金剛三昧經論 1.47

1.47

論曰：自此已下正為宣說。於中有二：先明無相觀，廣明無相利；後顯一覺心，廣前一覺義。無相觀中亦有二分：一者直說觀行之相、二者往復決諸疑難。初中亦二：先方便觀、後明正觀。方便觀中有其四句：初一句牒能化、後一句歎化大、中間二句正明觀相。無生於化者，初修觀時破諸有相，於幻化相滅其生心故。不生無化者，既破化相，次遣空相，於無化空亦不生心故。所以然者？眾生本來迷心離相，遍取諸相動念生心，故先破諸相、滅取相心。雖復已破幻化有相，而猶取其無化空性，取空性故於空生心，所以亦遣無化空性。于時不生取空之心，不得已會無二中道，同佛所入諸法實相。如是化故，其化大焉。問：此方便觀為在何位？答：若仰信修在於十信，其相似觀在三十心。論其純修在四善根，將入初地近方便故。問：餘處說有三無性觀，何故此中但說二無？答：無相無生合為一邊，所遣相生同是有故。又此二觀皆有尋思，遣無性時無尋思故，或開或合皆有道理故。已說方便，次顯正觀。

The treatise says: From here on below is the actual expounding for their sake. Within this there are two [parts]: first, clarifying the signless contemplation to broadly clarify the signless benefit; later, revealing the mind of single awakening to elaborate the aforementioned meaning of single awakening. In the signless contemplation there are also two divisions: first, directly stating the characteristics of contemplative practice; second, back-and-forth resolving of doubts and objections. The first also has two [parts]: first, the expedient contemplation; later, clarifying the correct contemplation. In the expedient contemplation there are four clauses: the first clause cites the agent of transformation; the final clause praises the greatness of transformation; the middle two clauses directly clarify the characteristics of contemplation. "There is no arising with regard to transformation" means that when first cultivating contemplation, one shatters the marks of existence, and thus extinguishes the mind that arises with regard to illusory transformations. "No transformation arises" means that having shattered the marks of transformation, one next dispels the mark of emptiness, and thus also does not give rise to mind with regard to emptiness without transformation. Why is this so? Sentient beings have originally deluded their minds and departed from the marks [of reality], universally grasping at all marks, stirring thought and giving rise to mind; therefore, one first shatters all marks and extinguishes the mind that grasps at marks. Although one has shattered the marks of illusory existence, one still grasps at the empty nature devoid of transformation; because of grasping at the empty nature, one gives rise to mind with regard to emptiness; therefore, one also dispels the empty nature devoid of transformation. At that time, when the mind that grasps at emptiness does not arise, one cannot help but accord with the non-dual middle path, identical to the real character of all phenomena entered by the Buddhas. Because one transforms in this way, "such transformation is great indeed." Question: At what stage is this expedient contemplation located? Answer: If cultivated through respectful faith, it is in the ten faiths; its semblance contemplation is in the thirty minds. In terms of its pure cultivation, it is in the four roots of goodness, because it is an immediate expedient just prior to entering the first stage. Question: Elsewhere, contemplation of the threefold naturelessness is taught; why is only a twofold absence taught here? Answer: Marklessness and non-arising are combined into one side, because both the marks and the arising that are dispelled are alike in being existent. Furthermore, both of these contemplations involve investigative thought, whereas when dispelling the lack of nature there is no investigative thought; whether opened or combined, both are reasonable. Having explained the expedient, next the correct contemplation is revealed.