金剛經纂要刊定記 1.58

1.58

心境等者。然佛初說小乘心境俱有，說大乘法相即境空心有，說般若教即心境俱空，今正明此，故云齊泯。心即心心所法，境即諸識相分。心通能變能緣，境通本質影像。心境等亡故云齊泯。謂約遍計則都無所有，如繩上蛇。約依他則緣無自性，如麻上繩。由心故境、由境故心，境滅心空、心如境謝。然諸法雖多不出心境，心境既泯則一切皆泯也。《心經》亦云：「無眼耳鼻舌身意，無色聲香味觸法，無眼界乃至無意識界」等，故云齊泯。

Regarding 'mind and objects', and so forth: When the Buddha first taught the Hīnayāna, mind and objects were both existent; when he taught Mahāyāna Dharmalakṣaṇa, objects were empty and mind was existent; when he taught the Prajñā teaching, mind and objects were both empty. Here, directly clarifying this, it says 'both are obliterated'. Mind refers to minds and mental factors; objects refer to the objective aspects of the various consciousnesses. Mind covers the transforming agent and the cognizing agent; objects cover the fundamental substance and the reflected image. Mind and objects are equally eliminated, hence it says 'both are obliterated'. That is, in terms of the imagined [nature], there is nothing at all, like a snake on a rope. In terms of the dependent [nature], conditions lack intrinsic nature, like a rope from hemp. Due to mind there are objects; due to objects there is mind. When objects cease, mind is emptied; when mind ceases, objects perish. Although the myriad phenomena are numerous, they do not go beyond mind and objects; once mind and objects are obliterated, all are obliterated. The Heart Sūtra also says: 'There is no eye, ear, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or dharmas; no eye realm, up to no mental consciousness realm,' and so forth; hence it says 'both are obliterated'.