金剛三昧經論 1.67

1.67

論曰：見法生時者，正觀俗法因緣生時，此時能離取空之見，故言令滅無見。見法滅時者，正觀俗法本來滅時，此時能離取有之見，故言令滅有見。此中何故言令滅者？佛教能令觀者滅故。此意正明修觀行者，觀法生時只離無見而不存生，觀寂滅時唯離有見而不取滅。所以然者？若存生耶，生本寂滅；若取滅耶，滅即生起。如下頌曰「因緣所生義，是義滅非生。滅諸生滅義，是義生非滅。」所以能離二邊而不著中。如其離無取有、破有取空，此為妄空而非真無。今雖離有而不存空，如是乃得諸法真無，故言得法真無。決定性義，如前已說。得真空時觀心不生，遠離一切有無心故，故言決定無生。

The commentary says: "See dharmas arise" means when properly contemplating conventional dharmas arising from causes and conditions; at this time, one is able to depart from the view of grasping at emptiness, so it says, "have them extinguish the view of non-existence." "See dharmas cease" means when properly contemplating conventional dharmas as fundamentally ceased; at this time, one is able to depart from the view of grasping at existence, so it says, "have them extinguish the view of existence." Why does it say here "have them extinguish"? Because the Buddha's teaching can make the contemplative extinguish [them]. This meaning properly clarifies that when a practitioner of contemplation contemplates dharmas arising, they only depart from the view of non-existence without positing arising; when contemplating quiescent cessation, they only depart from the view of existence without grasping at cessation. Why is this? If one posits arising, arising is fundamentally quiescently ceased; if one grasps at cessation, cessation is itself an arising. As a verse below says: "The meaning of what is produced by causes and conditions / is that its meaning is cessation, not arising. / Cessation of all meanings of arising and cessation / is that its meaning is arising, not cessation." Therefore, one is able to depart from the two extremes without clinging to the middle. If one were to depart from non-existence and grasp at existence, or shatter existence and grasp at emptiness, this would be false emptiness, not true non-existence. Now, though departing from existence, one does not posit emptiness; thus one attains the true non-existence of all dharmas, hence it says "they attain the true non-existence of dharmas." The meaning of "determinate nature" is as explained before. When attaining true emptiness, the contemplative mind does not arise, because it is far removed from all minds of existence and non-existence; hence it says "determinately unarisen."