金剛三昧經論 2.87

2.87

論曰：是第二明諸識不生。欲明本隨無明諸識生起，今隨始覺還歸心源，歸心源時諸識不起，識不起故始覺圓滿。於中有二：略標、廣釋。標中亦二：初言性無有覺覺即為覺者，是標始覺圓滿章。覺知無覺諸識則入者，是標諸識不生章。言性無有覺者，謂空性中非但無識亦無始覺。覺知無覺之理，則為始覺之智，故言覺則為覺。言覺知無覺者，牒前始覺。始覺圓時八識不起，隨覺無覺，無諸識故。隨覺究竟歸心源故，故言諸識則入。何以故下，釋中有二：先明因滿、後顯果圓。金剛智地者，謂等覺位，始覺因滿。金剛喻定，義如前說，今約覺因名金剛智。解脫道斷者，不生因滿。然此中斷有其二義：若對生得無明住地，即金剛心為無間道，妙覺初心為解脫道，無間道時與無明俱，解脫道起方能正斷。若對諸識戲論種子，則其前心為無間道，與彼種子俱起俱滅。最後一念金剛喻定是解脫道，正斷種子。今約斷其種子義門，故言金剛解脫道斷。此時現有異熟識者，由其前念種子所生，生起因果不同時故。此後異熟不更生者，此時已斷一切種故，故知此言解脫道斷正是諸識不生之因。次顯其果，於中有二：先明覺圓滿、後顯識不生。初中言斷已入無住地者，金剛解脫斷種子已，即入妙覺無住之地，二諦之外獨在無二，故言無住。無住之心雙泯二諦，故無出俗入真之異。既無出入，不在空有，故言心處無在。無在之處唯是一心，一心之體本來寂靜，故言決定性地。一心顯時八識皆轉，故於是時四智圓滿。所以然者？即此一心離闇成明，明白清淨無影不照，故言其地清淨如淨瑠璃，是顯大圓鏡智之義。即此一心遠離二邊，通達自他平等無二，故言性常平等如彼大地，是顯平等性智之義。如是一心無所觀故，於諸法門無不觀察，故言覺妙觀察如慧日光，是明妙觀察智之義。如是一心無所作故，於利他事無所不作，故言利成得本如大法雨，雨潤萬物令成菓實，此智亦爾，利他事成令得本覺，是明成所作智之義。四智既圓，是始覺滿也。入是智者已下，次顯諸識不生。得是四智正是妙覺之位，故言是入佛智地。是時既歸一心之源，八識諸浪不更起動，故入智地者諸識不生也。上來二分演始覺竟。

The treatise states: This second [section] clarifies that the consciousnesses do not arise. It intends to clarify that originally, in accordance with ignorance, the consciousnesses arose; now, in accordance with initial awakening, one returns to the source of the mind. At the time of returning to the source of the mind, the consciousnesses do not arise; because consciousness does not arise, initial awakening is perfected. Herein there are two parts: a brief presentation and an extensive explanation. In the presentation there are also two parts: first, stating “nature has no awakening; awakening is awakening” presents the thesis of the perfection of initial awakening. “When one awakens and knows the absence of awakening, the consciousnesses enter” presents the thesis that the consciousnesses do not arise. Saying “nature has no awakening” means that within the nature of emptiness, not only is there no consciousness, there is also no initial awakening. The cognition that awakens and knows the principle of no-awakening is itself the cognition of initial awakening; hence it says “awakening is awakening.” Saying “when one awakens and knows the absence of awakening” takes up the preceding initial awakening. When initial awakening is perfected, the eight consciousnesses do not arise; in following awakening there is no awakening, because the consciousnesses are absent. Because in following awakening one ultimately returns to the source of the mind, it says “the consciousnesses enter.” From “why is this” downward, the explanation has two parts: first clarifying the completion of the cause, and next demonstrating the perfection of the fruit. “The ground of vajra-cognition” refers to the stage of equal awakening, where the cause of initial awakening is fulfilled. The meaning of vajropama-samādhi is as explained before; here, in terms of the cause of awakening, it is named vajra-cognition. “The path of liberation cuts off” means that the cause of non-arising is fulfilled. However, “cutting off” here has two meanings: if contrasted with the entrenched ground of inborn ignorance, the vajra-mind is the uninterrupted path, and the initial mind of wondrous awakening is the path of liberation; at the time of the uninterrupted path it is concomitant with ignorance, and only when the path of liberation arises can it directly cut it off. If contrasted with the seeds of conceptual proliferation of the consciousnesses, the preceding mind is the uninterrupted path, arising and ceasing together with those seeds. The final single moment of vajropama-samādhi is the path of liberation, which directly cuts off the seeds. Here, in terms of the aspect of cutting off their seeds, it is said that the vajra path of liberation cuts them off. The mature consciousness present at this time was produced by the seeds of the preceding moment, because the cause and effect of production are not simultaneous. That the mature [consciousness] does not arise again after this is because at this time all seeds have already been cut off; thus we know that this statement, “the path of liberation cuts off,” is precisely the cause of the non-arising of the consciousnesses. Next, it demonstrates its fruit, within which there are two parts: first clarifying the perfection of awakening, and next demonstrating the non-arising of consciousness. In the first part, saying “having cut them off, one enters the ground of non-abiding” means that once the vajra-liberation cuts off the seeds, one immediately enters the ground of non-abiding of wondrous awakening; standing alone beyond the two truths without duality, it is therefore called “non-abiding.” The non-abiding mind simultaneously obliterates the two truths, so there is no difference between exiting the conventional and entering the ultimate. Since there is neither exiting nor entering, it is situated neither in emptiness nor in existence; hence it says “the location of the mind is nowhere present.” The place that is nowhere present is exclusively the one mind; the essence of the one mind is originally tranquil, hence it says “the ground of determinate nature.” When the one mind manifests, the eight consciousnesses are all transformed, so at this time the four cognitions are perfected. Why is this? This very one mind departs from darkness and becomes light, clearly bright and pure, leaving no shadow unilluminated; hence it says “that ground is pure like clear lapis lazuli,” which demonstrates the meaning of the great round mirror cognition. This very one mind keeps far away from the two extremes and thoroughly realizes that self and other are equal and non-dual; hence it says “its nature is constantly equal like the great earth,” which demonstrates the meaning of the cognition of equality. Because this one mind has nothing to contemplate, there is no teaching it does not examine; hence it says “its awakening is wondrous contemplation like the sunlight of wisdom,” which clarifies the meaning of the cognition of wondrous observation. Because this one mind has nothing to do, there is nothing it does not do in matters of benefiting others; hence it says “its accomplishment of benefit achieves the origin like a great dharma rain.” A rain moistens the myriad things so as to bring them to fruition; this cognition is also like that: accomplishing the work of benefiting others, it causes them to attain innate awakening; this clarifies the meaning of the cognition of accomplishing actions. The four cognitions having been perfected, this is the completion of initial awakening. From “one who enters this cognition” downward, it next demonstrates that the consciousnesses do not arise. Attaining these four cognitions is precisely the stage of wondrous awakening, hence it says “enters the ground of the Buddha's cognition.” At this time, since one has returned to the source of the one mind, the waves of the eight consciousnesses no longer stir; therefore, for one who enters the ground of cognition, the consciousnesses do not arise. The two sections above expounding initial awakening are concluded.