金剛三昧經論 3.15

3.15

論曰：此是大分第二明道品行從真性立。於中有二：先問、後答。問中言是觀覺中者，是能順觀。所順本覺能所平等，觀覺之中應具三十七道品行。答中有二：先許、後釋。何以故下，是第二釋。於中有二：直釋、重顯。初中言多名一義者，三十七品所目之義，唯一觀覺無二法故。不一不異者，觀覺不一而不異故，約不異門故言一義。以名數故已下重顯，於中有四：先遣異義、次顯一義、三明一義具一切法、四明一義離諸過患。初中言以名數故但名但字法不可得者，謂世間修道品行法，隨名數故有三十七。菩薩覺慧求所目義，三十七法皆不可得故。第二中言不得之法一義無文者，求彼別法不得之時，是法一味絕諸文言故。第三中言無文之相真實空性者，不得別法之能觀心，絕諸文言，離差別相故。空性之義如實如如者，此能觀心離諸相義，不異實相如如之理故。如是本覺如如之理，即具修成道品等法，猶如鑄金具相好像，故言如如之理具一切法。既住如理具諸功德，即離一切雜染過失，故言住如理者過三苦海。此是第四離諸過患也。此中略明道品之義，於中即以四句分別：一攝三十七以為十法、二攝十法以為四法、三攝四法以為一義、四明一義具三十七。初攝三十七以為十法者，《智度論》云「三十七品，十法為本」，乃至廣說。當知開十立三十七，論其法體唯有十法。何等為十？謂戒、思、受、念、定，與慧、信、勤、安、捨。云何開十為三十七？開戒為三，正語、業、命。思數立一，謂正思惟。受亦立一，謂喜覺分。開念為四，念根、念力、念覺、正念。開定為八，謂四如意足、定根、定力、定覺、正定。慧亦立八，謂四念處、慧根、慧力、擇法覺分及與正見。勤亦立八，謂四正勤、精進根、精進力、精進覺分及正精進。信中立二，信根、信力。安、捨各一，謂倚覺分及捨覺分。總而言之有其五例：一者開八有三，謂定、慧、勤，彼二十四此三所攝。二者開四有一，謂念，所以彼四一念所攝。三者開三有一，謂戒，所以彼三一戒所攝。四者開二有一，謂信，信攝彼二。五者立一有四，思、受、安、捨各攝自性。如是十法攝三十七。二攝十法為四種者，第一戒者，色法所攝，謂表、無表。第二思受，遍行心所所攝。第三念定慧，別境心所所攝。第四信等四，善心所所攝。三攝四法為一義者，覺慧推求如是四法，初一色法有方無方俱無所得，後三心所有時無時皆不可得。是則雖非無法，而不得有可得之法，平等一味，當知四法直是一義，以之故言多名一義。四明一義具三十七者，能所平等一味之義，觀身等空是四念處，離諸懈怠是四正勤，散慮寂滅是如意足，離不信等即是根力，滅無明等即七覺分，離八邪法即八正道。如是遠離一切雜染，一義具足無量功德，故言是觀覺中應具三十七道品法，又言如如之理具一切法。

