金剛三昧經論 2.17

2.17

The commentary states: From here below is the sixth [division], providing the explanation. Therein are four parts: first, disclosing the principle of non-attainment; next, showing the principle of non-arising; third, presenting the incorrect; and fourth, clarifying the correct. In the first part, there are three: dharma, metaphor, and application. The initial statement 'As for the mind devoid of tolerance and devoid of arising' cites the mind that directly abides in the tolerance of dharmas. The statement 'the mind has no shape or parts' reveals that the mind has nothing to be attained. 'Shape' refers to essence; 'parts' refers to divisions. Seeking the essence and divisions of the mind among various conditions, whether identical or separate, they are entirely unobtainable. It is by this principle that it lacks shape or parts, not referring to marks of material shape and parts. In the metaphor, 'the nature of fire, although dwelling in wood' illustrates that the mind of tolerance, although dwelling in principle, 'has no location': within this wood there are subtle atoms, but among them there is completely no location for the nature of fire. Likewise, within principle there are Dharma-doors as numerous as the sands of the Ganges, but seeking the mind among them, there is utterly no location. Such a principle of the nature of fire being without location is eternally so in the nature of dharmas, whether Buddhas appear or not; hence it says 'because it is of a determinate nature'. Under the designation 'nature of fire', the referent is unobtainable. Although such a nature of fire is unobtainable, it is not that the wood lacks the nature of fire; wishing to express this principle, the designation 'nature of fire' is spoken. Analyzing this designation, there are only letters; seeking these letters in turn, they are entirely unobtainable. The marks and designations of the mind of tolerance should be understood to be likewise; hence next it applies it, saying 'The marks of the mind are also like this.' A bodhisattva who has attained tolerance, knowing the mind to be like this, how could an apprehension of the mind arise within it? For this reason, it says: 'there is then no arising mind.'