金剛三昧經論 2.111

2.111

論曰：此是第三領解、第四述成。不可思議者，總領歎深。下別領解，於中有二：先領言句、後領義理。言覺念不生其心安泰者，領前靜念無起心常安泰之句，此是始覺之究竟處。下領義理云即本覺利者，領無始覺異本覺義，如論說云「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：實無始覺之異者，是釋經中即本覺利之句。四相俱時而有，皆無自立，本來平等者，是釋經中利無有動。如是始覺覺知無異故，以能得常在不無。言常在者，直謂不無。然此中言常而無，當有故言無有不無。既無當於有始覺故，雖不無覺而不有覺，故言不無不覺。覺知如是無覺道理，即知始覺不異本覺，故覺知無覺本利本覺。如是究竟覺知之者，遠離無明所覆，故清淨無染。清淨者，本來淨故。無染者，今離染故。永無生住異滅，故不變不易。不易者，無生住故。不變者，無異滅故。若如是者，即同真際、等於法性，故言決定性故。既同平等離言絕慮，故言不可思議。前已言不思議，今重言不思議者，亦不可思議於不可思議故。佛言如是者，第四述成文。如前所領解，不違道理故。

The treatise states: This is the third part, receiving and understanding, and the fourth part, confirmation. Regarding "inconceivable": this generally receives and praises its profundity. Below is the distinct receiving and understanding, within which there are two parts: first, receiving the words and phrases; second, receiving the principle. When it says "Awakening [wherein] thoughts do not arise and the mind is safe and tranquil," this receives the previous sentence, "stilling thoughts so that none arise and the mind ever safe and tranquil"; this is the ultimate reach of initial awakening. Below, receiving the principle, it says, "is precisely the benefit of innate awakening"; this receives the meaning that there is no initial awakening distinct from innate awakening, as the treatise [Awakening of Faith] says: "If one attains thoughtlessness, one then knows the mind's characteristics of arising, abiding, change, and cessation; because of the equality of thoughtlessness, in truth there is no difference of initial awakening. Because the four characteristics exist simultaneously and none has self-subsistence, they are originally equal, identical to a single awakening." Note: "In truth there is no difference of initial awakening" explains the sūtra's sentence "is precisely the benefit of innate awakening." "Because the four characteristics exist simultaneously, none has self-subsistence, and they are originally equal" explains the sūtra's "the benefit is devoid of motion." Because initial awakening thus awakens to and knows there is no difference, it is able to attain "constantly present and not nonexistent." Saying "constantly present" simply means not nonexistent. However, here it speaks of constant yet non-[existent], and since it will not be existent, it says "devoid of nonexistence." Since there will be no initial awakening as existent, although awakening is not nonexistent, there is no existent awakening; hence it says, "not nonexistent and not unawakened." Awakening to and knowing such a principle of non-awakening, one knows that initial awakening is not different from innate awakening; hence "awakening to the absence of awakening is the original benefit of innate awakening." One who ultimately awakens to and knows this is far removed from the covering of fundamental ignorance, hence "pure and undefiled." "Pure" means originally pure. "Undefiled" means now free from defilement. It is forever free from arising, abiding, change, and cessation, hence "unchanging and unaltering." "Unaltering" means devoid of arising and abiding. "Unchanging" means devoid of change and cessation. If it is so, it is identical to the limit of truth and equal to the dharma-nature; hence it says, "due to its determinate nature." Since it is identical to equality, beyond words and cutting off thought, it says "inconceivable." Having previously said "inconceivable," to state "inconceivable" again means that it is also inconceivable in its inconceivability. "The Buddha said, 'It is so'" is the fourth text of confirmation, because what was previously received and understood does not violate the principle.