大毘盧遮那成佛經疏 1.22

1.22

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.'