金剛三昧經論 2.39

2.39

論曰：此是第二述寂滅義，謂諸世間八識空寂。於中有二：一者例前、二者廣釋。初言可有識識，總攝所有世間八識，如言處處攝一切處故。亦如是者，空寂之理同前出世心之無生故。何以故下，第二廣釋。眼者眼根。眼觸即是遍行中觸，依三和生。令三和合，欲明散空，故偏舉之。識亦空者，眼觸既空，眼識不生故。無有相續遷動，亦無剎那不遷故，言無有動不動相。言內無三受者，三受生起本來寂滅故。諸心數中觸受相近，有大勝能，故舉此二通遣餘法也。耳鼻舌身者，謂耳、耳觸、耳識等也。心意意識者，是第六識，未來名心、過去名意、現名意識，依隨轉門舉此三名，為顯三世皆空寂故。末那、梨耶，第七第八，皆同眼識，故亦不生也。廣釋文竟。次言寂滅心者，近結八識空寂之文。及無生心者，遠結體寂無生之文。

The treatise states: This is the second, ratifying the meaning of tranquility and cessation, meaning that the eight worldly consciousnesses are empty and tranquil. Herein there are two parts: first, making an analogy to the preceding; second, explaining in detail. First, 'whatever consciousness that can cognize' generally encompasses all eight worldly consciousnesses, just as saying 'place after place' encompasses all places. 'Also is like this' means that the principle of emptiness and tranquility is identical to the preceding unarisenness of the supramundane mind. From 'Why?' downward is the second, explaining in detail. 'The eye' is the eye faculty. 'Eye-contact' is precisely contact among the omnipresent mental factors, which arises based on the conjunction of the three. Because it causes the three to conjoin, wishing to clarify disperse emptiness, he specifically adduces it. 'Consciousness is also empty' means that since eye-contact is empty, eye-consciousness does not arise. There is neither shifting movement in continuity nor non-shifting in a single moment; hence it is said, 'having neither the characteristic of movement nor of non-movement.' Regarding 'internally there are no three feelings,' this is because the arising of the three feelings is fundamentally tranquil and ceased. Among the various mental factors, contact and feeling are closely related and possess great predominant efficacy; therefore he adduces these two to universally eliminate the remaining dharmas. 'The ear, nose, tongue, and body' refers to the ear, ear-contact, ear-consciousness, and so on. 'Mind, mentation, and mental consciousness' is the sixth consciousness: the future is called mind, the past is called mentation, and the present is called mental consciousness; relying on the method of provisional accommodation he adduces these three names to reveal that all three times are empty and tranquil. 'Manas and the ālayavijñāna,' the seventh and eighth, are both identical to eye-consciousness, and therefore also do not arise. The detailed explanation of the text is finished. Next, regarding 'the mind of tranquility and cessation,' this immediately concludes the text on the emptiness and tranquility of the eight consciousnesses. 'And a mind of unarisenness' distantly concludes the text on 'being tranquil in substance and unarisen.'