[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛三昧經論](https://indike.org/pramana/in.bauddha.taisho.1730) › 2.109 # 金剛三昧經論 2.109 金剛三昧經論 2.109 - **Language:** Classical Chinese ### [2.109](https://indike.org/pramana/in.bauddha.taisho.1730.2.109) 論曰：是第三番遣第三疑明能治道。令彼眾生者，十信已前一切眾生故。安坐心神者，十住已去安心三空決定不退，名安坐故。住金剛地者，初地已上證得法身，離諸滅壞如金剛故。靜念無起者，等覺位中覺其動念本來寂靜，令不起故。心常安泰者，至妙覺位得見心源無起無滅，本無動念。無始無終。無起滅故常、無動念故安，無始終故無不泰然。如是修行得究竟覺，即無生死一念四相，以之故言即無一念。為顯是義故，《起信論》說言「初發意菩薩等覺於念異念無異相，以捨麁分別執著相故名相似覺。如法身菩薩等，覺於念住念無住相，以離分別麁念相故名隨分覺。如菩薩地盡滿足方便一念相應，覺心初起心無初相，以遠離微細念故得見心性，心即常住名究竟覺。」案云：此中得見心性心即常住，即釋此經心常安泰之句。餘句准釋，如前應知。上來大分演本覺竟。 > The treatise states: This is the third turn, which dispels the third doubt and clarifies the path that is capable of remedying it. Regarding "cause those sentient beings": this refers to all sentient beings prior to the ten faiths. Regarding "to sit stably with mind and spirit": this means that from the ten abidings onward, settling the mind in the threefold emptiness is definitively non-retrogressing, which is called "sitting stably." Regarding "abide on the vajra ground": from the first bhūmi onward, one realizes and attains the dharmakāya, being free from all destruction and ruin like a vajra. Regarding "stilling thoughts so that none arise": in the rank of equal awakening, one awakens to the fact that stirring thoughts are originally quiescent, causing them not to arise. Regarding "the mind ever safe and tranquil": reaching the rank of wondrous awakening, one comes to see the source of the mind as devoid of arising and cessation, having originally no stirring thoughts, without beginning and without end. Because there is no arising or cessation, it is "ever"; because there is no stirring thought, it is "safe"; because there is no beginning or end, it cannot but be "tranquil." Practicing in this manner, one attains ultimate awakening, whereupon there is no single thought of the four characteristics of saṃsāra; therefore it is said, "there is no single thought." To reveal this meaning, the Awakening of Faith says: "Bodhisattvas of initial intention and so forth awaken to the differentiation of thought, \[yet\] thought has no mark of differentiation; because they discard the marks of coarse discrimination and grasping, it is called approximate awakening. Bodhisattvas of the dharmakāya and so forth awaken to the abiding of thought, \[yet\] thought has no mark of abiding; because they are free from the marks of coarse thoughts of discrimination, it is called partial awakening. When a bodhisattva exhausts the bhūmis and fulfills the expedients, in a single thought corresponding \[with reality\], they awaken to the mind's initial arising, \[yet\] the mind has no initial mark; because they are far removed from subtle thoughts, they come to see the nature of the mind, and the mind is ever-abiding, which is called ultimate awakening." Note: Here, "coming to see the nature of the mind and the mind being ever-abiding" explains the sentence in this sūtra, "the mind ever safe and tranquil." The remaining sentences should be understood in the same manner as previously explained. The above concludes the broad division expounding innate awakening. > — English (machine translation) (machine translation) - [Previous: 2.108](https://indike.org/pramana/in.bauddha.taisho.1730.2.108) - [Next: 2.110](https://indike.org/pramana/in.bauddha.taisho.1730.2.110) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1730.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1730~en-mt.2.109) — English, machine translation ## Linked texts (1) - [大方廣圓覺修多羅了義經略疏](https://indike.org/pramana/in.bauddha.taisho.1795.2.309) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1730.2.109](https://indike.org/pramana/in.bauddha.taisho.1730.2.109) · Pramāṇa