金剛三昧經論 2.159

2.159

論曰：此下第二廣顯。此中唯廣離異邊義。一切法相從緣所生，一切果法從緣有故，即無生起，起相性如如無所動也。下明能起諸緣亦空。因緣性相相本空無者，種子因緣無所有故。緣緣空空無有緣起者，所緣緣法非一眾多莫不皆空，故曰空空，是故無緣之能起也。一切緣法惑心妄見者，謂增上緣、等無間緣唯心妄見，故亦空也。現本不生緣本無故者，結成二空。緣所現果本來不生，能起諸緣本來無故。心如法理自體空無者，前說因果是所取法，所取法無故，能取心亦空。如說所取法空道理，能取心體亦如是故。上來法說，下引譬喻。言空王者，空有二：一者空界，謂明暗色；二者空王，謂虛空法，為一切色之所依故，如王為諸民之所依故，說虛空名為空王。如是空王本無住處，而凡夫心妄計分別，此處虛空、彼處虛空，唯是妄見，無此無彼。因果諸法當知亦爾，妄心所取無因無果，是約遍計所執因果而作是喻，妄見處故。

The commentary states: Below, this is the second part, the extensive revelation. Here it only expands upon the meaning of being free from the extreme of difference. 'All characteristics of dharmas' are produced from conditions; because all resultant dharmas exist from conditions, they have no arising, and 'the characteristics that arise are in their nature thus, and thusness is without movement.' Below, it clarifies that the conditions capable of giving rise to them are also empty. 'The nature and characteristics of causes and conditions are by characteristic originally empty and non-existent' is because the cause-condition of seeds does not exist at all. 'The condition of conditions is empty and void, with no conditioned origination': the dharmas of the object-condition are not one but manifold, and none are not empty, hence it is said to be 'empty and void'; therefore, there is no arising produced by conditions. 'All conditioned dharmas are falsely seen by the deluded mind' means that the sovereign condition and the immediately preceding condition are only falsely seen by the mind, and therefore are also empty. 'Their manifestation is originally unproduced, because conditions are originally non-existent' concludes and establishes the twofold emptiness: the fruits manifested by conditions are originally unproduced, because the conditions capable of giving rise to them are originally non-existent. 'The principle of the dharma of mind's thusness is in its own substance empty and non-existent': previously it was said that cause and fruit are the apprehended phenomena; because the apprehended phenomena are non-existent, the grasping mind is also empty. Just as the principle of the emptiness of apprehended phenomena was explained, the substance of the grasping mind is also like this. The above is the exposition through Dharma; below it adduces a simile. Stating 'king of space': space is of two kinds: first, the realm of space, which refers to the forms of light and darkness; second, the king of space, which refers to the unconditioned phenomenon of space. Because it serves as the support for all form—just as a king serves as the support for all the people—space is spoken of as the 'king of space'. Such a king of space originally has no resting place, yet the minds of ordinary beings falsely imagine and discriminate: 'space is in this place, space is in that place.' This is merely false perception; there is no 'this' and no 'that'. All dharmas of cause and fruit should be understood to be just like this: what is grasped by the deluded mind is without cause and without fruit. This simile is made in reference to cause and fruit as conceptually imputed, because they are the loci of false perception.