金剛經疏 1.23

1.23

然初兩句明因果俱無住果。由離相故不住因中因。由離相故不住於果。雖各不住而因果相承。此則無住之中住也。問。無住之住豈非住耶。答。約俗則有因果得論有住非住。約真明無因果不得論有住不住也。故無著云。俗諦故有因果及菩提。次兩句總標五語。偈曰。

Now, the first two lines explain that cause and fruit are both non-abiding. As for the fruit, being free from characteristics, it does not abide in the cause; as for the cause, being free from characteristics, it does not abide in the fruit. Although neither abides, cause and fruit succeed one another; this is abiding within non-abiding. Question: 'Is the abiding of non-abiding not an abiding?' Answer: 'Regarding the conventional, cause and fruit exist, so one may discuss having abiding or not abiding; regarding the ultimate, there is no cause and fruit, so one cannot discuss having abiding or not abiding.' Therefore Asaṅga says: 'It is due to saṃvṛti-satya that there are cause, fruit, and bodhi.' The next two lines generally indicate the five speeches. The verse says: