金剛三昧經論 2.139

2.139

論曰：此下第二廣趣入義。於中有四：一者總明趣入、二者別顯趣入、三者入之離過、四者入之離邊。初中有二：先問、後答。問中言此心淨時應無三界者，初地已上證見本淨故，隨所應得三界滅無。三界事相者，或於初地或第八地而得滅無；三界自性者，等覺位中而得滅無；三界習氣，至妙覺位方得滅無。此義具如二障章說。答中總許，故言如是。三界滅無時，心境不相生。所以然者？唯心妄見變作境界，心無妄時則不作境，境界無故不生心也。

The commentary says: From here on, the second [part] broadly explains the meaning of entry. Herein there are four [sections]: first, explaining entry in general; second, revealing entry in detail; third, entry's departure from faults; fourth, entry's departure from extremes. In the first there are two parts: first the question, and later the answer. In the question, saying 'when this mind is pure, there should be no three realms' means that from the first bhūmi upward, because one realizes and sees original purity, according to what is appropriate, the three realms are extinguished into nonexistence. The phenomenal marks of the three realms are extinguished into nonexistence either on the first bhūmi or the eighth bhūmi; the self-nature of the three realms is extinguished into nonexistence at the stage of equal awakening; the karmic impressions of the three realms are extinguished into nonexistence only upon reaching the stage of wondrous awakening. This meaning is fully explained as in the Chapter on the Two Hindrances. In the answer, [the Buddha] grants this in general, hence saying 'It is so.' When the three realms are extinguished into nonexistence, mind and objective realms do not produce each other. Why is this? Only the mind's deluded perception transforms into objective realms; when the mind is without delusion, it does not create objective realms, and because objective realms do not exist, they do not produce the mind.