金剛三昧經論 1.93

1.93

論曰：此是重顯，即有三句。初言入五法淨心即無妄者，歸心源時即無妄念之不覺故。第二言若無有妄即入如來自覺聖智之地者，不覺盡時即入始覺圓智之地故，是對不覺顯始覺滿也。第三入智地者善知一切從本不生，知本不生即無妄想者，始覺滿時能知不覺四相動念本來不生，即知本來無妄想故，是顯始覺不異本覺也。如《起信論》云「一切眾生不名為覺，以從本來念念相續未曾離念，故說無始無明。若得無念者，即知心相生住異滅。以無念等故，而實無有始覺之異，以四相俱時而有皆無自立、本來平等同一覺故。」案云：此中言若得無念即知心相生住異滅者，即顯經中善知一切也。而實無有始覺之異者，即顯經中善知從本不生也。以四相俱時而有皆無自立本來平等同一覺故者，即顯經中知本不生即無妄想也。夢中渡河之喻，此中應廣說也。

The commentary says: This is a re-elucidation, which comprises three clauses. First, the statement that entering the five pure dharmas, the mind is immediately free from delusion, means that upon returning to the mind's source, there is immediately no non-awakening of delusive thoughts. Second, the statement that if one is free from delusion, one immediately enters the ground of the Tathāgata's self-realized noble cognition, means that when non-awakening is exhausted, one immediately enters the ground of the perfect cognition of initial awakening; this reveals the fullness of initial awakening in contrast to non-awakening. Third, the statement that one who enters the cognitive ground fully knows that all things are originally unborn, and knowing that they are originally unborn, is free from delusive conceptualization, means that when initial awakening is full, one is able to know that the dynamic thoughts of the four characteristics of non-awakening are originally unborn, which is knowing that originally there is no delusive conceptualization; this reveals that initial awakening is not distinct from innate awakening. As the Awakening of Faith says: "All sentient beings are not called awakened, because from the very beginning thought-moments have continued in succession without ever leaving thought; hence it is called beginningless fundamental ignorance. If one attains thoughtlessness, one immediately knows the mind's characteristics of arising, abiding, changing, and ceasing. Because of thoughtlessness and so forth, in reality there is no distinction of initial awakening, because the four characteristics exist simultaneously and none of them can stand independently—originally equal, they are identically one awakening." The analysis notes: Here, the statement that if one attains thoughtlessness, one immediately knows the mind's characteristics of arising, abiding, changing, and ceasing, clarifies the sūtra's phrase "fully knows that all things." That "in reality there is no distinction of initial awakening" clarifies the sūtra's phrase "fully knows that they are originally unborn." That "because the four characteristics exist simultaneously and none of them can stand independently—originally equal, they are identically one awakening" clarifies the sūtra's phrase "knowing that they are originally unborn, is free from delusive conceptualization." The analogy of crossing a river in a dream should be explained in detail here.