相引無相也，謂當了知有相而起無相也。謂諸菩薩如是思惟，得無相三昧。由得住於無相三昧故，祕密主！彼人當得證。由除妄故，真言實相實體現前，行住坐臥常現前也。如來所說真言，彼常親對而自住，由識真言之體如前十喻，即是悉地相也。妄謂我心，我愚我智、我順我違，自生種種能著之想。以前虛妄故，所有身口亦皆虛妄也。故不知何事耶？謂不見真實。由不見真實故，由如嬰童無所曉解。若見心實相時，自然離如是一切戲論分別也。以不知心實相故而生妄執，名為凡愚。若了知者，即名諸佛也。

"Furthermore, Secret Lord, the nature of mind is free from all characteristics; in contemplating its empty nature, one should contemplate this. Secret Lord, searching for mind across the three times, it cannot be found; it is free from the three times. Its nature being like this, one should reflect upon it and become free from characteristics." Furthermore, Secret Lord, one may also observe it on one's own. At that time, having observed external characteristics, the practitioner next understands that the internal mind is also empty: this mind is free from all characteristics, and seeking it in the three times, it cannot be found anywhere. Just as space is free from the three times, mind is also like this; it transcends the three times and goes beyond the phenomena of arising, abiding, and ceasing. Yet ordinary, foolish people do not understand the true nature of mind. "Furthermore, Secret Lord, that there are mental conceptions is the discrimination of foolish, childish ordinary persons." That is to say, the mind grasps at characteristics and cannot understand; arising falsely from what is unreal, this is why it is spoken of in this way. "They do not know it as it truly is," meaning that because of these false attachments, they cannot know it as it truly is. "Reflecting like this" means that ordinary persons give rise to such contemplations. "Like this" means that ordinary persons have these discriminations. The above belongs to the phrases on mind. "Furthermore, Secret Lord, for those bodhisattvas who cultivate bodhisattva conduct through this mantra gateway," teaching characteristics leads into the unconditioned: that is to say, one should understand the conditioned and thereby give rise to the unconditioned. It means that when bodhisattvas contemplate in this way, they attain the samādhi of signlessness. "Because of being able to abide in the samādhi of signlessness, Secret Lord, that person shall attain realization." Because false conceptions are eliminated, the dharmatā and real essence of the mantra manifest directly before them; in walking, standing, sitting, and lying down, it is constantly present before them. "They constantly abide face-to-face with the mantras spoken by the Tathāgata." Because they recognize the essence of mantras, as in the previous ten similes, this is indeed the mark of siddhi. Falsely conceptualizing "my mind, my foolishness, my wisdom, what accords with me, and what opposes me," they spontaneously give rise to various notions capable of clinging. Because the previous [mind] is false, all body and speech are also false. "Therefore, of what matter are they unaware?" It means they do not see reality. Because they do not see reality, they are just like infants who have no understanding at all. When one sees the dharmatā of the mind, one naturally abandons all such prapañca and discriminations. Because of not knowing the dharmatā of the mind, they give rise to false attachments and are named ordinary fools. If one understands it, one is named the Buddhas.