金剛三昧經論 1.107

1.107

論曰：此下第二重顯。於中有二：先顯遠離諸相周遍三世、後顯隨順法界具修六度。初中三句，謂法、喻、合。不生心法者，牒前正答句。即無依止者，橫無能依所依之異。不住諸行者，縱無曾當今現之行。無曾當故心常空寂，無能所故無有異相。譬彼已下，第二引喻。無有動住者，如世虛空無為常住，無有前滅後生之動，喻於不住諸行。亦無能依所依之住，比於即無依止。無起無作，即同心常空寂。無彼無此，不異無有異相。故舉虛空喻不生觀也。合中言得空心眼者，由不生能觀心，得無所不觀故。得法空身者，由不生所觀法，得平等法身故。五陰皆空者，以得空心眼達於三世五陰空故，合前虛空無起作也。六入悉空者，以得法空身，遍於內外六入空故，合前虛空無彼此也。

The commentary says: Below, this is the second [part], a re-elucidation. Within it there are two: first, elucidating the transcendence of all signs and pervading the three periods of time; second, elucidating the accordance with the dharma-realm and complete cultivation of the six perfections. In the first part there are three clauses, namely the doctrine, the analogy, and the application. "Not giving rise to mind and dharmas" repeats the preceding clause of the direct answer. "There is immediately no reliance" means that horizontally there is no distinction between that which relies and that upon which it relies. "No abiding in conditioned activities" means that vertically there are no activities of the past, future, or present. Because there is no past or future, the mind is constantly empty and quiescent; because there is neither agent nor object, there are no differentiated characteristics. "Just like empty space" and so forth is second, presenting the analogy. "Without motion or abiding": just as empty space in the world is unconditioned and permanently abiding, without the motion of prior cessation and posterior arising, which illustrates not abiding in conditioned activities; nor is there an abiding of that which relies and that upon which it relies, which corresponds to immediately having no reliance. "Without origination or action" is identical to the mind being constantly empty and quiescent. "Without that or this" is not different from having no differentiated characteristics. Therefore, empty space is brought forth to illustrate the contemplation of non-arising. In the application, the statement "one attains the eye of the empty mind" means that because the contemplating mind is not given rise to, there is nothing it does not contemplate. "Attains the body of the emptiness of dharmas" means that because the contemplated dharma is not given rise to, one attains the equal dharmakāya. That the five aggregates are all empty means that by attaining the eye of the empty mind, one penetrates the emptiness of the five aggregates across the three periods of time; this corresponds to the preceding empty space being "without origination or action." That the six sense entrances are all empty means that by attaining the body of the emptiness of dharmas, it pervades the emptiness of the internal and external six sense entrances; this corresponds to the preceding empty space being "without that or this."