金剛三昧經論 3.89

3.89

論曰：此下第二以偈重頌。於中有二：一者如來略宣、二者長者廣演。今此頌中所言法者，謂一心法，若妄分別動心海故，若生若滅一切諸相，莫不皆從分別所作。若就本覺，本來靜門離諸分別，故是法非生滅。謂從本來滅諸分別，無生滅因，故非生滅。若使生之與滅皆從分別之所作者，瑜伽所說云何而通？如彼思所成地中云「無滅他用，無自滅用。」問：如眾緣有故生，亦眾緣有故滅耶？答：眾緣有故生，生已自然滅。如是相違，云何和會？解云：因緣道理，如彼論說。唯識道理，如此經說。所以二說皆有道理。

Commentary: Below this is the second [part], reiterating in verse. Within this there are two: first, the Tathāgata's brief proclamation, and second, the elder's expanded elaboration. In this verse, what is called 'dharma' refers to the dharma of the one mind: if delusive discrimination stirs the ocean of the mind, all characteristics, whether arising or ceasing, are none other than produced from discrimination. If approached in terms of innate awakening, the gate of original tranquility is free from all discrimination; therefore this dharma neither arises nor ceases. That is to say, because all discriminations have been extinguished from the very origin, there is no cause for arising and ceasing, and thus it neither arises nor ceases. If arising and ceasing are both produced from discrimination, how does one reconcile what is stated in the Yogācāra[-bhūmi]? For in its section on the Ground Arising from Reflection, it says: 'There is no other-extinguishing function, nor is there a self-extinguishing function.' Question: As things arise because of the presence of manifold conditions, do they also cease because of the presence of manifold conditions? Answer: They arise because of the presence of manifold conditions, and once arisen, naturally cease. How do we reconcile such contradiction? Explanation: The principle of causes and conditions is as explained in that treatise; the principle of consciousness-only is as explained in this sūtra. Therefore both explanations have principle.