金剛三昧經論 2.175

2.175

論曰：此二問答別顯觀行。初答中言三解脫者，則是三慧攝八解脫，故名解脫。如《本業經》十住中言「六為諸佛所護，所謂八解脫觀。聞慧得內假外假，二相不可得故，一解脫。思慧內五陰法、外一切法不可得故，二解脫。修慧六觀具足，色界五陰空，三解脫。四空，五陰及滅定觀皆不可得故，五解脫如相故。」案云：八解脫觀略有二門：若就事相，唯修慧觀，是共二乘，如餘處說；若就三慧觀人法空，是大乘觀，如此文說。初解脫者，內有色相外觀色等，謂內存色等五陰法相，觀內我空；外存色等，觀眾生空。是空易入，聞慧所得，故言聞慧得內假外假，二相不可得故，不遣色等以觀空故，有似虛空不遣色相故，說是為虛空解脫。第二解脫者，內無色相外觀色等，內遣色等五陰法相，外觀一切山河等空。欲界諸法無所不空，是空難解思慧所觀，故言思慧。內五陰法外一切法不可得故，推求析破內外諸法，如似金剛破諸色法，是故名為金剛解脫。後六解脫皆是修慧，觀上二界一切法空故言修慧。六觀皆是修慧依定所發，是故總名般若解脫。於中六種差別相者，第三名淨解脫身作證，色界五陰光潔寂靜，觀悉空故，名淨解脫；自內所證，名身作證。故言具足色界五陰空三解脫。第四名空處解脫，觀空處五陰空故，乃至非想解脫亦爾，觀滅定法亦不可得，故名滅盡解脫。皆從所遣以立其名，故言四空，五陰及滅定觀皆不可得故。五解脫如相故，如是三慧觀人法空，伏離二執現行二縛，故名解脫。既遣內外一切假法，能遮諸境天風吹鼓也。理觀中言心如理淨無可不心者，順理無相，心無分別故。後答中言心事不二是名存用者，是名存三之用勝能。若人未得存三之用，靜心觀空涉事失念，取我我所著違順境，天風所動心事各異。若能熟修三解脫者，出觀涉事觀勢猶存，不取我他之相、不著好惡之境，由是不為天風所鼓，入出同忘、心事不二，如是乃名存三之用也。是觀始修在十信位，存用得成在十住位。如《本業經》十住位中立此觀故。內行已下，答第二問以明觀相。內行者，入觀寂照行。外行者，出觀化物行。若出若入不失中道，故言不二。如《本業經》十向中言「十以自在慧化一切眾生，所謂中道第一義諦。般若處中而觀，達一切法而無二，其慧轉轉入聖地故，名相似第一義諦觀，而非真中道第一義諦觀。乃至廣說故。不住一相者，二諦觀故。心無得失者，平等觀故。依此二種方便觀故，進入初地法流水中，故言一不一地淨心流入。如彼經言三觀者，從假入空名二諦觀，從空入假名平等觀，是二觀方便道。因是二空觀，得入中道第一義諦觀，雙照二諦心心寂滅，進入初地法流水中。」乃至廣說。案云：此中二諦觀者，遣俗觀真故，即是正體智之方便。平等觀者，融真觀俗，即是後得智之方便。觀俗如幻，不取得失、無適無莫，故名平等。言一不一地者，初地之異名。所以然者？初地即是十地，一時頓入十重法界故；十地即是初地，直以遍滿為初門入故。良由十地即初地故名一、初地即十地故不一，是故名為一不一地。依二方便以淨其心，由是流入一不一地，以之故言淨心流入。此中唯廣初後二觀，中間一觀准可知故。

