金剛三昧經論 1.123

1.123

論曰：心無心相者，不存自內觀心相故。不取虛空者，不取心虛之空性故。此是證道慧也。諸行不生者，達一切行本來不生故。不證寂滅者，不著無生而恒外化故。此是教道慧也。心無出入性常平等者，前之二道恒不相離，動而常寂、寂而恒動，故無出入。動寂恒並不滯一邊，故性常平等。諸法實際皆決定性者，演證道之常寂之相，相同真際等法性故。不依諸地不住智慧者，演教道之恒動之由，不依著於十重法界，不住滯於寂照慧故。此中即具覺照可軌、絕諍之義，即是上言不壞三寶，是名出世般若波羅密也。上來別釋六度文竟。

The treatise says: 'The mind has no sign of mind' means not maintaining internally a sign of a contemplating mind. 'Does not grasp at space' means not grasping at the empty nature of the mind's insubstantiality. This is the wisdom of the path of realization. 'All activities do not arise' means realizing that all activities are originally non-arisen. 'One does not realize quiescence' means not clinging to non-arising and constantly engaging in outward transformation. This is the wisdom of the path of teaching. 'The mind has no exiting or entering, and its nature is constantly equal' means that the two preceding paths are never separated from each other; moving yet constantly quiescent, quiescent yet constantly moving, thus there is no exiting or entering. Movement and quiescence are constantly juxtaposed without stagnating on one side, hence its nature is constantly equal. 'The reality-limits of all dharmas are all of determinate nature' expounds the constantly quiescent aspect of the path of realization, because its sign is identical with the limit of truth and equal to the dharma-nature. 'Not relying on the stages and not abiding in wisdom' expounds the reason for the constant movement of the path of teaching, because one does not rely on or cling to the tenfold dharma-realm, nor does one abide or stagnate in the wisdom of quiescent illumination. Herein is complete the meaning of awakening and illuminating being normative and transcending disputation; this is precisely what was referred to above as 'not destroying the Three Jewels'; this is called the supramundane prajñāpāramitā. The distinct explanation of the text on the six perfections above is now concluded.