金剛三昧經論 2.161

2.161

論曰：此是第二明如如法離有無邊。於中有四：初句正明如如離邊、次句反舉有邊是妄、三者引心離邊為例、四者還明如如離言。第三中言如心之性者，猶如一心之體性也。不無自體者，謂離無自體邊，如兔角故。自體不有者，謂離有自體邊，如牛角故。非謂他相無故不有，故言自體不有而已。不有不無者，不有即是不無、不無即是不有，由是義故更合明也。如一心法不有不無，如如之理亦同是說，是故句首曰如心也。無不無相非言說地已下，第四還明如如離言道理。無不無相者，明初句中本不有無，非諸言談安足處故。非二所及者，非尋伺二之所行故。尋伺二法是語言足，非此二所行，故非言說之地也。

The commentary states: This is the second [part], which clarifies that the dharma of thusness as it is is free from the extremes of existence and non-existence. Within this there are four: the first line directly clarifies that thusness as it is is free from extremes; the second line conversely cites the extreme of existence as delusive; third, it adduces mind's freedom from extremes as an analogy; fourth, it turns back to clarify that thusness as it is transcends speech. In the third part, stating 'just like the nature of mind' means just like the essential nature of the one mind. 'Not without its own substance' means it is free from the extreme of lacking own-substance, as in the case of a hare's horn. 'Its own substance is not existent' means it is free from the extreme of possessing own-substance, as in the case of an ox's horn. It does not mean that it is non-existent because other characteristics are absent; hence it merely says that 'its own substance is not existent'. 'Neither existent nor non-existent': non-existence is precisely non-non-existence, and non-non-existence is precisely non-existence; for this reason, they are further explained together. Just as the phenomenon of the one mind is neither existent nor non-existent, the principle of thusness as it is is also spoken of in the same way; therefore the line begins with 'just like mind'. From 'the characteristic of having no non-existence is not the realm of spoken words' onwards, fourthly it turns back to clarify the principle that thusness as it is transcends speech. 'The characteristic of having no non-existence' clarifies that in the first line it 'originally lacks existence and non-existence', because it is not a foothold for discourses. 'Beyond the reach of the two' means it is not the sphere of action of the two, applied thought and sustained thought. The two dharmas of applied thought and sustained thought are the feet of language; not being the sphere of action of these two, it is not the realm of spoken words.