金剛三昧經論 3.151

3.151

論曰：此下第二審定是藥。於中亦二：先菩薩審問。問中有三：一者領前深功德聚、二者乘顯深入理觀、三者審問良藥勝德。初中亦三，總標、別顯、後還總結。不思議聚者，總標離相離性功德。別顯之中，先明離相、後顯離性。初中言七五不生者，合明二種末識之空，恒行識中第七是末，不恒行中五識為末故。八六寂滅者，合明二種本識之寂，恒行識中第八是本，不恒行中第六為本故。次顯離性。九相空無者，第九識相亦不守性故。有空無有者，重成離相，八識有相之法空無所有故。無空無有者，重成離性，九識無相之性空無所有故。一心如是離相離性，即是無量功德之聚，如是名為不思議聚。如尊所說法義皆空者，第三總結離相離性也。次明理觀，於中有二：別明、總結。別明之中即有三句。入空無行不失諸業者，是空三昧。謂理觀入空而無能所之行，雖無能所，不失六度等業故。次明無相三昧。無我我所能所身見者，是離屬見諸煩惱相，離我我所相能見所見相故。內外結使悉皆寂靜者，是離屬愛諸結使相，內門諸結、外門諸使三界煩惱諸相空故。如是名為無相三昧。故願亦息者，是明無願三昧。由三界法皆寂靜故，願求之心自然永息，如是名為無願三昧也。如是理觀慧定真如者，是總結句。如前三種皆是理觀，止觀無偏能所無二故。尊者常說寔如空法即良藥也者，第三審問。如是空法具諸功德治諸結使，是故應即為良藥耶？

The treatise says: Below this is the second [section], examining and confirming that this is the medicine. Herein there are also two parts: first, the Bodhisattva examines and inquires. Within the inquiry there are three parts: first, receiving the aforementioned profound store of virtues; second, availing oneself of this to reveal the deep entry into the contemplation of principle; third, examining and inquiring into the supreme virtue of the good medicine. Within the first there are also three parts: a general indication, a specific explanation, and finally a general summary. "Store of the inconceivable" is a general indication of the virtues that are free from signs and free from intrinsic nature. Within the specific explanation, it first clarifies freedom from signs and then reveals freedom from intrinsic nature. In the first part, the statement "the seven and the five do not arise" collectively clarifies the emptiness of the two kinds of branch consciousnesses, because among the constantly functioning consciousnesses the seventh is the branch, and among the not constantly functioning [consciousnesses] the five consciousnesses are the branches. "The eight and the six are quiescent and ceased" collectively clarifies the quiescence of the two kinds of fundamental consciousnesses, because among the constantly functioning consciousnesses the eighth is the root, and among the not constantly functioning [consciousnesses] the sixth is the root. Next, it reveals freedom from intrinsic nature. "The sign of the ninth is empty and non-existent" means that the sign of the ninth consciousness also does not preserve an intrinsic nature. "Existence is empty and has no existence" reinforces the freedom from signs, because the dharmas possessing signs in the eight consciousnesses are empty and non-existent. "Emptiness is empty and has no existence" reinforces the freedom from intrinsic nature, because the signless nature of the ninth consciousness is empty and non-existent. The one mind, being thus free from signs and free from intrinsic nature, is precisely an immeasurable store of virtues; this is what is called the "store of the inconceivable." "As the Honoured One has spoken, the meanings of the dharmas are all empty" is the third part, which summarizes freedom from signs and freedom from intrinsic nature. Next, it clarifies the contemplation of principle, within which there are two parts: specific explanations and a general summary. Within the specific explanations, there are three phrases. "Entering emptiness without action yet not losing the various karmic deeds" refers to the samādhi of emptiness: it means that the contemplation of principle enters emptiness without any active or passive practice, yet although there is neither active nor passive, one does not lose karmic deeds such as the six perfections. Next, it clarifies the samādhi of signlessness. "Devoid of self, of mine, and of the active and passive view of identity" means being free from the signs of the various defilements pertaining to views, because one is free from the signs of self and mine and from the signs of the seer and the seen. "Internal and external fetters and drives are all quiescent" means being free from the signs of the various fetters and drives pertaining to craving, because the various signs of internal fetters, external drives, and the defilements of the three realms are empty. This is called the samādhi of signlessness. "Therefore vows also cease" clarifies the samādhi of wishlessness: because the dharmas of the three realms are all quiescent, the mind of wishing and seeking naturally ceases forever; this is called the samādhi of wishlessness. "Such contemplation of principle is the true thusness of discernment and concentration" is the summary clause. Like the preceding three kinds, they are all the contemplation of principle, because śamatha and vipaśyanā are without bias and subject and object are non-dual. "The Honoured One constantly speaks of the true dharma of emptiness as being the good medicine" is the third part, the examination and inquiry: If such a dharma of emptiness possesses all virtues and cures all fetters and drives, should it therefore be considered the good medicine?