金剛三昧經論 3.113

3.113

論曰：此下第二破二邊執。於中有二：一者四頌破有邊執、二者一頌奪空邊著。初中有二：前二頌半破其有執、後一頌半示彼真空。初中亦二：初一頌半破因緣執、次有一頌破餘三緣。初中言因緣無不生者，謂本識中一切種子與異熟識若即若離皆不可得。即如異熟離猶兔角，不即不離亦無所有，如瓶舍等但有名故，由是道理無生無滅。而依三乘言教學者，定執實有因緣種子，不異愚者欲採空華，亦如欲取石女之子，同彼因緣永不可得。此中空華喻於染種，為採滅故。石女兒者喻於淨種，為取養故。

The treatise states: From here below is second, refuting attachment to the two extremes. Within this there are two: first, four verses refuting attachment to the extreme of existence; second, one verse stripping away attachment to the extreme of emptiness. In the first there are two: the first two and a half verses refute attachment to existence; the latter one and a half verses demonstrate that true emptiness. In the first there are also two: the first one and a half verses refute attachment to conditioning causes; next, one verse refutes the remaining three conditions. In the first, as for 'Conditioning causes are never not unarisen,' it means that within the fundamental consciousness, all seeds and the maturation consciousness, whether regarded as identical or different, can never be found. If identical, they are like maturation; if different, they are like rabbit horns; neither identical nor different is also nonexistent, possessing merely nominal designations like jars and houses; by this principle, they are without arising and without ceasing. Yet practitioners who rely on the verbal teachings of the Three Vehicles determinately grasp conditioning cause seeds as really existent; this is no different from a fool wishing to pluck flowers in the sky, or wishing to take the child of a barren woman: just like those, conditioning causes can never be attained. Here, 'flowers in the sky' illustrates defiled seeds, for the sake of plucking and extinguishing them; 'the child of a barren woman' illustrates pure seeds, for the sake of taking and nurturing them.