金剛三昧經論 3.107

3.107

論曰：是第二明其方便觀。於中有二：先明唯識尋思、後顯其如實智。初中言更無異事出於名色者，名謂四蘊、色是色蘊，諸不相應皆假建立，離此名色更無別體故。諸有為之事皆為名色所攝，如是諸法唯心所作，離心無境、離境無心，如是名為唯識尋思。如《華嚴經》言「心如工畫師，畫種種五陰，一切世間中，無法而不造。如心佛亦爾，如佛眾生然，心佛及眾生，是三無差別」故。已明尋思，次顯如實智。知法如是不隨文語者，是名尋思所引如實智故。心心於義不分別我者，是義尋思所引如實智故，人法二我皆無有義，所以於中不分別故。

The treatise states: This is second, clarifying its contemplation of skillful means. Within this there are two: first, clarifying the investigation of consciousness-only; second, revealing its as-it-is cognition. In the first, as for 'there is no other distinct entity that emerges from name-and-form,' 'name' refers to the four aggregates and 'form' is the aggregate of form; all non-concurring [dharmas] are provisionally established, and apart from this name-and-form there is no other substance. All conditioned entities are subsumed under name-and-form; all such dharmas are made by mind alone; apart from mind there is no object, and apart from object there is no mind. Such is called the investigation of consciousness-only. As the Avataṃsaka-sūtra says: 'The mind is like a skilled painter, / painting various five aggregates; / within all the worlds, / there is no dharma that it does not make. / As the mind is, so is the Buddha; / as the Buddha is, so are sentient beings. / Mind, Buddha, and sentient beings— / these three have no distinction.' Having clarified investigation, next the as-it-is cognition is revealed. 'Knowing dharmas to be like this, one does not follow texts and words' is named the as-it-is cognition induced by investigation. 'With mind after mind toward meaning, one does not discriminate a self' is the as-it-is cognition induced by the investigation of meaning, for both the person and dharma selves lack real meaning; therefore regarding them one does not discriminate.