金剛三昧經論 2.185

2.185

論曰：此是第三離患勝利，謂離凡夫因果患故。於中先問應不持戒者，如前說言不具持波羅提木叉戒故。於彼沙門應不敬仰者，既不持戒故，不須敬持戒者故。答中有二：先許前問、次奪後問。初中言為說戒者者，所為說戒之人，即是諸聲聞也。恃自持戒懱諸破戒，故言不善慢故。是人未得諸法空故，隨眠海中七識浪轉，故言海波浪故，是舉持戒之人過失。如彼心地者，謂菩薩心證諸法空入大地故。第八識內二執隨眠分別起者皆已滅盡，故言八識海澂。澂者，澄也。無分別智證入本覺，地地增長離諸雜染，故言九識流淨。本覺正是第九識故，心無分別非境所動，故風不能動。不能動故，染七不生，故言波浪不起。是人既證一切法空，七支戒性達皆空寂，故言戒性等空。而聲聞人不達法空，執有戒性、恃自能持，故言持者迷倒。是答初問，明不持戒而非過失。如彼已下，次答後問以明無慢。七六不生者，末那四惑不現行故，見惑種子已斷滅故。諸集滅定者，諸生起識心心所集皆滅盡已，入理定故。不離三佛而發菩提者，明發心來普敬心生。如來藏佛是諸眾生，依彼發心不輕慢故。三無相中順心玄入者，得行入時拔無明根，如前所說三解脫中順一心法而深入故。由是義故深敬三寶，謂形像佛、紙素等法、四種僧等無所不敬，故於沙門不無恭敬。以依三佛而發心故，拔憍慢根無明種故。上來明其離諸因患，自下顯其離諸果患。不住世間動不動法者，欲界人天富樂之果名為動法，散善果故。色無色界寂靜之果名不動法，定善果故。於彼不著，故曰不住。入三空聚者，如前所說展轉增入故名為聚。非直不著亦令不生，以之故言滅三有心。

The commentary states: This is the third, the benefit of freedom from afflictions, meaning freedom from the afflictions of cause and fruit of ordinary beings. Within this, first asking 'should not uphold the precepts' is because it was said earlier that they do not fully uphold the prātimokṣa precepts. 'Should not revere those śramaṇas' is because, since they do not uphold the precepts, they need not revere those who uphold the precepts. In the answer there are two parts: first granting the former question, and next refuting the latter question. In the first part, 'precepts are spoken for those...' refers to the persons for whose sake the precepts are spoken, namely the śrāvakas. Relying on their own upholding of the precepts, they look down upon those who break the precepts; hence it says 'unwholesome and arrogant.' Because these people have not yet attained the emptiness of all dharmas, the waves of the seven consciousnesses churn within the ocean of latencies; hence it says 'because of the billows of the ocean.' This adduces the faults of those who uphold the precepts. 'In the ground of that person's mind' refers to the bodhisattva's mind realizing the emptiness of all dharmas and entering the great ground. Within the eighth consciousness, the latencies of the two grasps that arise through discrimination are all completely extinguished; hence it says 'the ocean of the eight consciousnesses is settled and clear.' The character cheng (澂) means clear (澄). Non-discriminative wisdom realizes and enters innate awakening, increasing ground by ground and departing from all defilements; hence it says 'the flow of the ninth consciousness is pure.' Innate awakening is precisely the ninth consciousness. Because the mind is free from discrimination, it is not moved by objects; hence 'the wind cannot stir it.' Because it cannot be stirred, the defiled seventh [consciousness] does not arise; hence it says 'billows do not arise.' Since this person has already realized the emptiness of all dharmas, they thoroughly comprehend that the nature of the seven branches of precepts is entirely empty and quiescent; hence it says 'the nature of the precepts is equal to emptiness.' The śrāvakas, however, do not comprehend the emptiness of dharmas; clinging to an inherent nature of precepts and relying on their own ability to uphold them, it says 'those who cling to upholding them are deluded and inverted.' This answers the first question, showing that not upholding the precepts is not a fault. From 'as for that person' below, next it answers the latter question to show freedom from arrogance. 'The seventh and sixth do not arise' means that the four afflictions of manas do not become active, because the seeds of the afflictions of view have already been severed and extinguished. 'The collection is extinguished in absorption' means that after all the collections of mind and mental factors of the arising consciousnesses are completely extinguished, one enters absorption in principle. 'Not parting from the three Buddhas, they arouse bodhi' explains that ever since arousing the mind, a mind of universal reverence has arisen. The tathāgatagarbha Buddha is all sentient beings; because one arouses the mind relying upon it, one is not contemptuous or arrogant. 'In the three signless states, they mysteriously enter in accord with the mind' means that when one attains the entry through practice, one uproots the root of ignorance, penetrating deeply in accord with the dharma of the one mind among the previously spoken three liberations. By virtue of this meaning, they deeply revere the Three Jewels, meaning that there is nothing they do not revere, whether image Buddhas, teachings written on paper and silk, or the four kinds of saṅgha; therefore, toward śramaṇas they are not without reverence. This is because they arouse the mind relying on the three Buddhas, and uproot the root of pride and the seeds of ignorance. The above has explained their departure from all causal afflictions; below, it reveals their departure from all fruition afflictions. 'Does not dwell in the worldly moving and unmoving dharmas': the fruits of wealth and bliss among humans and devas in the desire realm are called moving dharmas, because they are fruits of scattered wholesome deeds; the quiescent fruits of the form and formless realms are called unmoving dharmas, because they are fruits of absorbed wholesome deeds. Because one does not cling to them, it says 'does not dwell.' 'Entering the accumulation of the three emptinesses': as described before, because one enters progressively and increasingly, it is called an accumulation. Not only does one not cling to them, but one also causes them not to arise; therefore it says 'they extinguish the mind of the three existences.'