金剛三昧經論 2.101

2.101

論曰：是答正明無得之義。於中有三，謂法、喻、合。初言不者，總非有得。何以故下，喻顯無得。於中有四種喻：一者迷子不知有金錢遊行貧苦喻；二者其父示子有金錢令得充足喻；三者喜得金錢喻；四者告非有得喻。初喻中言迷子者，謂諸眾生迷自心源，如來大悲如視一子，故喻迷子。《法華》窮子局喻聲聞，此中迷子通喻群生。手執金錢者，喻諸妄識五縛煩惱執著分別，覆自淨心不知有故。遊行十方者，遍計五相及五事故。經五十年者，受五陰生五十惡故。貧者少有世間善故，窮者都無出世財故，困者或墮三途受劇苦故，苦者或生人天受輕苦故。專事求索者，求世間樂作福業故。而以養身者，受人天樂而受用故。而不充足者，受世間樂彌增渴愛，盛必有衰無義利故。第二喻中其父見子者，佛歸心源同體大悲，為諸眾生作慈父故。有如是事者，有如初喻所說事故。而謂子言者，為眾生說大乘教故。汝執金錢何不取用者，示有淨心，應信解故。隨意所須皆得充足者，若用淨心本覺勝利，法身慧命得圓滿故。第三喻中其子醒已者，聞大乘教而生信解，位在地前故。而得金錢者，得入初地正通達位，證見佛性本覺利故。心大歡喜者，後得智中念當現得，生極喜故。而謂得錢者，出觀失念，有漏心中故起法執，謂有得故。第四喻中所得金錢是汝本物者，示其所證本覺之利，本來屬汝，非始有故。汝非有得云何可喜者，既本屬汝，非今始得，不宜於得生著心故。汝勿欣懌者，遮其分別謂有所得，於中生著而欣懌故。

The treatise states: This answer directly clarifies the meaning of non-attainment. Herein there are three parts: the principle, the parable, and the application. Stating 'No' at the beginning generally refutes that there is attainment. From 'For what reason?' downward, the parable reveals non-attainment. Herein there are four parables: first, the parable of the lost son who, not knowing he has gold coins, wanders in poverty and suffering; second, the parable of his father pointing out to the son that he has gold coins so that he may find sufficiency; third, the parable of rejoicing over obtaining the gold coins; fourth, the parable of telling him that there is no attainment. In the first parable, 'the lost son' refers to all sentient beings who are confused about the source of their own minds; the Tathāgata's great compassion regards them as his only child, and hence he is analogized to a lost son. In the Lotus Sūtra, the destitute son is exclusively an analogy for the śrāvakas, whereas here the lost son is an analogy common to all sentient beings. 'Holding gold coins in his hand' is an analogy for the manifold deluded consciousnesses with their five bondages and afflictions, attachments and conceptual discriminations, which veil their own pure minds so that they do not know they have them. 'Wandering in the ten directions' means conceptualizing everywhere the five characteristics and five phenomena. 'For fifty years' means experiencing rebirth in the five aggregates with their fifty evils. 'Destitute' means having few worldly wholesome [qualities]; 'impoverished' means having no supramundane wealth whatsoever; 'exhausted' means sometimes falling into the three bad destinies to suffer severe torment; 'suffering' means sometimes being born among humans and devas to endure lesser suffering. 'Devoted solely to seeking' means seeking worldly pleasure by performing meritorious actions. 'To sustain his body' means receiving and enjoying human and heavenly pleasures. 'Yet never finding sufficiency' means that receiving worldly pleasures only increases craving, and flourishing inevitably brings decline, being without true benefit. In the second parable, 'his father seeing his son' means that the Buddha has returned to the source of the mind and possesses identical-substance great compassion, acting as a benevolent father for all sentient beings. 'Being in such circumstances' means having the circumstances described in the first parable. 'Says to the son' means preaching the Mahāyāna teachings for the sake of sentient beings. 'You are holding gold coins; why do you not take and use them?' means showing them that they possess the pure mind, in which they should have faith and understanding. 'Whatever you desire will be fully supplied' means that if they employ the supreme benefits of the pure mind and innate awakening, their dharma-body and wisdom-life will attain perfection. In the third parable, 'the son, having come to his senses' means hearing the Mahāyāna teaching and generating faith and understanding, which is a position before the grounds. 'Obtained the gold coins' means attaining entry into the first ground, the stage of correct penetration, witnessing and realizing the Buddha-nature and the benefit of innate awakening. 'Filled with great joy in his heart' means that in subsequent cognition, reflecting upon what is now directly attained, extreme joy arises. 'Thinking that he has obtained coins' means that coming out of contemplation and losing mindfulness, within the mind with outflows, attachment to phenomena arises, thinking there is something attained. In the fourth parable, 'the gold coins you obtained are your original possessions' indicates that the benefit of innate awakening that he has realized originally belonged to him and does not newly exist. 'You have not attained anything; how can you be joyful?' means that since it originally belonged to you and is not newly attained now, it is improper to generate an attached mind toward attainment. 'Do not rejoice' stops his discrimination that there is something attained, based on which he generated attachment and rejoiced.