金剛三昧經論 3.153

3.153

論曰：此是如來定許。於中有三：一者總許。言空故者所以為良藥者，只由空故有即生病故。空性已下，第二別許。於中有二：先明服空藥故，離流轉之果患；後顯服空藥故，治取著之因病。初中言空性無生心常無生者，入空之心同空無生故；又隨無滅心常無滅。生滅正是無常之義，故翻彼二名為常也。心亦無住者，非但無初後相，亦無中間住相，此是別明離三相也。心亦無為者，總顯離彼三有為相，是明服空離無常病。次明亦離取著之病。無出入者，無有出觀入觀之異。離得失者，亦離得新失古之相。心如不著亦如是者，能觀之心亦如空理，不取出入得失之相，不著陰界入等之法，是明服空離取著病也。我說諸空破諸有故者，第三結定。就實而言空理無二，而說五三等諸空者，為破諸人著有病故，隨病眾多說空亦爾。又復理實非空不空，但為破有強說為空，非空言下存空性也。以是二意結諸空教。

The treatise says: This is the Tathāgata's definitive assent. Herein there are three parts: first, a general assent. Saying "because it is empty" means that the reason it is the good medicine is simply that it is empty, for existence gives rise to illness. From "the nature of emptiness" downward is the second part, the specific assent. Herein there are two parts: first, it clarifies that because of taking the medicine of emptiness, one is free from the fruition fault of transmigration; second, it reveals that because of taking the medicine of emptiness, one cures the causal illness of grasping and attachment. In the first part, the statement "the nature of emptiness is unarisen, and the mind is constantly unarisen" means that the mind entering emptiness is identical to emptiness in being unarisen; furthermore, following upon its lack of cessation, the mind is constantly unceasing. Arising and cessation are precisely the meaning of impermanence; hence, overturning those two is called 'constant'. "The mind also has no abiding" means that not only are there no signs of beginning and end, there is also no sign of abiding in between; this specifically clarifies freedom from the three signs. "The mind is also unconditioned" generally reveals freedom from those three conditioned signs; this clarifies that taking emptiness frees one from the illness of impermanence. Next, it clarifies that one is also freed from the illness of grasping and attachment. "Has no exiting or entering" means that there is no difference between exiting contemplation and entering contemplation. "Free from gain and loss" means that one is also free from the signs of gaining the new and losing the old. "The mind's non-attachment is also just like this" means that the contemplating mind is also like the principle of emptiness, neither apprehending the signs of entering and exiting or of gain and loss, nor attaching to dharmas such as the aggregates, realms, and sense fields; this clarifies that taking emptiness cures the illness of grasping and attachment. "I preach the various emptinesses in order to destroy all existences" is the third part, the definitive conclusion. In truth, the principle of emptiness is non-dual; but preaching the various emptinesses—such as the five or the three—is in order to destroy people's illness of clinging to existence. In accordance with the multitude of illnesses, the preaching of emptiness is also like this. Furthermore, in reality the principle is neither empty nor non-empty; it is only to destroy existence that it is forcedly called empty, not that there remains a nature of emptiness beneath the word 'empty'. With these two intentions, it concludes all the teachings on emptiness.