金剛三昧經論 1.89

1.89

論曰：此下廣演。於中有三：一者對生滅相顯理滿足、二者對理滿足明染闕失、三辨順理滅染去動趣寂之利。初中言菩薩者，是呼解脫菩薩之辭。觀本性相者，佛觀本覺如來藏性故。理自滿足者，所觀本覺如來藏理，具足無量性功德故。如《起信論》云「復次真如自體相者，從本已來性自滿足一切功德，所謂自體有大智慧光明義故、遍照法界義故、真實識知義故、自性清淨心義故、常樂我淨義故、清涼不變自在義故。具足如是過於恒沙不離不斷不異不思議佛法，乃至滿足無有所少義故，名為如來藏，亦名如來法身故。」今此經言理自滿足，總顯如是功德滿足也。初段文竟。次明生滅動念之過，於中總明無益有損，如彼論中廣釋此義云「問曰：上說真如其體平等、離一切相，云何復說體有如是種種功德？答曰：雖實有此諸功德義，而無差別之相，等同一味唯一真如。此義云何？以無分別離分別相，是故無二。復以何義得說差別？以依業識生滅相示。此云何示？以一切法本來唯心實無相念，而有妄心不覺起念見諸境界，故說無明，心性不起即是大智慧光明義故。若心起見，即有不見之相；心性離見，即是遍照法界義故。若心有動，非真識知無有自性，非常非樂非我非淨，乃至具足過恒沙等妄染之義。對此義故，心性無動即有過恒沙等諸淨功德相義示現。若心有起，更見前法可念者，即有所少。如是淨法無量功德，即是一心，更無所念，是故滿足，名為法身如來之藏。」今此經言徒為動亂者，以心有動，非真識知無有自性，非常樂我淨等，故言動也。以心起見，即有不見之相等，故言亂也。失本心王者，無量功德即是一心，一心為主故名心王。生滅動亂違此心王不得還歸，故言失也。

The Commentary states: From here below is the extensive elaboration. Within it there are three [parts]: first, revealing that the principle is sufficient in contrast to the characteristics of arising and ceasing; second, clarifying the faults of defilement in contrast to the sufficiency of the principle; third, discerning the benefit of conforming to the principle, extinguishing defilement, leaving agitation, and tending toward tranquility. In the first, saying "Bodhisattva" is the address to Bodhisattva Deliverance. "When one contemplates the original nature and characteristics" means because the Buddha contemplates the tathāgatagarbha-nature of innate awakening. "The principle is self-sufficient" means because the principle of the tathāgatagarbha of innate awakening that is contemplated is replete with immeasurable natural merits. As the *Treatise on the Awakening of Faith* states: "Furthermore, as for the intrinsic essence and characteristics of suchness, from the beginning its nature is self-sufficient with all merits—namely, because its intrinsic essence has the meaning of the great light of wisdom, the meaning of illuminating the dharma-realm universally, the meaning of true cognitive knowledge, the meaning of the mind intrinsically pure in nature, the meaning of permanence, bliss, self, and purity, and the meaning of being cool, unchanging, and sovereign. Replete with such inconceivable buddha-dharmas exceeding the sands of the Ganges, not separate, not cut off, not different, up to being sufficient without any deficiency, it is named the tathāgatagarbha and is also named the tathāgata's dharma-body." Now, when this sūtra says "the principle is self-sufficient," it comprehensively reveals this sufficiency of merits. The first section of the text is finished. Next is clarified the fault of the moving thoughts of arising and ceasing, within which it comprehensively clarifies that there is no benefit and only harm. As that treatise extensively explains this meaning: "Question: Above you stated that the essence of suchness is equal and free from all characteristics; why do you state again that the essence has such various merits? Answer: Although it truly has the meanings of these various merits, there are no differentiated characteristics; they are equal and of a single taste, being solely one suchness. What does this mean? Because it is non-discriminating and free from the characteristics of discrimination, therefore there is no duality. Again, by what meaning can differentiation be spoken of? It is shown depending on the characteristics of arising and ceasing of the karma-consciousness. How is this shown? Because all dharmas are originally mind-only and truly without sign or thought, yet there is a deluded mind that, through non-awakening, gives rise to thoughts and sees various objective realms, this is called ignorance; because the mind-nature does not arise, this is the meaning of the great light of wisdom. If the mind gives rise to seeing, there is the characteristic of non-seeing; because the mind-nature is free from seeing, this is the meaning of illuminating the dharma-realm universally. If the mind moves, it is not true cognitive knowledge, lacks own-nature, and is not permanent, not blissful, not self, and not pure, up to being replete with meanings of deluded defilements exceeding the sands of the Ganges. In contrast to this meaning, when the mind-nature is unmoving, there is the manifestation of the meanings of all pure merit-characteristics exceeding the sands of the Ganges. If the mind arises, seeing further dharmas before it that can be thought of, then there is some deficiency. Such immeasurable merits of pure dharmas are precisely the one mind, with nothing further to be thought of; therefore it is sufficient, and is named the dharma-body, the garbha of the tathāgata." Now, when this sūtra says "they vainly cause agitation and turmoil": because the mind moves, it is not true cognitive knowledge, lacks own-nature, and is not permanent, blissful, self, pure, and so forth; hence it is called "agitation." Because the mind gives rise to seeing, there is the characteristic of non-seeing and so forth; hence it is called "turmoil." "Losing the original mind-king": immeasurable merits are precisely the one mind; because the one mind is the master, it is named the "mind-king." Arising, ceasing, agitation, and turmoil run contrary to this mind-king so that one cannot return to it; hence it is called "losing."