金剛三昧經論 2.137

2.137

論曰：是答所疑，先與、後奪。與者，就自性淨，本無染故。奪者，約隨他染，有別境故。自性淨者，如《寶性論》引經說言「善心念念滅不住，非煩惱所染。不善心念念滅不住，非煩惱所染。煩惱不觸心、心不觸煩惱，云何不觸法而能得染心？」乃至廣說。故即是染而不染門也。隨他染者，《夫人經》言「自性清淨心難可了知，彼心為煩惱所染亦難可了知。」即是不染而染門也。心本淨故理無穢故者，自性淨心本覺之理，非諸塵穢之所入故。以染塵下，奪其所問，於中先顯不覺染塵、後對不覺略示始覺。不覺中言以染塵故名為三界者，住地煩惱略有三種，謂欲愛住地、色愛住地、有愛住地。以此住地起三界愛，三界愛故三界心生，由是妄心變作虛境，以之故言從心化生。次明始覺。心若無妄者，依理觀行妄心不生故。即無別境者，妄作境界隨心滅故。上來四門合為第一廣實際義。

The commentary says: This answers the doubt, first conceding and then revoking. Conceding is in terms of intrinsic purity, because fundamentally there is no defilement. Revoking is in terms of defilement conditioned by others, because there are distinct objective realms. Regarding intrinsic purity, as the Ratnagotravibhāga quotes a sūtra stating: 'Wholesome minds perish thought-moment by thought-moment without abiding, and are not defiled by afflictions. Unwholesome minds perish thought-moment by thought-moment without abiding, and are not defiled by afflictions. Afflictions do not touch the mind, and the mind does not touch afflictions; how could that which does not touch a dharma be able to defile the mind?' and so forth in full. Hence this is the approach of defiled yet undefiled. Regarding defilement conditioned by others, the Śrīmālādevī-sūtra says: 'The intrinsically pure mind is difficult to understand; that this mind is defiled by afflictions is also difficult to understand.' This is the approach of undefiled yet defiled. 'Because the mind is originally pure, and the principle is free from defilement' means that the principle of innate awakening in the intrinsically pure mind is not penetrated by dusts and defilements. From 'It is on account of defiling dusts' onward revokes what was asked. Herein, it first reveals unawakening defiled by dusts, and later briefly indicates initial awakening in contrast to unawakening. Within unawakening, stating 'It is on account of defiling dusts that they are named the "three realms"' means that entrenched-ground afflictions are briefly of three kinds: namely, the entrenched ground of desire-attachment, the entrenched ground of form-attachment, and the entrenched ground of existence-attachment. Relying on these entrenched grounds, attachment to the three realms arises; because of attachment to the three realms, the minds of the three realms are produced. Due to this, the deluded mind transforms into illusory realms; hence it says 'created and arisen from the mind.' Next it explains initial awakening. 'If the mind is without delusion' means that by relying on the principle in contemplative practice, the deluded mind does not arise. 'There is no distinct objective realm' means that the deceptively created objective realms cease following the mind. The above four approaches together constitute the first part, broadly explaining the meaning of the reality-limit.