金剛三昧經論 1.53

1.53

論曰：此答有二，正答、決答。言菩薩者，是呼解脫菩薩之辭，下文呼辭皆亦同也。一切心相者，一切八識動念之心心所相應行相差別，若行若相皆有四相故。本來無本本無本處者，一切心相種子為本，求此本種永無所得。所以然者？為在現時為已過去，若在現時即與果俱無本末異，如牛兩角。若已過去即無作因無體性故，猶如兔角。如是道理本來法爾，以之故言本來無本。又生滅心生必依本處，本處既無即不得生。言本處者，謂俱有根。其五色根既是色法，有方無方皆不可得。餘三所依皆無色法，有時無時並不可得。是故亦言本無本處。謂從本來無其本處，既無本種亦無本處，當知心相本來無生，以之故言空寂無生。如是觀察不得生時，其能觀心亦無所生，是時即入本來空寂。所入空寂即是一心，一切所依名之為地，故言即入空寂空寂心地。雖諸眾生本來流轉恒取有相，然依此門推求觀察，即能得本空心，故言即得心空。心空空心語有左右，只是一心本覺之義。正答所問竟在於前。此下結答。無相之心者，舉一心體。無心無我者，結前所說。空寂無生無相心中離心我相，一切法相亦如是者，重結空寂。非直離此心我二相，其餘一切有為無為乃至有上無上等相無相心中無不離故。

The treatise says: This answer has two parts: the direct answer and the concluding answer. The word "Bodhisattva" is the address to Liberation Bodhisattva, and the forms of address below are all the same. "All marks of mind" refers to the distinct mental activities and associated mental factors of all eight consciousnesses in stirring thought; whether mental activity or objective mark, all possess the four marks. "Originally have no origin; the place where there is originally no origin": all marks of mind have seeds as their origin, yet seeking this original seed, it can never be found. Why is this so? Does it exist in the present, or has it already passed? If it exists in the present, it is simultaneous with the fruit and lacks any distinction of origin and branch, like the two horns of an ox. If it has already passed, it lacks causal action and has no essential nature, like the horns of a hare. Such a principle is fundamentally natural; therefore it is said that they "originally have no origin." Furthermore, for the arising and ceasing mind to arise, it must depend on an original place; since the original place does not exist, it cannot arise. "Original place" refers to the simultaneously present sense-faculties. The five physical faculties are material dharmas, and whether with spatial location or without spatial location, they cannot be apprehended. The remaining three bases are all non-material dharmas, and whether with time or without time, they cannot be apprehended either. Therefore it is also said that "the place originally has no origin." This means that from the origin there has been no original place; since there is neither an original seed nor an original place, one should know that marks of mind are originally non-arising; therefore it is said, "empty, quiescent, and without arising." When one observes in this way and non-arising cannot be apprehended, the observing mind also does not arise; at that time one enters original emptiness and quiescence. The entered emptiness and quiescence is the one mind; being that upon which all relies, it is called "ground"; therefore it is said, "enters emptiness and quiescence; on the empty and quiescent mind-ground." Although all sentient beings have transmigrated from the beginning and continually grasp at marks of existence, by relying on this gate to inquire and observe, they can attain the original empty mind; therefore it is said, "one then attains the mind's emptiness." "The mind's emptiness" and "empty mind" differ in wording, but they are simply the meaning of the one mind of innate awakening. The direct answer to what was asked has concluded above. Below this is the concluding answer. "The signless mind" brings up the essence of the one mind. "Without mind and without self" concludes what was previously said. In the empty, quiescent, non-arising, and signless mind, one is free from the marks of mind and self. "The marks of all phenomena are also like this" reiterates the conclusion of emptiness and quiescence. Not only is it free from these two marks of mind and self, but all other marks—conditioned and unconditioned, up to supreme and non-supreme—are entirely absent in the signless mind.