金剛三昧經論 1.49

1.49

論曰：是明正觀無二之相，以離所取能取二故。離所取者，以離一切人法相故。此有二種：一者遣離、二者泯離。遣離者，先所取相，今滅除故。如經「令彼眾生皆離心我」故。泯離者，先所取相本來空故。如經「一切心我本來空寂」故。言心我者，人名為我、法名為心，心是諸法所依主故。達諸人法本來空時，先所取相此時不起，所以二離一時成就。已說離所取。云何離能取？謂離一切能取分別，此亦二種：一者本離、二者始離。言本離者，通達心我本來空時，正得本覺空寂之心。此空寂心本離能取，離能取故本不幻化。如經「若得空心心不幻化」故。不幻化者，非虛妄故。言始離者，得此本覺空寂心時，能取分別不復得生，隨所得心無幻化故。如經「無幻無化即得無生」故。如是始得無生之心，會本空寂無化之理，故言無生之心在於無化。假說心境，故寄言在。然始離能取是始覺義，本離空心是本覺義，義雖有二混成一覺，同離能所離新舊故。如論說言「以始覺者即同本覺。」當知此覺永離生滅始終等相，始從初地乃至佛地，但有分滿不同而已。如《十地論》本分中說「自體本來空，有不二不盡。」乃至廣說。又此一覺有本始義，以有本覺顯成義故，真修之說亦有道理；以有始覺修成義故，新修之談亦有道理。如其偏執，即有未盡。且止乘論還釋本文。廣無相觀竟在於前。

The treatise says: This clarifies the non-dual mark of the correct contemplation, because it is free from the duality of what is grasped and that which grasps. "Free from what is grasped" means being free from all marks of persons and phenomena. This has two kinds: first, dispelling and separating; second, extinguishing and separating. "Dispelling and separating" means that marks previously grasped are now eliminated; as the sūtra says, "Cause those sentient beings to completely separate from mind and self." "Extinguishing and separating" means that the marks previously grasped are originally empty; as the sūtra says, "All mind and self are originally empty and quiescent." As for "mind and self," the person is called "self," and phenomena are called "mind," because mind is the master upon which all phenomena depend. When one penetrates that all persons and phenomena are originally empty, the marks previously grasped do not arise at this time; therefore, both separations are accomplished simultaneously. Having explained freedom from what is grasped, how is there freedom from that which grasps? It refers to being free from all conceptual discrimination that grasps. This also has two kinds: first, original freedom; second, initial freedom. "Original freedom" means that when one penetrates that mind and self are originally empty, one directly realizes the empty and quiescent mind of innate awakening. This empty and quiescent mind is originally free from grasping; because it is free from grasping, it is originally not an illusory transformation. As the sūtra says, "If one attains the empty mind, the mind is not an illusory transformation." "Not an illusory transformation" means that it is not false. "Initial freedom" means that when one attains this empty and quiescent mind of innate awakening, grasping conceptual discrimination can no longer arise, because in accordance with the mind that has been attained, there is no illusion or transformation. As the sūtra says, "Without illusion and without transformation, one then attains non-arising." Having thus initially attained the non-arising mind, one accords with the principle of original emptiness, quiescence, and absence of transformation; therefore, it is said that "the non-arising mind resides in the absence of transformation." Mind and object are provisionally stated, hence words are applied to say "resides." However, initially being free from grasping is the meaning of initial awakening; originally being free as the empty mind is the meaning of innate awakening. Although the meanings are two, they blend into one single awakening, equally free from subject and object, and free from new and old. As the treatise says: "Because initial awakening is identical to innate awakening." One should know that this awakening is eternally free from marks such as arising, cessation, beginning, and end; from the first stage up to the Buddha stage, there are only differences of partial and complete. As stated in the primary division of the Daśabhūmika-śāstra: "Its self-nature is originally empty; existence is non-dual and inexhaustible," and so on at length. Furthermore, this single awakening has the aspects of innate and initial: because innate awakening has the sense of manifesting fruition, the discourse of genuine cultivation is also reasonable; because initial awakening has the sense of being accomplished through cultivation, the discussion of newly cultivated practice is also reasonable. If one clings to one side, there is an inadequacy. Let us pause this tangential discussion and return to explaining the text. Broadly expounding the signless contemplation has been completed above.