金剛三昧經論 1.4

1.4

第二辨經宗者，此經宗要有開有合。合而言之，一味觀行為要；開而說之，十重法門為宗。言觀行者，觀是橫論，通於境智；行是竪望，亘其因果。果謂五法圓滿、因謂六行備足，智即本始兩覺、境即真俗雙泯。雙泯而不滅，兩覺而無生，無生之行冥會無相，無相之法順成本利。利既是本利，而無得故不動實際；際既是實際，而離性故真際亦空。諸佛如來於焉而藏、一切菩薩於中隨入，如是名為入如來藏，是為六品之大意也。於此觀門，從初信解乃至等覺立為六行。六行滿時九識轉顯，顯無垢識為淨法界，轉餘八識而成四智。五法既圓、三身斯備，如是因果不離境智，境智無二唯是一味。如是一味觀行以為此經宗也。所以大乘法相無所不攝，無量義宗莫不入之，名不虛稱，斯之謂歟。合論一觀略述如之。

As for the second, determining the tenet of the sūtra: The essential tenet of this sūtra has an unfolding and a synthetic [presentation]. Speaking synthetically, the contemplative practice of single taste is the essential; speaking by unfolding it, the tenfold dharma-gate is the tenet. Regarding contemplative practice: contemplation is discussed horizontally, extending through object and cognitive acuity; practice is viewed vertically, spanning cause and fruition. Fruition means the five dharmas are completely fulfilled; cause means the six practices are fully prepared. Cognitive acuity is both innate and initial awakenings; the object is the dual vanishing of the ultimate and conventional. Both vanish yet are not annihilated; the two awakenings [function] yet are unproduced. Unproduced practice secretly tallies with the signless; the signless dharma accords with and accomplishes original benefit. Since the benefit is original benefit, because there is nothing to be attained, it does not stir the reality-limit; since the limit is the reality-limit, because it is free of intrinsic nature, the limit of truth is also empty. All Buddha Tathāgatas are hidden therein; all bodhisattvas follow and enter into it. This is named entering the tathāgatagarbha, which is the overarching purport of the six chapters. Within this gate of contemplation, from initial faith and understanding up to equal awakening, it is established as six practices. When the six practices are fulfilled, the nine consciousnesses are transformed and manifested: the immaculate consciousness is manifested as the pure dharma-realm, and the remaining eight consciousnesses are transformed into the four cognitions. When the five dharmas are fulfilled and the three bodies are thus complete, such cause and fruition are not apart from object and cognitive acuity, and object and cognitive acuity are non-dual, being only a single taste. Such contemplative practice of a single taste is the tenet of this sūtra. Therefore, there are no Mahāyāna dharma-characteristics that it does not subsume, and there are no tenets of immeasurable meanings that do not enter into it. Its name is not an empty designation—is it not said of this? A synthetic discussion of the single contemplation is briefly explained as such.