金剛三昧經論 3.135

3.135

論曰：此下第三決〈入實際品〉中起疑。彼言「大力菩薩言：『眾生心相相亦如來，眾生之心應無別境。』佛言：『如是眾生之心實無別境。何以故？心本淨故、理無穢故。』」有依是文作是念言：本淨之心正是如理，本來清淨自性涅槃。若使涅槃亦空無者，應是邪無，不為如理。為遣是疑，故說皆如。就文有四：先問、次許、三領、四述。初問意言：若以空義，一切諸法相即是本來清淨涅槃。復融涅槃及其空相，即無涅槃及空差別，是一味法，是法應如。反彼所執，故作是問。第二答中許如所問。

The treatise states: From here down is the third [part], resolving the doubt arising from the 'Chapter on Entering the Reality-Limit.' That [chapter] says, 'Mahābalavān Bodhisattva said: "The characteristics of sentient beings' minds are also like the Tathāgata; sentient beings' minds should have no distinct objective realms." The Buddha said: "It is so; sentient beings' minds truly have no distinct objective realms. Why is this? Because the mind is fundamentally pure, and the principle is free from defilement."' Some rely on this text to generate this thought: the fundamentally pure mind is precisely the principle of thusness, which is fundamentally pure intrinsic-nature nirvāṇa. If nirvāṇa were also empty and nonexistent, it would be a false nonexistence, and not the principle of thusness. To dispel this doubt, it therefore says that all are thus. In the text there are four: first, inquiring; second, assenting; third, comprehending; fourth, stating. The meaning of the initial inquiry says: If by the meaning of emptiness, all dharma-characteristics are fundamentally pure nirvāṇa, and one further fuses nirvāṇa and its characteristic of emptiness, then there is no distinction between nirvāṇa and emptiness; it is a single-taste dharma, and this dharma should be thus. Turning against what was held, he therefore makes this inquiry. In the second answer, [the Buddha] assents to what was asked.