金剛三昧經論 1.51

1.51

論曰：此下第二往復決疑，有四問答次第決疑。第一問中，問意有二：一者眾生心性本來空寂，而猶動念無始流轉，云何方修而得本心？二者空寂心體無色無相，眾生本來恒取有相，云何習無而得空心？故言云何修習得本空心。問：此中所說眾生之心，應是六識等生滅心，何以得知一心本覺？答：《起信論》云「有法能起大乘信根，謂眾生心依一心法有二種門」乃至廣說。又如經言「寂滅者名為一心。」今此文言「空寂之心體無色相」，言有左右意致還同。言無色者，無顯形等色故。無相者，無生滅等相故。此文即顯心真如門。上言眾生之心，且舉心生滅門。舉生滅心顯真如門，以之故言性本空寂。然此二門其體無二，所以皆是一心法耳。

The treatise says: Below this is the second [part], the back-and-forth resolving of doubts, which has four questions and answers resolving doubts in succession. In the first question, the intent of the question has two points: First, sentient beings' mind-nature is originally empty and quiescent, yet thought stirs in beginningless transmigration; how can one only now cultivate and attain the original mind? Second, the essence of the empty and quiescent mind is devoid of form and mark, yet sentient beings originally always grasp at marks of existence; how can one practice non-existence and attain the empty mind? Therefore he says, "How does one cultivate practice to attain the original empty mind?" Question: The mind of sentient beings spoken of here should be the arising and ceasing mind such as the six consciousnesses; how is it known to be the one mind of innate awakening? Answer: The Awakening of Faith says: "There is a dharma that can arouse the Mahāyāna root of faith: that is, the mind of sentient beings, which has two gates relying on the dharma of the one mind," and so on at length. Furthermore, as the sūtra says: "Extinction is called the one mind." Now this text says: "The essence of the empty and quiescent mind is devoid of physical marks." The words differ in phrasing, but their purport is identical. "Devoid of form" means lacking colors, shapes, and other forms. "Devoid of marks" means lacking marks of arising, cessation, and so forth. This text directly reveals the gate of the mind as suchness. The phrase "the mind of sentient beings" above provisionally brings up the gate of the mind's arising and cessation. By bringing up the arising and ceasing mind, the gate of suchness is revealed; therefore it is said that the nature is originally empty and quiescent. However, the essences of these two gates are non-dual, and so both are simply the dharma of the one mind.