金剛三昧經論 2.93

2.93

論曰：此下第二示其除障入證之門。於中有二：先問、後答。問中言採集者，明三有欲取生死果，故言採。此諸煩惱與心相應，故言集。從無始來現行不絕，故言難伏。治道方生其力微劣，云何能伏？如是疑也。答中有三：先出所伏、次明能伏、後顯降伏所得勝利。若集若獨行者，眾生心行麁細不定，或時煩惱相應故集、或時離惑心行故獨，離煩惱時猶有法執分別、煩惱俱時即為煩惱所染，故言分別及與染也。次明能伏，謂依佛經迴其心神，遣人法相住二空理，故言迴神住空窟。此心方起而順道理，故有勝能。彼惑無始而逆道理，故不能敵。故言降伏難調伏，是明地前伏除二障。由是伏道入斷道位，漸拔種子乃至永盡。永盡之時遠離四魔，故言解脫魔所縛。次明降伏所得勝利。勝利有二，謂菩提果及與果果。菩提果者，超出有漏五陰聚落，坐於道場得無上覺，故言超然露地坐。言果果者，以無上覺證大涅槃，覺知無覺諸識皆入，故言識陰般涅槃也。

The treatise states: From here downward is the second [part], showing the gateway of eliminating hindrances and entering realization. Herein there are two: first, the question; second, the reply. In the question, saying “gathering” clarifies that through desire in the three realms of existence one grasps the fruit of birth and death, hence it says “gathering.” Because these afflictions are associated with the mind, it says “accumulation.” Arising continuously without interruption from beginningless time, they are said to be “difficult to subdue.” As the path of remedy is only newly born, its power is slight and inferior; how can it subdue them? Such is the doubt. In the reply there are three parts: first, indicating what is subdued; next, clarifying what can subdue; finally, demonstrating the superior benefit obtained through subduing. “Whether gathering or moving alone”: the mental activities of sentient beings are coarse or subtle and unfixed; at times they are associated with afflictions, hence “gathering”; at times their mental activities are separated from delusions, hence “alone.” When separated from afflictions, there is still the conceptual discrimination of grasping at dharmas; when concomitant with afflictions, they are defiled by afflictions; hence it says “discriminating or defiled.” Next, clarifying what can subdue: it means that relying on the Buddha's sūtras, one turns one's mind and spirit, dispels the signs of self and dharmas, and dwells in the principle of the two emptinesses; hence it says “turn the spirit to dwell in the cave of emptiness.” This mind, though newly arisen, conforms to the correct principle, and so it possesses superior efficacy. Those delusions, though beginningless, run counter to the correct principle, and so they cannot compete. Hence it says “subduing what is difficult to tame”; this clarifies the subduing and eliminating of the two hindrances prior to the stages. By means of this path of subduing, one enters the stage of the path of cutting off, gradually uprooting seeds until they are completely exhausted. At the time of complete exhaustion, one is far removed from the four māras; hence it says “liberated from the fetters of Māra.” Next, demonstrating the superior benefit obtained through subduing: the superior benefit is twofold, namely, the fruit of bodhi and the fruit of the fruit. The fruit of bodhi means transcending the village of the five defiled aggregates, sitting at the place of awakening, and attaining unsurpassable awakening; hence it says “sitting lofty in the open ground.” As for “the fruit of the fruit,” by means of unsurpassable awakening one realizes great nirvāṇa; awakening to and knowing the absence of awakening, the consciousnesses all enter; hence it says “the aggregate of consciousness enters parinirvāṇa.”