The commentary states: This is the second major section, explaining that the practices of the factors of awakening are established from the true nature. Herein there are two parts: first the question, and second the answer. In the question, "in this contemplation-awakening" refers to the conforming contemplation. When the conforming contemplation and the conformed-to innate awakening are equalized in terms of subject and object, within this contemplation-awakening one should be endowed with the thirty-seven practices of the factors of awakening. In the answer there are two parts: first the assent, and second the explanation. From "Why is this?" downward is the second part, the explanation. Within it there are two: a direct explanation and a further clarification. In the first part, "many names but a single referent" means that the referent designated by the thirty-seven factors is only this single contemplation-awakening, for there are not two dharmas. "Neither one nor different" means that contemplation and awakening are not identical yet not distinct; thus, from the perspective of non-distinctness, it is said to have "a single referent." From "Because of their names and numbers" downward is the further clarification, within which there are four points: first, setting aside distinct referents; second, revealing the single referent; third, explaining that the single referent is endowed with all dharmas; fourth, explaining that the single referent is free from all faults. In the first point, "because of their names and numbers, they are mere names and mere words; no dharma can be grasped" means that as for the practices of the factors of awakening cultivated in the world, in accordance with names and numbers there are thirty-seven; yet when the bodhisattva's awakening wisdom seeks their designated referent, none of the thirty-seven dharmas can be grasped. In the second point, "a dharma that cannot be grasped has a single referent and is without letters" means that when one seeks those distinct dharmas and cannot grasp them, these dharmas have a single taste and transcend all letters and words. In the third point, "the character of being without letters is the true and real emptiness" means that the contemplating mind which cannot grasp distinct dharmas transcends all letters and words and is free from differentiated characteristics. "The meaning of emptiness is thusness just as it is" means that this contemplating mind's meaning of freedom from all characteristics is not different from the principle of thusness of true reality. Such a principle of thusness of innate awakening already contains the dharmas of cultivating and perfecting the factors of awakening, just as cast gold contains the complete and fine bodily marks; hence it is said that "the principle of thusness is endowed with all dharmas." Once one abides in the principle of thusness and is endowed with all virtues, one is immediately free from all faults of affliction; hence it is said that "one who abides in the principle of thusness crosses over the ocean of the three sufferings." This is the fourth point, freedom from all faults. Here, briefly explaining the meaning of the factors of awakening, it is differentiated with four propositions: first, subsuming the thirty-seven into ten dharmas; second, subsuming the ten dharmas into four dharmas; third, subsuming the four dharmas into a single referent; fourth, explaining that the single referent is endowed with the thirty-seven. First, subsuming the thirty-seven into ten dharmas: The *Dazhidulun* says, "The thirty-seven factors have ten dharmas as their basis," and so on, extensively expounding. One should know that opening up the ten establishes the thirty-seven; but if one discusses their essential substance, there are only ten dharmas. What are the ten? They are morality, intention, sensation, mindfulness, and concentration, along with wisdom, faith, diligence, tranquility, and equanimity. How does one open the ten into thirty-seven? One opens morality into three: right speech, right action, and right livelihood. In the category of intention, one is established: right thought. In sensation, one is also established: the awakening-factor of joy. One opens mindfulness into four: the faculty of mindfulness, the power of mindfulness, the awakening-factor of mindfulness, and right mindfulness. One opens concentration into eight: the four bases of psychic power, the faculty of concentration, the power of concentration, the awakening-factor of concentration, and right concentration. Wisdom is also opened into eight: the four foundations of mindfulness, the faculty of wisdom, the power of wisdom, the awakening-factor of discrimination of dharmas, and right view. Diligence is also opened into eight: the four right exertions, the faculty of energy, the power of energy, the awakening-factor of energy, and right energy. In faith, two are established: the faculty of faith and the power of faith. For tranquility and equanimity, each has one established: the awakening-factor of tranquility and the awakening-factor of equanimity. Summarizing them, there are five patterns: first, opening into eight has three types—namely, concentration, wisdom, and diligence—those twenty-four being subsumed by these three. Second, opening into four has one type—namely, mindfulness—so those four are subsumed by one, mindfulness. Third, opening into three has one type—namely, morality—so those three are subsumed by one, morality. Fourth, opening into two has one type—namely, faith—faith subsuming those two. Fifth, establishing one has four types—intention, sensation, tranquility, and equanimity each subsuming its own intrinsic nature. In this way, the ten dharmas subsume the thirty-seven. Second, subsuming the ten dharmas into four types: first, morality is subsumed under material form dharmas, namely, manifest and unmanifest form. Second, intention and sensation are subsumed under the omnipresent mental factors. Third, mindfulness, concentration, and wisdom are subsumed under the distinct objective realm mental factors. Fourth, the four including faith are subsumed under the wholesome mental factors. Third, subsuming the four dharmas into a single referent: when awakening wisdom inquires into these four dharmas, whether the first material dharma has spatial extension or lacks spatial extension, it cannot be grasped at all; and whether the latter three mental factors have temporal duration or lack temporal duration, none can be grasped. Thus, although they are not non-existent dharmas, there is no graspable dharma that can be grasped; being equal in a single taste, one should know that the four dharmas are simply a single referent; for this reason it is said, "many names but a single referent." Fourth, explaining that the single referent is endowed with the thirty-seven: regarding the meaning of the single taste wherein subject and object are equal, contemplating the body and so forth as empty is the four foundations of mindfulness; being free from all indolence is the four right exertions; the cessation of discursive thought is the bases of psychic power; freedom from lack of faith and so forth is the faculties and powers; the extinction of ignorance and so forth is the seven limbs of awakening; and freedom from the eight wrong practices is the eightfold noble path. Being thus far removed from all afflictions, the single referent is completely endowed with immeasurable virtues; hence it is said, "in this contemplation-awakening, should it be endowed with the thirty-seven factors of awakening," and further said, "the principle of thusness is endowed with all dharmas."