大毘盧遮那成佛經疏 3.8

3.8

The sūtra says: “Furthermore, when with respect to all skandhas, dhātus, and āyatanas; the grasping and the grasped; the self, lifespan, and so forth; as well as the unconditioned emptiness of phenomena—their nature is without nature. When this wisdom of emptiness arises, one shall attain the fearlessness of the equality of the intrinsic nature of all phenomena.” This means that when one contemplates the ultimate emptiness of one's own mind, the self, the skandhas, phenomena, and the unconditioned are all of the same nature—that is to say, their intrinsic nature is without nature. When this wisdom of emptiness arises, it is precisely the arising of the mind that is utterly devoid of intrinsic nature. Toward karma, defilements, and the like, there is nothing at all to bind and nothing to liberate; therefore it says that one attains the equality of the intrinsic nature of all phenomena. At that time, one obtains a resting place from the two kinds of stifling bonds of the conditioned and unconditioned realms; this is precisely the mantra practitioner's sky-like, undefiled bodhicitta. Yet this mind, whether in bondage or freed from bondage, is ultimately devoid of characteristics. Since even the Tathāgata’s five eyes, gazing attentively, cannot apprehend its appearance, how much less can ordinary persons within the cycle of arising and ceasing? The reason for extensively explaining here the numerous mental characteristics of the three kalpas and the six places of fearlessness is merely to delineate external traces so as to clarify the depth and shallowness of cultivation and realization. Above, having already clarified the mark of seeing smoke, one may infer the nature of fire. One need only know that where the mental defilements are exhausted and prapañca ceases to function is the support of the sixth fearlessness—what further need is there to express it?