金剛三昧經論 3.41

3.41

論曰：此是總成圓融不二。上約從淺入深之門，以顯因滿果圓差別。若就一法不二之門，即因果不二、心境無別，因果不二故言非因，心境無別故曰非緣。所以然者？如前所說「因果心境者，唯一圓智之自用故」，既唯自用，何因何緣也。又此智用在等覺位名照寂慧，未離生滅之動相故；至妙覺位名寂照慧，已歸第九識究竟靜故。然今就其不二之門，非先有動、非後有寂，寂動之用用性空故。若就此義，性空是無，無動靜故。是亦不然，故言非有非無。非有可爾，云何非無者？空相亦空故。如是述成圓融不二。若化已下，勸入是義。

The treatise says: This is the general completion of perfect fusion and non-duality. Above, according to the approach of entering the profound from the shallow, the distinction between the fulfillment of cause and the perfection of fruition was revealed. If we take up the approach of the non-duality of the one dharma, then cause and fruition are non-dual, and mind and object are without distinction; because cause and fruition are non-dual, it says 'neither cause'; because mind and object are without distinction, it says 'nor condition.' Why is this? As previously stated, 'cause and fruition, mind and object, are solely the spontaneous function of the single perfect cognition'; since it is solely spontaneous function, what cause or what condition could there be? Furthermore, this cognitive function at the stage of equal awakening is called wisdom that illuminates quiescence, because it has not yet transcended the moving marks of arising and ceasing; when reaching the stage of wondrous awakening, it is called wisdom of quiescent illumination, because it has already returned to the ultimate quiescence of the ninth consciousness. Yet now, taking up its approach of non-duality, it does not first have motion and afterwards have quiescence, because the nature of the function of quiescence and motion is empty. If one takes this meaning, emptiness-nature is nonexistence, because it lacks motion and quiescence. This is also not so, hence it says 'neither existence nor nonexistence.' 'Not existent' may be granted, but why 'not nonexistent'? Because the mark of emptiness is also empty. In this way, it confirms perfect fusion and non-duality. From 'if you transform' down, it encourages entry into this meaning.