金剛三昧經論 2.151

2.151

論曰：此下第一廣釋離過，先問、次答、三領、四述。答中有二：先釋非心非影之句、後釋法爾清淨之句。初中亦二：先明入法離諸心影、後明心影無非如理。初中言空如之法者，入實際時遠離諸相曰空，能所平等曰如，如是入法離諸心影。心影差別略有六雙：一者心及心所為雙；二者虛空與色為雙；三者不相應行及諸無為為雙；四者影像及與本質為雙；五者自性差別為雙；六者名言及與相義為雙。此六雙中，初之一雙能緣心類、後五雙者所緣影類，離此六雙故非心影。如其次第有六雙句。非心識法者，以離八識心故。非心使所有法者，以離六位心所有法故。非空相法者，離無色相虛空法故。非色相法者，離顯形表三種色故。非心不相應法者，離二十四不相應行故。非心無為相應法者，離餘七種無為法故。依心所顯故，名心無為；三種無為之相相應法故，名相應法。亦離三種真如法者，入證門中無三別故。非所現影者，離方便觀之所顯現本法同分之影像故。非所顯示者，亦離影像之所顯示本質之法骨鎖等故。非自性者，離色心等之自性故。非差別者，離無常等差別相故。非名者，離名句文能詮相故。非相義者，離名所詮相當名之義故。何故離此六雙相者？能所平等、無差別故，故言如故。非如之法已下，第二明心影法無不如理。非如法者，謂前所非六雙法相。亦無無如者，如理遍通故。無有無如者，無一有相之法而無如理者故。非無如有者，設有無如之法，可得為有；既非非如之法，不得為有故。何以故下，釋非有義。根者，樹根，喻於種子。理者，木理，喻於現法。如前菴羅果喻中說。離諸諍論不見其相者，覺慧求之無所得故。上來二分廣非心影。如是淨法已下，次廣法爾清淨。非生之所生生者，離生相故，體非生故，下句亦爾，離滅相故，體非滅故。如是淨法離有為相，無生無滅、無始無終，由是義故法爾清淨也。

The commentary states: Below, this is the first section, which explains at length freedom from faults. First comes a question, next the answer, third an expression of understanding, and fourth a ratification. In the answer there are two parts: first an explanation of the phrase 'neither mind nor shadow', and subsequently an explanation of the phrase 'naturally pure'. In the first part there are also two: first it clarifies that the Dharma entered is free from all mind and shadows, and subsequently it clarifies that mind and shadows are none other than the principle of thusness. In the first part, stating 'the Dharma of emptiness and thusness': when entering the reality-limit, being far removed from all signs is called 'emptiness'; the equality of subject and object is called 'thusness'. Such a Dharma entered is free from all mind and shadows. The distinctions of mind and shadows briefly comprise six pairs: first, mind and mental factors form a pair; second, space and form form a pair; third, non-associated formations and the unconditioned form a pair; fourth, reflective image and archetypal substance form a pair; fifth, intrinsic nature and differentiating characteristics form a pair; sixth, nominal expression and signified characteristics form a pair. Among these six pairs, the first pair belongs to the class of grasping mind, and the latter five pairs belong to the class of grasped shadows. Being free from these six pairs, it is therefore 'neither mind nor shadow'. Correspondingly, in sequence, there are six pairs of clauses. 'Not a phenomenon of the mind-consciousness' is because it is free from the mind of the eight consciousnesses. 'Not a phenomenon belonging to mental servants' is because it is free from mental factors across the six categories. 'Not a phenomenon of the characteristic of space' is because it is free from the phenomenon of space that lacks material characteristics. 'Not a phenomenon of the characteristic of form' is because it is free from the three kinds of form: manifest, shape, and informative. 'Not a phenomenon non-associated with mind' is because it is free from the twenty-four non-associated formations. 'Not a phenomenon associated with the unconditioned mind' is because it is free from the remaining seven kinds of unconditioned phenomena. Because it is revealed relying on mind, it is called 'unconditioned mind'; because it is a phenomenon associated with the characteristics of the three kinds of unconditioned, it is called 'associated phenomenon'. It is also free from the three kinds of true thusness, because within the gate of realization there are no three distinctions. 'Not a projected shadow' is because it is free from the image of the same class as the fundamental phenomenon that is manifested by expedient contemplation. 'Not that which is manifested' is because it is also free from the archetypal phenomenon—such as the skeleton—that is manifested by the reflective image. 'Not intrinsic nature' is because it is free from the intrinsic nature of form, mind, and the like. 'Not differentiating characteristics' is because it is free from differentiating characteristics such as impermanence. 'Not a name' is because it is free from the designating characteristics of names, phrases, and syllables. 'Not signified characteristics' is because it is free from the meaning corresponding to the name that is designated by the name. Why is it free from the characteristics of these six pairs? Because subject and object are equal and without differentiation; therefore it says, 'Because of thusness.' From 'the phenomena that are not thusness' onwards, secondly it clarifies that the phenomena of mind and shadow are none other than the principle of thusness. 'The phenomena that are not thusness' refers to the phenomenal characteristics of the six pairs negated previously. 'Nor is there non-thusness' is because the principle of thusness is universally pervasive. 'There is no non-thusness that exists' is because there is not a single phenomenon possessing characteristics that lacks the principle of thusness. 'Non-thusness is not existent': if there were a phenomenon of non-thusness, it could be said to exist; since it is not a phenomenon of non-thusness, it cannot be said to exist. From 'Why is this?' onwards, it explains the meaning of non-existence. 'Root' means a tree root, an analogy for the seed. 'Pattern' means the grain of the wood, an analogy for present phenomena. As explained previously in the analogy of the mango fruit. 'Free from all disputations, its marks are not seen' is because when seeking it with discerning wisdom, nothing is apprehended. The preceding two sections broadly negate mind and shadows. From 'Such pure Dharma' onwards, next it expands on 'naturally pure'. 'Not born from that which generates birth': because it is free from the characteristic of birth, its substance is not birth; the following line is also like this, because it is free from the characteristic of cessation, its substance is not cessation. Such pure Dharma is free from the characteristics of the conditioned: it is without birth and without cessation, without beginning and without end. For this reason, it is naturally pure.