金剛三昧經論 3.137

3.137

論曰：此是第三領解，為遣伏難。有聞前說作是難言：本來涅槃既是一如，若融涅槃及其空相是第二如，如是二如為共不共？若言共者即非如理，有二並故；若不共者即不更空，唯一如故。為遣是難，故言非共不共。非共者，無二如故；非不共者，有雙遣故。所遣雖雙，遣處無二，故彼所難皆不應理。意取業取即皆空寂者，是顯雙遣，遣處無二。言意取者，所謂涅槃，緣寂滅心之所取故。言業取者，即是生死，諸煩惱業之所取故。此二皆空，空寂無二。空寂心法俱不俱取亦應寂滅者，明一心法亦不守一，生死涅槃空寂無二，無二之處是一心法，依一心法有二種門。然俱取二門即不得心，二非一故；若廢二門不俱而取亦不得心，無非心故。由是義故無二心法，俱不俱取亦應寂滅。

The treatise states: This is the third [part], expressing understanding in order to dispel a latent objection. Some, hearing what was said before, raise this objection: Since fundamental nirvāṇa is already one thusness, if one fuses nirvāṇa and its characteristic of emptiness, that would be a second thusness. Are these two thusnesses common or uncommon? If one says they are common, then it is not the principle of thusness, because two would exist side by side; if one says they are uncommon, then it is not further empty, because there would only be one thusness. To dispel this objection, it therefore says 'neither common nor uncommon.' 'Not common' means there are not two thusnesses; 'not uncommon' means there is a dual dispelling. Although what is dispelled is twofold, the locus of dispelling is non-dual; therefore, their objection is entirely unreasonable. 'Grasping by intention and grasping by karma are completely empty and tranquil' reveals the dual dispelling, where the locus of dispelling is non-dual. 'Grasping by intention' refers to nirvāṇa, because it is grasped by the mind that takes cessation as its object. 'Grasping by karma' refers to saṃsāra, because it is grasped by the karma of afflictions. Both of these are empty, and their empty tranquility is non-dual. 'The empty and tranquil mental dharma grasped both together and not together should also be tranquil and ceased' clarifies that the dharma of the one mind also does not abide in oneness: saṃsāra and nirvāṇa are empty, tranquil, and non-dual; the locus of non-duality is the dharma of the one mind, and relying on the dharma of the one mind there are two aspects of gates. Yet if one grasps both gates together, one fails to attain the mind, because two is not one; if one discards both gates and grasps them not together, one also fails to attain the mind, because nothing is not mind. By this meaning, the non-dual mental dharma grasped both together and not together should also be tranquil and ceased.