大般涅槃經義記 7.399

7.399

初復次中，先明無貪，後明無脫。解無貪中「心本無繫」正明無貪，「所以」下釋。先徵起發，現見有貪所以言無。下對釋之，「是心本性不為貪等諸結所縛」，故言無繫。何者心性？廢真論妄空為心性，窮其實體真識為性，如昏夢心報心為性。說空為性亦無繫縛，說真為性亦無繫縛，如人夢中雖被繫縛於報實無。上明無縛。「若本無繫，云何言脫」明無解脫。

In the first further argument, it first clarifies the absence of greed, and then clarifies the absence of liberation. In explaining the absence of greed, "the mind is originally without binding" directly clarifies the absence of greed; the passage beginning with "why" explains it. First it questions to introduce it: seeing that there is greed at present, why say there is none? Below, it explains in response: "the intrinsic nature of this mind is not bound by the various fetters of greed and the like," hence it is said to be without binding. What is the nature of the mind? Setting aside the true to discuss the deluded, emptiness is the nature of the mind; exhausting its actual substance, the true consciousness is its nature, just as for a dreaming mind, the karmic retributive mind is its nature. When emptiness is said to be its nature, there is also no binding; when the true is said to be its nature, there is also no binding, just as when a person is bound in a dream, in terms of retribution it is actually non-existent. Above, it clarified the absence of binding. "If it is originally without binding, why speak of liberation?" clarifies the absence of liberation.