金剛三昧經論 3.11

3.11

論曰：此是第四廣說。於中有二：一者正答明戒因緣、二者乘顯攝一切行。初中言四緣者，謂於一心本覺利中具四力用，作三戒緣：一滅依止緣、二生依止緣、三攝依止緣、四離依止緣。滅依止者，謂本覺中性靜功德，與諸煩惱自性相違，以是緣成攝律儀戒。生依止者，謂本覺中性善功德，與諸善根自性相順，以是緣成攝善法戒。攝依止者，謂本覺中性成大悲，自性不捨一切眾生，以是緣成攝眾生戒。離依止者，謂本覺中性成般若，自性捨離一切事相，以是因緣令三聚戒捨離事相順如而住。前三別緣，後一通緣。菩薩發心受三戒時，順本覺利而受持故，以是四緣具足三戒。大意如是，次消其文。一謂作擇滅力取緣者，本覺本離煩惱繫縛，舉體而作擇滅解脫，有力能取別解脫戒。如似磁石引取於針，雖無作意而有力用，當知此中道理亦爾。二謂本利淨根力所集起緣者，謂本覺本來性淨功德，與諸行德而作根本，由此根力起諸善法，為所集起善法之緣，即此緣成攝善法戒。三謂本慧大悲力緣攝眾生戒者，謂本覺中照俗之慧，即是大悲恒潤眾生，以是緣成攝眾生戒。四謂一覺通智力緣順於如住者，謂本覺中照通性智，令三聚戒皆順如住。如是四緣體遍法界、用攝萬行，故言大力。雖有大力而同一味，離諸名相差別事用，故言不住事相。雖無事相而有勝能，能攝出世一切行德，故言不無功用。由如是故只是本覺，於俗法中無如是義，故言離於一處即不可求。上來別明三聚戒緣，自下明其通攝萬行。始從十信乃至等覺，如是六位所有諸行，皆是一覺之所攝成，故言一事通攝六行。非但菩薩歸此本覺，諸佛圓智同歸此海，故言是佛菩提薩般若海。

The treatise says: This is the fourth part: the extensive explanation. In this there are two: first, the direct answer explaining the causes and conditions of the precepts; second, taking the occasion to reveal the gathering of all practices. In the first part, 'the four conditions' means that within the benefit of the innate awakening of the one mind, four powers and functions are possessed, which serve as conditions for the three precepts: first, the condition of support for cessation; second, the condition of support for arising; third, the condition of support for gathering; fourth, the condition of support for detachment. 'Support for cessation' means that within innate awakening, the virtue of natural quiescence is intrinsically contrary to the afflictions; by this condition, the precepts of restraint are accomplished. 'Support for arising' means that within innate awakening, the virtue of natural goodness intrinsically accords with all wholesome roots; by this condition, the precepts of cultivating wholesome dharmas are accomplished. 'Support for gathering' means that within innate awakening, great compassion is naturally accomplished and intrinsically does not abandon any sentient beings; by this condition, the precepts of benefiting sentient beings are accomplished. 'Support for detachment' means that within innate awakening, prajñā is naturally accomplished and intrinsically abandons all phenomenal characteristics; by this cause and condition, the three clusters of precepts are caused to abandon phenomenal characteristics and abide in accord with thusness. The former three are specific conditions, and the latter one is a general condition. When bodhisattvas generate the aspiration and receive the three precepts, because they receive and uphold them in accord with the benefit of innate awakening, through these four conditions they are endowed with the three precepts. The general meaning is like this; next, the text is explained. 'First is called the condition of apprehending the power that produces analytical cessation': innate awakening is fundamentally free from the bondage of afflictions; in its entire substance it produces the liberation of analytical cessation, having the power to apprehend the prātimokṣa precepts. Just as a lodestone attracts a needle, although it has no deliberate intention it has power and efficacy; one should know that the principle here is also like this. 'Second is called the condition of accumulating and giving rise through the power of the pure roots of original benefit': this means that the intrinsically pure virtue of innate awakening serves as the foundation for all virtues of practice; through the power of this root, all wholesome dharmas arise, serving as the condition for accumulating and giving rise to wholesome dharmas; through this condition, the precepts of cultivating wholesome dharmas are accomplished. 'Third is called the condition of the power of original wisdom and great compassion, which gathers the precepts of benefiting sentient beings': this means that the wisdom within innate awakening that illuminates conventional truth is itself the great compassion that constantly moistens sentient beings; by this condition, the precepts of benefiting sentient beings are accomplished. 'Fourth is called the condition of the power of the all-pervading cognition of the single awakening, which accords with thusness': this means that the innate cognition within innate awakening that illuminates and penetrates causes the three clusters of precepts to all abide in accord with thusness. Such four conditions pervade the dharma-realm in substance and gather the ten thousand practices in application; hence they are called 'great powers.' Although they have great power, they are of a single taste, free from all differences of names, characteristics, phenomena, and functions; hence it is said 'do not abide in phenomenal characteristics.' Although they are without phenomenal characteristics, they possess superior capability, being able to gather all virtues of practice that transcend the world; hence it is said 'not without efficacy.' Because it is like this, it is merely innate awakening, and among conventional dharmas there is no such meaning; hence it is said 'if separated from the one place, they cannot be sought.' Above, the conditions of the three clusters of precepts were specifically explained; below, it explains that they universally gather the ten thousand practices. Beginning from the ten faiths up to equal awakening, all the practices of these six stages are gathered and accomplished by the single awakening; hence it is said 'a single matter universally gathers the six practices.' Not only do bodhisattvas return to this innate awakening, but the complete cognition of all buddhas likewise returns to this ocean; hence it is said 'it is the ocean of prajñā of the buddhas and bodhisattvas.'