金剛三昧經論 3.163

3.163

論曰：是文有四，初問、次答、三請、四說。說中有二：先說呵厭方便、後示趣入方便。初中言因者，五戒十善之因。果者，人天富樂之果。識者，能持因果即是本識。眾生計此為自內我，而是性空，故非是我。無我之理方是真我，故於非我不應愛染。觀是三事為繫所飄者，謂由四繫障理定心，令是三事飄流苦海故。何等名為四繫？如《對法論．諦品》中云「繫有四種，謂貪欲身繫、瞋恚身繫、戒禁取身繫、此實執取身繫。以能障礙定意性身故名為繫。所以者何？由此能障定心自性之身故名為繫，非障色身。何以故？能為四種心亂因故。謂由貪愛財物等為因令心散亂，於鬪諍事不正行為因令心散亂，於難行戒禁苦惱為因令心散亂，不如正理推求境界為因令心散亂。由彼依止各別見故，於所知境不如正理種種推度妄生執著，謂唯此真餘並愚妄。由此為因令心散動。於何散動？謂於定心如實智見故。」以如是事常自呵責者，呵責能飄四繫，而厭所流三事故。已說呵厭方便，云何趣入方便？所謂審諦於三諦故。一謂菩提之道是平等諦非不等諦者，謂佛所證性淨菩提無不通泰，故名為道。一切有情皆同此性無一不歸，是究竟道，故言平等非不平等，是即對治二乘別趣也。二謂大覺正智得諦非邪智得諦者，謂一切智大覺之果唯證平等正智所得，非緣冥諦大有等境邪智所得，是即對治諸外道執也。三謂慧定無異行入諦非雜行入諦者，謂得正智入平等時，慧定圓融無別行相，方是真入於平等諦。非如世間分別之心，王數別體定慧異行，如是雜行非真入故。是即對治世間觀行未證謂證增上慢者。如是三種通名諦者，審諦之觀所觀境故。遍治如是三種異執，乃能正修於一佛道，故言以是三諦而修佛道。次顯修道所得之果。是人於是法無不得正覺者，是顯自利智德之果，於是三法而修佛道，無有不獲正覺果故。得正覺智流大極慈者，是顯利他恩德之果，普流大極無緣之慈，遍周法界無不利故。己他俱利成佛菩提者，總結前二，二利圓滿成等覺故。

The commentary says: This text has four parts: first the question, next the answer, third the request, and fourth the exposition. Within the exposition there are two parts: first explaining the expedient of admonishing and turning away, and second indicating the expedient of entering.\nIn the first part, 'cause' refers to the causes of the five precepts and the ten wholesome deeds. 'Fruition' refers to the fruition of the wealth and joy of humans and devas. 'Consciousness' is that which can uphold cause and fruition, namely the fundamental consciousness. Sentient beings reckon this to be their own inner self, but it is empty of intrinsic nature, hence it is not the self. The principle of selflessness is precisely the true self; therefore, one should not have love and attachment toward what is not self.\n'Contemplate these three matters as being cast about by bonds' means that because the four bonds obstruct the mind of concentration aligned with principle, they cause these three matters to drift in the ocean of suffering.\nWhat are named the four bonds? As the *Abhidharmasamuccaya* states in the 'Chapter on Truths': 'There are four kinds of bonds: the body-bond of sensual craving, the body-bond of ill will, the body-bond of adherence to precepts and vows, and the body-bond of dogmatic adherence to "this is truth". They are named bonds because they can obstruct the body whose nature is the focused mind. Why is that? Because they can obstruct the body of the intrinsic nature of the concentrated mind, they are named bonds, not because they obstruct the physical body. Why? Because they can serve as causes for the four kinds of mental distraction. That is to say, with craving for wealth and the like as a cause, the mind is distracted; with unrighteous actions in disputes as a cause, the mind is distracted; with suffering and distress in difficult precepts and vows as a cause, the mind is distracted; and with investigating objective realms not in accord with correct principle as a cause, the mind is distracted. Because they rely on their respective distinct views, they engage in various wrong reckonings regarding the knowable realms not in accord with correct principle and falsely give rise to clinging, saying that only this is true and all else is foolish and false. With this as the cause, they make the mind distracted and turbulent. Distracted and turbulent from what? From the true knowledge and vision of the concentrated mind.'\n'Constantly admonish yourself with respect to such matters' means admonishing the four bonds that are capable of casting about, and turning away from the three matters that drift.\nThe expedient of admonishing and turning away has been explained; what is the expedient of entering? It is so-called through careful examination of the three truths.\n'First, that the path of bodhi is the truth of equality, not the truth of inequality' means that the intrinsically pure bodhi realized by the Buddhas is unimpeded everywhere, hence it is named the path. All sentient beings are equally of this nature and there is none who does not return to it; it is the ultimate path. Therefore it is said to be equal and not unequal. This directly remedies the distinct inclinations of the two vehicles.\n'Second, that it is the truth attained by the correct cognition of great awakening, not the truth attained by erroneous cognition' means that the fruition of the great awakening of omniscient knowledge is attained solely by the correct cognition that realizes equality, not attained by the erroneous cognition that takes the unmanifest (pradhāna), the great existent (mahāsattva), and such realms as its object. This directly remedies the clingings of the non-Buddhists.\n'Third, that it is the truth entered through the non-differentiated practice of wisdom and concentration, not the truth entered through mixed practice' means that when one attains correct cognition and enters into equality, wisdom and concentration are harmoniously fused without distinct active modes; only then is there true entry into the truth of equality. It is not like the discriminating mind of the worldly, where primary mind and mental factors are of distinct substances, and concentration and wisdom have different active modes. Such mixed practice is not true entry. This directly remedies those of excessive pride who, in worldly contemplative practice, claim to have realized what they have not realized.\nThat these three kinds are collectively named 'truths' is because they are the objects contemplated by the contemplation of careful examination. It is only when one comprehensively remedies these three kinds of aberrant clingings that one can correctly cultivate the one Buddha-path; hence it is said, 'cultivate the Buddha-path by means of these three truths.'\nNext, the fruition attained by cultivating the path is shown.\n'Such a person will not fail to attain correct awakening with respect to this Dharma' shows the fruition of the virtue of cognition for one's own benefit: because if one cultivates the Buddha-path regarding these three dharmas, there is none who does not obtain the fruition of correct awakening.\n'Attaining the cognition of correct awakening, one pours forth the supreme compassion' shows the fruition of the virtue of grace for benefiting others: because universally pouring forth supreme, objectless compassion, it everywhere pervades the dharma-realm and there is nothing it does not benefit.\n'Benefiting both oneself and others, and accomplishes the bodhi of a Buddha' summarizes the preceding two: because when the two benefits are perfected, one accomplishes equal awakening.