宗鏡錄 99.18

99.18

金剛三昧論云。一切心相。本來無本。本無本處。空寂無生。若心無生。即入空寂。空寂心地。即得心空。善男子。無相之心。無心無我。一切法相。亦復如是者。一切心相。種子為本。求此本種。永無所得。若是現在。則與果俱。無本末異。如牛兩角。若已過去。則無作因。無體性故。猶如兔角。如是道理。本來法爾。故言本來無本。又生滅心生。必依本處。本處既無。則不得生。當知心相本來無生。故言空寂無生。所入空寂。即是一心。一切所依。名之為地。故言即入空寂之心地。

The Vajrasamādhisūtra-śāstra states: "'All characteristics of the mind are originally without an origin. Being originally without a place of origin, they are empty, quiescent, and unproduced. If the mind is unproduced, it enters emptiness and quiescence. In the mind-ground of emptiness and quiescence, one attains the emptiness of the mind. Good son, the mind without characteristics is without mind and without self. All characteristics of phenomena are also like this.' As for this: all characteristics of the mind take seeds as their origin. Seeking this original seed, it can never be attained. If it is present, then it is simultaneous with the result, and there is no difference between origin and branch, like the two horns of an ox. If it has already past, then it cannot serve as a cause, because it lacks substantial nature, just like a rabbit's horn. Such a principle is fundamentally so by the nature of things; therefore it is said, 'originally without an origin.' Furthermore, the arising of the mind of production and cessation must rely on a place of origin. Since the place of origin does not exist, it cannot be produced. One should know that the characteristics of the mind are originally unproduced; therefore it is said, 'empty, quiescent, and unproduced.' The emptiness and quiescence that is entered is precisely the one mind. That upon which all things rely is called the 'ground'; therefore it is said, 'it enters the mind-ground of emptiness and quiescence.'"