The commentary says: These two questions and answers distinctly reveal the contemplative practice. In the first answer, where it mentions the three liberations, these are the three wisdoms subsuming the eight liberations, and are therefore called liberations. As stated in the Ten Abodes in the Benye jing: "The sixth is being protected by all buddhas, namely the contemplation of the eight liberations. The wisdom derived from hearing attains that the internal provisional and external provisional—these two characteristics—are unattainable, hence one liberation. The wisdom derived from reflection [attains] that the internal five aggregates and external dharmas are unattainable, hence two liberations. In the wisdom derived from cultivation, the six contemplations are complete and the five aggregates of the form realm are empty, hence three liberations. In the four formless [attainments], the five aggregates and the contemplation of the concentration of cessation are all unattainable, hence five liberations, because of the character of thusness." Note: The contemplation of the eight liberations briefly has two gates: if considered in terms of phenomenal characteristics, it is only the contemplation of the wisdom derived from cultivation, which is shared with the two vehicles, as explained elsewhere; if considered in terms of the three wisdoms contemplating the emptiness of persons and dharmas, it is the Mahāyāna contemplation, as explained in this text. The first liberation is possessing the characteristic of form internally and contemplating form externally, etc.: this means internally preserving the characteristics of the five aggregates such as form to contemplate the emptiness of the internal self, and externally preserving form, etc., to contemplate the emptiness of sentient beings. This emptiness is easy to enter and is attained by the wisdom derived from hearing; therefore it says that the wisdom derived from hearing attains that the internal provisional and external provisional—these two characteristics—are unattainable. Because it does not banish form, etc., in contemplating emptiness, it resembles space in not banishing the characteristic of form, and is therefore called the space liberation. The second liberation is being devoid of the characteristic of form internally and contemplating form externally, etc.: internally banishing the characteristics of the five aggregates such as form, and externally contemplating the emptiness of all mountains, rivers, and the like. None of the dharmas of the desire realm fail to be empty; this emptiness is difficult to understand and is contemplated by the wisdom derived from reflection, therefore it says "the wisdom derived from reflection." Because the internal dharmas of the five aggregates and all external dharmas are unattainable, it investigates and breaks down internal and external dharmas, just as a vajra shatters all forms; therefore it is called the vajra liberation. The latter six liberations all belong to the wisdom derived from cultivation, contemplating the emptiness of all dharmas of the upper two realms, and are therefore called the wisdom derived from cultivation. Because the six contemplations are all the wisdom derived from cultivation arising in reliance on concentration, they are collectively called the prajñā liberation. Regarding the differentiated characteristics among the six: the third is called the pure liberation realized by the body: the five aggregates of the form realm are luminous, clean, and tranquil, and because one contemplates them as entirely empty, it is called the pure liberation; being personally realized within oneself, it is called realized by the body. Therefore it says that having completely fulfilled the emptiness of the five aggregates of the form realm constitutes three liberations. The fourth is called the liberation of the sphere of boundless space, because one contemplates the five aggregates of the sphere of boundless space as empty; through to the liberation of neither-perception-nor-non-perception, it is also like this; contemplating the dharma of the concentration of cessation as also unattainable is called the liberation of cessation. They are all designated based on what is banished, hence it says that in the four formless [attainments], the five aggregates and the contemplation of the concentration of cessation are all unattainable. Because the five liberations have the character of thusness, these three wisdoms contemplate the emptiness of persons and dharmas, subduing and removing the two attachments and the active manifestations of the two bondages; therefore they are called liberations. Having banished all internal and external provisional dharmas, they can block the heavenly wind of the various objects from blowing and stirring. In the contemplation of principle, where it says, "the mind is pure according with principle, and there is nothing acceptable that is not mind," this means that by according with principle without signs, the mind is free from conceptual differentiation. In the second answer, where it says, "the non-duality of mind and matter is called preserving function," this is called the superior capacity of the function of preserving the three. If someone has not yet attained the function of preserving the three, when quietly contemplating emptiness they lose mindfulness when engaging in affairs; grasping at self and what belongs to self, they cling to agreeable and disagreeable objects, and stirred by the heavenly wind, mind and matter become separate. If one is able to maturely cultivate the three liberations, when emerging from contemplation to engage in affairs, the force of contemplation is still preserved; not grasping at the marks of self and other, and not clinging to agreeable and disagreeable objects, one is consequently not stirred by the heavenly wind; entering and emerging are equally forgotten, and mind and matter are non-dual—such is called the function of preserving the three. This contemplation is initially cultivated at the rank of the Ten Faiths, and the preservation of function is perfected at the rank of the Ten Abodes, because the Benye jing establishes this contemplation at the rank of the Ten Abodes. From "internal practice" downward answers the second question to clarify the characteristics of contemplation. "Internal practice" is the practice of tranquil illumination upon entering contemplation. "External practice" is the practice of converting beings upon emerging from contemplation. Whether emerging or entering, one does not lose the Middle Way, hence it is said to be non-dual. As stated in the Ten Dedications in the Benye jing: "The tenth is converting all sentient beings with the wisdom of mastery, namely the ultimate truth of the Middle Way. Prajñā abides in the center and contemplates, penetrating all dharmas without duality; because that wisdom progressively enters the noble stages, it is called the contemplation of the simulated ultimate truth, and not the contemplation of the true ultimate truth of the Middle Way," and so on, extensively expounded. "Not abiding in a single mark" is due to the contemplation of the two truths. "The mind is devoid of gain and loss" is due to the contemplation of equality. In reliance on these two kinds of contemplative expedients, one advances and enters into the stream of the Dharma of the first ground; therefore it says, "into the stage of the one and non-one, the pure mind flows." As that sūtra states: "As for the three contemplations: entering emptiness from the provisional is called the contemplation of the two truths; entering the provisional from emptiness is called the contemplation of equality; these two are the path of expedients. Dependent on these two contemplations of emptiness, one attains entry into the contemplation of the ultimate truth of the Middle Way, illuminating both truths while mind after mind is tranquil and ceased, advancing and entering into the stream of the Dharma of the first ground," and so on, extensively expounded. Note: Here, the contemplation of the two truths banishes the conventional to contemplate the ultimate, and is thus the expedient of the fundamental cognition. The contemplation of equality harmonizes the ultimate to contemplate the conventional, and is thus the expedient of the subsequently attained cognition. Contemplating the conventional as illusory, one neither grasps gain nor loss, having neither preference nor aversion, hence it is called equality. The "stage of the one and non-one" is another name for the first ground. Why is this so? The first ground is precisely the ten grounds, because it enters the tenfold dharma-realm all at once; the ten grounds are precisely the first ground, because it takes full pervasion directly as the initial gate of entry. Precisely because the ten grounds are the first ground it is called "one," and because the first ground is the ten grounds it is called "not one"; therefore it is called the stage of the one and non-one. Relying on the two expedients to purify one's mind, one consequently flows into the stage of the one and non-one; therefore it says that the pure mind flows in. Here, only the first and last of the two contemplations are elaborated, as the middle contemplation can be inferred accordingly.