金剛三昧經論 2.167

2.167

論曰：此是第四覈明入心。問中言實際覺利無有出入者，舉後二位得二利行，與理相稱，無出入義。何等法心得入實際者，正問於中能入心法。答中言實際之法法無有際者，舉所入法法爾無際，縱無前後際，無始無終故、離三世時故；橫無此彼際、無中無邊故、離六方所故；甚深無際，無邊不離故；廣大無際，無所不遍故。具此四義，故言無際。能入之心亦具四義，故於實際無所不入。當知實際離能所邊，心亦如是離能所際，即無其入乃能得入，是謂不可思議義也。

The commentary says: This fourth part examines and clarifies the entering mind. In the question, where he says that the benefit of awakening to the reality-limit has neither exit nor entry, he brings forward the practice of the two benefits attained in the latter two ranks: it accords with principle, so there is no sense of exit or entry. Where he says, "By what mental dharma may one attain entry into the reality-limit?" he directly inquires about the mental dharma capable of entering therein. In the answer, where he says that the dharma of the reality-limit is a dharma without limit, he brings forward the dharma to be entered, which naturally has no limit. Vertically, it has no prior or subsequent limits, because it has neither beginning nor end, and because it is devoid of the times of the three periods. Horizontally, it has no this or that limit, because it has neither middle nor extremes, and because it is devoid of the locations of the six directions. It is profoundly deep without limit, because there is no boundary from which it is apart. It is vast without limit, because there is nowhere it does not pervade. Possessing these four meanings, it is therefore said to be without limit. The mind capable of entering also possesses these four meanings; therefore, with respect to the reality-limit, there is nowhere it does not enter. One should know that just as the reality-limit is free from the extremes of subject and object, the mind is likewise free from the limits of subject and object; it is precisely through having no entry that one is then able to attain entry. This is called the inconceivable meaning.