金剛三昧經論 1.131

1.131

論曰：此下頌廣釋文。於中有二：先五句頌廣無相觀、後二頌半頌廣一覺義。廣無相中，正廣、重顯。今初二句頌正廣文。前正廣中亦有二分，先方便觀、後明正觀。今此頌中頌正觀文。彼言令彼眾生皆離心我，乃至廣說遠離能所。今此二句正頌此文。言一法者，離有無邊一中道觀，以此能離心我執故。重顯文中有四問答，今此二句頌前二番問答。所言諸有同異行者，彼初番答中言：一切心相本來無本，如是等文即是同行總相觀故。第二番答中言：若有我者令觀十二因緣，又言若有我者令滅有見、若無我者令滅無見，若心生者令滅滅性、若心滅者令滅生性，如是等文即是異行別相觀故。此同異行所入無異，故言皆獲於本利，如前末言：滅是見性即入實際故。又此頌言滅絕二相見者，頌後二番問答。彼第三答中言：見法生時令滅無見，見法滅時令滅有見。今正頌此，故言滅二見也。第四答言：生滅俱滅，本生不生，心常空寂，空寂無住。今正頌此，故言絕二相也。

The treatise says: Below this are the verses reiterating the extensive explanation. Within this there are two: first, five lines reiterate the extensive contemplation of the signless; next, two and a half verses reiterate the extensive meaning of the one awakening. In the extensive contemplation of the signless, there are the extensive explanation proper and the re-clarification. Now the first two lines reiterate the text of the extensive explanation proper. The previous extensive explanation proper also has two divisions: first, the expedient contemplation; second, explaining the correct contemplation. Now, these verses reiterate the text of the correct contemplation. That [text] said, 'causing those sentient beings all to be free from mind and self', down to speaking at length of leaving behind subject and object. Now these two lines precisely reiterate this text. 'The single dharma' refers to the single Middle Way contemplation that is free from the extremes of existence and non-existence, because by means of this one can leave behind attachment to mind and self. In the text of the re-clarification, there are four questions and answers; now these two lines reiterate the first two rounds of questions and answers. As for what is said as 'the shared and distinct practices of all existences': in that first round of answers it said, 'all signs of mind are originally without root'—such passages are the contemplation of the universal characteristics of shared practice. In the second round of answers it said, 'If there is a self, cause them to contemplate the twelve links of dependent origination'; it also said, 'If there is a self, cause them to extinguish the view of existence; if there is no self, cause them to extinguish the view of non-existence; if the mind arises, cause them to extinguish the nature of cessation; if the mind ceases, cause them to extinguish the nature of arising'—such passages are the contemplation of the particular characteristics of distinct practice. That which is entered by these shared and distinct practices is not different, hence it says 'all obtain the original benefit', just as it was stated at the end earlier: 'extinguishing this nature of views, one immediately enters the reality-limit'. Furthermore, as for this verse saying 'extinguishing the views of the two signs', it reiterates the latter two rounds of questions and answers. In that third answer it said: 'When seeing dharmas arise, cause them to extinguish the view of non-existence; when seeing dharmas cease, cause them to extinguish the view of existence'. Now this precisely reiterates this, hence it says 'extinguishing the two views'. The fourth answer said: 'Arising and ceasing are both extinguished; original arising does not arise; the mind is constantly empty and quiescent, empty and quiescent without abiding'. Now this precisely reiterates this, hence it says 'ending the two signs'.