金剛三昧經論 2.89

2.89

論曰：此下第二演本覺義。於中有二：一者正明、二者遣著。初中亦二：先明本覺無二之理、後示除障入證之門。初中亦二：先問、後答。問中言一覺聖力四弘智地者，領次前說四智之義，始覺圓滿即同本覺，本始無二故名一覺，無所不為故言聖力。一覺之內俱四大智持諸功德，故言智地。如是四智同一心量皆無不周，故名弘智。如是一覺即是法身，法身即是眾生本覺，故言即一切生本根覺利。本來具有無量性德，熏眾生心作二種業，故名本利。由是本覺無二義故，無一眾生出法身外，故言即此身中本來滿足。

The treatise states: From here downward is the second [major section], expounding the meaning of innate awakening. Herein there are two parts: first, directly clarifying it; second, dispatching attachments. In the first part there are also two: first, clarifying the principle of the non-duality of innate awakening; second, showing the gateway of eliminating hindrances and entering realization. In the first part there are also two: first, the question; second, the reply. In the question, saying “the holy power of the single awakening and the grounds of the four vast cognitions” accepts the meaning of the four cognitions explained immediately before. When initial awakening is perfected, it is identical with innate awakening; since original and initial are non-dual, it is called “single awakening.” Because there is nothing it does not accomplish, it says “holy power.” Within the single awakening, the four great cognitions together uphold all virtues, hence it is called the “grounds of cognition.” Such four cognitions share the same measure of the one mind, and none fail to be all-pervading; therefore they are called “vast cognitions.” Such a single awakening is itself the dharmakāya, and the dharmakāya is the innate awakening of sentient beings; hence it says “are the original root, awakening benefit of all living beings.” Being originally possessed of immeasurable virtues of nature, it perfumes the minds of sentient beings to perform two kinds of activities; hence it is called “original benefit.” Because of this non-dual meaning of innate awakening, not a single sentient being falls outside the dharmakāya; hence it says “are originally complete within this very body.”