金剛三昧經論 2.21

2.21

The commentary states: Next, the eight negations are clarified. It is not merely that as a matter of principle there are only the former four negations; it also completely cuts off the eight [extremes] such as oneness and difference. Why is this? Fruit and seed are not one, because their characteristics are not the same; yet they are also not different, because apart from the seed there is no fruit. Furthermore, seed and fruit are not interrupted, because the fruit continuously arises from the seed; yet they are also not permanent, because the fruit arises as the seed ceases. The seed does not enter the fruit, because at the time of the fruit there is no seed; the fruit does not exit the seed, because at the time of the seed there is no fruit. Not entering and not exiting, it does not arise; not permanent and not interrupted, it does not cease. Because it does not cease, it cannot be said to be non-existent; because it does not arise, it cannot be said to be existent. Because it is far removed from the two extremes, it cannot be said to be both existent and non-existent; because it does not correspond to a single middle, it cannot be said to be neither existent nor non-existent. Hence it says: 'free from the four slanders, with the path of words severed.' The āmalaka fruit in this way cuts off words; the mind of tolerance of dharmas is not different from this. Hence it says: 'The non-arising mind-nature is likewise,' and so forth.