金剛三昧經論 2.85

2.85

論曰：此第三番明識同覺。心眼識者，謂眼識種子積集之心，及此種子所起眼識，略舉此二標其性空。下就四緣明眼識空。色無處所者，色性自空故。清淨無名者，空中無色故。不入於內者，不與眼根作境界故，是明所緣緣空也。眼無處所清淨無見者，眼性空中無眼根故。不出於外者，無能行於色境界故，是明增上緣空也。心無處所清淨無上者，種子空中無種子故，四緣之內為上首故。無有起處者，無親起識之處所故，是明因緣空也。識無處所清淨無動者，既無三緣，眼識不起故。無有緣別者，以無緣色了別識故，是明等無間緣及眼識空。緣者，前滅之緣。別者，後生了別。此二皆空，故言無有。如是四緣及識皆空，故總結言性皆空寂。如說眼識四緣皆空，乃至意識應如是說。謂法無處所，清淨無名，不入於內；意無處所，清淨無見，不出於外；心無處所，清淨無上，無有起處；識無處所，清淨無動，無有緣別，性皆空寂。此中意者是第七識，此中心者是第八識，是明八識皆悉空寂，所以同於一切覺空也。

The treatise states: This third round clarifies that consciousness is identical with awakening. As for “mind, eye, and consciousness,” this refers to the mind that accumulates the seeds of eye-consciousness and the eye-consciousness produced from these seeds; these two are briefly raised to indicate their intrinsic emptiness. Below, the emptiness of eye-consciousness is clarified with reference to the four conditions. “Form has no location” because the nature of form is intrinsically empty. “It is pure and without name” because within emptiness there is no form. “It does not enter within” because it does not act as an objective sphere for the eye faculty; this clarifies that the objective-condition is empty. “The eye has no location, is pure and without sight” because within the emptiness of the eye's nature there is no eye faculty. “It does not go out to the exterior” because nothing can act upon the objective sphere of form; this clarifies that the dominant condition is empty. “Mind has no location, is pure and unsurpassable” because within the emptiness of seeds there are no seeds, and within the four conditions it serves as the foremost. “It has no point of arising” because there is no place that directly produces consciousness; this clarifies that the causal condition is empty. “Consciousness has no location, is pure and unmoving” because, as the three conditions are absent, eye-consciousness does not arise. “It has no conditions or distinctions” because there is no consciousness that discerns conditioned forms; this clarifies that the equal-and-immediate condition and the eye-consciousness are empty. “Condition” refers to the condition that ceased prior; “distinction” refers to the discerning [consciousness] that arises subsequently. Both of these are empty, hence it says “there are no.” In this way the four conditions and consciousness are all empty, so it concludes by stating in summary: “their natures are all empty and tranquil.” Just as the four conditions of eye-consciousness are said to be empty, down to mental consciousness it should be stated likewise: namely, dharmas have no location, are pure and without name, and do not enter within; the mind-faculty has no location, is pure and without sight, and does not go out to the exterior; the mind has no location, is pure and unsurpassable, and has no point of arising; consciousness has no location, is pure and unmoving, and has no conditions or distinctions, its nature being entirely empty and tranquil. Here, the “mind-faculty” is the seventh consciousness, and the “mind” here is the eighth consciousness; this clarifies that all eight consciousnesses are empty and tranquil, which is why they are identical with the emptiness of all awakening.