金剛三昧經論 1.87

1.87

論曰：此答中有二重，先略答、後廣演。略中二句：先舉所迷。所迷之理心行處滅，故言理無可不。可者是也，不者非也。理絕四句、離諸是非，非分別心之所行處也。次顯能迷。若有可不即生諸念者，以有無明不覺平等，即有分別可不之心，由是具起六種染心故。千思萬慮是生滅相者，六種染心雖有麁細，皆違平等，是生滅相故，如《起信論》云「復次分別生滅相者，略有二種。云何為二？一者麁，與心相應故；二者細，與心不相應故。又麁中之麁，凡夫境界；麁中之細、細中之麁，菩薩境界；細中之細，是佛境界。此二種生滅，依於無明熏習而有，所謂依因、依緣，依因者不覺義故、依緣者妄作境界義故。若因滅即緣滅，因滅故不相應心滅，緣滅故相應心滅。」案云：此中麁與心相應者，謂三種相應染。細與心不相應者，三種不相應染。麁中之麁者，謂執相應染、不斷相應染皆在六識，故凡夫境界也。麁中之細者，謂分別智相應染，在第七識。細中之麁者，謂現色不相應染，能見心不相應染。細中之細者，謂根本業不相應染。此三皆在第八識位。此中三種細生滅者，無明風所動，故言因滅故不相應心滅。於中三種麁生滅者，境界風所動，故言緣滅故相應心滅。於中委悉，如彼論疏中說也。今此經言千思者，總攝一切不相應染細分別故；萬慮者，總攝一切相應染心麁分別故。此二皆是動念之相，以之故言是生滅相也。

The Commentary states: Within this answer there are two layers: first, a brief answer; later, an extensive elaboration. In the brief one, there are two lines. First, it adduces that about which one is deluded. The principle about which one is deluded is where the movements of the mind cease; hence it is said, "In the principle, there is neither affirming nor negating." "Affirming" means 'is' (right); "negating" means 'is not' (wrong). The principle cuts off the four propositions and is free from all right and wrong; it is not the domain in which the conceptualizing mind moves. Next, it reveals that which is deluded. "If there is affirming or negating, then various thoughts arise": because ignorance exists and does not awaken to equality, there is a mind that discriminates affirming and negating; due to this, the six kinds of defiled minds completely arise. "A thousand thoughts and myriad reflections are the characteristics of arising and ceasing": although the six kinds of defiled minds have coarse and subtle [aspects], they all run contrary to equality and are characteristics of arising and ceasing. As the *Treatise on the Awakening of Faith* states: "Furthermore, in distinguishing the characteristics of arising and ceasing, there are briefly two kinds. What are the two? The first is coarse, because it is associated with the mind; the second is subtle, because it is not associated with the mind. Again, the coarsest of the coarse is the realm of ordinary beings; the subtle within the coarse and the coarse within the subtle are the realm of bodhisattvas; the subtlest of the subtle is the realm of buddhas. These two kinds of arising and ceasing exist depending on the perfuming of ignorance—that is to say, depending on the cause and depending on the condition: depending on the cause refers to the meaning of non-awakening; depending on the condition refers to the meaning of falsely creating objective realms. If the cause ceases, then the condition ceases; because the cause ceases, the unassociated mind ceases; because the condition ceases, the associated mind ceases." Notes say: Here, "coarse, because it is associated with the mind" refers to the three kinds of associated defilements. "Subtle, because it is not associated with the mind" refers to the three kinds of unassociated defilements. "The coarsest of the coarse" refers to the defilement associated with grasping and the defilement associated with continuity, both of which are in the six consciousnesses; hence they are the realm of ordinary beings. "The subtle within the coarse" refers to the defilement associated with discriminating cognition, which is in the seventh consciousness. "The coarse within the subtle" refers to the unassociated defilement of manifesting form and the unassociated defilement of the mind capable of seeing. "The subtlest of the subtle" refers to the unassociated defilement of fundamental karma. These three are all at the level of the eighth consciousness. Here, the three kinds of subtle arising and ceasing are stirred by the wind of ignorance; hence it says, "Because the cause ceases, the unassociated mind ceases." Among them, the three kinds of coarse arising and ceasing are stirred by the wind of objective realms; hence it says, "Because the condition ceases, the associated mind ceases." For full details, it is as explained in the commentary on that treatise. Now, when this sūtra says "a thousand thoughts," it generally subsumes the subtle discriminations of all unassociated defilements; "myriad reflections" generally subsumes the coarse discriminations of all associated defiled minds. These two are both characteristics of moving thoughts; for this reason it says they are "the characteristics of arising and ceasing."