金剛三昧經論 3.167

3.167

論曰：此下如來正決所疑，宣其平等不動而有得入之義。八行頌中即有二分：前三略說、後五廣宣。略中有二：前三頌明不動之義、後一頌顯得入之義。初中有三，謂標、釋、結，謂初二句標不動義，次有四句釋不動義。是法於是時不於是時起者，是時者謂此世，此世者是現在，現在之時永無暫住，細除已未即無中間，如除光陰無中間處，故於是時不得有起。法無有異時不於異時起者，言異時者所謂過未，未來未有故無起義，過去已無亦無起義，由是道理法無起動。既無生起之動，亦無恒住不動故。言法無動不動性空故寂滅，是二句者結不動義。次有一頌明得入義。性空寂滅時者，了見性空寂滅之時，不動之法是時顯現，顯現於心故言得入。如是上半明得入義。然此顯法離一切相，離諸相故寂靜而住，住寂靜故恒不從緣，是故雖有入，不廢離緣義。如是下半顯離緣義也。

The commentary says: Below, the Tathāgata directly resolves the doubt, proclaiming the meaning that while being equal and unmoving, there is attainment of entry. Within the eight lines of verse, there are two divisions: the first three lines provide a brief explanation, and the latter five lines proclaim it in detail. Within the brief part there are two: the first three verses clarify the meaning of unmoving, and the latter one verse shows the meaning of attaining entry.\nIn the first part there are three: the proposition, the explanation, and the conclusion. The first two lines propose the meaning of unmoving; next there are four lines explaining the meaning of unmoving.\n'This dharma at this time does not arise at this time': 'this time' refers to this world; this world is the present. The present time never abides even for a moment; when the past and future are finely eliminated, there is no intermediate state. Just as when light and shadow are eliminated, there is no intermediate place; therefore at this time, there can be no arising.\n'A dharma has no different time, nor does it arise at a different time': 'different time' refers to the past and future. Because the future does not yet exist, it has no meaning of arising; because the past is already non-existent, it also has no meaning of arising. By this principle, dharmas have no activation. Since there is no movement of arising, neither is there any non-movement of permanent abiding. Therefore it says: 'Dharmas have neither movement nor non-movement, being empty in nature, they are quiescent.' These two lines conclude the meaning of unmoving.\nNext there is one verse clarifying the meaning of attaining entry.\n'At the time of nature's emptiness and quiescence': at the time when one completely sees that the nature is empty and quiescent, the unmoving dharma manifests at this time. Because it manifests in the mind, it is said to attain entry. In this way, the first half clarifies the meaning of attaining entry.\nHowever, this manifest dharma is free from all signs; because it is free from signs, it abides in quiescence; because it abides in quiescence, it eternally does not derive from conditions. Therefore, although there is entry, it does not negate the meaning of being free from conditions. In this way, the latter half shows the meaning of being free from conditions.